Ohr haShemesh (Nehar Shalom Daf 8, Col. 1)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ח׳ טוּר א׳

Let us return to explain, with the help of Hashem, the manner of the growth of Ze‘ir Anpin and Nukvah and all the Partzufim through their reception of the Mochin [Intellects] (נַחֲזוֹר לְבָאֵר בע״ה׳ אֹפֶן הַגְּדָלַת הַזו״ן וְכָל הַפַּרְצוּפִים עַל יְדֵי קַבָּלָתָם הַמּוֹחִין), even though it is simple and has already been explained above (עִם שֶׁהוּא פָּשׁוּט וּכְבָר נִתְבָּאֵר לְעֵיל), that according to the order of the level of ascent of Ze‘ir Anpin and Nukvah of Atzilut at every time and moment to receive Mochin [Intellects], whether of Neshamah or of Chayah or of Yechidah, from the Partzufim above them, as mentioned above (כִּי כְּפִי סֵדֶר מַדְרֵגַת עֲלִיַּת זו״ן דַּאֲצִילוּת בְּכָל עֵת וּזְמַן לְקַבֵּל מוֹחִין אוֹ דְּנְשָׁמָה אוֹ דְּחַיָּה אוֹ דְּיְחִידָה מֵהַפַּרְצוּפִים שֶׁלְּמַעְלָה מֵהֶם כַּנִּזְכָּר לְעֵיל), so precisely according to that very order and measure ascend all the Partzufim of all the upper worlds that are above them (כָּךְ כְּפִי אוֹתוֹ הַסֵּדֶר וְהַשִּׁעוּר מַמָּשׁ עוֹלִים כָּל הַפַּרְצוּפִים שֶׁל כָּל הָעוֹלָמוֹת הָעֶלְיוֹנִים שֶׁעֲלֵיהֶם), and of all the lower worlds of Beri’ah–Yetzirah–Asiyah (וְשֶׁל כָּל הָעוֹלָמוֹת הַתַּחְתּוֹנִים דְּבִי״ע), to receive Mochin [Intellects], whether of Neshamah or of Chayah or of Yechidah (לְקַבֵּל מוֹחִין אוֹ דְּנְשָׁמָה אוֹ דְּחַיָּה אוֹ דְּיְחִידָה), each Partzuf from the Partzufim that are above it, as mentioned above (כָּל פַּרְצוּף מֵהַפַּרְצוּפִים שֶׁעָלָיו כנז״ל). And as is written in Sefer haKavanot, in the discourse concerning the matter of the morning meal of Shabbat, and these are his words: (וּכְמָ״שׁ בְּסֵפֶר הַכַּוָּנוֹת בִּדְרוּשׁ עִנְיַן סְעוּדַת שַׁחֲרִית דְּשַׁבָּת וְז״ל), and know that all these ascents which we have stated above, that Ze‘ir Anpin and Nukvah ascend (וְדַע כִּי כָּל אֵלּוּ הָעֲלִיּוֹת שֶׁאָנוּ אוֹמְרִים לְמַעְלָה שֶׁהֵם עוֹלִין זו״ן), it is necessary that when they ascend upward, also the other worlds of Beri’ah–Yetzirah–Asiyah which are beneath them ascend after them according to the order of the ascent of Ze‘ir Anpin and Nukvah (מֻכְרָח הוּא כִּי בְּעָלוֹתָם לְמַעְלָה גַּם שְׁאָר הָעוֹלָמוֹת דְּבִי״ע אֲשֶׁר תַּחְתֵּיהֶם עוֹלִים אַחֲרֵיהֶם כְּפִי סֵדֶר עֲלִיַּת זו״ן), and in this manner likewise all the worlds which are above Ze‘ir Anpin and Nukvah of Atzilut (וְכְעַל דֶּרֶךְ זֶה כָּל הָעוֹלָמוֹת אֲשֶׁר לְמַעְלָה מִן זו״ן דַּאֲצִילוּת), it is necessary that they too ascend from their place according to the order of the ascent of Ze‘ir Anpin and Nukvah to give them place to ascend in their stead (מֻכְרָח הוּא לַעֲלוֹת גַּם הֵם מִמְּקוֹמָם כְּפִי סֵדֶר עֲלִיַּת זו״ן לָתֵת לָהֶם מָקוֹם לַעֲלוֹת בִּמְקוֹמָם), and there is no power in the pen to detail everything (וְאֵין כֹּחַ בַּקּוֹלְמוֹס לְפָרֵט הַכֹּל), but we will speak in a brief manner (אֲבָל נְדַבֵּר דֶּרֶךְ קְצָרָה), for behold all the Partzufim and all the worlds together all ascend one after another (כִּי הִנֵּה כָּל הַפַּרְצוּפִים וְכָל הָעוֹלָמוֹת יַחַד כֻּלָּם עוֹלִים זֶה אַחַר זֶה), until it is found that Atika Kadisha of Atzilut ascends up to the place of Adam Kadmon, the Primordial of all primordial ones (עַד שֶׁנִּמְצָא כִּי עַתִּיקָא קַדִּישָׁא דַּאֲצִילוּת עוֹלֶה עַד מְקוֹם אָדָם קַדְמוֹן לְכָל קַדְמוֹנִים), as is explained at length in the discourse of Adam haRishon, how he was in Gan Eden before he sinned (כְּמְבוֹאָר בְּאָרֶךְ בִּדְרוּשׁ אָדָם הָרִאשׁוֹן אֵיךְ הָיָה בְּגַן עֵדֶן קֹדֶם שֶׁחָטָא), and what blemish he caused in all the worlds (וּמַה פְּגָם גָּרַם בְּכָל הָעוֹלָמוֹת), and see there well (וְעַיֵּן שָׁם הֵיטֵב).

Also, see the first discourse that we explained concerning the matter of the seven kings that emerged from the aspect of the upper ear of Adam Kadmon (גַּם תְּעַיֵּן דְּרוּשׁ א׳ שֶׁבֵּאַרְנוּ בְּעִנְיַן שִׁבְעָה מְלָכִים שֶׁיָּצְאוּ מִבְּחִי׳ אֹזֶן עֶלְיוֹנָה דְּאָדָם קַדְמוֹן), and a blemish occurred in them close to the matter of death and nullification (וְאֵירַע בָּהֶם פְּגָם קָרוֹב לְעִנְיַן הַמִּיתָה וְהַבִּטּוּל), and the intention is not, Heaven forbid, to say that they are the kings of the land of Edom of Parashat Vayishlach (וְאֵין הַכַּוָּנָה ח״ו לוֹמַר כִּי הֵם הַמְּלָכִים דְּאֶרֶץ אֱדוֹם דְּפָרָשַׁת וַיִּשְׁלַח), for those kings emerged from the eye of Adam Kadmon (כִּי אוֹתָם הַמְּלָכִים יָצְאוּ מִן הָעַיִן דְּאָדָם קַדְמוֹן), but rather they are other aspects above them that emerged from the ear (אֶלָּא שֶׁהֵם בְּחִינוֹת אֲחֵרוֹת שֶׁלְּמַעְלָה מֵהֶם שֶׁיָּצְאוּ מִן הָאֹזֶן), and there in that discourse, which is called “Mati ve-Lo Mati [Reaching and Not Reaching],” (וְשָׁם בְּדְרוּשׁ הַהוּא הַנִּקְרָא מַטִּי וְלֹא מַטִּי), we explained concerning the matter of the Keter and the Chokhmah and the Binah there (בֵּאַרְנוּ בְּעִנְיַן הַכֶּתֶר וְהַחָכְמָה וְהַבִּינָה הָהֵם), that they are the aspect of the Name Y–H in the filling of the Hehs (שֶׁהֵם בְּחִי׳ שֵׁם י״ה בְּמִלּוּי הַהֵי"ן), and there it was explained how the aspects of D–V or V–D and the like are formed (וְשָׁם נִתְבָּאֵר אֵיךְ נַעֲשִׂים בְּחִי׳ ד״ו אוֹ ו״ד וְכַיּוֹצֵא בָזֶה), and see there (וְעַיֵּן שָׁם) And behold, now, at the morning meal of Shabbat, Atika Kadisha of the world of Atzilut ascends up to those Hehs (וְהִנֵּה עַתָּה בִּסְעוּדַת שַׁחֲרִית דְּשַׁבָּת עוֹלֶה עַתִּיקָא קַדִּישָׁא דְּעוֹלַם הָאֲצִילוּת עַד אוֹתָם הַהֵי"ן), which are there, and therefore this meal is called the meal of Atika Kadisha (וְלָכֵן סְעוּדָה זוֹ נִקְרֵאת סְעוּדְתָא דְּעַתִּיקָא קַדִּישָׁא) End of quotation (עכ״ל)

Behold, all that we have written is explained (הֲרֵי מְבֹאָר כָּל מַה שֶׁכָּתַבְנוּ), and it is found that all the words of the Rav regarding Ze‘ir Anpin and Nukvah are with respect to all the Partzufim of all the worlds (וְנִמְצָא שֶׁכָּל דִּבְרֵי הָרַב בְּזו״ן הוּא בְּכָל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת), for all of them are called Ze‘ir Anpin and Nukvah (שֶׁכֻּלָּם נִקְרָאִים זו״ן), and all of them are rectified as one, with one equal rectification, as mentioned above (וְכֻלָּם נִתְקַנִּים כְּאֶחָד תִּיקּוּן שָׁוֶה וְכנז״ל). And the matter is known, that Ze‘ir Anpin and Nukvah of Atzilut, in each particular, are already complete in and of themselves (וְהָעִנְיָן יָדוּעַ כִּי הַזו״ן דַּאֲצִילוּת דְּכָל פְּרָט כְּבָר הֵם שְׁלֵמִים מִצַּד עַצְמָם), from the aspect of the six extremities of the generality of Atzilut (מִבְּחִי׳ ו״ק דְּכָלְלוּת הָאֲצִילוּת), which are the second Partzufim — the external and the middle — Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם הַשְּׁנֵי פַּרְצוּפִים חִיצוֹן וְאֶמְצָעִי נֵה״י וְחַג״ת), each of which includes all, each one included of five Partzufim with Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh and Ruach included and enclothed within them (הַכּוֹלְלִים כָּל אֶחָד כָּלוּל מֵה׳ פַּרְצוּפִים עִם נרנח״י דְּנֶפֶשׁ וְרוּחַ הַכּוֹלְלִים מְלוּבָּשִׁים בָּהֶם), and this is from the aspect of the supernal Emanator (וְזֶה מִצַּד הַמַּאֲצִיל הָעֶלְיוֹן), and they are never lacking from Ze‘ir Anpin (וְאֵינָם חֲסֵרִים מֵהַז״א לְעוֹלָם). And all those Mochin [Intellects] and Tzelamim [Images] that Ze‘ir Anpin and Nukvah receive from Yisrael-Saba-Tevunah, which are Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] of the first Gadlut (וְכָל אוֹתָם הַמּוֹחִין וְהַצְּלָמִים שֶׁמְּקַבְּלִים הַזו״ן מִיְשְׂסו״ת שֶׁהֵם עִיבּוּר יְנִיקָה וּמוֹחִין דְּגַדְלוּת רִאשׁוֹן), are the clarification and rectification of the five Partzufim of the third Partzuf, which is called Binah of Ze‘ir Anpin and Nukvah (הוּא בֵּרוּר וְתִיקּוּן ה׳ פַּרְצוּפִים דְּפַרְצוּף הַג׳ הַנִּקְרָא בִּינָה דְּזו״ן), which is rectified through Yisrael-Saba-Tevunah, which are called Binah, Neshamah of Atzilut (הַנִּתְקָּן ע״י יְשְׂסו״ת הַנִּקְרָא בִּינָה נְשָׁמָה דַּאֲצִילוּת), as mentioned at the beginning of chapter eight of Sha‘ar haMochin [Intellects]; see there (וְכַנִּזְכָּר בִּתְחִלַּת פּ״ח מִשַּׁעַר הַמּוֹחִין עַיֵּן שָׁם). And there are drawn to them the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וְנִמְשָׁכִין לָהֶם ה׳ בְּחִינוֹת נרנח״י דְּנְשָׁמָה), in the five Tzelamim [Images] of the Mochin [Intellects] enclothed in the five Partzufim of Yisrael-Saba-Tevunah (בְּה׳ צַלְמֵי הַמּוֹחִין מְלוּבָּשִׁים בְּה׳ פַּרְצוּפֵי יְשְׂסו״ת), to the five Partzufim of Binah mentioned of Ze‘ir Anpin and Nukvah (לְה׳ פַּרְצוּפֵי בִּינָה הַנִּזְכָּרִים דְּזו״ן), and through this the stature of Ze‘ir Anpin grows until the measure of the full stature of Yisrael-Saba-Tevunah, which is until the chest of Arich Anpin (וְע״י כֵּן נִגְדַּל קוֹמַת ז״א עַד שִׁעוּר כָּל קוֹמַת יְשְׂסו״ת שֶׁהוּא עַד הֶחָזֶה דְּא״א), for he enclothed the five Partzufim of Yisrael-Saba-Tevunah (כִּי הִלְבִּישׁ לְה׳ פַּרְצוּפֵי יְשְׂסו״ת), because through the enclothement of the five Tzelamim [Images] of the Mochin [Intellects] mentioned within the five Partzufim of Yisrael-Saba-Tevunah (כִּי ע״י הִתְלַבְּשׁוּת ה׳ צַלְמֵי הַמּוֹחִין הַנִּזְכָּרִים בְּה׳ פַּרְצוּפֵי יְשְׂסו״ת), and afterward each Partzuf with the Tzelem [Image] of Mochin [Intellects] within it expands into the six extremities of each Partzuf of the five Partzufim of Binah mentioned of Ze‘ir Anpin and Nukvah (וְאַחַר כָּךְ כָּל פַּרְצוּף עִם הַצֶּלֶם דְּמוֹחִין שֶׁבּוֹ מִתְפַּשֵּׁט בְּו״ק דְּכָל פַּרְצוּף מֵה׳ פַּרְצוּפֵי בִּינָה הַנִּזְכָּר דְּזו״ן), each Partzuf grows and becomes ten complete Sefirot according to the measure of that Partzuf which expanded within it (נִגְדַּל כָּל פַּרְצוּף וְנַעֲשֶׂה בֶּן י׳ סְפִירוֹת גְּמוּרוֹת כְּשִׁעוּר אוֹתוֹ הַפַּרְצוּף שֶׁנִּתְפַּשֵּׁט בּוֹ), in such a manner that (בְּאוֹפֶן כִּי), when Ze‘ir Anpin took the entirety of the first Gadlut, which are Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (כְּשֶׁלָּקַח ז״א כָּל גַּדְלוּת א׳ שֶׁהֵם נרנח״י דְּנְשָׁמָה), then he is already great according to the measure of Yisrael-Saba-Tevunah (אָז כְּבָר הוּא גָּדוֹל כְּשִׁעוּר יְשְׂסו״ת), and he is called by the name Yisrael-Saba-Tevunah (וְנִקְרָא בְּשֵׁם יְשְׂסו״ת), which are Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah of Atzilut (שֶׁהֵם נרנח״י דְּנְשָׁמָה דַּאֲצִילוּת). And Yisrael-Saba-Tevunah is now called by the name Abba and Imma Ila’in (וְיְשְׂסו״ת נִקְרָא עַתָּה בְּשֵׁם או״א עִילָּאִין), for according to the ascent of Ze‘ir Anpin into Yisrael-Saba-Tevunah and his taking Mochin [Intellects] of Neshamah from them (כִּי כְּפִי עֲלִיַּת הַז״א בִּיְשְׂסו״ת וּלְקִיחָתוֹ הַמּוֹחִין דְּנְשָׁמָה מֵהֶם), so is the ascent of Yisrael-Saba-Tevunah into Abba and Imma Ila’in and their taking Mochin [Intellects] of Chayah from them (כָּךְ עֲלִיַּת יְשְׂסו״ת בְּאו״א עִילָּאִין וּלְקִיחָתָם הַמּוֹחִין דְּחַיָּה מֵהֶם), and this is relative to Atzilut (וְזֶה בְּעֶרֶךְ הָאֲצִילוּת), however relative to their own level these too are called Mochin [Intellects] of Neshamah (אַמְנָם בְּעֶרְכָּם גַּם אֵלּוּ נִקְרָאִים מוֹחִין דְּנְשָׁמָה).

And Abba and Imma also ascended and received Mochin [Intellects] from Arich Anpin and were called by the name Arich Anpin in this manner (וְגַם או״א עָלוּ וְקִבְּלוּ מוֹחִין מֵא״א וְנִקְרְאוּ בְּשֵׁם א״א עַל דֶּרֶךְ זֶה), and Arich Anpin by the name Ears, Nose, and Mouth, which are the lights of S"G of Adam Kadmon (וְא״א בְּשֵׁם אח״פ שֶׁהֵם אוֹרוֹת דְּס״ג דְּאָדָם קַדְמוֹן), and Ears, Nose, and Mouth by the name lights of A״B of Chokhmah of Adam Kadmon (וְאח״פ בְּשֵׁם אוֹרוֹת דְּע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן), and the lights of A״B by the name lights of the hairs of the skull — Keter of Adam Kadmon (וְאוֹרוֹת דְּע״ב בְּשֵׁם אוֹרוֹת שַׂעֲרוֹת גֻּלְגַּלְתָּא כֶּתֶר דְּאָדָם קַדְמוֹן) And likewise, the inclusive Nukvah of Atzilut, which is called the Nukvah of Ze‘ir Anpin, ascended to receive Mochin [Intellects] from the inclusive Ze‘ir Anpin (וְכֵן נוּקְבָא הַכּוֹלֶלֶת דַּאֲצִילוּת הַנִּקְרֵאת נוּקְבָא דְּז״א עָלְתָה לְקַבֵּל מוֹחִין מֵהַז״א הַכּוֹלֵל), and she grew corresponding to him and is now called by the name Ze‘ir Anpin of Atzilut (וְנִגְדְּלָה כְּמוֹהוּ וְנִקְרֵאת עַתָּה בְּשֵׁם ז״א דַּאֲצִילוּת), and Beri’ah ascended to the place of the aforementioned Nukvah of Atzilut and is called by the name Nukvah of Atzilut (וְהַבְּרִיאָה עָלְתָה לִמְקוֹם הַנּוּקְבָא הַנִּזְכָּר דַּאֲצִילוּת וְנִקְרֵאת בְּשֵׁם נוּקְבָא דַּאֲצִילוּת), and Yetzirah ascended to the place of Beri’ah and is called by the name Beri’ah (וְהַיְצִירָה עָלְתָה לִמְקוֹם הַבְּרִיאָה וְנִקְרֵאת בְּשֵׁם בְּרִיאָה), and Asiyah ascended to the place of Yetzirah and is called by the name Yetzirah (וַעֲשִׂיָּה עָלְתָה לִמְקוֹם יְצִירָה וְנִקְרֵאת בְּשֵׁם יְצִירָה).

Behold, through the ascent of Ze‘ir Anpin and Nukvah of Atzilut to receive Mochin [Intellects] of Neshamah, and the rectification and growth of the third Partzuf, which is called their Binah, as mentioned above (הֲרֵי בַּעֲלוֹת הַזו״ן דַּאֲצִילוּת לְקַבֵּל מוֹחִין דְּנְשָׁמָה וְנִתְקַּן וְנִגְדַּל פַּרְצוּף הַג׳ הַנִּקְרָא בִּינָה שֶׁלָּהֶם כַּנִּזְכָּר), the particular Partzufim of all the worlds, upper and lower, likewise ascended (עָלוּ גַּם כֵּן פְּרָטֵי פַּרְצוּפֵי כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), and they too received Mochin [Intellects] of Neshamah (וְקִבְּלוּ גַּם הֵם מוֹחִין דְּנְשָׁמָה), each Partzuf from the Partzuf that is above it (כָּל פַּרְצוּף מֵהַפַּרְצוּף שֶׁעָלָיו), according to the order of the ascent of Ze‘ir Anpin and Nukvah, as mentioned above (כְּפִי סֵדֶר עֲלִיַּת הַזו״ן כַּנִּזְכָּר). And likewise, when Ze‘ir Anpin and Nukvah of Atzilut ascend further to receive Mochin [Intellects] of Chayah, which are called Katnut and Gadlut the second, from Abba and Imma Ila’in (וְכֵן בַּעֲלוֹת הַזו״ן דַּאֲצִילוּת עוֹד לְקַבֵּל מוֹחִין דְּחַיָּה הַנִּקְרָא קַטְנוּת וְגַדְלוּת ב׳ מֵאו״א עִילָּאִין), such as at Shacharit and Musaf of Shabbat and Yom Tov, or on the night of Pesach (כְּגוֹן בְּשַׁחֲרִית וּמוּסָף דְּשַׁבָּת וְיוֹם טוֹב אוֹ בְּלֵיל פֶּסַח), and this is from Yisrael-Saba-Tevunah who already ascended and are called by the name Abba and Imma Ila’in, as mentioned above (וְהוּא מִיְשְׂסו״ת שֶׁעָלוּ כְּבָר וְנִקְרָאִים בְּשֵׁם או״א עִילָּאִין כַּנִּזְכָּר לְעֵיל), from them they receive Mochin [Intellects] of Chayah for the fourth Partzuf of Ze‘ir Anpin and Nukvah, which is called Chokhmah (מֵהֶם מְקַבְּלִים מוֹחִין דְּחַיָּה לְפַרְצוּף הַד׳ דְּזו״ן הַנִּקְרָא חָכְמָה), according to the order of their receiving Mochin [Intellects] of Neshamah, as mentioned above (עַל דֶּרֶךְ סֵדֶר קַבָּלָתָם הַמּוֹחִין דְּנְשָׁמָה כַּנִּזְכָּר לְעֵיל).

And through this, Ze‘ir Anpin grows until the measure of the stature of Abba and Imma Ila’in, which is until the throat of Arich Anpin (וְעַל יְדֵי כֵּן נִגְדַּל הַז״א עַד שִׁעוּר קוֹמַת או״א עִילָּאִין שֶׁהוּא עַד הַגָּרוֹן דְּא״א), and he is now called by the name Abba and Imma Ila’in (וְנִקְרָא עַתָּה בְּשֵׁם או״א עִילָּאִין). And Yisrael-Saba-Tevunah, who were already called by the name Abba and Imma Ila’in, now ascend and receive Mochin [Intellects] of Chayah from Arich Anpin (וְיְשְׂסו״ת שֶׁכְּבָר נִקְרְאוּ בְּשֵׁם או״א עִילָּאִין עוֹלִים עַתָּה וּמְקַבְּלִים מוֹחִין דְּחַיָּה מֵא״א), and this is from Abba and Imma Ila’in who already ascended and are called by the name Arich Anpin (וְהוּא מֵאו״א עִילָּאִין שֶׁעָלוּ כְּבָר וְנִקְרָא בְּשֵׁם א״א), from them they receive Mochin [Intellects] of Chayah and are now called by the name Arich Anpin (מֵהֶם מְקַבְּלִים מוֹחִין דְּחַיָּה וְנִקְרָא עַתָּה בְּשֵׁם א״א).

And Abba and Imma Ila’in now ascend and receive Mochin [Intellects] of Chayah from Arich Anpin who already ascended and is called by the name Ears, Nose, and Mouth (וְאו״א עִילָּאִין עוֹלִין עַתָּה וּמְקַבְּלִים מוֹחִין דְּחַיָּה מֵא״א שֶׁעָלָה כְּבָר וְנִקְרָא בְּשֵׁם אח״פ), and are now called by the name Ears, Nose, and Mouth (וְנִקְרָא עַתָּה בְּשֵׁם אח״פ). And Arich Anpin ascends and receives Mochin [Intellects] of Chayah from the lights of A״B of Chokhmah of Adam Kadmon (וְא״א עוֹלֶה וּמְקַבֵּל מוֹחִין דְּחַיָּה מֵאוֹרוֹת ע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן), according to what was mentioned (עַל דֶּרֶךְ הַנִּזְכָּר), and is now called by the name A״B of Adam Kadmon (וְנִקְרָא עַתָּה בְּשֵׁם ע״ב דְּאָדָם קַדְמוֹן). And the lights of Ears, Nose, and Mouth ascend to the skull of Adam Kadmon and are called by the name the skull (וְאוֹרוֹת אח״פ עוֹלִים לַגֻּלְגַּלְתָּא דְּאָדָם קַדְמוֹן וְנִקְרָאִים בְּשֵׁם הַגֻּלְגַּלְתָּא). And likewise, the Nukvah of Ze‘ir Anpin now ascends to the place of Yisrael-Saba-Tevunah (וְכֵן נוּקְבָא דְּז״א עוֹלָה עַתָּה לִמְקוֹם יְשְׂסו״ת), and Beri’ah to the place of Ze‘ir Anpin (וְהַבְּרִיאָה לִמְקוֹם ז״א), and Yetzirah to the place of the Nukvah (וִיצִירָה לִמְקוֹם נוּקְבָא), and Asiyah to the place of Beri’ah (וְהָעֲשִׂיָּה לִמְקוֹם הַבְּרִיאָה). And likewise, in this manner, when Ze‘ir Anpin and Nukvah of Atzilut ascend further to receive Mochin [Intellects] of Yechidah from Arich Anpin, such as at Minchah of Shabbat (וְכֵן עַל דֶּרֶךְ זֶה בַּעֲלוֹת הַזו״ן דַּאֲצִילוּת עוֹד לְקַבֵּל מוֹחִין דְּיְחִידָה מֵא״א כְּגוֹן בְּמִנְחָה דְּשַׁבָּת), and this is from Yisrael-Saba-Tevunah who already ascended and are called by the name Arich Anpin (וְהוּא מִיְשְׂסו״ת שֶׁעָלוּ כְּבָר וְנִקְרָא בְּשֵׁם א״א), from them they now receive Mochin [Intellects] of Yechidah for the fifth Partzuf of Ze‘ir Anpin and Nukvah, which is called Keter (מֵהֶם מְקַבְּלִים עַתָּה מוֹחִין דְּיְחִידָה לְפַרְצוּף הַה׳ דְּזו״ן הַנִּקְרָא כֶּתֶר), according to the order of receiving the Mochin [Intellects] of Neshamah (עַל דֶּרֶךְ סֵדֶר קַבָּלַת הַמּוֹחִין דְּנְשָׁמָה), and through this Ze‘ir Anpin grows until the measure of the stature of Arich Anpin, which is until the navel of Adam Kadmon, where his root is (וְעַל יְדֵי כֵּן נִגְדַּל הַז״א עַד שִׁעוּר קוֹמַת א״א שֶׁהוּא עַד טַבּוּרָא דְּאָדָם קַדְמוֹן אֲשֶׁר שָׁם שָׁרְשׁוֹ), and he is called by the name Arich Anpin (וְנִקְרָא בְּשֵׁם א״א).

And Yisrael-Saba-Tevunah ascend to Ears, Nose, and Mouth, which are the lights of S״G of Binah of Adam Kadmon, the roots of Yisrael-Saba-Tevunah (וְיְשְׂסו״ת עוֹלִין לַאח״פ שֶׁהֵם אוֹרוֹת דְּס״ג דְּבִינָה דְּאָדָם קַדְמוֹן שָׁרְשֵׁי יְשְׂסו״ת), and Abba and Imma to A״B of Chokhmah of Adam Kadmon, which is their root (וְאו״א לְע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן שֶׁהוּא שָׁרְשָׁם), and Arich Anpin to the skull, Keter of Adam Kadmon, which is his root (וְא״א לַגֻּלְגַּלְתָּא כֶּתֶר דְּאָדָם קַדְמוֹן שֶׁהוּא שָׁרְשׁוֹ). And likewise, the Nukvah of Ze‘ir Anpin now ascends to the place of Abba and Imma Ila’in (וְכֵן נוּקְבָא דְּז״א עוֹלָה עַתָּה לִמְקוֹם או״א עִילָּאִין), and Beri’ah to the place of Yisrael-Saba-Tevunah, which is its root (וְהַבְּרִיאָה לִמְקוֹם יְשְׂסו״ת שֶׁהוּא שָׁרְשָׁהּ), and Yetzirah to the place of Ze‘ir Anpin, which is its root (וִיצִירָה לִמְקוֹם ז״א שֶׁהוּא שָׁרְשָׁהּ), and Asiyah to the place of the Nukvah of Ze‘ir Anpin, the root of Asiyah (וְהָעֲשִׂיָּה לִמְקוֹם נוּקְבָא דְּז״א שֹׁרֶשׁ הָעֲשִׂיָּה). And he wrote at the end of chapter twelve of Sha‘ar haMochin [Intellects] that this is the ultimate ascent of Ze‘ir Anpin, for then Ze‘ir Anpin is completed entirely (וְכָתַב בְּסוֹף פּי״ב מִשַּׁעַר הַמּוֹחִין שֶׁזֶּהוּ תַּכְלִית עֲלִיַּת הַז״א כִּי אָז נִשְׁלַם הַז״א לְגַמְרֵי), and the secret is in what you know, that the worlds fell from their place (וְהַסּוֹד בְּמַה שֶּׁיָּדַעְתָּ כִּי הָעוֹלָמוֹת נָפְלוּ מִמְּקוֹמָם), and the place of Ze‘ir Anpin originally was in the place where Arich Anpin is now, and understand this, end of quotation (וּמְקוֹם הַז״א בָּרִאשׁוֹנָה הוּא בַּמָּקוֹם שֶׁהוּא עַתָּה א״א וְהָבֵן זֶה עכ״ל).

However, there is a great difference and distinction between his ascent into Arich Anpin on the day of Shavuot and his ascent into Arich Anpin on Shabbat (אַמְנָם יֵשׁ חִלּוּק וְהֶפְרֵשׁ גָּדוֹל בֵּין עֲלִיָּתוֹ בְּא״א בְּיוֹם שָׁבוּעוֹת לַעֲלִיָּתוֹ בְּא״א בְּשַׁבָּת), as will be written, with the help of Hashem, later (וּכְמָ״שׁ בְּעֶזְרַ״ת ה׳ לְקַמָּן), and thus will be understood the permissibility of labor for food preparation on Shavuot, as opposed to Shabbat, on which labor is forbidden from the beginning of the night of Shabbat (וּבְכֵן יוּבַן הֶתֵּר מְלֶאכֶת אֹכֶל נֶפֶשׁ בְּשָׁבוּעוֹת מִשֶּׁאֵין כֵּן בְּשַׁבָּת שֶׁנֶּאֶסְרָה מְלָאכָה מִתְּחִלַּת לֵיל שַׁבָּת), and at that time he had not yet ascended except into Yisrael-Saba-Tevunah (וַעֲדַיִן לֹא עָלָה אֶלָּא בְּיְשְׂסו״ת). And these ascents that we have written, the Rav wrote them in Sha‘ar haMochin [Intellects], chapter five (וְאֵלּוּ הָעֲלִיּוֹת שֶׁכָּתַבְנוּ כְּתָבָם הָרַב בְּשַׁעַר הַמּוֹחִין פּ״ה), and he wrote at the beginning of the chapter that the five aspects of Garnaḥi are each one inclusive of twenty-five aspects (וְכָתַב בִּתְחִלַּת הַפֶּרֶק כִּי ה׳ בְּחִינוֹת גַּרנח״י הֵם כָּל א׳ כְּלוּלָה מִכ״ה בְּחִינוֹת), and Ze‘ir Anpin has within it the generality of twenty-five aspects of Nefesh and twenty-five aspects of Ruach (וְהַז״א יֵשׁ בּוֹ כְּלָלוּת כ״ה בְּחִינוֹת דְּנֶפֶשׁ וְכ״ה בְּחִינוֹת דְּרוּחַ), and afterward twenty-five aspects of Neshamah, and twenty-five of Chayah, and twenty-five of Yechidah (וְאַחַר כָּךְ כ״ה בְּחִי׳ דְּנְשָׁמָה וְכ״ה דְּחַיָּה וְכ״ה דְּיְחִידָה), which he receives through Arich Anpin and Abba and Imma and Yisrael-Saba-Tevunah (מְקַבֵּל עַל יְדֵי א״א וְאו״א וְיְשְׂסו״ת), for it is impossible for Ze‘ir Anpin to receive his Neshamah unless it first enclothes within the externality of Yisrael-Saba-Tevunah (כִּי אִי אֶפְשָׁר לַז״א לְקַבֵּל נִשְׁמָתוֹ אִם לֹא עַד שֶׁתִּתְלַבֵּשׁ תְּחִלָּה תּוֹךְ חִיצוֹנִיּוּת יְשְׂסו״ת), and sometimes through Abba and Imma, and sometimes through Arich Anpin, end of quotation (וְלִפְעָמִים עַל יְדֵי או״א וְלִפְעָמִים עַל יְדֵי א״א עכ״ל).

And afterward he wrote in that same chapter, and these are his words (וְאַחַר כָּךְ כָּתַב בְּאוֹתוֹ הַפֶּרֶק וְז״ל), and behold, the five aspects mentioned of Ze‘ir Anpin have been explained (וְהִנֵּה נִתְבָּאֵר ה׳ בְּחִי׳ הַנִּזְכָּר שֶׁל ז״א), however sometimes he takes all of them through the general Binah, which are Yisrael-Saba-Tevunah (וְאָמְנָם לִפְעָמִים לוֹקֵחַ כֻּלָּם עַל יְדֵי הַבִּינָה הַכְּלָלִית שֶׁהֵם יְשְׂסו״ת), and sometimes he ascends higher and takes all of them from the place of the general Chokhmah, which are Abba and Imma Ila’in (וְלִפְעָמִים עוֹלֶה יוֹתֵר וְלוֹקֵחַ כֻּלָּם מִמְּקוֹם הַחָכְמָה הַכְּלָלִית שֶׁהֵם או״א עִילָּאִין), and sometimes he ascends even higher and takes all of them from the place of the general Keter, which is Arich Anpin and Nukvah (וְלִפְעָמִים עוֹלֶה יוֹתֵר וְלוֹקֵחַ כֻּלָּם מִמְּקוֹם הַכֶּתֶר הַכְּלָלִי שֶׁהוּא א״א וְנוּקְבָא). However, know that it is never possible to ascend above one’s own level, for behold there is no empty place or void (אָמְנָם דַּע כִּי לְעוֹלָם אִי אֶפְשָׁר לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי הֲרֵי אֵין מָקוֹם פָּנוּי וְחָלָל), rather it is necessary that first Yisrael-Saba-Tevunah ascend to the place of Abba and Imma (אֶלָּא שֶׁצָּרִיךְ שֶׁתְּחִלָּה יִתְעַלּוּ יְשְׂסו״ת לִמְקוֹם או״א), and then Ze‘ir Anpin and Nukvah will ascend to the place of Yisrael-Saba-Tevunah (וְאָז זו״ן יַעֲלוּ לִמְקוֹם יְשְׂסו״ת), and Abba and Imma will ascend to the place of Arich Anpin and Nukvah (וְיַעֲלוּ או״א לִמְקוֹם א״א וְנוּקְבָא), and Arich Anpin and Nukvah will ascend to the level that is above them (וְיַעֲלוּ א״א וְנוּקְבָא לַמַּדְרֵגָה שֶׁעָלָיו), and likewise in this manner, ascent upon ascent upward (וְכֵן עַל דֶּרֶךְ זֶה עֲלִיָּה לְמַעְלָה מֵעֲלִיָּה), until all of them move and exchange places from their positions (עַד שֶׁיִתְנוֹעֲעוּ וְיִתְחַלְּפוּ כֻּלָּם מִמְּקוֹמָם). And it is found that when Yisrael-Saba-Tevunah ascend upward to the place of Abba and Imma, behold Ze‘ir Anpin and Nukvah are found in the level of Yisrael-Saba-Tevunah (וְנִמְצָא כִּי בַּעֲלוֹת יְשְׂסו״ת לְמַעְלָה בִּמְקוֹם או״א הִנֵּה נִמְצְאוּ זו״ן בְּמַדְרֵגַת יְשְׂסו״ת), and when Yisrael-Saba-Tevunah ascend further upward into Arich Anpin and Nukvah, Ze‘ir Anpin and Nukvah ascend to the place of Abba and Imma themselves (וּבַעֲלוֹת יְשְׂסו״ת יוֹתֵר לְמַעְלָה בְּא״א וְנוּקְבָא יַעֲלוּ זו״ן בִּמְקוֹם או״א עַצְמָם), and it is found that behold they are called Abba and Imma themselves (וְנִמְצָא כִּי הֲרֵי הֵם נִקְרָאִים או״א עַצְמָם). However, they do not receive illumination and their Mochin [Intellects] except through Yisrael-Saba-Tevunah, who have also ascended, and this suffices, end of quotation (אָמְנָם אֵינָם מְקַבְּלִים הָאָרָה וְהַמּוֹחִין שֶׁלָּהֶם אֶלָּא עַל יְדֵי יְשְׂסו״ת שֶׁגַּם הֵם עָלוּ וְדַי זֶה עכ״ל). Behold, explicitly, all that we have written (הֲרֵי בְּפֵרוּשׁ כָּל מַה שֶׁכָּתַבְנוּ). End (ע״כ).

Shemen, Siman 32

(שֶׁמ״ן סִימָן ל״ב)

Behold, I do not know, in my humble opinion, the proof that he brought from the discourse of the Shabbat morning meal (הִנֵּה לֹא יָדַעְתִּי לְעַד הָרְאָיָה שֶׁהֵבִיא מִדְּרוּשׁ סְעוּדַת שַׁחֲרִית דְּשַׁבָּת), to say that according to the order of the ascent of Ze‘ir Anpin and Nukvah in order to receive Mochin [Intellects] of Neshamah or of Chayah or of Yechidah (לוֹמַר כִּי כְּפִי סֵדֶר עֲלִיַּת זו״ן כְּדֵי לְקַבֵּל מוֹחִין דְּנְשָׁמָה אוֹ דְּחַיָּה אוֹ דְּיְחִידָה), so too all the upper and lower worlds ascend (כֵּן עוֹלִין כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), to receive Mochin [Intellects] of Neshamah or of Chayah or of Yechidah (לְקַבֵּל מוֹחִין אוֹ דְּנְשָׁמָה אוֹ דְּחַיָּה אוֹ דְּיְחִידָה), each Partzuf from the Partzuf that is above it (כָּל פַּרְצוּף מֵהַפַּרְצוּפִים שֶׁעָלָיו).

For therefore he concluded and said (כִּי עַל כֵּן סִיֵּם), that all the words of the Rav regarding Ze‘ir Anpin and Nukvah apply to all the Partzufim of all the worlds (וְנִמְצָא שֶׁכָּל דִּבְרֵי הָרַב בְּזו״ן הוּא בְּכָל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת), that all of them are called Ze‘ir Anpin and Nukvah (שֶׁכֻּלָּם נִקְרָאִים זו״ן), and all of them are rectified as one with one equal rectification, as mentioned above, end of quotation (וְכֻלָּם נִתְקַנִּים כְּאֶחָד תִּיקּוּן שָׁוֶה כַּנִּזְכָּר לְעֵיל עכ״ל). For behold, it is explained (כִּי הֲרֵי מְבֹאָר הוּא), that there in that discourse he did not mention the aspect of Mochin [Intellects] at all (אֵיךְ שָׁם בְּאוֹתוֹ הַדְּרוּשׁ לֹא הִזְכִּיר בְּחִי׳ מוֹחִין כְּלָל), nor the aspect of Tikkun (וְלֹא בְּחִי׳ תִּיקּוּן), but only the aspect of ascent alone (רַק בְּחִי׳ עֲלִיָּה לְבַד).

For in the aspect of ascent (כִּי בְּבְחִי׳ הָעֲלִיָּה), since there is no empty place or void (כֵּיוָן שֶׁאֵין מָקוֹם פָּנוּי וְחָלָל), it is therefore necessary that when Ze‘ir Anpin and Nukvah ascend (אִם כֵּן מֻכְרָח כִּי בַּעֲלוֹת זו״ן), all the worlds beneath them ascend (יַעֲלוּ כָּל הָעוֹלָמוֹת שֶׁלְּמַטָּה מֵהֶם), in order to give them place to ascend in their stead (כְּדֵי לָתֵת לָהֶם מָקוֹם לַעֲלוֹת בִּמְקוֹמָם). And likewise the lower worlds ascend after them (וְכֵן עוֹלִין הָעוֹלָמוֹת הַתַּחְתּוֹנִים אַחֲרֵיהֶם), so that no empty place remain (כְּדֵי שֶׁלֹּא יִשָּׁאֵר מָקוֹם פָּנוּי). But that when Ze‘ir Anpin and Nukvah of Atzilut are rectified through receiving Mochin [Intellects] (אֲבָל כַּאֲשֶׁר נִתְקַנִּים הַזו״ן דַּאֲצִילוּת בְּקַבָּלַת הַמּוֹחִין), to say that in this way the Partzufim above them are also rectified and receive Mochin [Intellects] (לוֹמַר שֶׁכֵּן נִתְקַנִּים וּמְקַבְּלִים מוֹחִין הַפַּרְצוּפִים שֶׁעֲלֵיהֶם), where was this mentioned in that discourse (זֶה הֵיכָן נִזְכָּר בְּדְרוּשׁ זֶה).

So as to say that all the words of the Rav regarding Ze‘ir Anpin and Nukvah are about the Partzufim of all the worlds (כְּדֵי לוֹמַר כִּי כָּל דִּבְרֵי הָרַב בְּזו״ן הוּא בִּפַרְצוּפֵי כָּל הָעוֹלָמוֹת), that all of them are called Ze‘ir Anpin and Nukvah (שֶׁכֻּלָּם נִקְרָאִים זו״ן), and that all of them are rectified together with one equal rectification (וְכֻלָּם נִתְקַנִּים כְּאַחַת תִּיקּוּן שָׁוֶה). For behold, the Rav, of blessed memory, stated only ascent (שֶׁהֲרֵי הָרַב זל״ה״ה לֹא אָמַר אֶלָּא עֲלִיָּה), and ascent does not depend on the reception of Mochin [Intellects] (וְאֵין הָעֲלִיָּה תְּלוּיָה בְּקַבָּלַת הַמּוֹחִין), for every day the ascent of the worlds and the Partzufim begins (שֶׁהֲרֵי בְּכָל יוֹם מַתְחִילָה עֲלִיַּת הָעוֹלָמוֹת וְהַפַּרְצוּפִים), from the section of the Korban Tamid (מִפָּרָשַׁת קָרְבַּן הַתָּמִיד), ascending and rising until the highest heights, level after level (אֲשֶׁר נִכְלָלִין וְעוֹלִין עַד רוּם הַמַּעֲלוֹת מַדְרֵגָה אַחַר מַדְרֵגָה), while the Mochin [Intellects] have not yet been drawn (וְהַמּוֹחִין עֲדַיִן לֹא נִמְשְׁכוּ), until Keri’at Shema and the Amidah (עַד הַקְּרִיאַת שְׁמַע וְהָעֲמִידָה). And likewise, the upper Partzufim above Ze‘ir Anpin are not lacking Mochin [Intellects] (וְכֵן אֵין הַפַּרְצוּפִים הָעֶלְיוֹנִים לְמַעְלָה מִז״א חֲסֵרִים מוֹחִין), so as to say that when Mochin [Intellects] are drawn to Ze‘ir Anpin, Mochin [Intellects] are drawn to them as well (כְּדֵי לוֹמַר שֶׁכַּאֲשֶׁר נִמְשָׁכִים לְז״א הַמּוֹחִין נִמְשָׁכִים גַּם כֵּן לָהֶם). And they are not called Ze‘ir Anpin and Nukvah in the sense that they are lacking Mochin [Intellects] (וְגַם אֵינָם נִקְרָאִים זו״ן לִבְחִי׳ שֶׁהֵם חֲסֵרִים מוֹחִין), for they are not lacking Mochin [Intellects] at all (כִּי אֵינָם חֲסֵרִים מוֹחִין כְּלָל), but only Ze‘ir Anpin and Nukvah of Atzilut specifically (רַק הַזו״ן דַּאֲצִילוּת דַּוְקָא), and specifically to them (וְלָהֶם דַּוְקָא), it is necessary to draw Mochin [Intellects] each time (שֶׁצָּרִיךְ לְהַמְשִׁיךְ לָהֶם מוֹחִין בְּכָל פַּעַם). But the upper three — Arich Anpin and Abba and Imma — are always complete in their Mochin [Intellects] (אֲבָל הַג״ר א״א וְאו״א תָּמִיד הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם), from the time of the rectification of Atzilut (מֵעֵת תִּיקּוּן הָאֲצִילוּת), as we have already elaborated at length above on this point (כְּמוֹ שֶׁהֶאֱרַכְנוּ לְעֵיל בִּפְרָט זֶה), in section four — see there its explanation (בְּסִימָן ד׳ עַיֵּן שָׁם בֵּיאוּרוֹ). And the Mochin [Intellects] do not depart from them as they do from Ze‘ir Anpin and Nukvah (וְאֵינָם מִסְתַּלְּקִים הַמּוֹחִין מֵהֶם כְּמוֹ הַזו״ן), so that they would be lacking Mochin [Intellects] and require receiving them anew (כְּדֵי שֶׁיִּהְיוּ חֲסֵרִים מוֹחִין וְיִהְיוּ צְרִיכִין לְקַבְּלָם מֵחָדָשׁ), as is written in Etz Chayim, Sha‘ar Chitzoniyut [Externality] and Penimiyut [Internality], chapter eight, and these are his words: (כְּמָ״שׁ בְּעֵץ חַיִּים שַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פּ״ח וְז״ל) “And all this M”H and B״N of Gadlut is called an added supplement that departs (וְכָל זֶה הַמ״ה וְהַב״ן דְּגַדְלוּת נִקְרָא תּוֹסֶפֶת הַמִּסְתַּלֵּק), and nothing remains except B״N of Katnut in both of them (וְלֹא נִשְׁאָר כִּי אִם בּ״ן דְּקַטְנוּת בִּשְׁנֵיהֶם), and this is in Ze‘ir Anpin and Nukvah (וְזֶה בַּזו״ן), for in Abba and Imma it always remains within them (כִּי בְּאו״א לְעוֹלָם נִשְׁאָר בָּהֶם), since there the B״N was already complete for them at first (כִּי כְּבָר שָׁם בּ״ן שָׁלֵם הָיָה לָהֶם תְּחִלָּה), at the time of the Kings, all ten Sefirot (בְּעֵת הַמְּלָכִים כָּל י׳ סְפִירוֹת), however they too required M”H and B״N according to what was stated regarding Ze‘ir Anpin (אַמְנָם גַּם הוּצְרְכוּ לְמ״ה וּב״ן עַל דֶּרֶךְ הַנִּזְכָּר בְּז״א), and the essence of M”H is in the male and its illumination in the Nukvah, and the opposite with B״N, etc.” (וְעִיקַּר הַמ״ה בַּזָּכָר וְהֶאָרָתוֹ בַּנּוּקְבָא וּלְהֶפֶךְ בַּב״ן כּו׳), see there (עַיֵּן שָׁם) Behold, it is explained how the Mochin [Intellects] never depart from Abba and Imma (הֲרֵי מְבֹאָר אֵיךְ אֵין הַמּוֹחִין מִסְתַּלְּקִין מֵאו״א לְעוֹלָם), rather at the beginning they required M”H and B״N at the time of the Tikkun (רַק שֶׁבַּתְּחִלָּה הוּצְרְכוּ לְמ״ה וּב״ן שֶׁהוּא בִּזְמַן הַתִּיקּוּן), and they remain within them forever (וְהֵם נִשְׁאָרִים בָּהֶם לְעוֹלָם), and therefore they are not lacking Mochin [Intellects] so that they would need to be drawn to them when they are drawn to Ze‘ir Anpin (וְעַל כֵּן אֵינָם חֲסֵרִים מוֹחִין כְּדֵי שֶׁיֻּמְשְׁכוּ לָהֶם כַּאֲשֶׁר נִמְשָׁכִים לְז״א).

For this reason also, in the wording that Rabbi Sar Shalom, of blessed memory, brought from Sha‘ar haMochin [Intellects], chapter five (כִּי עַל כֵּן גַּם בַּלָּשׁוֹן שֶׁהֵבִיא הָרַב שַׂר שָׁלוֹם ז״ל מִשַּׁעַר הַמּוֹחִין פּ״ה), there was not mentioned there the aspect of Mochin [Intellects] (לֹא הֻזְכַּר שָׁם בְּחִי׳ מוֹחִין), neither in Arich Anpin, nor in Abba and Imma, nor in Yisrael-Saba-Tevunah (לֹא בְּא״א וְלֹא בְּאו״א וְלֹא בְּיְשְׂסו״ת), but only ascent alone (רַק עֲלִיָּה לְבַד). For since he wrote at first that sometimes Ze‘ir Anpin ascends further and takes his Mochin [Intellects] from the place of the general Chokhmah, which are the upper Chokhmah–Binah (כִּי לְפִי שֶׁכָּתַב בַּתְּחִלָּה שֶׁלִּפְעָמִים עוֹלֶה הַז״א יוֹתֵר וְלוֹקֵחַ הַמּוֹחִין שֶׁלּוֹ מִמְּקוֹם הַחָכְמָה הַכְּלָלִית שֶׁהֵם הַחו״ב עִילָּאִין), and sometimes he ascends and takes them from the place of the general Keter, which are Arich Anpin and Nukvah (וְלִפְעָמִים עוֹלֶה וְלוֹקֵחַ מִמְּקוֹם הַכֶּתֶר הַכְּלָלִית שֶׁהֵם א״א וְנוּקְבָא), it could have been understood that when he ascends to receive Mochin [Intellects] from Abba and Imma Ila’in he ascends above Yisrael-Saba-Tevunah (וְהָיָה אֶפְשָׁר לְהָבִין שֶׁבַּעֲלוֹתוֹ לְקַבֵּל הַמּוֹחִין מֵאו״א עִילָּאִין הוּא עוֹלֶה לְמַעְלָה מִיְשְׂסו״ת), and likewise that when he ascends to receive Mochin [Intellects] from Arich Anpin he ascends above Abba and Imma (וְכֵן בַּעֲלוֹתוֹ לְקַבֵּל הַמּוֹחִין מֵא״א הוּא עוֹלֶה לְמַעְלָה מֵאו״א). Therefore he explained that this is not so (לָכֵן פֵּרֵשׁ שֶׁאֵין הַדָּבָר כֵּן), but rather it is necessary that first Yisrael-Saba-Tevunah ascend to the place of Abba and Imma (רַק צָרִיךְ שֶׁתְּחִלָּה יַעֲלוּ יְשְׂסו״ת לִמְקוֹם או״א), and Abba and Imma to the place of Arich Anpin (וְאו״א לִמְקוֹם א״א), and Arich Anpin to the level above it (וְא״א לַמַּדְרֵגָה שֶׁעָלָיו), and then Ze‘ir Anpin and Nukvah ascend to the place of Yisrael-Saba-Tevunah (וְאָז יַעֲלוּ זו״ן לִמְקוֹם יְשְׂסו״ת), and likewise when Yisrael-Saba-Tevunah ascend to the place of Arich Anpin, Ze‘ir Anpin and Nukvah ascend to the place of Abba and Imma (וְכֵן כְּשֶׁיַעֲלוּ יְשְׂסו״ת לִמְקוֹם א״א יַעֲלוּ זו״ן לִמְקוֹם או״א).

For it is impossible to ascend above one’s own level, since there is no empty place or void (כִּי אִי אֶפְשָׁר לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי אֵין מָקוֹם פָּנוּי וְחָלָל). But that when Arich Anpin ascends to the level above it, and Abba and Imma are in the place of Arich Anpin, and Yisrael-Saba-Tevunah in the place of Abba and Imma, or in the place of Arich Anpin, that they receive Mochin [Intellects] — where was this mentioned in this chapter? (אֲבָל שֶׁבַּעֲלִיַּת א״א לַמַּדְרֵגָה שֶׁעָלָיו וְאו״א בִּמְקוֹם א״א וְיְשְׂסו״ת בִּמְקוֹם או״א אוֹ בִּמְקוֹם א״א שֶׁהֵם מְקַבְּלִים מוֹחִין זֶה הֵיכָן נִזְכָּר בַּפֶּרֶק הַזֶּה) For therefore, in my humble opinion, I do not know what proof he brought from this wording regarding the aspect of the ascents (כִּי עַל כֵּן לְעַד לֹא יָדַעְתִּי מַה רְאָיָה הֵבִיא מִזֶּה הַלָּשׁוֹן אֶל בְּחִינַת הָעֲלִיּוֹת), and regarding the reception of Mochin [Intellects] which the upper Partzufim receive (וְאֶל קַבָּלַת הַמּוֹחִין שֶׁמְּקַבְּלִים הַפַּרְצוּפִים הָעֶלְיוֹנִים), that he concluded and said, behold explicitly all that we have written (שֶׁסִּיֵּם וְאָמַר הֲרֵי בְּפֵרוּשׁ כָּל מַה שֶׁכָּתַבְנוּ). For aside from the fact that the reception of Mochin [Intellects] in the upper Partzufim was not mentioned in it at all (שֶׁמִּלְּבַד שֶׁקַּבָּלַת מוֹחִין בַּפַּרְצוּפִים הָעֶלְיוֹנִים לֹא נִזְכַּר בּוֹ כְּלָל), also with regard to the aspect of the ascents that he arranged (גַּם אֶל בְּחִינַת הָעֲלִיּוֹת שֶׁסִּדֵּר הוּא ז״ל), there is no proof from here (אֵין מִכָּאן רְאָיָה).

For behold, it was not mentioned in it the ascent of Abba and Imma and Yisrael-Saba-Tevunah (שֶׁהֲרֵי לֹא נִזְכַּר בּוֹ עֲלִיַּת או״א וִישְׂסו״ת), but only that they ascend within Arich Anpin (רַק שֶׁעוֹלִין בְּא״א), for even when he said that Yisrael-Saba-Tevunah ascend into Arich Anpin (כִּי אֲפִלּוּ כַּאֲשֶׁר אָמַר שֶׁיְשְׂסו״ת עוֹלִין בְּא״א), he did not say that Abba and Imma ascend further upward (לֹא אָמַר שֶׁאו״א עוֹלִין יוֹתֵר לְמַעְלָה). And as we have already proven above at length in section nine (וּכְמוֹ שֶׁכְּבָר הוֹכַחְנוּ לְעֵיל בְּסִימָן ט׳ בְּאָרֶךְ), from the wordings of the Rav, of blessed memory (מִלְּשׁוֹנוֹת הָרַב זל״ה״ה), that Abba and Imma do not ascend except into Arich Anpin (שֶׁאֵין או״א עוֹלִין אֶלָּא בְּא״א). And therefore also here in Sha‘ar haMochin [Intellects] he did not mention their ascent except into Arich Anpin (וְעַל כֵּן גַּם כָּאן בְּשַׁעַר הַמּוֹחִין לֹא הִזְכִּיר עֲלִיָּתָם אֶלָּא בְּא״א), and likewise in Sha‘ar haKavanot, in the second discourse of Kabbalat Shabbat, concerning the matter of the stepping of the feet on Shabbat (וְכֵן בְּשַׁעַר הַכַּוָּנוֹת בִּדְרוּשׁ ב׳ דְּקַבָּלַת שַׁבָּת בְּעִנְיַן הַשַּׁבָּת הָרַגְלִים), there too he did not mention the ascent of Abba and Imma on Shabbat except into Arich Anpin (גַּם שָׁם לֹא הִזְכִּיר עֲלִיַּת או״א בְּשַׁבָּת רַק בְּאַרִיךְ), and as we will write his wording below, in the following section, with the help of Hashem (וּכְמוֹ שֶׁנִּכְתֹּב לְשׁוֹנוֹ לְקַמָּן בְּסִימָן שֶׁאַחַר זֶה ב״ה׳).

And furthermore, in my humble opinion, there is proof from what is written in the discourses of Minḥat Shabbat in Sha‘ar haKavanot (וְעוֹד נִלְעַד לְעַד רְאָיָה מִמַּ״שׁ בִּדְרוּשֵׁי מִנְחַת שַׁבָּת בְּשַׁעַר הַכַּוָּנוֹת), where this matter of the ascent of the worlds is also brought (שֶׁשָּׁם גַּם כֵּן הוּבָא עִנְיַן זֶה דְּעֲלִיַּת הָעוֹלָמוֹת), and these are his words: (וְז״ל)

And it is necessary that we inform you of the ascent of the worlds as mentioned above (וְצָרִיךְ שֶׁנּוֹדִיעֲךָ עֲלִיַּת הָעוֹלָמוֹת כַּנַּ״ל), for it is necessary that when Ze‘ir Anpin and Nukvah ascend from their place (כִּי מֻכְרָח הוּא שֶׁבַּעֲלוֹת זו״ן מִמְּקוֹמָם), all the worlds which are beneath them ascend (יַעֲלוּ כָּל הָעוֹלָמוֹת אֲשֶׁר תַּחְתֵּיהֶם), level after level according to the order of the levels to which Ze‘ir Anpin and Nukvah ascended (מַדְרֵגָה אַחַר מַדְרֵגָה כְּפִי סֵדֶר הַמַּדְרֵגוֹת שֶׁנִּתְעַלּוּ זו״ן), and there is no power in the pen to detail the matters (וְאֵין כֹּחַ בַּקּוֹלְמוֹס לְפָרֵט הַדְּבָרִים), as mentioned above regarding the Shabbat morning meal (כַּנַּ״ל בְּעִנְיַן סְעוּדַת שַׁחֲרִית דְּשַׁבָּת). However, we will explain briefly the ultimate purpose of their ascent now in the Minḥah prayer, which is the culmination of all the ascents (אֲבָל נְבָאֵר בִּקְצָרָה תַּכְלִית עֲלִיָּתָם עַתָּה בִּתְפִלַּת הַמִּנְחָה שֶׁהִיא תַּכְלִית כָּל הָעֲלִיּוֹת).

And behold, now, at Minḥat Shabbat, Ze‘ir Anpin ascends to the place of Arich Anpin (וְהִנֵּה עַתָּה בְּמִנְחַת שַׁבָּת עוֹלֶה ז״א בִּמְקוֹם א״א), and the Nukvah to the place of Abba (וְנוּקְבָא בִּמְקוֹם אַבָּא), and the world of Beri’ah to the place of Imma (וְעוֹלַם הַבְּרִיאָה בִּמְקוֹם אִימָּא), for there is their true place, as is known (כִּי שָׁם מְקוֹמָם הָאֲמִיתִּי כַּנּוֹדָע), and the world of Yetzirah to the place of Ze‘ir Anpin (וְעוֹלַם הַיְצִירָה בִּמְקוֹם ז״א), and the world of Asiyah to the place of the Nukvah of Ze‘ir Anpin (וְעוֹלַם הָעֲשִׂיָּה בִּמְקוֹם נוּקְבָא דְּז״א).

And behold, this is the true ascent that is truly required for them, etc.; see there (וְהִנֵּה זוֹ הָעֲלִיָּה הָאֲמִיתִּית הַצְּרִיכָה לָהֶם בֶּאֱמֶת כּו׳ עַיֵּן שָׁם). Behold, it is explained how at Minḥat Shabbat he mentioned only the ascent of the worlds that are beneath Ze‘ir Anpin and Nukvah (הֲרֵי מְבֹאָר אֵיךְ בְּמִנְחַת שַׁבָּת לֹא הִזְכִּיר רַק עֲלִיַּת הָעוֹלָמוֹת אֲשֶׁר תַּחַת זו״ן), and he did not say that the Partzufim above them ascend above them (וְלֹא אָמַר שֶׁהַפַּרְצוּפִים שֶׁלְּמַעְלָה מֵהֶם עוֹלִין לְמַעְלָה מֵהֶם). Because there it is explained how the ascent of Ze‘ir Anpin at Minḥat Shabbat in the beard of Arich Anpin is included within Abba and Imma (מִפְּנֵי שֶׁשָּׁם מְבֹאָר אֵיךְ עֲלִיַּת ז״א בְּמִנְחַת שַׁבָּת בְּדִיקְנָא דְּא״א הוּא כָּלוּל בְּאו״א), for until there also is the ascent of Abba and Imma (כִּי עַד שָׁם גַּם כֵּן הוּא עֲלִיַּת או״א). And if according to the words of Rabbi Sar Shalom, of blessed memory (וְאִם כִּדְבָרֵי הָרַב שַׂר שָׁלוֹם ז״ל), that when Ze‘ir Anpin ascends at Minḥat Shabbat to receive Mochin [Intellects] of Yechidah (כִּי בַּעֲלוֹת ז״א בְּמִנְחַת שַׁבָּת לְקַבֵּל מוֹחִין דְּיְחִידָה), then Yisrael-Saba-Tevunah also ascend to Ears, Nose, and Mouth (כִּי גַּם יְשְׂסו״ת עוֹלִין לַאח״פ), and Arich Anpin to A״B of Chokhmah of Adam Kadmon to receive Mochin [Intellects] of Yechidah (וְא״א לְע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן לְקַבֵּל מוֹחִין דְּיְחִידָה).

If so, why did he not say in the ascents of the worlds at Minḥat Shabbat that the aspects above Ze‘ir Anpin and Nukvah also ascend (אִם כֵּן לָמָּה לֹא אָמַר בַּעֲלִיַּת הָעוֹלָמוֹת דְּמִנְחַת שַׁבָּת שֶׁגַּם הַבְּחִינוֹת שֶׁלְּמַעְלָה מִזו״ן עוֹלִין גַּם כֵּן). According to what is stated here (לְפִי הָאָמוּר כָּאן), and as we have already lengthened above in section nine on this matter (וּכְמוֹ שֶׁכְּבָר הֶאֱרַכְנוּ גַּם כֵּן לְעֵיל בְּסִימָן ט׳ בִּפְרָט זֶה), and according to what is also written in section four (וּלְפִי מַה שֶּׁכָּתוּב גַּם כֵּן בְּסִימָן ד׳), they do not require rectification or the drawing of Mochin [Intellects] (אֵינָם צְרִיכִים תִּיקּוּן וְהַמְשָׁכַת מוֹחִין), but only Ze‘ir Anpin and Nukvah of Atzilut specifically (רַק הַזו״ן דַּאֲצִילוּת דַּוְקָא). But Arich Anpin and Abba and Imma are already always complete in their Mochin [Intellects] (אֲבָל א״א וְאו״א כְּבָר הֵם שְׁלֵמִים תָּמִיד בְּמוֹחִין שֶׁלָּהֶם), from the time of the rectification of the worlds (מֵעֵת תִּיקּוּן הָעוֹלָמוֹת), and they do not need the drawing of Mochin [Intellects] (וְאֵינָם צְרִיכִים לְהַמְשָׁכַת מוֹחִין).

And if so, in my humble opinion, there is no place for all that Rabbi Sar Shalom, of blessed memory, wrote (וְאִם כֵּן לְעַד אֵין מָקוֹם לְכָל מַה שֶּׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל), that according to the order and measure of the drawing of Mochin [Intellects] to Ze‘ir Anpin, so too they are drawn to them (כִּי כְּפִי הַסֵּדֶר וְהַשִּׁעוּר דְּהַמְשָׁכַת הַמּוֹחִין לְז״א כֵּן נִמְשָׁךְ לָהֶם גַּם כֵּן). And likewise, the order of the ascent of the Partzufim that he arranged (וְגַם סֵדֶר עֲלִיַּת הַפַּרְצוּפִים שֶׁסִּדֵּר), in my humble opinion is not equal to what is found written in the discourses of the Rav, of blessed memory (לְעַד אֵינָם שָׁוִים עִם הַנִּמְצָא כָּתוּב בִּדְרוּשֵׁי הָרַב ז״ל), as we wrote above in section nine; see there (כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּסִימָן ט׳ עַיֵּין שָׁם).

Shemen, Siman 33

(שֶׁמ״ן סִימָן ל״ג)

From now, let us come to what he wrote (מֵעַתָּה נָבוֹא לְמַה שֶׁכָּתַב), that Ze‘ir Anpin and Nukvah of Atzilut, in each particular, are already complete in and of themselves (כִּי הַזו״ן דַּאֲצִילוּת דְּכָל פְּרָט כְּבָר הֵם שְׁלֵמִים מִצַּד עַצְמָם), from the aspect of the six extremities of the generality of Atzilut (מִבְּחִי׳ ו״ק דְּכָלְלוּת הָאֲצִילוּת), which are the two Partzufim — the external and the middle — Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם הַב׳ פַּרְצוּפִים חִיצוֹן וְאֶמְצָעִי נֵה״י וְחַג״ת), each one including all, each one included of five Partzufim (הַכּוֹלְלִים כָּל א׳ כָּלוּל מֵה׳ פַּרְצוּפִים), with Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh and Ruach included and enclothed within them (עִם נרנח״י דְּנֶפֶשׁ וְרוּחַ הַכּוֹלְלִים מְלוּבָּשִׁים בָּהֶם), and this is from the aspect of the supernal Emanator (וְזֶה מִצַּד הַמַּאֲצִיל הָעֶלְיוֹן), and they are never lacking from Ze‘ir Anpin (וְאֵינָם חֲסֵרִים מֵהַז״א לְעוֹלָם). And all those Mochin [Intellects] and Tzelamim [Images] that Ze‘ir Anpin and Nukvah receive from Yisrael-Saba-Tevunah (וְכָל אוֹתָם הַמּוֹחִין וְהַצְּלָמִים שֶׁמְּקַבְּלִים הַזו״ן מִיְשְׂסו״ת), which are Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] of the first Gadlut (שֶׁהֵם עִיבּוּר יְנִיקָה וּמוֹחִין דְּגַדְלוּת רִאשׁוֹן), are the clarification and rectification of the five Partzufim of the third Partzuf (הוּא בֵּרוּר וְתִיקּוּן ה׳ פַּרְצוּפִים דְּפַרְצוּף הַג׳), which is called Binah of Ze‘ir Anpin and Nukvah (הַנִּקְרָא בִּינָה דְּזו״ן), which is rectified through Yisrael-Saba-Tevunah (הַנִּתְקָּן ע״י יְשְׂסו״ת), which are called Binah, Neshamah of Atzilut (הַנִּקְרָא בִּינָה נְשָׁמָה דַּאֲצִילוּת), as mentioned at the beginning of chapter eight of Sha‘ar haMochin [Intellects]; see there (וְכַנִּזְכָּר בִּתְחִלַּת פּ״ח מִשַּׁעַר הַמּוֹחִין עַיֵּן שָׁם). And there are drawn to them the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וְנִמְשָׁכִין לָהֶם ה׳ בְּחִינוֹת נרנח״י דְּנְשָׁמָה), in the five Tzelamim [Images] of the Mochin [Intellects] (בְּה׳ צַלְמֵי הַמּוֹחִין), enclothed in the five Partzufim of Yisrael-Saba-Tevunah (מְלוּבָּשִׁים בְּה׳ פַּרְצוּפֵי יְשְׂסו״ת), to the five Partzufim of Binah mentioned of Ze‘ir Anpin and Nukvah (לְה׳ פַּרְצוּפֵי בִּינָה הַנִּזְכָּר דְּזו״ן), etc, as his wording above (כּו׳ כְּנַ״ל לְשׁוֹנוֹ). Is it not that what he wrote at first, that Ze‘ir Anpin and Nukvah already have the two Partzufim, Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (וְהֲלֹא מַה שֶּׁכָּתַב בַּתְּחִלָּה כִּי הַזו״ן כְּבָר יֵשׁ לָהֶם הַב׳ פַּרְצוּפִים נֵה״י וְחַג״ת), each of them including, each one included of five Partzufim (הַכּוֹלְלִים כָּל א׳ כָּלוּל מֵה״פ), with Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh and Ruach included (עִם נרנח״י דְּנֶפֶשׁ וְרוּחַ הַכּוֹלְלִים), and that afterward there are drawn to them the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah, etc (וְשֶׁאַחַר כָּךְ נִמְשָׁכִין לָהֶם ה׳ בְּחִי׳ נרנח״י דְּנְשָׁמָה כּו׳), his intention is to say (כַּוָּנָתוֹ לוֹמַר), that there are in Ze‘ir Anpin twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh (כִּי יֵשׁ בְּז״א כ״ה בְּחִי׳ נרנח״י דְּנֶפֶשׁ), and twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (וְכ״ה בְּחִי׳ נרנח״י דְּרוּחַ), and twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וְכ״ה בְּחִי׳ נרנח״י דְּנְשָׁמָה), and twenty-five aspects of Chayah (וְכ״ה בְּחִי׳ דְּחַיָּה), and twenty-five aspects of Yechidah (וְכ״ה בְּחִי׳ דְּיְחִידָה).

And as he wrote afterward explicitly (וּכְמוֹ שֶׁכָּתַב אַחַר כָּךְ בְּפֵרוּשׁ), from what he brought from Sha‘ar haMochin [Intellects], chapter five (מִמַּה שֶּׁהֵבִיא מִשַּׁעַר הַמּוֹחִין פּ״ה), and these are his words (וְז״ל): “And he wrote at the beginning of the chapter that the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah are each one included of twenty-five aspects (וְכָתַב בִּתְחִלַּת הַפֶּרֶק כִּי ה׳ בְּחִי׳ נרנח״י הֵם כָּל א׳ כְּלוּלָה מִכ״ה בְּחִי׳), and Ze‘ir Anpin has within it the totality of twenty-five aspects of Nefesh (וְהַז״א יֵשׁ בּוֹ כְּלָלוּת כ״ה בְּחִי׳ דְּנֶפֶשׁ), and twenty-five aspects of Ruach (וְכ״ה בְּחִי׳ דְּרוּחַ), and afterward twenty-five aspects of Neshamah (וְאַחַר כָּךְ כ״ה בְּחִי׳ דְּנְשָׁמָה), and twenty-five aspects of Chayah (וְכ״ה בְּחִי׳ דְּחַיָּה), and twenty-five aspects of Yechidah (וְכ״ה בְּחִי׳ דְּיְחִידָה), which he receives through Arich Anpin and Abba and Imma and Yisrael-Saba-Tevunah (מְקַבֵּל עַל יְדֵי א״א וְאו״א וְיְשְׂסו״ת), for it is impossible for Ze‘ir Anpin to receive his Neshamah unless it first enclothes within the externality of Yisrael-Saba-Tevunah (כִּי אִי אֶפְשָׁר לַז״א לְקַבֵּל נִשְׁמָתוֹ אִם לֹא עַד שֶׁתִּתְלַבֵּשׁ תְּחִלָּה תּוֹךְ חִיצוֹנִיּוּת יְשְׂסו״ת), and sometimes through Abba and Imma (וְלִפְעָמִים עַל יְדֵי או״א), and sometimes through Arich Anpin,” (וְלִפְעָמִים עַל יְדֵי א״א), end of quotation (עכ״ל) Thus, as stated above (כְּנַ״ל). And behold, since he, of blessed memory, wished to say that all the five Tzelamim [Images] that Ze‘ir Anpin takes from Yisrael-Saba-Tevunah are for the aspect of the Neshamah of Ze‘ir Anpin, for the Partzuf of his Binah specifically (וְהִנֵּה כֵּיוָן שֶׁהוּא ז״ל רָצָה לוֹמַר שֶׁכָּל הַה׳ צְלָמִים שֶׁלוֹקֵחַ ז״א מִיְשְׂסו״ת שֶׁהֵם לִבְחִי׳ נִשְׁמַת ז״א לְפַרְצוּף בִּינָה שֶׁלּוֹ דַּוְקָא), therefore he was compelled to say that there are twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah within each one of the Nefesh, Ruach, Neshama, Chayah, Yechidah (לָכֵן הֻכְרַח לוֹמַר כִּי יֵשׁ כ״ה בְּחִי׳ נרנח״י בְּכָל אַחַת מֵהַנרנח״י).

However, in my humble opinion, this is not the intention of the Rav, of blessed memory, as he wrote it (אָמְנָם לְעַד אֵין כַּוָּנַת הָרַב ז״ל כְּמַה שֶּׁכָּתַב הוּא ז״ל), but rather the intention is that in the entirety of Ze‘ir Anpin there are only five times Nefesh, Ruach, Neshama, Chayah, Yechidah alone (כִּי אִם הַכַּוָּנָה שֶׁאֵין בְּכָל כְּלָלוּת ז״א רַק ה׳ פְּעָמִים נרנח״י לְבַד), namely: five Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh (שֶׁהֵם ה׳ נרנח״י דְּנֶפֶשׁ), and five Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (וְה׳ נרנח״י דְּרוּחַ), and five Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וְה׳ נרנח״י דְּנְשָׁמָה), and five Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (וְה׳ נרנח״י דְּחַיָּה), and five Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah (וְה׳ נרנח״י דְּיְחִידָה). So that it is found that in its entire totality there are only twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah alone (שֶׁנִּמְצָא שֶׁבְּכָל כְּלָלוּתוֹ הֵם כ״ה בְּחִי׳ נרנח״י לְבַד), as we wrote at length above in section nineteen; see there its explanation (כְּמַה שֶּׁכָּתַבְנוּ בְּאָרֶךְ לְעֵיל בְּסִימָן י״ט עַיֵּן שָׁם בֵּיאוּרוֹ), where we wrote there the wording of the Rav, of blessed memory, from Sha‘ar haMochin [Intellects], chapter five (שֶׁכָּתַבְנוּ שָׁם לְשׁוֹן הָרַב ז״ל מִשַּׁעַר הַמּוֹחִין פּ״ה), that the language of the Rav, of blessed memory, written there, is not as Rabbi Sar Shalom, of blessed memory, wrote it here (שֶׁאֵין הַלָּשׁוֹן שֶׁל הָרַב ז״ל הַכָּתוּב שָׁם כְּמוֹ שֶׁכְּתָבוֹ הָרַב שַׂר שָׁלוֹם ז״ל כָּאן).

And therefore we explained it there according to the plain meaning and surface of the wording with good reasoning (וְעַל כֵּן פֵּרַשְׁנוּ אוֹתוֹ שָׁם לְפִי פְּשִׁיטוּת וּשְׁטִיחוּת הַלָּשׁוֹן בְּטוּב טַעַם), how there are not in the entirety of Ze‘ir Anpin except twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah; see there (אֵיךְ אֵין בְּכָל כְּלָלוּת ז״א רַק כ״ה בְּחִי׳ נרנח״י עַיֵּן שָׁם). And from this it follows that even the actual Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh and Ruach of Ze‘ir Anpin are not drawn to him except through Yisrael-Saba-Tevunah (וּמִנָּה שֶׁגַּם הַנרנח״י דְּנֶפֶשׁ וְרוּחַ מַמָּשׁ דְּז״א אֵינָם נִמְשָׁכִים לוֹ אֶלָּא עַל יְדֵי יְשְׂסו״ת), and they are not in him from his own side (וְאֵינָם בּוֹ מִצַּד עַצְמוֹ), so as to say that all the Tzelamim [Images] that Ze‘ir Anpin receives from Yisrael-Saba-Tevunah are only for the Partzuf of his Binah (כְּדֵי לוֹמַר שֶׁכָּל הַצְּלָמִים שֶׁמְּקַבֵּל הַז״א מִיְשְׂסו״ת אֵינָם רַק לְפַרְצוּף הַבִּינָה שֶׁלּוֹ), because the Nefesh and Ruach already exist in him without the mediation of Yisrael-Saba-Tevunah, as Rabbi Sar Shalom, of blessed memory, wrote (כְּמוֹ שֶׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל). Rather, even the Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh and Ruach he receives through the Tzelamim [Images] of Yisrael-Saba-Tevunah (כִּי אִם שֶׁגַּם הַנרנח״י דְּנֶפֶשׁ וְרוּחַ מְקַבְּלָם עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת), as we wrote above at the end of section seven, briefly; see there (כְּמַה שֶּׁכָּתַבְנוּ לְעֵיל בְּסוֹף סִימָן ז׳ בִּקְיצָור עַיֵּין שָׁם)

For therefore, now my desire is to elaborate on what appears to me in this particular matter according to the discourses of the Rav, of blessed memory (כִּי עַל כֵּן עַתָּה רְצוֹנִי לְהַאֲרִיךְ בְּמַה שֶּׁנִּלְעַד לְעַד בִּפְרָט זֶה כְּפִי דְּרוּשֵׁי הָרַב ז״ל), for the proof which he, of blessed memory, brought for this from what is written at the beginning of chapter eight of Sha‘ar haMochin [Intellects], in my humble opinion, there is no proof from there at all (כִּי הָרְאָיָה אֲשֶׁר הֵבִיא הוּא ז״ל לָזֶה מִמַּה שֶּׁכָּתוּב בִּתְחִלַּת פּ״ח מִשַּׁעַר הַמּוֹחִין לְעַד אֵין מִשָּׁם רְאָיָה לָזֶה כְּלָל), and on the contrary, from all those chapters according to the plain meaning and clarity of their wording, it appears the opposite (וְאַדְרַבָּא מִכָּל אוֹתָם הַפְּרָקִים לְפִי פְּשִׁיטוּת וְצַחוּת לְשׁוֹנָם נִרְאֶה לְהֶפֶךְ). For behold, what is written there at the beginning of chapter eight, and these are his words: (כִּי הִנֵּה מַה שֶּׁכָּתוּב שָׁם בִּתְחִלַּת פּ״ח ז״ל), “And the explanation of the matter is that at first he had his own aspect, which is Ruach, and the life of the Nukvah included within him, which is Nefesh (וּבֵאוּר הַדָּבָר כִּי תְּחִלָּה הָיָה לוֹ בְּחִי׳ עַצְמוֹ שֶׁהוּא רוּחַ וּבְחַיֵּי נוּקְבָא הַכְּלוּלָה בּוֹ וְהוּא נֶפֶשׁ), and when he takes from Yisrael-Saba-Tevunah all those Tzelamim [Images], then he has a complete Neshamah, for behold Yisrael-Saba-Tevunah is called Binah, as is known,” end of quotation (וּבְלוֹקְחוֹ מִיְשְׂסו״ת כָּל אוֹתָם הַצְּלָמִים אָז יֵשׁ לוֹ נְשָׁמָה שְׁלֵמָה כִּי הֲרֵי יְשְׂסו״ת נִקְרָא בִּינָה כַּנּוֹדָע עכ״ל).

And the intention is not to say that the Nefesh and Ruach of Ze‘ir Anpin are not taken by Ze‘ir Anpin through Yisrael-Saba-Tevunah (וְאֵין הַכַּוָּנָה לוֹמַר כִּי הַנֶּפֶשׁ וְהָרוּחַ דְּז״א אֵינָהּ לְקוּחָם ז״א בְּאֶמְצָעוּת יְשְׂסו״ת), for behold they are already within him from himself without the mediation of Yisrael-Saba-Tevunah (כִּי כְּבָר הֵם בּוֹ מֵעַצְמוֹ בְּלִי אֶמְצָעוּת יְשְׂסו״ת), and that all the Tzelamim [Images] which he takes from Yisrael-Saba-Tevunah are only for the aspect of the Neshamah of Ze‘ir Anpin, for his Binah Partzuf, as Rabbi Sar Shalom, of blessed memory, wrote (וְכָל הַצְּלָמִים שֶׁלוֹקֵחַ מִיְשְׂסו״ת אֵינָם רַק לִבְחִי׳ נִשְׁמַת ז״א בִּינָה שֶׁלּוֹ כְּמוֹ שֶׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל). Rather, the intention is precisely the opposite (רַק הַכַּוָּנָה אַדְרַבָּא לְהֶפֶךְ), that always even the Nefesh and the Ruach of Ze‘ir Anpin he takes through the Tzelamim [Images] of Yisrael-Saba-Tevunah (כִּי לְעוֹלָם גַּם הַנֶּפֶשׁ וְהָרוּחַ דְּז״א לוֹקְחָם בְּאֶמְצָעוּת הַצְּלָמִים דְּיְשְׂסו״ת), but since they are the aspect of Ruach and Nefesh, which are the aspect of Ze‘ir Anpin himself, whose root is the six extremities and is called Ruach, and the Nukvah included within him is called Nefesh (אֶלָּא כֵּיוָן שֶׁהֵם בְּחִי׳ רוּחַ וְנֶפֶשׁ שֶׁהֵם בְּחִי׳ ז״א עַצְמוֹ אֲשֶׁר שָׁרְשׁוֹ ו״ק וְנִקְרָא רוּחַ וְנוּקְבָא הַכְּלוּלָה בּוֹ שֶׁנִּקְרֵאת נֶפֶשׁ), therefore they are not called by the name of Yisrael-Saba-Tevunah (לָכֵן אֵינָם נִקְרָאִים עַל שֵׁם יְשְׂסו״ת), even though he takes them through them (אַף עַל פִּי שֶׁלוֹקְחָם בְּאֶמְצָעוּתָם). But when he takes from Yisrael-Saba-Tevunah all those Tzelamim [Images] in complete form (אֲבָל כְּשֶׁלוֹקֵחַ מִיְשְׂסו״ת כָּל אוֹתָם הַצְּלָמִים כֻּלָּם בִּשְׁלֵמוּת), then he is called by their name (אָז נִקְרָא עַל שְׁמָם), for then he has a complete Neshamah (כִּי אָז יֵשׁ לוֹ נְשָׁמָה שְׁלֵמָה), which is the secret of Binah, which is above his level (שֶׁהוּא סוֹד בִּינָה שֶׁהִיא לְמַעְלָה מִבְּחִינָתוֹ), and Yisrael-Saba-Tevunah is called Binah (וְיְשְׂסו״ת נִקְרָא בִּינָה), and therefore then he is called by their name (וְעַל כֵּן אָז נִקְרָא עַל שְׁמָם). And the proof for this is from the chapters written there before this and after this (וְהָרְאָיָה לָזֶה מֵהַפְּרָקִים הַכְּתוּבִים שָׁם קֹדֶם לָזֶה וְאַחַר זֶה).

For behold, there in chapter five he wrote (כִּי הִנֵּה שָׁם בְּפ״ה כָּתַב), “And behold, Ze‘ir Anpin and Nukvah cannot receive their illumination in the aspect of their Neshamah except through the externality of Tevunah that is enclothed within their internality in the secret of Mochin [Intellects] (וְהִנֵּה זו״ן אֵינָם יְכוֹלִין לְקַבֵּל הֶאָרָתָם בִּבְחִי׳ נִשְׁמָתָם אֶלָּא בְּאֶמְצָעוּת חִיצוֹנִיּוּת הַתְּבוּנָה שֶׁנִּתְלַבֵּשׁ תּוֹךְ פְּנִימִיּוּתָם בְּסוֹד מוֹחִין), and indeed there are many aspects in the lights of the Neshamah, and they are Nefesh, Ruach, Neshama, Chayah, Yechidah (וְאָמְנָם יֵשׁ כַּמָּה בְּחִינוֹת בְּאוֹרוֹת הַנְּשָׁמָה וְהֵם נרנח״י), and there are also many aspects of Tevunah and many aspects of Binah, etc.” (גַּם יֵשׁ כַּמָּה בְּחִינוֹת תְּבוּנָה וְכַמָּה בְּחִינוֹת בִּינָה כּו׳).

And we have already explained above in section nineteen (וּכְבָר בֵּאַרְנוּ לְעֵיל בְּסִימָן י״ט), that what he wrote “in the aspect of their Neshamah,” (כִּי מַה שֶּׁכָּתַב בִּבְחִי׳ נִשְׁמָתָם), and likewise what he wrote “in the lights of the Neshamah,” (וְכֵן מַה שֶּׁכָּתַב בְּאוֹרוֹת הַנְּשָׁמָה), the intention is not the Neshamah itself to the exclusion of Nefesh and Ruach (אֵין הַכַּוָּנָה עַל הַנְּשָׁמָה מַמָּשׁ לְאַפּוֹקֵי הַנֶּפֶשׁ וְהָרוּחַ), but rather the intention is to all the inner spiritual parts (רַק הַכַּוָּנָה עַל כָּל חֶלְקֵי הָרוּחָנִיּוּת הַפְּנִימִי), which are the Nefesh, Ruach, Neshama, Chayah, Yechidah (שֶׁהֵם הַנרנח״י). For sometimes all of them are called by the name Nefesh (שֶׁלִּפְעָמִים נִקְרָאִים כֻּלָּם בְּשֵׁם נֶפֶשׁ), and sometimes all of them are called by the name Neshamah (וְלִפְעָמִים נִקְרָאִים כֻּלָּם בְּשֵׁם נְשָׁמָה), for Nefesh or Neshamah is a general name for all the spiritual parts (כִּי נֶפֶשׁ אוֹ נְשָׁמָה הוּא שֵׁם כּוֹלֵל לְכָל חֶלְקֵי הָרוּחָנִיּוּת), which are the Nefesh, Ruach, Neshama, Chayah, Yechidah; see there (שֶׁהֵם הַנרנח״י עַיֵּן שָׁם) And from here too there is proof (וְגַם מִכָּאן יֵשׁ רְאָיָה), for behold, after he said “there are many aspects in the lights of the Neshamah, which are Nefesh, Ruach, Neshama, Chayah, Yechidah,” (כִּי הֲרֵי אַחַר שֶׁאָמַר יֵשׁ כַּמָּה בְּחִינוֹת בְּאוֹרוֹת הַנְּשָׁמָה שֶׁהֵם נרנח״י), he then said “there are also many aspects of Tevunah and many aspects of Binah,” (אָמַר גַּם יֵשׁ כַּמָּה בְּחִינוֹת תְּבוּנָה וְכַמָּה בְּחִינוֹת בִּינָה). And what is taken through Binah is Chayah and not Neshamah (וּמַה שֶּׁלוֹקֵחַ עַל יְדֵי הַבִּינָה הוּא הַחַיָּה וְלֹא הַנְּשָׁמָה), but certainly the intention is to the inner spiritual parts (אֶלָּא וַדַּאי כִּי הַכַּוָּנָה עַל חֶלְקֵי הָרוּחָנִיּוּת הַפְּנִימִי), which are the Nefesh, Ruach, Neshama, Chayah, Yechidah (שֶׁהֵם הַנרנח״י), in whatever aspect they may be (בְּאֵיזֶה בְּחִי׳ שֶׁיִּהְיֶה) And afterward he said (וְאַחַר כָּךְ אָמַר), “And it is found that sometimes there are in Ze‘ir Anpin five aspects of the lights of Nefesh, Ruach, Neshama, Chayah, Yechidah mentioned, all of them through a part of Yisrael-Saba-Tevunah (וְנִמְצָא כִּי לִפְעָמִים יֵשׁ בְּז״א ה׳ בְּחִינוֹת דְּאוֹרוֹת נרנח״י הַנִּזְכָּר כֻּלָּם עַל יְדֵי חֵלֶק יְשְׂסו״ת), and sometimes all of them through Abba and Imma (וְלִפְעָמִים כֻּלָּם בְּאֶמְצָעוּת או״א), and sometimes all of them through Arich Anpin,” etc (וְלִפְעָמִים כֻּלָּם בְּאֶמְצָעוּת א״א כּו׳).

For behold, all these aspects are drawn from the Zivug [Union] of Abba and Imma (כִּי הֲלֹא כָּל בְּחִינוֹת אֵלּוּ נִמְשָׁכִין מִזִּוּוּג או״א), and therefore it is necessary that in each of these five aspects — which are Nefesh, Ruach, Neshamah, Chayah, Yechidah — there be within them a portion of Abba and Imma (וְלָכֵן צָרִיךְ שֶׁבְּכָל בְּחִי׳ מֵאֵלּוּ הַה׳ שֶׁהֵם נר״ן ח״י יִהְיֶה בָּהֶם חֵלֶק או״א). And afterward he said (וְאַחַר כָּךְ אָמַר), that each of these five aspects is included of all five (כִּי כָּל בְּחִי׳ מֵאֵלּוּ הַה׳ כְּלוּלָה מִכָּל הַה׳), in such a manner that they are five aspects, each one included of five, which are twenty-five aspects (בְּאוֹפֶן שֶׁהֵם ה׳ בְּחִינוֹת כָּל אַחַת כְּלוּלָה מֵה׳ שֶׁהֵם כ״ה בחי). And we have already explained this wording above in section nineteen; see there (וּכְבָר פֵּרַשְׁנוּ לָשׁוֹן זֶה לְעֵיל בְּסִימָן י״ט עַיֵּן שָׁם). Afterward he said: however we will explain the matter of Ze‘ir Anpin, and from there you will infer to the others (אַחַר כָּךְ אָמַר אָמְנָם נְבָאֵר עִנְיַן ז״א וּמִשָּׁם תַּקִּישׁ אֶל הַשְּׁאָר).

And behold, there are three vessels in Ze‘ir Anpin: external, intermediate, and internal, etc (וְהִנֵּה ג׳ כֵּלִים יֵשׁ בְּז״א חִיצוֹן וְאֶמְצָעִי וּפְנִימִי כּו׳). Indeed, these three roots of vessels: the external draws its vitality from the liver through the veins of the liver (אָכֵן ג׳ שָׁרְשֵׁי כֵּלִים אֵלּוּ הַחִיצוֹן נִמְשָׁךְ חַיּוּתוֹ מִן הַכָּבֵד ע״י וְרִידֵי הַכָּבֵד), and the intermediate vessel draws its vitality from the heart through the pulsating arteries (וְכֵלִי אֶמְצָעִי נִמְשָׁךְ חַיּוּתוֹ מִן הַלֵּב ע״י הָעוֹרְקִים הַדּוֹפְקִים), and the internal vessel draws its vitality from the Mochin [Intellects] through the sinews (וְכֵלִי הַפְּנִימִי נִמְשָׁךְ חַיּוּתוֹ מִן הַמּוֹחִין ע״י הַגִּידִין).

And behold, within these three roots, which are Melekh — brain, heart, liver (וְהִנֵּה בְּתוֹךְ ג׳ שָׁרָשִׁים אֵלּוּ שֶׁהֵם מ״ל״ך), within them are Nefesh, Ruach, Neshamah (הִנֵּה בְּתוֹכָם הֵם נר״ן). And thus it is found that the Nefesh dwells in the liver (וְאִם כֵּן נִמְצָא כִּי הַנֶּפֶשׁ שׁוֹרָה בַּכָּבֵד), and the Ruach in the heart (וְהָרוּחַ בַּלֵּב), and the Neshamah dwells in the brain (וְהַנְּשָׁמָה שׁוֹרָה בַּמּוֹחַ). And through Melekh, the Nefesh, Ruach, Neshamah send their illuminations to the vessels (וּבְאֶמְצָעוּת הַמֶּלֶךְ שׁוֹלְחִים הַנר״ן הֶאָרוֹתֵיהֶם אֶל הַכֵּלִים), the external (הַחִיצוֹנִים), the intermediate (וְהָאֶמְצָעִיִים), and the internal (וְהַפְּנִימִיִים). However, corresponding to Chayah and corresponding to Yechidah, there is no further aspect of vessels in Ze‘ir Anpin corresponding to them (אָמְנָם כְּנֶגֶד חַיָּה כְּנֶגֶד יְחִידָה אֵין עוֹד בְּחִיַּת כֵּלִים בְּז״א כְּנֶגְדָּם), for their light is great and no vessel can contain them (כִּי אוֹרָם גָּדוֹל וְאֵין כְּלִי סוֹבֵל אוֹתָם). Rather, the inner aspect of Chayah enclothes within the Neshamah (אָמְנָם הַחַיָּה מִתְלַבֶּשֶׁת פְּנִימִיּוּתָהּ תּוֹךְ הַנְּשָׁמָה), and its surrounding light remains as Ohr Makif [Surrounding light] upon Ze‘ir Anpin from without, three surrounding aspects corresponding to the three inner Nefesh, Ruach, Neshamah (וְאוֹר מַקִּיף שֶׁלָּהּ נִשְׁאָר בְּסוֹד אוֹר מַקִּיף עַל הַז״א מִבַּחוּץ ג׳ בְּחִינוֹת מַקִּיפִים כְּנֶגֶד נר״ן הַפְּנִימִים). And the inner aspect of Yechidah enclothes within the Chayah (וְהַיְחִידָה מִתְלַבֶּשֶׁת פְּנִימִיּוּתָהּ תּוֹךְ הַחַיָּה), and its Ohr Makif [Surrounding light] remains as Ohr Makif [Surrounding light] upon Ze‘ir Anpin from without, etc (וְאוֹר מַקִּיף שֶׁלָּהּ נִשְׁאָר אוֹר מַקִּיף עַל הַז״א מִבַּחוּץ כּו׳). And behold, the five aspects mentioned of Ze‘ir Anpin have been explained, end of quotation, briefly (וְהִנֵּה נִתְבָּאֵר ה׳ בְּחִינוֹת הַנִּזְכָּר שֶׁל ז״א עכ״ל בְּקִיצּוּר). Behold, it is explained how he is speaking about the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Ze‘ir Anpin in a general sense (הֲרֵי מְבֹאָר אֵיךְ הוּא מְדַבֵּר עַל ה׳ בְּחִינוֹת נרנח״י סְתָם דְּז״א), within which are included the actual Nefesh and the actual Ruach of Ze‘ir Anpin (אֲשֶׁר בִּכְלָלָן הֵם הַנֶּפֶשׁ מַמָּשׁ וְהָרוּחַ מַמָּשׁ דְּז״א), whose place of indwelling is in the liver and in the heart (אֲשֶׁר מְקוֹם שְׁרִיָּתָם הוּא בַּכָּבֵד וּבַלֵּב), and from there they send their illuminations (וּמִשָּׁם שׁוֹלְחִים הֶאָרוֹתֵיהֶם), to the external vessels (אֶל הַכֵּלִים הַחִיצוֹנִיים), and to the intermediate vessels (וְהָאֶמְצָעִיִים).

All of this is only in the actual Nefesh and the actual Ruach (אֲשֶׁר כָּל זֶה אֵינוֹ רַק בַּנֶּפֶשׁ מַמָּשׁ וּבָרוּחַ מַמָּשׁ), which are in Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם בְּנֵה״י וְחַג״ת), for thus the liver and the heart are in the body (כִּי כֵּן הַכָּבֵד וְהַלֵּב הֵם בַּגּוּף), which are the six extremities (שֶׁהֵם הַו״ק), which are Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם הַנֵּה״י וְחַג״ת). For the three upper ones (כִּי הַג״ר), even though each one of them is a complete Partzuf including ten Sefirot (אַף עַל פִּי שֶׁכָּל אַחַת מֵהֶן הִיא פַּרְצוּף שָׁלֵם כּוֹלֵל י׳ סְפִירוֹת), and they spread throughout the entire body, which are the seven lower ones (וּמִתְפַּשְּׁטִים בְּכָל הַגּוּף שֶׁהֵם הַז״ת), nevertheless (עכ״ז), there is not within them either a liver or a heart (לֹא יֵשׁ בָּהֶם לֹא כָּבֵד וְלֹא לֵב), and this is simple and evident from one’s own flesh (וְזֶה פָּשׁוּט וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ). In such a manner, it is explained how he is also speaking about the actual Nefesh and about the actual Ruach of Ze‘ir Anpin (בְּאוֹפֶן שֶׁמְּבֹאָר הוּא אֵיךְ הוּא מְדַבֵּר גַּם עַל הַנֶּפֶשׁ מַמָּשׁ וְעַל הָרוּחַ מַמָּשׁ דְּז״א).

And immediately after this he said: however sometimes he takes all of them through the general Binah, which is the aspect of Yisrael-Saba-Tevunah (וְאָמַר תֵּכֶף אַחַר כָּךְ וְאָמְנָם לִפְעָמִים לוֹקֵחַ כֻּלָּם עַל יְדֵי הַבִּינָה הַכְּלָלִית שֶׁהֵם בְּחִי׳ יְשְׂסו״ת), and sometimes he ascends higher and takes from the place of the general Chokhmah, which are the upper Chokhmah–Binah (וְלִפְעָמִים עוֹלֶה יוֹתֵר וְלוֹקֵחַ מִמְּקוֹם הַחָכְמָה הַכְּלָלִית שֶׁהֵם חו״ב עִילָּאִין), and sometimes he ascends and takes from the place of the general Keter, which are Arich Anpin and Nukvah (וְלִפְעָמִים עוֹלֶה וְלוֹקֵחַ מִמְּקוֹם הַכֶּתֶר הַכְּלָלִית שֶׁהֵם א״א וְנוּקְבָא), until here. Behold, after he explained the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Ze‘ir Anpin (הֲרֵי שֶׁאַחַר שֶׁפֵּרֵשׁ ה׳ בְּחִינוֹת נרנח״י דְּז״א), within which are included the actual Nefesh and the actual Ruach of Ze‘ir Anpin, as above (אֲשֶׁר בִּכְלָלָן הֵם הַנֶּפֶשׁ מַמָּשׁ וְהָרוּחַ מַמָּשׁ דְּז״א כַּנִּזְכָּר), immediately he said that he takes all of them through Yisrael-Saba-Tevunah (תֵּכֶף אָמַר שֶׁלוֹקֵחַ כֻּלָּם עַל יְדֵי יְשְׂסו״ת). If so, behold it is explained how even the actual Nefesh and the actual Ruach of Ze‘ir Anpin are taken by Ze‘ir Anpin through Yisrael-Saba-Tevunah (אִם כֵּן הֲרֵי מְבֹאָר אֵיךְ גַּם הַנֶּפֶשׁ מַמָּשׁ וְהָרוּחַ מַמָּשׁ דְּז״א לוֹקְחָם הַז״א בְּאֶמְצָעוּת יְשְׂסו״ת). And therefore he was precise that when speaking of his taking from Yisrael-Saba-Tevunah he said “he takes all of them,” (וְלָכֵן דִּיֵּק שֶׁבִּלְקִיחָתוֹ מִיְשְׂסו״ת אָמַר לוֹקֵחַ כֻּלָּם), whereas regarding his taking from Abba and Imma and from Arich Anpin he said “he takes” without saying “all,” (אֲבָל בִּבְחִי׳ לְקִיחָתוֹ מֵאו״א וּמֵא״א אָמַר לוֹקֵחַ סְתָם וְלֹא אָמַר כֻּלָּם), to allude to that which was stated (לְרַמֵּז הָאָמּוּר).

For through Yisrael-Saba-Tevunah are taken even the Nefesh and the Ruach (כִּי בְּאֶמְצָעוּת יְשְׂסו״ת לָקוּחַ גַּם הַנֶּפֶשׁ וְהָרוּחַ), and as he wrote afterward (וְכְמוֹ שֶׁכָּתַב אַחַר כָּךְ), how through Yisrael-Saba-Tevunah Ze‘ir Anpin takes the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh, and the five of Ruach, and the five of Neshamah, and Chayah, and Yechidah (אֵיךְ בְּאֶמְצָעוּת יְשְׂסו״ת לוֹקֵחַ הַז״א ה׳ בְּחִינוֹת נרנח״י דְּנֶפֶשׁ וְה׳ דְּרוּחַ וְה׳ דְּנְשָׁמָה וְחַיָּה וִיחִידָה). However, through Abba and Imma he takes only Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (אָמְנָם בְּאֶמְצָעוּת או״א אֵינוֹ לוֹקֵחַ רַק נרנח״י דְּחַיָּה), and through Arich Anpin he takes Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah (וּבְאֶמְצָעוּת א״א לוֹקֵחַ נרנח״י דְּיְחִידָה). Afterwards he detailed the matter there in particularity and wrote: (אַחַר כָּךְ פֵּרַט הָעִנְיָן שָׁם בִּפְרָטוּת וְכָתַב), and we shall begin and explain the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah which he receives through Yisrael-Saba-Tevunah alone (וְנַתְחִיל וּנְבָאֵר ה׳ בְּחִינוֹת נרנח״י שֶׁמְּקַבֵּל עַל יְדֵי יְשְׂסו״ת לְבַד).

Behold, at the time of Ibbur [Gestation] there entered into him only the aspect of Nefesh alone (הִנֵּה בְּעֵת הָעִיבּוּר נִכְנְסָה בּוֹ בְּחִי׳ נֶפֶשׁ לְבַד). And know that it is impossible for the fetus to be formed except through the Nefesh (וְדַע כִּי אִי אֶפְשָׁר לְהִצְטַיֵּר הַוָּלָד אֶלָּא עַל יְדֵי הַנֶּפֶשׁ). And this Nefesh cannot enter until some beginning of formation begins in the body of the fetus (וְנֶפֶשׁ זוֹ אֵינָהּ יְכוֹלָה לִכְנֹס עַד שֶׁיַּתְחִיל אֵיזֶה הַתְחָלָה לְהִצְטַיֵּר בְּגוּף הַוָּלָד). Therefore it was necessary that first the male and female cast the material drops of seed (וְלָכֵן הֻכְרַח שֶׁתְּחִלָּה יַטִּילוּ הַזְּכוּ״ן טִפּוֹת הַזֶּרַע הַחֹמְרִיִּים). And it is drawn from the aspect of the limb of the liver of the male and female themselves (וְנִמְשָׁךְ מֵחֵלֶק אֵבֶר הַכָּבֵד שֶׁל הַזְּכוּ״ן עַצְמָם). And then within those drops is drawn a small amount of spirituality from the Nefesh of the father and mother themselves (וְאָז נִמְשָׁךְ בַּטִּפּוֹת הָהֵם קְצָת רוּחָנִיּוּת מִנֶּפֶשׁ הָאָב וְהָאֵם עַצְמָם). And then there is already leaven to ferment (וְאָז כְּבָר יֵשׁ שְׂאוֹר לְהַחְמִיץ). And then the clarifications of Ze‘ir Anpin are clarified and the aspect of the liver of the fetus begins to be formed (וְאָז מִתְבָּרְרִים הַבֵּרוּרִים דְּז״א וּמַתְחִיל לְהִצְטַיֵּר בְּחִי׳ הַכָּבֵד שֶׁל הַוָּלָד). And there is drawn there a portion of the Nefesh as the liver of the fetus (וְנִמְשָׁךְ שָׁם חֵלֶק הַנֶּפֶשׁ כְּכָבֵד שֶׁל הַוָּלָד). And the vessel of the liver is formed (וּמִצְטַיֵּר הַכְּלִי שֶׁל הַכָּבֵד). And all of this is through the drops of father and mother in matter and form (וְכָל זֶה עַל יְדֵי טִפּוֹת שֶׁל אָב וְאֵם בְּחוֹמֶר וְצוּרָה). And they were drawing there clarifications from the vessels and from the Nefesh of Ze‘ir Anpin itself (וְהָיוּ מַמְשִׁיכִים שָׁם בֵּרוּרִים מֵהַכֵּלִים וּמִן הַנֶּפֶשׁ דְּז״א עַצְמוֹ). However know that until now there entered there only the aspect of Nefesh within the Nefesh of Ze‘ir Anpin, with the vessels of the aspect of Nefesh within the Nefesh of Ze‘ir Anpin (אָמְנָם דַּע כִּי עֲדַיִן לֹא נִכְנְסוּ שָׁם רַק בְּחִי׳ נֶפֶשׁ שֶׁבַּנֶּפֶשׁ דְּז״א עִם הַכֵּלִים שֶׁל הַחֵלֶק דְּנֶפֶשׁ שֶׁבַּנֶּפֶשׁ דְּז״א).

And however the aforementioned drop which Abba and Imma cast in matter and form for the need of leaven to the dough was drawn from the aspect of the external Netzach, Hod, Yesod of the Malkhuyot of Yisrael-Saba-Tevunah, etc (וְאָמְנָם הַטִּפָּה הַנִּזְכָּר שֶׁהִטִּילוּ או״א בְּחוֹמֶר וְצוּרָה לְצוֹרֶךְ שְׂאוֹר לָעִסָּה נִמְשְׁכָה מִבְּחִינַת הַחִיצוֹנִיּוּת נֵה״י דְּמַלְכֻיּוֹת יְשְׂסו״ת כּו׳). In such a manner that upon the completion of the days of Ibbur [Gestation], the externality of the said Malkhuyot was completed, all ten of their Sefirot, to enter into Ze‘ir Anpin and Nukvah (בְּאוֹפֶן כִּי בְּהִשְׁתַּלֵּם יְמֵי הָעִיבּוּר נִגְמַר חִיצוֹנִיּוּת הַמַּלְכֻיּוֹת הַנִּזְכָּר כָּל י׳ סְפִירוֹת שֶׁלָּהֶם לִכְנֹס תּוֹךְ זו״ן). And this externality is called the Tzelem [Image] of the Mochin [Intellects] of Ibbur [Gestation] (וְזֶה הַחִיצוֹנִיּוּת נִקְרָא צֶלֶם דְּמוֹחִין דְּעִיבּוּר). And there are within it Tzadi, Lamed, and Mem, and they are two Tzelamim [Images], one of Yisrael-Saba and one of Tevunah (וְיֵשׁ בּוֹ צ׳ וְל' וְמ׳ וְהֵם ב׳ צְלָמִים א׳ דְּיִשְׂרָאֵל-סָבָא וְא׳ דְּתְבוּנָה). And all of them enter at the time of Ibbur [Gestation], which are the aspect of all nine Sefirot of the externality of the Malkhuyot of Yisrael-Saba-Tevunah (וְכֻלָּם נִכְנָסִים בִּזְמַן הָעִיבּוּר שֶׁהֵם בְּחִי׳ כָּל ט׳ סְפִירוֹת דְּחִיצוֹנִיּוּת דְּמַלְכֻיּוֹת דְּיְשְׂסו״ת). For in Yenikah [Nursing] other levels enter, higher than these (שֶׁהֲרֵי בִּינִיקָה נִכְנָסִים מַדְרֵגוֹת אֲחֵרוֹת מְעוּלוֹת מֵאֵלּוּ). And what appears to me further is that until now there were clarified only Nefesh within the Nefesh, the aspect of light and vessel, etc., end of quotation, briefly; see there its explanation (וְהַיּוֹתֵר נִלְעַד לְעַד כִּי עַד עַתָּה לֹא נִתְבָּרְרוּ רַק נֶפֶשׁ שֶׁבַּנֶּפֶשׁ בְּחִי׳ אוֹר וְכֵלִי כּו׳ עכ״ל בְּקִצּוּר עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, it is explained how the entire discourse, from its beginning to its end, speaks of the actual Nefesh of Ze‘ir Anpin (הֲרֵי מְבֹאָר אֵיךְ כָּל הַדְּרוּשׁ מֵרֹאשׁוֹ וְעַד סוֹפוֹ מְדַבֵּר בְּנֶפֶשׁ מַמָּשׁ דְּז״א), or of the Nefesh within the Nefesh (אוֹ בְּנֶפֶשׁ שֶׁבַּנֶּפֶשׁ), for all of this is the beginning of the clarification and formation of Ze‘ir Anpin (שֶׁכָּל זֶה הוּא הַתְחָלַת הַבֵּרוּר וְהַצִּיּוּר דְּז״א). For therefore the formation began from the limb of the liver (כִּי עַל כֵּן הִתְחִיל הַצִּיּוּר מֵאֵבֶר הַכָּבֵד), for there the actual Nefesh of Ze‘ir Anpin dwells (אֲשֶׁר שָׁם שׁוֹרָה הַנֶּפֶשׁ מַמָּשׁ דְּז״א). And in the entire chapter there was no mention of the Neshamah or of the Binah of Ze‘ir Anpin (וְלֹא נִזְכַּר בְּכָל הַפֶּרֶק נְשָׁמָה אוֹ בִּינָה דְּז״א), to say Nefesh of Binah or Nefesh of Neshamah of Ze‘ir Anpin (לוֹמַר נֶפֶשׁ דְּבִינָה אוֹ נֶפֶשׁ דְּנְשָׁמָה דְּז״א), because he is speaking of the aspect of the actual Nefesh of Ze‘ir Anpin (מִפְּנֵי שֶׁהוּא מְדַבֵּר עַל בְּחִי׳ הַנֶּפֶשׁ מַמָּשׁ דְּז״א). And he said that this Nefesh of Ze‘ir Anpin is drawn into him (וְאָמַר כִּי נֶפֶשׁ זוֹ דְּז״א נִמְשֶׁכֶת בּוֹ), through the Tzelamim [Images] (עַל יְדֵי הַצְּלָמִים), which are drawn (הַנִּמְשָׁכִים), from the externality (מֵחִיצוֹנִיּוּת), of the Malkhuyot of Yisrael-Saba-Tevunah (הַמַּלְכֻיּוֹת דְּיְשְׂסו״ת), their Nefesh (נֶפֶשׁ שֶׁלָּהֶם).

Afterwards, in chapter six, he wrote, and these are his words (אַחַר כָּךְ בְּפֶרֶק ו׳ כָּתַב וְז״ל): afterwards he is born (אַחַר כָּךְ נוֹלָד), and then the sparks of the Ruach of Ze‘ir Anpin are clarified together with the aspect of their vessels (וְאָז מִתְבָּרְרִין נִיצוֹצֵי הָרוּחַ דְּז״א עִם בְּחִי׳ הַכֵּלִים שֶׁלָּהֶם), and then Abba and Imma unite again (וְאָז מִזְדַּוְּגִים שֵׁנִית או״א), and they bring forth drops from matter and form of the aspect of their Ruach (וְהֵם מוֹצִיאִים טִפּוֹת מֵחוֹמֶר וְצוּרָה שֶׁל בְּחִי׳ רוּחַ שֶׁלָּהֶם), and this is from the aspect of the six extremities of Yisrael-Saba-Tevunah (וְהוּא מִבְּחִי׳ ו״ק דְּיְשְׂסו״ת), for these are more internal than the drops which they drew for him for the Nefesh of Ibbur [Gestation] (שֶׁאֵלּוּ הֵם יוֹתֵר פְּנִימִיִּים מִן הַטִּפּוֹת שֶׁהִמְשִׁיכוּ לוֹ לְנֶפֶשׁ דְּעִיבּוּר), for those were from the Malkhuyot of Yisrael-Saba-Tevunah (שֶׁאוֹתָם הָיוּ מֵהַמַּלְכֻיּוֹת דְּיְשְׂסו״ת), and these are from their six extremities (וְאֵלּוּ הֵם מֵו״ק שֶׁלָּהֶם). And just as those Tzelamim [Images] of Ibbur [Gestation] were from the externality of the Malkhuyot of Yisrael-Saba-Tevunah (וּכְמוֹ שֶׁאוֹתָם הַצְּלָמִים דְּעִיבּוּר הָיוּ מֵחִיצוֹנִיּוּת דְּמַלְכֻיּוֹת דְּיְשְׂסו״ת), so too these Tzelamim [Images] of Yenikah [Nursing] are from the externality of the six extremities of Yisrael-Saba-Tevunah (כָּךְ אֵלּוּ הַצְּלָמִים דְּיְנִיקָה הֵם מֵחִיצוֹנִיּוּת דְּו״ק דְּיְשְׂסו״ת). And behold, all the aspects that were clarified for the sake of the fetus in order to make it grow (וְהִנֵּה כָּל הַבְּחִינוֹת שֶׁנִּתְבָּרְרוּ לְצוֹרֶךְ הַוָּלָד לְהַגְדִּילוֹ), all of them were afterwards drawn during the time of Yenikah [Nursing] (כֻּלָּם נִמְשְׁכוּ אַחַר כָּךְ בִּזְמַן הַיְנִיקָה), and they enter into him little by little (וְנִכְנָסִין בּוֹ מְעַט מְעַט), in the manner explained regarding Ibbur [Gestation] in all its particulars (עַל דֶּרֶךְ הַנִּזְכָּר בְּעִיבּוּר בְּכָל פְּרָטָיו). And now the two hundred and forty-eight limbs of Ze‘ir Anpin grew in two aspects (וְעַתָּה נִגְדְּלוּ רמ״ח אֵבָרָיו דְּז״א בִּשְׁתֵּי בְּחִינוֹת), one in length and one in width, which is the thickness of the vessel (אַחַת בְּאֹרֶךְ וְאַחַת בְּרוֹחַב שֶׁהוּא עוֹבִי הַכְּלִי), for from the illumination of the Ruach that now comes, even the vessel of the Nefesh grows (כִּי מֵהֶאָרַת הָרוּחַ הַבָּאָה עַתָּה מִתְגַּדֵּל אֲפִלּוּ כְּלִי הַנֶּפֶשׁ כּו׳).

And it is found that the external thickness which grew during Ibbur [Gestation] is called the vessel of the Nefesh (וְנִמְצָא כִּי הָעוֹבִי הַחִיצוֹן שֶׁגָּדַל בְּעִיבּוּר נִקְרָא כְּלִי הַנֶּפֶשׁ), and this thickness which was added now is the intermediate vessel of the Ruach (וְזֶה הָעוֹבִי שֶׁנִּתּוֹסֵף בּוֹ עַתָּה הוּא הַכְּלִי הָאֶמְצָעִי שֶׁל הָרוּחַ), which is within the external vessel of the Nefesh (שֶׁהוּא תּוֹךְ הַכְּלִי הַחִיצוֹן שֶׁל הַנֶּפֶשׁ). And indeed, the beginning of the revelation of the entrance of the sparks of the Ruach is in the heart (וְאָמְנָם תְּחִלַּת גִּלּוּי כְּנִיסַת נִיצוֹצֵי הָרוּחַ הֵם בַּלֵּב כּו׳). And in this manner the ten Sefirot of Ze‘ir Anpin of his two hundred and forty-eight limbs grew during the days of Yenikah [Nursing] in height and in thickness, etc (וְעַל דֶּרֶךְ זֶה גָּדְלוּ י׳ סְפִירוֹת דְּז״א דְּרמ״ח אֵבָרָיו בִּימֵי הַיְנִיקָה בְּגוֹבַהּ וּבְעוֹבִי כּו׳). And know that also in Ibbur [Gestation] there are brain, heart, liver, and flesh and sinews and arteries and bones (וְדַע כִּי גַּם בְּעִיבּוּר יֵשׁ מוֹחַ וְלֵב וְכָבֵד וּבָשָׂר וְגִידִין וְעוֹרְקִין וְעַצָמוֹת), but the matter is thus (אֶלָּא שֶׁהָעִנְיָן הוּא כָּךְ), that each of these aspects has within it the aspect of Nefesh, Ruach, Neshamah (כִּי כָּל בְּחִי׳ מֵאֵלּוּ יֵשׁ בָּהּ בְּחִי׳ נר״ן), except that from the Nefesh within the Nefesh the liver grows and all the external vessels of flesh, sinews, and bones (אֶלָּא שֶׁמִן הַנֶּפֶשׁ שֶׁבַּנֶּפֶשׁ נִגְדַּל הַכָּבֵד וְכָל בְּחִי׳ הַכֵּלִים הַחִיצוֹנִים שֶׁבַּבָּשָׂר גִּידִין וְעַצָמוֹת), and from the Ruach within the Nefesh the heart grows and all the intermediate vessels (וּמֵהָרוּחַ שֶׁבַּנֶּפֶשׁ נִגְדַּל הַלֵּב וְכָל בְּחִי׳ הַכֵּלִים הָאֶמְצָעִיִּים), and from the Neshamah within the Nefesh the brain grows and all the internal vessels of flesh, sinews, and bones (וּמִנְּשָׁמָה שֶׁבַּנֶּפֶשׁ נִגְדַּל הַמּוֹחַ וְכָל בְּחִי׳ הַכֵּלִים הַפְּנִימִיִּים שֶׁבַּבָּשָׂר גִּידִין וְעַצָמוֹת).

And first the Nefesh within the Nefesh enters and the liver begins to be formed (וּתְחִלָּה נִכְנָס נֶפֶשׁ שֶׁבַּנֶּפֶשׁ וּמַתְחִיל לְהִצְטַיֵּר הַכָּבֵד), and afterward the Ruach within the Nefesh and the heart begins to be formed (וְאַחַר כָּךְ הָרוּחַ שֶׁבַּנֶּפֶשׁ וּמַתְחִיל לְהִצְטַיֵּר הַלֵּב), and afterward the Neshamah within the Nefesh and the brain begins to be formed (וְאַחַר כָּךְ הַנְּשָׁמָה שֶׁבַּנֶּפֶשׁ וּמַתְחִיל לְהִצְטַיֵּר הַמּוֹחַ). And afterward, when Yenikah [Nursing] comes, the Nefesh of the Ruach comes and enlarges the liver with a greater enlargement and also the external vessels (וְאַחַר כָּךְ בְּבוֹא הַיְנִיקָה בָּאָה נֶפֶשׁ שֶׁל הָרוּחַ וּמַגְדִּיל הַכָּבֵד הַגְדָּלָה יוֹתֵר גְּדוֹלָה וְגַם הַכֵּלִים הַחִיצוֹנִים), and when the Ruach of the Ruach comes it enlarges the heart and all the intermediate vessels (וּבְבוֹא הָרוּחַ מִן הָרוּחַ מַגְדִּיל הַלֵּב וְכָל הַכֵּלִים הָאֶמְצָעִיִּים), and when the Neshamah of the Ruach comes the brain grows and all the internal vessels (וּבְבוֹא נְשָׁמָה הָרוּחַ נִגְדַּל הַמּוֹחַ וְכָל הַכֵּלִים הַפְּנִימִיִּים). But still in all of them there is only the aspect of the true Ruach and the true Nefesh (אַךְ עֲדַיִן אֵין בְּכֻלָּם רַק בְּחִי׳ הָרוּחַ הָאֲמִתִּי וְהַנֶּפֶשׁ הָאֲמִתִּי). And it is found that the drops of Abba and Imma from the matter and form of their Ruach become the internality of the intermediate vessel (וְנִמְצָא כִּי טִפּוֹת או״א מֵהַחוֹמֶר וְצוּרָה דְּרוּחַ שֶׁלָּהֶם נַעֲשֶׂה פְּנִימִיּוּת אֶל הַכְּלִי הָאֶמְצָעִי), and the Ruach itself of Ze‘ir Anpin enclothes within the drops of the Ruach of Abba and Imma (וְהָרוּחַ עַצְמוֹ דְּז״א נִתְלַבֵּשׁ תּוֹךְ טִפּוֹת הָרוּחַ דְּאו״א), in the manner mentioned regarding the Nefesh of Ibbur [Gestation] (עַל דֶּרֶךְ הַנִּזְכָּר בְּנֶפֶשׁ דְּעִיבּוּר). And these are two Tzelamim [Images], one in Yisrael-Saba and one in Tevunah, end of quotation; see there its explanation (וְהֵם ב׳ צְלָמִים א׳ בְּיִשְׂרָאֵל-סָבָא וְא׳ בִּתְבוּנָה עכ״ל עַיֵּין שָׁם בֵּיאוּרוֹ).

Behold, it is explained how this entire chapter from beginning to end speaks of the actual, true Nefesh of Ze‘ir Anpin and of the actual, true Ruach (הֲרֵי מְבֹאָר אֵיךְ כָּל פֶּרֶק זֶה מִתְּחִלָּתוֹ וְעַד סוֹפוֹ הוּא מְדַבֵּר בְּנֶפֶשׁ מַמָּשׁ הָאֲמִיתִּי דְּז״א וּבְרוּחַ מַמָּשׁ הָאֲמִיתִּי), and he also detailed the Nefesh, Ruach, Neshamah within the Nefesh and the Nefesh, Ruach, Neshamah within the Ruach (וּפֵרֵט גַּם כֵּן הַנר״ן שֶׁבַּנֶּפֶשׁ וְהַנר״ן שֶׁבָּרוּחַ), and in the entire chapter there is no mention of the Neshamah of Ze‘ir Anpin or of the Binah of Ze‘ir Anpin (וְלֹא נִזְכַּר בְּכָל הַפֶּרֶק נְשָׁמָה דְּז״א אוֹ בִּינָה דְּז״א), to say Nefesh or Ruach of the Binah of Ze‘ir Anpin or of the Neshamah of Ze‘ir Anpin (לוֹמַר נֶפֶשׁ אוֹ רוּחַ דְּבִינָה דְּז״א אוֹ דְּנְשָׁמָה דְּז״א), because he is speaking of the actual, true Nefesh and Ruach of Ze‘ir Anpin (מִפְּנֵי שֶׁהוּא מְדַבֵּר עַל הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ הָאֲמִיתִּיִּים דְּז״א). And he said that these Nefesh and Ruach of Ze‘ir Anpin are drawn into him through the Tzelamim [Images] (וְאָמַר כִּי הַנֶּפֶשׁ וְהָרוּחַ הָאֵלּוּ דְּז״א נִמְשָׁכִים בּוֹ עַל יְדֵי הַצְּלָמִים), which are drawn from the externality of the Malkhuyot of Yisrael-Saba-Tevunah — their Nefesh — to the true Nefesh of Ze‘ir Anpin (הַנִּמְשָׁכִים מֵחִיצוֹנִיּוּת הַמַּלְכֻיּוֹת דְּיְשְׂסו״ת נֶפֶשׁ שֶׁלָּהֶם לַנֶּפֶשׁ הָאֲמִיתִּי דְּז״א), and from the externality of the six extremities of Yisrael-Saba-Tevunah — their Ruach — to the true Ruach of Ze‘ir Anpin (וּמֵחִיצוֹנִיּוּת הַו״ק דְּיְשְׂסו״ת רוּחַ שֶׁלָּהֶם לָרוּחַ הָאֲמִיתִּי דְּז״א).

It is also explained how these two chapters speak of the actual body of Ze‘ir Anpin (וְגַם מְבֹאָר אֵיךְ שֶׁכָּל שְׁנֵי הַפְּרָקִים הָאֵלּוּ מְדַבְּרִים בַּגּוּף מַמָּשׁ דְּז״א), in its two hundred and forty-eight limbs of Ibbur [Gestation] itself (בְּרמ״ח אֵיבָרָיו דְּעִיבּוּר מַמָּשׁ), which is the secret of the external Partzuf of Netzach, Hod, Yesod (שֶׁהוּא סוֹד פַּרְצוּף הַחִיצוֹן דְּנֵה״י), and in its two hundred and forty-eight limbs themselves at the time of Yenikah [Nursing] (וּבְרמ״ח אֵיבָרָיו מַמָּשׁ בִּזְמַן הַיְנִיקָה), which is the secret of the intermediate Partzuf of Chesed, Gevurah, Tiferet (שֶׁהוּא סוֹד פַּרְצוּף הָאֶמְצָעִי דְּחַג״ת), as is explained in the plain sense of the language (כְּמְבֹאָר בְּפְשִׁיטוּת הַלְּשׁוֹנוֹת), how they speak of the first Partzufim themselves of Ze‘ir Anpin (אֵיךְ שֶׁהֵם מְדַבְּרִים בְּפַרְצוּפִים הָרִאשׁוֹנִים מַמָּשׁ דְּז״א), which are the actual Partzufim of Ibbur [Gestation] and Yenikah [Nursing], Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Ze‘ir Anpin (שֶׁהֵם פַּרְצוּפֵי עִיבּוּר וְיְנִיקָה מַמָּשׁ נֵה״י וְחַג״ת מַמָּשׁ דְּז״א), and not of the Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of the Binah of Ze‘ir Anpin (וְלֹא בְּפַרְצוּפֵי נֵה״י וְחַג״ת דְּבִינָה דְּז״א), for there these aspects do not apply at all (כִּי שָׁם לֹא שַׁיָּיךְ כְּלָל בְּחִינוֹת אֵלּוּ), and moreover because the Binah of Ze‘ir Anpin is not mentioned there at all (וְגַם כִּי לֹא נִזְכְּרָה בָּהֶם בִּינָה דְּז״א כְּלָל). And he said that the Nefesh and Ruach of these two Partzufim of actual Ibbur [Gestation] and Yenikah [Nursing] — the first Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Ze‘ir Anpin — are drawn into him enclothed in the Tzelamim [Images] of Yisrael-Saba-Tevunah (וְאָמַר כִּי הַנֶּפֶשׁ וְהָרוּחַ דְּב׳ פַּרְצוּפִים אֵלּוּ דְּעִיבּוּר וְיְנִיקָה מַמָּשׁ נֵה״י וְחַג״ת הָרִאשׁוֹנִים דְּז״א נִמְשָׁכִים בּוֹ מְלוּבָּשִׁים בְּצְּלָמִים דְּיְשְׂסו״ת), which are drawn from the externality of their Malkhuyot and their six extremities (הַנִּמְשָׁכִים מֵחִיצוֹנִיּוּת הַמַּלְכֻיּוֹת וְהַו״ק שֶׁלָּהֶם).

Afterwards he wrote in chapter seven, and these are his words: (אַחַר כָּךְ כָּתַב בְּפֶרֶק ז׳ וְז״ל), afterward Ze‘ir Anpin begins to grow in true Gadlut, and this is the entrance of the Neshamah (אַחַר כָּךְ מַתְחִיל ז״א לְהִגְדִּיל גַּדְלוּת הָאֲמִיתִּי וְהוּא כְּנִיסַת הַנְּשָׁמָה), and the reason this aspect is called true Gadlut is because until now Ze‘ir Anpin had the aspect of Ruach (וְטַעַם הֱיוֹת בְּחִי׳ זוֹ נִקְרֵאת גַּדְלוּת הָאֲמִיתִּי לְפִי שֶׁעַד עַתָּה הָיָה אֶל הַז״א בְּחִי׳ רוּחַ), and all of this is called the aspect of Ze‘ir Anpin, which is Ruach, as is known (שֶׁכָּל זֶה נִקְרָא בְּחִי׳ ז״א וְהוּא רוּחַ כַּנּוֹדָע), but when the Neshamah comes to him then this is the true Gadlut (אַךְ בְּבוֹא לוֹ הַנְּשָׁמָה אָז הוּא הַגַּדְלוּת הָאֲמִיתִּי), for he grows beyond his own level (שֶׁגָּדַל יוֹתֵר מִבְּחִינָתוֹ), because all his root is the six extremities and is called Ruach (כִּי כָּל שָׁרְשׁוֹ הֵם ו״ק וְנִקְרָא רוּחַ), and now the three upper ones grow for him, which are the aspect of Neshamah (וְעַתָּה נִגְדְּלוּ לוֹ ג״ר שֶׁהֵם בְּחִי׳ נְשָׁמָה), and the vessels of Ze‘ir Anpin grow again in their three aspects—external, intermediate, and internal—both in thickness and in height (וְחוֹזְרִים לְהִגְדִּיל כֵּלִים דְּז״א בְּג׳ בְּחִינוֹתֵיהֶם חִיצוֹן אֶמְצָעִי פְּנִימִי בֵּין בְּעוֹבִי בֵּין בְּגוֹבַהּ), and this is through the illumination of the Neshamah within them in the Nefesh and in the Ruach themselves (וְזֶה עַל יְדֵי הֶאָרַת הַנְּשָׁמָה בָּהֶם בַּנֶּפֶשׁ וּבָרוּחַ עַצְמָם), so it is found that even though at first they also had the aspect of Mochin [Intellects] (נִמְצָא שֶׁאַף עַל פִּי שֶׁמִּתְּחִלָּה גַּם כֵּן הָיוּ לוֹ בְּחִי׳ מוֹחִין), since until now there was in them only the illumination of the Nefesh alone or of the Ruach alone, which are not the light fitting for them (כֵּיוָן שֶׁעַד עַתָּה אֵין בָּהֶם רַק בְּחִי׳ הֶאָרַת הַנֶּפֶשׁ לְבַד אוֹ הָרוּחַ לְבַד שֶׁאֵינָם בְּחִי׳ אוֹר הָרְאוּיָה לָהֶם), therefore it is as though they had no Mochin [Intellects] (הֲרֵי הוּא כְּאִלּוּ אֵין בָּהֶם מוֹחִין), but now that the Neshamah has entered within them and they have grown as stated (אַךְ עַתָּה שֶׁבָּאָה הַנְּשָׁמָה לְתוֹכָם וְגַם נִגְדְּלוּ כַּנִּזְכָּר), therefore it is now called Gadlut of Mochin [Intellects] (לָכֵן נִקְרָא עַתָּה גַּדְלוּת דְּמוֹחִין), and this entrance of the Neshamah is also little by little, as mentioned regarding Ruach and Nefesh (וְגַם כְּנִיסַת הַנְּשָׁמָה זוֹ הִיא מְעַט מְעַט עַל דֶּרֶךְ הַנִּזְכָּר בָּרוּחַ וּבַנֶּפֶשׁ), and in this too it is like all that was stated regarding Nefesh and Ruach (וְגַם בָּזֶה הוּא כְּכָל הַנִּזְכָּר בַּנֶּפֶשׁ וּבָרוּחַ), for they are the drops of the Zivug [Union] of Abba and Imma (כִּי הֵם טִפּוֹת הַזִּוּוּג דְּאו״א), which draw drops of matter and form from the aspect of their inner vessels and from the aspect of the Neshamah (שֶׁמַּמְשִׁיכִים טִפּוֹת חוֹמֶר וְצוּרָה מִבְּחִי׳ הַכֵּלִים הַפְּנִימִיִּים שֶׁלָּהֶם וּמִבְּחִי׳ הַנְּשָׁמָה), and through them they clarify the clarifications of Ze‘ir Anpin himself from the Kings that died, in the aspect of the vessels and in the aspect of the Neshamah, end of quotation (וְעַל יְדֵיהֶם מְבָרְרִים בֵּרוּרֵי ז״א עַצְמוֹ מִן הַמְּלָכִים דְּמֵתוּ בְּבְחִי׳ הַכֵּלִים וּבִבְחִי׳ הַנְּשָׁמָה עכ״ל).

Behold, it is explained how the Nefesh, the Ruach, and the Neshamah of Ze‘ir Anpin are all equal in this respect (הֲרֵי מְבֹאָר אֵיךְ הַנֶּפֶשׁ וְהָרוּחַ וְהַנְּשָׁמָה דְּז״א כֻּלָּם שָׁוִים), for all of them are drawn into him through the Tzelamim [Images] drawn from Yisrael-Saba-Tevunah (כִּי כֻּלָּם נִמְשָׁכִים בּוֹ עַל יְדֵי הַצְּלָמִים הַנִּמְשָׁכִים מִיְשְׂסו״ת), and after in chapters five and six he explained at length and in detail how the Nefesh and Ruach of Ze‘ir Anpin are drawn into him through the Tzelamim [Images] of Yisrael-Saba-Tevunah (וְאַחַר שֶׁבְּפֶרֶק ה׳ וּבְפֶרֶק ו׳ פֵּרֵשׁ בְּאָרֶךְ וּבִפְרָטוּת אֵיךְ הַנֶּפֶשׁ וְהָרוּחַ דְּז״א נִמְשָׁכִים בּוֹ עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת), he now said at the beginning of chapter seven that all of this is called Ze‘ir Anpin (אָמַר עַתָּה בִּתְחִלַּת פֶּרֶק ז׳ כִּי כָּל זֶה נִקְרָא ז״א), and he did not say “the essence of Ze‘ir Anpin” as if there were no part of Yisrael-Saba-Tevunah within them (וְלֹא אָמַר הוּא עַצְמוּת ז״א כְּאִלּוּ אֵין בָּהֶם חֵלֶק לִיְשְׂסו״ת), for in truth they are drawn into him through the Tzelamim [Images] of Yisrael-Saba-Tevunah (כִּי לְפִי הָאֱמֶת נִמְשָׁכִים בּוֹ עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת), but they are not called by their name and are called Ze‘ir Anpin according to Ze‘ir Anpin, whose root is the six extremities and is called Ruach (אֶלָּא שֶׁאֵינָם נִקְרָאִים עַל שְׁמָם רַק נִקְרָאִים ז״א עַל שֵׁם ז״א שֶׁשָּׁרְשׁוֹ ו״ק וְנִקְרָא רוּחַ), but the aspect of the Neshamah is called the Gadlut of Ze‘ir Anpin (אַךְ בְּחִי׳ הַנְּשָׁמָה נִקְרֵאת גַּדְלוּת ז״א), for he grew beyond his own level, which is the six extremities and Ruach (שֶׁנִּגְדַּל יוֹתֵר מִבְּחִינָתוֹ שֶׁהִיא ו״ק רוּחַ), and this is the true Gadlut that grows through Yisrael-Saba-Tevunah (וְהוּא הַגַּדְלוּת הָאֲמִיתִּי שֶׁנִּגְדַּל עַל יְדֵי יְשְׂסו״ת), which are the aspect of Neshamah that is above the aspect of Ze‘ir Anpin called Ruach (שֶׁהֵם בְּחִי׳ נְשָׁמָה שֶׁהִיא לְמַעְלָה מִבְּחִי׳ ז״א הַנִּקְרָא רוּחַ), for therefore even though there too there is the aspect of the Neshamah of Ze‘ir Anpin, nevertheless it is called by the name of Yisrael-Saba-Tevunah (כִּי עַל כֵּן אַף עַל פִּי שֶׁגַּם שָׁם יֵשׁ בְּחִי׳ הַנְּשָׁמָה דְּז״א עכ״ז נִקְרָא עַל שֵׁם יְשְׂסו״ת).

And this itself is what he wrote at the beginning of chapter eight, that at first he had his own aspect which is Ruach, and the Nukvah included within him which is Nefesh (וְזֶה עַצְמוֹ הוּא מַה שֶּׁכָּתַב בִּתְחִלַּת פֶּרֶק ח' כִּי תְּחִלָּה הָיָה לוֹ בְּחִי׳ עַצְמוֹ שֶׁהוּא רוּחַ וּבְחִי׳ נוּקְבָא הַכְּלוּלָה בּוֹ שֶׁהִיא נֶפֶשׁ), meaning that even though he took them through the Tzelamim [Images] of Yisrael-Saba-Tevunah (כְּלוֹמַר אַף עַל פִּי שֶׁלְּקָחָם בְּאֶמְצָעוּת הַצְּלָמִים דְּיְשְׂסו״ת), and as he wrote there also before this explicitly and in detail at the end of chapter seven (וְכְמוֹ שֶׁכָּתַב שָׁם גַּם כֵּן קֹדֶם לָזֶה בְּפֵרוּשׁ וּבִפְרָטוּת בְּסוֹף פֶּרֶק ז׳), as we will cite the wording afterward with the help of Hashem (כְּמוֹ שֶׁנָּבִיא אַחַר כָּךְ הַלָּשׁוֹן בְּעֶזְרַ״ת ה׳), nevertheless they are called by his own name, whose root is the six extremities and is called Ruach (עכ״ז נִקְרָאִים עַל שְׁמוֹ שֶׁשָּׁרְשׁוֹ ו״ק וְנִקְרָא רוּחַ), and the Nukvah included within him is called Nefesh (וְנוּקְבָא הַכְּלוּלָה בּוֹ שֶׁנִּקְרֵאת נֶפֶשׁ), and therefore they are not called by the name of Yisrael-Saba-Tevunah even though he takes them through them (וְעַל כֵּן אֵינָם נִקְרָאִים עַל שֵׁם יְשְׂסו״ת אַף עַל פִּי שֶׁלוֹקְחָם בְּאֶמְצָעוּתָם).

But when he takes all those Tzelamim [Images] from Yisrael-Saba-Tevunah, which are the Tzelem [Image] of Neshamah from the Binot of Yisrael-Saba-Tevunah, and the Tzelem [Image] of Chayah from the Chokhmot of Yisrael-Saba-Tevunah, and the Tzelem [Image] of Yechidah from the Keterim of Yisrael-Saba-Tevunah (אֲבָל כְּשֶׁלוֹקֵחַ כָּל אוֹתָם הַצְּלָמִים מִיְשְׂסו״ת שֶׁהֵם הַצֶּלֶם דְּנְשָׁמָה מֵהַבִּינוֹת דְּיְשְׂסו״ת וְהַצֶּלֶם דְּחַיָּה מֵהַחָכְמוֹת דְּיְשְׂסו״ת וְהַצֶּלֶם דְּיְחִידָה מֵהַכְּתָרִים דְּיְשְׂסו״ת), then he has a complete Neshamah, which is Binah that is above his level (אָז יֵשׁ לוֹ נְשָׁמָה שְׁלֵמָה שֶׁהִיא בִּינָה שֶׁהִיא לְמַעְלָה מִבְּחִינָתוֹ), for behold Yisrael-Saba-Tevunah is called Binah (כִּי הֲרֵי יְשְׂסו״ת נִקְרָא בִּינָה), and therefore then he is called by their name (וְעַל כֵּן אָז נִקְרָא עַל שְׁמָם), for he is called the true Gadlut of Ze‘ir Anpin (כִּי נִקְרָא גַּדְלוּת אֲמִיתִּי דְּז״א), since he has grown beyond his own level, which is the Gadlut of Binah through Yisrael-Saba-Tevunah who are called Binah (כִּי נִגְדַּל יוֹתֵר מִבְּחִינָתוֹ שֶׁהוּא גַּדְלוּת הַבִּינָה עַל יְדֵי יְשְׂסו״ת הַנִּקְרָאִים בִּינָה). But the two Tzelamim [Images] of Nefesh and Ruach, even though he took them from Yisrael-Saba-Tevunah, are called by his own name, his own aspect (אֲבָל הַב׳ צְלָמִים דְּנֶפֶשׁ וְרוּחַ אַף עַל פִּי שֶׁלְּקָחָם מִיְשְׂסו״ת נִקְרָאִים עַל שְׁמוֹ בְּחִי׳ עַצְמוֹ), and these are his words there at the end of chapter seven: (וְז״ל שָׁם סוֹף פֶּרֶק ז׳).

You must know one general rule regarding all the Tzelamim [Images] of Nefesh, Ruach, Neshamah (צָרִיךְ שֶׁתֵּדַע כְּלָל אֶחָד בְּכָל הַצְּלָמִים דְּנר״ן), that the aspect of the Nefesh of that Tzelem [Image] comes first (וְהוּא כִּי בְּחִינַת הַנֶּפֶשׁ שֶׁל הַצֶּלֶם הַהוּא בָּאָה תְּחִלָּה), and afterward the Ruach of the six extremities of the Tzelamim [Images] (וְאַחַר כָּךְ רוּחַ דְּו״ק שֶׁל הַצְּלָמִים), and afterward all the upper three together which are Neshamah, Chayah, and Yechidah (וְאַחַר כָּךְ כָּל הַג״ר יַחַד שֶׁהֵם נְשָׁמָה חַיָּה יְחִידָה), and they enter in order: first Neshamah, then Chayah, and then Yechidah (וְהֵם נִכְנָסִים בְּסֵדֶר תְּחִלָּה נְשָׁמָה וְאַחַר כָּךְ חַיָּה וְאַחַר כָּךְ יְחִידָה). And behold, within the Tzelem [Image] there is the letter Tzadi, and within it is included the Ruach (וְהִנֵּה בַּצֶּלֶם יֵשׁ בּוֹ צ׳ וּבּוֹ נִכְלָל הָרוּחַ), for the aspect of the Nefesh is called Demut [Likeness] and this is given to the Nukvah (כִּי בְּחִינַת הַנֶּפֶשׁ נִקְרֵאת דְּמוּת וְזוֹ נִתֶּנֶת אֶל הַנּוּקְבָא), but the Tzadi of the Tzelem [Image] is for the male and it is the aspect of Ruach (אַךְ הַצ׳ דְּצֶלֶם הוּא אֶל הַזָּכָר וְהוּא בְּחִינַת רוּחַ), and it is called Da‘at that spreads throughout the entire body (וְהוּא נִקְרָא דַּעַת הַמִּתְפַּשֵּׁט בְּכָל הַגּוּף כּו׳). And afterward the Lamed of the Tzelem [Image] is the Binah of Ze‘ir Anpin, which is the Neshamah (וְאַחַר כָּךְ ל' דְּצֶלֶם הוּא בִּינָה דְּז״א וְהוּא הַנְּשָׁמָה), and afterward the Mem of the Tzelem [Image] is the Chokhmah of Ze‘ir Anpin, which is the Chayah (וְאַחַר כָּךְ הַמ׳ דְּצֶלֶם הוּא חָכְמָה דְּז״א וְהוּא הַחַיָּה), and afterward his Keter comes, end of quotation (וְאַחַר כָּךְ בָּא הַכֶּתֶר שֶׁלּוֹ ע״כ).

Behold, it is explained how this rule applies to all the Tzelamim [Images] of Nefesh, Ruach, Neshamah in general, which are the Tzelem [Image] of the actual Nefesh and the Tzelem [Image] of the actual Ruach and the Tzelem [Image] of the actual Neshamah (הֲרֵי מְבֹאָר אֵיךְ כְּלָל זֶה הוּא לְכָל הַצְּלָמִים דְּנר״ן סְתָם שֶׁהֵם צֶלֶם דְּנֶפֶשׁ מַמָּשׁ וְצֶלֶם דְּרוּחַ מַמָּשׁ וְצֶלֶם דְּנְשָׁמָה מַמָּשׁ), for in each one of the Nefesh, Ruach, Neshamah there are Nefesh, Ruach, Neshama, Chayah, Yechidah (כִּי בְּכָל א׳ מֵהַנר״ן יֵשׁ נרנח״י). And afterward he wrote that the Nefesh is called Demut [Likeness] and comes from the Malkhut of the Partzuf of the Malkhut of Yisrael-Saba-Tevunah (וְאַחַר כָּךְ כָּתַב וְהִנֵּה הַנֶּפֶשׁ נִקְרֵאת דְּמוּת וּבָאָה מִמַּלְכוּת שֶׁל הַפַּרְצוּף דְּמַלְכוּת דְּיְשְׂסו״ת), and the Ruach, which is the Tzadi of the Tzelem [Image], comes from the six extremities of the Malkhut of Yisrael-Saba-Tevunah (וְהָרוּחַ שֶׁהוּא צ׳ דְּצֶלֶם בָּא מִו״ק דְּמַלְכוּת דְּיְשְׂסו״ת), and the Neshamah, which is called the Lamed of the Tzelem [Image], comes from the Binah of the Malkhut of Yisrael-Saba-Tevunah (וְהַנְּשָׁמָה הַנִּקְרֵאת ל' דְּצֶלֶם בָּאָה מִבִּינָה דְּמַלְכוּת דְּיְשְׂסו״ת), and the Chayah, which is the Mem of the Tzelem [Image], comes from the Chokhmah of the Malkhut of Yisrael-Saba-Tevunah (וְהַחַיָּה שֶׁהִיא מ׳ דְּצֶלֶם בָּאָה מֵחָכְמָה דְּמַלְכוּת דְּיְשְׂסו״ת), and the Yechidah comes from the Keter of the Malkhut of Yisrael-Saba-Tevunah (וִיחִידָה בָּאָה מִכֶּתֶר דְּמַלְכוּת דְּיְשְׂסו״ת). And all of this is in the Tzelem [Image] of Ibbur [Gestation], and all of them are called Nefesh alone (וְכָל זֶה הוּא בְּצֶלֶם דְּעִיבּוּר וְכֻלָּם נִקְרָאִים נֶפֶשׁ לְבַד), and in this manner it is also in the Tzelem [Image] of Yenikah [Nursing], and all of them are called the aspect of Ruach (וְעַל דֶּרֶךְ זֶה בְּצֶלֶם דְּיְנִיקָה וְכֻלָּם נִקְרָאִים בְּחִי׳ רוּחַ), and they are drawn from the externality of the six extremities of Yisrael-Saba-Tevunah (וְהֵם נִמְשָׁכִים מֵחִיצוֹנִיּוּת ו״ק דְּיְשְׂסו״ת), which is included of Chokhmah, Binah, Da‘at and the six extremities and Malkhut (אֲשֶׁר הוּא כָּלוּל מֵחָב״ד ו״ק וּמַלְכוּת). And in this manner it is in the Tzelem [Image] of the Neshamah of Gadlut, which includes Nefesh, Ruach, Neshama, Chayah, Yechidah, and all of them are called Neshamah alone (וְעַל דֶּרֶךְ זֶה הוּא בְּצֶלֶם דְּנְשָׁמָה דְּגַדְלוּת הַכּוֹלֶלֶת נרנח״י וְכֻלָּם נִקְרָאִים נְשָׁמָה לְבַד), and they are drawn from the externality of the Binah of Yisrael-Saba-Tevunah (וְהֵם נִמְשָׁכִים מֵחִיצוֹנִיּוּת בִּינָה דְּיְשְׂסו״ת), which itself includes Chokhmah, Binah, Da‘at and the six extremities and its Malkhut (אֲשֶׁר הִיא כּוֹלֶלֶת חָב״ד ו״ק וּמַלְכוּת שֶׁבָּהּ). And indeed, now Ze‘ir Anpin already has three aspects of Nefesh, Ruach, Neshamah within three vessels and within three Tzelamim [Images] of matter and form from Yisrael-Saba-Tevunah, from their Malkhut and their Ze‘ir and their Binah (וְאָמְנָם כְּבָר יֵשׁ לוֹ עַתָּה לְז״א ג׳ בְּחִינוֹת נר״ן בְּתוֹךְ ג׳ כֵּלִים וּבְתוֹךְ ג׳ צְלָמִים מֵחוֹמֶר וְצוּרָה דְּיְשְׂסו״ת מִמַּלְכוּת וּזְעִיר וּבִינָה שֶׁלָּהֶם), and each one of these Tzelamim [Images] is doubled, being a Tzelem [Image] of Yisrael-Saba and a Tzelem [Image] of Tevunah (וְכָל צֶלֶם מֵאֵלּוּ הַג׳ הוּא כָּפוּל שֶׁהוּא צֶלֶם דְּיִשְׂרָאֵל-סָבָא וְצֶלֶם דְּתְבוּנָה).

And it has already been explained that corresponding to Chayah and Yechidah there are no additional vessels in Ze‘ir Anpin (וּכְבָר נִתְבָּאֵר שֶׁכְּנֶגֶד חַיָּה וִיחִידָה אֵין עוֹד כֵּלִים בְּז״א), rather they enter and enclothe within the Neshamah of Ze‘ir Anpin (אֶלָּא נִכְנָסִים וּמִתְלַבְּשִׁים תּוֹךְ נִשְׁמַת ז״א). And it is found that afterward the Tzelem [Image] of Chayah enters Ze‘ir Anpin from the aspect of the Chokhmah of Yisrael-Saba-Tevunah, including five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah, and all of them are called Chayah (וְנִמְצָא שֶׁאַחַר כָּךְ נִכְנָס צֶלֶם דְּחַיָּה בְּז״א מִבְּחִי׳ חָכְמָה דְּיְשְׂסו״ת כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י וְכֻלָּם נִקְרָאִים חַיָּה), and afterward the Tzelem [Image] of Yechidah enters Ze‘ir Anpin from the aspect of the Keter of Yisrael-Saba-Tevunah, including five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah, and all of them are called Yechidah (וְאַחַר כָּךְ נִכְנָס צֶלֶם דְּיְחִידָה בְּז״א בְּחִי׳ כֶּתֶר דְּיְשְׂסו״ת כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י וְכֻלָּם נִקְרָאִים יְחִידָה). And behold, Ze‘ir Anpin is now completed with Nefesh, Ruach, Neshama, Chayah, Yechidah, and all of them are forty-five aspects of Yisrael-Saba-Tevunah, end of quotation (וְהֲרֵי נִשְׁלַם עַתָּה ז״א בְּנרנח״י וְכֻלָּם מ״ה בְּחִינוֹת דְּיְשְׂסו״ת עכ״ל).

Behold, it is explained how after in the previous chapters, in each chapter, he wrote each aspect and aspect of the Tzelamim [Images] of the actual Nefesh and of the actual Ruach and of the Neshamah at length and in detail (הֲרֵי מְבֹאָר אֵיךְ אַחַר שֶׁבַּפְּרָקִים הַקּוֹדְמִים בְּכָל פֶּרֶק כָּתַב כָּל בְּחִי׳ וּבְחִי׳ שֶׁל הַצְּלָמִים דְּנֶפֶשׁ וְדְרוּחַ מַמָּשׁ וְדְנְשָׁמָה בְּאָרֶךְ וּבִפְרָטוּת), how they are drawn to Ze‘ir Anpin from Yisrael-Saba-Tevunah (אֵיךְ נִמְשָׁכִים לְז״א מִיְשְׂסו״ת), and afterward he gave the general rule for all Tzelamim [Images] of Nefesh, Ruach, Neshamah in general (וְאַחַר כָּךְ נָתַן הַכְּלָל לְכָל הַצְּלָמִים דְּסְתָם נר״ן), that in each one of them there is Nefesh, Ruach, Neshama, Chayah, Yechidah (כִּי בְּכָל א׳ מֵהֶם יֵשׁ נרנח״י). Now he gathered and detailed all of it briefly (עַתָּה כָּלַל וּפֵרֵט הַכֹּל בְּקִצּוּר), how Ze‘ir Anpin takes from Yisrael-Saba-Tevunah the Tzelamim [Images] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh (אֵיךְ לוֹקֵחַ ז״א מִיְשְׂסו״ת הַצְּלָמִים דְּנרנח״י דְּנֶפֶשׁ), and the Tzelamim [Images] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (וְדְנרנח״י דְּרוּחַ), and the Tzelamim [Images] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וְדְנרנח״י דְּנְשָׁמָה), and the Tzelamim [Images] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (וְדְנרנח״י דְּחַיָּה), and the Tzelamim [Images] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah (וְדְנרנח״י דְּיְחִידָה).

And when he wrote the matter of the Tzelem [Image] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh he said, “and all of this is in the Tzelem [Image] of Ibbur [Gestation] and all of them are called Nefesh alone,” (וּכְשֶׁכָּתַב עִנְיַן הַצֶּלֶם דְּנרנח״י דְּנֶפֶשׁ אָמַר וְכָל זֶה הוּא בְּצֶלֶם דְּעִיבּוּר וְכֻלָּם נִקְרָאִים נֶפֶשׁ לְבַד), behold he said Ibbur [Gestation] without specification and Nefesh without specification (הֲרֵי שֶׁאָמַר עִיבּוּר סְתָם וְנֶפֶשׁ סְתָם), which according to the plain meaning of the language certainly refers to Ibbur [Gestation] and the actual Nefesh of Ze‘ir Anpin (אֲשֶׁר מִסְתַּמָּא לְפִי פְּשִׁיטוּת הַלָּשׁוֹן הוּא עַל הָעִיבּוּר וְנֶפֶשׁ מַמָּשׁ דְּז״א), which is the Partzuf of Netzach, Hod, Yesod (שֶׁהוּא פַּרְצוּף נֵה״י).

For he did not say Ibbur [Gestation] of the Binah of Ze‘ir Anpin or Nefesh of the Binah of Ze‘ir Anpin (שֶׁהֲרֵי לֹא אָמַר עִיבּוּר דְּבִינָה דְּז״א אוֹ נֶפֶשׁ דְּבִינָה דְּז״א). And likewise when he wrote the matter of the Tzelem [Image] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach he said, “and in this manner in the Tzelem [Image] of Yenikah [Nursing] and all of them are called the aspect of Ruach,” (וְכֵן כְּשֶׁכָּתַב עִנְיַן הַצֶּלֶם דְּנרנח״י דְּרוּחַ אָמַר וְעַל דֶּרֶךְ זֶה בְּצֶלֶם דְּיְנִיקָה וְכֻלָּם נִקְרָאִים בְּחִי׳ רוּחַ), behold he said Yenikah [Nursing] without specification and Ruach without specification (הֲרֵי שֶׁאָמַר יְנִיקָה סְתָם וְרוּחַ סְתָם), which according to the plain meaning of the language certainly refers to Yenikah [Nursing] and the actual Ruach of Ze‘ir Anpin (אֲשֶׁר מִסְתַּמָּא לְפִי פְּשִׁיטוּת הַלָּשׁוֹן הוּא עַל הַיְנִיקָה וְרוּחַ מַמָּשׁ דְּז״א). For he did not say Yenikah [Nursing] of the Binah of Ze‘ir Anpin or Ruach of the Binah of Ze‘ir Anpin (שֶׁהֲרֵי לֹא אָמַר יְנִיקָה דְּבִינָה דְּז״א אוֹ רוּחַ דְּבִינָה דְּז״א).

Thus, whether he wrote at length and in detail the matter of the Tzelamim [Images] of Nefesh and Ruach of Ze‘ir Anpin, or whether he wrote them in general and briefly (בְּאוֹפֶן שֶׁלֹּא כַּאֲשֶׁר כָּתַב בְּאָרֶךְ וּבִפְרָטוּת עִנְיַן הַצְּלָמִים דְּנֶפֶשׁ וְרוּחַ דְּז״א וְלֹא כַּאֲשֶׁר כָּתַבָם בִּכְלָלוּת וּבְקִצּוּר), it was never said of them that these Tzelamim [Images] of Nefesh and Ruach which Ze‘ir Anpin takes from Yisrael-Saba-Tevunah are the Nefesh and Ruach of the Binah of Ze‘ir Anpin (נֶאֱמַר בָּהֶם שֶׁאֵלּוּ הַצְּלָמִים דְּנֶפֶשׁ וְרוּחַ שֶׁלוֹקֵחַ ז״א מִיְשְׂסו״ת שֶׁהֵם נֶפֶשׁ וְרוּחַ דְּבִינָה שֶׁלּוֹ), but rather without specification (אֶלָּא סְתָם), that the intention is the actual, true Nefesh and Ruach of Ze‘ir Anpin (שֶׁהַכַּוָּנָה הִיא עַל הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ הָאֲמִיתִּיִּים דְּז״א).

For if they were the Nefesh and Ruach of the Binah of Ze‘ir Anpin (כִּי אִם הָיוּ הֵם הַנֶּפֶשׁ וְהָרוּחַ דְּבִינָה דְּז״א), the Rav, of blessed memory, would not have refrained from stating in which aspect they were (לֹא הָיָה מִשְׁתַּמֵּט הָרַב זל״ה״ה מִלּוֹמַר בְּאֵיזוֹ בְּחִי׳ מֵהֶם). Rather, it is certainly that the intention is regarding the actual Nefesh and the actual Ruach, which are drawn into him through the Tzelamim [Images] of Yisrael-Saba-Tevunah as well (אֶלָּא וַדַּאי שֶׁהַכַּוָּנָה עַל הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ שֶׁנִּמְשָׁכִים בּוֹ עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת גַּם כֵּן), just as the Neshamah, Chayah, Yechidah are drawn into him (כְּמוֹ שֶׁנִּמְשָׁכִים בּוֹ הַנּח״י), for all of them he receives through the Tzelamim [Images] of Yisrael-Saba-Tevunah (כִּי כֻּלָּם מְקַבֵּל אוֹתָם עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת). And this itself is what is written at the beginning of chapter five (וְזֶה עַצְמוֹ הוּא מַה שֶּׁכָּתוּב בִּתְחִלַּת פּ״ה), and these are his words: (וְז״ל), for behold all these aspects are drawn from the Zivug [Union] of Abba and Imma (כִּי הֲלֹא כָּל בְּחִינוֹת אֵלּוּ הֵם נִמְשָׁכִין מִזִּוּוּג או״א), and therefore it is necessary that in each one of these five aspects, which are Nefesh, Ruach, Neshama, Chayah, Yechidah, there be within them a portion of Abba and Imma, end of quotation (וְאִם כֵּן צָרִיךְ שֶׁבְּכָל בְּחִי׳ מֵאֵלּוּ הַה׳ שֶׁהֵם נרנח״י יִהְיֶה בָּהֶם חֵלֶק או״א עכ״ל).

That the intention is regarding all the Nefesh, Ruach, Neshama, Chayah, Yechidah (שֶׁהַכַּוָּנָה עַל כָּל הַנרנח״י), even those of the actual Nefesh and Ruach (וַאֲפִלּוּ דְּנֶפֶשׁ וְרוּחַ מַמָּשׁ), and as he explained afterward at length the portions of Abba and Imma (וּכְמוֹ שֶׁבֵּאַר אַחַר כָּךְ בְּאָרֶךְ חֶלְקֵי או״א), which are the drops drawn from them to form the Tzelamim [Images] also in Nefesh and Ruach (שֶׁהֵם הַטִּפּוֹת הַנִּמְשָׁכוֹת מֵהֶם לַעֲשׂוֹת הַצְּלָמִים גַּם בְּנֶפֶשׁ וּבְרוּחַ), as we cited above the wordings stated there briefly (כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל הַלְּשׁוֹנוֹת הָאֲמוּרִים שָׁם בְּקִצּוּר), in such a manner that even the actual Nefesh and Ruach of Ze‘ir Anpin he takes through Yisrael-Saba-Tevunah (בְּאוֹפֶן שֶׁגַּם הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ דְּז״א לוֹקְחָם עַל יְדֵי יְשְׂסו״ת). And likewise this is explained also from what he wrote further there in Sha‘ar haMochin [Intellects], chapter eight, and these are his words, briefly (וְכֵן מִתְבָּאֵר גַּם כֵּן מִמַּה שֶּׁכָּתַב עוֹד שָׁם בְּשַׁעַר הַמּוֹחִין פּ״ח וְז״ל בְּקִצּוּר), and behold all these Tzelamim [Images] mentioned above are all from the aspect of the externality of Yisrael-Saba-Tevunah and of Abba and Imma and of Arich Anpin (וְהִנֵּה כָּל אֵלּוּ הַצְּלָמִים הַנּ״ל הֵם כֻּלָּם מִבְּחִי׳ הַחִיצוֹנִיּוּת דְּיְשְׂסו״ת וְדְאו״א וְדְא״א), however you must know that there is also within them the aspect of internality (וְאָמְנָם צָרִיךְ שֶׁתֵּדַע כִּי גַּם יֵשׁ בָּהֶם בְּחִי׳ פְּנִימִיּוּת), and therefore we shall explain the matter of the Tzelem [Image] of the Gadlut of Neshamah of Ze‘ir Anpin which he takes from Yisrael-Saba-Tevunah (וְלָכֵן נְבָאֵר עִנְיַן צֶלֶם דְּגַדְלוּת נְשָׁמָה דְּז״א שֶׁלוֹקֵחַ מִיְשְׂסו״ת), and from it you will infer to the others from there and above (וּמִמֶּנּוּ תַּקִּישׁ אֶל הַשְּׁאָר שֶׁמִּשָּׁם וּלְמַעְלָה), for from there and below, which is Ibbur [Gestation] and Yenikah [Nursing], there is only externality alone (כִּי מִשָּׁם וּלְמַטָּה שֶׁהוּא עִיבּוּר וְיְנִיקָה אֵין שָׁם רַק חִיצוֹנִיּוּת לְבַד), for there is no aspect of internality except when he is in Gadlut, for then he is fit for Zivug [Union] (כִּי אֵין בְּחִי׳ פְּנִימִיּוּת אֶלָּא כְּשֶׁהוּא בְּגַדְלוּת שֶׁאָז רָאוּי לְזִוּוּג), and if so it is possible to say that in Ibbur [Gestation] and Yenikah [Nursing] he takes only the Tzelem [Image] from the aspect of externality alone (וְאִם כֵּן אֶפְשָׁר שֶׁנֹּאמַר שֶׁבְּעִיבּוּר וְיְנִיקָה אֵינוֹ לוֹקֵחַ רַק הַצֶּלֶם מִבְּחִי׳ חִיצוֹנִיּוּת לְבַד), or it is possible to say that he also takes the internality (אוֹ אֶפְשָׁר שֶׁנֹּאמַר שֶׁגַּם לוֹקֵחַ הַפְּנִימִיּוּת), except that even the internality is called externality (אֶלָּא שֶׁאַף הַפְּנִימִיּוּת נִקְרֵאת חִיצוֹנִיּוּת), for there is no internality except in the secret of Neshamah and its vessels, etc., end of quotation (כִּי אֵין פְּנִימִיּוּת אֶלָּא בְּסוֹד נְשָׁמָה וְהַכֵּלִים שֶׁלָּהּ כּו׳ ע״כ).

Behold, it is explained according to the plain meaning of the language (הֲרֵי מְבֹאָר לְפִי פְּשִׁיטוּת הַלָּשׁוֹן), that he said at first “the Tzelem [Image] of the Gadlut of the Neshamah of Ze‘ir Anpin” in a general manner (שֶׁאָמַר בַּתְּחִלָּה צֶלֶם דְּגַדְלוּת נְשָׁמָה דְּז״א סְתָם), and likewise afterward he said that there is no internality except in the secret of Neshamah in a general manner (וְכֵן אַחַר כָּךְ אָמַר כִּי אֵין פְּנִימִיּוּת אֶלָּא בְּסוֹד נְשָׁמָה סְתָם), and likewise from what he said “Ibbur [Gestation] and Yenikah [Nursing]” in a general manner (וְכֵן מִמַּה שֶּׁכָּתַב עִיבּוּר וְיְנִיקָה סְתָם), and that they are below the Neshamah (וְשֶׁהֵם לְמַטָּה מִן הַנְּשָׁמָה), how he is speaking about the actual Neshamah in its generality (אֵיךְ הוּא מְדַבֵּר עַל הַנְּשָׁמָה מַמָּשׁ בִּכְלָלוּתָהּ), and about the actual Ibbur [Gestation] and Yenikah [Nursing] (וְעַל הָעִיבּוּר וְהַיְנִיקָה מַמָּשׁ). For therefore he did not say “the Neshamah of the Binah of Ze‘ir Anpin” nor “the Ibbur [Gestation] and Yenikah [Nursing] of the Binah of Ze‘ir Anpin,” (כִּי עַל כֵּן לֹא אָמַר נְשָׁמָה דְּבִינָה דְּז״א וְעִיבּוּר וְיְנִיקָה דְּבִינָה דְּז״א), because he is speaking of the actual Ibbur [Gestation] and Yenikah [Nursing] (מִפְּנֵי שֶׁהוּא מְדַבֵּר עַל הָעִיבּוּר וְהַיְנִיקָה מַמָּשׁ).

And he said that in Ibbur [Gestation] and Yenikah [Nursing] he takes the Tzelem [Image] as well (וְאָמַר שֶׁבְּעִיבּוּר וְיְנִיקָה לוֹקֵחַ הַצֶּלֶם גַּם כֵּן), except that it is possible to say that it is a Tzelem [Image] from the aspect of externality alone (אֶלָּא שֶׁאֶפְשָׁר לוֹמַר שֶׁהוּא צֶלֶם מִבְּחִי׳ חִיצוֹנִיּוּת לְבַד), or it is possible to say that he also takes the internality (אוֹ אֶפְשָׁר לוֹמַר שֶׁגַּם לוֹקֵחַ הַפְּנִימִיּוּת), except that it is called externality (אֶלָּא שֶׁנִּקְרֵאת חִיצוֹנִיּוּת). He wrote further after this and said (עוֹד כָּתַב אַחַר זֶה וְאָמַר), therefore we shall begin and explain the matter of the Tzelem [Image] of Mochin [Intellects] that comes to Ze‘ir Anpin from Yisrael-Saba-Tevunah (וְלָכֵן נַתְחִיל וּנְבָאֵר עִנְיַן צֶלֶם דְּמוֹחִין הַבָּא לְז״א מִיְשְׂסו״ת), and know that Ze‘ir Anpin has no more than three vessels (וְדַע כִּי אֵין לְז״א יוֹתֵר מִג׳ כֵּלִים), and they correspond to the Malkhut within it (וְהֵם כְּנֶגֶד הַמַּלְכוּת שֶׁבּוֹ), and to the Ze‘ir Anpin within it, which are the six extremities within it (וּכְנֶגֶד הַז״א שֶׁבּוֹ שֶׁהֵם ו״ק שֶׁבּוֹ), and to the Binah within it (וּכְנֶגֶד הַבִּינָה שֶׁבּוֹ), and these are the aspects of Nefesh, Ruach, Neshamah within it (וְאֵלּוּ הֵם בְּחִי׳ נר״ן שֶׁבּוֹ). But the Chayah and the Yechidah within it have no vessels (אַךְ הַחַיָּה וְהַיְחִידָה שֶׁבּוֹ אֵין בָּהֶם כֵּלִים), and each one of these three has externality and internality (וְכָל א׳ מֵאֵלּוּ הַג׳ יֵשׁ בּוֹ חִיצוֹנִיּוּת וּפְנִימִיּוּת), meaning back and front (ר״ל אָחוֹר וּפָנִים). For this is the vessel in the back of each limb (כִּי זֶה הוּא כְּלִי בָּאָחוֹרַיִים שֶׁל כָּל אֵבֶר וְאֵבֶר), and this is the vessel which is the front of each limb (וְזֶה הוּא כְּלִי שֶׁהוּא פָּנִים דְּכָל אֵבֶר וְאֵבֶר), and corresponding to them are the lights which are Nefesh, Ruach, Neshamah (וְכְנֶגְדָּם הֵם הָאוֹרוֹת שֶׁהֵם נר״ן), and each one of them has a light that illuminates in the back and a light that illuminates in the front of each limb (וְכָל א׳ מֵהֶם יֵשׁ בּוֹ אוֹר הַמֵּאִיר בָּאָחוֹרַיִים וְאוֹר הַמֵּאִיר בַּפָּנִים שֶׁבְּכָל אֵבֶר וְאֵבֶר).

And corresponding to them are the aspects of Abba and Imma from whom Ze‘ir Anpin takes (וּכְנֶגְדָּם יֵשׁ בְּחִי׳ או״א שֶׁלוֹקֵחַ ז״א מֵהֶם), from the aspect of their three vessels, as mentioned above (מִבְּחִי׳ ג׳ כֵּלֵיהֶם עַל דֶּרֶךְ הַנִּזְכָּר), which are the vessel of Malkhut within them, which is Nefesh (שֶׁהוּא כְּלִי הַמַּלְכוּת שֶׁבָּהֶם וְהוּא נֶפֶשׁ), and the vessel of Ze‘ir Anpin within them, which is Ruach (וְכְלִי הַז״א שֶׁבָּהֶם וְהוּא רוּחַ), and the vessel of Binah within them, which is Neshamah (וְכְלִי הַבִּינָה שֶׁבָּהֶם וְהוּא נְשָׁמָה), and each one of them has externality and internality (וּבְכָל א׳ מֵהֶם יֵשׁ בּוֹ חִיצוֹנִיּוּת וּפְנִימִיּוּת), and in each one of them there are also lights of Nefesh, Ruach, Neshamah (וּבְכָל א׳ מֵהֶם יֵשׁ בּוֹ גַּם כֵּן אוֹרוֹת דְּנר״ן), and they too are lights of front and back, etc., end of quotation (וְהֵם גַּם כֵּן אוֹרוֹת דְּפָנִים וְאָחוֹר כּו׳ ע״כ) Behold, from the beginning of the wording it is explained how he is speaking about the totality of Ze‘ir Anpin (הֲרֵי מִתְחִלַּת הַלָּשׁוֹן מְבֹאָר אֵיךְ הוּא מְדַבֵּר עַל כְּלָלוּת ז״א), for thus he wrote: its Malkhut, its Ze‘ir Anpin, which are its six extremities, and its Binah (כִּי כֵן כָּתַב מַלְכוּת שֶׁבּוֹ ז״א שֶׁבּוֹ שֶׁהֵם ו״ק שֶׁבּוֹ בִּינָה שֶׁבּוֹ), and likewise he said Nefesh, Ruach, Neshamah within it (וְכֵן אָמַר נר״ן שֶׁבּוֹ), which are the inclusive Nefesh, Ruach, Neshamah (שֶׁהֵם נר״ן הַכּוֹלְלִים), namely the actual Nefesh, the actual Ruach, and the actual Neshamah (שֶׁהֵם נֶפֶשׁ מַמָּשׁ רוּחַ מַמָּשׁ נְשָׁמָה מַמָּשׁ). And just as the Malkhut and the Ze‘ir Anpin and the Binah are within it as its inclusive aspects (וּכְמוֹ שֶׁהַמַּלְכוּת וְהַז״א וְהַבִּינָה הֵם שֶׁבּוֹ שֶׁהֵם הַכּוֹלְלִים שֶׁבּוֹ), upon this he said that corresponding to them there are aspects in Abba and Imma from whom Ze‘ir Anpin takes (וְעַל זֶה אָמַר כִּי כְּנֶגְדָּם יֵשׁ בְּחִינוֹת בְּאו״א שֶׁלוֹקֵחַ ז״א מֵהֶם), from the aspect of their three vessels (מִבְּחִי׳ ג׳ כֵּלֵיהֶם), namely from their Malkhut, which is Nefesh, to its Malkhut, which is the aspect of Nefesh (דְּהַיְנוּ מִמַּלְכוּתָם שֶׁהִיא נֶפֶשׁ לְמַלְכוּתוֹ שֶׁהִיא בְּחִי׳ הַנֶּפֶשׁ), and from their Ze‘ir Anpin, which is Ruach, to its Ze‘ir Anpin, which is Ruach (וּמִז״א שֶׁלָּהֶם שֶׁהוּא רוּחַ לְז״א שֶׁבּוֹ שֶׁהוּא רוּחַ), and from their Binah, which is Neshamah, to its Binah, which is Neshamah (וּמִבִּינָה שֶׁלָּהֶם שֶׁהִיא נְשָׁמָה לְבִינָה שֶׁבּוֹ שֶׁהִיא נְשָׁמָה).

Behold, it is explained how the actual Nefesh and the actual Ruach of Ze‘ir Anpin are taken through the Tzelamim [Images] drawn from Yisrael-Saba-Tevunah (הֲרֵי מְבֹאָר אֵיךְ הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ דְּז״א לוֹקְחָם עַל יְדֵי הַצְּלָמִים הַנִּמְשָׁכִים מִיְשְׂסו״ת). And therefore he concluded there afterward and said: (וְלָכֵן סִיֵּם אַחַר כָּךְ שָׁם וְאָמַר), and it is found that even the external vessel of Ze‘ir Anpin has back and front in the vessel (וְנִמְצָא כִּי אֲפִלּוּ הַכְּלִי הַחִיצוֹן שֶׁל ז״א יֵשׁ בּוֹ אָחוֹר וּפָנִים בַּכְּלִי), and it has the light of Nefesh from the aspect of back and front (וְיֵשׁ בּוֹ אוֹר הַנֶּפֶשׁ מִבְּחִי׳ אָחוֹר וּפָנִים), and within it is placed the external vessel of Abba and Imma in back and front (וְיֵשׁ בְּתוֹכוֹ הַכְּלִי הַחִיצוֹן דְּאו״א בִּבְחִי׳ אָחוֹר וּפָנִים נָתוּן תּוֹךְ הַכְּלִי הַחִיצוֹן דְּז״א), and within the vessel of Abba and Imma there is the external light of Nefesh of Abba and Imma in back and front (וּבְתוֹךְ כְּלִי או״א יֵשׁ אוֹר חִיצוֹן נֶפֶשׁ דְּאו״א אָחוֹר וּפָנִים), and within them the Nefesh of Ze‘ir Anpin in back and front (וּבְתוֹכָם נֶפֶשׁ דְּז״א דְּאָחוֹר וּפָנִים). And afterward within this vessel there is the intermediate vessel of Ze‘ir Anpin in back and front (וְאַחַר כָּךְ בְּתוֹךְ כְּלִי זֶה יֵשׁ כְּלִי אֶמְצָעִי דְּז״א בִּבְחִי׳ אָחוֹר וּפָנִים), and within it the intermediate vessel of Abba and Imma in back and front (וּבְתוֹכוֹ כְּלִי הָאֶמְצָעִי דְּאו״א דְּאָחוֹר וּפָנִים), and within it the light of Ruach of Abba and Imma in back and front (וּבְתוֹכוֹ אוֹר רוּחַ דְּאו״א אָחוֹר וּפָנִים), and within it the light of Ruach of Ze‘ir Anpin in back and front (וּבְתוֹכוֹ אוֹר רוּחַ דְּז״א אָחוֹר וּפָנִים). And behold, the two vessels mentioned are called the vessels of Ibbur [Gestation] and Yenikah [Nursing] (וְהִנֵּה ב׳ הַכֵּלִים הַנִּזְכָּרִים נִקְרְאוּ כֵּלִים דְּעִיבּוּר וְיְנִיקָה), and they are from the aspect of the Name Elohim, which has back and front both in vessels and in lights (וְהֵם מִבְּחִי׳ אֱלֹהִים שֶׁיֵּשׁ בּוֹ אָחוֹר וּפָנִים בֵּין בַּכֵּלִים וּבֵין בָּאוֹרוֹת). And afterward within the vessel mentioned there is the internal vessel of Ze‘ir Anpin in back and front (וְאַחַר כָּךְ בְּתוֹךְ הַכְּלִי הַנִּזְכָּר יֵשׁ כְּלִי הַפְּנִימִי דְּז״א בִּבְחִי׳ אָחוֹר וּפָנִים), and within it the internal vessel of Abba and Imma in back and front (וּבְתוֹכוֹ כְּלִי דְּאו״א הַפְּנִימִי אָחוֹר וּפָנִים), and within it the light of Abba and Imma of Neshamah in back and front (וּבְתוֹכוֹ אוֹר דְּאו״א דְּנְשָׁמָה בִּבְחִי׳ אָחוֹר וּפָנִים), and within it the light of Ze‘ir Anpin of Neshamah in back and front, end of quotation (וּבְתוֹכוֹ אוֹר דְּז״א פָּנִים וְאָחוֹר דְּנְשָׁמָה ע״כ).

Behold, it is explained in all that we have written (הֲרֵי מְבֹאָר בְּכָל מַה שֶּׁכָּתַבְנוּ), that here as well he said “the external vessel of Ze‘ir Anpin” in an unspecified manner (כִּי כָּאן גַּם כֵּן אָמַר כְּלִי הַחִיצוֹן דְּז״א סְתָם), which is of the totality of Ze‘ir Anpin (שֶׁהוּא דְּכָלְלוּת ז״א), and likewise “the intermediate vessel of Ze‘ir Anpin” in an unspecified manner (וְכֵן כְּלִי אֶמְצָעִי דְּז״א סְתָם), which is of the totality of Ze‘ir Anpin (שֶׁהוּא דְּכָלְלוּת ז״א). And he said that these two vessels are called the vessels of Ibbur [Gestation] and Yenikah [Nursing] in an unspecified manner (וְאָמַר כִּי ב׳ כֵּלִים אֵלּוּ נִקְרְאוּ כֵּלִים דְּעִיבּוּר וְיְנִיקָה סְתָם), which are the actual Ibbur [Gestation] and Yenikah [Nursing] of Ze‘ir Anpin (שֶׁהֵם הָעִיבּוּר וְהַיְנִיקָה מַמָּשׁ דְּז״א), which are the inclusive ones (שֶׁהֵם הַכּוֹלְלִים). And he said that within them are the two vessels, the external and the intermediate, of Abba and Imma (וְאָמַר שֶׁבְּתוֹכָם הֵם ב׳ הַכֵּלִים הַחִיצוֹן וְהָאֶמְצָעִי דְּאו״א), together with the aspect of the light of their Nefesh and Ruach (עִם בְּחִי׳ אוֹר דְּנֶפֶשׁ וְרוּחַ שֶׁלָּהֶם), which are the aspects of the Tzelamim [Images] (שֶׁאֵלּוּ הֵם בְּחִי׳ הַצְּלָמִים). And within them are the Nefesh and Ruach of Ze‘ir Anpin in an unspecified manner (וּבְתוֹכָם הַנֶּפֶשׁ וְהָרוּחַ דְּז״א סְתָם), which are the actual, inclusive Nefesh and Ruach of Ze‘ir Anpin (שֶׁהֵם הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ הַכּוֹלְלִים דְּז״א).

And it is known that the external and the intermediate vessels of Ze‘ir Anpin are the Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of the totality of Ze‘ir Anpin (וְיָדוּעַ כִּי הַכְּלִי הַחִיצוֹן וְהָאֶמְצָעִי דְּז״א הֵם פַּרְצוּפֵי נֵה״י וְחַג״ת הַכּוֹלְלִים דְּז״א). If so, it is found that aside from there being no proof from what is written in chapter eight of Sha‘ar haMochin [Intellects] to say that the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet are always complete in Ze‘ir Anpin from its own side (אִם כֵּן נִמְצָא שֶׁמִּלְּבַד שֶׁאֵין מִמַּה שֶּׁכָּתוּב בְּפֶרֶק ח' מִשַּׁעַר הַמּוֹחִין רְאָיָה לוֹמַר שֶׁתָּמִיד יֵשׁ בְּז״א ב׳ הַפַּרְצוּפִים נֵה״י וְחַג״ת שְׁלֵמִים מִצַּד עַצְמוֹ), and that all the Tzelamim [Images] of Ibbur [Gestation] and Yenikah [Nursing] and Mochin [Intellects] that he receives from Yisrael-Saba-Tevunah are only for the aspect of his Binah (וְשֶׁכָּל הַצְּלָמִים דְּעִיבּוּר וְיְנִיקָה וּמוֹחִין שֶׁמְּקַבֵּל מִיְשְׂסו״ת הֵם רַק לִבְחִי׳ הַבִּינָה שֶׁלּוֹ), rather on the contrary it appears from there and from the previous chapters the opposite (אֶלָּא שֶׁאַדְרַבָּא נִרְאֶה מִשָּׁם וּמֵהַפְּרָקִים הַקּוֹדְמִים לְהֶפֶךְ). For even the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, and the Nefesh and Ruach of Ze‘ir Anpin (כִּי גַּם ב׳ הַפַּרְצוּפִים נֵה״י וְחַג״ת וְנֶפֶשׁ וְרוּחַ דְּז״א), their Tzelamim [Images] are drawn from Yisrael-Saba-Tevunah (הַצְּלָמִים שֶׁלָּהֶם נִמְשָׁכִים מִיְשְׂסו״ת), for through them he receives his actual Nefesh and Ruach (כִּי בְּאֶמְצָעוּתָם הוּא מְקַבֵּל אֶת הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ שֶׁלּוֹ), which are the secret of his actual Ibbur [Gestation] and Yenikah [Nursing] (שֶׁהֵם סוֹד הָעִיבּוּר וְהַיְנִיקָה מַמָּשׁ שֶׁלּוֹ). And what he wrote, “at first he had his own aspect which is Ruach,” (וּמַה שֶּׁכָּתַב כִּי תְּחִלָּה הָיָה לוֹ בְּחִי׳ עַצְמוֹ שֶׁהוּא רוּחַ), we have already explained it above (כְּבָר פֵּרַשְׁנוּ אוֹתוֹ לְעֵיל).

And this matter is understood even more from what he said, that the aspect of the Nefesh and the Ruach is his own aspect, together with what is written in Sha‘ar Chitzoniyut [Externality] and Penimiyut [Internality], discourse three, and these are his words (וְיוּבַן יוֹתֵר עִנְיַן זֶה שֶׁאָמַר כִּי בְּחִי׳ הַנֶּפֶשׁ וְהָרוּחַ הוּא בְּחִי׳ עַצְמוֹ עִם מַה שֶּׁכָּתוּב בְּשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת דְּרוּשׁ ג׳ וְז״ל): The matter of externality and internality may have two explanations (עִנְיַן חִיצוֹנִיּוּת וּפְנִימִיּוּת אֶפְשָׁר יֵשׁ ב׳ פֵּרוּשִׁים), one is that we say that it is known that there are Mochin [Intellects] in Ibbur [Gestation] and Yenikah [Nursing] and Gadlut (א׳ הוּא שֶׁנֹּאמַר כִּי נוֹדָע שֶׁיֵּשׁ מוֹחִין בְּעִיבּוּר וְיְנִיקָה וְגַדְלוּת), and we will speak of the first Ibbur [Gestation] (וְנְדַבֵּר בְּעִיבּוּר רִאשׁוֹן), for then from the vessels are made three cavities of the skull, which are the bones of the head (שֶׁאָז מֵהַכֵּלִים נַעֲשֶׂה ג׳ חַלְלֵי דְּגוּלְגַּלְתָּא שֶׁהֵם עַצְמוֹת הָרֹאשׁ), and from the sparks are made the membranes called Elohim and Katnut (וּמֵהַנִּיצוֹצוֹת נַעֲשׂוּ קְרוּמוֹת הַנִּקְרָאִים אֱלֹהִים וְקַטְנוּת), and from the lights are made the Mochin [Intellects] within the membranes, which are very refined flesh (וּמֵהָאוֹרוֹת נַעֲשׂוּ הַמּוֹחִין שֶׁבְּתוֹךְ הַקְּרוּמוֹת וְהֵם בָּשָׂר זַךְ מְאֹד), and these are Havayot themselves and not Elohim (וְאֵלּוּ הֵם הֲוָיוֹת מַמָּשׁ וְלֹא אֱלֹהִים).

And behold, then within these Mochin [Intellects] are enclothed the external Netzach, Hod, Yesod of Imma (וְהִנֵּה אָז תּוֹךְ מוֹחִין אֵלּוּ מִתְלַבְּשִׁים נֵה״י הַחִיצוֹנִיִּים דְּאִימָּא), and within them is enclothed the Nefesh as the aspect of actual light of ten Sefirot, the first external vessels of his (וּבְתוֹכָם מִתְלַבֵּשׁ נֶפֶשׁ בִּבְחִי׳ אוֹר מַמָּשׁ שֶׁל י׳ סְפִירוֹת כֵּלִים רִאשׁוֹנִים חִיצוֹנִיּוּת שֶׁלּוֹ). And afterward, in Yenikah [Nursing], all three aspects grow, which are the bones which are the vessels, and also the membranes which are Elohim of Yenikah [Nursing], and also the Mochin [Intellects] which are of refined flesh which are Havayot from lights (וְאַחַר כָּךְ בִּינִיקָה נִגְדְּלוּ כָּל ג׳ בְּחִינוֹת שֶׁהֵם הָעַצָמוֹת שֶׁהֵם הַכֵּלִים וְגַם הַקְּרוּמוֹת שֶׁהֵם אֱלֹהִים דְּיְנִיקָה וְגַם הַמּוֹחִין שֶׁהֵם מִבָּשָׂר הַזַּךְ שֶׁהֵם הֲוָיוֹת מֵאוֹרוֹת), and there within them are enclothed the intermediate Netzach, Hod, Yesod of Imma (וְשָׁם בְּתוֹכָם מִתְלַבְּשִׁים נֵה״י הָאֶמְצָעִיִּים דְּאִימָּא), and within them is enclothed the Ruach as the aspect of complete light into ten Sefirot of intermediate vessels (וּבְתוֹכָם מִתְלַבֵּשׁ הָרוּחַ בִּבְחִי׳ אוֹר גָּמוּר אֶל י׳ סְפִירוֹת כֵּלִים אֶמְצָעִיִּים).

And behold, until now the aspect of the Nefesh and the Ruach are the aspect of Ze‘ir Anpin itself (וְהִנֵּה עַד עַתָּה בְּחִי׳ הַנֶּפֶשׁ וְהָרוּחַ הֵם בְּחִי׳ ז״א עַצְמוֹ), however in the third Ibbur [Gestation] of Gadlut then also all three aspects grow, which are the bones which are the vessels (הָאֲמְנָם בְּעִיבּוּר ג׳ דְּגַדְלוּת אָז נִגְדְּלוּ גַּם כֵּן כָּל הַג׳ בְּחִינוֹת שֶׁהֵם הָעַצָמוֹת שֶׁהֵם הַכֵּלִים). And also the membranes, which are the aspect of Elohim (וְגַם הַקְּרוּמוֹת בְּחִי׳ אֱלֹהִים), and also the Mochin [Intellects] themselves of refined flesh, which are Havayot from the lights (וְגַם נִגְדְּלוּ הַמּוֹחִין עַצְמָם שֶׁל בְּשָׂר הַזַּךְ שֶׁהֵם הֲוָיוֹת מֵהָאוֹרוֹת), and within them are enclothed the inner Netzach, Hod, Yesod of Imma (וּבְתוֹכָם מִתְלַבְּשִׁים נֵה״י פְּנִימִיִּים דְּאִימָּא), and within them is enclothed the Neshamah of Ze‘ir Anpin as the light of Neshamah into ten Sefirot of inner vessels of Ze‘ir Anpin (וּבְתוֹכָם מִתְלַבֵּשׁ נִשְׁמַת הַז״א שֶׁל אוֹר נְשָׁמָה אֶל י׳ סְפִירוֹת כֵּלִים פְּנִימִיִּים דְּז״א). And since the Neshamah is Imma (וְיַעַן כִּי הַנְּשָׁמָה הִיא אִימָּא), therefore these Mochin [Intellects] of Gadlut, which are called Neshamah, are lights drawn from Abba and Imma themselves, who are called Neshamah (עַל כֵּן אֵלּוּ הַמּוֹחִין דְּגַדְלוּת הַנִּקְרָאִים נְשָׁמָה הֵם אוֹרוֹת נִמְשָׁכִים מֵאו״א עַצְמָם הַנִּקְרָאִים נְשָׁמָה).

And it is found that the three aspects of Havayot in the Mochin [Intellects] themselves of flesh of Ibbur [Gestation] and Yenikah [Nursing] and the Mochin [Intellects] (וְנִמְצָא כִּי ג׳ בְּחִינוֹת הַהֲוָיוֹת בַּמּוֹחִין עַצְמָם שֶׁל בָּשָׂר דְּעִיבּוּר וְיְנִיקָה וּמוֹחִין), within which are enclothed the lights of Nefesh, Ruach, Neshamah of Ze‘ir Anpin (אֲשֶׁר בְּתוֹכָם מִתְלַבְּשִׁים אוֹרוֹת נר״ן דְּז״א), these three aspects of Mochin [Intellects] are the inner aspect of Ze‘ir Anpin, which are Havayot (אֵלּוּ ג׳ בְּחִינוֹת הַמּוֹחִין הֵם פְּנִימִיּוּת הַז״א שֶׁהֵם הֲוָיוֹת). But the other aspects, which are the skull and the membranes, are Elohim, which are the externality (אַךְ שְׁאָר בְּחִינוֹת שֶׁהֵם גֻּלְגַּלְתָּא וְקְרוּמָא הֵם אֱלֹהִים חִיצוֹנִיּוּת), or it is possible that the three aspects of the vessels of Ze‘ir Anpin are the externality (אוֹ אֶפְשָׁר כִּי ג׳ בְּחִינוֹת הַכֵּלִים דְּז״א הֵם חִיצוֹנִיּוּת), and the three kinds of garments, the Netzach, Hod, Yesod of Imma, are the inner aspect of Ze‘ir Anpin (וְג׳ מִינֵי לְבוּשׁ נֵה״י דְּאִימָּא הֵם פְּנִימִיּוּת דְּז״א), for they become the body of Ze‘ir Anpin itself (כִּי נַעֲשִׂים גּוּף הַז״א עַצְמוֹ), except that it is an inner aspect (אֶלָּא שֶׁהוּא פְּנִימִיּוּת), and within these three inner aspects there are Nefesh, Ruach, Neshamah, end of quotation (וּבְתוֹךְ ג׳ אֵלּוּ פְּנִימִיּוּת יֵשׁ נר״ן עכ״ל).

Behold, it is explained how he is speaking of the totality of the externality and internality of Ze‘ir Anpin (הֲרֵי הוּא מְבֹאָר אֵיךְ הוּא מְדַבֵּר עַל כְּלָלוּת חִיצוֹנִיּוּת וּפְנִימִיּוּת דְּז״א), and also how he is speaking of Ibbur [Gestation] and Yenikah [Nursing] and Gadlut of Ze‘ir Anpin in a general manner (וְגַם אֵיךְ הוּא מְדַבֵּר עַל סְתָם עִיבּוּר וְיְנִיקָה וְגַדְלוּת דְּז״א), which are the inclusive ones (שֶׁהֵם הַכּוֹלְלִים). And he is speaking of actual Ibbur [Gestation], which is ten Sefirot of its external vessels, which is the Partzuf of Netzach, Hod, Yesod, as is known (שֶׁהֵם עִיבּוּר מַמָּשׁ י׳ סְפִירוֹת כֵּלִים חִיצוֹנִיִּים שֶׁלּוֹ שֶׁזֶּה הוּא פַּרְצוּף נֵה״י כַּנּוֹדָע), and actual Yenikah [Nursing], which are ten Sefirot of intermediate vessels of the totality of Ze‘ir Anpin, which is the Partzuf of Chesed, Gevurah, Tiferet, as is known (וְיְנִיקָה מַמָּשׁ שֶׁהֵם י׳ סְפִירוֹת כֵּלִים אֶמְצָעִיִּים דְּכָלְלוּת ז״א שֶׁזֶּה הוּא פַּרְצוּף חַג״ת כַּנּוֹדָע).

And also how he is speaking of Nefesh, Ruach, Neshamah of Ze‘ir Anpin in a general manner (וְגַם אֵיךְ הוּא מְדַבֵּר עַל סְתָם נר״ן דְּז״א), which are the inclusive ones: the actual Nefesh of Ze‘ir Anpin and the actual Ruach of Ze‘ir Anpin (שֶׁהֵם הַכּוֹלְלִים נֶפֶשׁ מַמָּשׁ דְּז״א וְרוּחַ מַמָּשׁ דְּז״א). And he said that this Ruach and Nefesh of Ze‘ir Anpin he receives through the external and intermediate vessels of Imma (וְאָמַר שֶׁאֵלּוּ הָרוּחַ וְהַנֶּפֶשׁ דְּז״א הוּא מְקַבְּלָם עַל יְדֵי הַכֵּלִים הַחִיצוֹנִיִּים וְהָאֶמְצָעִיִּים דְּאִימָּא), and these aspects are the Tzelamim [Images], as is known (אֲשֶׁבְּחִינוֹת אֵלּוּ הֵם הַצְּלָמִים כַּנּוֹדָע). And in none of these aspects was it mentioned that he is speaking of the Binah of Ze‘ir Anpin (לֹא הֻזְכַּר בְּשׁוּם בְּחִי׳ מֵהֶם שֶׁהוּא מְדַבֵּר עַל הַבִּינָה דְּז״א), but on the contrary, from the entire wording it is explained how he is speaking of the totality of Ze‘ir Anpin (אֶלָּא אַדְרַבָּא מִכָּל הַלָּשׁוֹן מְבֹאָר אֵיךְ הוּא מְדַבֵּר עַל כְּלָלוּת ז״א), and of the Ibbur [Gestation] and Yenikah [Nursing] and the inclusive Nefesh and Ruach of Ze‘ir Anpin (וְעַל הָעִיבּוּר וְהַיְנִיקָה וְנֶפֶשׁ וְרוּחַ הַכּוֹלְלִים דְּז״א). And after he explained how he receives them through the vessels of Imma, which are the Tzelamim [Images] (וְאַחַר שֶׁאָמַר אֵיךְ הוּא מְקַבְּלָם עַל יְדֵי הַכֵּלִים דְּאִימָּא שֶׁהֵם הַצְּלָמִים), he said: “and behold, until now the aspect of the Nefesh and the Ruach are the aspect of Ze‘ir Anpin itself,” (אָמַר וְהִנֵּה עַד עַתָּה בְּחִי׳ הַנֶּפֶשׁ וְהָרוּחַ הֵם בְּחִי׳ ז״א עַצְמוֹ), and this itself is what he wrote in Sha‘ar haMochin [Intellects] chapters seven and eight mentioned above (וְזֶה עַצְמוֹ הוּא מַה שֶּׁכָּתַב בְּשַׁעַר הַמּוֹחִין פּ״ז וּפ״ח הַנּ״ל), that at first he had his own aspect, which are the Nefesh and the Ruach (שֶׁבַּתְּחִלָּה הָיָה לוֹ בְּחִי׳ עַצְמוֹ שֶׁהֵם הַנֶּפֶשׁ וְהָרוּחַ), meaning that even though he receives them through the Tzelamim [Images] of Yisrael-Saba-Tevunah (שֶׁהַכַּוָּנָה אַף עַל פִּי שֶׁמְּקַבְּלָם עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת), as is explained there and here how he receives them through the Tzelamim [Images] of Yisrael-Saba-Tevunah (כְּמוֹ שֶׁמְּבֹאָר שָׁם וְכָאן אֵיךְ הוּא מְקַבֵּלָם עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת), since here he mentioned only the vessels of Imma alone (כִּי אַף עַל פִּי שֶׁכָּאן לֹא הִזְכִּיר רַק כֵּלִים דְּאִימָּא לְבַד), it is obvious that he likewise receives through Yisrael-Saba (פָּשׁוּט הוּא שֶׁכֵּן מְקַבֵּל גַּם כֵּן עַל יְדֵי יש״ס).

And behold, beyond what is stated there in Sha‘ar haMochin [Intellects], chapter seven, explicitly (וְהִנֵּה מִלְּבַד הָאָמּוּר שָׁם בְּשַׁעַר הַמּוֹחִין פ״ז בְּפֵרוּשׁ), regarding the reason that the Nefesh and the Ruach are called the aspect of Ze‘ir Anpin itself (בְּטַעַם שֶׁהַנֶּפֶשׁ וְהָרוּחַ נִק׳ בְּחִי׳ ז״א עַצְמוֹ), because all his root is the six extremities and he is called Ruach (מִפְּנֵי כִּי כָּל שָׁרְשׁוֹ הוּא ו״ק וְנִק׳ רוּחַ), behold, according to what is stated here in Sha‘ar Chitzoniyut [Externality] and Penimiyut [Internality], an additional reason is seen (הִנֵּה לְפִי הָאָמּוּר כָּאן בְּשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת נִרְאֶה עוֹד הַטַּעַם), by which is also understood what is written there (אֲשֶׁר בּוֹ יוּבַן גַּם כֵּן מַ״שׁ שָׁם), and since the Neshamah is Imma, therefore these Mochin [Intellects] of Gadlut called Neshamah are lights drawn from Abba and Imma themselves, called Neshamah (וְיַעַן כִּי הַנְּשָׁמָה הִיא אִימָא עַל כֵּן אֵלּוּ הַמּוֹחִין דְּגַדְלוּת הַנִּק׳ נְשָׁמָה הֵם אוֹרוֹת נִמְשָׁכִים מֵאו״א עַצְמָם הַנִּק׳ נְשָׁמָה), and the matter is with what is written there in Sha‘ar haMochin [Intellects], chapter one (וְהָעִנְיָן עִם מַ״שׁ שָׁם בְּשַׁעַר הַמּוֹחִין פ״א), and these are his words (וְז״ל): the general conclusion that emerges is that the Mochin [Intellects] of Katnut, which are the days of Ibbur [Gestation] and Yenikah [Nursing], are material Mochin [Intellects], which are the aspect of tender flesh (נִמְצָא הַכְּלָל הָעוֹלֶה כִּי הַמּוֹחִין דְּקַטְנוּת שֶׁהוּא יְמֵי הָעִיבּוּר וְינִיקָה הֵם הַמּוֹחִין חוֹמְרִיִּים שֶׁהֵם בְּחִי׳ הַבָּשָׂר הָרַךְ), and these material Mochin [Intellects] formed from the aspect of the lights are Havayot even in the days of Ibbur [Gestation] and Yenikah [Nursing] (וְאֵלּוּ הַמּוֹחִין הַחוֹמְרִיִּים הַנַּעֲשִׂים מִבְּחִי׳ הָאוֹרוֹת הֵם הויו״ת אֲפִלּוּ בִּימֵי עִיבּוּר וינִיקָה), and the membranes are Names of Elohim (וְהַקְּרוּמוֹת הֵם שֵׁמוֹת שֶׁל אֱלֹהִים), and behold all this is in Ibbur [Gestation] and Yenikah [Nursing] (וְהִנֵּה כָּל זֶה הוּא בְּעִיבּוּר וינִיקָה), for in the time of Gadlut it is in another manner (כִּי בִּזְמַן הַגַּדְלוּת הוּא בְּאוֹפֶן אַחֵר), for the vessels are the limbs (כִּי הַכֵּלִים הֵם הָאֵיבָרִים), and the sparks are the Nefesh for the external limbs (וְהַנִּיצוֹצוֹת הֵם הַנֶּפֶשׁ לָאֵיבָרִים הַחִיצוֹנִים), and the lights are the Nefesh for the internal limbs (וְהָאוֹרוֹת הֵם הַנֶּפֶשׁ לָאֵיבָרִים הַפְּנִימִיִּים), and they are the aspect of Nefesh and Neshamah and complete spirituality relative to the material Mochin [Intellects] formed in the days of Katnut (וְהֵם בְּחִי׳ נֶפֶשׁ וּנְשָׁמָה וְרוּחָנִיּוּת גָּמוּר אֶל הַמּוֹחִין הַחוֹמְרִיִּים שֶׁנַּעֲשׂוּ בִּימֵי הַקַּטְנוּת), and they are other Havayot, more exalted and more spiritual than the Names Havayah of the material Mochin [Intellects] (וְהֵם בְּחִי׳ הויו״ת אֲחֵרוֹת יוֹתֵר מְעוּלוֹת וְרוּחָנִיים מִן שְׁמוֹת הויו״ת שֶׁל הַמּוֹחִין חוֹמְרִיִּים), for the Mochin [Intellects] of the time of Gadlut are not the aspect of material Mochin [Intellects] but only the Neshamah and spirituality of the Mochin [Intellects] (כִּי הַמּוֹחִין שֶׁל זְמַן הַגַּדְלוּת אֵינָם בְּחִי׳ מוֹחִין הַחוֹמְרִיִּים רַק נְשָׁמָה וְרוּחָנִיּוּת הַמּוֹחִין לְבַד), and these Neshamot of the Mochin [Intellects] are drawn from the spirituality of the lights that are in the Mochin [Intellects] of Abba and Imma themselves (אֲשֶׁר אֵלּוּ הַנְּשָׁמוֹת שֶׁל הַמּוֹחִין הֵם נִמְשָׁכִין מִן הָרוּחָנִיּוּת שֶׁל הָאוֹרוֹת שֶׁיֵּשׁ בְּמוֹחִין שֶׁל או״א עַצְמָם), who also draw to above them, which are Arich Anpin and Atik (אֲשֶׁר הֵם מַמְשִׁיכִין גַּם כֵּן לְמַעְלָה מֵהֶם שֶׁהֵם א״א וְעַתִּיק), and it is found that wherever Mochin [Intellects] of Gadlut are mentioned the intention is not material Mochin [Intellects] (וְנִמְצָא שֶׁכָּל מָקוֹם שֶׁנִּז׳ מוֹחִין דְּגַדְלוּת אֵין הַכַּוָּנָה מוֹחִין חוֹמְרִיִּים), for these were already formed in the days of Ibbur [Gestation] and Yenikah [Nursing] (כִּי אֵלּוּ כְּבָר נַעֲשׂוּ בִּימֵי הָעִיבּוּר וְהַינִיקָה), but rather the intention is the Neshamah and spirituality of the Mochin [Intellects] drawn to him in the days of his Gadlut (רַק הַכַּוָּנָה הוּא בַּנְּשָׁמָה וְרוּחָנִיּוּת הַמּוֹחִין הַנִּמְשָׁךְ לוֹ בִּימֵי גַּדְלוּתוֹ), and remember this rule and do not err in it, end of quotation, briefly; see there its explanation (וּזְכוֹר כְּלָל זֶה וְאַל תִּטְעֶה בְּזֶה עכ״ל בְּקִצּוּר עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, it is explained from here how the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing], which are the material Mochin [Intellects], are from the aspects of Ze‘ir Anpin itself (הֲרֵי מְבֹאָר מִכָּאן אֵיךְ הַמּוֹחִין דְּעִיבּוּר וְיְנִיקָה שֶׁהֵם הַמּוֹחִין הַחוֹמְרִיִּים הֵם מֵהַבְּחִינוֹת דְּז״א עַצְמוֹ), for they are formed from its own lights (שֶׁהֵם נַעֲשִׂים מֵהָאוֹרוֹת שֶׁלּוֹ). But the Mochin [Intellects] of Gadlut are lights drawn from the lights that are in the Mochin [Intellects] of Abba and Imma themselves (אֲבָל הַמּוֹחִין דְּגַדְלוּת הֵם אוֹרוֹת הַנִּמְשָׁכִים מֵהָאוֹרוֹת שֶׁיֵּשׁ בְּמוֹחִין דְּאו״א עַצְמָם), and they are not from the aspect of Ze‘ir Anpin itself (וְאֵינָם מִבְּחִי׳ ז״א עַצְמוֹ). And this is what is meant by what he wrote, “and behold, until now the aspect of the Nefesh and the Ruach are the aspect of Ze‘ir Anpin itself,” (וְזֶהוּ מַה שֶּׁכָּתַב וְהִנֵּה עַד עַתָּה בְּחִי׳ הַנֶּפֶשׁ וְהָרוּחַ הֵם בְּחִי׳ ז״א עַצְמוֹ), meaning that their Mochin [Intellects] are from the aspect of Ze‘ir Anpin itself (כְּלוֹמַר כִּי הַמּוֹחִין שֶׁלָּהֶם הֵם מִבְּחִי׳ ז״א עַצְמוֹ), for they are from the lights of the Nefesh and the Ruach of Ze‘ir Anpin itself (שֶׁהֵם מֵהָאוֹרוֹת דְּנֶפֶשׁ וְרוּחַ דְּז״א עַצְמוֹ). However, with the Mochin [Intellects] of Gadlut, even though the Mochin [Intellects] themselves of refined flesh, which are Havayot from the lights, also grow (הָאֲמְנָם בְּמוֹחִין דְּגַדְלוּת אַף עַל פִּי שֶׁגַּם נִגְדְּלוּ הַמּוֹחִין עַצְמָם שֶׁל בְּשָׂר הַזַּךְ שֶׁהֵם הֲוָיוֹת מֵהָאוֹרוֹת), nevertheless, since the Neshamah is Imma (עכ״ז יַעַן כִּי הַנְּשָׁמָה הִיא אִימָּא), which is above the aspect of Ze‘ir Anpin which is Ruach (שֶׁהִיא לְמַעְלָה מִבְּחִי׳ ז״א שֶׁהוּא רוּחַ), therefore these Mochin [Intellects] of Gadlut, which are called Neshamah (עַל כֵּן אֵלּוּ הַמּוֹחִין דְּגַדְלוּת הַנִּקְרָאִים נְשָׁמָה), are lights drawn from Abba and Imma, who are called Neshamah (הֵם אוֹרוֹת נִמְשָׁכִים מֵאו״א הַנִּקְרָאִים נְשָׁמָה).

For since the aspect drawn in Gadlut is the Neshamah of Ze‘ir Anpin (כִּי מֵאַחַר שֶׁהַבְּחִי׳ הַנִּמְשֶׁכֶת בְּגַדְלוּת הִיא נִשְׁמַת ז״א), it is necessary that the Mochin [Intellects] as well be from the aspect of the lights of Neshamah (צָרִיךְ שֶׁהַמּוֹחִין גַּם כֵּן יִהְיוּ מִבְּחִי׳ אוֹרוֹת דְּנְשָׁמָה), which are from the aspect of Abba and Imma (שֶׁהֵם מִבְּחִי׳ או״א), who are Yisrael-Saba-Tevunah, called Neshamah (שֶׁהֵם יְשְׂסו״ת הַנִּקְרָאִים נְשָׁמָה). And this itself is what is written in Sha‘ar haMochin [Intellects], chapter eight (וְזֶה עַצְמוֹ הוּא מַה שֶּׁכָּתוּב בְּשַׁעַר הַמּוֹחִין פּ״ח), that at first there was in him the aspect of himself which is Ruach (כִּי תְּחִלָּה הָיָה בּוֹ בְּחִי׳ עַצְמוֹ שֶׁהוּא רוּחַ), and it is also included in what is written in chapter seven (וְנִכְלָל גַּם כֵּן מַה שֶּׁכָּתוּב בְּפ״ז), that until now there was for Ze‘ir Anpin the aspect of Ruach (שֶׁעַד עַתָּה הָיְתָה אֶל הַז״א בְּחִי׳ רוּחַ), and all of this is called Ze‘ir Anpin and is Ruach (שֶׁכָּל זֶה נִקְרָא ז״א וְהוּא רוּחַ). But when the Neshamah comes to him, then this is the true Gadlut (אַךְ בְּבוֹא לוֹ הַנְּשָׁמָה אָז הוּא הַגַּדְלוּת הָאֲמִיתִּי), which is above his own level (שֶׁהוּא לְמַעְלָה מִבְּחִינָתוֹ).

For according to all that has been explained, everything converges to one reason (כִּי לְפִי הָאָמּוּר הַכֹּל עוֹלֶה לְטַעַם אֶחָד), but always his Nefesh and his Ruach are drawn to him through the Tzelamim [Images] of Yisrael-Saba-Tevunah (אֲבָל לְעוֹלָם כִּי הַנֶּפֶשׁ וְהָרוּחַ שֶׁלּוֹ נִמְשָׁכִים לוֹ עַל יְדֵי הַצְּלָמִים דְּיְשְׂסו״ת), just as the Tzelem [Image] of the Neshamah is drawn from them (כְּמוֹ שֶׁנִּמְשָׁךְ מֵהֶם הַצֶּלֶם דְּנְשָׁמָה), as mentioned in the two places (כַּנִּזְכָּר בב הַמְּקוֹמוֹת). He wrote further there in Sha‘ar haMochin [Intellects], chapter eleven, and these are his words, briefly: (עוֹד כָּתַב שָׁם בְּשַׁעַר הַמּוֹחִין פי״א וְז״ל בְּקִצּוּר), at first Ze‘ir Anpin was six Malkhuyot or six Keterim of the six extremities (תְּחִלָּה הָיָה ז״א ו׳ מַלְכֻיּוֹת אוֹ ו׳ כְּתָרִים דְּו״ק), and therefore it was a public domain (וְלָכֵן הָיָה רְה״ר), for each one was by itself and one was not included in the other (כִּי כָּל אַחַת הָיְתָה בִּפְנֵי עַצְמָהּ וְאֵין זוֹ כְּלוּלָה בְּזוֹ). And through the Ibbur [Gestation] they were included one within the other (וְעַל יְדֵי הָעִיבּוּר נִכְלְלוּ זֶה בָּזֶה), and Netzach, Hod, Yesod were revealed within them (וְנִתְגַּלּוּ בָּהֶם נֵה״י), and in Yenikah [Nursing] the six extremities were revealed (וּבִינִיקָה נִתְגַּלּוּ ו״ק), and in the Mochin [Intellects] of the six extremities the six extremities were completed (וּבְמוֹחִין דְּו״ק נִשְׁלְמוּ הַו״ק), and afterward in the Mochin [Intellects] of the upper three all the upper three came to him, etc (וְאַחַר כָּךְ בְּמוֹחִין דְּג״ר בָּאוּ לוֹ כָּל הַג״ר כּו׳).

And behold, Ze‘ir Anpin has vessels, which are the body, and this is the externality (וְהִנֵּה הַז״א יֵשׁ בּוֹ כֵּלִים וְהוּא הַגּוּף וְהוּא הַחִיצוֹנִיּוּת), and it is divided into three aspects: internal, middle, and external (וְנֶחְלָק לְג׳ בְּחִינוֹת פְּנִימִי וְתִיכוֹן וְחִיצוֹן). And the external is made in the first Ibbur [Gestation] (וְהַחִיצוֹן נַעֲשֶׂה בְּעִיבּוּר רִאשׁוֹן), and the middle in Yenikah [Nursing] (וְהַתִּיכוֹן בִּינִיקָה), and the internal in the second Ibbur [Gestation] of Gadlut (וְהַפְּנִימִי בְּעִיבּוּר ב׳ דְּגַדְלוּת). However, in each one of these vessels there must dwell within it an inner light that gives it life (וְאָמְנָם בְּכָל כְּלִי מֵאֵלּוּ צָרִיךְ שֶׁיִּשְׁרֶה בְּתוֹכוֹ אוֹר פְּנִימִי הַמְחַיֶּה אוֹתוֹ), and in general these lights are called the souls of the vessels (וְדֶרֶךְ כְּלָלוּת נִקְרָאִים הָאוֹרוֹת הָאֵלּוּ נִשְׁמַת הַכֵּלִים). But in particular they too are divided into three other aspects corresponding to them (אָמְנָם דֶּרֶךְ פְּרָט נֶחְלָקִים גַּם הֵם לְג׳ בְּחִינוֹת אֲחֵרוֹת דּוּגְמָתָן), Nefesh corresponding to the external vessel (נֶפֶשׁ כְּנֶגֶד כְּלִי הַחִיצוֹן), and Ruach corresponding to the middle (וְרוּחַ כְּנֶגֶד הַתִּיכוֹן), and Neshamah corresponding to the internal (וּנְשָׁמָה כְּנֶגֶד הַפְּנִימִי).

However, they are enclothed within them through intermediaries and other garments (אָמְנָם הֵם מִתְלַבְּשִׁים בְּתוֹכָם עַל יְדֵי אֶמְצָעִי וּלְבוּשִׁים אֲחֵרִים), and these are the aspects of the portions that Abba and Imma themselves give from their own bodies to the sons born to them (וְהֵם בְּחִי׳ הַחֵלֶק שֶׁנּוֹתְנִים או״א עַצְמָם מִבְּחִי׳ גּוּפָם עַצְמָם לַבָּנִים הַנּוֹלָדִים לָהֶם). And behold, those garments drawn into Ze‘ir Anpin from the body of Abba and Imma themselves are certainly also these two aspects mentioned (וְהִנֵּה אוֹתָם הַלְּבוּשִׁים הַנִּמְשָׁכִים בְּז״א מִצַּד גּוּפָא דְּאו״א עַצְמָם וַדַּאי שֶׁגַּם הֵם ב׳ בְּחִינוֹת הַנִּזְכָּר). For also the body of Abba or of Imma is divided into the three vessels mentioned (כִּי גַּם גּוּפָא דְּאַבָּא אוֹ דְּאִימָּא נֶחְלָק לְג׳ כֵּלִים הַנִּזְכָּרִים), and they are enclothed within the vessels of Ze‘ir Anpin three within three (וְהֵם מִתְלַבְּשִׁים תּוֹךְ הַכֵּלִים דְּז״א ג׳ בְּג׳).

How so: the garment and the external vessel of Imma enclothe within the external vessel of Ze‘ir Anpin (כֵּיצַד לְבוּשׁ וּכְלִי הַחִיצוֹן דְּאִימָּא יִתְלַבֵּשׁ תּוֹךְ כְּלִי הַחִיצוֹן דְּז״א), and the middle vessel of Imma within the middle vessel of Ze‘ir Anpin (וְכְלִי אֶמְצָעִי דְּאִימָּא תּוֹךְ כְּלִי הָאֶמְצָעִי דְּז״א), and the internal vessel of Imma within the internal vessel of Ze‘ir Anpin (וְכְלִי פְּנִימִי דְּאִימָּא תּוֹךְ כְּלִי פְּנִימִי דְּז״א). And afterward the three vessels of Abba also enclothe within the three vessels of Imma in the manner stated, etc.; see there its explanation (וְאַחַר כָּךְ יִתְלַבְּשׁוּ ג׳ כֵּלִים דְּאַבָּא גַּם כֵּן תּוֹךְ ג׳ כֵּלִים דְּאִימָּא עַל דֶּרֶךְ הַנִּזְכָּר כּו׳ עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, it is explained from the beginning of the chapter and from the entirety of the chapter (הֲרֵי מְבֹאָר מִתְחִלַּת הַפֶּרֶק וּמִכָּל הַפֶּרֶק), how he is speaking of the beginning of the Tikkun of Ze‘ir Anpin (אֵיךְ הוּא מְדַבֵּר בְּהַתְחָלַת תִּקּוּן דְּז״א), for the Ibbur [Gestation] is the actual Ibbur [Gestation] (כִּי הָעִיבּוּר הוּא עִיבּוּר מַמָּשׁ), and the Yenikah [Nursing] is the actual Yenikah [Nursing] (וְהַיְנִיקָה הִיא הַיְנִיקָה מַמָּשׁ), and the Nefesh is the actual Nefesh (וְהַנֶּפֶשׁ הִיא הַנֶּפֶשׁ מַמָּשׁ), and the Ruach is the actual Ruach (וְהָרוּחַ הוּא הָרוּחַ מַמָּשׁ), which are the inclusive Nefesh and Ruach of Ze‘ir Anpin (שֶׁהֵם הַנֶּפֶשׁ וְהָרוּחַ הַכּוֹלְלִים דְּז״א). And he said that they do not enclothe within Ze‘ir Anpin except through an intermediary (וְאָמַר שֶׁאֵינָם מִתְלַבְּשִׁים בְּז״א אֶלָּא עַל יְדֵי אֶמְצָעִי), which are the vessels of Abba and Imma (שֶׁהֵם הַכֵּלִים דְּאו״א), which are the Tzelamim [Images] (שֶׁהֵם הַצְּלָמִים). And it was not said at all in this chapter that this Ibbur [Gestation] and this Yenikah [Nursing] are of the Binah of Ze‘ir Anpin (וְלֹא נֶאֱמַר כְּלָל בְּפֶרֶק זֶה שֶׁאֵלּוּ הָעִיבּוּר וְהַיְנִיקָה הֵם דְּבִינָה דְּז״א), nor that the vessels of Abba and Imma are for the Binah of Ze‘ir Anpin (וְלֹא שֶׁהַכֵּלִים דְּאו״א הֵם לְבִינָה דְּז״א), but rather, according to the plain meaning of the language (אֶלָּא אַדְרַבָּא לְפִי פְּשִׁיטוּת הַלָּשׁוֹן), it is explained that they are regarding the inclusive aspects of Ze‘ir Anpin (מְבֹאָר שֶׁהֵם עַל הַכּוֹלְלִים דְּז״א). After this he wrote there in chapter twelve, and these are his words, briefly: (אַחַר זֶה כָּתַב שָׁם בְּפ״י״ב וְז״ל בְּקִצּוּר), the general principle that emerges is that at the time of Ibbur [Gestation] the external vessel of Ze‘ir Anpin is made, etc (כְּלָל הָעוֹלֶה כִּי בִּזְמַן הָעִיבּוּר נַעֲשֶׂה כְּלִי חִיצוֹן דְּז״א כּו׳), and within all these aspects the Nefesh of Ze‘ir Anpin enclothes (וּבְתוֹךְ כָּל בְּחִי׳ אֵלּוּ מִתְלַבֵּשׁ נֶפֶשׁ דְּז״א).

And indeed it is known that there are five kinds, which are Nefesh, Ruach, Neshama, Chayah, Yechidah (וְאָמְנָם נוֹדָע כִּי ה׳ מִינִים הֵם נרנח״י), and each one includes all of them (וְכָל א׳ כָּלוּל מִכֻּלָּם), and it is found that the Nefesh is not completed for him until there are within it the five parts mentioned (וְנִמְצָא כִּי אֵין הַנֶּפֶשׁ נִגְמֶרֶת לוֹ עַד הֱיוֹת בָּהּ ה׳ חֲלָקִים הַנִּזְכָּר), and this is until the Mochin [Intellects] from the side of Arich Anpin are completed (וְהוּא עַד שֶׁנִּגְמְרוּ הַמּוֹחִין דְּמִצַּד א״א). However, before the external vessel of Ze‘ir Anpin was made (אָמְנָם קֹדֶם שֶׁנַּעֲשֶׂה כְּלִי הַחִיצוֹן דְּז״א), there was already within him before the Ibbur [Gestation] the aspect of Nefesh of Nefesh, which is the vapor of the bones (אָז כְּבָר הָיָה בּוֹ קֹדֶם הָעִיבּוּר בְּחִי׳ נֶפֶשׁ דְּנֶפֶשׁ שֶׁהוּא הֶבֶל דְּרַגְמֵי). And in Ibbur [Gestation], when the external vessel of Ze‘ir Anpin is made, then the Ruach of Nefesh enters into him (וּבְעִיבּוּר כְּשֶׁנַּעֲשֶׂה כְּלִי הַחִיצוֹן דְּז״א אָז נִכְנָס בּוֹ רוּחַ דְּנֶפֶשׁ). And when the vessel of Imma, which are the Mochin [Intellects], enclothes within him, then the Neshamah of Nefesh enters into him (וּכְשֶׁנִּתְלַבֵּשׁ כְּלִי דְּאִימָּא שֶׁהֵם הַמּוֹחִין נִכְנָס בּוֹ נְשָׁמָה דְּנֶפֶשׁ). And when the vessel of the Mochin [Intellects] of Abba enclothes within him, then the Chayah of Nefesh enters into him (וּכְשֶׁנִּתְלַבֵּשׁ בּוֹ כְּלִי מוֹחַ דְּאַבָּא נִכְנָס בּוֹ חַיָּה דְּנֶפֶשׁ). And when the vessel of the Netzach, Hod, Yesod of the Mochin [Intellects] of Arich Anpin enclothes within him, then the Yechidah of Nefesh enters into him (וּכְשֶׁנִּתְלַבֵּשׁ בּוֹ כְּלִי דְּנֵה״י מוֹחִין דְּא״א נִכְנָס בּוֹ יְחִידָה דְּנֶפֶשׁ).

Afterward, in Yenikah [Nursing], the Ruach enters into him also in five levels (אַחַר כָּךְ בִּינִיקָה נִכְנָס בּוֹ הָרוּחַ גַּם כֵּן בְּה׳ מַדְרֵגוֹת), for immediately when he is born, the Nefesh of Ruach enters into him (כִּי תֵּכֶף כְּשֶׁנּוֹלָד נִכְנָס בּוֹ נֶפֶשׁ שֶׁל הָרוּחַ). And afterward, when the intermediate vessel of Ze‘ir Anpin was completed in the second stage of Yenikah [Nursing], the Ruach of Ruach entered into him (וְאַחַר כָּךְ כְּשֶׁנִּגְמַר בִּשְׁנֵי הַיְנִיקָה הַכְּלִי הָאֶמְצָעִי דְּז״א נִכְנָס בּוֹ רוּחַ דְּרוּחַ), and when the intermediate garment of Imma with the Mochin [Intellects] of Yenikah [Nursing] from the side of Imma entered into him, the Neshamah of Ruach entered into him (וּכְשֶׁנִּכְנָס בּוֹ לְבוּשׁ הָאֶמְצָעִי דְּאִימָּא עִם הַמּוֹחִין דְּיְנִיקָה דְּמִצַּד אִימָּא נִכְנָס בּוֹ נְשָׁמָה דְּרוּחַ), and when the intermediate garment of Abba, which is the membranes with the Mochin [Intellects] from the side of Abba, entered into him, the Chayah of Ruach entered into him (וּכְשֶׁנִּכְנָס בּוֹ לְבוּשׁ הָאֶמְצָעִי דְּאַבָּא שֶׁהוּא הַקְּרוּמוֹת עִם הַמּוֹחִין דְּמִצַּד אַבָּא אָז נִכְנָס בּוֹ חַיָּה דְּרוּחַ), and when the intermediate garment of Netzach, Hod, Yesod of Arich Anpin, which is the membranes with the Mochin [Intellects] from the side of Arich Anpin, entered into him, the Yechidah within Ruach entered into him (וּכְשֶׁנִּכְנָס בּוֹ לְבוּשׁ הָאֶמְצָעִי דְּנֵה״י דְּא״א שֶׁהוּא הַקְּרוּמוֹת וּבוֹ הַמּוֹחִין דְּמִצַּד א״א אָז נִכְנְסוּ בּוֹ יְחִידָה שֶׁבָּרוּחַ), and behold the Ruach was completed entirely (וְהֲרֵי נִשְׁלַם הָרוּחַ לְגַמְרֵי).

And afterward, through the second Ibbur [Gestation] of Gadlut, the Neshamah of Ze‘ir Anpin entered into him, also by gradation (וְאַחַר כָּךְ עַל יְדֵי עִיבּוּר ב׳ דְּגַדְלוּת אָז נִכְנֶסֶת בּוֹ הַנְּשָׁמָה דְּז״א גַּם הוּא עַל יְדֵי הַדְּרָגָה), for immediately the Nefesh of Neshamah entered into him (כִּי תֵּכֶף נִכְנָס בּוֹ הַנֶּפֶשׁ שֶׁבַּנְּשָׁמָה), and afterward when the internal vessel of Ze‘ir Anpin was completed in this Ibbur [Gestation], the Ruach of Neshamah entered into him (וְאַחַר כָּךְ כְּשֶׁנִּגְמַר בְּעִיבּוּר זֶה הַכְּלִי הַפְּנִימִי דְּז״א נִכְנָס בּוֹ רוּחַ שֶׁבַּנְּשָׁמָה), and when the internal vessel of Imma, which is the membranes with the Mochin [Intellects] of Imma of Gadlut, entered into him, the Neshamah of Neshamah entered into him (וּכְשֶׁנִּכְנָס בּוֹ כְּלִי הַפְּנִימִי דְּאִימָּא שֶׁהוּא הַקְּרוּמוֹת עִם הַמּוֹחִין דְּאִימָּא דְּגַדְלוּת נִכְנָס בּוֹ נְשָׁמָה דְּנְשָׁמָה), and when the internal vessel of Abba, which is the membranes with the Mochin [Intellects] of Abba of Gadlut, entered into him, the Chayah of Neshamah entered into him (וּכְשֶׁנִּכְנָס בּוֹ כְּלִי הַפְּנִימִי דְּאַבָּא שֶׁהוּא הַקְּרוּמוֹת עִם הַמּוֹחִין דְּאַבָּא דְּגַדְלוּת נִכְנָס בּוֹ חַיָּה דְּנְשָׁמָה), and when the internal vessel, which is the membranes and Mochin [Intellects] of Arich Anpin, entered into him, the Yechidah of Neshamah entered into him (וּכְשֶׁנִּכְנָס בּוֹ הַכְּלִי הַפְּנִימִי שֶׁהוּא הַקְּרוּמוֹת וּמוֹחִין דְּא״א נִכְנָס בּוֹ יְחִידָה דְּנְשָׁמָה), and behold by this the Neshamah of Ze‘ir Anpin was completed in its entirety (וְהֲרֵי בְּזֶה נִשְׁלְמָה נִשְׁמַת ז״א בְּכֻלָּהּ).

And know that until now Ze‘ir Anpin took only three vessels of Yisrael-Saba-Tevunah, which are both called Binah alone (וְדַע כִּי עַד עַתָּה לֹא לָקַח ז״א רַק ג׳ כֵּלִים דְּיְשְׂסו״ת אֲשֶׁר שְׁנֵיהֶם נִקְרָאִים בִּינָה לְבַד), therefore there is in him only Neshamah corresponding to Binah (לָכֵן אֵין בּוֹ רַק נְשָׁמָה שֶׁהִיא כְּנֶגֶד בִּינָה). But afterward Ze‘ir Anpin returns to take three other vessels of Abba and Imma Ila’in, which are both the secret of Chokhmah alone (אֲבָל אַחַר כָּךְ חוֹזֵר ז״א לָקַחַת ג׳ כֵּלִים אֲחֵרִים דְּאו״א עִלָּאִין שֶׁשְׁנֵיהֶם סוֹד חָכְמָה לְבַד), and this is the secret of the second Ibbur [Gestation], Yenikah [Nursing], and Gadlut mentioned in the intention of the night of Pesach (וְהוּא סוֹד עִיבּוּר יְנִיקָה וְגַדְלוּת ב׳ הַנִּזְכָּר בְּכַוָּנַת לֵיל פֶּסַח). And behold now Ze‘ir Anpin has taken their vessels, and therefore he also takes the aspect of Chayah of Ze‘ir Anpin (וְהִנֵּה עַתָּה לָקַח ז״א כֵּלִים שֶׁלָּהֶם וְלָכֵן לוֹקֵחַ גַּם כֵּן בְּחִי׳ חַיָּה דְּז״א), and know one general principle, that it is impossible for Ze‘ir Anpin to have more than three vessels corresponding to Nefesh, Ruach, Neshamah (וְהוּא כִּי דַּע כְּלָל אֶחָד כִּי אִי אֶפְשָׁר לִהְיוֹת בְּז״א רַק ג׳ כֵּלִים לְבַד כְּנֶגֶד נר״ן), but corresponding to Chayah and Yechidah there are no vessels, for they remain revealed as Makif (אַךְ כְּנֶגֶד חַיָּה וִיחִידָה אֵין כֵּלִים כִּי נִשְׁאָרִים מְגֻלִּים בְּסוֹד מַקִּיף), and therefore there are always only three vessels in Ze‘ir Anpin (וְלָכֵן לְעוֹלָם אֵין רַק ג׳ כֵּלִים בְּז״א), except that within the first vessels and garments these enter one within another (אֶלָּא שֶׁבְּתוֹךְ הַכֵּלִים וְהַלְּבוּשִׁים הָרִאשׁוֹנִים מִתְלַבְּשִׁים אֵלּוּ זֶה בְּתוֹךְ זֶה), the internal vessel of Ze‘ir Anpin in which is the Neshamah enclothes also the Chayah and likewise the Yechidah, as written (כְּלִי הַפְּנִימִי דְּז״א אֲשֶׁר בּוֹ הַנְּשָׁמָה שָׁם מִתְלַבֵּשֶׁת גַּם הַחַיָּה וְכֵן הַיְחִידָה וכמ"ש). And the matter is that the external vessel of upper Imma together with the Mochin [Intellects] enclothe within the inner vessel of the Mochin [Intellects] of Tevunah, and there the Nefesh of Chayah enclothes (וְהָעִנְיָן כִּי כְּלִי הַחִיצוֹן דְּאִימָּא עִלָּאָה עִם הַמּוֹחִין מִתְלַבְּשִׁים בִּכְלִי הַפְּנִימִי דְּמוֹחִין דְּתְבוּנָה וְשָׁם מִתְלַבֵּשׁ נֶפֶשׁ הַחַיָּה). And the intermediate vessel of Imma together with the Mochin [Intellects], and within them the Ruach of Chayah (וְהַכְּלִי הָאֶמְצָעִי דְּאִימָּא עִם הַמּוֹחִין וְשָׁם בְּתוֹכָם רוּחַ דְּחַיָּה).

And the inner vessel of Imma together with the Mochin [Intellects], and within them the Neshamah of Chayah (וְכְלִי פְּנִימִי דְּאִימָּא עִם הַמּוֹחִין וְשָׁם בְּתוֹכָם נְשָׁמָה דְּחַיָּה). And the inner vessel together with the Mochin [Intellects] of Abba, and within them the Chayah of Chayah (וְכְלִי הַפְּנִימִי עִם הַמּוֹחִין דְּאַבָּא וְשָׁם בְּתוֹכָם חַיָּה דְּחַיָּה). And likewise the vessels of Chesed, Gevurah, Tiferet of Arich Anpin, where Abba and Imma Ila’in are, they too have three vessels in this manner (וְכֵן כֵּלִים דְּחַג״ת דְּאֲרִיךְ שֶׁשָׁם או״א עִלָּאִין גַּם בָּהֶם ג׳ כֵּלִים עַל דֶּרֶךְ זֶה). And within them is the Yechidah of Chayah (וּבְתוֹכָם יְחִידָה דְּחַיָּה). Afterward he ascends into Arich Anpin itself, and there he acquires the Yechidah itself, the true one (אַחַר כָּךְ עוֹלֶה בְּא״א עַצְמוֹ וְשָׁם קוֹנֶה יְחִידָה עַצְמָהּ הָאֲמִיתִּית). And then Ze‘ir Anpin is completed entirely, end of quotation (וְאָז נִשְׁלַם ז״א לְגַמְרֵי עכ״ל).

Behold, it is explained, both from the wording with which he began in chapter eleven mentioned above, and from all this chapter twelve (הֲרֵי מְבֹאָר הֵן מֵהַלָּשׁוֹן שֶׁהִתְחִיל בְּפֶרֶק י״א הַנּ״ל הֵן מִכָּל זֶה הַפֶּרֶק י״ב), how he is speaking about the totality of the entire Tikkun of Ze‘ir Anpin (אֵיךְ הוּא מְדַבֵּר עַל כְּלָלוּת כָּל תִּקּוּן ז״א), from its first aspect, which is the first Ibbur [Gestation] itself (מֵהַבְּחִי׳ הָא׳ שֶׁלּוֹ שֶׁהוּא הָעִיבּוּר הָא׳ מַמָּשׁ), until the aspect of the completion of its wholeness, which is his taking the true Yechidah from Arich Anpin (עַד הַבְּחִי׳ דְּגְמַר שְׁלֵמוּתוֹ שֶׁהוּא לְקִיחָתוֹ הַיְחִידָה הָאֲמִיתִּית מֵא״א). For after in the previous chapters of that gate he wrote each matter and matter by itself (כִּי אַחַר שֶׁבַּפְּרָקִים הַקּוֹדְמִים שֶׁבְּשַׁעַר הַהוּא כָּתַב כָּל עִנְיָן וְעִנְיָן בִּפְנֵי עַצְמוֹ), he now returned at the end of the gate and included everything in the general conclusion (חָזַר עַתָּה בְּסוֹף הַשַּׁעַר וְכָלַל הַכֹּל בִּכְלַל הָעוֹלֶה), and he detailed each and every aspect of the Nefesh, Ruach, Neshama, Chayah, Yechidah within it (וּפֵרֵט כָּל בְּחִי׳ וּבְחִי׳ הַנרנח״י שֶׁבָּהּ). For in the aspect of the Nefesh he wrote, “and it is found that the Nefesh is not completed for him until there are within it five parts, which are the Nefesh, Ruach, Neshama, Chayah, Yechidah,” (כִּי בְּבְחִי׳ הַנֶּפֶשׁ כָּתַב וְנִמְצָא כִּי אֵין הַנֶּפֶשׁ נִגְמֶרֶת לוֹ עַד הֱיוֹת בָּהּ ה׳ חֲלָקִים שֶׁהֵם הַנרנח״י), behold it is explained how he is speaking of the actual Nefesh according to what was stated (מְבֹאָר אֵיךְ הוּא מְדַבֵּר עַל הַנֶּפֶשׁ מַמָּשׁ לְפִי הָאָמּוּר), for therefore he did not say that it is the Nefesh of the Binah of Ze‘ir Anpin (כִּי עַל כֵּן לֹא אָמַר שֶׁהִיא נֶפֶשׁ דְּבִינָה דְּז״א), but rather “Nefesh” in an unspecified manner, which is the general Nefesh of Ze‘ir Anpin (רַק נֶפֶשׁ סְתָם שֶׁהִיא הַכְּלָלִית דְּז״א).

And he detailed how he receives the Nefesh, Ruach, Neshama, Chayah, Yechidah of the Nefesh through Yisrael-Saba-Tevunah (וּפֵרֵט אֵיךְ מְקַבֵּל הַנרנח״י שֶׁל הַנֶּפֶשׁ עַל יְדֵי יְשְׂסו״ת), and afterward he detailed the matter of the Nefesh, Ruach, Neshama, Chayah, Yechidah of the Ruach, how he receives through Yisrael-Saba-Tevunah (וְאַחַר כָּךְ פֵּרֵט עִנְיַן נרנח״י דְּרוּחַ אֵיךְ מְקַבֵּל עַל יְדֵי יְשְׂסו״ת), and he concluded, “and behold the Ruach was completed entirely,” (וְסִיֵּם וְהֲרֵי נִשְׁלַם הָרוּחַ לְגַמְרֵי), and he did not say that it is the Ruach of the Binah of Ze‘ir Anpin (וְלֹא אָמַר שֶׁהוּא הָרוּחַ דְּבִינָה דְּז״א), but rather “Ruach” in an unspecified manner, which is the inclusive Ruach of Ze‘ir Anpin (רַק רוּחַ סְתָם שֶׁהוּא הַכּוֹלֵל דְּז״א), as is also explained in what we have written above (וְכַמְבֹאָר גַּם כֵּן בְּמַה שֶּׁכָּתַבְנוּ לְעֵיל).

And afterward he detailed the matter of the Nefesh, Ruach, Neshama, Chayah, Yechidah of the Neshamah, how he receives them through Yisrael-Saba-Tevunah (וְאַחַר כָּךְ פֵּרֵט עִנְיַן נרנח״י דְּנְשָׁמָה אֵיךְ מְקַבְּלָם עַל יְדֵי יְשְׂסו״ת), and he concluded, “and behold by this the Neshamah of Ze‘ir Anpin was completed,” (וְסִיֵּם וְהֲרֵי בְּזֶה נִשְׁלְמָה נִשְׁמַת ז״א), and he did not say “the Neshamah of the Binah of Ze‘ir Anpin,” (וְלֹא אָמַר נְשָׁמָה דְּבִינָה דְּז״א), so that we would say that the Ruach and the Nefesh mentioned before are of the Binah of Ze‘ir Anpin (כְּדֵי שֶׁנֹּאמַר כִּי הָרוּחַ וְהַנֶּפֶשׁ הַנִּזְכָּרִים מִקֹּדֶם הֵם דְּבִינָה דְּז״א), but rather the Neshamah of Ze‘ir Anpin, which is the general one (רַק נִשְׁמַת ז״א שֶׁהִיא הַכְּלָלִית), just as also the Nefesh and the Ruach mentioned before are the inclusive ones (כְּמוֹ שֶׁגַּם הַנֶּפֶשׁ וְהָרוּחַ הַנִּזְכָּרִים מִקֹּדֶם הֵם הַכּוֹלְלִים), for all of them he receives through the mediation of Yisrael-Saba-Tevunah (כִּי כֻּלָּם מְקַבְּלָם בְּאֶמְצָעוּת יְשְׂסו״ת). And as he wrote there also in chapter three, and these are his words (וּכְמ״שׁ שָׁם גַּם כֵּן בְּפ״ג וְז״ל): it has already been explained that always the Netzach, Hod, Yesod of Abba and Imma enter and enclothe and spread within Ze‘ir Anpin itself (כְּבָר נִתְבָּאֵר כִּי תָּמִיד נִכְנָסִין וּמִתְלַבְּשִׁין נֵה״י דְּאו״א וּמִתְפַּשְּׁטִין תּוֹךְ ז״א עַצְמוֹ), whether in the aspect of Ibbur [Gestation] (בֵּין בִּבְחִי׳ עִיבּוּר), or in Katnut which is the time of Yenikah [Nursing] (וּבֵין בְּקַטְנוּת שֶׁהוּא זְמַן הַיְנִיקָה), or in the time of Gadlut which is called by us Mochin [Intellects] of Gadlut, which is the spirituality of the Mochin [Intellects], as explained in the first chapter (וּבֵין בִּזְמַן הַגַּדְלוּת הַנִּקְרָא אֶצְלֵנוּ מוֹחִין דְּגַדְלוּת שֶׁהוּא רוּחָנִיּוּת הַמּוֹחִין כַּנִּזְכָּר בַּפֶּרֶק הָרִאשׁוֹן), and understand this well (וְדוֹק).

And also know (גַּם דּוֹק), that according to what he wrote here in chapter twelve (כִּי לְפִי מַה שֶּׁכָּתַב כָּאן בְּפ״י״ב), whether regarding the aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh (בֵּין בִּבְחִי׳ הַנרנח״י דְּנֶפֶשׁ), or regarding the aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (וּבֵין בִּבְחִי׳ הַנרנח״י דְּרוּחַ), or regarding the aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וּבֵין בִּבְחִי׳ הַנרנח״י דְּנְשָׁמָה), in all of them he did not mention the vessels of Yisrael-Saba-Tevunah except from the aspect of Neshamah and above (בְּכֻלָּם לֹא הִזְכִּיר אֶת הַכֵּלִים דְּיְשְׂסו״ת אֶלָּא מִבְּחִי׳ הַנְּשָׁמָה שֶׁבָּהֶם וּלְמַעְלָה). Whereas according to what was explained there in chapters five, six, and seven (וְאִלּוּ לְפִי הָאָמוּר שָׁם בְּפ״ה וּפ״ו וּפ״ז), it is explained that even the Nefesh within the Nefesh is not received except through Yisrael-Saba-Tevunah (מְבֹאָר כִּי אֲפִלּוּ הַנֶּפֶשׁ שֶׁבַּנֶּפֶשׁ אֵינָם מְקַבְּלִים אֶלָּא בְּאֶמְצָעוּת יְשְׂסו״ת), as we wrote their wording above (כְּמ״שׁ לְשׁוֹנָם לְעֵיל).

Rather, he follows his own method (אֶלָּא דְּלִשְׁטָתֵיהּ אָזֵיל), as we wrote above (כְּמ״שׁ לְעֵיל), that whether in the generality of Nefesh, Ruach, Neshama, Chayah, Yechidah (כִּי בֵּין בִּכְלָלוּת הַנרנח״י), or in the particulars of the Nefesh, Ruach, Neshama, Chayah, Yechidah of each aspect (וּבֵין בִּפְרָטוּת הַנרנח״י דְּכָל בְּחִי׳ וּבְחִי׳), they are not called by the name of Yisrael-Saba-Tevunah except from the Neshamah and above (אֵינָם נִקְרָאִים עַל שֵׁם יְשְׂסו״ת אֶלָּא מֵהַנְּשָׁמָה וּלְמַעְלָה). For from there and below, which are the Nefesh and the Ruach, they are called by the name of Ze‘ir Anpin itself (כִּי מִשָּׁם וּלְמַטָּה שֶׁהֵם הַנֶּפֶשׁ וְהָרוּחַ נִקְרָאִים עַל שֵׁם ז״א עַצְמוֹ), because the Nefesh and the Ruach are the aspect of Ze‘ir Anpin itself (כִּי הַנֶּפֶשׁ וְהָרוּחַ הֵם בְּחִי׳ ז״א עַצְמוֹ), which is called Ruach (שֶׁנִּקְרָא רוּחַ), and the Nukvah included within it is called Nefesh (וְנוּקְבָא הַכְּלוּלָה בּוֹ הַנִּקְרֵאת נֶפֶשׁ), even though they are not received except through Yisrael-Saba-Tevunah (אַף עַל פִּי שֶׁאֵינָם מְקַבְּלִים אוֹתָם אֶלָּא בְּאֶמְצָעוּת יְשְׂסו״ת).

It is also explained from this chapter twelve how in the entire totality of Ze‘ir Anpin there are only five sets of Nefesh, Ruach, Neshama, Chayah, Yechidah (גַּם מְבֹאָר מִפ' זֶה דְּי״ב אֵיךְ בְּכָל כְּלָלוּת ז״א אֵין בּוֹ רַק ה׳ פְּעָמִים נרנח״י), namely Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh (שֶׁהֵם נרנח״י דְּנֶפֶשׁ), Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (נרנח״י דְּרוּחַ), Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (נרנח״י דְּנְשָׁמָה), Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (נרנח״י דְּחַיָּה), and Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah (נרנח״י דְּיְחִידָה), which are twenty-five aspects in the entire totality of Ze‘ir Anpin (שֶׁהֵם כ״ה בְּחִינוֹת בְּכָל כְּלָלוּת ז״א). And so he wrote at the beginning (וְכֵן כָּתַב בַּתְּחִלָּה), “And indeed it is known that there are five kinds, which are Nefesh, Ruach, Neshama, Chayah, Yechidah, and each one includes all of them,” (וְאָמְנָם נוֹדָע כִּי ה׳ מִינִים הֵם נרנח״י וְכָל א׳ כָּלוּל מִכֻּלָּם), “and it is found that the Nefesh is not completed for him until there are within it the five parts mentioned,” (וְנִמְצָא כִּי אֵין הַנֶּפֶשׁ נִגְמֶרֶת לוֹ עַד הֱיוֹת בָּהּ ה׳ חֲלָקִים הַנִּזְכָּר כּו׳). Behold, he said that they are five Nefesh, Ruach, Neshama, Chayah, Yechidah and each one includes all of them, which are twenty-five (הֲרֵי שֶׁאָמַר שֶׁהֵם ה׳ נרנח״י וְכָל א׳ כָּלוּל מִכֻּלָּם שֶׁהֵם כ״ה). And afterward he said that the completion of the Nefesh is in there being within it the five parts mentioned, which are Nefesh, Ruach, Neshama, Chayah, Yechidah (וְאַחַר כָּךְ אָמַר כִּי גְּמַר הַנֶּפֶשׁ הוּא בְּהֱיוֹת בָּהּ ה׳ חֲלָקִים הַנִּזְכָּר שֶׁהֵם נרנח״י). For since the Nefesh itself is one of the five Nefesh, Ruach, Neshama, Chayah, Yechidah (שֶׁהֲרֵי הַנֶּפֶשׁ הִיא א׳ מֵהַה׳ נרנח״י), and since each one includes all of them (וְכֵיוָן שֶׁכָּל א׳ כָּלוּל מִכֻּלָּם), it follows that within the Nefesh itself there must be Nefesh, Ruach, Neshama, Chayah, Yechidah (אִם כֵּן צָרִיךְ שֶׁבַּנֶּפֶשׁ לְבַד יִהְיוּ נרנח״י). And he did not say “Nefesh of the Nefesh” or “Nefesh of the Binah of Ze‘ir Anpin,” (וְלֹא אָמַר נֶפֶשׁ שֶׁבַּנֶּפֶשׁ אוֹ נֶפֶשׁ דְּבִינָה דְּז״א), but rather “Nefesh” in an unspecified manner, which is the inclusive one (רַק נֶפֶשׁ סְתָם שֶׁהִיא הַכּוֹלֶלֶת), which has within it only Nefesh, Ruach, Neshama, Chayah, Yechidah (אֲשֶׁאֵין בָּהּ רַק נרנח״י).

And thus he detailed those Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh one by one (וּכְמוֹ שֶׁפֵּרֵט אוֹתָם הַנרנח״י דְּנֶפֶשׁ אֶחָד לְאֶחָד), and he mentioned only Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh alone (וְלֹא אָמַר רַק נרנח״י דְּנֶפֶשׁ לְבַד). And afterward he detailed the Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (וְאַחַר כָּךְ פֵּרֵט הַנרנח״י דְּרוּחַ), and it is Ruach in an inclusive manner as stated (וְהִיא רוּחַ הַכּוֹלֵל כָּאֲמוּר), and he mentioned only Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach alone (וְלֹא אָמַר רַק נרנח״י דְּרוּחַ לְבַד). And afterward he detailed Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וְאַחַר כָּךְ פֵּרֵט נרנח״י דְּנְשָׁמָה), and it is the inclusive one as stated (וְהִיא הַכּוֹלֶלֶת כָּאֲמוּר), and he mentioned only Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah alone (וְלֹא אָמַר רַק נרנח״י דְּנְשָׁמָה לְבַד). And afterward he detailed Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (וְאַחַר כָּךְ פֵּרֵט נרנח״י דְּחַיָּה), and it is the inclusive one drawn from Abba and Imma Ila’in (וְהִיא הַכּוֹלֶלֶת הַנִּמְשֶׁכֶת מֵאו״א עִלָּאִין), and he mentioned only Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah alone (וְלֹא הִזְכִּיר רַק נרנח״י דְּחַיָּה לְבַד).

And in this manner it is with the inclusive Yechidah which he takes from Arich Anpin (וְעַל דֶּרֶךְ זֶה הוּא בִּיחִידָה הַכּוֹלֶלֶת שֶׁלוֹקֵחַ מֵא״א). Thus, in the entire totality of Ze‘ir Anpin there are only twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah (בְּאוֹפֶן שֶׁאֵין בְּכָל כְּלָלוּת ז״א רַק כ״ה בְּחִינוֹת נרנח״י), and this itself is what is written there at the beginning of chapter five of Sha‘ar haMochin [Intellects], which is the wording brought by Rabbi Sar-Shalom, of blessed memory (וְזֶה עַצְמוֹ הוּא מַה שֶּׁכָּתוּב שָׁם בִּתְחִלַּת פ״ה מִשַּׁעַר הַמּוֹחִין שֶׁהוּא הַלָּשׁוֹן שֶׁהֵבִיא הָרַב שַׂר שָׁלוֹם ז״ל). And furthermore, since there are no vessels in Ze‘ir Anpin corresponding to them at all (וְעוֹד כִּי כֵּיוָן שֶׁאֵין בְּז״א כְּנֶגְדָּם כֵּלִים כְּלָל), and since he does not take from Yisrael-Saba-Tevunah except three vessels of Nefesh, Ruach, Neshamah alone (וְגַם שֶׁאֵינוֹ לוֹקֵחַ מִיְשְׂסו״ת רַק ג׳ כֵּלִים דְּנר״ן בִּלְבַד), therefore he did not count them in this chapter among the general conclusion as additional Nefesh, Ruach, Neshama, Chayah, Yechidah (לָכֵן לֹא מָנָם בְּפֶרֶק זֶה בִּכְלַל הָעוֹלֶה לִבְחִי׳ נרנח״י אֲחֵרוֹת), for they are included within the aspect of Neshamah and within the aspect of the Makifim (כִּי הֵם נִכְלָלִים בִּבְחִי׳ הַנְּשָׁמָה וּבִבְחִי׳ הַמַּקִּיפִים).

For this reason, even though he also takes from Abba and Imma Ila’in three vessels of Nefesh, Ruach, Neshamah (כִּי עַל כֵּן אַף עַל פִּי שֶׁגַּם מֵאו״א עִלָּאִין לוֹקֵחַ ג׳ כֵּלִים דְּנר״ן), nevertheless he did not include in the count of Nefesh, Ruach, Neshama, Chayah, Yechidah except one aspect of Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah from Abba and Imma (עכ״ז לֹא הִכְנִיס בְּמִסְפַּר הַנרנח״י רַק בְּחִי׳ א׳ דְּנרנח״י דְּחַיָּה מֵאו״א), and one aspect of Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah from Arich Anpin (וּבְחִי׳ א׳ דְּנרנח״י דְּיְחִידָה מֵא״א). For behold, there are no vessels in Ze‘ir Anpin corresponding to them at all (כִּי הֲרֵי אֵין כְּנֶגְדָּם בְּז״א כֵּלִים כְּלָל), since in the aspect of Nefesh (כִּי בִּבְחִי׳ הַנֶּפֶשׁ), and likewise in the aspect of Ruach (וְכֵן בִּבְחִי׳ הָרוּחַ), and likewise in the aspect of Neshamah (וְכֵן בִּבְחִי׳ הַנְּשָׁמָה), behold the Nefesh and the Ruach in each one of these aspects are from the aspect of Ze‘ir Anpin itself (הֲרֵי הַנֶּפֶשׁ וְהָרוּחַ שֶׁבְּכָל בְּחִי׳ מֵהֶם הֵם מִבְּחִי׳ ז״א עַצְמוֹ), for he already has the vessels of Nefesh, Ruach, Neshamah (כִּי כְּבָר יֵשׁ לוֹ הַכֵּלִים דְּנר״ן), which are the external, the intermediate, and the internal (שֶׁהֵם הַחִיצוֹן וְהָאֶמְצָעִי וְהַפְּנִימִי), within which are the Ruach of Nefesh, Ruach, Neshamah (אֲשֶׁר בָּהֶם הָרוּחַ דְּנר״ן). But corresponding to Chayah, in which there are no vessels in him at all (אֲבָל כְּנֶגֶד הַחַיָּה שֶׁאֵין בּוֹ מֵעַצְמוֹ כֵּלִים כְּלָל), therefore it was necessary that within the three vessels of Nefesh, Ruach, Neshamah which he takes from Abba and Imma (עַל כֵּן הֻכְרַח כִּי בְּג׳ כֵּלִים דְּנר״ן שֶׁלוֹקֵחַ מֵאו״א), external, intermediate, and internal (חִיצוֹן וְאֶמְצָעִי וּפְנִימִי), within the external the Nefesh of Chayah should enclothe and be called Nefesh alone (שֶׁבַּחִיצוֹן תִּתְלַבֵּשׁ נֶפֶשׁ דְּחַיָּה וְתִקָּרֵא נֶפֶשׁ לְבַד), and within the intermediate the Ruach of Chayah and be called Ruach alone of Chayah (וּבָאֶמְצָעִי הָרוּחַ וְתִקָּרֵא רוּחַ לְבַד דְּחַיָּה), and within the internal the Neshamah of Chayah and be called Neshamah, etc (וּבַפְּנִימִי הַנְּשָׁמָה דְּחַיָּה וְתִקָּרֵא נְשָׁמָה כּו׳).

Thus they constitute one aspect of Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (בְּאוֹפֶן שֶׁהֵם בְּחִי׳ א׳ שֶׁל נרנח״י דְּחַיָּה), and in this manner it is with Yechidah from Arich Anpin (וְעַל דֶּרֶךְ זֶה הוּא הַיְחִידָה מֵא״א). And we return to the first matter (וְנַחֲזוֹר לָעִנְיָן הָרִאשׁוֹן), in such a manner that also the Tzelamim [Images] of the Mochin [Intellects] of the actual Nefesh and Ruach of Ze‘ir Anpin (בְּאוֹפֶן כִּי גַּם הַצְּלָמִים דְּמוֹחִין דְּנֶפֶשׁ וְרוּחַ מַמָּשׁ דְּז״א), which are the aspects of the actual Ibbur [Gestation] and Yenikah [Nursing] of Ze‘ir Anpin (שֶׁהֵם בְּחִי׳ עִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א), which are its inclusive Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם פַּרְצוּפֵי נֵה״י וְחַג״ת הַכּוֹלְלִים שֶׁלּוֹ), he receives through Yisrael-Saba-Tevunah (מְקַבְּלָם עַל יְדֵי יְשְׂסו״ת). And likewise it is explained in Etz Chayim, in Sha‘ar Mochin [Intellects] de-Katnut (וְכֵן מְבֹאָר בְּעֵץ חַיִּים בְּשַׁעַר מוֹחִין דְּקַטְנוּת), and these are his words in chapter one (וְז״ל בְּפ״א): know that man is formed in the image of Elohim (דַּע כִּי הָאָדָם נוֹצָר בְּצֶלֶם אֱלֹהִים), and from my flesh I behold Elohim (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ), and behold he is in the likeness of man (וְהִנֵּה הוּא כְּדוּגְמַת הָאָדָם), who is a drop that emerges from the brain of the father (שֶׁהוּא טִפָּה יוֹצֵאת מִמּוֹחַ הָאָב), and enters into the womb of the woman (וְנִכְנֶס בְּבֶטֶן הָאִשָּׁה), and there it is formed and becomes a form (וְשָׁם נִתְהַוֶּה וְנַעֲשָׂה צוּרָה), and we have already explained the matter of three days for the absorption of the seed (וּכְבָר אָמַרְנוּ עִנְיַן ג׳ יָמִים לִקְלִיטַת הַזֶּרַע), and the matter of forty days for the formation of the fetus (וְעִנְיַן מ׳ יוֹם דְּיְצִירַת הַוָּלָד), and the matter of recognition of the fetus at three months (וְעִנְיַן הַכָּרַת הָעוּבָּר בְּג׳ חֳדָשִׁים), and now we will speak after the completion of the fetus entirely (וְעַתָּה נְדַבֵּר אַחַר גְּמַר הָעוּבָּר לְגַמְרֵי), what Mochin [Intellects] he has (מַה מּוֹחִין יֵשׁ לוֹ), and likewise afterward when he is born (וְכֵן אַחַר כָּךְ כְּשֶׁנּוֹלָד), and likewise afterward when he grows (וְכֵן אַחַר כָּךְ כְּשֶׁנִּגְדָּל), and these three times are what we always call Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects], end of quotation (וּשְׁלֹשָׁה זְמַנִּים אֵלּוּ הֵם שֶׁאָנוּ קוֹרִין תָּמִיד עִיבּוּר יְנִיקָה וּמוֹחִין ע״כ).

Behold, it is explained how he is speaking of the actual Ibbur [Gestation] and of the actual Yenikah [Nursing] of Ze‘ir Anpin (הֲרֵי מְבֹאָר אֵיךְ הוּא מְדַבֵּר עַל הָעִיבּוּר מַמָּשׁ וְעַל הַיְנִיקָה מַמָּשׁ דְּז״א), and afterward he wrote, “And I have already informed you that the Mochin [Intellects] complete Ze‘ir Anpin to be ten complete Sefirot,” (וְאַחַר כָּךְ כָּתַב וּכְבָר הוֹדַעְתִּיךָ כִּי הַמּוֹחִין הֵם מַשְׁלִימִים אֶת הַז״א לִהְיוֹת בֶּן י׳ סְפִירוֹת שְׁלֵמוֹת), “for in the secret of Yenikah [Nursing] there are only six extremities,” (כִּי בְּסוֹד הַיְנִיקָה אֵינוֹ רַק ו״ק לְבַד), “and in Ibbur [Gestation] in the secret of three within three,” (וּבְעִיבּוּר בְּסוֹד ג׳ גּוֹ ג׳ כּו׳), “and the Mochin [Intellects] of Gadlut are Havayot,” (וּמוֹחִין דְּגַדְלוּת הֵם הֲוָיוֹת), “and the Mochin [Intellects] of Katnut, which are Ibbur [Gestation] and Yenikah [Nursing], are Elohim,” (וּמוֹחִין דְּקַטְנוּת שֶׁהֵם עִיבּוּר וְיְנִיקָה הֵם אֱלֹהִים כּו׳). “And indeed, always the Mochin [Intellects] of Ze‘ir Anpin, whether in Katnut or in Gadlut, all of them come enclothed in the Netzach, Hod, Yesod of Imma, as is known,” (וְאָמְנָם לְעוֹלָם הַמּוֹחִין דְּז״א בֵּין בְּקַטְנוּת בֵּין בְּגַדְלוּת כֻּלָּם בָּאִים מְלוּבָּשִׁים בְּנֵה״י דְּאִימָּא כַּנּוֹדָע), “except that just as the Mochin [Intellects] of Katnut come from the Zivug [Union] of the externality of Abba and Imma,” (רַק שֶׁכְּמוֹ שֶׁהַמּוֹחִין דְּקַטְנוּת בָּאִים מִזִּוּוּג חִיצוֹנִיּוּת או״א), “therefore also their garment, which is the Netzach, Hod, Yesod of Imma, is externality,” (לָכֵן גַּם הַלְּבוּשׁ שֶׁלָּהֶם שֶׁהֵם נֵה״י דְּאִימָּא הוּא הַחִיצוֹנִיּוּת). “Therefore know that there are three aspects to every Sefirah, as is explained in the secret of internal, intermediate, and external,” (לָכֵן דַּע כִּי ג׳ בְּחִינוֹת יֵשׁ לְכָל סְפִירָה כְּמָבוֹא בְּסוֹד פְּנִימִי וְאֶמְצָעִי וְחִיצוֹן), “and all of this is in the aspect of inner light,” (וְכָל זֶה בִּבְחִי׳ אוֹר פְּנִימִי), “for corresponding to them in the secret of Ohr Makif [Surrounding light] there are also these three aspects,” (כִּי גַּם כְּנֶגְדָּם בְּסוֹד אוֹר מַקִּיף יֵשׁ ג׳ בְּחִינוֹת אֵלּוּ), “and therefore you will see what is written regarding the matter of Keri’at Shema; see there,” (וְלָכֵן תִּרְאֶה מַה שֶּׁכָּתוּב בְּעִנְיַן ק״ש עַיֵּן שָׁם). “For there are Mochin [Intellects] of Ibbur [Gestation] with their Makif,” (כִּי יֵשׁ מוֹחִין דְּעִיבּוּר עִם הַמַּקִּיף שֶׁלָּהֶם), “and likewise in Yenikah [Nursing] there are inner and Makif Mochin [Intellects],” (וְכֵן בְּיְנִיקָה יֵשׁ מוֹחִין פְּנִימִיִּים וּמַקִּיפִים), “and likewise in Gadlut,” (וְכֵן בְּגַדְלוּת). “And indeed, from the Zivug [Union] of the external garments of Abba and Imma are made Mochin [Intellects] for Ze‘ir Anpin and Nukvah in the aspect of inner and Makif, when he is in the womb of Imma, which we call Ibbur [Gestation],” (וְאָמְנָם מִזִּוּוּג לְבוּשִׁים הַחִיצוֹנִיִּים דְּאו״א נַעֲשִׂין מוֹחִין לְזו״ן בִּבְחִי׳ פְּנִימִי וּמַקִּיף בִּהְיוֹתוֹ בְּבֶטֶן אִימָּא שֶׁנִּקְרָא אֶצְלֵנוּ עִיבּוּר), “and likewise their garment is the external Netzach, Hod, Yesod of Abba and Imma,” (וְכֵן הַלְּבוּשׁ שֶׁלָּהֶם הוּא נֵה״י דְּאו״א הַחִיצוֹנִיִּים). “And also in Yenikah [Nursing] their Mochin [Intellects] are from the Zivug [Union] of Abba and Imma in their intermediate aspect,” (גַּם בִּיְנִיקָה הַמּוֹחִין שֶׁלָּהֶם הֵם מִזִּוּוּג או״א בִּבְחִי׳ אֶמְצָעִיּוֹת שֶׁלָּהֶם), “and their garment is the intermediate Netzach, Hod, Yesod of Abba and Imma,” (וְהַלְּבוּשׁ שֶׁלָּהֶם הוּא נֵה״י דְּאו״א הָאֶמְצָעִיִּים). “And also in Gadlut their Mochin [Intellects] are from the Zivug [Union] of Abba and Imma in their inner aspect,” (גַּם בְּגַדְלוּת הַמּוֹחִין שֶׁלָּהֶם הוּא מִזִּוּוּג או״א בִּבְחִי׳ הַפְּנִימִיּוֹת שֶׁלָּהֶם), “and their garment is the inner Netzach, Hod, Yesod of Abba and Imma,” (וְהַלְּבוּשׁ שֶׁלָּהֶם הוּא נֵה״י דְּאו״א הַפְּנִימִיִּים). “Therefore the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] are Elohim,” (וְלָכֵן הַמּוֹחִין דְּעִיבּוּר וְיְנִיקָה הֵם אֱלֹהִים), “for these two aspects are from the externality and the intermediate of Abba and Imma, as stated,” (כִּי ב׳ בְּחִינוֹת אֵלּוּ הֵם מִן הַחִיצוֹנִיּוּת וְהָאֶמְצָעִיּוֹת דְּאו״א כַּנִּזְכָּר), “but the Mochin [Intellects] of Gadlut are the inner aspect of Abba and Imma, and therefore they are Havayot,” (אַךְ הַמּוֹחִין שֶׁל גַּדְלוּת הֵם פְּנִימִיּוּת או״א וְלָכֵן הֵם הֲוָיוֹת), end of quotation (ע״כ).

Behold, it is explained clearly in all that we have written (הֲרֵי מְבֹאָר בְּאֵר הֵיטֵב בְּכָל מַה שֶּׁכָּתַבְנוּ), how the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] themselves of Ze‘ir Anpin are drawn to him through Yisrael-Saba-Tevunah (אֵיךְ הַמּוֹחִין דְּעִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א נִמְשָׁכִים לוֹ עַל יְדֵי יְשְׂסו״ת). And it is obvious that the actual Ibbur [Gestation] and Yenikah [Nursing] of Ze‘ir Anpin are the inclusive Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (וּפָשׁוּט הוּא כִּי עִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א הֵם פַּרְצוּפֵי נֵה״י וְחַג״ת הַכּוֹלְלִים שֶׁלּוֹ). And if so, their Mochin [Intellects] are drawn to Ze‘ir Anpin through the external and intermediate Netzach, Hod, Yesod of Yisrael-Saba-Tevunah (וְאִם כֵּן הַמּוֹחִין שֶׁלָּהֶם נִמְשָׁכִים לְז״א עַל יְדֵי נֵה״י הַחִיצוֹנִיִּים וְהָאֶמְצָעִיִּים דְּיְשְׂסו״ת). It is also explained that these aspects of actual Ibbur [Gestation] and Yenikah [Nursing] of Ze‘ir Anpin mentioned here are the Ibbur [Gestation] and Yenikah [Nursing] mentioned everywhere (גַּם מְבֹאָר כִּי אֵלּוּ הַבְּחִינוֹת דְּעִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א הָאֲמוּרוֹת כָּאן הֵם הָעִיבּוּר וְהַיְנִיקָה הַנִּזְכָּרִים תָּמִיד בְּכָל הַמְּקוֹמוֹת), as it is written: “and these three times are what we always call Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects],” (כְּמ״שׁ וּשְׁלֹשָׁה זְמַנִּים אֵלּוּ הֵם שֶׁאָנוּ קוֹרִין תָּמִיד עִיבּוּר יְנִיקָה וּמוֹחִין).

And if so, in every place where it is said that the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] of Ze‘ir Anpin are drawn into him through Yisrael-Saba-Tevunah (וְאִם כֵּן בְּכָל מָקוֹם שֶׁנֶּאֱמַר שֶׁהַמּוֹחִין דְּעִיבּוּר וְיְנִיקָה דְּז״א נִמְשָׁכִים בּוֹ עַל יְדֵי יְשְׂסו״ת), they are the actual Ibbur [Gestation] and Yenikah [Nursing] of Ze‘ir Anpin (הֵם עִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א), and not the Ibbur [Gestation] and Yenikah [Nursing] of the Binah of Ze‘ir Anpin (וְאֵינָם עִיבּוּר וְיְנִיקָה דְּבִינָה דְּז״א), as Rabbi Sar-Shalom of blessed memory wrote (כְּמ״שׁ הָרַב שַׂר שָׁלוֹם ז״ל). It is also explained how the Mochin [Intellects] of Yenikah [Nursing] drawn into Ze‘ir Anpin as inner and surrounding lights in Keri’at Shema are the actual Mochin [Intellects] of Yenikah [Nursing] of Ze‘ir Anpin (גַּם מְבֹאָר אֵיךְ הַמּוֹחִין דְּיְנִיקָה הַנִּמְשָׁכִים בְּז״א פְּנִימִיִּים וּמַקִּיפִים בְּק״ש הֵם הַמּוֹחִין דְּיְנִיקָה מַמָּשׁ דְּז״א).

For according to the words of Rabbi Sar-Shalom of blessed memory, the Mochin [Intellects] of Yenikah [Nursing] drawn into Ze‘ir Anpin in Keri’at Shema would have to be the Mochin [Intellects] of Yenikah [Nursing] of the Binah of Ze‘ir Anpin (כִּי לְפִי דִּבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל הַמּוֹחִין דְּיְנִיקָה הַנִּמְשָׁכִים בְּז״א בְּק״ש צָרִיךְ שֶׁיִּהְיוּ הַמּוֹחִין דְּיְנִיקָה דְּבִינָה דְּז״א), as I have seen that he arranged in the order of Keri’at Shema (וּכְמוֹ שֶׁרָאִיתִי שֶׁסִּדֵּר בְּסֵדֶר הַק״ש). But behold it is explained here that they are the actual Mochin [Intellects] of Yenikah [Nursing] of Ze‘ir Anpin (וְהֲרֵי מְבֹאָר כָּאן שֶׁהֵם הַמּוֹחִין דְּיְנִיקָה מַמָּשׁ דְּז״א), with which this entire Gate is occupied from its beginning to its end (אֲשֶׁבָּהֶם קָא עָסִיק כָּל זֶה הַשַּׁעַר מִתְּחִלָּתוֹ וְעַד סוֹפוֹ). And this is also clarified from what he wrote there in chapter three regarding the removal of the Mochin [Intellects] of Katnut when the Mochin [Intellects] of Gadlut enter in the blessing of Avot (וְכֵן מִתְבָּאֵר מִמַּה שֶּׁכָּתַב שָׁם בְּפ״ג בְּעִנְיַן הוֹרָדַת הַמּוֹחִין דְּקַטְנוּת כְּשֶׁנִּכְנָסִים הַמּוֹחִין דְּגַדְלוּת בְּבִרְכַּת אָבוֹת), how he is speaking of the actual Mochin [Intellects] of Katnut (אֵיךְ הוּא מְדַבֵּר בְּמוֹחִין דְּקַטְנוּת מַמָּשׁ). And if so, it is necessary that these are what enter in Keri’at Shema (וְאִם כֵּן מֻכְרָח שֶׁאֵלּוּ הֵם הַנִּכְנָסִים בְּק״ש), for therefore he said that there were no Mochin [Intellects] of the six extremities to repel them (שֶׁלָּכֵן אָמַר שֶׁלֹּא הָיָה בְּו״ק דְּמוֹחִין שֶׁנִּכְנְסוּ בְּק״ש לְדַחֲתָם); see there its explanation (עַיֵּן שָׁם בֵּיאוּרוֹ). And it is also plain and clear according to what has been stated (וְגַם פָּשׁוּט וּבָרוּר הוּא לְפִי הָאָמוּר), that these Mochin [Intellects] of Yenikah [Nursing] themselves of Ze‘ir Anpin which enter into him in Keri’at Shema (שֶׁהַמּוֹחִין אֵלּוּ דְּיְנִיקָה מַמָּשׁ דְּז״א הַנִּכְנָסִים בּוֹ בְּק״ש), enter into the actual six extremities of Ze‘ir Anpin (נִכְנָסִים בְּו״ק מַמָּשׁ דְּז״א), which are the actual Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Ze‘ir Anpin (שֶׁהֵם פַּרְצוּפֵי נֵה״י וְחַג״ת מַמָּשׁ דְּז״א), the aspect of his actual Nefesh and Ruach (בְּחִי׳ הַנֶּפֶשׁ וְהָרוּחַ מַמָּשׁ שֶׁלּוֹ), and they are not the Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of his Binah (וְאֵינָם הַנֵּה״י וְהַחַג״ת שֶׁל הַבִּינָה שֶׁלּוֹ), as Rabbi Sar-Shalom of blessed memory wrote (כְּמ״שׁ הָרַב שַׂר שָׁלוֹם ז״ל).

And behold, also in Sha‘ar haHaqdamot this discourse was brought there in explanation, and these are his words, briefly (וְהִנֵּה גַּם בְּשַׁעַר הַהַקְדָּמוֹת הוּבָא שָׁם דְּרוּשׁ זֶה בְּבֵיאוּר וְז״ל בְּקִצּוּר): it has already been made known to you that man is created in the image of Elohim, and from our flesh we behold Elohim, in the supernal matters (כְּבָר הוֹדַעְתִּיךָ כִּי הָאָדָם נוֹצָר בְּצֶלֶם אֱלֹהִים וּמִבְּשָׂרֵינוּ נֶחֱזֶה אֱלוֹהַּ בְּעִנְיָנִים הָעֶלְיוֹנִים). Behold, just as man is first created from the drop of seed of the father that enters the womb of the woman, and is formed there and becomes one body in all its forms (הִנֵּה כְּמוֹ שֶׁהָאָדָם נוֹצָר בַּתְּחִלָּה מִטִּפַּת זֶרַע הָאָב הַנִּכְנֶסֶת בְּבֶטֶן הָאִשָּׁה וּמִצְטַיֶּרֶת שָׁם וְנַעֲשֵׂית גּוּף אֶחָד בְּכָל צִיּוּרָיו), so it is above (כָּךְ הוּא לְמַעְלָה). And we have already explained the matter of the three days of absorption and the forty days of the formation of the fetus, etc (וּכְבָר בֵּאַרְנוּ עִנְיַן ג׳ יְמֵי הַקְּלִיטָה וּמ׳ יוֹם דְּיְצִירַת הַוָּלָד כּו׳). And now we shall explain, after the completion of the formation of the fetus, what aspect of Mochin [Intellects] he has then, while he is in the secret of Ibbur [Gestation], and this is the first aspect (וְעַתָּה נְבָאֵר אַחַר גְּמַר יְצִירַת הַוָּלָד מַה בְּחִי׳ מוֹחִין יֵשׁ לוֹ אָז בְּהִיוֹתוֹ בְּסוֹד הָעִיבּוּר הַהוּא וְזוֹ בְּחִי׳ רִאשׁוֹנָה), and what Mochin [Intellects] he has after he is born, which is called the time of Yenikah [Nursing] (וּמַה מוֹחִין יֵשׁ לוֹ אַחַר שֶׁנּוֹלָד הַנִּקְרָא זְמַן הַיְנִיקָה), and what Mochin [Intellects] he has after he grows and is called a man (וּמַה מוֹחִין יֵשׁ לוֹ אַחַר שֶׁנִּגְדָּל וְנִקְרָא אִישׁ). And these are the three times that are called by us Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] (וְאֵלּוּ הֵם ג׳ זְמַנִּים הַנִּקְרָאִים אֶצְלֵנוּ עִיבּוּר יְנִיקָה וּמוֹחִין).

Know that all aspects of Mochin [Intellects] of Ze‘ir Anpin in all three times mentioned are only through the Zivug [Union] of Abba and Imma (דַּע כִּי כָּל בְּחִי׳ מוֹחִין דְּז״א בְּכָל ג׳ זְמַנִּים הַנִּזְכָּר אֵינָם אֶלָּא עַל יְדֵי זִוּוּג דְּאו״א כּו׳). And indeed there is no doubt that even while the fetus is in the womb of its mother in the time of Ibbur [Gestation] it has vitality and Mochin [Intellects], and all the more so in the time of Yenikah [Nursing], and all the more so in the time of Gadlut (וְאָמְנָם אֵין סָפֵק שֶׁאַף בְּהִיוֹת הָעוּבָּר בִּמְעֵי אִמּוֹ בִּזְמַן הָעִיבּוּר יֵשׁ לוֹ חַיּוּת וּמוֹחִין וּמִכָּל שֶׁכֵּן בִּזְמַן הַיְנִיקָה וּמִכָּל שֶׁכֵּן בִּזְמַן הַגַּדְלוּת). And know that these three aspects of Mochin [Intellects] that Ze‘ir Anpin has in the three times mentioned are first enclothed within the vessels of Netzach, Hod, Yesod of Imma, which is called Tevunah (וְדַע כִּי ג׳ בְּחִינוֹת מוֹחִין אֵלּוּ שֶׁיֵּשׁ לְז״א בְּג׳ זְמַנִּים הַנִּזְכָּר מִתְלַבְּשִׁים תְּחִלָּה תּוֹךְ הַכֵּלִים דְּנֵה״י דְּאִימָּא הַנִּקְרֵאת תְּבוּנָה), and afterward they enter into the skull of Ze‘ir Anpin (וְאַחַר כָּךְ נִכְנָסִים תּוֹךְ גּוּלְגַּלְתָּא דְּז״א). But you must remember what I have informed you, that every Sefirah has three vessels: external, intermediate, and internal (אֲבָל צָרִיךְ שֶׁתִּזְכֹּר מַה שֶּׁהוֹדַעְתִּיךָ כִּי כָּל סְפִירָה וּסְפִירָה יֵשׁ לָהּ ג׳ כֵּלִים חִיצוֹן אֶמְצָעִי וּפְנִימִי), and within these three vessels there are three aspects of lights, which are the spirituality of the vessels: Nefesh in the external, Ruach in the intermediate, and Neshamah in the internal (וּבְתוֹךְ ג׳ כֵּלִים אֵלּוּ יֵשׁ ג׳ בְּחִינוֹת אוֹרוֹת שֶׁהֵם רוּחָנִיּוּת הַכֵּלִים וְהֵם נֶפֶשׁ בַּחִיצוֹן רוּחַ בָּאֶמְצָעִי נְשָׁמָה בַּפְּנִימִי), and these three lights are the aspects of inner light (וְג׳ אוֹרוֹת אֵלּוּ הֵם בְּחִי׳ או״פ), and there are also corresponding to them three aspects of Ohr Makif [Surrounding light] (וְעוֹד יֵשׁ כְּנֶגְדָּם ג׳ בְּחִינוֹת או״מ). And see what is written in the intention of Keri’at Shema of Shacharit, how there are Mochin [Intellects] of Ibbur [Gestation] with inner and Makif within their garment of Netzach, Hod, Yesod of Tevunah (וְעַיֵּן מַה שֶּׁכָּתוּב בְּכַוָּנַת ק״ש דְּשַׁחֲרִית אֵיךְ יֵשׁ מוֹחִין דְּעִיבּוּר דְּאו״פ וְאו״מ תּוֹךְ לְבוּשׁ שֶׁלָּהֶם דְּנֵה״י דְּתְבוּנָה), and likewise in the time of Yenikah [Nursing] he has other Mochin [Intellects] in inner and Makif and in other garments of Tevunah (וְכֵן בִּזְמַן הַיְנִיקָה יֵשׁ לוֹ מוֹחִין אֲחֵרִים בְּאו״פ וּמַקִּיף וּבִלְבוּשִׁים אֲחֵרִים דְּתְבוּנָה), and likewise in the time of Gadlut, Mochin [Intellects] other in inner and Makif and in other garments of Tevunah; (וְכֵן בִּזְמַן הַגַּדְלוּת מוֹחִין אֲחֵרִים בְּאו״פ וּמַקִּיף וּבִלְבוּשִׁים אֲחֵרִים דְּתְבוּנָה), and this is the explanation of the matters (וְזֶה בֵּיאוּר הַדְּבָרִים).

Know that the Mochin [Intellects] of Ibbur [Gestation] of Ze‘ir Anpin, inner and surrounding, are from the Zivug [Union] of Abba and Imma in the aspect of their external garments, with the lights called the inner Nefesh and the surrounding Nefesh (דַּע כִּי הַמּוֹחִין דְּעִיבּוּר דְּז״א פְּנִימִיִּים וּמַקִּיפִים הֵם מִזִּוּוּג או״א בִּבְחִי׳ הַלְּבוּשִׁים הַחִיצוֹנִים שֶׁלָּהֶם עִם הָאוֹרוֹת הַנִּקְרָאִים נֶפֶשׁ פְּנִימִי וּמַקִּיף שֶׁלָּהֶם). And they were there in the secret of Ibbur [Gestation] in the externality of Imma, and there was formed one Partzuf included of ten Sefirot, which is called the Mochin [Intellects] of Ibbur [Gestation] (וְהָיוּ שָׁם בְּסוֹד הָעִיבּוּר בַּחִיצוֹנִיּוּת דְּאִימָּא וְנִצְטַיֵּיר שָׁם פַּרְצוּף אֶחָד כָּלוּל בְּי׳ סְפִירוֹת הַנִּקְרָא מוֹחִין דְּעִיבּוּר). And the Mochin [Intellects] of Yenikah [Nursing], inner and surrounding, were made from the Zivug [Union] of Abba and Imma in their intermediate aspect, likewise (וְהַמּוֹחִין דְּיְנִיקָה פְּנִימִיִּים וּמַקִּיפִים נַעֲשׂוּ מִזִּוּוּג או״א בִּבְחִי׳ אֶמְצָעִיּוֹת שֶׁלָּהֶם עַד״ה). And the Mochin [Intellects] of Gadlut, inner and surrounding, were made from the Zivug [Union] of Abba and Imma in their inner aspect, likewise (וְהַמּוֹחִין דְּגַדְלוּת פְּנִימִיִּים וּמַקִּיפִים נַעֲשׂוּ מִזִּוּוּג או״א בִּבְחִי׳ פְּנִימִיּוֹתָם עַד״ה).

And behold, the Mochin [Intellects] of Ibbur [Gestation], since they come from the Zivug [Union] of the externality of Abba and Imma, therefore their garments are the external Netzach, Hod, Yesod of Abba and Imma (וְהִנֵּה הַמּוֹחִין דְּעִיבּוּר כֵּיוָן שֶׁבָּאִין מִזִּוּוּג הַחִיצוֹנִיּוּת דְּאו״א לָכֵן הַלְּבוּשִׁים שֶׁלָּהֶם הֵם נֵה״י דְּאו״א הַחִיצוֹנִיִּים). And the Mochin [Intellects] of Yenikah [Nursing], their garments are the intermediate Netzach, Hod, Yesod of Abba and Imma (וְהַמּוֹחִין דְּיְנִיקָה הַלְּבוּשִׁים שֶׁלָּהֶם הֵם נֵה״י דְּאו״א הָאֶמְצָעִיִּים). And the Mochin [Intellects] of Gadlut, their garments are the inner Netzach, Hod, Yesod of Abba and Imma (וְהַמּוֹחִין דְּגַדְלוּת הַלְּבוּשִׁים שֶׁלָּהֶם הֵם נֵה״י דְּאו״א הַפְּנִימִיִּים). And the matter is as we have said, that each aspect of the three aspects of Mochin [Intellects] mentioned is an aspect of a drop of seed of Abba and Imma (וְהָעִנְיָן כְּמ״שׁ כִּי כָּל בְּחִי׳ מִג׳ בְּחִינוֹת הַמּוֹחִין הַנִּזְכָּר הֵם בְּחִי׳ טִפַּת זֶרַע דְּאו״א). And there they are formed within the womb of Imma, and afterward they are born outward (וְשָׁם מִצְטַיְּרִים תּוֹךְ מְעֵי אִימָּא וְאַחַר כָּךְ נוֹלָדִים לַחוּץ). And afterward they are enclothed in the garments of Netzach, Hod, Yesod of Abba and Imma, and afterward they enter into Ze‘ir Anpin, end of quotation (וְאַחַר כָּךְ מִתְלַבְּשִׁים בִּלְבוּשִׁים דְּנֵה״י דְּאו״א וְאַחַר כָּךְ נִכְנָסִים בְּז״א עכ״ל)

Behold, it is explained in all that we have written how he speaks of literal Ibbur [Gestation] and Yenikah [Nursing] of Ze’ir Anpin (הֲרֵי מְבוֹאָר בְּכָל מַה שֶּׁכָּתַבְנוּ אֵיךְ הוּא מְדַבֵּר בְּעִיבּוּר וִינִיקָה מַמָּשׁ דְּז״א), which are the Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Ze’ir Anpin, as is known (שֶׁהֵם פַּרְצוּפֵי נְה״י וְחַג״ת דְּז״א כַּנּוֹדָע), and he said that this Ibbur [Gestation] and this Yenikah [Nursing] mentioned here are the very Ibbur [Gestation] and Yenikah [Nursing] mentioned in all places (וְאָמַר שֶׁאֵלּוּ הָעִיבּוּר וְהַיְּנִיקָה הָאֲמוּרִים כָּאן אֵלּוּ הֵם הָעִיבּוּר וְהַיְּנִיקָה הַנִּזְכָּר בְּכָל הַמְּקוֹמוֹת), and he said that their Mochin [Intellects] are drawn into Ze’ir Anpin by way of the external and intermediate Netzach, Hod, Yesod of Yisrael-Saba and Tevunah (וְאָמַר שֶׁהַמּוֹחִין שֶׁלָּהֶם הֵם נִמְשָׁכִין בְּז״א עַל יְדֵי הַנְּה״י הַחִיצוֹנִים וְהָאֶמְצָעִיִּים דְּיִשְׂסו״ת), and if so it follows that the Mochin [Intellects] of the Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet literally of Ze’ir Anpin are drawn into him by way of the Tzelamim [Images] of Yisrael-Saba and Tevunah (וְאִם כֵּן נִמְצָא כִּי הַמּוֹחִין דְּפַרְצוּפֵי נְה״י וְחַג״ת מַמָּשׁ דְּז״א נִמְשָׁכִין בּוֹ עַל יְדֵי הַצְּלָמִים דְּיִשְׂסו״ת), and it is also explained how the Mochin [Intellects] of Yenikah [Nursing] that enter Ze’ir Anpin during Keriat Shema are those spoken of here, which are literal Yenikah [Nursing], and that they are drawn into him by way of Yisrael-Saba and Tevunah (וְגַם מְבוֹאָר אֵיךְ הַמּוֹחִין דְּיְנִיקָה הַנִּכְנָסִים בְּז״א בִּק״ש הֵם אֵלּוּ הָאֲמוּרִים כָּאן שֶׁהֵם דְּיְנִיקָה מַמָּשׁ וְשֶׁהֵם נִמְשָׁכִין בּוֹ עַל יְדֵי יִשְׂסו״ת), for thus at the outset he stated the matter of the Mochin [Intellects] of Yenikah [Nursing] and of Ibbur [Gestation] literally of Ze’ir Anpin (כִּי כֵן בַּתְּחִלָּה אָמַר עִנְיַן הַמּוֹחִין דְּיְנִיקָה וְדְּעִיבּוּר מַמָּשׁ דְּז״א), and afterward he showed us how in the intention of Keriat Shema the matter of the Mochin [Intellects] of internal and surrounding Ibbur [Gestation] and Yenikah [Nursing] was explained (וְאַחַר כָּךְ הֶרְאָה לָנוּ אֵיךְ נִתְבָּאֵר בְּכַוָּנַת ק״ש עִנְיַן מוֹחִין דְּעִיבּוּר וְיְנִיקָה פְּנִימִיִּים וּמַקִּיפִים), and afterward he clarified their matters in detail (וְאַחַר כָּךְ בֵּאֵר עִנְיָנָם בִּפְרָטוּת), and he said: this is the explanation of the matters—know that the Mochin [Intellects], etc., as above (וְאָמַר זֶה בֵּאוּר הַדְּבָרִים דַּע כִּי הַמּוֹחִין כוּ׳ כַּנַּ״ל).

Behold, for the explanation is concerning them, that they are the Mochin [Intellects] of literal Yenikah [Nursing], the six extremities—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—literally of Ze’ir Anpin (הֲרֵי כִּי הַבֵּאוּר הוּא עֲלֵיהֶם שֶׁהֵם הַמּוֹחִין דְּיְנִיקָה מַמָּשׁ דו״ק נְה״י וְחַג״ת מַמָּשׁ דְּז״א), and they are not the six extremities of Binah of Ze’ir Anpin, as is explained (וְאֵינָם הַו״ק דְּבִינָה דְּז״א כַּמְּבוֹאָר), and also because throughout this entire discourse Binah of Ze’ir Anpin is not mentioned at all (וְגַם כִּי לֹא נִזְכְּרָה בְּכָל זֶה הַדְּרוּשׁ בִּינָה דְּז״א כְּלָל), since he speaks of literal Ibbur [Gestation] and Yenikah [Nursing] of Ze’ir Anpin and not of Binah of Ze’ir Anpin (לְפִי שֶׁהוּא מְדַבֵּר בְּעִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א וְלֹא דְּבִינָה דְּז״א), for these Mochin [Intellects] of literal Yenikah [Nursing] of Ze’ir Anpin, which are the six extremities—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—comprising Ze’ir Anpin, are those that enter Ze’ir Anpin into his own six extremities, by way of Yisrael-Saba and Tevunah (אֲשֶׁר אֵלּוּ הַמּוֹחִין דְּיְנִיקָה מַמָּשׁ דְּז״א שֶׁהוּא ו״ק נְה״י חַג״ת הַכּוֹלְלִים דְּז״א הֵם הַנִּכְנָסִים בְּז״א בְּו״ק מַמָּשׁ שֶׁלּוֹ עַל יְדֵי יִשְׂסו״ת).

And so it is explained from the book Mavo She‘arim, Gate Eight, that whoever sees there will see how that entire gate, in its two sections, speaks of the literal Ibbur [Gestation] of Ze’ir Anpin and of the literal Yenikah [Nursing] of Abba and Imma (וְכֵן מִתְבָּאֵר מִסֵּפֶר מָבוֹא שְׁעָרִים שַׁעַר ח׳ אֲשֶׁר הָרוֹאֶה שָׁם יִרְאֶה אֵיךְ כָּל אוֹתוֹ הַשַּׁעַר בִּשְׁנֵי חֲלָקָיו הוּא מְדַבֵּר עַל הָעִיבּוּר מַמָּשׁ דְּז״א וְעַל הַיְּנִיקָה מַמָּשׁ דְּאו״א), for upon them that entire gate was written, as one who looks carefully will see (כִּי עֲלֵיהֶם נִכְתַּב כָּל אוֹתוֹ הַשַּׁעַר כַּאֲשֶׁר הָאָדָם יִרְאֶה לְעֵינַיִם), for if we wished to copy all the expressions, the matter would be prolonged without need in something that is clear (כִּי אִם נִרְצֶה לְהַעְתִּיק כָּל הַלְּשׁוֹנוֹת יִתְאָרֵךְ הָעִנְיָן לְלֹא צֹרֶךְ בַּדָּבָר הַבָּרוּר), and he wrote there in Part One, chapter thirteen: and now one must know, if so, in what do the aspects of the Tzelamim [Images] of Ibbur [Gestation] differ from those of Yenikah [Nursing], or from those of the second Ibbur [Gestation] of Gadlut, whether in the aspect of the Mochin [Intellects] themselves or in the aspect of their garments, which are Yisrael-Saba and Tevunah (וְכָתַב שָׁם בְּחֵלֶק א׳ פֶּרֶק י״ג וְעַתָּה צָרִיךְ לָדַעַת אִם כֵּן בַּמֶּה יִשְׁתַּנּוּ בְּחִינַת צַלְמֵי הָעִיבּוּר מִשֶּׁל יְנִיקָה אוֹ מִשֶּׁל עִיבּוּר ב׳ דְּגַדְלוּת בֵּין בִּבְחִינַת הַמּוֹחִין עַצְמָן וּבֵין בִּבְחִינַת לְבוּשֵׁיהֶם שֶׁהֵם יִשְׂסו״ת), and the matter is that in each and every Sefirah there are three aspects of vessels—external, intermediate, and internal—and corresponding to them three kinds of lights within them: Nefesh in the external vessel, Ruach in the intermediate vessel, and Neshamah in the internal vessel (וְהָעִנְיָן כִּי בְּכָל סְפִירָה וּסְפִירָה יֵשׁ בָּהּ ג׳ בְּחִינוֹת כֵּלִים חִיצוֹן וְאֶמְצָעִי וּפְנִימִי וְכְנֶגְדָּם ג׳ מִינֵי אוֹרוֹת בְּתוֹכָם נֶפֶשׁ בַּכְּלִי הַחִיצוֹן וְרוּחַ בַּכְּלִי הָאֶמְצָעִי וּנְשָׁמָה בַּכְּלִי הַפְּנִימִי), and behold, when Ze’ir Anpin is in Ibbur [Gestation] in the womb of his mother and complete in his limbs, then Abba and Imma couple in the aspect of their external vessels together with the aspect of their Nefesh, internal and surrounding, and they beget an aspect of Mochin [Intellects] for Ze’ir Anpin for the days of Ibbur [Gestation], and they are the secret of the Nefesh within him, and one Tzelem [Image] is formed (וְהִנֵּה בִּהְיוֹת הַז״א בְּעִיבּוּר בְּמֵעֵי אִמּוֹ וְשָׁלֵם בְּאֵבָרָיו אָז מִזְדַּוְּגִים או״א בִּבְחִינַת כֵּלִים הַחִיצוֹנִיִּים שֶׁלָּהֶם עִם בְּחִינַת הַנֶּפֶשׁ שֶׁלָּהֶם הַפְּנִימִי וְהַמַּקִּיף וּמוֹלִידִין בְּחִינַת מוֹחִין אֶל הַז״א לִימֵי הָעִיבּוּר וְהֵם סוֹד נֶפֶשׁ שֶׁבּוֹ וְנַעֲשֶׂה צֶלֶם אֶחָד), and they are clothed in Ze’ir Anpin after the completion of the formation of the aforementioned Tzelem [Image] there, in the externality of the vessels of Tevunah, and they enter within the vessels of Ze’ir Anpin to enliven him during the time of Ibbur [Gestation], etc (וּמִתְלַבְּשִׁים בְּז״א אַחַר גְּמַר יְצִירַת הַצֶּלֶם הַנִּזְכָּר שָׁם בְּחִיצוֹנִיּוּת הַכֵּלִים שֶׁל הַתְּבוּנָה וְנִכְנָסִים בְּתוֹךְ הַכֵּלִים דְּז״א לְהַחֲיוֹתוֹ בִּזְמַן הָעִיבּוּר כוּ׳). In such a manner that the inner light of the Mochin [Intellects] is within the external vessels of Tevunah (בְּאוֹפֶן כִּי הָאוֹר הַפְּנִימִי שֶׁל הַמּוֹחִין הֵם תּוֹךְ הַכֵּלִים הַחִיצוֹנִיִּים דְּתְבוּנָה), and behold he already wrote the matter of the Mochin [Intellects] that are at the time of Ibbur [Gestation], both regarding their own aspects and regarding the aspect of their garments, which are the external vessels of Tevunah (וַהֲרֵי כְּתַב עִנְיַן הַמּוֹחִין שֶׁבִּזְמַן הָעִיבּוּר בֵּין בְּחִינַת עַצְמָן וּבֵין בְּחִינַת לְבוּשֵׁיהֶם שֶׁהֵם הַכֵּלִים הַחִיצוֹנִיִּים שֶׁל תְּבוּנָה), and the other two aspects of Yenikah [Nursing] and Gadlut will be explained in their place (וּשְׁאָר ב׳ הַבְּחִינוֹת דְּיְנִיקָה וְגַדְלוּת יִתְבָּאֵר בִּמְקוֹמָם), and afterward there, Chokhmah, Binah, Da‘at, which entirely speaks of the aspect of birth and of the literal Yenikah [Nursing] of Ze’ir Anpin (וְאַחַר כָּךְ שָׁם חב״ד אֲשֶׁר כֻּלּוֹ מְדַבֵּר בִּבְחִינַת הַלֵּידָה וְהַיְּנִיקָה מַמָּשׁ דְּז״א), he wrote there in chapter six, and this is his wording in brief: after he wrote the matter of Yenikah [Nursing], we will explain the matter of his Mochin [Intellects] at the time of Yenikah [Nursing]—what is their nature—as he wrote above in Part One, chapter twelve, how in all three times of Ze’ir Anpin there are within him aspects of Mochin [Intellects] (כָּתַב שָׁם בְּפֶרֶק ו׳ וְזֶה לְשׁוֹנוֹ בְּקִצּוּר אַחַר שֶׁכָּתַב עִנְיַן הַיְּנִיקָה נְבָאֵר עִנְיַן הַמּוֹחִין שֶׁלּוֹ בִּזְמַן הַיְּנִיקָה מַה עִנְיָנָם כְּמוֹ שֶׁכָּתַב לְעֵיל חֵלֶק א׳ פֶּרֶק י״ב אֵיךְ בְּכָל ג׳ זְמַנֵּי הַז״א יֵשׁ בּוֹ בְּחִינֵי מוֹחִין), and there in Part One, chapter thirteen, it was explained that the Mochin [Intellects] of Yenikah [Nursing] come clothed within the intermediate Netzach, Hod, Yesod of Tevunah (וְשָׁם בְּחֵלֶק א׳ פֶּרֶק י״ג נִתְבָּאֵר כִּי הַמּוֹחִין דְּיְנִיקָה בָּאִים מְלוּבָּשִׁים תּוֹךְ נְה״י דְּתְבוּנָה הָאֶמְצָעִיִּים), and it follows that now, at the time of Yenikah [Nursing], Abba and Imma return to couple in the aspect of their intermediate vessels together with the lights that are within them, which are called Ruach (וְנִמְצָא כִּי עַתָּה בִּזְמַן הַיְּנִיקָה חוֹזְרִים ב׳ או״א לְהִזְדַּוֵּג בִּבְחִינַת הַכֵּלִים הָאֶמְצָעִיִּים שֶׁלָּהֶם עִם הָאוֹרוֹת אֲשֶׁר בָּהֶם הַנִּקְרָאִים רוּחַ), and they beget these aspects of Mochin [Intellects] to Ze’ir Anpin, and they are the secret of the Ruach within him (וּמוֹלִידִין בְּחִינַת מוֹחִין אֵלּוּ אֶל הַז״א וְהֵם סוֹד הָרוּחַ שֶׁבּוֹ), and these Mochin [Intellects] are formed and created in the womb of the supernal Imma within her intermediate vessels, they are born and go out to the outside and clothe themselves in Tevunah in her intermediate vessels (וְאֵלּוּ הַמּוֹחִין מִצְטַיְּירִים וְנוֹצָרִים בְּבֶטֶן אִימָּא עִלָּאָה בַּכֵּלִים הָאֶמְצָעִיִּים שֶׁלָּהּ נוֹלָדִים וְיוֹצְאִים לַחוּץ וּמִתְלַבְּשִׁים בִּתְבוּנָה בַּכֵּלִים הָאֶמְצָעִיִּים שֶׁלָּהּ), and they become the aspect of Tzelem [Image], for the letter Tzadi of the Tzelem [Image] is the aspect of the Netzach, Hod, Yesod of Tevunah (וְנַעֲשִׂים בְּחִינַת צֶלֶם כִּי צ׳ דְּצֶלֶם הִיא בְּחִינַת נְה״י דְּתְבוּנָה), and within them clothe the Mochin [Intellects] of the inner aspect of Ze’ir Anpin, and they are the totality of ten complete Sefirot (וּבָהֶם מִתְלַבְּשִׁים מוֹחִין דְּפְנִימִיּוּת דְּז״א וְהֵם כְּלָלוּת י׳ סְפִירוֹת שְׁלֵמוֹת), and they clothe themselves within Ze’ir Anpin in the aspect of his intermediate vessels as well (וּמִתְלַבְּשִׁין תּוֹךְ ז״א בִּבְחִינַת כֵּלִים הָאֶמְצָעִיִּים שֶׁלּוֹ גַּם כֵּן), and the Lamed–Mem of the Tzelem [Image] are two surrounding aspects, etc (וְל״מ דְּצֶלֶם הֵם ב׳ בְּחִינוֹת מַקִּיפִים כוּ׳). And he elaborated there in that chapter and in chapter seven on this matter of the Mochin [Intellects] of Yenikah [Nursing] (וְהֶאֱרִיךְ שָׁם בְּאוֹתוֹ פֶּרֶק וּבְפֶרֶק ז׳ בְּעִנְיָן זֶה שֶׁל הַמּוֹחִין דְּיְנִיקָה), and he wrote there in chapter seven, and this is his language (וְכָתַב שָׁם בְּפ״ז וְזֶה לְשׁוֹנוֹ), and indeed, regarding the Mochin [Intellects] themselves—both the internal and the surrounding—I received only what he wrote in the intention of the four recitations of Keriat Shema that we say every day, and their intention in brief is this (וְאָמְנָם בְּעִנְיַן הַמּוֹחִין בְּעַצְמָם הַפְּנִימִיִּים וְהַמַּקִּיפִים לֹא קִבַּלְתִּי רַק מַה שֶּׁכָּתַב בְּכַוָּנַת ד׳ פְּעָמִים ק״ש שֶׁאָנוּ אוֹמְרִים בְּכָל יוֹם וְכַוָּנָתָם בְּקִצּוּר הוּא זֶה), for in the Keriat Shema upon lying down there are already internal Mochin [Intellects] of Imma within him, and in the word “Yisrael” the surrounding Mochin [Intellects] of Imma alone enter, and they are the filling of the posterior aspects of Ehyeh with Yods, which equals five hundred, and an additional forty-one letters of Ehyeh with Yods (כִּי בְּק״ש שֶׁעַל הַמִּטָּה כְּבָר יֵשׁ בּוֹ מוֹחִין פְּנִימִיִּים דְּאִימָּא וּבְתֵּבַת יִשְׂרָאֵל נִכְנָסִין מַקִּיפִין דְּאִימָּא לְבַד וְהֵם מִלּוּי הָאֲחוֹרַיִּים דְּאֶהְיֶה דְּיוּדִי״ן שֶׁהוּא בְּגִימַטְרִיָּא ת״ק וְעוֹד מ״א אוֹתִיּוֹת דְּאֶהְיֶה דְּיוּדִי״ן), and in the Keriat Shema of the evening the internal Mochin [Intellects] of Abba enter, and they are three Names of Elohim: one filled with Yods, one squared, and one squared in full, which has forty-one letters (וּבְק״ש דְּעַרְבִית נִכְנָסִין פְּנִימִיִּים דְּאַבָּא וְהֵם ג׳ אֱלֹהִים א׳ דְּיוּדִי״ן וְא׳ בְּרִיבּוּעַ וְא׳ בְּרִיבּוּעַ מָלֵא שֶׁיֵּשׁ בּוֹ מ״א אוֹתִיּוֹת), and in the Keriat Shema of the offerings both of the aforementioned aspects enter together, namely the surrounding Mochin [Intellects] of Imma and the internal Mochin [Intellects] of Abba, and they are a different intention from the two Keriat Shema mentioned, even though this one is like them, and it is the filling alone of Shaddai, which equals five hundred, and forty-one letters of Ehyeh with alephs (וּבְק״ש דְּקָרְבָּנוֹת נִכְנָסִים ב׳ הַבְּחִינוֹת הַנִּזְכָּרִים יַחַד שֶׁהֵם מַקִּיפִין דְּאִימָּא וּפְנִימִיִּים דְּאַבָּא וְהֵם כַּוָּנָה מְשֻׁנָּה מִשְּׁתֵּי ק״ש הַנִּזְכָּרוֹת עִם הֱיוֹת זֹאת כְּמוֹתָם וְהוּא מִלּוּי לְבַד שֶׁל שַׁדַּי שֶׁהוּא ת״ק וּמ״א אוֹתִיּוֹת דְּאֶהְיֶה דְּאַלְפִּי״ן), and in the Keriat Shema of Yotzer the surrounding Mochin [Intellects] of Abba enter, and they are the Yod–Heh of Elohim with Yods in striking in Chokhmah, and the Yod–Heh of Elohim with Hehs in striking in Binah, and the Yod–Heh of Chesed is Yod–Heh, and the Yod–Heh of Gevurah isYod–Heh simple, end quote (וּבְק״ש דְּיוֹצֵר נִכְנָסִין מַקִּיפֵי דְּאַבָּא וְהֵם י״ה דֶּאֱלֹהִים דְּיוּדִי״ן בְּהַכָּאָה דְּחָכְמָה וְי״ה דֶּאֱלֹהִים דְּהֵהִי״ן בְּהַכָּאָה בְּבִינָה וְי״ה דְּחֲסָדִים הוּא יו״ד ה״א וְי״ה דְּגְּבוּרוֹת הוּא י״ה פָּשׁוּט עַד כָּאן לְשׁוֹנוֹ), and it is already known that these Names themselves, of the internal and surrounding Mochin [Intellects], are those upon which we intend in the four recitations of Keriat Shema each day, as is explained in Sha‘ar haKavanot, Discourse Four of Keriat Shema (וּכְבָר נוֹדָע כִּי אֵלּוּ הַשֵּׁמוֹת דְּמוֹחִין פְּנִימִיִּים וּמַקִּיפִים עַצְמָם הֵם שֶׁאָנוּ מְכַוְּנִים בְּד׳ פְּעָמִים ק״ש שֶׁבְּכָל יוֹם וּכְמְּבוֹאָר בְּשַׁעַר הַכַּוָּנוֹת דְּבָר ד׳ דְּק״ש). If so, behold it is explained how the Mochin [Intellects] of Yenikah [Nursing] that enter Ze’ir Anpin in Keriat Shema are the literal Mochin [Intellects] of Yenikah [Nursing] of Ze’ir Anpin (אִם כֵּן הֲרֵי מְבוֹאָר אֵיךְ הַמּוֹחִין דְּיְנִיקָה שֶׁנִּכְנָסִין בְּז״א בְּק״ש הֵם הַמּוֹחִין דְּיְנִיקָה מַמָּשׁ דְּז״א), for behold here in all this section he speaks of the literal Yenikah [Nursing] of Ze’ir Anpin and of the Mochin [Intellects] of Yenikah [Nursing], which are the Mochin [Intellects] that enter literally into the intermediate vessels of Ze’ir Anpin, as above (כִּי הֲרֵי כָּאן בְּכָל זֶה הַחֵלֶק מְדַבֵּר בִּיְנִיקָה מַמָּשׁ דְּז״א וּבְמוֹחִין דְּיְנִיקָה שֶׁהֵם הַמּוֹחִין הַנִּכְנָסִים בְּכֵלִים הָאֶמְצָעִיִּים מַמָּשׁ דְּז״א כַּנַּ״ל), and he explained that these are the literal Mochin [Intellects] of Yenikah [Nursing] of Ze’ir Anpin, internal and surrounding, and that they enter into him in Keriat Shema (וּפֵרֵשׁ שֶׁאֵלּוּ הֵם הַמּוֹחִין דְּיְנִיקָה מַמָּשׁ דְּז״א פְּנִימִיִּים וּמַקִּיפִים וְשֶׁהֵם נִכְנָסִין בּוֹ בְּק״ש), if so, the Mochin [Intellects] of Yenikah [Nursing] that enter Ze’ir Anpin in Keriat Shema are literal Yenikah [Nursing], they are the six extremities of Ze’ir Anpin, as he wrote there in chapter eight, and this is his wording (אִם כֵּן הַמּוֹחִין דְּיְנִיקָה שֶׁנִּכְנָסִין בְּז״א בְּק״ש הֵם דְּיְנִיקָה מַמָּשׁ הֵם הַו״ק דְּז״א וְכַמָּ״ש שָׁם בְּפ״ח וְזֶה לְשׁוֹנוֹ), it has already been explained above in chapter six how the Mochin [Intellects] of Yenikah [Nursing] are clothed within the Netzach, Hod, Yesod of Tevunah, the intermediate vessels, and those Netzach, Hod, Yesod together with the Mochin [Intellects] within them are called the Tzelem [Image] of Yenikah [Nursing] of the six extremities (כְּבָר נִתְבָּאֵר לְעֵיל בְּפ״ו אֵיךְ הַמּוֹחִין דְּיְנִיקָה הֵם מְלוּבָּשִׁים תּוֹךְ נְה״י דְּתְבוּנָה הַכֵּלִים הָאֶמְצָעִיִּים וְאוֹתָם הַנְּה״י עִם הַמּוֹחִין שֶׁבְּתוֹכָם נִקְרָאִים צֶלֶם דְּיְנִיקָה שֶׁל ו״ק), and behold, when Ze’ir Anpin is the son of six extremities he is called “ish [man]” and not “adam,” and concerning that Tzelem [Image] it is said, “Surely man walks in a Tzelem [Image],” but the Tzelem [Image] of the Mochin [Intellects] of Gadlut is called the Tzelem [Image] of Adam, etc., see there his explanation of how he speaks of literal Yenikah [Nursing], the six extremities of Ze’ir Anpin (וְהִנֵּה בִּהְיוֹת הַז״א בֶּן ו״ק נִקְרָא אִישׁ וְלֹא אָדָם וְעַל הַצֶּלֶם הַהוּא נֶאֱמַר אַךְ בְּצֶלֶם יִתְהַלֵּךְ אִישׁ אַךְ הַצֶּלֶם דְּמוֹחִין דְּגַדְלוּת נִקְרָא צֶלֶם אָדָם כוּ׳ עַיֵּן שָׁם בֵּאוּרוֹ אֵיךְ הוּא מְדַבֵּר בִּיְנִיקָה מַמָּשׁ ו״ק דְּז״א), and likewise he said, behold, when Ze’ir Anpin is the son of six extremities he is called “ish,” etc (וְכֵן אָמַר וְהִנֵּה בִּהְיוֹת הַז״א בֶּן ו״ק נִקְרָא אִישׁ כוּ׳), and it is also known that the intermediate vessels of Ze’ir Anpin are the secret of the Partzuf of Chesed, Gevurah, Tiferet of the totality of Ze’ir Anpin, for then he is the son of complete six extremities (וְגַם נוֹדָע כִּי הַכֵּלִים הָאֶמְצָעִיִּים דְּז״א הֵם הַסּוֹד פַּרְצוּף חַג״ת דְּכָלְלוּת ז״א כִּי אָז הוּא בֶּן ו״ק שְׁלֵמוֹת), and he already said as well that these Mochin [Intellects] enter into the intermediate vessels of Ze’ir Anpin (וּכְבָר אָמַר גַּם כֵּן שֶׁאֵלּוּ הַמּוֹחִין הֵם נִכְנָסִים בְּכֵלִים הָאֶמְצָעִיִּים דְּז״א), in such a manner that here as well it is explained how the Mochin [Intellects] of the two Partzufim, Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Ze’ir Anpin, are drawn into him by way of the Tzelamim [Images] of the external and intermediate vessels of Yisrael-Saba and Tevunah (בְּאוֹפֶן שֶׁכָּאן גַּם כֵּן מְבוֹאָר אֵיךְ הַמּוֹחִין דְּב׳ פַּרְצוּפִים נְה״י וְחַג״ת דְּז״א נִמְשָׁכִין בּוֹ עַל יְדֵי הַצְּלָמִים דְּכֵלִים חִיצוֹנִיִּים וְאֶמְצָעִיִּים דְּיִשְׂסו״ת), and they enter Ze’ir Anpin in the four recitations of Keriat Shema that we read every single day, in the six extremities—Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod—comprising Ze’ir Anpin, and not in the six extremities of Binah of Ze’ir Anpin (וְהֵם נִכְנָסִין בְּז״א בְּד׳ פְּעָמִים דְּק״ש שֶׁאָנוּ קוֹרִין בְּכָל יוֹם וָיוֹם בְּו״ק חַג״ת נְה״י הַכּוֹלְלִים דְּז״א וְלֹא בְּו״ק דְּבִינָה דְּז״א).

And so it is explained from what is written in Sha‘ar Penimiyut [Internality] veChitzoniyut [Externality], chapter one (וְכֵן מִתְבָּאֵר מִמַּה שֶּׁכָּתוּב בְּשַׁעַר פְּנִימִיּוּת וְחִיצוֹנִיּוּת פ״א), how the Mochin [Intellects] of Yenikah [Nursing] of Ze’ir Anpin enter into the entire totality of Ze’ir Anpin in Keriat Shema (אֵיךְ הַמּוֹחִין דְּיְנִיקָה דְּז״א נִכְנָסִין בְּכָל כְּלָלוּת ז״א בְּק״ש), and not into the six extremities of Binah of Ze’ir Anpin (וְלֹא בְּו״ק דְּבִינָה דְּז״א), for so he wrote there, and this is his wording (שֶׁכָּךְ כָּתַב שָׁם וְזֶה לְשׁוֹנוֹ): and afterward, at the time of Keriat Shema, in “Shema Yisrael,” there is the third Ibbur [Gestation] of Katnut in Tevunah (וְאַחַר כָּךְ בְּעֵת הַק״ש בְּשְׁמַע יִשְׂרָאֵל יֵשׁ עִיבּוּר ג׳ דְּקַטְנוּת בִּתְבוּנָה), and then complete Mochin [Intellects] of Katnut enter into the Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְאָז נִכְנָסִין מוֹחִין גְּמוּרִים דְּקַטְנוּת בְּחב״ד דְּז״א), and Chesed, Gevurah, Tiferet descend into Chesed, Gevurah, Tiferet (וְיוֹרְדִין חַג״ת בְּחַג״ת), and Netzach, Hod, Yesod into Netzach, Hod, Yesod (וְנְה״י בְּנְה״י), and then Ze’ir Anpin is completed in his externality entirely (וְאָז נִשְׁלַם ז״א בְּחִיצוֹנִיּוּתוֹ לְגַמְרֵי), with three aspects of vessels (בְּג׳ בְּחִינוֹת דְּכֵלִים), and with all Mochin [Intellects] of Katnut— Ibbur [Gestation] and Yenikah [Nursing] and Ibbur [Gestation] (וּבְכָל מוֹחִין דְּקַטְנוּת עִיבּוּר וְיְנִיקָה וְעִיבּוּר), and inner and surrounding lights of the Tzelem [Image] of Abba and Imma (וְאוֹרוֹת פְּנִימִיִּים וּמַקִּיפִים דְּצֶלֶם דְּאו״א), and also from what he wrote there, and this is his wording (וְגַם מִמַּה שֶּׁכָּתַב שָׁם וְזֶה לְשׁוֹנוֹ): indeed, when he was in the first Ibbur [Gestation], when Netzach, Hod, Yesod entered into the Chokhmah, Binah, Da‘at of Ze’ir Anpin (אָמְנָם בִּהְיוֹתוֹ בְּעִיבּוּר הָרִאשׁוֹן אֲשֶׁר נִכְנְסוּ נְה״י בְּחב״ד דְּז״א), there was no Da‘at within him (אֵין בּוֹ דַּעַת), as mentioned elsewhere (כַּנִּזְכָּר בְּמָקוֹם אַחֵר), because there is no external vessel for the Yesod of Tevunah (כִּי אֵין כְּלִי חִיצוֹן לִיסוֹד דְּתְבוּנָה), and afterward, in Yenikah [Nursing], Chesed, Gevurah, Tiferet entered into the Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְאַחַר כָּךְ בִּיְנִיקָה נִכְנְסוּ חַג״ת בְּחב״ד דְּז״א), and Netzach, Hod, Yesod descended into the Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְיָרְדוּ נְה״י בְּחַג״ת דְּז״א), then he has three Mochin [Intellects] of Yenikah [Nursing], etc (אָז יֵשׁ לוֹ ג׳ מוֹחִין דְּיְנִיקָה כוּ׳), and it is also explained how he speaks of the totality of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Ze’ir Anpin (מִתְבָּאֵר גַּם כֵּן אֵיךְ הוּא מְדַבֵּר עַל כְּלָלוּת נְה״י וְחַג״ת דְּז״א), and it is also explained how he speaks of literal Ibbur [Gestation] and Yenikah [Nursing] of Ze’ir Anpin (וּמִתְבָּאֵר אֵיךְ הוּא מְדַבֵּר עַל עִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א), for behold this matter—that in Ibbur [Gestation] there is no Mochin [Intellects] of Da‘at and in Yenikah [Nursing] there are three Mochin [Intellects] (כִּי הֲרֵי זֶה הָעִנְיָן שֶׁבְּעִיבּוּר אֵין בּוֹ מוֹחַ הַדַּעַת וּבִיְנִיקָה יֵשׁ בּוֹ ג׳ מוֹחִין), which he said as mentioned elsewhere (שֶׁאָמַר כַּנִּזְכָּר בְּמָקוֹם אַחֵר), is brought in the places mentioned above (הוּבָא בַּמְּקוֹמוֹת הַנַּ״ל), which are Sha‘ar Mochin [Intellects] deKatnut, chapters one and two, and Sha‘ar haHakdamot, and the book Mavo She‘arim mentioned above (שֶׁהוּא בְּשַׁעַר מוֹחִין דְּקַטְנוּת פ״א וּב׳ וּבְשַׁעַר הַהַקְדָּמוֹת וּבְסֵפֶר מָבוֹא שְׁעָרִים הַנַּ״ל), and we have already proven above how all these places speak of literal Ibbur [Gestation] and Yenikah [Nursing] of Ze’ir Anpin (אֲשֶׁר כְּבָר הוֹכַחְנוּ לְעֵיל אֵיךְ כָּל אֵלּוּ הַמְּקוֹמוֹת מְדַבְּרִים בְּעִיבּוּר וְיְנִיקָה מַמָּשׁ דְּז״א), and if so, afterward, when he wrote that at the time of Keriat Shema, in “Shema Yisrael,” complete Mochin [Intellects] of Katnut enter into the Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְאִם כֵּן כַּאֲשֶׁר אַחַר זֶה כָּתַב כִּי בְּעֵת ק״ש בְּשְׁמַע יִשְׂרָאֵל נִכְנָסִין מוֹחִין גְּמוּרִים דְּקַטְנוּת בְּחב״ד דְּז״א), which is the completion of the Mochin [Intellects] of Yenikah [Nursing] (שֶׁהוּא תַּשְׁלוּם מוֹחִין דְּיְנִיקָה), then it must be that it is the literal Yenikah [Nursing] of Ze’ir Anpin (אִם כֵּן מֻכְרָח שֶׁהוּא הַיְּנִיקָה מַמָּשׁ דְּז״א), and not the aspect of the Yenikah [Nursing] of Binah and the six extremities of Binah of Ze’ir Anpin (וְאֵינוֹ בְּחִינַת הַיְּנִיקָה דְּבִינָה וְו״ק דְּבִינָה דְּז״א).

And in Sha‘ar Partzufei ZON, Discourse Three, he wrote as follows, in brief (וּבְשַׁעַר פַּרְצוּפֵי זו״ן דְּרוּשׁ ג׳ כָּתַב וְזֶה לְשׁוֹנוֹ בְּקִצּוּר): let us return to this detail (נַחֲזוֹר אֶל פְּרָט זֶה), the Partzuf of Netzach, Hod, Yesod of Ze’ir Anpin (הַפַּרְצוּף נְה״י דְּז״א), and the matter is that the Nefesh of Ze’ir Anpin is that which is included within this Partzuf, which is called the Partzuf of Netzach, Hod, Yesod (וְהָעִנְיָן כִּי הַנֶּפֶשׁ דְּז״א הִיא הַנִּכְלֶלֶת תּוֹךְ הַפַּרְצוּף הַזֶּה שֶׁנִּקְרָא פַּרְצוּף דְּנְה״י), and there also appears a Partzuf of the back (וְנִרְאֶה גַּם כֵּן פַּרְצוּף דְּאָחוֹר), and behold, this Nefesh necessarily is divided into three aspects, Nefesh, Ruach, Neshamah, and all of them are Nefesh (וְהִנֵּה נֶפֶשׁ זוֹ בְּהֶכְרֵחַ שֶׁהִיא נֶחְלֶקֶת לְג׳ בְּחִינוֹת נר״ן וְכֻלָּם נֶפֶשׁ), and the Nefesh within the Nefesh is within the Netzach, Hod, Yesod of this Partzuf (וְהַנֶּפֶשׁ שֶׁבַּנֶּפֶשׁ הִיא תּוֹךְ נְה״י דְּפַרְצוּף זֶה), and the Ruach within the Nefesh is in Chesed, Gevurah, Tiferet (וְהָרוּחַ שֶׁבַּנֶּפֶשׁ בְּחַג״ת), and the Neshamah is in Chokhmah, Binah, Da‘at of this Partzuf (וְהַנְּשָׁמָה בְּחב״ד דְּפַרְצוּף זֶה), for when the Netzach, Hod, Yesod of this Partzuf were formed, immediately the Nefesh within the Nefesh came with them (כִּי כַּאֲשֶׁר נַעֲשׂוּ נְה״י דְּפַרְצוּף זֶה תֵּכֶף בָּא עִמָּהֶם נֶפֶשׁ שֶׁבַּנֶּפֶשׁ), and when the Chesed, Gevurah, Tiferet were formed, the Ruach within the Nefesh entered into it (וּכְשֶׁנַעֲשׂוּ חַג״ת נִכְנַס בּוֹ הָרוּחַ שֶׁבַּנֶּפֶשׁ), and when the Chokhmah, Binah, Da‘at of this Partzuf were formed, then the internal Mochin [Intellects] within Chokhmah, Binah, Da‘at entered into it, which is the Neshamah of the Nefesh (וּכְשֶׁנַעֲשׂוּ בּוֹ חב״ד שֶׁל פַּרְצוּף זֶה אָז נִכְנְסוּ בּוֹ הַמּוֹחִין הַפְּנִימִיִּים שֶׁבְּתוֹךְ חב״ד שֶׁהוּא נִשְׁמַת הַנֶּפֶשׁ), and they came clothed within the Netzach, Hod, Yesod of the Partzuf of Binah (וּבָאוּ מְלוּבָּשִׁים תּוֹךְ נְה״י דְּפַרְצוּף הַבִּינָה), whose entire totality is only the Partzuf of the back of Binah, in the secret of her Netzach, Hod, Yesod alone (אֲשֶׁר כְּלָלוּתוֹ כֻּלּוֹ אֵינוֹ רַק פַּרְצוּף אָחוֹר דְּבִינָה בְּסוֹד נְה״י שֶׁלָּהּ לְבַד), similar to this here in Ze’ir Anpin (עַד״ה כָּאן בְּז״א), and they become for him one Tzelem [Image] of Ze’ir Anpin (וְנַעֲשִׂים לוֹ צֶלֶם אֶחָד שֶׁל הַז״א), for behold, the Netzach, Hod, Yesod are the letter Tzadi of the Tzelem [Image] (כִּי הַנְּה״י הֵם צ׳ דְּצֶלֶם), they enter and clothe themselves in the entire Partzuf of Netzach, Hod, Yesod of Ze’ir Anpin (נִכְנָסִים וּמִתְלַבְּשִׁים בְּכָל הַפַּרְצוּף נְה״י דְּז״א), and the Chesed, Gevurah, Tiferet of the Partzuf of the back of Binah become the surrounding Lamed of the Tzelem [Image] (וְחַג״ת דְּפַרְצוּף אָחוֹר דְּבִינָה נַעֲשִׂים מַקִּיף ל׳ דְּצֶלֶם), and the Chokhmah, Binah, Da‘at become the supernal surrounding Mem of the Tzelem [Image] (וְהַחב״ד נַעֲשִׂים מַקִּיף עֶלְיוֹן מ׳ דְּצֶלֶם), and behold, you already know the matter of the Mochin [Intellects] of Ibbur [Gestation]—what their nature is—for they are those that we have explained now, etc (וְהֲרֵי יָדַעְתָּ עִנְיַן מוֹחִין שֶׁל עִיבּוּר מָה עִנְיָנָם כִּי הֵם אֵלּוּ שֶׁבֵּאַרְנוּ עַתָּה כוּ׳).

And now we will explain the matter of the Yenikah [Nursing] of Ze’ir Anpin (וְעַתָּה נְבָאֵר עִנְיַן הַיְּנִיקָה דְּז״א), for after he is born (כִּי אַחַר שֶׁנּוֹלַד), then another Partzuf is made, more internal and higher than the first (אָז נַעֲשֶׂה פַּרְצוּף אַחֵר יוֹתֵר פְּנִימִי וְיוֹתֵר גָּבוֹהַּ מִזֶּה הָרִאשׁוֹן), and this is the Partzuf of Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהוּא פַּרְצוּף חַג״ת דְּז״א כוּ׳), and behold, this Partzuf of Chesed, Gevurah, Tiferet of Ze’ir Anpin, which is called the intermediate Partzuf (וְהִנֵּה זֶה הַפַּרְצוּף דְּחַג״ת דְּז״א הַנִּקְרָא פַּרְצוּף הָאֶמְצָעִי), is also called the Partzuf of Yenikah [Nursing] (הוּא נִקְרָא גַּם כֵּן פַּרְצוּף דְּיְנִיקָה), and it too is divided according to the pattern of the first Partzuf (וְגַם הוּא נֶחְלָק עַל דֶּרֶךְ פַּרְצוּף הָרִאשׁוֹן), and the matter is as follows (וְהָעִנְיָן), just as this Partzuf has a stature whose height is double that of the Partzuf of the back (כְּמוֹ שֶׁזֶּה הַפַּרְצוּף גֹּבַהּ קוֹמָתוֹ כִּפְלַיִם מִן פַּרְצוּף דְּאָחוֹר), so too the intermediate Partzuf of Chesed, Gevurah, Tiferet of Binah is higher than the Partzuf of Netzach, Hod, Yesod of Binah itself (כֵּן גַּם פַּרְצוּף הָאֶמְצָעִי דְּחַג״ת דְּבִינָה הוּא יוֹתֵר גָּבוֹהַּ מִן הַפַּרְצוּף דְּנְה״י דְּבִינָה עַצְמָהּ), and this entire Partzuf of Chesed, Gevurah, Tiferet of Binah becomes a Tzelem [Image] for the intermediate Partzuf of Ze’ir Anpin (וְכָל הַפַּרְצוּף הַזֶּה דְּחַג״ת דְּבִינָה נַעֲשֶׂה צֶלֶם לַפַּרְצוּף הָאֶמְצָעִי דְּז״א), in the same manner as in the first Partzuf (עַד״ה בְּפַרְצוּף הָרִאשׁוֹן), and behold, this entire Tzelem [Image] is called the Tzelem [Image] of the Ruach of Ze’ir Anpin (וְהִנֵּה כָּל צֶלֶם זֶה נִקְרָא צֶלֶם הָרוּחַ דְּז״א), and the Mem of the Tzelem [Image], which is the Chokhmah, Binah, Da‘at of the Partzuf of Chesed, Gevurah, Tiferet of Binah, is the supernal surrounding of the intermediate Partzuf (וְהַמ׳ דְּצֶלֶם הוּא חב״ד דְּפַרְצוּף חַג״ת דְּבִינָה הוּא מַקִּיף עֶלְיוֹן דְּפַרְצוּף הָאֶמְצָעִי), and the Lamed of the Tzelem [Image], which is the Chesed, Gevurah, Tiferet of the Chesed, Gevurah, Tiferet of Binah, is the second surrounding of the intermediate Partzuf of Ze’ir Anpin (וְהַל׳ דְּצֶלֶם שֶׁהוּא חַג״ת דְּחַג״ת דְּבִינָה הוּא מַקִּיף ב׳ שֶׁל פַּרְצוּף הָאֶמְצָעִי דְּז״א), and the Tzadi of the Tzelem [Image], which is the Netzach, Hod, Yesod of the Chesed, Gevurah, Tiferet of Binah, are the internal Mochin [Intellects] of the intermediate Partzuf of Ze’ir Anpin (וְצ׳ דְּצֶלֶם שֶׁהוּא נְה״י דְּחַג״ת דְּבִינָה הֵם מוֹחִין פְּנִימִיִּים דְּפַרְצוּף הָאֶמְצָעִי דְּז״א), and all of this is the Ruach of Ze’ir Anpin (וְכָל זֶה הוּא רוּחַ דְּז״א), and it too is divided into three parts (וְגַם הוּא נֶחְלָק לְג׳ חֲלָקִים), which are Nefesh, Ruach, Neshamah, all from the aspect of Ruach (שֶׁהֵם נר״ן כֻּלָּם מִבְּחִינַת רוּחַ), and when the lower three of this intermediate Partzuf were rectified (וּכְשֶׁנִּתְקְּנוּ ג״ת דְּפַרְצוּף זֶה הָאֶמְצָעִי), then the Nefesh of the Ruach came (אָז בָּא נֶפֶשׁ דְּרוּחַ), and it clothed itself within all the parts of the Nefesh in the intermediate Partzuf (וְנִתְלַבֵּשׁ תּוֹךְ כָּל חֶלְקֵי הַנֶּפֶשׁ שֶׁבַּפַּרְצוּף הָאֶמְצָעִי), and when the three intermediate ones were rectified (וּכְשֶׁנִּתְקְּנוּ ג׳ אֶמְצָעִיּוֹת), then the Ruach within the Ruach entered into the Chesed, Gevurah, Tiferet of this intermediate Partzuf (אָז נִכְנַס הָרוּחַ שֶׁבָּרוּחַ בְּחַג״ת שֶׁל פַּרְצוּף זֶה הָאֶמְצָעִי), and when the three upper ones were rectified (וּכְשֶׁנִּתְקְּנוּ ג״ר), then the Neshamah of the Ruach, which is called Mochin [Intellects], entered (אָז נִכְנְסָה נְשָׁמָה שֶׁל הָרוּחַ הַנִּקְרָא מוֹחִין), and they clothed themselves within the Netzach, Hod, Yesod of the Partzuf of Chesed, Gevurah, Tiferet of Imma, as above (וְנִתְלַבְּשׁוּ תּוֹךְ נְה״י דְּפַרְצוּף חַג״ת דְּאִימָּא כַּנַּ״ל), and those Netzach, Hod, Yesod clothed themselves within the three upper ones of this intermediate Partzuf (וְאוֹתָם הַנְּה״י נִתְלַבְּשׁוּ תּוֹךְ ג״ר שֶׁל פַּרְצוּף זֶה הָאֶמְצָעִי), and all the parts of the Ruach were completed (וְנִשְׁלְמוּ כָּל חֶלְקֵי הָרוּחַ), afterward another Partzuf was made, the third, from Chokhmah, Binah, Da‘at of Ze’ir Anpin (אַחַר כָּךְ נַעֲשֶׂה פַּרְצוּף אַחֵר ג׳ מֵחב״ד דְּז״א), in the same manner in all its parts (עַד״ה בְּכָל חֲלָקָיו), and it is called the inner Partzuf (וְנִקְרָא פַּרְצוּף פְּנִימִי), which clothes itself within the intermediate Partzuf of Chesed, Gevurah, Tiferet of Ze’ir Anpin (הַמִּתְלַבֵּשׁ תּוֹךְ פַּרְצוּף הָאֶמְצָעִי חַג״ת דְּז״א), and behold, Ze’ir Anpin is now completed in all his parts (וְהֲרֵי נִשְׁלַם עַתָּה ז״א בְּכָל חֲלָקָיו), which are three bodies, one within another (שֶׁהֵם ג׳ גּוּפוֹת זֶה בְּתוֹךְ זֶה), and all three of these are three garments (וְכָל ג׳ אֵלּוּ הֵם ג׳ לְבוּשִׁים), and all three together are called one complete and perfect body for Ze’ir Anpin (וְג׳ יַחַד נִקְרָאִים גּוּף שָׁלֵם גָּמוּר אֶל הַז״א), this one higher than that and that one higher than this (זֶה גָּבוֹהַּ מִזֶּה וְזֶה גָּבוֹהַּ מִזֶּה), and all together are one Partzuf (וְהַכֹּל יַחַד הוּא פַּרְצוּף אֶחָד), and within them are Nefesh, Ruach, Neshamah (וּבְתוֹכָם נר״ן), and now, by way of generality, the entire back Partzuf is called the Ibbur [Gestation] of Netzach, Hod, Yesod (וְעַתָּה בְּדֶרֶךְ כְּלָלוּת כָּל הַפַּרְצוּף הָאָחוֹר נִקְרָא עִיבּוּר דְּנְה״י), and the entire intermediate Partzuf is called the Partzuf of Chesed, Gevurah, Tiferet of Yenikah [Nursing] (וְכָל הַפַּרְצוּף הָאֶמְצָעִי נִקְרָא פַּרְצוּף דְּחַג״ת דְּיְנִיקָה), and the entire inner Partzuf is called the Partzuf of Mochin [Intellects] (וְכָל פַּרְצוּף הַפְּנִימִי נִקְרָא פַּרְצוּף דְּמוֹחִין), and when this is completed, then he is fit for Zivug [Union], etc (וּכְשֶׁנִּשְׁלַם זֶה אָז הוּא רָאוּי לְזִוּוּג כוּ׳).

And through this you will understand the matter of the Neshamah that rests in the brain (וּבָזֶה תָּבִין עִנְיַן הַנְּשָׁמָה הַשּׁוֹרָה בַּמּוֹחַ), which is in the inner Partzuf above, in its Chokhmah, Binah, Da‘at (שֶׁהוּא בַּפַּרְצוּף הַפְּנִימִי לְמַעְלָה בְּחב״ד שֶׁלּוֹ), and from there it spreads throughout all of Ze’ir Anpin (וּמִשָּׁם מִתְפַּשֵּׁט בְּכָל ז״א), and the Ruach of this Neshamah is clothed within the intermediate garment, which is called “heart” (וְהָרוּחַ שֶׁל זוֹ הַנְּשָׁמָה מְלוּבָּשׁ תּוֹךְ הַלְּבוּשׁ הָאֶמְצָעִי הַנִּקְרָא לֵב), for from there begins the second Partzuf, which is called Ruach (כִּי מִשָּׁם הַתְחָלַת פַּרְצוּף הַב׳ הַנִּקְרָא רוּחַ), and both descend clothed one within the other (וּשְׁנֵיהֶם יוֹרְדִים מְלוּבָּשִׁים זֶה בְּתוֹךְ זֶה), until the place of the head of the external Partzuf, which is from the liver and below (עַד מְקוֹם רֹאשׁ הַפַּרְצוּף הַחִיצוֹן שֶׁהוּא מֵהַכָּבֵד וּלְמַטָּה), and there is the actual Nefesh (וְשָׁם הַנֶּפֶשׁ מַמָּשׁ), and there within that Nefesh are found the Nefesh of the Neshamah clothed inwardly within the Nefesh of the Ruach (וְשָׁם בְּאוֹתָהּ הַנֶּפֶשׁ נִמְצְאוּ נֶפֶשׁ דְּנְשָׁמָה מְלוּבֶּשֶׁת בִּפְנִים בְּנֶפֶשׁ הָרוּחַ), and the Nefesh of the Ruach is clothed in all three parts of the Nefesh (וְנֶפֶשׁ הָרוּחַ מְלוּבֶּשֶׁת בְּכָל ג׳ חֶלְקֵי הַנֶּפֶשׁ). And we will explain what existed at the time of the death of the kings, before the Ibbur [Gestation] (וְנְבָאֵר מַה שֶּׁהָיָה בְּעֵת מִיתַת הַמְּלָכִים קֹדֶם הָעִיבּוּר), for then Ze’ir Anpin was from the aspect of six extremities alone of this first Partzuf (כִּי אָז הָיָה ז״א מִבְּחִינַת ו״ק בִּלְבַד שֶׁל זֶה הַפַּרְצוּף הָרִאשׁוֹן), whose entire essence is only Netzach, Hod, Yesod alone, as mentioned (שֶׁכָּל עַצְמוֹ אֵינוֹ רַק נְה״י לְבַד כַּנִּזְכָּר), and it follows that he is Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod of the back Partzuf (וְנִמְצָא שֶׁהוּא חַג״ת נְה״י שֶׁל הַפַּרְצוּף דְּאָחוֹר), and it follows that they are six extremities (וְנִמְצָא שֶׁהֵם ו״ק), but they are only Netzach, Hod, Yesod alone (אֲבָל אֵינָם רַק נְה״י לְבַד), and in this the discourses written by us do not disagree (וּבָזֶה לֹא יַחְלְקוּ הַדְּרוּשִׁים הַכְּתוּבִים אֶצְלֵנוּ), and through the Ibbur [Gestation] he grew, such that a complete back Partzuf was made in him, including also its Chokhmah, Binah, Da‘at (וְעַל יְדֵי הָעִיבּוּר נִגְדַּל שֶׁנַּעֲשָׂה בּוֹ פַּרְצוּף שָׁלֵם דְּאָחוֹר גַּם הַחב״ד שֶׁלּוֹ), and behold, he is a complete Partzuf at the time of Ibbur [Gestation] (וַהֲרֵי הוּא פַּרְצוּף שָׁלֵם בִּזְמַן הָעִיבּוּר), and he is not only Netzach, Hod, Yesod alone (וְאֵינוֹ רַק נְה״י לְבַד), and in Yenikah [Nursing] a complete Partzuf is formed, composed of Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod as well, as above (וּבִיְנִיקָה פַּרְצוּף שָׁלֵם כָּלוּל מֵחַג״ת נְה״י גַּם כֵּן כַּנַּ״ל), end quote (עכ״ל).

Behold, it is explained from all this wording, from its beginning to its end (הֲרֵי מְבוֹאָר מִכָּל זֶה הַלָּשׁוֹן מִתְּחִלָּתוֹ וְעַד סוֹפוֹ), how he speaks of three Partzufim that include the totality of Ze’ir Anpin (אֵיךְ הוּא מְדַבֵּר בְּג׳ פַּרְצוּפִים הַכּוֹלְלִים כְּלָלוּת ז״א), and of the Nefesh, Ruach, Neshamah that include the totality of Ze’ir Anpin (וּבְנר״ן הַכּוֹלְלִים דְּז״א), for behold, the Netzach, Hod, Yesod is one Partzuf of the totality of Ze’ir Anpin (כִּי הִנֵּה הַנְּה״י הוּא פַּרְצוּף א׳ דְּכְלָלוּת ז״א), and within it is the Nefesh of the totality of Ze’ir Anpin (וּבְתוֹכוֹ נֶפֶשׁ דְּכְלָלוּת ז״א), and therefore it is called the Partzuf of the Nefesh, the Netzach, Hod, Yesod that includes Ze’ir Anpin (וְלָכֵן נִקְרָא פַּרְצוּף הַנֶּפֶשׁ נְה״י הַכּוֹלֵל דְּז״א), and the second is the Partzuf of Chesed, Gevurah, Tiferet of the totality of Ze’ir Anpin (וְהַב׳ הוּא פַּרְצוּף חַג״ת דְּכְלָלוּת ז״א), and within it is the Ruach of the totality of Ze’ir Anpin (וּבְתוֹכוֹ רוּחַ שֶׁל כְּלָלוּת ז״א), and therefore it is called the Partzuf of the Ruach, the Chesed, Gevurah, Tiferet that includes Ze’ir Anpin (וְלָכֵן נִקְרָא פַּרְצוּף הָרוּחַ חַג״ת הַכּוֹלֵל דְּז״א), and it is the Partzuf of Yenikah [Nursing] (וְהוּא פַּרְצוּף הַיְּנִיקָה), and the third is the Partzuf of Chokhmah, Binah, Da‘at of the totality of Ze’ir Anpin (וְהַג׳ הוּא פַּרְצוּף חב״ד דְּכְלָלוּת ז״א), and within it is the Neshamah of the totality of Ze’ir Anpin (וּבְתוֹכוֹ נְשָׁמָה דְּכְלָלוּת ז״א), and it is called the Partzuf of the Mochin [Intellects], the Chokhmah, Binah, Da‘at that includes Ze’ir Anpin—Neshamah (וְנִקְרָא פַּרְצוּף הַמּוֹחִין חב״ד הַכּוֹלֵל דְּז״א נְשָׁמָה), and it is explained further from the end of the wording (וּמְבוֹאָר יוֹתֵר מִסּוֹף הַלָּשׁוֹן), how the two Partzufim, Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, mentioned above (אֵיךְ הַב׳ פַּרְצוּפִים נְה״י וְחַג״ת הַנִּזְכָּרִים), are the actual Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Ze’ir Anpin (הֵם פַּרְצוּפֵי נְה״י וְחַג״ת מַמָּשׁ דְּז״א), which are the inclusive ones (שֶׁהֵם הַכּוֹלְלִים), which were the first to be rectified initially (שֶׁהֵם הָרִאשׁוֹנִים שֶׁנִּתְקַנּוּ בַּתְּחִלָּה), as he wrote the aspect that existed in Ze’ir Anpin at the time of the kings (שֶׁכָּתַב הַבְּחִינָה שֶׁהָיְתָה בְּז״א בִּזְמַן הַמְּלָכִים), and what it was afterward through the Ibbur [Gestation], by which the Partzuf of Netzach, Hod, Yesod was rectified (וּמַה שֶּׁהוּא אַחַר כָּךְ עַל יְדֵי הָעִיבּוּר שֶׁנִּתְקַן פַּרְצוּף הַנְּה״י), and through the Yenikah [Nursing], by which the Partzuf of Chesed, Gevurah, Tiferet was rectified (וְעַל יְדֵי הַיְּנִיקָה שֶׁנִּתְקַן פַּרְצוּף הַחַג״ת), and he said that this Partzuf of Netzach, Hod, Yesod of the totality of Ze’ir Anpin (וְאָמַר שֶׁזֶּה הַפַּרְצוּף דְּנְה״י דְּהַכּוֹלֵל דְּז״א), which is the Partzuf of the Nefesh and the totality of Ze’ir Anpin (שֶׁהוּא פַּרְצוּף הַנֶּפֶשׁ וְכְלָלוּת דְּז״א), its Mochin [Intellects] are drawn to it by way of the Tzelem [Image] of the Partzuf of Netzach, Hod, Yesod of Imma (הַמּוֹחִין שֶׁלּוֹ נִמְשָׁכִין לוֹ עַל יְדֵי הַצֶּלֶם דְּפַרְצוּף נְה״י דְּאִימָּא), and the Partzuf of Chesed, Gevurah, Tiferet of the totality of Ze’ir Anpin (וְהַפַּרְצוּף דְּחַג״ת הַכּוֹלֵל דְּז״א), which is the Partzuf of the Ruach of the totality of Ze’ir Anpin (שֶׁהוּא פַּרְצוּף הָרוּחַ הַכּוֹלֵל דְּז״א), its Mochin [Intellects] are drawn to it by way of the Tzelem [Image] of the Partzuf of Chesed, Gevurah, Tiferet of Imma (הַמּוֹחִין שֶׁלּוֹ נִמְשָׁכִין לוֹ עַל יְדֵי הַצֶּלֶם דְּפַרְצוּף חַג״ת דְּאִימָּא), and see Sha‘ar haMelakhim, chapter nine (וְעַיֵּן בְּשַׁעַר הַמְּלָכִים פ״ט), and Sha‘ar Chitzoniyut [Externality] and Penimiyut [Internality], chapter four (וּבְשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פ״ד). And as is also explained in all places (וּכְמְבוֹאָר גַּם כֵּן בְּכָל הַמְּקוֹמוֹת), in such a manner that according to what was said it is explained how the two Partzufim, the external and the intermediate—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—that include Ze’ir Anpin (בְּאוֹפֶן כִּי לְפִי הָאָמֻר מְבוֹאָר אֵיךְ הַב׳ פַּרְצוּפִים חִיצוֹן וְאֶמְצָעִי נְה״י וְחַג״ת הַכּוֹלְלִים דְּז״א), their Mochin [Intellects] together with their Nefesh, Ruach, Neshama, Chayah, Yechidah are drawn into Ze’ir Anpin by way of the Tzelamim [Images] (הַמּוֹחִין שֶׁלָּהֶם עִם הַנרנח״י שֶׁלָּהֶם הֵם נִמְשָׁכִים בְּז״א עַל יְדֵי הַצְּלָמִים), which are drawn from the external and intermediate vessels of Yisrael-Saba and Tevunah (הַנִּמְשָׁכִים מֵהַכֵּלִים הַחִיצוֹנִים וְהָאֶמְצָעִיִּים דְּיִשְׂסו״ת), for through Yisrael-Saba and Tevunah he receives these Mochin [Intellects] together with their Nefesh–Ruach (כִּי עַל יְדֵי יִשְׂסו״ת הוּא מְקַבֵּל אֶת הַמּוֹחִין הָאֵלּוּ עִם הַנרנח״י שֶׁלָּהֶם), of Nefesh and Ruach of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (דְּנֶפֶשׁ וְרוּחַ נְה״י וְחַג״ת), and these Mochin [Intellects] enter Ze’ir Anpin at the time of Keriat Shema (וְנִכְנָסִין מוֹחִין אֵלּוּ בְּז״א בְּעֵת ק״ש), in each of the four recitations of Keriat Shema every single day (שֶׁבְּכָל ד׳ פְּעָמִים שֶׁבְּכָל יוֹם וָיוֹם), each Keriat Shema according to its aspect, as above (כָּל ק״ש לְפִי בְּחִינָתָהּ כַּנַּ״ל), for just as every day the Tzelem [Image] of Neshamah, which is the Mochin [Intellects] of Gadlut, is drawn to Ze’ir Anpin and Nukvah through Yisrael-Saba and Tevunah (כִּי כְּמוֹ שֶׁבְּכָל יוֹם נִמְשָׁךְ לְזו״ן הַצֶּלֶם דְּנְשָׁמָה שֶׁהוּא הַמּוֹחִין דְּגַדְלוּת עַל יְדֵי יִשְׂסו״ת), so too are drawn to them the Tzelamim [Images] of Nefesh and Ruach, which are the literal Mochin [Intellects] of Yenikah [Nursing] (כֵּן נִמְשָׁכִים לָהֶם הַצְּלָמִים דְּנֶפֶשׁ וְרוּחַ שֶׁהֵם הַמּוֹחִין דְּיְנִיקָה מַמָּשׁ), through Yisrael-Saba and Tevunah, to the Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, the six extremities that include Ze’ir Anpin (עַל יְדֵי יִשְׂסו״ת לְפַרְצוּפֵי נְה״י וְחַג״ת ו״ק הַכּוֹלְלִים דְּז״א), for that which is never lacking from Ze’ir Anpin is the internal Mochin [Intellects] of literal Yenikah [Nursing] from the side of Imma (כִּי מַה שֶּׁאֵינוֹ חָסֵר מִן הַז״א לְעוֹלָם הוּא הַמּוֹחִין הַפְּנִימִיִּים דְּיְנִיקָה מַמָּשׁ מִצַּד אִימָּא), but the surrounding Mochin [Intellects] of Imma and the internal and surrounding Mochin [Intellects] of Yenikah [Nursing] from the side of Abba depart from him (אֲבָל הַמּוֹחִין הַמַּקִּיפִים דְּאִימָּא וְהַפְּנִימִיִּים וְהַמַּקִּיפִים דְּיְנִיקָה דְּמִצַּד אַבָּא מִסְתַּלְּקִין מִמֶּנּוּ), just as the Mochin [Intellects] of Gadlut depart from him (כְּמוֹ שֶׁמִּסְתַּלְּקִין מִמֶּנּוּ הַמּוֹחִין דְּגַדְלוּת), and he must draw them to himself (וְצָרִיךְ לְהַמְשִׁיכָם אֵלָיו), as is explained in Sha‘ar haKavanot, Discourse Four and Discourse Six of Keriat Shema (כְּמְבוֹאָר בְּשַׁעַר הַכַּוָּנוֹת ד׳ ו׳ דְּק״ש), from which it is explained how he speaks of the literal Yenikah [Nursing] of Ze’ir Anpin (אֲשֶׁר מִשָּׁם מִתְבָּאֵר אֵיךְ הוּא מְדַבֵּר עַל הַיְּנִיקָה מַמָּשׁ דְּז״א), for in all those discourses he says “Mochin [Intellects] of Katnut of Ze’ir Anpin” plainly (כִּי בְּכָל אוֹתָם הַדְּרוּשִׁים אוֹמֵר מוֹחִין דְּקַטְנוּת דְּז״א סְתָם), and he does not say “Mochin [Intellects] of Katnut of Binah of Ze’ir Anpin” (וְלֹא אָמַר מוֹחִין דְּקַטְנוּת דְּבִינָה דְּז״א), and in Discourse Six he wrote that the Da‘at of Yenikah [Nursing] is Yod–Heh without striking (וּבְד׳ ו׳ כָּתַב כִּי הַדַּעַת דְּיְנִיקָה הוּא יו״ד ה״א בְּלִי הַכָּאָה), and the reason is that in the Da‘at during the days of Katnut there is no power to strike and to multiply lights (וְהַטַּעַם הוּא לְפִי שֶׁבְּמוֹחַ הַדַּעַת שֶׁבִּימֵי הַקַּטְנוּת אֵין בּוֹ כֹּחַ כְּדֵי לְהַכּוֹת וּלְהַרְבּוֹת אוֹרוֹת), because at the time of Ibbur [Gestation] there was not yet any Mochin [Intellects] of Da‘at at all (לְפִי שֶׁבִּזְמַן הָעִיבּוּר לֹא הָיָה בּוֹ עֲדַיִן מוֹחַ הַדַּעַת כְּלָל), and now, at the time of Yenikah [Nursing], Da‘at is added within him (וְעַתָּה בִּזְמַן הַיְּנִיקָה נִתּוֹסֵף בּוֹ הַדַּעַת), but it has no power to strike and to multiply lights (אֶלָּא שֶׁאֵין בּוֹ כֹּחַ לְהַכּוֹת וּלְהַרְבּוֹת אוֹרוֹת), therefore, etc (עַל כֵּן), and we have already written above how this matter of the Mochin [Intellects] of Da‘at is stated in Etz Chaim, Sha‘ar Mochin [Intellects] deKatnut, and in Sha‘ar haHakdamot mentioned above, and in the book Mavo She‘arim, Gate Eight (וּכְבָר כָּתַבְנוּ לְעֵיל אֵיךְ עִנְיַן זֶה דְּמוֹחַ הַדַּעַת נֶאֱמַר בְּעֵץ חַיִּים שַׁעַר מוֹחִין דְּקַטְנוּת וּבְשַׁעַר הַהַקְדָּמוֹת הַנַּ״ל וּבְסֵפֶר מָבוֹא שְׁעָרִים ש״ה), where we have already proven above how all those places speak of literal Ibbur [Gestation] of Ze’ir Anpin and of literal Yenikah [Nursing] of Ze’ir Anpin (אֲשֶׁר כְּבָר הוֹכַחְנוּ לְעֵיל אֵיךְ כָּל אוֹתָם הַמְּקוֹמוֹת מְדַבְּרִים בְּעִיבּוּר מַמָּשׁ דְּז״א וּבְיְנִיקָה מַמָּשׁ דְּז״א).

And so it is explained in Etz Chaim, Sha‘ar Mochin [Intellects] deTzelem [Image], chapter six (וְכֵן מְבוֹאָר בְּעֵץ חַיִּים שַׁעַר מוֹחִין דְּצֶלֶם פ״ו), and in Sha‘ar haTzelem [Image], chapter four—see there (וּבְשַׁעַר הַצֶּלֶם פ״ד עַיֵּן שָׁם), and see also what we wrote above in section seven (וְעַיֵּן גַּם כֵּן בְּמַה שֶּׁכָּתַבְנוּ לְעֵיל בְּסִימָן ז׳), where we proved there from the discourses of the Rav, may his memory be for blessing (שֶׁהוֹכַחְנוּ שָׁם מִדְּרוּשֵׁי הָרַב ז״ל), how every single day there is clarification from the six extremities of Ze’ir Anpin—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—that include him (אֵיךְ בְּכָל יוֹם וָיוֹם מִתְבָּרֵר מֵהַו״ק דְּז״א נְה״י וְחַג״ת הַכּוֹלְלִים), and if so it is necessary that they are not complete (וְאִם כֵּן מֻכְרָח שֶׁאֵינָם שְׁלֵמִים), and it is also necessary that the clarifications clarified from them (וְגַם מֻכְרָח שֶׁהַבֵּרוּרִין הַמִּתְבָּרְרִים מֵהֶם), are rectified by way of Yisrael-Saba and Tevunah (שֶׁיִּתְקַנּוּ עַל יְדֵי יִשְׂסו״ת), and that they are drawn into Ze’ir Anpin in the secret of Mochin [Intellects] by way of Yisrael-Saba and Tevunah (וְשֶׁיּוּמְשְׁכוּ לְז״א בְּסוֹד מוֹחִין עַל יְדֵי יִשְׂסו״ת), and since we have proven from all these places how the Tzelamim [Images] of Nefesh and Ruach of the two Partzufim—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—that include Ze’ir Anpin are drawn to him from Yisrael-Saba and Tevunah (וּמֵאַחַר שֶׁהוֹכַחְנוּ מִכָּל אֵלּוּ הַמְּקוֹמוֹת אֵיךְ הַצְּלָמִים דְּנֶפֶשׁ וְרוּחַ דְּב׳ פַּרְצוּפֵי נְה״י וְחַג״ת הַכּוֹלְלִים דְּז״א נִמְשָׁכִים לוֹ מִיִשְׂסו״ת), if so it is necessary that what is written at the beginning of chapter eight of Sha‘ar haMochin [Intellects] is not intended as the Rav Rabbi Shalom, may his memory be for blessing, wrote (אִם כֵּן מֻכְרָח כִּי מַה שֶּׁכָּתוּב בִּתְחִלַּת פֶּרֶק ח׳ מִשַּׁעַר הַמּוֹחִין אֵין הַכַּוָּנָה כְּמוֹ שֶׁכָּתַב הָרַב ר׳ שָׁלוֹם ז״ל), to say that all the Tzelamim [Images] that he receives from Yisrael-Saba and Tevunah are for the Partzuf of Binah of Ze’ir Anpin (כְּדֵי לוֹמַר שֶׁכָּל הַצְּלָמִים שֶׁמְּקַבֵּל מִיִשְׂסו״ת הֵם לְפַרְצוּף הַבִּינָה דְּז״א), for the Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet are already complete (כִּי הַנְּה״י וְהַחַג״ת כְּבָר הֵם שְׁלֵמִים), for if so it is the opposite of all the plain meaning of the wording of the discourses of the Rav, may his memory be for blessing (שֶׁאִם כֵּן הוּא הֶפֶךְ מִכָּל פְּשִׁיטוּת לְשׁוֹנוֹת דְּרוּשֵׁי הָרַב ז״ל), but rather the intention is as we explained it above (רַק הַכַּוָּנָה כְּמוֹ שֶׁפֵּרַשְׁנוּ אוֹתוֹ לְעֵיל), for not only is what we explained a spacious, simple, and clear explanation (כִּי לֹא מִבְּעִיא כִּי מַה שֶּׁפֵּרַשְׁנוּ הוּא פֵּרוּשׁ מְרֻוָּח פָּשׁוּט וּבָרוּר), but even if it were a more forced explanation, it would be better to force it in one place (כִּי אִם אֲפִלּוּ אִם הוּא פֵּרוּשׁ דָּחוּק יוֹתֵר טוֹב לְהִדָּחֵק בְּמָקוֹם אֶחָד), against all the plainness and clarity of the language of all the other discourses of the Rav, may his memory be for blessing (נֶגֶד כָּל פְּשִׁיטוּת וְצַחוּת לְשׁוֹנוֹת כָּל שְׁאָר דְּרוּשֵׁי הָרַב ז״ל), and not to force all the discourses of the Rav, may his righteous memory be for blessing, against one place (וְלֹא לְהִדָּחֵק בְּכָל דְּרוּשֵׁי הָרַב זלה״ה נֶגֶד מָקוֹם אֶחָד), and see also what we wrote above in section fifteen, how his words appear to contradict one another (וְעַיֵּן גַּם כֵּן בְּמַה שֶּׁכָּתַבְנוּ לְעֵיל בְּסִימָן ט״ו אֵיךְ נִרְאִין דְּבָרָיו סוֹתְרִין זֶה אֶת זֶה).

Shemen, Siman 34

(שֶׁמ״ן סִימָן ל״ד)

And behold, it is explained in his words that the Nefesh, Ruach, Neshama, Chayah, Yechidah of the Neshamah of Ze’ir Anpin are drawn through five Tzelamim [Images] of the Mochin [Intellects] (וְהִנֵּה מְבוֹאָר בִּדְבָרָיו כִּי הַנרנח״י דְּנְשָׁמָה דְּז״א נִמְשָׁכִין בְּה׳ צַלְמֵי הַמּוֹחִין), which are clothed in the five Partzufim of Yisrael-Saba and Tevunah (הַמְּלוּבָּשִׁין בְּה׳ פַּרְצוּפֵי יִשְׂסו״ת), and they are drawn into the five Partzufim of Binah of Ze’ir Anpin specifically (וְנִמְשָׁכִין בְּה׳ פַּרְצוּפֵי בִּינָה דְּז״א דַּוְקָא), that is to say, the Binah of Ze’ir Anpin has five Partzufim, each one possessing six extremities (דְּהַיְנוּ כִּי הַבִּינָה דְּז״א יֵשׁ בָּהּ ה׳ פַּרְצוּפִים כָּל אֶחָד בַּעַל ו״ק), and in the Partzuf of Malkhut or the Nehayim of the Binah of Ze’ir Anpin there is drawn the Tzelem [Image] of the Nefesh of the Neshamah of Ze’ir Anpin, clothed in the Partzufim of the Malkhuyot or the Netzach, Hod, Yesod of Yisrael-Saba and Tevunah (וּבְפַרְצוּף הַמַּלְכוּת אוֹ הַנְּהָיִ״ם דְּבִינָה דְּז״א שָׁם נִמְשָׁךְ הַצֶּלֶם דְּנֶפֶשׁ דְּנְשָׁמָה דְּז״א מְלוּבָּשׁ בְּפַרְצוּפֵי הַמַּלְכֻיּוֹת אוֹ נְה״י דְּיִשְׂסו״ת), and in the Partzuf of Chesed, Gevurah, Tiferet or the six extremities of the Binah of Ze’ir Anpin there is drawn the Tzelem [Image] of Ruach and Neshamah of Ze’ir Anpin, clothed in the Partzufim of Chesed, Gevurah, Tiferet or the six extremities of Yisrael-Saba and Tevunah (וּבְפַרְצוּף הַחַג״ת אוֹ הַו״ק דְּבִינָה דְּז״א שָׁם נִמְשָׁךְ הַצֶּלֶם דְּרוּחַ וּנְשָׁמָה דְּז״א מְלוּבָּשׁ בְּפַרְצוּפֵי חַג״ת אוֹ ו״ק דְּיִשְׂסו״ת), and in the Partzuf of the Binah of the Binah of Ze’ir Anpin there is drawn the Tzelem [Image] of the Neshamah of the Neshamah of Ze’ir Anpin, clothed in the Partzufim of Binah of Yisrael-Saba and Tevunah (וּבְפַרְצוּף הַבִּינָה דְּבִינָה דְּז״א שָׁם נִמְשָׁךְ הַצֶּלֶם נְשָׁמָה דְּנְשָׁמָה דְּז״א מְלוּבָּשׁ בְּפַרְצוּפֵי בִּינָה דְּיִשְׂסו״ת), and in the Partzuf of the Chokhmah of the Binah of Ze’ir Anpin there is drawn the Tzelem [Image] of the Chayah of the Neshamah of Ze’ir Anpin, clothed in the Partzufim of Chokhmah of Yisrael-Saba and Tevunah (וּבְפַרְצוּף הַחָכְמָה דְּבִינָה דְּז״א שָׁם נִמְשָׁךְ הַצֶּלֶם דְּחַיָּה דְּנְשָׁמָה דְּז״א מְלוּבָּשׁ בְּפַרְצוּפֵי הַחָכְמָה דְּיִשְׂסו״ת), and in the Partzuf of the Keter of the Binah of Ze’ir Anpin there is drawn the Tzelem [Image] of the Yechidah of the Neshamah of Ze’ir Anpin, clothed in the Partzufim of the Keter of Yisrael-Saba and Tevunah (וּבְפַרְצוּף הַכֶּתֶר דְּבִינָה דְּז״א שָׁם נִמְשָׁךְ הַצֶּלֶם דְּיְחִידָה דְּנְשָׁמָה דְּז״א מְלוּבָּשׁ בְּפַרְצוּפֵי הַכֶּתֶר דְּיִשְׂסו״ת).

And in this manner, the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah of Ze’ir Anpin are clothed in five Tzelamim [Images] of the Mochin [Intellects] (וְעַל דֶּרֶךְ זֶה הַנרנח״י דְּחַיָּה דְּז״א מְלוּבָּשִׁין בְּה׳ צַלְמֵי הַמּוֹחִין), clothed in the five Partzufim of Abba and Imma Elyonim (מְלוּבָּשִׁין בְּה׳ פַּרְצוּפֵי או״א עֶלְיוֹנִים), and they are drawn specifically into the five Partzufim of Chokhmah of Ze’ir Anpin (נִמְשָׁכִין לְה׳ פַּרְצוּפֵי חָכְמָה דְּז״א דַּוְקָא), as he, may his memory be for blessing, wrote, and this is his wording (וְכַמָּ״ש הוּא ז״ל וְזֶה לְשׁוֹנוֹ): and likewise, when Ze’ir Anpin and Nukvah of Atzilut ascend to receive Mochin [Intellects] of Chayah (וְכֵן בַּעֲלוֹת הַזו״ן דַּאֲצִילוּת לְקַבֵּל מוֹחִין דְּחַיָּה), and this is from Yisrael-Saba and Tevunah who already ascended and are called by the name Abba and Imma (וְהוּא מִיִשְׂסו״ת שֶׁעָלוּ כְּבָר וְנִקְרָאִים בְּשֵׁם או״א), from them they receive Mochin [Intellects] of Chayah for the fourth Partzuf of Ze’ir Anpin and Nukvah, which is called Chokhmah (מֵהֶם מְקַבְּלִין מוֹחִין דְּחַיָּה לַפַּרְצוּף הַד׳ דְּזו״ן הַנִּקְרָא חָכְמָה), according to the order of their receiving the Mochin [Intellects] of Neshamah, as mentioned above (עַל דֶּרֶךְ סֵדֶר קַבָּלָתָם הַמּוֹחִין דְּנְשָׁמָה כַּנַּ״ל), end quote (עכ״ל).

And in this manner, the Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah of Ze’ir Anpin are clothed in five Tzelamim [Images] of the Mochin [Intellects] (וְעַל דֶּרֶךְ זֶה הַנרנח״י דְּיְחִידָה דְּז״א מְלוּבָּשִׁין בְּה׳ צַלְמֵי הַמּוֹחִין), clothed in the five Partzufim of Arich Anpin (מְלוּבָּשִׁין בְּה׳ פַּרְצוּפֵי א״א), and they are drawn specifically into the Partzufim of Keter of Ze’ir Anpin (נִמְשָׁכִין בְּפַרְצוּפֵי הַכֶּתֶר דְּז״א דַּוְקָא), as he, may his memory be for blessing, wrote, and this is his wording (וְכַמָּ״ש הוּא ז״ל וְזֶה לְשׁוֹנוֹ): and likewise, in this manner, when Ze’ir Anpin and Nukvah of Atzilut ascend further to receive the Mochin [Intellects] of Yechidah (וְכֵן עַל דֶּרֶךְ זֶה בַּעֲלוֹת הַזו״ן דַּאֲצִילוּת עוֹד לְקַבֵּל הַמּוֹחִין דְּיְחִידָה), and this is from Yisrael-Saba and Tevunah who already ascended and are called by the name Arich Anpin (וְהוּא מִיִשְׂסו״ת שֶׁעָלוּ כְּבָר וְנִקְרָאִים בְּשֵׁם א״א), from them they receive Mochin [Intellects] of Yechidah for the fifth Partzuf of Ze’ir Anpin and Nukvah, which is called Keter (מֵהֶם מְקַבְּלִין מוֹחִין דְּיְחִידָה לַפַּרְצוּף הַה׳ דְּזו״ן הַנִּקְרָא כֶּתֶר), according to the order of receiving the Mochin [Intellects] of Neshamah, end quote (עַל דֶּרֶךְ סֵדֶר קַבָּלַת הַמּוֹחִין דְּנְשָׁמָה עכ״ל).

In such a manner that according to his words, may his memory be for blessing (בְּאוֹפֶן כִּי לְפִי דְּבָרָיו ז״ל), the Mochin [Intellects] of Neshamah are drawn specifically to the five Partzufim of Binah of Ze’ir Anpin (הַמּוֹחִין דְּנְשָׁמָה נִמְשָׁכִין לְה׳ פַּרְצוּפֵי בִּינָה דַּוְקָא דְּז״א), and the Mochin [Intellects] of Chayah are drawn specifically to the five Partzufim of Chokhmah of Ze’ir Anpin (וְהַמּוֹחִין דְּחַיָּה נִמְשָׁכִין לְה׳ פַּרְצוּפֵי חָכְמָה דַּוְקָא דְּז״א), and the Mochin [Intellects] of Yechidah are drawn specifically to the five Partzufim of Keter of Ze’ir Anpin (וְהַמּוֹחִין דְּיְחִידָה נִמְשָׁכִין לְה׳ פַּרְצוּפֵי כֶּתֶר דַּוְקָא דְּז״א), as is also explained in his words, may his memory be for blessing (אֲשֶׁר מְבוֹאָר גַּם כֵּן בִּדְבָרָיו ז״ל), that these Partzufim of Keter and Chokhmah of Ze’ir Anpin are one above the other (כִּי פַּרְצוּפִים אֵלּוּ דְּכֶּתֶר וְחָכְמָה דְּז״א הֵם זֶה לְמַעְלָה מִזֶּה), the Partzufim of Chokhmah, which is Chayah, above the Partzufim of Binah, which is Neshamah (פַּרְצוּפֵי הַחָכְמָה שֶׁהִיא הַחַיָּה לְמַעְלָה מִפַּרְצוּפֵי הַבִּינָה שֶׁהִיא הַנְּשָׁמָה), and the Partzufim of Keter, which is Yechidah, above the Partzufim of Chokhmah, which is Chayah (וּפַרְצוּפֵי הַכֶּתֶר שֶׁהִיא הַיְּחִידָה לְמַעְלָה מִפַּרְצוּפֵי הַחָכְמָה שֶׁהִיא הַחַיָּה), for he wrote here that when Ze’ir Anpin receives Mochin [Intellects] of Neshamah from Yisrael-Saba and Tevunah, through this he grows until the measure of Yisrael-Saba and Tevunah (שֶׁכָּתַב כָּאן כִּי כְּשֶׁמְּקַבֵּל הַז״א מוֹחִין דְּנְשָׁמָה מִיִשְׂסו״ת עַל יְדֵי זֶה נִגְדָּל עַד כְּשִׁעוּר יִשְׂסו״ת), and when he receives the Mochin [Intellects] of Chayah, through this he grows until the measure of the stature of Abba and Imma (וּכְשֶׁמְּקַבֵּל הַמּוֹחִין דְּחַיָּה עַל יְדֵי כֵן נִגְדָּל עַד שִׁעוּר קוֹמַת או״א), and when he receives the Mochin [Intellects] of Yechidah, which is Keter, he grows until the measure of Arich Anpin (וּכְשֶׁמְּקַבֵּל הַמּוֹחִין דְּיְחִידָה שֶׁהוּא הַכֶּתֶר נִגְדָּל עַד שִׁעוּר א״א), and so it is also explained in his wording, may his memory be for blessing, which we will write later, with the help of Hashem (וְכֵן מְבוֹאָר גַּם כֵּן בִּלְשׁוֹנוֹ ז״ל שֶׁנִּכְתּוֹב לְקַמָּן בְּעֶזְרַת ה׳), how these Partzufim of Keter–Chokhmah–Binah of Ze’ir Anpin are added to him one above the other (אֵיךְ אֵלּוּ הַפַּרְצוּפִים דְּכח״ב דְּז״א הֵם נִתּוֹסָפִים בּוֹ זֶה לְמַעְלָה מִזֶּה), and through this Ze’ir Anpin grows (וְעַל יְדֵי זֶה מִתְגַּדֵּל הַז״א), however, in my humble opinion this does not appear so from the discourses of the Rav, may his memory be for blessing (הָאֲמְנָם לְעַנְיָן דַּעְתִּי אֵין נִרְאֶה כֵּן מִדְּרוּשֵׁי הָרַב ז״ל), for most of the wordings we have already written above (אֲשֶׁר רֹב הַלְּשׁוֹנוֹת כְּבָר כְּתַבְנוּם לְעֵיל), from which it is explained how corresponding to the Chayah and the Yechidah of Ze’ir Anpin there are no Partzufim in Ze’ir Anpin corresponding to them (אֲשֶׁר מִתְבָּאֵר מֵהֶם אֵיךְ כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה דְּז״א אֵין בְּז״א פַּרְצוּפִים כְּנֶגְדָּם), but rather they are clothed within the Neshamah of Ze’ir Anpin (רַק שֶׁהֵם מִתְלַבְּשִׁים תּוֹךְ הַנְּשָׁמָה דְּז״א), and not only is it so that corresponding to the general Chayah of Ze’ir Anpin and the general Yechidah of Ze’ir Anpin there are no vessels or Partzufim in Ze’ir Anpin (וְלֹא מִבְּעִיא שֶׁכְּנֶגֶד הַחַיָּה הַכְּלָלִית דְּז״א וְנֶגֶד הַיְּחִידָה הַכְּלָלִית דְּז״א שֶׁלֹּא יֵשׁ בְּז״א כֵּלִים וּפַּרְצוּפִים), but even corresponding to the particular Chayah and Yechidah of the Neshamah of Ze’ir Anpin there are no Partzufim in Ze’ir Anpin corresponding to them (אֶלָּא אֲפִלּוּ כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה הַפְּרָטִיּוֹת דְּנְשָׁמָה דְּז״א אֵין בְּז״א פַּרְצוּפִין כְּנֶגְדָּם), but rather they are clothed within the Neshamah of the Neshamah of Ze’ir Anpin (רַק שֶׁהֵם מִתְלַבְּשִׁים תּוֹךְ הַנְּשָׁמָה דְּנְשָׁמָה דְּז״א), for the Neshamah of the Neshamah of Ze’ir Anpin is clothed within the inner Partzuf of the three Partzufim of Ze’ir Anpin (אֲשֶׁר הַנְּשָׁמָה דְּנְשָׁמָה דְּז״א הִיא מִתְלַבֶּשֶׁת תּוֹךְ הַפַּרְצוּף הַפְּנִימִי מִן הַג׳ פַּרְצוּפִים דְּז״א), which are the Netzach, Hod, Yesod, Chesed, Gevurah, Tiferet, and Chokhmah, Binah, Da‘at of Ze’ir Anpin (שֶׁהֵם נְהי״ם חַג״ת חב״ד דְּז״א), and within the Neshamah the Chayah of the Neshamah is clothed (וּבְתוֹךְ הַנְּשָׁמָה מִתְלַבֶּשֶׁת הַחַיָּה דְּנְשָׁמָה), and within the Chayah the Yechidah of the Neshamah is clothed (וּבְתוֹךְ הַחַיָּה מִתְלַבֶּשֶׁת הַיְּחִידָה דְּנְשָׁמָה), and within it are clothed the Nefesh, Ruach, Neshama, Chayah, Yechidah of the general Chayah (וּבְתוֹכָהּ מִתְלַבְּשִׁים הַנרנח״י דְּחַיָּה הַכְּלָלִית), and within it the Nefesh, Ruach, Neshama, Chayah, Yechidah of the general Yechidah of Ze’ir Anpin (וּבְתוֹכָהּ הַנרנח״י דְּיְחִידָה הַכְּלִית דְּז״א).

And these are the wordings of the discourses of the Rav, may his memory be for blessing, from which this is explained (וְאֵלּוּ הֵם לְשׁוֹנוֹת דְּרוּשֵׁי הָרַב ז״ל אֲשֶׁר מֵהֶם מִתְבָּאֵר כֵּן), behold, in Sha‘ar haMochin [Intellects] of Ze’ir Anpin, chapter five (הִנֵּה בְּשַׁעַר הַמּוֹחִין דְּז״א פ״ה), after he wrote the matter of the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah and that each one includes Nefesh, Ruach, Neshama, Chayah, Yechidah (אַחַר שֶׁכָּתַב עִנְיַן ה׳ בְּחִינוֹת נרנח״י וְשֶׁכָּל אֶחָד כְּלוּלָה מִנרנח״י), he wrote: however, we will explain the matter of Ze’ir Anpin, and from there you will infer to the others (אָמַר אָמְנָם נְבָאֵר עִנְיַן ז״א וּמִשָּׁם תַּקִּישׁ אֶל הַשְּׁאָר), and behold, there are three vessels in Ze’ir Anpin—external, intermediate, and internal (וְהִנֵּה ג׳ כֵּלִים יֵשׁ בְּז״א חִיצוֹן וְאֶמְצָעִי וּפְנִימִי), and there is no limb that does not have these three aspects (וְאֵין לְךָ אֵבֶר שֶׁאֵין בּוֹ ג׳ בְּחִינוֹת אֵלּוּ כוּ׳), and the brain, the heart, and the liver, which are the three roots of the three aspects of the vessels of every limb (וְהַמּוֹחַ לֵב כָּבֵד שֶׁהֵם הַג׳ שָׁרָשִׁים שֶׁל ג׳ בְּחִינוֹת הַכֵּלִים שֶׁל כָּל אֵבֶר וָאֵבֶר), behold, within them are Nefesh, Ruach, Neshamah (הִנֵּה בְּתוֹכָם הֵם נר״ן), and if so it follows that the Nefesh dwells in the liver (וְאִם כֵּן נִמְצָא כִּי הַנֶּפֶשׁ שׁוֹרָה בַּכָּבֵד), and from its interior sends its illuminations to the external vessels (וּבְאֶמְצָעִיתוֹ מְשַׁלַּח הֶאָרוֹתֶיהָ אֶל הַכֵּלִים הַחִיצוֹנִים), and the Ruach dwells in the heart (וְהָרוּחַ שׁוֹרָה בַּלֵּב), and from its interior sends its illuminations to the intermediate vessels (וּבְאֶמְצָעִיתוֹ שׁוֹלֵחַ הֶאָרוֹתָיו אֶל הַכֵּלִים הָאֶמְצָעִיִּים), and the brain dwells in it the Neshamah (וְהַמּוֹחַ שׁוֹרָה בּוֹ הַנְּשָׁמָה), and from its interior the Neshamah sends its illuminations to the internal vessels (וּבְאֶמְצָעִיתוֹ שׁוֹלַח הַנְּשָׁמָה הֶאָרוֹתֶיהָ אֶל הַכֵּלִים הַפְּנִימִיִּים), however, corresponding to Chayah and corresponding to Yechidah there are no further aspects of vessels in Ze’ir Anpin corresponding to them (וְאָמְנָם כְּנֶגֶד חַיָּה וּכְנֶגֶד יְחִידָה אֵין עוֹד בְּחִינוֹת כֵּלִים בְּז״א כְּנֶגְדָּם), for their light is great and no vessel can bear them (כִּי אוֹרָם גָּדוֹל וְאֵין כְּלִי סוֹבֵל אוֹתָם), however, the inner aspect of the Chayah clothes itself within the Neshamah (אָמְנָם הַחַיָּה מִתְלַבֶּשֶׁת פְּנִימִיּוּתָהּ תּוֹךְ הַנְּשָׁמָה), and its surrounding light remains as Ohr Makif [Surrounding light] upon Ze’ir Anpin from without—two surrounding aspects corresponding to the internal Nefesh, Ruach, Neshamah (וְאוֹר מַקִּיף שֶׁלָּהּ נִשְׁאָר בְּסוֹד אוֹר מַקִּיף עַל הַז״א מִבַּחוּץ ב׳ בְּחִינוֹת מַקִּיפִים כְּנֶגֶד נר״ן הַפְּנִימִיִּים), and the inner aspect of the Yechidah clothes itself within the Chayah (וְהַיְּחִידָה פְּנִימִיּוּתָהּ מִתְלַבֶּשֶׁת תּוֹךְ הַחַיָּה), and its surrounding light remains as Ohr Makif [Surrounding light] upon Ze’ir Anpin from without (וְאוֹר מַקִּיף שֶׁלָּהּ נִשְׁאָר אוֹר מַקִּיף עַל הַז״א מִבַּחוּץ), and it would be possible to say that it divides into four surrounding lights corresponding to the internal Chayah, Neshamah, Ruach, Nefesh (וְהָיָה אֶפְשָׁר לוֹמַר שֶׁמִּתְחַלֵּק לְד׳ מַקִּיפִים כְּנֶגֶד חנר״ן הַפְּנִימִיִּים), and if so there would be four aspects of Yechidah as surrounding—Mem of the Tzelem [Image] (וְאִם כֵּן יִהְיוּ ד׳ בְּחִינוֹת הַיְּחִידָה מַקִּיפִים מ׳ דְּצֶלֶם), and three aspects of Chayah as surrounding—Lamed of the Tzelem [Image] (וְג׳ בְּחִינוֹת הַחַיָּה מַקִּיפִים ל׳ דְּצֶלֶם), and the Tzadi of the Tzelem [Image] are the internal lights, which are nine within nine of Ze’ir Anpin (וְהַצ׳ דְּצֶלֶם הֵם הָאוֹרוֹת הַפְּנִימִיִּים שֶׁהֵם ט׳ בְּט׳ דְּז״א), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, it is explained as we have said (הֲרֵי מְבוֹאָר כְּמוֹ שֶׁאָמַרְנוּ), how corresponding to the Chayah and the Yechidah there are no vessels in Ze’ir Anpin (אֵיךְ כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה אֵין כֵּלִים בְּז״א), for the vessels are the secret of the Partzuf (שֶׁהַכֵּלִים הֵם הַסּוֹד הַפַּרְצוּף), but rather they are clothed within the Neshamah (רַק שֶׁהֵם מִתְלַבְּשִׁים תּוֹךְ הַנְּשָׁמָה), and if so, if this discourse speaks of the general Nefesh, Ruach, Neshama, Chayah, Yechidah of Ze’ir Anpin (וְאִם כֵּן אִם דְּרוּשׁ זֶה מְדַבֵּר בַּנרנח״י הַכּוֹלְלִים דְּז״א), behold it is explained how the general Chayah and the general Yechidah of Ze’ir Anpin have no vessels corresponding to them, which are Partzufim in Ze’ir Anpin (הֲרֵי מְבוֹאָר אֵיךְ הַחַיָּה וְהַיְּחִידָה הַכּוֹלְלִים דְּז״א אֵין כְּנֶגְדָּם כֵּלִים שֶׁהֵם פַּרְצוּפִים בְּז״א), but rather they are clothed within the Neshamah (רַק שֶׁהֵם מִתְלַבְּשִׁים תּוֹךְ הַנְּשָׁמָה), and if so, how is it possible to say as Rabbi Shalom, may his memory be for blessing, wrote (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), that the Mochin [Intellects] of Chayah of Ze’ir Anpin are clothed within the fourth Partzuf of Ze’ir Anpin, which is called Chokhmah (כִּי הַמּוֹחִין דְּחַיָּה דְּז״א הֵם מִתְלַבְּשִׁים תּוֹךְ פַּרְצוּף הַד׳ דְּז״א הַנִּקְרָא חָכְמָה), when this Partzuf of Chokhmah of Ze’ir Anpin already has five Partzufim, each one consisting of six extremities (אֲשֶׁר הַפַּרְצוּף הַזֶּה דְּחָכְמָה דְּז״א כְּבָר יֵשׁ בּוֹ ה׳ פַּרְצוּפִים כָּל פַּרְצוּף מִו״ק), and likewise the Mochin [Intellects] of Yechidah within the fifth Partzuf, Keter, of Ze’ir Anpin (וְכֵן הַמּוֹחִין דְּיְחִידָה תּוֹךְ פַּרְצוּף הַה׳ כֶּתֶר דְּז״א), when this Partzuf of Keter of Ze’ir Anpin already has five Partzufim, each one consisting of six extremities (אֲשֶׁר הַפַּרְצוּף הַזֶּה דְּכֶּתֶר דְּז״א כְּבָר יֵשׁ בּוֹ ה׳ פַּרְצוּפִים כָּל פַּרְצוּף מִו״ק), whereas there are no Partzufim in Ze’ir Anpin corresponding to its Chayah and Yechidah (וַהֲלֹא אֵין בְּז״א פַּרְצוּפִים כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה שֶׁלּוֹ), but rather they are clothed within its Neshamah (רַק שֶׁהֵם מִתְלַבְּשִׁים תּוֹךְ הַנְּשָׁמָה שֶׁלּוֹ), which is its Partzuf of Binah (שֶׁהוּא פַּרְצוּף הַבִּינָה שֶׁלּוֹ), which is its inner Partzuf (שֶׁהוּא הַפַּרְצוּף הַפְּנִימִי שֶׁלּוֹ), that includes ten complete Sefirot—Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (הַכּוֹלֵל י׳ סְפִירוֹת שְׁלֵמוֹת חב״ד חַג״ת נְה״י), and just as the Neshamah spreads throughout this entire inner Partzuf (וּכְמוֹ שֶׁהַנְּשָׁמָה מִתְפַּשֶּׁטֶת בְּכָל זֶה הַפַּרְצוּף הַפְּנִימִי), so too the Chayah and the Yechidah, which spread and are clothed within the Neshamah (כֵּן הַחַיָּה וְהַיְּחִידָה הַמִּתְפַּשְּׁטוֹת וּמִתְלַבְּשׁוֹת תּוֹךְ הַנְּשָׁמָה), spread throughout the entire inner body (הֵן מִתְפַּשְּׁטוֹת בְּכָל הַגּוּף הַפְּנִימִי), in the manner of the spreading of the Neshamah (עַל דֶּרֶךְ הִתְפַּשְּׁטוּת הַנְּשָׁמָה), and not that the Chayah spreads in Chokhmah and the Yechidah in Keter (וְלֹא שֶׁהַחַיָּה מִתְפַּשֶּׁטֶת בְּחָכְמָה וְהַיְּחִידָה בְּכֶתֶר), but rather in the entire interior of Ze’ir Anpin (כִּי אִם בְּכָל פְּנִימִיּוּת ז״א), and as he concluded the wording, “and the internal lights, which are nine within nine of Ze’ir Anpin” (וּכְמוֹ שֶׁסִּיֵּם הַלָּשׁוֹן וְהָאוֹרוֹת הַפְּנִימִיִּים שֶׁהֵם ט׳ בְּט׳ דְּז״א), and if this discourse speaks of the particular Nefesh, Ruach, Neshama, Chayah, Yechidah of Ze’ir Anpin (וְאִם דְּרוּשׁ זֶה מְדַבֵּר עַל הַנרנח״י הַפְּרָטִיִּים דְּז״א), that is, the Nefesh, Ruach, Neshama, Chayah, Yechidah of each aspect (דְּהַיְנוּ הַנרנח״י דְּכָל בחי).

If so, how is it possible to say (אִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר), even with regard to the Binah of Ze’ir Anpin (אֲפִלּוּ בְּבִינָה דְּז״א), that there are within it five Partzufim, each Partzuf consisting of six extremities (שֶׁיֵּשׁ בָּהּ ה׳ פַּרְצוּפִים כָּל פַּרְצוּף מִו״ק), and that two Partzufim among them are the Partzufim of Chokhmah and Keter (אֲשֶׁר הַב׳ פַּרְצוּפִים מֵהֶם הֵם פַּרְצוּפֵי הַחָכְמָה וְהַכֶּתֶר), within which are drawn the Tzelamim [Images] of the Mochin [Intellects] of Chayah and Yechidah (אֲשֶׁר בָּהֶם נִמְשָׁכִים הַצְּלָמִים דְּמוֹחִין דְּחַיָּה וִיחִידָה), and that each of them is completed into a Partzuf of ten complete Sefirot (וְנִשְׁלַם כָּל אֶחָד לְפַרְצוּף בֶּן י׳ סְפִירוֹת גְּמוּרוֹת), as Rabbi Shar Shalom, may his memory be for blessing, wrote (כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל).

For behold, corresponding to the Chayah and the Yechidah, even the particular ones, there are no Partzufim in Ze’ir Anpin corresponding to them (כִּי הֲלֹא כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה אֲפִלּוּ הַפְּרָטִיִּים אֵין כְּנֶגְדָּם פַּרְצוּפִים בְּז״א), but rather they are clothed within the Neshamah of Ze’ir Anpin (רַק שֶׁהֵם מִתְלַבְּשִׁים תּוֹךְ הַנְּשָׁמָה דְּז״א), that is, the Neshamah of the Neshamah, which is the Binah of the Binah of Ze’ir Anpin (דְּהַיְנוּ הַנְּשָׁמָה דְּנְשָׁמָה שֶׁהִיא הַבִּינָה דְּבִינָה דְּז״א), which is the aspect of his inner Partzuf (שֶׁהוּא בְּחִינַת פַּרְצוּף הַפְּנִימִי שֶׁלּוֹ), which includes ten complete Sefirot—Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (הַכּוֹלֵל י׳ סְפִירוֹת גְּמוּרוֹת חב״ד חַג״ת נְה״י), and just as the Neshamah of the Neshamah spreads throughout this entire inner Partzuf (וּכְמוֹ שֶׁהַנְּשָׁמָה דְּנְשָׁמָה מִתְפַּשֶּׁטֶת בְּכָל זֶה הַפַּרְצוּף הַפְּנִימִי), so too the Chayah and the Yechidah of the Neshamah, which are clothed within the Neshamah (כֵּן הַחַיָּה וְהַיְּחִידָה דְּנְשָׁמָה הַמִּתְלַבְּשׁוֹת תּוֹךְ הַנְּשָׁמָה), spread throughout this entire inner body (הֵן מִתְפַּשְּׁטוֹת בְּכָל זֶה הַגּוּף הַפְּנִימִי), in the manner of the spreading of the Neshamah (עַל דֶּרֶךְ הִתְפַּשְּׁטוּת הַנְּשָׁמָה), and not that the Chayah spreads in the Chokhmah of this Partzuf and the Yechidah in the Keter of this Partzuf (וְלֹא שֶׁהַחַיָּה מִתְפַּשֶּׁטֶת בְּחָכְמַת זֶה הַפַּרְצוּף וְהַיְּחִידָה בְּכֶתֶר דְּזֶה הַפַּרְצוּף), but rather in the entire inner aspect of this Partzuf of Ze’ir Anpin (כִּי אִם בְּכָל פְּנִימִיּוּת זֶה הַפַּרְצוּף דְּז״א), and at the conclusion of the wording, “and the internal lights, which are nine within nine of Ze’ir Anpin,” which is the entire Partzuf of Ze’ir Anpin (וּבְסִיּוּם הַלָּשׁוֹן וְהָאוֹרוֹת הַפְּנִימִיִּים שֶׁהֵם ט׳ בְּט׳ דְּז״א שֶׁהוּא כָּל הַפַּרְצוּף שֶׁל ז״א), and so it is also explained there in chapter seven (וְכֵן מְבוֹאָר שָׁם גַּם כֵּן בְּפֶּרֶק ז׳), how even the Mochin [Intellects] of Chayah of the Neshamah and of Yechidah of the Neshamah that Ze’ir Anpin receives from Yisrael-Saba and Tevunah (אֵיךְ אֲפִלּוּ הַמּוֹחִין דְּחַיָּה דְּנְשָׁמָה וְדְּיְחִידָה דְּנְשָׁמָה שֶׁמְּקַבֵּל הַז״א מִיִשְׂסו״ת), there are no vessels in Ze’ir Anpin corresponding to them (אֵין כְּנֶגְדָּם כֵּלִים בְּז״א), but rather they are clothed within the Neshamah (רַק מִתְלַבְּשִׁים תּוֹךְ הַנְּשָׁמָה), and this is his wording there, in brief (וְזֶה לְשׁוֹנוֹ שָׁם בְּקִצּוּר).

And behold, the Nefesh comes from the Mem of the Partzuf of the Malkhuyot of Yisrael-Saba and Tevunah (וְהִנֵּה הַנֶּפֶשׁ בָּאָה מִמ׳ דְּפַרְצוּף דְּמַלְכֻיּוֹת דְּיִשְׂסו״ת), and the Ruach, which is the Tzadi of the Tzelem [Image], comes from the six extremities of the Malkhut of Yisrael-Saba and Tevunah (וְהָרוּחַ שֶׁהוּא צ׳ דְּצֶלֶם בָּאָה מִו״ק דְּמַלְכוּת דְּיִשְׂסו״ת), and the Neshamah, which is called the Lamed of the Tzelem [Image], comes from the Binah of the Malkhut of Yisrael-Saba and Tevunah (וְהַנְּשָׁמָה הַנִּקְרֵאת ל׳ דְּצֶלֶם בָּאָה מִבִּינָה דְּמַלְכוּת דְּיִשְׂסו״ת), and the Chayah, which is the Mem of the Tzelem [Image], comes from the Chokhmah of the Malkhut of Yisrael-Saba and Tevunah (וְהַחַיָּה שֶׁהִיא מ׳ דְּצֶלֶם בָּאָה מֵחָכְמָה דְּמַלְכוּת דְּיִשְׂסו״ת), and the Yechidah comes from the Keter of the Malkhut of Yisrael-Saba and Tevunah (וִיחִידָה בָּאָה מִכֶּתֶר דְּמַלְכוּת וְיִשְׂסו״ת), and all of this is in the Tzelem [Image] of Ibbur [Gestation] (וְכָל זֶה הוּא בְּצֶלֶם דְּעִיבּוּר), and all of them are called Nefesh alone (וְכֻלָּם נִקְרָאִים נֶפֶשׁ לְבַד), and likewise in the Tzelem [Image] of Yenikah [Nursing] (וְכֵן עַל דֶּרֶךְ זֶה בְּצֶלֶם דְּיְנִיקָה), and all of them are called the aspect of Ruach (וְכֻלָּם נִקְרָאִים בְּחִינַת רוּחַ), and they are drawn from the externality of the six extremities of Yisrael-Saba and Tevunah (וְהֵם נִמְשָׁכִים מֵחִיצוֹנִיּוּת ו״ק דְּיִשְׂסו״ת), which is included of Chokhmah, Binah, Da‘at and six extremities and Malkhut (אֲשֶׁר הוּא כָּלוּל מִכח״ב ו״ק וּמַלְכוּת), and likewise it is in the Tzelem [Image] of the Neshamah of Gadlut, which includes Nefesh, Ruach, Neshama, Chayah, Yechidah (וְעַל דֶּרֶךְ זֶה הוּא בְּצֶלֶם דְּנְשָׁמָה דְּגַדְלוּת הַכּוֹלֶלֶת נרנח״י), and all of them are called Neshamah alone (וְכֻלָּם נִקְרָאִים נְשָׁמָה לְבַד), and they are drawn from the externality of the Binah of Yisrael-Saba and Tevunah (וְהֵם נִמְשָׁכִים מֵחִיצוֹנִיּוּת בִּינָה דְּיִשְׂסו״ת), which includes Chokhmah, Binah, Da‘at and six extremities and its Malkhut (אֲשֶׁר הִיא כוֹלֶלֶת כְּחב״ד ו״ק וּמַלְכוּת שֶׁבָּהּ), and indeed now Ze’ir Anpin already has three aspects—Nefesh, Ruach, Neshamah—within three vessels (וְאָמְנָם כְּבָר יֵשׁ לוֹ עַתָּה אֶל הַז״א ג׳ בְּחִינוֹת נר״ן בְּתוֹךְ ג׳ כֵּלִים), and within three Tzelamim [Images] from the matter and form of Yisrael-Saba and Tevunah (וּבְתוֹךְ ג׳ צְלָמִים מֵחֹמֶר וְצוּרָה שֶׁל יִשְׂסו״ת), from their Malkhut and Ze’ir and Binah (מִמַּלְכוּת וְזְעֵיר וּבִינָה שֶׁלָּהֶם).

And it has already been explained that corresponding to Chayah and Yechidah there are no further vessels in Ze’ir Anpin (וּכְבָר נִתְבָּאֵר שֶׁכְּנֶגֶד חַיָּה וְיְחִידָה לֹא יֵשׁ עוֹד כֵּלִים בְּז״א), rather they enter and clothe themselves within the Neshamah of Ze’ir Anpin (אָמְנָם נִכְנָסִין וּמִתְלַבְּשִׁין תּוֹךְ נִשְׁמַת ז״א), and it follows that afterward the Tzelem [Image] of Chayah enters into Ze’ir Anpin from the aspect of the Chokhmah of Yisrael-Saba and Tevunah (וְנִמְצָא שֶׁאַחַר כָּךְ נִכְנָס צֶלֶם דְּחַיָּה בְּז״א מִבְּחִינַת חָכְמָה דְּיִשְׂסו״ת), included of five aspects as well—Nefesh, Ruach, Neshamah, Chayah, Yechidah—and all of them are called Chayah (כָּלוּל מֵה׳ בְּחִינוֹת גַּם כֵּן נרנח״י וְכֻלָּם נִקְרָאִים חַיָּה), and afterward the Tzelem [Image] of Yechidah enters into Ze’ir Anpin from the aspect of the Keter of Yisrael-Saba and Tevunah (וְאַחַר כָּךְ נִכְנָס צֶלֶם דְּיְחִידָה בְּז״א מִבְּחִינַת כֶּתֶר דְּיִשְׂסו״ת), included of five aspects—Nefesh, Ruach, Neshamah, Chayah, Yechidah—and all of them are called Yechidah (כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י וְכֻלָּם נִקְרָאִים יְחִידָה), and behold, now Ze’ir Anpin is completed with Nefesh, Ruach, Neshama, Chayah, Yechidah, all of them from the five aspects of Yisrael-Saba and Tevunah (וַהֲרֵי עַתָּה נִשְׁלַם ז״א בְּנרנח״י וְכֻלָּם מֵה׳ בְּחִינוֹת דְּיִשְׂסו״ת עכ״ל), behold it is explained how even the Chayah and the Yechidah of the Neshamah of Ze’ir Anpin, which are Keter and Chokhmah, have no vessels corresponding to them in Ze’ir Anpin (הֲרֵי מְבוֹאָר אֵיךְ אֲפִלּוּ הַחַיָּה וְהַיְּחִידָה דְּנְשָׁמָה דְּז״א שֶׁהֵם הַכֶּתֶר וְהַחָכְמָה אֵין כְּנֶגְדָּם כֵּלִים בְּז״א), rather they clothe themselves within the Neshamah of Ze’ir Anpin, which is the Binah of the Binah of Ze’ir Anpin (רַק שֶׁהֵם מִתְלַבְּשִׁים בְּנִשְׁמַת ז״א שֶׁהִיא הַבִּינָה דְּבִינָה דְּז״א), for up to it there are vessels in Ze’ir Anpin (כִּי עַד כְּנֶגְדָּהּ יֵשׁ כֵּלִים בְּז״א), and the Binah of the Binah of Ze’ir Anpin is the inner Partzuf of Ze’ir Anpin (וְהַבִּינָה דְּבִינָה דְּז״א הִיא הַפַּרְצוּף הַפְּנִימִי דְּז״א), which includes ten complete Sefirot (הַכּוֹלֵל י׳ סְפִירוֹת גְּמוּרוֹת), and within it also clothe the Tzelem [Image] of Chayah and the Tzelem [Image] of Yechidah (וּבְתוֹכוֹ מִתְלַבְּשִׁין גַּם כֵּן הַצֶּלֶם דְּחַיָּה וְהַצֶּלֶם דְּיְחִידָה), and they spread throughout this entire Partzuf of Ze’ir Anpin (וּמִתְפַּשְּׁטִין בְּכָל זֶה הַפַּרְצוּף דְּז״א), for thus he wrote, “and afterward the Tzelem [Image] of Chayah enters into Ze’ir Anpin” (כִּי כֵן כָּתַב וְאַחַר כָּךְ נִכְנָס צֶלֶם דְּחַיָּה בְּז״א), and he did not say “into the Chokhmah of Ze’ir Anpin” (וְלֹא אָמַר בְּחָכְמַת ז״א), and likewise he said, “and afterward the Tzelem [Image] of Yechidah enters into Ze’ir Anpin” (וְכֵן אָמַר וְאַחַר כָּךְ נִכְנָס צֶלֶם דְּיְחִידָה בְּז״א), and he did not say “it enters into the Keter of Ze’ir Anpin” (וְלֹא אָמַר נִכְנָס בְּכֶתֶר דְּז״א).

And there, in chapter twelve (וְשָׁם בְּפֶרֶק י״ב), after he explained the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh and of Ruach and of Neshamah that Ze’ir Anpin takes from Yisrael-Saba and Tevunah (אַחַר שֶׁפֵּרֵשׁ ה׳ בְּחִינוֹת נרנח״י דְּנֶפֶשׁ וְדְּרוּחַ וְדְּנְשָׁמָה שֶׁלוֹקֵחַ ז״א מִיִשְׂסו״ת), he wrote as follows, in brief (כָּתַב וְזֶה לְשׁוֹנוֹ בְּקִצּוּר): and know that until now Ze’ir Anpin has taken only three vessels from Yisrael-Saba and Tevunah (וְדַע כִּי עַד עַתָּה לֹא לָקַח ז״א רַק ג׳ כֵּלִים דְּיִשְׂסו״ת), which are both called Binah alone (אֲשֶׁר ב׳ נִקְרָא בִּינָה לְבַד), therefore he has within him only Neshamah, which corresponds to Binah (לָכֵן אֵין בּוֹ רַק נְשָׁמָה שֶׁהִיא כְּנֶגֶד בִּינָה), afterward he returns to take three other vessels from Abba and Imma Elyonim (אַחַר כָּךְ חוֹזֵר לָקַחַת ג׳ כֵּלִים אֲחֵרִים דְּאו״א עֶלְיוֹנִים), which both are the secret of Chokhmah alone (שֶׁשְּׁנֵיהֶם סוֹד חָכְמָה לְבַד כוּ׳), and behold now Ze’ir Anpin has taken their vessels (וְהִנֵּה עַתָּה לָקַח ז״א כֵּלִים שֶׁלָּהֶם), and therefore he also takes the aspect of Chayah of Ze’ir Anpin (וְלָכֵן לוֹקֵחַ גַּם בְּחִינַת חַיָּה דְּז״א), and this is the matter (וְהוּא), know one general principle (כִּי דַע כְּלָל אֶחָד), that it is impossible for there to be in Ze’ir Anpin more than three vessels corresponding to Nefesh, Ruach, Neshamah (כִּי אִי אֶפְשָׁר לִהְיוֹת בְּז״א רַק ג׳ כֵּלִים לְבַד כְּנֶגֶד נר״ן), but corresponding to Chayah and Yechidah there are no vessels (אַךְ כְּנֶגֶד חַיָּה וְיְחִידָה לֹא יֵשׁ כֵּלִים), for they remain revealed in the secret of surrounding light (כִּי נִשְׁאָרִים מְגוּלִים בְּסוֹד מַקִּיף), and therefore there will never be more than three vessels in Ze’ir Anpin (וְלָכֵן לְעוֹלָם לֹא יֵשׁ רַק ג׳ כֵּלִים בְּז״א), except that within the garments and the first vessels these are clothed one within another (אֶלָּא שֶׁבְּתוֹךְ הַלְּבוּשִׁים וְהַכֵּלִים הָרִאשׁוֹנִים מִתְלַבְּשִׁים אֵלּוּ זֶה בְּתוֹךְ זֶה), the inner vessel of Ze’ir Anpin in which is the Neshamah, as mentioned there (כְּלִי הַפְּנִימִי דְּז״א אֲשֶׁר בּוֹ הַנְּשָׁמָה כַּנִּזְכָּר שָׁם), also clothes the Chayah (מִתְלַבֵּשׁ גַּם הַחַיָּה), and likewise the Yechidah (וְכֵן הַיְּחִידָה), and as he wrote (וְכַמָּ״ש): and the matter is that the external vessel of the upper Imma with the Mochin [Intellects] (וְהָעִנְיָן כִּי כְּלִי הַחִיצוֹן דְּאִימָּא עִלָּאָה עִם הַמּוֹחִין), clothes itself in the inner vessel of the Mochin [Intellects] of Tevunah (מִתְלַבְּשִׁים בִּכְלִי הַפְּנִימִי דְּמוֹחִין דְּתְבוּנָה), and there within is the Nefesh of Chayah (וְשָׁם בְּתוֹכָם נֶפֶשׁ דְּחַיָּה), and the intermediate vessel of Imma with the Mochin [Intellects] (וְהַכְּלִי הָאֶמְצָעִי דְּאִימָּא עִם הַמּוֹחִין), and there within is the Ruach of Chayah (וְשָׁם בְּתוֹכָם רוּחַ דְּחַיָּה), and the inner vessel of Imma with the Mochin [Intellects] (וְכְלִי פְּנִימִי דְּאִימָּא עִם הַמּוֹחִין), and there within is the Neshamah of Chayah (וְשָׁם בְּתוֹכָם נְשָׁמָה דְּחַיָּה), and the inner vessel with the Mochin [Intellects] of Abba (וְכְלִי פְּנִימִי עִם הַמּוֹחִין דְּאַבָּא), and there within is the Chayah of Chayah (וְשָׁם בְּתוֹכָם חַיָּה דְּחַיָּה), and likewise the vessels of Chesed, Gevurah, Tiferet of Arich (וְכֵן כֵּלִים דְּחַג״ת דְּאַרִיךְ), in which Abba and Imma Elyonim are (אֲשֶׁר שָׁם או״א עֶלְיוֹנִים), also have three vessels in this manner (גַּם בָּהֶם ג׳ כֵּלִים עַל דֶּרֶךְ זֶה), and within them is the Yechidah of Chayah (וּבְתוֹכָם יְחִידָה דְּחַיָּה), afterward he ascends into Arich Anpin itself (אַחַר כָּךְ עוֹלֶה בְּא״א עַצְמוֹ), and there he acquires the true Yechidah itself (וְשָׁם קוֹנֶה יְחִידָה עַצְמָהּ הָאֲמִתִּית), then Ze’ir Anpin is completed entirely (אָז נִשְׁלַם ז״א לְגַמְרֵי עכ״ל).

Behold, here as well it is explained how corresponding to the general Chayah and the general Yechidah of Ze’ir Anpin there are no vessels corresponding to them in Ze’ir Anpin (הֲרֵי גַּם כָּאן מְבוֹאָר אֵיךְ כְּנֶגֶד הַחַיָּה הַכְּלָלִית וְהַיְּחִידָה הַכְּלָלִית דְּז״א אֵין כְּנֶגְדָּם כֵּלִים בְּז״א), for forever there are in Ze’ir Anpin only three vessels corresponding to Nefesh, Ruach, Neshamah (כִּי לְעוֹלָם אֵין בְּז״א רַק ג׳ כֵּלִים בִּלְבַד כְּנֶגֶד נר״ן), and the Chayah and the Yechidah clothe themselves within the vessels of the Neshamah of Ze’ir Anpin, which is the Binah of Ze’ir Anpin (וְהַחַיָּה וְהַיְּחִידָה מִתְלַבְּשִׁים תּוֹךְ כֵּלִים שֶׁל נִשְׁמַת ז״א שֶׁהִיא הַבִּינָה דְּז״א), as he wrote that within the inner vessel of the Mochin [Intellects] of Tevunah there enter the vessels of Abba and Imma together with the Nefesh, Ruach, Neshamah–Chayah of Chayah (כְּמוֹ שֶׁכָּתַב שֶׁבְּתוֹךְ כְּלִי הַפְּנִימִי דְּמוֹחִין דְּתְבוּנָה שָׁם נִכְנָסִים הַכֵּלִים דְּאו״א עִם הַנר״ן ח״י דְּחַיָּה), and within the Chayah afterward clothe themselves the Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah (וּבְתוֹךְ הַחַיָּה מִתְלַבְּשִׁים אַחַר כָּךְ הַנרנח״י דְּיְחִידָה), and as he wrote at the outset, “the inner vessel of Ze’ir Anpin, in which is the Neshamah, there also clothe the Chayah and likewise the Yechidah” (וְכַמָּ״ש בַּתְּחִלָּה כְּלִי הַפְּנִימִי דְּז״א אֲשֶׁר בּוֹ הַנְּשָׁמָה שָׁם גַּם הַחַיָּה וְכֵן הַיְּחִידָה), and it is also explained how the Chayah and the Yechidah spread throughout all of Ze’ir Anpin (וְגַם מְבוֹאָר אֵיךְ הַחַיָּה וְהַיְּחִידָה מִתְפַּשְּׁטִים בְּכָל הַז״א), for he said, “the inner vessel of Ze’ir Anpin, in which is the Neshamah of Ze’ir Anpin, there the Chayah clothes itself, and likewise the Yechidah” (שֶׁכֵּן אָמַר כְּלִי הַפְּנִימִי דְּז״א אֲשֶׁר בּוֹ הַנְּשָׁמָה דְּז״א שָׁם מִתְלַבֶּשֶׁת הַחַיָּה וְכֵן הַיְּחִידָה), and he did not say that the Chayah clothes itself in the Partzuf of Chokhmah of Ze’ir Anpin and the Yechidah in the Partzuf of Keter of Ze’ir Anpin (וְלֹא אָמַר שֶׁהַחַיָּה מִתְלַבֶּשֶׁת בְּפַרְצוּף הַחָכְמָה דְּז״א וְהַיְּחִידָה בְּפַרְצוּף הַכֶּתֶר דְּז״א), and likewise he said that the vessels of Imma with the Mochin [Intellects] clothe themselves within the inner vessel of the Mochin [Intellects] of Tevunah (וְכֵן אָמַר כִּי הַכֵּלִים דְּאִימָּא עִם הַמּוֹחִין מִתְלַבְּשִׁים בִּכְלִי הַפְּנִימִי דְּמוֹחִין דְּתְבוּנָה), and he did not say that this is in the Chokhmah of Ze’ir Anpin (וְלֹא אָמַר שֶׁהוּא בְּחָכְמַת ז״א), but rather he spoke plainly that it is within the inner vessel, in which is the entire Neshamah of Ze’ir Anpin (רַק אָמַר סְתָם שֶׁהוּא בְּכְלִי הַפְּנִימִי אֲשֶׁר בּוֹ כָּל נִשְׁמַת ז״א), and from this it is explained that above the Partzufim of the Binah of Ze’ir Anpin there is no further fourth Partzuf, which is Chokhmah, in which the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah clothe themselves (וּמִזֶּה מְבוֹאָר שֶׁאֵין לְמַעְלָה מִפַּרְצוּפֵי הַבִּינָה דְּז״א עוֹד פַּרְצוּף ד׳ שֶׁהוּא הַחָכְמָה אֲשֶׁר בּוֹ מִתְלַבְּשִׁים הַנרנח״י דְּחַיָּה), nor above the fourth Partzuf a fifth Partzuf, which is the Partzuf of Keter of Ze’ir Anpin, in which the Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah clothe themselves, as Rabbi Shar Shalom, may his memory be for blessing, wrote (וְלֹא לְמַעְלָה מִפַּרְצוּף הַד׳ עוֹד פַּרְצוּף ה׳ שֶׁהוּא פַּרְצוּף הַכֶּתֶר דְּז״א אֲשֶׁר בּוֹ מִתְלַבְּשִׁים הַנרנח״י דְּיְחִידָה כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), but rather the Partzufim that are in Ze’ir Anpin are from the Binah of Ze’ir Anpin (רַק כִּי הַפַּרְצוּפִים אֲשֶׁר בְּז״א הֵם מֵהַבִּינָה דְּז״א), for up to there are aspects of vessels in Ze’ir Anpin (אֲשֶׁר עַד שָׁם יֵשׁ בְּחִינוֹת הַכֵּלִים בְּז״א), and within the Partzufim of the Binah are clothed the Nefesh, Ruach, Neshama, Chayah, Yechidah of the Neshamah of Ze’ir Anpin that he receives from Yisrael-Saba and Tevunah (וּבְתוֹךְ פַּרְצוּפֵי הַבִּינָה מִתְלַבְּשִׁים הַנרנח״י שֶׁל נִשְׁמַת ז״א שֶׁהוּא מְקַבֵּל מִיִשְׂסו״ת), and within them clothe themselves the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah that he receives from Abba and Imma (וּבְתוֹכָם מִתְלַבְּשִׁים הַנרנח״י דְּחַיָּה שֶׁהוּא מְקַבֵּל מֵאו״א), and within them clothe themselves the Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah from Arich Anpin (וּבְתוֹכָם מִתְלַבְּשִׁים נרנח״י דְּיְחִידָה מֵא״א).

And in Sha‘ar Partzufei ZON, Discourse Two, he wrote as follows, in brief (וּבְשַׁעַר פַּרְצוּפֵי זו״ן דְּרוּשׁ ב׳ כָּתַב וְזֶה לְשׁוֹנוֹ בְּקִצּוּר): and you must know that every Partzuf of these five Partzufim, which are Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah, has essence and vessels, which are called body and soul (וְצָרִיךְ שֶׁתֵּדַע כִּי כָּל פַּרְצוּף מֵאֵלּוּ ה׳ פַּרְצוּפִים שֶׁהֵם א״א או״א זו״ן יֵשׁ לוֹ עַצְמוּת וְכֵלִים הַנִּקְרָאִים גּוּף וְנְשָׁמָה), and indeed its light, which is called soul, is also divided into five kinds of lights corresponding to the number of the five Partzufim, and they are Nefesh, Ruach, Neshamah, and they are also according to the pattern of Chokhmah, Binah, Da‘at with six extremities and Malkhut (וְאָמְנָם הָאוֹר שֶׁלּוֹ הַנִּקְרָא נְשָׁמָה גַּם הוּא נֶחְלָק לְה׳ מִינֵי אוֹרוֹת כְּמִסְפַּר ה׳ הַפַּרְצוּפִים וְהֵם נר״ן וְהֵם גַּם כְּעִנְיַן כחב״ד בו״ק וּמַלְכוּת), however, with regard to the body and the vessels that it has, there are only three parts of vessels (הָאֲמְנָם בְּעִנְיַן הַגּוּף וְהַכֵּלִים אֲשֶׁר לוֹ לֹא הָיוּ רַק ג׳ חֲלָקִים דְּכֵלִים בִּלְבַד), but corresponding to Yechidah and Chayah no vessel can bear them and they are not revealed by means of it (אַךְ כְּנֶגֶד יְחִידָה וְחַיָּה אֵין כְּלִי יָכוֹל לְסוֹבְלוֹ וְאֵינוֹ נִגְלֶה בְּאֶמְצָעוֹ), in such a manner that every Partzuf has ten Sefirot which are called vessels, and they are divided into three parts (בְּאוֹפֶן כִּי יֵשׁ לְכָל פַּרְצוּף י׳ סְפִירוֹת הַנִּקְרָאוֹת כֵּלִים וְנֶחְלָקִים לְג׳ חֲלָקִים), and they are ten external vessels which are a dwelling place for the Nefesh (וְהֵם עֲשָׂרָה כֵּלִים חִיצוֹנִיִּים מָדוֹר אֶל הַנֶּפֶשׁ), and ten intermediate vessels clothed within the external ones, which are a dwelling place for the Ruach (וְי׳ כֵּלִים אֶמְצָעִיִּים מְלוּבָּשִׁים תּוֹךְ הַחִיצוֹנִיִּים וְהֵם מָדוֹר אֶל הָרוּחַ), and ten internal vessels clothed within the intermediate vessels, which are a dwelling place for the Neshamah (וְי׳ כֵּלִים פְּנִימִיִּים מְלוּבָּשִׁים תּוֹךְ הַכֵּלִים הָאֶמְצָעִיִּים וְהֵם מָדוֹר אֶל הַנְּשָׁמָה), behold, they are thirty vessels (הֲרֵי הֵם ל׳ כֵּלִים), but the height of their stature is only ten, since they are ten within ten and ten within ten, etc (אֲבָל גֹּבַהּ קוֹמָתָם אֵינָם אֶלָּא עֲשָׂרָה לְפִי שֶׁהֵם עֲשָׂרָה בְּתוֹךְ עֲשָׂרָה וַעֲשָׂרָה בְּתוֹךְ עֲשָׂרָה כוּ׳), and now we will explain what we designated above (וְעַתָּה נְבָאֵר מַה שֶּׁיַּעַדְנוּ לְמַעְלָה), namely, that when all these thirty vessels are in a Partzuf, then they are complete as is fitting for them, and then their place of standing and position is as before (וְהוּא כִּי בִּהְיוֹת בְּכָל פַּרְצוּף כָּל אֵלּוּ הַל׳ כֵּלִים הֲרֵי אָז הֵם שְׁלֵמִים כְּפִי הָרָאוּי לָהֶם וְאָז מְקוֹם מַצָּבָם וּמַעֲמָדָם הֵם עַד״ה), however, when the kings of Edom died and afterward were rectified, each Partzuf was rectified slowly (הָאֲמְנָם כַּאֲשֶׁר מֵתוּ הַמְּלָכִים דְּאֱדוֹם וְאַחַר כָּךְ נִתְקַנּוּ הָיָה כָּל פַּרְצוּף וּפַרְצוּף נִתְקַן לְאַט לְאַט), and at first the aspect of externality was rectified, which are the ten external vessels, and he had only Nefesh (וּתְּחִלָּה נִתְקַן בְּחִינַת הַחִיצוֹנִיּוּת וְהֵם עֲשָׂרָה כֵּלִים הַחִיצוֹנִיִּים וְהָיָה לוֹ נֶפֶשׁ לְבַד), afterward the ten intermediate vessels were rectified and clothed within the external ones, and Ruach was added within him (אַחַר כָּךְ נִתְקַנּוּ עֲשָׂרָה כֵּלִים הָאֶמְצָעִיִּים וְנִתְלַבְּשׁוּ תּוֹךְ הַחִיצוֹנִיִּים וְנִתּוֹסֵף בּוֹ רוּחַ), and afterward the ten internal vessels were also rectified and clothed within the intermediate ones, and Neshamah was added within him (וְאַחַר כָּךְ נִתְקַנּוּ גַּם עֲשָׂרָה כֵּלִים הַפְּנִימִיִּים וְנִתְלַבְּשׁוּ תּוֹךְ הָאֶמְצָעִיִּים וְנִתּוֹסֵף בּוֹ נְשָׁמָה), and since this is so, it follows that when he has the external vessels, the height of his stature is according to what there is in his Partzuf after the completion of its rectification in the thirty vessels mentioned—from his navel down to his feet (וְכֵיוָן שֶׁהַדָּבָר כֵּן נִמְצָא כִּי בִּהְיוֹתוֹ לוֹ הַכֵּלִים הַחִיצוֹנִיִּים אָז גֹּבַהּ קוֹמָתוֹ כְּשִׁעוּר שֶׁיֵּשׁ בְּפַרְצוּפוֹ אַחַר תַּשְׁלוּם תִּקּוּנוֹ בַּל׳ כֵּלִים הַנִּזְכָּרִים מִן הַטַּבּוּר שֶׁלּוֹ עַד רַגְלָיו), and when he grows further and has ten intermediate vessels, power is added also to the external ones, and all of them together grow further, and their measure is from his Da‘at after the completion of the rectification of his Partzuf down to his feet (וּכְשֶׁנִּגְדָּל יוֹתֵר וְיֵשׁ לוֹ י׳ כֵּלִים אֶמְצָעִיִּים נִתּוֹסֵף כֹּחַ גַּם בַּחִיצוֹנִיִּים וְאָז כֻּלָּם יַחַד גְּדֵלִים עוֹד וְשִׁעוּרָן כְּמִן הַדַּעַת שֶׁלּוֹ אַחַר תַּשְׁלוּם תִּקּוּן פַּרְצוּפוֹ עַד רַגְלָיו), and when he grows further and has ten internal vessels as well, then he grows to his full measure (וּכְשֶׁנִּגְדָּל יוֹתֵר וְיֵשׁ בּוֹ עֲשָׂרָה כֵּלִים הַפְּנִימִיִּים גַּם כֵּן אָז נִגְדָּל כָּל צָרְכוֹ), however, even then there is within him only the Gadlut that is fitting for him according to the measure of his length from his Binah and below (וְאָמְנָם עֲדַיִן אֵין בּוֹ אֶלָּא גַּדְלוּת הָרָאוּי לוֹ כְּפִי שִׁעוּר הֱיוֹת אוֹרְכוֹ מִן הַבִּינָה שֶׁלּוֹ וּלְמַטָּה), and he still needs to grow in the aspect of Chokhmah within him (וַעֲדַיִן צָרִיךְ לְהַגְדִּיל בְּחִינַת חָכְמָה שֶׁבּוֹ), and a second Gadlut in the aspect of Keter within him (וְגַדְלוּת שֵׁנִי אַחַר בְּחִינַת הַכֶּתֶר שֶׁבּוֹ), but since there are no additional new vessels corresponding to them, as stated above (אַךְ לְפִי שֶׁאֵין עוֹד כְּנֶגְדָּם כֵּלִים אֲחֵרִים חֲדָשִׁים כַּנַּ״ל), therefore we mention only three kinds of Gadlut (וְלָכֵן לֹא נַזְכִּיר רַק ג׳ מִינֵי גַדְלוּת לְבַד), and these three kinds of Gadlut are those mentioned among us by the names Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] (וּבְחִינַת ג׳ מִינֵי גַדְלוּת אֵלּוּ הֵם הַנִּזְכָּר אֶצְלֵנוּ בְּשֵׁם עִיבּוּר וְיְנִיקָה וּמוֹחִין), for at the time of Ibbur [Gestation] there was only the measure that he has in his Gadlut from the navel down to his feet (כִּי בִּזְמַן הָעִיבּוּר לֹא הָיָה רַק כְּשִׁעוּר שֶׁיֵּשׁ בּוֹ בְּגַדְלוּתוֹ מִן הַטַּבּוּר עַד רַגְלָיו), and at the time of Yenikah [Nursing] he grew from the Da‘at downward (וּבִּזְמַן הַיְּנִיקָה נִגְדָּל כְּמִן הַדַּעַת עַד לְמַטָּה), and at the time of Mochin [Intellects] he grew from his Mochin [Intellects], which is from the Chokhmah within him, down to his feet (וּבִּזְמַן הַמּוֹחִין גָּדַל כְּמִן הַמּוֹחִין שֶׁלּוֹ שֶׁהוּא מֵחָכְמָה שֶׁבּוֹ עַד רַגְלָיו), end quote (עכ״ל).

Behold, here as well it is explained how in no Partzuf is there an aspect of vessels—which are the body, which is the Partzuf—except according to the measure fitting for the aspect of its Neshamah, which is its Binah (הֲרֵי גַּם כָּאן מְבוֹאָר אֵיךְ אֵין בְּשׁוּם פַּרְצוּף בְּחִינַת כֵּלִים שֶׁהוּא הַגּוּף שֶׁהוּא הַפַּרְצוּף אֶלָּא כְּשִׁעוּר הָרָאוּי לִבְחִינַת הַנְּשָׁמָה שֶׁלּוֹ שֶׁהִיא הַבִּינָה שֶׁלּוֹ), but for the aspect of its Chayah and its Yechidah there are no corresponding new vessels within it (אֲבָל לִבְחִינַת הַחַיָּה וְהַיְּחִידָה שֶׁלּוֹ אֵין בּוֹ כְּנֶגְדָּם כֵּלִים אֲחֵרִים חֲדָשִׁים), that is, a Partzuf of Chokhmah corresponding to the Chayah and a Partzuf of Keter corresponding to the Yechidah (דְּהַיְנוּ פַּרְצוּף הַחָכְמָה כְּנֶגֶד הַחַיָּה וּפַרְצוּף הַכֶּתֶר כְּנֶגֶד הַיְּחִידָה), for therefore no aspect of Gadlut is mentioned with regard to them (כִּי עַל כֵּן לֹא נִזְכַּר בָּהֶם בְּחִינַת גַּדְלוּת), since Gadlut applies only to the aspect of the vessels (כִּי גַּדְלוּת אֵינוֹ שַׁיָּךְ אֶלָּא בִּבְחִינַת הַכֵּלִים), and since there are no vessels corresponding to the Chayah and the Yechidah (וְכֵיוָן שֶׁאֵין כֵּלִים כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה), it is therefore impossible to say Gadlut corresponding either to the Chokhmah, which is the aspect of Chayah, or to the Keter, which is the aspect of Yechidah (אִם כֵּן אִי אֶפְשָׁר לוֹמַר גַּדְלוּת לֹא כְּנֶגֶד הַחָכְמָה שֶׁהִיא בְּחִינַת הַחַיָּה וְלֹא כְּנֶגֶד הַכֶּתֶר שֶׁהִיא בְּחִינַת הַיְּחִידָה), but rather, when the Chayah and the Yechidah are drawn into him, they enter and spread within the Neshamah that is clothed within the Partzufim of the Binah (רַק כִּי כַּאֲשֶׁר נִמְשָׁכִים בּוֹ הַחַיָּה וְהַיְּחִידָה הֵם נִכְנָסִים וּמִתְפַּשְּׁטִים תּוֹךְ הַנְּשָׁמָה הַמְּלוּבֶּשֶׁת תּוֹךְ פַּרְצוּפֵי הַבִּינָה).

And in Sha‘ar Chitzoniyut [Externality] and Penimiyut [Internality], chapter one, he wrote as follows (וּבְשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פ״א כָּתַב וְזֶה לְשׁוֹנוֹ): and behold, there is no Partzuf among the five Partzufim in all four worlds—Atzilut, Beri’ah, Yetzirah, Asiyah—such that each one does not have three vessels for each and every Sefirah of it (וְהִנֵּה אֵין לְךָ פַּרְצוּף מִכָּל הַה׳ פַּרְצוּפִין שֶׁבְּכָל ד׳ עוֹלָמוֹת אבי״ע שֶׁכָּל אֶחָד מֵהֶם יֵשׁ לוֹ ג׳ כֵּלִים לְכָל סְפִירָה וּסְפִירָה שֶׁלּוֹ), and they are three vessels for the three—Nefesh, Ruach, Neshamah (וְהֵם ג׳ כֵּלִים לְג׳ נר״ן), for up to Neshamah, which is from Binah, from which the aspect of letters derives, there are vessels (כִּי עַד נְשָׁמָה שֶׁהִיא מִבִּינָה שֶׁמִּמֶּנָּה בְּחִינַת הָאוֹתִיּוֹת יֵשׁ כֵּלִים), but from there and above, which is corresponding to Chayah and Yechidah in every Sefirah and Sefirah, there are no further vessels (אַךְ מִשָּׁם וּלְמַעְלָה שֶׁהוּא כְּנֶגֶד חַיָּה וְיְחִידָה שֶׁבְּכָל סְפִירָה וּסְפִירָה אֵין עוֹד כֵּלִים), for there they are Ta‘amim [cantillation marks] and Nekudot [vowel points] and not Otiot [letters] (כִּי שָׁם הֵם טְעָמִים וּנְקֻדוֹת וְלֹא אוֹתִיּוֹת), and it is known that all vessels are made from the letters (וְנוֹדָע שֶׁכָּל הַכֵּלִים מֵהָאוֹתִיּוֹת נַעֲשׂוּ).

He further wrote there in chapter twelve as follows (עוֹד כָּתַב שָׁם בְּפֶּרֶק י״ב וְזֶה לְשׁוֹנוֹ): after all this has been explained to you in a general way, it is necessary to enlighten your eyes so that you do not err in what was written above (אַחַר שֶׁנִּתְבָּאֵר לְךָ כָּל זֶה בְּדֶרֶךְ כְּלָלוּת צָרִיךְ לְהָאִיר עֵינֶיךָ שֶׁלֹּא תִּטְעֶה בְּמַה שֶּׁכָּתַבְנוּ לְעֵיל), and think that just as in every Partzuf and Partzuf in every world and world there are five aspects—Yechidah, Chayah, Neshamah, Ruach, Nefesh—called inner aspects, so too there are five aspects of vessels corresponding to them (וְתַחְשֹׁב כִּי כְּמוֹ שֶׁיֵּשׁ בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּכָל עוֹלָם וְעוֹלָם ה׳ בְּחִינוֹת יחנר״ן הַנִּקְרָאִים פְּנִימִיּוּת כֵּן יֵשׁ ה׳ בְּחִינוֹת כֵּלִים כְּנֶגְדָּם), for the matter is not so (כִּי אֵין הַדָּבָר כֵּן). And the matter is as follows (וְהָעִנְיָן), for behold, the vessels are externality and coarseness (כִּי הִנֵּה הַכֵּלִים הֵם חִיצוֹנִיּוּת וְעֲבִיוּת), and the five kinds of the Neshamah mentioned above could not clothe themselves within them except for three alone, which are Nefesh, Ruach, Neshamah (וְלֹא יָכְלוּ לְהִתְלַבֵּשׁ כָּל ה׳ מִינֵי הַנְּשָׁמָה הַנַּ״ל רַק ג׳ תָּוִין בִּלְבַד שֶׁהֵם נר״ן), and only for them were there corresponding vessels and bodies (וְלָהֶם לְבַד הָיָה כְּנֶגְדָּם כֵּלִים וְגוּפִין), but the Yechidah and the Chayah in every Partzuf have no vessels corresponding to them in that Partzuf itself in which to clothe themselves (אַךְ הַיְּחִידָה וְהַחַיָּה שֶׁבְּכָל פַּרְצוּף אֵין כְּנֶגְדָּם כֵּלִים בַּפַּרְצוּף הַהוּא עַצְמוֹ לְהִתְלַבֵּשׁ בָּהֶם), but rather they remain outside without vessels in the secret of surrounding light (אֶלָּא נִשְׁאָרִים מִבַּחוּץ בְּלִי כֵּלִים בְּסוֹד מַקִּיף), and if so it follows that in the externality there are only three aspects of vessels alone (וְאִם כֵּן נִמְצָא כִּי בַּחִיצוֹנִיּוּת לֹא יֵשׁ רַק ג׳ בְּחִינוֹת כֵּלִים לְבַד), which are the three vessels—external, intermediate, and internal (שֶׁהֵם ג׳ כֵּלִים הַחִיצוֹן וְהָאֶמְצָעִי וְהַפְּנִימִי), so that Nefesh, Ruach, Neshamah may clothe themselves within them (כְּדֵי שֶׁיִּתְלַבְּשׁוּ בְּתוֹכָם נר״ן), but the Yechidah and the Chayah have no vessels corresponding to them in which to clothe themselves (אַךְ הַיְּחִידָה וְהַחַיָּה אֵין כְּנֶגְדָּם כֵּלִים לְהִתְלַבֵּשׁ בְּתוֹכָם), and they remain in the secret of Ohr Makif [Surrounding light] (וְנִשְׁאָרִים בְּסוֹד אוֹר מַקִּיף).

And we will explain the matter of the inner aspects first (וְנְבָאֵר עִנְיַן הַפְּנִימִיּוּת תְּחִלָּה): behold, the Nefesh entered first into the secret of the external vessel (הִנֵּה הַנֶּפֶשׁ נִכְנְסָה תְּחִלָּה בְּסוֹד הַכְּלִי הַחִיצוֹן), and the essence of its illumination is in the liver (וְעִקַּר הֶאָרָתָהּ הוּא בַּכָּבֵד), and afterward the Ruach entered into the intermediate vessel (וְאַחַר כָּךְ נִכְנַס הָרוּחַ בַּכְּלִי הַתִּיכוֹן), and the main revelation of its illumination is in the heart (וְעִקַּר גִּלּוּי הֶאָרָתוֹ הוּא בַּלֵּב), and from there it spreads downward until the liver (וּמִשָּׁם מִתְפַּשֵּׁט לְמַטָּה עַד הַכָּבֵד), and it clothes itself within the Nefesh that is in the liver (וּמִתְלַבֵּשׁ תּוֹךְ הַנֶּפֶשׁ שֶׁבַּכָּבֵד), but from the heart until the liver it is revealed (אַךְ מִן הַלֵּב עַד הַכָּבֵד הוּא מְגוּלֶּה), and from there downward it clothes itself within the Nefesh (וּמִשָּׁם וּלְמַטָּה מִתְלַבֵּשׁ תּוֹךְ הַנֶּפֶשׁ), and afterward the Neshamah entered into the internal vessel (וְאַחַר כָּךְ נִכְנְסָה הַנְּשָׁמָה בַּכְּלִי הַפְּנִימִי), and the essence of its illumination is in the brain (וְעִקַּר הֶאָרָתָהּ בַּמּוֹחַ), and from there it spreads downward until the heart (וּמִשָּׁם מִתְפַּשֶּׁטֶת לְמַטָּה עַד הַלֵּב), and it clothes itself within the Ruach that is there (וּמִתְלַבֵּשֶׁת תּוֹךְ הָרוּחַ אֲשֶׁר שָׁם), and it also spreads until the liver while being clothed within the Ruach that is clothed within the Nefesh in the liver, as mentioned (וְגַם הִיא מִתְפַּשֶּׁטֶת עַד הַכָּבֵד בִּהְיוֹתָהּ מְלוּבֶּשֶׁת תּוֹךְ הָרוּחַ הַמִּתְלַבֵּשׁ תּוֹךְ הַנֶּפֶשׁ שֶׁבַּכָּבֵד כַּנִּזְכָּר כוּ׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, also in these places it is explained how corresponding to the Chayah and the Yechidah of the Partzuf there are no vessels corresponding to them in that Partzuf (הֲרֵי גַּם בִּמְקוֹמוֹת אֵלּוּ מְבוֹאָר אֵיךְ כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה שֶׁל הַפַּרְצוּף אֵין כְּנֶגְדָּם כֵּלִים בַּפַּרְצוּף הַהוּא), and it is also explained how the Neshamah does not spread specifically in the Binah of the Partzuf, but rather in the entire Partzuf as a whole (וְגַם מְבוֹאָר אֵיךְ הַנְּשָׁמָה אֵינָהּ מִתְפַּשֶּׁטֶת בַּבִּינָה שֶׁל הַפַּרְצוּף דַּוְקָא רַק בְּכָל הַפַּרְצוּף כֻּלּוֹ), and so too it is explained in Sha‘ar Particulars of Ibbur [Gestation] and Mochin [Intellects], chapter two—see there (וְכֵן מְבוֹאָר בְּשַׁעַר פְּרָטֵי עִיבּוּר וּמוֹחִין פ״ב עַיֵּן שָׁם), and if so, just as the Neshamah spreads throughout the entire Partzuf to its end (וְאִם כֵּן כְּמוֹ שֶׁהַנְּשָׁמָה מִתְפַּשֶּׁטֶת בְּכָל הַפַּרְצוּף עַד סוֹפוֹ), so too the Chayah that is clothed within the Neshamah and the Yechidah within the Chayah spread throughout the entire Partzuf to its end (כֵּן הַחַיָּה הַמִּתְלַבֶּשֶׁת תּוֹךְ הַנְּשָׁמָה וְהַיְּחִידָה תּוֹךְ הַחַיָּה הֵן מִתְפַּשְּׁטוֹת בְּכָל הַפַּרְצוּף עַד סוֹפוֹ), and not that the Chayah clothes itself specifically in the Chokhmah and the Yechidah specifically in the Keter (וְלֹא שֶׁהַחַיָּה מִתְלַבֶּשֶׁת בְּחָכְמָה דַּוְקָא וְהַיְּחִידָה בְּכֶתֶר דַּוְקָא). And in Sha‘ar haKelipot, chapter one, he wrote as follows (וּבְשַׁעַר הַקְּלִיפּוֹת פ״א כָּתַב וְזֶה לְשׁוֹנוֹ): and behold, we will explain from the world of Atzilut and downward (וְהִנֵּה נְבָאֵר מֵעוֹלָם הָאֲצִילוּת וּלְמַטָּה), for behold, in Atzilut there are Yechidah, Chayah, Neshamah, Ruach, Nefesh and limbs of the body, which are called vessels (כִּי הִנֵּה בַּאֲצִילוּת יֵשׁ בּוֹ יחנר״ן וְאֵיבָרִים שֶׁל גּוּף הַנִּקְרָאִים כֵּלִים), and since the Yechidah and the Chayah are surrounding lights (וְיַעַן הַיְּחִידָה וְהַחַיָּה הֵם מַקִּיפִים), therefore there were also only three aspects of vessels corresponding to the internal Nefesh, Ruach, Neshamah (לָכֵן לֹא הָיוּ גַּם הַכֵּלִים רַק ג׳ בְּחִינוֹת נֶגֶד נר״ן הַפְּנִימִיִּים), and you already know that the brain is the vessel for the Neshamah (וּכְבָר יָדַעְתָּ כִּי הַמּוֹחַ כְּלִי אֶל הַנְּשָׁמָה), and the heart is the vessel for the Ruach (וְהַלֵּב כְּלִי אֶל הָרוּחַ), and the liver is for the Nefesh (וְכָבֵד אֶל הַנֶּפֶשׁ), and the Neshamah spreads throughout the entire body from the brain to the feet (וְהַנְּשָׁמָה מִתְפַּשֶּׁטֶת בְּכָל הַגּוּף מִן הַמּוֹחַ וְעַד הָרַגְלַיִם), and this is called the Gadlut of Ze’ir Anpin, which are the Mochin [Intellects] (וְזֶה נִקְרָא גַּדְלוּת דְּז״א שֶׁהֵם הַמּוֹחִין), and afterward the Ruach spreads in the heart (וְאַחַר כָּךְ הָרוּחַ מִתְפַּשֵּׁט בַּלֵּב), and from there downward throughout the entire body (וּמִשָּׁם וּלְמַטָּה בְּכָל הַגּוּף), and this is the intermediate vessel called Yenikah [Nursing] (וְזֶהוּ הַכְּלִי הָאֶמְצָעִי הַנִּקְרָא יְנִיקָה), for the heart stands in the six extremities, which is the Yenikah [Nursing] (כִּי הַלֵּב בְּו״ק עוֹמֵד שֶׁהוּא הַיְּנִיקָה), and it clothes the Neshamah and the Ruach and covers them (וּמַלְבִּישׁ עַל הַנְּשָׁמָה וְעַל הָרוּחַ וּמְכַסֵּהוּ), therefore the Neshamah is not discernible except in the brain (עַל כֵּן אֵין הַנְּשָׁמָה נִכֶּרֶת אֶלָּא בַּמּוֹחַ), for in the body it is concealed (כִּי בַּגּוּף נֶעְלֶמֶת), and afterward the Nefesh spreads within the liver (וְאַחַר כָּךְ הַנֶּפֶשׁ מִתְפַּשֶּׁטֶת תּוֹךְ הַכָּבֵד), and from there downward it clothes itself upon the Ruach (וּמִשָּׁם וּלְמַטָּה מִתְלַבֶּשֶׁת עַל הָרוּחַ), and therefore the Ruach is discernible only in the heart (וְלָכֵן אֵין הָרוּחַ נִכָּר אֶלָּא בַּלֵּב), and this is according to the order of their roots (וְזֶהוּ עַל סֵדֶר שָׁרְשֵׁיהֶם), as you know how all of Atzilut is so (שֶׁיָּדַעְתָּ אֵיךְ כָּל הָאֲצִילוּת הוּא כָּךְ), that Binah, which is Neshamah, half of it is revealed and half of it is concealed in Ze’ir Anpin, which is Ruach (שֶׁהַבִּינָה שֶׁהִיא נְשָׁמָה חֶצְיָהּ מְגוּלֶּה וְחֶצְיָהּ נֶעְלָם בְּז״א שֶׁהוּא רוּחַ), and likewise Ze’ir Anpin, half of it is revealed and half of it is concealed in Nukvah, which is Nefesh (וְכֵן ז״א חֶצְיוֹ מְגוּלֶּה וְחֶצְיוֹ מְכוּסֶּה בְּנוּקְבָא שֶׁהִיא נֶפֶשׁ), and it follows that the spreading of the vessel of the Ruach throughout the body is the secret of the sinews that are not hollow within (וְנִמְצָא כִּי הִתְפַּשְּׁטוּת כְּלִי הָרוּחַ בְּכָל הַגּוּף הוּא סוֹד הַגִּידִין בִּלְתִּי חֲלוּלִים מִבִּפְנִים), and the secret of the marrow of the bones (וְסוֹד מוֹחַ הָעֲצָמוֹת), and upon them are the veins called arteries that pulse without blood (וַעֲלֵיהֶם הֵם הַוְּרִידִין הַנִּקְרָאִים עוֹרְקִים דּוֹפְקִים בְּלִי דָם), but within them is the Ruach of the heart (רַק בְּתוֹכָם רוּחַ הַלֵּב), and these clothe the aforementioned sinews that extend from the brain and the marrow of the bones (וְאֵלּוּ מַלְבִּישִׁין אֶת הַגִּידִין הַנִּזְכָּרִים הַנִּמְשָׁכִים מֵהַמּוֹחַ וְאֶת מוֹחַ הָעֲצָמוֹת), and afterward the arteries filled with blood that extend from the liver clothe the arteries without blood (וְאַחַר כָּךְ הָעוֹרְקִים הַמְּלֵאִים דָּם הַנִּמְשָׁכִים מֵהַכָּבֵד אֵלּוּ מַלְבִּישִׁים אֶת הָעוֹרְקִים בְּלִי דָם), behold, it has been explained how they are three vessels, one within another (הֲרֵי נִתְבָּאֵר אֵיךְ הֵם ג׳ כֵּלִים זֶה בְּתוֹךְ זֶה), and they are the aspects of Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] (וְהֵם בְּחִינוֹת עִיבּוּר וְיְנִיקָה וּמוֹחִין), and they are the vessels of Nefesh, Ruach, Neshamah (וְהֵם כֵּלִים דְּנר״ן), for the Yechidah and the Chayah have no vessels corresponding to them, since they are not internal (כִּי הַיְּחִידָה וְהַחַיָּה אֵין כְּנֶגְדָּם כֵּלִים יַעַן אֵינָם פְּנִימִיִּים), end quote (עכ״ל).

Behold, here as well it is explained how corresponding to Chayah and Yechidah there are no vessels, which are the aspect of the body, which is the Partzuf (הֲרֵי גַּם כָּאן מְבוֹאָר אֵיךְ כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה אֵין כֵּלִים שֶׁהוּא בְּחִינַת הַגּוּף שֶׁהוּא הַפַּרְצוּף), and it is also explained how the Neshamah spreads throughout the entire body from the brain to the feet (וְגַם מְבוֹאָר אֵיךְ הַנְּשָׁמָה מִתְפַּשֶּׁטֶת בְּכָל הַגּוּף מֵהַמּוֹחַ וְעַד הָרַגְלַיִם), and not that the Neshamah spreads only in Binah specifically (וְלֹא שֶׁהַנְּשָׁמָה אֵינָהּ מִתְפַּשֶּׁטֶת אֶלָּא בְּבִינָה דַּוְקָא), in such a manner that according to all the places mentioned above it is explained how corresponding to Chayah and Yechidah there are no vessels in Ze’ir Anpin corresponding to them, but rather they clothe themselves within the Neshamah (בְּאוֹפֶן כִּי לְפִי כָּל הַמְּקוֹמוֹת הַנַּ״ל מְבוֹאָר אֵיךְ כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה אֵין בְּז״א כֵּלִים כְּנֶגְדָּם רַק שֶׁהֵם מִתְלַבְּשִׁין תּוֹךְ הַנְּשָׁמָה), and it is also explained how the Nefesh, Ruach, Neshama, Chayah, Yechidah spread throughout the entire totality of the body of Ze’ir Anpin (וְגַם מְבוֹאָר אֵיךְ הַנח״י מִתְפַּשְּׁטוֹת בְּכָל כְּלָלוּת הַגּוּף דְּז״א), for therefore, that which appears to me according to all these places mentioned is as follows (כִּי עַל כֵּן מַה שֶּׁנִּרְאֶה לְדַעְתִּי לְפִי כָּל אֵלּוּ הַמְּקוֹמוֹת הָאֲמוּרִים הוּא כִּי), that in Ze’ir Anpin there is his external Partzuf, which is called the Partzuf of Netzach, Hod, Yesod (שֶׁבְּז״א יֵשׁ פַּרְצוּף הַחִיצוֹן שֶׁלּוֹ הַנִּקְרָא פַּרְצוּף הַנְּה״י), and within it spread the Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh (וּבּוֹ מִתְפַּשְּׁטִין נרנח״י דְּנֶפֶשׁ), and afterward his intermediate Partzuf, which is called the Partzuf of Chesed, Gevurah, Tiferet (וְאַחַר כָּךְ פַּרְצוּף הָאֶמְצָעִי שֶׁלּוֹ הַנִּקְרָא פַּרְצוּף הַחַג״ת), and within it spread the Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (וּבּוֹ מִתְפַּשְּׁטִין נרנח״י דְּרוּחַ), and afterward his inner Partzuf, which are his upper three (וְאַחַר כָּךְ פַּרְצוּף הַפְּנִימִי שֶׁלּוֹ שֶׁהֵם הַג״ר שֶׁלּוֹ), each one of which is a complete Partzuf of ten complete Sefirot (אֲשֶׁר כָּל אֶחָד מֵהֶם הוּא פַּרְצוּף שָׁלֵם מֵעֶשֶׂר סְפִירוֹת גְּמוּרוֹת), and within it spread the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (וּבּוֹ מִתְפַּשְּׁטִין נרנח״י דְּנְשָׁמָה). And as is explained in Sha‘ar Chitzoniyut [Externality] and Penimiyut [Internality], chapter four, and this is his wording, in brief (וּכְמְבוֹאָר בְּשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פ״ד וְזֶה לְשׁוֹנוֹ בְּקִצּוּר), that the Mochin [Intellects] of Ibbur [Gestation] of Netzach, Hod, Yesod are within the externality of the Netzach, Hod, Yesod of Imma (כִּי הַמּוֹחִין דְּעִיבּוּר דְּנְה״י הֵם תּוֹךְ חִיצוֹנִיּוּת הַנְּה״י דְּאִימָּא), and the Mochin [Intellects] of Yenikah [Nursing] of Chesed, Gevurah, Tiferet are within the intermediate aspect of the Netzach, Hod, Yesod of Imma (וְהַמּוֹחִין דְּיְנִיקָה דְּחַג״ת הֵם תּוֹךְ אֶמְצָעִיּוּת דְּנְה״י דְּאִימָּא), afterward, in Gadlut, the upper three of Ze’ir Anpin come, and they are the Havayot (אַחַר כָּךְ בְּגַדְלוּת אָז בָּאִים ג״ר דְּז״א וְהֵם הַהֲוָיוֹת), and they too are clothed within the inner vessels of the Netzach, Hod, Yesod of Imma (וְגַם הֵם מִתְלַבְּשִׁים תּוֹךְ הַכֵּלִים הַפְּנִימִיִּים דְּנְה״י דְּאִימָּא), and their seven lower ones are clothed within the six extremities (וְהַז״ת שֶׁלָּהֶם הֵם מִתְלַבְּשִׁים תּוֹךְ הַו״ק), and their upper three are revealed above the six extremities (וְהַג״ר שֶׁלָּהֶם הֵם מְגוּלוֹת לְמַעְלָה עַל הַו״ק), for you already know that each one of these upper three is itself included of ten (כִּי כְּבָר יָדַעְתָּ כִּי כָּל אֶחָד מֵאֵלּוּ הַג״ר כְּלוּלָה מֵעֶשֶׂר), and the seven lower ones in each of them are those that clothe themselves within the six extremities (וְהַז״ת שֶׁבְּכָל אֶחָד מֵהֶם הֵם הַמִּתְלַבְּשִׁים תּוֹךְ הַו״ק), and behold, now Ze’ir Anpin is great and completed in all ten Sefirot and in a complete Havayah (וְהֲרֵי עַתָּה הַז״א גָּדוֹל וְנִשְׁלַם בְּכָל י׳ סְפִירוֹת וּבְהֲוָיָ״ה גְּמוּרָה), the totality of his entire Partzuf, which is divided into five aspects—Chokhmah, Binah, Da‘at, six extremities, and Malkhut (כְּלָלוּת כָּל הַפַּרְצוּף שֶׁלּוֹ הַנֶּחְלָק לְה׳ בְּחִינוֹת שֶׁהֵם כח״ב ו״ק מַלְכוּת), and it follows that there are several aspects (וְנִמְצָא כִּי הֵם כַּמָּה בְּחִינוֹת), for in Ibbur [Gestation] the six extremities are clothed three within three, and within them is the externality of the external aspect of the Netzach, Hod, Yesod of Imma, and within them are the Mochin [Intellects] of Ibbur [Gestation] (כִּי בְּעִיבּוּר מְלוּבָּשִׁים ו״ק תְּלָת בִּתְלָת וּבְתוֹכָם חִיצוֹנִיּוּת הַחִיצוֹן דְּנְה״י דְּאִימָּא וּבְתוֹכָם מוֹחִין דְּעִיבּוּר), and afterward, in Yenikah [Nursing], the six extremities spread, and within them is the intermediate externality of the Netzach, Hod, Yesod of Imma (וְאַחַר כָּךְ בִּיְנִיקָה מִתְפַּשְּׁטִין הַו״ק וּבְתוֹכָם חִיצוֹנִיּוּת אֶמְצָעִי דְּנְה״י דְּאִימָּא), and afterward, in Gadlut, the upper three enter, and the Mochin [Intellects] of Gadlut together with the inner aspect of the Netzach, Hod, Yesod of Imma (וְאַחַר כָּךְ בְּגַדְלוּת נִכְנָסִין הַג״ר וְהַמּוֹחִין דְּגַדְלוּת עִם פְּנִימִיּוּת נְה״י דְּאִימָּא), and in this manner there is also a second body, more refined and subtle, which is a garment, and a body of bones, which are the lights (וְעַל דֶּרֶךְ זֶה יֵשׁ גּוּף ב׳ יוֹתֵר זַךְ וְדַק שֶׁהוּא לְבוּשׁ וְגוּף שֶׁל הָעֲצָמוֹת שֶׁהֵם הָאוֹרוֹת), and it too has three aspects in exactly this manner (וְגַם כֵּן יֵשׁ בּוֹ ג׳ בְּחִינוֹת עַל דֶּרֶךְ זֶה מַמָּשׁ), and they are Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] (וְהֵם עִיבּוּר וְיְנִיקָה וּמוֹחִין), and within this body clothe themselves Nefesh, Ruach, Neshamah, which are the lights—Nefesh in Ibbur [Gestation], Ruach in Yenikah [Nursing], and Neshamah in Gadlut, etc (וּבְתוֹךְ זֶה הַגּוּף מִתְלַבְּשִׁין נר״ן שֶׁהֵם הָאוֹרוֹת נֶפֶשׁ בְּעִיבּוּר וְרוּחַ בִּיְנִיקָה וּנְשָׁמָה בְּגַדְלוּת כוּ׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, it is explained that when Ze’ir Anpin has already received the Neshamah alone from Yisrael-Saba and Tevunah, there is already within him Chokhmah, Binah, Da‘at, each of them with ten Sefirot (הֲרֵי מְבוֹאָר כִּי כַּאֲשֶׁר הַז״א כְּבָר קִבֵּל הַנְּשָׁמָה לְבַד מִיִשְׂסו״ת כְּבָר יֵשׁ בּוֹ הַכח״ב כָּל אֶחָד מֵהֶם בְּי׳ סְפִירוֹת), and together with the six extremities and Malkhut, or the Chesed, Gevurah, Tiferet and the Netzach, Hod, Yesod, which were within him in Ibbur [Gestation] and Yenikah [Nursing], the five Partzufim are completed within him (וְעִם הַו״ק וּמַלְכוּת אוֹ הַחַג״ת וְהַנְּה״י שֶׁהָיוּ בּוֹ בְּעִיבּוּר וְיְנִיקָה נִשְׁלְמוּ בּוֹ ה׳ פַּרְצוּפִים), and this is explained in several places (וְזֶה מְבוֹאָר בְּכַמָּה מְקוֹמוֹת). And we return to the matter (וְנַחֲזוֹר לָעִנְיָן), that in this Partzuf of the upper three of Ze’ir Anpin the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah spread (כִּי בְּפַרְצוּף זֶה דְּג״ר דְּז״א מִתְפַּשְּׁטִים נרנח״י דְּנְשָׁמָה), and since it is the aspect of Neshamah, which is Binah, therefore this Partzuf is called in its totality the Partzuf of Binah of Ze’ir Anpin (וְיַעַן הוּא בְּחִינַת נְשָׁמָה שֶׁהִיא בִּינָה לָכֵן נִקְרָא פַּרְצוּף זֶה בִּכְלָלוּתוֹ פַּרְצוּף בִּינָה דְּז״א), and within the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah that spread in this Partzuf spread the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah of Ze’ir Anpin that he receives from Abba and Imma Elyonim (וּבְתוֹךְ הַנרנח״י דְּנְשָׁמָה הַמִּתְפַּשְּׁטִים בְּפַרְצוּף זֶה מִתְפַּשְּׁטִים הַנרנח״י דְּחַיָּה דְּז״א שֶׁהוּא מְקַבֵּל מֵאו״א עֶלְיוֹנִים), and within them clothe themselves the Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah of Ze’ir Anpin that he receives from Arich Anpin (וּבְתוֹכָם מִתְלַבְּשִׁים הַנרנח״י דְּיְחִידָה דְּז״א שֶׁהוּא מְקַבֵּל מֵא״א). However, according to what was written above from Sha‘ar haMochin [Intellects] of Ze’ir Anpin, at the end of chapter seven, it is explained that this inner Partzuf of Ze’ir Anpin, which is the upper three of Ze’ir Anpin (הָאֲמְנָם לְפִי מַה שֶּׁכָּתוּב לְעֵיל מִשַּׁעַר הַמּוֹחִין דְּז״א סוֹף פ״ז מְבוֹאָר כִּי זֶה הַפַּרְצוּף הַפְּנִימִי דְּז״א שֶׁהֵם הַג״ר דְּז״א), is called the Partzuf of the Binah of the Binah of Ze’ir Anpin, that is, the Neshamah of the Neshamah (הוּא נִקְרָא פַּרְצוּף בִּינָה דְּבִינָה דְּז״א כְּלוֹמַר נְשָׁמָה דְּנְשָׁמָה), which itself also has Nefesh, Ruach, Neshama, Chayah, Yechidah that spread within this Partzuf (אֲשֶׁר יֵשׁ גַּם בָּהּ נרנח״י הַמִּתְפַּשְּׁטִין בְּזֶה הַפַּרְצוּף), and within these Nefesh, Ruach, Neshama, Chayah, Yechidah of the Neshamah of the Neshamah that spread within this Partzuf, which he receives from the Binah of Yisrael-Saba and Tevunah (וּבְתוֹךְ אֵלּוּ הַנרנח״י דְּנְשָׁמָה דְּנְשָׁמָה הַמִּתְפַּשְּׁטִין בְּזֶה הַפַּרְצוּף שֶׁמְּקַבֵּל אוֹתָם מִבִּינָה דְּיִשְׂסו״ת), within them clothe themselves the Tzelem [Image] of the Nefesh, Ruach, Neshama, Chayah, Yechidah of the Chayah of the Neshamah of Ze’ir Anpin, which he receives from the Chokhmah of Yisrael-Saba and Tevunah (שָׁם בְּתוֹכָם מִתְלַבְּשִׁים הַצֶּלֶם דְּנרנח״י דְּחַיָּה דְּנְשָׁמָה דְּז״א שֶׁמְּקַבֵּל מֵחָכְמָה דְּיִשְׂסו״ת), and within them clothe themselves the Tzelem [Image] of the Nefesh, Ruach, Neshama, Chayah, Yechidah of the Yechidah of the Neshamah of Ze’ir Anpin, which he receives from the Keter of Yisrael-Saba and Tevunah (וּבְתוֹכָם מִתְלַבְּשִׁים הַצֶּלֶם דְּנרנח״י דְּיְחִידָה דְּנְשָׁמָה דְּז״א שֶׁמְּקַבֵּל מִכֶּתֶר דְּיִשְׂסו״ת), and within them clothe themselves the Tzelem [Image] of the Nefesh, Ruach, Neshama, Chayah, Yechidah of the general Chayah of Ze’ir Anpin, which he receives from Abba and Imma Elyonim (וּבְתוֹכָם מִתְלַבֵּשׁ הַצֶּלֶם דְּנרנח״י דְּחַיָּה הַכְּלָלִית דְּז״א שֶׁמְּקַבֵּל מֵאו״א עֶלְיוֹנִים), and within them clothe themselves the Tzelem [Image] of the Nefesh, Ruach, Neshama, Chayah, Yechidah of the general Yechidah of Ze’ir Anpin, which he receives from Arich Anpin (וּבְתוֹכָם מִתְלַבֵּשׁ הַצֶּלֶם דְּנרנח״י דְּיְחִידָה הַכְּלָלִית דְּז״א שֶׁמְּקַבֵּל מֵא״א), in such a manner that when Ze’ir Anpin receives all the Nefesh, Ruach, Neshama, Chayah, Yechidah of the totalities (בְּאוֹפֶן כִּי כַּאֲשֶׁר הַז״א מְקַבֵּל כָּל הַנרנח״י דְּנח״י הַכּוֹלְלוֹת), the particulars of the Yechidahs of Nefesh, Ruach, Neshama, Chayah, Yechidah are found in the Keter of this Partzuf, one within another, and they are also called the Mem of every Tzelem [Image] (אָז נִמְצָאִים פְּרָטוּת הַיְּחִידוֹת דְּנח״י בְּכֶתֶר שֶׁל זֶה הַפַּרְצוּף זוֹ בְּתוֹךְ זוֹ וְנִקְרָאִים גַּם כֵּן מ׳ דְּכָל צֶלֶם), and the particulars of the Chayahs of Nefesh, Ruach, Neshama, Chayah, Yechidah are in the Chokhmah of this Partzuf, one within another, and they are also called the Mem of every Tzelem [Image] (וּפְרָטוּת הַחַיּוֹת דְּנח״י בְּחָכְמָה שֶׁל זֶה הַפַּרְצוּף זוֹ בְּתוֹךְ זוֹ וְנִקְרָאִים גַּם כֵּן מ׳ דְּכָל צֶלֶם), and the particulars of the Neshamot of Nefesh, Ruach, Neshama, Chayah, Yechidah are in the Binah of this Partzuf, and they are also called the Lamed of every Tzelem [Image] (וּפְרָטוּת הַנְּשָׁמוֹת דְּנח״י בְּבִינָה שֶׁל זֶה הַפַּרְצוּף וְנִקְרָאִים גַּם כֵּן ל׳ דְּכָל צֶלֶם), and the particulars of the Ruachot and the Nefashot of Nefesh, Ruach, Neshama, Chayah, Yechidah are in the Da‘at of this Partzuf, which spreads into the Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod that include Ze’ir Anpin, in which are the general Nefesh and Ruach of Ze’ir Anpin, and this Da‘at is also called the Tzadi of the Tzelem [Image] (וּפְרָטוּת הָרוּחוֹת וְהַנְּפָשׁוֹת דְּנח״י בְּדַּעַת שֶׁל זֶה הַפַּרְצוּף הַמִּתְפַּשְּׁט בְּחַג״ת נְה״י הַכּוֹלְלִים דְּז״א אֲשֶׁר בָּהֶם הַנֶּפֶשׁ וְהָרוּחַ הַכּוֹלְלִים דְּז״א וְדַּעַת זֶה נִקְרָא גַּם כֵּן צ׳ דְּצֶלֶם).

And as is explained in Sha‘ar haMochin [Intellects] of Ze’ir Anpin, chapter seven, and this is his wording (וּכְמְבוֹאָר בְּשַׁעַר מוֹחִין דְּז״א פ״ז וְזֶה לְשׁוֹנוֹ): and you must know one general principle regarding all the Tzelamim [Images] of Nefesh, Ruach, Neshamah (וְצָרִיךְ שֶׁתֵּדַע כְּלָל אֶחָד בְּכָל הַצְּלָמִים דְּנר״ן), that the aspect of the Nefesh of that Tzelem [Image] comes first (וְהוּא כִּי בְּחִינַת הַנֶּפֶשׁ שֶׁל הַצֶּלֶם הַהוּא בָּאָה תְּחִלָּה), and afterward the Ruach of the six extremities of the Tzelem [Image] (וְאַחַר כָּךְ רוּחַ דְּו״ק שֶׁל הַצֶּלֶם), and afterward all the upper three together, which are Neshamah, Chayah, and Yechidah (וְאַחַר כָּךְ כָּל הַג״ר יַחַד שֶׁהֵם נְשָׁמָה חַיָּה יְחִידָה), for the upper three are considered as one (כִּי ג״ר חֲשׁוּבוֹת כְּאֶחָד), however they enter in order (אָמְנָם הֵם נִכְנָסִין כְּסֵדֶר), which is that first the Neshamah enters (שֶׁהוּא תְּחִלָּה נִכְנָס הַנְּשָׁמָה), and afterward the Chayah (וְאַחַר כָּךְ חַיָּה), and afterward the Yechidah (וְאַחַר כָּךְ יְחִידָה).

And behold, in the Tzelem [Image] there is the Tzadi (וְהִנֵּה בַּצֶּלֶם יֵשׁ בּוֹ צ׳), and within it is included the Ruach (וּבוֹ נִכְלָל הָרוּחַ), for the aspect of the Nefesh is called “demut,” and this is given to the Nukvah (כִּי בְּחִינַת הַנֶּפֶשׁ נִקְרֵאת דְּמוּת וְזוֹ נִיתֶּנֶת אֶל הַנּוּקְבָא), but the Tzadi of the Tzelem [Image] is for the male (אַךְ הַצ׳ דְּצֶלֶם הוּא אֶל הַזָּכָר), and it is the aspect of Ruach (וְהוּא בְּחִינַת רוּחַ), and it is called Da‘at, which spreads throughout the entire body (וְהוּא נִקְרָא דַּעַת הַמִּתְפַּשֵּׁט בְּכָל הַגּוּף), in the secret of “and with knowledge the chambers are filled” (בְּסוֹד וּבְדַעַת חֲדָרִים יִמָּלְאוּ), and in this Da‘at there are three Mochin [Intellects] called Chokhmah, Binah, Da‘at (וְיֵשׁ בְּדַּעַת זֶה ג׳ מוֹחִין הַנִּקְרָאִים חב״ד), and they spread in the three lines of Ze’ir Anpin down to his Netzach, Hod, Yesod (וּמִתְפַּשְּׁטִים בְּג׳ קַוִּים דְּז״א עַד נְה״י שֶׁבּוֹ), and indeed the Chokhmah and the Binah within it are the Chokhmah and Binah that are within Da‘at (וְאָמְנָם הַחו״ב שֶׁבּוֹ הֵם הַחו״ב שֶׁבְּדַּעַת), and they are called the two known crowns (וְנִקְרָאִים ב׳ עַטְרִין הַנּוֹדָעִים), and this is what is written in the Idra of Mishpatim, that the head of the King is rectified in Chesed and Gevurah (וְהוּא מַה שֶּׁכָּתוּב בָּאִדְּרָא מִשְׁפָּטִים כִּי רֵישָׁא דְּמַלְכָּא בְּחֶסֶד וּגְבוּרָה אִתְתַּקַּן), and there is an aspect of lower Da‘at that unites these two crowns (וְיֵשׁ בְּחִינַת דַּעַת תַּחְתּוֹן הַמְחַבֵּר ב׳ עַטְרִין אֵלּוּ), and these three spread throughout the entire body of Ze’ir Anpin (וְאֵלּוּ הַג׳ מִתְפַּשְּׁטִין בְּכָל גּוּפָא דְּז״א), in the secret of the Tzadi of the Tzelem [Image] (בְּסוֹד צ׳ דְּצֶלֶם), and this is the aspect of Da‘at, as is known (וְהוּא בְּחִינַת דַּעַת כַּנּוֹדָע), for in Ze’ir Anpin there is only the Name Yod–Heh–Vav (כִּי בְּז״א יֵשׁ בְּחִינַת שֵׁם יה״ו לְבַד), and in the Nukvah the final Heh (וּבְנוּקְבָא ה׳ אַחֲרוֹנָה), and the Vav of Yod–Heh–Vav is in the Da‘at (ו״ו שֶׁל יה״ו הוּא בְּדַּעַת), for the entire essence of Ze’ir Anpin is only the Vav of the Havayah (כִּי כָּל עַצְמוּת ז״א אֵינוֹ אֶלָּא ו״ו שֶׁבַּהֲוָיָ״ה).

And afterward the Lamed of the Tzelem [Image], which is the Binah of Ze’ir Anpin, the Neshamah (וְאַחַר כָּךְ ל׳ דְּצֶלֶם הוּא בִּינָה דְּז״א הַנְּשָׁמָה), and afterward the Mem of the Tzelem [Image], which is the Chokhmah of Ze’ir Anpin, which is the Chayah (וְאַחַר כָּךְ מ׳ דְּצֶלֶם הוּא חָכְמָה דְּז״א וְהוּא הַחַיָּה), and afterward comes his Keter (וְאַחַר כָּךְ בָּא הַכֶּתֶר שֶׁלּוֹ), until here (עַד כָּאן). And the remainder of the wording stated there after this we have already written above in the section beginning “And it is also explained there in chapter seven…” (וְשְׁאָר הַלָּשׁוֹן הָאָמוּר שָׁם אַחַר זֶה כְּבָר כְּתַבְנוּ אוֹתוֹ לְעֵיל בְּדִבּוּר הַמַּתְחִיל וְכֵן מְבוֹאָר שָׁם בְּפ״ז), where he explains how even the Mochin [Intellects] of Chayah of Neshamah, etc.—see there (אֵיךְ אֲפִלּוּ הַמּוֹחִין דְּחַיָּה דְּנְשָׁמָה כו׳ עַיֵּן שָׁם), how he details, according to what was stated, the five Tzelamim [Images] of Nefesh, Ruach, Neshama, Chayah, Yechidah that Ze’ir Anpin receives from Chokhmah, Binah, Da‘at, six extremities, and Malkhut of Yisrael-Saba and Tevunah, each aspect and aspect in detail (אֵיךְ פֵּרֵט עַל דֶּרֶךְ הַנִּזְכָּר ה׳ צְלָמִים דְּנרנח״י שֶׁמְּקַבֵּל הַז״א מִכח״ב ו״ק וּמַלְכוּת דְּיִשְׂסו״ת כָּל בְּחִינָה וּבְחִינָה בִּפְרָטוּת).

For therefore, according to the manner that we explained the spreading of the Nefesh, Ruach, Neshama, Chayah, Yechidah of the totalities in Ze’ir Anpin, when all of them have already been drawn into him (כִּי עַל כֵּן עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ הִתְפַּשְּׁטוּת הַנרנח״י דְּנח״י הַכּוֹלְלִים בְּז״א כַּאֲשֶׁר כְּבָר נִמְשְׁכוּ כֻּלָּם בּוֹ), so too is their spreading when he receives each aspect of Nefesh, Ruach, Neshama, Chayah, Yechidah by itself (כֵּן הוּא הִתְפַּשְּׁטוּתָם כַּאֲשֶׁר הוּא מְקַבֵּל כָּל בְּחִינַת נרנח״י לְבַדָּהּ), that is, the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah, or of Chayah, or of Yechidah (דְּהַיְנוּ נרנח״י דְּנְשָׁמָה אוֹ דְּחַיָּה אוֹ דְּיְחִידָה), in such a manner that every aspect of Nefesh, Ruach, Neshama, Chayah, Yechidah, from whichever aspect it may be of the totalities (בְּאוֹפֶן כִּי כָּל בְּחִינַת נרנח״י מֵאֵיזוֹ בְּחִינָה שֶׁיִּהְיֶה מֵהַנח״י הַכּוֹלְלִים), spreads throughout the entire totality of the Partzuf of Ze’ir Anpin, from his head to his feet (הֵם מִתְפַּשְּׁטִים בְּכָל כְּלָלוּת פַּרְצוּף ז״א מֵרֹאשׁוֹ וְעַד רַגְלָיו), and all of their spreading is in one single, equal order in all of them, one within another (וְכֻלָּם הִתְפַּשְּׁטוּתָם הוּא בְּסֵדֶר אֶחָד שָׁוֶה בְּכֻלָּם זֶה בְּתוֹךְ זֶה), as it appears to me according to the plain sense of the discourses of the Rav, may his righteous memory be for blessing, true, correct, and enduring of Kudsha Berikh Hu (כְּנִרְאֶה לְדַעְתִּי לְפִי פְּשִׁיטוּת דְּרוּשֵׁי הָרַב זלה״ה אָנ״ק דקב״ה), and see below in siman thirty-nine (וְעַיֵּן לְקַמָּן בְּסִימָן ט״ל).