Ohr haShemesh (Nehar Shalom Daf 9, Col. 1)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ט׳ טוּר א׳

And every supernal Partzuf rectifies the clarifications of the Partzuf beneath it, which is called its son (וְכָל פַּרְצוּף עֶלְיוֹן מְתַקֵּן הַבֵּרוּרִים שֶׁל הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ הַנִּקְרָא בֵּן אֵלָיו), by means of performing two Zivugim [Unions] (עַל יְדֵי שֶׁמְּזַוֵּג ב׳ זִוּוּגִים). The first Zivug [Union] is the Zivug [Union] of Re‘uta (זִוּוּג א׳ הוּא זִוּוּג דְּרְעוּתָא), which are the Mochin [Intellects] (שֶׁהֵם הַמּוֹחִין), which are its three inner Partzufim (שֶׁהֵם הַג׳ פַּרְצוּפִים הַפְּנִימִיִּים שֶׁלּוֹ). And afterward he performs a Zivug [Union] with the Nukvah, a second Zivug [Union] of the body (וְאַחַר כָּךְ מְזַוֵּג עִם נוּקְבָּא זִוּוּג ב׳ דְּגוּפָא), which are the six extremities (שֶׁהֵם הַו״ק), which are the two outer Partzufim, Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod (שֶׁהֵם ב׳ פַּרְצוּפִים הַחִיצוֹנִים חַג״ת וְנְה״י). And they rectify those clarifications of the lower Partzuf (וּמְתַקְּנִים אוֹתָם הַבֵּרוּרִים דְּפַרְצוּף הַתַּחְתּוֹן), and draw them onward up to the Nefesh, Ruach, Neshamah, Chayah, Yechidah (וּמַמְשִׁיכִים אוֹתָם עַד הַנרנח״י), which are the Havayot and the Ehyeh Names with vowel points (שֶׁהֵם הַהֲוָיוֹת וְהָאֶהְיֶ״ה הַמְּנֻקָּדוֹת), drawn from Ein Sof (הַנִּמְשָׁכִים מֵא״ס), appropriate to those clarifications (הָרְאוּיִים לְאוֹתָם הַבֵּרוּרִים). And they draw those clarifications together with the Nefesh, Ruach, Neshamah, Chayah, Yechidah mentioned (וּמַמְשִׁיכִים אוֹתָם הַבֵּרוּרִים עִם הַנרנח״י הַנִּזְכָּר), to that lower Partzuf (לְפַרְצוּף הַהוּא הַתַּחְתּוֹן), in the aspect of Mochin [Intellects] clothed in a Tzelem [Image] (בִּבְחִינַת מוֹחִין מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from the Mochin [Intellects] of that supernal Partzuf (הַנִּמְשָׁךְ מֵהַמּוֹחִין שֶׁל הַפַּרְצוּף הַהוּא הָעֶלְיוֹן), that performs the Zivug [Union] and rectifies the clarifications mentioned (הַמְּזַוֵּג וּמְתַקֵּן אֶת הַבֵּרוּרִים הַנִּזְכָּר). And likewise, the Mochin [Intellects] themselves of that supernal Partzuf are made from its own clarifications (וְכֵן הַמּוֹחִין עַצְמָם שֶׁל הַפַּרְצוּף הַהוּא הָעֶלְיוֹן נַעֲשׂוּ מֵהַבֵּרוּרִים שֶׁלּוֹ עַצְמוֹ), which were rectified by the Partzuf above it (שֶׁנִּתְקַנּוּ עַל יְדֵי הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ), and were drawn to it in the aspect of Mochin [Intellects] clothed in a Tzelem [Image] (וְנִמְשְׁכוּ לוֹ בִּבְחִינַת מוֹחִין מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from the Mochin [Intellects] of that supernal Partzuf above it (הַנִּמְשָׁךְ מֵהַמּוֹחִין שֶׁל הַפַּרְצוּף הַהוּא הָעֶלְיוֹן שֶׁעַל גַּבָּיו).

The parable of this is as follows (הַמָּשָׁל בָּזֶה): the clarifications of Ze’ir Anpin (כִּי הַבֵּרוּרִים דְּז״א), which were clarified and ascended by Yisrael to Yisrael-Saba and Tevunah in order to rectify them (שֶׁנִּתְבָּרְרוּ וְעָלוּ עַל יְדֵי יִשְׂרָאֵל לְיִשְׂסו״ת לְתַקְּנָם), are drawn to Ze’ir Anpin in the aspect of Mochin [Intellects] clothed in a Tzelem [Image] (נִמְשָׁכִים לְז״א בִּבְחִינַת מוֹחִין מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from the Mochin [Intellects] of Yisrael-Saba and Tevunah (הַנִּמְשָׁךְ מֵהַמּוֹחִין דְּיִשְׂסו״ת). And those Mochin [Intellects] of Yisrael-Saba and Tevunah themselves (וְהַמּוֹחִין הָהֵם דְּיִשְׂסו״ת), were made from their own clarifications (נַעֲשׂוּ מֵהַבֵּרוּרִים שֶׁלָּהֶם עַצְמָם), of Yisrael-Saba and Tevunah (דְּיִשְׂסו״ת), which were clarified and ascended by Ze’ir Anpin to Abba and Imma in order to rectify them (שֶׁנִּתְבָּרְרוּ וְעָלוּ עַל יְדֵי ז״א לְאו״א לְתַקְּנָם). And after Abba and Imma Elyonim rectified them (וְאַחַר שֶׁתִּקְּנוּם או״א עִילָאִין), they drew them to Yisrael-Saba and Tevunah in the aspect of Mochin [Intellects] clothed in a Tzelem [Image] (הִמְשִׁיכוּ אוֹתָם בִּבְחִינַת מוֹחִין מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from the Mochin [Intellects] of Abba and Imma Elyonim (הַנִּמְשָׁךְ מֵהַמּוֹחִין דְּאו״א עִילָאִין). And the Mochin [Intellects] themselves of Abba and Imma Elyonim (וְהַמּוֹחִין עַצְמָם דְּאו״א עִילָאִין), were made from their own clarifications (נַעֲשׂוּ מֵהַבֵּרוּרִים שֶׁלָּהֶם עַצְמָם), of Abba and Imma (דְּאו״א), which were clarified and ascended by Yisrael-Saba and Tevunah to Arich Anpin in order to rectify them (שֶׁנִּתְבָּרְרוּ וְעָלוּ עַל יְדֵי יִשְׂסו״ת לְא״א לְתַקְּנָם).

And after they were rectified (וְאַחַר שֶׁנִּתְקַנּוּ), Arich Anpin drew them to Abba and Imma Elyonim in the aspect of Mochin [Intellects] clothed in a Tzelem [Image] (הִמְשִׁיכָם א״א לְאו״א עִילָאִין בִּבְחִינַת מוֹחִין מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from the Mochin [Intellects] of Arich Anpin (הַנִּמְשָׁךְ מֵהַמּוֹחִין דְּא״א). And the Mochin [Intellects] themselves of Arich Anpin (וְהַמּוֹחִין עַצְמָם דְּא״א), are from its own clarifications (הֵם מֵהַבֵּרוּרִים שֶׁלּוֹ), which were clarified by Abba and Imma Elyonim (שֶׁנִּתְבָּרְרוּ עַל יְדֵי או״א עִילָאִין), and ascended to Atik in order to rectify them (וְעָלוּ לְעַתִּיק לְתַקְּנָם). And Atik drew them to Arich Anpin (וְהָעַתִּיק הִמְשִׁיכָם לְא״א), in the aspect of Mochin [Intellects] clothed in a Tzelem [Image] (בִּבְחִינַת מוֹחִין מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from its own Mochin [Intellects] (הַנִּמְשָׁךְ מֵהַמּוֹחִין שֶׁלּוֹ). And its Mochin [Intellects] (וְהַמּוֹחִין שֶׁלּוֹ), are from its own clarifications (הֵם מֵהַבֵּרוּרִים שֶׁלּוֹ), which were clarified and ascended by Arich Anpin to Adam Kadmon in order to rectify them (שֶׁנִּתְבָּרְרוּ וְעָלוּ עַל יְדֵי א״א לְאָדָם קַדְמוֹן לְתַקְּנָם). And that is Atik of Adam Kadmon (וְהוּא עַתִּיק דְּאָדָם קַדְמוֹן), as stated above (וְכַנַּ״ל). For the primary rectification of the clarifications of the six Partzufim of Atzilut (כִּי עִקַּר תִּקּוּן בֵּרוּרֵי שֵׁשׁ פַּרְצוּפֵי הָאֲצִילוּת), is by means of the six Partzufim of Adam Kadmon (הוּא עַל יְדֵי שֵׁשׁ פַּרְצוּפֵי אָדָם קַדְמוֹן). And Atik of Adam Kadmon drew them to Atik of Atzilut (וְהָעַתִּיק דְּאָדָם קַדְמוֹן הִמְשִׁיכָם לְעַתִּיק דַּאֲצִילוּת), in the aspect of Mochin [Intellects] clothed in a Tzelem [Image] (בִּבְחִינַת מוֹחִין מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from its Mochin [Intellects] (הַנִּמְשָׁךְ מֵהַמּוֹחִין שֶׁלּוֹ).

It follows that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of every Partzuf come to it clothed within the Mochin [Intellects] of all the Partzufim above it (נִמְצָא כִּי נרנח״י דְּכָל פַּרְצוּף בָּאִים לוֹ מְלוּבָּשִׁים תּוֹךְ הַמּוֹחִין דְּכָל הַפַּרְצוּפִים הָעֶלְיוֹנִים מִמֶּנּוּ). In such a manner that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin of Atzilut (בְּאוֹפֶן כִּי נרנח״י דְּז״א דַּאֲצִילוּת) are drawn to it clothed in the Mochin [Intellects] clothed in a Tzelem [Image] drawn from the Mochin [Intellects] of Yisrael-Saba and Tevunah (נִמְשָׁכִים לוֹ מְלוּבָּשִׁים בְּמּוֹחִין הַמְּלוּבָּשִׁים בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּיִשְׂסו״ת). And those Mochin [Intellects] of Yisrael-Saba and Tevunah are clothed in a Tzelem [Image] drawn from the Mochin [Intellects] of Abba and Imma Elyonim (אֲשֶׁר הַמּוֹחִין הָהֵם דְּיִשְׂסו״ת מְלוּבָּשִׁים בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּאו״א עִילָאִין). And those Mochin [Intellects] of Abba and Imma are clothed in a Tzelem [Image] drawn from the Mochin [Intellects] of Arich Anpin (אֲשֶׁר הַמּוֹחִין הָהֵם דְּאו״א מְלוּבָּשִׁים בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּא״א). And those Mochin [Intellects] of Arich Anpin are clothed in a Tzelem [Image] drawn from the Mochin [Intellects] of Atik (אֲשֶׁר הַמּוֹחִין הָהֵם דְּא״א מְלוּבָּשִׁים בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּעַתִּיק). And those Mochin [Intellects] of Atik are clothed in a Tzelem [Image] drawn from the Mochin [Intellects] of Atik of Adam Kadmon (אֲשֶׁר הַמּוֹחִין הָהֵם דְּעַתִּיק מְלוּבָּשִׁים בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּעַתִּיק דְּאָדָם קַדְמוֹן).

And know this (וְדַע זֶה), and understand this very well (וְהָבֵן זֶה הֵיטֵב מְאֹוד). And it follows, according to all that has been stated above (וְנִמְצָא כְּפִי כָּל הַנִּזְכָּר לְעֵיל), that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin are not drawn to it nor do they come to it (כִּי הַנרנח״י דְּז״א אֵינָם נִמְשָׁכִים וּבָאִים לוֹ), except when clothed within all the Tzelamim [Images] of the Mochin [Intellects] of all the Partzufim above it (אֶלָּא מְלוּבָּשִׁים תּוֹךְ כָּל צַלְמֵי הַמּוֹחִין דְּכָל הַפַּרְצוּפִים שֶׁלְּמַעְלָה מִמֶּנּוּ), and this in the most detailed particulars (וְזֶה בִּפְרָטֵי פְרָטוֹת). And so it was explained in chapter twelve of Sha‘ar haMochin [Intellects] (וְכֵן נִתְבָּאֵר בְּפֶרֶק י״ב מִשַּׁעַר הַמּוֹחִין), that even the aspect of the Nefesh of Ibbur [Gestation] of Ze’ir Anpin was not drawn nor did it come to Ze’ir Anpin (כִּי אֲפִלּוּ בְּחִינַת נֶפֶשׁ דְּעִיבּוּר דְּז״א לֹא נִמְשְׁכָה וּבָאָה לְז״א), except clothed within the Mochin [Intellects] of Arich Anpin (אֶלָּא מְלוּבֶּשֶׁת תּוֹךְ מוֹחִין דְּא״א), clothed within the Mochin [Intellects] of Abba and Imma (מְלוּבָּשִׁים תּוֹךְ מוֹחִין דְּאו״א), clothed within the Mochin [Intellects] of Yisrael-Saba and Tevunah (מְלוּבָּשִׁים תּוֹךְ מוֹחִין דְּיִשְׂסו״ת), and then it enclothes within Ze’ir Anpin (וְאָז מִתְלַבֵּשׁ בְּז״א).

And even though there it mentioned only up to the aspect of Arich Anpin (וְאַף עַל פִּי שֶׁשָּׁם לֹא נִזְכַּר כִּי אִם עַד בְּחִינַת א״א), it is already known (כְּבָר נוֹדָע), that the aspect of Arich Anpin mentioned in the words of the Rav, may his righteous memory be for blessing (כִּי בְּחִינַת א״א הַמּוּזְכָּר בְּדִבְרֵי הָרַב זלה״ה), is the aspect of Adam Kadmon (הוּא בְּחִינַת אָדָם קַדְמוֹן), which is the all-inclusive Arich Anpin (שֶׁהוּא א״א הַכּוֹלֵל), and contemplate this carefully (וְדוּק). And furthermore, it has already been explained above (וְעוֹד שֶׁכְּבָר נִתְבָּאֵר לְעֵיל), how the Mochin [Intellects] of the Partzufim of Atzilut are rectified and drawn to them by way of the Partzufim of Adam Kadmon (אֵיךְ הַמּוֹחִין דְּפַרְצוּפֵי דַּאֲצִילוּת נִתְקַנּוּ וְנִמְשְׁכוּ לָהֶם עַל יְדֵי פַּרְצוּפֵי אָדָם קַדְמוֹן), and the Mochin [Intellects] of Arich Anpin and Atik of Atzilut are clothed within the Tzelamim [Images] of the Mochin [Intellects] of Arich Anpin and Atik of Adam Kadmon (וְהַמּוֹחִין דְּא״א וְעַתִּיק דַּאֲצִילוּת הֵם מְלוּבָּשִׁים בְּצַלְמֵי הַמּוֹחִין דְּא״א וְעַתִּיק דְּאָדָם קַדְמוֹן), as stated above (וְכַנַּ״ל).

And it follows (וְנִמְצָא), that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin come to it clothed within the Tzelem [Image] of the Mochin [Intellects] of Atik of Atzilut (כִּי הַנרנח״י דְּז״א בָּאִים לוֹ מְלוּבָּשִׁים תּוֹךְ צֶלֶם דְּמוֹחִין דְּעַתִּיק דַּאֲצִילוּת), which is drawn from the Mochin [Intellects] of Atik of Adam Kadmon (הַנִּמְשָׁךְ מִמּוֹחִין דְּעַתִּיק דְּאָדָם קַדְמוֹן), within which is clothed the line of the Light of Ein Sof (שֶׁבּוֹ מְלוּבָּשׁ קַו אוֹר הָא״ס), as stated above (וכנז״ל). And through this it is possible to understand what the Rav, may his righteous memory be for blessing, wrote (וּבָזֶה אֶפְשָׁר לְהָבִין מַה שֶּׁכָּתַב הָרַב ז״ל), in chapter one of Sha‘ar Derushei A”B”Y”A (בְּפֶרֶק א׳ מִשַּׁעַר דְּרוּשֵׁי אבי״ע), when he came to explain the matter of Emanator and Emanated (בְּבֹאוֹ לְבָאֵר עִנְיַן מַאֲצִיל וְנֶאֱצָל), he wrote as follows (כָּתַב וְז״ל): And the matter is (וְהָעִנְיָן הוּא), that between the Creator, blessed be He, and the created being, which is the aspect that encompasses spirituality (כִּי בֵּין הַבּוֹרֵא יִתְבָּרַךְ אֶל הַנִּבְרָא שֶׁהוּא בְּחִינַת הַכּוֹלֶלֶת הָרוּחָנִיּוּת), there is an intermediate aspect (יֵשׁ בְּחִינָה בְּאֶמְצָע), about which it is said, “You are children to Hashem your God” (אֲשֶׁר עָלֶיהָ נֶאֱמַר בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם), and it is said, “I said, you are gods” (וְנֶאֱמַר אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם), and it is said, “And Elohim ascended from upon Avraham” (וְנֶאֱמַר וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם) (Bereshit 17:22).

And our Rabbis of blessed memory said (וְאָמְרוּ רַז״ל), “The Patriarchs—they are the Chariot” (הָאָבוֹת הֵם הֵם הַמֶּרְכָּבָה) (Midrash Rabbah, Bereshit 47:6). The meaning is (הַכַּוָּנָה), that there is a very tiny spark (כִּי יֵשׁ נִיצוֹץ קָטָן מְאֹד), which is an aspect of divinity (שֶׁהוּא בְּחִינַת אֱלֹהוּת), drawn from the final level within the Creator (נִמְשָׁךְ מִמַּדְרֵגָה אַחֲרוֹנָה שֶׁבַּבּוֹרֵא). And this spark enclothes itself within the power of one created spark (וְנִיצוֹץ זֶה מִתְלַבֵּשׁ בְּכֹחַ נִיצוֹץ אֶחָד נִבְרָא), which is an exceedingly subtle soul (שֶׁהוּא נְשָׁמָה דַקָּה בִּמְאֹד מְאֹד), which is called Yechidah (הַנִּקְרֵאת יְחִידָה). And within this spark, which is called Yechidah (וּבְנִיצוֹץ זֶה הַנִּקְרָא יְחִידָה), there are roots of four aspects of spirituality (יֵשׁ בָּהּ שָׁרְשֵׁי ד׳ בְּחִינוֹת הָרוּחָנִיּוּת), which are Nefesh, Ruach, Neshamah, and Chayah (שֶׁהֵם נֶרנ״ח), end quote (עכ״ל). See there (עַיֵּן שָׁם).

And it has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל), that Israel are called sons to Ze’ir Anpin and Nukvah of Atzilut (כִּי יִשְׂרָאֵל נִקְרָאִים בָּנִים לְזו״ן דַּאֲצִילוּת), and it has also been explained above (וְגַם נִתְבָּאֵר לְעֵיל), that the two upper joints, which are Chesed, Gevurah, Tiferet and Chokhmah, Binah, Da'at of the Partzuf of Chesed, Gevurah, Tiferet, which are called the Patriarchs (כִּי הַתְּרֵין פְּרָקִין עִילָּאִין שֶׁהֵם חַג״ת וְחב״ד דְּפַרְצוּף חַג״ת הַנִּקְרָא אָבוֹת), ascended and became vessels of Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod for the Partzuf of Chokhmah, Binah, Da'at (עָלוּ וְנַעֲשׂוּ כֵּלִים דְּחַג״ת וְנְה״י לְפַרְצוּף חב״ד), and within them the Mochin [Intellects] of Ze’ir Anpin enclothe themselves (וּבְתוֹכָם מִתְלַבְּשִׁים הַמּוֹחִין דְּז״א), and they become a Chariot for the Mochin [Intellects] (וְהֵם נַעֲשִׂים מֶרְכָּבָה לַמּוֹחִין), and this is sufficient for the wise and one who understands on his own (וְדַי בָּזֶה לֶחָכָם וּמֵבִין מִדַּעְתּוֹ), for regarding this the Sages of blessed memory said, “In what is too wondrous for you…” (כִּי עַל זֶה אָמְרוּ רַז״ל בַּמּוּפְלָא מִמְּךָ כו׳), as mentioned in the referenced chapter (כְּנִזְכָּר בַּפֶּרֶק הַנִּזְכָּר), and this itself is the “Soul of Life” (וְהִיא הִיא נִשְׁמְתָּא דְּחַיֵּי), which Rabbi Shimon bar Yoḥai, peace be upon him, mentioned in the Idra Rabbah (שֶׁהִזְכִּיר רַשְׁבִּ״י ע״ה בְּאַדְרָא רַבָּא) (Naso 141b), as it is written, “And He breathed into his nostrils the breath of life” (כְּדָא אָמַר וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים), “a seal within a seal, one within the other” (טַבְרְקָא דְגוּשְׁפַּנְקָא גּוֹ בְּגוֹ), and all of this is because it is drawn out and enters within it the Most Hidden of the Hidden Above, until the end of all hidden things (וְכָל דָּא לָמָּה בְּגִין לְאִשְׁתַּלְפָּא וּלְעֵילָא בֵּיהּ סָתִים דְּסְתִימָא עִילָּאָה עַד סוֹפָא דְּכָל סְתִימִין), this is what is written, “And He breathed into his nostrils the breath of life” (הָדָא הוּא דִּכְתִיב וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים), “the soul of all life, upon which above and below depend” (נִשְׁמְתָּא דְּכָל חַיֵּי דְּעִילָּא וְתַתָּא תָּלְיָין מֵהַהִיא נִשְׁמְתָּא), and are sustained by it (וּמִתְקַיְּימִי בָּהּ), “and the man became a living soul” (וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה), to draw it forth and bring it into rectifications (לְאַתְרְקָא וּלְעֵילָא בְּתִקּוּנִין), in this pattern (בְּגוּוְנָא דָּא), and to draw that soul from level to level until the end of all levels (וּלְאַשְׁלָפָא לְהַהִיא נִשְׁמְתָּא מִדַּרְגָּא לְדַרְגָּא עַד סוֹפָא דְּכָל דַּרְגִּין), in order that this soul be found within everything (בְּגִין דִּיהֵוי הַהִיא נִשְׁמְתָּא מִשְׁתַּכְּחָא בְּכֹלָּא), and that all be in one unity (וּלְמֶהֱוֵי כֻּלָּא בְּיִחוּדָא חָד), and one who severs this unity from the world (וּמַאן דְּפָסִיק הָאֵי יִחוּדָא מִן עָלְמָא), is like one who severs this soul (כְּמַאן דְּפָסִיק נִשְׁמְתָּא דָּא), and shows as if there were another soul besides this one (וּמַחֲזֵי דְּאִית נִשְׁמְתָּא אָחֳרָא בַּר מֵהָא), and therefore he will be cut off, he and his memory, from the world for all generations (וּבְגִין כָּךְ יִשְׁתֵּצֵי הוּא וְדוּכְרָנֵיהּ מִן עָלְמָא לְדָרֵי דָרִין), in this likeness of Adam who begins and establishes the totality of male and female (בְּהַאי דִּיוֹקְנָא דְּאָדָם שָׁרֵי וּתְקִין כְּלָלָא דְּכַר וְנוּקְבָּא כו׳), see there (עַיֵּן שָׁם). And if a person wishes to deepen and investigate and stand upon the clarification of these matters (וְאִם יִרְצֶה הָאָדָם לְהַעֲמִיק וּלְעַיֵּן וְלַעֲמֹד עַל בֵּרוּר דְּבָרִים אֵלּוּ), if he merits, it is possible that he may understand a little of this matter (אִם יִזְכֶּה אֶפְשָׁר שֶׁיּוּכַל לְהָבִין מְעַט מֵעִנְיַן זֶה), if Hashem is with him (אִם יִהְיֶה אֱלֹהִים עִמּוֹ).

Shemen, Siman 42

(שֶׁמ״ן סִימָן מ״ב)

Behold, I do not know why Rabbi Shar Shalom, may his memory be for blessing, in the matter of the two kinds of Zivugim [Unions], of Mochin [Intellects] and of body, did not mention the aspect of Zivug [Union] with the Nukvah except in the lower Zivug [Union] of the body (הִנֵּה לֹא יָדַעְתִּי לָמָּה הָרַב שַׁר שָׁלוֹם ז״ל בִּבְחִינַת ב׳ זוּגוּגִים דְּמוֹחִין וְדְגוּפָא לֹא הִזְכִּיר בְּחִינַת זוּגוּג עִם נוּקְבָּא רַק בַּזוּגוּג הַתַּחְתּוֹן דְּגוּפָא), for behold, also in the supernal Zivug [Union] of desire, which are the Mochin [Intellects], there is a Zivug [Union] with the Nukvah, which is the Zivug [Union] of Kissings (כִּי הֲרֵי גַּם בַּזוּגוּג הָעֶלְיוֹן דְּרְעוּתָא שֶׁהֵם הַמּוֹחִין יֵשׁ זוּגוּג עִם נוּקְבָּא שֶׁהוּא הַזוּגוּג דְּנְשִׁיקִין), for at first the Chokhmah, Binah, Da’at of the male couple among themselves and the Chokhmah, Binah, Da’at of the Nukvah among themselves are paired (כִּי בַּתְּחִלָּה מִזְדוַּגִּין הַחב״ד שֶׁל הַזָּכָר בְּעַצְמָם וְהַחב״ד שֶׁל הַנּוּקְבָּא בְּעַצְמָם), and afterward the Ze’ir Anpin and Nukvah are paired together in the aspect of the Zivug [Union] of Kissings, the three upper ones of Ze’ir Anpin with the three upper ones of the Nukvah (וְאַחַר כָּךְ מִזְדוַּגִּים יַחַד הַזו״ן בִּבְחִינַת זוּגוּג הַנְּשִׁיקִין ג׳ רִאשׁוֹנוֹת דְּז״א עִם ג׳ רִאשׁוֹנוֹת דְּנוּקְבָּא), as explained in Etz Chayim, Gate of Mayin nukvin [Female waters], chapter nine (כְּמוֹ שֶׁמְּבוֹאָר בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ט), and in Sha‘ar haPesukim, Parashat Vayera (וּבְשַׁעַר הַפְּסוּקִים פָּרָשַׁת וַיֵּרָא), and he wrote there as follows (וְז״ל):

Know that before Ze’ir Anpin and Nukvah perform the lower Zivug [Union] of Yesod with Yesod, the matter of the Kissings precedes them, as is known, and they too are an aspect of Zivug [Union], and it is more inner and more supernal, for it is the Zivug [Union] of the three upper ones of Ze’ir Anpin with the three upper ones of the Nukvah (דַּע כִּי קֹדֶם שֶׁיִּזְדוַּג זו״ן זוּגוּג תַּחְתּוֹן דְּיְסוֹד בִּיסוֹד מַקְדִּים לָהֶם עִנְיַן הַנְּשִׁיקִין כַּנּוֹדָע וְגַּם הֵם בְּחִינַת זוּגוּג וְהוּא יוֹתֵר פְּנִימִי וְעֶלְיוֹן כִּי הוּא זוּגוּג ג׳ רִאשׁוֹנוֹת דְּז״א עִם ג׳ רִאשׁוֹנוֹת דְּנוּקְבָּא), and afterward he detailed there the matter (וְאַחַר כָּךְ פֵּרֵט שָׁם הָעִנְיָן), that the Chokhmah–Binah of Ze’ir Anpin are male and female, and the completion of Chokhmah is the palate and the completion of Binah is the throat (כִּי הַחו״ב דְּז״א הֵם זְכוּ״ן וְסִיּוּם הַחָכְמָה הוּא הַחֵךְ וְסִיּוּם הַבִּינָה הוּא הַגָּרוֹן), and the two are paired through Da’at, which is the tongue, that mediates between them and unites them (וּב׳ מִזְדוַּגִּים עַל יְדֵי הַדַּעַת שֶׁהוּא הַלָּשׁוֹן הַמַּכְרִיעַ בֵּינֵיהֶם וּמְזוַּגְּמָם), and the Chokhmah gives the drop of the male and the Binah gives the drop of the female, and they are two breaths and vapors, and they are included and become one breath, which is the offspring of that Zivug [Union] (וְהַחָכְמָה נוֹתֶנֶת טִפַּת דְּכוּרָא וְהַבִּינָה נוֹתֶנֶת טִפַּת נוּקְבָּא וְהֵם תְּרֵין רוּחִין וְהֶבְלִין וְנִכְלָלִין וְנַעֲשִׂין חַד רוּחָא שֶׁהוּא תּוֹלֶדֶת הַזוּגוּג הַהוּא), and in this same manner the Chokhmah–Binah of the Nukvah are paired in her mouth, and two breaths emerge from there and are included and become one breath, which is the offspring of that Zivug [Union] (וְעַל דֶּרֶךְ זֶה מִזְדוַּגִּין חו״ב דְּנוּקְבָּא בְּפֶּה שֶׁבָּהּ וְיוֹצְאִין מִשָּׁם תְּרֵין רוּחִין וְנִכְלָלִין וְנַעֲשִׂין בְּחִינַת חַד רוּחָא שֶׁהוּא תּוֹלֶדֶת הַזוּגוּג הַהוּא), and these two breaths of his and hers are the aspect of the Kissings, for when Ze’ir Anpin and Nukvah return and kiss one another, this is the Zivug [Union] of the three, in which the mouth of Ze’ir Anpin is paired with the mouth of the Nukvah, and Ze’ir Anpin emits that breath of his Kissings, which are Mayin Dukhurin [Male waters], and the Nukvah emits from her mouth that breath of her Kissings, which are Mayin nukvin [Female waters] (וְאֵלּוּ הַתְּרֵין רוּחִין דִּילֵיהּ וְדִילָהּ הֵם בְּחִינַת הַנְּשִׁיקִין כִּי כְּשֶׁחוֹזְרִים זו״ן וְנוֹשְׁקִין זֶה לָזֶה הוּא זוּגוּג ג׳ שֶׁמִּזְדוַּג פֶּה דְּז״א עִם פֶּה דְּנוּקְבָּא וְז״א מוֹצִיא הַהוּא רוּחָא דְּנְשִׁיקִין דִּילֵיהּ וְהֵם מ״ד וְנוּקְבָּא מוֹצִיאָה בְּפִיהָ הַהוּא רוּחָא דְּנְשִׁיקָה דִּילָהּ וְהֵם מ״ן כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Thus it is explained how in the supernal Zivug [Union] of the Mochin [Intellects] there is a Zivug [Union] of male and female, and it must precede the lower Zivug [Union] of the body, of Yesod (הֲרֵי מְבוֹאָר אֵיךְ בַּזוּגוּג הָעֶלְיוֹן דְּמוֹחִין יֵשׁ זוּגוּג דְּזְכוּ״ן וְהוּא צָרִיךְ שֶׁיַּקְדִּים אֶל הַזוּגוּג הַתַּחְתּוֹן דְּגוּפָא דְּיְסוֹד). And also with regard to what is written here (וְגַם בְּמַה שֶּׁכָּתוּב כָּאן), that the clarifications which the lower Partzuf clarifies from the Partzuf above it that is adjacent to it (כִּי הַבֵּרוּרִים שֶׁמְּבָרֵר הַפַּרְצוּף הַתַּחְתּוֹן מֵהַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), and elevates them to rectify them to the Partzuf that is above the Partzuf above it that is adjacent to it (שֶׁמַּעֲלֶה אוֹתָם לְתַקְּנָם אֶל הַפַּרְצוּף שֶׁעַל גַּבֵּי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), whereas the clarifications themselves are from that Partzuf (אֲשֶׁר הַבֵּרוּרִים הֵם מִמֶּנּוּ), we already wrote above in section three (כְּבָר כָּתַבְנוּ לְעֵיל בְּסִימָן ג׳), and we proved from the wordings of the Rav, may his righteous memory be for blessing (וְהוֹכַחְנוּ מִלְּשׁוֹנוֹת הָרַב זלה״ה), that the matter is not so (שֶׁאֵין הַדָּבָר כֵּן), but rather that he elevates them to the Partzuf itself that is directly above it (רַק שֶׁמַּעֲלֶה אוֹתָם אֶל הַפַּרְצוּף עַצְמוֹ שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), for the clarifications are from that very Partzuf itself (אֲשֶׁר הַבֵּרוּרִים הֵם מֵאוֹתוֹ הַפַּרְצוּף עַצְמוֹ), and that Partzuf from which the clarifications originate elevates them to the Partzuf above it (וְאוֹתוֹ הַפַּרְצוּף אֲשֶׁר הַבֵּרוּרִים הֵם מִמֶּנּוּ מַעֲלֶה אוֹתָם אֶל הַפַּרְצוּף שֶׁעָלָיו).

And likewise regarding what is written, that the primary rectification of the six Partzufim of Atzilut is by means of the six Partzufim of Adam Kadmon (וְכֵן בְּמַה שֶּׁכָּתוּב כִּי עִקַּר תִּקּוּן שֵׁשָׁה פַּרְצוּפֵי הָאֲצִילוּת הוּא עַל יְדֵי שֵׁשָׁה פַּרְצוּפֵי אָדָם קַדְמוֹן), already above, in section five, we elaborated on this point in detail (כְּבָר לְעֵיל בְּסִימָן ה׳ הֶאֱרַכְנוּ בִּפְרָט זֶה), and we proved there from the wordings of the Rav, may his righteous memory be for blessing (וְהוֹכַחְנוּ שָׁם מִלְּשׁוֹנוֹת הָרַב זלה״ה), that it is specifically the clarifications of Atik that are rectified by Adam Kadmon, who is above Atik (כִּי בֵּרוּרֵי עַתִּיק דַּוְקָא הֵם הַנִּתְקַנִּים עַל יְדֵי אָדָם קַדְמוֹן שֶׁהוּא לְמַעְלָה מֵעַתִּיק), whereas the other clarifications of the remaining Partzufim are rectified from Partzuf to Partzuf alone (וּשְׁאָר הַבֵּרוּרִים שֶׁל שְׁאָר הַפַּרְצוּפִים תִּקּוּנָם הוּא מִפַּרְצוּף לְפַּרְצוּף לְבַד), the clarifications of a lower Partzuf being rectified specifically by the Partzuf that is directly above it (בֵּרוּרֵי פַּרְצוּף תַּחְתּוֹן תִּקּוּנָם עַל יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ דַּוְקָא), without involvement of the Partzufim of Ze’ir Anpin and Nukvah and of Chokhmah–Binah–Keter of Adam Kadmon (מִבְּלִי פַּרְצוּפֵי זו״ן וְכח״ב דְּאָדָם קַדְמוֹן), for this matter is not mentioned in the words of the Rav, may his righteous memory be for blessing, anywhere (כִּי דָּבָר זֶה לֹא נִזְכַּר בְּדִבְרֵי הָרַב זלה״ה בְּשׁוּם מָקוֹם), neither regarding the rectification of the worlds nor in the intentions (לֹא בְּעִנְיַן הַתִּקּוּן שֶׁל הָעוֹלָמוֹת וְלֹא בַּכַּוָּנוֹת), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

And in section eight we proved how no Partzuf of Chokhmah–Binah–Keter of Adam Kadmon enclothes within the Partzufim of Atzilut (וּבְסִימָן ח׳ הוֹכַחְנוּ אֵיךְ אֵין שׁוּם פַּרְצוּף מִפַּרְצוּפֵי כח״ב דְּאָדָם קַדְמוֹן מִתְלַבְּשִׁים בְּפַּרְצוּפֵי הָאֲצִילוּת), and therefore the clarifications of Yisrael-Saba and Tevunah and of Abba and Imma are not rectified by the Partzufim of Adam Kadmon, as explained there (כִּי עַל כֵּן אֵין הַבֵּרוּרִים דְּיִשְׂסו״ת וְדְּאו״א נִתְקַנִּים עַל יְדֵי פַּרְצוּפֵי אָדָם קַדְמוֹן כְּמוֹ שֶׁמְּבוֹאָר שָׁם), and at the beginning of section nine it was clarified that since the clarifications of Arich Anpin ascend to be rectified in Atik (וּבִתְחִלַּת סִימָן ט׳ אֲשֶׁר מִשָּׁם בֵּאָרָה כִּי כֵּיוָן שֶׁבֵּרוּרֵי א״א עוֹלִים לְהִתְקַן בְּעַתִּיק), and as he himself wrote here (וְכְמוֹ שֶׁכָּתַב הוּא עַצְמוֹ ז״ל כָּאן), that there, in that order which he wrote, he did not mention Atik at all (כִּי שָׁם בְּאוֹתוֹ הַסֵּדֶר אֲשֶׁר כָּתַב שָׁם לֹא הִזְכִּיר אֶת עַתִּיק כְּלָל), but according to the truth, which is as written here, that the clarifications of Arich Anpin are rectified by Atik (אֲבָל לְפִי הָאֱמֶת שֶׁהוּא כְּמוֹ שֶׁכָּתוּב כָּאן כִּי בֵּרוּרֵי א״א נִתְקַנִּים עַל יְדֵי עַתִּיק), then the clarifications of Atik are rectified by the Ears, Nose, and Mouth, for the Ears, Nose, and Mouth are above Atik (אִם כֵּן בֵּרוּרֵי עַתִּיק עַל יְדֵי אֲח״פ הֵם נִתְקַנִּים כִּי אֲח״פ הֵם לְמַעְלָה מֵעַתִּיק), and there his clarifications are rectified, just as at the beginning of the rectification of Atzilut there was the rectification of the clarifications of Atik (וְשָׁם נִתְקַנּוּ הַבֵּרוּרִים שֶׁלּוֹ כְּמוֹ שֶׁבִּתְחִלַּת תִּקּוּן הָאֲצִילוּת שָׁם הָיָה תִּקּוּן בֵּרוּרֵי עַתִּיק), for the Chokhmah–Binah of Adam Kadmon, which are the A”B of Chokhmah of Adam Kadmon, were paired with the Binah which is the Ta‘amim of S”G of Adam Kadmon, which are the Ears, Nose, and Mouth (כִּי נִזְדַּוְּגוּ הַחו״ב דְּאָדָם קַדְמוֹן שֶׁהֵם הָע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן עִם הַבִּינָה שֶׁהִיא הַטַּעֲמִים דְּס״ג דְּאָדָם קַדְמוֹן שֶׁהֵם אֲח״פ), and there, in the lights of Ears, Nose, and Mouth, there was the ascent of the Mayin nukvin [Female waters] to that Zivug [Union], as is known (וְשָׁם בְּאוֹרוֹת אֲח״פ הָיְתָה עֲלִיַּת הַמ״ן אֶל הַזוּגוּג הַהוּא כַּנּוֹדָע), and there the clarifications of Atik ascended to be rectified, as explained in Etz Chayim, Gate of Tikkun, chapters one and two (וְשָׁם עָלוּ בֵּרוּרֵי עַתִּיק לְהִתְקַן כְּמוֹ שֶׁמְּבוֹאָר בְּעֵץ חַיִּים שַׁעַר הַתִּקּוּן פ״א וּפ״ב), and in Mavo She‘arim, Gate Two, Section Three, chapters one, two, and eight (וּבְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״א וּב׳ וְח׳), see there (עַיֵּן שָׁם).

From what has been stated, this too is difficult regarding the order that he arranged there, which here he mentioned briefly (אֲשֶׁר מִזֶּה הָאָמוּר קָשֶׁה גַּם כֵּן עַל הַסֵּדֶר שֶׁסִדֵּר שָׁם שֶׁבְּכָאן הִזְכִּיר אוֹתוֹ בְּקִצּוּר), and this is it (וְהוּא), that the clarifications of Netzach, Hod, Yesod of Yisrael-Saba and Tevunah are rectified by the Chokhmah–Binah–Keter of Binah of Adam Kadmon (כִּי בֵּרוּרֵי נְה״י דְּיִשְׂסו״ת נִתְקַנִּין עַל יְדֵי כח״ב דְּבִינָה דְּאָדָם קַדְמוֹן), and the clarifications of Netzach, Hod, Yesod of Abba and Imma are rectified by the Chokhmah–Binah–Keter of Chokhmah of Adam Kadmon (וּבֵּרוּרֵי נְה״י דְּאו״א נִתְקַנִּין עַל יְדֵי כח״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן), and the clarifications of Netzach, Hod, Yesod of Arich Anpin are rectified by the Chokhmah–Binah–Keter of Keter of Adam Kadmon (וּבֵּרוּרֵי נְה״י דְּא״א נִתְקַנִּין עַל יְדֵי כח״ב דְּכֶתֶר דְּאָדָם קַדְמוֹן), see there in section nine (עַיֵּן שָׁם בְּסִימָן ט׳).

And if in the first Zivug [Union] of the rectification of Atzilut the clarifications of Atik did not ascend to be rectified except in the Ears, Nose, and Mouth (וְאִם בַּזוּגוּג הָרִאשׁוֹן דְּתִקּוּן הָאֲצִילוּת לֹא עָלוּ בֵּרוּרֵי עַתִּיק לְהִתְקַן רַק בְּאֲח״פ), then how is it possible to say that after the rectification they ascend there to be rectified the clarifications of Yisrael-Saba and Tevunah (אֵיךְ אֶפְשָׁר לוֹמַר שֶׁאַחַר הַתִּקּוּן יַעֲלוּ שָׁם לְהִתְקַן בֵּרוּרֵי יִשְׂסו״ת), and that the clarifications of Abba and Imma will ascend to be rectified higher up in the Chokhmah of Adam Kadmon (וְשֶׁבֵּרוּרֵי או״א יַעֲלוּ לְהִתְקַן יוֹתֵר לְמַעְלָה בְּחָכְמָה דְּאָדָם קַדְמוֹן), and that the clarifications of Arich Anpin will ascend to be rectified higher up in the Keter of Adam Kadmon (וְשֶׁבֵּרוּרֵי א״א יַעֲלוּ לְהִתְקַן יוֹתֵר לְמַעְלָה בְּכֶתֶר דְּאָדָם קַדְמוֹן), and that the clarifications of Atik will ascend to be rectified in Atik of Adam Kadmon (וּבֵּרוּרֵי עַתִּיק יַעֲלוּ לְהִתְקַן בְּעַתִּיק דְּאָדָם קַדְמוֹן), for it is known (כִּי יָדוּעַ הוּא), that according to the order in which the clarification and rectification occurred at the time of the rectification of Atzilut, so it is at all times (כִּי כְּפִי הַסֵּדֶר שֶׁהָיָה הַבֵּרוּר וְהַתִּקּוּן בִּזְמַן תִּקּוּן הָאֲצִילוּת כֵּן הוּא בְּכָל הַזְּמַנִּים), as he himself, may his righteous memory be for blessing, wrote, whose wording was brought above in section five (וּכְמוֹ שֶׁכָּתַב הוּא עַצְמוֹ ז״ל הוּבָא לְשׁוֹנוֹ לְעֵיל בְּסִימָן ה׳), see there (עַיֵּן שָׁם). And if at that time no clarification ascended to be rectified above the Ears, Nose, and Mouth of Adam Kadmon (וְאִם בְּאוֹתוֹ הַזְּמַן לֹא עָלָה שׁוּם בֵּרוּר לְהִתְקַן לְמַעְלָה מֵאֲח״פ דְּאָדָם קַדְמוֹן), so in all times they do not ascend to be rectified above the Ears, Nose, and Mouth of Adam Kadmon (כֵּן בְּכָל הַזְּמַנִּים אֵינָם עוֹלִים לְהִתְקַן יוֹתֵר לְמַעְלָה מֵאֲח״פ דְּאָדָם קַדְמוֹן), and just as at that time no clarifications ascended to be rectified in the Ears, Nose, and Mouth of Adam Kadmon except the clarifications of Atik (וּכְמוֹ שֶׁבְּאוֹתוֹ הַזְּמַן לֹא עָלוּ לְהִתְקַן בְּאֲח״פ דְּאָדָם קַדְמוֹן זוּלָת הַבֵּרוּרִים דְּעַתִּיק), so in all times they do not ascend to be rectified in the Ears, Nose, and Mouth of Adam Kadmon except the clarifications of Atik specifically (כֵּן בְּכָל הַזְּמַנִּים אֵינָם עוֹלִים לְהִתְקַן בְּאֲח״פ דְּאָדָם קַדְמוֹן כִּי אִם בֵּרוּרֵי עַתִּיק דַּוְקָא), and only until there specifically (וְעַד שָׁם דַּוְקָא).

And if so, there is no place at all for what was said, that the clarifications of Arich Anpin and Atik ascend to be rectified in Arich Anpin and Atik of Adam Kadmon (וְאִם כֵּן אֵין מָקוֹם כְּלָל לְמַה שֶּׁכָּתוּב כִּי הַבֵּרוּרִים דְּא״א וְעַתִּיק עוֹלִים לְהִתְקַן לְא״א וְעַתִּיק דְּאָדָם קַדְמוֹן), and that the Mochin [Intellects] of Arich Anpin and Atik of Atzilut are clothed in the Tzelamim [Images] of the Mochin [Intellects] of Arich Anpin and Atik of Adam Kadmon (וְשֶׁהַמּוֹחִין דְּא״א וְעַתִּיק דַּאֲצִילוּת הֵם מְלוּבָּשִׁים בְּצַלְמֵי הַמּוֹחִין דְּא״א וְעַתִּיק דְּאָדָם קַדְמוֹן), but rather that the clarifications of Arich Anpin ascend to be rectified in Atik and in Imma clothed in a Tzelem [Image] drawn from the Mochin [Intellects] of Atik (אֶלָּא שֶׁהַבֵּרוּרִים דְּא״א עוֹלִים לְהִתְקַן בְּעַתִּיק וּבְאִימָּא מְלוּבָּשִׁים בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּעַתִּיק), and the Mochin [Intellects] of Atik ascend to be rectified in the Ears, Nose, and Mouth (וְהַמּוֹחִין דְּעַתִּיק עוֹלִים לְהִתְקַן בְּאֲח״פ), and it is possible that they come clothed in a Tzelem [Image] drawn from the Mochin [Intellects] of the Ears, Nose, and Mouth (וְאֶפְשָׁר שֶׁיָּבוֹאוּ מְלוּבָּשִׁים בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּאֲח״פ), or possibly from Akudim alone (אוֹ אֶפְשָׁר מֵעֲקוּדִים לְבַד), but in all cases no clarification ever ascends to be rectified above the Ears, Nose, and Mouth (אֲבָל לְעוֹלָם אֵין שׁוּם בֵּרוּר עוֹלֶה לְהִתְקַן לְמַעְלָה מֵאֲח״פ), and no Tzelem [Image] is drawn above the Ears, Nose, and Mouth for any Partzuf of Atzilut (וְאֵין שׁוּם צֶלֶם נִמְשָׁךְ לְמַעְלָה מֵהָאֲח״פ לְשׁוּם פַּרְצוּף דַּאֲצִילוּת).

And if so, it is not necessary what Rabbi Shar Shalom, may his memory be for blessing, wrote (וְאִם כֵּן אֵינוֹ מִן הַהֶכְרֵחַ מַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), when he said, “And it follows that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin come to it clothed within the Tzelem [Image] of the Mochin [Intellects] of Atik of Atzilut, which is drawn from the Mochin [Intellects] of Atik of Adam Kadmon, within which is clothed the line of the Light of Ein Sof” (שֶׁאָמַר וְנִמְצָא כִּי הַנרנח״י דְּז״א בָּאִים לוֹ מְלוּבָּשִׁים תּוֹךְ צֶלֶם דְּמוֹחִין דְּעַתִּיק דַּאֲצִילוּת הַנִּמְשָׁךְ מִמּוֹחִין דְּעַתִּיק דְּאָדָם קַדְמוֹן שֶׁבּוֹ מְלוּבָּשׁ קַו אוֹר הָא״ס כַּנַּ״ל), for the Mochin [Intellects] of Atik of Atzilut are not clothed in the Tzelem [Image] of the Mochin [Intellects] of Atik of Adam Kadmon (שֶׁהֲרֵי אֵין הָעַתִּיק דַּאֲצִילוּת מְלוּבָּשִׁים הַמּוֹחִין שֶׁלּוֹ בְּצֶלֶם דְּמוֹחִין דְּעַתִּיק דְּאָדָם קַדְמוֹן).

And likewise the necessity that he made from the enclothing of the Mochin [Intellects] and the Tzelamim [Images] (וְכֵן הַהֶכְרֵחַ שֶׁעָשָׂה מֵהִתְלַבְּשׁוּת הַמּוֹחִין וְהַצְּלָמִים), when he said, “And it follows according to all the above that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin are not drawn and do not come to it except clothed within all the Tzelamim [Images] of the Mochin [Intellects] of every Partzuf above it” (שֶׁאָמַר וְנִמְצָא כְּפִי כָּל הַנִּזְכָּר לְעֵיל כִּי הַנרנח״י דְּז״א אֵינָם נִמְשָׁכִים וּבָאִים לוֹ אֶלָּא מְלוּבָּשִׁים תּוֹךְ כָּל צַלְמֵי הַמּוֹחִין דְּכָל הַפַּרְצוּף שֶׁלְּמַעְלָה מִמֶּנּוּ עכ״ל), for aside from what has been stated, the matter in itself is not a necessity in my humble opinion (כִּי מִלְּבַד הָאָמוּר הָעִנְיָן מִצַּד עַצְמוֹ אֵינוֹ הֶכְרֵחַ לְדַעְתִּי). First, because not all the Mochin [Intellects] of the supernal Partzuf become a Tzelem [Image] to clothe the Mochin [Intellects] of the lower one (חֲדָא כִּי לֹא כָּל הַמּוֹחִין שֶׁל הַפַּרְצוּף הָעֶלְיוֹן נַעֲשִׂים צֶלֶם לְהַלְבִּישׁ אֶת הַמּוֹחִין שֶׁל הַתַּחְתּוֹן), but rather certain drops from the Mochin [Intellects] of the supernal one are drawn from it and become a Tzelem [Image] for the Mochin [Intellects] of the lower one (רַק אֵיזֶה טִפּוֹת מֵהַמּוֹחִין שֶׁל הָעֶלְיוֹן הֵם שֶׁנִּמְשָׁכִים מִמֶּנּוּ וְנַעֲשִׂים צֶלֶם אֶל הַמּוֹחִין שֶׁל הַתַּחְתּוֹן), and the remaining Mochin [Intellects] remain in their place in the supernal Partzuf (וּשְׁאָר הַמּוֹחִין נִשְׁאָרִים בִּמְקוֹמָם בַּפַּרְצוּף הָעֶלְיוֹן), and if the supernal one were to give all its Mochin [Intellects], how would it remain without Mochin [Intellects] (וְאִם הָעֶלְיוֹן הָיָה נוֹתֵן כָּל הַמּוֹחִין שֶׁלּוֹ אֵיךְ יִשָּׁאֵר הוּא בְּלִי מוֹחִין), and “from my flesh I behold the Divine” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלֹהַּ), for a person does not impart all his Mochin [Intellects] but only drops of them (כִּי אֵין הָאָדָם מוֹדִיעַ כָּל הַמּוֹחִין שֶׁלּוֹ רַק טִפּוֹת מֵהֶם).

And furthermore, who says that from the Mochin [Intellects] that the supernal one gives to the lower one to make for it a Tzelem [Image], he also gives it from the Tzelem [Image] in which his own Mochin [Intellects] are clothed (וְעוֹד כִּי מִי אָמַר כִּי מֵהַמּוֹחִין שֶׁנוֹתֵן הָעֶלְיוֹן אֶל הַתַּחְתּוֹן לַעֲשׂוֹת לוֹ צֶלֶם שֶׁנוֹתֵן לוֹ גַּם כֵּן מֵהַצֶּלֶם אֲשֶׁר בּוֹ מְלוּבָּשִׁים הַמּוֹחִין שֶׁלּוֹ שֶׁל הָעֶלְיוֹן), for certainly he gives to the lower one only from his Mochin [Intellects] alone (כִּי וַדַּאי שֶׁאֵינוֹ נוֹתֵן אֶל הַתַּחְתּוֹן אֶלָּא מֵהַמּוֹחִין שֶׁלּוֹ בִּלְבַד), but the Tzelem [Image] that he received from the one above him remains within him (אֲבָל הַצֶּלֶם שֶׁקִּבֵּל מֵהָעֶלְיוֹן מִמֶּנּוּ נִשְׁאָר בּוֹ), for in it, within that Tzelem [Image], his Mochin [Intellects] are clothed (כִּי בּוֹ בַּצֶּלֶם מְלוּבָּשִׁים הַמּוֹחִין שֶׁלּוֹ).

For behold, he did not give all of his Mochin [Intellects] to make a Tzelem [Image] for the one beneath him (כִּי הֲרֵי הוּא לֹא נָתַן כָּל הַמּוֹחִין שֶׁלּוֹ לַעֲשׂוֹת צֶלֶם לַתַּחְתּוֹן מִמֶּנּוּ), but rather he gave only a single drop (רַק נָתַן טִפָּה אַחַת בִּלְבַד), and if so the Tzelem [Image] of the Mochin [Intellects] of Ze’ir Anpin is drawn from drops of the Mochin [Intellects] of Yisrael-Saba and Tevunah, from the Mochin [Intellects] themselves only (וְאִם כֵּן הַצֶּלֶם דְּמוֹחִין דְּז״א נִמְשָׁךְ מִטִּפּוֹת הַמּוֹחִין דְּיִשְׂסו״ת מֵהַמּוֹחִין דַּוְקָא), and the remaining Mochin [Intellects] of Yisrael-Saba and Tevunah remained in them above (וּשְׁאָר הַמּוֹחִין דְּיִשְׂסו״ת נִשְׁאֲרוּ בָהֶם לְמַעְלָה), clothed in the Tzelem [Image] that they received from Abba and Imma (מְלוּבָּשִׁים בְּצֶלֶם שֶׁקִּבְּלוּ מֵאו״א), and this Tzelem [Image] is drawn from drops of the Mochin [Intellects] of Abba and Imma only (אֲשֶׁר צֶלֶם זֶה נִמְשָׁךְ מִטִּפּוֹת הַמּוֹחִין דַּוְקָא דְּאו״א), and the remaining Mochin [Intellects] of Abba and Imma remained in them above (וּשְׁאָר הַמּוֹחִין דְּאו״א נִשְׁאֲרוּ בָהֶם לְמַעְלָה), clothed in the Tzelem [Image] that they received from Arich Anpin (מְלוּבָּשִׁים בְּצֶלֶם שֶׁקִּבְּלוּ מֵא״א), and this Tzelem [Image] is drawn from drops of the Mochin [Intellects] of Arich Anpin (אֲשֶׁר צֶלֶם זֶה נִמְשָׁךְ מִטִּפּוֹת הַמּוֹחִין דְּא״א), and the remaining Mochin [Intellects] of Arich Anpin remained in him above (וּשְׁאָר הַמּוֹחִין דְּא״א נִשְׁאֲרוּ בּוֹ לְמַעְלָה), clothed in the Tzelem [Image] that he received from Atik (מְלוּבָּשִׁים בְּצֶלֶם שֶׁקִּבֵּל מֵעַתִּיק), and this Tzelem [Image] is drawn from a drop of the Mochin [Intellects] of Atik (אֲשֶׁר צֶלֶם זֶה נִמְשָׁךְ מִטִּפַּת הַמּוֹחִין דְּעַתִּיק), and the remaining Mochin [Intellects] of Atik remained in him above (וּשְׁאָר הַמּוֹחִין דְּעַתִּיק נִשְׁאֲרוּ בּוֹ לְמַעְלָה), clothed in the Tzelem [Image] that he received from the one before him (מְלוּבָּשִׁים בְּצֶלֶם שֶׁקִּבֵּל מִקּוֹדֵם אֵלָיו), in such a manner that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of no Partzuf come to it clothed except in the Tzelem [Image] of the Mochin [Intellects] of the Partzuf directly above it alone (בְּאוֹפֶן שֶׁאֵין הַנרנח״י דְּשׁוּם פַּרְצוּף בָּאִין לוֹ מְלוּבָּשִׁים רַק בְּצֶלֶם הַמּוֹחִין שֶׁל הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ בִּלְבַד), however in Ze’ir Anpin Tzelamim [Images] are drawn into him according to the aspect of the Nefesh, Ruach, Neshamah, Chayah, Yechidah (אֲבָל בְּז״א נִמְשָׁכִים בּוֹ צְלָמִים כְּפִי בְּחִינַת הַנרנח״י), for the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh and of Ruach and of Neshamah he receives clothed in the Tzelem [Image] of Yisrael-Saba and Tevunah and of Arich Anpin (כִּי נרנח״י דְּנֶפֶשׁ וְדְּרוּחַ וְדְּנְשָׁמָה מְקַבְּלָם מְלוּבָּשִׁים בְּצֶלֶם דְּיִשְׂסו״ת וְדְּא״א), and the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah are drawn to him in the Tzelem [Image] of Abba and Imma and of Arich Anpin (וְהַנרנח״י דְּחַיָּה נִמְשָׁכִים לוֹ בְּצֶלֶם דְּאו״א וְדְּא״א), and the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah are drawn to him in the Tzelem [Image] drawn from the Mochin [Intellects] of Arich Anpin (וְהַנרנח״י דְּיְחִידָה נִמְשָׁכִים לוֹ בְּצֶלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּא״א), as is explained in Sha‘ar haMochin [Intellects], chapter twelve (כְּמוֹ שֶׁמְּבוֹאָר בְּשַׁעַר הַמּוֹחִין פ״י״ב), whose wording we wrote above in section thirty-three (כָּתַבְנוּ הַלָּשׁוֹן לְעֵיל בְּסִימָן ל״ג), see there (עַיֵּן שָׁם).

For the proof that Rabbi Shar Shalom, may his memory be for blessing, brought from there is, in my humble opinion, on the contrary, from there a proof to the opposite (כִּי הָרְאָיָה אֲשֶׁר הֵבִיא הָרַב שַׁר שָׁלוֹם ז״ל מִשָּׁם אֲדְרַבָּא לְדַעְתִּי מִשָּׁם רְאָיָה לְהֵפֶךְ), for it is explained there, as we have said, that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh and of Ruach and of Neshamah are received by Ze’ir Anpin from Yisrael-Saba and Tevunah and from Arich Anpin alone (כִּי מְבוֹאָר שָׁם כְּמוֹ שֶׁאָמַרְנוּ כִּי הַנרנח״י דְּנֶפֶשׁ וְדְּרוּחַ וְדְּנְשָׁמָה מְקַבֵּל הַז״א מִיִשְׂסו״ת וּמֵא״א לְבַד), and not by way of Abba and Imma (וְלֹא עַל יְדֵי או״א), for even though it is said there that the Neshamah of Nefesh, Ruach, Neshamah is received by way of Imma and the Chayah of Nefesh, Ruach, Neshamah is received by way of Abba (כִּי אַף עַל פִּי שֶׁאָמַר שָׁם כִּי הַנְּשָׁמָה דְּנר״ן מְקַבֵּל עַל יְדֵי אִימָּא וְהַחַיָּה דְּנר״ן מְקַבֵּל עַל יְדֵי אַבָּא), it is obvious that those Abba and Imma mentioned are Yisrael-Saba and Tevunah (פָּשׁוּט הוּא כִּי אוֹתָם או״א הָאֲמוּרִים הֵם עַל יִשְׂסו״ת), for behold, after he detailed there how he receives the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh, Ruach, Neshamah by way of Abba and Imma and Arich Anpin, he said (כִּי הֲרֵי אַחֲרֵי שֶׁפֵּרֵט שָׁם אֵיךְ מְקַבֵּל הַנרנח״י דְּנר״ן עַל יְדֵי או״א וְא״א אָמַר), “And know that until now Ze’ir Anpin has taken only three vessels of Yisrael-Saba and Tevunah, which both are called Binah, but afterward he returns to take three other vessels of Abba and Imma Elyonim, which both are the secret of Chokhmah alone, and therefore he takes also the Chayah of Ze’ir Anpin” (וְדַע כִּי עַד עַתָּה לֹא לָקַח הַז״א רַק ג׳ כֵּלִים דְּיִשְׂסו״ת אֲשֶׁר שְׁנֵיהֶם נִקְרָאִים בִּינָה אֲבָל אַחַר כָּךְ חוֹזֵר לָקַחַת ג׳ כֵּלִים אֲחֵרִים דְּאו״א עִילָאִין אֲשֶׁר שְׁנֵיהֶם סוֹד חָכְמָה לְבַד וְלָכֵן לוֹקֵחַ גַּם חַיָּה דְּז״א כו׳), see there (עַיֵּן שָׁם). If so, it is necessary that the Abba and Imma mentioned in the taking of the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh, Ruach, Neshamah are Yisrael-Saba and Tevunah (אִם כֵּן מֻכְרָח כִּי הָאו״א הַנִּזְכָּר בְּלְקִיחַת הַנרנח״י דְּנר״ן הֵם יִשְׂסו״ת), and if so it is explained that not only the Nefesh of Ibbur but even the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh, Ruach, Neshamah he takes by way of Yisrael-Saba and Tevunah and Arich Anpin alone, without the Tzelem [Image] of the Mochin [Intellects] of Abba and Imma Elyonim, the opposite of his words (אִם כֵּן הֲרֵי מְבוֹאָר כִּי לֹא מִבְּעֵיָּא נֶפֶשׁ דְּעִיבּוּר אֶלָּא אֲפִלּוּ נרנח״י דְּנר״ן לוֹקֵחַ אוֹתָם עַל יְדֵי יִשְׂסו״ת וְא״א לְבַד מִבְּלִי צֶלֶם דְּמוֹחִין דְּאו״א עִילָאִין הֶפֶךְ דְּבָרָיו ז״ל).

And what he wrote, that Arich Anpin mentioned in the words of the Rav, may his righteous memory be for blessing, is the aspect of Adam Kadmon, which is the all-inclusive Arich Anpin, is true (וּמַה שֶּׁכָּתַב כִּי א״א הַמּוּזְכָּר בְּדִבְרֵי הָרַב זלה״ה הוּא בְּחִינַת אָדָם קַדְמוֹן שֶׁהוּא א״א הַכּוֹלֵל אֱמֶת הוּא), for it is written in the discourses of the Rav, may his righteous memory be for blessing, that Adam Kadmon is the Keter of all the worlds (כִּי כָתוּב בִּדְרוּשֵׁי הָרַב זלה״ה כִּי אָדָם קַדְמוֹן הוּא הַכֶּתֶר שֶׁל כָּל הָעוֹלָמוֹת), but that the Rav, may his righteous memory be for blessing, calls Adam Kadmon “Arich Anpin” I have not seen nor found until now in any place (אֲבָל שֶׁהָרַב ז״ל קוֹרֵא לְאָדָם קַדְמוֹן א״א לֹא רָאִיתִי וְלֹא מָצָאתִי עַד עַתָּה בְּשׁוּם מָקוֹם), but rather he calls Adam Kadmon “Adam Kadmon,” and Arich Anpin of Atzilut he calls Arich Anpin (כִּי אִם שֶׁלְאָדָם קַדְמוֹן קוֹרֵא אָדָם קַדְמוֹן וּלְא״א דַּאֲצִילוּת קוֹרֵא א״א), and this is simple (וְזֶה פָּשׁוּט). Thus it is not necessary what Rabbi Shar Shalom, may his memory be for blessing, wrote (בְּאוֹפֶן שֶׁאֵינוֹ מִן הַהֶכְרֵחַ מַה שֶּׁכָּתַב הוּא הָרַב שַׁר שָׁלוֹם ז״ל), that the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin do not descend and come to it except clothed within all the Tzelamim [Images] of the Mochin [Intellects] of all the Partzufim above it (כִּי הַנרנח״י דְּז״א אֵינָם נִמְשָׁכִים וּבָאִים לוֹ אֶלָּא מְלוּבָּשִׁים תּוֹךְ כָּל צַלְמֵי הַמּוֹחִין דְּכָל הַפַּרְצוּפִים שֶׁלְּמַעְלָה מִמֶּנּוּ), and all the more so since also from the words of the Rav, may his righteous memory be for blessing, it does not appear so (וּמַה גַּם שֶׁגַּם מִדִּבְרֵי הָרַב זלה״ה אֵין נִרְאֶה כֵּן).

Rather, the essential matter in my humble opinion is what was written above in section four (אֲבָל הָעִקָּר לְדַעְתִּי הוּא מַה שֶּׁכָּתוּב לְעֵיל בְּסִימָן ד׳), that we proved from the wordings of the Rav, may his righteous memory be for blessing (שֶׁהוֹכַחְנוּ מִלְּשׁוֹנוֹת הָרַב זלה״ה), how the flow that is drawn from above from Ein Sof (אֵיךְ הַשֶּׁפַע הַנִּמְשָׁךְ מִלְמַעְלָה מֵא״ס), that this flow is the Mochin [Intellects], which are the Nefesh, Ruach, Neshamah, Chayah, Yechidah (שֶׁהַשֶּׁפַע הוּא הַמּוֹחִין שֶׁהֵם הַנרנח״י), is only one single flow (וְאֵינוֹ רַק שֶׁפַע אֶחָד), which is the secret of the Mochin [Intellects], which are the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Ze’ir Anpin (שֶׁהֵם סוֹד הַמּוֹחִין שֶׁהֵם הַנרנח״י דְּז״א), descending from above from level to level (הַיּוֹרֵד מִלְמַעְלָה מִדַּרְגָּה לְדַרְגָּה), by way of Zivugim [Unions] from Partzuf to Partzuf until Abba and Imma (עַל יְדֵי זוּגוּגִים מִפַּרְצוּף לְפַּרְצוּף עַד או״א), and then Abba and Imma perform a Zivug [Union] (וְאָז מִזְדוַּגִּים או״א), and draw that very same flow itself (וּמַמְשִׁיכִים הַשֶּׁפַע הַהוּא עַצְמוֹ), in the aspect of Mochin [Intellects], to Ze’ir Anpin (בְּסוֹד מוֹחִין לְז״א), for for his sake it was drawn from above from Ein Sof (כִּי בִּשְׁבִילוֹ נִשְׁפַּע מִלְמַעְלָה מֵא״ס), and it is given to him by way of the Partzufim above him (וְנִתַּן לוֹ עַל יְדֵי הַפַּרְצוּפִים הָעֶלְיוֹנִים מִמֶּנּוּ), in the secret of Mochin [Intellects] (בְּסוֹד מוֹחִין), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Shemen, Siman 43

(שֶׁמ״ן סִימָן מ״ג)

And as for what he interpreted as the intention of the Rav, may his righteous memory be for blessing, in what he wrote in chapter one of Sha‘ar Derushei A”B”Y”A (וּמַה שֶּׁפֵּרֵשׁ כַּוָּנַת הָרַב זלה״ה בְּמַה שֶּׁכָּתַב בְּפ״א מִשַּׁעַר דְּרוּשֵׁי אבי״ע), after kissing the dust of his feet and requesting the forgiveness appropriate to his honor (אַחֲרֵי לְחִיכַת עַפְרוֹת רַגְלָיו וְשְׁאֵלַת מְחִילָה הָרְאוּיָה לִכְבוֹדוֹ), he delved into what is simple (הֶעֱמִיק בַּדָּבָר הַפָּשׁוּט), for in my humble opinion the intention of the Rav is simple (כִּי לְדַעְתִּי כַּוָּנַת הָרַב ז״ל הִיא פְשׁוּטָה), and primarily the Rav is not speaking of the supernal worlds (וְהָעִיקָּר אֵין הָרַב ז״ל מְדַבֵּר בָּעוֹלָמוֹת הָעֶלְיוֹנִים), but of the human being of this world (רַק בְּבֶן הָאָדָם שֶׁל זֶה הָעוֹלָם), as will be explained with the help of Hashem (וּכְמוֹ שֶׁכָּתַב בְּע״ה). However, even according to his interpretation, I am astonished why he did not sense the other verse that the Rav brought, “I said, you are gods” (אֲבָל גַּם לְפִי פֵּרוּשׁוֹ תָּמֵהַּ אֲנִי לָמָּה לֹא נִרְגַּשׁ מֵהַפָּסוּק הָאַחֵר שֶׁהֵבִיא הָרַב ז״ל אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם) (Psalms 82:6), for he did not explain it (שֶׁהֲרֵי לֹא פֵּרֵשׁ אוֹתוֹ), and it is also not explained according to his interpretation (וְגַם אֵינוֹ מִתְפָּרֵשׁ לְפִי פֵּרוּשׁוֹ ז״ל). And although the chapter there is lengthy (וְעִם שֶׁהַפֶּרֶק שָׁם הוּא אָרוֹךְ), it must be sweetened with the greatest brevity possible (צָרִיךְ לְהַמְתִּיקוֹ בְּיוֹתֵר הַקִּצּוּר שֶׁנּוּכַל).

Behold, he wrote there as follows (הִנֵּה כָּתַב שָׁם וְז״ל): Behold, there is an Emanator and there is an Emanated (הִנֵּה יֵשׁ מַאֲצִיל וְיֵשׁ נֶאֱצָל), and the Emanated has four elements—fire, air, water, earth (וְהַנֶּאֱצָל יֵשׁ בּוֹ ד׳ יְסוֹדוֹת אֵשׁ רוּחַ מַיִם עָפָר), and these are the four letters of the Name Havayah (וְהֵם הֵם ד׳ אוֹתִיּוֹת הוי״ה), and they are Chokhmah, Binah, Tiferet, Malkhut (וְהֵם חבת״ם), and they are Ta‘amim, Nekudot, Tagin, Otiyot [Cantillation Marks, Vowel Points, Crowns, Letters] (וְהֵם טנת״א), and they are Atzilut, Beri’ah, Yetzirah, Asiyah (וְהֵם אבי״ע), and they are the four aspects that exist in a person (וְהֵם הֵם ד׳ בְּחִינוֹת שֶׁיֵּשׁ בָּאָדָם): first, the inner person, which is the spirituality, called Nefesh, Ruach, Neshamah, Chayah, Yechidah (א׳ הָאָדָם הַפְּנִימִי שֶׁהוּא הָרוּחָנִיּוּת הַנִּקְרָא נרנח״י); second, the body (ב׳ הוּא הַגּוּף); third, the garments (ג׳ הֵם הַלְּבוּשִׁים); fourth, the house (ד׳ הוּא הַבַּיִת). And each of these aspects is comprised of four aspects (וְכָל בְּחִינָה מֵאֵלּוּ כְּלוּלָה מִד׳ בְּחִינוֹת). And these are them: aspect one of the spirituality—there are Neshamah of Neshamah and Nefesh, Ruach, Neshamah (וְאֵלּוּ הֵם בְּחִינוֹת א׳ שֶׁל הָרוּחָנִיּוּת הִנֵּה הֵם נְשָׁמָה לְנְשָׁמָה וְנר״ן); aspect two, which is the body—they are bones, sinews, flesh (בְּחִינָה ב׳ שֶׁהוּא הַגּוּף הֵם עֲצָמוֹת גִּידִים בָּשָׂר); and further, aspect three, which are the garments—they are the four garments of the ordinary priest, as explained elsewhere, which are necessary (וְעוֹד בְּחִינָה ג׳ שֶׁהֵם הַלְּבוּשִׁים הֵם ד׳ לְבוּשִׁין דְּכֹהֵן הֶדְיוֹט כְּמוֹ שֶׁמְּבוֹאַר בְּמָקוֹם אַחֵר שֶׁהֵם הַמֻּכְרָחִים); aspect four, which is the house—it has a house, a courtyard, a field, a wilderness (בְּחִינָה ד׳ שֶׁהֵם הַבַּיִת יֵשׁ בָּהּ בַּיִת חָצֵר שָׂדֶה מִדְבָּר).

However, in all these four particular aspects there is one aspect that encompasses all of them, and it is intermediate between one aspect and another (אֲבָל בְּכָל אֵלּוּ ד׳ בְּחִינוֹת הַפְּרָטִיּוֹת יֵשׁ בְּחִינָה אַחַת כּוֹלֶלֶת כֻּלָּם וְהִיא מְמוּצַּעַת בֵּין בְּחִינָה וּבְחִינָה), from the encompassing aspect, similar to what the natural philosophers said (מִבְּחִינַת הַכּוֹלֶלֶת דֻּגְמַת מַה שֶּׁאָמְרוּ חַכְמֵי הַטֶּבַע), that between the inanimate and the vegetative is coral (כִּי בֵּין הַדּוֹמֵם וְהַצּוֹמֵחַ הוּא הַקּוֹרָאל), and between the vegetative and the animal is the field beast (וּבֵין הַצּוֹמֵחַ אֶל הַחַי הוּא אַדְנֵי הַשָּׂדֶה), and between the animal and the speaking is the ape (וּבֵין הַחַי אֶל הַמְדַבֵּר הוּא הַקּוֹף). And likewise in this manner it exists here (וְכֵן עַל דֶּרֶךְ זֶה יֵשׁ בְּכָאן), for between the Creator, blessed be He, and the created being, which is the all-inclusive aspect of spirituality (כִּי בֵּין הַבּוֹרֵא יִתְבָּרַךְ אֶל הַנִּבְרָא שֶׁהוּא בְּחִינַת הַכּוֹלֶלֶת הָרוּחָנִיּוּת), there exists an intermediate aspect, about which it is said (יֵשׁ בְּחִינָה בְּאֶמְצָע אֲשֶׁר עָלֶיהָ נֶאֱמַר), “You are children to Hashem your God” (בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם), “I said, you are gods” (אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם) (Psalm 82:6), and it is said, “And Elohim ascended from upon Abraham” (וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם) (Bereshit 17:22), and our Rabbis of blessed memory said, “The Patriarchs—they are the Chariot” (וְאָמְרוּ רַז״ל הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה) (Midrash Rabbah, Bereshit 47:6). And the intention is (וְהַכַּוָּנָה), that there is a very tiny spark which is an aspect of divinity, drawn from the final level within the Creator (כִּי יֵשׁ נִיצוֹץ קָטָן מְאֹד שֶׁהוּא בְּחִינַת אֱלֹהוּת נִמְשָׁךְ מִן הַמַּדְרֵגָה הָאַחֲרוֹנָה שֶׁבַּבּוֹרֵא), and this spark enclothes itself within the power of a single created spark, which is an exceedingly subtle soul called Yechidah (וְנִיצוֹץ זֶה מִתְלַבֵּשׁ בְּכֹחַ נִיצוֹץ אֶחָד נִבְרָא שֶׁהוּא נְשָׁמָה דַקָּה בִּמְאֹד מְאֹד הַנִּקְרֵאת יְחִידָה), and within this spark called Yechidah there are roots of four aspects of spirituality, which are Nefesh, Ruach, Neshamah–Chayah (וּבְנִיצוֹץ זֶה הַנִּקְרָא יְחִידָה יֵשׁ בָּהּ שָׁרְשֵׁי ד׳ בְּחִינוֹת הָרוּחָנִיּוּת שֶׁהֵם נֶרנ״ח).

And likewise between the aspect of spirituality and the aspect of the body there exists one aspect that encompasses both, which is the fourth aspect, the blood of the soul (וְכֵן בֵּין בְּחִינַת הָרוּחָנִיּוּת לִבְחִינַת הַגּוּף יֵשׁ בְּחִינָה אַחַת כּוֹלֶלֶת שְׁתֵּיהֶן וְהוּא בְּחִינָה רְבִיעִית דַּם הַנֶּפֶשׁ), for within it there is the final spark of the Nefesh, which is the fourth within the Nefesh—meaning the Nefesh within the Nefesh—and therefore it is called “fourth” (כִּי יֵשׁ בָּהּ נִיצוֹץ הָאַחֲרוֹן שֶׁל הַנֶּפֶשׁ שֶׁהוּא הָרְבִיעִית שֶׁבַּנֶּפֶשׁ פֵּרוּשׁ בְּחִינַת הַנֶּפֶשׁ שֶׁבַּנֶּפֶשׁ וְלָכֵן נִקְרֵאת רְבִיעִית), and this spark enclothes itself within that fourth blood, and all is one (וְנִיצוֹץ זֶה מִתְלַבֵּשׁ בָּרְבִיעִית דַּם הַנִּזְכָּר וְהַכֹּל אֶחָד), as it is written, “For the blood is the soul,” which is said regarding this fourth blood, which is the first and the supernal (וּכְמוֹ שֶׁכָּתוּב כִּי הַדָּם הוּא הַנֶּפֶשׁ הַנֶּאֱמַר עַל רְבִיעִית דַּם זֶה וְהוּא הָרִאשׁוֹן וְהָעֶלְיוֹן כו׳), and within this supernal fourth in the blood are included all the roots of the four aforementioned aspects of the body (וּבָזֶה הָרְבִיעִית שֶׁבַּדָּם הָעֶלְיוֹן כָּלוּל כָּל שָׁרְשֵׁי ד׳ בְּחִינוֹת הַגּוּף הנז"ל).

Thus it is the intermediate aspect between spirituality and the body (בְּאוֹפֶן כִּי הוּא בְּחִינַת הָאֶמְצָעִית בֵּין הָרוּחָנִיּוּת אֶל הַגּוּף), and it is composed of both (וְהִיא מֻרְכֶּבֶת מִבֵּין שְׁנֵיהֶם), and likewise from the second to the third there is an intermediate aspect (וְכֵן מִן הַשֵּׁנִי אֶל הַשְּׁלִישִׁי יֵשׁ בְּחִינָה מְמוּצַּעַת), and these are the hairs and the fingernails of a person (וְהֵם הַשֵּׂעָרוֹת וְהַצִּפֹּרְנַיִם שֶׁל הָאָדָם), as is known (כַּנּוֹדָע), for this was the garment of Adam haRishon at first (כִּי זֶה הָיָה לְבוּשׁוֹ שֶׁל אָדָם הָרִאשׁוֹן בִּתְחִלָּה), and they are attached to the skin of the person (וְהֵם הֵם דְּבוּקִים בְּעוֹר הָאָדָם), and resemble the body of the person (וְדּוֹמִים אֶל הַגּוּף שֶׁל הָאָדָם), and when they depart from there they become a garment from those hairs (וּבְהִסְתַּלְּקוּתָם מִשָּׁם נַעֲשֶׂה מֵהֶם לְבוּשׁ מֵאוֹתָם הַשֵּׂעָרוֹת). And likewise between the aspect of the garments and the aspect of the house are the tents (וְכֵן בֵּין בְּחִינַת הַלְּבוּשִׁים לִבְחִינַת הַבַּיִת הֵם הָאֹהָלִים), which are made from wool and linen (הַנַּעֲשִׂים מִצֶּמֶר וּפִשְׁתִּים), which are aspects of garments (שֶׁהֵם בְּחִינוֹת הַלְּבוּשִׁים), and they also serve as aspects of houses (וְגַם הֵם מְשַׁמְּשִׁים לִבְחִינוֹת בָּתִּים).

And now we shall return to speak of the supernal worlds (וְעַתָּה נַחֲזֹר לְדַבֵּר בָּעוֹלָמוֹת הָעֶלְיוֹנִים), after we have explained the parable (אַחַר שֶׁבֵּאַרְנוּ הַמָּשָׁל), we shall now see the analogue (נִרְאֶה עַתָּה הַנִּמְשָׁל). And we shall say (וְנֹאמַר), that behold the emanated is nothing but four elements alone (כִּי הִנֵּה הַנֶּאֱצָל אֵינוֹ רַק מִד׳ יְסוֹדוֹת לְבַד), which are the four letters of the Name Havayah, Chokhmah, Binah, Tiferet, Malkhut, as stated above (שֶׁהֵם ד׳ אוֹתִיּוֹת הוי״ה חבת״ם כַּנַּ״ל). And therefore it follows that Chokhmah is called “Beginning” (וְעַל־כֵּן נִמְצָא שֶׁהַחָכְמָה נִקְרֵאת רֵאשִׁית), and through this you will also understand what they said (וְגַם בָּזֶה תָּבִין מַה שֶּׁאָמְרוּ), that always the Keter is the supernal aspect that is not included within that world (כִּי לְעוֹלָם הַכֶּתֶר הוּא בְּחִינָה הָעֶלְיוֹנָה שֶׁאֵינָהּ מִכְּלַל הָעוֹלָם הַהוּא), and therefore it is not included among the Sefirot (וְעַל־כֵּן אֵינָהּ מִכְּלַל הַסְּפִירוֹת), and in its place Da‘at is counted (וּבִמְקוֹמָהּ נִמְנֶה הַדַּעַת), and nevertheless sometimes we count it among the ten Sefirot (וְעִם כָּל־זֶה לִפְעָמִים אָנוּ מוֹנִין אוֹתָהּ בִּכְלַל הַי׳ סְפִירוֹת).

And the matter will be understood with what was explained above (וְהָעִנְיָן יִתְבָּאֵר עִם הַנַּ״ל), that there is an intermediate aspect between every aspect and aspect (שֶׁיֵּשׁ בְּחִינָה אֶמְצָעִית בֵּין כָּל בְּחִינָה וּבְחִינָה), similar to what the natural philosophers said (דּוֹמֶה לְמַה שֶּׁאָמְרוּ חַכְמֵי הַטֶּבַע), and which the Ramban, of blessed memory, brought (וְהֵבִיאוֹ הָרַמְבָּ״ן ז״ל) regarding “And the earth was chaos and void” (עַל פָּסוּק וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ) (Bereshit 1:2), that before He created the four elements He created one matter called Primordial Matter (כִּי קֹדֶם שֶׁבָּרָא ד׳ יְסוֹדוֹת בָּרָא חֹמֶר אֶחָד הַנִּקְרָא הִיּוּלִי), which is something prepared to receive afterward the forms of the four elements (שֶׁהוּא דָּבָר מוּכָן לְקַבֵּל צוּרַת ד׳ הַיְסוֹדוֹת אַחַר־כָּךְ), but it itself does not clothe any form whatsoever (אֲבָל הוּא אֵינוֹ לוֹבֵשׁ שׁוּם צוּרָה כְּלָל וְעִקָּר). And that which is prior to the chaos is called nothingness (וּמַה שֶּׁהוּא קֹדֶם הַתֹּהוּ נִקְרָא אֶפֶס).

And the matter is (וְהָעִנְיָן הוּא), that Ein Sof is called nothingness (כִּי הִנֵּה הָא״ס נִקְרָא אֶפֶס), for there is no grasp in it at all (כִּי אֵין בּוֹ שׁוּם תְּפִיסָה), since there is neither matter nor form there whatsoever (שֶׁאֵין שָׁם לֹא חֹמֶר וְלֹא צוּרָה כְּלָל). And after it emerged the chaos, which is the Keter (וְאַחֲרָיו יָצָא הַתֹּהוּ וְהוּא הַכֶּתֶר), and after it emerged the void, which includes the four elements Chokhmah, Binah, Tiferet, Malkhut (וְאַחֲרָיו יָצָא הַבֹּהוּ הַכּוֹלֵל ד׳ יְסוֹדוֹת חבת״ם). And the explanation of the matter is (וּבֵּאוּר הַדָּבָר), that it is necessary that there be an intermediate level between the Emanator and the Emanated (כִּי הִנֵּה בְּהֶכְרֵחַ הוּא שֶׁתִּהְיֶה מַדְרֵגָה הָאֶמְצָעִית בֵּין הַמַּאֲצִיל אֶל הַנֶּאֱצָל), for there is a vast distance between them like the distance of the heavens from the earth (כִּי יֵשׁ הֶרְחֵק בֵּינֵיהֶם כְּרִחוּק הַשָּׁמַיִם מִן הָאָרֶץ), and how can this illuminate that and how can this create that, since they are two extremes (וְאֵיךְ יָאִיר זֶה בָּזֶה וְאֵיךְ יִבְרָא זֶה אֶת זֶה שֶׁהֵם ב׳ קְצָווֹת), if there were not something intermediate between them that connects them (אִם לֹא הָיָה דָּבָר מְמוּצָע בֵּינֵיהֶם וּמְחַבְּרָם), and which is close to the Emanator and close to the Emanated (וְיִהְיֶה בְּחִינָה קְרוֹבָה אֶל הַמַּאֲצִיל וְקָרוֹב אֶל הַנֶּאֱצָל).

And behold this aspect is the aforementioned Keter, which is called chaos (וְהִנֵּה בְּחִינָה זוֹ הוּא הַכֶּתֶר הַנַּ״ל הַנִּקְרָא תֹּהוּ), for it has no element at all (כִּי אֵין בּוֹ שׁוּם יְסוֹד), and therefore it is not hinted at in the Name Havayah at all (כִּי עַל־כֵּן אֵינוֹ נִרְמָז בְּשֵׁם הוי״ה כְּלָל). However it is an intermediate aspect (אֲבָל הוּא בְּחִינָה אֶמְצָעִית), for the Keter is analogous to the primordial matter called Hiyuli p3-0(וְהִנֵּה הַכֶּתֶר הוּא דֻּגְמַת הַחֹמֶר הַקּוֹדֵם הַנִּקְרָא הִיּוּלִי), in which there is the root of all four elements in potential but not in actuality (שֶׁיֵּשׁ בּוֹ שֹׁרֶשׁ שֶׁל כָּל ד׳ הַיְסוֹדוֹת בְּכֹחַ וְלֹא בְּפֹעַל), and therefore it is called chaos (וְלָכֵן נִקְרָא תֹּהוּ), because it confounds human thought (כִּי הוּא מְתַהֶה מַחְשְׁבוֹת בְּנֵי אָדָם), when they say: behold, we see that it has no form at all (בְּאוֹמְרָם הִנֵּה אֲנַחְנוּ רוֹאִים שֶׁאֵין בּוֹ צוּרָה כְּלָל), and nevertheless we see that it is emanated and has within it the potential of the four forms (וְעִם כָּל־זֶה אֲנַחְנוּ רוֹאִים שֶׁהוּא נֶאֱצָל וְיֵשׁ בּוֹ כֹּחַ ד׳ הַצּוּרוֹת). And it follows that one may call it Ein Sof and Emanator (וְנִמְצָא שֶׁאֶפְשָׁר לִקְרָאוֹ א״ס וּמַאֲצִיל), and one may call it by the name Emanated (וְאֶפְשָׁר לִקְרָאוֹ בְּשֵׁם נֶאֱצָל), for certainly Ein Sof has something greater than it (כִּי וַדַּאי א״ס יֵשׁ גָּדוֹל מִמֶּנּוּ).

And therefore the Sages warned concerning it, “In what is too wondrous for you, do not inquire” (וְעַל־כֵּן הִזְהִירוּ בּוֹ חֲכָמִים בַּמּוּפְלָא מִמְּךָ אַל תִּדְרוֹשׁ כּוּ׳), however the ultimate extent of what we are able to speak of is this (אֲבָל תַּכְלִית מַה שֶּׁאָנוּ יְכוֹלִין לְדַבֵּר בּוֹ הוּא זֶה), that the Keter is an intermediate aspect between Emanator and Emanated (כִּי הַכֶּתֶר הוּא בְּחִינַת מְמוּצָּע מֵהַמַּאֲצִיל וְהַנֶּאֱצָל), and the reason is (וְהַטַּעַם הוּא), that the final and lowest possible aspect within Ein Sof is that which emanated one aspect (כִּי הַבְּחִינָה הַיּוֹתֵר אַחֲרוֹנָה מִכָּל הָאֶפְשָׁרִי בְּא״ס הוּא אֲשֶׁר הֶאֱצִיל בְּחִינָה אַחַת), in which there is the root of all ten Sefirot in concealment and in great subtlety (שֶׁיֵּשׁ בָּהּ שֹׁרֶשׁ כָּל הַי׳ סְפִירוֹת בְּהֶעְלֵם וְדַקּוּת גָּדוֹל), such that it is impossible for the emanated ones to be more subtle than it (שֶׁאִי־אֶפְשָׁר לִהְיוֹת לַנֶּאֱצָלִים יוֹתֵר דַקּוּת מִמֶּנָּה), for it is Tohu (כִּי הוּא תֹּהוּ), above which there is nothing other than absolute nothingness (אֲשֶׁר לְמַעְלָה מִמֶּנּוּ אֵין עוֹד זוּלַת הָאֶפֶס הַמֻּחְלָט כַּנַּ״ל), and it follows that within this aspect there are two levels (וְנִמְצָא כִּי יֵשׁ בִּבְחִינָה זוֹ ב׳ מַדְרֵגוֹת), the first being the lowest and most diminished aspect of all aspects of Ein Sof (הָא׳ הִיא בְּחִינָה הַיּוֹתֵר תַּחְתּוֹנָה וּשְׁפֵלָה מִכָּל בְּחִינוֹת א״ס), and as if one were to say by way of analogy that it is Malkhut within Malkhut (וּכְאִלּוּ נֹאמַר בְּדֶרֶךְ מָשָׁל שֶׁהִיא מַלְכוּת שֶׁבְּמַלְכוּת), even though it is not so (אַף עַל פִּי שֶׁאֵינוֹ כָּךְ), for there is no analogy or Sefirah there at all, Heaven forbid (כִּי אֵין שָׁם דֻּגְמָה וּסְפִירָה כְּלָל חַס וְשָׁלוֹם), but we speak thus only to soothe the ear (רַק לְשַׁכֵּךְ אֶת הָאֹזֶן נְדַבֵּר כָּךְ), and behold in this lowest level of Ein Sof there is included the totality of all that is above it (וְהִנֵּה בְּזוֹ הַמַּדְרֵגָה הַתַּחְתּוֹנָה שֶׁל הָא״ס יֵשׁ בָּהּ כְּלָלוּת כָּל שֶׁלְּמַעְלָה מִמֶּנָּה), and it receives from all of them as is known, for Malkhut receives from all (וּמְקַבֶּלֶת מִכֻּלָּם כַּנּוֹדָע שֶׁהַמַּלְכוּת מְקַבֶּלֶת מִכֻּלָּם), and this lowest level emanated the second aspect (וּמַדְרֵגָה זוֹ הַתַּחְתּוֹנָה הִיא הֶאֱצִילָה אֶת הַבְּחִינָה הַשֵּׁנִית), which is the most elevated level of all that is among the emanated (שֶׁהִיא מַדְרֵגָה הָעֶלְיוֹנָה מִכָּל מַה שֶּׁבַּנֶּאֱצָלִים), and within it there is the root of all the emanated, and it bestows to all (וְיֵשׁ בָּהּ שֹׁרֶשׁ כָּל הַנֶּאֱצָלִים וְהִיא מַשְׁפַּעַת לְכֻלָּם), such that the smallest of all the Emanator emanated the most choice of all the emanated (בְּאוֹפֶן שֶׁהַיּוֹתֵר קָטָן מִכָּל הַמַּאֲצִיל הֶאֱצִיל הַיּוֹתֵר מֻבְחָר שֶׁבְּכָל הַנֶּאֱצָלִים), and there is no other level at all between them (וְאֵין בֵּינֵיהֶם מַדְרֵגָה אַחֶרֶת כְּלָל), for after this Emanator there is no emanated closer to it or more similar to it than this (כִּי אַחַר הַמַּאֲצִיל הַזֶּה אֵין נֶאֱצָל יוֹתֵר קָרוֹב אֵלָיו וְדוֹמֶה לוֹ בָּזֶה), and the totality of these two aspects is the aspect called Keter (וְכְלָלוּת שְׁתֵּיהֶן אֵלֶּה הַבְּחִינוֹת הִיא הַבְּחִינָה הַנִּקְרֵאת כֶּתֶר), such that relative to the first aspect within it some Kabbalists called it Ein Sof (שֶׁבְּעֶרֶךְ בְּחִינָה א׳ אֲשֶׁר בָּהּ קְרָאוּהָ קְצָת מְקוּבָּלִים א״ס), and relative to the second aspect within it the Kabbalists called it that which is within the count of the Sefirot (וּבְעֶרֶךְ בְּחִינָה ב׳ שֶׁבָּהּ קְרָאוּהָ הַמְּקוּבָּלִים שֶׁהוּא בְּמִנְיַן סְפִירוֹת), but our position is not in accordance with their words (וַאֲנַחְנוּ סְבָרָתֵנוּ לֹא כְּדִבְרֵי זֶה).

And not according to his words (וְלֹא כְדִבְרֵי זֶה), but rather an intermediate aspect between Ein Sof and the emanated ones (אֶלָּא בְּחִינָה אֶמְצָעִית בֵּין הָא״ס אֶל הַנֶּאֱצָלִים), in which there is an aspect of Ein Sof and an aspect of emanated beings (וְיֵשׁ בָּהּ בְּחִינַת א״ס וּבְחִינַת נֶאֱצָלִים), and these two aspects are the aspects of Atik and Arich Anpin (וּב׳ בְּחִינוֹת אֵלּוּ הֵם בְּחִינַת עַתִּיק וְא״א), and both are called Keter (וּב׳ נִקְרָאִים כֶּתֶר), as is known to us (כַּנּוֹדָע אֶצְלֵנוּ). The principle is similar to this (הַכְּלָל כַּיּוֹצֵא מִזֶּה), for the truth is that the emanated contains only four levels (כִּי הָאֱמֶת הוּא כִּי הַנֶּאֱצָל אֵין בּוֹ רַק ד׳ מַדְרֵגוֹת), which are the four letters of the Name Havayah (שֶׁהֵם ד׳ אוֹתִיּוֹת הוי״ה), and they are Atzilut, Beri’ah, Yetzirah, Asiyah (וְהֵם אבי״ע), and they are Chokhmah, Binah, Tiferet, Malkhut (וְהֵם חבת״ם). However, there is an intermediate aspect that includes two aspects—Emanator and Emanated (אֲבָל יֵשׁ בְּחִינָה אֶמְצָעִית כּוֹלֶלֶת ב׳ בְּחִינוֹת מַאֲצִיל וְנֶאֱצָל), and it is called Keter (וְהוּא נִקְרָא כֶּתֶר), and this Keter includes the totality of all that is above it (וְלַכֶּתֶר זֶה יֵשׁ בּוֹ כְּלָלוּת כָּל מַה שֶּׁלְּמַעְלָה מִמֶּנּוּ), even though it is small relative to all of them and receives from all of them (וְאַף אִם הוּא קָטָן מִכֻּלָּם וְיוֹנֵק מִכֻּלָּם), and within it is the root of all ten emanated Sefirot (וְיֵשׁ בּוֹ שֹׁרֶשׁ כָּל הַי׳ סְפִירוֹת הַנֶּאֱצָלִים), and it bestows upon all of them (וְהוּא מַשְׁפִּיעַ בְּכֻלָּם), end of his words in brief (עכ״ל בְּקִצּוּר), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

And behold, the Rav, may his righteous memory be for blessing, wrote at the beginning of the parable in order that from it the analogue be understood (וְהִנֵּה הָרַב ז״ל כָּתַב בִּתְחִלַּת הַמָּשָׁל כְּדֵי שֶׁמִּמֶּנּוּ יוּבַן הַנִּמְשָׁל), and we have also copied the analogue in order that from it the parable be understood (וַאֲנַחְנוּ הֶעְתַּקְנוּ גַּם הַנִּמְשָׁל כְּדֵי שֶׁמִּמֶּנּוּ יוּבַן הַמָּשָׁל), for behold it is clearly explained from what he wrote, “And now we shall return to speak of the supernal worlds, after we have explained the parable, we shall now see the analogue” (כִּי הִנֵּה מְבוֹאָר הוּא מִמַּה שֶּׁכָּתַב וְעַתָּה נַחֲזֹר לְדַבֵּר בָּעוֹלָמוֹת הָעֶלְיוֹנִים אַחַר שֶׁבֵּאַרְנוּ הַמָּשָׁל נִרְאֶה עַתָּה הַנִּמְשָׁל כו׳), how everything he wrote previously is the parable that speaks of the aspect of the human being of this world and not of the supernal worlds (אֵיךְ כָּל מַה שֶּׁכָּתַב קֹדֶם הוּא הַמָּשָׁל שֶׁמְּדַבֵּר בִּבְחִינַת הָאָדָם שֶׁל הָעוֹלָם הַזֶּה וְלֹא בָּעוֹלָמוֹת הָעֶלְיוֹנִים), and at first he said that they are four aspects that exist in a person corresponding to the four aspects of the emanated (וּבַתְּחִלָּה אָמַר שֶׁהֵם ד׳ בְּחִינוֹת שֶׁיֵּשׁ בָּאָדָם כְּנֶגֶד ד׳ בְּחִינוֹת הַנֶּאֱצָל), which are the spirituality of the person and the body and the garment and the house (שֶׁהֵם רוּחָנִיּוּת הָאָדָם וְהַגּוּף וְהַלְּבוּשׁ וְהַבַּיִת), and each of these four aspects includes four aspects (וְכָל בְּחִינוֹת מֵאֵלּוּ הַד׳ יֵשׁ בָּהּ ד׳ בְּחִינוֹת), and between every aspect and aspect there is an intermediate aspect between the higher aspect and the lower one that connects them (וּבֵין כָּל בְּחִינָה וּבְחִינָה יֵשׁ בְּחִינָה מְמוּצַּעַת בֵּין הַבְּחִינָה הָעֶלְיוֹנָה אֶל הַתַּחְתּוֹנָה וּמְחַבְּרָתָן), because it is close to both of them (כִּי הִיא קְרוֹבָה לִשְׁתֵּיהֶן), since it contains the totality of the higher aspect and the root of the lower aspect (כִּי יֵשׁ בָּהּ כְּלָלוּת הַבְּחִינָה הָעֶלְיוֹנָה וְשֹׁרֶשׁ הַבְּחִינָה הַתַּחְתּוֹנָה), as is explained in the analogue, which is what the natural philosophers said (כְּמוֹ שֶׁמְּבוֹאָר בַּנִּמְשָׁל שֶׁהוּא מַה שֶּׁאָמְרוּ חַכְמֵי הַטֶּבַע), that between the inanimate and the vegetative is the coral, which is vegetative and inanimate (כִּי בֵּין הַדּוֹמֵם וְהַצּוֹמֵחַ הוּא הַקּוֹרָאל שֶׁהוּא צוֹמֵחַ וְדוֹמֵם), and between the vegetative and the animal is the Adnei HaSadeh, which is alive and grows from the earth and is vegetative p3-1(וּבֵין הַצּוֹמֵחַ אֶל הַחַי הוּא אַדְנֵי הַשָּׂדֶה שֶׁהוּא חַי וְגָדֵל מִן הָאָרֶץ וְהוּא צוֹמֵחַ), and between the animal and the speaking is the ape, which is alive and performs actions of speech (וּבֵין הַחַי אֶל הַמְדַבֵּר הוּא הַקּוֹף שֶׁהוּא חַי וְעוֹשֶׂה מַעֲשִׂים מְדַבֵּר), and after he preceded this introduction he began to explain the intermediate aspects between each aspect and aspect of the four aspects and explained them from above to below (וְאַחַר שֶׁהִקְדִּים הַקְדָּמָה זוֹ הִתְחִיל לְבָאֵר הַבְּחִינוֹת הַמְּמוּצָּעוֹת שֶׁבֵּין כָּל בְּחִינָה וּבְחִינָה שֶׁל הַד׳ בְּחִינוֹת וּבֵאֲרָן מִלְמַעְלָה לְמַטָּה), for he began with the aspect of spirituality and taught us that even between Binah and the Creator there is an intermediate aspect (כִּי הִתְחִיל מִבְּחִינַת הָרוּחָנִיּוּת וְחִדֵּשׁ לָנוּ כִּי גַּם בֵּין הַבִּינָה לְבֵין הַבּוֹרֵא אוֹתָהּ יֵשׁ בְּחִינָה מְמוּצַּעַת). And this is what he said, “And in this same manner it exists here” (וְזֶה שֶׁאָמַר וְכֵן עַל דֶּרֶךְ זֶה יֵשׁ בְּכָאן), that between the Creator, blessed be He, and the created being, which is the aspect that encompasses spirituality, there exists an intermediate aspect (כִּי בֵּין הַבּוֹרֵא יִתְבָּרַךְ אֶל הַנִּבְרָא שֶׁהוּא בְּחִינַת הַכּוֹלֶלֶת הָרוּחָנִיּוּת יֵשׁ בְּחִינָה בְּאֶמְצָע), and the intention is (וְהַכַּוָּנָה), that between the Creator, which is Ze’ir Anpin and Nukvah—for this reason he did not say “the Emanator” but rather “the Creator,” which is Ze’ir Anpin and Nukvah, who create the aspect that encompasses spirituality, which is the Nefesh, Ruach, Neshamah–Chayah (כִּי בֵּין הַבּוֹרֵא שֶׁהֵם זו״ן כִּי עַל כֵּן לֹא אָמַר הַמַּאֲצִיל רַק הַבּוֹרֵא שֶׁהֵם זו״ן שֶׁהֵם הַבּוֹרֵא אֶת הַבְּחִינָה הַכּוֹלֶלֶת הָרוּחָנִיּוּת שֶׁהֵם הַנרנ״ח), and between the Creator and the created being mentioned there exists an intermediate aspect (וּבֵין הַבּוֹרֵא אֶל הַנִּבְרָא הַנִּזְכָּר יֵשׁ בְּחִינָה בְּאֶמְצָע), which is like the intermediate aspect that exists between aspect and aspect (שֶׁהוּא כְּמוֹ הַבְּחִינָה הַמְּמוּצָּעַת שֶׁיֵּשׁ בֵּין בְּחִינָה לִבְחִינָה), and concerning this aspect which is between the Creator and the created being it is said, “You are children to Hashem your God,” “I said, you are gods,” and “And Elohim ascended from upon Abraham” (וְעַל בְּחִינָה זוֹ אֲשֶׁר בֵּין הַבּוֹרֵא אֶל הַנִּבְרָא עָלֶיהָ נֶאֱמַר בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם) (Bereshit 17:22), and our Rabbis of blessed memory said, “The Patriarchs—they are the Chariot” (וְאָמְרוּ רַז״ל הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה) (Midrash Rabbah, Bereshit 47:6), meaning (כְּלוֹמַר) that without this intermediate aspect which exists between the Creator and the created being one would have to ask (כִּי בִּלְתִּי בְּחִינָה זוֹ אֲשֶׁר בֵּין הַבּוֹרֵא אֶל הַנִּבְרָא יֵשׁ לְהַקְשׁוֹת), how can Scripture say “You are children to Hashem your God,” for how could it be possible to call a human being by the name “son” in relation to divinity (כִּי אֵיךְ אָמַר הַכָּתוּב בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם כִּי אֵיךְ יִתָּכֵן לְכַנּוֹת אֶת הָאָדָם בְּשֵׁם בֵּן אֶל הָאֱלֹהוּת), and likewise how could it be possible to call a human being by the name “divinity” and say “I said, you are gods” (וְכֵן אֵיךְ יִתָּכֵן לִקְרֹא אֶת הָאָדָם בְּשֵׁם אֱלֹהוּת וְלוֹמַר אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם), and likewise how could it be possible that a human being be a Chariot for divinity, that divinity would rest upon him and ride upon him (וְכֵן אֵיךְ יִתָּכֵן כִּי הָאָדָם יִהְיֶה מֶרְכָּבָה אֶל הָאֱלֹהוּת שֶׁהָאֱלֹהוּת יָחוּל וְיִרְכַּב עָלָיו), as Scripture says, “And Elohim ascended from upon Abraham,” and our Rabbis of blessed memory said, “The Patriarchs—they are the Chariot,” that divinity rode upon him and ascended from upon him (כְּמוֹ שֶׁכָּתוּב וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם וְאָמְרוּ רַז״ל הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה שֶׁהָאֱלֹהוּת רָכַב עָלָיו וַיַּעַל מֵעָלָיו), just as he explained in the analogue concerning the supernal worlds (כְּמוֹ שֶׁכָּתַב בַּנִּמְשָׁל בָּעוֹלָמוֹת הָעֶלְיוֹנִים), when he said that it is necessary that there be an intermediate level between the Emanator and the Emanated, for there is a great distance between them like the distance between the heavens and the earth, and how could one illuminate the other and how could one create the other since they are two extremes, if there were not something intermediate between them that connects them and is close to the Emanator and close to the Emanated (שֶׁאָמַר כִּי הִנֵּה בְּהֶכְרֵחַ הוּא שֶׁתִּהְיֶה מַדְרֵגָה אֶמְצָעִית בֵּין הַמַּאֲצִיל אֶל הַנֶּאֱצָל כִּי יֵשׁ הֶרְחֵק בֵּינֵיהֶם כְּרִחוּק הַשָּׁמַיִם מִן הָאָרֶץ וְאֵיךְ יָאִיר זֶה בָּזֶה וְאֵיךְ יִבְרָא זֶה אֶת זֶה שֶׁהֵם ב׳ קְצָווֹת אִם לֹא הָיָה דָּבָר מְמוּצָע בֵּינֵיהֶם וּמְחַבְּרָם וְיִהְיֶה בְּחִינָה קְרוֹבָה אֶל הַמַּאֲצִיל וְקָרוֹב אֶל הַנֶּאֱצָל כו׳) as stated above (כַּנַּ״ל), and here as well it is the same (וְהָכָא נָמֵי דְּכְוָתָהּ), for without an intermediate aspect between the Creator and the created being how could all that be possible (כִּי בִּלְתִּי בְּחִינָה בְּאֶמְצָע בֵּין הַבּוֹרֵא אֶל הַנִּבְרָא אֵיךְ יִתָּכֵן כָּל הָאָמוּר), but certainly there exists an intermediate aspect concerning which it is fitting to say “son to divinity” and also “divinity,” and which is able to be a Chariot for divinity (אֶלָּא וַדַּאי כִּי יֵשׁ בְּחִינָה בְּאֶמְצָע אֲשֶׁר עָלֶיהָ שַׁיָּךְ לוֹמַר בֵּן אֶל הָאֱלֹהוּת וְגַם אֱלֹהוּת וִיכוֹלָה לִהְיוֹת מֶרְכָּבָה אֶל הָאֱלֹהוּת).

And the intention is (וְהַכַּוָּנָה הִיא), that there is a very small spark (כִּי יֵשׁ נִיצוֹץ קָטָן מְאֹד), which is an aspect of divinity (שֶׁהוּא בְּחִינַת אֱלֹהוּת), drawn from the final level within the Creator (נִמְשָׁךְ מִמַּדְרֵגָה הָאַחֲרוֹנָה שֶׁבַּבּוֹרֵא), and this spark enclothes itself within the power of one created spark (וְנִיצוֹץ זֶה מִתְלַבֵּשׁ בְּכֹחַ נִיצוֹץ אֶחָד נִבְרָא), which is an exceedingly subtle soul (שֶׁהוּא נְשָׁמָה דַקָּה בִּמְאֹד מְאֹד), which is called Yechidah (הַנִּקְרֵאת יְחִידָה), and within this spark called Yechidah there are roots of four aspects of spirituality, which are Nefesh, Ruach, Neshamah, Chayah (וּבְנִיצוֹץ זֶה הַנִּקְרָא יְחִידָה יֵשׁ בָּהּ שָׁרְשֵׁי ד׳ בְּחִינוֹת הָרוּחָנִיּוּת שֶׁהֵם נֶרנ״ח), end quote, as stated above (עכ״ל כַּנַּ״ל). And the intention is explained (וּמְבוֹאָרֶת הִיא הַכַּוָּנָה), that the Yechidah is the aspect that is intermediate between the Creator and the created being (כִּי הַיְּחִידָה הִיא הַבְּחִינָה אֲשֶׁר בְּאֶמְצָע הַבּוֹרֵא אֶל הַנִּבְרָא), which is the aspect that encompasses spirituality, namely the Nefesh, Ruach, Neshamah–Chayah (שֶׁהוּא הַבְּחִינָה הַכּוֹלֶלֶת הָרוּחָנִיּוּת שֶׁהֵם הַנֶּרנ״ח), and in this Yechidah there are the roots of the four aspects of spirituality, which are the Nefesh, Ruach, Neshamah, Chayah (וּבַיְּחִידָה זוֹ יֵשׁ בָּהּ שָׁרְשֵׁי ד׳ בְּחִינוֹת הָרוּחָנִיּוּת שֶׁהֵם הַנֶּרנ״ח), and this Yechidah is an exceedingly subtle soul, which is the most choice of all spirituality (וְהַיְּחִידָה הַזּוֹ הִיא נְשָׁמָה דַקָּה בִּמְאֹד מְאֹד שֶׁהִיא הַיּוֹתֵר מֻבְחָר מִכָּל הָרוּחָנִיּוּת), and within this Yechidah enclothes a very small spark from the final level within the Creator (וּבַיְּחִידָה זוֹ מִתְלַבֵּשׁ נִיצוֹץ קָטָן מְאֹד מִמַּדְרֵגָה הָאַחֲרוֹנָה שֶׁבַּבּוֹרֵא), and if so it follows that the Yechidah is composed of divinity and spirituality (אִם כֵּן נִמְצָא שֶׁהַיְּחִידָה הִיא מֻרְכֶּבֶת מֵהָאֱלֹהוּת וְהָרוּחָנִיּוּת), and as he later explained more clearly regarding the aspect between spirituality and the body, which is the fourth blood, in which enclothes the final spark of the Nefesh, and all is one, as Scripture says “for the blood is the soul” (וּכְמוֹ שֶׁכָּתַב אַחַר כָּךְ יוֹתֵר מְבוֹאָר בְּבְחִינָה שֶׁבֵּין הָרוּחָנִיּוּת אֶל הַגּוּף שֶׁהִיא הָרְבִיעִית דָּם אֲשֶׁר בָּהּ מִתְלַבֵּשׁ הַנִּיצוֹץ הָאַחֲרוֹן שֶׁבַּנֶּפֶשׁ וְהַכֹּל אֶחָד כְּמוֹ שֶׁאָמַר הַכָּתוּב כִּי הַדָּם הוּא הַנֶּפֶשׁ כו׳), thus it is an intermediate aspect between spirituality and the body and is composed of both, as stated above (בְּאוֹפֶן שֶׁהִיא בְּחִינָה אֶמְצָעִית בֵּין הָרוּחָנִיּוּת אֶל הַגּוּף וְהִיא מֻרְכֶּבֶת מִבֵּין שְׁנֵיהֶם כו׳ כַּנַּ״ל). And likewise in the analogue of the supernal worlds he said (וְכֵן בַּנִּמְשָׁל בָּעוֹלָמוֹת הָעֶלְיוֹנִים שֶׁאָמַר), that the most final aspect within the Emanator is that which emanated one aspect (כִּי הַבְּחִינָה הַיּוֹתֵר אַחֲרוֹנָה שֶׁבַּמַּאֲצִיל הוּא אֲשֶׁר הֶאֱצִיל בְּחִינָה אַחַת), in which there is the root of all ten Sefirot in concealment and in great subtlety (שֶׁיֵּשׁ בָּהּ שֹׁרֶשׁ כָּל הַי׳ סְפִירוֹת בְּהֶעְלֵם וְדַקּוּת גָּדוֹל), such that it is impossible for the emanated ones to be more subtle than it (שֶׁאִי־אֶפְשָׁר לִהְיוֹת לַנֶּאֱצָלִים יוֹתֵר דַקּוּת מִמֶּנָּה), and it follows that within this aspect there are two levels (וְנִמְצָא כִּי יֵשׁ בִּבְחִינָה זוֹ ב׳ מַדְרֵגוֹת): the first is the lowest and most diminished aspect of all aspects of the Emanator (הָא׳ הִיא בְּחִינָה הַיּוֹתֵר תַּחְתּוֹנָה וּשְׁפֵלָה מִכָּל בְּחִינוֹת הַמַּאֲצִיל), and this lowest level emanated the second aspect (וּמַדְרֵגָה זוֹ הַתַּחְתּוֹנָה הִיא הֶאֱצִילָה אֶת הַבְּחִינָה הַשֵּׁנִית), which is the most elevated level of all that exists among the emanated (שֶׁהוּא הַמַּדְרֵגָה הָעֶלְיוֹנָה מִכָּל מַה שֶּׁבְּכָל הַנֶּאֱצָלִים), and within it there is the root of all the emanated and it bestows to all of them (וְיֵשׁ בָּהּ שֹׁרֶשׁ כָּל הַנֶּאֱצָלִים וְהִיא מַשְׁפַּעַת לְכֻלָּם), in such a manner that the smallest of all the Emanator emanated the most choice of all the emanated (בְּאוֹפֶן שֶׁהַיּוֹתֵר קָטָן מִכָּל הַמַּאֲצִיל הֶאֱצִיל הַיּוֹתֵר מֻבְחָר שֶׁבְּכָל הַנֶּאֱצָלִים), and there is no other level at all between them (וְאֵין בֵּינֵיהֶם מַדְרֵגָה אַחֶרֶת כְּלָל), and the totality of these two aspects is the Keter (וְכְלָלוּת שְׁתֵּי בְּחִינוֹת אֵלֶּה הִיא הַכֶּתֶר), which is the intermediate aspect between the Emanator and the emanated (שֶׁהִיא בְּחִינָה אֶמְצָעִית בֵּין הַמַּאֲצִיל לַנֶּאֱצָלִים), and within it there is an aspect of Emanator and an aspect of emanated (וְיֵשׁ בָּהּ בְּחִינַת מַאֲצִיל וּבְחִינַת נֶאֱצָלִים כו׳ כַּנַּ״ל).

And likewise in the Yechidah, which corresponds to the Keter (וּדְכְוָתָהּ נָמֵי בַּיְּחִידָה שֶׁהִיא כְּנֶגֶד הַכֶּתֶר), there is within it an aspect of divinity and roots of spirituality (שֶׁיֵּשׁ בָּהּ בְּחִינַת אֱלֹהוּת וְשָׁרְשֵׁי הָרוּחָנִיּוּת), and therefore concerning it is said “You are gods” (וְלָכֵן עָלֶיהָ נֶאֱמַר אֱלֹהִים אַתֶּם), which is an aspect of divinity (שֶׁהוּא בְּחִינַת אֱלֹהוּת), and it is fitting to call it “sons to Hashem your God” (וְשַׁיָּךְ לִקְרֹאתָהּ בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם), who are Ze’ir Anpin and Nukvah (שֶׁהֵם זו״ן), and it becomes a Chariot for divinity, for divinity rides upon it (וְנַעֲשֵׂית מֶרְכָּבָה אֶל הָאֱלֹהוּת כִּי הָאֱלֹהוּת רוֹכֵב עָלֶיהָ). And this, in my humble opinion, is clear and simple (וְזֶה לְדַעְתִּי הוּא בָּרוּר וּפָּשׁוּט).