Ohr haShemesh (Nehar Shalom Daf 8, Col. 3)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ח׳ טוּר ג׳

However, it is necessary to understand the matter of these ascents according to the plain meaning of the words (אָֽמְנָם צָרִיךְ לְהָבִין עִנְיַן עֲלִיּוֹת אֵלּוּ לְפִי מַשְׁמָעוּת פְּשַׁט הַדְּבָרִים), even though they are not according to their literal sense, for they contain hidden secrets (אַף עַל פִּי שֶׁאֵינָם כִּפְשָׁטָם שֶׁיֵּשׁ בָּהֶם סוֹדוֹת נֶעְלָמִים), behold, from their plain sense one can understand a little of their secret (הִנֵּה מִתּוֹךְ פְּשָׁטָם אֶפְשָׁר לְהָבִין מְעַט מִסּוֹדָם), even though there is no comparison at all between their secret and the plain sense (אַף עַל פִּי שֶׁאֵין לְסוֹדָם דֻּגְמָא עִם הַפְּשָׁט), for they are hidden secrets, deep upon deep (כִּי הֵם סוֹדוֹת נֶעְלָמִים עָמוֹק עָמוֹק), of which no thought can grasp them (לֵית מַחְשָׁבָה תּוֹפֶסֶת בְּהוֹן), all the more so speech (כָּל שֶׁכֵּן דִּבּוּר), but the Torah spoke in the language of human beings (אֶלָּא שֶׁדִּבְּרָה תּוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם), as mentioned at the end of the first introduction of Sha‘ar haHakdamot (וְכַנִּזְכָּר בְּסוֹף הַקְדָּמָה רִאשׁוֹנָה מִשַּׁעַר הַהַקְדָּמוֹת), and this is its wording (וְזֶה לְשׁוֹנוֹ): and indeed it is a revealed matter that above there is no body and no bodily power, Heaven forbid (וְאָמְנָם דָּבָר גָּלוּי הוּא כִּי אֵין לְמַעְלָה גּוּף וְלֹא כֹּחַ בַּגּוּף חָלִילָה), and all these imaginings and depictions are not because it is so, Heaven forbid (וְכָל הַדִּמְיוֹנוֹת וְהַצִּיּוּרִים אֵלּוּ לֹא מִפְּנֵי שֶׁהֵם כָּךְ חַ״ו), but rather in order to soothe the ear so that a person may be able to understand the supernal spiritual matters that are not grasped and not imprinted in the human intellect (אָמְנָם לְשַׁכֵּךְ אֶת הָאֹזֶן לְשֶׁיּוּכַל הָאָדָם לְהָבִין הַדְּבָרִים הָעֶלְיוֹנִים הָרוּחָנִיִּים בִּלְתִּי נִתְפָּסִים וְנִרְשָׁמִים בַּשֵּׂכֶל הָאֱנוֹשִׁי), therefore permission was given to speak in aspects of depictions and imaginings (לָכֵן נִתְּנָה רְשׁוּת לְדַבֵּר בִּבְחִינוֹת צִיּוּרִים וְדִמְיוֹנוֹת), as is plain throughout all the books of the Zohar (כַּאֲשֶׁר הוּא פָּשׁוּט בְּכָל סִפְרֵי הַזֹּהַר), and also in the verses of the Torah themselves, all of them as one answer and say this matter (וְגַם בִּפְסוּקֵי הַתּוֹרָה עַצְמָם כֻּלָּם כְּאֶחָד עוֹנִים וְאוֹמְרִים בַּדָּבָר הַזֶּה), as it is written, “The eyes of Hashem roam throughout the earth,” “The eyes of Hashem are toward the righteous,” “Hashem heard,” “Hashem smelled,” “Hashem spoke,” and many such (כְּמָה שֶׁכָּתוּב עֵינֵי ה׳ הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ עֵינֵי ה׳ אֶל צַדִּיקִים וַיִּשְׁמַע ה׳ וַיָּרַח ה׳ וַיְדַבֵּר ה׳ וּבְאֵלֶּה רַבּוֹת), and greatest of them all, “And Elohim created the human in His image, in the image of Elohim He created him, male and female,” etc (וּגְדוֹלָה מִכֻּלָּם וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ זָכָר וּנְקֵבָה כו׳), and if the Torah itself spoke thus, then we too may speak in this language (וְאִם הַתּוֹרָה עַצְמָהּ דִּבְּרָה כָּךְ גַּם אֲנַחְנוּ נוּכַל לְדַבֵּר בַּלָּשׁוֹן הַזֶּה), even though it is plain that above there is nothing except extremely refined lights of absolute spirituality that are not grasped there at all (עִם הֱיוֹת שֶׁפָּשׁוּט הוּא שֶׁאֵין שָׁם לְמַעְלָה אֶלָּא אוֹרוֹת דַּקִּים בְּתַכְלִית הָרוּחָנִיּוּת בִּלְתִּי נִתְפָּסִים שָׁם כְּלָל), as the verse states, “for you saw no image,” and many such statements (וּכְמָה שֶׁכָּתַב הַכָּתוּב כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה וְכָאֵלֶּה רַבּוֹת).

And indeed there is yet another way in order to liken and to depict the supernal matters (וְאָמְנָם יֵשׁ עוֹד דֶּרֶךְ אַחֶרֶת כְּדֵי לְהַמְשִׁיל וּלְצַיֵּר בָּהּ הַדְּבָרִים הָעֶלְיוֹנִים), and these are the aspect of writing the forms of the letters (וְהֵם בְּחִינַת כְּתִיבַת צוּרוֹת הָאוֹתִיּוֹת), for every single letter indicates a particular supernal light (כִּי כָּל אוֹת וְאוֹת מוֹרֶה עַל אוֹר פְּרָטִי עֶלְיוֹן), and this depiction too is a simple matter (וְגַם תְּמוּנָה זוֹ דָּבָר פָּשׁוּט הוּא), for above there is neither letter nor point (כִּי אֵין לְמַעְלָה לֹא אוֹת וְלֹא נְקוּדָה), and this too is a way of parable and depiction (וְגַם זֶה דֶּרֶךְ מָשָׁל וְצִיּוּר), in order to soothe the ear, as mentioned (כְּדֵי לְשַׁכֵּךְ אֶת הָאֹזֶן כַּנִּזְכָּר), and these two aspects of depictions—whether the depiction of the human form or the depiction of the letters (וּב׳ בְּחִינוֹת צִיּוּרִים אֵלּוּ אִם צִיּוּר הָאָדָם וְאִם צִיּוּר הָאוֹתִיּוֹת)—both of them are necessary to understand the matter of the supernal lights (שְׁתֵּיהֶם מֻכְרָחִים לְהָבִין עִנְיַן הָאוֹרוֹת הָעֶלְיוֹנִים), as you will see that the books of the Zohar are built upon these two aspects of depictions (כַּאֲשֶׁר תִּרְאֶה סִפְרֵי הַזֹּהַר בְּנוּיִים עַל פִּי ב׳ בְּחִינוֹת הַצִּיּוּרִים הָאֵלֶּה), end quote (עכ״ל).

And the matter is that it is necessary to understand (וְהָעִנְיָן הוּא שֶׁצָּרִיךְ לְהָבִין), whether these ascents are like a kind of leap (אִם עֲלִיּוֹת אֵלּוּ הוּא כְּעֵין דִּלּוּג), that they leap and are uprooted from their place (שֶׁמְּדַלְּגִין וְנֶעֱקָרִים מִמְּקוֹמָם), and the Partzufim ascend upward one because of the other (וְעוֹלִים הַפַּרְצוּפִים לְמַעְלָה זֶה מִפְּנֵי זֶה), if so, what elevation and greatness is this for them (אִם כֵּן מַה מַעֲלָה וּגְדֻלָּה זוֹ הִיא לָהֶם), since all the Partzufim of all the worlds, supernal and lower, in their form and likeness (אַחַר שֶׁכָּל הַפַּרְצוּפִים שֶׁל כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים בִּצְבִיּוֹנָם וְדִמְיוֹנָם), ascend according to the measure of the ascent of Ze’ir Anpin and Nukvah (עוֹלִין לְפִי שִׁעוּר עֲלִיַּת הַזו״ן), and why should their name change and they be called by the name of the Partzufim to whose place they ascended (וְלָמָּה יִשְׁתַּנֶּה שְׁמָם וְיִקָּרְאוּ בְּשֵׁם הַפַּרְצוּפִים שֶׁעָלוּ לְמְקוֹמָם), since those Partzufim also ascended, as mentioned (אַחַר שֶׁגַּם אוֹתָם הַפַּרְצוּפִים עָלוּ כַּנִּזְכָּר), and many questions of this sort (וְכַמָּה שְׁאֵלוֹת כַּיּוֹצֵא בָּזֶה). Even though it is possible to resolve this, that resolution is not true according to the secret of the matters (אַף עַל פִּי שֶׁיֵּשׁ לְיַשֵּׁב אֵין הַיֵּשׁוּב הַהוּא אֲמִתִּי לְפִי סוֹדָן שֶׁל דְּבָרִים), and furthermore not all times are equal with respect to these ascents, as will be explained with the help of Hashem (וְעוֹד שֶׁלֹּא כָּל עִתִּים שָׁווֹת לַעֲלִיּוֹת הָאֵלּוּ וְכַמָּ״ש בְּעֶזְרַת ה׳).

And if these ascents are by virtue of their receiving the Mochin [Intellects], as is indeed the truth (וְאִם עֲלִיּוֹת אֵלּוּ מִכֹּחַ קַבָּלָתָם הַמּוֹחִין שֶׁכֵּן הוּא הָאֱמֶת), for through the enclothing of the Tzelamim [Images] of the Mochin [Intellects] within the supernal Partzufim, and afterward they spread within the six extremities of Ze’ir Anpin (כִּי עַל יְדֵי הִתְלַבְּשׁוּת צַלְמֵי הַמּוֹחִין בַּפַּרְצוּפִים הָעֶלְיוֹנִים וְאַחַר כָּךְ מִתְפַּשְּׁטִים בַּו״ק דְּז״א), and through this the six extremities of Ze’ir Anpin grow and become ten Sefirot (וְעַל יְדֵי כֵן נִגְדָּלִים הַו״ק הָהֵם דְּז״א וְנַעֲשִׂים י׳ סְפִירוֹת), and through the spreading within him of the Tzelamim [Images] of Lamed–Mem of Chesed, Gevurah, Tiferet and Chokhmah, Binah, Da‘at he grows according to the stature of that supernal Partzuf (וְעַל יְדֵי הִתְפַּשְּׁטוּת בְּתוֹכוֹ צַלְמֵי ל״מ דְּחַג״ת וְחב״ד נִגְדָּל כְּשִׁעוּר קוֹמַת הַפַּרְצוּף הָעֶלְיוֹן הַהוּא), the parable for this is at the time when Ze’ir Anpin receives Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah by way of Yisrael-Saba and Tevunah, which are called the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] and the first Mochin [Intellects] of Gadlut, for the five Partzufim of the third Partzuf of Ze’ir Anpin, which is called Binah (הַמָּשָׁל בָּזֶה בְּעֵת שֶׁמְּקַבֵּל הַז״א מוֹחִין דְּנרנח״י דְּנְשָׁמָה עַל יְדֵי יִשְׂסו״ת הַנִּקְרָאִים מוֹחִין דְּעִיבּוּר וְיְנִיקָה וּמוֹחִין דְּגַדְלוּת רִאשׁוֹן לְה׳ פַּרְצוּפִים דְּפַרְצוּף הַשְּׁלִישִׁי דְּז״א הַנִּקְרָא בִּינָה).

Behold, with the descent of the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah together with those Tzelamim [Images] of the Mochin [Intellects] from above, they clothe themselves within the five Partzufim of Yisrael-Saba and Tevunah (הִנֵּה בִּירִידַת הַנרנח״י דְּנְשָׁמָה עִם צַלְמֵי הַמּוֹחִין הָהֵם מִלְמַעְלָה מִתְלַבְּשִׁים בְּה׳ פַּרְצוּפֵי יִשְׂסו״ת), and afterward each Partzuf of those five Partzufim together with the Tzelem [Image] within it clothes itself and spreads into the six extremities of one Partzuf of the five Partzufim of the Binah of Ze’ir Anpin (וְאַחַר כָּךְ כָּל פַּרְצוּף מֵה׳ פַּרְצוּפִים הָהֵם עִם הַצֶּלֶם שֶׁבּוֹ מִתְלַבֵּשׁ וּמִתְפַּשֵּׁט בַּו״ק דְּפַרְצוּף א׳ מֵה׳ פַּרְצוּפֵי בִּינָה דְּז״א), and then those six extremities are divided into eighteen segments (וְאָז הַו״ק הָהֵם מִתְחַלְּקִים לְי״ח פְּרָקִים), and within them clothe themselves the nine segments of the Tzadi of the Tzelem [Image] that is clothed within the sixty segments of the Netzach, Hod, Yesod of each Partzuf of the five Partzufim of Yisrael-Saba and Tevunah (וּבָהֶם מִתְלַבְּשִׁים ט׳ פְּרָקֵי הַצ׳ דְּצֶלֶם הַמְּלוּבָּשׁ בְּס׳ פְּרָקֵי נְה״י דְּכָל פַּרְצוּף מֵה׳ פַּרְצוּפֵי יִשְׂסו״ת), each segment into two segments of the six extremities (כָּל פֶּרֶק בִּתְרֵין פְּרָקִין דְּו״ק), and they become nine Sefirot, each Sefirah from three segments, which are Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod within that Sefirah (וְנַעֲשִׂים ט׳ סְפִירוֹת כָּל סְפִירָה מִתְּלַת פְּרָקִין שֶׁהֵם חב״ד חַג״ת נְה״י שֶׁבַּסְּפִירָה הַהִיא).

And afterward the Tzelamim [Images] of Lamed–Mem of Chokhmah, Binah, Da‘at and Chesed, Gevurah, Tiferet of each Partzuf of the five Partzufim of Yisrael-Saba and Tevunah spread and clothe themselves within it (וְאַחַר כָּךְ מִתְפַּשְּׁטִים וּמִתְלַבְּשִׁים בְּתוֹכוֹ צַלְמֵי ל״מ דְּחב״ד וְחַג״ת דְּכָל פַּרְצוּף מֵה׳ פַּרְצוּפֵי יִשְׂסו״ת), and then the five Partzufim of the Binah of Ze’ir Anpin grow according to the stature of Yisrael-Saba and Tevunah (וְאָז נִגְדָּלִים ה׳ פַּרְצוּפֵי בִּינָה דְּז״א כְּשִׁעוּר קוֹמַת יִשְׂסו״ת). And Ze’ir Anpin did not ascend or depart from its place (וְהַז״א לֹא עָלָה וְנִסְתַּלֵּק מִמְּקוֹמוֹ), and Yisrael-Saba and Tevunah also did not ascend or depart from their place (וְגַם יִשְׂסו״ת לֹא עָלוּ וְנִסְתַּלְּקוּ מִמְּקוֹמָם), and if they were to go out from within him and ascend and depart from their place, Ze’ir Anpin would revert to the aspect of six extremities (וְאִם הָיוּ יוֹצְאִים מִתּוֹכוֹ וְעוֹלִין וְנִסְתַּלְּקִין מִמְּקוֹמָם הָיָה חוֹזֵר הַז״א לִבְחִינַת ו״ק), so how did the Rav write that first Yisrael-Saba and Tevunah ascend to the place of Abba and Imma, and then Ze’ir Anpin and Nukvah ascend to the place of Yisrael-Saba and Tevunah, etc (וְאֵיךְ כָּתַב הָרַב שֶׁתְּחִלָּה יַעֲלוּ יִשְׂסו״ת לִמְקוֹם או״א וְאָז זו״ן יַעֲלוּ לִמְקוֹם יִשְׂסו״ת כו׳), how can they grow and ascend to the place of Yisrael-Saba and Tevunah, for it is impossible for them to receive their Mochin [Intellects] without their being clothed within Yisrael-Saba and Tevunah, as above (אֵיךְ יִגְדְּלוּ וְיַעֲלוּ לִמְקוֹם יִשְׂסו״ת כִּי אִי אֶפְשָׁר לָהֶם לְקַבֵּל הַמּוֹחִין שֶׁלָּהֶם מִבְּלִי הִתְלַבְּשׁוּתָם בְּיִשְׂסו״ת כַּנַּ״ל). However, according to what was written above, that all the Partzufim of all the worlds are called Ze’ir Anpin and Nukvah, being six extremities in relation to the Partzufim above them (הָאֲמְנָם לְפִי מַה שֶּׁכָּתוּב לְעֵיל שֶׁכָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת נִקְרָאִים זו״ן שֶׁהֵם ו״ק בְּעֶרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים שֶׁעֲלֵיהֶם), and they require Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] in the manner written regarding Ze’ir Anpin and Nukvah of Atzilut (וְצְרִיכִין עִיבּוּר יְנִיקָה וּמוֹחִין עַל דֶּרֶךְ מַה שֶּׁכָּתוּב בְּזו״ן דַּאֲצִילוּת), and it was also explained that every Partzuf must be composed of five Partzufim included (וְגַם נִתְבָּאֵר שֶׁכָּל פַּרְצוּף צָרִיךְ שֶׁיִּהְיֶה כָּלוּל מֵה׳ פַּרְצוּפִים כְּלוּלִים), each of the five Partzufim being composed of twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah, which are five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah, each one included of five (כָּל פַּרְצוּף מֵהַחֲמֵשָׁה כָּלוּל מִכ״ה בְּחִינוֹת נרנח״י שֶׁהֵם ה׳ בְּחִינוֹת נרנח״י כָּל אֶחָד כָּלוּל מֵה׳), and it was already stated that every Partzuf is composed of six extremities, which are two Partzufim—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—that include the totality, together with the Nefesh–Ruach of the totalities (וּכְבָר כָּל פַּרְצוּף כָּלוּל מִו״ק שֶׁהֵם ב׳ פַּרְצוּפֵי נְה״י וְחַג״ת הַכּוֹלְלִים עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), and they lack the upper three there, which are the three Partzufim of Chokhmah, Binah, Keter together with the Nefesh, Ruach, Neshama, Chayah, Yechidah of the totalities (וְחָסֵר לָהֶם ג״ר שָׁם הֵם ג׳ פַּרְצוּפֵי כח״ב עִם נרנח״י דְּנח״י הַכּוֹלְלִים).

And it was already explained above that even though each of the three supernal Partzufim of Chokhmah, Binah, Da‘at, which are called Arich Anpin, Abba and Imma, and Yisrael-Saba and Tevunah, each one in its particularity is composed of ten Sefirot and not like six extremities (וּכְבָר נִתְבָּאֵר לְעֵיל שֶׁאַף עַל פִּי שֶׁכָּל פַּרְצוּף מֵהַג׳ פַּרְצוּפִים הָעֶלְיוֹנִים דְּחב״ד הַנִּקְרָאִים א״א וְאו״א וְיִשְׂסו״ת דְּכָל פְּרָט כָּל אֶחָד כָּלוּל מֵי׳ סְפִירוֹת וְלֹא כְּמוֹ הַו״ק), nevertheless that completeness is only relative to the Partzufim beneath them (הִנֵּה אוֹתוֹ הַכְּלָלוּת הוּא בְּעֶרֶךְ הַפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁתַּחְתֵּיהֶם), but relative to the Partzufim above them, that entire completeness is only the ten Sefirot of six extremities (אֲבָל בְּעֶרֶךְ הַפַּרְצוּפִים שֶׁעֲלֵיהֶם כָּל אוֹתוֹ הַכְּלָלוּת אֵינוֹ רַק הַי׳ סְפִירוֹת דְּו״ק). And behold, Ze’ir Anpin of Atzilut was rectified and an addition was made to him, and there came to him the third Partzuf, which is Binah, together with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah, by way of Yisrael-Saba and Tevunah, as stated above (וְהִנֵּה ז״א דַּאֲצִילוּת נִתְקַן וְנִיתּוֹסֵף וּבָא לוֹ פַּרְצוּף הַג׳ שֶׁהוּא בִּינָה עִם מוֹחִין דְּנרנח״י דְּנְשָׁמָה עַל יְדֵי יִשְׂסו״ת כַּנַּ״ל), and through the addition of this Partzuf he grew according to the stature of Yisrael-Saba and Tevunah (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה נִגְדַּל כְּשִׁעוּר קוֹמַת יִשְׂסו״ת), and likewise an addition was made and there came the third Partzuf, which is Binah, together with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah, to Yisrael-Saba and Tevunah by way of Abba and Imma (וְכְמוֹ כֵן נִיתּוֹסֵף וּבָא פַּרְצוּף הַג׳ שֶׁהוּא בִּינָה עִם מוֹחִין דְּנרנח״י דְּנְשָׁמָה לְיִשְׂסו״ת עַל יְדֵי או״א), and through the addition of this Partzuf they grew according to the stature of Abba and Imma Elyonim (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה נִגְדְּלוּ כְּשִׁעוּר קוֹמַת או״א עֶלְיוֹנִים), and so it was for all the Partzufim of all the worlds (וְכֵן הָיָה לְכָל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת), and through the addition of this Partzuf each Partzuf grew according to the stature of the Partzuf above it (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה נִגְדַּל כָּל פַּרְצוּף כְּשִׁעוּר קוֹמַת הַפַּרְצוּף שֶׁעָלָיו).

Behold, how when the Neshamah comes to Ze’ir Anpin and he grows to the measure of Yisrael-Saba and Tevunah (הֲרֵי אֵיךְ בְּבוֹא הַנְּשָׁמָה לְז״א וְנִגְדַּל כְּשִׁעוּר יִשְׂסו״ת), Yisrael-Saba and Tevunah themselves also grow and ascend to the place of Abba and Imma Elyonim (נִגְדְּלוּ וְעָלוּ יִשְׂסו״ת לִמְקוֹם או״א עִלָּאִין), yet they did not move or depart from their place (וְלֹא זָזוּ וְלֹא נִסְתַּלְּקוּ מִמְּקוֹמָם), for this growth and ascent that occurred to Yisrael-Saba and Tevunah was in the added third Partzuf that was newly added to them (כִּי זֶה הַגִּדּוּל וְהָעֲלִיָּה שֶׁהָיָה לָהֶם לְיִשְׂסו״ת הָיָה לַפַּרְצוּף הַזֶּה הַג׳ שֶׁנִּתּוֹסַף לָהֶם מֵחָדָשׁ), but the Partzuf that they had previously, within which the Mochin [Intellects] of the Neshamah of Ze’ir Anpin were clothed (אֲבָל הַפַּרְצוּף שֶׁהָיָה לָהֶם מִקֹּדֶם שֶׁבּוֹ מְלוּבָּשִׁים הַמּוֹחִין דְּנְשָׁמָה דְּז״א), that Partzuf spreads within the third Partzuf of Ze’ir Anpin (וְהוּא מִתְפַּשֵּׁט תּוֹךְ פַּרְצוּף הַג׳ דְּז״א), and so it is in all the Partzufim (וְכֵן הוּא בְּכָל הַפַּרְצוּפִים), for likewise a third Partzuf is added to Abba and Imma Elyonim by way of Arich Anpin, and they grow to his measure (כִּי כֵן נִיתּוֹסֵף פַּרְצוּף שְׁלִישִׁי לְאו״א עֶלְיוֹנִים עַל יְדֵי א״א וְנִגְדָּלִים כְּמוֹהוּ), and likewise a third Partzuf is added to Arich Anpin and he grows according to the measure of the Ears, Nose, Mouth (וְכֵן נִיתּוֹסֵף לְא״א פַּרְצוּף שְׁלִישִׁי וְנִגְדָּל כְּשִׁעוּר אֲח״פ).

And likewise afterward there was added and came to Ze’ir Anpin the fourth Partzuf, which is Chokhmah, together with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah, by way of Abba and Imma Elyonim (וְכֵן אַחַר כָּךְ נִיתּוֹסַף וּבָא לְז״א פַּרְצוּף הַד׳ שֶׁהוּא חָכְמָה עִם מוֹחִין דְּנרנח״י דְּחַיָּה עַל יְדֵי או״א עֶלְיוֹנִים), however he does not receive them except by way of Yisrael-Saba and Tevunah, for they are higher than him (אָמְנָם אֵינוֹ מְקַבְּלָם אֶלָּא עַל יְדֵי יִשְׂסו״ת כִּי הֵם עֶלְיוֹנִים מִמֶּנּוּ), and this is by way of that third Partzuf which was newly added to Yisrael-Saba and Tevunah (וְהוּא עַל יְדֵי הַפַּרְצוּף הַהוּא הַג׳ שֶׁנִּתּוֹסַף לָהֶם לְיִשְׂסו״ת מֵחָדָשׁ), through the reception of Ze’ir Anpin’s Mochin [Intellects] of Neshamah by its hand (בְּקַבָּלַת ז״א מוֹחִין דְּנְשָׁמָה עַל יָדוֹ), the fourth Partzuf, which is Chokhmah of Ze’ir Anpin, is now clarified and rectified together with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (מִתְבָּרֵר וְנִתְקַן עַתָּה פַּרְצוּף הַד׳ שֶׁהוּא חָכְמָה דְּז״א עִם מוֹחִין דְּנרנח״י דְּחַיָּה), and Ze’ir Anpin grows according to the stature of this Partzuf, which is according to the stature of Abba and Imma Elyonim (וְנִגְדַּל הַז״א כְּשִׁעוּר פַּרְצוּף זֶה שֶׁהוּא כְּשִׁעוּר או״א עֶלְיוֹנִים).

And likewise a fourth Partzuf, which is Chokhmah, is added to Yisrael-Saba and Tevunah from Arich Anpin (וְכֵן נִיתּוֹסַף פַּרְצוּף רְבִיעִי שֶׁהוּא חָכְמָה לְיִשְׂסו״ת מֵא״א), however they do not receive it except by way of Abba and Imma Elyonim who already ascended and clothed Arich Anpin (אָמְנָם אֵינָם מְקַבְּלִים אוֹתוֹ אֶלָּא עַל יְדֵי או״א עֶלְיוֹנִים שֶׁעָלוּ כְּבָר וְהִלְבִּישׁוּ לְא״א), and through the addition of this Partzuf to Yisrael-Saba and Tevunah they grow according to the stature of Arich Anpin (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה לְיִשְׂסו״ת נִגְדְּלוּ כְּשִׁעוּר קוֹמַת א״א), and likewise a fourth Partzuf is added to Abba and Imma and they grow according to the stature of the Ears, Nose, Mouth (וְכֵן נִיתּוֹסַף פַּרְצוּף ד׳ לְאו״א וְנִגְדְּלוּ כְּשִׁעוּר אֲח״פ), and likewise a fourth Partzuf is added to Arich Anpin and he grows up to the measure corresponding to the lights of A”B of Chokhmah of Adam Kadmon (וְכֵן נִיתּוֹסַף פַּרְצוּף ד׳ לְא״א וְנִגְדַּל עַד כְּנֶגֶד שִׁעוּר אוֹרוֹת ע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן). And likewise afterward there was added and came to Ze’ir Anpin the fifth Partzuf, which is Keter, together with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah, by way of Arich Anpin (וְכֵן אַחַר כָּךְ נִיתּוֹסַף וּבָא לְז״א פַּרְצוּף ה׳ שֶׁהוּא הַכֶּתֶר עִם הַמּוֹחִין דְּנרנח״י דְּיְחִידָה עַל יְדֵי א״א), however he does not receive it except by way of Yisrael-Saba and Tevunah, for they are higher than him (אָמְנָם אֵינוֹ מְקַבְּלוֹ אֶלָּא עַל יְדֵי יִשְׂסו״ת כִּי הֵם עֶלְיוֹנִים מִמֶּנּוּ), and this is by way of that fourth Partzuf which was added to Yisrael-Saba and Tevunah (וְהוּא עַל יְדֵי הַפַּרְצוּף הַהוּא הַד׳ שֶׁנִּתּוֹסַף לָהֶם לְיִשְׂסו״ת), through the reception of Ze’ir Anpin’s Mochin [Intellects] of Chayah by its hand (בְּקַבָּלַת ז״א מוֹחִין דְּחַיָּה עַל יָדוֹ), Ze’ir Anpin now receives Mochin [Intellects] of Yechidah (מְקַבֵּל עַתָּה הַז״א מוֹחִין דְּיְחִידָה), and Ze’ir Anpin grows according to his stature, which is according to the stature of Arich Anpin (וְנִגְדַּל הַז״א כְּמוֹהוּ שֶׁהוּא כְּשִׁעוּר א״א).

And likewise in this manner there is added a fifth Partzuf to Yisrael-Saba and Tevunah, which is Keter, from the Ears, Nose, Mouth (וְכֵן עַל דֶּרֶךְ זֶה נִיתּוֹסַף פַּרְצוּף ה׳ לְיִשְׂסו״ת שֶׁהוּא הַכֶּתֶר מֵאֲח״פ), however they do not receive it except by way of Abba and Imma Elyonim who already ascended and clothed the lights of the Ears, Nose, Mouth (וְאֵינָם מְקַבְּלִים אוֹתוֹ אֶלָּא עַל יְדֵי או״א עֶלְיוֹנִים שֶׁעָלוּ כְּבָר וְהִלְבִּישׁוּ לְאוֹרוֹת אֲח״פ), and through the extension of Mochin [Intellects] of Chayah by its hand Yisrael-Saba and Tevunah now receive Mochin [Intellects] of Yechidah (בְּהַמְשָׁכַת מוֹחִין דְּחַיָּה עַל יָדוֹ מְקַבְּלִים עַתָּה יִשְׂסו״ת מוֹחִין דְּיְחִידָה), and they grow according to the stature of the Ears, Nose, Mouth (וְנִגְדָּלִים כְּשִׁעוּר אֲח״פ).

And likewise a fifth Partzuf is added to Abba and Imma from the lights of A”B of the Chokhmah of Adam Kadmon (וְכֵן נִיתּוֹסַף פַּרְצוּף ה׳ לְאו״א מֵאוֹרוֹת ע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן), and they receive it by way of Arich Anpin who already ascended through the extension of Mochin [Intellects] of Chayah (וּמְקַבְּלִים אוֹתוֹ עַל יְדֵי א״א שֶׁעָלָה כְּבָר בְּהַמְשָׁכַת מוֹחִין דְּחַיָּה). And likewise a fifth Partzuf is added to Arich Anpin from the lights of Skull of Adam Kadmon (וְכֵן נִיתּוֹסַף פַּרְצוּף ה׳ לְא״א מֵאוֹרוֹת גַּלְגַּלְתָּא דְּאָדָם קַדְמוֹן), and he grows according to its stature and receives it by way of the supernal Partzuf preceding him (וְנִגְדָּל כְּמוֹהוּ וּמְקַבֵּל אוֹתוֹ עַל יְדֵי פַּרְצוּף עֶלְיוֹן הַקּוֹדֵם אֵלָיו), for even Adam Kadmon himself is called Ze’ir Anpin and Nukvah in relation to that which precedes him, as the Rav wrote in Sha‘ar haHakdamot in the discourses of Adam Kadmon, and his wording was brought above (כִּי אֲפִלּוּ אָדָם קַדְמוֹן עַצְמוֹ נִקְרָא זו״ן בְּעֶרֶךְ הַקּוֹדֵם אֵלָיו כְּמוֹ שֶׁכָּתַב הָרַב בְּשַׁעַר הַהַקְדָּמוֹת בִּדְרוּשֵׁי אָדָם קַדְמוֹן וְהוּבָא לְשׁוֹנוֹ לְעֵיל), and it follows that the particular rectification of the Partzufim of all the worlds is the same (נִמְצָא שֶׁתִּקּוּן פְּרָטֵי פַּרְצוּפֵי כָּל הָעוֹלָמוֹת שָׁוֶה), and all of them are rectified at once and in one proportion (וְכֻלָּם נִתְקַנּוּ בְּבַת אַחַת וּבְעֶרֶךְ אֶחָד), since all of them are called Ze’ir Anpin and Nukvah, as stated above (כֵּיוָן שֶׁכֻּלָּם נִקְרָאִים זו״ן כנז״ל).

Shemen, Siman 35

(שֶׁמ״ן סִימָן ל״ה)

Behold, in this investigation that Rabbi Shar Shalom, may his memory be for blessing, investigated (הִנֵּה בַּחֲקִירָה זוֹ שֶׁחָקַר הָרַב שַׁר שָׁלוֹם ז״ל), in my humble opinion I was startled (לְדַעְתִּי נִבְהַלְתִּי), to see how he concealed his eyes (מֵרְאוֹת אֵיךְ הֶעְלִים עֵינָיו), from that which the Rav himself investigated (מֵאֲשֶׁר הָרַב ז״ל בְּעַצְמוֹ חָקַר), and also prepared with his holy spirit (וְגַם הֵכִין בְּרוּחַ קָדְשׁוֹ), and in it he preceded us with a fundamental introduction in this wisdom (וּבָהּ הִקְדִּים לָנוּ הַקְדָּמָה עִקָּרִית בַּחָכְמָה הַזֹּאת), as he will write afterward, with the help of Hashem (כְּמוֹ שֶׁכָּתַב אַחַר כָּךְ בְּעֶזְרַת ה׳). And if what he wrote, may his memory be for blessing (וְאִם מַה שֶּׁכָּתַב הוּא ז״ל), “Even though it is possible to resolve, that resolution is not true according to the secret of the matters” (אַף עַל פִּי שֶׁיֵּשׁ לְיַשֵּׁב אֵין הַיֵּשׁוּב הַהוּא אֲמִתִּי לְפִי סוֹדָן שֶׁל דְּבָרִים), “and furthermore not all times are equal with respect to these ascents” (וְעוֹד שֶׁלֹּא כָּל הָעִתִּים שָׁווֹת לַעֲלִיּוֹת הָאֵלּוּ), as is his wording above (כַּנַּ״ל לְשׁוֹנוֹ ז״ל), if this that he wrote refers to the resolution of the Rav in this investigation (אִם זֶה שֶׁכָּתַב הוּא עַל יִשּׁוּב הָרַב ז״ל בַּחֲקִירָה זוֹ), behold—after the due forgiveness and honor (הִנֵּה אַחַר כְּיוֹצֵא בָּזֶה וְהַמְּחִילָה הָרְאוּיָה), Heaven forbid to say such a thing against the Rav (חָלִילָה מִלּוֹמַר כֵּן נֶגֶד הָרַב ז״ל).

And even if there were in the words of the Rav thousands upon thousands of questions (וַאֲפִלּוּ שֶׁיִּהְיֶה בְּדִבְרֵי הָרַב ז״ל אֶלֶף אֲלָפִים שֶׁל קֻשְׁיוֹת), and myriads upon myriads (וְרִבֵּי רְבָבוֹת), as Rabbi Shar Shalom himself wrote at the beginning of this introduction (וּכְמוֹ שֶׁהוּא הָרַב שַׁר שָׁלוֹם ז״ל כָּתַב בִּתְחִלַּת הַהַקְדָּמָה הַזֹּאת), whose wording was brought above (הוּבָא לְשׁוֹנוֹ לְעֵיל), and this is his wording there (וְזֶה לְשׁוֹנוֹ שָׁם): “In such a manner that the words of the Ari, may his memory be for blessing, are living and enduring” (בְּאוֹפֶן שֶׁדִּבְרֵי הָאַרִ״י ז״ל חַיִּים וְקַיָּמִים), “for even though there may be found in the words of Rabbi Chaim Vital some question requiring investigation” (כִּי אַף עַל פִּי שֶׁיִּמָּצֵא בְּדִבְרֵי הָרַח״ו ז״ל אֵיזוֹ קֻשְׁיָא וְצָרִיךְ עִיּוּן), “not for that reason are the words of our master the Ari rejected” (לֹא מִפְּנֵי כֵּן נִדְחִים דִּבְרֵי רַבֵּנוּ הָאַרִ״י ז״ל), “for that question stems from our lack of understanding” (כִּי קֻשְׁיָא זוֹ הִיא מֵחֶסְרוֹן יְדִיעָתֵנוּ), “that we did not grasp his words” (שֶׁלֹּא הֵבַנּוּ דְּבָרָיו), “but in the end his words are the words of the living God, truth” (אֲבָל סוֹף דְּבָרָיו דִּבְרֵי אֱלֹהִים חַיִּים אֱמֶת). And if he, may his memory be for blessing, wrote this even regarding a difficulty of Rabbi Chaim Vital, may his memory be for blessing (וְאִם הוּא ז״ל כָּתַב זֶה אֲפִלּוּ עַל קֻשְׁיַת מוֹהַרְח״ו ז״ל), a distinguished disciple upon whom his master the Ari, may his memory be for blessing, placed his hands (תַּלְמִיד מֻבְהָק אֲשֶׁר סָמַךְ רַבּוֹ הָאַרִ״י ז״ל אֶת יָדָיו עָלָיו), what shall we answer after him (אֲנַן מַה נַעֲנֵי בָּתְרֵיהּ), to reject the words of the Rav because of some questions, Heaven forbid (לִדְחוֹת דִּבְרֵי הָרַב ז״ל בִּשְׁבִיל אֵיזוֹ קֻשְׁיוֹת חַ״ו).

And this is the wording of the Rav, may his memory be for blessing (וְזֶה לְשׁוֹן הָרַב ז״ל), in Sha‘ar haKavanot, Discourse Two of Kabbalat Shabbat (בְּשַׁעַר הַכַּוָּנוֹת דְּרוּשׁ ב׳ דְּקַבָּלַת שַׁבָּת), discourse concerning the matter of the returning of the feet mentioned—what is their meaning, etc (דְּרוּשׁ בְּעִנְיַן הַשָּׁבַת הָרַגְלַיִם הַנִּזְכָּר מַה עִנְיָנָם כו׳), there will be explained to you one introduction concerning the matter of the inter-inclusion and elevation of the worlds one within another (יִתְבָּאֵר לְךָ הַקְדָּמָה א׳ בְּעִנְיַן הַהִתְכַּלְּלוּת וְהִתְעַלּוּת הָעוֹלָמוֹת אֵלּוּ בָּאֵלּוּ). Behold, it is not fitting for you to think (הִנֵּה אֵין רָאוּי לַחְשֹׁב לְךָ), that when we say in some place that Ze’ir Anpin ascends to the place of Abba (כִּי כַּאֲשֶׁר אָנוּ אוֹמְרִים בְּאֵיזֶה מָקוֹם שֶׁז״א עוֹלֶה לִמְקוֹם אַבָּא), or the Nukvah ascends to the place of Ze’ir Anpin (אוֹ הַנּוּקְבָא עוֹלָה לִמְקוֹם ז״א), or the three upper ones of Beri’ah into the three lower ones of Atzilut (אוֹ ג״ר דִּבְרִיאָה בְּג׳ אַחֲרוֹנוֹת דַּאֲצִילוּת), and so on in this manner (וְכֵן כַּיּוֹצֵא בָּזֶה), do not err to say (אַל תִּטְעֶה לוֹמַר), that the upper one remains in its place and the lower one ascends there and stands with it (כִּי הָעֶלְיוֹן נִשְׁאָר בִּמְקוֹמוֹ וְהַתַּחְתּוֹן עוֹלֶה שָׁם וְעוֹמֵד עִמּוֹ), for this matter is impossible (כִּי דָּבָר זֶה אִי אֶפְשָׁר), for our Sages said that the Holy One, blessed be He, is called the place of the world (שֶׁהֲרֵי אָמְרוּ רַז״ל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא מְקוֹמוֹ שֶׁל עוֹלָם), and the world is not His place (וְאֵין הָעוֹלָם מְקוֹמוֹ).

And this matter will be understood (וְעִנְיָן זֶה יוּבַן), together with what we must inform you (עִם מַה שֶּׁאָנוּ צְרִיכִין לְהוֹדִיעֲךָ), one fundamental introduction in this wisdom (הַקְדָּמָה אַחַת עִקָּרִית בְּעִנְיַן הַחָכְמָה הַזֹּאת), and that is (וְהוּא), that behold, the aspect of the Partzuf of Arich Anpin (כִּי הִנֵּה בְּחִינַת פַּרְצוּף א״א), its breadth spreads (רָחְבּוֹ הוּא מִתְפַּשֵּׁט), until the ultimate limit of the expanse (עַד תַּכְלִית הַמֶּרְחָב), that exists until the end of the expanse of the world (שֶׁיֵּשׁ עַד סוֹף מֶרְחַב הָעוֹלָם), and it fills that entire expanse (וְהוּא מְמַלֵּא כָּל הַמֶּרְחָב הַהוּא), and there is no empty place from it in that entire expanse (וְאֵין מָקוֹם פָּנוּי מִמֶּנּוּ בְּכָל הַמֶּרְחָב הַהוּא), and in this manner with the other Partzufim of Abba and Imma and Ze’ir Anpin and Nukvah, etc (וְעַל דֶּרֶךְ זֶה בִּשְׁאָר הַפַּרְצוּפִים דְּאו״א וְזו״ן כו׳). And if so it follows (וְאִם כֵּן נִמְצָא), that when Ze’ir Anpin ascends to the place of Abba (כִּי בַּעֲלוֹת ז״א לִמְקוֹם אַבָּא), and similarly in other cases (וְכַיּוֹצֵא בָּזֶה), if so it is impossible that he ascends there (אִם כֵּן נִמְנָע הוּא שֶׁיַּעֲלֶה שָׁם), unless Abba had already departed (אֶלָּא אִם כֵּן שֶׁכְּבָר אַבָּא נִסְתַּלֵּק), and ascended upward beyond that place (וְעָלָה לְמַעְלָה יוֹתֵר מִן הַמָּקוֹם הַהוּא), and then Ze’ir Anpin, who is called the son, inherits the place of his father (וְאָז ז״א הַנִּקְרָא בֵּן יוֹרֵשׁ מְקוֹם אָבִיו), and fills it (וּמְמַלֵּא אוֹתוֹ), but for both of them to be together in one place is impossible (אֲבָל לִהְיוֹת שְׁנֵיהֶם יַחַד בְּמָקוֹם אֶחָד הוּא נִמְנָע), and in this manner with the other ascents mentioned above (וְעַל דֶּרֶךְ זֶה בִּשְׁאָר הָעֲלִיּוֹת כַּנַּ״ל).

And also, for the matter to be so literally is impossible (וְגַם לִהְיוֹת הַדָּבָר כֵּן מַמָּשׁ נִמְנָע), for if so it would follow that this ascent is no elevation at all (לְפִי שֶׁאִם כֵּן נִמְצָא כִּי עֲלִיָּה זוֹ אֵינֶנָּה שׁוּם מַעֲלָה כְּלָל), for behold it is written, “And you shall keep the Shabbat for it is holy” (כִּי הֲרֵי כְּתִיב וְשָׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא), meaning that when Ze’ir Anpin ascends on Shabbat to the place of Abba he returns to be holy like him (ר״ל כִּי בַּעֲלוֹת ז״א בְּיוֹם הַשַּׁבָּת לִמְקוֹם אַבָּא חוֹזֵר לִהְיוֹת קֹדֶשׁ כְּמוֹהוּ), and if Abba has already departed from that place (וְאִם כְּבָר נִסְתַּלֵּק אַבָּא מִן הַמָּקוֹם הַהוּא), then there is no advantage in this at all (אִם כֵּן אֵין בָּזֶה יִתְרוֹן כְּלָל), but only an advantage of place (רַק מַעֲלַת מָקוֹם בִּלְבַד), and not an addition of intrinsic holiness (וְלֹא תּוֹסֶפֶת קְדֻשָּׁה עַצְמִית), and he cannot truly be holy like Abba (וְאֵינוֹ יָכוֹל לִהְיוֹת קֹדֶשׁ מַמָּשׁ כְּמוֹ אַבָּא), rather one could only say that he inherited the holy place and not the holiness itself (אֶלָּא נוּכַל לוֹמַר שֶׁיָּרַשׁ מְקוֹם הַקֹּדֶשׁ וְלֹא הַקֹּדֶשׁ עַצְמוֹ).

But the matter is thus (אֶלָּא הָעִנְיָן הוּא כָּךְ): behold, we have already explained one precious introduction of great value in many places (הִנֵּה נִתְבָּאֵר הַקְדָּמָה אַחַת יְקָרַת הָעֶרֶךְ בְּכַמָּה מְקוֹמוֹת), and that is (וְהִיא), that in all the supernal worlds there is an aspect of essence and an aspect of vessels (כִּי בְּכָל הָעוֹלָמוֹת הָעֶלְיוֹנִים יֵשׁ בְּחִינַת עַצְמוּת וּבְחִינַת כֵּלִים), and within the vessels there are two aspects (וְהִנֵּה בִּבְחִינַת הַכֵּלִים יֵשׁ בָּהּ ב׳ בְּחִינוֹת), namely externality and internality (וְהֵם בְּחִינַת חִיצוֹנִיּוּת וּבְחִינַת פְּנִימִיּוּת), and the angels are from the externality of the vessels (וְהַמַּלְאָכִים הֵם מִבְּחִינַת חִיצוֹנִיּוּת הַכֵּלִים), and the souls from the internality of the vessels (וְהַנְּשָׁמוֹת מִבְּחִינַת פְּנִימִיּוּת הַכֵּלִים). And behold, in the earlier discourses we explained (וְהִנֵּה בַּדְּרוּשִׁים הַקּוֹדְמִים בֵּאַרְנוּ), that at the time of Kabbalat Shabbat in the field (כִּי בְּעֵת קַבָּלַת שַׁבָּת בַּשָּׂדֶה), the externalities of the worlds ascend, which are in the secret of the field of apple trees (אָז עוֹלִין חִיצוֹנִיּוּת הָעוֹלָמוֹת שֶׁהֵם בְּסוֹד שָׂדֶה חַקְלַא תַּפּוּחִין), and afterward through the evening prayer of Shabbat (וְאַחַר כָּךְ עַל יְדֵי תְּפִלַּת עַרְבִית דְּלֵיל שַׁבָּת), the internalities of the worlds ascend as well, which are the aspect of the souls (עוֹלִין גַּם פְּנִימִיּוּת הָעוֹלָמוֹת שֶׁהֵם בְּחִינַת הַנְּשָׁמוֹת), as is known (כַּנּוֹדָע). And you must know (וְצָרִיךְ שֶׁתֵּדַע), that all of this is only in the aspect of the vessels (כִּי אֵין כָּל זֶה רַק בִּבְחִינַת הַכֵּלִים בִּלְבַד), for first their externality ascends (כִּי תְּחִלָּה עוֹלָה חִיצוֹנִיּוּתָם), and afterward their internality ascends (וְאַחַר כָּךְ עוֹלָה פְּנִימִיּוּתָם), but every aspect of the essence within the vessels does not move at all from its place (וְכָל בְּחִינַת הָעַצְמוּת שֶׁבְּתוֹךְ הַכֵּלִים אֵינֶנָּה זָזָה כְּלָל מִמְּקוֹמָהּ), and through this the matter of the sanctity of Shabbat will be understood in its proper form (וּבָזֶה יִתְבָּאֵר לְךָ עִנְיַן קְדֻשַּׁת שַׁבָּת עַל מַתְכֻּנְתּוֹ).

Chaim said, in my humble opinion (אָמַר חַיִּים נִרְאֶה לְדַעְתִּי), that the essence also divides into the two aforementioned aspects (כִּי גַּם הָעַצְמוּת יִתְחַלֵּק לִב׳ בְּחִינוֹת הַלָּכִים הַנִּזְכָּר), but there is no aspect of essence that ascends upward (אֶלָּא שֶׁאֵין שׁוּם בְּחִינַת עַצְמוּת עוֹלָה לְמַעְלָה), and in another place it was explained that even the externality of the vessels does not ascend, but only the internality of the vessels (וּבְמָקוֹם אַחֵר נִתְבָּאֵר כִּי גַּם חִיצוֹנִיּוּת הַכֵּלִים אֵינוֹ עוֹלֶה רַק פְּנִימִיּוּת הַכֵּלִים), and this requires further investigation (וְצָרִיךְ עִיּוּן). And to make you understand the matter (וּלְהָבִינְךָ הַדָּבָר), we will begin from Abba and Imma of Atzilut (נַתְחִיל מֵאו״א דַּאֲצִילוּת), behold, on Shabbat it is written, “And you shall keep the Shabbat for it is holy” (הִנֵּה בְּיוֹם שַׁבָּת כְּתִיב וְשָׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא), and then the body and the vessels of Arich Anpin of Atzilut ascend above their place (וְאָז מִסְתַּלְּקִים הַגּוּף וְהַכֵּלִים דְּא״א דַּאֲצִילוּת לְמַעְלָה מִמְּקוֹמָם), and there they clothe a more exalted essence than what was in them initially (וְשָׁם הוּא מַלְבִּישׁ אֶת הָעַצְמוּת יוֹתֵר מְעוּלָּה מִמַּה שֶּׁהָיָה בּוֹ בַּתְּחִלָּה), like a person who acquires for himself a soul more precious than the soul he had before (כְּאָדָם הַקּוֹנֶה לְעַצְמוֹ נְשָׁמָה יוֹתֵר יְקָרַת הָעֶרֶךְ מִן הַנְּשָׁמָה שֶׁהָיְתָה לוֹ בַּתְּחִלָּה), and this ascent is a complete ascent in level (וַעֲלִיָּה זוֹ מַעֲלַת עֲלִיָּה גְּמוּרָה), and not merely an ascent of place alone (וְאֵינָהּ בִּלְבַד מַעֲלַת מָקוֹם), as we initially thought (כְּמוֹ שֶׁהָיִינוּ סוֹבְרִים וְחוֹשְׁבִים בַּתְּחִלָּה כַּנַּ״ל).

And indeed, the first essence of Arich Anpin remains in its original place (וְאָמְנָם עַצְמוּתוֹ הָרִאשׁוֹנָה שֶׁל א״א נִשְׁאֶרֶת בִּמְקוֹמָהּ הָרִאשׁוֹן), and then the bodies and vessels of Abba and Imma ascend (וְאָז עוֹלִים הַכֵּלִים וְהַגּוּפִים דְּאו״א), and they clothe the very essence of Arich Anpin (וּמַלְבִּישִׁים אֶת עַצְמוּת א״א מַמָּשׁ), and it follows that Abba and Imma return to be the aspect of Arich Anpin itself in the secret of the essence (וְאָז נִמְצָא כִּי או״א חָזְרוּ לִהְיוֹת בְּחִינַת א״א מַמָּשׁ בְּסוֹד הָעַצְמוּת כַּנִּזְכָּר), but they themselves, in the aspect of vessels, are only Abba and Imma (אֲבָל הֵם עַצְמָם בְּסוֹד הַכֵּלִים אֵינָם רַק או״א). And the essence of Abba and Imma remains in its place (וְעַצְמוּת או״א נִשְׁאֶרֶת בִּמְקוֹמָהּ), and the body and vessels of Ze’ir Anpin and Nukvah ascend (וְעוֹלִים הַגּוּף וְהַכֵּלִים דְּזו״ן), and they clothe the very essence of Abba and Imma (וּמַלְבִּישִׁים אֶת עַצְמוּת או״א מַמָּשׁ), and then Ze’ir Anpin and Nukvah are truly Abba and Imma in the aspect of essence (וְאָז זו״ן הֵם מַמָּשׁ או״א בִּבְחִינַת הָעַצְמוּת), but in the aspect of vessels they are only Ze’ir Anpin and Nukvah (אֲבָל בִּבְחִינַת הַכֵּלִים אֵינָם אֶלָּא שֶׁל זו״ן), and then it is said, “And you shall keep the Shabbat for it is holy for you” (וְאָז נֶאֱמַר וְשָׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם), for they are Ze’ir Anpin and Nukvah who returned to be truly holy (כִּי הֵם זו״ן שֶׁחָזְרוּ לִהְיוֹת קֹדֶשׁ מַמָּשׁ), since they took the essence of Abba and Imma which is called holy (כִּי לָקְחוּ הָעַצְמוּת שֶׁל או״א הַנִּקְרָא קֹדֶשׁ). And afterward the vessels and body of the world of Beri’ah ascend above (וְאַחַר כָּךְ עוֹלִים הַכֵּלִים וְהַגּוּף דְּעוֹלָם הַבְּרִיאָה לְמַעְלָה), and clothe the essence of Ze’ir Anpin and Nukvah that remained in their place (וּמַלְבִּישִׁים אֶת עַצְמוּת זו״ן שֶׁנִּשְׁאֲרוּ בִּמְקוֹמָם), and then Beri’ah returns to be Atzilut itself (וְאָז חָזְרָה הַבְּרִיאָה לִהְיוֹתָהּ אֲצִילוּת מַמָּשׁ), and the essence of Beri’ah remains in its place, etc (וְעַצְמוּת הַבְּרִיאָה נִשְׁאֶרֶת בִּמְקוֹמָהּ כו׳), and so on from level to level (וְכֵן עַל דֶּרֶךְ זֶה מִמַּדְרֵגָה לְמַדְרֵגָה כו׳).

And also the matter of the additional sanctity of Shabbat in all the worlds is in this manner (וְגַם עִנְיַן תּוֹסֶפֶת שַׁבָּת בְּכָל הָעוֹלָמוֹת כֻּלָּם הֵם בְּאוֹפֶן זֶה), for behold, the bodies and vessels of all of them acquired additional, more exalted lights (כִּי הִנֵּה בְּחִיּוֹת הַגּוּפִים וְהַכֵּלִים שֶׁלָּהֶם כֻּלָּם קָנוּ תּוֹסֶפֶת אוֹרוֹת מְעוּלִים), and a more holy essence than what was in them initially (וְעַצְמוּת יוֹתֵר קָדוֹשׁ מִמַּה שֶּׁהָיָה בָּהֶם בַּתְּחִלָּה), in the manner of the parable we gave of human beings (עַל דֶּרֶךְ שֶׁהִמְשַׁלְנוּ מָשָׁל לִבְנֵי אָדָם), that through their deeds they merit a soul and a neshamah more exalted and holy than the first (שֶׁעַל יְדֵי מַעֲשֵׂיהֶם זוֹכִים לְנֶפֶשׁ וּנְשָׁמָה יוֹתֵר מְעוּלָּה וּקְדוֹשָׁה מִן הָרִאשׁוֹנָה), and the neshamah within him is what changes for additional elevation and holiness (וְהַנְּשָׁמָה שֶׁבּוֹ הִיא הַמִּשְׁתַּנָּה לְתוֹסֶפֶת עִלּוּי וּקְדוּשָׁה), but the body does not change, for it is the original body (אֲבָל הַגּוּף אֵינוֹ מִשְׁתַּנֶּה כִּי הוּא הַגּוּף הָרִאשׁוֹן), end quote—see there (עכ״ל עַיֵּין שָׁם). And so he wrote as well in the book Olat Tamid, in Sha‘ar haShabbat, and this is his wording (וְכֵן כָּתַב גַּם בְּסֵפֶר עוֹלַת תָּמִיד בְּשַׁעַר הַשַּׁבָּת וְזֶה לְשׁוֹנוֹ): the matter of the ascent of the worlds—know (עִנְיַן עֲלִיַּת הָעוֹלָמוֹת דַּע), that whenever Ze’ir Anpin does not ascend except with his Tzelem [Image] (כָּל זְמַן שֶׁאֵין ז״א עוֹלֶה רַק בְּצֶלֶם שֶׁלּוֹ), each one remains in its place (כָּל אֶחָד נִשְׁאָר בִּמְקוֹמוֹ), for all of this is his own (כִּי כָּל זֶה הוּא מִשֶּׁלּוֹ).

However, after he takes his Tzelem [Image] and wishes to ascend (אַךְ אַחַר שֶׁלוֹקֵחַ צֶלֶם שֶׁלּוֹ וְרוֹצֶה לַעֲלוֹת), he is compelled that Abba and Imma depart from there and ascend (הוּא מֻכְרָח שֶׁאו״א יִסְתַּלְּקוּ מִשָּׁם וְיַעֲלוּ), for behold, Arich Anpin fills that entire place (כִּי הִנֵּה א״א מְמַלֵּא כָּל הַמָּקוֹם הַהוּא), and there is no empty space there (וְאֵין שָׁם דָּבָר פָּנוּי), and likewise Abba and Imma in their place (וְכֵן או״א בִּמְקוֹמָם), and likewise Ze’ir Anpin (וְכֵן ז״א). And therefore, necessarily, when Ze’ir Anpin ascends from his place (וְאִם כֵּן בְּהֶכְרֵחַ שֶׁבַּעֲלוֹת ז״א מִמְּקוֹמוֹ), Abba and Imma must also ascend (שֶׁצָרִיךְ שֶׁאו״א יַעֲלוּ גַּם הֵם), and likewise Arich Anpin ascends as well (וְכֵן א״א יַעֲלֶה גַּם הוּא), and it follows that the ascent of one aspect causes movement and ascent for all the other worlds, supernal and lower (וְנִמְצָא כִּי עֲלִיַּת בְּחִינָה אַחַת הִיא גּוֹרֶמֶת טִלְטוּל וַעֲלִיָּה לְכָל שְׁאָר הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), for all of them are bound one with another (כִּי כֻּלָּם קְשׁוּרִים זֶה בָּזֶה).

However, not all of them ascend (וְאָמְנָם אֵין כֻּלָּם עוֹלִים), for if so there would be no elevation in this (דְּאִם כֵּן אֵין מַעֲלָה בָּזֶה). Rather, the matter is (אֶלָּא הָעִנְיָן הוּא), that in all the worlds there is internality and externality in the matter of the vessels themselves (כִּי יֵשׁ בָּעוֹלָמוֹת כֻּלָּם פְּנִימִיּוּת וְחִיצוֹנִיּוּת בְּעִנְיַן הַכֵּלִים עַצְמָם), and the angels are from the externality of the vessels (וְהַמַּלְאָכִים מֵחִיצוֹנִיּוּת הַכֵּלִים), and the souls are from the internality of the vessels (וְהַנְּשָׁמוֹת מִפְּנִימִיּוּת הַכֵּלִים). And all of these ascend (וְכָל אֵלּוּ הֵם עוֹלִים), but their essence always remains in its place (אֲבָל הָעַצְמוּת שֶׁלָּהֶם נִשְׁאֶרֶת תָּמִיד בִּמְקוֹמָם). It follows that when Ze’ir Anpin ascends (נִמְצָא כְּשֶׁהַז״א עוֹלֶה), only the aspect of the body and the vessel ascends (אֵינוֹ עוֹלֶה רַק בְּחִינַת הַגּוּף וְהַכְּלִי), and his essence remains below (וְנִשְׁאֶרֶת עַצְמוּתוֹ לְמַטָּה), and then the vessel of the Nukvah ascends into the place of Ze’ir Anpin (וְאָז עוֹלֶה כְּלִי הַנּוּקְבָא בִּמְקוֹם ז״א), and the Nukvah is found to have returned to possess the essence of Ze’ir Anpin and her own vessels (וְנִמְצֵאת הַנּוּקְבָא חָזְרָה לִהְיוֹת לָהּ עַצְמוּת הַז״א וְכֵלִים שֶׁלָּהּ), and then her vessels ascend in the aspect of the vessels of Ze’ir Anpin (וְאָז הַכֵּלִים שֶׁלָּהּ עוֹלִים בִּבְחִינַת כֵּלִים דְּז״א), and so likewise in all of them (וְכֵן כַּיּוֹצֵא בָּזֶה בְּכֻלָּם). And understand this very well (וְהָבֵן זֶה מְאֹד), for it is a great principle in all kinds of ascents (כִּי הוּא כְּלָל גָּדוֹל בְּכָל מִינֵי עֲלִיּוֹת), and do not err (וְאַל תִּטְעֶה).

And it appears to me (וְנִרְאֶה לְדַעְתִּי), that this essence is the aspect of Ein Sof that spreads within them (כִּי זֶה הָעַצְמוּת הוּא בְּחִינַת א״ס הַמִּתְפַּשֵּׁט בְּתוֹכָם), for their Neshamah itself is called a vessel relative to it (כִּי נִשְׁמָתָם מַמָּשׁ נִקְרֵאת כְּלִי בְּעֶרְכּוֹ), since the Neshamot come from the Neshamah (כִּי הֲרֵי הַנְּשָׁמוֹת מִן הַנְּשָׁמָה בָּאָה), and how could we say that it is from the internality of the vessel (וְאֵיךְ נֹאמַר שֶׁהוּא מִפְּנִימִיּוּת הַכְּלִי). And all of this is analogous to the body of a human being (וְכָל זֶה הוּא דֻּגְמַת גּוּף הָאָדָם), who acquires an additional, new soul through his deeds (שֶׁקּוֹנֶה נְשָׁמָה חֲדָשָׁה יְתֵרָה עַל יְדֵי מַעֲשָׂיו), while his body does not change (וְאֵין גּוּפוֹ מִשְׁתַּנֶּה), rather the Neshamah is what changes (אֶלָּא הַנְּשָׁמָה הִיא הַמִּשְׁתַּנָּה), end quote (עכ״ל).

Behold, it is explained in these two places (הֲרֵי מְבוֹאָר בִּשְׁנֵי מְקוֹמוֹת אֵלּוּ), how the Rav, may his memory be for blessing, investigated this inquiry (אֵיךְ הָרַב ז״ל חָקַר חֲקִירָה זוֹ), concerning the inter-inclusion and ascent of the worlds and the Partzufim one within another (בְּעִנְיַן הִתְכַּלְּלוּת וְהִתְעַלּוּת הָעוֹלָמוֹת וְהַפַּרְצוּפִים אֵלּוּ בָּאֵלּוּ). And from the fact that in each of these two places there is a gloss of Rabbi Chaim Vital, may his righteous memory be for blessing, who wrote “Chaim said, in my humble opinion…” (וּמִמַּה שֶּׁבְּכָל אֶחָד מִשְּׁנֵי מְקוֹמוֹת אֵלּוּ יֵשׁ הַגָּהַת מוֹהַרְח״ו זלה״ה שֶׁכָּתַב אָמַר חַיִּים נִרְאֶה לְדַעְתִּי כו׳), it is evident that the essence of the discourse is from the Ari, may his memory be for blessing (מְבוֹאָר שֶׁעִקַּר הַדְּרוּשׁ הוּא מֵהָאַרִ״י זלה״ה), which Rabbi Chaim Vital, may his memory be for blessing, wrote as he heard from his master (שֶׁכְּתָבוֹ מוֹהַרְח״ו זלה״ה כְּמוֹ שֶׁשָּׁמְעוֹ מֵרַבּוֹ הָאַרִ״י זלה״ה). And if so (וְאִם כֵּן), I do not know, may his honor be forgiven (לֹא אֵדַע שֶׁכּוּ״ל), why Rabbi Shar Shalom, may his memory be for blessing, concealed his eyes from these places (לָמָּה הָרַב שַׁר שָׁלוֹם ז״ל הֶעְלִים עֵינָיו מִמְּקוֹמוֹת אֵלּוּ). And not only that, but it is explicit (וְלֹא עוֹד אֶלָּא כִּי מְבוֹאָר הוּא), how the answer and resolution of Rabbi Shar Shalom, may his memory be for blessing, is the opposite of the answer and resolution of the Rav, may his memory be for blessing (אֵיךְ תֵּרוּץ וְיִשּׁוּב הָרַב שַׁר שָׁלוֹם ז״ל הוּא הֶפֶךְ תֵּרוּץ וְיִשּׁוּב הָרַב זלה״ה), for behold, according to the resolution of Rabbi Shar Shalom, may his memory be for blessing (כִּי הֲרֵי לְפִי תֵּרוּץ הָרַב שַׁר שָׁלוֹם ז״ל), no aspect ever departs from its original place at all (אֵין שׁוּם בְּחִינָה מִסְתַּלֶּקֶת מִמְּקוֹמָהּ הָרִאשׁוֹן כְּלָל), rather upon every aspect and aspect there is added another Partzuf from above (רַק כִּי עַל כָּל בְּחִינָה וּבְחִינָה נִתּוֹסַף עָלֶיהָ עוֹד פַּרְצוּף אַחֵר מִלְמַעְלָה), upon the aspects of the Partzufim that it had previously (עַל בְּחִינוֹת הַפַּרְצוּפִים שֶׁהָיוּ לָהּ מִקֹּדֶם), but the Partzufim that existed previously for each and every aspect (אֲבָל הַפַּרְצוּפִים אֲשֶׁר הָיוּ מִקֹּדֶם לְכָל בְּחִינָה וּבְחִינָה), did not move and did not depart from their original place (לֹא זָזוּ וְלֹא נִסְתַּלְּקוּ מִמְּקוֹמָם הָרִאשׁוֹן).

Whereas according to the resolution of the Rav, may his memory be for blessing (וְאִלּוּ לְפִי יִשּׁוּב הָרַב זלה״ה), it is explained how there is a complete withdrawal for each and every aspect from its original place (הוּא מְבוֹאָר אֵיךְ הוּא הִסְתַּלְּקוּת גָּמוּר לְכָל בְּחִינָה וּבְחִינָה מִמְּקוֹמָהּ הָרִאשׁוֹן), where it was initially (אֲשֶׁר הָיְתָה שָׁם), for the upper aspect departs in a complete departure from its original place (כִּי הַבְּחִינָה הָעֶלְיוֹנָה הִיא מִסְתַּלֶּקֶת סִילּוּק גָּמוּר מִמְּקוֹם הֱיוֹתָהּ בָּרִאשׁוֹנָה), and ascends upward to a more exalted place (וְעוֹלָה יוֹתֵר לְמַעְלָה לְמָקוֹם יוֹתֵר עֶלְיוֹן), and the aspect beneath it departs from its original place in a complete departure (וְהַבְּחִינָה אֲשֶׁר תַּחְתֶּיהָ מִסְתַּלֶּקֶת מִמְּקוֹם הֱיוֹתָהּ סִילּוּק גָּמוּר), and ascends and fills the place of the aspect above it (וְעוֹלָה וּמְמַלֵּאת מְקוֹם הַבְּחִינָה אֲשֶׁר עָלֶיהָ), which has already departed and ascended from its place (אֲשֶׁר כְּבָר נִסְתַּלְּקָה וְעָלְתָה מִמְּקוֹמָהּ), to fill a more exalted place than it (לְמַלֵּא מָקוֹם יוֹתֵר עֶלְיוֹן מִמֶּנָּה).

And forever it is impossible for two aspects to be together in one place (וּלְעוֹלָם אִי אֶפְשָׁר לִשְׁתֵּי בְּחִינוֹת לִהְיוֹתָם יַחַד בְּמָקוֹם אֶחָד), for thus the King, the Rav, may his memory be for blessing, established a firmly founded principle (כִּי כֵן יִסַּד הַמֶּלֶךְ הָרַב זלה״ה יְסוֹד מוּסָד), when he said (שֶׁאָמַר): “It is not fitting to think (אֵין רָאוּי לַחְשֹׁב), that when we say in some place that Ze’ir Anpin ascends to the place of Abba (כִּי כַּאֲשֶׁר אָנוּ אוֹמְרִים בְּאֵיזֶה מָקוֹם שֶׁז״א עוֹלֶה לִמְקוֹם אַבָּא), or the Nukvah ascends to the place of Ze’ir Anpin (אוֹ הַנּוּקְבָא עוֹלָה לִמְקוֹם ז״א), or the upper three of Beri’ah into the three lower ones of Atzilut (אוֹ ג״ר דִּבְרִיאָה בְּג׳ אַחֲרוֹנוֹת דַּאֲצִילוּת), and so on (וְכֵן כַּיּוֹצֵא בָּזֶה), do not err to say (אַל תִּטְעֶה לוֹמַר), that the upper one remains in its place and the lower one ascends there and stands with it (כִּי הָעֶלְיוֹן נִשְׁאָר בִּמְקוֹמוֹ וְהַתַּחְתּוֹן עוֹלֶה שָׁם וְעוֹמֵד עִמּוֹ), for this thing is impossible” (כִּי דָּבָר זֶה אִי אֶפְשָׁר). And therefore he wrote afterward (וְלָכֵן כָּתַב אַחַר כָּךְ), that since there is no empty place (כִּי כֵיוָן שֶׁאֵין מָקוֹם פָּנוּי), it follows that when Ze’ir Anpin ascends to the place of Abba, and similarly in other cases (אִם כֵּן נִמְצָא כִּי בַּעֲלוֹת ז״א לִמְקוֹם אַבָּא וְכַיּוֹצֵא בָּזֶה), it is impossible for him to ascend there (נִמְנָע הוּא שֶׁיַּעֲלֶה שָׁם), unless Abba has already departed and ascended upward beyond that place (אֶלָּא אִם כֵּן שֶׁכְּבָר אַבָּא נִסְתַּלֵּק וְעָלָה לְמַעְלָה יוֹתֵר מִן הַמָּקוֹם הַהוּא), and then Ze’ir Anpin, who is called the son, inherits the place of his father and fills it (וְאָז ז״א הַנִּקְרָא בֵּן יוֹרֵשׁ מְקוֹם אָבִיו וּמְמַלֵּא אוֹתוֹ), but for both of them to be together in one place is impossible (אֲבָל לִהְיוֹת שְׁנֵיהֶם יַחַד בְּמָקוֹם אֶחָד הוּא נִמְנָע), and in this manner with the other ascents, as above (וְעַל דֶּרֶךְ זֶה בִּשְׁאָר עֲלִיּוֹת כַּנַּ״ל).

Behold, it is explained how the Rav, may his righteous memory be for blessing, preceded with an introduction and established a foundation (הֲרֵי מְבוֹאָר אֵיךְ הָרַב זלה״ה הִקְדִּים הַקְדָּמָה וְיִסַּד יְסוֹד), that it is impossible for two aspects to be together in one place (עַל שֶׁאִי אֶפְשָׁר לִהְיוֹת ב׳ בְּחִינוֹת בְּמָקוֹם אֶחָד יַחַד), and upon this foundation he investigated and asked (וְעַל יְסוֹד זֶה חָקַר וְשָׁאַל), that if so, what elevation is there for the lower one in that he ascended to the place of the upper (דְּאִם כֵּן מַה מַעֲלָה יֵשׁ אֶל הַתַּחְתּוֹן עַל מַה שֶּׁעָלָה מְקוֹם הָעֶלְיוֹן), since the upper has already departed from that place (כֵּיוָן שֶׁכְּבָר הָעֶלְיוֹן נִסְתַּלֵּק מִן הַמָּקוֹם הַהוּא), if so there is no advantage in this at all (אִם כֵּן אֵין בָּזֶה יִתְרוֹן כְּלָל), only an advantage of place alone and not an addition of intrinsic holiness (רַק מַעֲלַת מָקוֹם בִּלְבַד וְלֹא תּוֹסֶפֶת קְדֻשָּׁה עַצְמִית), and this itself is the investigation of Rabbi Shar Shalom, may his memory be for blessing (אֲשֶׁר זֶה עַצְמוֹ הִיא חֲקִירַת הָרַב שַׁר שָׁלוֹם זלה״ה), who said that if the Partzufim are uprooted from their place and ascend upward one because of the other (שֶׁאָמַר שֶׁאִם הַפַּרְצוּפִים נֶעֱקָרִים מִמְּקוֹמָם וְעוֹלִים לְמַעְלָה זֶה מִפְּנֵי זֶה), then what elevation and greatness is there for them (אִם כֵּן מַה מַעֲלָה וּגְדֻלָּה הִיא לָהֶם), since all the Partzufim of all the worlds, supernal and lower, in their form and likeness ascend according to the measure of the ascent of Ze’ir Anpin and Nukvah (אַחַר שֶׁכָּל הַפַּרְצוּפִים שֶׁל כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים בִּצְבִיּוֹנָם וְדִמְיוֹנָם עוֹלִים כְּפִי שִׁעוּר עֲלִיַּת הַזו״ן), and why should their name change and they be called by the name of the Partzufim to whose place they ascended (וְלָמָּה יִשְׁתַּנֶּה שְׁמָם וְיִקָּרְאוּ בְּשֵׁם הַפַּרְצוּפִים שֶׁעָלוּ לְמְקוֹמָם), since those Partzufim also ascended, as mentioned above (אַחַר שֶׁגַּם אוֹתָם הַפַּרְצוּפִים עָלוּ כַּנַּ״ל), end quote (עכ״ל).

And to this the Rav answered (וְעַל זֶה תֵּרֵץ הָרַב), that always the upper departs from its place literally (כִּי לְעוֹלָם הָעֶלְיוֹן מִסְתַּלֵּק מִמְּקוֹמוֹ מַמָּשׁ), and the lower ascends and fills its place (וְהַתַּחְתּוֹן עוֹלֶה וּמְמַלֵּא מְקוֹמוֹ), according to the foundation established at the outset (כְּיְסוֹד הַמּוּסָד בַּתְּחִלָּה), for it is impossible for two aspects to be together in one place (כִּי אִי אֶפְשָׁר לִב׳ בְּחִינוֹת לִהְיוֹתָם יַחַד בְּמָקוֹם אֶחָד). And even though the upper has already departed completely (וְאַף עַל פִּי שֶׁהָעֶלְיוֹן כְּבָר נִסְתַּלֵּק מַמָּשׁ), nevertheless the ascent of the lower into its place is for the lower a complete elevation (עכ״ז עֲלִיַּת הַתַּחְתּוֹן בִּמְקוֹמוֹ הִיא לַתַּחְתּוֹן מַעֲלַת עֲלִיָּה גְּמוּרָה), and not merely an elevation of place alone (וְאֵינֶנָּה בִּלְבַד מַעֲלַת מָקוֹם). And this is because the body and the vessels of the upper are what depart completely from the place of their initial being (וְהוּא כִּי הַגּוּף וְהַכֵּלִים שֶׁל הָעֶלְיוֹן הֵם הַמִּסְתַּלְּקִים מַמָּשׁ מִמְּקוֹם הֱיוֹתָם בָּרִאשׁוֹנָה), and ascend to clothe an essence more exalted than what was in them initially (וְעוֹלִים לְהַלְבִּישׁ עַצְמוּת יוֹתֵר מְעוּלָּה מִמַּה שֶּׁהָיָה בָּהֶם בַּתְּחִלָּה), and the essence that was in them initially remains in its place (וְהָעַצְמוּת שֶׁהָיָה בָּהֶם בַּתְּחִלָּה נִשְׁאֶרֶת בִּמְקוֹמָהּ). And then the body and vessels of the lower depart (וְאָז מִסְתַּלְּקִים הַגּוּף וְהַכֵּלִים שֶׁל הַתַּחְתּוֹן), and ascend and clothe the essence of the upper (וְעוֹלִים וּמַלְבִּישִׁים אֶת עַצְמוּת הָעֶלְיוֹן), which is more exalted than the essence that was theirs in their place initially (שֶׁהוּא יוֹתֵר מְעוּלָּה מֵהָעַצְמוּת שֶׁהָיָה לָהֶם בִּמְקוֹמָם בַּתְּחִלָּה), like a person who acquires for himself a soul more precious than the soul he had initially (כְּאָדָם הַקּוֹנֶה לְעַצְמוֹ נְשָׁמָה יוֹתֵר יְקָרַת הָעֶרֶךְ מִן הַנְּשָׁמָה שֶׁהָיְתָה לוֹ בַּתְּחִלָּה).

And this ascent is a complete ascent (וַעֲלִיָּה זוֹ הִיא מַעֲלַת עֲלִיָּה גְּמוּרָה), and then the lower returns to be the aspect of the upper itself in the aspect of essence (וְאָז חוֹזֵר הַתַּחְתּוֹן לִהְיוֹת בְּחִינַת הָעֶלְיוֹן מַמָּשׁ בִּבְחִינַת הָעַצְמוּת), and therefore the lower is called by the name of the upper (וְלָכֵן נִקְרָא הַתַּחְתּוֹן בְּשֵׁם הָעֶלְיוֹן), because he ascended into his place and clothed his essence (עַל שֶׁעָלָה בִּמְקוֹמוֹ וְהִלְבִּישׁ עַצְמוּתוֹ). Thus, according to the resolution of the Rav, may his righteous memory be for blessing (בְּאוֹפֶן כִּי לְפִי תֵּרוּץ הָרַב זלה״ה), it is a real withdrawal and a real ascent (הוּא הִסְתַּלְּקוּת מַמָּשׁ וַעֲלִיָּה מַמָּשׁ), for always two aspects cannot be together in one place (כִּי לְעוֹלָם אֵין ב׳ בְּחִינוֹת יְכוֹלִין לִהְיוֹתָם בְּמָקוֹם אֶחָד יַחַד). And this is the opposite of the resolution of Rabbi Shar Shalom, may his memory be for blessing (וְהוּא הֶפֶךְ תֵּרוּץ הָרַב שַׁר שָׁלוֹם ז״ל), who said that no aspect ever moves or departs from its original place (שֶׁאָמַר שֶׁאֵין שׁוּם בְּחִינָה זָזָה וּמִסְתַּלֶּקֶת מִמְּקוֹמָהּ הָרִאשׁוֹן), but rather that a growth is added to it from above in the place where it was previously (כִּי אִם שֶׁנִּתּוֹסַף עָלֶיהָ גִּדּוּל מִלְמַעְלָה בִּמְקוֹם הֱיוֹתָהּ מִקֹּדֶם).

Whereas the Rav, may his righteous memory be for blessing, gave his resolution to inform us of one fundamental introduction in this wisdom (וְאִלּוּ הָרַב זלה״ה תֵּרוּצוֹ אָמְרוֹ לְהוֹדִיעָנוּ הַקְדָּמָה אַחַת עִקָּרִית בַּחָכְמָה הַזֹּאת), concerning the matter of ascents (בְּעִנְיַן הָעֲלִיּוֹת), and in the book Olat Tamid he said (וּבְסֵפֶר עוֹלַת תָּמִיד אָמַר): “And understand this very well, for it is a great principle in all kinds of ascents, and do not err” (וְהָבֵן זֶה מְאֹד כִּי הוּא כְּלָל גָּדוֹל בְּכָל מִינֵי עֲלִיּוֹת וְאַל תִּטְעֶה), as stated above (כַּנַּ״ל). If so (וְאִם כֵּן), how is it possible to say the opposite (אֵיךְ אֶפְשָׁר לוֹמַר בְּהֶפֶךְ), that they do not move or depart from their place (שֶׁאֵינָם זָזִים וּמִסְתַּלְּקִים מִמְּקוֹמָם), but rather that they only grow by the addition of new Partzufim upon them from above (רַק שֶׁנִּגְדָּלִים עַל יְדֵי מַה שֶּׁנִּתּוֹסַף עֲלֵיהֶם פַּרְצוּפִים חֲדָשִׁים מִלְמַעְלָה). And furthermore, this is not called an ascent (וְעוֹד כִּי אֵין זֶה נִקְרָא עֲלִיָּה), but rather an addition of growth from above (רַק תּוֹסֶפֶת גִּדּוּל מִלְמַעְלָה), for an ascent is when one was in a lower place (כִּי עֲלִיָּה הוּא שֶׁהָיָה בְּמָקוֹם תַּחְתּוֹן), and was uprooted and departed from there (וְנֶעֱקַר וְנִסְתַּלֵּק מִשָּׁם), and he himself ascended (וְעָלָה הוּא עַצְמוֹ), who was below, to a more exalted place (שֶׁהָיָה לְמַטָּה עָלָה לְמָקוֹם יוֹתֵר עֶלְיוֹן). But according to his words, may his memory be for blessing (אֲבָל לְפִי דְּבָרָיו ז״ל), that through the enclothing of the Tzelamim [Images] of the Mochin [Intellects] in the supernal Partzuf (כִּי עַל יְדֵי הִתְלַבְּשׁוּת צַלְמֵי הַמּוֹחִין בַּפַּרְצוּף הָעֶלְיוֹן), and afterward they spread into the lower Partzuf (וְאַחַר כָּךְ מִתְפַּשְּׁטִים בַּפַּרְצוּף הַתַּחְתּוֹן), the lower Partzuf grows according to the stature of the supernal Partzuf (נִגְדָּל פַּרְצוּף הַתַּחְתּוֹן כְּשִׁעוּר קוֹמַת פַּרְצוּף הָעֶלְיוֹן), and the lower Partzuf does not move and does not depart from its place (וְהַפַּרְצוּף הַתַּחְתּוֹן לֹא זָז וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ), this is not called an ascent (אֵין זֶה נִקְרָא עֲלִיָּה), but rather an addition (רַק תּוֹסֶפֶת), that was added from above upon the lower Partzuf (שֶׁנִּתּוֹסֵף מִלְמַעְלָה עַל הַפַּרְצוּף הַתַּחְתּוֹן), that another supernal Partzuf was joined upon it (שֶׁנִתְחַבֵּר עוֹד עָלָיו פַּרְצוּף אַחֵר עֶלְיוֹן), upon the Partzuf that it had previously (עַל הַפַּרְצוּף אֲשֶׁר הָיָה לוֹ מִקֹּדֶם). And this is not called an ascent (וְאֵין זֶה נִקְרָא עֲלִיָּה), but an addition of growth from above to below (רַק תּוֹסֶפֶת גִּדּוּל מִלְמַעְלָה לְמַטָּה), which is the opposite of ascent from below to above (שֶׁהוּא הֶפֶךְ עֲלִיָּה מִלְּמַטָּה לְמַעְלָה).

And if so, what is the meaning of the language used in all the discourses of the Rav (וְאִם כֵּן מַה הַלָּשׁוֹן אוֹמֶרֶת בְּכָל דְּרוּשֵׁי הָרַב), which speak of the ascent of the worlds and the Partzufim (הַמְּדַבְּרִים מֵעִנְיַן עֲלִיַּת הָעוֹלָמוֹת וְהַפַּרְצוּפִים), to use the language of ascent (לוֹמַר לְשׁוֹן עֲלִיָּה), and the language of withdrawal (וְלְשׁוֹן הִסְתַּלְּקוּת), as mentioned in the two places above (וְכַנִּזְכָּר בִּשְׁנֵי הַמְּקוֹמוֹת הַנַּ״ל), and in other places, as will be written with the help of Hashem (וּבִשְׁאָר הַמְּקוֹמוֹת כְּמוֹ שֶׁיֵּכָּתֵב בְּעֶזְרַת ה׳). And furthermore, what is this that the Rav says here and in all places (וְגַם מַה זֶּה שֶׁאוֹמֵר הָרַב כָּאן וּבְכָל הַמְּקוֹמוֹת), that all must ascend since there is no empty place (שֶׁכֻּלָּם צְרִיכִים לַעֲלוֹת לְפִי שֶׁאֵין מָקוֹם פָּנוּי), whereas according to the words of Rabbi Shar Shalom, may his memory be for blessing (וַהֲלֹא לְפִי דִּבְרֵי הָרַב שַׁר שָׁלוֹם ז״ל), no aspect departs from its place (אֵין שׁוּם בְּחִינָה מִסְתַּלֶּקֶת מִמְּקוֹמָהּ), in order to give place to the aspect beneath it (כְּדֵי לָתֵת מָקוֹם לַבְּחִינָה שֶׁתַּחְתֶּיהָ). And if so, what difference does place make for us at all (וְאִם כֵּן מַאי נַפְקָא לַן מִינָּה מִבְּחִינַת הַמָּקוֹם). And this is the wording of the Rav, may his righteous memory be for blessing (וְזֶה לְשׁוֹן הָרַב זלה״ה), in the Shabbat morning meal (בִּסְעוּדַת שַׁחֲרִית דְּשַׁבָּת): and know (וְדַע), that all these ascents which we say above, that Ze’ir Anpin and Nukvah ascend (כִּי כָּל אֵלּוּ הָעֲלִיּוֹת שֶׁאָנוּ אוֹמְרִים לְמַעְלָה שֶׁהֵם עוֹלִים זו״ן), it is necessary (מֻכְרָח הוּא), that when they ascend upward (כִּי בַּעֲלוֹתָם לְמַעְלָה), also the other worlds of Beri’ah, Yetzirah, and Asiyah that are beneath them ascend after them (גַּם שְׁאָר הָעוֹלָמוֹת דְּבִי״ע אֲשֶׁר תַּחְתֵּיהֶם עוֹלִים אַחֲרֵיהֶם), according to the order of the ascent of Ze’ir Anpin and Nukvah (כְּפִי סֵדֶר עֲלִיַּת הַזו״ן). And likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה), all the worlds that are above Ze’ir Anpin and Nukvah of Atzilut (כָּל הָעוֹלָמוֹת אֲשֶׁר לְמַעְלָה מִן הַזו״ן דַּאֲצִילוּת), it is necessary that they also ascend from their place (מֻכְרָח הוּא לַעֲלוֹת גַּם הֵם מִמְּקוֹמָם), according to the order of the ascent of Ze’ir Anpin and Nukvah (כְּפִי סֵדֶר עֲלִיַּת הַזו״ן), in order to give them place to ascend in their place (לָתֵת לָהֶם מָקוֹם שֶׁיַּעֲלוּ שָׁם בִּמְקוֹמָם), for behold, all the Partzufim and all the worlds together ascend one after another (כִּי הִנֵּה כָּל הַפַּרְצוּפִים וְכָל הָעוֹלָמוֹת יַחַד כֻּלָּם עוֹלִים זֶה אַחַר זֶה). And likewise there, in the discourses of Yom Tov, he wrote as follows (וְכֵן שָׁם בְּדְרוּשֵׁי יוֹם טוֹב כָּתַב וְזֶה לְשׁוֹנוֹ): and the matter is (וְהָעִנְיָן הוּא), that just as Ze’ir Anpin ascends these ascents (כְּמוֹ שֶׁהַז״א עוֹלֶה עֲלִיּוֹת אֵלּוּ), so too Abba and Imma ascend those ascents (גַּם או״א עוֹלִים הָעֲלִיּוֹת הָהֵם), according to the order and number of the ascents of Ze’ir Anpin, who ascends after them (כְּפִי סֵדֶר מִסְפַּר עֲלִיּוֹת ז״א הָעוֹלֶה אַחֲרֵיהֶם), for they must give place for Ze’ir Anpin to ascend there (כִּי צְרִיכִים הֵם לָתֵת מָקוֹם שֶׁיַּעֲלֶה שָׁם ז״א כו׳), see there (עַיֵּן שָׁם).

Behold, it is explained here as well that this is a true ascent (הֲרֵי מְבוֹאָר גַּם כָּאן אֵיךְ הוּא עֲלִיָּה מַמָּשׁ), for therefore the aspects above Ze’ir Anpin and Nukvah are compelled to ascend as well (כִּי עַל כֵּן מֻכְרָחִים הַבְּחִינוֹת שֶׁלְּמַעְלָה מִזו״ן לַעֲלוֹת גַּם הֵם לְמַעְלָה), from their place (מִמְּקוֹמָם), in order to give place to Ze’ir Anpin and Nukvah to ascend in their place (כְּדֵי לָתֵת מָקוֹם לְזו״ן שֶׁיַּעֲלוּ בִּמְקוֹמָם). And if according to his words, may his memory be for blessing (וְאִם כִּדְבָרָיו ז״ל), that when Ze’ir Anpin receives the aspect of the Mochin [Intellects] through Yisrael-Saba and Tevunah (כִּי כַּאֲשֶׁר מְקַבֵּל ז״א בְּחִינַת הַמּוֹחִין עַל יְדֵי יִשְׂסו״ת), he grows according to the stature of Yisrael-Saba and Tevunah (נִגְדָּל כְּשִׁעוּר קוֹמַת יִשְׂסו״ת), and this is the ascent of Ze’ir Anpin to the place of Yisrael-Saba and Tevunah (אֲשֶׁר זֶה הוּא עֲלִיַּת הַז״א בִּמְקוֹם יִשְׂסו״ת), while Yisrael-Saba and Tevunah do not move or depart from their place (וְיִשְׂסו״ת אֵינָם זָזִים וְאֵינָם מִסְתַּלְּקִים מִמְּקוֹמָם), then how is the necessity that the Rav states (אֵיךְ הוּא הַהֶכְרֵחַ שֶׁאוֹמֵר הָרַב), that the aspects above Ze’ir Anpin and Nukvah must ascend from their place (שֶׁמֻכְרָחִים הַבְּחִינוֹת שֶׁלְּמַעְלָה מִזו״ן לַעֲלוֹת לְמַעְלָה מִמְּקוֹמָם), in order to give place for Ze’ir Anpin and Nukvah to ascend in their place (לָתֵת מָקוֹם לְזו״ן שֶׁיַּעֲלוּ בִּמְקוֹמָם), when according to his words Yisrael-Saba and Tevunah, who are above Ze’ir Anpin and Nukvah, did not move or depart from their place to give them room (וַהֲלֹא לְפִי דְבָרָיו ז״ל יִשְׂסו״ת שֶׁהֵם לְמַעְלָה מִזו״ן לֹא זָזוּ וְלֹא נִסְתַּלְּקוּ מִמְּקוֹמָם כְּדֵי לָתֵת מָקוֹם לְזו״ן), but on the contrary, they and Ze’ir Anpin and Nukvah all stand in one place (וְאַדְּרַבָּא הֵם וְזו״ן כֻּלָּם עוֹמְדִים בְּמָקוֹם אֶחָד).

And if so, it is not necessary (וְאִם כֵּן אֵינוֹ מִן הַהֶכְרֵחַ), that because one Partzuf was added to Ze’ir Anpin, one should also be added to them (כִּי לְפִי שֶׁנִּתּוֹסַף פַּרְצוּף אֶחָד לְז״א יִתּוֹסַף גַּם לָהֶם). Whereas according to the plain meaning of the words of the Rav, may his righteous memory be for blessing (וּבִשְׁלָמָא לְפִי פְּשִׁיטוּת דִּבְרֵי הָרַב זלה״ה), that it is a true ascent (שֶׁהוּא עֲלִיָּה מַמָּשׁ), it is then necessary (אִם כֵּן מֻכְרָח), that when Ze’ir Anpin ascends and clothes an essence more exalted than his own (כִּי כַּאֲשֶׁר ז״א עוֹלֶה וּמַלְבִּישׁ עַצְמוּת יוֹתֵר מְעוּלָּה מֵעַצְמוּתוֹ), they too must ascend and clothe an essence more exalted than their own (שֶׁגַּם הֵם יַעֲלוּ וְיַלְבִּישׁוּ עַצְמוּת מְעוּלָּה יוֹתֵר מֵעַצְמוּתָם), for they are compelled to ascend from their place to give room for Ze’ir Anpin to ascend in their place (כִּי הֲרֵי מֻכְרָחִים הֵם לַעֲלוֹת לְמַעְלָה מִמְּקוֹמָם כְּדֵי לָתֵת מָקוֹם לְז״א שֶׁיַּעֲלֶה בִּמְקוֹמָם).

But according to his words, that they do not move or depart from their place (אֲבָל לְפִי דְבָרָיו שֶׁאֵינָם זָזִים וְאֵינָם מִסְתַּלְּקִים מִמְּקוֹמָם), it is not necessary (אֵין מֻכְרָח), that because one Partzuf was added to Ze’ir Anpin, one should also be added to them (כִּי לְפִי שֶׁנִּתּוֹסַף פַּרְצוּף אֶחָד לְז״א יִתּוֹסַף גַּם לָהֶם). And furthermore (וְעוֹד), if Ze’ir Anpin did not ascend and did not depart from his place (כִּי אִם הַז״א לֹא עָלָה וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ), then how is it necessary what the Rav, may his righteous memory be for blessing, wrote (אֵיךְ מֻכְרָח מַה שֶׁכָּתַב הָרַב זלה״ה), that when Ze’ir Anpin and Nukvah ascend upward it is necessary that the worlds of Beri’ah, Yetzirah, and Asiyah beneath them ascend after them (כִּי בַּעֲלוֹת זו״ן לְמַעְלָה מֻכְרָח הוּא שֶׁגַּם עוֹלָמוֹת בִּי״ע אֲשֶׁר תַּחְתֵּיהֶם עוֹלִים אַחֲרֵיהֶם), as written above (כְּמוֹ שֶׁכָּתַב לְעֵיל). And he wrote similarly there in Minḥat Shabbat (וְכָתַב גַּם כֵּן שָׁם בְּמִנְחַת שַׁבָּת), and this is his wording (וְזֶה לְשׁוֹנוֹ): and it is necessary to inform you of the ascent of the worlds (וְצָרִיךְ שֶׁנּוֹדִיעֲךָ עֲלִיַּת הָעוֹלָמוֹת), for it is necessary (כִּי מֻכְרָח הוּא), that when Ze’ir Anpin and Nukvah ascend from their place (שֶׁבַּעֲלוֹת זו״ן מִמְּקוֹמָם), all the worlds beneath them ascend (יַעֲלוּ כָּל הָעוֹלָמוֹת אֲשֶׁר תַּחְתֵּיהֶם), level after level (מַדְרֵגָה אַחַר מַדְרֵגָה), according to the order of the levels to which Ze’ir Anpin and Nukvah ascended (כְּפִי סֵדֶר הַמַּדְרֵגוֹת שֶׁנִּתְעַלּוּ זו״ן), etc., see there (כו׳ עַיֵּן שָׁם).

For indeed, according to the plain meaning of the words of the Rav, may his righteous memory be for blessing, that it is a true ascent (כִּי בִּשְׁלָמָא לְפִי פְּשִׁיטוּת דִּבְרֵי הָרַב זלה״ה שֶׁהוּא עֲלִיָּה מַמָּשׁ), it is necessary that when Ze’ir Anpin and Nukvah ascend (אִם כֵּן מֻכְרָח הוּא כִּי כַּאֲשֶׁר עוֹלִין זו״ן), the worlds beneath them must also ascend (שֶׁיַּעֲלוּ הָעוֹלָמוֹת שֶׁתַּחְתֵּיהֶם), so that there will not be an empty place between them and Ze’ir Anpin and Nukvah (כְּדֵי שֶׁלֹּא יִהְיֶה מָקוֹם פָּנוּי בֵּינֵיהֶם וּבֵין זו״ן), as he wrote there as well in the book Olat Tamid (וְכַמָּ״ש שָׁם גַּם כֵּן בְּסֵפֶר עוֹלַת תָּמִיד), before the wording cited above (קוֹדֶם הַלָּשׁוֹן הַנַּ״ל), and this is his wording (וְזֶה לְשׁוֹנוֹ): behold, all the worlds are one beneath another (הִנֵּה כָּל הָעוֹלָמוֹת הֵם זֶה תַּחַת זֶה), and in every ascent and ascent (וּבְכָל עֲלִיָּה וַעֲלִיָּה), it is necessary that all the worlds move and ascend (מֻכְרָחִים שֶׁכָּל הָעוֹלָמוֹת יִתְנוֹעֲעוּ וְיַעֲלוּ), so that there will not be an empty place between them (כְּדֵי שֶׁלֹּא יִהְיֶה מָקוֹם פָּנוּי בֵּינֵיהֶם), end quote (עכ״ל). And this itself is what is written in the wording of Olat Tamid cited above (אֲשֶׁר זֶה עַצְמוֹ הוּא מַה שֶּׁכָּתוּב בִּלְשׁוֹן סֵפֶר עוֹלַת תָּמִיד הַנַּ״ל), where he said that when Ze’ir Anpin wishes to ascend (שֶׁאָמַר כִּי כְּשֶׁרוֹצֶה ז״א לַעֲלוֹת), he is compelled that Abba and Imma depart from there and ascend (הוּא מֻכְרָח שֶׁאו״א יִסְתַּלְּקוּ מִשָּׁם וְיַעֲלוּ), for behold Arich Anpin fills that entire place of his (כִּי הִנֵּה א״א מְמַלֵּא כָּל הַמָּקוֹם הַהוּא שֶׁלּוֹ), and there is no empty space there (וְאֵין שָׁם דָּבָר פָּנוּי), and likewise Abba and Imma in their place (וְכֵן או״א בִּמְקוֹמָם), and likewise Ze’ir Anpin (וְכֵן ז״א), and therefore necessarily when Ze’ir Anpin ascends from his place (וְאִם כֵּן בְּהֶכְרֵחַ שֶׁבַּעֲלוֹת ז״א מִמְּקוֹמוֹ), Abba and Imma must also ascend (שֶׁצָרִיךְ שֶׁאו״א יַעֲלוּ גַּם הֵם), and likewise Arich Anpin ascends as well (וְכֵן א״א יַעֲלֶה גַּם הוּא), and it follows that the ascent of one aspect causes movement and ascent for all the other worlds, supernal and lower (וְנִמְצָא כִּי עֲלִיַּת בְּחִינָה אַחַת הִיא גּוֹרֶמֶת טִלְטוּל וַעֲלִיָּה לְכָל שְׁאָר הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), since all of them are bound one with another (כִּי כֻּלָּם קְשׁוּרִים זֶה בָּזֶה), end quote (עכ״ל). But according to his words, may his memory be for blessing (אֲבָל לְפִי דְּבָרָיו ז״ל), that the ascent of Ze’ir Anpin is that he grows because one Partzuf was added to him from above (כִּי עֲלִיַּת הַז״א הִיא מַה שֶּׁנִּתְגַּדֵּל עַל יְדֵי שֶׁנִּתּוֹסַף עָלָיו פַּרְצוּף אֶחָד מִלְמַעְלָה), and Ze’ir Anpin does not move or depart from his place (וְהַז״א לֹא זָז וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ), if so how is it necessary (אִם כֵּן אֵיךְ הוּא מֻכְרָח), that because Ze’ir Anpin grew from above (שֶׁבִּשְׁבִיל שֶׁנִּתְגַּדֵּל הַז״א מִצַּד מַעְלָה), the worlds beneath him are compelled to ascend after him (שֶׁהָעוֹלָמוֹת אֲשֶׁר תַּחְתָּיו מֻכְרָחִים גַּם כֵּן לַעֲלוֹת אַחֲרָיו), for all the necessity that the lower worlds must ascend after him (שֶׁהֲרֵי כָּל הַהֶכְרֵחַ שֶׁצְּרִיכִים הָעוֹלָמוֹת הַתַּחְתּוֹנִים לַעֲלוֹת אַחֲרָיו), is only so that there will not be an empty place between them (אֵינוֹ אֶלָּא כְּדֵי שֶׁלֹּא יִהְיֶה מָקוֹם פָּנוּי בֵּינֵיהֶם), and if Ze’ir Anpin did not move or depart from his place (וְאִם הַז״א לֹא זָז וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ), then there is no empty place at all (אִם כֵּן אֵין שׁוּם מָקוֹם פָּנוּי), and why then are they compelled to ascend (וְלָמָּה מֻכְרָחִים לַעֲלוֹת). And it is also explained in these two wordings of the book Olat Tamid (וְגַם מְבוֹאָר בִּשְׁנֵי לְשׁוֹנוֹת אֵלּוּ שֶׁל סֵפֶר עוֹלַת תָּמִיד), for in the first wording he wrote (כִּי בַּלָּשׁוֹן הָא׳ כָּתַב), that in every ascent and ascent all the worlds are compelled to move and ascend, etc (כִּי בְּכָל עֲלִיָּה וַעֲלִיָּה מֻכְרָחִין שֶׁכָּל הָעוֹלָמוֹת יִתְנוֹעֲעוּ וְיַעֲלוּ כו׳), and in the second wording he wrote (וּבַלָּשׁוֹן הַב׳ כָּתַב), that the ascent of one aspect causes movement and ascent to all the other worlds, etc (כִּי עֲלִיַּת בְּחִינָה אַחַת גּוֹרֶמֶת טִלְטוּל וַעֲלִיָּה לְכָל שְׁאָר הָעוֹלָמוֹת כו׳).

And likewise in Etz Chayim, Sha‘ar Mochin [Intellects] of Ze’ir Anpin, chapter five (וְכֵן בְּעֵץ חַיִּים שַׁעַר מוֹחִין דְּז״א פ״ה), whose wording was already brought in the previous section in the words of Rabbi Shar Shalom, may his memory be for blessing (אֲשֶׁר כְּבָר בְּסִימָן הַקּוֹדֵם הוּבָא לְשׁוֹנוֹ בְּדִבְרֵי הָרַב שַׁר שָׁלוֹם ז״ל), he wrote as follows (כָּתַב וְזֶה לְשׁוֹנוֹ): but the matter is (אַךְ הָעִנְיָן הוּא), that it is impossible to ascend above one’s level (כִּי אִי אֶפְשָׁר לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ), for behold there is no empty place or void (כִּי הֲרֵי אֵין מָקוֹם פָּנוּי וְחָלָל), rather first Yisrael-Saba and Tevunah must ascend to the place of Abba and Imma (אֶלָּא שֶׁתְּחִלָּה תִּתְעַלֶּה יִשְׂסו״ת לִמְקוֹם או״א), and then Ze’ir Anpin and Nukvah ascend to the place of Yisrael-Saba and Tevunah (וְאָז זו״ן יַעֲלוּ לִמְקוֹם יִשְׂסו״ת), and Abba and Imma ascend to the place of Arich Anpin and Nukvah (וְיַעֲלוּ או״א לִמְקוֹם א״א וְנוּקְבָא), and Arich Anpin and Nukvah ascend to the level above them (וְיַעֲלוּ א״א וְנוּקְבָא אֶל הַמַּדְרֵגָה שֶׁעָלָיו), and likewise in this manner ascent above ascent (וְכֵן עַל דֶּרֶךְ זֶה עֲלִיָּה לְמַעְלָה מֵעֲלִיָּה), until all of them are shaken and exchange their places, etc (עַד שֶׁיִּתְנוֹעֲעוּ וְיִתְחַלְּפוּ כֻּלָּם מִמְּקוֹמָם כו׳), see there (עַיֵּן שָׁם). And if according to his words, may his memory be for blessing (וְאִם כִּפְי דְּבָרָיו ז״ל), that no aspect moves or departs from its place (שֶׁאֵין שׁוּם בְּחִינָה זָזָה וּמִסְתַּלֶּקֶת מִמְּקוֹמָהּ), but only that growth is added to it from above (רַק שֶׁנִּתּוֹסַף עָלֶיהָ גִּדּוּל מִלְמַעְלָה), then what does the language in the words of the Rav mean (אִם כֵּן מַה הַלָּשׁוֹן אוֹמֶרֶת בְּדִבְרֵי הָרַב), using the terms “movement” and “shaking” (לְשׁוֹן נִעוּנוּעַ וְטִלְטוּל), when no aspect is moved or shaken from its original place at all (וַהֲלֹא אֵין שׁוּם בְּחִינָה מִתְנוֹעֲעָה וּמִתְטַלְטֶלֶת מִמְּקוֹמָהּ הָרִאשׁוֹן), since it did not move from its place (כִּי הֲרֵי לֹא זָזָה מִמְּקוֹמָהּ). And likewise the expression “exchange of place” does not apply at all according to his words (וְגַם לְשׁוֹן חִלּוּף מָקוֹם לֹא שַׁיָּךְ כְּלָל לְפִי דְּבָרָיו ז״ל), for exchange of place means (כִּי חִלּוּף מָקוֹם הוּא), that previously one was in one place (שֶׁקֹּדֶם הָיָה בְּמָקוֹם אֶחָד), and he left his original place where he was (וְהִנִּיחַ מְקוֹמוֹ הָרִאשׁוֹן שֶׁהָיָה שָׁם), and he himself ascended to another place (וְעָלָה הוּא עַצְמוֹ לְמָקוֹם אַחֵר), and it follows that he exchanged his original place for the place where he is now (נִמְצָא שֶׁהֶחֱלִיף מְקוֹמוֹ הָרִאשׁוֹן שֶׁהָיָה שָׁם אֶל הַמָּקוֹם שֶׁהוּא עַתָּה), but according to his words, may his memory be for blessing (וּלְפִי דְּבָרָיו ז״ל), that the original aspects did not move and did not depart from their place (שֶׁהַבְּחִינוֹת הָרִאשׁוֹנוֹת לֹא זָזוּ וְלֹא נִסְתַּלְּקוּ מִמְּקוֹמָם).

If so, the exchange must be only in that which was newly added to them (אִם כֵּן הַחִלּוּף צָרִיךְ שֶׁיִּהְיֶה בְּמַה שֶּׁנִּתּוֹסַף לָהֶם מֵחָדָשׁ), and what relevance is there to an exchange of place in that which was newly added to them (וּמַה שַּׁיָּךְ חִלּוּף מָקוֹם בְּמַה שֶּׁנִּתּוֹסַף לָהֶם מֵחָדָשׁ), for behold now, when they were added to the place to which they were drawn, they are found there (כִּי הֲרֵי עַתָּה שֶׁנִּתּוֹסְפוּ אֶל הַמָּקוֹם שֶׁנִּמְשְׁכוּ שָׁם נִמְצְאוּ), and there they were (וְשָׁם הָיוּ), and this is their first and last place (וְזֶה מְקוֹמָם הָרִאשׁוֹן וְהָאַחֲרוֹן). But according to the plain meaning of the words of the Rav, may his righteous memory be for blessing, that it is a true ascent (אֲבָל לְפִי פְּשִׁיטוּת דִּבְרֵי הָרַב זלה״ה שֶׁהוּא עֲלִיָּה מַמָּשׁ), it is real movement and real shaking (הוּא נִעוּנוּעַ וְטִלְטוּל מַמָּשׁ), and a real exchange of place for all of them (וְחִלּוּף מָקוֹם מַמָּשׁ לְכֻלָּם), which is a true ascent from a lower place to the higher place above it (שֶׁהִיא עֲלִיָּה מַמָּשׁ מִמָּקוֹם תַּחְתּוֹן אֶל הַמָּקוֹם הָעֶלְיוֹן שֶׁעָלָיו).

For therefore he said (כִּי עַל כֵּן אָמַר), that it is impossible to ascend above one’s level (כִּי אִי אֶפְשָׁר לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ), since there is no empty place or void (כִּי הֲרֵי אֵין מָקוֹם פָּנוּי וְחָלָל). But according to the words of Rabbi Shar Shalom, may his memory be for blessing (וּלְפִי דִּבְרֵי הָרַב שַׁר שָׁלוֹם ז״ל), that no aspect moves or departs from its place (שֶׁאֵין שׁוּם בְּחִינָה זָזָה וּמִסְתַּלֶּקֶת מִמְּקוֹמָהּ), what kind of reasoning is it to say that one cannot ascend above his level because there is no empty place or void (אִם כֵּן מַה נְתִינַת טַעַם הוּא לְמַה שֶּׁאֵינוֹ יָכוֹל לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ מִפְּנֵי שֶׁאֵין מָקוֹם פָּנוּי וְחָלָל), when the matter does not depend on the absence of an empty place (וַהֲלֹא אֵין הָעִנְיָן תָּלוּי עַל שֶׁאֵין מָקוֹם פָּנוּי), since no aspect departs from its place at all (כִּי הֲרֵי אֵין שׁוּם בְּחִינָה מִסְתַּלֶּקֶת מִמְּקוֹמָהּ), in order that the place be vacated for the aspect beneath it to ascend there (כְּדֵי שֶׁיִּהְיֶה הַמָּקוֹם פָּנוּי לַעֲלוֹת שָׁם הַבְּחִינָה שֶׁתַּחְתֶּיהָ).

Shemen, Siman 36

(שֶׁמ״ן סִימָן ל״ו)

And that which I find wondrous, in my humble opinion, in his words (וּמַה שֶׁאֲנִי תָּמֵהַּ לְדַעְתִּי עַל דְּבָרָיו ז״ל), is that he made the ascents depend upon the drawing down of the Mochin [Intellects] (הוּא מַה שֶּׁתָּלָה הָעֲלִיּוֹת בְּהַמְשָׁכַת הַמּוֹחִין), for their receiving the Mochin [Intellects] is itself the ascent (כִּי קַבָּלָתָם אֶת הַמּוֹחִין הִיא הִיא הָעֲלִיָּה עַצְמָהּ), that they grow through the Mochin [Intellects] which they received (שֶׁנִּגְדָּלִין עַל יְדֵי הַמּוֹחִין שֶׁקִּבְּלוּ), for therefore when the Mochin [Intellects] were drawn into Ze’ir Anpin and he grew, which is his ascent (כִּי עַל כֵּן כַּאֲשֶׁר נִמְשְׁכוּ הַמּוֹחִין בְּז״א וְנִגְדָּל אֲשֶׁר זוֹ הִיא עֲלִיָּתוֹ), so too the Mochin [Intellects] are drawn into all the Partzufim and they grow, which is their ascent (כֵּן נִמְשָׁכִין הַמּוֹחִין לְכָל הַפַּרְצוּפִים וְנִגְדָּלִין אֲשֶׁר זוֹ הִיא עֲלִיָּתָם). And so it is explained in his words (וּכְמְבוֹאָר בִּדְבָרָיו ז״ל), for at first he said (כִּי תְּחִלָּה אָמַר): “And if these ascents are by virtue of their receiving the Mochin [Intellects], for such is the truth” (וְאִם עֲלִיּוֹת אֵלּוּ הֵם מִכֹּחַ קַבָּלָתָם הַמּוֹחִין שֶׁכֵּן הוּא הָאֱמֶת), “for through the enclothing of the Tzelamim [Images] of the Mochin [Intellects] in the supernal Partzufim, and afterward they spread in the six extremities of Ze’ir Anpin” (כִּי עַל יְדֵי הִתְלַבְּשׁוּת צַלְמֵי הַמּוֹחִין בַּפַּרְצוּפִים הָעֶלְיוֹנִים וְאַחַר כָּךְ מִתְפַּשְּׁטִים בַּו״ק דְּז״א), “he grows according to the stature of that supernal Partzuf” (נִגְדָּל כְּשִׁעוּר קוֹמַת הַפַּרְצוּף הָעֶלְיוֹן הַהוּא). And afterward he wrote (וְאַחַר כָּךְ כָּתַב): “And behold, Ze’ir Anpin was rectified and an addition was made to him, and there came to him the third Partzuf, which is Binah, together with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah, by way of Yisrael-Saba and Tevunah” (וְהִנֵּה ז״א נִתְקַן וְנִיתּוֹסַף וּבָא לוֹ פַּרְצוּף הַג׳ שֶׁהוּא בִּינָה עִם מוֹחִין דְּנרנח״י דְּנְשָׁמָה עַל יְדֵי יִשְׂסו״ת), “and through the addition of this Partzuf he grew according to the stature of Yisrael-Saba and Tevunah” (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה נִגְדַּל כְּשִׁעוּר קוֹמַת יִשְׂסו״ת). “And likewise an addition was made and there came the third Partzuf, which is Binah, together with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah, to Yisrael-Saba and Tevunah by way of Abba and Imma” (וְכְמוֹ כֵן נִיתּוֹסַף וּבָא פַּרְצוּף הַג׳ שֶׁהוּא בִּינָה עִם מוֹחִין דְּנרנח״י וְנְשָׁמָה לְיִשְׂסו״ת עַל יְדֵי או״א), “and through the addition of this Partzuf they grew according to the stature of Abba and Imma Elyonim” (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה נִגְדְּלוּ כְּשִׁעוּר קוֹמַת או״א עֶלְיוֹנִים). “And so it was for all the Partzufim of all the worlds” (וְכֵן הָיָה לְכָל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת), “and through the addition of this Partzuf each Partzuf grew according to the stature of the Partzuf above it” (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה נִגְדַּל כָּל פַּרְצוּף כְּשִׁעוּר קוֹמַת הַפַּרְצוּף שֶׁעָלָיו), as is his wording, may his memory be for blessing (כַּנַּ״ל לְשׁוֹנוֹ ז״ל), and this is the essence of his answer and his resolution (אֲשֶׁר זֶה הוּא עִקַּר תֵּרוּצוֹ וְיִשּׁוּבוֹ).

However, after the proper forgiveness due to his honor, in my humble opinion (אָמְנָם אַחַר הַמְּחִילָה כָּרָאוּי לִכְבוֹדוֹ לְדַעְתִּי), from the words of the Rav it is explained the opposite (מִדִּבְרֵי הָרַב ז״ל מְבוֹאָר לְהֶפֶךְ), also from other discourses besides what was written above (גַּם מִדְּרוּשִׁים אֲחֵרִים מִלְּבַד מַה שֶּׁכָּתוּב לְעֵיל), for according to the words of the Rav (כִּי לְפִי דִּבְרֵי הָרַב ז״ל), the ascent does not depend on the drawing down of the Mochin [Intellects] (אֵין הָעֲלִיָּה תְּלוּיָה בְּהַמְשָׁכַת הַמּוֹחִין), and the reception of the Mochin [Intellects] is not the ascent itself (וְאֵין קַבָּלַת הַמּוֹחִין הִיא הָעֲלִיָּה), and it is possible that there be an aspect of ascent without the drawing and reception of the Mochin [Intellects] (וְאֶפְשָׁר לִהְיוֹת בְּחִינַת עֲלִיָּה מִבְּלִי הַמְשָׁכָה וְקַבָּלַת הַמּוֹחִין), and it is possible that there be the drawing of the Mochin [Intellects] without the aspect of ascent (וְאֶפְשָׁר לִהְיוֹת הַמְשָׁכַת הַמּוֹחִין מִבְּלִי בְּחִינַת עֲלִיָּה), for they do not depend on one another (כִּי אֵין תְּלוּיִים זֶה בָּזֶה).

For behold, it is known from the intention of the daily prayer (כִּי הִנֵּה יָדוּעַ מִכַּוָּנַת הַתְּפִלָּה שֶׁבְּכָל יוֹם), how from the beginning of the section of the Tamid (אֵיךְ מִתְּחִלַּת פָּרָשַׁת הַתָּמִיד), the worlds and the Partzufim begin to ascend level after level (מַתְחִילִין הָעוֹלָמוֹת וְהַפַּרְצוּפִים לַעֲלוֹת מַדְרֵגָה אַחַר מַדְרֵגָה), while the Mochin [Intellects] are not yet drawn until the Shema and the Amidah (וַעֲדַיִן הַמּוֹחִין אֵינָם נִמְשָׁכִים עַד הַקְּרִיאַת שְׁמַע וְהָעֲמִידָה), behold there is ascent without the drawing and reception of the Mochin [Intellects] (הֲרֵי שֶׁיֵּשׁ עֲלִיָּה מִבְּלִי הַמְשָׁכַת וְקַבָּלַת הַמּוֹחִין). And in Sha‘ar haKavanot, at the beginning of Discourse Two of Kabbalat Shabbat, he wrote as follows, in brief (וּבְשַׁעַר הַכַּוָּנוֹת בִּתְחִלַּת דְּרוּשׁ ב׳ דְּקַבָּלַת שַׁבָּת כָּתַב וְזֶה לְשׁוֹנוֹ בְּקִצּוּר): behold, it is known that there are two surrounding lights of Mochin [Intellects] upon the head of Ze’ir Anpin (הִנֵּה נוֹדָע כִּי ב׳ אוֹרוֹת דְּמוֹחִין מַקִּיפִין יֵשׁ עַל רֹאשׁ ז״א), which are the Lamed and the Mem of the Tzelem [Image], from the side of Abba and from the side of Imma (שֶׁהֵם ל״ם דְּצֶלֶם מִצַּד אַבָּא וּמִצַּד אִימָּא), and behold, on the night of Shabbat (וְהִנֵּה בְּלֵיל שַׁבָּת), Ze’ir Anpin takes the lower surrounding light, which is the Lamed of the Tzelem [Image] alone (לוֹקֵחַ ז״א הַמַּקִּיף הַתַּחְתּוֹן שֶׁהוּא ל׳ דְּצֶלֶם לְבַד), and behold, if we say that the upper three of Ze’ir Anpin ascend to the place of the surrounding light of the Lamed of the Tzelem [Image] (וְהִנֵּה אִם נֹאמַר שֶׁג״ר דְּז״א עוֹלִין בִּמְקוֹם הַמַּקִּיפִין דְּל׳ דְּצֶלֶם), and his Chesed, Gevurah, Tiferet ascend to the place of Chokhmah, Binah, Da‘at (וְחַג״ת שֶׁלּוֹ עוֹלִים בִּמְקוֹם חב״ד), and Netzach, Hod, Yesod to the place of Chesed, Gevurah, Tiferet (וְנְה״י בִּמְקוֹם חַג״ת), if so it follows that Ze’ir Anpin also ascends (אִם כֵּן נִמְצָא כִּי גַּם ז״א עוֹלֶה).

And it has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל), that on the night of Shabbat there is no ascent for Ze’ir Anpin, but only for the Nukvah (כִּי בְּלֵיל שַׁבָּת אֵין עֲלִיָּה לְז״א רַק לַנּוּקְבָא), and if we say that the surrounding lights of the Lamed of the Tzelem [Image] descend and enter into the head of Ze’ir Anpin (וְאִם נֹאמַר שֶׁהַמַּקִּיפִים שֶׁל ל׳ דְּצֶלֶם יוֹרְדִין וְנִכְנָסִין בְּרֵישָׁא דְּז״א), it would follow that an empty space and void remains above his head (נִמְצָא כִּי נִשְׁאָר מָקוֹם חָלָל וַאֲוִיר פָּנוּי לְמַעְלָה מֵרֹאשׁוֹ), and this matter is impossible (וְעִנְיָן זֶה אִי אֶפְשָׁר), for behold, the surrounding aspects called Tzelem [Image] are literally within the body of Tevunah, as is known (כִּי הִנֵּה בְּחִינַת הַמַּקִּיפִים הַנִּקְרָאִים צֶלֶם הֵם מַמָּשׁ בְּגוּף הַתְּבוּנָה כַּנּוֹדָע), and if so, how is it possible that the Lamed, which are the Chesed, Gevurah, Tiferet of Tevunah, should enter into Ze’ir Anpin (וְאִם כֵּן אֵיךְ אֶפְשָׁר שֶׁהַל׳ שֶׁהֵם חַג״ת דְּתְבוּנָה יִכָּנְסוּ תּוֹךְ ז״א), and become distant from the upper three, Chokhmah, Binah, Da‘at of Tevunah itself (וְיִתְרַחֲקוּ מִן ג״ר חב״ד דְּתְבוּנָה עַצְמָהּ), and that the body of Tevunah should be split into two halves (וְיִתְחַלֵּק גּוּף הַתְּבוּנָה לִשְׁנֵי חֲצָאִין), and that an empty place remain between them (וְיִשָּׁאֵר מָקוֹם פָּנוּי בֵּינֵיהֶם). Rather, the matter is in this manner (אֶלָּא הָעִנְיָן הוּא בְּאוֹפֶן זֶה): Ze’ir Anpin remains in his place and does not ascend (כִּי ז״א נִשְׁאָר בִּמְקוֹמוֹ וְאֵינוֹ עוֹלֶה), and the surrounding lights also remain in their place and do not descend (וְגַם הַמַּקִּיפִים נִשְׁאָרִים בִּמְקוֹמָם וְאֵינָם יוֹרְדִים), rather the head of Ze’ir Anpin grows until the place where the surrounding lights called Lamed of the Tzelem [Image] are (אֶלָּא רֹאשׁוֹ שֶׁל ז״א נִגְדָּל עַד הַמָּקוֹם אֲשֶׁר שָׁם הַמַּקִּיפִים הַנִּקְרָאִים ל׳ דְּצֶלֶם), and enclothes the surrounding lights within itself (וּמַלְבִּישׁ בְּתוֹכָהּ אֶת הַמַּקִּיפִים), and behold, how he does not ascend and they do not descend (וְהֲרֵי אֵיךְ אֵינוֹ עוֹלֶה וְאֵינָם יוֹרְדִים).

And he concluded there and wrote as follows (וְסִיֵּם שָׁם וְכָתַב וְזֶה לְשׁוֹנוֹ): and this is not an ascent for Ze’ir Anpin, for the reason mentioned (וְאֵין זוֹ עֲלִיָּה לְז״א לְטַעַם הַנִּזְכָּר), because he himself does not ascend (כִּי הוּא אֵינוֹ עוֹלֶה), but rather his head is what grows until the place of the surrounding lights (אֶלָּא רֹאשׁוֹ הוּא שֶׁנִּגְדָּל עַד מְקוֹם הַמַּקִּיפִין), and there is another reason as well (וְעוֹד טַעַם ב׳), that even if he had ascended literally to the place of the surrounding lights (כִּי אַף אִם הָיָה עוֹלֶה מַמָּשׁ אֶל מְקוֹם הַמַּקִּיפִין), it is not called an ascent (אֵינָהּ נִקְרֵאת עֲלִיָּה), because the place of the surrounding lights is called his own place (כִּי מְקוֹם הַמַּקִּיפִין מְקוֹמוֹ נִקְרָא), for behold, they are his own surrounding Mochin [Intellects] (כִּי הֲלֹא הֵם מוֹחִין מַקִּיפִין שֶׁלּוֹ עַצְמוֹ), and this is not like other ascents of another (וְאֵינֶנָּה כְּשַׁעַר עֲלִיּוֹת שֶׁל זוּלָתוֹ), the parable being the upper three of Asiyah that ascend into the three lower ones of Yetzirah (הַמָּשָׁל בָּזֶה כִּי ג״ר שֶׁל עֲשִׂיָּה שֶׁעוֹלִין בְּז״ת שֶׁל יְצִירָה), but here the place of the surrounding lights is his own place (אֲבָל כָּאן מְקוֹם הַמַּקִּיפִין מְקוֹמוֹ שֶׁל עַצְמוֹ הוּא), and this is simple (וְזֶה פָּשׁוּט), end quote (עכ״ל).

Behold, it is explained (הֲרֵי מְבוֹאָר), that even when the Mochin [Intellects] are drawn into Ze’ir Anpin (כִּי גַּם כַּאֲשֶׁר נִמְשָׁכִין בְּז״א הַמּוֹחִין), and even the surrounding lights (וַאֲפִלּוּ הַמַּקִּיפִין), and even if Ze’ir Anpin were to ascend literally to the place of the surrounding lights (וְאַף אִם ז״א יַעֲלֶה מַמָּשׁ אֶל מְקוֹם הַמַּקִּיפִין), it is not called an ascent (אֵינָהּ נִקְרֵאת עֲלִיָּה), and if so (הֲרֵי), how is there the drawing down of all the Mochin [Intellects] (אֵיךְ יֵשׁ הַמְשָׁכַת כָּל הַמּוֹחִין), and even the surrounding lights (וַאֲפִלּוּ הַמַּקִּיפִין), which are the completion of the entire Tzelem [Image] (שֶׁהוּא תַּשְׁלוּם כָּל הַצֶּלֶם), namely the Tzadi, which are the internal Mochin [Intellects] (שֶׁהֵם הַצ׳ מוֹחִין פְּנִימִיִּים), and the Lamed–Mem, which are the surrounding lights (וְהַל״מ הַמַּקִּיפִין), without any aspect of ascent at all (מִבְּלִי שׁוּם בְּחִינַת עֲלִיָּיה). And in the book Olat Tamid, in Sha‘ar haShabbat, this matter is explained more fully at length (וּבְסֵפֶר עוֹלַת תָּמִיד בְּשַׁעַר הַשַּׁבָּת שָׁם כָּתוּב עִנְיַן זֶה מְבוֹאָר יוֹתֵר בַּאֲרִיכוּת), and there all that we seek is found (וְשָׁם נִמְצָא כָּל מְבוּקָשֵׁנוּ), and this is his wording, in brief (וְזֶה לְשׁוֹנוֹ בְּקִצּוּר):

Behold, all the worlds are one beneath the other (הִנֵּה כָּל הָעוֹלָמוֹת הֵם זֶה תַּחַת זֶה), and in every ascent and ascent (וּבְכָל עֲלִיָּה וַעֲלִיָּה), all the worlds are compelled to move and ascend (מֻכְרָחִים שֶׁכָּל הָעוֹלָמוֹת יִתְנוֹעֲעוּ וְיַעֲלוּ), so that there will not be an empty place between them (כְּדֵי שֶׁלֹּא יִהְיֶה מָקוֹם פָּנוּי בֵּינֵיהֶם). And behold, on weekdays there is ascent only from Asiyah until the Nukvah of Atzilut, inclusive (וְהִנֵּה בַּחֹל אֵין עֲלִיָּה רַק מִן הָעֲשִׂיָּה עַד הַנּוּקְבָא דַּאֲצִילוּת וְעַד בִּכְלָל), but Ze’ir Anpin does not ascend at all (אַךְ ז״א אֵינוֹ עוֹלֶה כְּלָל). However, the surrounding lights, the Lamed–Mem of the Tzelem [Image] within him, enter in the secret of internal lights (אָמְנָם הַמַּקִּיפִים ל״ם דְּצֶלֶם שֶׁבּוֹ נִכְנָסִים בְּסוֹד פְּנִימִיִּים), and other surrounding lights greater than them come to him (וּבָאִים לוֹ מַקִּיפִים אֲחֵרִים גְּדוֹלִים מֵהֶם), and in my humble opinion they are the aspect of Abba and Imma themselves (וְנִרְאֶה לְדַעְתִּי שֶׁהֵם בְּחִינַת או״א עַצְמָם), for there is nothing else in between (כִּי אֵין דָּבָר אַחֵר בֵּינְתַּיִם). And indeed, the entering of the aforementioned surrounding lights is possible in two ways (וְאָמְנָם הַכְנָסַת הַמַּקִּיפִים הַנִּזְכָּר אֶפְשָׁר בִּשְׁתֵּי מְצִיאוּיוֹת): either that the head of Ze’ir Anpin grows to the full height of the surrounding lights and they clothe within it (אוֹ שֶׁהַז״א יוּגְדַּל רֹאשׁוֹ בְּכָל קוֹמַת גֹּבַהּ הַמַּקִּיפִים וְיִתְלַבְּשׁוּ בּוֹ), and it follows that his head ascends while the surrounding lights stand in their place (וְנִמְצָא כִּי רֹאשׁוֹ הוּא שֶׁעוֹלֶה וְהַמַּקִּיפִים בִּמְקוֹמָם עוֹמְדִים), or it is possible the opposite, that the surrounding lights descend into his head while his head stands in its place (אוֹ אֶפְשָׁר לְהֶפֶךְ שֶׁהַמַּקִּיפִים יוֹרְדִים תּוֹךְ רֹאשׁוֹ וְרֹאשׁוֹ עוֹמֵד בִּמְקוֹמוֹ).

And behold, on weekdays I did not receive how it was (וְהִנֵּה בַּחֹל לֹא קִבַּלְתִּי אֵיךְ הָיָה), except that there is no ascent at all to Ze’ir Anpin on weekdays (זוּלָתִי שֶׁאֵין עֲלִיָּה כְּלָל אֶל הַז״א בַּחֹל), and it is possible that this ascent too is included in this category (וְאֶפְשָׁר שֶׁאַף עֲלִיָּה זוֹ בִּכְלָל), and if so it will be according to what I received regarding the night of Shabbat (וְאִם כֵּן יִהְיֶה עַל דֶּרֶךְ מַה שֶׁקִבַּלְתִּי בְּלֵיל שַׁבָּת), that even then there is no ascent to Ze’ir Anpin (שֶׁגַּם אָז אֵין עֲלִיָּה אֶל הַז״א), and the situation then is that his head stands in its place (וְהַמְּצִיאוּת הוּא אָז שֶׁרֹאשׁוֹ בִּמְקוֹמָהּ עוֹמֶדֶת), and the surrounding lights descend and enter into it (וְהַמַּקִּיפִים יוֹרְדִים וְנִכְנָסִים בְּתוֹכָהּ), and this I received first regarding Shabbat (וְזֶה קִבַּלְתִּי תְּחִלָּה בְּעִנְיַן שַׁבָּת). But afterward I received more explicitly (אַךְ אַחַר כָּךְ קִבַּלְתִּי יוֹתֵר מְפֹרָשׁ), and this is the more true version upon which you should rely (וְזֶה הוּא הַיּוֹתֵר אֱמֶתִּי שֶׁעָלָיו תִּסְמֹךְ), and that is (וְהוּא), that it is impossible to say that the surrounding lights descend (כִּי אִי אֶפְשָׁר לוֹמַר שֶׁהַמַּקִּיפִים יוֹרְדִים), for if so there would remain an empty place (דְּאִם כֵּן יִשָּׁאֵר מָקוֹם פָּנוּי), between the Mem-surrounding lights that enter on Shabbat morning (בֵּין מַקִּיפֵי מ׳ שֶׁנִּכְנָסִים בְּשַׁחֲרִית שַׁבָּת), and the Lamed-surrounding lights that enter on the night of Shabbat (לְמַקִּיפֵי ל׳ הַנִּכְנָסִים בְּלֵיל שַׁבָּת), for behold both of them are in one Partzuf of Tevunah, the fourth, as is known (שֶׁהֲרֵי שְׁנֵיהֶם הֵם בְּפַרְצוּף אֶחָד שֶׁל הַתְּבוּנָה הַד׳ כַּנּוֹדָע), and how could it be divided (וְאֵיךְ תִּתְחַלֵּק), and the three middle ones in which the Lamed-surrounding lights are (וְיִתְרַחֲקוּ ג׳ אֶמְצָעִיּוֹת שֶׁבְּתוֹכָם מַקִּיפֵי ל׳), from the upper three in which the Mem of the Tzelem [Image] are (מִן ג״ר שֶׁבָּהֶם מ׳ דְּצֶלֶם), and an empty void remain between them (וְיִשָּׁאֵר חָלָל וּמָקוֹם פָּנוּי בֵּינֵיהֶם).

Rather, the matter is thus (אֶלָּא הָעִנְיָן הוּא), that the head of Ze’ir Anpin grows and ascends upward (כִּי רֹאשׁ הַז״א נִגְדָּל וְעוֹלֶה לְמַעְלָה), and enclothes the Lamed-surrounding lights of the Tzelem [Image] within it (וּמַלְבִּישׁ אֶת מַקִּיפֵי ל׳ דְּצֶלֶם בְּתוֹכוֹ), and the surrounding lights remain in their place (וְהַמַּקִּיפִים נִשְׁאָרִים בִּמְקוֹמָם), and also Ze’ir Anpin does not ascend at all (וְגַם הַז״א אֵינוֹ עוֹלֶה כְּלָל), and he stands in his place (וּבִמְקוֹמוֹ עוֹמֵד), and likewise his head stands in its place (וְכֵן רֹאשׁוֹ בִּמְקוֹמָהּ עוֹמֶדֶת), but the matter is (אֶלָּא הָעִנְיָן), that it grows and becomes greater (כִּי נִגְדָּלָה וְנַעֲשֵׂית גְּדוֹלָה), and enclothes the surrounding lights (וּמַלְבִּישָׁה אֶת הַמַּקִּיפִים), and it follows that the upper three within him stand in their original place (וְנִמְצָא כִּי ג״ר שֶׁבּוֹ בִּמְקוֹמָם הָרִאשׁוֹן עוֹמְדוֹת), except that they grow more than at first (רַק שֶׁנִּגְדָּלִים יוֹתֵר מִבַּתְּחִלָּה), and it follows that he does not take the place of another (וְנִמְצָא כִּי אֵינוֹ לוֹקֵחַ מְקוֹם זוּלָתוֹ), but only the place of his own Mochin [Intellects] (רַק מְקוֹם מוֹחִין שֶׁלּוֹ). For even these surrounding lights are his own (כִּי גַּם אֵלּוּ הַמַּקִּיפִים הֵם שֶׁלּוֹ), and if so there is no ascent for Ze’ir Anpin at all (אִם כֵּן אֵין בָּזֶה עֲלִיָּה לְז״א כְּלָל), rather only that his head grows in the aspect of its vessels as much as it needs to grow (רַק שֶׁנִּגְדְּלָה רֹאשׁוֹ בִּבְחִינַת הַכֵּלִים שֶׁלָּהּ מַה שֶּׁצָּרִיךְ לְהִתְגַּדֵּל), end quote (עכ״ל). Behold, it is explained (הֲרֵי מְבוֹאָר), that even when the surrounding Mochin [Intellects] of Lamed–Mem of the Tzelem [Image] enter into Ze’ir Anpin (כִּי גַּם כַּאֲשֶׁר נִכְנָסִין הַמּוֹחִין הַמַּקִּיפִין דְּל״מ דְּצֶלֶם בְּז״א), there is no ascent for Ze’ir Anpin (אֵין עֲלִיָּה לְז״א). And on weekdays it is possible that the surrounding lights descend and enter into the head of Ze’ir Anpin (וּבַחֹל אֶפְשָׁר שֶׁהַמַּקִּיפִים יוֹרְדִים וְנִכְנָסִים תּוֹךְ רֹאשׁ ז״א), for the entire necessity of the Rav, may his memory be for blessing, to say that the head of Ze’ir Anpin grows and enclothes the surrounding lights (כִּי כָּל הֶכְרֵחַ הָרַב ז״ל לוֹמַר שֶׁרֹאשׁ דְּז״א נִגְדָּל וּמַלְבִּישׁ אֶת הַמַּקִּיפִין), is only for the night of Shabbat (אֵינוֹ רַק לְלֵיל שַׁבָּת), for then only the lower surrounding light of Lamed enters into Ze’ir Anpin (שֶׁלֹּא נִכְנָס אָז בְּז״א רַק הַמַּקִּיף הַתַּחְתּוֹן דְּל׳), and in the morning the upper surrounding light of Mem enters (וּבְשַׁחֲרִית יִכָּנֵס הַמַּקִּיף הָעֶלְיוֹן שֶׁל מ׳), and how could they be divided (וְאֵיךְ יִתְחַלְּקוּ). But on weekdays, when both surrounding lights of Lamed and Mem enter (אֲבָל בַּחֹל שֶׁנִּכְנָסִים כָּל ב׳ הַמַּקִּיפִים דְּל״מ), it is possible that the surrounding lights descend and enter into the head of Ze’ir Anpin (אֶפְשָׁר שֶׁיוֹרְדוּ הַמַּקִּיפִים וְיִכָּנְסוּ בְּרֹאשׁ ז״א), as he wrote initially (כְּמוֹ שֶׁכָּתַב בַּתְּחִלָּה). And whether this way or that way (וּבֵין כָּךְ וּבֵין כָּךְ), whether the surrounding lights descend (אוֹ שֶׁהַמַּקִּיפִים יוֹרְדִים), or whether the head of Ze’ir Anpin grows and enclothes them (אוֹ שֶׁרֹאשׁ דְּז״א נִגְדָּל וּמַלְבִּישׁ אוֹתָם), behold Ze’ir Anpin is completed in his entire Tzelem [Image] (הֲרֵי נִשְׁלַם הַז״א בְּכָל הַצֶּלֶם שֶׁלּוֹ), with internal Mochin [Intellects] and surrounding Mochin [Intellects] (בְּמוֹחִין פְּנִימִיִּים וּמַקִּיפִים).

And nevertheless there is no ascent for Ze’ir Anpin (וְעִם כָּל זֶה אֵין עֲלִיָּה לְז״א), for he does not take the place of another (כִּי אֵינוֹ לוֹקֵחַ מְקוֹם זוּלָתוֹ), but only the place of his own Mochin [Intellects] (רַק מְקוֹם מוֹחִין שֶׁלּוֹ). Behold, then (הֲרֵי), how there is the drawing down of the Mochin [Intellects] without any aspect of ascent at all (אֵיךְ יֵשׁ הַמְשָׁכַת הַמּוֹחִין מִבְּלִי שׁוּם בְּחִינַת עֲלִיָּיה). He wrote further there as follows (עוֹד כָּתַב שָׁם וְז״ל): And know (וְדַע), that on the night of Shabbat already from before sunset, at Minḥat Erev Shabbat, internal Mochin [Intellects] entered (כִּי בְּלֵיל שַׁבָּת נִכְנְסוּ כְּבָר מִבְּעוֹד יוֹם בְּמִנְחַת עֶרֶב שַׁבָּת מוֹחִין פְּנִימִיִּים), and at Kabbalat Shabbat the surrounding Mochin [Intellects] of the Lamed of the Tzelem [Image] of Imma enter (וּבְקַבָּלַת שַׁבָּת נִכְנָסִים מַקִּיפִים דְּל׳ דְּצֶלֶם דְּאִימָּא), and afterward also those of Abba, in the externality of the worlds (וְגַם אַחַר כָּךְ דְּאַבָּא בְּחִיצוֹנִיּוּת הָעוֹלָמוֹת). And in Arvit (וּבַעֲרָבִית), the internal ones, which are the souls (הַפְּנִימִיִּים שֶׁהֵם הַנְּשָׁמוֹת). And on Shabbat morning (וּבְשַׁחֲרִית שַׁבָּת), the surrounding Mochin [Intellects] of the Mem of the Tzelem [Image] of Imma also enter (נִכְנָסִים גַּם מַקִּיפֵי מ׳ דְּצֶלֶם דְּאִימָּא), and afterward those of Abba (וְאַחַר כָּךְ דְּאַבָּא). And in the Shabbat Amidah (וּבַעֲמִידַת שַׁבָּת), they inherit the place of Abba and Imma themselves (אָז יוֹרְשִׁים מְקוֹם או״א עַצְמָם), and then Abba and Imma are compelled to ascend to the place of Arich Anpin (וְאָז מֻכְרָחִים או״א שֶׁיִּתְעַלּוּ גַּם הֵם בִּמְקוֹם א״א), and Arich Anpin to the place of Atik (וְא״א בִּמְקוֹם עַתִּיק), and thus all ascend until Adam Kadmon (וְכֵן עוֹלִים כֻּלָּם עַד אָדָם קַדְמוֹן). And this is with respect to those above Ze’ir Anpin (וְזֶהוּ בִּבְחִינַת הָעֶלְיוֹנִים מִן ז״א), and as for those beneath him (וְכֵן הַתַּחְתּוֹנִים מִמֶּנּוּ), it has already been explained above (כְּבָר נִתְבָּאֵר לְעֵיל), that so long as Ze’ir Anpin ascends only in his surrounding Mochin [Intellects] (כָּל זְמַן שֶׁאֵין הַז״א עוֹלֶה רַק בְּמַקִּיפִים שֶׁלּוֹ), the lower worlds beneath Ze’ir Anpin do not ascend (אֵין הָעוֹלָמוֹת הַתַּחְתּוֹנִים מִז״א עוֹלִים), nor do the worlds above Ze’ir Anpin ascend (וְגַם לֹא הָעוֹלָמוֹת שֶׁלְּמַעְלָה מִז״א עוֹלִים), and all remain in their place (וְכֻּלָּם בִּמְקוֹמָם).

However (אֲכֵן), since Ze’ir Anpin raised his three lower ones into his three middle ones together (לְפִי שֶׁהַז״א הֶעֱלָה ג׳ תַּחְתּוֹנוֹתָיו בְּג׳ אֶמְצָעִיּוֹת יַחַד), there was then room for all the worlds beneath him to ascend three levels as well (לָכֵן הָיָה מָקוֹם לַעֲלוֹת כָּל הָעוֹלָמוֹת שֶׁתַּחְתָּיו ג׳ מַדְרֵגוֹת גַּם כֵּן), each one upward from its place (כָּל אֶחָד לְמַעְלָה מִמְּקוֹמוֹ), in the likeness of Ze’ir Anpin (דּוּגְמַת ז״א), until the Netzach, Hod, Yesod of Asiyah were found vacant on the night of Shabbat (עַד שֶׁנִּמְצְאוּ נְה״י דְּעֲשִׂיָּה פְּנוּיִים בְּלֵיל שַׁבָּת). But if he had not raised his feet (אַךְ אִם לֹא הָיָה מַעֲלֶה רַגְלָיו), even though the surrounding Mochin [Intellects] entered into him (אַף עַל פִּי שֶׁהָיוּ נִכְנָסִים בּוֹ הַמַּקִּיפִים), the worlds beneath him would not have ascended (לֹא הָיוּ הָעוֹלָמוֹת הַתַּחְתּוֹנִים מִמֶּנּוּ עוֹלִים), nor would the worlds above him ascend (וְאַף לֹא הָעוֹלָמוֹת שֶׁלְּמַעְלָה מִמֶּנּוּ). However (אֲמְנָם), when he ascends beyond the surrounding Mochin [Intellects] (כְּשֶׁעוֹלֶה יוֹתֵר מִן הַמַּקִּיפִים), then necessarily no void remains (אָז בְּהֶכְרֵחַ שֶׁלֹּא יִשָּׁאֵר חָלָל), and then all the worlds beneath him ascend according to the measure of his ascent (וְאָז כָּל הָעוֹלָמוֹת שֶׁתַּחְתָּיו עוֹלִים כְּפִי הַשִּׁעוּר שֶׁהוּא עוֹלֶה), and the worlds above him also ascend (וְגַם הָעוֹלָמוֹת שֶׁעָלָיו עוֹלִים), in order to leave him an empty place in which to ascend (לְהַנִּיחַ לוֹ מָקוֹם פָּנוּי לַעֲלוֹת בּוֹ), for their lights are not equal to be in another’s place (כִּי אֵין אוֹרָם שָׁוֶה לִהְיוֹתָם בְּמָקוֹם אַחֵר), since this is more exalted than that, and that than another (שֶׁזֶּה מְעוּלָּה מִזֶּה וְזֶה מִזֶּה).

He further wrote there afterward, which is the wording we wrote above (עוֹד כָּתַב שָׁם אַחַר כָּךְ שֶׁהוּא הַלָּשׁוֹן שֶׁכָּתַבְנוּ לְעֵיל), and this is his wording (וְזֶה לְשׁוֹנוֹ): The matter of the ascent of the worlds—know (עִנְיַן עֲלִיַּת הָעוֹלָמוֹת דַּע), that as long as Ze’ir Anpin does not ascend except with his Tzelem [Image] (כָּל זְמַן שֶׁאֵין ז״א עוֹלֶה רַק בְּצֶלֶם שֶׁלּוֹ), each one remains in its place (כָּל אֶחָד נִשְׁאָר בִּמְקוֹמוֹ), for all of this is his own (כִּי כָּל זֶה הוּא מִשֶּׁלּוֹ). However, once he takes the Tzelem [Image] and wishes to ascend (אַךְ אַחַר שֶׁלוֹקֵחַ צֶלֶם וְרוֹצֶה לַעֲלוֹת), he is compelled that Abba and Imma depart from there and ascend (הוּא מֻכְרָח שֶׁאו״א יִסְתַּלְּקוּ מִשָּׁם וְיַעֲלוּ), for behold, Arich Anpin fills that entire place (כִּי הִנֵּה א״א מְמַלֵּא כָּל הַמָּקוֹם הַהוּא), and there is no empty thing there (וְאֵין שָׁם דָּבָר פָּנוּי), and likewise Abba and Imma in their place (וְכֵן או״א בִּמְקוֹמָם), and likewise Ze’ir Anpin (וְכֵן ז״א). And therefore, necessarily, when Ze’ir Anpin ascends from his place (וְאִם כֵּן בְּהֶכְרֵחַ שֶׁבַּעֲלוֹת ז״א מִמְּקוֹמוֹ), Abba and Imma must also ascend (שֶׁצָרִיךְ שֶׁאו״א יַעֲלוּ גַּם הֵם), and likewise Arich Anpin ascends as well (וְכֵן א״א יַעֲלֶה גַּם הוּא). And it follows that the ascent of one aspect causes movement and ascent to all the other worlds, supernal and lower (וְנִמְצָא כִּי עֲלִיַּת בְּחִינָה אַחַת הִיא גּוֹרֶמֶת טִלְטוּל וַעֲלִיָּה לְכָל שְׁאָר הָעוֹלָמוֹת הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים), for all of them are bound one with another (כִּי כֻּלָּם קְשׁוּרִים זֶה בָּזֶה), end quote (עכ״ל).

Behold, it is explained how the drawing down and reception of the Mochin [Intellects] is not the aspect of ascent (הֲרֵי מְבוֹאָר אֵיךְ אֵין הַמְשָׁכַת וְקַבָּלַת הַמּוֹחִין הִיא בְּחִינַת הָעֲלִיָּה), for behold, even when all the Mochin [Intellects] were already drawn down (כִּי הֲרֵי גַּם כַּאֲשֶׁר נִמְשְׁכוּ כָּל הַמּוֹחִין), there is still no aspect of ascent at all (עֲדַיִן אֵין שׁוּם בְּחִינַת עֲלִיָּה), but only afterward does the ascent begin (רַק שֶׁאַחַר כָּךְ מַתְחִיל לַעֲלוֹת), from the Shabbat morning Amidah (מֵעֲמִידַת שַׁחֲרִית דְּשַׁבָּת), after all the Mochin [Intellects]—internal and surrounding—have already entered (אַחַר שֶׁכְּבָר נִכְנְסוּ כָּל הַמּוֹחִין פְּנִימִיִּים וּמַקִּיפִים), up to the surrounding Mem of the Tzelem [Image] (עַד מַקִּיף מ׳ דְּצֶלֶם). And so he also wrote in the second wording (וְכֵן גַּם כָּתַב בַּלָּשׁוֹן הַב׳): “however, after he takes his Tzelem [Image] and wishes to ascend, he is compelled…” (אַךְ אַחַר שֶׁלוֹקֵחַ צֶלֶם שֶׁלּוֹ וְרוֹצֶה לַעֲלוֹת הוּא מֻכְרָח כו׳). Behold, the drawing down of the Mochin [Intellects] is not the ascent (הֲרֵי שֶׁהַמְשָׁכַת הַמּוֹחִין אֵינָהּ הָעֲלִיָּה), rather, after he receives his Tzelem [Image], if he wishes to ascend, he ascends (אֶלָּא שֶׁאַחַר שֶׁקִּבֵּל הַצֶּלֶם שֶׁלּוֹ אִם רוֹצֶה לַעֲלוֹת עוֹלֶה), and if he does not wish, he does not ascend (וְאִם לֹא אֵינוֹ עוֹלֶה), for this does not depend on that (כִּי אֵין זֶה תָּלוּי בָּזֶה). For therefore, when he received his Mochin [Intellects] and does not wish to ascend (כִּי עַל כֵּן כַּאֲשֶׁר קִּבֵּל הַמּוֹחִין שֶׁלּוֹ וְאֵינוֹ רוֹצֶה לַעֲלוֹת), there is no aspect of ascent at all (אֵין שׁוּם בְּחִינַת עֲלִיָּה), neither for the supernal worlds above Ze’ir Anpin (לֹא לָעוֹלָמוֹת הָעֶלְיוֹנִים שֶׁלְּמַעְלָה מִז״א), nor for the lower worlds beneath Ze’ir Anpin (וְלֹא לָעוֹלָמוֹת הַתַּחְתּוֹנִים מִז״א).

For as long as Ze’ir Anpin has not ascended (כִּי כָּל זְמַן שֶׁלֹּא עָלָה הַז״א), except within his surrounding lights (כִּי אִם בְּמַקִּיפִים שֶׁלּוֹ), which are his own place and not the place of another (שֶׁהוּא מְקוֹמוֹ וְאֵינוֹ מְקוֹם זוּלָתוֹ), this is not called an ascent (אֵין זֶה נִקְרָא עֲלִיָּה), such that the aspects above him would be compelled to ascend to give him place to ascend in their place (כְּדֵי שֶׁיּוּכְרְחוּ הַבְּחִינוֹת שֶׁעָלָיו לַעֲלוֹת לָתֵת לוֹ מָקוֹם שֶׁיַּעֲלֶה בִּמְקוֹמָם). However, when Ze’ir Anpin wishes to ascend beyond his surrounding lights (אֲבָל כְּשֶׁרוֹצֶה הַז״א לַעֲלוֹת יוֹתֵר מִן הַמַּקִּיפִים שֶׁלּוֹ), then the aspects above him are compelled to ascend (אָז מֻכְרָחִים הַבְּחִינוֹת שֶׁעָלָיו לַעֲלוֹת), in order to give him place to ascend in their place (לָתֵת לוֹ מָקוֹם שֶׁיַּעֲלֶה בִּמְקוֹמָם). And all of this is the opposite of what Rabbi Shar Shalom, may his memory be for blessing, wrote (וְכָל זֶה הוּא הֶפֶךְ מַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), who said that the drawing down and reception of the Mochin [Intellects] is the ascent itself (שֶׁאָמַר שֶׁהַמְשָׁכַת וְקַבָּלַת הַמּוֹחִין הִיא הָעֲלִיָּה עַצְמָהּ), that they grow through the Mochin [Intellects] which they received (שֶׁנִּגְדָּלִין עַל יְדֵי הַמּוֹחִין שֶׁקִּבְּלוּ), for therefore, when Ze’ir Anpin receives the Mochin [Intellects] of Neshamah through Yisrael-Saba and Tevunah (כִּי עַל כֵּן כַּאֲשֶׁר הַז״א מְקַבֵּל הַמּוֹחִין דְּנְשָׁמָה עַל יְדֵי יִשְׂסו״ת), through this he grows according to the stature of the Partzuf of Yisrael-Saba and Tevunah (עַל יְדֵי זֶה מִתְגַּדֵּל כְּשִׁעוּר קוֹמַת פַּרְצוּף יִשְׂסו״ת), and this is the ascent of Ze’ir Anpin, that he grew and ascended to the place of Yisrael-Saba and Tevunah (אֲשֶׁר זוֹ הִיא עֲלִיַּת הַז״א שֶׁנִּגְדַּל וְעָלָה לִמְקוֹם יִשְׂסו״ת), and then Yisrael-Saba and Tevunah also grow and ascend to the place of Abba and Imma Elyonim (וְאָז גַּם יִשְׂסו״ת נִגְדָּלִין וְעוֹלִין לִמְקוֹם או״א עֶלְיוֹנִים), and Abba and Imma to the place of Arich Anpin (וְאו״א לִמְקוֹם א״א), and Arich Anpin to the place that precedes him (וְא״א לַמָּקוֹם הַקּוֹדֵם אֵלָיו).

Whereas according to the words of the Rav, may his righteous memory be for blessing (וְאִלּוּ לְפִי דִּבְרֵי הָרַב זלה״ה), it has already been explained (כְּבָר מְבוֹאָר), that even when Ze’ir Anpin receives his entire Tzelem [Image] (כִּי גַּם כַּאֲשֶׁר הַז״א מְקַבֵּל כָּל הַצֶּלֶם שֶׁלּוֹ), which are the internal Mochin [Intellects] and the surrounding Mochin [Intellects] of Neshamah (שֶׁהֵם הַמּוֹחִין פְּנִימִיִּים וּמַקִּיפִים דְּנְשָׁמָה), which he receives through Yisrael-Saba and Tevunah, as is known (שֶׁהוּא מְקַבֵּל עַל יְדֵי יִשְׂסו״ת כַּנּוֹדָע), there is no aspect of ascent at all (אֵין שׁוּם בְּחִינַת עֲלִיָּה כְּלָל), neither for Ze’ir Anpin (לֹא אֶל הַז״א), nor for the aspects above him (וְלֹא אֶל הַבְּחִינוֹת אֲשֶׁר עָלָיו). And from here too there is proof to what was written above (וְגַם מִכָּאן רְאָיָה לְמַה שֶּׁכָּתַבְנוּ לְעֵיל), that the Gadlut of Ze’ir Anpin does not necessitate the ascent of the lower worlds of Beri’ah–Yetzirah–Asiyah (שֶׁגַּדְלוּת דְּז״א אֵינָהּ מַכְרִיחָה אֶל עֲלִיַּת הָעוֹלָמוֹת הַתַּחְתּוֹנִים דְּבִי״ע), but rather the ascent of Ze’ir Anpin itself is what necessitates the ascent of the lower worlds (כִּי אִם עֲלִיַּת הַז״א דַּוְקָא הִיא הַמַּכְרִיחָה עֲלִיַּת הָעוֹלָמוֹת הַתַּחְתּוֹנִים), for the matter depends on place literally, that there should not be a void or empty space (כִּי הַדָּבָר תָּלוּי בְּמָקוֹם מַמָּשׁ שֶׁלֹּא יִהְיֶה חָלָל וּפָּנוּי), and his Gadlut does not cause the place to be vacated (וְגַדְלוּתוֹ אֵינָהּ גּוֹרֶמֶת לִהְיוֹת הַמָּקוֹם פָּנוּי), but only his actual ascent (רַק עֲלִיָּתוֹ מַמָּשׁ).

For so he wrote (שֶׁכֵּן כָּתַב), that as long as Ze’ir Anpin ascends only within his surrounding lights (כִּי כָּל זְמַן שֶׁאֵין הַז״א עוֹלֶה רַק בְּמַקִּיפִים שֶׁלּוֹ), the lower worlds beneath Ze’ir Anpin do not ascend (אֵין הָעוֹלָמוֹת הַתַּחְתּוֹנִים מִז״א עוֹלִים), but when he ascends beyond the surrounding lights (אֲבָל כְּשֶׁעוֹלֶה יוֹתֵר מִן הַמַּקִּיפִים), then necessarily no void remains (אָז בְּהֶכְרֵחַ שֶׁלֹּא יִשָּׁאֵר חָלָל), and then all the worlds beneath him ascend according to the measure that he ascends (וְאָז כָּל הָעוֹלָמוֹת אֲשֶׁר תַּחְתָּיו עוֹלִים כְּפִי הַשִּׁעוּר אֲשֶׁר הוּא עוֹלֶה כו׳). And this too, seemingly, is the opposite of what Rabbi Shar Shalom, may his memory be for blessing, wrote (וְגַם זֶה לִכְאוֹרָה הוּא הֶפֶךְ מַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), who said that when Ze’ir Anpin takes the Mochin [Intellects] of Neshamah through Yisrael-Saba and Tevunah (שֶׁאָמַר שֶׁכְּשֶׁלוֹקֵחַ הַז״א מוֹחִין דְּנְשָׁמָה עַל יְדֵי יִשְׂסו״ת), then the world of Beri’ah ascends to the place of the Nukvah of Atzilut and is called by the name Nukvah of Atzilut (אָז עוֹלֶה עוֹלָם הַבְּרִיאָה לִמְקוֹם הַנּוּקְבָא דַּאֲצִילוּת וְנִקְרָא בְּשֵׁם נוּקְבָא דַּאֲצִילוּת), and Yetzirah ascends to the place of Beri’ah and is called by the name Beri’ah (וְהַיְצִירָה עוֹלָה לִמְקוֹם הַבְּרִיאָה וְנִקְרָא בְּשֵׁם בְּרִיאָה), and Asiyah ascends to the place of Yetzirah and is called by the name Yetzirah (וַעֲשִׂיָּה עוֹלָה לִמְקוֹם יְצִירָה וְנִקְרָא בְּשֵׁם יְצִירָה), whose wording was brought above in the previous section—see there (הוּבָא לְשׁוֹנוֹ לְעֵיל בְּסִימָן הַקּוֹדֵם עַיֵּן שָׁם), and so too was written above, whose wording was brought in section nine—see there (וְכֵן כָּתַב לְעֵיל הוּבָא לְשׁוֹנוֹ בְּסִימָן ט׳ עַיֵּן שָׁם).

Thus, according to the plainness and clarity of the wording of the Rav, may his righteous memory be for blessing (בְּאוֹפֶן כִּי לְפִי פְּשִׁיטוּת וְצַחוּת לְשׁוֹנוֹת הָרַב זלה״ה), it is explained that the drawing down and reception of the Mochin [Intellects], which is Gadlut, is one matter (מְבוֹאָר כִּי הַמְשָׁכַת וְקַבָּלַת הַמּוֹחִין שֶׁהוּא הַגַּדְלוּת הוּא דָּבָר אֶחָד), and the ascent is another matter (וְהָעֲלִיָּה הוּא דָּבָר אַחֵר), and this does not cause that, nor does this depend on that (וְאֵין זֶה גּוֹרֵם לָזֶה וְאֵין זֶה תָּלוּי בָּזֶה), for even after he receives all aspects of the Mochin [Intellects], even the surrounding ones (כִּי גַּם אַחַר שֶׁקִּבֵּל כָּל בְּחִינוֹת הַמּוֹחִין וַאֲפִלּוּ הַמַּקִּיפִים), it is possible that he does not ascend if he does not wish to ascend (אֶפְשָׁר שֶׁלֹּא יַעֲלֶה אִם אֵינוֹ רוֹצֶה לַעֲלוֹת), and when he wishes to ascend, the ascent is a complete ascent (וּכְשֶׁרוֹצֶה לַעֲלוֹת הָעֲלִיָּה הִיא עֲלִיָּה גְּמוּרָה), and a complete withdrawal and a real uprooting (וְהִסְתַּלְּקוּת גְּמוּרָה וַעֲקִירָה מַמָּשׁ), that he is uprooted and withdrawn from the place where he was (שֶׁנֶּעֱקָר וְנִסְתַּלֵּק מִמְּקוֹם הֱיוֹתוֹ), and ascends to a place more exalted than the place where he was initially (וְעוֹלֶה לְמָקוֹם יוֹתֵר עֶלְיוֹן מִן הַמָּקוֹם שֶׁהָיָה בַּתְּחִלָּה). And this withdrawal, uprooting, and ascent (וְהִסְתַּלְּקוּת זוֹ וַעֲקִירָה וַעֲלִיָּה זוֹ), apply to the vessels and the body of the lower (הִיא אֶל הַכֵּלִים וְהַגּוּף שֶׁל הַתַּחְתּוֹן), which are uprooted and withdrawn from their place and ascend (שֶׁנֶּעֱקָר וְנִסְתַּלֵּק מִמְּקוֹמוֹ וְעוֹלֶה), and clothe the essence of the upper above him (וּמַלְבִּישׁ אֶת עַצְמוּת הָעֶלְיוֹן שֶׁעָלָיו), for the upper above him also ascends—its body and vessels—to clothe an essence more exalted than the essence it had (כִּי גַּם הָעֶלְיוֹן שֶׁעָלָיו עוֹלִים הַגּוּף וְהַכֵּלִים שֶׁלּוֹ לְהַלְבִּישׁ עַצְמוּת יוֹתֵר מְעוּלָּה מִן הָעַצְמוּת שֶׁהָיְתָה לוֹ), and so it proceeds from level to level (וְכֵן עַל דֶּרֶךְ זֶה מִמַּדְרֵגָה לְמַדְרֵגָה).

And this is also explained from what he wrote in Sha‘ar haKavanot, in the Shabbat morning Amidah and in Musaf (וְכֵן מְבוֹאָר גַּם כֵּן מִמַּה שֶּׁכָּתַב בְּשַׁעַר הַכַּוָּנוֹת בַּעֲמִידָה דְּשַׁחֲרִית שַׁבָּת וּבְמוּסָף), and this is his wording (וְזֶה לְשׁוֹנוֹ): And indeed, the addition that was added to Ze’ir Anpin (וְאָמְנָם הַתּוֹסֶפֶת שֶׁנִּתּוֹסֵף בְּז״א), is that until now he did not yet ascend any ascent at all (שֶׁעַד עַתָּה עֲדַיִן לֹא עָלָה שׁוּם עֲלִיָּה כְּלָל), but only that from the aspect of the first Gadlut, surrounding lights of the Tzelem [Image] of Abba and Imma entered into him (רַק שֶׁנִּכְנְסוּ בְּתוֹכוֹ מִבְּחִינַת גַּדְלוּת א׳ אוֹרוֹת מַקִּיפִין דְּצֶלֶם דְּאו״א כַּנַּ״ל), and now, in the Amidah prayer, he begins to ascend (וְעַתָּה בִּתְפִלַּת עֲמִידָה מַתְחִיל לַעֲלוֹת), and he ascends into the Chesed, Gevurah, Tiferet of Abba and Imma (וְעוֹלֶה בְּחַג״ת דְּאו״א), and the Nukvah ascends into his Chesed, Gevurah, Tiferet (וְהַנּוּקְבָא עָלְתָה בְּחַג״ת שֶׁלּוֹ), which are his Netzach, Hod, Yesod of now (אֲשֶׁר הֵם נְה״י שֶׁלּוֹ שֶׁל עַתָּה), Ze’ir Anpin then ascended three further levels, Netzach, Hod, Yesod of Abba and Imma (הֶעֱלָה הַז״א ג׳ מַדְרֵגוֹת אֲחֵרוֹת נְה״י דְּאו״א), and in the repetition he ascends further up to the Chesed, Gevurah, Tiferet of Abba and Imma (וּבַחֲזָרָה עוֹלֶה הַז״א עוֹד עַד חַג״ת דְּאו״א), and Rachel ascends into the upper three of Ze’ir Anpin that were initially (וְרָחֵל עוֹלָה בְּג״ר דְּז״א הָרִאשׁוֹנִים), which now are only his Chesed, Gevurah, Tiferet of the present state (אֲשֶׁר עַתָּה אֵינָם רַק חַג״ת שֶׁל עַתָּה שֶׁל הַז״א), for if she alone ascended while he stood in his place, she would already have been equal to him in stature (כִּי אִם הָיְתָה עוֹלָה וְהוּא עוֹמֵד בִּמְקוֹמוֹ כְּבָר הָיְתָה הִיא שָׁוָה אֵלָיו כְּשִׁעוּר קוֹמָתוֹ), but since he also ascends (אֶלָּא כֵּיוָן שֶׁגַּם הוּא עוֹלֶה), it follows that she is always in his Chesed, Gevurah, Tiferet of the present state (נִמְצָא כִּי תָּמִיד הִיא בְּחַג״ת שֶׁבּוֹ שֶׁל עַתָּה), which were for him initially the aspect of his upper three (מַה שֶּׁהָיוּ לוֹ בַּתְּחִלָּה לְז״א בִּבְחִינַת ג״ר שֶׁבּוֹ), and it follows that Rachel is now as great as Ze’ir Anpin was initially (וְנִמְצֵאת רָחֵל עַתָּה גְּדוֹלָה כְּשִׁעוּר שֶׁהָיָה הַז״א בַּתְּחִלָּה), and behold it has been explained that in every aspect of holiness the initial impression never departs from there (וְהִנֵּה נִתְבָּאֵר כִּי לְעוֹלָם בְּכָל בְּחִינַת דְּבַר קְדֻשָּׁה אֵין הָרוֹשֶׁם הָרִאשׁוֹן מִסְתַּלֵּק מִשָּׁם), and it follows that the initial impression of Ze’ir Anpin remains there always (וְנִמְצָא כִּי רוֹשֶׁם הָרִאשׁוֹן דְּז״א נִשְׁאָר שָׁם תָּמִיד).

And especially together with what was explained above in the previous discourses concerning Kabbalat Shabbat (וּבִפְרָט עִם מַה שֶּׁנִּתְבָּאֵר לְעֵיל בַּדְּרוּשִׁים הַקּוֹדְמִים בְּעִנְיַן קַבָּלַת שַׁבָּת), that the aspect of the essence and the lights does not ascend at all on Shabbat (כִּי אֵין בְּחִינַת הָעַצְמוּת וְהָאוֹרוֹת עוֹלָה כְּלָל בְּשַׁבָּת), and remains in its place (וְנִשְׁאָר בִּמְקוֹמוֹ), for only the aspect of the vessels ascends (כִּי בְּחִינַת הַכֵּלִים בִּלְבַד הֵם הָעוֹלִים), and it follows that now, in the repetition of the Shacharit Amidah (וְנִמְצָא עַתָּה בַּחֲזָרַת הָעֲמִידָה דְּשַׁחֲרִית), the vessels of the Partzuf of Ya‘akov ascended there (שֶׁהַכֵּלִים דְּפַרְצוּף יַעֲקֹב עָלוּ שָׁם), and clothed the essence of the lights of Ze’ir Anpin according to his stature (וְהִלְבִּישׁוּ עַצְמוּת אוֹרוֹת ז״א כְּשִׁעוּר קוֹמָתוֹ), and Rachel too is now equal to him in stature completely (וְגַם רָחֵל הִיא שָׁוָה בְּקוֹמָתוֹ מַמָּשׁ), and they now perform Zivug [Union] together (וְהֵם מִזְדַּוְּגִים יַחַד עַתָּה). But relative to the fact that the Reshimu of Ze’ir Anpin remains there in his original place (אֲבָל בְּעֶרֶךְ שֶׁנִּשְׁאָר שָׁם רְשִׁימוֹ דְּז״א בִּמְקוֹמוֹ הָרִאשׁוֹן), this Zivug [Union] is considered as though it is truly the Zivug [Union] of Ze’ir Anpin himself with Rachel (נֶחְשָׁב הַזִּוּוּג הַזֶּה כְּאִלּוּ הוּא מַמָּשׁ זִוּוּג דְּז״א עַצְמוֹ עִם רָחֵל). And in the intention of Musaf he wrote (וּבְּכַוָּנַת מוּסָף כָּתַב), and behold now Ze’ir Anpin ascends into the upper three—Chokhmah, Binah, Da‘at—of Abba and Imma (וְהִנֵּה עַתָּה ז״א עוֹלֶה בְּג״ר חב״ד דְּאו״א), and now the verse is completed, “And you shall keep the Shabbat for it is holy for you” (וְעַתָּה נִשְׁלַם פָּסוּק וְשָׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם), for Ze’ir Anpin, who is the day of Shabbat, ascended to the level of Abba, who is called holy (כִּי ז״א שֶׁהוּא יוֹם הַשַּׁבָּת עָלָה בְּמַדְרֵגַת אַבָּא הַנִּקְרָא קֹדֶשׁ), and inherited his place (וְיָרַשׁ אֶת מְקוֹמוֹ). But Rachel, the Nukvah of Ze’ir Anpin, now ascends into the three lower ones of Ze’ir Anpin (אֲבָל רָחֵל נוּקְבָּא דְּז״א עוֹלָה עַתָּה בְּג׳ אַחֲרוֹנוֹת דְּז״א), which themselves are the aspect of Netzach, Hod, Yesod of Abba and Imma (שֶׁהֵם עַצְמָם בְּחִינַת נְה״י דְּאו״א), and it follows that now Rachel is called “Aḥot, the crown of her husband” (וְנִמְצָא כִּי עַתָּה רָחֵל נִקְרֵאת אֲחוֹת עֲטֶרֶת בַּעְלָהּ), since we already explained above in the repetition of the Shacharit Amidah (לְפִי שֶׁכְּבָר בֵּאַרְנוּ לְעֵיל בַּחֲזָרַת הָעֲמִידָה דְּשַׁחֲרִית), that the first Reshimu of Ze’ir Anpin does not move from its place (שֶׁהָרְשִׁימוֹ הָרִאשׁוֹן דְּז״א אֵינוֹ זָז מִמְּקוֹמוֹ).

And especially in the discourse explained above (וּבִפְרָט בַּדְּרוּשׁ שֶׁנִּתְבָּאֵר לְעֵיל), that the vessels are those that ascend and the essential lights remain in their place (שֶׁהַכֵּלִים הֵם הָעוֹלִים וְאוֹרוֹת הָעַצְמוּת נִשְׁאָרִים בִּמְקוֹמָם), and it follows that she is now in the secret of a crown above the head of the Tzaddik (וְנִמְצֵאת הִיא עַתָּה בְּסוֹד עֲטָרָה לְמַעְלָה בְּרֹאשׁוֹ שֶׁל צַדִּיק), who is Ze’ir Anpin, in the aspect of his place on weekdays (שֶׁהוּא ז״א בִּבְחִינַת מְקוֹמוֹ בִּימֵי הַחוֹל), for even now his Reshimu and the essence of his lights remain there (כִּי גַּם עַתָּה נִשְׁאָר שָׁם הָרֹשֶׁם שֶׁלּוֹ וְהָעַצְמוּת שֶׁל אוֹרוֹתָיו כַּנִּזְכָּר כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

From these wordings it is also difficult, in my humble opinion, against Rabbi Shar Shalom, may his memory be for blessing (אֲשֶׁר מִלְּשׁוֹנוֹת אֵלּוּ קָשֶׁה גַּם כֵּן לְדַעְתִּי עַל הָרַב שַׁר שָׁלוֹם ז״ל), that if according to his words (שֶׁאִם כִּדְבָרָיו ז״ל), the ascent of Ze’ir Anpin is the aspect of the growth added to him from above through his reception of the Mochin [Intellects] (שֶׁעֲלִיַּת הַז״א הִיא בְּחִינַת הַגִּדּוּל שֶׁנִּתּוֹסַף עָלָיו מִלְמַעְלָה בְּקַבָּלָתוֹ אֶת הַמּוֹחִין), and Ze’ir Anpin does not move and does not depart from his place (וְהַז״א לֹא זָז וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ), then how is it (אִם כֵּן אֵיךְ הוּא), that when the Nukvah ascends into his Chesed, Gevurah, Tiferet (כִּי כַּאֲשֶׁר הַנּוּקְבָא עוֹלָה בְּחַג״ת שֶׁלּוֹ), and into his Chokhmah, Binah, Da‘at (וּבְחב״ד שֶׁלּוֹ), and into the Chesed, Gevurah, Tiferet of Abba and Imma (וּבְחַג״ת דְּאו״א), this is an ascent to a place higher than the place where she was initially (עֲלִיָּה לְמָקוֹם עֶלְיוֹן מִן הַמָּקוֹם שֶׁהָיְתָה בּוֹ בַּתְּחִלָּה), and her withdrawal is a real withdrawal (וְהִסְתַּלְּקוּתָהּ זֹאת הִיא הִסְתַּלְּקוּת מַמָּשׁ), and an uprooting and an ascent (וַעֲקִירָה וַעֲלִיָּה), that she is uprooted and withdrawn from her place (שֶׁנֶּעֱקֶרֶת וְנִסְתַּלֶּקֶת מִמְּקוֹמָהּ), and ascends and clothes the essence of the upper above her (וְעוֹלָה וּמַלְבִּישָׁה אֶת עַצְמוּת הָעֶלְיוֹן שֶׁעָלֶיהָ).

For even the upper one, upon whom the body and the vessels ascend, ascends to clothe an essence more exalted than the essence that he had (כִּי גַּם הָעֶלְיוֹן שֶׁעָלָיו עוֹלִין הַגּוּף וְהַכֵּלִים שֶׁלּוֹ לְהַלְבִּישׁ עַצְמוּת יוֹתֵר מְעוּלָּה מִן הָעַצְמוּת שֶׁהָיְתָה לוֹ), and so in this manner from level to level (וְכֵן עַל דֶּרֶךְ זֶה מִמַּדְרֵגָה לְמַדְרֵגָה), and this is also explained from what he wrote in Sha‘ar haKavanot, in the Shacharit Amidah of Shabbat and in Musaf (וְכֵן מְבוֹאָר גַּם כֵּן מִמַּה שֶּׁכָּתַב בְּשַׁעַר הַכַּוָּנוֹת בַּעֲמִידָה דְּשַׁחֲרִית שַׁבָּת וּבְמוּסָף), and this is his wording (וְז״ל): And indeed, the addition that was added to Ze’ir Anpin (וְאָמְנָם הַתּוֹסֶפֶת שֶׁנִּתּוֹסֵף בְּז״א), is that until now he had not yet ascended any ascent at all (שֶׁעַד עַתָּה עֲדַיִן לֹא עָלָה שׁוּם עֲלִיָּה כְּלָל), but only that into him entered, from the aspect of the first Gadlut, surrounding lights of the Tzelem [Image] of Abba and Imma, as mentioned (רַק שֶׁנִּכְנְסוּ בְּתוֹכוֹ מִבְּחִינַת גַּדְלוּת א׳ אוֹרוֹת מַקִּיפִין דְּצֶלֶם דְּאו״א כַּנ״ל), and now, in the prayer of the Amidah, he begins to ascend (וְעַתָּה בִּתְפִלַּת עֲמִידָה מַתְחִיל לַעֲלוֹת), and he ascends in the Chesed, Gevurah, Tiferet of Abba and Imma (וְעוֹלֶה בְּחַג״ת דְּאו״א), and the Nukvah ascends in his Chesed, Gevurah, Tiferet (וְהַנּוּקְבָא עָלְתָה בְּחַג״ת שֶׁלּוֹ), which are his Netzach, Hod, Yesod of the present state (אֲשֶׁר הֵם נְה״י שֶׁלּוֹ שֶׁל עַתָּה), Ze’ir Anpin then raised three additional levels, the Netzach, Hod, Yesod of Abba and Imma (הֶעֱלָה הַז״א ג׳ מַדְרֵגוֹת אֲחֵרוֹת נְה״י דְּאו״א), and in the repetition Ze’ir Anpin ascends further until the Chesed, Gevurah, Tiferet of Abba and Imma (וּבַחֲזָרָה עוֹלֶה הַז״א עוֹד עַד חַג״ת דְּאו״א), and Rachel ascends into the first upper three of Ze’ir Anpin (וְרָחֵל עוֹלָה בְּג״ר דְּז״א הָרִאשׁוֹנִים), which now are only the Chesed, Gevurah, Tiferet of the present state of Ze’ir Anpin (אֲשֶׁר עַתָּה אֵינָם רַק חַג״ת שֶׁל עַתָּה שֶׁל הַז״א), for if she had ascended while he stood in his place, she would already have been equal to him according to the measure of his stature (כִּי אִם הָיְתָה עוֹלָה וְהוּא עוֹמֵד בִּמְקוֹמוֹ כְּבָר הָיְתָה הִיא שָׁוָה אֵלָיו כְּשִׁעוּר קוֹמָתוֹ), but since he also ascends (אֶלָּא כֵּיוָן שֶׁגַּם הוּא עוֹלֶה), it follows that she is always in his Chesed, Gevurah, Tiferet of the present state (נִמְצָא כִּי תָּמִיד הִיא בְּחַג״ת שֶׁבּוֹ שֶׁל עַתָּה), which were for him at the beginning the aspect of his upper three (מַה שֶּׁהָיוּ לוֹ בַּתְּחִלָּה לְז״א בִּבְחִינַת ג״ר שֶׁבּוֹ), and it follows that Rachel is now as great as Ze’ir Anpin was at the beginning (וְנִמְצֵאת רָחֵל עַתָּה גְּדוֹלָה כְּשִׁעוּר שֶׁהָיָה הַז״א בַּתְּחִלָּה), and behold it has been explained that forever, in every aspect of a matter of holiness, the first imprint does not depart from there (וְהִנֵּה נִתְבָּאֵר כִּי לְעוֹלָם בְּכָל בְּחִינַת דְּבַר קְדֻשָּׁה אֵין הָרוֹשֶׁם הָרִאשׁוֹן מִסְתַּלֵּק מִשָּׁם), and it follows that the first imprint of Ze’ir Anpin remains there always (וְנִמְצָא כִּי רוֹשֶׁם הָרִאשׁוֹן דְּז״א נִשְׁאָר שָׁם תָּמִיד).

And especially together with what was explained above in the earlier discourses concerning Kabbalat Shabbat (וּבִפְרָט עִם מַה שֶּׁנִּתְבָּאֵר לְעֵיל בַּדְּרוּשִׁים הַקּוֹדְמִים בְּעִנְיַן קַבָּלַת שַׁבָּת), that the aspect of the essence and the lights does not ascend at all on Shabbat (כִּי אֵין בְּחִינַת הָעַצְמוּת וְהָאוֹרוֹת עוֹלָה כְּלָל בְּשַׁבָּת), and remains in its place (וְנִשְׁאָר בִּמְקוֹמוֹ), for only the aspect of the vessels ascends (כִּי בְּחִינַת הַכֵּלִים בִּלְבַד הֵם הָעוֹלִים), and it follows that now, in the repetition of the Shacharit Amidah (וְנִמְצָא עַתָּה בַּחֲזָרַת הָעֲמִידָה דְּשַׁחֲרִית), the vessels of the Partzuf of Ya‘akov ascended there (שֶׁהַכֵּלִים דְּפַרְצוּף יַעֲקֹב עָלוּ שָׁם), and clothed the essence of the lights of Ze’ir Anpin according to his stature (וְהִלְבִּישׁוּ עַצְמוּת אוֹרוֹת ז״א כְּשִׁעוּר קוֹמָתוֹ), and Rachel also is equal to him in stature exactly (וְגַם רָחֵל הִיא שָׁוָה בְּקוֹמָתוֹ מַמָּשׁ), and they couple together now (וְהֵם מִזְדַּוְּגִים יַחַד עַתָּה). But relative to the fact that the Reshimu of Ze’ir Anpin remains there in his first place (אֲבָל בְּעֶרֶךְ שֶׁנִּשְׁאָר שָׁם רְשִׁימוֹ דְּז״א בִּמְקוֹמוֹ הָרִאשׁוֹן), this coupling is considered as though it is truly the coupling of Ze’ir Anpin himself with Rachel (נֶחְשָׁב הַזִּוּוּג הַזֶּה כְּאִלּוּ הוּא מַמָּשׁ זִוּוּג דְּז״א עַצְמוֹ עִם רָחֵל). And in the intention of Musaf he wrote (וּבְכַוָּנַת מוּסָף כָּתַב), and behold now Ze’ir Anpin ascends into the upper three, Chokhmah, Binah, Da‘at, of Abba and Imma (וְהִנֵּה עַתָּה ז״א עוֹלֶה בְּג״ר חב״ד דְּאו״א), and now the verse is completed, “And you shall keep the Shabbat for it is holy for you” (וְעַתָּה נִשְׁלַם פָּסוּק וְשָׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם), for Ze’ir Anpin, who is the day of Shabbat, ascended to the level of Abba, who is called holy (כִּי ז״א שֶׁהוּא יוֹם הַשַּׁבָּת עָלָה בְּמַדְרֵגַת אַבָּא הַנִּקְרָא קֹדֶשׁ), and inherited his place (וְיָרַשׁ אֶת מְקוֹמוֹ). But Rachel, the Nukvah of Ze’ir Anpin, now ascends into the three lower ones of Ze’ir Anpin (אֲבָל רָחֵל נוּקְבָּא דְּז״א עוֹלָה עַתָּה בְּג׳ אַחֲרוֹנוֹת דְּז״א), which themselves are the aspect of Netzach, Hod, Yesod of Abba and Imma (שֶׁהֵם עַצְמָם בְּחִינַת נְה״י דְּאו״א), and it follows that now Rachel is called “Aḥot, the crown of her husband” (וְנִמְצָא כִּי עַתָּה רָחֵל נִקְרֵאת אֲחוֹת עֲטֶרֶת בַּעְלָהּ), since we already explained above in the repetition of the Shacharit Amidah (לְפִי שֶׁכְּבָר בֵּאַרְנוּ לְעֵיל בַּחֲזָרַת הָעֲמִידָה דְּשַׁחֲרִית), that the first Reshimu of Ze’ir Anpin does not move from its place (שֶׁהָרְשִׁימוֹ הָרִאשׁוֹן דְּז״א אֵינוֹ זָז מִמְּקוֹמוֹ), and especially in the discourse explained above (וּבִפְרָט בַּדְּרוּשׁ שֶׁנִּתְבָּאֵר לְעֵיל), that the vessels are those that ascend and the essential lights remain in their place (שֶׁהַכֵּלִים הֵם הָעוֹלִים וְאוֹרוֹת הָעַצְמוּת נִשְׁאָרִים בִּמְקוֹמָם), and it follows that she is now in the secret of a crown above the head of the righteous one (וְנִמְצֵאת הִיא עַתָּה בְּסוֹד עֲטָרָה לְמַעְלָה בְּרֹאשׁוֹ שֶׁל צַדִּיק), who is Ze’ir Anpin, in the aspect of his place on weekdays (שֶׁהוּא ז״א בִּבְחִינַת מְקוֹמוֹ בִּימֵי הַחוֹל), for even now his Reshimu and the essence of his lights remain there, as mentioned (כִּי גַּם עַתָּה נִשְׁאָר שָׁם הָרֹשֶׁם שֶׁלּוֹ וְהָעַצְמוּת שֶׁל אוֹרוֹתָיו כַּנִּזְכָּר כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

From these wordings it is also difficult, in my humble opinion, against Rabbi Shar Shalom, may his memory be for blessing (אֲשֶׁר מִלְּשׁוֹנוֹת אֵלּוּ קָשֶׁה גַּם כֵּן לְדַעְתִּי עַל הָרַב שַׁר שָׁלוֹם ז״ל), that if according to his words (שֶׁאִם כִּדְבָרָיו ז״ל), the ascent of Ze’ir Anpin is the aspect of the growth added to him from above through his reception of the Mochin [Intellects] (שֶׁעֲלִיַּת הַז״א הִיא בְּחִינַת הַגִּדּוּל שֶׁנִּתּוֹסַף עָלָיו מִלְמַעְלָה בְּקַבָּלָתוֹ אֶת הַמּוֹחִין), and Ze’ir Anpin does not move and does not depart from his place (וְהַז״א לֹא זָז וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ), then how is it (אִם כֵּן אֵיךְ הוּא), that when the Nukvah ascends in his Chesed, Gevurah, Tiferet (כִּי כַּאֲשֶׁר הַנּוּקְבָא עוֹלָה בְּחַג״ת שֶׁלּוֹ), and in his Chokhmah, Binah, Da‘at (וּבְחב״ד שֶׁלּוֹ), and in the Chesed, Gevurah, Tiferet of Abba and Imma (וּבְחַג״ת דְּאו״א), that her ascent is only in his Netzach, Hod, Yesod (שֶׁאֵין עֲלִיָּתָהּ רַק בְּנְה״י שֶׁלּוֹ), for according to the plain meaning of the Rav’s wording—that it is a true ascent—this is well understood (כִּי בִּשְׁלָמָא לִפְשִׁיטוּת לְשׁוֹן הָרַב ז״ל שֶׁהִיא עֲלִיָּה מַמָּשׁ אֵשָׁר), because Ze’ir Anpin ascends three levels in Abba and Imma (כִּי הַז״א עוֹלֶה ג׳ מַדְרֵגוֹת בְּאו״א), and she ascends within him corresponding to them three levels of his own (וְהִיא עוֹלָה בּוֹ כְּנֶגְדָּם ג׳ מַדְרֵגוֹת שֶׁלּוֹ), and therefore she is always only in his first Netzach, Hod, Yesod (וְלָכֵן תָּמִיד אֵינָהּ רַק בְּנְה״י הָרִאשׁוֹנִים שֶׁלּוֹ). But according to his words (אֲבָל לְפִי דְּבָרָיו ז״ל), that Ze’ir Anpin does not move or depart from his place (שֶׁאֵין הַז״א זָז וּמִסְתַּלֵּק מִמְּקוֹמוֹ), then when she ascended in the Chesed, Gevurah, Tiferet of Ze’ir Anpin (אִם כֵּן כַּאֲשֶׁר עָלְתָה בְּחַג״ת דְּז״א), it is truly in the Chesed, Gevurah, Tiferet (הוּא בְּחַג״ת מַמָּשׁ), and when she ascended in the Chokhmah, Binah, Da‘at (וְכַאֲשֶׁר עָלְתָה בְּחב״ד), it is truly in the Chokhmah, Binah, Da‘at of Ze’ir Anpin (הוּא בְּחב״ד מַמָּשׁ דְּז״א), and when she ascended in the Chesed, Gevurah, Tiferet of Abba and Imma (וְכַאֲשֶׁר עָלְתָה בְּחַג״ת דְּאו״א), it is in that which has now been added to Ze’ir Anpin (הוּא בְּמַה שֶּׁנִּתּוֹסַף עַתָּה בְּז״א), and not in the Netzach, Hod, Yesod of Ze’ir Anpin (וְלֹא בְּנְה״י דְּז״א).

And furthermore (וְעוֹד), who mentioned the name of the Reshimu (דְּמַאן דְּכַר שְׁמֵיהּ דְּרְשִׁימוֹ), that the Rav, may his righteous memory be for blessing, needed to say that the first Reshimu of Ze’ir Anpin remains in its first place (שֶׁהֻצְרַךְ הָרַב זלה״ה לוֹמַר שֶׁהָרְשִׁימוֹ הָרִאשׁוֹן דְּז״א נִשְׁאָר בִּמְקוֹמוֹ הָרִאשׁוֹן), for according to his words (וַהֲלֹא לְפִי דְּבָרָיו ז״ל), the entire totality of Ze’ir Anpin remains in its first place (כָּל כְּלָלוּת הַז״א נִשְׁאָר בִּמְקוֹמוֹ הָרִאשׁוֹן), since he did not move or depart from his first place (שֶׁהֲרֵי לֹא זָז וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ הָרִאשׁוֹן), but rather growth was added to him from above (רַק שֶׁנִּתּוֹסַף עָלָיו גִּדּוּל מִלְמַעְלָה). And we return to the matter (וְנַחֲזוֹר לָעִנְיָן), for behold it is explained here as well how this is a true ascent (כִּי הֲרֵי מְבוֹאָר גַּם כָּאן אֵיךְ הִיא עֲלִיָּה מַמָּשׁ), that the body and the vessels are those that truly ascend (וְהַגּוּף וְהַכֵּלִים הֵם הָעוֹלִים מַמָּשׁ), and the essence remains in the place of each and every one (וְהָעַצְמוּת נִשְׁאָר בִּמְקוֹמוֹ שֶׁל כָּל אֶחָד וְאֶחָד). And according to the gloss of Rabbi Chaim Vital, may his righteous memory be for blessing, which he wrote in the aforementioned Olat Tamid (וּלְפִי הַגָּהַת מוֹהַרְח״ו זלה״ה שֶׁכָּתַב בְּסֵפֶר עוֹלַת תָּמִיד הַנַּ״ל), every lower aspect ascends into the place of the upper above it (כָּל בְּחִינַת הַתַּחְתּוֹן עוֹלָה בִּמְקוֹם הָעֶלְיוֹן שֶׁעָלֶיהָ), and even the Nefesh, Ruach, Neshama, Chayah, Yechidah within the lower (וַאֲפִלּוּ הַנרנח״י שֶׁבַּתַּחְתּוֹן), which are called vessels relative to the essence (שֶׁהֵם נִקְרָאִים כֵּלִים בְּעֶרֶךְ הָעַצְמוּת), which is the aspect of Ein Sof that spreads within them (שֶׁהוּא בְּחִינַת א״ס הַמִּתְפַּשֵּׁט בְּתוֹכָם), which itself is the essence that remains in the place of every Partzuf (אֲשֶׁר הוּא הוּא הָעַצְמוּת הַנִּשְׁאָר בִּמְקוֹם כָּל פַּרְצוּף וּפַרְצוּף).

Shemen, Siman 37

(שֶׁמ״ן סִימָן ל״ז)

And that which Rabbi Shar Shalom, may his memory be for blessing, compelled himself to say (וּמַה שֶׁהָרַב שַׁר שָׁלוֹם ז״ל הִכְרִיחַ שֶׁאָמַר), that Ze’ir Anpin did not ascend and did not depart from his place (וְהַז״א לֹא עָלָה וְלֹא נִסְתַּלֵּק מִמְּקוֹמוֹ), and that Yisrael-Saba and Tevunah also did not ascend and did not depart from their place (וְגַם יִשְׂסו״ת לֹא עָלוּ וְלֹא נִסְתַּלְּקוּ מִמְּקוֹמָם), and that if they were to go out from within him and ascend and depart from their place (וְאִם הָיוּ יוֹצְאִים מִתּוֹכוֹ וְעוֹלִים וְנִסְתַּלְּקִים מִמְּקוֹמָם), Ze’ir Anpin would return to the aspect of six extremities (הָיָה חוֹזֵר הַז״א לִבְחִינַת ו״ק), and how did the Rav write that first Yisrael-Saba and Tevunah ascend to the place of Abba and Imma (וְאֵיךְ כָּתַב הָרַב שֶׁתְּחִלָּה יַעֲלוּ יִשְׂסו״ת לִמְקוֹם או״א), and then Ze’ir Anpin and Nukvah ascend to the place of Yisrael-Saba and Tevunah (וְאָז זו״ן יַעֲלוּ לִמְקוֹם יִשְׂסו״ת), how can they grow and ascend to the place of Yisrael-Saba and Tevunah (אֵיךְ יִגְדְּלוּ וְיַעֲלוּ לִמְקוֹם יִשְׂסו״ת), for it is impossible for them to receive their Mochin [Intellects] without their enclothing within Yisrael-Saba and Tevunah (כִּי אִי אֶפְשָׁר לָהֶם לְקַבֵּל הַמּוֹחִין שֶׁלָּהֶם מִבְּלִי הִתְלַבְּשׁוּתָם בְּיִשְׂסו״ת כַּנַּ״ל).

After kissing the dust of his feet (אַחַר נְשִׁיקוֹת עַפְרוֹת רַגְלָיו), I wonder, in my humble opinion (תָּמֵהַּנִּי לְדַעְתִּי), how he did not recall the aspect of the new Netzach, Hod, Yesod (אֵיךְ לֹא זָכַר מִבְּחִינַת הַנְּה״י הַחֲדָשִׁים), mentioned in the discourses of the Rav, may his righteous memory be for blessing (הַנִּזְכָּרִים בִּדְרוּשֵׁי הָרַב זלה״ה). For behold, the first Netzach, Hod, Yesod of Yisrael-Saba and Tevunah (כִּי הִנֵּה הַנְּה״י הָרִאשׁוֹנִים דְּיִשְׂסו״ת), in which the Mochin [Intellects] of Ze’ir Anpin are clothed (אֲשֶׁר בָּהֶם מְלוּבָּשִׁים הַמּוֹחִין דְּז״א), enter into Ze’ir Anpin (הֵם נִכְנָסִים בְּז״א), and become the very body of Ze’ir Anpin (וְנַעֲשִׂים גּוּף הַז״א מַמָּשׁ), and they do not depart from him (וְאֵינָם מִסְתַּלְּקִים מִמֶּנּוּ). And afterward, new Netzach, Hod, Yesod are added (וְאַחַר כָּךְ נִיתּוֹסְפוּ נְה״י חֲדָשִׁים), to complete the Netzach, Hod, Yesod (לְהַשְׁלִים הַנְּה״י), which entered with the Mochin [Intellects] into Ze’ir Anpin (אֲשֶׁר נִכְנְסוּ עִם הַמּוֹחִין תּוֹךְ הַז״א), and became as the body of Ze’ir Anpin (וְנַעֲשׂוּ כְּגוּף הַז״א).

And if so (וְאִם כֵּן), even when Yisrael-Saba and Tevunah depart to ascend to the place of Abba and Imma (גַּם כַּאֲשֶׁר יִסְתַּלְּקוּ יִשְׂסו״ת לַעֲלוֹת לִמְקוֹם או״א), Ze’ir Anpin does not return to the aspect of six extremities (אֵין הַז״א חוֹזֵר לו״ק), for behold his Partzuf has been completed (כִּי הֲרֵי נִשְׁלַם פַּרְצוּפוֹ), with the first Netzach, Hod, Yesod of Yisrael-Saba and Tevunah (עִם הַנְּה״י הָרִאשׁוֹנִים דְּיִשְׂסו״ת), and these do not depart from Ze’ir Anpin (שֶׁאֵלּוּ אֵינָם מִסְתַּלְּקִים מִן הַז״א), for they have become flesh of his flesh (כִּי נַעֲשׂוּ בָּשָׂר מִבְּשָׂרוֹ), And his very body, literally, of Ze’ir Anpin (וְגוּפוֹ מַמָּשׁ דְּז״א). And especially according to what Rabbi Chaim Vital, may his memory be for blessing, wrote (וּבִפְרָט לְפִי מַה שֶּׁכָּתַב מוֹהַרְח״ו ז״ל), whose words were brought in Etz Chayim, Sha‘ar Mochin [Intellects] deTzelem [Image], chapter five (הוּבְאוּ דְבָרָיו בְּעֵץ חַיִּים שַׁעַר מוֹחִין דְּצֶלֶם פ״ה), and this is his wording (וְז״ל): In my humble opinion (מ״ב נִרְאֶה לְדַעְתִּי), that the ultimate conclusion of the matter is that Binah and Tevunah are the Samekh–Mem (שֶׁתַּכְלִית הַדְּבָרִים שֶׁבִּינָה וּתְבוּנָה הֵם ס״מ), and Tevunah is the Malkhut of Binah (וְהַתְּבוּנָה הִיא מַלְכוּת דְּבִינָה), which stands from its Chazeh until its conclusion (הָעוֹמֶדֶת מֵחָזֶהּ שֶׁלָּהּ עַד סִיּוּם שֶׁלָּהּ), and therefore it is called Mem (וְלָכֵן נִקְרֵאת ם׳).

And indeed this Malkhut of Tevunah (וְאָמְנָם הַמַלְכוּת דְּתְבוּנָה זוֹ), is itself included of ten Sefirot as well (הִיא כְּלוּלָה מֵעֶשֶׂר סְפִירוֹת גַּם כֵּן), and the nine Sefirot are the totality of Lamed–Mem of the Tzelem [Image] (וְהַט׳ סְפִירוֹת הֵם כְּלָלוּת מ״ל דְּצֶלֶם), and the Malkhut of the Malkhut within it is the Tzadi of the Tzelem [Image] (וּמַלְכוּת דְּמַלְכוּת שֶׁבָּהּ הֵם צ׳ דְּצֶלֶם), which enters into the inner aspect of Ze’ir Anpin (נִכְנֶסֶת בִּפְנִימִיּוּת ז״א). And indeed the Keter of Ze’ir Anpin is also a surrounding light (וְאָמְנָם הַכֶּתֶר דְּז״א גַּם הוּא מַקִּיף), therefore it too is from the nine Sefirot of the Malkhut of Tevunah (לָכֵן הוּא מֵהַט׳ סְפִירוֹת דְּמַלְכוּת דְּתְבוּנָה), and in every Sefirah there are three aspects of vessels (וּבְכָל סְפִירָה יֵשׁ ג׳ בְּחִינוֹת כֵּלִים). And it follows that the three aspects of Tzelem [Image] of Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] of Ze’ir Anpin (וְנִמְצָא שֶׁג׳ בְּחִינוֹת צֶלֶם דְּעִיבּוּר יְנִיקָה וּמוֹחִין דְּז״א), are the three Malkhuyot of Tevunah (הֵם ג׳ מַלְכֻיּוֹת דְּתְבוּנָה), which are called Mem (הַנִּקְרָאוֹת ם׳). And forever the Malkhut of the Malkhut of Tevunah (וּלְעוֹלָם מַלְכוּת דְּמַלְכוּת דְּתְבוּנָה), which is called Mem (הַנִּקְרֵאת ם׳), is what enters into the inner aspect of Ze’ir Anpin (הִיא הַנִּכְנֶסֶת בִּפְנִימִיּוּת ז״א), and therefore it follows that one must always complete the Malkhut that is lacking from the ten Sefirot of Tevunah (וְאִם כֵּן נִמְצָא שֶׁלְעוֹלָם צָרִיךְ לְהַשְׁלִים מַלְכוּת שֶׁחָסֵר מֵעֶשֶׂר סְפִירוֹת הַתְּבוּנָה). And this is the secret of the matter of the doublings (וְזֶה סוֹד עִנְיַן הַכְּפָלִים), that Netzach, Hod, Yesod are doubled (שֶׁנִּכְפָּלִים נְה״י), and they are not actual Netzach, Hod, Yesod (וְאֵינָם נְה״י מַמָּשׁ), but rather Malkhut whose measure corresponds to Netzach, Hod, Yesod (אֶלָּא מַלְכוּת שֶׁשִּׁעוּרָהּ כְּנֶגֶד נְה״י), and understand this (וְהָבֵן זֶה).

And it follows that in every world and in every Sefirah it is so (וְנִמְצָא שֶׁבְּכָל עוֹלָם וּבְכָל סְפִירָה הוּא כָּךְ), that the Malkhut of the Malkhut of the Malkhut of Atzilut clothes itself in Beri’ah (שֶׁהַמַלְכוּת דְּמַלְכוּת שֶׁל הַמַלְכוּת דַּאֲצִילוּת מִתְלַבֶּשֶׁת בִּבְרִיאָה), and so it is in every Sefirah and Sefirah (וְכֵן בְּכָל סְפִירָה וּסְפִירָה כֵּן הוּא), that the Malkhut of the Malkhut of Tevunah, which is the Malkhut of Binah (שֶׁהַמַלְכוּת דְּמַלְכוּת דְּתְבוּנָה שֶׁהִיא מַלְכוּת הַבִּינָה), is what enters into the inner aspect of Ze’ir Anpin (הִיא הַנִּכְנֶסֶת תּוֹךְ פְּנִימִיּוּת ז״א), and the totality of the nine Sefirot of the Malkhut of Tevunah are the surrounding lights (וְכְלָלוּת הַט׳ סְפִירוֹת דְּמַלְכוּת דְּתְבוּנָה הֵם הַמַּקִּיפִים), and understand this (וְהָבֵן זֶה עכ״ל). And so he also wrote in Sha‘ar Abba and Imma, chapter nine, and this is his wording (וְכָךְ כָּתַב בְּשַׁעַר או״א ס״פ ט׳ וְז״ל): you will also understand that the externality of the upper that descends is not from its entirety (גַּם תָּבִין שֶׁהַחִיצוֹנִיּוּת שֶׁל הָעֶלְיוֹן שֶׁיּוֹרֵד אֵינוֹ מִכֻּלּוֹ), but only from the Malkhut within the externality of its Malkhut (רַק מִמַּלְכוּת שֶׁבְּחִיצוֹנִיּוּת דְּמַלְכוּתוֹ), for behold when we say that the external Netzach, Hod, Yesod descend (כִּי הֲרֵי כְּשֶׁאָנוּ אוֹמְרִים שֶׁנְּה״י הַחִיצוֹנִים יוֹרְדִים), we mean the Malkhut within that externality (ר״ל עַל הַמַּלְכוּת שֶׁבְּחִיצוֹנִיּוּת הַהוּא), which stands in the Netzach, Hod, Yesod of the externality (הָעוֹמֶדֶת בְּנְה״י שֶׁל הַחִיצוֹנִיּוּת), for that entire externality is nothing other than the ten Sefirot of the Malkhut of that Partzuf (אֲשֶׁר כָּל הַחִיצוֹנִיּוּת הַהוּא אֵינוֹ רַק י׳ סְפִירוֹת הַמַּלְכוּת שֶׁל הַפַּרְצוּף הַהוּא ע״כ).

And in Sha‘ar Peratei Ibbur [Gestation] and Mochin [Intellects], chapter four, he wrote as follows (וּבְשַׁעַר פְּרָטֵי עִיבּוּר וּמוֹחִין ס״פ ד׳ כָּתַב וְז״ל): it follows that Ze’ir Anpin is not completely mature until all three aspects of the Tzelem [Image] enter into him (נִמְצָא כִּי אֵין הַז״א גָּדוֹל לְגַמְרֵי עַד שֶׁיִּכָּנְסוּ בּוֹ כָּל בְּחִינוֹת הַצֶלֶם שְׁלָשְׁתָּן), and then he is complete with ten complete Sefirot (וְאָז הוּא שָׁלֵם בְּי׳ סְפִירוֹת גְּמוּרוֹת), in the likeness of Tevunah (דּוּגְמַת הַתְּבוּנָה), in which the Tzelem [Image] clothes itself in her ten Sefirot (אֲשֶׁר הַצֶלֶם מִתְלַבֵּשׁ בְּי׳ סְפִירוֹת שֶׁלָּהּ), as is known (כַּנּוֹדָע), for the Tzadi is in her Netzach, Hod, Yesod (כִּי צ׳ בְּנְה״י שֶׁלָּהּ), and the Lamed in her Chesed, Gevurah, Tiferet (וְל׳ בְּחַג״ת שֶׁלָּהּ), and the Mem in her Chokhmah, Binah, Da‘at (וּמ׳ בְּחב״ד שֶׁלָּהּ). But the distinction is as explained above (אַךְ הַחִלּוּק הוּא כְּמַה שֶּׁלְּמַעְלָה), that there are four “women” in the Nukvah (כִּי ד׳ נָשִׁים יֵשׁ בַּנּוּקְבָא), and likewise four “women” in Binah, Imma Ila’ah (וְכְמוֹ כֵּן ד׳ נָשִׁים בַּבִּינָה אִימָּא עִילָּאָה), and her Chokhmah, Binah, Da‘at are called Binah, Imma Ila’ah (וּבְחִינַת חב״ד שֶׁלָּהּ נִקְרָאִים בִּינָה אִימָּא עִילָּאָה), and her Chesed, Gevurah, Tiferet are called the first Tevunah (וְחַג״ת שֶׁלָּהּ נִקְרָאִים תְּבוּנָה רִאשׁוֹנָה), and her Netzach, Hod, Yesod are the second Tevunah (וְנְה״י שֶׁלָּהּ הִיא הַתְּבוּנָה הַבּ׳), and her Malkhut is called the third Tevunah (וּמַלְכוּת שֶׁלָּהּ נִקְרֵאת תְּבוּנָה ג׳), and she is the fourth relative to Binah (וְהִיא רְבִיעִית בְּעֶרֶךְ הַבִּינָה). And in this third Tevunah (וּבְזוֹ הַתְּבוּנָה הַג׳), in all her ten Sefirot (בְּכָל י׳ סְפִירוֹת שֶׁלָּהּ), the entire Tzelem [Image] of Ze’ir Anpin clothes itself (מִתְלַבֵּשׁ כָּל הַצֶלֶם כֻּלּוֹ דְז״א), such that Ze’ir Anpin is as great as the Malkhut of Imma in her entirety (בְּאוֹפֶן שֶׁהַז״א גָּדוֹל כְּמוֹ הַמַּלְכוּת דְּאִימָּא כֻּלָּהּ), exactly equal (שָׁוֶה בְּשָׁוֶה מַמָּשׁ ע״כ). And so it is explained in many places (וְכֵן מְבוֹאָר בְּכַמָּה מְקוֹמוֹת), except that sometimes he calls her the third Tevunah (רַק שֶׁלִּפְעָמִים קוֹרֵא אוֹתָהּ תְּבוּנָה ג׳), and sometimes he calls her the fourth (וְלִפְעָמִים קוֹרֵא אוֹתָהּ ד׳).

And likewise in the wording of the book Olat Tamid that we wrote above (וְכֵן בִּלְשׁוֹן דְּסֵפֶר עוֹלַת תָּמִיד שֶׁכָּתַבְנוּ לְעֵיל), he said that the entire Tzelem [Image] of Ze’ir Anpin up to the surrounding Mem of the Tzelem [Image] that enter on Shabbat morning is within the fourth Partzuf of Tevunah (אָמַר כִּי כָּל הַצֶלֶם דְּז״א עַד מַקִּיפֵי ם׳ דְּצֶלֶם שֶׁנִּכְנָסִין בְּשַׁחֲרִית דְּשַׁבָּת הוּא בְּפַרְצוּף הַתְּבוּנָה הַד׳), and if so, even when the surrounding lights of Lamed–Mem of the Tzelem [Image] enter into Ze’ir Anpin (וְאִם כֵּן גַּם כַּאֲשֶׁר נִכְנָסִין בְּז״א הַמַּקִּיפִין שֶׁל ל״מ דְּצֶלֶם), all of it is in the Malkhut of Yisrael-Saba and Tevunah (הַכֹּל הוּא בְּמַלְכוּת דְּיִשְׂסו״ת), and the rest of the Partzuf of Yisrael-Saba and Tevunah are above Ze’ir Anpin (וּשְׁאָר הַפַּרְצוּף דְּיִשְׂסו״ת הֵם לְמַעְלָה מִן הַז״א). And everything that enters into Ze’ir Anpin (וְכָל מַה שֶּׁנִּכְנָס בְּז״א), whether it be the Malkhuyot of Yisrael-Saba and Tevunah, which is the fourth Tevunah (אוֹ שֶׁיִּהְיֶה הַמַּלְכֻיּוֹת דְּיִשְׂסו״ת שֶׁהִיא תְּבוּנָה הַד׳), or whether it be the Netzach, Hod, Yesod, which is the second Tevunah, which is the third (אוֹ שֶׁיִּהְיֶה הַנְּה״י שֶׁהִיא תְּבוּנָה הַב׳ שֶׁהִיא הַג׳), all of it is added again afterward in the secret of the new Netzach, Hod, Yesod in order to complete them (הַכֹּל נִיתּוֹסָף עוֹד הַפַּעַם בְּסוֹד נְה״י הַחֲדָשִׁים לְהַשְׁלִימָם). And if so, Yisrael-Saba and Tevunah are above Ze’ir Anpin (וְאִם כֵּן הֲרֵי יִשְׂסו״ת הֵם לְמַעְלָה עַל הַז״א), and if so, how can Ze’ir Anpin ascend into the place of Yisrael-Saba and Tevunah literally (וְאִם כֵּן אֵיךְ הַז״א יָכוֹל לַעֲלוֹת בִּמְקוֹם יִשְׂסו״ת מַמָּשׁ), to the point that Yisrael-Saba and Tevunah depart from their place literally and ascend into the place of Abba and Imma literally (עַד שֶׁיִּסְתַּלְּקוּ יִשְׂסו״ת מִמְקוֹמָם מַמָּשׁ וְיַעֲלוּ בִּמְקוֹם או״א מַמָּשׁ), and then Ze’ir Anpin and Nukvah ascend into the place of Yisrael-Saba and Tevunah literally (וְאָז זו״ן יַעֲלוּ לִמְקוֹם יִשְׂסו״ת מַמָּשׁ), since there is no empty space or void (כִּי הֲרֵי אֵין מָקוֹם פָּנוּי וְחָלָל), as was written above from Sha‘ar Mochin [Intellects] of Ze’ir Anpin, chapter five (וּכְמוֹ שֶׁכָּתַב לְעֵיל מִשַּׁעַר מוֹחִין דְּז״א פ״ה). And even when Yisrael-Saba and Tevunah depart and ascend into the place of Abba and Imma (וְגַם כַּאֲשֶׁר יִשְׂסו״ת מִסְתַּלְּקִין וְעוֹלִין בִּמְקוֹם או״א), Ze’ir Anpin does not return to the aspect of six extremities (אֵין הַז״א חוֹזֵר לִבְחִינַת ו״ק), for behold, that which entered from Yisrael-Saba and Tevunah into Ze’ir Anpin to enlarge him does not depart from him (כִּי הֲרֵי מַה שֶּׁנִּכְנַס מִיִשְׂסו״ת תּוֹךְ הַז״א לְהַגְדִּילוֹ אֵינוֹ מִסְתַּלֵּק מִמֶּנּוּ), but rather remains within him and becomes his very body (כִּי אִם נִשְׁאָר בּוֹ וְנַעֲשֶׂה גּוּפוֹ מַמָּשׁ). Rather, afterward, once he is great as he is in his state of Gadlut (אֶלָּא שֶׁאַחַר כָּךְ גָּדוֹל כְּמוֹ שֶׁהוּא בְּגַדְלוּתוֹ), he ascends into the place of Yisrael-Saba and Tevunah literally (עוֹלֶה לִמְקוֹם יִשְׂסו״ת מַמָּשׁ), when he needs to ascend in order to receive Mochin [Intellects] more supernal than the Mochin [Intellects] that he had previously (כַּאֲשֶׁר הוּא צָרִיךְ לַעֲלוֹת לְקַבֵּל מוֹחִין יוֹתֵר עֶלְיוֹנִים מִן הַמּוֹחִין אֲשֶׁר הָיוּ לוֹ מִקֹּדֶם), and therefore it is necessary that Yisrael-Saba and Tevunah depart from there (וְלָכֵן צָרִיךְ שֶׁיִּסְתַּלְּקוּ מִשָּׁם יִשְׂסו״ת).

Shemen, Siman 38

(שֶׁמ״ן סִימָן ל״ח)

And behold, also according to what we already elaborated above in section four (וְהִנֵּה גַּם לְמַה שֶּׁכְּבָר הֶאֱרַכְנוּ לְעֵיל בְּסִימָן ד׳), that what the Rav, may his righteous memory be for blessing, wrote—that the five Partzufim of every world are called Ze’ir Anpin and Nukvah relative to the world above them (כִּי מַה שֶּׁכָּתַב הָרַב זלה״ה שֶׁהַה׳ פַּרְצוּפִים דְּכָל עוֹלָם הֵם נִקְרָאִים זו״ן לְגַבֵּי הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם), the intention is not to say that also the upper three of the lower world require Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects], as Rabbi Shar Shalom, may his memory be for blessing, wrote (שֶׁאֵין הַכַּוָּנָה לוֹמַר שֶׁגַּם הַג״ר שֶׁל הָעוֹלָם הַתַּחְתּוֹן צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), but rather the intention is that all five Partzufim of the world are called “body,” which is the aspect of Ze’ir Anpin and Nukvah, relative to the world above them (רַק הַכַּוָּנָה שֶׁכָּל הַה׳ פַּרְצוּפִים שֶׁל הָעוֹלָם נִקְרָאִים גּוּף שֶׁהוּא סוֹד זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם).

But forever, only the Ze’ir Anpin and Nukvah of the world require Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects], and not the upper three (אֲבָל לְעוֹלָם אֵינָם צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין רַק הַזו״ן שֶׁל הָעוֹלָם דַּוְקָא וְלֹא הַג״ר), as we proved there from the discourses of the Rav, may his righteous memory be for blessing (כְּמוֹ שֶׁהוֹכַחְנוּ שָׁם מִדְּרוּשֵׁי הָרַב זלה״ה). How the upper three—Arich Anpin and Abba and Imma—are always complete in the aspect of their Mochin [Intellects] (אֵיךְ הַג״ר א״א וְאו״א תָּמִיד הֵם שְׁלֵמִים בִּבְחִינַת הַמּוֹחִין שֶׁלָּהֶם), for that which is necessary for them already exists for them constantly from the time they were emanated and rectified (כִּי מַה שֶּׁהוּא לְצָרְכָּם כְּבָר יֵשׁ לָהֶם בִּתְמִידוּת מֵעֵת שֶׁנֶּאֱצְלוּ וְנִתְקַנּוּ), and what is lacking from them is only that they are unable to renew new lights and give birth to souls until they receive the influx from above (וּמַה שֶּׁחָסֵר מֵהֶם הוּא שֶׁאֵינָם יְכוֹלִים לְחַדֵּשׁ אוֹרוֹת חֲדָשִׁים וּלְהוֹלִיד נְשָׁמוֹת עַד שֶׁיִּקַּבְּלוּ אֶת הַשֶּׁפַע מִלְמַעְלָה), and then bestow that same influx to Ze’ir Anpin so that he may give birth to souls (וְיַשְׁפִּיעוּ אוֹתוֹ הַשֶּׁפַע עַצְמוֹ לְז״א כְּדֵי שֶׁיוֹלִיד נְשָׁמוֹת), as explained there at length (כְּמוֹ שֶׁמְּבוֹאָר שָׁם בַּאֲרִיכוּת).

If so, according to all that was stated there (אִם כֵּן לְפִי כָּל הָאָמוּר שָׁם), there is no place at all for what Rabbi Shar Shalom, may his memory be for blessing, wrote in resolving the inquiry (אֵין מָקוֹם כְּלָל לְמַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל בְּיִשּׁוּב הַחֲקִירָה), when he said that the ascent of the Partzufim is that when the Partzuf of Binah with the Mochin [Intellects] of Neshamah is drawn to Ze’ir Anpin and he grows according to the stature of Yisrael-Saba and Tevunah (שֶׁאָמַר שֶׁעֲלִיַּת הַפַּרְצוּפִים הִיא כִּי כַּאֲשֶׁר נִמְשָׁךְ לְז״א פַּרְצוּף הַבִּינָה עִם מוֹחִין דְּנְשָׁמָה וְנִגְדַּל כְּשִׁעוּר קוֹמַת יִשְׂסו״ת), likewise a Partzuf of Binah with the Mochin [Intellects] of Neshamah is added to Yisrael-Saba and Tevunah by way of Abba and Imma (כֵּן נִיתּוֹסַף פַּרְצוּף הַבִּינָה עִם מוֹחִין דְּנְשָׁמָה לְיִשְׂסו״ת עַל יְדֵי או״א), and through the addition of this Partzuf they grow according to the stature of Abba and Imma (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה נִגְדְּלוּ כְּשִׁעוּר קוֹמַת או״א), and likewise a third Partzuf is added to Abba and Imma by way of Arich Anpin and they grow like him (וְכֵן נִיתּוֹסַף פַּרְצוּף ג׳ לְאו״א עַל יְדֵי א״א וְנִגְדְּלוּ כְּמוֹהוּ), and likewise a third Partzuf is added to Arich Anpin and he grows according to the stature of the Ears, Nose, Mouth (וְכֵן נִיתּוֹסַף פַּרְצוּף ג׳ לְא״א וְנִגְדַּל כְּשִׁעוּר אֲח״פ), as is his wording (כַּנַּ״ל לְשׁוֹנוֹ).

For behold, Arich Anpin and Abba and Imma are not lacking from their Mochin [Intellects], which are the three Partzufim of Chokhmah, Binah, Keter with the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (כִּי הֲרֵי הָא״א וְאו״א אֵינָם חֲסֵרִים מֵהֶם הַמּוֹחִין שֶׁהֵם הַג׳ פַּרְצוּפִים כח״ב עִם נרנח״י דְּנְשָׁמָה), such that they would need to be drawn to them at the time they are drawn to Ze’ir Anpin (כְּדֵי שֶׁיֻּמְשְׁכוּ לָהֶם בַּזְּמַן שֶׁנִּמְשָׁכִים לְז״א). For Arich Anpin and Abba and Imma are always complete in their Mochin [Intellects] (כִּי הָא״א וְאו״א תָּמִיד הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם), and if they too were lacking the Mochin [Intellects], which are the Chokhmah, Binah, Keter with the totality of Neshamah (וְאִם גַּם הֵם הָיוּ חֲסֵרִים הַמּוֹחִין שֶׁהֵם הַכח״ב עִם נְשָׁמָה הַכּוֹלֶלֶת), then they too would be like Ze’ir Anpin (אִם כֵּן גַּם הֵם הָיוּ כְּמוֹ הַז״א), as we already elaborated there at length in section four (כְּמוֹ שֶׁכְּבָר לְעֵיל שָׁם בְּסִימָן ד׳ הֶאֱרַכְנוּ גַּם בָּזֶה), see there (עַיֵּן שָׁם).

And where is this matter hinted at in any discourse from the discourses of the Rav, may his righteous memory be for blessing (וְהֵיכָן נִרְמָז דָּבָר זֶה בְּשׁוּם דְּרוּשׁ מִדְּרוּשֵׁי הָרַב ז״ל), and on the contrary, from what was written above prior to this it is explained the opposite (וְאַדְּרַבָּא מִמַּה שֶּׁכָּתוּב לְעֵיל קֹדֶם זֶה מִתְבָּאֵר לְהֶפֶךְ), that the addition is from below (כִּי הַתּוֹסֶפֶת הִיא מִצַּד מַטָּה), which are the new Netzach, Hod, Yesod (שֶׁהֵם הַנְּה״י הַחֲדָשִׁים), that are added (הַמִּתּוֹסָפִים), for the reason that the first Netzach, Hod, Yesod entered into Ze’ir Anpin together with the Mochin [Intellects] (לְטַעַם כִּי הַנְּה״י הָרִאשׁוֹנִים נִכְנְסוּ בְּז״א עִם הַמּוֹחִין). And likewise in Imma Ila’ah (וְכֵן בְּאִימָּא עִילָּאָה), new Netzach, Hod, Yesod are added (נִתּוֹסְפוּ נְה״י חֲדָשִׁים), when Binah and Tevunah are divided into two (כַּאֲשֶׁר הַבִּינָה וְהַתְּבוּנָה נֶחְלָקוֹת לִשְׁנַיִם), as is explained in Sha‘ar Chesed and Gevurah, discourses four and five (כְּמוֹ שֶׁמְּבוֹאָר בְּשַׁעַר חו״ג דְּרוּשׁ ד׳ וְה׳), see there (עַיֵּן שָׁם).

It follows (נִמְצָא), that what is explained in the discourses of the Rav, may his righteous memory be for blessing, regarding the matter of addition (כִּי הַמְּבוֹאָר בִּדְרוּשֵׁי הָרַב זלה״ה בְּעִנְיַן הַתּוֹסֶפֶת), is from below (הוּא מִצַּד מַטָּה), and this is the opposite of Rabbi Shar Shalom, may his memory be for blessing (וְהוּא הֶפֶךְ הָרַב שַׁר שָׁלוֹם ז״ל), who said that the growth is that a Partzuf from above is added to all the Partzufim (שֶׁאָמַר כִּי הַגִּדּוּל הוּא שֶׁנִּתּוֹסַף לְכָל הַפַּרְצוּפִים פַּרְצוּף מִצַּד מַעְלָה), upon the Partzufim that they had previously (עַל גַּבֵּי הַפַּרְצוּפִים שֶׁהָיוּ לָהֶם מִקֹּדֶם). Thus (בְּאוֹפֶן כִּי), Arich Anpin and Abba and Imma are always rectified and complete in the aspect of their Mochin [Intellects] (הָא״א וְאו״א תָּמִיד הֵם מְתוּקָּנִים וּשְׁלֵמִים בִּבְחִינַת הַמּוֹחִין שֶׁלָּהֶם), and if so, what Rabbi Shar Shalom said when he wrote (וְאִם כֵּן מַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם שֶׁאָמַר), “it follows that the particular rectification of the Partzufim of all the worlds is equal, and all of them are rectified at one time and in one proportion, since all of them are called Ze’ir Anpin and Nukvah” (נִמְצָא שֶׁתִּקּוּן פְּרָטֵי פַּרְצוּפֵי כָּל הָעוֹלָמוֹת שָׁוֶה וְכֻלָּם נִתְקַנּוּ בְּבַת אַחַת וּבְעֶרֶךְ אֶחָד כֵּיוָן שֶׁכֻּלָּם נִקְרָאִים זו״ן), which is what he, may his memory be for blessing, prefaced in resolving the inquiry (שֶׁהוּא מַה שֶּׁהוּא ז״ל הִקְדִּים בְּיִשּׁוּב הַחֲקִירָה), when he said, “however, according to what was written above, that all the Partzufim of all the worlds are called Ze’ir Anpin and Nukvah, being six extremities relative to the supernal Partzufim above them, and they require Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects]” (שֶׁאָמַר הָאֲמְנָם לְפִי מַה שֶּׁכָּתוּב לְעֵיל שֶׁכָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת נִקְרָאִים זו״ן שֶׁהֵם ו״ק בְּעֶרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים שֶׁעֲלֵיהֶם וְצְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין), this does not stand (לֵיתָא). For they do not require rectification in the aspect of drawing down the Mochin [Intellects] except for the Ze’ir Anpin and Nukvah alone (כִּי אֵין צְרִיכִין תִּקּוּן דְּבְחִינַת הַמְשָׁכַת הַמּוֹחִין רַק הַזו״ן דַּוְקָא), since Arich Anpin and Abba and Imma are already rectified in the aspect of their Mochin [Intellects] (כִּי הָא״א וְאו״א כְּבָר הֵם מְתוּקָּנִים בִּבְחִינַת הַמּוֹחִין שֶׁלָּהֶם).

And if so (וְאִם כֵּן), the rectification is not for all the Partzufim at once and in one proportion (אֵין הַתִּקּוּן לְכָל הַפַּרְצוּפִים בְּבַת אַחַת וּבְעֶרֶךְ אֶחָד), but rather the rectification is for the Ze’ir Anpin and Nukvah alone (רַק הַתִּקּוּן הוּא אֶל הַזו״ן דַּוְקָא), for Arich Anpin and Abba and Imma are not called Ze’ir Anpin and Nukvah in the sense that they require Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] (כִּי אֵין הָא״א וְאו״א נִקְרָאִים זו״ן לְבְחִינַת שֶׁהֵם צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין), but rather as we wrote above (אֶלָּא כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל), and as we already elaborated at length above in siman four (כְּבָר הֶאֱרַכְנוּ לְעֵיל בְּסִימָן ד׳). However, with respect to the aspect of ascent, it is at one time and in one proportion (אָֽמְנָם בִּבְחִינַת הָעֲלִיָּה הוּא בְּבַת אַחַת וּבְעֶרֶךְ אֶחָד), for the ascent of one aspect causes movement and ascent to all the other worlds, supernal and lower (כִּי עֲלִיַּת בְּחִינָה אַחַת הוּא גּוֹרֵם טִלְטוּל וַעֲלִיָּה לְכָל שְׁאָר הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), because all of them are bound one to another (כִּי כֻּלָּם קְשׁוּרִים זֶה בָּזֶה), as was written above from the book Olat Tamid (כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל מִסֵּפֶר עוֹלַת תָּמִיד). And this is “at one time” (וְזֶה הוּא בְּבַת אַחַת), and it is also “in one proportion” (וְגַם הוּא בְּעֶרֶךְ אֶחָד), for according to the order of the ascent of Ze’ir Anpin and Nukvah of Atzilut, so is the order of the ascent of all the worlds, supernal and lower (כִּי כְּפִי סֵדֶר עֲלִיַּת זו״ן דַּאֲצִילוּת כָּךְ הוּא סֵדֶר עֲלִיַּת כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), as was written above from Sha‘ar haKavanot in the discourse of the Shabbat morning meal (כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל מִשַּׁעַר הַכַּוָּנוֹת בִּדְרוּשׁ סְעוּדַת שַׁחֲרִית דְּשַׁבָּת).

From there it was also explained how all these aspects of ascents that Rabbi Shar Shalom, may his memory be for blessing, arranged (אֲשֶׁר מִשָּׁם בֵּאַר גַּם כֵּן אֵיךְ כָּל בְּחִינוֹת אֵלּוּ הָעֲלִיּוֹת אֲשֶׁר סִדֵּר הָרַב שַׁר שָׁלוֹם ז״ל), are not equal to what is found written in the discourses of the Rav, may his righteous memory be for blessing (אֵינָם שָׁוִים עִם הַנִּמְצָא כָּתוּב בִּדְרוּשֵׁי הָרַב זלה״ה), as we wrote at length regarding this point above in section nine (כְּמוֹ שֶׁכָּתַבְנוּ בִּפְרָט זֶה בַּאֲרִיכוּת לְעֵיל בְּסִימָן ט׳). And there as well we wrote regarding what he said, that when Abba and Imma ascend into Arich Anpin, then Arich Anpin ascends into the Ears, Nose, Mouth (וְשָׁם גַּם כֵּן כָּתַבְנוּ עַל מַה שֶּׁאָמַר כִּי כַּאֲשֶׁר או״א עוֹלִים בְּא״א שֶׁאָז עוֹלֶה א״א בְּאֲח״פ), why he concealed his eyes from the aspect of Atik (דְּלָמָּה הֶעְלִים עֵינָיו מִבְּחִינַת עַתִּיק), for the ascent of Arich Anpin is into Atik and not into the Ears, Nose, Mouth (כִּי עֲלִיַּת א״א תִּהְיֶה בְּעַתִּיק וְלֹא בְּאֲח״פ).

And praise to Hashem (וְתִלְּיָ״ת), for now I have found explicit words in the words of the Rav, may his righteous memory be for blessing (כִּי עַתָּה מָצָאתִי דִּבְרִים מְבוֹאָרִים בְּדִבְרֵי הָרַב זלה״ה), and they are the wording that we wrote above from the book Olat Tamid (וְהוּא הַלָּשׁוֹן שֶׁכָּתַבְנוּ לְעֵיל מִסֵּפֶר עוֹלַת תָּמִיד), where he said: “And in the Shabbat Amidah they inherit the place of Abba and Imma themselves, and then Abba and Imma are compelled to ascend also into the place of Arich Anpin, and Arich Anpin into the place of Atik, and thus all ascend until Adam Kadmon” (וּבַעֲמִידַת שַׁבָּת אָז יוֹרְשִׁים מְקוֹם או״א עַצְמָם וְאָז מֻכְרָחִים או״א שֶׁיִּתְעַלּוּ גַּם כֵּן בִּמְקוֹם א״א וְא״א בִּמְקוֹם עַתִּיק וְכֵן עוֹלִים כֻּלָּם עַד אָדָם קַדְמוֹן). Thus it is explained (הֲרֵי מְבוֹאָר), that when Abba and Imma ascend to the place of Arich Anpin, Arich Anpin ascends into the place of Atik and not into the Ears, Nose, Mouth (כִּי כַּאֲשֶׁר או״א עוֹלִים לִמְקוֹם א״א אָז א״א עוֹלֶה בְּמְקוֹם עַתִּיק וְלֹא בְּמְקוֹם אֲח״פ), which is the opposite of the words of Rabbi Shar Shalom, may his memory be for blessing (הֶפֶךְ דִּבְרֵי הָרַב שַׁר שָׁלוֹם ז״ל), who said that he ascends into the Ears, Nose, Mouth (שֶׁאָמַר שֶׁעוֹלֶה בְּאֲח״פ). And see also above at the beginning of this section (וְעַיֵּן גַּם כֵּן לְעֵיל רֵישׁ הַסִּימָן).

Shemen, Siman 39

(שֶׁמ״ן סִימָן ל״ט)

And behold, also according to what we wrote above in section thirty-four (וְהִנֵּה גַּם לְפִי מַה שֶּׁכָּתַבְנוּ לְעֵיל בְּסִימָן ל״ד), that we proved from the discourses of the Rav, may his righteous memory be for blessing (אֲשֶׁר הוֹכַחְנוּ מִדְּרוּשֵׁי הָרַב זלה״ה), how there are no aspects of vessels and Partzufim in Ze’ir Anpin except up to the Partzufim of his Binah (אֵיךְ אֵין בְּז״א בְּחִינַת כֵּלִים וּפַרְצוּפִים רַק עַד פַּרְצוּפֵי הַבִּינָה שֶׁלּוֹ), which is the aspect of Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (שֶׁהוּא בְּחִינַת נרנח״י דְּנְשָׁמָה), however corresponding to Chokhmah, which is his Chayah (אֲמְנָם כְּנֶגֶד הַחָכְמָה שֶׁהִיא הַחַיָּה שֶׁלּוֹ), and corresponding to Keter, which is his Yechidah (וּכְנֶגֶד הַכֶּתֶר שֶׁהִיא הַיְּחִידָה שֶׁלּוֹ), there are no vessels and no Partzufim in Ze’ir Anpin (אֵין כֵּלִים וּפַרְצוּפִים בְּז״א), but rather the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah of Ze’ir Anpin clothe themselves and spread within the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah of Ze’ir Anpin (כִּי אִם הַנרנח״י דְּחַיָּה דְּז״א מִתְלַבְּשִׁין וּמִתְפַּשְּׁטִין תּוֹךְ הַנרנח״י דְּנְשָׁמָה דְּז״א), and the Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah of Ze’ir Anpin clothe themselves and spread within the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah of Ze’ir Anpin (וְהַנרנח״י דְּיְחִידָה דְּז״א מִתְלַבְּשִׁין וּמִתְפַּשְּׁטִין תּוֹךְ הַנרנח״י דְּחַיָּה דְּז״א), such that corresponding to the Keter and the Chokhmah of Ze’ir Anpin there are no vessels and no Partzufim in Ze’ir Anpin (בְּאוֹפֶן שֶׁכְּנֶגֶד הַכֶּתֶר וְהַחָכְמָה דְּז״א אֵין כֵּלִים וּפַרְצוּפִים בְּז״א), and likewise in all the Partzufim entirely (וְכֵן בְּכָל הַפַּרְצוּפִים כֻּלָּם), as explained there at length (כְּמוֹ שֶׁמְּבוֹאָר שָׁם בָּאֹורֶךְ).

And if so, there is no place at all for what Rabbi Shar Shalom, may his memory be for blessing, wrote (וְאִם כֵּן אֵין מָקוֹם כְּלָל לְמַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), that afterward there was added and came to Ze’ir Anpin the fourth Partzuf, which is Chokhmah, with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah by way of Yisrael-Saba and Tevunah (כִּי אַחַר כָּךְ נִיתּוֹסַף וּבָא לְז״א פַּרְצוּף הַד׳ שֶׁהוּא חָכְמָה עִם מוֹחִין דְּנרנח״י דְּחַיָּה עַל יְדֵי יִשְׂסו״ת), who had already grown to the place of Abba and Imma (שֶׁכְּבָר נִגְדְּלוּ עַד מְקוֹם או״א), and that this was by way of the Partzuf of Binah that was added to Yisrael-Saba and Tevunah (וְהוּא עַל יְדֵי פַּרְצוּף הַבִּינָה שֶׁנִּתּוֹסַף לְיִשְׂסו״ת), and Ze’ir Anpin grew according to the measure of this Partzuf, which is according to the stature of Abba and Imma Elyonim (וְנִגְדַּל הַז״א כְּשִׁעוּר פַּרְצוּף זֶה שֶׁהוּא כְּשִׁעוּר או״א עֶלְיוֹנִים). And likewise that a fourth Partzuf, which is Chokhmah, was added to Yisrael-Saba and Tevunah (וְכֵן נִיתּוֹסַף פַּרְצוּף ד׳ שֶׁהוּא חָכְמָה לְיִשְׂסו״ת), and through the addition of this Partzuf to Yisrael-Saba and Tevunah they grew according to the stature of Arich Anpin (וְעַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה לְיִשְׂסו״ת נִגְדְּלוּ כְּשִׁעוּר קוֹמַת א״א), and likewise a fourth Partzuf was added to Abba and Imma and they grew according to the stature of the Ears, Nose, Mouth (וְכֵן נִיתּוֹסַף פַּרְצוּף ד׳ לְאו״א וְנִגְדְּלוּ כְּשִׁעוּר אֲח״פ), and likewise a fourth Partzuf was added to Arich Anpin and he grew according to the stature of AB of Adam Kadmon (וְכֵן נִיתּוֹסַף פַּרְצוּף ד׳ לְא״א וְנִגְדַּל כְּשִׁעוּר ע״ב דְּאָדָם קַדְמוֹן).

And likewise that afterward there was added and came to Ze’ir Anpin the fifth Partzuf, which is Keter, with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah (וְכֵן נִיתּוֹסַף וּבָא אַחַר כָּךְ לְז״א פַּרְצוּף ה׳ שֶׁהוּא הַכֶּתֶר עִם הַמּוֹחִין דְּנרנח״י דְּיְחִידָה), and Ze’ir Anpin grew according to the stature of Arich Anpin (וְנִגְדַּל כְּשִׁעוּר א״א), and likewise to Yisrael-Saba and Tevunah (וְכֵן לְיִשְׂסו״ת), and likewise to Abba and Imma (וְכֵן לְאו״א), and likewise to Arich Anpin (וְכֵן לְא״א), and that all of them grow further through the addition of this Partzuf (וְכֻלָּם נִגְדָּלִים עוֹד עַל יְדֵי תּוֹסֶפֶת פַּרְצוּף זֶה), as is his wording at length (כַּנַּ״ל לְשׁוֹנוֹ בָּאֹורֶךְ). For behold, it is explained in his words (כִּי הֲרֵי מְבוֹאָר בִּדְבָרָיו), that these Partzufim of Keter and Chokhmah that are added to all the Partzufim are actual Partzufim (כִּי אֵלּוּ הַפַּרְצוּפִים דְּכֶתֶר וְחָכְמָה הַנִּיתּוֹסָפִים לְכָל הַפַּרְצוּפִים הֵם פַּרְצוּפִים מַמָּשׁ), since he said “the fourth Partzuf, which is Chokhmah, with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah” (מִדְּקָאָמַר פַּרְצוּף הַד׳ שֶׁהוּא חָכְמָה עִם מוֹחִין דְּנרנח״י דְּחַיָּה), and likewise he said “the fifth Partzuf, which is Keter, with the Mochin [Intellects] of Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah” (וְכֵן מִדְּקָאָמַר פַּרְצוּף הַה׳ שֶׁהוּא הַכֶּתֶר עִם מוֹחִין דְּנרנח״י דְּיְחִידָה).

And likewise from his statement (וְכֵן מִדְּקָאָמַר), that through the addition of these Partzufim each one grows according to the stature of the Partzuf above it (כִּי עַל יְדֵי תּוֹסֶפֶת פַּרְצוּפִים אֵלּוּ הֵם נִגְדָּלִים כָּל אֶחָד כְּשִׁעוּר הַפַּרְצוּפִים שֶׁעָלָיו), for they are Partzufim added one above another to each and every one (כִּי הֵם פַּרְצוּפִים נִיתּוֹסָפִים זֶה לְמַעְלָה מִזֶּה לְכָל אֶחָד וְאֶחָד), and therefore each and every one grows (וְלָכֵן הֵם נִגְדָּלִים כָּל אֶחָד וְאֶחָד), and this is the ascent of the Partzufim, that they ascend one above another (אֲשֶׁר זוֹ הִיא עֲלִיַּת הַפַּרְצוּפִים מִשֶּׁעוֹלִין זֶה לְמַעְלָה מִזֶּה), which is the resolution of the inquiry that he investigated, as stated above (שֶׁזֶּה הוּא יִשּׁוּב הַחֲקִירָה שֶׁחָקַר כַּנַּ״ל). But behold, according to the discourses of the Rav, may his righteous memory be for blessing (וְהֲלֹא לְפִי דְּרוּשֵׁי הָרַב זלה״ה), there are no vessels and no Partzufim in any Partzuf corresponding to Keter and Chokhmah, which are Yechidah and Chayah (אֵין בְּשׁוּם פַּרְצוּף כֵּלִים וּפַרְצוּפִים כְּנֶגֶד הַכֶּתֶר וְהַחָכְמָה שֶׁהֵם הַיְּחִידָה וְהַחַיָּה), but rather the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah spread within the Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah (רַק כִּי הַנרנח״י דְּחַיָּה מִתְפַּשְּׁטִים תּוֹךְ הַנרנח״י דְּנְשָׁמָה), and the Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah spread within the Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah (וְהַנרנח״י דְּיְחִידָה מִתְפַּשְּׁטִים תּוֹךְ הַנרנח״י דְּחַיָּה). And since there are no Partzufim and no vessels corresponding to Chokhmah and Keter (וְכֵיוָן שֶׁאֵין פַּרְצוּפִים וְכֵלִים כְּנֶגֶד הַחָכְמָה וְהַכֶּתֶר), there is no place (אֵין מָקוֹם), to speak of their being clothed and enlarged (לוֹמַר בָּהֶם הִתְלַבְּשׁוּת וְהִגְדָּלָה), for behold there are no vessels and no Partzufim there that are added and enlarged one above another (כִּי הֲרֵי אֵין שָׁם כֵּלִים וּפַרְצוּפִים אֲשֶׁר הֵם נִיתּוֹסָפִים וְנִגְדָּלִים זֶה לְמַעְלָה מִזֶּה), but only spirituality spreading within another spirituality (רַק רוּחָנִיּוּת הַמִּתְפַּשֶּׁטֶת בְּתוֹךְ רוּחָנִיּוּת אַחֶרֶת).

And this is simple (וְזֶה פָּשׁוּט), “from my flesh I shall behold the Divine” (כִּי מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ), for a person at first has a Nefesh (כִּי הָאָדָם בַּתְּחִלָּה יֵשׁ לוֹ נֶפֶשׁ), if he merits more they give him Ruach (זָכָה יוֹתֵר נוֹתְנִין לוֹ רוּחַ), if he merits more they give him Neshamah (זָכָה יוֹתֵר נוֹתְנִין לוֹ נְשָׁמָה), if he merits more they give him Chayah (זָכָה יוֹתֵר נוֹתְנִין לוֹ חַיָּה), if he merits more they give him Yechidah (זָכָה יוֹתֵר נוֹתְנִין לוֹ יְחִידָה), and not that with each merit there are added new Partzufim upon the body that he had initially (וְלֹא שֶׁבְּכָל זְכִיָּה וּזְכִיָּה נִיתּוֹסְפוּ לוֹ פַּרְצוּפִים אֲחֵרִים עַל הַגּוּף שֶׁהָיָה לוֹ בַּתְּחִלָּה), for it is the very same original body (כִּי הוּא הוּא הַגּוּף הָרִאשׁוֹן), rather he merited a more exalted soul than the one he had before (אֶלָּא שֶׁזָּכָה לְנְשָׁמָה יוֹתֵר מְעוּלָּה מֵאוֹתָהּ שֶׁהָיְתָה לוֹ קֹודֶם). And just as the Rav, may his righteous memory be for blessing, himself used this parable (וּכְמוֹ שֶׁהָרַב זלה״ה הִמְשִׁיל מָשָׁל זֶה), in the wording of the book Olat Tamid and Sha‘ar haKavanot that we wrote above (בִּלְשׁוֹנוֹת דְּסֵפֶר עוֹלַת תָּמִיד וְשַׁעַר הַכַּוָּנוֹת שֶׁכָּתַבְנוּ לְעֵיל), when he said a parable of human beings (שֶׁאָמַר מָשָׁל לִבְנֵי אָדָם), that through their deeds they merit a Nefesh and a Neshamah more exalted and holy than the first (שֶׁעַל יְדֵי מַעֲשֵׂיהֶם זוֹכִים לְנֶפֶשׁ וּנְשָׁמָה יוֹתֵר מְעוּלָּה וּקְדוֹשָׁה מִן הָרִאשׁוֹנָה), and the Neshamah within him is what changes for added elevation and holiness (וְהַנְּשָׁמָה שֶׁבּוֹ הִיא הַמִּשְׁתַּנָּה לְתוֹסֶפֶת עִלּוּי וּקְדוּשָׁה), but the body does not change, for it is the same original body (אֲבָל הַגּוּף אֵינוֹ מִשְׁתַּנֶּה כִּי הוּא הוּא הַגּוּף הָרִאשׁוֹן). And since when Ruach is added to a person, no other Partzuf is added for it (וְכֵיוָן שֶׁהָאָדָם כַּאֲשֶׁר נִתּוֹסֵף לוֹ הָרוּחַ לֹא בִּשְׁבִילוֹ נִתּוֹסֵף לוֹ פַּרְצוּף אַחֵר), and likewise when Neshamah is added to him, no other Partzuf is added for it (וְכֵן כַּאֲשֶׁר נִתּוֹסֶפֶת לוֹ הַנְּשָׁמָה לֹא בִּשְׁבִילָהּ נִתּוֹסֵף לוֹ פַּרְצוּף אַחֵר), and so too with Chayah and with Yechidah (וְכֵן עַל דֶּרֶךְ זֶה בְּחַיָּה וּבִיחִידָה), it necessarily follows (אִם כֵּן מֻכְרָח), that when they come and are added, they clothe one within the other (כִּי כַּאֲשֶׁר בָּאִים וּמִתּוֹסָפִים הֵם מִתְלַבְּשִׁים זֶה בְּתוֹךְ זֶה), the Ruach within the Nefesh (הָרוּחַ בַּנֶּפֶשׁ), and the Neshamah within the Ruach (וְהַנְּשָׁמָה בָּרוּחַ), and the Chayah within the Neshamah (וְהַחַיָּה בַּנְּשָׁמָה), and the Yechidah within the Chayah (וְהַיְּחִידָה בַּחַיָּה). And so it is in this manner in the supernal Partzufim (וְכֵן עַל דֶּרֶךְ זֶה הוּא בַּפַּרְצוּפִים הָעֶלְיוֹנִים), that up to Neshamah there is the aspect of Partzuf (כִּי עַד הַנְּשָׁמָה יֵשׁ בְּחִינַת פַּרְצוּף), and corresponding to Chayah and Yechidah there is no aspect of Partzuf (וּכְנֶגֶד הַחַיָּה וְהַיְּחִידָה אֵין בְּחִינַת פַּרְצוּף). And if so it necessarily follows (וְאִם כֵּן מֻכְרָח), that when they come and are added they clothe one within the other (כִּי כַּאֲשֶׁר הֵם בָּאִים וּמִתּוֹסָפִים הֵם מִתְלַבְּשִׁים זֶה בְּתוֹךְ זֶה), the Chayah within the Neshamah (הַחַיָּה בַּנְּשָׁמָה), and the Yechidah within the Chayah (וְהַיְּחִידָה בַּחַיָּה), but vessels and Partzufim do not correspond to them (אֲבָל כֵּלִים וּפַרְצוּפִים אֵין כְּנֶגְדָּם).

And therefore it is not applicable to speak of them in terms of addition and enlargement (וְעַל כֵּן אֵין שַׁיָּךְ לוֹמַר בָּהֶם בְּחִינַת תּוֹסֶפֶת וְהַגְדָּלָה), and since there is no addition and no enlargement in them (וְכֵיוָן שֶׁאֵין בָּהֶם תּוֹסֶפֶת וְהַגְדָּלָה), the resolution of Rabbi Shar Shalom, may his memory be for blessing, falls away (אִם כֵּן חָלַף הָלַךְ לוֹ יִשּׁוּב הָרַב שַׁר שָׁלוֹם ז״ל), who said that the ascent of the Partzufim is that they are added and enlarged (שֶׁאָמַר כִּי עֲלִיַּת הַפַּרְצוּפִים הִיא מַה שֶׁהֵם מִתּוֹסָפִים וְנִגְדָּלִים). For behold, corresponding to Keter and Chokhmah, which are Chayah and Yechidah, there are no Partzufim (כִּי הֲרֵי כְּנֶגֶד הַכֶּתֶר וְהַחָכְמָה שֶׁהֵם הַחַיָּה וְהַיְּחִידָה אֵין פַּרְצוּפִים), and if so there is no addition and no enlargement in them (וְאִם כֵּן אֵין בָּהֶם תּוֹסֶפֶת וְהַגְדָּלָה).

And how then does Ze’ir Anpin ascend in Abba and Imma and in Arich Anpin (וְאֵיךְ ז״א עוֹלֶה בְּאו״א וּבְא״א), and likewise all the other Partzufim (וְכֵן כָּל שְׁאָר הַפַּרְצוּפִים), how do they ascend through their reception of Chayah and Yechidah (הֵיאַךְ עוֹלִים בְּקַבָּלָתָם אֶת הַחַיָּה וְאֶת הַיְּחִידָה). And since the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah clothe themselves within the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah, which is Binah (וְכֵיוָן שֶׁהַנרנח״י דְּחַיָּה מִתְלַבְּשִׁים תּוֹךְ הַנרנח״י דְּנְשָׁמָה שֶׁהִיא הַבִּינָה), it necessarily follows that the Chayah also spreads within the Binah (אִם כֵּן מֻכְרָח שֶׁגַּם הַחַיָּה מִתְפַּשֶּׁטֶת תּוֹךְ הַבִּינָה), and when afterward the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah clothe themselves within the Chayah (וְכַאֲשֶׁר אַחַר כָּךְ גַּם הַנרנח״י דְּיְחִידָה מִתְלַבְּשִׁים תּוֹךְ הַחַיָּה), it necessarily follows that the Yechidah also spreads within the Binah (אִם כֵּן גַּם הַיְּחִידָה הִיא מִתְפַּשֶּׁטֶת תּוֹךְ הַבִּינָה), just as we also elaborated above in the aforementioned section (כְּמוֹ שֶׁגַּם בָּזֶה הֶאֱרַכְנוּ לְעֵיל בַּסִּימָן הַנִּזְכָּר).

And we proved (וְהוֹכַחְנוּ), that the general Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin spread throughout all of Ze’ir Anpin from its head to its feet (שֶׁהַנרנח״י הַכּוֹלְלִים דְּז״א הֵם מִתְפַּשְּׁטִים בְּכָל הַז״א מֵרֹאשׁוֹ וְעַד רַגְלָיו), and not that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah spread only in the Binah of Ze’ir Anpin (וְלֹא שֶׁהַנרנח״י דְּנְשָׁמָה מִתְפַּשְּׁטִים בְּבִינָה דְּז״א דַּוְקָא), and the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah only in the Chokhmah of Ze’ir Anpin (וְהַנרנח״י דְּחַיָּה בְּחָכְמָה דְּז״א דַּוְקָא), and the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah only in the Keter of Ze’ir Anpin (וְהַנרנח״י דְּיְחִידָה בְּכֶתֶר דְּז״א דַּוְקָא). And this too is the opposite of what Rabbi Shar Shalom, may his memory be for blessing, wrote (אֲשֶׁר גַּם זֶה הוּא הֶפֶךְ מַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), for it is explicit in his words (כִּי מְבוֹאָר הוּא בִּדְבָרָיו ז״ל), that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah clothe themselves specifically in the Binah of Ze’ir Anpin (כִּי הַנרנח״י דְּנְשָׁמָה מִתְלַבְּשִׁין בְּבִינָה דְּז״א דַּוְקָא), and the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah in the Chokhmah of Ze’ir Anpin specifically (וְהַנרנח״י דְּחַיָּה בְּחָכְמָה דְּז״א דַּוְקָא), and the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah in the Keter of Ze’ir Anpin specifically (וְהַנרנח״י דְּיְחִידָה בְּכֶתֶר דְּז״א דַּוְקָא). And if so there is a practical consequence (וְאִם כֵּן נַפְקָא מִינָּה), that according to his words (כִּי לְפִי דְּבָרָיו ז״ל), on weekdays when the Mochin [Intellects] of the first Gadlut are drawn into Ze’ir Anpin from Yisrael-Saba and Tevunah, which are the Mochin [Intellects] of Neshamah (כִּי בַּחוֹל שֶׁנִּמְשָׁכִים בְּז״א מוֹחִין דְּגַדְלוּת רִאשׁוֹן מִיִשְׂסו״ת שֶׁהֵם מוֹחִין דְּנְשָׁמָה), all of them enter specifically into the Binah of Ze’ir Anpin (כֻּלָּם נִכְנָסִים בְּבִינָה דְּז״א דַּוְקָא), and on Shabbat and Festivals, when the Mochin [Intellects] of the second Gadlut are drawn into Ze’ir Anpin from Abba and Imma Elyonim, which are the Mochin [Intellects] of Chayah (וּבְשַׁבָּת וְיוֹם טוֹב שֶׁנִּמְשָׁכִים בְּז״א מוֹחִין דְּגַדְלוּת ב׳ מֵאו״א עִילָאִין שֶׁהֵם מוֹחִין דְּחַיָּה), all of them enter specifically into the Chokhmah of Ze’ir Anpin (כֻּלָּם נִכְנָסִים בְּחָכְמָה דְּז״א דַּוְקָא), and at Minḥah of Shabbat, when the Mochin [Intellects] of Yechidah are drawn into Ze’ir Anpin from Arich Anpin (וּבְמִנְחַת שַׁבָּת שֶׁנִּמְשָׁכִים בְּז״א מוֹחִין דְּיְחִידָה מֵא״א), all of them enter specifically into the Keter of Ze’ir Anpin (כֻּלָּם נִכְנָסִים בְּכֶתֶר דְּז״א דַּוְקָא), as is explicit in his wording that we brought above (כְּמוֹ שֶׁמְּבוֹאָר בִּלְשׁוֹנוֹ שֶׁכָּתַבְנוּ לְעֵיל). In the previous section (בְּסִימָן הַקּוֹדֵם), that at first he wrote in detail how the Mochin [Intellects] of the first Gadlut that Ze’ir Anpin receives from Yisrael-Saba and Tevunah are drawn into the Binah of Ze’ir Anpin (שֶׁבַּתְּחִלָּה כָּתַב בִּפְרָטוּת אֵיךְ הַמּוֹחִין דְּגַדְלוּת א׳ שֶׁמְּקַבֵּל הַז״א מִיִשְׂסו״ת הֵם נִמְשָׁכִים לְבִינָה דְּז״א), and afterward he wrote (וְאַחַר כָּךְ כָּתַב), “and likewise when the Ze’ir Anpin and Nukvah of Atzilut ascend to receive Mochin [Intellects] of Chayah, which are called Katnut and the second Gadlut” (וְכֵן בְּעָלוֹת הַזו״ן דַּאֲצִילוּת לְקַבֵּל מוֹחִין דְּחַיָּה הַנִּקְרָאִים קַטְנוּת וְגַדְלוּת ב׳), “from Abba and Imma Elyonim, such as on Shacharit and Musaf of Shabbat and Festivals, or on the night of Pesach” (מֵאו״א עִילָאִין כְּגוֹן בְּשַׁחֲרִית וּמוּסָף דְּשַׁבָּת וְיוֹם טוֹב אוֹ בְּלֵיל פֶּסַח), “which is Yisrael-Saba and Tevunah that already ascended and are called by the name Abba and Imma Elyonim” (וְהוּא יִשְׂסו״ת שֶׁכְּבָר עָלוּ וְנִקְרְאוּ בְּשֵׁם או״א עִילָאִין), “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 לְפַּרְצוּף הַד׳ דְּזו״ן הַנִּקְרָא חָכְמָה). “And likewise” (וְכֵן), “when the Ze’ir Anpin and Nukvah of Atzilut ascend further to receive Mochin [Intellects] of Yechidah from Arich Anpin, such as at Minḥah of Shabbat” (בְּעָלוֹת הַזו״ן דַּאֲצִילוּת עוֹד לְקַבֵּל מוֹחִין דְּיְחִידָה מֵא״א כְּגוֹן בְּמִנְחַת שַׁבָּת), “which is Yisrael-Saba and Tevunah that already ascended and are called by the name Arich Anpin” (וְהוּא יִשְׂסו״ת שֶׁעָלוּ כְּבָר וְנִקְרְאוּ 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 מְקַבְּלִים מוֹחִין דְּיְחִידָה לְפַּרְצוּף הַה׳ דְּזו״ן הַנִּקְרָא כֶּתֶר), etc., see there his explanation (כו׳ עַיֵּן שָׁם בֵּאוּרוֹ). And according to this manner (וְעַל דֶּרֶךְ זֶה), he arranged all the intentions (סִדֵּר הוּא ז״ל אֶת כָּל הַכַּוָּנוֹת). However, according to our approach, following the plain sense of the wording of the Rav’s discourses (אָמְנָם לְפִי דַּרְכֵּנוּ כְּפְשִׁיטוּת לְשׁוֹנוֹת דְּרוּשֵׁי הָרַב ז״ל), it is that every aspect of the Mochin [Intellects] that are drawn into Ze’ir Anpin (הוּא כִּי כָּל בְּחִינַת הַמּוֹחִין הַנִּמְשָׁכִים בְּז״א), whether of the first Gadlut from Yisrael-Saba and Tevunah, which is the aspect of Neshamah on weekdays (בֵּין דְּגַדְלוּת א׳ מִיִשְׂסו״ת שֶׁהֵם בְּחִינַת נְשָׁמָה בַּחוֹל), or of the second Gadlut from Abba and Imma, which is the aspect of Chayah on Shabbat and Festivals and the night of Pesach (בֵּין דְּגַדְלוּת ב׳ מֵאו״א שֶׁהֵם בְּחִינַת חַיָּה בְּשַׁבָּת וְיוֹם טוֹב וְלֵיל פֶּסַח), or of Yechidah from Arich Anpin at Minḥah of Shabbat (בֵּין דְּיְחִידָה מֵא״א בְּמִנְחַת שַׁבָּת), all of them enter and spread throughout the entire Partzuf of Ze’ir Anpin, entirely from its head to its feet (כֻּלָּם נִכְנָסִים וּמִתְפַּשְּׁטִים בְּכָל פַּרְצוּף ז״א בְּכֻלּוֹ מֵרֹאשׁוֹ וְעַד רַגְלָיו).

They are clothed one within the other (מְלוּבָּשִׁים אֵלּוּ בְּתוֹךְ אֵלּוּ), for the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah enter and spread throughout all of Ze’ir Anpin (כִּי הַמּוֹחִין דְּנרנח״י דְּנְשָׁמָה נִכְנָסִים וּמִתְפַּשְּׁטִים בְּכָל הַז״א), and within them enter and clothe the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah (וּבְתוֹכָם נִכְנָסִים וּמִתְלַבְּשִׁים הַמּוֹחִין דְּנרנח״י דְּחַיָּה), and they spread throughout all of Ze’ir Anpin in the manner that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah spread (וּמִתְפַּשְּׁטִים בְּכָל הַז״א עַל דֶּרֶךְ שֶׁנִּתְפַּשְּׁטוּ הַנרנח״י דְּנְשָׁמָה). And within the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah enter and clothe the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah (וּבְתוֹךְ הַנרנח״י דְּחַיָּה נִכְנָסִים וּמִתְלַבְּשִׁים הַנרנח״י דְּיְחִידָה), and they spread throughout all of Ze’ir Anpin in the manner that the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah and Chayah spread (וּמִתְפַּשְּׁטִים בְּכָל הַז״א עַל דֶּרֶךְ שֶׁנִּתְפַּשְּׁטוּ הַמּוֹחִין דְּנרנח״י דְּנְשָׁמָה וְחַיָּה). As is explained in all the discourses of the Rav, may his righteous memory be for blessing (כְּמוֹ שֶׁמְּבוֹאָר בְּכָל דְּרוּשֵׁי הָרַב זלה״ה), in all of which it is written that the Netzach of Tevunah and of Yisrael-Saba and of Imma and of Abba enters into the right line, Chokhmah–Chesed–Netzach of Ze’ir Anpin (שֶׁבְּכֻלָּם כָּתוּב כִּי הַנֵּצַח דְּתְבוּנָה וְדְיִשְׂסו״ת וְדְאִימָּא וְדְאַבָּא נִכְנָס בְּקוֹ יָמִין חח״ן דְּז״א), and their Hod into the left line, Binah–Gevurah–Hod of Ze’ir Anpin (וְהַהוֹד שֶׁלָּהֶם בְּקוֹ שְׂמֹאל בג״ה דְּז״א), and their Yesod into the middle line, Da‘at–Tiferet–Yesod of Ze’ir Anpin (וְהַיְסוֹד שֶׁלָּהֶם בְּקוֹ הָאֶמְצָעִי דת״י דְּז״א), which is the entire totality of the Partzuf of Ze’ir Anpin (שֶׁהוּא כָּל כְּלָלוּת פַּרְצוּף ז״א). And he does not specify (וְאֵינוֹ מְפָרֵט), that the Netzach, Hod, Yesod of Yisrael-Saba and Tevunah enter into the Binah of Ze’ir Anpin (כִּי הַנְּה״י דְּיִשְׂסו״ת הֵם נִכְנָסִים לְבִינָה דְּז״א), and that the Netzach, Hod, Yesod of Abba and Imma enter into the Chokhmah of Ze’ir Anpin (וְהַנְּה״י דְּאו״א הֵם נִכְנָסִים לְחָכְמָה דְּז״א).

And this is his wording in Discourse Six of Keri’at Shema (וְז״ל בְּדְרוּשׁ ו׳ דְּק״ש): The Mochin [Intellects] are one Partzuf of ten Sefirot that clothe themselves within the Netzach, Hod, Yesod of Imma (הַמּוֹחִין הֵם פַּרְצוּף אֶחָד מֵעֶשֶׂר סְפִירוֹת הַמִּתְלַבְּשִׁין תּוֹךְ נְה״י דְּאִימָּא), for the Netzach of Imma is divided into three parts, and they correspond to the right line of Ze’ir Anpin, which are its Chokhmah–Chesed–Netzach (כִּי הַנֵּצַח שֶׁל אִימָּא נֶחְלָק לְג׳ פְּרָקִים וְהֵם כְּנֶגֶד קוֹ יָמִין דְּז״א שֶׁהֵם חח״ן שֶׁבּוֹ), and the Hod of Imma is divided into three parts, and they clothe themselves in the left line, Binah–Gevurah–Hod of Ze’ir Anpin (וְהַהוֹד דְּאִימָּא נֶחְלָק לְג׳ פְּרָקִים וְהֵם מִתְלַבְּשִׁים בְּקוֹ שְׂמֹאל בג״ה דְּז״א), and from the Yesod of Imma is formed the middle line of Ze’ir Anpin, which are its Da‘at–Tiferet–Yesod (וּמִן הַיְסוֹד דְּאִימָּא נַעֲשֶׂה מִמֶּנּוּ קוֹ אֶמְצָעִי דְּז״א וְהֵם דת״י שֶׁבּוֹ).

And behold, when they begin to enter and spread within Ze’ir Anpin (וְהִנֵּה כַּאֲשֶׁר מַתְחִילִין לִיכָּנֵס וּלְהִתְפַּשֵּׁט תּוֹךְ ז״א), first the lower thirds of the Netzach, Hod, Yesod of Imma enter into the three upper Sefirot of Ze’ir Anpin (נִכְנָסִין תְּחִלָּה הַפְּרָקִים הַתַּחְתּוֹנִים דְּנְה״י דְּאִימָּא בְּג׳ סְפִירוֹת עֶלְיוֹנוֹת דְּז״א), and afterward the middle thirds of the Netzach, Hod, Yesod of Imma enter into the three upper Sefirot of Ze’ir Anpin (וְאַחַר כָּךְ ג׳ פְּרָקִים אֶמְצָעִיִּים דְּנְה״י דְּאִימָּא הֵם נִכְנָסִים בְּג׳ סְפִירוֹת עֶלְיוֹנוֹת דְּז״א), and the lower thirds are pushed into the three middle Sefirot of Ze’ir Anpin (וְנִדְחִין הַפְּרָקִים הַתַּחְתּוֹנִים בְּג׳ סְפִירוֹת אֶמְצָעִיּוֹת דְּז״א). And this is what occurs now at the time of Keri’at Shema (וְזֶהוּ מַה שֶּׁנַּעֲשֶׂה עַתָּה בְּעֵת קְרִיאַת שְׁמַע), but what enters afterward at the time of the Amidah prayer is that the upper thirds of the Netzach, Hod, Yesod of Imma enter into the three upper Sefirot of Ze’ir Anpin (אֲבָל מַה שֶּׁנִּכְנָס אַחַר כָּךְ בְּעֵת תְּפִלַּת י״ח הוּא כִּי נִכְנָסִים ג׳ פְּרָקִים עֶלְיוֹנִים דְּנְה״י דְּאִימָּא בְּג׳ סְפִירוֹת עֶלְיוֹנוֹת דְּז״א), and the middle thirds into the three middle Sefirot (וְג׳ אֶמְצָעִיִּים בְּג׳ אֶמְצָעִיּוֹת), and the lower thirds into the lower thirds (וְג׳ תַּחְתּוֹנִים בְּג׳ תַּחְתּוֹנוֹת), and behold the Mochin [Intellects] of Imma are completed (וְהֲרֵי נִשְׁלְמוּ מוֹחִין דְּאִימָּא). And afterward, in this same manner, the Mochin [Intellects] of Abba also enter (וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה נִכְנָסִים גַּם הַמּוֹחִין דְּאַבָּא), and it is simple (וּפָשׁוּט), end quote (עכ״ל).

Behold, the order of the entering and spreading of the Mochin [Intellects] within Ze’ir Anpin is explained (הֲרֵי מְבוֹאָר סֵדֶר כְּנִיסַת וְהִתְפַּשְּׁטוּת הַמּוֹחִין תּוֹךְ ז״א), and he is speaking of the weekdays, which are the Mochin [Intellects] of Yisrael-Saba and Tevunah (וְהוּא מְדַבֵּר בִּימֵי הַחוֹל שֶׁהֵם הַמּוֹחִין דְּיִשְׂסו״ת), and he did not say that all of this is in the Binah of Ze’ir Anpin (וְלֹא אָמַר שֶׁכָּל זֶה הוּא בְּבִינָה דְּז״א), but on the contrary it is explained throughout the entire wording how he is speaking of all ten Sefirot of the totality of Ze’ir Anpin (רַק אַדְּרַבָּא מְבוֹאָר בְּכָל הַלָּשׁוֹן אֵיךְ הוּא מְדַבֵּר עַל כָּל הַי׳ סְפִירוֹת דְּכָלְלוּת דְּז״א). And likewise there, in Discourse Two of the Amidah, he wrote everything in this language regarding the ten Sefirot of the totality of Ze’ir Anpin (וְכֵן שָׁם בְּדְרוּשׁ ב׳ דְּעֲמִידָה הַכֹּל כָּתַב בִּלְשׁוֹן זֶה עַל י׳ סְפִירוֹת דְּכָלְלוּת ז״א), and in the intention of Koneh HaKol he wrote (וּבְּכַוָּנַת קוֹנֵה הַכֹּל כָּתַב), now the three upper ones of Abba enter into the head of Ze’ir Anpin (עַתָּה נִכְנָסִין ג״ר דְּאַבָּא בְּרֵישָׁא דְּז״א), and the three middle sections descend into their proper place, which is the Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְיוֹרְדִים ג״פ אֶמְצָעִיִּים בִּמְקוֹמָם הָרָאוּי לָהֶם שֶׁהֵם חַג״ת דְּז״א), and likewise the lower thirds descend into their place, which is the Netzach, Hod, Yesod of Ze’ir Anpin (גַּם יוֹרְדִים גפ״ת בִּמְקוֹמָם שֶׁהֵם נְה״י דְּז״א), and now all the Mochin [Intellects] of Imma and of Abba have been completed to enter into their proper places, each one according to its place (וְעַתָּה נִשְׁלְמוּ כָּל הַמּוֹחִין דְּאִימָּא וְדְּאַבָּא לִיכָּנֵס בִּמְקוֹמָם הָרָאוּי לְכָל אֶחָד וְאֶחָד).

Behold, it is explained how he is speaking of the ten Sefirot of the totality of Ze’ir Anpin (הֲרֵי מְבוֹאָר אֵיךְ הוּא מְדַבֵּר עַל י׳ סְפִירוֹת דְּכָלְלוּת ז״א), and not of the particular ten Sefirot of the Binah of Ze’ir Anpin (וְלֹא עַל פְּרָטוּת י׳ סְפִירוֹת דְּבִינָה דְּז״א). And likewise in all places it is said in this language (וְכֵן בְּכָל הַמְּקוֹמוֹת נֶאֱמַר בִּלְשׁוֹן זֶה), such that if I were to awaken them all (שֶׁאִם אָבוֹא הָעִיר אֶת כֻּלָּם), it would be necessary to copy all the writings of the Rav, may his righteous memory be for blessing (צָרִיךְ לְהַעְתִּיק כָּל כִּתְבֵי הָרַב זלה״ה). And likewise in the intentions of Shabbat it is not said there that at Shacharit it is in the Chokhmah of Ze’ir Anpin (וְכֵן בְּכַוָּנוֹת שַׁבָּת לֹא נֶאֱמַר שָׁם בְּשַׁחֲרִית שֶׁהוּא בְּחָכְמָה דְּז״א), nor that at Minḥah it is in the Keter of Ze’ir Anpin (וְלֹא בְּמִנְחָה שֶׁהוּא בְּכֶתֶר דְּז״א), but simply “Ze’ir Anpin” (רַק ז״א סְתָם), meaning the totality of Ze’ir Anpin (שֶׁהוּא עַל כְּלָלוּת ז״א).

And in the intentions of the night of Pesach, in Discourse Six, he wrote at the beginning of the matter of the Mochin [Intellects] of Katnut and Gadlut A, and of Katnut and Gadlut B (וּבְכַוָּנוֹת לֵיל פֶּסַח בִּדְרוּשׁ ו׳ כָּתַב בִּתְחִלַּת עִנְיַן הַמּוֹחִין דְּקַטְנוּת וְגַדְלוּת א׳ וְדְקַטְנוּת וְדְגַדְלוּת ב׳), and afterward he wrote (וְאַחַר כָּךְ כָּתַב), that the right line, which is the Mochin [Intellects] of Chokhmah of Imma, enters together in all aspects of Katnut and Gadlut (כִּי הַקּוֹ יָמִין שֶׁהוּא מוֹחַ הַחָכְמָה דְּאִימָּא נִכְנָס יַחַד בְּכָל בְּחִינוֹת קַטְנוּת וְגַדְלוּת), and the left line enters afterward together in all its aspects (וְהַקּוֹ שְׂמֹאל נִכְנָס יַחַד אַחַר כָּךְ בְּכָל בְּחִינוֹתָיו), and the middle line enters afterward together in all its aspects (וְקוֹ הָאֶמְצָעִי נִכְנָס אַחַר כָּךְ יַחַד בְּכָל בְּחִינוֹתָיו). And this is their explanation (וְזֶה בֵּיאוּרָם שֶׁל דְּבָרִים): in the first cup, you should intend toward the right line, which is the Mochin [Intellects] of Chokhmah that is in Ze’ir Anpin from the side of Imma (בְּכוֹס א׳ תְּכַוֵּן אֶל הַקּוֹ יָמִין שֶׁהוּא מוֹחַ הַחָכְמָה שֶׁבְּז״א מִצַּד אִימָּא), and it would have been fitting that first the Katnut Rishon of this Mochin [Intellects] of Chokhmah would enter, and afterward Gadlut A, and afterward Katnut B, and afterward Gadlut Sheni (וּמִן הָרָאוּי הָיָה שֶׁיִּכָּנֵס תְּחִלָּה הַקַּטְנוּת הָרִאשׁוֹן דְּמוֹחַ זֶה דְּחָכְמָה וְאַחֲרָיו גַּדְלוּת א׳ וְאַחֲרָיו קַטְנוּת ב׳ וְאַחֲרָיו גַּדְלוּת שֵׁנִי).

For at first the lower Netzach, Hod, Yesod of Imma enter, and afterward the Chesed, Gevurah, Tiferet of Imma enter, which are Katnut Sheni and Gadlut Sheni (כִּי בַּתְּחִלָּה נִכְנָסִים נְה״י הָאַחֲרוֹנִים דְּאִימָּא וְאַחַר כָּךְ נִכְנָסִים חַג״ת דְּאִימָּא שֶׁהֵם קַטְנוּת שֵׁנִי וְגַּדְלוּת שֵׁנִי), but so on (אֲבָל כו׳). And therefore the first Katnut does not enter first (וְלָכֵן אֵינָם נִכְנָסִים הַקַּטְנוּת הָרִאשׁוֹן תְּחִלָּה), but rather first Gadlut A enters, and afterward Katnut Sheni, and afterward Gadlut Sheni (אֶלָּא אֲמָנָם תְּחִלָּה נִכְנָס גַּדְלוּת א׳ וְאַחֲרָיו קַטְנוּת שֵׁנִי וְאַחֲרָיו גַּדְלוּת שֵׁנִי), and it follows that in the first cup enter Gadlut A, and Katnut Sheni, and Gadlut Sheni of the Mochin [Intellects] of Chokhmah from the side of Imma (וְנִמְצָא כִּי בְּכוֹס א׳ נִכְנָס גַּדְלוּת א׳ וְקַטְנוּת שֵׁנִי וְגַּדְלוּת שֵׁנִי דְּמוֹחַ חָכְמָה מִצַּד אִימָּא כו׳). The second cup is the aspect of the Mochin [Intellects] of Binah from the side of Imma (כּוֹס הַב׳ הוּא בְּחִינַת מוֹחַ בִּינָה דְּמִצַּד אִימָּא), and in all the particulars of its intentions they are equal to the first cup (וּבְכָל פְּרָטֵי כַוָּנוֹתָיו הֵם שָׁוִים אֶל הַכּוֹס הָא׳), except that the first cup is the Mochin [Intellects] of Chokhmah of Imma (רַק שֶׁהַכּוֹס הָא׳ הוּא מוֹחַ חָכְמָה דְּאִימָּא), and this second cup is the Mochin [Intellects] of Binah of Imma (וְכּוֹס זֶה הַב׳ הוּא מוֹחַ בִּינָה דְּאִימָּא כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, it is explained (הֲרֵי מְבוֹאָר), how in the place where the right line enters, which is the Mochin [Intellects] of Chokhmah of Imma Ila’ah (אֵיךְ בַּמָּקוֹם שֶׁנִּכְנָס הַקַּוֹ יָמִין שֶׁהוּא מוֹחַ הַחָכְמָה דְּאִימָּא עִילָּאָה), which is in the right line, the Mochin [Intellects] of Chokhmah of Ze’ir Anpin (שֶׁהוּא בְּקוֹ יָמִין מוֹחַ הַחָכְמָה שֶׁבְּז״א), which is the aspect of Gadlut Sheni from Imma Ila’ah, which are the Mochin [Intellects] of Chayah (אֲשֶׁר זֶה הוּא בְּחִינַת גַּדְלוּת שֵׁנִי מִצַּד אִימָּא עִילָּאָה שֶׁהֵם מוֹחִין דְּחַיָּה), there also enters the right line which is the Mochin [Intellects] of Chokhmah of Tevunah (שָׁם גַּם כֵּן נִכְנָס הַקַּוֹ יָמִין שֶׁהוּא מוֹחַ הַחָכְמָה דְּתְבוּנָה), which is the aspect of Gadlut Rishon of this Mochin [Intellects] of Chokhmah of Ze’ir Anpin from Tevunah (שֶׁהוּא בְּחִינַת הַגַּדְלוּת א׳ דְּמוֹחַ זֶה דְּחָכְמָה דְּז״א מִצַּד הַתְּבוּנָה), which is the aspect of Neshamah (שֶׁהִיא בְּחִינַת נְשָׁמָה).

Behold therefore (הֲרֵי), that also the Mochin [Intellects] of Tevunah, which are the Mochin [Intellects] of Neshamah (כִּי גַּם הַמּוֹחִין דְּתְבוּנָה שֶׁהֵם מוֹחִין דְּנְשָׁמָה), enter into the Chokhmah of Ze’ir Anpin together with the Mochin [Intellects] of Chayah (נִכְנָסִים בְּחָכְמָה דְּז״א עִם הַמּוֹחִין דְּחַיָּה), and he did not say (וְלֹא אָמַר), that the Mochin [Intellects] of Chokhmah of Gadlut Rishon, which are from Tevunah (שֶׁהַמּוֹחִין דְּחָכְמָה דְּגַדְלוּת א׳ שֶׁהֵם מִצַּד הַתְּבוּנָה), enter into the Chokhmah of the Binah of Ze’ir Anpin (נִכְנָסִין בְּחָכְמָה דְּבִינָה דְּז״א), but rather he said (אֶלָּא אָמַר), the right line, Chokhmah of Ze’ir Anpin (קוֹ יָמִין חָכְמָה דְּז״א), into which also enters the Mochin [Intellects] of Chokhmah of Imma Ila’ah (שֶׁשָׁם נִכְנָס גַּם מוֹחַ הַחָכְמָה דְּאִימָּא עִילָּאָה). And likewise in the second cup, which is in the Binah of Ze’ir Anpin (וְכֵן בְּכוֹס ב׳ שֶׁהוּא בְּבִינָה דְּז״א), he did not say (לֹא אָמַר), that the Mochin [Intellects] of Binah of Imma Ila’ah enter into the Binah of the Chokhmah of Ze’ir Anpin (שֶׁמוֹחַ הַבִּינָה דְּאִימָּא עִילָּאָה נִכְנָס בְּבִינָה דְּחָכְמָה דְּז״א). And likewise it is explained from the discourses of the Omer (וְכֵן מְבוֹאָר מִדְּרוּשֵׁי הָעוֹמֶר), that in the first week, which corresponds to the Mochin [Intellects] of Chokhmah (שֶׁהַשָּׁבוּעַ הָרִאשׁוֹן שֶׁהוּא כְּנֶגֶד מוֹחַ הַחָכְמָה), there enter the Mochin [Intellects] of Gadlut Rishon of Yisrael-Saba and Tevunah and the Mochin [Intellects] of Gadlut Sheni of Abba and Imma Ila’ah (נִכְנָסִים הַמּוֹחִין דְּגַדְלוּת א׳ דְּיִשְׂסו״ת וְדְּגַדְלוּת ב׳ דְּאו״א עִילָּאִין), and he did not say (וְלֹא אָמַר), that the Mochin [Intellects] of Gadlut Rishon enter into the Chokhmah of the Binah of Ze’ir Anpin (שֶׁהַמּוֹחִין דְּגַדְלוּת א׳ נִכְנָסִין בְּחָכְמָה דְּבִינָה דְּז״א), and the Mochin [Intellects] of Gadlut Sheni into the Chokhmah of the Chokhmah of Ze’ir Anpin (וְהַמּוֹחִין דְּגַדְלוּת שֵׁנִי בְּחָכְמָה דְּחָכְמָה דְּז״א).

And likewise in the second week, which corresponds to the Mochin [Intellects] of Binah (וְכֵן בַּשָּׁבוּעַ הַב׳ שֶׁהוּא כְּנֶגֶד מוֹחַ הַבִּינָה), there enter the Mochin [Intellects] of Gadlut Rishon of Yisrael-Saba and Tevunah and the Mochin [Intellects] of Gadlut Sheni of Abba and Imma Ila’ah (נִכְנָסִים הַמּוֹחִין דְּגַדְלוּת א׳ דְּיִשְׂסו״ת וְדְּגַדְלוּת ב׳ דְּאו״א עִילָּאִין). And he did not say (וְלֹא אָמַר), that the Mochin [Intellects] of the first Gadlut, which are from Yisrael-Saba and Tevunah, enter into the Binah of the Binah of Ze’ir Anpin (שֶׁהַמּוֹחִין דְּגַדְלוּת א׳ שֶׁהֵם דְּיִשְׂסו״ת נִכְנָסִין בְּבִינָה דְּבִינָה דְּז״א), and that the Mochin [Intellects] of the second Gadlut, which are from Abba and Imma Elyonim, enter into the Binah of the Chokhmah of Ze’ir Anpin (וְהַמּוֹחִין דְּגַדְלוּת ב׳ שֶׁהֵם מֵאו״א עִילָאִין נִכְנָסִין בְּבִינָה דְּחָכְמָה דְּז״א), but rather he said (רַק אָמַר), that the seven weeks correspond to the seven Sefirot—Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet—of Ze’ir Anpin, and Malkhut (כִּי הַז׳ שָׁבוּעוֹת הֵם כְּנֶגֶד ז׳ סְפִירוֹת חב״ד חַג״ת דְּז״א וּמַלְכוּת). And in the first week (וּבַשָּׁבוּעַ הָרִאשׁוֹן), the entire Chokhmah in general is rectified (נִתְקַן כָּל הַחָכְמָה סְתָם), which is the Chokhmah of Ze’ir Anpin (שֶׁהִיא הַחָכְמָה דְּז״א), into which entered all the Mochin [Intellects] of Chokhmah—of Katnut Rishon, and of Gadlut Rishon, and of Katnut Sheni, and of Gadlut Sheni (אֲשֶׁר נִכְנְסוּ בָּהּ כָּל הַמּוֹחִין דְּחָכְמָה דְּק״ר וְגַדְלוּת א׳ וְדְק״ש וְגַדְלוּת ב׳), for all of them enter into one place, which is the Chokhmah of Ze’ir Anpin (כִּי כֻּלָּם נִכְנָסִין בְּמָקוֹם אֶחָד שֶׁהוּא הַחָכְמָה דְּז״א). And likewise in the second week (וְכֵן בַּשָּׁבוּעַ הַב׳), which corresponds to Binah (שֶׁהִיא כְּנֶגֶד הַבִּינָה), all the Mochin [Intellects] of Binah—of Katnut Rishon, and of Gadlut Rishon, and of Katnut Sheni, and of Gadlut Sheni—enter into one place, which is the Binah of Ze’ir Anpin (כָּל הַמּוֹחִין דְּבִינָה דְּק״ר וְדְגַדְלוּת רִאשׁוֹן וְדְקַטְנוּת ב׳ וְגַדְלוּת ב׳ כֻּלָּם נִכְנָסִין בְּמָקוֹם אֶחָד שֶׁהוּא הַבִּינָה דְּז״א). And likewise in the last two cups of the night of Pesach (וְכֵן בִּשְׁנֵי הַכּוֹסוֹת הָאַחֲרוֹנִים דְּלֵיל פֶּסַח), and in the third and fourth weeks of the Omer (וּבִשְׁבוּעוֹת הַג׳ וְהַד׳ שֶׁל הָעוֹמֶר), which correspond to the Mochin [Intellects] of Da‘at (שֶׁהֵם כְּנֶגֶד מוֹחַ הַדַּעַת), all the Mochin [Intellects] of Da‘at—of Katnut Rishon, and of Gadlut Rishon, and of Katnut Sheni, and of Gadlut Sheni—enter into one place, which is the Da‘at of Ze’ir Anpin (נִכְנָסִין כָּל הַמּוֹחִין דְּדַעַת דְּק״ר וְג״א וְדְק״ש וְגַדְלוּת ב׳ כֻּלָּם נִכְנָסִין בְּמָקוֹם אֶחָד שֶׁהוּא הַדַּעַת דְּז״א). For he did not specify and say (כִּי לֹא פֵרֵט וְאָמַר), that the Mochin [Intellects] of Da‘at of Gadlut Rishon, which are from Yisrael-Saba and Tevunah, enter into the Da‘at of the Binah of Ze’ir Anpin (כִּי מוֹחַ הַדַּעַת דְּגַדְלוּת א׳ שֶׁהוּא מִיִשְׂסו״ת נִכְנָס בְּדַעַת דְּבִינָה דְּז״א), and that the Mochin [Intellects] of Da‘at of Gadlut Sheni, which are from Abba and Imma Elyonim, enter into the Da‘at of the Chokhmah of Ze’ir Anpin (וּמוֹחַ הַדַּעַת דְּגַדְלוּת ב׳ שֶׁהוּא מֵאו״א עִילָאִין נִכְנָס בְּדַעַת דְּחָכְמָה דְּז״א).

Thus, according to the plain sense of the wording of all the discourses of the Rav, may his righteous memory be for blessing (בְּאוֹפֶן כִּי לְפִי פְּשִׁיטוּת לְשׁוֹנוֹת כָּל דְּרוּשֵׁי הָרַב ז״ל), and according to all that has been said here (וּלְפִי כָּל הָאָמוּר כָּאן), and also according to what we wrote in the aforementioned section (וְגַם לְפִי מַה שֶּׁכָּתַבְנוּ בַּסִּימָן הַנִּזְכָּר), it appears to me clear and simple (נִרְאֶה לְדַעְתִּי בָּרוּר וּפָשׁוּט), how all aspects of the Mochin [Intellects] that Ze’ir Anpin receives (אֵיךְ כָּל בְּחִינוֹת הַמּוֹחִין אֲשֶׁר מְקַבֵּל הַז״א), whether the Mochin [Intellects] of the first Gadlut that he receives from Yisrael-Saba and Tevunah, which are the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah (בֵּין הַמּוֹחִין דְּגַדְלוּת רִאשׁוֹן שֶׁמְּקַבֵּל מִיִשְׂסו״ת שֶׁהֵם הַמּוֹחִין דְּנרנח״י דְּנְשָׁמָה), and whether the Mochin [Intellects] of the second Gadlut that he receives from Abba and Imma Elyonim, which are the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah (וּבֵין הַמּוֹחִין דְּגַדְלוּת ב׳ שֶׁמְּקַבֵּל מֵאו״א עִילָאִין שֶׁהֵם הַמּוֹחִין דְּנרנח״י דְּחַיָּה), and whether the Mochin [Intellects] that he receives from Arich Anpin, which are the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah (וּבֵין הַמּוֹחִין שֶׁמְּקַבֵּל מֵא״א שֶׁהֵם הַמּוֹחִין דְּנרנח״י דְּיְחִידָה), all of them spread throughout the entire Partzuf of the totality of Ze’ir Anpin (כֻּלָּם מִתְפַּשְּׁטִים בְּכָל פַּרְצוּף דְּכָלְלוּת ז״א), clothed one within the other (מְלוּבָּשִׁים אֵלּוּ בְּתוֹךְ אֵלּוּ), equally and evenly (שָׁוֶה בְּשָׁוֶה), as explained above at length in the aforementioned section (כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בָּאֹורֶךְ בַּסִּימָן הַנִּזְכָּר), see there (עַיֵּין שָׁם).

Shemen, Siman 40

(שֶׁמ״ן סִימָן מ׳)

And furthermore, it is difficult in my humble opinion against Rabbi Shar Shalom, may his memory be for blessing (וְעוֹד קָשֶׁה לְדַעְתִּי עַל הָרַב שַׁר שָׁלוֹם ז״ל), for behold it is explained in his words (כִּי הִנֵּה מְבוֹאָר בִּדְבָרָיו), that Ze’ir Anpin does not receive the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah from Yisrael-Saba and Tevunah by way of the Partzuf of Binah of Yisrael-Saba and Tevunah (כִּי אֵין הַז״א מְקַבֵּל הַמּוֹחִין דְּנרנח״י דְּנְשָׁמָה מִיִשְׂסו״ת עַל יְדֵי פַּרְצוּף הַבִּינָה דְּיִשְׂסו״ת), but only by way of the Partzuf that they had previously, before they received the Partzuf of Binah (כִּי אִם עַל יְדֵי הַפַּרְצוּף שֶׁהָיָה לָהֶם מִקּוֹדֶם קֹדֶם שֶׁקִּבְּלוּ פַּרְצוּף הַבִּינָה).

For so he wrote (שֶׁכָּךְ כָּתַב), that when the third Partzuf, which is Binah, was added to Ze’ir Anpin, it was also added to Yisrael-Saba and Tevunah, and they grew and ascended to the place of Abba and Imma (כִּי כַּאֲשֶׁר נִיתּוֹסַף לְז״א פַּרְצוּף הַג׳ שֶׁהִיא הַבִּינָה נִיתּוֹסַף לָהֶם גַּם כֵּן וְנִגְדְּלוּ וְעָלוּ לִמְקוֹם או״א), and they did not move and did not depart from their place (וְלֹא זָזוּ וְלֹא נִסְתַּלְּקוּ מִמְּקוֹמָם), for this growth and ascent that occurred for Yisrael-Saba and Tevunah was for this third Partzuf (כִּי זֶה הַגִּדּוּל וְהָעֲלִיָּה שֶׁהָיָה לָהֶם לְיִשְׂסו״ת הָיָה לְפַּרְצוּף הַג׳), which is Binah, that was newly added to them (שֶׁהוּא בִּינָה הַנִּיתּוֹסֶפֶת לָהֶם מֵחָדָשׁ). But the Partzuf that they had previously (אֲבָל הַפַּרְצוּף שֶׁהָיָה לָהֶם מִקּוֹדֶם), in which the Mochin [Intellects] of Neshamah of Ze’ir Anpin are clothed (שֶׁבּוֹ מְלוּבָּשִׁים הַמּוֹחִין דְּנְשָׁמָה דְּז״א), remains and spreads within the third Partzuf of Ze’ir Anpin (וְהוּא מִתְפַּשֵּׁט תּוֹךְ פַּרְצוּף הַג׳ דְּז״א). And likewise it is explained in his words (וְכֵן מְבוֹאָר בִּדְבָרָיו), that Ze’ir Anpin does not receive the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah from Yisrael-Saba and Tevunah by way of the Partzuf of Chokhmah of Yisrael-Saba and Tevunah (כִּי אֵין הַז״א מְקַבֵּל הַמּוֹחִין דְּנרנח״י דְּחַיָּה מִיִשְׂסו״ת עַל יְדֵי פַּרְצוּף הַחָכְמָה דְּיִשְׂסו״ת), but only by way of the Partzuf of Binah that was added to them (כִּי אִם עַל יְדֵי פַּרְצוּף הַבִּינָה שֶׁנִּיתּוֹסַף לָהֶם), for so he wrote (שֶׁכָּךְ כָּתַב). And likewise afterward (וְכֵן אַחַר כָּךְ), the fourth Partzuf, which is Chokhmah, was added and came to Ze’ir Anpin with the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah from Abba and Imma Elyonim (נִיתּוֹסַף וּבָא לְז״א פַּרְצוּף הַד׳ שֶׁהוּא חָכְמָה עִם מוֹחִין דְּנרנח״י דְּחַיָּה מֵאו״א עִילָאִין), but he does not receive them except by way of Yisrael-Saba and Tevunah, who are above him (אֲמָנָם אֵינוֹ מְקַבְּלָם אֶלָּא עַל יְדֵי יִשְׂסו״ת שֶׁהֵם עֶלְיוֹנִים מִמֶּנּוּ). And this is by way of that third Partzuf (וְהוּא עַל יְדֵי הַפַּרְצוּף הַהוּא הַג׳), which was newly added to Yisrael-Saba and Tevunah (שֶׁנִּיתּוֹסַף לָהֶם לְיִשְׂסו״ת מֵחָדָשׁ), at the time that Ze’ir Anpin received the Mochin [Intellects] of Neshamah (בִּקַבָּלַת הַז״א מוֹחִין דְּנְשָׁמָה).

And likewise a fourth Partzuf, which is Chokhmah, was added to Yisrael-Saba and Tevunah (וְכֵן נִיתּוֹסַף פַּרְצוּף הַד׳ שֶׁהוּא חָכְמָה לְיִשְׂסו״ת). And likewise it is explained in his words (וְכֵן מְבוֹאָר בִּדְבָרָיו), that Ze’ir Anpin does not receive the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah from Yisrael-Saba and Tevunah by way of the Partzuf of Keter of Yisrael-Saba and Tevunah (כִּי אֵין הַז״א מְקַבֵּל הַמּוֹחִין דְּנרנח״י דְּיְחִידָה מִיִשְׂסו״ת עַל יְדֵי פַּרְצוּף הַכֶּתֶר דְּיִשְׂסו״ת), but only by way of the Partzuf of Chokhmah that was added to them (כִּי אִם עַל יְדֵי פַּרְצוּף הַחָכְמָה שֶׁנִּיתּוֹסַף לָהֶם), for so he wrote (שֶׁכָּךְ כָּתַב).

And likewise afterward (וְכֵן אַחַר כָּךְ), there was added and came to Ze’ir Anpin the fifth Partzuf, which is Keter, with the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah by way of Arich Anpin (נִיתּוֹסַף וּבָא לְז״א פַּרְצוּף ה׳ שֶׁהוּא הַכֶּתֶר עִם הַמּוֹחִין דְּנרנח״י דְּיְחִידָה עַל יְדֵי א״א), but he does not receive it except by way of Yisrael-Saba and Tevunah, who are above him (אֲמָנָם אֵינוֹ מְקַבְּלוֹ אֶלָּא עַל יְדֵי יִשְׂסו״ת שֶׁהֵם עֶלְיוֹנִים מִמֶּנּוּ). And this is by way of that fourth Partzuf (וְהוּא עַל יְדֵי הַפַּרְצוּף הַהוּא הַד׳), which was added to Yisrael-Saba and Tevunah at the time that Ze’ir Anpin received the Mochin [Intellects] of Chayah (שֶׁנִּיתּוֹסַף לָהֶם לְיִשְׂסו״ת בְּקַבָּלַת הַז״א מוֹחִין דְּחַיָּה), and through it Ze’ir Anpin now receives the Mochin [Intellects] of Yechidah (שֶׁעַל יָדוֹ מְקַבֵּל עַתָּה הַז״א מוֹחִין דְּיְחִידָה).

And likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה), a fifth Partzuf, which is Keter, is added to Yisrael-Saba and Tevunah, etc (נִיתּוֹסַף לְיִשְׂסו״ת פַּרְצוּף ה׳ שֶׁהוּא הַכֶּתֶר כו׳), as is his wording (כַּנַּ״ל לְשׁוֹנוֹ). Thus, according to his words (בְּאוֹפֶן שֶׁלְּפִי דְבָרָיו ז״ל), Ze’ir Anpin does not receive his Mochin [Intellects] through the corresponding receiving aspect in Yisrael-Saba and Tevunah (אֵין הַז״א מְקַבֵּל הַמּוֹחִין שֶׁלּוֹ בִּבְחִינַת הַמְּקַבֶּלֶת כְּנֶגְדָּהּ בְּיִשְׂסו״ת), such that the Mochin [Intellects] of Neshamah are not received by way of the Binah of Yisrael-Saba and Tevunah, which is their aspect of Neshamah (שֶׁאֵין הַמּוֹחִין דְּנְשָׁמָה מְקַבְּלָם עַל יְדֵי הַבִּינָה דְּיִשְׂסו״ת שֶׁהִיא בְּחִינַת נִשְׁמָתָם), but only by way of the Partzuf that precedes their Binah, which is their six extremities (רַק עַל יְדֵי הַפַּרְצוּף שֶׁקֹּדֶם לַבִּינָה שֶׁלָּהֶם שֶׁהוּא הַו״ק שֶׁלָּהֶם). And likewise the Mochin [Intellects] of Chayah are not received by way of the Chokhmah of Yisrael-Saba and Tevunah (וְכֵן אֵין הַמּוֹחִין דְּחַיָּה מְקַבְּל עַל יְדֵי הַחָכְמָה דְּיִשְׂסו״ת), but only by way of their Binah (כִּי אִם עַל יְדֵי הַבִּינָה שֶׁלָּהֶם), and likewise the Mochin [Intellects] of Yechidah are not received by way of the Keter of Yisrael-Saba and Tevunah (וְכֵן אֵין הַמּוֹחִין דְּיְחִידָה מְקַבְּל עַל יְדֵי הַכֶּתֶר דְּיִשְׂסו״ת), but only by way of their Chokhmah (כִּי אִם עַל יְדֵי הַחָכְמָה שֶׁלָּהֶם).

And in my humble opinion it does not appear so from the words of the Rav, may his righteous memory be for blessing (וּלְדַעְתִּי אֵין נִרְאֶה כֵּן מִדִּבְרֵי הָרַב ז״ל), for behold, in Sha‘ar Mochin [Intellects] of Ze’ir Anpin, chapter seven, he wrote (כִּי הִנֵּה בְּשַׁעַר מוֹחִין דְּז״א ס״פ ז׳ כָּתַב), that the Tzelem [Image] of the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh of Ze’ir Anpin is drawn from the Partzuf of Malkhut of Yisrael-Saba and Tevunah (כִּי הַצֶּלֶם דְּמוֹחִין דְּנרנח״י דְּנֶפֶשׁ דְּז״א נִמְשָׁךְ מִפַּרְצוּף מַלְכוּת דְּיִשְׂסו״ת), and the Tzelem [Image] of the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ruach of Ze’ir Anpin is drawn from the Partzuf of the six extremities of Yisrael-Saba and Tevunah (וְהַצֶּלֶם דְּמוֹחִין דְּנרנח״י דְּרוּחַ דְּז״א נִמְשָׁךְ מִפַּרְצוּף הַו״ק דְּיִשְׂסו״ת).

And in this manner it is with the Tzelem [Image] of Neshamah of Gadlut, which includes Nefesh, Ruach, Neshamah, 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 the six extremities and Malkhut within it (אֲשֶׁר הִיא כּוֹלֶלֶת כח״ב וּו״ק וּמַלְכוּת שֶׁבָּהּ). And indeed now Ze’ir Anpin already has three aspects—Nefesh, Ruach, and Neshamah—within three vessels (וְאָמְנָם כְּבָר יֵשׁ לוֹ עַתָּה אֶל הַז״א ג׳ בְּחִינוֹת נר״ן בְּתוֹךְ ג׳ כֵּלִים), and within three Tzelamim [Images] of matter and form from Yisrael-Saba and Tevunah, from their Malkhut, Ze’ir, and Binah (וּבְתוֹךְ ג׳ צַלְמִים מֵחֹמֶר וְצוּרָה שֶׁל יִשְׂסו״ת מִמַלְכוּת וּזְעֵיר 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 וִיחִידָה לֹא יֵשׁ עוֹד כֵּלִים בְּז״א), rather they enter and clothe themselves within the Neshamah of Ze’ir Anpin (אֶלָּא נִכְנָסִים וּמִתְלַבְּשִׁים 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 of Nefesh, Ruach, Neshamah, Chayah, Yechidah (כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י), and all of them are called Chayah (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 of Nefesh, Ruach, Neshamah, Chayah, Yechidah (כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י), and all of them are called Yechidah (וְכֻלָּם נִקְרָאִים יְחִידָה).

And behold now Ze’ir Anpin is completed with Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְהֲרֵי עַתָּה נִשְׁלַם הַז״א בְּנרנח״י), and all of them are from the five aspects of Yisrael-Saba and Tevunah (וְכֻלָּם מֵה׳ בְּחִינוֹת דְּיִשְׂסו״ת עכ״ל). Behold, it is explained how the Tzelem [Image] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah of Ze’ir Anpin is received by way of the Binah of Yisrael-Saba and Tevunah (הֲרֵי מְבוֹאָר אֵיךְ הַצֶּלֶם דְּנרנח״י דְּנְשָׁמָה דְּז״א מְקַבֵּל אוֹתוֹ עַל יְדֵי הַבִּינָה דְּיִשְׂסו״ת), and the Tzelem [Image] of the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah of Ze’ir Anpin is received by way of the Chokhmah of Yisrael-Saba and Tevunah (וְהַצֶּלֶם דְּמוֹחִין דְּנרנח״י דְּחַיָּה דְּז״א מְקַבֵּל אוֹתוֹ עַל יְדֵי הַחָכְמָה דְּיִשְׂסו״ת), and the Tzelem [Image] of the Mochin [Intellects] of Yechidah of Ze’ir Anpin is received by way of the Keter of Yisrael-Saba and Tevunah (וְהַצֶּלֶם דְּמוֹחִין דְּיְחִידָה דְּז״א מְקַבֵּל אוֹתוֹ עַל יְדֵי הַכֶּתֶר דְּיִשְׂסו״ת). They correspond measure for measure—Neshamah from Neshamah, Chayah from Chayah, Yechidah from Yechidah (שֶׁהֵם מַקְבִּילוֹת מִדָּה כְּנֶגֶד מִדָּה נְשָׁמָה מִנְּשָׁמָה חַיָּה מֵחַיָּה יְחִידָה מִיְחִידָה), even though the Rav, may his righteous memory be for blessing, is speaking of the Nefesh, Ruach, Neshamah, Chayah, Yechidah of the particular Nefesh, Ruach, Neshamah of the Binah of Ze’ir Anpin, which is the Neshamah (וְאַף עַל פִּי שֶׁהָרַב ז״ל מְדַבֵּר עַל הַנרנח״י דְּנח״י הַפְּרָטִיִּים דְּבִינָה דְּז״א שֶׁהִיא הַנְּשָׁמָה). And Rabbi Shar Shalom, may his memory be for blessing, speaks of the Nefesh, Ruach, Neshamah, Chayah, Yechidah of the general Nefesh, Ruach, Neshamah of Ze’ir Anpin (וְהָרַב שַׁר שָׁלוֹם ז״ל מְדַבֵּר עַל הַנרנח״י דְּנח״י הַכּוֹלְלִים דְּז״א), and this does not help nor detract (אֵין זֶה מַעֲלֶה וּמוֹרִיד).

Firstly, it is still difficult (חַדָּא דַּאֲכַתִּי קָשֶׁה), for behold the Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Binah of Ze’ir Anpin, which is the Neshamah (שֶׁהֲרֵי הַנרנח״י דְּבִינָה דְּז״א שֶׁהִיא הַנְּשָׁמָה), is received by way of the Chokhmah, Binah, Keter of Yisrael-Saba and Tevunah (הֲרֵי מְקַבֶּלֶת עַל יְדֵי הַכח״ב דְּיִשְׂסו״ת), which are the particular Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Binah of Ze’ir Anpin (שֶׁהֵם הַנרנח״י דְּנח״י הַפְּרָטִיִּים דְּבִינָה דְּז״א), which he receives by way of the Chokhmah, Binah, Keter of Yisrael-Saba and Tevunah (שֶׁמְּקַבֵּל עַל יְדֵי הַכח״ב דְּיִשְׂסו״ת).

And if so (וְאִם כֵּן), Ze’ir Anpin does not receive the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah, which is the Binah, from the Partzuf that precedes the Binah of Yisrael-Saba and Tevunah (אֵין הַז״א מְקַבֵּל הַנרנח״י דְּנְשָׁמָה שֶׁהִיא הַבִּינָה מִן הַפַּרְצוּף שֶׁקֹּדֶם לַבִּינָה דְּיִשְׂסו״ת), but on the contrary (רַק אַדְּרַבָּא), he receives them by way of the three upper Partzufim—Chokhmah, Binah, and Keter—of Yisrael-Saba and Tevunah (מְקַבֵּל אוֹתָם עַל יְדֵי ג׳ פַּרְצוּפִים הָעֶלְיוֹנִים כח״ב דְּיִשְׂסו״ת). And furthermore (וְעוֹד), if the particular Chayah and Yechidah of the Neshamah of Ze’ir Anpin are received by Ze’ir Anpin by way of the Chokhmah and the Keter of Yisrael-Saba and Tevunah (כִּי אִם הַחַיָּה וְהַיְּחִידָה הַפְּרָטִיּוֹת דְּנְשָׁמָה דְּז״א מְקַבֵּל אוֹתָן הַז״א עַל יְדֵי הַחָכְמָה וְהַכֶּתֶר דְּיִשְׂסו״ת), then all the more so, by a fortiori reasoning (כָּל שֶׁכֵּן וְקַל וָחוֹמֶר), the general Chayah of Ze’ir Anpin should be received by way of the Chokhmah of Yisrael-Saba and Tevunah and not by way of their Binah (שֶׁהַחַיָּה הַכּוֹלֶלֶת דְּז״א יְקַבֵּל אוֹתָהּ עַל יְדֵי הַחָכְמָה דְּיִשְׂסו״ת וְלֹא עַל יְדֵי הַבִּינָה שֶׁלָּהֶם). And likewise the general Yechidah (וְהַיְּחִידָה הַכּוֹלֶלֶת), Ze’ir Anpin should receive it by way of the Keter of Yisrael-Saba and Tevunah and not by way of their Chokhmah (יְקַבֵּל אוֹתָהּ הַז״א עַל יְדֵי הַכֶּתֶר דְּיִשְׂסו״ת וְלֹא עַל יְדֵי הַחָכְמָה שֶׁלָּהֶם).

And all of this is difficult according to his approach (וְכָל זֶה קָשֶׁה לְפִי דַּרְכּוֹ), for he said that the ascent of the Partzufim is that they are added (שֶׁאָמַר כִּי עֲלִיַּת הַפַּרְצוּפִים הִיא מַה שֶׁנִּיתּוֹסַף לָהֶם), and therefore he was forced to specify the reception of the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin in the manner that he explained (כִּי עַל כֵּן הֻכְרַח לְפָרֵט קַבָּלַת הַנרנח״י דְּז״א עַל דֶּרֶךְ שֶׁפֵּרֵשׁ). However, according to our approach (אֲמָנָם לְפִי דַּרְכֵּנוּ), that the ascent of the Partzufim is a complete ascent and a complete withdrawal (כִּי עֲלִיַּת הַפַּרְצוּפִים הִיא עֲלִיָּה גְּמוּרָה וְסִילוּק גָּמוּר), then by way of those Partzufim of Yisrael-Saba and Tevunah through which Ze’ir Anpin received the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah (אִם כֵּן עַל יְדֵי אוֹתָם הַפַּרְצוּפִים דְּיִשְׂסו״ת שֶׁקִּבֵּל הַז״א הַנרנח״י דְּנְשָׁמָה עַל יְדֵיהֶם), he also receives the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah (גַּם כֵּן מְקַבֵּל הַנרנח״י דְּחַיָּה).

For behold, they themselves, who were in their place below, ascended upward to the place of Abba and Imma Elyonim (כִּי הֲרֵי הֵם עַצְמָם שֶׁהָיוּ בִּמְקוֹמָם לְמַטָּה עָלוּ לְמַעְלָה בִּמְקוֹם או״א עִילָאִין), except that when they were in their place below, which is the aspect of Neshamah (אֶלָּא שֶׁבְּהִיוֹתָם בִּמְקוֹמָם לְמַטָּה שֶׁהֵם בְּחִינַת נְשָׁמָה), Ze’ir Anpin received through them the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah (קִבֵּל הַז״א עַל יְדֵיהֶם הַנרנח״י דְּנְשָׁמָה), and when they were above in the place of Abba and Imma, which is the aspect of Chayah (וּבְהִיוֹתָם לְמַעְלָה בִּמְקוֹם או״א שֶׁהֵם בְּחִינַת חַיָּה), Ze’ir Anpin receives through them Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah (מְקַבֵּל הַז״א עַל יְדֵיהֶם נרנח״י דְּחַיָּה).

He further wrote there afterward in chapter eight (עוֹד כָּתַב שָׁם אַחַר כָּךְ בְּפ״ח), and know that Ze’ir Anpin has no more than three vessels (וְדַע כִּי אֵין אֶל הַז״א יוֹתֵר מִג׳ כֵּלִים), and they are corresponding to the Malkhut within him (וְהֵם כְּנֶגֶד הַמַלְכוּת שֶׁבּוֹ), and corresponding to the Ze’ir Anpin within him, which are his six extremities (וּכְנֶגֶד הַז״א שֶׁבּוֹ שֶׁהֵם הַו״ק שֶׁבּוֹ), and corresponding to the Binah within him (וּכְנֶגֶד הַבִּינָה שֶׁבּוֹ), and these are the aspects of Nefesh, Ruach, Neshamah within him (וְאֵלּוּ הֵם בְּחִינוֹת נר״ן שֶׁבּוֹ). But corresponding to the Chayah and the Yechidah within him there are no vessels in him (אֲבָל כְּנֶגֶד הַחַיָּה וְהַיְּחִידָה שֶׁבּוֹ אֵין בָּהֶם כֵּלִים כו׳), and corresponding to them there is an aspect in Abba and Imma (וּכְנֶגְדָּם יֵשׁ בְּחִינָה בְּאו״א), from which Ze’ir Anpin takes from the aspect of their three vessels (אֲשֶׁר לוֹקֵחַ הַז״א מֵהֶם מִבְּחִינַת ג׳ כֵּלֵיהֶם), in this manner: their vessel of Malkhut, which is Nefesh (עַל דֶּרֶךְ זֶה שֶׁהֵם כְּלִי הַמַלְכוּת שֶׁבָּהֶם וְהוּא נֶפֶשׁ), and their vessel of Ze’ir Anpin, which is Ruach (וּכְלִי הַז״א שֶׁבָּהֶם וְהוּא רוּחַ), and their vessel of Binah, which is Neshamah (וּכְלִי הַבִּינָה שֶׁבָּהֶם וְהוּא נְשָׁמָה כו׳). And we will now explain this matter of the inner vessel of Ze’ir Anpin (וְנְבָאֵר עַתָּה עִנְיַן זֶה הַכְּלִי הַפְּנִימִי דְּז״א), which is the aspect of the Neshamah of Gadlut (שֶׁהוּא בְּחִינַת נְשָׁמָה דְּגַדְלוּת), which is the inner vessel of Imma (שֶׁהוּא הַכְּלִי הַפְּנִימִי דְּאִימָּא), and within it the inner vessel of Abba (וּבְתוֹכוֹ כְּלִי פְּנִימִי דְּאַבָּא כו׳).

And in chapter nine he wrote (וּבְפ״ט כָּתַב), and now we will explain all of this, with the help of Hashem (וְעַתָּה נְבָאֵר כָּל זֶה בְּה׳), behold at first this Tzelem [Image] of Gadlut of the Binah of Yisrael-Saba and Tevunah comes to him from their externality (הִנֵּה תְּחִלָּה בָּא לוֹ זֶה הַצֶּלֶם דְּגַדְלוּת דְּבִינָה דְּיִשְׂסו״ת מִבְּחִינַת חִיצוֹנִיּוּתָם כו׳), afterward they return face to face (אַחַר כָּךְ חוֹזְרִים פב״פ), and then come the aspects of the lights of the face of Binah that are within Tevunah and Yisrael-Saba (וְאָז בָּאִים בְּחִינוֹת אוֹרוֹת דְּפָנִים דְּבִינָה שֶׁבַּתְּבוּנָה וְיִשְׂסו״ת), clothed literally in their inner aspect (מְלוּבָּשִׁים בְּפְנִימִיּוּתָם מַמָּשׁ כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ). Behold, it is also explained from these wordings (הֲרֵי מְבוֹאָר מִלְּשׁוֹנוֹת אֵלּוּ גַּם כֵּן), how the Tzelem [Image] of the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah of Ze’ir Anpin is received by him through the Binah of Yisrael-Saba and Tevunah (אֵיךְ הַצֶּלֶם דְּמוֹחִין דְּנרנח״י דְּנְשָׁמָה דְּז״א מְקַבֵּל אוֹתָם עַל יְדֵי הַבִּינָה דְּיִשְׂסו״ת), and not by way of the Partzuf that precedes their Binah (וְלֹא עַל יְדֵי הַפַּרְצוּף שֶׁקֹּדֶם לַבִּינָה שֶׁלָּהֶם).

And so too I saw in the intentions of Keri’at Shema and the Amidah (וְכֵן רָאִיתִי בְּכַוָּנוֹת ק״ש וְעֲמִידָה), which he himself, may his memory be for blessing, arranged (אֲשֶׁר סִדֵּר הוּא עַצְמוֹ ז״ל), how he arranged the drawing down of the Tzelem [Image] of the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah of Ze’ir Anpin from the aspect of the Binot of Yisrael-Saba and Tevunah (אֵיךְ סִדֵּר הַמְשָׁכַת הַצֶּלֶם דְּמוֹחִין דְּנרנח״י דְּנְשָׁמָה דְּז״א מִבְּחִינַת הַבִּינוֹת דְּיִשְׂסו״ת). However, I do not know which of the two he wrote first (אֲמָנָם לֹא יָדַעְתִּי אֵיזֶה מִשְּׁתֵּיהֶן כָּתַב תְּחִלָּה), in order to know in which of the two he later retracted (כְּדֵי לֵידַע בְּאֵיזֶה מִשְּׁתֵּיהֶן חָזַר בּוֹ), for if not so, his words contradict one another (דְּאִלָּתֵּה דְּבָרָיו סוֹתְרִים זֶה אֶת זֶה). And behold, also regarding what Rabbi Shar Shalom, may his memory be for blessing, wrote (וְהִנֵּה גַּם בְּמַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah is received by Ze’ir Anpin through Yisrael-Saba and Tevunah that had already ascended to the place of Arich Anpin (כִּי הַנרנח״י דְּיְחִידָה מְקַבֵּל הַז״א עַל יְדֵי יִשְׂסו״ת אֲשֶׁר מִקּוֹדֶם כְּבָר עָלוּ לִמְקוֹם א״א), see what was written above at the end of section nine (עַיֵּן מַה שֶּׁכָּתַבְנוּ לְעֵיל בְּסוֹף סִימָן ט׳), that it does not appear so from what the Rav, may his righteous memory be for blessing, wrote in the intention of Minḥat Shabbat (שֶׁאֵין נִרְאֶה כֵּן מִמַּה שֶּׁכָּתַב הָרַב ז״ל בְּכַוָּנַת מִנְחַת שַׁבָּת), but rather that it is received through the Netzach, Hod, Yesod of the Beard (רַק מִקַּבָּלָה עַל יְדֵי נְה״י דְּדִּיקְנָא).

Shemen, Siman 41

(שֶׁמ״ן סִימָן מ״א)

However, in truth, he speaks correctly (הָאֲמְנָם אֱמֶת יֶהְגֶּה הֲכִי), for I was not able to understand his primary arrangement and resolution (כִּי עִקַּר סִדּוּרוֹ וְיִשּׁוּבוֹ לֹא יָכֹלְתִּי לְהָבִינוֹ), according to what he himself wrote (לְפִי מַה שֶּׁכָּתַב הוּא עַצְמוֹ ז״ל), whose wording was brought above in section kaf (הוּבָא לְשׁוֹנוֹ לְעֵיל בְּסִימָן ך׳). For there he said as follows (הוּא אָמַר שָׁם): behold, it has been explained how the Partzufim of every world are equal in their stature and clothe one another equally according to the measure of that world (הֲרֵי נִתְבָּאֵר אֵיךְ פַּרְצוּפֵי כָּל עוֹלָם וְעוֹלָם שָׁוִים בְּקוֹמָתָם וּמַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה כְּשִׁעוּר אוֹתוֹ הָעוֹלָם).

However, the individual Sefirot of each and every Partzuf are not equal in their stature (אֲמָנָם פְּרָטֵי סְפִירוֹת כָּל פַּרְצוּף וּפַרְצוּף אֵינָם שָׁוִים בְּקוֹמָתָם), but rather one is beneath the other (אֶלָּא שֶׁזֶּה תַּחַת זֶה), in the manner explained above (עַל דֶּרֶךְ הַנִּזְכָּר לְעֵיל). As in the Partzuf of Keter of Keter of Adam Kadmon (כְּגוֹן בְּפַרְצוּף כֶּתֶר דְּכֶתֶר דְּאָדָם קַדְמוֹן), where the Keter is revealed from the head until the throat (שֶׁהַכֶּתֶר מְגוּלֶּה עַד הַגָּרוֹן), and the Chokhmah from the throat until the chest (וְהַחָכְמָה מֵהַגָּרוֹן עַד הַחָזֶה), and the Binah from the chest until the navel (וְהַבִּינָה מֵהַחָזֶה עַד הַטַּבּוּר), and the Ze’ir Anpin and Nukvah from the navel until the end of the world (וְהַזו״ן מֵהַטַּבּוּר עַד סוֹף הָעוֹלָם), and so on (כו׳).

For now, in the rectification, they were included within one another (כִּי עַתָּה בַּתִּקּוּן נִכְלְלוּ זֶה בָּזֶה), and those ten Sefirot of each Partzuf of Arich Anpin that had been spreading in length (וְאוֹתָם הַי׳ סְפִירוֹת דְּכָל פַּרְצוּף א״א שֶׁהָיוּ מִתְפַּשְּׁטוֹת בָּאֹרֶךְ), were rectified and became Ketarim (נִתְקַנּוּ וְנַעֲשׂוּ כְּתָרִים), which are Arich at the head of all the particular Partzufim of Atzilut (שֶׁהוּא אֲרִיךְ בְּרֹאשׁ כָּל פְּרָטֵי פַּרְצוּפֵי הָאֲצִילוּת). And they clothe one another in thickness from the navel of Adam Kadmon and downward (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּעֹבִי מִטַּבּוּרָא דְּאָדָם קַדְמוֹן וּלְמַטָּה), and all the individual Sefirot of Abba and Imma became Chokhmot (וְכָל פְּרָטֵי סְפִירוֹת דְּאו״א נַעֲשׂוּ חָכְמוֹת), which are Abba and Imma for all the individual Partzufim of Atzilut (שֶׁהֵם או״א לְכָל פְּרָטֵי פַּרְצוּפֵי הָאֲצִילוּת), and they clothe one another in thickness from opposite the throat of Arich Anpin (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּעֹבִי מִכְּנֶגֶד הַגָּרוֹן דְּא״א). And until the chest (וְעַד הֶחָזֶה), and all the individual Sefirot of Yisrael-Saba and Tevunah became Binot (וְכָל פְּרָטֵי סְפִירוֹת דְּיִשְׂסו״ת נַעֲשׂוּ בִּינוֹת), for they are Yisrael-Saba and Tevunah for all the individual Partzufim of Atzilut (שֶׁהֵם יִשְׂסו״ת לְכָל פְּרָטֵי פַּרְצוּפֵי הָאֲצִילוּת), and they clothe one another in thickness from opposite the chest of Arich Anpin until the navel (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּעֹבִי מִכְּנֶגֶד הֶחָזֶה דְּא״א וְעַד הַטַּבּוּר). And all the individual Sefirot of Ze’ir Anpin became the six extremities (וְכָל פְּרָטֵי סְפִירוֹת דְּז״א נַעֲשׂוּ ו״ק), for he is Ze’ir Anpin for all the individual Partzufim of Atzilut (שֶׁהוּא ז״א לְכָל פְּרָטֵי פַּרְצוּפֵי הָאֲצִילוּת), and they clothe one another in thickness from opposite the navel of Arich Anpin until the end of Atzilut (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּעֹבִי מִכְּנֶגֶד הַטַּבּוּר דְּא״א עַד סוֹף הָאֲצִילוּת).

And all the individual Sefirot of Malkhut, the Nukvah of Ze’ir Anpin, became Malkhuyot (וְכָל פְּרָטֵי סְפִירוֹת הַמַּלְכוּת נוּקְבָּא דְּז״א נַעֲשׂוּ מַלְכֻיּוֹת), for she is the Nukvah of Ze’ir Anpin for all the individual Partzufim of Atzilut (שֶׁהִיא נוּקְבָּא דְּז״א לְכָל פְּרָטֵי פַּרְצוּפֵי הָאֲצִילוּת), and they clothe one another in thickness from opposite the navel of Ze’ir Anpin until the end of Atzilut (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּעֹבִי מִכְּנֶגֶד הַטַּבּוּר דְּז״א עַד סוֹף הָאֲצִילוּת), end of his words (עכ״ל), see there (עַיֵּן שָׁם).

Behold, it is explained in his words (הֲרֵי מְבוֹאָר בִּדְבָרָיו), how all the Partzufim of Atzilut clothe one another equally (אֵיךְ כָּל פַּרְצוּפֵי הָאֲצִילוּת מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), and as he also wrote above (וּכְמוֹ שֶׁכָּתַב גַּם כֵּן לְעֵיל), whose wording was brought in section sixteen (הוּבָא לְשׁוֹנוֹ בְּסִימָן ט״ז), that upon the Partzufim of Atik clothe the Partzufim of Arich Anpin equally (כִּי עַל פַּרְצוּפֵי עַתִּיק מַלְבִּישִׁים פַּרְצוּפֵי א״א בְּשָׁוֶה), and upon Arich Anpin clothe the Partzufim of Abba equally (וְעַל א״א מַלְבִּישִׁים פַּרְצוּפֵי אַבָּא בְּשָׁוֶה), and upon him the Partzufim of Imma (וְעָלָיו פַּרְצוּפֵי אִימָּא), and upon her the Partzufim of Ze’ir Anpin (וְעָלֶיהָ פַּרְצוּפֵי ז״א), and upon him the Partzufim of the Nukvah (וְעָלָיו פַּרְצוּפֵי הַנּוּקְבָּא), until the Nukvah clothes all the Partzufim equally, according to their full stature (עַד שֶׁהַנּוּקְבָּא מַלְבֶּשֶׁת לְכָל הַפַּרְצוּפִים בְּשָׁוֶה לְכָל קוֹמָתָם), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Rather, the individual Sefirot of each Partzuf are one beneath the other (אֶלָּא שֶׁפְּרָטֵי הַסְּפִירוֹת דְּכָל פַּרְצוּף הֵם זֶה תַּחַת זֶה), and if so one must explain what he wrote here (וְאִם כֵּן צָרִיךְ לוֹמַר מַה שֶּׁכָּתַב כָּאן), that when Ze’ir Anpin receives the Mochin [Intellects] of Neshamah he grows and ascends until the measure of the stature of Yisrael-Saba and Tevunah (כִּי כְּשֶׁהַז״א מְקַבֵּל מוֹחִין דְּנְשָׁמָה נִגְדָּל וְעָלָה עַד כְּשִׁעוּר קוֹמַת יִשְׂסו״ת), and Yisrael-Saba and Tevunah grow and ascend until the measure of the stature of Abba and Imma (וְיִשְׂסו״ת נִגְדָּלִים וְעוֹלִים עַד כְּשִׁעוּר קוֹמַת או״א), and Abba and Imma until the measure of the stature of Arich Anpin (וְאו״א עַד שִׁעוּר קוֹמַת א״א). But behold, according to his words (וְהֲלֹא לְפִי דְּבָרָיו ז״ל), all the Partzufim clothe one another equally (הַפַּרְצוּפִים כֻּלָּם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), and if so what growth and ascent can be said of them (וְאִם כֵּן מַה גִּדּוּל וַעֲלִיָּה שַׁיָּךְ לוֹמַר בָּהֶם), since they are not one beneath the other (מֵאַחַר שֶׁאֵינָם זֶה תַּחַת זֶה), but on the contrary they clothe one another equally (רַק אַדְּרַבָּא מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). And this is certainly simple (וְזֶה וַדַּאי פָּשׁוּט הוּא), that here he is speaking of the thickness of the Partzufim (כִּי כָּאן הוּא ז״ל מְדַבֵּר בְּעוֹבִי הַפַּרְצוּפִים), for behold the Ze’ir Anpin and Nukvah of all the Partzufim are below (כִּי הֲרֵי הַזו״ן שֶׁל כָּל הַפַּרְצוּפִים הֵם לְמַטָּה), and above them are the Yisrael-Saba and Tevunah of all of them (וַעֲלֵיהֶם הַיִּשְׂסו״ת שֶׁל כֻּלָּם), and above them the Abba and Imma of all of them (וַעֲלֵיהֶם או״א שֶׁל כֻּלָּם), and above them the Arich Anpin of all of them (וַעֲלֵיהֶם א״א שֶׁל כֻּלָּם).

And if so (וְאִם כֵּן), the Ze’ir Anpin and Nukvah of all of them, in terms of thickness, grow and ascend until the measure of the stature of Yisrael-Saba and Tevunah of all of them, in terms of thickness (הַזו״ן שֶׁל כֻּלָּם דְּעוֹבִי נִגְדָּל וְעָלָה עַד שִׁעוּר קוֹמַת יִשְׂסו״ת שֶׁל כֻּלָּם דְּעוֹבִי), and the Yisrael-Saba and Tevunah of all of them, in terms of thickness, grow and ascend until the measure of the stature of Abba and Imma of all of them, in terms of thickness (וְיִשְׂסו״ת שֶׁל כֻּלָּם דְּעוֹבִי נִגְדָּלִים וְעוֹלִים עַד שִׁעוּר קוֹמַת או״א שֶׁל כֻּלָּם דְּעוֹבִי), and Abba and Imma of all of them, in terms of thickness, grow and ascend until Arich Anpin of all of them, in terms of thickness (וְאו״א שֶׁל כֻּלָּם דְּעוֹבִי נִגְדָּלִים וְעוֹלִים עַד א״א שֶׁל כֻּלָּם דְּעוֹבִי), and Arich Anpin of all of them, in terms of thickness, grows and ascends further upward (וְא״א שֶׁל כֻּלָּם דְּעוֹבִי נִגְדָּל וְעוֹלֶה יוֹתֵר לְמַעְלָה).

However, according to what he wrote here (הָאֲמְנָם לְפִי מַה שֶּׁכָּתַב כָּאן), that all the Partzufim of all the worlds are called Ze’ir Anpin and Nukvah, which are six extremities, and they require Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] (שֶׁכָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת נִקְרָאִים זו״ן שֶׁהֵם ו״ק וְצְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין), and that every Partzuf is already included of six extremities, which are the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet in their generality, together with the general Nefesh–Ruach of Nefesh (וְכְבָר כָּל פַּרְצוּף כָּלוּל מִו״ק שֶׁהֵם ב׳ פַּרְצוּפֵי נְה״י וְחַג״ת הַכּוֹלְלִים עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), and they are lacking the upper three, which are the three Partzufim of Chokhmah, Binah, Keter with the general Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְחָסֵר לָהֶם ג״ר שֶׁהֵם ג׳ פַּרְצוּפֵי כח״ב עִם נרנח״י דְּנח״י הַכּוֹלְלִים), as in his wording above (כְּנַ״ל בִּלְשׁוֹנוֹ). If so it follows (אִם כֵּן נִמְצָא), that whether in Ze’ir Anpin (שֶׁבֵּין בְּז״א), or in Yisrael-Saba and Tevunah (וּבֵין בְּיִשְׂסו״ת), or in Abba and Imma (וּבֵין בְּאו״א), or in Arich Anpin (וּבֵין בְּא״א), before they receive the Mochin [Intellects] together with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of each aspect, which are the Chokhmah, Binah, Keter with the general Nefesh, Ruach, Neshamah, Chayah, Yechidah (קוֹדֶם קַבָּלָתָם אֶת הַמּוֹחִין עִם נרנח״י דְּכָל בְּחִינָה שֶׁהֵם כח״ב עִם נח״י הַכּוֹלְלִים), there are in them only the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet with the general Nefesh–Ruach of Nefesh (אֵין בָּהֶם רַק ב׳ פַּרְצוּפֵי נְה״י וְחַג״ת עִם נרנח״י דְּנ״ר הַכּוֹלְלִים).

And therefore (וְלָכֵן), when the Binah with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah is drawn to Ze’ir Anpin (כַּאֲשֶׁר נִמְשֶׁכֶת לְז״א הַבִּינָה עִם נרנח״י דְּנְשָׁמָה), the Binah with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah that they were lacking is also drawn to Yisrael-Saba and Tevunah and to Abba and Imma and to Arich Anpin (נִמְשֶׁכֶת גַּם לְיִשְׂסו״ת וּלְאו״א וּלְא״א הַבִּינָה עִם נרנח״י דְּנְשָׁמָה שֶׁהָיוּ חֲסֵרִים מֵהֶם), and through this they grow and ascend, each and every one, in length (וְעַל יְדֵי זֶה נִגְדָּלִים וְעוֹלִים כָּל אֶחָד וְאֶחָד בָּאֹרֶךְ), Ze’ir Anpin to the place of Yisrael-Saba and Tevunah, and Yisrael-Saba and Tevunah to the place of Abba and Imma, and Abba and Imma to the place of Arich Anpin, and Arich Anpin higher above (ז״א בִּמְקוֹם יִשְׂסו״ת וְיִשְׂסו״ת בִּמְקוֹם או״א וְאו״א בִּמְקוֹם א״א וְא״א יוֹתֵר לְמַעְלָה).

And in this same manner (וְעַל דֶּרֶךְ זֶה), when the Chokhmah with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah is drawn to Ze’ir Anpin (כַּאֲשֶׁר נִמְשֶׁכֶת לְז״א הַחָכְמָה עִם נרנח״י דְּחַיָּה), the Chokhmah with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah that they were lacking is also drawn to them (נִמְשֶׁכֶת לָהֶם גַּם כֵּן הַחָכְמָה עִם נרנח״י דְּחַיָּה שֶׁהָיוּ חֲסֵרִים מֵהֶם), and through this they grow and ascend, each and every one, in length (וְעַל יְדֵי זֶה נִגְדָּלִים וְעוֹלִים כָּל אֶחָד וְאֶחָד בָּאֹרֶךְ), Ze’ir Anpin to the place of Abba and Imma Elyonim, and Yisrael-Saba and Tevunah to the place of Arich Anpin, and Abba and Imma Elyonim higher above, and Arich Anpin higher above (ז״א עַד מְקוֹם או״א עִילָאִין וְיִשְׂסו״ת עַד מְקוֹם א״א וְאו״א עִילָאִין יוֹתֵר לְמַעְלָה וְא״א יוֹתֵר לְמַעְלָה).

And in this same manner (וְעַל דֶּרֶךְ זֶה), when the Keter with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah is drawn to Ze’ir Anpin (כַּאֲשֶׁר נִמְשֶׁכֶת לְז״א הַכֶּתֶר עִם נרנח״י דְּיְחִידָה), it is also drawn to them, which they were lacking (נִמְשֶׁכֶת גַּם לָהֶם שֶׁהָיוּ חֲסֵרִים מֵהֶם), and they all grow and ascend in length (וְנִגְדָּלִים וְעוֹלִים כֻּלָּם בָּאֹרֶךְ), Ze’ir Anpin to the place of Arich Anpin, and so forth (ז״א עַד מְקוֹם א״א וְכו׳), as all of this is explained at length in his wording above (כְּמוֹ שֶׁמְּבוֹאָר כָּל זֶה בָּאֹרֶךְ בִּלְשׁוֹנוֹ הַנַּ״ל). And according to this it is difficult in my humble opinion to connect this with what was written above, that the Partzufim clothe one another equally (וּלְפִי זֶה קָשֶׁה לְדַעְתִּי לְקַשֵּׁר זֶה עִם מַה שֶּׁכָּתוּב לְעֵיל שֶׁהַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), for if so (דְּאִם כֵּן), when the Chokhmah, Binah, Keter together with the Nefesh, Ruach, Neshamah, Chayah, Yechidah have not yet been drawn into any Partzuf (כַּאֲשֶׁר עֲדַיִן לֹא נִמְשְׁכוּ הַכח״ב עִם הַנח״י בְּשׁוּם פַּרְצוּף), such that there are then in no Partzuf anything other than the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (אֲשֶׁר אֵין אָז בְּשׁוּם פַּרְצוּף רַק הַב׳ פַּרְצוּפִים נְה״י וְחַג״ת), which are the six extremities, the aspect of Ze’ir Anpin (שֶׁהֵם ו״ק שֶׁהוּא בְּחִינַת ז״א), and all of these are clothed one within the other equally (וְכֻלָּם מְלוּבָּשִׁים זֶה בְּתוֹךְ זֶה בְּשָׁוֶה), then all that place which the Chokhmah, Binah, Keter later occupy when they come (אִם כֵּן כָּל אוֹתוֹ הַמָּקוֹם אֲשֶׁר תּוֹפְסִים הַכח״ב אַחַר כָּךְ בְּבוֹאָם), meaning the place of Yisrael-Saba and Tevunah, and the place of Abba and Imma, and the place of Arich Anpin (דְּהַיְינוּ מְקוֹם יִשְׂסו״ת וּמְקוֹם או״א וּמְקוֹם א״א), would be empty (הוּא פָּנוּי), for behold there are in no Partzuf anything other than Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, which are six extremities, the aspect of Ze’ir Anpin (כִּי הֲרֵי אֵין בְּשׁוּם פַּרְצוּף רַק נְה״י וְחַג״ת שֶׁהֵם ו״ק שֶׁהוּא בְּחִינַת ז״א), and all of them are clothed one within the other equally (וְכֻלָּם מְלוּבָּשִׁים זֶה בְּתוֹךְ זֶה בְּשָׁוֶה).

And if so (וְאִם כֵּן), all the remaining place up to the place of Arich Anpin would be empty (כָּל שְׁאָר הַמָּקוֹם עַד מְקוֹם א״א הוּא פָּנוּי), and how can it be said so (וְזֶה אֵיךְ יִתָּכֵן לוֹמַר), for behold it is explained in all the discourses of the Rav, may his righteous memory be for blessing, and as was mentioned above (שֶׁהֲרֵי מְבוֹאָר בְּכָל דְּרוּשֵׁי הָרַב זלה״ה וְכַנַּ״ל), that it is impossible for there to be an empty place (שֶׁאִי אֶפְשָׁר לִהְיוֹת מָקוֹם פָּנוּי). And furthermore (וְעוֹד), if so, how are the Mochin [Intellects] drawn to each and every aspect (דְּאִם כֵּן הֵיאַךְ נִמְשָׁכִין הַמּוֹחִין לְכָל בְּחִינָה וּבְחִינָה), and by whom are they drawn (וְעַל יְדֵי מִי נִמְשָׁכִין), for granted, if they stand one beneath the other, it works well (כִּי בִּשְׁלָמָא אִם הֵם עוֹמְדִים זֶה תַּחַת זֶה אֲתֵי שַׁפִּיר), that through the upper one it is drawn to the one below it (שֶׁעַל יְדֵי הָעֶלְיוֹן נִמְשָׁךְ אֶל הַתַּחְתּוֹן מִמֶּנּוּ). But since there are in all of them only the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, and all of them are clothed one within the other equally (אֲבָל כֵּיוָן שֶׁאֵין בְּכֻלָּם רַק ב׳ פַּרְצוּפִים נְה״י וְחַג״ת וְכֻלָּם מְלוּבָּשִׁים זֶה בְּתוֹךְ זֶה בְּשָׁוֶה), then how are the Mochin [Intellects] drawn to Ze’ir Anpin by way of Yisrael-Saba and Tevunah, and to Yisrael-Saba and Tevunah from Abba and Imma, and to Abba and Imma from Arich Anpin (אִם כֵּן הֵיאַךְ נִמְשָׁכִין הַמּוֹחִין לְז״א עַל יְדֵי יִשְׂסו״ת וּלְיִשְׂסו״ת מֵאו״א וּלְאו״א מֵא״א), since all of them are inward one to another equally and not one above another (מֵאַחַר שֶׁכֻּלָּם הֵם זֶה לִפְנִים מִזֶּה בְּשָׁוֶה וְאֵינָם זֶה לְמַעְלָה מִזֶּה).

And furthermore (וְעוֹד), when for example the third Partzuf, Binah, is drawn to them (כִּי כַּאֲשֶׁר נִמְשָׁךְ לָהֶם לְמָשָׁל הַפַּרְצוּף הַג׳ בִּינָה), behold they too clothe one another equally (הֲרֵי גַּם כֵּן הֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), for all the Partzufim clothe one another equally (שֶׁהֲרֵי כָּל הַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). And the Binot of all of them are one within the other in thickness equally (וְהַבִּינוֹת שֶׁל כֻּלָּם הֵם זֶה בְּתוֹךְ זֶה בְּעוֹבִי בְּשָׁוֶה), and if so (וְאִם כֵּן), granted that Ze’ir Anpin, which ascended to the place of Yisrael-Saba and Tevunah, is understandable (בִּשְׁלָמָא ז״א שֶׁעָלָה בִּמְקוֹם יִשְׂסו״ת נִיחָא), for behold he grew and a Binah was added to him, which is the aspect of Yisrael-Saba and Tevunah (כִּי הֲרֵי נִגְדַּל וְנִיתּוֹסֵף בּוֹ הַבִּינָה שֶׁהִיא בְּחִינַת יִשְׂסו״ת). But Yisrael-Saba and Tevunah, which grew and ascended to the place of Abba and Imma, and Abba and Imma to the place of Arich Anpin, and Arich Anpin higher above—how is this (אֲבָל יִשְׂסו״ת שֶׁנִגְדְּלוּ וְעָלוּ לִמְקוֹם או״א וְאו״א לִמְקוֹם א״א וְא״א יוֹתֵר לְמַעְלָה הֵיאַךְ הוּא), for behold in the place of the Binah of Ze’ir Anpin, within it is the Binah of Yisrael-Saba and Tevunah, and within it the Binah of Abba and Imma, and within it the Binah of Arich Anpin (שֶׁהֲרֵי בְּמָקוֹם שֶׁהִיא הַבִּינָה דְּז״א שָׁם בְּתוֹכָהּ הִיא הַבִּינָה דְּיִשְׂסו״ת וּבְתוֹכָהּ הַבִּינָה דְּאו״א וּבְתוֹכָהּ הַבִּינָה דְּא״א), for all the Binot are in thickness equally from the chest until the navel (כִּי כָּל הַבִּינוֹת הֵם בְּעוֹבִי בְּשָׁוֶה מֵהֶחָזֶה וְעַד הַטַּבּוּר).

And in this same manner it is difficult (וְעַל דֶּרֶךְ זֶה קָשֶׁה), when Chokhmah is drawn to them (כַּאֲשֶׁר נִמְשֶׁכֶת לָהֶם הַחָכְמָה), for Ze’ir Anpin, which ascends to the place of Abba and Imma, is understandable (כִּי ז״א שֶׁעוֹלֶה בִּמְקוֹם או״א נִיחָא), since Chokhmah, which is the aspect of Abba and Imma, was added to him (שֶׁהֲרֵי נִיתּוֹסְפָה בּוֹ הַחָכְמָה שֶׁהִיא בְּחִינַת או״א), but how is it that the other Partzufim ascend further upward (אֲבָל שְׁאָר הַפַּרְצוּפִים שֶׁעָלוּ יוֹתֵר לְמַעְלָה הֵיאַךְ הוּא), since all the Chokhmot are one within the other in thickness equally (מֵאַחַר שֶׁכָּל הַחָכְמוֹת הֵן זֶה בְּתוֹךְ זֶה בְּעוֹבִי בְּשָׁוֶה). And if so (וְאִם כֵּן), in the place where the Chokhmah of Ze’ir Anpin is (בְּמָקוֹם שֶׁהִיא הַחָכְמָה דְּז״א), there within it are the Chokhmot of all of them (שָׁם בְּתוֹכָהּ הֵן הַחָכְמוֹת שֶׁל כֻּלָּם). And in this same manner it is difficult when Keter is drawn to them (וְעַל דֶּרֶךְ זֶה קָשֶׁה כַּאֲשֶׁר נִמְשֶׁכֶת לָהֶם הַכֶּתֶר), for how do the other Partzufim ascend further upward than Ze’ir Anpin (כִּי אֵיךְ שְׁאָר הַפַּרְצוּפִים עוֹלִים יוֹתֵר לְמַעְלָה מִן הַז״א), since all the Keterim are one within the other in thickness equally (מֵאַחַר שֶׁכָּל הַכְּתָרִים הֵם זֶה בְּתוֹךְ זֶה בְּעוֹבִי בְּשָׁוֶה). And if so (וְאִם כֵּן), in the place where the Keter of Ze’ir Anpin is, which is in the place of Arich Anpin of Atzilut (בְּמָקוֹם שֶׁהוּא הַכֶּתֶר דְּז״א שֶׁהוּא בִּמְקוֹם א״א דַּאֲצִילוּת), there are the Keterim of all of them one within the other (שָׁם הֵם הַכְּתָרִים שֶׁל כֻּלָּם זֶה בְּתוֹךְ זֶה). For by this it follows that all the Partzufim are found clothing one another equally, in complete equivalence of stature (כִּי בָּזֶה נִמְצְאוּ כָּל הַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה שָׁוִים בְּקוֹמָתָם בְּהַשְׁוָאָה גְּמוּרָה).

For therefore (כִּי עַל כֵּן), even if we say that what Rabbi Shar Shalom wrote (שֶׁגַּם אִם נֹאמַר שֶׁמַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם), that “every Partzuf is already included of six extremities, which are the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet” (שֶׁכְּבָר כָּל פַּרְצוּף כָּלוּל מִו״ק שֶׁהֵם ב׳ פַּרְצוּפֵי נְה״י וְחַג״ת כו׳), that his intention is not specifically on the Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet which are the six extremities of the general Ze’ir Anpin alone (שֶׁאֵין כַּוָּנָתוֹ עַל הַנְּה״י וְהַחַג״ת שֶׁהֵם ו״ק דְּכָלְלוּת שֶׁהוּא הַז״א דְּכָל פְּרָט בִּלְבַד), but rather his intention is on the Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet which are the six extremities of the Binot, and of the Chokhmot, and of the Keterim of all of them as well (רַק כַּוָּנָתוֹ עַל הַנְּה״י וְהַחַג״ת שֶׁהֵם ו״ק שֶׁל הַבִּינוֹת וְהַחָכְמוֹת וְהַכְּתָרִים שֶׁל כֻּלָּם גַּם כֵּן), since in all of them there already exist the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, which are the six extremities (שֶׁבְּכֻלָּם כְּבָר יֵשׁ לָהֶם הַב׳ פַּרְצוּפִים נְה״י וְחַג״ת שֶׁהֵם הַו״ק), and this is apparent from what he wrote in the previous section (וְכֵן נִרְאֶה מִמַּה שֶּׁכָּתַב בִּלְשׁוֹנוֹ בְּסִימָן הַקּוֹדֵם), when he said that the five Tzelamim [Images] of the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah of Ze’ir Anpin are clothed in the five Partzufim of Yisrael-Saba and Tevunah (שֶׁאָמַר כִּי ה׳ צַלְמֵי הַמּוֹחִין דְּנרנח״י דְּנְשָׁמָה דְּז״א הֵם מְלוּבָּשִׁים בְּה׳ פַּרְצוּפֵי יִשְׂסו״ת), and afterward each Partzuf together with its Tzelem [Image] spreads within the six extremities of each Partzuf of the five Partzufim of the Binah of Ze’ir Anpin (וְאַחַר כָּךְ כָּל פַּרְצוּף עִם הַצֶּלֶם שֶׁבּוֹ מִתְפַּשֵּׁט בְּו״ק דְּכָל פַּרְצוּף מֵה׳ פַּרְצוּפֵי בִּינָה דְּז״א). And thus he also wrote in this section in his wording cited above (וְכֵן כָּתַב בְּסִימָן זֶה בִּלְשׁוֹנוֹ הַנַּ״ל), behold, in the descent of the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah together with those Tzelamim [Images] of the Mochin [Intellects] from above (הִנֵּה בְּיְרִידַת הַנרנח״י דְּנְשָׁמָה עִם צַלְמֵי הַמּוֹחִין הָהֵם מִלְמַעְלָה), they clothe themselves in the five Partzufim of Yisrael-Saba and Tevunah (מִתְלַבְּשִׁים בְּה׳ פַּרְצוּפֵי יִשְׂסו״ת), and afterward each Partzuf of those five Partzufim together with the Tzelem [Image] within it clothes itself and spreads into the six extremities of one Partzuf of the five Partzufim of the Binah of Ze’ir Anpin (וְאַחַר כָּךְ כָּל פַּרְצוּף מֵה׳ פַּרְצוּפִים הָהֵם עִם הַצֶּלֶם שֶׁבּוֹ מִתְלַבֵּשׁ וּמִתְפַּשֵּׁט בְּו״ק דְּפַרְצוּף אֶחָד מֵה׳ פַּרְצוּפֵי בִּינָה דְּז״א וכו׳).

Behold, it is explained in his words (הֲרֵי מְבוֹאָר בִּדְבָרָיו), how prior to the coming of the Mochin [Intellects] of Neshamah to Ze’ir Anpin there already exist six extremities in each one of the five Partzufim of the Binah of Ze’ir Anpin (אֵיךְ קֹדֶם בּוֹא הַמּוֹחִין דְּנְשָׁמָה לְז״א כְּבָר יֵשׁ ו״ק בְּכָל אֶחָד מֵה׳ פַּרְצוּפֵי בִּינָה דְּז״א). And in this manner it will be in the Binot of Arich Anpin and of Abba and Imma and of Yisrael-Saba and Tevunah (וְעַל דֶּרֶךְ זֶה יִהְיֶה בַּבִּינוֹת דְּא״א וְדְּאו״א וְדְּיִשְׂסו״ת), for in all of them there already exist six extremities (שֶׁבְּכֻלָּם כְּבָר יֵשׁ ו״ק), which are the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet in their Binah (שֶׁהֵם ב׳ פַּרְצוּפֵי נְה״י וְחַג״ת בַּבִּינָה שֶׁלָּהֶם). And in this manner in the Chokhmah of Ze’ir Anpin and of all of them (וְעַל דֶּרֶךְ זֶה בְּחָכְמָה דְּז״א וְדְכֻלְּהוֹן), and in this manner in the Keter of Ze’ir Anpin and of all of them (וְעַל דֶּרֶךְ זֶה בְּכֶתֶר דְּז״א וְדְכֻלְּהוֹן), for in all of them there already exist six extremities (שֶׁבְּכֻלְּהוֹן כְּבָר יֵשׁ ו״ק), which are the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם ב׳ פַּרְצוּפֵי נְה״י וְחַג״ת). And this is apparent from what he, may his memory be for blessing, wrote in his wording cited above (וְכֵן נִרְאֶה מִמַּה שֶּׁכָּתַב הוּא ז״ל כַּנַּ״ל בִּלְשׁוֹנוֹ), when he said (שֶׁאָמַר), that even though each Partzuf of the three upper Partzufim of Chokhmah, Binah, Da‘at, which are called Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah, each one in its particularity is included of ten Sefirot and not like the six extremities (שֶׁאַף עַל פִּי שֶׁכָּל פַּרְצוּף מֵהַג׳ פַּרְצוּפִים הָעֶלְיוֹנִים דְּחב״ד הַנִּקְרָאִים א״א וְאו״א וְיִשְׂסו״ת דְּכָל פְּרָט כָּל אֶחָד כָּלוּל מֵעֶשֶׂר סְפִירוֹת וְלֹא כְּמוֹ הַו״ק), nevertheless that totality is only relative to the lower Partzufim beneath them (הֲרֵי אוֹתוֹ הַכְּלָלוּת הוּא בְּעֶרֶךְ הַפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁתַּחְתֵּיהֶם), but relative to the Partzufim above them all that totality is only ten Sefirot of six extremities (אֲבָל בְּעֶרֶךְ הַפַּרְצוּפִים שֶׁעֲלֵיהֶם כָּל אוֹתוֹ הַכְּלָלוּת אֵינוֹ רַק י׳ סְפִירוֹת דְּו״ק עכ״ל).

Behold, it is explained in his words, may his memory be for blessing (הֲרֵי מְבוֹאָר בִּדְבָרָיו ז״ל), how Arich Anpin, which is the Keter of each particular (אֵיךְ הָא״א שֶׁהוּא הַכֶּתֶר דְּכָל פְּרָט), and Abba and Imma, which are the Chokhmah of each particular (וְהָאו״א שֶׁהֵם הַחָכְמָה דְּכָל פְּרָט), and Yisrael-Saba and Tevunah, which are the Binah of each particular (וְהַיִּשְׂסו״ת שֶׁהֵם הַבִּינָה דְּכָל פְּרָט), already have in each one of them six extremities (כְּבָר יֵשׁ בְּכָל אֶחָד מֵהֶם ו״ק), aside from their general six extremities (מִלְּבַד הַו״ק הַכּוֹלְלִים שֶׁלָּהֶם). And through this we have relieved what we questioned above regarding an empty space (וּבָזֶה הִרְוַחְנוּ מַה שֶּׁהִקְשִׁינוּ לְעֵיל מִמָּקוֹם פָּנוּי), for these six extremities of Chokhmah, Binah, Keter of all of them, which are one above the other (כִּי אֵלּוּ הַו״ק דְּכח״ב דְּכֻלְּהוֹן שֶׁהֵם זֶה לְמַעְלָה מִזֶּה), fill the entire space (מְמַלְּאִים כָּל הַמָּקוֹם), and it is not empty (וְאֵינוֹ פָּנוּי).

However, it is still difficult according to what was written above (אֲמָנָם אֲכַתִּי קָשֶׁה עַל דֶּרֶךְ מַה שֶּׁכָּתוּב לְעֵיל), that if so, how are the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah drawn to Ze’ir Anpin from Yisrael-Saba and Tevunah (דְּאִם כֵּן אֵיךְ נִמְשָׁכִין הַמּוֹחִין דְּנרנח״י דְּנְשָׁמָה לְז״א מִיִשְׂסו״ת), for behold it is through these six extremities that Yisrael-Saba and Tevunah have prior to the drawing to them of the third Partzuf (כִּי הֲרֵי עַל יְדֵי אֵלּוּ הַו״ק שֶׁיֵּשׁ לְיִשְׂסו״ת קֹדֶם שֶׁנִּמְשַׁךְ לָהֶם פַּרְצוּף הַג׳), that the Mochin [Intellects] of Neshamah are drawn to Ze’ir Anpin (הֵם שֶׁנִּמְשָׁכִין הַמּוֹחִין דְּנְשָׁמָה לְז״א). And since all the Partzufim clothe one another equally (וְכֵיוָן שֶׁכָּל הַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), if so all these six extremities, which are the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of the Binah of Ze’ir Anpin, and of Yisrael-Saba and Tevunah, and of Abba and Imma, and of Arich Anpin (אִם כֵּן כָּל אֵלּוּ הַו״ק שֶׁהֵם נְה״י וְחַג״ת ב׳ פַּרְצוּפִים דְּבִינָה שֶׁל ז״א וְיִשְׂסו״ת וְאו״א וְא״א), which they have before the completion of the third Partzuf, which is the Binah (שֶׁיֵּשׁ לָהֶם קֹדֶם שֶׁנִּמְשַׁךְ לָהֶם תַּשְׁלוּם פַּרְצוּף הַג׳ שֶׁהִיא הַבִּינָה), are clothed one within the other equally in thickness (הֵם מְלוּבָּשִׁים זֶה בְּתוֹךְ זֶה בְּשָׁוֶה בְּעוֹבִי).

And if so, how are the Mochin [Intellects] of Neshamah drawn to Ze’ir Anpin from Yisrael-Saba and Tevunah (וְאִם כֵּן אֵיךְ נִמְשָׁכִין הַמּוֹחִין דְּנְשָׁמָה לְז״א מִיִשְׂסו״ת), since both of them are one within the other equally in thickness (מֵאַחַר שֶׁשְּׁנֵיהֶם הֵם זֶה בְּתוֹךְ זֶה בְּעוֹבִי בְּשָׁוֶה). And likewise it is difficult according to what was written above (וְכֵן קָשֶׁה גַּם כֵּן מִמַּה שֶּׁנִּכְתַּב לְעֵיל), that when the completion of the third Partzuf, which is the Binah, is drawn to them (כִּי כַּאֲשֶׁר נִמְשַׁךְ לָהֶם תַּשְׁלוּם פַּרְצוּף הַג׳ שֶׁהוּא הַבִּינָה), behold they too clothe one another equally (הֲרֵי גַּם הֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), since all the Partzufim clothe one another equally (שֶׁהֲרֵי כָּל הַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). And the Binot of all of them are one within the other equally in thickness (וְהַבִּינוֹת שֶׁל כֻּלָּם הֵם זֶה בְּתוֹךְ זֶה בְּעוֹבִי בְּשָׁוֶה), which are the aspect of Yisrael-Saba and Tevunah of all of them (שֶׁהֵם בְּחִינַת יִשְׂסו״ת שֶׁל כֻּלָּם). And if so, granted that Ze’ir Anpin, which grew and ascended to the place of Yisrael-Saba and Tevunah, is understandable (וְאִם כֵּן בִּשְׁלָמָא ז״א שֶׁנִּגְדַּל וְעָלָה לִמְקוֹם יִשְׂסו״ת נִיחָא), for behold he grew and was added to by the completion of the Partzuf of Binah, which is the aspect of Yisrael-Saba and Tevunah within him (כִּי הֲרֵי נִגְדַּל וְנִיתּוֹסַף בּוֹ תַּשְׁלוּם פַּרְצוּף הַבִּינָה שֶׁהִיא בְּחִינַת יִשְׂסו״ת שֶׁבּוֹ). But Yisrael-Saba and Tevunah, which grew and ascended to the place of Abba and Imma, and Abba and Imma which grew and ascended to the place of Arich Anpin, and Arich Anpin which grew and ascended further upward—how is this (אֲבָל יִשְׂסו״ת שֶׁנִּגְדְּלוּ וְעָלוּ לִמְקוֹם או״א וְאו״א שֶׁנִּגְדְּלוּ וְעָלוּ לִמְקוֹם א״א וְא״א שֶׁנִּגְדַּל וְעָלָה יוֹתֵר לְמַעְלָה הֵיאַךְ הוּא), since in the place of the Binah of Ze’ir Anpin there within it is the Binah of Yisrael-Saba and Tevunah, and within it the Binah of Abba and Imma, and within it the Binah of Arich Anpin (מֵאַחַר שֶׁבִּמְקוֹם שֶׁהִיא הַבִּינָה דְּז״א שָׁם בְּתוֹכָהּ הִיא הַבִּינָה דְּיִשְׂסו״ת וּבְתוֹכָהּ הַבִּינָה דְּאו״א וּבְתוֹכָהּ הַבִּינָה דְּא״א), for all the Binot are one within the other equally in thickness from the chest until the navel (כִּי כָּל הַבִּינוֹת הֵן זוֹ בְּתוֹךְ זוֹ בְּעוֹבִי בְּשָׁוֶה מֵהֶחָזֶה וְעַד הַטַּבּוּר).

And in this same manner it is difficult regarding Chokhmah when it is drawn to them (וְעַל דֶּרֶךְ זֶה קָשֶׁה עַל הַחָכְמָה כַּאֲשֶׁר נִמְשֶׁכֶת לָהֶם), for Ze’ir Anpin that ascended to the place of Abba and Imma is understandable (כִּי הַז״א שֶׁעָלָה בִּמְקוֹם או״א נִיחָא), since the completion of Chokhmah, which is the aspect of Abba and Imma within him, was added to him (כִּי הֲרֵי נִיתּוֹסַף בּוֹ תַּשְׁלוּם הַחָכְמָה שֶׁהִיא בְּחִינַת או״א שֶׁבּוֹ), but how is it that the other Partzufim ascended and grew further upward (אֲבָל שְׁאָר הַפַּרְצוּפִים שֶׁעָלוּ וְנִגְדְּלוּ יוֹתֵר לְמַעְלָה הֵיאַךְ הוּא), since nothing was added to them except the completion of the Partzuf of Chokhmah, which is Abba and Imma within all of them (כִּי הֲרֵי לֹא נִגְדַּל וְנִיתּוֹסַף לָהֶם רַק תַּשְׁלוּם פַּרְצוּף הַחָכְמָה שֶׁהוּא או״א שֶׁבְּכֻלָּם). And within the Chokhmah of Ze’ir Anpin there is the Chokhmah of Yisrael-Saba and Tevunah (וּבְתוֹךְ הַחָכְמָה דְּז״א הִיא הַחָכְמָה דְּיִשְׂסו״ת), and within it the Chokhmah of Abba and Imma (וּבְתוֹכָהּ הַחָכְמָה דְּאו״א), and within it the Chokhmah of Arich Anpin (וּבְתוֹכָהּ הַחָכְמָה דְּא״א), for all the Chokhmot are one within the other equally in thickness from the throat until the chest (כִּי כָּל הַחָכְמוֹת הֵן זוֹ בְּתוֹךְ זוֹ בְּשָׁוֶה בְּעוֹבִי מֵהַגָּרוֹן וְעַד הֶחָזֶה).

And in this same manner it is difficult when the Partzuf of Keter is drawn to them (וְעַל דֶּרֶךְ זֶה קָשֶׁה כַּאֲשֶׁר נִמְשֶׁךְ לָהֶם פַּרְצוּף הַכֶּתֶר), for how do the other Partzufim ascend above Ze’ir Anpin (כִּי אֵיךְ שְׁאָר הַפַּרְצוּפִים עוֹלִים לְמַעְלָה מִן הַז״א), since for all of them what is drawn is the completion of the Partzuf of Keter (כִּי הֲרֵי לְכֻלָּם מַה שֶּׁנִּמְשָׁךְ הוּא תַּשְׁלוּם פַּרְצוּף הַכֶּתֶר), and all the Keterim are one within the other equally in thickness (וְכָל הַכְּתָרִים הֵן זֶה בְּתוֹךְ זֶה בְּעוֹבִי בְּשָׁוֶה). And if so, in the place where the Keter of Ze’ir Anpin is, which is at the head of Atzilut, in the place of Arich Anpin of Atzilut (וְאִם כֵּן בְּמָקוֹם שֶׁהוּא הַכֶּתֶר דְּז״א שֶׁהוּא בְּרֹאשׁ הָאֲצִילוּת בִּמְקוֹם א״א דַּאֲצִילוּת), there are all the Keterim of all of them, one within the other, equally in thickness (שָׁם הֵם כָּל הַכְּתָרִים שֶׁל כֻּלָּם זֶה בְּתוֹךְ זֶה בְּעוֹבִי בְּשָׁוֶה). For by this it follows that all the Partzufim are found clothing one another, equal in their stature, in complete equivalence (כִּי בָּזֶה נִמְצְאוּ כָּל הַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה שָׁוִים בְּקוֹמָתָם בְּהַשְׁוָאָה גְּמוּרָה), according to the full measure of the length of the entire world of Atzilut equally (כְּשִׁעוּר אֹרֶךְ כָּל עוֹלַם הָאֲצִילוּת בְּשָׁוֶה), as he himself, may his memory be for blessing, wrote (וּכְמוֹ שֶׁכָּתַב הוּא עַצְמוֹ ז״ל).

And furthermore (וְעוֹד), if that which he said, that every Partzuf is already included of six extremities, which are the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, together with the general Nefesh–Ruach of Nefesh (כִּי אִם זֶה שֶׁאָמַר וְכְבָר כָּל פַּרְצוּף כָּלוּל מִו״ק שֶׁהֵם ב׳ פַּרְצוּפֵי נְה״י וְחַג״ת הַכּוֹלְלִים עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), applies also to the Binot and the Chokhmot and the Keterim of all of them (הוּא גַּם עַל הַבִּינוֹת וְהַחָכְמוֹת וְהַכְּתָרִים שֶׁבְּכֻלָּם), that they already have the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet together with the general Nefesh–Ruach of Nefesh (שֶׁכְּבָר יֵשׁ לָהֶם הַב׳ פַּרְצוּפֵי נְה״י וְחַג״ת עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), then no aspect at all requires the aspect of the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] (אִם כֵּן אֵין שׁוּם בְּחִינָה צְרִיכָה אֶל בְּחִינַת מוֹחִין דְּעִיבּוּר וְיְנִיקָה), for it is known that the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] are for the rectification of the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (כִּי יָדוּעַ כִּי הַמּוֹחִין שֶׁל עִיבּוּר וִינִיקָה הֵם לִבְחִינַת תִּקּוּן ב׳ פַּרְצוּפִים נְה״י וְחַג״ת), and if already in every aspect and aspect there already exist the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet together with the general Nefesh–Ruach of Nefesh (וְאִם כְּבָר בְּכָל בְּחִינָה וּבְחִינָה כְּבָר יֵשׁ לָהּ הַב׳ פַּרְצוּפֵי נְה״י וְחַג״ת עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), then no aspect at all requires Ibbur [Gestation] and Yenikah [Nursing] (אִם כֵּן אֵין שׁוּם בְּחִינָה צְרִיכָה אֶל עִיבּוּר וִינִיקָה), and yet he himself said that all of them require Ibbur [Gestation], Yenikah [Nursing], and Mochin [Intellects] (וְהֲרֵי הוּא עַצְמוֹ אָמַר וְכֻלָּם צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין). And likewise above he said, the parable of this (וְכֵן לְעֵיל אָמַר הַמָּשָׁל בָּזֶה), at the time that Ze’ir Anpin receives the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah by way of Yisrael-Saba and Tevunah (בְּעֵת שֶׁמְּקַבֵּל הַז״א מוֹחִין דְּנרנח״י דְּנְשָׁמָה עַל יְדֵי יִשְׂסו״ת), which are called the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] and the Mochin [Intellects] of first Gadlut (הַנִּקְרָאִים מוֹחִין דְּעִיבּוּר וְיְנִיקָה וּמוֹחִין דְּגַדְלוּת רִאשׁוֹן), for the five Partzufim of the third Partzuf of Ze’ir Anpin, which is called Binah (לְה׳ פַּרְצוּפֵי דְּפַרְצוּף הַג׳ דְּז״א הַנִּקְרָא בִּינָה). And likewise above, in the previous section, he said (וְכֵן לְעֵיל בְּסִימָן הַקּוֹדֵם אָמַר), and all those Mochin [Intellects] and Tzelamim [Images] that the Ze’ir Anpin and Nukvah receive from Yisrael-Saba and Tevunah (וְכָל אוֹתָם הַמּוֹחִין וְהַצְּלָמִים שֶׁמְּקַבְּלִים הַזו״ן מִיִשְׂסו״ת), which are Ibbur [Gestation] and Yenikah [Nursing] and the Mochin [Intellects] of first Gadlut (שֶׁהֵם עִיבּוּר וְיְנִיקָה וּמוֹחִין דְּגַדְלוּת רִאשׁוֹן), are the clarification and rectification of the five Partzufim of the third Partzuf, which is called the Binah of the Ze’ir Anpin and Nukvah (הוּא בֵּרוּר וְתִקּוּן ה׳ פַּרְצוּפִים דְּפַרְצוּף הַג׳ הַנִּקְרָא בִּינָה דְּזו״ן), and so on (כו׳), see there (עַיֵּן שָׁם).

And if the Binah of Ze’ir Anpin already has within it the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet together with the general Nefesh–Ruach of Nefesh (וְאִם הַבִּינָה דְּז״א כְּבָר יֵשׁ בָּהּ הַב׳ פַּרְצוּפֵי נְה״י וְחַג״ת עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), then it is already complete in the aspect of the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] (אִם כֵּן כְּבָר הִיא שְׁלֵמָה בִּבְחִינַת מוֹחִין דְּעִיבּוּר וְיְנִיקָה). And if so, what are the aspects of the Mochin [Intellects] of Ibbur [Gestation] and Yenikah [Nursing] that Ze’ir Anpin receives from Yisrael-Saba and Tevunah (וְאִם כֵּן מַה הֵם בְּחִינוֹת הַמּוֹחִין דְּעִיבּוּר וְיְנִיקָה שֶׁמְּקַבֵּל הַז״א מִיִשְׂסו״ת), which are mentioned in his words, may his memory be for blessing (הַנִּזְכָּרִים בִּדְבָרָיו ז״ל), and in all the discourses of the Rav, may his righteous memory be for blessing (וּבְכָל דְּרוּשֵׁי הָרַב זלה״ה), and in the intentions (וּבַכַּוָּנוֹת). And likewise (וְכֵן גַּם כֵּן), if in the Chokhmah of Ze’ir Anpin there already exist the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet together with the general Nefesh–Ruach of Nefesh (אִם בְּחָכְמָה דְּז״א כְּבָר יֵשׁ בָּהּ הַב׳ פַּרְצוּפֵי נְה״י וְחַג״ת עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), then what are the Mochin [Intellects] of second Katnut that Ze’ir Anpin receives from Abba and Imma Elyonim (אִם כֵּן מַה הֵם הַמּוֹחִין דְּקַטְנוּת ב׳ שֶׁמְּקַבֵּל הַז״א מֵאו״א עִילָאִין), as is known (כַּנּוֹדָע), since of itself it is already complete in them (מֵאַחַר שֶׁהוּא מֵעַצְמוֹ כְּבָר שָׁלֵם בָּהֶם). And furthermore (וְעוֹד), how is it possible to say that in the Keter and Chokhmah of Ze’ir Anpin there already exist the two Partzufim of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet together with the general Nefesh–Ruach of Nefesh (כִּי אֵיךְ יִתָּכֵן לוֹמַר שֶׁבַּכֶּתֶר וּבַחָכְמָה דְּז״א כְּבָר יֵשׁ בָּהֶם הַב׳ פַּרְצוּפֵי נְה״י וְחַג״ת עִם נרנח״י דְּנ״ר הַכּוֹלְלִים), for it is known from the discourses of the Rav, may his righteous memory be for blessing, in many places (כִּי יָדוּעַ הוּא מִדְּרוּשֵׁי הָרַב זלה״ה מִכַּמָּה מְקוֹמוֹת), that a higher aspect is not drawn until the lower aspect beneath it is completed (שֶׁאֵין בְּחִינָה עֶלְיוֹנָה נִמְשֶׁכֶת קֹדֶם שֶׁתֻּשְׁלַם הַבְּחִינָה הַתַּחְתּוֹנָה מִמֶּנָּה).

And if so, how is it that in Ze’ir Anpin there is the Nefesh–Ruach of Chayah before he is completed in the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah (וְאִם כֵּן אֵיךְ יֵשׁ בְּז״א הַנ״ר דְּחַיָּה קֹדֶם שֶׁיֻּשְׁלַם בְּנח״י דְּנְשָׁמָה), and likewise how is it that in Ze’ir Anpin there is the Nefesh–Ruach of Yechidah before he is completed in the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah (וְכֵן אֵיךְ יֵשׁ בְּז״א הַנ״ר דְּיְחִידָה קֹדֶם שֶׁיֻּשְׁלַם בְּנח״י דְּחַיָּה). And it is also already known (וּכְבָר נוֹדָע גַּם כֵּן), that after Ze’ir Anpin is completed (כִּי אַחַר שֶׁנִּשְׁלַם הַז״א), with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah (בְּנרנח״י דְּנְשָׁמָה), which are the Mochin [Intellects] of first Gadlut (שֶׁהֵם מוֹחִין דְּגַדְלוּת רִאשׁוֹן), that he receives from Yisrael-Saba and Tevunah (שֶׁמְּקַבֵּל מִיִשְׂסו״ת), from all their aspects (מִכָּל הַבְּחִינוֹת שֶׁלָּהֶם), he then begins to receive the Katnut and the Yenikah [Nursing] (מַתְחִיל לְקַבֵּל הַקַּטְנוּת וְהַיְנִיקָה), of the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah (דְּנרנח״י דְּחַיָּה), which are the Mochin [Intellects] of second Gadlut (שֶׁהֵם מוֹחִין דְּגַדְלוּת ב׳), that he receives from Abba and Imma Elyonim (שֶׁמְּקַבֵּל מֵאו״א עִילָאִין), as is explained in Sha‘ar Mochin [Intellects] of Ze’ir Anpin, chapter seven and the beginning of chapter eight (כְּמוֹ שֶׁמְּבוֹאָר בְּשַׁעַר מוֹחִין דְּז״א ס״פ ז׳ וּתְחִלַּת פ״ח), and in Discourse Two and Six of Penimiyut [Internality] and Makif (וּבְדְרוּשׁ ב׳ וְו׳ דְּפמו״ח). And it is known from all places (וְיָדוּעַ הוּא מִכָּל הַמְּקוֹמוֹת), that Katnut and Yenikah [Nursing] everywhere are Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (כִּי הַקַּטְנוּת וְהַיְנִיקָה בְּכָל מָקוֹם הֵם נְה״י וְחַג״ת), which are the Nefesh and the Ruach (שֶׁהֵם הַנֶּפֶשׁ וְהָרוּחַ), of whatever aspect it may be (וְאֵיזוֹ בְּחִינָה שֶׁתִּהְיֶה).