Ohr haShemesh (Nehar Shalom Daf 9, Col. 3)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ט׳ טוּר ג׳

And in order that the flow of the Light of Ein Sof spread, as mentioned (וּכְדֵי שֶׁיִּתְפַּשֵּׁט שֶׁפַע אוֹר הָא״ס כַּנִּזְכָּר), one must intend in every drawing-down of Mochin [Intellects] to draw within them the ten vowel-pointed Havayot, which are the Nefesh, Ruach, Neshamah, Chayah, Yechidah of those Mochin [Intellects] (צָרִיךְ לְכַוֵּן בְּכָל הַמְשָׁכַת מוֹחִין לְהַמְשִׁיךְ בְּתוֹכָם הָעֶשֶׂר הֲוָיוֹת הַמְּנֻקָּדוֹת שֶׁהֵם הַנרנח״י דְּאוֹתָם הַמּוֹחִין), and they are their vitality and their sustenance (וְהֵם חַיּוּתָם וְקִיּוּמָם), and they are the essence of the clarification and the rectification (וְהֵם עִקַּר הַבֵּרוּר וְהַתִּקּוּן), as mentioned in Sha‘ar haMochin [Intellects] and in all places (כַּנִּזְכָּר בְּשַׁעַר הַמּוֹחִין וּבְכָל הַמְּקוֹמוֹת), and as it is written, “for the Nekudot are in Chokhmah, which is Atzilut, and it is the supernal thought” (וּכְמוֹ שֶׁכָּתוּב כִּי נְקֻדוֹת בְּחָכְמָה שֶׁהִיא הָאֲצִילוּת וְהוּא הַמַּחֲשָׁבָה הָעֶלְיוֹנָה), as mentioned above (כַּנִּזְכָּר לְעֵיל), for “in thought everything is clarified” (דְּבְּמַחֲשָׁבָה אִתְבָּרִיר כּוּלָּא), and this is the establishment and sustaining of the Kelim [Vessels] and the 288 lights that ascended from Beri’ah–Yetzirah–Asiyah to Atzilut, which is the aforementioned thought (וְהוּא קִיּוּם וְהַעֲמָדַת הַכֵּלִים וְהָאוֹרוֹת דְּרפ״ח שֶׁעָלוּ מִבְּי״ע לַאֲצִילוּת שֶׁהִיא הַמַּחֲשָׁבָה הַנִּזְכָּר), and afterward one should intend to draw the Tzelem [Image] of Mochin [Intellects] together with the ten vowel-pointed Havayot within it into the ten bodily Kelim [Vessels] of Ze’ir Anpin and Nukvah, as explained in Sha‘ar haShemot (וְאַחַר כָּךְ יְכַוֵּן לְהַמְשִׁיךְ הַצֶּלֶם דְּמוֹחִין עִם הָעֶשֶׂר הֲוָיוֹת הַמְּנֻקָּדוֹת שֶׁבּוֹ לְתוֹךְ הָעֲשָׂרָה כֵּלִים דְּגוּפָא דְּזו״ן הַמְּבוֹאָרִים בְּשַׁעַר הַשֵּׁמוֹת), and to intend the names of the Kelim [Vessels] mentioned there (וּלְכַוֵּן בְּשֵׁמוֹת הַכֵּלִים הַנִּזְכָּר שָׁם), and to clothe within them the sections of the Tzelem [Image] together with the vowel-pointed Havayot according to the order mentioned there (וּלְהַלְבִּישׁ בָּהֶם אֶת פִּרְקֵי הַצֶּלֶם עִם הַהֲוָיוֹת הַמְּנֻקָּדוֹת כְּסֵדֶר הַנִּזְכָּר שָׁם), and this is the ultimate purpose of their clarification and rectification (וְזֶהוּ תַּכְלִית בֵּרוּרָם וְתִקּוּנָם), and without the vowel-pointed Havayot, which are their Nefesh, Ruach, Neshamah, Chayah, Yechidah, they have no existence or standing in Atzilut (וּמִבַּלְעֲדֵי הַהֲוָיוֹת הַמְּנֻקָּדוֹת שֶׁהֵם הַנרנח״י שֶׁלָּהֶם אֵין לָהֶם קִיּוּם וְהַעֲמָדָה בַּאֲצִילוּת), for they are a body without a soul, as they were at the beginning (כִּי הֵם גּוּף בְּלֹא נְשָׁמָה כְּמוֹ שֶׁהָיוּ בַּתְּחִלָּה).

And there as well the new Name M”H, which is the essence of the Tikkun (וְגַם שָׁם שֵׁם מ״ה הֶחָדָשׁ שֶׁהוּא עִקַּר הַתִּקּוּן), although it is included of Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters] (עִם שֶׁהוּא כָּלוּל מִטנְת״א), is called in general “Nekudot” relative to the Name B”N (נִקְרָא בִּכְלָלוּת נְקֻדוֹת בְּעֶרֶךְ שֵׁם ב״ן), as mentioned in chapter five of Sha‘ar Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters] and in chapter four of Sha‘ar Chitzoniyut [Externality] and Penimiyut [Internality] and in many places (וְכַנִּזְכָּר בְּפ״ה מִשַּׁעַר טנְת״א וּבְפ״ד מִשַּׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת וּבְכַמָּה מְקוֹמוֹת), and this suffices for one who is expert and understands the words of the Rav, may his righteous memory be for blessing (וְדַי בָּזֶה לַבָּקִי וּמֵבִין בְּדִבְרֵי הָרַב ז״ל). Thus, the ten vowel-pointed Havayot are the essence of the drawing-down of the Mochin [Intellects] (בְּאוֹפֶן כִּי הָעֶשֶׂר הֲוָיוֹת הַמְּנֻקָּדוֹת הֵם עִקַּר הַמְשָׁכַת הַמּוֹחִין), and through them the Mochin [Intellects] of Keter, which are the Ta‘amim, can be drawn within them (וְעַל־יְדֵי כֵן יוּכַל לְהִמָּשֵׁךְ בְּתוֹכָם הַמּוֹחִין דְּכֶתֶר שֶׁהֵם הַטְּעָמִים), and within them the Light of Ein Sof (וּבְתוֹכָם אוֹר הָא״ס), as is known (וְכַנּוֹדָע), for so long as the Light of Chokhmah does not extend downward into the Mochin [Intellects], it is impossible for the Light of Keter to extend (דְּכָל עוֹד שֶׁאֵין אוֹר הַחָכְמָה מִתְפַּשֵּׁט לְמַטָּה בַּמּוֹחִין אִי־אֶפְשָׁר לְאוֹר הַכֶּתֶר לְהִתְפַּשֵּׁט), for all are made in Chokhmah (כִּי כֻלָּם בְּחָכְמָה עֲשִׂיתָ), as mentioned in many places and in Sha‘ar Seder haAtzilut, see there (וְכַנִּזְכָּר בְּכַמָּה מְקוֹמוֹת וּבְשַׁעַר סֵדֶר הָאֲצִילוּת עַיֵּן שָׁם). And through this a person is able to be saved from the punishment mentioned in the statement of Rabbi Shimon bar Yoḥai, peace be upon him, that was cited (וּבָזֶה אֶפְשָׁר לָאָדָם לְהִמָּלֵט מֵעֹנֶשׁ הָאָמּוּר בְּמַאֲמַר רַשְׁבִּ״י ע״ה הַנִּזְכָּר).

And likewise, the Mochin [Intellects] of Chokhmah, which is called Abba of every Partzuf, is what is rectified first (וְכֵן מוֹחַ הַחָכְמָה הַנִּקְרָא אַבָּא דְּכָל פַּרְצוּף הוּא הַנִּתְקָן תְּחִלָּה), and to it are drawn all the Tzelamim [Images] of the Mochin [Intellects] of Chokhmah, Binah and Chesed, Gevurah (וְאֵלָיו נִמְשָׁכִין כָּל צַלְמֵי הַמּוֹחִין דְּחו״ב וְחו״ג). And after its male and female aspects within it are rectified (וְאַחַר שֶׁנִּתְקַנּוּ דְּכוּ״ן שֶׁבּוֹ), afterward the illumination of all the Mochin [Intellects] spreads to the male and female aspects of the Mochin [Intellects] of Binah, which is called Imma, and they are rectified (אַחַר כָּךְ מִתְפַּשֵּׁט הֶאָרַת כָּל הַמּוֹחִין לְדְכוּ״ן דְּמוֹחַ הַבִּינָה הַנִּקְרָא אִימָּא וְנִתְקַנִּים). And afterward, from the Mochin [Intellects] of Binah the illumination of all the Mochin [Intellects] spreads to the male and female aspects of the Mochin [Intellects] of the Chesedim, which is called Ze’ir Anpin, and they are rectified (וְאַחַר כָּךְ מִמּוֹחַ הַבִּינָה מִתְפַּשֵּׁט הֶאָרַת כָּל הַמּוֹחִין לְדְכוּ״ן דְּמוֹחַ הַחֲסָדִים הַנִּקְרָא ז״א וְנִתְקַנִּים).

And afterward, from the Mochin [Intellects] of the Chesedim the illumination of all the Mochin [Intellects] spreads to the male and female aspects of the Mochin [Intellects] of the Gevurot, which is called the Nukvah of Ze’ir Anpin, and they are rectified (וְאַחַר כָּךְ מִמּוֹחַ הַחֲסָדִים מִתְפַּשֵּׁט הֶאָרַת כָּל הַמּוֹחִין לְדְכוּ״ן דְּמוֹחַ הַגְּבוּרוֹת הַנִּקְרָא נוּקְבָא דְּז״א וְנִתְקַנִּים). And all these four Mochin [Intellects] are the four Mochin [Intellects] that are in Keter, and they are the roots of the four Mochin [Intellects] mentioned above (וְכָל אֵלּוּ הַד׳ מוֹחִין הֵם הַד׳ מוֹחִין שֶׁבַּכֶּתֶר וְהֵם שָׁרְשֵׁי הַד׳ מוֹחִין הַנִּזְכָּרִים לְעֵיל), and they are called, in the language of the Keter, Abba and Imma and Ze’ir Anpin and Nukvah (וְהֵם נִקְרָאִים בְּעִנְיַן הַכֶּתֶר או״א וְזו״ן).

However, relative to the totality of the Partzuf they are called Atik and Nukvah and Arich Anpin and Nukvah (אֲבָל בְּעֶרֶךְ כְּלָלוּת הַפַּרְצוּף נִקְרָאִים עַתִּיק וְנוּקְבָא וְא״א וְנוּקְבָא). Thus, the essence of all the effort is to rectify the Mochin [Intellects] of Chokhmah slowly and in detail (בְּאוֹפֶן כִּי עִקַּר כָּל הַטֹּרַח הוּא לְתַקֵּן מוֹחַ הַחָכְמָה לְאַט לְאַט בִּפְרָטוּת), and after the male and female aspects within it are rectified (וְאַחַר שֶׁנִּתְקַנּוּ הַדְּכוּ״ן שֶׁבּוֹ), then afterward from it the illumination of all the Mochin [Intellects] spreads in general to the male and female aspects of the Mochin [Intellects] of Binah and of Chesed–Gevurah, and they too are rectified according to the measure of what was rectified in the male and female aspects of Chokhmah (אָז אַחַר כָּךְ מִמֶּנּוּ מִתְפַּשֵּׁט הֶאָרַת כָּל הַמּוֹחִין בִּכְלָלוּת לְדְכוּ״ן דְּמוֹחַ הַבִּינָה וְדְחו״ג וְנִתְקַנִּים גַּם הֵם כְּפִי שִׁעוּר מַה שֶּׁנִּתְקַן בְּדְכוּ״ן דְּחָכְמָה).

And it is like the order of the rectification of the four worlds A"B"Y"A (וְהוּא כְּמוֹ סֵדֶר תִּקּוּן ד׳ עוֹלָמוֹת אבי״ע), how they were rectified and descended one from another (אֵיךְ נִתְקַנּוּ וְנָחֲתוּ זֶה מִזֶּה), so is the order of the rectification of these four Mochin [Intellects] (כָּךְ סֵדֶר תִּקּוּן אֵלּוּ הַד׳ מוֹחִין), and afterward there remain within them the portions of the Mochin [Intellects] that are fitting for them (וְאַחַר כָּךְ נִשְׁאָר בָּהֶם חֶלְקֵי הַמּוֹחִין הָרְאוּיִים לָהֶם), and the remainder of the Mochin [Intellects] spread within the Chokhmah, Binah, Da'at themselves of that Partzuf and are rectified as explained above (וּשְׁאָרִית הַמּוֹחִין מִתְפַּשְּׁטִים בְּחב״ד עַצְמָם שֶׁל הַפַּרְצוּף הַהוּא וְנִתְקַנִּים גַּם כֵּן עַל דֶּרֶךְ הַנַּ״ל), and afterward there remain within them portions of the Mochin [Intellects] appropriate to them (וְאַחַר כָּךְ נִשְׁאָר בָּהֶם חֶלְקֵי בְּחִינַת הַמּוֹחִין הָרָאוּי לָהֶם), and the remainder of the Mochin [Intellects] spread into the lower seven called Ze’ir Anpin and Nukvah and are rectified likewise (וּשְׁאָרִית הַמּוֹחִין מִתְפַּשְּׁטִים בְּז״ת הַנִּקְרָאִים זו״ן וְנִתְקַנִּים גַּם כֵּן עַל דֶּרֶךְ הַנַּ״ל), and all of this is explained in Sha‘ar haKavanot in the intention of the four bowings and four straightenings at the end of the discourse of the intention of “Sim Shalom,” and at the end of chapter one of Sha‘ar Mochin [Intellects] deTzelem [Image], see there (וּכְמְבוֹאָר כָּל זֶה בְּסֵפֶר הַכַּוָּנוֹת בְּכַוָּנַת ד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת בְּסוֹף דְּרוּשׁ כַּוָּנַת שִׂים שָׁלוֹם וּבְּסוֹף פ״א מִשַּׁעַר מוֹחִין דְּצֶלֶם עַיֵּן שָׁם). And this order applies in Ibbur, in Yenikah, and in Gadlut (וְזֶה הַסֵּדֶר הוּא בֵּין בְּעִיבּוּר בֵּין בִּינִיקָה בֵּין בְּגַדְלוּת), in every detail one must first rectify the root and afterward the branches are rectified automatically (בְּכָל פְּרָט צָרִיךְ לְתַקֵּן תְּחִלָּה הַשֹּׁרֶשׁ וְאַחַר כָּךְ מִמֵּילָא הָעֲנָפִים נִתְקַנִּים), as explained above—look carefully at it in general and in detail as mentioned there (וּכְמְבוֹאָר לְעֵיל עַיֵּן עָלָיו הֵיטֵב בִּכְלָלוּת וּבִפְרָטוּת כַּנִּזְכָּר שָׁם), and with this the matter mentioned above will be well understood (וְעִם זֶה יוּבַן הֵיטֵב עִנְיַן הַנַּ״ל), end quote—this is the introduction of Rabbi Shar Shalom, of blessed and holy memory (עכ״ל הַהַקְדָּמָה שֶׁל הָרַב שַׁר שָׁלוֹם זצוק״ל).

Shemen, Siman 44

(שֶׁמ״ן סִימָן מ״ד)

Behold, this matter which the Rav, may his righteous memory be for blessing, wrote—that one must intend in every drawing-down of Mochin [Intellects] to draw within them the ten vowel-pointed Havayot, which are the Nefesh, Ruach, Neshamah, Chayah, Yechidah of those Mochin [Intellects], etc (הִנֵּה עִנְיָן זֶה שֶׁכָּתַב הָרַב ז״ל שֶׁצָּרִיךְ לְכַוֵּן בְּכָל הַמְשָׁכַת מוֹחִין לְהַמְשִׁיךְ בְּתוֹכָהּ הָעֶשֶׂר הֲוָיוֹת הַמְּנֻקָּדוֹת שֶׁהֵם הַנרנח״י דְּאוֹתָם הַמּוֹחִין כו׳), this matter was not mentioned nor stated anywhere in the writings of the Rav, of blessed memory (דָּבָר זֶה לֹא נִזְכַּר וְלֹא נֶאֱמַר בְּשׁוּם מָקוֹם מִכִּתְבֵי הָרַב זלה״ה), neither in the discourses nor in the intentions (לֹא בַּדְּרוּשִׁים וְלֹא בַּכַּוָּנוֹת), and in Sha‘ar haMochin [Intellects] I did not find there except that he wrote that sometimes Ze’ir Anpin takes the aspect of Nefesh, Ruach, Neshamah, Chayah, Yechidah by way of Yisrael-Saba and Tevunah, and sometimes by way of Abba and Imma, and sometimes by way of Arich Anpin (וּבְשַׁעַר הַמּוֹחִין לֹא מָצָאתִי שָׁם רַק שֶׁכָּתַב שֶׁלִּפְעָמִים לוֹקֵחַ ז״א בְּחִינַת הַנרנח״י עַל יְדֵי יִשְׂסו״ת וְלִפְעָמִים עַל יְדֵי או״א וְלִפְעָמִים עַל יְדֵי א״א), and this is certainly simple and explicit in many places (וְזֶה וַדַּאי פָּשׁוּט הוּא בְּכַמָּה מְקוֹמוֹת).

But that one must intend to draw them into the Mochin [Intellects]—where was this stated? (אֲבָל שֶׁצָּרִיךְ לְכַוֵּן לְהַמְשִׁיךְ אוֹתָם בְּתוֹךְ הַמּוֹחִין זֶה הֵיכָן נֶאֱמַר), for in all the discourses of the Rav of blessed memory and in all the intentions this was not stated (כִּי בְּכָל דְּרוּשֵׁי הָרַב זלה״ה וּבְכָל הַכַּוָּנוֹת לֹא נֶאֱמַר זֶה). And if according to his words, may his memory be for blessing, one must intend this in order to be saved from the punishment mentioned in the statement of Rabbi Shimon bar Yoḥai, peace be upon him, cited above (וְאִם כִּדְבָרָיו ז״ל שֶׁצָּרִיךְ לְכַוֵּן בָּזֶה כְּדֵי לְהִמָּלֵט מֵעֹנֶשׁ הָאָמּוּר בְּמַאֲמַר רַשְׁבִּ״י ע״ה הַנַּ״ל), how could it be in the world that the Rav of blessed memory would not state it explicitly in many places, so that a person might be saved from the severe punishment mentioned (אֵיךְ יִתָּכֵן בָּעוֹלָם שֶׁהָרַב זלה״ה לֹא יֹאמַר אוֹתוֹ בְּפֵירוּשׁ בְּכַמָּה מְקוֹמוֹת כְּדֵי שֶׁיִּמָּלֵט הָאָדָם מֵעֹנֶשׁ הֶחָמוּר הַנִּזְכָּר), and how did he conceal such a matter (וְאֵיךְ הֶעְלִים דָּבָר כָּזֶה), for in all the writings of the Rav of blessed memory it is stated only that one must intend the drawing-down of the Mochin [Intellects] (כִּי בְּכָל כִּתְבֵי הָרַב זלה״ה לֹא נֶאֱמַר רַק שֶׁצָּרִיךְ לְכַוֵּן הַמְשָׁכַת הַמּוֹחִין), but that one must intend the vowel-pointed Havayot and draw them into the Mochin [Intellects]—where was this stated? (אֲבָל שֶׁצָּרִיךְ לְכַוֵּן בַּהֲוָיוֹת הַמְּנֻקָּדוֹת וּלְהַמְשִׁיכָן בְּתוֹכָם שֶׁל הַמּוֹחִין זֶה הֵיכָן נֶאֱמַר).

And indeed we have found and seen that in a place where one must intend the vowel-pointed Havayot, the Rav of blessed memory states it explicitly (וְכְבָר מָצָאנוּ וְרָאִינוּ שֶׁבְּמָקוֹם שֶׁצָּרִיךְ לְכַוֵּן בַּהֲוָיוֹת הַמְּנֻקָּדוֹת כְּבָר הָרַב זלה״ה אוֹמֵר אוֹתוֹ בְּפֵירוּשׁ), such as in the drawing-down of the Chesedim in the Counting of the Omer (כְּגוֹן בְּהַמְשָׁכַת הַחֲסָדִים בִּסְפִירַת הָעוֹמֶר), and likewise in the blessings of the Amidah, where he wrote there in Sha‘ar haKavanot, discourse six of the Amidah, as follows (וְכֵן בִּבְרָכוֹת הָעֲמִידָה שֶׁכָּתַב שָׁם בְּשַׁעַר הַכַּוָּנוֹת ד״ו דְּעֲמִידָה וְז״ל). And behold, it is already known what is written in the Tikkunim (וְהִנֵּה כְּבָר נוֹדָע מַה שֶּׁכָּתוּב בַּתִּיקּוּנִין), that in every Sefirah and Sefirah there is a Havayah with a known vowel-pointing (כִּי בְּכָל סְפִירָה וּסְפִירָה יֵשׁ הוי״ה בְּנִקּוּד יָדוּעַ), and they are Havayah with kamatz in Keter (וְהֵם הוי״ה בְּקָמֶץ בַּכֶּתֶר), and Havayah with pataḥ in Chokhmah (וְהוי״ה בְּפַּתַח בַּחָכְמָה), and Havayah with tzeirei in Binah, etc (וְהוי״ה בְּצֵירֵי בַּבִּינָה כו׳), and therefore when you say “Blessed are You … who grants knowledge” you should intend this Havayah entirely with the vowel-pointing of pataḥ (וְלָכֵן בְּאָמְרְךָ בָּרוּךְ אַתָּה ה׳ חוֹנֵן הַדַּעַת תְּכַוֵּן בְּהוי״ה זוֹ כֻּלָּהּ בְּנִקּוּד פַּתַח), since it is in the Chokhmah within it (לְפִי שֶׁהִיא בַּחָכְמָה שֶׁבָּהּ), and even though they said there that in the Havayah of Malkhut there is no vowel-pointing (וְאַף עַל פִּי שֶׁאָמְרוּ שָׁם שֶׁבְּהוי״ה שֶׁבַּמַּלְכוּת אֵין בָּהּ נִקּוּד), nevertheless when she receives illumination from her spouse then all ten Sefirot within her are vowel-pointed according to the vowel-pointing of the ten Sefirot within him, etc (עִם כָּל זֶה כַּאֲשֶׁר מְקַבֶּלֶת הִיא הֶאָרָה מִבַּעְלָהּ אָז כָּל הַי׳ סְפִירוֹת אֲשֶׁר בָּהּ מִתְנַקְּדוֹת עַל דֶּרֶךְ הַנִּקּוּד שֶׁבַּי׳ סְפִירוֹת שֶׁבּוֹ כו׳), and in “Bring us back” the Havayah is with tzeirei since it is the Sefirah of Binah within her (וּבְהַשִּׁיבֵנוּ הוי״ה בְּצֵירִי לְפִי שֶׁהִיא סְפִירַת בִּינָה שֶׁבָּהּ), and in “Forgive us” in the Chesed within her the Havayah is with segol (וּבְסְלַח לָנוּ בְּחֶסֶד שֶׁבָּהּ הוי״ה בְּסֶגוֹל), and in “See” the Havayah is with sheva in the Gevurah within her (וּבְרְאֵה הוי״ה בְּשְׁבָא בִּגְבוּרָה שֶׁבָּהּ), and in “Heal us” in the Tiferet within her the Havayah is with ḥolam (וּבִּרְפָאֵנוּ בְּתִפְאֶרֶת שֶׁבָּהּ הוי״ה בְּחוֹלָם), and in “Bless us” in the Netzach within her the Havayah is with ḥirik (וּבְבָרְכֵנוּ בְּנֵצַח שֶׁבָּהּ הוי״ה בְּחִירִק), and in “Sound the great shofar” in the Hod within her the Havayah is with kubbutz (וּבְתְקַע בְּהוֹד שֶׁבָּהּ הוי״ה בְּקֻבּוּץ), and in “Restore” in the Yesod within her the Havayah is with shuruk (וּבְהָשִׁיבָה בִּיסוֹד שֶׁבָּהּ הוי״ה בְּשׁוּרוּק), and in the blessing of the Minim in the Keter within her the Havayah is with kamatz, etc (וּבְבִרְכַּת הַמִּינִים בְּכֶתֶר שֶׁבָּהּ הוי״ה בְּקָמֶץ כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ), and likewise in Sha‘ar haMitzvot, Parashat Va’etchanan, in the intention of the reading of the Torah he wrote that in “Mikra” one should intend that the Torah is in the Tiferet of Ze’ir Anpin and therefore intend the Names in the three aspects of back, middle, and inner of its Kelim [Vessels], and also one Havayah entirely with the vowel-pointing of ḥolam in all four of its letters, divided into the aspect of Neshamah of Neshamah and Nefesh, Ruach, Neshamah within the three Kelim [Vessels] mentioned, as explained in Sha‘ar Shemot haSefirot (וְכֵן בְּשַׁעַר הַמִּצְוֹת פָּרָשַׁת וָאֶתְחַנָּן בְּכַוָּנַת קְרִיאַת הַתּוֹרָה כָּתַב מִקְרָא יְכַוֵּן כִּי הַתּוֹרָה הִיא בְּתִפְאֶרֶת דְּז״א וְלָכֵן יְכַוֵּן בַּשֵּׁמוֹת בְּג׳ בְּחִינוֹת אָחוֹר וְאֶמְצָעִי וּפְנִימִי דְּכֵלִים שֶׁבּוֹ וְגַם בְּהוי״ה אַחַת כֻּלָּהּ בְּנִקּוּד חוֹלָם בְּכָל ד׳ אוֹתִיּוֹתֶיהָ הַמִּתְחַלֶּקֶת בִּבְחִינַת נְשָׁמָה לְנְשָׁמָה וְנר״ן שֶׁבְּתוֹךְ ג׳ הַכֵּלִים הַנִּזְכָּר כְּמוֹ שֶׁמְּבוֹאָר בְּשַׁעַר שֵׁמוֹת הַסְּפִירוֹת), afterward he should read the Prophets and intend that they are in the Netzach–Hod of Ze’ir Anpin and intend in the Yesod of Ze’ir Anpin the Names of the three aspects of its Kelim [Vessels] and the Havayah within them with its vowel-pointing, see there (אַחַר כָּךְ יִקְרָא בַּנְּבִיאִים וִיכַוֵּן שֶׁהֵם בְּנֵ״ה דְּז״א וִיכַוֵּן בִּיסוֹד דְּז״א בַּשֵּׁמוֹת ג׳ בְּחִינוֹת כֵּלִים שֶׁבּוֹ וּבְהוי״ה שֶׁבְּתוֹכָם בְּנִקּוּדָהּ עַיֵּן שָׁם).

Behold, it is explained how in a place where it is necessary to intend the Havayot with their vowel-points, the Rav, of blessed memory, explicitly wrote that one must intend them (הֲרֵי מְבוֹאָר אֵיךְ בְּמָקוֹם שֶׁצָּרִיךְ לְכַוֵּן הַהֲוָיוֹת בְּנִקּוּדוֹתֵיהֶן כָּתַב הָרַב זלה״ה שֶׁצָּרִיךְ לְכַוֵּן), and even in these two places he did not say to intend to draw them down, but only said to intend the vowel-pointed Havayot within them (וְאַף בִּשְׁנֵי מְקוֹמוֹת אֵלּוּ לֹא אָמַר שֶׁיְּכַוֵּן לְהַמְשִׁיךְ רַק אָמַר שֶׁיְּכַוֵּן בַּהֲוָיוֹת הַמְּנֻקָּדוֹת שֶׁבָּהֶם), and if also in the drawing-down of the Mochin [Intellects] it were necessary to intend the vowel-pointed Havayot and to draw them into the Mochin [Intellects] and afterward to intend to draw them together with the Mochin [Intellects] into Ze’ir Anpin as well (וְאִם גַּם בְּהַמְשָׁכַת הַמּוֹחִין הָיָה צָרִיךְ לְכַוֵּן בַּהֲוָיוֹת הַמְּנֻקָּדוֹת וּלְהַמְשִׁיכָן בְּתוֹכָם שֶׁל הַמּוֹחִין וְאַחַר כָּךְ לְכַוֵּן לְהַמְשִׁיכָן עִם הַמּוֹחִין לְתוֹךְ ז״א גַּם כֵּן), why did the Rav, of blessed memory, refrain from stating it (לָמָּה נִמְנַע הָרַב זלה״ה מִלְּאוֹמְרוֹ), and especially when by refraining from this intention there would be a severe punishment (וּבִפְרָט כַּאֲשֶׁר בְּמְנִיעַת כַּוָּנָה זוֹ יֵשׁ עֹנֶשׁ חָמוּר), but certainly from the fact that the Rav, of blessed memory, did not mention it, it follows that one need not intend it (אֶלָּא וַדַּאי מִדְּלָא הִזְכִּירוֹ הָרַב ז״ל הוּא שֶׁאֵין צָרִיךְ לְכַוֵּן), except the drawing-down of the Mochin [Intellects] alone, which are drawn from Ein Sof from level to level until Ze’ir Anpin, for for his sake they are drawn (כִּי אִם הַמְשָׁכַת הַמּוֹחִין בִּלְבַד הַנִּמְשָׁכִים מֵהָא״ס מִדַּרְגָּה לְדַרְגָּה עַד ז״א כִּי בִּשְׁבִילוֹ הֵם נִמְשָׁכִים), as was written above in the previous section (כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּסִימָן הַקּוֹדֵם), and this flow that is drawn from Ein Sof until Ze’ir Anpin the Rav, of blessed memory, called by the name “Mochin [Intellects] for Ze’ir Anpin” (וְשֶׁפַע זֶה הַנִּמְשָׁךְ מֵהָא״ס עַד ז״א קָרָא אוֹתוֹ הָרַב זלה״ה בְּשֵׁם מוֹחִין לְז״א), as he wrote in Mavo She‘arim, Gate Two, Section Three, chapter nine (כְּמוֹ שֶׁכָּתַב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ט), and this is his language (וְז״ל):

For at first the Chesedim and Gevurot that Ze’ir Anpin and Nukvah received the first time at the time of Atzilut were for the need of their bodies, and from there they must return and receive new Mochin [Intellects] in every Zivug [Union] from above in order to bring forth new created beings (כִּי בִּתְחִלָּה הַחו״ג שֶׁקִּבְּלוּ זו״ן בַּפַּעַם הָרִאשׁוֹנָה בְּעֵת הָאֲצִילוּת הָיָה לְצֹרֶךְ גּוּפָם וּמִשָּׁם צְרִיכִים לַחֲזֹר וּלְקַבֵּל מוֹחִין חֲדָשִׁים בְּכָל זוּגוּג וְזוּגוּג מִלְמַעְלָה לְהַמְצִיא נִבְרָאִים חֲדָשִׁים), and it follows that when Ze’ir Anpin and Nukvah perform a Zivug [Union] they must first ascend as Mayin nukvin [Female waters] to Abba and Imma (וְנִמְצָא כִּי בְּהִזְדַּוְּגוּג זו״ן צָרִיךְ שֶׁיַּעֲלוּ הֵם בְּסוֹד מ״ן תְּחִלָּה עַד או״א), and then Abba and Imma elevate Mayin nukvin [Female waters] to Arich Anpin (וְאָז או״א מַעֲלִין מ״ן לְא״א), and so in this manner until the height of the levels (וְכֵן עַל זֶה הַדֶּרֶךְ עַד רוּם הַמַּעֲלוֹת), and then it causes that from there Mayin Dukhurin [Male waters] be bestowed, which is the Name M”H the new, for it too includes Chesed and Gevurah (וְאָז גּוֹרֵם שֶׁיִּשְׁפִּיעוּ מִשָּׁם מ״ד שֶׁהוּא שֵׁם מ״ה הֶחָדָשׁ כִּי גַּם הוּא כּוֹלֵל הַחו״ג), and they descend from one to another until Abba and Imma (וְיוֹרְדִין מִזֶּה לָזֶה עַד או״א), and then Abba and Imma perform a Zivug [Union] and receive that flow and give it in the secret of new Mochin [Intellects] to their children Ze’ir Anpin and Nukvah (וְאָז או״א מִזְדוַּגִּים וּמְקַבְּלִים אוֹתוֹ הַשֶּׁפַע וְנוֹתְנִים אוֹתוֹ בְּסוֹד מוֹחִין חֲדָשִׁים לִבְנֵיהֶם זו״ן), and then they too perform a Zivug [Union], for it is impossible to draw seed except from the brain, and since they have Mochin [Intellects] they perform a Zivug [Union], etc (וְאָז מִזְדוַּגִּים גַּם הֵם כִּי אִי־אֶפְשָׁר לְהַמְשִׁיךְ זֶרַע אֶלָּא מִן הַמּוֹחַ וְכֵיוָן שֶׁיֵּשׁ לָהֶם מוֹחִין מִזְדוַּגִּים כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, from the fact that he said, “and they receive that flow and give it in the secret of new Mochin [Intellects] to Ze’ir Anpin and Nukvah” (הֲרֵי מִדְּקָאָמַר וּמְקַבְּלִים אוֹתוֹ הַשֶּׁפַע וְנוֹתְנִין אוֹתוֹ בְּסוֹד מוֹחִין חֲדָשִׁים לְזו״ן), it is explained how that very same flow itself that descended from above from one to another is the flow that is given to Ze’ir Anpin (מְבוֹאָר אֵיךְ אוֹתוֹ הַשֶּׁפַע עַצְמוֹ שֶׁיָּרַד מִלְמַעְלָה מִזֶּה לָזֶה הוּא הַשֶּׁפַע הַנִּתָּן לְז״א), for all of its descent from one to another is in order to give it to Ze’ir Anpin (כִּי כָּל יְרִידָתוֹ מִזֶּה לָזֶה הוּא לְנָתְנוֹ לְז״א), and he called it the Mochin [Intellects] of Ze’ir Anpin and Nukvah (וְקָרָא אוֹתוֹ מוֹחִין דְּזו״ן). However, Ze’ir Anpin receives it first and afterward he bestows it to the Nukvah, as is explained there (אֲבָל הַז״א מְקַבְּלוֹ תְּחִלָּה וְאַחַר כָּךְ הוּא מַשְׁפִּיעַ לְנוּקְבָּא כְּמוֹ שֶׁמְּבוֹאָר שָׁם). And likewise in Sha‘ar haPesukim, Parashat Vayera, he wrote as follows in brief (וְכֵן בְּשַׁעַר הַפְּסוּקִים פָּרָשַׁת וַיֵּרָא כָּתַב וְז״ל בְּקִצּוּר): And know that Ze’ir Anpin and Nukvah do not perform a Zivug [Union] unless first Abba and Imma perform a Zivug [Union] (וְדַע כִּי אֵין זו״ן מִזְדוַּגִּים עַד שֶׁבַּתְּחִלָּה יִזְדוַּגּוּ או״א), and Abba and Imma also do not perform a Zivug [Union] unless first Arich Anpin performs a Zivug [Union] with itself (וְגַם או״א אֵינָם מִזְדוַּגִּים עַד שֶׁבַּתְּחִלָּה יִזְדוַּג א״א מִינֵיהּ וּבֵיהּ), and likewise in this manner until the height of the levels, until the supernal Emanator called Ein Sof (וְכֵן עַל דֶּרֶךְ זֶה עַד רוּם הַמַּעֲלוֹת עַד הַמַּאֲצִיל הָעֶלְיוֹן הַנִּקְרָא א״ס).

And it follows that in every lower Zivug [Union] of Ze’ir Anpin it is necessary that first the primary aspects that receive from Ein Sof perform a Zivug [Union] (וְנִמְצָא כִּי בְּכָל זוּגוּג תַּחְתּוֹן דְּז״א צָרִיךְ שֶׁבָּרִאשׁוֹנָה יִזְדוַּגּוּ הַבְּחִינוֹת הָרִאשׁוֹנוֹת הַמְקַבְּלוֹת מֵא״ס), for Ein Sof alone has the ability to renew new lights every day continuously (כִּי הָא״ס לְבַדּוֹ יָכוֹל לְחַדֵּשׁ בְּכָל יוֹם תָּמִיד אוֹרוֹת חֲדָשִׁים), but all the emanated beings have neither the ability nor the power in any one of them to renew any light until they first receive it from Ein Sof (וְהַנֶּאֱצָלִים כֻּלָּם אֵין יְכוֹלֶת וְכֹחַ בְּשׁוּם אֶחָד מֵהֶם לְחַדֵּשׁ שׁוּם אוֹר עַד שֶׁיְּקַבְּלוּהוּ תְּחִלָּה מֵא״ס), and they draw it at every moment from level to level in the aspect of their Zivugim [Unions], as mentioned (וּמַמְשִׁיכִים אוֹתוֹ בְּכָל עֵת מִדַּרְגָּה לְדַרְגָּה בִּבְחִינַת הַזוּגוּגִים שֶׁלָּהֶם כַּנִּזְכָּר כו׳). And then they draw that flow which they received from Ein Sof to the aspect beneath them (וְאָז מַמְשִׁיכִים הַשֶּׁפַע הַהוּא שֶׁקִּבְּלוּ מֵהָא״ס אֶל הַבְּחִינָה שֶׁלְּמַטָּה מֵהֶם), and afterward they too perform a Zivug [Union] (וְאַחַר כָּךְ גַּם הֵם מִזְדוַּגִּים), and they draw the flow to those beneath them (וְהֵם מַמְשִׁיכִים הַשֶּׁפַע אֶל אוֹתָם שֶׁלְּמַטָּה מֵהֶם), and thus the matter proceeds and is drawn from Zivug [Union] to Zivug [Union] (וְכֵן הַדָּבָר הוֹלֵךְ וְנִמְשָׁךְ מִזּוּגוּג אֶל זּוּגוּג), from the aspects that are close to the Emanator (מִן הַבְּחִינוֹת הַקְּרוֹבוֹת אֶל הַמַּאֲצִיל), until Ze’ir Anpin and Nukvah receive the flow and the power from Abba and Imma above them (עַד זו״ן הַמְקַבְּלִים הַשֶּׁפַע וְהַכֹּחַ מֵאו״א שֶׁלְּמַעְלָה מֵהֶם), who preceded to perform a Zivug [Union] before he performs a Zivug [Union] with his Nukvah (שֶׁקָּדְמוּ לְהִזְדוַּגּוּג קֹדֶם שֶׁיִּזְדוַּג הוּא עִם נוּקְבֵּיהּ), and they returned to draw new power and flow from above from the root of their two crowns (וְחָזְרוּ לְהַמְשִׁיךְ כֹּחַ וְשֶׁפַע חָדָשׁ מִלְמַעְלָה מִשֹּׁרֶשׁ הַתְּרֵין עַטְרִין שֶׁלָּהֶם), which are above, above (אֲשֶׁר לְמַעְלָה לְמַעְלָה), and they give them in the secret of new Mochin [Intellects] to Ze’ir Anpin and Nukvah (וְנוֹתְנִים אוֹתָם בְּסוֹד מוֹחִין חֲדָשִׁים לְזו״ן), and then they too perform a Zivug [Union] and beget children, etc (וְאָז גַּם הֵם מִזְדוַּגִּים וּמוֹלִידִים בָּנִים כו׳).

And this is the secret of the ultimate purpose of what a person must intend in the unification of Shema (וְזֶה סוֹד תַּכְלִית מַה שֶּׁצָּרִיךְ הָאָדָם לְכַוֵּן בְּיִחוּד ק״ש), that he should intend that in Shema Abba and Imma perform a Zivug [Union] to draw new Mochin [Intellects] into Ze’ir Anpin and Nukvah (שֶׁיְּכַוֵּן כִּי בְּק״ש מִזְדוַּגִּים או״א לְהַמְשִׁיךְ מוֹחִין חֲדָשִׁים בְּזו״ן), so that afterward they too will be able to perform a Zivug [Union] in the Amidah at the time of the falling on the face (כְּדֵי שֶׁיּוּכְלוּ לְהִזְדוַּגּוּג גַּם הֵם אַחַר כָּךְ בָּעֲמִידָה בְּעֵת נְפִילַת אַפַּיִם), and beget children (וְיוֹלִידוּ בָּנִים). However, one must intend how the supernal levels that are close to the Emanator begin to perform a Zivug [Union] (הָאֲמְנָם צָרִיךְ לְכַוֵּן אֵיךְ מַתְחִילִים לְהִזְדוַּגּוּג הַמַּדְרֵגוֹת הָעֶלְיוֹנוֹת הַקְּרוֹבוֹת אֶל הַמַּאֲצִיל), and from there it is drawn to those beneath them (וּמִשָּׁם נִמְשָׁךְ אֶל שֶׁלְּמַטָּה מֵהֶם כו׳), until that flow is drawn to the Mochin [Intellects] of Abba and Imma (עַד שֶׁנִּמְשָׁךְ הַשֶּׁפַע הַהוּא עַד מוֹחִין דְּאו״א), and then they too perform a Zivug [Union] in Shema, as mentioned (וְאָז גַּם הֵם מִזְדוַּגִּים בְּק״ש כַּנִּזְכָּר כו׳), and it follows that in every Zivug [Union] of Ze’ir Anpin and Nukvah it is preceded by a Zivug [Union] of Abba and Imma, who give them renewed Mochin [Intellects], etc (וְנִמְצָא כִּי בְּכָל זוּגוּג דְּזו״ן מַקְדִּים אֵלָיו זוּגוּג דְּאו״א וְנוֹתְנִין לָהֶם מוֹחִין מֵחָדָשׁ כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, here as well it is explained clearly and well (הֲרֵי גַּם כָּאן מְבוֹאָר בֵּאר הֵיטֵב), how the flow that is drawn from Ein Sof itself descends from level to level until it is given in the secret of Mochin [Intellects] to Ze’ir Anpin, that very same flow itself (אֵיךְ הַשֶּׁפַע הַנִּמְשָׁךְ מֵהָא״ס הוּא עַצְמוֹ יוֹרֵד מִמַּדְרֵגָּה לְמַדְרֵגָּה עַד שֶׁנִּתָּן בְּסוֹד מוֹחִין לְז״א אוֹתוֹ הַשֶּׁפַע עַצְמוֹ), for in order that it be given to Ze’ir Anpin it is drawn from Ein Sof (כִּי כְּדֵי לְהִנָּתֵן בְּז״א הוּא שֶׁנִּשְׁפַּע מֵהָא״ס), except that it must descend from level to level by way of their Zivugim [Unions] until it is given to Ze’ir Anpin (אֶלָּא שֶׁצָּרִיךְ שֶׁיֵּרֵד מִמַּדְרֵגָּה לְמַדְרֵגָּה עַל יְדֵי הַזוּגוּגִים שֶׁלָּהֶם עַד שֶׁיִּנָּתֵן לְז״א), and he called this flow that is drawn from Ein Sof by the name “the Mochin [Intellects] of Ze’ir Anpin” (וְקָרָא אֶת הַשֶּׁפַע הַזֶּה הַנִּמְשָׁךְ מֵהָא״ס בְּשֵׁם מוֹחִין דְּז״א). And if so, it is simple and clear (וְאִם כֵּן פָּשׁוּט וּבָרוּר הוּא), that in the intention of the drawing-down of the Mochin [Intellects] in general to Ze’ir Anpin, it itself is the drawing-down and spreading of the flow from Ein Sof (כִּי בְּכַוָּנַת הַמְשָׁכַת הַמּוֹחִין בִּסְתָם לְז״א הוּא עַצְמוֹ הַמְשָׁכָה וְהִתְפַּשְּׁטוּת הַשֶּׁפַע מֵהָא״ס). And that which he forced from the fact that the Nekudot are in Chokhmah, which is Atzilut, and which is the thought, for “in thought everything is clarified” (וּמַה שֶּׁהִכְרִיחַ מִמַּה שֶּׁהַנְּקֻדוֹת הֵם בְּחָכְמָה שֶׁהִיא הָאֲצִילוּת וְהוּא הַמַּחֲשָׁבָה דְּבְּמַחֲשָׁבָה אִתְבָּרִיר כּוּלָּא), and that it is the sustenance of the sparks that ascend from Beri’ah–Yetzirah–Asiyah to Atzilut, which is the thought (וְהוּא קִיּוּם הַנִּיצוֹצוֹת הָעוֹלִים מִבְּי״ע לַאֲצִילוּת שֶׁהִיא הַמַּחֲשָׁבָה), in my humble opinion this is not a necessity to require that one intend to draw the vowel-pointed Havayot (לְדַעְתִּי אֵין זֶה מִן הַהֶכְרֵחַ שֶׁצָּרִיךְ לְכַוֵּן לְהַמְשִׁיךְ הֲוָיוֹת מְנֻקָּדוֹת), but only to intend to elevate the sparks to Chokhmah so that they be clarified and rectified (רַק לְכַוֵּן לְהַעֲלוֹת אֶת הַנִּיצוֹצוֹת אֶל הַחָכְמָה כְּדֵי שֶׁיִּתְבָּרְרוּ וְיִתְקַנּוּ). And the proof is (וְהָרְאָיָה), that in Chokhmah itself we are not able to intend the Names with vowel-points (כִּי בְּחָכְמָה עַצְמָהּ אֵין אָנוּ יְכוֹלִין לְכַוֵּן הַשֵּׁמוֹת בִּנְקֻדוֹת), as is written in Sha‘ar Ruach haKodesh, Introduction Three (כְּמוֹ שֶׁכָּתַב בְּשַׁעַר רוּחַ הַקֹּדֶשׁ הַקְדָּמָה ג׳), and this is his language (וְז״ל):

Know that all the Names of Binah are without vowel-points, but the Names that are in Chokhmah are with vowel-points (דַּע כִּי כָּל הַשֵּׁמוֹת דְּבִינָה הֵם בְּלֹא נִקּוּד אֲבָל הַשֵּׁמוֹת שֶׁבְּחָכְמָה הֵם בְּנִקּוּד), and behold, when we unify Abba and Imma or cause them to perform a Zivug [Union], it is not fitting to intend the Names with vowel-points (וְהִנֵּה כַּאֲשֶׁר אָנוּ מְיַחֲדִים או״א אוֹ מְזַוְּגִים אוֹתָם אֵין רָאוּי לְכַוֵּן הַשֵּׁמוֹת עִם הַנְּקֻדוֹת), for behold, the Holy One, blessed be He, swore that He would not enter the supernal Jerusalem (כִּי הֲרֵי נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִכָּנֵס בִּירוּשָׁלַיִם שֶׁל מַעְלָה), rather one must intend the Names without vowel-points (אֶלָּא צָרִיךְ לְכַוֵּן בַּשֵּׁמוֹת בְּלֹא נִקּוּד), for then even though those Names are in Abba and are from the secret of the Binah of Abba (כִּי אָז אַף עַל פִּי שֶׁאוֹתָם הַשֵּׁמוֹת הֵם בְּאַבָּא וְהֵם מִסּוֹד הַבִּינָה דְּאַבָּא), in this manner it is called a Zivug [Union] of Binah with Binah (וּבְאוֹפֶן זֶה נִקְרָא זוּגוּג בִּינָה עִם בִּינָה), and it is not called a Zivug [Union] of Chokhmah with Binah (וְאֵין זֶה נִקְרָא זוּגוּג חָכְמָה עִם בִּינָה), and beware of this and do not transgress the oath (וְהִזָּהֵר בָּזֶה וְאַל תַּעֲבוֹר עַל הַשְּׁבוּעָה), see there (עַיֵּן שָׁם).

Thus, since in Chokhmah itself we are not able to intend the Names with vowel-points (הֲרֵי כִּי בְּחָכְמָה עַצְמָהּ אֵין אָנוּ יְכוֹלִין לְכַוֵּן הַשֵּׁמוֹת בִּנְקֻדוֹת), how can it be a necessity that one must intend to draw vowel-pointed Havayot because the sparks ascend in Chokhmah to be clarified and rectified (אִם כֵּן אֵיךְ הוּא הֶכְרֵחַ שֶׁצָּרִיךְ לְכַוֵּן לְהַמְשִׁיךְ הֲוָיוֹת מְנֻקָּדוֹת בִּשְׁבִיל שֶׁהַנִּיצוֹצוֹת עוֹלִים בַּחָכְמָה לְהִתְבָּרֵר וּלְהִתְתקַן). For this reason as well (כִּי עַל כֵּן גַּם), that which Rabbi Shar Shalom, may his memory be for blessing, said when he concluded and stated (מַה שֶּׁאָמַר הָרַב שַׁר שָׁלוֹם ז״ל שֶׁסִּיֵּם וְאָמַר), that the ten vowel-pointed Havayot are the essence of the drawing-down of the Mochin [Intellects] (שֶׁהָעֶשֶׂר הֲוָיוֹת הַמְּנֻקָּדוֹת הֵם עִקַּר הַמְשָׁכַת הַמּוֹחִין), and that through them it is possible for the Mochin [Intellects] of Keter, which are the Ta‘amim, to be drawn within them (וְעַל־יְדֵי כֵן יוּכַל לְהִמָּשֵׁךְ בְּתוֹכָם הַמּוֹחִין דְּכֶתֶר שֶׁהֵם הַטְּעָמִים), and within them the Light of Ein Sof (וּבְתוֹכָם אוֹר הָא״ס), and as is known that as long as the Light of Chokhmah does not spread downward into the Mochin [Intellects] the Light of Keter cannot spread (וְכַנּוֹדָע דְּכָל עוֹד שֶׁאֵין אוֹר הַחָכְמָה מִתְפַּשֵּׁט לְמַטָּה בַּמּוֹחִין אִי־אֶפְשָׁר לְאוֹר הַכֶּתֶר לְהִתְפַּשֵּׁט), for all are made in Chokhmah (כִּי כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104:24), this as well in my humble opinion is not a necessary inference (גַּם זֶה לְדַעְתִּי אֵינוֹ מִן הַהֶכְרֵחַ). For one is compelled to say (כִּי הֲרֵי עַל כָּרְחֵךְ לוֹמַר), that the light drawn from Chokhmah is from the Binah of Chokhmah (כִּי הָאוֹר הַנִּמְשָׁךְ מִן הַחָכְמָה הוּא מִן הַבִּינָה שֶׁל הַחָכְמָה), which are Names without vowel-points (שֶׁהֵם שֵׁמוֹת בְּלֹא נִקּוּד), and from this light of Binah-within-Chokhmah the Mochin [Intellects] are drawn (וּמִזֶּה הָאוֹר דְּבִינָה דְּחָכְמָה הוּא הַנִּמְשָׁךְ אֶל הַמּוֹחִין), for from there the flow is drawn from Chokhmah (כִּי מִשָּׁם הוּא שֶׁנִּמְשָׁךְ הַשֶּׁפַע מִן הַחָכְמָה), and upon this it is said “all are made in Chokhmah” (וְעָלָיו הוּא מַה שֶּׁנֶּאֱמַר כֻּלָּם בְּחָכְמָה עָשִׂיתָ). Thus (בְּאוֹפֶן), nowhere in the teachings of the Rav, may his righteous memory be for blessing, is it stated (אֵין בְּשׁוּם מָקוֹם מִדְּרוּשֵׁי הָרַב זלה״ה נֶאֱמַר), that one must intend to draw vowel-pointed Havayot into the Mochin [Intellects] (שֶׁצָּרִיךְ לְכַוֵּן לְהַמְשִׁיךְ הֲוָיוֹת מְנֻקָּדוֹת בְּתוֹךְ הַמּוֹחִין), and afterward draw them with the Mochin [Intellects] into Ze’ir Anpin (וְאַחַר כָּךְ לְהַמְשִׁיכָן עִם הַמּוֹחִין לְתוֹךְ הַז״א). Rather (אֶלָּא), what is stated in the words of the Rav, may his righteous memory be for blessing (הָאָמּוּר בְּדִבְרֵי הָרַב זלה״ה), is that one must intend the drawing-down of the Mochin [Intellects] into Ze’ir Anpin (שֶׁצָּרִיךְ לְכַוֵּן הַמְשָׁכַת הַמּוֹחִין בַּז״א), for the drawing-down of the Mochin [Intellects] is itself the drawing-down of the flow from Ein Sof (שֶׁהַמְשָׁכַת הַמּוֹחִין הִיא עַצְמָהּ הַמְשָׁכַת הַשֶּׁפַע מֵהָא״ס), for the Mochin [Intellects] themselves are the flow itself (כִּי הַמּוֹחִין הֵם הֵם הַשֶּׁפַע עַצְמוֹ), and through this a person is saved from the punishment mentioned in the statement of Rabbi Shimon bar Yoḥai, peace be upon him (וּבָזֶה נִמְלָט הָאָדָם מֵעֹנֶשׁ הַנִּזְכָּר בְּמַאֲמַר רַשְׁבִּ״י ע״ה הַנַּ״ל).

Shemen, Siman 45

(שֶׁמ״ן סִימָן מ״ה)

Also what he wrote (גַּם מַה שֶּׁכָּתַב), that in the drawing-down of the Tzelem [Image] of Mochin [Intellects] into the body of Ze’ir Anpin one must intend the Names of the vessels of Ze’ir Anpin in order to clothe the Mochin [Intellects] within them (כִּי בְּהַמְשָׁכַת הַצֶּלֶם דְּמוֹחִין לְתוֹךְ גּוּפָא דְּז״א שֶׁצָּרִיךְ לְכַוֵּן בְּשֵׁמוֹת הַכֵּלִים דְּז״א לְהַלְבִּישׁ בָּהֶם אֶת הַמּוֹחִין), this as well was not mentioned anywhere in the intentions of the Rav, may his righteous memory be for blessing (גַּם זֶה לֹא נִזְכַּר בְּשׁוּם מָקוֹם מִכַּוָּנוֹת הָרַב ז״ל), except in the intention of the reading of the Torah, as was written above from Parashat Va’etchanan (זוּלָת בְּכַוָּנַת קְרִיאַת הַתּוֹרָה כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל מִפָּרָשַׁת וָאֶתְחַנָּן). And if also in all the intentions one needed to intend them (וְאִם גַּם בְּכָל הַכַּוָּנוֹת הָיָה צָרִיךְ לְכַוֵּן בָּהֶם), why did the Rav, may his righteous memory be for blessing, not say it anywhere in the intentions (לָמָּה לֹא אָמַר אוֹתוֹ הָרַב ז״ל בְּשׁוּם מָקוֹם מִן הַכַּוָּנוֹת), just as he said it in the intention of the reading of the Torah (כְּמוֹ שֶׁאָמַר אוֹתוֹ בְּכַוָּנַת קְרִיאַת הַתּוֹרָה).

For in all the discourses and in all the intentions it is said only that one should intend the drawing-down of the Mochin [Intellects] into Chokhmah, Binah, Da'at, Chesed–Gevurah–Tiferet, Netzach, Hod, Yesod of Ze’ir Anpin in general (כִּי בְּכָל הַדְּרוּשִׁים וּבְכָל הַכַּוָּנוֹת לֹא נֶאֱמַר רַק שֶׁיְּכַוֵּן לְהַמְשִׁיךְ הַמּוֹחִין לְתוֹךְ חב״ד חַג״ת נְה״י דְּז״א בִּסְתָם). And certainly (וּבְוַדַּאי), since it was not stated anywhere (כֵּיוָן שֶׁלֹּא נֶאֱמַר בְּשׁוּם מָקוֹם), one should not intend them (אֵין לְכַוֵּן בָּהֶם), and “sit and refrain” applies in every place (וְשֵׁב וְאַל תַּעֲשֶׂה עָדִיף בְּכָל מָקוֹם). And especially (וּבִפְרָט), according to what I saw in the intentions of the Amidah arranged by Rabbi Shar Shalom, may his memory be for blessing (לְפִי מַה שֶּׁרָאִיתִי בְּכַוָּנוֹת הָעֲמִידָה שֶׁסִּדֵּר הוּא הָרַב שַׁר שָׁלוֹם ז״ל), that in a single sefirah of the finest particulars within Chokhmah, Binah, Da'at, Chesed–Gevurah–Tiferet, Netzach, Hod, Yesod of that particular sefirah (כִּי בִּסְפִירָה אַחַת דִּפְרָטֵי פְּרָטוֹת בְּחב״ד חַג״ת נְה״י דְּאוֹתָהּ הַסְּפִירָה דִּפְרָטֵי פְּרָטוֹת), he arranges all the Names of the vessels mentioned in Sha‘ar haShemot upon the entire set of vessels of Chokhmah, Binah, Da'at, Chesed–Gevurah–Tiferet, Netzach, Hod, Yesod of all of Ze’ir Anpin (הוּא מְסַדֵּר כָּל הַשֵּׁמוֹת דְּכֵלִים הָאֲמוּרִים בְּשַׁעַר הַשֵּׁמוֹת עַל כָּל כְּלָלוּת הַכֵּלִים דְּחב״ד חַג״ת נְה״י דְּכָל כְּלָלוּת ז״א), for example in Chokhmah, Binah, Da'at, Chesed–Gevurah–Tiferet, Netzach, Hod, Yesod of the Chokhmah of the Keter of the Binah of Ze’ir Anpin (כְּגוֹן בְּחב״ד חַג״ת נְה״י דְּחָכְמָה דְּכֶתֶר דְּבִינָה דְּז״א), there he arranged to intend all the twenty-seven Names of vessels of Ze’ir Anpin mentioned in Sha‘ar haShemot upon the entire Ze’ir Anpin (שָׁם סִדֵּר לְכַוֵּן בְּכָל הַכ״ז שֵׁמוֹת דְּכֵלִים דְּז״א הָאֲמוּרִים בְּשַׁעַר הַשֵּׁמוֹת עַל כָּל כְּלָלוּת ז״א), and likewise in this manner throughout (וְכֵן עַל זֶה הַדֶּרֶךְ), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

And from where is such a matter known (וְדָבָר כָּזֶה מְנָא לֵיהּ), for it is possible that when the Rav, may his righteous memory be for blessing, said that in Binah of Ze’ir Anpin there are three Names which are the three Kelim [Vessels]—external, middle, and internal—of the Binah of Ze’ir Anpin (כִּי אֶפְשָׁר כִּי כַּאֲשֶׁר הָרַב ז״ל אָמַר כִּי בְּבִינָה דְּז״א יֵשׁ ג׳ שֵׁמוֹת שֶׁהֵם הַג׳ כֵּלִים חִיצוֹן אֶמְצָעִי וּפְנִימִי דְּבִינָה דְּז״א), these three Names are specifically and exclusively for the totality of the ten Sefirot of the Binah of Ze’ir Anpin (כִּי יִהְיוּ ג׳ שֵׁמוֹת אֵלּוּ דַּוְקָא בִּלְבַד בְּכָל כְּלָלוּת הַי׳ סְפִירוֹת דְּבִינָה דְּז״א), and likewise in this manner all the Names mentioned there for each Sefirah and Sefirah (וְכֵן עַל דֶּרֶךְ זֶה כָּל הַשֵּׁמוֹת הָאֲמוּרִים שָׁם עַל כָּל סְפִירָה וּסְפִירָה), that the three Names of each and every Sefirah are specifically and exclusively for the totality of the ten Sefirot of that Sefirah itself (שֶׁיִּהְיוּ כָּל ג׳ הַשֵּׁמוֹת דְּכָל סְפִירָה וּסְפִירָה הֵם דַּוְקָא בִּלְבַד בְּכָל כְּלָלוּת הַי׳ סְפִירוֹת דְּאוֹתָהּ הַסְּפִירָה הַהִיא), but that within Chokhmah, Binah, Da'at, Chesed–Gevurah–Tiferet, Netzach, Hod, Yesod of one Sefirah of the most particular particulars all those Names mentioned for all the nine Sefirot of the totality of Ze’ir Anpin should apply—how is this known to Rabbi Shar Shalom, may his memory be for blessing (אֲבָל בְּחב״ד חַג״ת נְה״י דְּסְפִירָה אַחַת דִּפְרָטֵי פְּרָטוֹת שֶׁיִּהְיוּ כָּל אוֹתָם הַשֵּׁמוֹת הָאֲמוּרִים בְּכָל הַט׳ סְפִירוֹת דְּכָלְלוּת ז״א זֶה מְנָא לֵיהּ לְהָרַב שַׁר שָׁלוֹם ז״ל), and in my humble opinion it is possible to bring proof that it is as I have said (וּלְדַעְתִּי נִרְאֶה לְהָבִיא רְאָיָה שֶׁהוּא כְּמוֹ שֶׁאָמַרְנוּ), that the three Names of each and every Sefirah are specifically and exclusively for the totality of the ten Sefirot of that Sefirah (שֶׁהַג׳ שֵׁמוֹת שֶׁל כָּל סְפִירָה וּסְפִירָה הֵם דַּוְקָא בִּלְבַד בְּכָל כְּלָלוּת הַי׳ סְפִירוֹת דְּאוֹתָהּ הַסְּפִירָה), for behold in Etz Chayim, Gate of the Particulars of Ibbur and Mochin [Intellects], chapter three, he wrote as follows (כִּי הִנֵּה בְּעֵץ חַיִּים בְּשַׁעַר פְּרָטֵי עִיבּוּר וּמוֹחִין פ״ג כָּתַב וְז״ל) (Etz Chayim, Gate of the Particulars of Ibbur and Mochin [Intellects], ch. 3): Ze’ir Anpin has only three lines, and it has three times ten Sefirot—inner, middle, and outer (ז״א יֵשׁ בּוֹ ג׳ קַוִּים לְבַד וְיֵשׁ בּוֹ ג׳ פְּעָמִים י׳ סְפִירוֹת פְּנִימִי וְתִיכוֹן וְחִיצוֹן), and in order that it be pictured in your mind we shall depict them by means of the Names themselves (וְהִנֵּה כְּדֵי שֶׁיִּצְטַיֵּר בְּעֵינֶיךָ נְצַיְּירֵם בְּעִנְיַן הַשֵּׁמוֹת עַצְמָם), for we wrote above that there are three Kelim [Vessels] in each Sefirah, and we shall depict the aspect of Keter, and from it all will be understood (כִּי כָּתַבְנוּ לְעֵיל כִּי יֵשׁ ג׳ כֵּלִים בְּכָל סְפִירָה וְנְצַיֵּיר בְּחִינַת הַכֶּתֶר וּמִמֶּנּוּ יִתְבָּאֲרוּ כֻּלָּם), and these are they (וְאֵלּוּ הֵם):

first, the outer—Yod-Yod-He-Yod-He-Yod-Vav-Yod-He-Yod-Vav-He (א׳ חִיצוֹן יו״ד יו״ד ה״י יו״ד ה״י וי״ו יו״ד ה״י וי״ו ה״א); second, the middle—Yod-He-Vav-He (ב׳ הָאֶמְצָעִי יו״ד ה״י וא״ו ה״י); third, the inner—Alef-He-Yod-He (ג׳ פְּנִימִי אַל״ף ה״י יו״ד ה״י), and in Ibbur only the outer Name was revealed, not entirely, but only Yod-He-Vav-He at the end of this Name, which is the aspect of Netzach, Hod, Yesod in the Keter (וְהִנֵּה בְּעִיבּוּר לֹא נִתְגַּלָּה רַק הַשֵּׁם הַחִיצוֹן לֹא כֻּלּוֹ רַק יו״ד ה״י וי״ו ה״א אֲשֶׁר בְּסוֹף הַשֵּׁם זֶהוּ בְּחִינַת נְה״י שֶׁבַּכֶּתֶר), afterward in Yenikah the middle Name was revealed—Vav-He within it—and also from the outer Name Yod-He-Vav was revealed (אַחַר כָּךְ בְּיִנִיקָה נִתְגַּלָּה מִן הַשֵּׁם הַתִּיכוֹן וא״ו ה״י שֶׁבּוֹ וְגַם מִן הַשֵּׁם הַחִיצוֹן נִתְגַּלָּה יו״ד ה״י וי״ו שֶׁבּוֹ), and afterward in Gadlut the inner Name was revealed in its entirety, and also from the middle Name the aspect of Yod-He was revealed, and by this it was completed, and also from the outer Name Yod-Yod-He was revealed and it was fully completed (וְאַחַר כָּךְ בְּגַדְלוּת נִתְגַּלָּה הַשֵּׁם הַפְּנִימִי כֻּלּוֹ וְגַם מִן הַשֵּׁם הַתִּיכוֹן נִתְגַּלָּה בְּחִינַת יו״ד ה״י וּבָזֶה נִשְׁלַם וְגַם מִן הַשֵּׁם הַחִיצוֹן נִתְגַּלָּה יו״ד יו״ד ה״י וְנִשְׁלַם כֻּלּוֹ), and in this manner it is in every Sefirah and Sefirah, etc (וְכֵן עַל דֶּרֶךְ זֶה בְּכָל סְפִירָה וּסְפִירָה כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, it is explained (הֲרֵי מְבוֹאָר), how the totality of the ten Sefirot of Keter (אֵיךְ כְּלָלוּת הַי׳ סְפִירוֹת שֶׁל הַכֶּתֶר), which are Chokhmah, Binah, Da'at, Chesed–Gevurah–Tiferet, Netzach, Hod, Yesod (שֶׁהֵם חב״ד חַג״ת נְה״י), which are Ibbur, Yenikah, and Gadlut (שֶׁהֵם עִיבּוּר יְנִיקָה וְגַדְלוּת), which are outer, middle, and inner (שֶׁהֵם חִיצוֹן וְאֶמְצָעִי וּפְנִימִי), for outer is Ibbur, Netzach, Hod, Yesod (כִּי חִיצוֹן עִיבּוּר נְה״י), middle is Yenikah, Chesed–Gevurah–Tiferet (אֶמְצָעִי יְנִיקָה חַג״ת), inner is Gadlut, Chokhmah, Binah, Da'at (פְּנִימִי גַדְלוּת חב״ד), all of this being the totality of the ten Sefirot of Keter (שֶׁכָּל זֶה הוּא כְּלָלוּת הַי׳ סְפִירוֹת שֶׁבַּכֶּתֶר), and within their entire totality there are only the three Names alone (וְאֵין בְּכָל כְּלָלוּתָם זוּלָת הַג׳ שֵׁמוֹת דַּוְקָא בִּלְבַד בְּכָל כְּלָלוּתָם). And in this same manner it is in each and every Sefirah (וְעַל דֶּרֶךְ זֶה הוּא בְּכָל סְפִירָה וּסְפִירָה), as he concluded (כְּמוֹ שֶׁסִּיֵּם), and this, in my humble opinion, is clear and simple according to the plain meaning of the words of the Rav, may his righteous memory be for blessing (וְזֶה לְדַעְתִּי בָּרוּר וּפָּשׁוּט כְּפִי פְּשָׁטוּת לְשׁוֹן הָרַב זלה״ה).

Shemen, Siman 46

(שֶׁמ״ן סִימָן מ״ו)

Also regarding what he wrote (גַּם בְּמַה שֶּׁכָּתַב), “and likewise the Mochin [Intellects] of Chokhmah, which is called Abba of every Partzuf, is rectified first” (וְכֵן מוֹחַ הַחָכְמָה הַנִּקְרָא אַבָּא דְּכָל פַּרְצוּף הוּא הַנִּתְקָן תְּחִלָּה), “and to it are drawn all the Tzelamim [Images] of the Mochin [Intellects] of Chokhmah, Binah and Chesed, Gevurah” (וְאֵלָיו נִמְשָׁכִין כָּל צַלְמֵי הַמּוֹחִין דְּחו״ב וְחו״ג), “and after the male and female aspects within it are rectified” (וְאַחַר שֶׁנִּתְקַנּוּ דְּכוּ״ן שֶׁבּוֹ), “afterward the illumination of all the Mochin [Intellects] spreads to the male and female aspects of the Mochin [Intellects] of Binah, which is called Imma, and they are rectified” (אַחַר כָּךְ מִתְפַּשֵּׁט הֶאָרַת כָּל הַמּוֹחִין לְדְכוּ״ן דְּמוֹחַ הַבִּינָה הַנִּקְרָא אִימָּא וְנִתְקַנִּים), “and afterward from the Mochin [Intellects] of Binah the illumination of all the Mochin [Intellects] spreads to the male and female aspects of the Mochin [Intellects] of the Chesedim, which is called Ze’ir Anpin, and they are rectified” (וְאַחַר כָּךְ מִמּוֹחַ הַבִּינָה מִתְפַּשֵּׁט הֶאָרַת כָּל הַמּוֹחִין לְדְכוּ״ן דְּמוֹחַ הַחֲסָדִים הַנִּקְרָא ז״א וְנִתְקַנִּים), “and afterward from the Mochin [Intellects] of the Chesedim the illumination of all the Mochin [Intellects] spreads to the male and female aspects of the Mochin [Intellects] of the Gevurot, which is called the Nukvah of Ze’ir Anpin, and they are rectified” (וְאַחַר כָּךְ מִמּוֹחַ הַחֲסָדִים מִתְפַּשֵּׁט הֶאָרַת כָּל הַמּוֹחִין לְדְכוּ״ן דְּמוֹחַ הַגְּבוּרוֹת הַנִּקְרָא נוּקְבָא דְּז״א וְנִתְקַנִּין כו׳), as stated above (כַּנַּ״ל). Behold, also from these statements, in my humble opinion, I did not find any mention or hint of them in the discourses or in the intentions of the Rav, may his righteous memory be for blessing (הִנֵּה גַּם מִדְּבָרִים אֵלּוּ לְדַעְתִּי לֹא מָצָאתִי לָהֶם זֵכֶר וְרֶמֶז בִּדְרוּשֵׁי וּבְכַוָּנוֹת הָרַב ז״ל). For the essential point is (כִּי הָעִיקָּר), where is it written and where is it hinted (הֵיכָן כָּתוּב וְהֵיכָן רָמוּז), that in Chokhmah, Binah and Chesed, Gevurah of the Partzuf there exist male and female aspects within each of them (כִּי בְּחו״ב וְחו״ג שֶׁל הַפַּרְצוּף יֵשׁ בְּכָל אֶחָד מֵהֶם דְּכוּ״ן).

For it is clear and simple in all the discourses of the Rav, may his righteous memory be for blessing (כִּי בָּרוּר וּפָּשׁוּט הוּא בְּכָל דְּרוּשֵׁי הָרַב ז״ל), that the general Chokhmah–Binah of the Partzuf are in the secret of male and female, as Abba and Imma of the Partzuf (כִּי הַחו״ב הַכּוֹלְלוֹת שֶׁל הַפַּרְצוּף הֵם בְּסוֹד דְּכוּ״ן שֶׁהֵם בִּבְחִינַת אַבָּא וְאִימָּא שֶׁל הַפַּרְצוּף), and likewise the Chesed–Gevurah in the Partzuf are in the secret of male and female, which are in the secret of Ze’ir Anpin and Nukvah (וְכֵן הַחו״ג שֶׁבַּפַּרְצוּף הֵם בְּסוֹד דְּכוּ״ן שֶׁהֵם בְּסוֹד זו״ן). But that within each one of these four there should be male and female aspects—where is this written? (אֲבָל בְּכָל אֶחָד מֵאַרְבַּעְתָּם שֶׁיִּהְיֶה דְּכוּ״ן זֶה הֵיכָן כָּתוּב), for also Rabbi Shar Shalom, may his memory be for blessing, did not show us where this introduction and its hint appear in the words of the Rav, may his righteous memory be for blessing (כִּי גַּם הוּא הָרַב שַׁר שָׁלוֹם ז״ל לֹא הֶרְאָנוּ אֵי זֶה מְקוֹם כְּבוֹד הַקְדָּמָה זוֹ וְרֶמֶז שֶׁלָּהּ בִּדְבָרֵי הָרַב ז״ל). And likewise what he wrote, that all the Mochin [Intellects] are drawn first to Chokhmah and from there all to Binah and from there to Chesed–Gevurah (וְכֵן מַה שֶּׁכָּתַב כִּי כָּל הַמּוֹחִין נִמְשָׁכִין אֶל הַחָכְמָה תְּחִלָּה וּמִשָּׁם כֻּלָּם אֶל הַבִּינָה וּמִשָּׁם אֶל הַחו״ג), also this he did not show us where it is written in the words of the Rav, may his righteous memory be for blessing (גַּם אֶת זֶה לֹא הֶרְאָנוּ הֵיכָן כָּתוּב בִּדְבָרֵי הָרַב ז״ל).

For on the contrary (כִּי אֲדְרַבָּא), from all the discourses and intentions of the Rav, may his righteous memory be for blessing, this does not appear so (מִכָּל דְּרוּשֵׁי וְכַוָּנוֹת הָרַב ז״ל אֵין נִרְאֶה כֵּן), as is known from all the places regarding the order of the entry of the Mochin [Intellects] (כְּנוֹדָע מִכָּל הַמְּקוֹמוֹת סֵדֶר כְּנִיסַת הַמּוֹחִין), that they enter by segments—one segment in Chokhmah, one segment in Binah, and one segment in Da‘at (שֶׁהֵם נִכְנָסִים לִפְרָקִים פֶּרֶק אֶחָד בְּחָכְמָה וּפֶּרֶק אֶחָד בְּבִינָה וּפֶּרֶק אֶחָד בְּדַּעַת), and likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה). And this is his language (וְז״ל), in Sha‘ar haKavanot, discourse six of Keriat Shema (בְּשַׁעַר הַכַּוָּנוֹת ד״ו דְּק״ש): the Mochin [Intellects] are one Partzuf consisting of ten Sefirot (הַמּוֹחִין הֵם פַּרְצוּף אֶחָד כָּלוּל מֵי׳ סְפִירוֹת), which enclothe within the Netzach, Hod, Yesod of Imma (הַמִּתְלַבְּשִׁין תּוֹךְ נְה״י דְּאִימָּא), for the Netzach of Imma is divided into three sections (כִּי הַנֵּצַח דְּאִימָּא נֶחְלָק לִג׳ פְּרָקִין), and they correspond to the right line of Ze’ir Anpin, which are its Chokhmah–Chesed–Netzach (וְהֵם כְּנֶגֶד קַו יָמִין דְּז״א שֶׁהֵם חח״ן שֶׁבּוֹ), and the Hod of Imma is divided into three sections (וְהוֹד דְּאִימָּא נֶחְלָק לִג״פ), and they enclothe in the left line, in Gevurah–Hod–Yesod of Ze’ir Anpin (וְהֵם מִתְלַבְּשִׁין בְּקַו שְׂמֹאל בְּג״ה דְּז״א), and from the Yesod of Imma is made the middle line of Ze’ir Anpin (וּמִן הַיְּסוֹד דְּאִימָּא נַעֲשֶׂה מִמֶּנּוּ הַקַּו הָאֶמְצָעִי דְּז״א), and these are its Da‘at–Tiferet–Yesod (וְהֵם דת״י שֶׁבּוֹ).

And behold, when they begin to enter into Ze’ir Anpin and to spread within it (וְהִנֵּה כַּאֲשֶׁר מַתְחִילִין לִיכָּנֵס תּוֹךְ ז״א וּלְהִתְפַּשֵּׁט בְּתוֹכוֹ), first the lower sections of 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 three middle sections of Netzach, Hod, Yesod of Imma enter into the three upper Sefirot of Ze’ir Anpin (וְאַחַר כָּךְ נִכְנָסִין ג״פ אֶמְצָעִיִּים דְּנְה״י דְּאִימָּא בְּג׳ סְפִירוֹת עֶלְיוֹנוֹת דְּז״א), and the three lower sections are pushed into the three middle Sefirot of Ze’ir Anpin (וְנִדְחִין הַג״פ תַּחְתּוֹנִים בְּג׳ אֶמְצָעִיוֹת דְּז״א), and this is what is done at the time of Keriat Shema (וְזֶהוּ מַה שֶּׁנַּעֲשֶׂה בְּעֵת ק״ש). But what enters afterward at the time of the Amidah prayer (אֲבָל מַה שֶּׁנִּכְנָס אַחַר כָּךְ בְּעֵת תְּפִלַּת י״ח), is that the three upper sections of Netzach, Hod, Yesod of Imma enter into the three upper Sefirot of Ze’ir Anpin (כִּי נִכְנָסִין ג״פ עֶלְיוֹנִים דְּנְה״י דְּאִימָּא בְּג׳ סְפִירוֹת עֶלְיוֹנוֹת דְּז״א), and the three middle into the three middle (וְג׳ אֶמְצָעִיוֹת בְּג׳ אֶמְצָעִיוֹת), and the three lower into the three lower (וְג׳ תַּחְתּוֹנוֹת בְּג׳ תַּחְתּוֹנוֹת), and thus the Mochin [Intellects] of Imma are completed (וַהֲרֵי נִשְׁלְמוּ מוֹחִין דְּאִימָּא), and afterward in this same manner (וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה הַנִּזְכָּר), the Mochin [Intellects] of Abba also enter (נִכְנָסִין גַּם הַמּוֹחִין דְּאַבָּא), end quote (עכ״ל).

Behold, the order of the entry of the Mochin [Intellects] into Ze’ir Anpin at Keriat Shema and the Amidah is explained (הֲרֵי מְבוֹאָר סֵדֶר כְּנִיסַת הַמּוֹחִין בְּז״א בְּק״ש וַעֲמִידָה), for then is the time of their entry (שֶׁאָז הוּא זְמַן כְּנִיסָתָם), how they enter into all three Mochin [Intellects] together (אֵיךְ הֵם נִכְנָסִים בְּכָל ג׳ מוֹחִין שֶׁבּוֹ בְּיַחַד), section after section until their entry is completed (פֶּרֶק אַחַר פֶּרֶק עַד תַּשְׁלוּם כְּנִיסָתָם), and thus it is written in all places (וְכֵן כָּתוּב בְּכָל הַמְּקוֹמוֹת). And according to his words, one would need to say that all of this is in the Chokhmah of Ze’ir Anpin (וּלְפִי דְּבָרָיו ז״ל צָרִיךְ לוֹמַר שֶׁכָּל זֶה הוּא בְּחָכְמָה דְּז״א), and where is this written and where is it hinted (וְזֶה הֵיכָן כָּתוּב וְהֵיכָן רָמוּז). For on the contrary, the plain meaning of all the wordings speaks about the entire totality of Ze’ir Anpin (כִּי אֲדְרַבָּא פְּשָׁטוּת כָּל הַלְּשׁוֹנוֹת הֵם מְדַבְּרִים עַל כָּל כְּלָלוּת הַז״א). And furthermore (וְעוֹד), it is not found written anywhere that afterward they are all drawn to the Binah of Ze’ir Anpin and afterward to the Chesedim and afterward to the Gevurot (כִּי לֹא נִמְצָא כָּתוּב בְּשׁוּם מָקוֹם כִּי אַחַר זֶה הֵם נִמְשָׁכִים כֻּלָּם לְבִינָה דְּז״א וְאַחַר כָּךְ לַחֲסָדִים וְאַחַר כָּךְ אֶל הַגְּבוּרוֹת).

For even in the intentions of the order of the night of Pesach and the Counting of the Omer, where there is some resemblance to this order of Rabbi Shar Shalom (כִּי אֲפִלּוּ בְּכַוָּנוֹת סֵדֶר לֵיל פֶּסַח וּסְפִירַת הָעוֹמֶר שֶׁיֵּשׁ קְצָת דִּמְיוֹן לְסֵדֶר זֶה שֶׁל הָרַב שַׁר שָׁלוֹם ז״ל), namely that in the first cup the entire Mochin [Intellects] of Chokhmah of Ze’ir Anpin is rectified completely (דְּהַיְינוּ כִּי בְּכֹס א׳ נִתְקַן כָּל מוֹחַ חָכְמָה דְּז״א לִגְמָרֵי), and in the second cup the Mochin [Intellects] of Binah (וּבְכֹס ב׳ מוֹחַ הַבִּינָה), and in the third and fourth cups the Mochin [Intellects] of Da‘at (וּבִשְׁנֵי הַכּוֹסוֹת הַג׳ וְהַד׳ מוֹחַ הַדַּעַת), and likewise in the Omer, in the first week the Mochin [Intellects] of Chokhmah is rectified in complete fullness (וּבָעוֹמֶר בְּשָׁבוּעַ א׳ נִתְקַן מוֹחַ הַחָכְמָה בִּשְׁלֵמוּת לְגַמְרֵי), and in the second week the Mochin [Intellects] of Binah (וּבְשָׁבוּעַ ב׳ מוֹחַ הַבִּינָה), and in the third week the Mochin [Intellects] of the Chesedim (וּבְשָׁבוּעַ ג׳ מוֹחַ הַחֲסָדִים), and in the fourth week the Mochin [Intellects] of the Gevurot (וּבְשָׁבוּעַ ד׳ מוֹחַ הַגְּבוּרוֹת), even so it is not similar at all (עִם כָּל זֶה אֵינוֹ דּוֹמֶה כְּלָל).

For there, when in the first cup and the first week the Mochin [Intellects] of Chokhmah is rectified (כִּי שָׁם כַּאֲשֶׁר בְּכֹס א׳ וּבְשָׁבוּעַ א׳ נִתְקַן מוֹחַ הַחָכְמָה), only the right line of the Mochin [Intellects] alone enters (לֹא נִכְנָס בּוֹ רַק הַקַּו הַיָּמִין שֶׁל הַמּוֹחִין דַּוְקָא בִּלְבַד), and likewise in the second cup and the second week, when the Mochin [Intellects] of Binah is rectified (וְכֵן בְּכֹס ב׳ וּבְשָׁבוּעַ ב׳ שֶׁנִּתְקַן מוֹחַ הַבִּינָה), only the left line of the Mochin [Intellects] enters (לֹא נִכְנָס בּוֹ רַק הַקַּו הַשְּׂמֹאל דְּמֹחִין בִּלְבַד), and likewise in the Mochin [Intellects] of Da‘at (וְכֵן בְּמוֹחַ הַדַּעַת), and not that all of them enter first into Chokhmah and afterward are drawn to Binah and afterward to the Chesedim and afterward to the Gevurot (וְלֹא שֶׁכֻּלָּם נִכְנָסִים בְּחָכְמָה תְּחִלָּה וְאַחַר כָּךְ נִמְשָׁכִים לַבִּינָה וְאַחַר כָּךְ לַחֲסָדִים וְאַחַר כָּךְ אֶל הַגְּבוּרוֹת), according to the order of the drawing-down of the Mochin [Intellects] that Rabbi Shar Shalom wrote (כְּסֵדֶר הַמְשָׁכַת הַמּוֹחִין שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל). And furthermore (וְעוֹד), it is known that there are many differences between the order of the intentions of Pesach and the Counting of the Omer and the order of the intentions of the other days of the year (כִּי יָדוּעַ כִּי כַּמָּה שִׁנּוּיִים יֵשׁ בֵּין סֵדֶר הַכַּוָּנוֹת דְּפֶּסַח וּסְפִירַת הָעוֹמֶר לְסֵדֶר כַּוָּנוֹת דְּשְׁאָר יְמוֹת הַשָּׁנָה). And therefore one cannot learn from there at all (וְאִם כֵּן אֵין לִלְמוֹד מִשָּׁם כְּלָל וְעִקָּר), regarding the order of the drawing-down of the Mochin [Intellects] of the other days of the year (לְסֵדֶר הַמְשָׁכַת הַמּוֹחִין שֶׁל שְׁאָר יְמוֹת הַשָּׁנָה), for there the order of their drawing-down was changed due to the reason of the exile, as is explained there (כִּי שָׁם נִשְׁתַּנָּה סֵדֶר הַמְשָׁכָתָם לְטַעַם הַגָּלוּת כְּמוֹ שֶׁמְּבוֹאָר שָׁם).

And behold, Rabbi Shar Shalom, may his memory be for blessing, arranged the intention of the Amidah according to what he wrote here (וְהִנֵּה הוּא הָרַב שַׁר שָׁלוֹם ז״ל סִדֵּר כַּוָּנַת הָעֲמִידָה עַל דֶּרֶךְ שֶׁכָּתַב כָּאן), and all the intentions of the blessing “Avot” mentioned in Sha‘ar haKavanot he arranged in the Mochin [Intellects] of Chokhmah (וְכָל הַכַּוָּנוֹת דִּבְרָכַת אָבוֹת הָאֲמוּרִים בְּשַׁעַר הַכַּוָּנוֹת סִדֵּר אוֹתָם בְּמוֹחַ הַחָכְמָה), for which there is no hint at all in any of the intentions mentioned there, neither in Keriat Shema nor in the Amidah (אֲשֶׁר אֵין לְדָבָר זֶה רֶמֶז כְּלָל בְּכָל הַכַּוָּנוֹת הָאֲמוּרוֹת שָׁם לֹא בְּק״ש וְלֹא בָּעֲמִידָה), for on the contrary all those wordings point explicitly to how they speak of the totality of all the Mochin [Intellects] of Chokhmah, Binah, Da'at of Ze’ir Anpin and of the entire totality of Ze’ir Anpin (כִּי אֲדְרַבָּא כָּל אוֹתָם הַלְּשׁוֹנוֹת מוֹרִים בְּאֶצְבַּע אֵיךְ הֵם מְדַבְּרִים בִּכְלָלוּת כָּל הַמּוֹחִין חב״ד דְּז״א וְעַל כָּל כְּלָלוּת ז״א), as was written above (וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל). And in the blessing “Blessed are You, Shield of Abraham” he arranged the rectification of the Mochin [Intellects] of Binah (וּבִבְרָכַת בָּרוּךְ אַתָּה ה׳ מָגֵן אַבְרָהָם סִדֵּר תִּקּוּן מוֹחַ הַבִּינָה), and in “Modim [We Give Thanks]” the Mochin [Intellects] of the Chesedim (וּבְמוֹדִים מוֹחַ הַחֲסָדִים), and in “HaTov” the Mochin [Intellects] of the Gevurot (וּבְהַטּוֹב מוֹחַ הַגְּבוּרוֹת), and therefore in “Modim [We Give Thanks]” he arranged two bowings and two straightenings like the other blessings (וְעַל כֵּן בְּמוֹדִים סִדֵּר ב׳ כְּרִיעוֹת וּב׳ זְקִיפוֹת עַל דֶּרֶךְ שְׁאָר הַבְּרָכוֹת). And seemingly this is difficult in my humble opinion (וְלִכְאוֹרָה קָשֶׁה לְדַעְתִּי), for this is the opposite of the explicit words of the Rav, may his righteous memory be for blessing (כִּי זֶה הֶפֶךְ דִּבְרֵי הָרַב ז״ל בְּפֵרוּשׁ).

For behold, in Sha‘ar haKavanot, discourse six of the Amidah, in the intention of “Modim,” he wrote as follows (כִּי הִנֵּה בְּשַׁעַר הַכַּוָּנוֹת ד״ו דְּעֲמִידָה בְּכַוָּנַת מוֹדִים כָּתַב וְז״ל): And regarding the two bowings and the straightenings in the blessing of “Modim [We Give Thanks],” at its beginning and end, you must know (וּבְעִנְיַן ב׳ הַכְּרִיעוֹת וְהַזְּקִיפוֹת שֶׁבִּבְרָכַת מוֹדִים תְּחִלָּה וָסוֹף צָרִיךְ שֶׁתֵּדַע), that behold above in the blessing of “Avot” we explained that there are four bowings and four straightenings in the entire prayer (כִּי הִנֵּה לְמַעְלָה בְּבִרְכַּת אָבוֹת בֵּאַרְנוּ כִּי ד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת הֵם בְּכָל הַתְּפִלָּה), and each bowing is comprised of two bowings and each straightening is comprised of two straightenings (וְכָל כְּרִיעָה כְּלוּלָה מִב׳ כְּרִיעוֹת וְכָל זְקִיפָה כְּלוּלָה מִב׳ זְקִיפוֹת), and there we explained their matter (וְשָׁם בֵּאַרְנוּ עִנְיָנָם). However, this bowing at the beginning of the blessing of “Modim [We Give Thanks]” and its straightening are not doubled (אֲבָל זוֹ הַכְּרִיעָה שֶׁל תְּחִלַּת בִּרְכַּת מוֹדִים וְגַם הַזְּקִיפָה שֶׁלָּהּ אֵינָן כְּפוּלוֹת), but rather one bowing and one straightening alone (רַק כְּרִיעָה אַחַת וּזְקִיפָה אַחַת בִּלְבַד), because afterward we are destined to say “Modim de-Rabbanan [The Rabbis’ Thanksgiving]” in the repetition of the prayer from the mouth of the cantor (לְפִי שֶׁאָנוּ עֲתִידִים אַחַר כָּךְ לוֹמַר מוֹדִים דְּרַבָּנָן בַּחֲזָרַת הַתְּפִלָּה מִפִּי הַש״ץ), and there there is a second bowing and a second straightening (וְשָׁם יֵשׁ כְּרִיעָה ב׳ וּזְקִיפָה ב׳). And therefore you shall bow one bow in the secret of Vav relative to He (וְלָכֵן תִּכְרַע כְּרִיעָה אַחַת בְּסוֹד ו׳ לְגַבֵּי ה׳), and corresponding to them one straightening, which is in the secret of He relative to Vav (וּכְנֶגְדָּם זְקִיפָה אַחַת שֶׁהִיא בְּסוֹד ה׳ לְגַבֵּי ו׳). And in “Modim de-Rabbanan [The Rabbis’ Thanksgiving],” there, in that bowing, you shall intend in the secret of Yod relative to He (וּבְמוֹדִים דְּרַבָּנָן שָׁם בַּכְּרִיעָה הַהִיא תְּכַוֵּן בְּסוֹד י׳ לְגַבֵּי ה׳), and in the straightening you shall intend He relative to Yod (וּבַזְּקִיפָה תְּכַוֵּן ה׳ לְגַבֵּי י׳), and there in “Modim de-Rabbanan [The Rabbis’ Thanksgiving]” we will explain the reason (וְשָׁם בְּמוֹדִים דְּרַבָּנָן נְבָאֵר הַטַּעַם).

And we return to the first matter (וְנַחֲזוֹר לְעִנְיַן א׳). Behold, when you say “We give thanks to You” (הִנֵּה בְּאָמְרְךָ מוֹדִים אֲנַחְנוּ לָךְ), you shall bow one bow alone (תִּכְרַע כְּרִיעָה אַחַת לְבַד), and you shall bow in the secret of the Name Ehyeh with Yodin (וְתִּכְרַע בְּסוֹד שֵׁם אֶהְיֶ״ה דִּיוֹדִי״ן). And through this the supernal Vav descends relative to the He (וְעַל־יְדֵי זֶה יוֹרֵד ו׳ עִלָּאָה לְגַבֵּי ה׳), to illuminate the Nukvah (לְהָאִיר אֶל הַנּוּקְבָּא). And here there is only one bow (וְאֵין כָּאן אֶלָּא כְּרִיעָה אַחַת), and this is the secret of the spinal cord with eighteen vertebrae within it (וְהַסּוֹד הוּא חוּט הַשִּׁדְרָה ח״י חוּלְיָין דְּבֵיהּ), which are the obligation of bowing in the blessing of Modim (שֶׁהֵם חִיּוּב הַכְּרִיעָה בִּבְרָכַת מוֹדִים), in order to draw down the drop of Chesedim through the spinal cord (כְּדֵי לְהוֹרִיד טִפַּת הַחֲסָדִים דֶּרֶךְ חוּט הַשִּׁדְרָה), which descends from the Mochin [Intellects] of Ze’ir Anpin through the spine (הַיּוֹרֵד מִן הַמּוֹחִין דְּז״א דֶּרֶךְ הַשִּׁדְרָה), to give to the Nukvah in the secret of Zivug [Union] (לָתֵת אֶל הַנּוּקְבָּא בְּסוֹד זוּגוּג). And afterward you shall straighten one straightening as well, alone (וְאַחַר כָּךְ תִּזְקוֹף זְקִיפָה אַחַת גַּם כֵּן לְבַד), with the Name Havayah (בְּשֵׁם הוי״ה), and you shall intend to straighten the He relative to the Vav (וְתְּכַוֵּן לְזַקֵּף ה׳ לְגַבֵּי ו׳ כו׳). And in discourse four of the repetition of the Amidah (וּבְד״ד דְּחֲזָרַת הָעֲמִידָה), he wrote the matter of Modim de-Rabbanan [The Rabbis’ Thanksgiving] (כָּתַב עִנְיַן מוֹדִים דְּרַבָּנָן), that it is as explained above (הוּא כְּמַה שֶּׁנִּתְבָּאֵר לְעֵיל), for the male ascends in Netzach (כִּי הַזָּכָר עוֹלֶה בְּנֵצַח), and the female in Hod (וְהַנְּקֵבָה בְּהוֹד).

Therefore now, in Modim, which is in Hod (וְלָכֵן עַתָּה בְּמוֹדִים שֶׁהוּא בְּהוֹד), the Tiferet bends its head and bows downward (כּוֹפֵף הַתִּפְאֶרֶת אֶת רֹאשׁוֹ וְכוֹרֵעַ לְמַטָּה), in order to kiss her in the secret of the kisses (כְּדֵי לְנַשֵּׁק אוֹתָהּ בְּסוֹד הַנְּשִׁיקִין). And it has already been explained above in Modim of the silent Amidah (וּכְבָר נִתְבָּאֵר לְעֵיל בְּמוֹדִים דְּלַחַשׁ), that the bowing there is not doubled like the other bowings (כִּי הַכְּרִיעָה אֲשֶׁר שָׁם אֵינָהּ כְּפוּלָה כִּשְׁאָר הַכְּרִיעוֹת), and likewise the straightening is not doubled like the other straightenings (וְגַם הַזְּקִיפָה אֵינָהּ כְּפוּלָה כִּשְׁאָר הַזְּקִיפוֹת). Rather, there is only one bow there (אֲבָל אֵין שָׁם רַק כְּרִיעָה אַחַת), in the secret of Vav relative to He (בְּסוֹד ו׳ לְגַבֵּי ה׳), and corresponding to it one straightening of He relative to Vav (וּכְנֶגְדָּהּ זְקִיפָה אַחַת ה׳ לְגַבֵּי ו׳). For Modim de-Rabbanan [The Rabbis’ Thanksgiving] is the second bow (כִּי מוֹדִים דְּרַבָּנָן הִיא כְּרִיעָה ב׳), in the secret of Yod relative to He (בְּסוֹד י׳ לְגַבֵּי ה׳), and corresponding to it a straightening of He relative to Yod (וּכְנֶגְדָּהּ זְקִיפָה אַחַת ה׳ לְגַבֵּי י׳). And this is the secret of Modim de-Rabbanan [The Rabbis’ Thanksgiving] (וְזֶה סוֹד מוֹדִים דְּרַבָּנָן), for this bow is not to the body, which is the eighteen vertebrae of the spine (כִּי אֵין כְּרִיעָה זוֹ אֶל הַגּוּף שֶׁהֵם ח״י חוּלְיוֹת שֶׁבַּשִּׁדְרָה), end quote (עכ״ל).

Behold, it is explained very clearly (הֲרֵי מְבוֹאָר בֵּאר הֵיטֵב), how in Modim there is only one bowing of the body and one straightening of the body (אֵיךְ אֵין בְּמוֹדִים רַק כְּרִיעָה אַחַת שֶׁל הַגּוּף וּזְקִיפָה אַחַת שֶׁל הַגּוּף), for the second bowing and second straightening of the head are in Modim de-Rabbanan [The Rabbis’ Thanksgiving] (כִּי הַכְּרִיעָה וְהַזְּקִיפָה הַב׳ שֶׁל הָרֹאשׁ הִיא בְּמוֹדִים דְּרַבָּנָן), the opposite of the order which he arranged—two bowings and two straightenings in Modim of the silent prayer (הֶפֶךְ סִדְרוֹ אֲשֶׁר סִדֵּר ב׳ כְּרִיעוֹת וּב׳ זְקִיפוֹת בְּמוֹדִים דְּלַחַשׁ). And furthermore it is explained from the two aforementioned passages (וְגַם כִּי מְבוֹאָר הוּא מִב׳ הַלְּשׁוֹנוֹת הַנַּ״ל), that the bowings of Modim of the silent prayer and of the repetition are to illuminate the Nukvah (כִּי הַכְּרִיעוֹת דְּמוֹדִים דְּלַחַשׁ וְדַחֲזָרָה הֵם לְהָאִיר אֶל הַנּוּקְבָּא), and to draw down a drop of Chesedim in order to give them afterward to the Nukvah (וּלְהוֹרִיד טִפַּת הַחֲסָדִים כְּדֵי לִתְּנָם אֶל הַנּוּקְבָּא אַחַר כָּךְ), and likewise to kiss her (וְכֵן לְנַשֵּׁק אוֹתָהּ).

It therefore follows that the essence of the bowings is for the sake of the Nukvah (נִמְצָא כִּי עִקַּר הַכְּרִיעוֹת הֵם בִּשְׁבִיל הַנּוּקְבָּא), whereas according to his arrangement the bowings are for the sake of Ze’ir Anpin (וְאִלּוּ לְפִי סִדְרוֹ הַכְּרִיעוֹת הֵם בִּשְׁבִיל ז״א), to draw and bring into him the Mochin [Intellects] of Chesedim (לְהַמְשִׁיךְ וּלְהַכְנִיס בּוֹ מוֹחַ הַחֲסָדִים). For this reason he did not mention in the bowings of Modim the descent of Vav relative to He nor Yod relative to He (כִּי עַל כֵּן לֹא הִזְכִּיר בְּכְרִיעוֹת דְּמוֹדִים לֹא יְרִידוֹת ו׳ לְגַבֵּי ה׳ וְלֹא י׳ לְגַבֵּי ה׳), nor did he mention them in the straightenings (וְכֵן לֹא הִזְכִּירָם בַּזְּקִיפוֹת). And thus, seemingly (וְאִם כֵּן לִכְאוֹרָה), it is the opposite of the order of the intention of the Rav, may his righteous memory be for blessing (הוּא הֶפֶךְ סֵדֶר כַּוָּנַת הָרַב ז״ל), for according to the words of the Rav, may his righteous memory be for blessing, they are for the sake of the Nukvah (כִּי לְפִי דִּבְרֵי הָרַב ז״ל הֵם בִּשְׁבִיל הַנּוּקְבָּא), whereas according to his words they are for the sake of Ze’ir Anpin (וּלְפִי דְּבָרָיו ז״ל הֵם בִּשְׁבִיל ז״א).

And moreover (וְגַם כִּי), according to the words of the Rav, may his righteous memory be for blessing, they are to illuminate the Nukvah and to draw down a drop of Chesedim and for the kisses (לְפִי דִּבְרֵי הָרַב ז״ל הֵם לְהָאִיר לַנּוּקְבָּא וּלְהוֹרִיד טִפַּת הַחֲסָדִים וְלַנְּשִׁיקִין), whereas according to his words they are for drawing Mochin [Intellects], which is the Mochin [Intellects] of Chesedim (וּלְפִי דְּבָרָיו ז״ל הֵם לְהַמְשָׁכַת מוֹחִין שֶׁהוּא מוֹחַ הַחֲסָדִים). And if so (וְאִם כֵּן), his order of intention is not the order of the intention of the Rav, may his righteous memory be for blessing (אֵין סֵדֶר כַּוָּנָתוֹ הוּא סֵדֶר כַּוָּנַת הָרַב ז״ל), but rather the order of another intention (אֶלָּא סֵדֶר כַּוָּנָה אַחֶרֶת), which is not mentioned in the words of the Rav, may his righteous memory be for blessing (אֲשֶׁר לֹא נִזְכְּרָה בִּדְבָרֵי הָרַב ז״ל).

For so I saw as well (כִּי כֵן רָאִיתִי גַּם כֵּן), that the bowings and straightenings at the end of Modim he arranged for drawing the Mochin [Intellects] of Gevurot (הַכְּרִיעוֹת וְהַזְּקִיפוֹת דְּסוֹף מוֹדִים שֶׁסִדְּרָם לְהַמְשָׁכַת מוֹחַ הַגְּבוּרוֹת), and he did not mention the descents of Vav relative to He and Yod relative to He (וְלֹא הִזְכִּיר לֹא יְרִידוֹת ו׳ לְגַבֵּי ה׳ וְי׳ לְגַבֵּי ה׳), nor their straightenings (וְלֹא זְקִיפוֹתָם), which are mentioned there in the words of the Rav, may his righteous memory be for blessing (שֶׁהוּא הָאָמּוּר שָׁם בְּדִבְרֵי הָרַב ז״ל), see there (עַיֵּן שָׁם). And behold, it is true (וְהִנֵּה הֵן אֱמֶת), that regarding this matter which the Rav of blessed memory wrote concerning the bowings of Modim of the silent Amidah and of the repetition (כִּי עַל עִנְיָן זֶה שֶׁכָּתַב הָרַב זלה״ה בִּכְרִיעוֹת מוֹדִים דְּלַחַשׁ וְדַחֲזָרָה), there is seemingly a difficulty (קָשֶׁה לִכְאוֹרָה), from what is written in Etz Chayim, Sha‘ar haMochin [Intellects] of Ze’ir Anpin, chapter nine (מִמַּה שֶּׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר הַמּוֹחִין דְּז״א פ״ט), and this is its wording (וְז״ל): And behold, in the silent Amidah of the weekday they take the back and the face of the Binah of Tevunah and Yisrael-Saba (וְהִנֵּה בָּעֲמִידָה דְּלַחַשׁ דְּחוֹל הֵם לוֹקְחִים אָחוֹר וּפָנִים דְּבִינָה דְּתְבוּנָה וְיִשְׂרָאֵל־סָבָא), and in the repetition they take the back and the face of the Chokhmah of Yisrael-Saba (וּבַחֲזָרָה הֵם לוֹקְחִים אָחוֹר וּפָנִים דְּחָכְמָה דְּיִשְׂסו״ת), etc., see there his explanation (כו׳ עַיֵּן שָׁם בֵּאוּרוֹ). And if so, according to this (וְאִם כֵּן לְפִי זֶה), since in the repetition it is another construction and a drawing-down of Mochin [Intellects] from another aspect (כִּי בַּחֲזָרָה הוּא בִּנְיָן אַחֵר וְהַמְשָׁכַת מוֹחִין מִבְּחִינָה אַחֶרֶת), what is the reason (אֵיזֶה טַעַם הוּא), that in Modim there is only one bowing and one straightening (שֶׁאֵין בְּמוֹדִים רַק כְּרִיעָה אַחַת וּזְקִיפָה אַחַת), because we are destined afterward to say Modim de-Rabbanan [The Rabbis’ Thanksgiving] in the repetition of the prayer (לְפִי שֶׁאָנוּ עֲתִידִים לוֹמַר אַחַר כָּךְ מוֹדִים דְּרַבָּנָן בַּחֲזָרַת הַתְּפִלָּה), and there there is a second bowing and a second straightening (וְשָׁם יֵשׁ כְּרִיעָה ב׳ וּזְקִיפָה ב׳), and therefore now you bow one bow, etc (וְלָכֵן עַתָּה תִּכְרַע כְּרִיעָה אַחַת כו׳). But are not each of them an aspect unto itself (וַהֲלֹא כָּל אַחַת וְאַחַת הֵם בְּחִינָה בִּפְנֵי עַצְמָהּ), for the silent prayer is in the Binot and the repetition in the Chokhmot (כִּי הַלַּחַשׁ בִּבִינוֹת וְהַחֲזָרָה בְּחָכְמוֹת), and how do they complete one another (וְאֵיךְ מַשְׁלִימוֹת זוֹ אֶת זוֹ), for each on its own would require bowings and straightenings (כִּי אַחַת לְעַצְמָהּ נִדְרֶשֶׁת בִּכְרִיעוֹת וּזְקִיפוֹת).

However (הָאֲמְנָם), not because we have some difficulty in the words of the Rav of blessed memory are we able to reject his words, Heaven forbid (לֹא מִפְּנֵי שֶׁיֵּשׁ לָנוּ אֵיזוֹ קֻשְׁיָה בְּדִבְרֵי הָרַב זלה״ה נוּכַל לִדְחוֹת דְּבָרָיו חַס וְשָׁלוֹם), and especially not to act in a manner opposite to what is explained clearly in his words (וּבִפְרָט לַעֲשׂוֹת מַעֲשֶׂה הֶפֶךְ הַמְּבוֹאָר בֵּאר הֵיטֵב בִּדְבָרָיו), for certainly it is due to our lack of understanding that we were unable to resolve the difficulty (שֶׁוַדַּאי הוּא מֵחֹסֶר יְדִיעָתֵנוּ שֶׁלֹּא יָכַלְנוּ לְתָרֵץ הַקֻּשְׁיָה). But forever his words are living and enduring (אֲבָל לְעוֹלָם דְּבָרָיו חַיִּים וְקַיָּמִים), as Rabbi Shar Shalom, may his memory be for blessing, himself wrote at the beginning of the introduction (וּכְמוֹ שֶׁכָּתַב הוּא הָרַב שַׁר שָׁלוֹם ז״ל בִּתְחִלַּת הַהַקְדָּמָה), whose wording was brought in section one (הוּבָא לְשׁוֹנוֹ בְּסִימָן א׳), where he said (שֶׁאָמַר וְז״ל): “Thus the words of the Ari of blessed memory are living and enduring, for even though one may find in the words of Rabbi Chaim Vital of blessed memory some difficulty requiring analysis, this does not cause the words of our master the Ari of blessed memory to be rejected, for that difficulty is due to our lack of understanding, that we did not grasp his words; but in the end his words are the words of the living God, true” (בְּאוֹפֶן שֶׁדִּבְרֵי הָאֲרִ״י זלה״ה חַיִּים וְקַיָּמִים כִּי אַף עַל פִּי שֶׁיִּמָּצֵא בְּדִבְרֵי הָרַח״ו זלה״ה אֵיזוֹ קֻשְׁיָה וְצָרִיךְ עִיּוּן לֹא מִפְּנֵי כָּךְ נִדְחִים דִּבְרֵי רַבֵּנוּ הָאֲרִ״י ז״ל כִּי זֹאת הַקֻּשְׁיָה הִיא מֵחֹסֶר יְדִיעָתֵנוּ שֶׁלֹּא הֵבַנּוּ דְּבָרָיו אֲבָל סוֹף סוֹף דְּבָרָיו דִּבְרֵי אֱלֹהִים חַיִּים אֱמֶת עכ״ל). And if regarding a difficulty raised by Rabbi Chaim Vital of blessed memory he wrote this (וְאִם עַל קֻשְׁיַת מוֹהַרְח״ו זלה״ה כָּתַב הוּא ז״ל זֶה), then all the more so, a fortiori, a fortiori of a fortiori (כָּל שֶׁכֵּן וְקַל וָחוֹמֶר בֶּן בְּנוֹ שֶׁל קַל וָחוֹמֶר), that we are unable to reject even for the sake of thousands upon thousands of difficulties the words of the Rav of blessed memory (שֶׁאֵין אָנוּ יְכוֹלִין לִדְחוֹת אֲפִלּוּ בִּשְׁבִיל אֶלֶף אֲלָפִים קֻשְׁיוֹת דִּבְרֵי הָרַב זלה״ה), and to act in a manner opposite to his words, which are living and enduring (וְלַעֲשׂוֹת מַעֲשֶׂה הֶפֶךְ דְּבָרָיו שֶׁהֵם חַיִּים וְקַיָּמִים).

Shemen, Siman 47

(שֶׁמ״ן סִימָן מ״ז)

He further wrote (עוֹד כָּתַב), and all these four Mochin [Intellects] are in Keter (וְכָל אֵלּוּ הַד׳ מוֹחִין שֶׁבַּכֶּתֶר), and they are the roots of the four Mochin [Intellects] mentioned above (וְהֵם שָׁרְשֵׁי הַד׳ מוֹחִין הַנִּזְכָּרִים לְעֵיל כו׳), and afterward there remain within them portions of the Mochin [Intellects] fitting for them (וְאַחַר כָּךְ נִשְׁאָר בָּהֶם חֶלְקֵי הַמּוֹחִין הָרְאוּיִים לָהֶם), and the remainder of the Mochin [Intellects] spread into the Chokhmah, Binah, Da'at themselves of that Partzuf (וּשְׁאָרִית הַמּוֹחִין מִתְפַּשְּׁטִין בְּחב״ד עַצְמָם שֶׁל הַפַּרְצוּף הַהוּא), and they too are rectified according to the aforementioned manner (וְנִתְקַנִּים גַּם כֵּן עַל דֶּרֶךְ הַנַּ״ל), and afterward there remain within them portions of the Mochin [Intellects] fitting for them (וְאַחַר כָּךְ נִשְׁאָר בָּהֶם חֶלְקֵי הַמּוֹחִין הָרְאוּיִים לָהֶם), and the remainder of the Mochin [Intellects] spread into the lower seven called Ze’ir Anpin and Nukvah (וּשְׁאָרִית הַמּוֹחִין מִתְפַּשְּׁטִין בְּז״ת הַנִּקְרָאִים זו״ן), and they too are rectified according to the aforementioned manner (וְנִתְקַנִּים גַּם כֵּן עַל דֶּרֶךְ הַנַּ״ל), as all of this is explained in Sha‘ar haKavanot in the intention of the four bowings and four straightenings at the end of the discourse of the intention of “Sim Shalom” (וּכְמְבוֹאָר כָּל זֶה בְּשַׁעַר הַכַּוָּנוֹת בְּכַוָּנַת ד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת בְּסוֹף דְּרוּשׁ כַּוָּנַת שִׂים שָׁלוֹם), see there (עַיֵּן שָׁם), and at the end of chapter one of Sha‘ar Mochin [Intellects] deTzelem [Image] (וּבְסוֹף פ״א מִשַּׁעַר מוֹחִין דְּצֶלֶם), end quote, as stated above (עכ״ל כַּנַּ״ל).

And thus he, may his memory be for blessing, arranged the entire intention of the Amidah (וְכֵן הוּא ז״ל סִדֵּר כָּל כַּוָּנַת הָעֲמִידָה), and the drawing-down of the Mochin [Intellects] to Chokhmah, Binah and Chesed, Gevurah of Keter (וְהַמְשָׁכַת הַמּוֹחִין לְחו״ב וְחו״ג דְּכֶתֶר), and in the blessing “Sim Shalom” he wrote that one should intend (וּבִבְרָכַת שִׂים שָׁלוֹם כָּתַב יְכַוֵּן), in the Havayah of the concluding seal of this blessing (בְּהוי״ה דְּחֲתִימַת דִּבְרָכָה זוֹ), two unifications—Ehyeh–Havayah of Abba and Imma (לִב׳ יִחוּדִים אֶהְיֶ״ה הוי״ה דְּאו״א), and Havayah–Ehyeh of Ze’ir Anpin and Nukvah (וְהוי״ה אֶהְיֶ״ה דְּזו״ן), of Chokhmah and of Binah and of Chesedim and of Gevurot of Keter (דְּחָכְמָה וּדְבִינָה וּדְחֲסָדִים וּדְגְבוּרוֹת דְּכֶתֶר), which were joined and whose rectification was completed through the four straightenings and four bowings (שֶׁנִּתְחַבְּרוּ וְנִשְׁלַם תִּקּוּנָם בְּד׳ זְקִיפוֹת וְד׳ כְּרִיעוֹת). Afterward one should intend to leave within them the Mochin [Intellects] of the Keterim (אַחַר כָּךְ יְכַוֵּן לְהַשְׁאִיר בָּהֶם אֶת הַמּוֹחִין דְּכִתְרִים), and the remainder of the Mochin [Intellects] from Chokhmah downward he should draw into the Chokhmah, Binah, Da'at of the body (וּשְׁאָרִית הַמּוֹחִין שֶׁמִן הַחָכְמָה וּלְמַטָּה יַמְשִׁיכֵם לְחב״ד דְּגוּפָא).

Afterward one should intend to leave within them the Mochin [Intellects] of Chokhmah, Binah, Da'at (אַחַר כָּךְ יְכַוֵּן לְהַשְׁאִיר בָּהֶם אֶת הַמּוֹחִין דְּחב״ד), and the remainder of the Mochin [Intellects] of the six extremities he should draw into Chesed–Gevurah–Tiferet and Netzach, Hod, Yesod (וּשְׁאָרִית הַמּוֹחִין דְּו״ק יַמְשִׁיכֵם לְחג״ת נְה״י), end quote (עכ״ל), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ). And thus wrote the Rav, of blessed memory, in the intention of “Sim Shalom” (וְהִנֵּה ז״ל הָרַב זלה״ה בְּכַוָּנַת שִׂים שָׁלוֹם): Know that Ze’ir Anpin is divided into three levels (דַּע כִּי ז״א מִתְחַלֵּק אֶל ג׳ מַדְרֵגוֹת), the uppermost is the Keter within it (הָעֶלְיוֹנָה הִיא הַכֶּתֶר שֶׁבּוֹ), the second is the aspect of the three Mochin [Intellects]—Chokhmah, Binah, Da'at—within it (וְהַב׳ הִיא בְּחִינַת ג׳ מוֹחִין חב״ד שֶׁבּוֹ), and the third is its body, which are the six extremities within it (וְהַג׳ הִיא גּוּפָא דִּילֵיהּ שֶׁהֵם ו״ק שֶׁבּוֹ). And these three aspects are formed in the Amidah prayer, as explained (וְג׳ בְּחִינוֹת אֵלּוּ נַעֲשׂוֹת בִּתְפִלַּת הָעֲמִידָה כְּמוֹ שֶׁכָּתַב). And the matter is as follows (וְהָעִנְיָן הוּא), for behold the Keter of Ze’ir Anpin certainly includes the three Mochin [Intellects] (כִּי הִנֵּה הַכֶּתֶר דְּז״א וַדַּאי שֶׁהוּא כּוֹלֵל אֶת הַג׳ מוֹחִין), and their totality is within it without doubt (וְכְלָלוּתָם הֵם בּוֹ בְּלִי סָפֵק).

And therefore certainly within its Keter, which is the root of all the Mochin [Intellects], it is certain that there are found and imprinted the three Mochin [Intellects]—Chokhmah, Binah, Da'at (וְאִם כֵּן וַדַּאי שֶׁבְּכֶתֶר שֶׁבּוֹ שֶׁהוּא שֹׁרֶשׁ כָּל הַמּוֹחִין וַדַּאי שֶׁשָּׁם נִמְצָאִים וְנִרְשָׁמִים ג׳ הַמּוֹחִין חב״ד), which are divided into four Mochin [Intellects] because Da'at is composed of Chesed and Gevurah (הַנֶּחְלָקִים לְד׳ מוֹחִין מִפְּנֵי שֶׁהַדַּעַת כָּלוּל מֵחו״ג). And behold these four Mochin [Intellects] are the four Havayot—A”B, S”G, M”H, B”N—known (וְהִנֵּה ד׳ מוֹחִין הֵם ד׳ הֲוָיוֹת ע״ב ס״ג מ״ה ב״ן כַּנּוֹדָע), and they are enclothed within the Netzach, Hod, Yesod of Imma Ila’ah (וְהֵם מְלוּבָּשִׁים תּוֹךְ נְה״י שֶׁל אִימָּא עִלָּאָה), which she too is the aspect of four Names of Ehyeh (שֶׁגַּם הִיא בְּחִינַת ד׳ שֵׁמוֹת שֶׁל אֶהְיֶ״ה). And these four aspects of Mochin [Intellects] that are found in the Keter (וּבְחִינוֹת אֵלּוּ הַד׳ מוֹחִין אֲשֶׁר נִמְצָאִים בַּכֶּתֶר), behold they are rectified and completed in Ze’ir Anpin through the four bowings and four straightenings that are in the Amidah prayer (הִנֵּה הֵם נִתְקַנִּים וְנִשְׁלָמִים בְּז״א עַל יְדֵי ד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת שֶׁיֵּשׁ בִּתְפִלַּת הָעֲמִידָה), as explained above (כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל), for all of them are in the secret of the unification of Havayah and Ehyeh (שֶׁכֻּלָּם הֵם בְּסוֹד חִבּוּר הוי״ה וְאֶהְיֶ״ה). And therefore they are in the aspect of bowings and straightenings (וְלָכֵן הֵם בִּבְחִינַת כְּרִיעוֹת וּזְקִיפוֹת), in order to draw down from the roots of the four Mochin [Intellects] which are in the Keter itself (כְּדֵי לְהוֹרִיד מִשָּׁרְשֵׁי הַד׳ מוֹחִין אֲשֶׁר בַּכֶּתֶר מַמָּשׁ), and this aspect is the unification of Havayah and Ehyeh (וּבְחִינָה זוֹ הִיא חִבּוּר הוי״ה וְאֶהְיֶ״ה), because the Name Ehyeh is in its Keter (לְפִי שֶׁשֵׁם אֶהְיֶ״ה הוּא בַּכֶּתֶר שֶׁלּוֹ), and the Name Havayah is the totality of Ze’ir Anpin in its remaining nine Sefirot (וְשֵׁם הוי״ה הוּא כְּלָלוּת ז״א בִּשְׁאָר ט׳ סְפִירוֹתָיו). And it follows that when the Keter within it is completed and rectified (וְנִמְצָא כִּי בְּהִשְׁתַּלֵּם לְתַקֵּן הַכֶּתֶר שֶׁבּוֹ), then the unification of Havayah and Ehyeh is effected (אָז נַעֲשֶׂה חִבּוּר הוי״ה וְאֶהְיֶ״ה), because the Name Ehyeh is in its Keter (לְפִי שֶׁשֵׁם אֶהְיֶ״ה הוּא בַּכֶּתֶר שֶׁבּוֹ). And after the rectification of its Keter is completed through the four bowings and straightenings that are concluded at the end of the blessing of Modim (וְאַחַר אֲשֶׁר נִגְמַר תִּקּוּן הַכֶּתֶר שֶׁבּוֹ עַל יְדֵי ד׳ הַכְּרִיעוֹת וְהַזְּקִיפוֹת הַנִּגְמָרוֹת בְּסוֹף בִּרְכַּת מוֹדִים), then we say the blessing of Sim Shalom (אָז אָנוּ אוֹמְרִים בִּרְכַּת שִׂים שָׁלוֹם), and we seal it with “Blessed are You Hashem, who blesses His people Israel with peace, Amen” (וְחוֹתְמִין בָּרוּךְ אַתָּה ה׳ הַמְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם אָמֵן). And then we effect the second unification of Havayah and Elohim (וְאָז אָנוּ מְחַבְּרִים חִבּוּר הַב׳ שֶׁל הוי״ה אֱלֹהִים), which are hinted in this sealing (הַנִּרְמָזִים בַּחֲתִימָה זוֹ), for the Name Havayah is explicit (כִּי שֵׁם הוי״ה הֲרֵי הוּא מְפֹרָשׁ), and the Name Elohim is hinted in the initial letters of “who blesses His people Israel” (וְשֵׁם אֱלֹהִים נִרְמָז בְּרָאשֵׁי תֵּבוֹת הַמְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל), which spell Elohim in gematria (שֶׁהוּא אֱלֹהִים בְּגִימַטְרִיָּא).

And the meaning of this unification is to draw down the illumination of the Mochin [Intellects] below, to the place of the Mochin [Intellects] themselves (וְעִנְיַן חִבּוּר זֶה הוּא לְהוֹרִיד הֶאָרַת הַמּוֹחִין לְמַטָּה בְּמָקוֹם הַמּוֹחִין עַצְמָם), which is in the Chokhmah, Binah, and Da'at of Ze’ir Anpin (שֶׁהוּא בְּחָכְמָה בִּינָה דַּעַת דְּז״א), for this level is the second aspect of Ze’ir Anpin, as mentioned (אֲשֶׁר מַדְרֵגָה זוֹ הִיא בְּחִינָה ב׳ שֶׁל ז״א כַּנִּזְכָּר). For just as the Keter, being higher than the Mochin [Intellects], includes all that exists in the Mochin [Intellects], as mentioned (כִּי כְּמוֹ שֶׁהַכֶּתֶר לִהְיוֹתוֹ עֶלְיוֹן מִן הַמּוֹחִין כּוֹלֵל כָּל מַה שֶּׁיֵּשׁ בַּמּוֹחִין כַּנִּזְכָּר), so too the Mochin [Intellects] in their place, being higher than the six extremities of the body, include all that exists in the body (כֵּן הַמּוֹחִין בִּמְקוֹמָם לִהְיוֹתָם עֶלְיוֹנִים מִן ו״ק הַגּוּף הֵם כּוֹלְלִים כָּל מַה שֶּׁיֵּשׁ בַּגּוּף). And as is known (וְכַנּוֹדָע), behold the three Mochin [Intellects] spread into the six extremities of Ze’ir Anpin through the three lines—right, left, and middle (כִּי הִנֵּה הַג׳ מוֹחִין מִתְפַּשְּׁטִים בְּו״ק דְּז״א דֶּרֶךְ ג׳ הַקַּוִּים יָמִין וּשְׂמֹאל וְאֶמְצָעִי). And corresponding to this level is the unification of Havayah and Elohim (וּכְנֶגֶד מַדְרֵגָה זוֹ הִיא חִבּוּר הוי״ה וֶאֱלֹהִים), for Ze’ir Anpin, which is called Havayah, is completed and rectified also in the secret of its Mochin [Intellects], in their proper place (כִּי הַז״א הַנִּקְרָא הוי״ה נִשְׁלָם וְנִתְקַן גַּם בְּסוֹד הַמּוֹחִין שֶׁלּוֹ בְּמָקוֹם הָרָאוּי לָהֶם כו׳). And after the level of the Mochin [Intellects] is completed in their place (וְאַחַר שֶׁנִּשְׁלְמָה מַדְרֵגַת הַמּוֹחִין בִּמְקוֹמָם), we draw those illuminations down to the rest of the body of Ze’ir Anpin, in its six extremities (אָז אָנוּ מַמְשִׁיכִים אוֹתָם הָאֲרוֹת עַד שְׁאָר גּוּפָא דְּז״א בְּו׳ קְצָווֹתָיו), and then the unification of Havayah with Adonai is effected (וְאָז נַעֲשֶׂה חִבּוּר הוי״ה בַּאֲדֹנָי כו׳), see there at length (עַיֵּן שָׁם בְּאֹרֶךְ).

And in order to arrive at our intention (וּכְדֵי לָבוֹא אֶל כַּוָּנָתֵנוּ), we will be precise (נְדַקְדֵּק), that if the intention is as Rabbi Shar Shalom, may his memory be for blessing, wrote (כִּי אִם הַכַּוָּנָה הִיא כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), that all the Mochin [Intellects] are first drawn to the Keter (כִּי כָּל הַמּוֹחִין הֵם נִמְשָׁכִים תְּחִלָּה אֶל הַכֶּתֶר), and afterward only the Mochin [Intellects] of the Keterim remain there in the Keter (וְאַחַר כָּךְ נִשְׁאָרִים שָׁם בַּכֶּתֶר רַק הַמּוֹחִין דְּכִתְרִים בִּלְבַד), if so (אִם כֵּן), why does the Rav of blessed memory say (לָמָּה אוֹמֵר הָרַב זלה״ה), that the Keter of Ze’ir Anpin certainly includes the three Mochin [Intellects] (כִּי הַכֶּתֶר דְּז״א וַדַּאי שֶׁהוּא כּוֹלֵל אֶת הַג׳ מוֹחִין), and that their totality is within it without doubt (וְכְלָלוּתָם הֵם בּוֹ בְּלִי סָפֵק), when it would have sufficed to say (תִּיפּוֹק לֵיהּ), that the Mochin [Intellects] themselves are actually in the Keter of Ze’ir Anpin (שֶׁהַמּוֹחִין עַצְמָם מַמָּשׁ הֵם בַּכֶּתֶר דְּז״א). And if the intention is (וְאִם הַכַּוָּנָה), that afterward the Mochin [Intellects] descend to the Chokhmah, Binah, Da'at of Ze’ir Anpin (עַל מַה שֶּׁאַחַר כָּךְ הַמּוֹחִין יוֹרְדִים לְחב״ד דְּז״א), and their totality remains in the Keter (וְנִשְׁאָר כְּלָלוּתָם בַּכֶּתֶר), behold they do not remain in the Keter (וַהֲרֵי לֹא נִשְׁאָר בַּכֶּתֶר), except for the Mochin [Intellects] of the Keterim alone, according to his words (כִּי אִם הַמּוֹחִין דְּכִתְרִים בִּלְבַד לְפִי דְּבָרָיו ז״ל).

And how then is it that the three Mochin [Intellects] of Chokhmah, Binah, Da'at are found there (וְאֵיךְ הוּא שֶׁשָּׁם נִמְצָאִים ג׳ הַמּוֹחִין חב״ד), since there are in the Keter only the Mochin [Intellects] of the Keterim (כִּי הֲרֵי לֹא יֵשׁ בַּכֶּתֶר אֶלָּא הַמּוֹחִין דְּכִתְרִים). And likewise to understand what he said afterward (וְכֵן לְהָבִין מַה שֶּׁאָמַר אַחַר כָּךְ), “and therefore they are in the aspect of bowings and straightenings in order to draw down from the roots of the four Mochin [Intellects] which are in the Keter itself” (וְלָכֵן הֵם בִּבְחִינַת כְּרִיעוֹת וּזְקִיפוֹת כְּדֵי לְהוֹרִיד מִשָּׁרְשֵׁי הַד׳ מוֹחִין אֲשֶׁר בַּכֶּתֶר מַמָּשׁ), for what is this drawing-down and where is the descent (כִּי מָה הִיא הַהוֹרָדָה וְהֵיכָן הִיא הַיְּרִידָה), since according to his words the descent is the remainder of the Mochin [Intellects] from Chokhmah downward from the Keter of Ze’ir Anpin to the Chokhmah, Binah, Da'at of Ze’ir Anpin (כִּי הֲרֵי לְפִי דְּבָרָיו ז״ל הַיְּרִידָה הִיא שְׁאָרִית הַמּוֹחִין מִן הַחָכְמָה וּלְמַטָּה מֵהַכֶּתֶר דְּז״א לְחב״ד דְּז״א).

And if so (וְאִם כֵּן), he should have said (הָוֵי לֵיהּ לוֹמַר), “to draw down the four Mochin [Intellects] which are in the Keter” (לְהוֹרִיד אֶת הַד׳ מוֹחִין אֲשֶׁר הֵם בַּכֶּתֶר). And similarly regarding what he said afterward (וְכֵן בְּמַה שֶּׁאָמַר אַחַר כָּךְ), “and the meaning of this unification is to draw down the illumination of the Mochin [Intellects] below, to the place of the Mochin [Intellects] themselves, which is in the Chokhmah, Binah, Da'at of Ze’ir Anpin” (וְעִנְיַן חִבּוּר זֶה הוּא לְהוֹרִיד הֶאָרַת הַמּוֹחִין לְמַטָּה בְּמָקוֹם הַמּוֹחִין עַצְמָם שֶׁהוּא בְּחב״ד דְּז״א), according to his words (כִּי לְפִי דְּבָרָיו ז״ל), what does the expression mean “to draw down the illumination of the Mochin [Intellects] below” (מַה הַלָּשׁוֹן אוֹמֵר לְהוֹרִיד הֶאָרַת הַמּוֹחִין לְמַטָּה), for he should have said (דְּהָוֵי לֵיהּ לוֹמַר), “to draw down the remainder of the Mochin [Intellects] below” (לְהוֹרִיד שְׁאָרִית הַמּוֹחִין לְמַטָּה).

For behold (כִּי הֲרֵי), the remainder of the Mochin [Intellects] from Chokhmah and downward, which is the very essence of the Mochin [Intellects] (שְׁאָרִית הַמּוֹחִין שֶׁמֵּחָכְמָה וּלְמַטָּה שֶׁהוּא עַצְמוּת הַמּוֹחִין), is what descends from the Keter to the Chokhmah, Binah, Da'at (הוּא מַה שֶּׁיּוֹרֵד מֵהַכֶּתֶר אֶל הַחב״ד), and not the illumination of the Mochin [Intellects] (וְלֹא הֶאָרַת הַמּוֹחִין). And from the fact that he said “to draw down the illumination of the Mochin [Intellects]” (וּמִדְּקָאָמַר לְהוֹרִיד הֶאָרַת הַמּוֹחִין), it implies that what descends from the Keter is illumination and not the Mochin [Intellects] themselves (מַשְׁמַע כִּי מַה שֶּׁיּוֹרֵד מֵהַכֶּתֶר הוּא הֶאָרָה וְלֹא הַמּוֹחִין). And likewise what he said “to the place of the Mochin [Intellects] themselves” is an extra expression (וְכֵן מַה שֶּׁאָמַר בִּמְקוֹם הַמּוֹחִין עַצְמָם הוּא שְׂפַת יֶתֶר), for he should have said “to draw down the remainder of the Mochin [Intellects] into the Chokhmah, Binah, Da'at of Ze’ir Anpin” (דְּהָוֵי לֵיהּ לוֹמַר לְהוֹרִיד שְׁאָרִית הַמּוֹחִין בְּחב״ד דְּז״א).

And from the fact that he said “to the place of the Mochin [Intellects] themselves” (וּמִדְּקָאָמַר בִּמְקוֹם הַמּוֹחִין עַצְמָם), it implies that the Mochin [Intellects] themselves are already below in their place, which is the Chokhmah, Binah, Da'at of Ze’ir Anpin (מַשְׁמַע שֶׁהַמּוֹחִין עַצְמָם כְּבָר הֵם לְמַטָּה בִּמְקוֹמָם שֶׁהוּא חב״ד דְּז״א), and that the illumination descends to them there (וְשָׁם יוֹרֶד לָהֶם הַהֶאָרָה). And likewise in what he said (וְכֵן בְּמַה שֶּׁאָמַר), “and after the level of the Mochin [Intellects] is completed in their place we draw those illuminations down to the rest of the body of Ze’ir Anpin in its six extremities” (וְאַחַר שֶׁנִּשְׁלְמָה מַדְרֵגַת הַמּוֹחִין בִּמְקוֹמָם אָנוּ מַמְשִׁיכִים אוֹתָם הָאֲרוֹת עַד שְׁאָר גּוּפָא דְּז״א בְּו׳ קְצָווֹתָיו כו׳), for according to his words (כִּי לְפִי דְּבָרָיו ז״ל), he should have said “to draw down the remainder of the Mochin [Intellects] of the six extremities into the six extremities of Ze’ir Anpin” (הָוֵי לֵיהּ לוֹמַר לְהוֹרִיד שְׁאָרִית הַמּוֹחִין דְּו״ק בְּו״ק דְּז״א). And from the fact that he said “those illuminations” (וּמִדְּקָאָמַר אוֹתָם הָאֲרוֹת), it implies that they are illuminations and not Mochin [Intellects] (מַשְׁמַע שֶׁהֵם הֶאָרוֹת וְלֹא מוֹחִין).

And furthermore (וְעוֹד), how is it possible to say (כִּי אֵיךְ יִתָּכֵן לוֹמַר), that all those discourses mentioned there in the intentions of Keriat Shema and the Amidah (כִּי כָּל אוֹתָם הַדְּרוּשִׁים הָאֲמוּרִים שָׁם בְּכַוָּנוֹת ק״ש וַעֲמִידָה), in which is explained the matter of the entry of the Mochin [Intellects] and their spreading (אֲשֶׁר מְבוֹאָר בָּהֶם עִנְיַן כְּנִיסַת הַמּוֹחִין וְהִתְפַּשְּׁטוּתָם), how it is in the Chokhmah, Binah, Da'at themselves of Ze’ir Anpin and in the entire totality of Ze’ir Anpin (אֵיךְ הוּא בְּחב״ד עַצְמָם דְּז״א וּבְכָל כְּלָלוּת ז״א), as was written above from discourse six of Keriat Shema (כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל מִד״ו דְּק״ש), what are the aspects that enter in Keriat Shema and where they enter (מַה הֵם הַבְּחִינוֹת הַנִּכְנָסוֹת בְּק״ש וְהֵיכָן נִכְנָסִין), and what are the aspects that enter in the Amidah and where they enter (וּמַה הֵם הַבְּחִינוֹת הַנִּכְנָסוֹת בָּעֲמִידָה וְהֵיכָן נִכְנָסִין). And likewise it is explained in all the discourses of the Amidah (וְכֵן מְבוֹאָר בְּכָל דְּרוּשֵׁי הָעֲמִידָה), in every aspect and aspect of the order of the entry of the Mochin [Intellects] (בְּכָל בְּחִינָה וּבְחִינָה שֶׁל סֵדֶר כְּנִיסַת הַמּוֹחִין), how they speak of their entry into the totality of Ze’ir Anpin (אֵיךְ הֵם מְדַבְּרִים עַל כְּנִיסָתָם בְּכָלְלוּת ז״א).

How then is it possible to say (אֵיךְ אֶפְשָׁר לוֹמַר), that all those discourses speak of the entry and spreading of the Mochin [Intellects] in the Keter of Ze’ir Anpin (שֶׁכָּל אוֹתָם הַדְּרוּשִׁים מְדַבְּרִים עַל כְּנִיסַת וְהִתְפַּשְּׁטוּת הַמּוֹחִין בְּכֶתֶר דְּז״א), when according to his words (כִּי לְפִי דְּבָרָיו ז״ל), the six extremities of Mochin [Intellects] that enter in Keriat Shema (הו״ק דְּמוֹחִין שֶׁנִּכְנָסִים בְּק״ש), are what enter into the Keter of Ze’ir Anpin (הוּא שֶׁנִּכְנָסִים בְּכֶתֶר דְּז״א), and afterward the completion of the entry of all the Mochin [Intellects] in the Amidah (וְאַחַר כָּךְ תַּשְׁלוּם כְּנִיסַת כָּל הַמּוֹחִין בָּעֲמִידָה), is in the Keter of Ze’ir Anpin (הוּא בְּכֶתֶר דְּז״א), as he himself arranged the intention of the Amidah according to this order in the Keter of Ze’ir Anpin, as was written above (וּכְמוֹ שֶׁסִּדֵּר הוּא כַּוָּנַת הָעֲמִידָה עַל סֵדֶר זֶה בְּכֶתֶר דְּז״א כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל). And if according to his words (וְאִם כִּדְבָרָיו ז״ל), that the intention of the Rav, may his righteous memory be for blessing, in this discourse of “Sim Shalom” is as he arranged it (שֶׁכַּוָּנַת הָרַב ז״ל בִּדְרוּשׁ זֶה שֶׁל שִׂים שָׁלוֹם הִיא כְּמוֹ שֶׁסִּדֵּר הוּא ז״ל), why did Rabbi Chaim Vital, of blessed memory, wait to arrange and state this intention until “Sim Shalom,” after all the discourses of the intention of Keriat Shema and the Amidah (לָמָּה הֶאֱרִיךְ מוֹהַרְח״ו זלה״ה לְסַדֵּר וְלוֹמַר כַּוָּנָה זוֹ עַד שִׂים שָׁלוֹם אַחַר כָּל הַדְּרוּשִׁים דְּכַוָּנַת ק״ש וַעֲמִידָה).

And on the contrary, he should have stated it at the outset before all the discourses (וְאַדְרַבָּא הָיָה לוֹ לְאוֹמְרוֹ בִּתְחִלָּה קֹדֶם כָּל הַדְּרוּשִׁים), so that we would know that all the discourses mentioned afterward, which speak of the Mochin [Intellects] entering Ze’ir Anpin, are speaking of the Mochin [Intellects] entering the Keter of Ze’ir Anpin (כְּדֵי שֶׁנֵּדַע שֶׁכָּל הַדְּרוּשִׁים הָאֲמוּרִים אַחַר כָּךְ שֶׁהֵם מְדַבְּרִים עַל הַמּוֹחִין הַנִּכְנָסִים בְּז״א הֵם מְדַבְּרִים עַל כְּנִיסַת הַמּוֹחִין בְּכֶתֶר דְּז״א). And moreover, within those very discourses he should have mentioned this matter in some places (וְגַם בִּכְלַל הַדְּרוּשִׁים הָהֵם הָיָה לוֹ לְהַזְכִּיר אֶת הַדָּבָר הַזֶּה בְּאֵיזֶה מְקוֹמוֹת), and not, on the contrary, speak there in the opposite manner about the entire totality of Ze’ir Anpin (וְלֹא שֶׁאַדְרַבָּא יְדַבֵּר בָּהֶם בְּהֶפֶךְ עַל כָּל כְּלָלוּת ז״א). Or at the very least, when he arranged this intention in “Sim Shalom,” he should have explained and said that according to this intention, all those discourses mentioned previously in Keriat Shema and the Amidah concerning the entry of the Mochin [Intellects] into Ze’ir Anpin are all about the entry of the Mochin [Intellects] into the Keter of Ze’ir Anpin (אוֹ לְפָחוֹת כַּאֲשֶׁר סִדֵּר הַכַּוָּנָה הַזּוֹ בְּשִׂים שָׁלוֹם הָיָה לוֹ לְבָאֵר וְלוֹמַר כִּי לְפִי כַּוָּנָה זוֹ אִם כֵּן כָּל אוֹתָם הַדְּרוּשִׁים הָאֲמוּרִים מִקֹּדֶם בְּק״ש וַעֲמִידָה בְּעִנְיַן כְּנִיסַת הַמּוֹחִין בְּז״א שֶׁכֻּלָּם הֵם עַל כְּנִיסַת הַמּוֹחִין בְּכֶתֶר דְּז״א).

For behold, according to the words of Rabbi Shar Shalom, may his memory be for blessing, this intention is the primary one, and upon it rests the essence of this discourse (כִּי הֲרֵי לְפִי דִּבְרֵי הָרַב שַׁר שָׁלוֹם ז״ל עִקַּר הַכַּוָּנָה הִיא זוֹ וְעָלֶיהָ הוּא עִקַּר דְּרוּשׁ זֶה). Yet on the contrary, there it is not said that the Mochin [Intellects] enter the Keter (וְאַדְרַבָּא שָׁם לֹא נֶאֱמַר שֶׁהַמּוֹחִין נִכְנָסִים בַּכֶּתֶר), but only that Ze’ir Anpin is divided into three divisions: the Keter is the first, the Mochin [Intellects] of Chokhmah, Binah, Da'at within it are the second, and the six extremities of the body within it are the third (רַק כִּי ז״א מִתְחַלֵּק לְג׳ חֲלוּקוֹת כֶּתֶר הִיא הָא׳ וְהַמּוֹחִין חב״ד שֶׁבּוֹ הִיא הַב׳ וְהַו״ק גּוּף שֶׁבּוֹ הִיא ג׳). And that in its Keter there is the totality of the four Mochin [Intellects] (וְשֶׁבַּכֶּתֶר שֶׁבּוֹ יֵשׁ כְּלָלוּת הַד׳ מוֹחִין). And if so, the essential matter is missing from the book (וְאִם כֵּן הָעִקָּר חָסֵר מִן הַסֵּפֶר). And also at the beginning of the discourse he said only this: “And know that there is here another great intention, and it is this” (וְגַם בִּתְחִלַּת הַדְּרוּשׁ לֹא אָמַר כִּי אִם זֶה וְדַע כִּי יֵשׁ כָּאן כַּוָּנָה אַחֶרֶת גְּדוֹלָה וְהִיא זוֹ), for behold, in the four bowings that are in the prayer, as we explained above, we unified the Names Ehyeh with Havayah, and now we wish to unify and join the unification of Havayah and Elohim and Havayah and Adonai, etc (כִּי הִנֵּה בְּאַרְבַּע כְּרִיעוֹת שֶׁיֵּשׁ בַּתְּפִלָּה כְּמוֹ שֶׁבֵּאַרְנוּם לְעֵיל הִנֵּה בָּהֶם יִחַדְנוּ שֵׁמוֹת אֶהְיֶ״ה בְּהוי״ה וְעַתָּה אָנוּ רוֹצִים לְיַחֵד וּלְחַבֵּר חִבּוּר הוי״ה וֶאֱלֹהִים וְהוי״ה וַאֲדֹנָי כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ). Behold, he said that there is here another great intention (הֲרֵי שֶׁאָמַר כִּי יֵשׁ כָּאן כַּוָּנָה אַחֶרֶת גְּדוֹלָה), meaning that this intention which he will explain is here specifically (כְּלוֹמַר כִּי כַּוָּנָה זוֹ אֲשֶׁר יְבָאֵר הִיא כָּאן דַּוְקָא), and it has no connection with the intentions stated in the earlier discourses (וְאֵין לָהּ שַׁיָּכוּת עִם הַכַּוָּנוֹת הָאֲמוּרוֹת בַּדְּרוּשִׁים הַקּוֹדְמִים), and therefore he said that it is another intention (וְלָכֵן אָמַר שֶׁהִיא כַּוָּנָה אַחֶרֶת), which is not included among the previous intentions (שֶׁאֵינָהּ בִּכְלַל הַכַּוָּנוֹת הַקּוֹדְמוֹת), for those intentions stand in their own place (כִּי אוֹתָן הַכַּוָּנוֹת בִּמְקוֹמָן הֵן עוֹמְדוֹת), and this one is yet another besides them (וְזוֹ הִיא עוֹד אַחֶרֶת זוּלָתָן). And he said that in those intentions which he already explained we unified Havayah with Ehyeh (וְאָמַר שֶׁבְּאוֹתָן הַכַּוָּנוֹת אֲשֶׁר כְּבָר בֵּאַר יִחַדְנוּ הוי״ה בְּאֶהְיֶ״ה), and this other intention is to unify Havayah with Elohim and Havayah with Adonai (וְכוֹנָה זוֹ הָאַחֶרֶת הִיא לְיַחֵד הוי״ה וֶאֱלֹהִים וְהוי״ה וַאֲדֹנָי).

If so, those intentions remained in their place (אִם כֵּן אוֹתָן הַכַּוָּנוֹת עָמְדוּ בִּמְקוֹמָן), and this one here is new (וְזוֹ שֶׁבְּכָאן הִיא אַחֶרֶת מֵחָדָשׁ). And if from this discourse we were to learn about those earlier intentions and say that they speak about the entry of the Mochin [Intellects] into the Keter (וְאִם מִדְּרוּשׁ זֶה הוּא מַה שֶּׁאָנוּ לוֹמְדִים לְאוֹתָן הַכַּוָּנוֹת הַקּוֹדְמוֹת לוֹמַר שֶׁהֵן מְדַבְּרוֹת עַל כְּנִיסַת הַמּוֹחִין בַּכֶּתֶר), he should not have called it another intention (לֹא הָיָה לוֹ לִקְרֹאת אוֹתָהּ כַּוָּנָה אַחֶרֶת), but rather an explanation of those intentions and their completion (רַק בֵּאוּר אוֹתָן הַכַּוָּנוֹת וְתַשְׁלוּם אוֹתָן הַכַּוָּנוֹת), and he should have said that until now the entry and spreading of the Mochin [Intellects] in the Keter has been completed (וְלוֹמַר כִּי עַד עַתָּה נִשְׁלְמָה כְּנִיסַת וְהִתְפַּשְּׁטוּת הַמּוֹחִין בַּכֶּתֶר), and now the Mochin [Intellects] descend to Chokhmah, Binah, Da'at and afterward to Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (וְעַתָּה הַמּוֹחִין יוֹרְדִין לְחב״ד וְאַחַר כָּךְ לְחג״ת נְה״י), for all would then be one intention (כִּי הַכֹּל כַּוָּנָה אַחַת), and this would be the completion of all those intentions stated in the discourses of the Amidah (וְזֶה הוּא תַּשְׁלוּם כָּל אוֹתָן הַכַּוָּנוֹת הַנֶּאֱמָרוֹת בִּדְרוּשֵׁי הָעֲמִידָה), since they are all one intention (כִּי כֻּלָּם כַּוָּנָה אַחַת הֵם). And if so, what does the wording mean, “there is here another intention” (וְאִם כֵּן מַה הַלָּשׁוֹן אוֹמֵר יֵשׁ כָּאן כַּוָּנָה אַחֶרֶת). And furthermore (וְעוֹד), behold there in discourse six of the Amidah, in the blessing of the Minim, he wrote as follows (כִּי הִנֵּה שָׁם בְּד״ו דְּעֲמִידָה בִּבְרָכַת הַמִּינִים כָּתַב וְז״ל):

Behold, once I heard from my teacher, may his memory be for blessing, that this blessing is to rectify the Keter of Ze’ir Anpin (הִנֵּה פַּעַם שָׁמַעְתִּי מִמּוֹרִי ז״ל שֶׁבְּרָכָה זוֹ הִיא לְתַקֵּן כֶּתֶר דְּז״א), and another time I heard from him, may his memory be for blessing, that it is to make a Keter for the Nukvah (וּפַעַם אַחֶרֶת שָׁמַעְתִּי מִמֶּנּוּ ז״ל שֶׁהוּא לַעֲשׂוֹת כֶּתֶר שֶׁבַּנּוּקְבָּא), and what is correct in my eyes is that both of them are true (וְהַנָּכוֹן אֶצְלִי בִּשְׁתֵּיהֶן הֵם אֲמִתִּיִּים), and therefore I will now explain both intentions (וְלָכֵן אֲבָאֵר עַתָּה ב׳ הַכַּוָּנוֹת). The first is in the aspect of the Keter of Ze’ir Anpin itself (הָא׳ הִיא בִּבְחִינַת הַכֶּתֶר דְּז״א עַצְמוֹ), because the Sefirah of Keter does not come except at the end, after it has been completed in its nine lower Sefirot, as is known (לְפִי שֶׁסְפִירַת הַכֶּתֶר אֵינָהּ בָּאָה אֶלָּא בָּאַחֲרוֹנָה אַחַר שֶׁנִּשְׁלַם בְּט׳ סְפִירוֹתָיו הַתַּחְתּוֹנוֹת כַּנּוֹדָע), and therefore this blessing of “for the apostates” comes now at the end (וְלָכֵן בְּרָכָה זוֹ שֶׁל לַמְּשֻׁמָּדִים בָּאָה עַתָּה בָּאַחֲרוֹנָה), end quote (עכ״ל).

Behold, from here it is explained (הֲרֵי מְבוֹאָר מִכָּאן), how the Sefirah of Keter of Ze’ir Anpin is rectified at the end, after it has been completed in its nine lower Sefirot (אֵיךְ סְפִירַת הַכֶּתֶר דְּז״א נִתְקַנָּה בָּאַחֲרוֹנָה אַחַר שֶׁנִּשְׁלַם בְּט׳ סְפִירוֹתָיו הַתַּחְתּוֹנוֹת). And likewise in the intention of Shavuot he wrote as follows (וְכֵן בְּכַוָּנַת שָׁבוּעוֹת כָּתַב וְז״ל):

Behold, there are fifty gates in Imma, which are the five Chesedim within her (וְהִנֵּה יֵשׁ בְּאִימָּא נ׳ שְׁעָרִים שֶׁהֵם סוֹד ה״ח שֶׁבָּהּ), and when these five Chesedim finish spreading within Ze’ir Anpin (וּכְשֶׁגּוֹמְרִים אֵלּוּ הַה״ח שֶׁלָּהּ לְהִתְפַּשֵּׁט בְּז״א), then half of the Tiferet of Imma descends to become a Keter upon his head (אָז יוֹרֵד חֲצִי הַתִּפְאֶרֶת שֶׁל אִימָּא לִהְיוֹת כֶּתֶר בְּרֹאשׁוֹ), and it follows that the matter of the Keter is only by way of the Chesedim of Imma, which is the Chesed within the Tiferet of Ze’ir Anpin (וְנִמְצָא כִּי עִנְיַן הַכֶּתֶר אֵינוֹ אֶלָּא עַל־יְדֵי הַחֲסָדִים שֶׁל אִימָּא שֶׁהוּא הַחֶסֶד שֶׁבַּתִּפְאֶרֶת דְּז״א), and therefore it is called the fiftieth gate (וְלָכֵן נִקְרָא שַׁעַר הַנ׳), and therefore the Keter of Ze’ir Anpin comes last of all the other aspects of Ze’ir Anpin (וְלָכֵן בָּא הַכֶּתֶר דְּז״א בָּאַחֲרוֹנָה מִכָּל שְׁאָר בְּחִינוֹת דְּז״א), end quote (ע״כ).

Behold, it is explained (הֲרֵי מְבוֹאָר), how the Keter of Ze’ir Anpin is rectified at the end of all its other Sefirot (אֵיךְ הַכֶּתֶר דְּז״א נִתְקַן בְּסוֹף כָּל שְׁאָר הַסְּפִירוֹת שֶׁלּוֹ), and its rectification is by means of the Chesed within its Tiferet (וְתִיקּוּנוֹ הוּא עַל־יְדֵי הַחֶסֶד שֶׁבְּתִפְאֶרֶת שֶׁלּוֹ), which ascends to the place of its Keter after the completion of the spreading of the Chesedim within it (שֶׁעוֹלֶה עַד מְקוֹם הַכֶּתֶר שֶׁלּוֹ אַחַר גְּמַר הִתְפַּשְּׁטוּת הַחֲסָדִים בּוֹ), as explained there (כְּמוֹ שֶׁמְּבוֹאָר שָׁם). And it is known (וְיָדוּעַ), that the spreading of the Chesedim within Ze’ir Anpin is after the Mochin [Intellects] have already entered and spread within it (כִּי הִתְפַּשְּׁטוּת הַחֲסָדִים בְּז״א הוּא אַחַר שֶׁכְּבָר נִכְנְסוּ הַמּוֹחִין וְנִתְפַּשְּׁטוּ בּוֹ), for these Chesedim spread within it from the Mochin [Intellects] of Da'at within it, which have already entered it (כִּי חֲסָדִים אֵלּוּ הֵם מִתְפַּשְּׁטִים בּוֹ מִמּוֹחַ הַדַּעַת שֶׁבּוֹ שֶׁכְּבָר נִכְנַס בּוֹ). And so it is written in Sha‘ar Yeridat Chesed–Gevurah, principle six (וְכֵן כָּתוּב בְּשַׁעַר יְרִידַת חו״ג כְּלָל ו׳), and this is its language (וְז״ל):

Behold, the Neshamah of the souls that are in Binah are the five Gevurot within her, and there are also fifty gates from the five Chesedim, and each one is also composed of ten, making fifty (הִנֵּה נְשָׁמוֹת שֶׁבְּבִינָה הֵם ה״ג שֶׁבָּהּ גַּם יֵשׁ נ׳ שְׁעָרִים מֵה״ח וְגַם כֵּן כָּל אֶחָד כְּלוּלָה מֵעֶשֶׂר הֵם נ׳), and these five Chesedim, which are the Neshamot, are included in Ze’ir Anpin and spread within it (וְאֵלּוּ הַה״ח שֶׁהֵם נ״ש נִכְלָלִים בְּז״א וּמִתְפַּשְּׁטִים בּוֹ). And behold, from a third of the Chesed in the Tiferet, half is divided to its Keter and half to her Keter (וְהִנֵּה מִשְּׁלִישׁ הַחֶסֶד שֶׁבַּתִּפְאֶרֶת מִתְחַלֵּק חֲצִי לְכֶתֶר שֶׁבּוֹ וְחֲצִי לְכֶתֶר שֶׁבָּהּ), and then through the ascent of the Chesed the Tiferet of Imma descends to become a Keter upon the head of Ze’ir Anpin (וְאָז עַל־יְדֵי עֲלִיַּת הַחֶסֶד יוֹרֵד תִּפְאֶרֶת דְּאִימָּא לְהֵעָשׂוֹת כֶּתֶר לְרֹאשׁ ז״א), and it follows that that Chesed causes the entry of the Keter (וְנִמְצָא שֶׁאוֹתוֹ הַחֶסֶד גּוֹרֵם כְּנִיסַת הַכֶּתֶר). Therefore it is said in the Tikkunim (וְלָכֵן נֶאֱמַר בַּתִּיקּוּנִים) (Tikkunei Zohar 22), “Keter Elyon—this is the completion of the fifty gates” (תִּכּוּנֵי כ״ב כֶּתֶר עֶלְיוֹן דָּא אִיהוּ שְׁלִימוּ דְּנִש״ב כו׳), for the Keter is called the fiftieth gate (כִּי הַכֶּתֶר נִקְרָא שַׁעַר הַנ׳), since it is not completed in its entry until the ascent of that Chesed (יַעַן אֵינוֹ נִגְמָר לְהִכָּנֵס עַד עֲלוֹת הַחֶסֶד הַהוּא).

And it is called the fiftieth gate of the five Chesedim that are divided into fifty (וְהוּא נִקְרָא שַׁעַר הַנ׳ שֶׁל הַה״ח הַנֶּחֱלָקִים לְנ׳ כַּנִּזְכָּר), because this Chesed does not ascend except after all the Neshamot of the five Chesedim have completed their spreading in Ze’ir Anpin (לְפִי שֶׁאֵין חֶסֶד זֶה עוֹלֶה אֶלָּא אַחַר שֶׁנִּגְמְרוּ כָּל הַנְּשָׁ״ב שֶׁל הַה״ח לְהִתְפַּשֵּׁט בְּז״א), and this comes last and is therefore called the fiftieth gate (וְזֶה בָּא בָּאַחֲרוֹנָה וְנִקְרָא שַׁעַר הַנ׳ לְסִבָּה זוֹ), end quote (עכ״ל). And in Sha‘ar Anakh, chapter six, he wrote as follows (וּבְשַׁעַר אָנ״ך פ״ו כָּתַב וְז״ל): Afterward the three upper Mochin [Intellects] came at one time, each one composed of ten Sefirot—ten Sefirot of BaN and ten Sefirot of M”H—and then Ze’ir Anpin is called great and complete, a son of thirteen years (אַחַר כָּךְ בָּאוּ ג״ר בְּפַעַם אַחַת שֶׁכָּל אֶחָד כְּלוּלָה מֵי׳ סְפִירוֹת י׳ סְפִירוֹת דְּב״ן וְי׳ סְפִירוֹת דְּמ״ה וְאָז הַז״א נִקְרָא גָּדוֹל וְשָׁלֵם בֶּן י״ג שָׁנִים), and afterward the Keter of M”H and B”N entered all ten Sefirot of the Keter on one day, and behold he is a son of thirteen years and one day (וְאַחַר כָּךְ נִכְנַס כֶּתֶר דְּמ״ה וְדְב״ן בְּכָל י׳ סְפִירוֹת שֶׁבַּכֶּתֶר בְּיוֹם א׳ וַהֲרֵי הוּא בֶּן י״ג שָׁנִים וְיוֹם א׳), end quote (עכ״ל).

And the matter is explained more fully in Sha‘ar Chesed–Gevurah, chapter three (וּמְבוֹאָר הָעִנְיָן יוֹתֵר בְּשַׁעַר חו״ג פ״ג), and this is its language there in brief (וְז״ל שָׁם בְּקִצּוּר): And behold, this growth in Chokhmah, Binah, Da'at was completed in three additional years (וְהִנֵּה הַגְדָּלָה זוֹ בְּחב״ד נִשְׁלְמָה בְּג׳ שָׁנִים אֲחֵרוֹת), and it follows that Ze’ir Anpin is now twelve years and one day (וְנִמְצָא הַז״א עַתָּה בֶּן י״ב שָׁנִים וְיוֹם א׳), and he is already complete in all the Mochin [Intellects] (וּכְבָר הוּא שָׁלֵם בְּמוֹחִין כֻּלָּם), however he still completely lacks the entire aspect of Keter (אֲבָל עֲדַיִן חָסֵר כָּל בְּחִינַת הַכֶּתֶר לְגַמְרֵי), and this is completed in the thirteenth year and one day (וְזֶה נִשְׁלָם בִּשְׁנַת י״ג וְיוֹם אֶחָד). And before this we must explain the aspect of the Keter of Ze’ir Anpin, what is its nature (וְקוֹדֶם זֶה צָרִיךְ שֶׁנְּבָאֵר בְּחִינַת כֶּתֶר דְּז״א מַה עִנְיָנָהּ).

Know (דַּע), that the Mochin [Intellects] of Ze’ir Anpin, which are Chokhmah, Binah, Da'at, were enclothed within the Netzach, Hod, Yesod of Tevunah (כִּי הַמּוֹחִין דְּז״א שֶׁהֵם חב״ד נִתְלַבְּשׁוּ תּוֹךְ נְה״י דְּתְבוּנָה), which had been emptied of their inner and outer aspects (אֲשֶׁר נִתְרוֹקְנוּ מֵא״פ שֶׁלָּהֶם), and these Mochin [Intellects] entered that outer aspect and vessel of the Netzach, Hod, Yesod of Tevunah (וְנִכְנְסוּ אֵלּוּ הַמּוֹחִין בְּאוֹתוֹ הַחִיצוֹן וְהַכְּלִי דְּנְה״י דְּתְבוּנָה), and they served for them as inner lights (וְהָיוּ לָהֶם לְמְאוֹרוֹת פְּנִימִיִּים). But the Keter of Ze’ir Anpin is from half of the Tiferet of Tevunah and below (אֲבָל כֶּתֶר דְּז״א מֵחֲצִי הַתִּפְאֶרֶת דְּתְבוּנָה וּלְמַטָּה), and it itself, in its two aspects—external and internal—which are its vitality, becomes a Keter for Ze’ir Anpin (וְהוּא עַצְמוֹ בִּשְׁתֵּי בְּחִינוֹתָיו הַחִיצוֹנִית וְהַפְּנִימִית שֶׁהוּא הַחַיּוּת שֶׁלּוֹ נַעֲשֶׂה כֶּתֶר לְז״א), and it is not like her Netzach, Hod, Yesod whose inner aspects depart (וְאֵינוֹ כְּעֵין נְה״י שֶׁלָּהּ שֶׁמִּסְתַּלְּקוֹת פְּנִימִיּוּתָם). And it follows (וְנִמְצָא), that the Keter of Ze’ir Anpin is nothing other than the lower half of the Tiferet of Tevunah, its inner and outer aspects (כִּי הַכֶּתֶר דְּז״א אֵינוֹ אֶלָּא מַחֲצִית הַתַּחְתּוֹן דְּתִפְאֶרֶת דְּתְבוּנָה פְּנִימִיּוּתָהּ וְחִיצוֹנִיּוּתָהּ). And when this Keter departs, Ze’ir Anpin will remain without a Keter, only from Chokhmah and downward (וּכְשֶׁיִּסְתַּלֵּק הַכֶּתֶר הַזֶּה יִשָּׁאֵר ז״א בְּלִי כֶּתֶר רַק מֵחָכְמָה וּלְמַטָּה), for it is known that the minor, even though he has no Mochin [Intellects], nevertheless has a complete head (כִּי נוֹדָע שֶׁהַקָּטָן אַף עַל פִּי שֶׁאֵין לוֹ מוֹחִין יֵשׁ לוֹ רֹאשׁ שָׁלֵם). And the reason is (וְהַטַּעַם), because you already know that Arich Anpin is Keter (לְפִי שֶׁכְּבָר יָדַעְתָּ כִּי א״א הוּא כֶּתֶר), but Ze’ir Anpin is counted from Chokhmah and downward (וְז״א נִמְנֶה מֵחָכְמָה וּלְמַטָּה), and therefore the Keter is outside of him and is made for him anew (וְלָכֵן הַכֶּתֶר חוּץ מִמֶּנּוּ וְנַעֲשֶׂה לוֹ מֵחָדָשׁ), and therefore his Keter is not formed except after the completion of all the nine Sefirot (וְלָכֵן אֵין הַכֶּתֶר שֶׁלּוֹ נַעֲשֶׂה כִּי אִם אַחַר שֶׁתִּגָּמֵר הַשְׁלָמַת כָּל הַט׳ סְפִירוֹת), end quote (עכ״ל).

And there, in chapter five, he wrote as follows (וְשָׁם בְּפ״ה כָּתַב וְז״ל): And indeed Leah stands face-to-back with Ze’ir Anpin from his midpoint upward (וְאָמְנָם לֵאָה עוֹמֶדֶת פָּנִים בְּאָחוֹר עִם ז״א מֵחֲצִיוֹ וּלְמַעְלָה), and the reason is (וְהוּא), that certainly first the Mochin [Intellects] enter in the first twelve years, as mentioned (כִּי בְּוַדַּאי שֶׁתְּחִלָּה נִכְנָסִין הַמּוֹחִין בִּי״ב שָׁנִים הָרִאשׁוֹנִים כַּנַּ״ל), and then by the power of the Malkhut within the first Netzach, Hod, Yesod of Tevunah which entered with the Mochin [Intellects] into Ze’ir Anpin, from there Leah emerged at their back (וְאָז מִכֹּחַ הַמַּלְכוּת שֶׁבְּנְה״י הָרִאשׁוֹנִים דְּתְבוּנָה שֶׁנִּכְנְסוּ עִם הַמּוֹחִין לְתוֹךְ ז״א מִשָּׁם יָצְאָה לֵאָה בַּאֲחוֹרֵיהֶם), and in the thirteenth year, with the coming of the Keter and these new Netzach, Hod, Yesod, they covered Leah, etc (וּבִשְׁנַת הַי״ג בְּבוֹא הַכֶּתֶר וְאֵלּוּ הַנְּה״י הַחֲדָשִׁים כִּסּוּ אֶת לֵאָה כו׳), see there (עַיֵּן שָׁם). And at the end of chapter three he wrote as follows (וּבְסוֹף פ״ג כָּתַב וְז״ל): And by this you will also understand the reason why we do not mention the Keter in the count of the ten Sefirot (וּבָזֶה תָּבִין גַּם כֵּן טַעַם לָמָּה אֵין אָנוּ מַזְכִּירִין הַכֶּתֶר בְּמִנְיַן הַי׳ סְפִירוֹת), since it is not completed except after the completion of all the nine Sefirot and all the Mochin [Intellects], as explained in the earlier discourses (יַעַן לֹא נִשְׁלָם רַק אַחַר גְּמַר כָּל הַט׳ סְפִירוֹת וְכָל הַמּוֹחִין כַּנַּ״ל בִּדְרוּשִׁים שֶׁעָבְרוּ כו׳), see there (עַיֵּן שָׁם). And in Sha‘ar Mochin [Intellects] deTzelem [Image], chapter seven, he wrote (וּבְשַׁעַר מוֹחִין דְּצֶלֶם פ״ז כָּתַב): Ze’ir Anpin is divided into three divisions (ז״א מִתְחַלֵּק לְג׳ חֲלוּקוֹת), aspect one is Keter (בְּחִינָה א׳ כֶּתֶר), aspect two is the Mochin [Intellects] (ב׳ מוֹחִין), aspect three is the body (ג׳ גּוּפָא), etc (כו׳).

And know that the Keter includes all that exists in the Mochin [Intellects] and the totality of the head (וְדַע שֶׁהַכֶּתֶר כּוֹלֵל כָּל מַה שֶּׁיֵּשׁ בַּמּוֹחִין וּכְלָלוּת הָרֹאשׁ), therefore all four aspects of the Mochin [Intellects] are in the Keter alone (לָכֵן כָּל בְּחִינַת ד׳ מוֹחִין הֵם בַּכֶּתֶר לְבַד), for there is the root of the Mochin [Intellects] (שֶׁשָּׁם שֹׁרֶשׁ הַמּוֹחִין). And afterward the Mochin [Intellects] include all that exists in the body (וְאַחַר כָּךְ הַמּוֹחִין כּוֹלְלִים כָּל מַה שֶּׁיֵּשׁ בַּגּוּפָא), as is known, for they spread their illumination in the three lines of Ze’ir Anpin (כַּנּוֹדָע שֶׁהֲרֵי הֵם מִתְפַּשְּׁטִים בְּהֶאָרָתָם בְּג׳ קַוֵּי הַז״א כו׳). And the Keter is not drawn and does not come until the entire body is completed and rectified (וְאֵין הַכֶּתֶר נִמְשָׁךְ וּבָא עַד שֶׁיִּשְׁלַם לְהִתְקַן כָּל הַגּוּפָא עכ״ל), see also Sha‘ar haMochin [Intellects], chapter seven (וְעַיֵּן גַּם כֵּן בְּשַׁעַר הַמּוֹחִין פ״ז).

Behold, it is explained from all of these places (הֲרֵי מְבוֹאָר מִכָּל אֵלּוּ הַמְּקוֹמוֹת), how the Keter of Ze’ir Anpin is rectified at the end (אֵיךְ הַכֶּתֶר דְּז״א הוּא נִתְקַן בָּאַחֲרוֹנָה), after all its nine Sefirot (אַחַר כָּל הַט׳ סְפִירוֹת שֶׁלּוֹ), and after all its Mochin [Intellects] which have already spread within them (וְכָל הַמּוֹחִין שֶׁכְּבָר נִתְפַּשְּׁטוּ בָּהֶם). And if so (וְאִם כֵּן), if what the Rav, of blessed memory, wrote in the intention of “Sim Shalom” is as Rabbi Shar Shalom explained (אִם מַה שֶּׁכָּתַב הָרַב ז״ל בְּכַוָּנַת שִׂים שָׁלוֹם הוּא כְּמוֹ שֶׁכָּתַב הוּא הָרַב שַׁר שָׁלוֹם ז״ל), that the entire intention of drawing down the Mochin [Intellects] is in the Keter of Ze’ir Anpin (שֶׁכָּל כַּוָּנַת הַמְשָׁכַת הַמּוֹחִין הִיא בְּכֶתֶר דְּז״א), and that the four Mochin [Intellects] in the Keter are rectified and remain there (וְנִתְקַנִּים הַד׳ מוֹחִין שֶׁבַּכֶּתֶר וְנִשְׁאָרִים שָׁם), and the remainder of the Mochin [Intellects] from Chokhmah and downward are afterward drawn into the Chokhmah, Binah, Da'at of Ze’ir Anpin (וְשְׁאָרִית הַמּוֹחִין שֶׁמֵּחָכְמָה וּלְמַטָּה נִמְשָׁכִים אַחַר כָּךְ אֶל הַחב״ד דְּז״א), and there in the Chokhmah, Binah, Da'at of Ze’ir Anpin remain the Mochin [Intellects] appropriate to them, which are the Chokhmah, Binah, Da'at of the Mochin [Intellects] (וְשָׁם בְּחב״ד דְּז״א נִשְׁאָרִים הַמּוֹחִין הָרְאוּיִים לָהֶם שֶׁהֵם חב״ד דְּמוֹחִין), and the remainder of the Mochin [Intellects] are afterward drawn into the six extremities of Ze’ir Anpin, which are the six extremities of the Mochin [Intellects] in the six extremities of Ze’ir Anpin (וְשְׁאָרִית הַמּוֹחִין נִמְשָׁכִים אַחַר כָּךְ אֶל הַו״ק דְּז״א שֶׁהֵם הַו״ק דְּמוֹחִין בַּו״ק דְּז״א).

If so, it follows (אִם כֵּן נִמְצָא), that the Keter of Ze’ir Anpin is rectified at the beginning of everything (כִּי הַכֶּתֶר דְּז״א נִתְקַן תְּחִלַּת הַכֹּל), before the nine Sefirot of Ze’ir Anpin (קוֹדֶם הַט׳ סְפִירוֹת דְּז״א), and before the spreading of the Mochin [Intellects] within them (וְקוֹדֶם הִתְפַּשְּׁטוּת הַמּוֹחִין בָּהֶם). And this is the opposite of all the discourses of the Rav, of blessed memory, which we have written (וְזֶה הֶפֶךְ כָּל דְּרוּשֵׁי הָרַב ז״ל שֶׁכָּתַבְנוּ), in which it is explained that after the completion of the rectification of the nine Sefirot and all the Mochin [Intellects], afterward is the rectification of the Keter and its drawing into Ze’ir Anpin (שֶׁמְּבוֹאָר בָּהֶם כִּי אַחַר גְּמַר תִּקּוּן הַט׳ סְפִירוֹת וְכָל הַמּוֹחִין אַחַר כָּךְ הוּא תִּקּוּן הַכֶּתֶר וְהַמְשָׁכָתוֹ בְּז״א). And the Mochin [Intellects] are drawn during twelve years (וְהַמּוֹחִין נִמְשָׁכִים בִּי״ב שָׁנִים), and the Keter is drawn afterward in the thirteenth year (וְהַכֶּתֶר נִמְשָׁךְ אַחַר כָּךְ בִּשְׁנַת הַי״ג).

And moreover (וּמַה גַּם), according to the wording of Sha‘ar Mochin [Intellects] deTzelem [Image], chapter six (אֶל הַלָּשׁוֹן דְּשַׁעַר מוֹחִין דְּצֶלֶם פ״ו), that after he said that the Keter includes all that exists in the Mochin [Intellects] and therefore all four aspects of the Mochin [Intellects] are in the Keter (כִּי אַחַר שֶׁאָמַר שֶׁהַכֶּתֶר כּוֹלֵל כָּל מַה שֶּׁיֵּשׁ בַּמּוֹחִין וְלָכֵן כָּל בְּחִינַת הַד׳ מוֹחִין הֵם בַּכֶּתֶר), he immediately said that the Keter is not drawn and does not come until the entire body is completed and rectified (תֵּכֶף אָמַר כִּי אֵין הַכֶּתֶר נִמְשָׁךְ וּבָא עַד שֶׁיִּשְׁלַם לְהִתְקַן כָּל הַגּוּפָא). If so, it is necessary (וְאִם כֵּן מֻכְרָח), that the rectification of the four Mochin [Intellects] in the Keter is at the end (כִּי תִּקּוּן הַד׳ מוֹחִין שֶׁבַּכֶּתֶר הוּא בַּסּוֹף), after all the nine Sefirot of Ze’ir Anpin have already been rectified (אַחַר שֶׁכְּבָר נִתְקַנּוּ כָּל הַט׳ סְפִירוֹת דְּז״א), and all the Mochin [Intellects] have spread within them (וְנִתְפַּשְּׁטוּ בָּהֶם כָּל הַמּוֹחִין). And therefore it is necessary (וְאִם כֵּן מֻכְרָח), that the intention of the Rav, of blessed memory, in “Sim Shalom” is not as Rabbi Shar Shalom explained (שֶׁאֵין כַּוָּנַת הָרַב ז״ל בְּשִׂים שָׁלוֹם הִיא כְּמוֹ שֶׁכָּתַב הוּא הָרַב שַׁר שָׁלוֹם ז״ל). And that which he cited from Sha‘ar Mochin [Intellects] deTzelem [Image], chapter one (וּמַה שֶּׁצִּיֵּן הוּא ז״ל מִשַּׁעַר מוֹחִין דְּצֶלֶם פ״א), behold there it is not stated that the Keter is rectified first and afterward the Chokhmah, Binah, Da'at and afterward the six extremities (הִנֵּה שָׁם לֹא נֶאֱמַר שֶׁהַכֶּתֶר נִתְקַן תְּחִלָּה וְאַחַר כָּךְ הַחב״ד וְאַחַר כָּךְ הַו״ק), but only that the four aspects of the Mochin [Intellects] are found in the Keter (רַק שֶׁבְּחִינַת הַד׳ מוֹחִין הֵם נִמְצָאִים בַּכֶּתֶר). And this is its wording there: “The matter is…” (וְז״ל שָׁם הָעִנְיָן הוּא).

And this is his language there (וְז״ל שָׁם), the matter is as follows (הָעִנְיָן הוּא): for behold the Mochin [Intellects] are Chokhmah, Binah, Da'at (כִּי הִנֵּה הַמּוֹחִין הֵם חב״ד), however the root of the three Mochin [Intellects] remains above, their imprint and their existence in the Keter (אֲבָל שָׁרְשָׁם שֶׁל הַג׳ מוֹחִין נִשְׁאָר לְמַעְלָה הָרֹשֶׁם שֶׁלָּהֶם וּמְצִיאוּתָם בַּכֶּתֶר), and those Mochin [Intellects] which are in the Keter are exceedingly great and exalted beyond measure compared to the Mochin [Intellects] called Chokhmah, Binah, Da'at (וְאוֹתָם הַמּוֹחִין אֲשֶׁר בַּכֶּתֶר הֵם גְּדוֹלִים וּמְעוּלִים לְאֵין קֵץ עַל הַמּוֹחִין הַנִּקְרָאִים חב״ד). And therefore you will find in the Idrot (וְלָכֵן תִּמְצָא בָּאִדְרוֹת), that when he explains the order of the ten Sefirot which include all of Atzilut (שֶׁכַּאֲשֶׁר מְבָאֵר סֵדֶר י׳ סְפִירוֹת הַכּוֹלְלוֹת כָּל הָאֲצִילוּת), that Arich Anpin is called Keter and Abba and Imma are Chokhmah and Binah (אֲשֶׁר הָא״א נִקְרָא כֶּתֶר וְאו״א חו״ב), he mentions there in Arich Anpin the aspect of Galgalta [Skull] and Mocha Stima’ah [Concealed Brain] (מַזְכִּיר שָׁם בָּא״א בְּחִינַת גַּלְגַּלְתָּא וּמוֹחָא סְתִימָאָה דִּילֵיהּ), whereas Chokhmah and Binah are Abba and Imma, which are branches that emerge from the Mocha Stima’ah [Concealed Brain] of Arich Anpin which is called Keter (אֲבָל חו״ב הֵם או״א שֶׁהֵם עֲנָפִים שֶׁיוֹצְאִים מִמוֹחָא סְתִימָאָה דְּא״א הַנִּקְרָא כֶּתֶר). And so is the matter in the particular ten Sefirot of each Partzuf (וְכֵן הוּא הָעִנְיָן בַּי׳ סְפִירוֹת הַפְּרָטִיּוֹת שֶׁבְּכָל הַפַּרְצוּף). And if so, certainly the concealed Mochin [Intellects] in that Keter are exceedingly greater than the Chokhmah and Binah which are in that Partzuf (וְאִם כֵּן בְּוַדַּאי כִּי הַמּוֹחָא הַסָּתוּם שֶׁבַּכֶּתֶר הַהוּא גָּדוֹל מְאֹד מִן הַחו״ב אֲשֶׁר בַּפַּרְצוּף הַהוּא), for behold they were emanated from the Keter (כִּי הֲרֵי מִן הַכֶּתֶר נֶאֱצְלוּ הֵם). And it is therefore necessary (וּבְהֶכְרֵחַ הוּא), that the four aspects of the Mochin [Intellects], which are Chokhmah, Binah and Chesed, Gevurah and Da'at (שֶׁבְּחִינַת ד׳ מוֹחִין שֶׁהֵם חו״ב וְחו״ג וְדַעַת), are certainly found in the Keter (שֶׁיִּהְיוּ נִמְצָאִים בַּכֶּתֶר בְּוַדַּאי), as explained in the exposition of “Sim Shalom” of the Amidah (כְּמוֹ שֶׁמְּבֹאָר בְּבֵאוּר שִׂים שָׁלוֹם שֶׁל הָעֲמִידָה), for this is why there are four bowings and four straightenings (כִּי לָכֵן הֵם ד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת), see there (וְעַיֵּן שָׁם). End quote (עכ״ל).

And even though from what he said at first, that the root of the three Mochin [Intellects] remains above, their imprint and their existence in the Keter (וְאַף עַל פִּי שֶׁמִמַּה שֶּׁאָמַר בַּתְּחִלָּה שָׁרְשָׁם שֶׁל הַג׳ מוֹחִין נִשְׁאָר לְמַעְלָה הָרֹשֶׁם שֶׁלָּהֶם וּמְצִיאוּתָם בַּכֶּתֶר), and from what he said afterward that they were emanated from the Keter (וְכֵן מִמַּה שֶּׁאָמַר אַחַר כָּךְ כִּי הֲרֵי מִן הַכֶּתֶר נֶאֱצְלוּ הֵם), there is some support for his words as though from the Keter they are drawn downward to the place of the Mochin [Intellects] (יֵשׁ סַעַד לִדְבָרָיו ז״ל כְּנִרְאֶה שֶׁמִן הַכֶּתֶר הֵם נִמְשָׁכִים לְמַטָּה אֶל מְקוֹם הַמּוֹחִין), nevertheless one must perforce say (הֲרֵי עַל כָּרְחֵךְ לוֹמַר), that it is not the intention of the Rav of blessed memory to say that for this reason the Keter is rectified first and afterward the Chokhmah, Binah, Da'at (שֶׁאֵין כַּוָּנַת הָרַב ז״ל לוֹמַר שֶׁבִּשְׁבִיל זֶה נִתְקַן הַכֶּתֶר תְּחִלָּה וְאַחַר כָּךְ הַחב״ד), for this is the opposite of all the aforementioned places in which it is explained that the completion and rectification of the Keter is at the end (שֶׁזֶה הֶפֶךְ כָּל הַמְּקוֹמוֹת הַנַּ״ל שֶׁמְּבוֹאָר בָּהֶם שֶׁשְׁלֵמוּת וְתִּקּוּן הַכֶּתֶר הוּא בָּאַחֲרוֹנָה), and especially since he himself wrote in that same gate, in chapter seven, as mentioned above (וּבִפְרָט שֶׁכָּתַב כֵּן בְּאוֹתוֹ הַשַּׁעַר עַצְמוֹ בְּפֶרֶק ז׳ כַּנַּ״ל).

However, the intention of the Rav, of blessed memory, is as we shall explain afterward, with the help of Hashem (אָכֵן כַּוָּנַת הָרַב ז״ל הִיא כְּמוֹ שֶׁנְּבָאֵר אַחַר כָּךְ בְּעֶזְרַת ה׳), and furthermore (וְעוֹד), according to his words, what remains in the Keter are only the Keter-levels of the Mochin [Intellects] (כִּי לְפִי דְּבָרָיו ז״ל מַה שֶּׁנִּשְׁאָר בַּכֶּתֶר הוּא הַכְּתָרִים שֶׁל הַמּוֹחִין), whereas according to the plain meaning of these two wordings in Sha‘ar Mochin [Intellects] deTzelem [Image], chapters one and seven (וְאִלּוּ לְפִי פְּשָׁטוּת ב׳ הַלְּשׁוֹנוֹת הָאֵלּוּ דְּשַׁעַר מוֹחִין דְּצֶלֶם פ״א וּפ״ז), it is explained that the totality of the four Mochin [Intellects] are in the Keter (מְבוֹאָר כִּי כְּלָלוּת הַמּוֹחִין אַרְבַּעְתָּם הֵם בַּכֶּתֶר), for at first he wrote that their imprint and their existence are in the Keter (שֶׁכָּתַב בַּתְּחִלָּה הָרֹשֶׁם שֶׁלָּהֶם וּמְצִיאוּתָם בַּכֶּתֶר), and afterward he said that it is necessary that the four aspects of Mochin [Intellects]—Chokhmah, Binah and Chesed, Gevurah, all four of them—be found in the Keter (וְאַחַר כָּךְ אָמַר וּבְהֶכְרֵחַ הוּא שֶׁבְּחִינַת ד׳ מוֹחִין חו״ב וְחו״ג שֶׁאַרְבַּעְתָּם יִהְיוּ נִמְצָאִים בַּכֶּתֶר), and in chapter seven he wrote that the Keter includes all that exists in the Mochin [Intellects], therefore every aspect of the four Mochin [Intellects] is in the Keter alone, for there is the root of the Mochin [Intellects] (וּבְפֶרֶק ז׳ כָּתַב שֶׁהַכֶּתֶר כּוֹלֵל כָּל מַה שֶּׁיֵּשׁ בַּמּוֹחִין לָכֵן כָּל בְּחִינַת ד׳ מוֹחִין בַּכֶּתֶר לְבַד שֶׁשָּׁם שֹׁרֶשׁ הַמּוֹחִין כו׳), as stated above (כַּנַּ״ל).

Behold, it is explained how the entire totality of the four Mochin [Intellects] is in the Keter (הֲרֵי מְבוֹאָר אֵיךְ כָּל כְּלָלוּת הַמּוֹחִין אַרְבַּעְתָּם הֵם בַּכֶּתֶר). And in Sha‘ar Chesed–Gevurah, chapter five, he wrote further as follows (וּבְשַׁעַר חו״ג פ״ה כָּתַב עוֹד וְז״ל): And now we shall explain how this lower third of the Tiferet of Tevunah becomes a Keter for Ze’ir Anpin (וְעַתָּה נְבָאֵר אֵיךְ נַעֲשֶׂה זֶה הַשְּׁלִישׁ הַתַּחְתּוֹן דְּתִפְאֶרֶת דְּתְבוּנָה כֶּתֶר לְז״א). Behold, as we explained above the matter of Binah and Tevunah, how they are divided into two and new Netzach, Hod, Yesod are made for Binah (הִנֵּה כְּמוֹ שֶׁלְּמַעְלָה בֵּאַרְנוּ עִנְיַן בִּינָה וּתְבוּנָה אֵיךְ נֶחְלָקוֹת לִבְּחִינָה ב׳ וְנַעֲשִׂים נְה״י חֲדָשִׁים לְבִינָה), and from the first Netzach, Hod, Yesod ten complete Sefirot of Tevunah are made (וּמִן הַנְּה״י הָרִאשׁוֹנִים נַעֲשׂוּ י׳ סְפִירוֹת גְּמוּרוֹת דְּתְבוּנָה). So in this manner it is always (כֵּן עַל דֶּרֶךְ זֶה הוּא תָּמִיד), and understand this well (וְהָבֵן זֶה הֵיטֵב). And it follows (וְנִמְצָא), that also in this Tevunah which enters Ze’ir Anpin in the secret of the letter Tzadi of the Tzelem [Image], from the lower third of its Tiferet downward (כִּי גַּם בְּזוֹ הַתְּבוּנָה הַנִּכְנֶסֶת בְּז״א בְּסוֹד צ׳ דְּצֶלֶם מִשְּׁלִישׁ אַחֲרוֹן דְּתִפְאֶרֶת שֶׁבָּהּ לְמַטָּה), and its Netzach, Hod, Yesod enter into the interior of Ze’ir Anpin within it (וְנִכְנָסִים נְה״י שֶׁלָּהּ בִּפְנִימִיּוּת ז״א בְּתוֹכוֹ), it is necessary that it also have new Netzach, Hod, Yesod (בְּהֶכְרֵחַ צָרִיךְ לִהְיוֹת גַּם כֵּן לָהּ נְה״י חֲדָשִׁים). And those first Netzach, Hod, Yesod of hers become a complete Partzuf of ten Sefirot (וְאוֹתָם הַנְּה״י הָרִאשׁוֹנִים שֶׁלָּהּ הֵם נַעֲשִׂים פַּרְצוּף שָׁלֵם בְּי׳ סְפִירוֹת), spreading into the ten Sefirot of Ze’ir Anpin, as is known (מִתְפַּשְּׁטִים בְּי׳ סְפִירוֹת דְּז״א כַּנּוֹדָע). And now we shall explain their matter (וְנְבָאֵר עַתָּה עִנְיָנָם), for behold it has been explained that at the time of birth the lights of Netzach, Hod, Yesod of Tevunah ascended upward to the lower third of the Tiferet of Tevunah (כִּי הִנֵּה נִתְבָּאֵר כִּי בְּעֵת הַלֵּידָה עָלוּ הָאוֹרוֹת שֶׁל נְה״י דְּתְבוּנָה לְמַעְלָה בִּשְׁלִישׁ אַחֲרוֹן דְּתִפְאֶרֶת דְּתְבוּנָה), where the Mochin [Intellects] of Ze’ir Anpin had been standing in the secret of Ibbur (אֲשֶׁר שָׁם הָיוּ עוֹמְדִים מוֹחִין דְּז״א בְּסוֹד הָעִיבּוּר), in order to push them away at the time of birth (כְּדֵי לְדַחוֹתָם בְּעֵת הַלֵּידָה), because such great lights cannot be together there in a constricted place (כִּי לֹא יוּכְלוּ כָּל כָּךְ אוֹרוֹת לִהְיוֹתָם יַחַד שָׁם בְּמָקוֹם צַר). And behold, when these lights were there (וְהִנֵּה בִּהְיוֹת אוֹתָם הָאוֹרוֹת שָׁם), the imprint of the four Mochin [Intellects] of Ze’ir Anpin themselves remained there in the lower third of the Tiferet (נִשְׁאַר רֹשֶׁם הַד׳ מוֹחִין דְּז״א עַצְמָם שָׁם בִּשְׁלִישׁ הַתַּחְתּוֹן דְּתִפְאֶרֶת), for every matter of holiness leaves an imprint in every place, as is known (כִּי כָּל דָּבָר דִּקְדוּשָׁה מַנִּיחַ רֹשֶׁם בְּכָל מָקוֹם כַּנּוֹדָע).

And especially since behold the Mochin [Intellects] from the Keter that is above them emerge (וּבִפְרָט כִּי הֲרֵי הַמּוֹחִין מִן הַכֶּתֶר שֶׁלְּמַעְלָה מֵהֶם הֵם יוֹצְאִים), it is therefore necessary that the entire existence of the four Mochin [Intellects] leaves an imprint in this Keter, which is the lower third of the Tiferet of Tevunah, as mentioned above (וּבְהֶכְרֵחַ הוּא שֶׁכָּל מְצִיאוּת הַד׳ מוֹחִין נִשְׁאַר רֹשֶׁם בַּכֶּתֶר הַזֶּה שֶׁהוּא שְׁלִישׁ הַתַּחְתּוֹן דְּתִפְאֶרֶת דְּתְבוּנָה כַּנַּ״ל). And this has been explained in the intention of the Amidah regarding the four bowings and the four straightenings (וְזֶה נִתְבָּאֵר בְּכַוָּנַת הָעֲמִידָה בְּעִנְיַן ד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת), and see there (וְעַיֵּן שָׁם).

And behold, also the lights of Netzach, Hod, Yesod of Tevunah that ascended there remained there (וְהִנֵּה גַּם הָאוֹרוֹת דְּנְה״י דְּתְבוּנָה שֶׁעָלוּ שָׁם הֲרֵי נִשְׁאָרוּ שָׁם), for the vessels of Netzach, Hod, Yesod descend into Ze’ir Anpin as vessels without their lights, as is known (כִּי כֵלִים שֶׁל נְה״י יוֹרְדִים תּוֹךְ ז״א כֵּלִים בְּלִי אוֹרוֹת שֶׁלָּהֶם כַּנּוֹדָע). And it follows that even though we said that the imprint of the four Mochin [Intellects] of Ze’ir Anpin remained there, this is a minor matter (וְנִמְצָא שֶׁאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁנִּשְׁאַר שָׁם רֹשֶׁם הַד׳ מוֹחִין דְּז״א הוּא דָּבָר מוּעָט), but the essential lights are those of Imma (אֲבָל עִקַּר הָאוֹרוֹת הֵם דְּאִימָּא), and understand this well (וְהָבֵן זֶה הֵיטֵב). For there is in the Keter an imprint of the four Mochin [Intellects] of Ze’ir Anpin, and they do not ascend by name (כִּי יֵשׁ בַּכֶּתֶר רֹשֶׁם הַד׳ מוֹחִין דְּז״א וְאֵינָם עוֹלִין בְּשֵׁם), but only the lights of Imma ascend, which are the essentials (רַק אוֹרוֹת דְּאִימָּא שֶׁהֵם עִקָּרִים), for the rest is only an imprint (כִּי הַשְּׁאָר הוּא רֹשֶׁם בִּלְבַד). And behold, when these lights of Netzach, Hod, Yesod of Tevunah were there in the lower third of the Tiferet (וְהִנֵּה בִּהְיוֹת אֵלּוּ הָאוֹרוֹת דְּנְה״י דְּתְבוּנָה שָׁם בִּשְׁלִישׁ הַתַּחְתּוֹן דְּתִפְאֶרֶת), the vessel of the Tiferet was enlarged and produced new Netzach, Hod, Yesod as vessels, by the power of their lights that were there (הִגְדִּיל כְּלִי הַתִּפְאֶרֶת וְהוֹצִיא נְה״י חֲדָשִׁים בִּבְחִינַת כֵּלִים בְּכֹחַ אוֹרוֹת שֶׁלָּהֶם אֲשֶׁר שָׁם). And then those lights of the first Netzach, Hod, Yesod returned to spread within these new Netzach, Hod, Yesod (וְאָז אוֹתָם הָאוֹרוֹת שֶׁל נְה״י הָרִאשׁוֹנִים חָזְרוּ לְהִתְפַּשֵּׁט בְּנְה״י הַחֲדָשִׁים הָאֵלּוּ), and Tevunah was completed (וְנִשְׁלְמָה הַתְּבוּנָה). For at first the lights withdrew due to the necessity of birth, in order to push the Mochin [Intellects] of Ze’ir Anpin outward, as is known (כִּי בַּתְּחִלָּה נִסְתַּלְּקוּ הָאוֹרוֹת לְסִבַּת צֹרֶךְ הַלֵּידָה שֶׁיִּדְחוּ אֶת הַמּוֹחִין דְּז״א לַחוּץ כַּנּוֹדָע), but now that birth has occurred there is no need for this (אֲבָל עַתָּה שֶׁיָּלְדוּ אֵין צֹרֶךְ), and therefore they spread within the new Netzach, Hod, Yesod (וְלָכֵן מִתְפַּשְּׁטִים בְּתוֹךְ הַנְּה״י הַחֲדָשִׁים).

And we shall explain the order of their spreading in Ze’ir Anpin (וּנְבָאֵר סֵדֶר הִתְפַּשְּׁטוּתָם בְּז״א), for behold it is certain that from the lower third of the Tiferet of Tevunah the Keter of Ze’ir Anpin is made (כִּי הִנֵּה בְּוַדַּאי שֶׁמִן שְׁלִישׁ הַתַּחְתּוֹן דְּתִפְאֶרֶת דְּתְבוּנָה נַעֲשֶׂה כֶּתֶר דְּז״א). And in particular because the Keter is a single aspect and is not divided into lines (וּבִפְרָט כִּי הַכֶּתֶר הוּא בְּחִינָה אַחַת בִּלְבַד וְאֵינוֹ נֶחְלָק לְקַוִּים), therefore it is necessary that the aspect of the third of the Tiferet alone be the Keter of Ze’ir Anpin and not the new Netzach, Hod, Yesod (וְאִם כֵּן מֻכְרָח הוּא שֶׁבְּחִינַת שְׁלִישׁ דְּתִפְאֶרֶת הוּא יִהְיֶה לְבַדּוֹ כֶּתֶר דְּז״א וְלֹא הַנְּה״י הַחֲדָשִׁים). And the explanation of the matter is as follows (וּבֵאוּר הַדָּבָר הִנֵּה), if according to what people think that the skull is the Keter and the Mochin [Intellects] are Chokhmah, Binah, Da'at within the skull (אִם כְּפִי מַה שֶׁחוֹשְׁבִים בְּנֵי אָדָם שֶׁהַגַּלְגָּלֶת הִיא הַכֶּתֶר וְהַמּוֹחִין הֵם חב״ד שֶׁבְּתוֹךְ הַגֻּלְגֹּלֶת), it would then follow that Chokhmah, Binah, Da'at, which are the Mochin [Intellects], are infinitely greater than the skull, which is the Keter (אִם כֵּן נִמְצָא הֱיוֹת חב״ד שֶׁהֵם הַמּוֹחִין גְּדוֹלִים לְאֵין קֵץ עַל הַגֻּלְגֹּלֶת שֶׁהִיא הַכֶּתֶר), since it is a garment for them (יַעַן שֶׁהוּא לְבוּשׁ אֲלֵיהֶם), and this does not arise in thought at all (וְזֶה לֹא יַעֲלֶה בְּדַעַת כְּלָל וְעִקָּר).

Rather, the matter is that the Keter is above and above the Mochin [Intellects] (אֶלָּא הָעִנְיָן שֶׁהַכֶּתֶר הוּא לְמַעְלָה לְמַעְלָה מִן הַמּוֹחִין), and the Mochin [Intellects] are not within it at all but below it (וְאֵין הַמּוֹחִין בְּתוֹכוֹ כְּלָל אֶלָּא לְמַטָּה מִמֶּנּוּ), for the Keter is exceedingly exalted (כִּי הַכֶּתֶר גָּבוֹהַּ מְאֹד מְאֹד), and this is simple (וְזֶה פָּשׁוּט). However, the Keter also has externality and internality, which are complete supernal Mochin [Intellects] (אָכֵן הַכֶּתֶר הוּא גַּם כֵּן חִיצוֹנִיּוּת וּפְנִימִיּוּת שֶׁהֵם מוֹחִין עֶלְיוֹנִים גְּמוּרִים), and those supernal Mochin [Intellects] within it are exceedingly exalted, infinitely higher than the Mochin [Intellects] of Ze’ir Anpin which are called Chokhmah, Binah, Da'at (וְאוֹתָם מוֹחִין עֶלְיוֹנִים שֶׁבְּתוֹכוֹ הֵם עֶלְיוֹנִים מְאֹד מְאֹד לְאֵין קֵץ עַל הַמּוֹחִין דְּז״א הַנִּקְרָאִים חב״ד), and all of this stands above the Mochin [Intellects] called Chokhmah, Binah, Da'at (וְכָל זֶה עוֹמֵד לְמַעְלָה מִן הַמּוֹחִין הַנִּקְרָאִים חב״ד). However, the externality of this Keter alone is what spreads and is drawn downward in the secret of the skull (אָכֵן חִיצוֹנִיּוּת הַכֶּתֶר הַזֶּה לְבַד הוּא הַמִּתְפַּשֵּׁט וְנִמְשָׁךְ לְמַטָּה בְּסוֹד גֻּלְגָּלְתָּא), to surround and crown within it the lower Mochin [Intellects] called Chokhmah, Binah, Da'at (לְהַקִּיף וּלְהַכְתִּיר בְּתוֹכוֹ אֶת הַמּוֹחִין הַתַּחְתּוֹנִים הַנִּקְרָאִים חב״ד כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Afterward he wrote (אַחַר כָּךְ כָּתַב), and behold from this you will understand the matter of every Keter of all the aspects of Arich Anpin and of Abba and Imma (וְהִנֵּה מִזֶּה תָּבִין לְכָל הַכֶּתֶר שֶׁל כָּל הַבְּחִינוֹת דְּא״א וְדְאו״א), what their matter is (מַה עִנְיָנָם), that they are not part of them intrinsically but only a cause of attachment and connection (שֶׁאֵינָם מִכְּלָלָם רַק סִבַּת הַתְדַּבְּקוּת וְהַהִתְחַבְּרוּת לְבַד), according to what was mentioned above (עַל דֶּרֶךְ הַנִּזְכָּר), that the Tiferet of Tevunah cleaves upon the Mochin [Intellects] of Ze’ir Anpin (שֶׁתִּפְאֶרֶת דְּתְבוּנָה הוּא נִדְבָּק עַל הַמּוֹחִין דְּז״א). And it follows that when this Keter departs from Ze’ir Anpin, he remains without a Keter altogether (וְנִמְצָא כְּשֶׁיִּסְתַּלֵּק כֶּתֶר זֶה מִז״א יִשָּׁאֵר בְּלִי כֶּתֶר כְּלָל), except from Chokhmah and downward (זוּלָתִי מֵחָכְמָה וּלְמַטָּה), for it is known that the minor, even though he has no Mochin [Intellects], nevertheless has a complete head (כִּי נוֹדָע שֶׁהַקָּטָן אַף עַל פִּי שֶׁאֵין לוֹ מוֹחִין יֵשׁ לוֹ רֹאשׁ שָׁלֵם). And the reason is as you already know (וְהַטַּעַם כְּמוֹ שֶׁכְּבָר יָדַעְתָּ), that Arich Anpin is the Keter (כִּי א״א הוּא הַכֶּתֶר), but Ze’ir Anpin is counted from Chokhmah and downward (וְז״א הוּא נִמְנֶה מִן הַחָכְמָה וּלְמַטָּה), therefore the Keter is outside of these and is made anew after the completion of his nine Sefirot (וְלָכֵן הַכֶּתֶר חוּץ מֵאֵלּוּ וְנַעֲשֶׂה מֵחָדָשׁ אַחַר גְּמַר ט׳ סְפִירוֹתָיו).

From this you will also understand the matter of the superiority of the Keter over the other Sefirot (גַּם בָּזֶה תָּבִין עִנְיַן מַעֲלַת הַכֶּתֶר עַל שְׁאָר הַסְּפִירוֹת כו׳), and in addition to this what was written above, that the imprint of the four Mochin [Intellects] of Ze’ir Anpin are also imprinted there (וְנוֹסָף עַל זֶה מַה שֶּׁכָּתַבְנוּ לְעֵיל שֶׁרֹשֶׁם הַד׳ מוֹחִין דְּז״א גַּם כֵּן נִרְשָׁמִים שָׁם), as he wrote regarding the four bowings and the four straightenings of the Amidah (כְּמוֹ שֶׁכָּתַב בְּד׳ כְּרִיעוֹת וּבְד׳ זְקִיפוֹת שֶׁבָּעֲמִידָה), see there (עַיֵּן שָׁם). And it now follows (וְנִמְצָא עַתָּה), that the Keter of Ze’ir Anpin is nothing other than the lower third of the Tiferet of Tevunah, its vessel and its light (כִּי הַכֶּתֶר דְּז״א אֵינוֹ רַק שְׁלִישׁ תַּחַת דְּתִפְאֶרֶת דְּתְבוּנָה הַכְּלִי וְהָאוֹר שֶׁלּוֹ כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, also here it is explained (הֲרֵי גַּם כָּאן מְבוֹאָר), how the Keter of Abba and Imma is made after the completion of its nine Sefirot (אֵיךְ הַכֶּתֶר דְּאו״א נַעֲשֶׂה אַחַר גְּמַר הַט׳ סְפִירוֹת שֶׁלּוֹ), for the completion of its nine Sefirot is when the Mochin [Intellects] have already spread within them and been completed (אֲשֶׁר גְּמַר הַט׳ סְפִירוֹת שֶׁלּוֹ הוּא כַּאֲשֶׁר כְּבָר נִתְפַּשְּׁטוּ הַמּוֹחִין בָּהֶם וְנִשְׁלְמוּ). And it is also explained (וְנִשְׁמָע גַּם כֵּן), how it is not only the Keter-levels of the Mochin [Intellects] that remain in the Keter as Mochin [Intellects] of the Keter (אֵיךְ אֵין הַכְּתָרִים שֶׁל הַמּוֹחִין בִּלְבַד הֵם שֶׁנִּשְׁאֲרוּ בַּכֶּתֶר בִּבְחִינַת מוֹחִין שֶׁל הַכֶּתֶר), but rather the totality of all the Mochin [Intellects] remains in the Keter as Mochin [Intellects] relative to the Keter (אֶלָּא כְּלָלוּת כָּל הַמּוֹחִין נִשְׁאָר בַּכֶּתֶר בִּבְחִינַת מוֹחִין אֶל הַכֶּתֶר), as he wrote so explicitly (כֵּן כָּתַב בְּפֵרוּשׁ). And it is necessary (וּבְהֶכְרֵחַ הוּא), that the entire existence of the four Mochin [Intellects] leaves an imprint in this Keter (שֶׁכָּל מְצִיאוּת הַד׳ מוֹחִין מַנִּיחָה רֹשֶׁם בַּכֶּתֶר הַזֶּה). And he also wrote afterward (וְכֵן כָּתַב אַחַר כָּךְ), that the imprint of the four Mochin [Intellects] of Ze’ir Anpin is recorded there (שֶׁרֹשֶׁם הַד׳ מוֹחִין דְּז״א נִרְשָׁמִים שָׁם). And the reason is as he wrote (וְהַטַּעַם כְּמוֹ שֶׁכָּתַב), that at the time of Ibbur they were there in the Tiferet of Tevunah, which afterward becomes the Keter of Ze’ir Anpin (כִּי בִּזְמַן הָעִיבּוּר שָׁם בְּתִפְאֶרֶת דְּתְבוּנָה אֲשֶׁר אַחַר כָּךְ יֵעָשֶׂה כֶּתֶר דְּז״א). And there they were present and there they stood in the secret of Ibbur, all four Mochin [Intellects] (וְשָׁם נִמְצְאוּ וְשָׁם הָיוּ בְּסוֹד הָעִיבּוּר כָּל הַד׳ מוֹחִין).

Therefore, the imprint that remains there is from all of them (וְאִם כֵּן הָרֹשֶׁם הַנִּשְׁאָר שָׁם הוּא מִכֻּלָּם). And especially so (וּבִפְרָט), since through that place is the exit of all of them (שֶׁדֶּרֶךְ שָׁם הִיא יְצִיאָתָם שֶׁל כֻּולָּם). And if so, it is necessary that from the entire reality of all of them an imprint remains there, and not only the Keterim alone (וְאִם כֵּן מֻכְרָח שֶׁמִכָּל מְצִיאוּת כְּלָלוּתָם נִשְׁאָר שָׁם וְלֹא הַכְּתָרִים לְבַד), and this itself is the plain meaning of the aforementioned wordings from Sha‘ar Mochin [Intellects] deTzelem [Image], chapters one and seven (וְזֶה עַצְמוֹ הוּא פְּשָׁטוּת הַלְּשׁוֹנוֹת הַנַּ״ל מִשַּׁעַר מוֹחִין דְּצֶלֶם פ״א וּפ״ז), in which it is explained that the totality of the four Mochin [Intellects] are in the Keter, as was written above (שֶׁמְּבוֹאָר בָּהֶם כִּי כְּלָלוּת הַמּוֹחִין אַרְבַּעְתָּם הֵם בַּכֶּתֶר כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל). And this which is stated here in Sha‘ar Chesed–Gevurah is itself the intention of what is stated there in Sha‘ar Mochin [Intellects] deTzelem [Image], chapter one (וְזֶה הָאָמּוּר כָּאן בְּשַׁעַר חו״ג הוּא עַצְמוֹ כַּוָּנַת הָאָמּוּר שָׁם בְּשַׁעַר מוֹחִין דְּצֶלֶם פ״א), where he said, “however the root of the three Mochin [Intellects] remains above, their imprint and their existence in the Keter” (שֶׁאָמַר אֲבָל שָׁרְשָׁם שֶׁל הַג׳ מוֹחִין נִשְׁאָר לְמַעְלָה הָרֹשֶׁם שֶׁלָּהֶם וּמְצִיאוּתָם בַּכֶּתֶר), and likewise what he said, “for behold from the Keter they were emanated” (וְכֵן מַה שֶּׁאָמַר כִּי הֲרֵי מִן הַכֶּתֶר נֶאֱצְלוּ הֵם), which we wrote above. From here there was support for what Rabbi Shar Shalom, of blessed memory, wrote, that it appears that from the Keter they are drawn downward to the place of the Mochin [Intellects] (שֶׁמִכָּאן הָיָה סַעַד לְמַה שֶּׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל שֶׁנִּרְאֶה שֶׁמִן הַכֶּתֶר הֵם נִמְשָׁכִים לְמַטָּה אֶל מְקוֹם הַמּוֹחִין).

For the truth is indeed that from the Keter they are drawn downward (כִּי הָאֱמֶת הוּא כֵּן שֶׁמִן הַכֶּתֶר הֵם נִמְשָׁכִים לְמַטָּה), but this is not at the time of the entry of the Mochin [Intellects] into Ze’ir Anpin (אֲבָל אֵינוֹ בִּזְמַן כְּנִיסַת הַמּוֹחִין בְּז״א), but rather when the Mochin [Intellects] are in the secret of Ibbur in the Tiferet of Tevunah, which afterward becomes the Keter of Ze’ir Anpin (אֶלָּא בִּהְיוֹתָם הַמּוֹחִין בְּסוֹד הָעִיבּוּר בְּתִפְאֶרֶת דְּתְבוּנָה אֲשֶׁר אַחַר כָּךְ יִהְיֶה כֶּתֶר דְּז״א). And when they are there at that time, their imprint remains there (וּבִהְיוֹתָם שָׁם בְּאוֹתוֹ הַזְּמַן נִשְׁאָר הָרֹשֶׁם שֶׁלָּהֶם שָׁם), and they go out from there in the secret of birth (וְיָצְאוּ מִשָּׁם בְּסוֹד הַלֵּידָה). And their being there in the secret of Ibbur and their exiting from there in the secret of birth is their emanation from there (וְהֱיוֹתָם שָׁם בְּסוֹד הָעִיבּוּר וִיצִיאָתָם מִשָּׁם בְּסוֹד הַלֵּידָה הוּא אֲצִילוּתָם מִשָּׁם). This is what is meant by “for behold from the Keter they were emanated” (שֶׁזֶּהוּ מַה שֶּׁאָמַר כִּי הֲרֵי מִן הַכֶּתֶר נֶאֱצְלוּ הֵם), for the two reasons stated in Sha‘ar Chesed–Gevurah—that their imprint remains there, since every matter of holiness leaves an imprint, and furthermore that from the Keter they themselves emerge—are the very matters spoken of here (כִּי שְׁנֵי הַטְּעָמִים הָאֲמוּרִים בְּשַׁעַר חו״ג שֶׁנִּשְׁאָר שָׁם הָרֹשֶׁם שֶׁלָּהֶם כִּי כָּל דָּבָר שֶׁבִּקְדוּשָׁה מַנִּיחַ רֹשֶׁם וְעוֹד כִּי מִן הַכֶּתֶר הֵם יוֹצְאִים הֵם עַצְמָם הָאֲמוּרִים כָּאן). For at first he said that their imprint remains in the Keter, and afterward he said that from the Keter they were emanated (שֶׁבַּתְּחִלָּה אָמַר שֶׁנִּשְׁאַר הָרֹשֶׁם שֶׁלָּהֶם בַּכֶּתֶר וְאַחַר כָּךְ אָמַר כִּי מִן הַכֶּתֶר נֶאֱצְלוּ הֵם).

And all of this is in the secret of Ibbur and in the secret of birth, as explained in Sha‘ar Chesed–Gevurah (וְכָל זֶה הוּא בְּסוֹד הָעִיבּוּר וּבְסוֹד הַלֵּידָה כְּמוֹ שֶׁמְּבוֹאָר בְּשַׁעַר חו״ג), and not at the time of the entry of the Mochin [Intellects] into Ze’ir Anpin (וְלֹא בִּזְמַן כְּנִיסַת הַמּוֹחִין בְּז״א), as Rabbi Shar Shalom, of blessed memory, wrote, that there the Mochin [Intellects] enter first into Ze’ir Anpin (כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל כִּי שָׁם הַמּוֹחִין נִכְנָסִין תְּחִלָּה בְּז״א). And afterward his Keter comes and is completed, as is explained in all the aforementioned places (וְאַחַר כָּךְ בָּא הַכֶּתֶר שֶׁלּוֹ וְנִשְׁלַם כְּמוֹ שֶׁמְּבוֹאָר בְּכָל הַמְּקוֹמוֹת הַנַּ״ל), and as we are compelled to conclude from here as well (וּכְמוֹ שֶׁנַּכְרִיחַ מִכָּאן גַּם כֵּן). For behold, we have learned from here in Sha‘ar Chesed–Gevurah from where the four Mochin [Intellects] that are in the Keter of Ze’ir Anpin came into being (כִּי הִנֵּה לָמַדְנוּ מִכָּאן מִשַּׁעַר חו״ג מֵהֵיכָן נִתְהַוּוּ הַד׳ מוֹחִין אֲשֶׁר בַּכֶּתֶר דְּז״א), and it is from the imprint that remained of the Mochin [Intellects] when they were in the secret of Ibbur in the Tiferet of Tevunah (וְהוּא מֵהָרֹשֶׁם אֲשֶׁר נִשְׁאַר מֵהַמּוֹחִין בִּהְיוֹתָם בְּסוֹד הָעִיבּוּר בְּתִפְאֶרֶת דְּתְבוּנָה), which afterward becomes the Keter of Ze’ir Anpin (אֲשֶׁר הוּא נַעֲשֶׂה אַחַר כָּךְ הַכֶּתֶר דְּז״א). And behold, after the completion of the time of Ibbur (וְהִנֵּה אַחַר גְּמַר זְמַן הָעִיבּוּר), the Mochin [Intellects] that were in the secret of Ibbur in the Tiferet of Tevunah exit from there in the secret of birth through the Yesod of Tevunah (הַמּוֹחִין אֲשֶׁר הָיוּ בְּסוֹד הָעִיבּוּר בְּתִפְאֶרֶת דְּתְבוּנָה יוֹצְאִים מִשָּׁם בְּסוֹד הַלֵּידָה דֶּרֶךְ הַיְּסוֹד דְּתְבוּנָה). For the lights that were in the first Netzach, Hod, Yesod ascended from there from the Netzach, Hod, Yesod of Tevunah (כִּי הָאוֹרוֹת אֲשֶׁר הָיוּ בְּנְה״י הָרִאשׁוֹנִים עָלוּ מִשָּׁם מִנְּה״י דְּתְבוּנָה), because the Netzach, Hod, Yesod were emptied of their lights (כִּי נִתְרוֹקְנוּ הַנְּה״י מֵאוֹרוֹת שֶׁלָּהֶם), and the lights ascended to the Tiferet of Tevunah (וְעָלוּ הָאוֹרוֹת בְּתִפְאֶרֶת דְּתְבוּנָה), where the Mochin [Intellects] of Ze’ir Anpin were standing in the secret of Ibbur (אֲשֶׁר שָׁם עוֹמְדִים הַמּוֹחִין דְּז״א בְּסוֹד הָעִיבּוּר), and the lights pushed the Mochin [Intellects] away from there and they exited from there in the secret of birth (וְדָחוּ מִשָּׁם הָאוֹרוֹת אֶת הַמּוֹחִין וְיָצְאוּ מִשָּׁם בְּסוֹד הַלֵּידָה). And when the Mochin [Intellects] exit from there in the secret of birth (וּבְצֵאת הַמּוֹחִין מִשָּׁם בְּסוֹד הַלֵּידָה), behold they are enclothed in the first Netzach, Hod, Yesod of Tevunah which were emptied of their lights (הִנֵּה הֵם מִתְלַבְּשִׁים בְּנְה״י הָרִאשׁוֹנִים דְּתְבוּנָה אֲשֶׁר נִתְרוֹקְנוּ מֵאוֹרוֹת שֶׁלָּהֶם), as explained above from Sha‘ar Chesed–Gevurah, chapter three (כְּמוֹ שֶׁלְּמַעְלָה מִשַּׁעַר חו״ג פ״ג), and as is explained in all places (וּכְמוֹ שֶׁמְּבוֹאָר בְּכָל הַמְּקוֹמוֹת).

For these Netzach, Hod, Yesod of Tevunah within which the Mochin [Intellects] are enclothed are below the Tiferet of Tevunah (שֶׁאֵלּוּ הַנְּה״י דְּתְבוּנָה אֲשֶׁר בְּתוֹכָם הֵם מְלוּבָּשִׁים הַמּוֹחִין הֵם לְמַטָּה מִתִּפְאֶרֶת דְּתְבוּנָה), in which is the root and imprint of the four Mochin [Intellects] that remained there (אֲשֶׁר בּוֹ שֹׁרֶשׁ וְרֹשֶׁם הַד׳ מוֹחִין אֲשֶׁר נִשְׁאָרוּ בּוֹ). And if so it follows (וְאִם כֵּן נִמְצָא), that before the Mochin [Intellects] and the Keter are drawn and enter into Ze’ir Anpin (כִּי קֹדֶם שֶׁיּוּמְשְׁכוּ וְיִכָּנְסוּ בְּז״א הַמּוֹחִין וְהַכֶּתֶר), their standing is the Keter above, which is the Tiferet of Tevunah (עֲמִידָתָם הִיא הַכֶּתֶר לְמַעְלָה שֶׁהוּא תִּפְאֶרֶת דְּתְבוּנָה), and within it is the root and imprint of the four Mochin [Intellects] (וּבְתוֹכוֹ שֹׁרֶשׁ וְרֹשֶׁם הַד׳ מוֹחִין), and the Mochin [Intellects] are below it in the Netzach, Hod, Yesod of Tevunah (וְהַמּוֹחִין לְמַטָּה מִמֶּנּוּ בְּנְה״י דְּתְבוּנָה), and afterward they enter into Ze’ir Anpin (וְאַחַר כָּךְ הֵם נִכְנָסִין בְּז״א). Say therefore (אֱמוֹר מֵעַתָּה), that it is known (כִּי יָדוּעַ הוּא), that the secret of the birth of the Mochin [Intellects] is in Keriat Shema (כִּי סוֹד לֵידַת הַמּוֹחִין הוּא בְּק״ש), and if so behold (וְאִם כֵּן הֲרֵי), the Mochin [Intellects] went out from the Tiferet of Tevunah (הַמּוֹחִין יָצְאוּ מִתִּפְאֶרֶת דְּתְבוּנָה), and were enclothed in the first Netzach, Hod, Yesod of Tevunah which are empty (וְנִתְלַבְּשׁוּ בְּנְה״י הָרִאשׁוֹנִים דְּתְבוּנָה שֶׁהֵם רֵיקָנִים), and it follows (וְנִמְצָא), that the Tiferet of Tevunah, which afterward will be the Keter of Ze’ir Anpin, is above (שֶׁתִּפְאֶרֶת דְּתְבוּנָה שֶׁהוּא יִהְיֶה אַחַר כָּךְ כֶּתֶר דְּז״א הוּא לְמַעְלָה), and within it is the imprint and root of the four Mochin [Intellects] (וּבְתוֹכוֹ רֹשֶׁם וְשֹׁרֶשׁ הַד׳ מוֹחִין), and beneath the Tiferet are the Netzach, Hod, Yesod of Tevunah (וְתַחַת הַתִּפְאֶרֶת הֵם נְה״י דְּתְבוּנָה), and within them are the Mochin [Intellects] of Ze’ir Anpin (וּבְתוֹכָם הַמּוֹחִין דְּז״א). And if so (וְאִם כֵּן), when afterward the Mochin [Intellects] enter Ze’ir Anpin in Keriat Shema and the Amidah (כַּאֲשֶׁר אַחַר כָּךְ נִכְנָסִין הַמּוֹחִין בְּז״א בְּק״ש וַעֲמִידָה), one is compelled to say (עַל כָּרְחָךְ לוֹמַר), that the Netzach, Hod, Yesod of Tevunah together with the Mochin [Intellects] within them enter Ze’ir Anpin first (שֶׁהַנְּה״י דְּתְבוּנָה עִם הַמּוֹחִין שֶׁבְּתוֹכָם הֵם נִכְנָסִין בְּז״א תְּחִלָּה), and after the completion of their entry (וְאַחַר גְּמַר כְּנִיסָתָם), the Keter is drawn into Ze’ir Anpin (נִמְשָׁךְ הַכֶּתֶר לְז״א), which is the Tiferet of Tevunah (שֶׁהוּא תִּפְאֶרֶת דְּתְבוּנָה), which is above upon the Netzach, Hod, Yesod (שֶׁהוּא לְמַעְלָה עַל גַּבֵּי הַנְּה״י).

And if so (וְאִם כֵּן), how is it possible to say (אֵיךְ יִתָּכֵן לוֹמַר), that when the Mochin [Intellects] enter Ze’ir Anpin they enter first into its Keter, the entire totality of the Mochin [Intellects] (שֶׁכַּאֲשֶׁר נִכְנָסִין הַמּוֹחִין בְּז״א שֶׁנִּכְנָסִין תְּחִלָּה בְּכֶתֶר שֶׁבּוֹ כָּל כְּלָלוּת הַמּוֹחִין), when behold the Mochin [Intellects] have already gone out and were enclothed in the Netzach, Hod, Yesod of Tevunah (וְהֲרֵי הַמּוֹחִין כְּבָר יָצְאוּ וְנִתְלַבְּשׁוּ בְּנְה״י דְּתְבוּנָה), which are below the Tiferet that is the Keter of Ze’ir Anpin (שֶׁהֵם לְמַטָּה מִן הַתִּפְאֶרֶת שֶׁהוּא כֶּתֶר דְּז״א), which stands above upon the Netzach, Hod, Yesod (הָעוֹמֵד עַל גַּבֵּי הַנְּה״י), and which has not yet been drawn into Ze’ir Anpin (וַעֲדַיִן לֹא נִמְשָׁךְ בְּז״א).

And furthermore (וְעוֹד), according to his words (לְפִי דְּבָרָיו ז״ל), when the Mochin [Intellects] enter the Keter of Ze’ir Anpin and the Keterim remain there (כַּאֲשֶׁר נִכְנָסִין הַמּוֹחִין בְּכֶתֶר דְּז״א וְנִשְׁאָרוּ שָׁם הַכְּתָרִים), and the remainder of the Mochin [Intellects] are drawn to Chokhmah, Binah, Da'at (וְשְׁאָרִית הַמּוֹחִין נִמְשְׁכוּ לְחב״ד), then that is when the Mochin [Intellects] of the Keter of Ze’ir Anpin are formed (אָז הוּא שֶׁנַּעֲשׂוּ הַמּוֹחִין שֶׁל כֶּתֶר דְּז״א), whereas according to the words of the Rav, of blessed memory (וְאִלּוּ לְפִי דִּבְרֵי הָרַב ז״ל), it is explained that the Mochin [Intellects] of the Keter of Ze’ir Anpin were formed at the time of Ibbur, as explained above (מְבוֹאָר שֶׁהַמּוֹחִין שֶׁבְּכֶתֶר דְּז״א נַעֲשׂוּ בִּזְמַן הָעִיבּוּר כַּנַּ״ל). Therefore, it appears to me (כִּי עַל כֵּן נִרְאֶה לִי), that the intention of the Rav, of blessed memory, in what he wrote in “Sim Shalom” (שֶׁאֵין כַּוָּנַת הָרַב ז״ל בְּמַה שֶּׁכָּתַב בְּשִׂים שָׁלוֹם), is not as Rabbi Shar Shalom, of blessed memory, wrote (הִיא כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל), that all the drawing-down of the Mochin [Intellects] of Ze’ir Anpin in Keriat Shema and the Amidah is in the Keter of Ze’ir Anpin (שֶׁכָּל הַמְשָׁכַת הַמּוֹחִין דְּז״א בְּק״ש וַעֲמִידָה הוּא בְּכֶתֶר דְּז״א), and that afterward the Keterim remain there and the remainder of the Mochin [Intellects] are drawn to Chokhmah, Binah, Da'at (וְשֶׁאַחַר כָּךְ נִשְׁאָרִים שָׁם הַכְּתָרִים וְשְׁאָרִית הַמּוֹחִין נִמְשָׁכִין לְחב״ד), and afterward the Chokhmah, Binah, Da'at remain there and the remainder of the Mochin [Intellects] are drawn to the six extremities (וְאַחַר כָּךְ נִשְׁאָרִין שָׁם הַחב״ד וְשְׁאָרִית הַמּוֹחִין נִמְשָׁכִין אֶל הַו״ק). Rather (אֶלָּא), forever the drawing-down of the Mochin [Intellects] is specifically in the Chokhmah, Binah, Da'at of Ze’ir Anpin (שֶׁלְּעוֹלָם הַמְשָׁכַת הַמּוֹחִין הִיא דַּוְקָא בְּחב״ד דְּז״א), and in the entire totality of Ze’ir Anpin (וּבְכָל כְּלָלוּת ז״א), as is explained in all those discourses of Keriat Shema and the Amidah (כְּמוֹ שֶׁמְּבוֹאָר בְּכָל אוֹתָם הַדְּרוּשִׁים דְּק״ש וַעֲמִידָה), and in all the discourses of the Rav, of blessed memory (וּבְכָל דְּרוּשֵׁי הָרַב ז״ל), according to the plainness and clarity of their language (לְפִי פְּשָׁטוּת וְצַחוּת לְשׁוֹנָם), and in none of them is this said (וְלֹא נֶאֱמַר בְּשׁוּם מֵהֶם), that the Mochin [Intellects] are drawn first to the Keter of Ze’ir Anpin (דָּבָר זֶה שֶׁהַמּוֹחִין נִמְשָׁכִין תְּחִלָּה לְכֶתֶר דְּז״א). And rather (אֶלָּא), after the Mochin [Intellects] are drawn into the Chokhmah, Binah, Da'at of Ze’ir Anpin and into the entire totality of Ze’ir Anpin (אַחַר אֲשֶׁר נִמְשְׁכוּ הַמּוֹחִין בְּחב״ד דְּז״א וּבְכָל כְּלָלוּת ז״א), and all its nine Sefirot have been rectified (וְנִתְקַנּוּ כָּל הַט׳ סְפִירוֹת שֶׁלּוֹ), afterward his Keter comes and is drawn at the end and completed (אַחַר כָּךְ בָּא וְנִמְשָׁךְ לוֹ הַכֶּתֶר בָּאַחֲרוֹנָה וְנִשְׁלַם), as is explained in all the aforementioned places (כְּמוֹ שֶׁמְּבוֹאָר בְּכָל הַמְּקוֹמוֹת הַנַּ״ל), and in many places (וּבְכַמָּה מְקוֹמוֹת).

For at first the Netzach, Hod, Yesod of Tevunah together with the Mochin [Intellects] within them enter into him in his entirety (כִּי תְּחִלָּה נִכְנָסִים בּוֹ בְּכָלְלוּתוֹ נְה״י דְּתְבוּנָה עִם הַמּוֹחִין שֶׁבְּתוֹכָם), for the Netzach, Hod, Yesod are below (שֶׁהַנְּה״י הֵם לְמַטָּה), and afterward his Keter is made from the Tiferet of Tevunah (וְאַחַר כָּךְ נַעֲשֶׂה לוֹ הַכֶּתֶר מִתִּפְאֶרֶת דְּתְבוּנָה), which is above upon the Netzach, Hod, Yesod (אֲשֶׁר הוּא לְמַעְלָה עַל גַּבֵּי הַנְּה״י). And the intention of the Rav, of blessed memory, in “Sim Shalom” is as follows (וְכַוָּנַת הָרַב ז״ל בְּשִׂים שָׁלוֹם הִיא), for behold we said above from Sha‘ar Chesed–Gevurah, chapter five (כִּי הִנֵּה אָמַרְנוּ לְעֵיל מִשַּׁעַר חו״ג פ״ה), that the Mochin [Intellects] which are in the Keter of Ze’ir Anpin came into being and were found in the Keter from the imprint that remained of the Mochin [Intellects] when they were in the secret of Ibbur in the Tiferet of Tevunah (כִּי הַמּוֹחִין שֶׁבַּכֶּתֶר דְּז״א נִתְהַוּוּ וְנִמְצְאוּ בַּכֶּתֶר מֵהָרֹשֶׁם שֶׁנִּשְׁאַר מֵהַמּוֹחִין כְּשֶׁהָיוּ בְּסוֹד הָעִיבּוּר בְּתִפְאֶרֶת דְּתְבוּנָה), which afterward becomes the Keter of Ze’ir Anpin (אֲשֶׁר אַחַר כָּךְ יִהְיֶה כֶּתֶר דְּז״א).

It follows that from that time they are already there (נִמְצָא כִּי מֵאוֹתוֹ הַזְּמַן כְּבָר הֵם שָׁם), however these Mochin [Intellects] that are in the Keter require rectification (אָכֵן מוֹחִין אֵלּוּ שֶׁבַּכֶּתֶר צְרִיכִים תִּקּוּן), and their rectification is done by the four bowings and the four straightenings of the Amidah (וְתִיקּוּנָם נַעֲשֶׂה עַל־יְדֵי הַד׳ כְּרִיעוֹת וְהַד׳ זְקִיפוֹת שֶׁבָּעֲמִידָה). And therefore there in Sha‘ar Chesed–Gevurah, after he said that the Mochin [Intellects] in the Keter came into being there from the imprint that remained there of the Mochin [Intellects] when they were there in the secret of Ibbur (וְלָכֵן שָׁם בְּשַׁעַר חו״ג אַחַר שֶׁאָמַר כִּי הַמּוֹחִין שֶׁבַּכֶּתֶר נִתְהַוּוּ שָׁם מֵהָרֹשֶׁם שֶׁנִּשְׁאַר שָׁם מֵהַמּוֹחִין כְּשֶׁהָיוּ שָׁם בְּסוֹד הָעִיבּוּר), he immediately said (תֵּכֶף אָמַר): “and this has been explained in the intention of the Amidah regarding the four bowings and the four straightenings” (וְזֶה נִתְבָּאֵר בְּכַוָּנַת הָעֲמִידָה בְּעִנְיַן ד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת), and see there (וְעַיֵּן שָׁם).

Therefore (עַל־כֵּן), to instruct (לְהוֹרוֹת), that what is said in “Sim Shalom,” that the four Mochin [Intellects] in the Keter are rectified through the four bowings and the four straightenings (כִּי מַה שֶּׁנֶּאֱמַר בְּשִׂים שָׁלוֹם שֶׁהַד׳ מוֹחִין שֶׁבַּכֶּתֶר נִתְקַנִּין עַל־יְדֵי הַד׳ כְּרִיעוֹת וְהַד׳ זְקִיפוֹת), these are the ones he mentioned here (הֵם אֵלּוּ שֶׁהִזְכִּיר כָּאן), that remained in the Keter from the imprint of the Mochin [Intellects] when they were there in the secret of Ibbur (שֶׁנִּשְׁאָרוּ בַּכֶּתֶר מֵהָרֹשֶׁם שֶׁל הַמּוֹחִין כְּשֶׁהָיוּ שָׁם בְּסוֹד הָעִיבּוּר). And likewise (וְהָכִי נָמֵי), he mentioned them in chapter one of Mochin [Intellects] deTzelem [Image] (הִזְכִּירָם בְּפ״א דְּמוֹחִין דְּצֶלֶם), and as we wrote above (וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל), that what is stated there is itself what is stated in Sha‘ar Chesed–Gevurah, chapter five (כִּי הָאָמּוּר שָׁם הוּא עַצְמוֹ הָאָמּוּר בְּשַׁעַר חו״ג פ״ה), to instruct the aforementioned point (לְהוֹרוֹת הַנִּזְכָּר), that these Mochin [Intellects] in the Keter, which were already there from the imprint of the Mochin [Intellects] (שֶׁאֵלּוּ הַמּוֹחִין שֶׁבַּכֶּתֶר שֶׁכְּבָר הָיוּ שָׁם מֵהָרֹשֶׁם שֶׁל הַמּוֹחִין), are the ones referred to in the intention of “Sim Shalom” (הֵם הָאֲמוּרִים בְּכַוָּנַת שִׂים שָׁלוֹם), which are rectified by the four bowings and straightenings (שֶׁנִּתְקַנִּין עַל־יְדֵי הַד׳ כְּרִיעוֹת וְזְקִיפוֹת), and not that their coming into being and rectification there in the Keter is by way of the Mochin [Intellects] entering into the Keter (וְלֹא שֶׁהֲוָיָּתָם וְתִיקּוּנָם שָׁם בַּכֶּתֶר הוּא עַל־יְדֵי שֶׁנִּכְנָסִים הַמּוֹחִין לְתוֹךְ הַכֶּתֶר), as Rabbi Shar Shalom, of blessed memory, wrote (כְּמוֹ שֶׁכָּתַב הָרַב שַׁר שָׁלוֹם ז״ל).

For the Mochin [Intellects] in the Keter were already in the Keter from the time of Ibbur (כִּי הַמּוֹחִין שֶׁבַּכֶּתֶר כְּבָר הָיוּ בַּכֶּתֶר מִזְּמַן הָעִיבּוּר). Therefore (כִּי עַל־כֵּן), the Rav of blessed memory did not mention in any one of these three places the entry of the Mochin [Intellects] into the Keter (הָרַב ז״ל לֹא הִזְכִּיר בְּשׁוּם אֶחָד מֵאֵלּוּ הַג׳ מְקוֹמוֹת כְּנִיסַת הַמּוֹחִין בַּכֶּתֶר), but only the four bowings and four straightenings (רַק הַד׳ כְּרִיעוֹת וְהַד׳ זְקִיפוֹת), for through them alone is the rectification of the four Mochin [Intellects] in the Keter which were already there (כִּי עַל־יְדֵיהֶם דַּוְקָא הוּא תִּקּוּן הַד׳ מוֹחִין שֶׁבַּכֶּתֶר שֶׁכְּבָר הָיוּ שָׁם), and not through the entry of the Mochin [Intellects] into the Keter (וְלֹא עַל־יְדֵי כְּנִיסַת הַמּוֹחִין בַּכֶּתֶר), for they do not enter it (כִּי אֵינָם נִכְנָסִים בּוֹ). And this is known from the intention of the Amidah (וְכַנּוֹדָע מִכַּוָּנַת הָעֲמִידָה), that the drawing-down and entry of the Mochin [Intellects] into Ze’ir Anpin, according to what is stated in Sha‘ar haKavanot, is from “Elohei Avraham [God of Abraham]” until “Koneh HaKol [Possessor of All]” (שֶׁהַמְשָׁכַת וּכְנִיסַת הַמּוֹחִין בְּז״א לְפִי הָאָמּוּר בְּשַׁעַר הַכַּוָּנוֹת הוּא מֵאֱלֹהֵי אַבְרָהָם עַד קוֹנֵה הַכֹּל), and not in the bowings and straightenings (וְלֹא בִּכְּרִיעוֹת וּזְקִיפוֹת).

And if so it is necessary (וְאִם כֵּן מֻכְרָח), that when the Rav, of blessed memory, said that the four Mochin [Intellects] in the Keter are rectified through the four bowings and four straightenings (כִּי כַּאֲשֶׁר אָמַר הָרַב ז״ל שֶׁהַד׳ מוֹחִין שֶׁבַּכֶּתֶר נִתְקַנִּין עַל־יְדֵי הַד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת), it is not by way of the entry of the Mochin [Intellects] into the Keter (אֵינוֹ עַל־יְדֵי כְּנִיסַת הַמּוֹחִין בַּכֶּתֶר), for in bowings and straightenings there is no drawing-down and entry of Mochin [Intellects] (שֶׁהֲרֵי בִּכְּרִיעוֹת וּזְקִיפוֹת אֵין הַמְשָׁכַת וּכְנִיסַת מוֹחִין), but certainly it is through the bowings and straightenings themselves specifically (אֶלָּא וַדַּאי שֶׁהוּא עַל־יְדֵי הַכְּרִיעוֹת וְהַזְּקִיפוֹת עַצְמָן דַּוְקָא). And the matter is (וְהָעִנְיָן), that just as the Mochin [Intellects] of Ze’ir Anpin are in the secret of the four Havayot of A”B, S”G, M”H, and B”N (כִּי כְּמוֹ שֶׁהַמּוֹחִין דְּז״א הֵם בְּסוֹד ד׳ הֲוָיוֹת דְּע״ב ס״ג מ״ה ב״ן), enclothed in the four Names of Ehyeh of Imma (מְלוּבָּשִׁים בְּד׳ שֵׁמוֹת אֶהְיֶ״ה דְּאִימָּא), so too the four Mochin [Intellects] in the Keter must be in the aspect of the unification of Havayah and Ehyeh (כֵּן צְרִיכִים שֶׁיִּהְיוּ הַד׳ מוֹחִין שֶׁבַּכֶּתֶר בִּבְחִינַת חִבּוּר הוי״ה וְאֶהְיֶ״ה), for this is their rectification (שֶׁזֶּהוּ תִּקּוּנָם).

And therefore they are rectified by the four bowings and four straightenings (וְלָכֵן נִתְקַנִּין בְּד׳ כְּרִיעוֹת וְד׳ זְקִיפוֹת), for all of them are in the secret of the unification of Havayah and Ehyeh (שֶׁכֻּלָּם הֵם בְּסוֹד חִבּוּר הוי״ה אֶהְיֶ״ה). Thus the four Mochin [Intellects] in the Keter of Ze’ir Anpin were already in it from the imprint that remained of the Mochin [Intellects] when they were there in the secret of Ibbur (בְּאוֹפֶן שֶׁהַד׳ מוֹחִין שֶׁבַּכֶּתֶר דְּז״א כְּבָר הָיוּ בּוֹ מֵהָרֹשֶׁם שֶׁנִּשְׁאַר מֵהַמּוֹחִין כְּשֶׁהָיוּ שָׁם בְּסוֹד הָעִיבּוּר), and the completion of their rectification is through the four bowings and the four straightenings (וּשְׁלֵמוּת תִּקּוּנָם הוּא עַל־יְדֵי הַד׳ כְּרִיעוֹת וְהַד׳ זְקִיפוֹת). And behold, in the blessing of Avot, all the aspects of the Mochin [Intellects] enter Ze’ir Anpin in its entire totality (וְהִנֵּה בִּבְרָכַת אָבוֹת נִכְנָסִין בְּז״א כָּל בְּחִינוֹת הַמּוֹחִין בְּכָל כְּלָלוּתוֹ), and its nine Sefirot are completed (וְנִשְׁלְמוּ הַט׳ סְפִירוֹת שֶׁלּוֹ), except for the Keter (זוּלַת הַכֶּתֶר), whose rectification is still not completed (שֶׁעֲדַיִן לֹא נִגְמַר תִּקּוּנוֹ), until the bowing and straightening at the end of the blessing of Modim (עַד הַכְּרִיעָה וְהַזְּקִיפָה דְּסוֹף בִּרְכַּת מוֹדִים).

For indeed the rectification of the Keter is at the end (כִּי כֵן תִּקּוּן הַכֶּתֶר הוּא בָּאַחֲרוֹנָה), after the nine lower Sefirot of Ze’ir Anpin have already been completed and rectified (אַחַר שֶׁכְּבָר נִשְׁלְמוּ וְנִתְקַנּוּ הַט׳ סְפִירוֹת הַתַּחְתּוֹנוֹת דְּז״א), as mentioned in all the places (כַּנִּזְכָּר בְּכָל הַמְּקוֹמוֹת). And after the rectification of the Keter is completed through the four bowings and straightenings that are completed at the end of Modim (וְאַחַר שֶׁנִּגְמַר תִּקּוּן הַכֶּתֶר עַל־יְדֵי הַד׳ כְּרִיעוֹת וְזְקִיפוֹת הַנִּגְמָרִים בְּסוֹף מוֹדִים), for then the rectification of the four Mochin [Intellects] in the Keter is completed (כִּי אָז נִשְׁלַם תִּקּוּן הַד׳ מוֹחִין שֶׁבַּכֶּתֶר). And we have already written above (וּכְבָר כָּתַבְנוּ לְעֵיל), that these four Mochin [Intellects] in the Keter are exalted beyond measure compared to the four Mochin [Intellects] themselves in the Chokhmah, Binah, Da'at of Ze’ir Anpin (שֶׁאֵלּוּ הַד׳ מוֹחִין שֶׁבַּכֶּתֶר הֵם מְעוּלִים לְאֵין קֵץ עַל הַד׳ מוֹחִין עַצְמָם שֶׁבְּחב״ד דְּז״א), for the four Mochin [Intellects] that are in the Keter are the roots of the Mochin [Intellects] of Chokhmah, Binah, Da'at (כִּי הַד׳ מוֹחִין אֲשֶׁר בַּכֶּתֶר הֵם שָׁרְשֵׁי הַמּוֹחִין דְּחב״ד).

Therefore we draw down the illumination of the exalted Mochin [Intellects] in the Keter to the Mochin [Intellects] themselves in their place, which is the Chokhmah, Binah, Da'at of Ze’ir Anpin (וְלָכֵן אָנוּ מַמְשִׁיכִין הֶאָרַת הַמּוֹחִין הַמְּעוּלִים שֶׁבַּכֶּתֶר אֶל הַמּוֹחִין עַצְמָם בִּמְקוֹמָם שֶׁהוּא חב״ד דְּז״א). And after the level of the Mochin [Intellects] in their place has been completed, having received the illumination (וְאַחַר שֶׁנִּגְמְרָה מַדְרֵגַת הַמּוֹחִין בִּמְקוֹמָם שֶׁקִּבְּלוּ הָהֶאָרָה), then we draw those illuminations from the Mochin [Intellects] of Chokhmah, Binah, Da'at to the six extremities of Ze’ir Anpin (אָז אָנוּ מַמְשִׁיכִין אוֹתָם הָאֲרוֹת מֵהַמּוֹחִין חב״ד אֵלּוּ לְו״ק דְּז״א). And the reason that the illuminations of the Mochin [Intellects] in the Keter were not drawn directly from the Keter to the Mochin [Intellects] and to the six extremities (וְהַטַּעַם שֶׁלֹּא נִמְשְׁכוּ הֶאָרוֹת הַמּוֹחִין שֶׁבַּכֶּתֶר מִן הַכֶּתֶר אֶל הַמּוֹחִין וְאֶל הַו״ק), is because just as the Keter includes all that exists in the Mochin [Intellects], so too the Mochin [Intellects] in their place include all that exists in the body (כִּי כְּמוֹ שֶׁהַכֶּתֶר כּוֹלֵל כָּל מַה שֶּׁיֵּשׁ בַּמּוֹחִין כֵּן הַמּוֹחִין בִּמְקוֹמָם כּוֹלְלִים כָּל מַה שֶׁיֵּשׁ בַּגּוּף). And therefore first all the illuminations were drawn to the Mochin [Intellects], and from there to the six extremities (וְלָכֵן תְּחִלָּה נִמְשְׁכוּ כָּל הָהֶאָרוֹת אֶל הַמּוֹחִין וּמִשָּׁם אֶל הַו״ק). And according to what has been said (וְעַל־פִּי הָאָמּוּר), it is explained with good reasoning and with precise attention to the wording of “Sim Shalom” (מְבוֹאָר בְּטוֹב טַעַם וּבְדִקְדּוּק הַלָּשׁוֹן דְּשִׂים שָׁלוֹם), for behold at the outset he said that the Keter of Ze’ir Anpin certainly includes the Mochin [Intellects] and their totality is within it without doubt (כִּי הִנֵּה בַּתְּחִלָּה אָמַר שֶׁהַכֶּתֶר דְּז״א הוּא כּוֹלֵל אֶת הַמּוֹחִין בְּוַדַּאי וּכְלָלוּתָם הֵם בּוֹ בְּלִי סָפֵק), which is what is written in Sha‘ar Chesed–Gevurah, chapter five, that there they were in the secret of Ibbur and the imprint of all four remained there (שֶׁהוּא מַה שֶּׁכָּתוּב בְּשַׁעַר חו״ג פ״ה שֶׁשָּׁם הָיוּ בְּסוֹד הָעִיבּוּר וְנִשְׁאַר שָׁם רֹשֶׁם אַרְבַּעְתָּם), and from the Keter, which is the Tiferet of Tevunah, they went out and were emanated (וּמִן הַכֶּתֶר שֶׁהוּא תִּפְאֶרֶת דְּתְבוּנָה יָצְאוּ וְנֶאֱצְלוּ), which is what is stated here that the Keter is the root of the Mochin [Intellects] (שֶׁזֶּה הוּא מַה שֶּׁנֶּאֱמַר כָּאן שֶׁהַכֶּתֶר הוּא שֹׁרֶשׁ הַמּוֹחִין).

And if so, certainly all of them are found and rooted there (וְאִם כֵּן וַדַּאי שֶׁשָּׁם נִמְצָאִים וְנִשְׁרָשִׁים כֻּלָּם). After this (אַחַר כָּךְ), “and behold the four Mochin [Intellects] are four Havayot, etc.” (וְהִנֵּה הַד׳ מוֹחִין הֵם ד׳ הֲוָיוֹת כו׳), this refers to the actual Mochin [Intellects] of Ze’ir Anpin (זֶה הוּא עַל הַמּוֹחִין מַמָּשׁ דְּז״א), which are the four Havayot of A”B, S”G, M”H, and B”N (שֶׁהֵם ד׳ הֲוָיוֹת ע״ב ס״ג מ״ה ב״ן), enclothed in the four Names Ehyeh of Imma (מְלוּבָּשִׁים בְּד׳ שֵׁמוֹת אֶהְיֶ״ה דְּאִימָּא). And he prefaced this in order to explain the rectification of the four Mochin [Intellects] of the Keter (וְהִקְדִּים זֶה כְּדֵי לְבָאֵר תִּקּוּן הַד׳ מוֹחִין שֶׁל הַכֶּתֶר). And this is why he said (וְזֶהוּ שֶׁאָמַר), “and these four Mochin [Intellects] which are found in the Keter” (וּבְחִינַת אֵלּוּ הַד׳ מוֹחִין אֲשֶׁר נִמְצָאִים בַּכֶּתֶר), for the intention here is regarding the four Mochin [Intellects] of the Keter itself (שֶׁהַכַּוָּנָה כָּאן עַל הַד׳ מוֹחִין שֶׁל הַכֶּתֶר עַצְמוֹ), and not regarding the actual Mochin [Intellects] (וְלֹא עַל הַמּוֹחִין מַמָּשׁ). And therefore he did not mix them together (וְלָכֵן לֹא עֵירְבָּם יַחַד), for otherwise he should have said, “and behold the four Mochin [Intellects] that are in the Keter are four Havayot of A”B, S”G, M”H, and B”N, etc., and they are rectified and completed” (שֶׁאִלּוּ כֵן הָוֵי לֵיהּ לוֹמַר וְהִנֵּה הַד׳ מוֹחִין שֶׁהֵם בַּכֶּתֶר הֵם ד׳ הֲוָיוֹת ע״ב ס״ג מ״ה ב״ן כו׳ וְנִתְקַנִּין וְנִשְׁלָמִין כו׳).

Rather, certainly (אֶלָּא וַדַּאי), at first he speaks about the actual Mochin [Intellects] of Ze’ir Anpin (שֶׁבַּתְּחִלָּה מְדַבֵּר עַל הַמּוֹחִין מַמָּשׁ דְּז״א), and afterward he speaks about the Mochin [Intellects] of the Keter itself (וְאַחַר כָּךְ מְדַבֵּר עַל הַמּוֹחִין דְּכֶתֶר עַצְמוֹ), and he said that these Mochin [Intellects] in the Keter are rectified and completed in Ze’ir Anpin through the four bowings and straightenings (וְאָמַר כִּי אֵלּוּ הַמּוֹחִין שֶׁבַּכֶּתֶר נִתְקַנִּין וְנִשְׁלָמִין בְּז״א עַל־יְדֵי הַד׳ כְּרִיעוֹת וְזְקִיפוֹת), all of which are in the secret of the unification of Havayah and Ehyeh (שֶׁכֻּלָּם הֵם בְּסוֹד חִבּוּר הוי״ה אֶהְיֶ״ה). And the intention is as explained above (וְהַכַּוָּנָה כְּמוֹ שֶׁלְּמַעְלָה), that just as the four actual Mochin [Intellects] of Ze’ir Anpin are four Havayot of A”B, S”G, M”H, and B”N enclothed in four Names Ehyeh (כִּי כְּמוֹ שֶׁהַד׳ מוֹחִין מַמָּשׁ דְּז״א הֵם ד׳ הֲוָיוֹת ע״ב ס״ג מ״ה ב״ן מְלוּבָּשִׁים בְּד׳ שֵׁמוֹת אֶהְיֶ״ה), so too it is necessary that the four Mochin [Intellects] of the Keter itself be in the aspect of the unification of Havayah and Ehyeh (כֵּן צָרִיךְ שֶׁיִּהְיוּ הַד׳ מוֹחִין שֶׁל הַכֶּתֶר עַצְמוֹ בִּבְחִינַת חִבּוּר הוי״ה אֶהְיֶ״ה), for this is their rectification (שֶׁזֶּהוּ תִּיקּוּנָם).

If so (א״ע), therefore they are in the aspect of bowings and straightenings, etc (וְלָכֵן הֵם בִּבְחִינַת כְּרִיעוֹת וּזְקִיפוֹת כו׳), meaning that if the rectification of the four Mochin [Intellects] in the Keter is through the unification of Havayah and Ehyeh (כְּלוֹמַר שֶׁאִם תִּקּוּן הַד׳ מוֹחִין שֶׁבַּכֶּתֶר הוּא בְּחִבּוּר הוי״ה אֶהְיֶ״ה), then it would have sufficed to intend only the unifications of Havayah and Ehyeh (אִם כֵּן הָיָה דַּי בְּמַה שֶּׁנְּכַוֵּן בְּחִבּוּרֵי הוי״ה אֶהְיֶ״ה), and why were bowings and straightenings required for this (וְלָמָּה הֻצְרְכוּ הַכְּרִיעוֹת וְהַזְּקִיפוֹת לָזֶה), to this he said: in order to draw down from the roots of the four Mochin [Intellects] that are in the Keter itself (לְכָךְ אָמַר כְּדֵי לְהוֹרִיד מִשָּׁרְשֵׁי הַד׳ מוֹחִין אֲשֶׁר בַּכֶּתֶר מַמָּשׁ), meaning that there is an additional purpose here (כְּלוֹמַר שֶׁעוֹד בְּחִינָה אַחֶרֶת הָיְתָה שָׁם), namely to draw illumination downward from the roots of the four Mochin [Intellects] that are in the Keter itself (שֶׁהוּא כְּדֵי לְהוֹרִיד הֶאָרָה לְמַטָּה מִשָּׁרְשֵׁי הַד׳ מוֹחִין אֲשֶׁר בַּכֶּתֶר מַמָּשׁ), which is what he explains afterward (שֶׁהוּא מַה שֶּׁמְּבָאֵר אַחַר כָּךְ), that from the Mochin [Intellects] in the Keter, which are the roots of the Mochin [Intellects] (שֶׁמֵּהַמּוֹחִין שֶׁבַּכֶּתֶר שֶׁהֵם שָׁרְשֵׁי הַמּוֹחִין), we draw illumination from there to the Mochin [Intellects] themselves (אָנוּ מַמְשִׁיכִין הֶאָרָה מִשָּׁם אֶל הַמּוֹחִין עַצְמָם), which are in Chokhmah, Binah, Da'at (אֲשֶׁר בְּחב״ד), and therefore they are in the aspect of bowings and straightenings (וְלָכֵן הֵם בִּבְחִינַת כְּרִיעוֹת וּזְקִיפוֹת), for with each bowing and straightening we prepare the drawing-down of one illumination from one Mochin [Intellects] in the Keter (כִּי בְּכָל כְּרִיעָה וּזְקִיפָה אָנוּ מְכִינִים הוֹרָדַת הֶאָרָה אַחַת מִמּוֹחַ אֶחָד שֶׁבַּכֶּתֶר), which is rectified through the unification of Havayah and Ehyeh in that bowing and straightening (שֶׁנִּתְקַן עַל־יְדֵי חִבּוּר הוי״ה אֶהְיֶ״ה שֶׁבְּאוֹתָהּ כְּרִיעָה וּזְקִיפָה), until all four Mochin [Intellects] in the Keter are completed with the fourth bowing and straightening at the end of the blessing of Modim (עַד שֶׁנִּשְׁלָמִים כָּל הַד׳ מוֹחִין שֶׁבַּכֶּתֶר בִּכְּרִיעָה וּזְקִיפָה הַד׳ בְּסוֹף בִּרְכַּת מוֹדִים), and then the illuminations descend from there to the Mochin [Intellects] themselves (וְאָז יוֹרְדוֹת הָהֶאָרוֹת מִשָּׁם אֶל הַמּוֹחִין עַצְמָם), or that the bowings and straightenings themselves indicate the drawing-down of the illuminations afterward to the Mochin [Intellects] themselves (אוֹ שֶׁהַכְּרִיעוֹת וְהַזְּקִיפוֹת הֵם הוֹרָאָה עַל הוֹרָדַת הָהֶאָרוֹת אַחַר כָּךְ לְמַטָּה אֶל הַמּוֹחִין עַצְמָם).

If so (א״ע), and this aspect is the unification of Havayah and Ehyeh, etc (וּבְחִינָה זוֹ הִיא חִבּוּר הוי״ה אֶהְיֶ״ה כו׳), for now the Keter, which is called Ehyeh, has been completed (כִּי עַתָּה נִשְׁלַם הַכֶּתֶר הַנִּקְרָא אֶהְיֶ״ה), and it is united with Ze’ir Anpin, whose totality is the Name Havayah (וְנִתְחַבֵּר אֶל ז״א שֶׁבְּכְלָלוּתוֹ הוּא שֵׁם הוי״ה). If so (א״ע), and after the rectification of the Keter has been completed, etc (וְאַחַר אֲשֶׁר נִגְמַר תִּקּוּן הַכֶּתֶר כו׳), there is an allusion here (שָׁם רֶמֶ״ז), that the rectification of the Keter is at the end, at the conclusion of everything (אֵיךְ תִּקּוּן הַכֶּתֶר הוּא בָּאַחֲרוֹנָה בְּסוֹף הַכֹּל), and then we unify the second unification of Havayah and Elohim, etc (וְאָז אָנוּ מְחַבְּרִין חִבּוּר הַב׳ שֶׁל הוי״ה אֱלֹהִים כו׳). And the matter of this unification is to draw down the illumination of the Mochin [Intellects] downward to the place of the Mochin [Intellects] themselves, which is the Chokhmah, Binah, Da'at of Ze’ir Anpin (וְעִנְיַן חִבּוּר זֶה הוּא לְהוֹרִיד הֶאָרַת הַמּוֹחִין לְמַטָּה בִּמְקוֹם הַמּוֹחִין עַצְמָם שֶׁהוּא בְּחב״ד דְּז״א), and this level is the second aspect of Ze’ir Anpin (אֲשֶׁר מַדְרֵגָה זוֹ הִיא בְּחִינָה ב׳ שֶׁל ז״א).

The meaning is as stated (הַכַּוָּנָה כְּמוֹ שֶׁנֶּאֱמַר), that after the Keter has been completed with the four Mochin [Intellects] within it, which are the roots of the Mochin [Intellects] and are exalted beyond measure compared to the Mochin [Intellects] (כִּי אַחַר שֶׁנִּשְׁלַם הַכֶּתֶר בְּד׳ מוֹחִין שֶׁבּוֹ שֶׁהֵם שָׁרְשֵׁי הַמּוֹחִין וְהֵם מְעוּלִים לְאֵין קֵץ מִן הַמּוֹחִין), we draw down the illumination of those four Mochin [Intellects] in the Keter to the Mochin [Intellects] themselves in their place, which is the Chokhmah, Binah, Da'at of Ze’ir Anpin (אָנוּ מוֹרִידִין הֶאָרַת אוֹתָם הַד׳ מוֹחִין שֶׁבַּכֶּתֶר אֶל הַמּוֹחִין עַצְמָם בִּמְקוֹמָם שֶׁהוּא בְּחב״ד דְּז״א). For if you would say (כִּי אִם תֹּאמַר), that since the Keter and the Mochin [Intellects] are all in the head of Ze’ir Anpin (כֵּיוָן שֶׁהַכֶּתֶר וְהַמּוֹחִין הַכֹּל הוּא בְּרֹאשׁ ז״א), what need is there to draw the illumination of the Mochin [Intellects] of the Keter to the Mochin [Intellects] themselves (אִם כֵּן מַה הוּא הַצֹּרֶךְ לְהַמְשִׁיךְ הֶאָרַת הַמּוֹחִין שֶׁבַּכֶּתֶר אֶל הַמּוֹחִין עַצְמָם), to this he said (לָזֶה אָמַר), that this is the second aspect of Ze’ir Anpin (כִּי זוֹ הִיא בְּחִינָה ב׳ שֶׁל ז״א).

And therefore it is necessary to draw illuminations from the first aspect, which is the Keter, which is supernal (וְלָכֵן צָרִיךְ לְהַמְשִׁיךְ הֶאָרוֹת מֵהַבְּחִינָה הָא׳ שֶׁהִיא הַכֶּתֶר שֶׁהִיא עֶלְיוֹנָה), to the second aspect, which is the Mochin [Intellects], which are below (אֶל הַבְּחִינָה הַב׳ שֶׁהֵם הַמּוֹחִין שֶׁהֵם לְמַטָּה), as was mentioned at the outset (כַּנִּזְכָּר בַּתְּחִלָּה), that Ze’ir Anpin is divided into three divisions, etc (שֶׁז״א מִתְחַלֵּק לְג׳ חֲלוּקוֹת כו׳). Therefore (א״ע), just as the Keter, by virtue of being supernal (כִּי כְּמוֹ שֶׁהַכֶּתֶר לִהְיוֹתוֹ עֶלְיוֹן כו׳), the intention is as explained above (הַכַּוָּנָה כְּמוֹ שֶׁלְּמַעְלָה), that this gives the reason (שֶׁהוּא נְתִינַת טַעַם), why all the illuminations of the Mochin [Intellects] in the Keter were drawn to the Mochin [Intellects] (לָמָּה נִמְשְׁכוּ כָּל הֶאָרוֹת הַמּוֹחִין שֶׁבַּכֶּתֶר אֶל הַמּוֹחִין), and were not drawn from the Keter also to the six extremities (וְלֹא נִמְשְׁכוּ מִן הַכֶּתֶר גַּם אֶל הַו״ק).

To this he said (לָזֶה אָמַר), that the Mochin [Intellects], by virtue of being superior to the six extremities of the body (שֶׁהַמּוֹחִין לִהְיוֹתָם עֶלְיוֹנִים מִן ו״ק הַגּוּף), include all that exists in the body (הֵם כּוֹלְלִים כָּל מַה שֶּׁיֵּשׁ בַּגּוּף), for so indeed it is (כִּי כֵן הוּא הָאֱמֶת), that the Mochin [Intellects] spread throughout all the six extremities (כִּי הַמּוֹחִין הֵם מִתְפַּשְּׁטִים בְּכָל הַו״ק). And therefore all the illuminations were drawn from the Mochin [Intellects] in the Keter to the Mochin [Intellects] themselves (וְלָכֵן נִמְשְׁכוּ כָּל הָהֶאָרוֹת מֵהַמּוֹחִין שֶׁבַּכֶּתֶר אֶל הַמּוֹחִין מַמָּשׁ), and from the Mochin [Intellects] they are afterward drawn to the six extremities (וּמֵהַמּוֹחִין נִמְשְׁכִין אַחַר כָּךְ אֶל הַו״ק).

Therefore (א״ע), corresponding to this level is the unification of Havayah and Elohim (וּכְנֶגֶד מַדְרֵגָה זוֹ הוּא חִבּוּר הוי״ה וֶאֱלֹהִים), for Ze’ir Anpin, which is called Havayah (כִּי הַז״א הַנִּקְרָא הוי״ה), is completed and rectified also in the secret of its Mochin [Intellects] in their proper place (נִשְׁלַם וְנִתְקַן גַּם בְּסוֹד הַמּוֹחִין שֶׁלּוֹ בִּמְקוֹם הָרָאוּי לָהֶם כו׳). That is to say (כְּלוֹמַר), that the illuminations of their roots, which are the Mochin [Intellects] in the Keter (כִּי נִמְשְׁכוּ בָּהֶם הֶאָרוֹת שָׁרְשֵׁיהֶם שֶׁהֵם הַמּוֹחִין שֶׁבַּכֶּתֶר), which are exalted beyond measure above them (שֶׁהֵם מְעוּלִים לְאֵין קֵץ עֲלֵיהֶם). And after the level of the Mochin [Intellects] in their place has been completed (וְאַחַר שֶׁנִּגְמְרָה מַדְרֵגַת הַמּוֹחִין בִּמְקוֹמָם), having already received the illuminations appropriate to them (שֶׁכְּבָר קִבְּלוּ הָהֶאָרוֹת הָרְאוּיוֹת לָהֶם), we draw those illuminations from the Mochin [Intellects] to the six extremities (אָנוּ מַמְשִׁיכִין אוֹתָן הָהֶאָרוֹת מֵהַמּוֹחִין אֶל הַו״ק), and then the unification of Havayah with Adonai is effected (וְאָז נַעֲשֶׂה חִבּוּר הוי״ה בַּאֲדֹנָי כו׳). And according to what has been said (וּלְפִי הָאָמּוּר), it follows (נִמְצָא), that this intention spoken of is here specifically (כִּי כַּוָּנָה זוֹ הָאֲמוּרָה הִיא כָּאן דַּוְקָא), and it has no connection with all the intentions mentioned in the earlier discourses (וְאֵין לָהּ שַׁיָּכוּת עִם כָּל הַכַּוָּנוֹת הָאֲמוּרוֹת בַּדְּרוּשִׁים הַקּוֹדְמִים), and therefore he wrote at the outset, “there is here another intention” (וְלָכֵן כָּתַב בַּתְּחִלָּה יֵשׁ כָּאן כַּוָּנָה אַחֶרֶת כו׳), for it is another, and here it is (כִּי אַחֶרֶת הִיא וְכָאן הִיא), Thus it appears to me in my humble opinion, to be true, correct, and enduring (כנלע״ד אנק״ד).

In such a manner (בְּאוֹפֶן כִּי), according to what has been stated in these last two sections (לְפִי הָאָמּוּר בִּשְׁנֵי סִימָנִים הָאַחֲרוֹנִים הָאֵלּוּ), the drawing-down of the Mochin [Intellects] at the outset is not in the Keter of Ze’ir Anpin (אֵין הַמְשָׁכַת הַמּוֹחִין בַּתְּחִלָּה הוּא בְּכֶתֶר דְּז״א), but rather their drawing-down is in the Chokhmah, Binah, Da'at of Ze’ir Anpin (רַק הַמְשָׁכָתָם בְּחב״ד דְּז״א), and in the entire totality of Ze’ir Anpin (וּבְכָל כְּלָלוּת ז״א). And after the completion of the rectification of all his nine Sefirot (וְאַחַר גְּמַר תִּקּוּן כָּל ט׳ סְפִירוֹתָיו), his Keter is drawn and comes and is completed (נִמְשָׁךְ וּבָא וְנִשְׁלַם הַכֶּתֶר שֶׁלּוֹ), as is explained in all the discourses of the Rav, of blessed memory (כְּמוֹ שֶׁמְּבוֹאָר בְּכָל דְּרוּשֵׁי הָרַב ז״ל), and in the intentions (וּבַּכַּוָּנוֹת), according to the plainness and clarity of their language (כְּפִי פְּשָׁטוּת וְצַחוּת לְשׁוֹנָם).

And likewise (וְגַם), it is not that all the Mochin [Intellects] are drawn first to the Chokhmah and afterward to the Binah and afterward to the Chesedim and afterward to the Gevurot (אֵין כָּל הַמּוֹחִין נִמְשָׁכִין אֶל הַחָכְמָה תְּחִלָּה וְאַחַר כָּךְ אֶל הַבִּינָה וְאַחַר כָּךְ אֶל הַחֲסָדִים וְאַחַר כָּךְ אֶל הַגְּבוּרוֹת), but rather the drawing-down of the Mochin [Intellects] and their entry is into all of Chokhmah, Binah, Da'at of Ze’ir Anpin together, section by section (רַק הַמְשָׁכַת הַמּוֹחִין וּכְנִיסָתָם הוּא בְּכָל חב״ד דְּז״א יַחַד פְּרָקִים פְּרָקִים). The right side, which is Netzach, goes to the Chokhmah of the totality of Ze’ir Anpin (הַיָּמִין שֶׁהוּא הַנֵּצַח אֶל הַחָכְמָה דְּכְלָלוּת ז״א), and the left side, which is Hod, goes to the Binah of the totality of Ze’ir Anpin (וְהַשְּׂמֹאל שֶׁהוּא הַהוֹד אֶל הַבִּינָה דְּכְלָלוּת ז״א), and the middle, which is Yesod, goes to the Da'at of the totality of Ze’ir Anpin (וְהָאֶמְצָעִי שֶׁהוּא הַיְּסוֹד אֶל הַדַּעַת דְּכְלָלוּת ז״א). And from there they spread into the Chesed–Gevurah–Tiferet of the totality of Ze’ir Anpin (וּמִשָּׁם מִתְפַּשְּׁטִים בְּחג״ת דְּכְלָלוּת ז״א), and from there to the Netzach, Hod, Yesod of the totality of Ze’ir Anpin (וּמִשָּׁם לְנֵה״י דְּכְלָלוּת ז״א), as is explained in all the plainness and clarity of the words of the Rav, of blessed memory (כְּמוֹ שֶׁמְּבוֹאָר בְּכָל פְּשָׁטוּת וְצַחוּת לְשׁוֹנוֹת הָרַב ז״ל זיע״א).

Shemen, Siman 48

(שֶׁמ״ן סִימָן מ״ח)

Behold, it is known from the general intention of the blessing of Avot of every day (הִנֵּה נוֹדָע מִכְּלָלוּת כַּוָּנַת בִּרְכַּת אָבוֹת דְּכָל יוֹם), that until the word “with love” the Partzufim of Ze’ir Anpin and Nukvah are rectified from the aspect of Mochin [Intellects] of the lights of the back (כִּי עַד בָּאֲהָבָה נִתְקַנִּין פַּרְצוּפֵי זו״ן מִבְּחִינַת מוֹחִין דְּאוֹרוֹת דְּאָחוֹר), and in the word “with love” the Mochin [Intellects] depart from Ze’ir Anpin (וּבְתֵיבַת בָּאֲהָבָה מִסְתַּלְּקִין הַמּוֹחִין מִז״א), and the aspect of Mochin [Intellects] of back of back, which are the Binot and the Gevurot, enter the Nukvah to saw her (וּבְחִינַת הַמּוֹחִין דְּאָחוֹר דְּאָחוֹר שֶׁהֵם הַבִּינוֹת וְהַגְּבוּרוֹת נִכְנָסִין בַּנּוּקְבָּא לְנַסְּרָהּ), and she is sawn and returns face-to-face in the aspect of a point (וְנִנְסֶרֶת וְחוֹזֶרֶת פָּנִים בְּפָנִים בִּבְחִינַת נְקוּדָה). And afterward we raise the Chokhmot and the Chasadim that remained in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin in the secret of Mayin nukvin [Female waters] for the Zivug [Union] of Abba and Imma (וְאַחַר כָּךְ אָנוּ מַעֲלִין אֶת הַחָכְמוֹת וְהַחֲסָדִים שֶׁנִּשְׁאֲרוּ בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א בְּסוֹד מ״ן לְזִוּוּג או״א), and Abba and Imma are joined in Zivug [Union] and draw down the Mochin [Intellects] of the lights of the face (וּמִזְדַּוְּגִין או״א וּמַמְשִׁיכִין הַמּוֹחִין דְּאוֹרוֹת דְּפָנִים). And in “the King who helps” etc., the Mochin [Intellects] of face of back together with these Mochin [Intellects] of face enter the Nukvah and she grows (וּבְמֶלֶךְ עוֹזֵר כו׳ נִכְנָסִין הַמּוֹחִין דְּפָנִים דְּאָחוֹר עִם הַמּוֹחִין הָאֵלּוּ דְּפָנִים בַּנּוּקְבָּא וְנִגְדֶּלֶת), and afterward the Mochin [Intellects] depart from her (וְאַחַר כָּךְ מִסְתַּלְּקִין הַמּוֹחִין מִמֶּנָּה), and in the bowings of “Blessed are You” all the Mochin [Intellects] enter Ze’ir Anpin (וּבִכְּרִיעוֹת דְּבָרוּךְ אַתָּה נִכְנָסִין כָּל הַמּוֹחִין בְּז״א).

This is the general intention of the blessing of Avot of every day (זֶהוּ כְּלָלוּת כַּוָּנַת בִּרְכַּת אָבוֹת דְּכָל יוֹם), and according to this one must understand (וּלְפִי זֶה צָרִיךְ לְהָבִין), that in the blessing of Avot of Rosh HaShanah we say “Remember us” which is the secret of the sawing after the Mochin [Intellects] have departed from Ze’ir Anpin in the word “with love” (כִּי בִּבְרָכַּת אָבוֹת דְּרֹאשׁ הַשָּׁנָה אָנוּ אוֹמְרִים זָכְרֵנוּ שֶׁהוּא סוֹד הַנְּסִירָה אַחַר שֶׁנִּסְתַּלְּקוּ הַמּוֹחִין מִז״א בְּתֵיבַת בָּאֲהָבָה), and in “the King who helps and saves and shields” Leah returns face-to-face as explained there (וּבְמֶלֶךְ עוֹזֵר וּמוֹשִׁיעַ וּמָגֵן חוֹזֶרֶת לֵאָה פָּנִים בְּפָנִים כְּמוֹ שֶׁמְּבוֹאָר שָׁם). And in “Blessed are You” we bow (וּבְבָרוּךְ אַתָּה אָנוּ כוֹרְעִים), and if so all this indicates that even the Mochin [Intellects] of face have already been drawn (וְאִם כֵּן כָּל זֶה מוֹרֶה כִּי כְּבָר נִמְשְׁכוּ אֲפִלּוּ הַמּוֹחִין דְּפָנִים).

And if so it is difficult (וְאִם כֵּן קָשֶׁה), what is the matter of the blowing of the shofar afterward (מַה עִנְיַן תְּקִיעַת שׁוֹפָר אַחַר כָּךְ), for the intention is to arouse Ze’ir Anpin from the aspect of slumber that fell upon him, which is the departure of the Mochin [Intellects] from him (שֶׁהַכַּוָּנָה לְעוֹרֵר אֶת ז״א מִבְּחִינַת הַתַּרְדֵּמָה אֲשֶׁר נָפְלָה עָלָיו שֶׁהִיא הִסְתַּלְּקוּת הַמּוֹחִין מִמֶּנּוּ), and through the blowing of the shofar we restore the Mochin [Intellects] to him (וְעַל יְדֵי תְּקִיעַת שׁוֹפָר אָנוּ מַחֲזִירִין הַמּוֹחִין אֵלָיו). But behold, in the Amidah the Mochin [Intellects] have already returned to enter Ze’ir Anpin, even the Mochin [Intellects] of face (וְהֲרֵי בָּעֲמִידָה כְּבָר חָזְרוּ הַמּוֹחִין לְהִכָּנֵס בְּז״א וַאֲפִלּוּ הַמּוֹחִין דְּפָנִים), and if so what is the matter of the blowing of the shofar afterward (וְאִם כֵּן מַה עִנְיַן תְּקִיעַת שׁוֹפָר אַחַר כָּךְ). And I saw Rabbi Shar Shalom, of blessed memory, in a certain letter that he sent by way of me to the city of Tunis, may it be built and established (וְרָאִיתִי לְהָרַב שַׁר שָׁלוֹם זל״ה בְּכְתָב אֶחָד שֶׁשָּׁלַח עַל־יָדִי לְעִיר תּוּנִיס יע״א), in Nahar Shalom Daf 33 column 15b (נָהַר שָׁלוֹם דַּף ל״ג ט״ו ע״ב), that he wrote as follows (שֶׁכָּתַב וְז״ל): And afterward, on the first day, at the word “with love,” the Tzelem [Image] of the Mochin [Intellects] of Abba and Imma depart from within the ten Partzufim of Ze’ir Anpin (וְאַחַר כָּךְ בְּיוֹם א׳ בְּמִלַּת בָּאֲהָבָה מִסְתַּלְּקִין צַלְמֵי הַמּוֹחִין דְּאו״א מִתּוֹךְ עֲשָׂרָה פַּרְצוּפֵי דְּז״א), and the Chokhmot and the Chasadim within them stand upon the head of Ze’ir Anpin (וְהַחָכְמוֹת וְהַחֲסָדִים שֶׁבָּהֶם עוֹמְדִים עַל־גַּבֵּי רֵישָׁא דְּז״א), and the Binot and the Gevurot within them spread into the ten Partzufim of Leah and Rachel (וְהַבִּינוֹת וְהַגְּבוּרוֹת שֶׁבָּהֶם מִתְפַּשְּׁטִין בַּעֲשָׂרָה פַּרְצוּפֵי לֵאָה וְרָחֵל). For the Chokhmah, Binah, Da’at and Chesed–Gevurah–Tiferet of the Tzelem [Image] of the Mochin [Intellects] are enclothed in Leah, and they are Nefesh, Ruach, Neshamah, Chayah, Yechidah (כִּי הַחב״ד וְחג״ת דְּצַלְמֵי הַמּוֹחִין הֵם מִתְלַבְּשִׁין בְּלֵאָה וְהֵם נרנח״י), and Netzach, Hod, Yesod, which are the Nefesh of the Tzelem [Image] of the Mochin [Intellects], are enclothed in Rachel (וְנֵה״י שֶׁהֵם הַנֶּפֶשׁ דְּצַלְמֵי הַמּוֹחִין מִתְלַבְּשִׁין בְּרָחֵל). And at the word “remember us” one should intend to saw Leah away from Chokhmah, Binah, Da’at and Chesed–Gevurah–Tiferet (וּבְמִלַּת זָכְרֵנוּ יְכַוֵּן לְנַסֵּר לֵאָה מִן כחב״ד חג״ת), and since it is impossible to saw Rachel to come face-to-face unless she receives the illumination of the first five of Ze’ir Anpin, which is the completion of Nefesh, Ruach, Neshamah, Chayah, Yechidah (וּלְפִי שֶׁאִי אֶפְשָׁר לְנַסֵּר אֶת רָחֵל לָבוֹא לְפָנִים אִם לֹא תְּקַבֵּל הֶאָרַת ה׳ רִאשׁוֹנוֹת דְּז״א שֶׁהוּא תַּשְׁלוּם הַנרנח״י), for she had only Nefesh, Netzach, Hod, Yesod of the Tzelem [Image] of the Mochin [Intellects] (כִּי לֹא הָיָה בָּהּ רַק נֶפֶשׁ נֵה״י דְּצַלְמֵי הַמּוֹחִין), and she must receive all the Mochin [Intellects] of the back (וְצָרִיךְ שֶׁתְּקַבֵּל כָּל הַמּוֹחִין דְּאָחוֹר).

Therefore one should intend to draw the Binot and the Gevurot of Chokhmah, Binah, Da’at and Chesed–Gevurah–Tiferet of the Tzelem [Image] of all the Mochin [Intellects] of the ten Partzufim of Ze’ir Anpin of B״N into the Sefirah of Keter of the Partzuf of Keter of Rachel (לָכֵן יְכַוֵּן לְהַמְשִׁיךְ הַבִּינוֹת וְהַגְּבוּרוֹת דְּכחב״ד חג״ת דְּצַלְמֵי כָּל הַמּוֹחִין דְּעֲשָׂרָה פַּרְצוּפֵי דְּז״א דְּב״ן לִסְפִירַת כֶּתֶר דְּפַּרְצוּף הַכֶּתֶר דְּרָחֵל), and to saw it and leave there the Mochin [Intellects] appropriate to it, Yechidah of Yechidah (וּלְנַסֵּר אוֹתוֹ וּלְהַשְׁאִיר שָׁם הַמּוֹחִין הָרְאוּיִים אֵלָיו יְחִידָה דְּיְחִידָה), and to draw the remainder to Chokhmah of Keter at the word “to life,” and to saw it (וּלְהַמְשִׁיךְ הַשְּׁאָר לְחָכְמָה דְּכֶתֶר בְּמִלַּת לְחַיִּים וּלְנַסֵּר אוֹתוֹ), and at the word “King,” to Binah (וּבְמִלַּת מֶלֶךְ בִּינָה), and in this manner all ten Sefirot of the Partzuf of Keter of Rachel in the ten words “remember us,” etc (וְעַל דֶּרֶךְ זֶה כָּל הַי׳ סְפִירוֹת דְּפַּרְצוּף הַכֶּתֶר דְּרָחֵל בַּעֲשָׂרָה תֵּיבוֹת זָכְרֵנוּ כו׳). And through the shofar the Mochin [Intellects] depart from the Nukvah and ascend as Mayin nukvin [Female waters] together with the Chokhmot and Chasadim, as explained in the intention of the shofar (וְעַל־יְדֵי הַשּׁוֹפָר מִסְתַּלְּקִין הַמּוֹחִין מִן הַנּוּקְבָּא וְעוֹלִין לְמ״ן עִם חָכְמוֹת וַחֲסָדִים כַּנִּזְכָּר בְּכַוָּנַת שׁוֹפָר), and Mochin [Intellects] of face are drawn down, etc (וְנִמְשָׁכִין מוֹחִין דְּפָנִים כו׳), as he will write later (כְּמוֹ שֶׁכָּתַב לְקַמָּן) (in section 49) (בְּסִימָן מ״ט), end of the wording (שְׁאָר הַלָּשׁוֹן).

Thus it appears from his words (הֲרֵי נִרְאֶה מִדְּבָרָיו), that the Mochin [Intellects] which departed from Ze’ir Anpin at the word “with love” and entered the Nukvah to saw her (שֶׁהַמּוֹחִין שֶׁנִּסְתַּלְּקוּ מִז״א בְּמִלַּת בָּאֲהָבָה וְנִכְנְסוּ בַּנּוּקְבָּא לְנַסְּרָהּ), do not depart from her (אֵינָם מִסְתַּלְּקִים מִמֶּנָּה), but rather remain within her until the shofar (רַק הֵם נִשְׁאָרִים בָּהּ עַד הַשּׁוֹפָר), at which point they depart from her to ascend as Mayin nukvin [Female waters] (שֶׁאָז מִסְתַּלְּקִים מִמֶּנָּה לַעֲלוֹת לְמ״ן). And if so (וְאִם כֵּן), the Zivug [Union] of Abba and Imma is not performed then (אֵין זִוּוּג או״א נַעֲשֶׂה אָז), except at the shofar (כִּי אִם בַּשּׁוֹפָר), and the Mochin [Intellects] of face are not drawn then (וְאֵין מוֹחִין דְּפָנִים נִמְשָׁכִים אָז), except at the shofar (כִּי אִם בַּשּׁוֹפָר). For behold (שֶׁהֲרֵי), it is there at the shofar that the Zivug [Union] of Abba and Imma is performed (שָׁם בַּשּׁוֹפָר נַעֲשֶׂה הַזִּוּוּג דְּאו״א), and not in the Amidah (וְלֹא בָּעֲמִידָה). And likewise (וְכֵן), the Mochin [Intellects] do not return then to enter Ze’ir Anpin (אֵין הַמּוֹחִין חוֹזְרִין אָז לְהִכָּנֵס בְּז״א), except after the shofar (כִּי אִם אַחַר הַשּׁוֹפָר).

This is the substance that appears from his words (זֶהוּ תֹּכֶן הַנִּרְאֶה מִדְּבָרָיו), as it seems that Rabbi Shar Shalom, of blessed memory, himself sensed what was stated above (כְּנִרְאֶה שֶׁהוּא הָרַב שַׁר שָׁלוֹם ז״ל נִרְגָּשׁ מִמַּה שֶּׁלְּמַעְלָה). And according to his arrangement (וְעַל־פִּי סִדּוּרוֹ), the blowing of the shofar after the Amidah is well understood (אָשֵׁר תְּקִיעַת שׁוֹפָר אַחַר הָעֲמִידָה מוּבֶנֶת הֵיטֵב), for the Mochin [Intellects] that departed from Ze’ir Anpin—which is the secret of the slumber—and entered the Nukvah (שֶׁהַמּוֹחִין שֶׁנִּסְתַּלְּקוּ מִז״א שֶׁזֶּה סוֹד הַתַּרְדֵּמָה וְנִכְנְסוּ בַּנּוּקְבָּא), remained within her and did not return to enter him (נִשְׁאָרוּ בָּהּ וְלֹא חָזְרוּ לְהִכָּנֵס בּוֹ). And if so (וְאִם כֵּן), he is still asleep (עֲדַיִן הוּא יָשֵׁן), and therefore the blowing of the shofar is required to awaken him (וְלָכֵן צָרִיךְ תְּקִיעַת שׁוֹפָר לְעוֹרְרוֹ), which is to restore the Mochin [Intellects] within him (שֶׁהוּא לְהַחֲזִיר הַמּוֹחִין בּוֹ).

However, after asking forgiveness, it is fitting for his honorable crown to know (אָמְנָם אַחֲרֵי הַמְּחִילָה רְאוּיָה לְכֶתֶ״ר לָעַד״ן), that this is impossible (שֶׁזֶּה אִי אֶפְשָׁר), for there, on Rosh Hashanah, in Derush Six, the Rav, of blessed memory, preceded for us an introduction, and these are his words (שֶׁהֲרֵי שָׁם בְּרֹאשׁ הַשָּׁנָה בִּדְרוּשׁ ו׳ הִקְדִּים לָנוּ הַקְדָּמָה הָרַב ז״ל וְזֶה לְשׁוֹנוֹ), and behold, at the beginning, we shall precede for you one introduction (וְהִנֵּה בַּתְּחִלָּה נַקְדִּים לְךָ הַקְדָּמָה אַחַת), and that is that there is no change or distinction between the intention of the blessing of the Patriarchs on weekdays and the days of Rosh Hashanah (וְהִיא כִּי אֵין שִׁנּוּי וְחִלּוּק בֵּין כַּוָּנַת בִּרְכַּת אָבוֹת שֶׁבִּימֵי הַחוֹל לִימֵי רֹאשׁ הַשָּׁנָה), except regarding the matter of the intention of the aspect of 216, which we add to intend on Rosh Hashanah in each and every aspect of the blessing of the Patriarchs, as will be explained (אֶלָּא בְּעִנְיַן כַּוָּנַת בְּחִינַת רי״ו אֲשֶׁר אָנוּ מוֹסִיפִין לְכַוֵּן בְּרֹאשׁ הַשָּׁנָה בְּכָל בְּחִינָה וּבְחִינָה דְּבִרְכַּת אָבוֹת כְּמוֹ שֶׁיִּתְבָּאֵר), but in all the other intentions they are equal (אֲבָל בְּכָל שְׁאָר הַכַּוָּנוֹת הֵם שָׁוִים), until here are his words (עַד כָּאן).

And if according to the order of the Rav, Rabbi Shalom, of blessed memory (וְאִם כְּסֵדֶר הָרַב רַבִּי שָׁלוֹם ז״ל), then several changes are found in the blessing of the Patriarchs of Rosh Hashanah (הֲרֵי נִמְצְאוּ כַּמָּה שִׁנּוּיִים בְּבִרְכַּת אָבוֹת דְּרֹאשׁ הַשָּׁנָה), and they are that the Mochin [Intellects] that enter the Nukvah remain within her and do not depart from her (וְהֵם שֶׁהַמּוֹחִין שֶׁנִּכְנָסִין בַּנּוּקְבָא נִשְׁאָרִים בָּהּ וְאֵין מִסְתַּלְּקִין מִמֶּנָּה), and also that no Zivug [Union] of Abba and Imma is performed (וְגַם שֶׁאֵין זוּוּג או״א נַעֲשֶׂה), and also that Mochin [Intellects] of Panim [Fronts] are not drawn (וְגַם שֶׁאֵין נִמְשָׁכִין מוֹחִין דְּפָנִים), and also that the Mochin [Intellects] do not return to enter into Ze’ir Anpin (וְגַם שֶׁאֵין הַמּוֹחִין חוֹזְרִין לִיכָּנֵס בְּז״א), for you have no changes greater than these (אֲשֶׁר אֵין לְךָ שִׁנּוּיִים גְּדוֹלִים מֵאֵלּוּ), since almost this is the main intention of the blessing of the Patriarchs, to draw Mochin [Intellects] of Panim [Fronts], which are the essence (שֶׁכִּמְעַט זוֹ הִיא עִקַּר כַּוָּנַת בִּרְכַּת אָבוֹת לְהַמְשִׁיךְ הַמּוֹחִין דְּפָנִים שֶׁהֵם הָעִקָּר), and especially regarding the matter of the Zivug [Union] (וּבִפְרָט לְעִנְיַן הַזּוּוּג), and if so, how did the Rav, of blessed memory, precede for us that in all the other intentions they are equal (וְאִם כֵּן אֵיךְ הִקְדִּים לָנוּ הָרַב זל״ה״ה כִּי בְּכָל שְׁאָר הַכַּוָּנוֹת הֵם שָׁוִים), since there is a change that includes half of the structure that is built in the blessing of the Patriarchs of weekdays, and the most essential part (מֵאַחַר שֶׁיֵּשׁ שִׁנּוּי כוֹלֵל חֲצִי בִּנְיָן הַנַּעֲשֶׂה בְּבִרְכַּת אָבוֹת דְּחוֹל וְהַיּוֹתֵר עִקָּרִי), and furthermore, since the Mochin [Intellects] do not return to enter into Ze’ir Anpin, and also the Mochin [Intellects] of Panim [Fronts] are not drawn (וְעוֹד כִּי כֵּיוָן שֶׁאֵין הַמּוֹחִין חוֹזְרִין לִיכָּנֵס בְּז״א וְגַם אֵין נִמְשָׁכִין הַמּוֹחִין דְּפָנִים), if so, the return of Leah face to face in “the King who helps” — what practical difference does it make (אִם כֵּן חֲזָרַת לֵאָה פב״פ בְּמֶלֶךְ עוֹזֵר לְמַאי נָפְקָא מִינָּה), for all the return of the Nukvah face to face is only for the aspect of the Zivug [Union] (שֶׁהֲרֵי כָּל חֲזָרַת הַנּוּקְבָא פב״פ אֵינוֹ אֶלָּא לִבְּחִינַת הַזּוּוּג), and since the Mochin [Intellects] do not return into Ze’ir Anpin (וְכֵיוָן שֶׁאֵין הַמּוֹחִין חוֹזְרִין בְּז״א).

And also the Mochin [Intellects] of Panim [Fronts] were not drawn into him (וְגַם לֹא נִמְשְׁכוּ בּוֹ הַמּוֹחִין דְּפָנִים), if so, how will he perform Zivug [Union] with Leah (אִם כֵּן אֵיךְ יִזְדַּוֵּג עִם לֵאָה), for it is known that no Zivug [Union] is performed without Mochin [Intellects] (שֶׁיָּדוּעַ הוּא שֶׁאֵין זוּוּג נַעֲשֶׂה בִּלְתִּי מוֹחִין), and one cannot say that Leah will have her Zivug [Union] with Jacob (וְאֵין לוֹמַר שֶׁלֵאָה תִּהְיֶה זוּוּגָהּ עִם יַעֲקֹב), for since the Mochin [Intellects] are not drawn into Ze’ir Anpin, there is no Tikkun and no building for Leah (שֶׁהֲרֵי כֵּיוָן שֶׁאֵין הַמּוֹחִין נִמְשָׁכִין בְּז״א אֵין תִּקּוּן וּבִנְיָן לֹא לְלֵאָה), and there is no Zivug [Union] for Jacob now (וְאֵין זוּוּג לְיַעֲקֹב עַתָּה), for behold, when Leah returns face to face she is in the aspect of one point, as written in the derush of the Amidah, see there (כִּי הֲרֵי כְּשֶׁחֹזֶרֶת לֵאָה פב״פ הִיא בִּבְחִינַת נְקֻדָּה אַחַת כְּמוֹ שֶׁכָּתוּב בְּדִ״ה דְּעֲמִידָה עַיֵּן שָׁם), for all her building, which is built as a complete Partzuf on the back, is in the aspect of a point when she returns to the front (כִּי כָּל בִּנְיָנָהּ שֶׁנִּבְנֵית בְּאָחוֹר פַּרְצוּף שָׁלֵם הוּא בִּבְחִינַת נְקֻדָּה כְּשֶׁחֹזֶרֶת בְּפָנִים), and she requires building from the aspect of Mochin [Intellects] of Panim [Fronts], just as it is with Rachel (וְצְרִיכָה בִּנְיָן מִבְּחִינַת מוֹחִין דְּפָנִים כְּמוֹ שֶׁהוּא בְּרָחֵל), and if the Mochin [Intellects] of Panim [Fronts] are not drawn, how will Leah be built so that she will be fit for the Zivug [Union] (וְאִם לֹא נִמְשָׁכִין הַמּוֹחִין דְּפָנִים אֵיךְ תִּבָּנֶה לֵאָה כְּדֵי שֶׁתִּהְיֶה רְאוּיָה אֶל הַזּוּוּג), and how also will Jacob perform Zivug [Union] with Leah (וְאֵיךְ גַּם כֵּן יַעֲקֹב יִזְדַּוֵּג עִם לֵאָה), for even Jacob himself, his Zivug [Union] depends on the Tikkun of Ze’ir Anpin, as written in the intention of “Sim Shalom” (כִּי גַּם יַעֲקֹב עַצְמוֹ זוּוּגוֹ תָּלוּי בְּתִקּוּן ז״א כְּמוֹ שֶׁכָּתוּב בְּכַוָּנַת שִׂים שָׁלוֹם), for it is impossible for Jacob to perform Zivug [Union] with Rachel except through what he receives from Ze’ir Anpin (כִּי אִי אֶפְשָׁר לְיַעֲקֹב לְהִזְדַּוֵּג עִם רָחֵל אֶלָּא עַל יְדֵי מַה שֶּׁמְּקַבֵּל מִז״א), and therefore all the Tikkun of our prayers must be in Ze’ir Anpin, so that from him abundance will be drawn and descend to Jacob to perform Zivug [Union] with Rachel, etc., see there (וְלָכֵן צָרִיךְ שֶׁכָּל תִּקּוּן תְּפִלּוֹתֵינוּ יִהְיֶה בְּז״א כְּדֵי שֶׁמִּמֶּנּוּ יִמָּשֵׁךְ וְיוֹרֵד שֶׁפַע אֶל יַעֲקֹב לְהִזְדַּוֵּג עִם רָחֵל כו׳ עַיֵּן שָׁם).

And likewise here it is similar (וְה״נ דְּכְוָתֵהּ), for if Ze’ir Anpin is not rectified in the aspect of the Mochin [Intellects], he does not bestow upon Jacob (כִּי אִם לֹא נִתְקַן ז״א בִּבְחִינַת הַמּוֹחִין אֵינוֹ מַשְׁפִּיעַ לְיַעֲקֹב), and Jacob does not perform Zivug [Union] with Leah (וְאֵין יַעֲקֹב מִזְדַּוֵּג עִם לֵאָה), for one cannot say that there is no Zivug [Union] for Leah on Rosh Hashanah (שֶׁאֵין לוֹמַר שֶׁאֵין זוּוּג לְלֵאָה בְּרֹאשׁ הַשָּׁנָה), for behold it is stated explicitly in the explanation of the intention of “Zochreinu” and in the derush of Ne’ilah (שֶׁהֲרֵי בְּפֵרוּשׁ אִתְּמַר בְּכַוָּנַת זָכְרֵנוּ וּבִדְרוּשׁ הַנְּעִילָה), that Leah is entirely sawn on the first day of Rosh Hashanah (כִּי לֵאָה נִנְסֶרֶת כֻּלָּהּ בְּיוֹם א׳ דְּרֹאשׁ הַשָּׁנָה), and therefore all the aspects of the Zivugim [Unions] that are from Rosh Hashanah until Shemini Atzeret, but not including it, are Yisrael and Leah or Jacob and Leah (וְלָכֵן כָּל בְּחִינַת הַזּוּוּגִים שֶׁיֵּשׁ מֵרֹאשׁ הַשָּׁנָה וְעַד ח׳ עֲצֶרֶת וְלֹא עַד בִּכְלָל הֵם יִשְׂרָאֵל וְלֵאָה אוֹ יַעֲקֹב וְלֵאָה), for she is already fit for the Zivug [Union] from the first day and onward (כִּי כְּבָר הִיא רְאוּיָה אֶל הַזּוּוּג מִיּוֹם א׳ וָאֵילָךְ), and on Rosh Hashanah the seal of Leah is sealed and she performed Zivug [Union] with Ze’ir Anpin, etc., see there (וּבְרֹאשׁ הַשָּׁנָה נֶחְתַּם חוֹתָם לֵאָה וְנִזְדַּוְּגָה עִם ז״א כו׳ עַיֵּן שָׁם).

Behold, it is explained that Ze’ir Anpin performs Zivug [Union] with Leah on Rosh Hashanah (הֲרֵי מְבֹאָר כִּי ז״א מִזְדַּוֵּג עִם לֵאָה בְּרֹאשׁ הַשָּׁנָה), and if the Mochin [Intellects] do not return into Ze’ir Anpin (וְאִם אֵין הַמּוֹחִין חוֹזְרִין בְּז״א), and also Mochin [Intellects] of Panim [Fronts] are not drawn (וְגַם אֵין נִמְשָׁכִין מוֹחִין דְּפָנִים), how will he perform Zivug [Union] with her (אֵיךְ יִזְדַּוֵּג עִמָּהּ), and one cannot say that her Zivug [Union] is after the Shofar (וְאֵין לוֹמַר שֶׁזִּוּוּגָהּ הוּא אַחַר הַשּׁוֹפָר), for it is known that the essence of the Shofar is only for the sawing of Rachel and for the sweetening of her Gevurot (כִּי יָדוּעַ כִּי עִקַּר הַשּׁוֹפָר אֵינוֹ אֶלָּא בִּשְׁבִיל נְסִירַת רָחֵל וּלְמִיתּוּק הַגְּבוּרוֹת שֶׁלָּהּ), but certainly it is impossible to say that in the blessing of the Patriarchs the Mochin [Intellects] do not return into Ze’ir Anpin and that Mochin [Intellects] of Panim [Fronts] are not drawn, according to the order of the Rav Rabbi Shalom, of blessed memory (אֶלָּא וַדַּאי שֶׁאִי אֶפְשָׁר לוֹמַר שֶׁבְּבִרְכַּת אָבוֹת אֵין הַמּוֹחִין חוֹזְרִין בְּז״א וְשֶׁאֵין נִמְשָׁכִין מוֹחִין דְּפָנִים כְּסֵדֶר הָרַב רַבִּי שָׁלוֹם ז״ל), but rather that Mochin [Intellects] of Panim [Fronts] are drawn and all the Mochin [Intellects] return to enter into Ze’ir Anpin as on weekdays (כִּי אִם שֶׁנִּמְשָׁכִין הַמּוֹחִין דְּפָנִים וְכָל הַמּוֹחִין חוֹזְרִין לְהִכָּנֵס בְּז״א כִּימֵי הַחוֹל), and if so, the question returns to its place, as to what is the matter of the blowing of the Shofar after the Amidah (וְאִם כֵּן הֲדָרָא קוּשְׁיָא לְדוּכְתָּהּ דְּמַה עִנְיַן תְּקִיעַת שׁוֹפָר אַחַר הָעֲמִידָה).

And behold, after investigation I found in the Sefer haKavanot of the great Rav, the divine Mekubal, Mahars HaLevi, p3-2of blessed memory, with the gloss of Rabbi Meir Poppers, of blessed memory (וְהִנֵּה אַחַר הַחִפּוּשׂ מָצָאתִי בְּסֵפֶר הַכַּוָּנוֹת שֶׁל הָרַב הַגָּדוֹל הַמְקֻבָּל הָאֱלֹהִי מוֹהַר״שׁ הַלֵּוִי זלֶה״ה הַגָּהַת הָרַמ״ף זלֶה״ה), who wrote in “Zochreinu,” and these are his words (שֶׁכָּתַב בְּזָכְרֵנוּ וְזֶה לְשׁוֹנוֹ), Meir, let this matter of the sawing not be difficult in your eyes (מֵאִיר אַל יִקְשֶׁה בְּעֵינֶיךָ עִנְיַן נְסִירָה זוֹ), for besides the sawing that is after the blowing, there are yet two sawings (כִּי מִלְּבַד הַנְּסִירָה שֶׁאַחַר הַתְּקִיעָה יֵשׁ עוֹד ב׳ נְסִירוֹת), for there are three sawings (כִּי ג׳ נְסִירוֹת הֵם), one by Ze’ir Anpin (אַחַת עַל יְדֵי ז״א), and one by Imma (וְאַחַת עַל יְדֵי אִימָּא), and one by Ze’ir Anpin after the blowing (וְאַחַת עַל יְדֵי ז״א אַחַר הַתְּקִיעָה), as explained there, page … (כְּמוֹ שֶׁמְּבוֹאָר דַּף …), and with this there is no difficulty in what is difficult at first glance, that since in Keriat Shema and the Amidah the Mochin [Intellects] were drawn, how do we blow the Shofar which indicates the return of the Mochin [Intellects], since it was in the secret of the dormita, as mentioned there (וּבָזֶה לֹא קַשְׁיָא מַה שֶּׁקָּשֶׁה לִכְאוֹרָה שֶׁמֵאַחַר שֶׁבִּקְרִיאַת שְׁמַע וַעֲמִידָה נִמְשְׁכוּ הַמּוֹחִין אֵיךְ אָנוּ תּוֹקְעִין שׁוֹפָר הַמּוֹרֶה עַל חֲזָרַת הַמּוֹחִין לְפִי שֶׁהָיָה בְּסוֹד הַדּוֹרְמִיטָא כְּנִזְכָּר שָׁם), but with this it is resolved that after Kesach the aspect of the dormita returns for the need of the sawing (אֶלָּא שֶׁבָּזֶה מְתֹרָץ שֶׁאַחַר קֶסַ״ח חוֹזֶרֶת בְּחִינַת הַדּוֹרְמִיטָא לְצֹרֶךְ הַנְּסִירָה), and see also below, for this sawing is for the sake of Leah, but those that are by way of the Shofar are for the sake of Rachel, end quote, in Zochreinu (וְעַיֵּן גַּם לְקַמָּן כִּי נְסִירָה זוֹ הִיא לְצֹרֶךְ לֵאָה אָמְנָם אוֹתָן שֶׁעַל יְדֵי הַשּׁוֹפָר הִיא לְצֹרֶךְ רָחֵל עכ״ל בְּזָכְרֵנוּ), and he further wrote thus in the intention of the Shofar, and these are his words (וְעוֹד כָּתַב כֵּן בְּכַוָּנַת שׁוֹפָר וְזֶה לְשׁוֹנוֹ), Meir, this change is after the Amidah, then even Abba and Imma enter dormita for Ze’ir Anpin, and see the page that begins, as it appears, from another place, end quote, Rabbi Meir Poppers of blessed memory (מֵאִיר שִׁנּוּי זוֹ הִיא אַחַר הָעֲמִידָה אָז אֲפִלּוּ או״א תַּרְדֵּמָה לְז״א וְעַיֵּן דַּף שֶׁמַּתְחִיל כְּפִי הַנִּרְאֶה מִמָּקוֹם אַחֵר עכ״ל הָרַמ״ף ז״ל), and that which he wrote, “and see the page that begins, as it appears, from another place,” is the gloss of Moreinu haRav Chaim Vital, of blessed memory, brought there in the aforementioned Sefer haKavanot (וּמַה שֶּׁכָּתַב וְעַיֵּן דַּף שֶׁמַּתְחִיל כְּפִי הַנִּרְאֶה מִמָּקוֹם אַחֵר הִיא הַגָּהַת מוֹהַרְחַ״ו ז״ל הוּבְאָה שָׁם בְּסֵפֶר הַכַּוָּנוֹת הַנַּ״ל). And in the sefer Olat Tamid, in the intentions of Rosh Hashanah, and in Etz Chayim, Gate “Tikkun haNukvah,” chapter two, rule eight, and these are his words (וּבְסֵפֶר עוֹלַת תָּמִיד בְּכַוָּנוֹת רֹאשׁ הַשָּׁנָה וּבְעֵץ חַיִּים שַׁעַר תִּקּוּן הַנּוּקְבָא פ״ב כְּלָל ח׳ וְזֶה לְשׁוֹנוֹ), as it appears from another place (כְּפִי הַנִּרְאֶה מִמָּקוֹם אַחֵר), that after they were back to back and he gave her the aspect of the Gevurot, afterward the Mochin [Intellects] departed from him (כִּי אַחַר שֶׁהֵם אָחוֹר בְּאָחוֹר וְנָתַן לָהּ בְּחִינַת הַגְּבוּרוֹת אַחַר כָּךְ נִסְתַּלְּקוּ מִמֶּנּוּ הַמּוֹחִין), and Binah and the Gevurot alone were given to the Nukvah through Imma, and they are harsh judgments (וְנִתְּנוּ הַבִּינָה וְהַגְּבוּרוֹת לְבַדָּן אֶל הַנּוּקְבָא עַל יְדֵי אִימָּא וְהֵם דִּינִים קָשִׁים), and then the Mochin [Intellects] that departed, which are Chokhmah and Chesed, which remained as Makifim, as is known, became Mayin nukvin [Female waters] and Abba and Imma performed Zivug [Union] and brought forth other MNTZPKH, and they were renewed and sweetened (וְאָז הַמּוֹחִין שֶׁנִּסְתַּלְּקוּ שֶׁהֵם חָכְמָה וְחֶסֶד שֶׁנִּשְׁאֲרוּ מַקִּיפִים כַּנּוֹדָע נַעֲשׂוּ מַ״ן וְנִזְדַּוְּגוּ או״א וְהוֹצִיאוּ מַנְצְפַּ״ךְ אֲחֵרִים וְנִתְחַדְּשׁוּ וְנִמְתְּקוּ), now the Gevurah is sweetened, for behold they are judgments more sweetened, and all the Mochin [Intellects] return to enter together with this new MNTZPKH into Ze’ir Anpin, and they are drawn to the Nukvah through him during all the nine days of Yamim Tovim (וְנִמְתְּקָה עַתָּה הַגְּבוּרָה כִּי הֲרֵי הֵם דִּינִין יוֹתֵר מְמוּתָּקִים וְחוֹזְרִין לִיכָּנֵס כָּל הַמּוֹחִין עִם זֶה מַנְצְפַּ״ךְ הֶחָדָשׁ תּוֹךְ ז״א וְנִמְשָׁכִין לַנּוּקְבָא עַל יָדוֹ בְּכָל ט׳ יְמֵי טוֹב), and according to what appears to me from there, Leah takes the judgments through Imma, because she is in a concealed place, from the chest and above (וּכְפִי הַנִּרְאֶה לְדַעְתִּי מִשָּׁם הוּא שֶׁלֵאָה לוֹקַחַת הַדִּינִין עַל יְדֵי אִימָּא לִהְיוֹתָהּ בְּמָקוֹם מְכוּסֶּה מֵהַחָזֶה וּלְמַעְלָה), and after Leah is entirely sawn with her heels that enter into the Keter of Rachel, it emerges that on the first day of Rosh Hashanah Leah and the Keter of Rachel are sawn (וְאַחַר שֶׁנִּנְסְרָה לֵאָה כֻּלָּהּ עִם הָעֲקֵבַיִם שֶׁלָּהּ הַנִּכְנָסִים תּוֹךְ כֶּתֶר רָחֵל נִמְצָא כִּי בְּיוֹם הָא׳ דְּרֹאשׁ הַשָּׁנָה נִנְסְרָה לֵאָה וְכֶתֶר רָחֵל), and afterward the Mochin [Intellects] returned into Ze’ir Anpin to saw Rachel from the chest and below, since she is already in a revealed place and is able to receive them through Ze’ir Anpin himself, which is not the case with Leah (וְאַחַר כָּךְ חָזְרוּ הַמּוֹחִין תּוֹךְ ז״א לְנַסֵּר אֶת רָחֵל מֵהַחָזֶה וּלְמַטָּה שֶׁכְּבָר הִיא בְּמָקוֹם מְגֻלֶּה וִיכוֹלָה לְקַבְּלָן עַל יְדֵי ז״א עַצְמוֹ מַה שֶּׁאֵין כֵּן בְּלֵאָה), and thus it emerges that Leah is sawn before the Shofar of the first day of Rosh Hashanah, and the sawing is that she receives new Gevurot through Imma and is sawn then (וְאִם כֵּן נִמְצָא כִּי לֵאָה נִנְסְרָה קֹדֶם הַשּׁוֹפָר דְּיוֹם א׳ דְּרֹאשׁ הַשָּׁנָה וְהַנְּסִירָה הִיא שֶׁמְּקַבֶּלֶת גְּבוּרוֹת חֲדָשׁוֹת עַל יְדֵי אִימָּא וְנִנְסֶרֶת אָז), and after the Shofar of the first day, through that very Shofar, new MNTZPKH came to Rachel, but they are through Ze’ir Anpin himself, and her Keter is sawn on the first day itself after the Shofar (וְאַחַר הַשּׁוֹפָר דְּיוֹם רִאשׁוֹן עַל יְדֵי הַשּׁוֹפָר הַהוּא עַצְמוֹ בָּאוּ מַנְצְפַּ״ךְ חֲדָשִׁים לְרָחֵל אֶלָּא שֶׁהֵם עַל יְדֵי ז״א עַצְמוֹ וְנִנְסֶרֶת כֶּתֶר שֶׁלָּהּ בְּיוֹם א׳ עַצְמוֹ אַחַר הַשּׁוֹפָר).

The general principle that emerges is that they require, both for Leah and for Rachel, who are called Jerusalem and Zion, two Gevurot—harsh and sweetened (כְּלַל הָעוֹלֶה כִּי הֵם צְרִיכִין בֵּין לְלֵאָה בֵּין לְרָחֵל הַנִּקְרָאוֹת יְרוּשָׁלַיִם וְצִיּוֹן צְרִיכוֹת ב׳ גְּבוּרוֹת קָשׁוֹת וּמְתוּקוֹת), which are the old ones, harsh, and the second, sweetened (שֶׁהֵם הַיְשָׁנוֹת קָשׁוֹת וְהַשֵּׁנִיּוֹת מְתוּקוֹת), except that the harsh ones of Leah she takes through Ze’ir Anpin, and the sweetened ones through Imma (אֶלָּא שֶׁהַקָּשׁוֹת דְּלֵאָה לוֹקַחְתָּם עַל יְדֵי ז״א וְהַמְּתוּקוֹת עַל יְדֵי אִימָּא), and these two points are harsh relative to the sweetened judgments of Rachel (וּב׳ נְקֻדּוֹת קָשׁוֹת בְּעֶרֶךְ דִּינֵי רָחֵל הַמְּתוּקִים), and afterward the harsh and the sweetened ones of Rachel, both of them, are drawn to her through Ze’ir Anpin himself (וְאַחַר כָּךְ הַקָּשׁוֹת וְהַמְּתוּקוֹת דְּרָחֵל ב׳ נִמְשָׁכוֹת לָהּ עַל יְדֵי ז״א עַצְמוֹ), except that these are before the sleep and those are after the sleep, which is the secret of the Shofar (אֶלָּא שֶׁהֵם אֵלּוּ קֹדֶם הַשֵּׁנָה וְאֵלּוּ הֵם אַחַר הַשֵּׁנָה שֶׁהוּא סוֹד הַשּׁוֹפָר), and it is found therefore that the Mayin nukvin [Female waters] were made before everything (וְנִמְצָא אִם כֵּן כִּי הַמַּ״ן נַעֲשׂוּ קֹדֶם כָּל דָּבָר), and afterward the Netzach, Hod, Yesod of Imma entered into Leah to saw her, and they exited from there and entered into Ze’ir Anpin to saw Rachel (וְאַחַר כָּךְ נִכְנְסוּ נֶה״י דְּאִימָּא תּוֹךְ לֵאָה לְנַסְּרָהּ וְיָצְאוּ מִשָּׁם וְנִכְנְסוּ בְּז״א לְנַסֵּר אֶת רָחֵל), and understand this very well, end quote (וְהָבֵן זֶה מְאֹד עכ״ל).

Behold, it is explained that at first, before the Netzach, Hod, Yesod of Imma departed from Ze’ir Anpin, Leah takes the harsh judgments through Ze’ir Anpin (הֲרֵי מְבֹאָר כִּי בַּתְּחִלָּה קֹדֶם שֶׁנִּסְתַּלְּקוּ נֶה״י דְּאִימָּא מִז״א לוֹקַחַת לֵאָה עַל יְדֵי ז״א אֶת הַקָּשׁוֹת), and afterward the Netzach, Hod, Yesod of Imma depart from Ze’ir Anpin and enter into Leah, and she takes the sweetened ones through Imma and is sawn (וְאַחַר כָּךְ נִסְתַּלְּקִין נֶה״י דְּאִימָּא מִז״א וְנִכְנָסִין בְּלֵאָה וְלוֹקַחַת עַל יְדֵי אִימָּא הַמְּתוּקוֹת וְנִנְסֶרֶת), all of which certainly takes place in “Be’Ahavah” and in “Zochreinu” (אֲשֶׁר כָּל זֶה בְּוַדַּאי נַעֲשֶׂה בְּבֶּאַהֲבָה וּבְּזָכְרֵנוּ), and all these harsh and sweetened ones of Leah are called harsh relative to those which Rachel afterward takes (וְכָל אֵלּוּ הַקָּשׁוֹת וְהַמְּתוּקוֹת דְּלֵאָה נִקְרָאִין קָשׁוֹת בְּעֶרֶךְ אוֹתָן שֶׁאַחַר כָּךְ לוֹקַחַת רָחֵל), for afterward the Mochin [Intellects] return into Ze’ir Anpin and he gives the harsh ones of Rachel, and these he gives to her before the sleep (כִּי אַחַר כָּךְ חוֹזְרִין הַמּוֹחִין בְּז״א וְנוֹתֵן אֶת הַקָּשׁוֹת דְּרָחֵל אֲשֶׁר אֵלּוּ נוֹתְנָם אֵלֶיהָ קֹדֶם הַשֵּׁנָה), for behold the Mochin [Intellects] have returned into Ze’ir Anpin and he is not asleep (שֶׁהֲרֵי חָזְרוּ הַמּוֹחִין בְּז״א וְאֵינוֹ יָשֵׁן), and this certainly is at the bowings of “Barukh Atah,” when the Mochin [Intellects] return to enter into Ze’ir Anpin (וְזֶה הוּא וַדַּאי בִּכְרִיעוֹת דְּבָרוּךְ אַתָּה שֶׁאָז חוֹזְרִין הַמּוֹחִין לִיכָּנֵס בְּז״א), and these are called harsh relative to those which he gives her after the sleep, which is the secret of the Shofar (וְאֵלּוּ נִקְרָאִין קָשׁוֹת בְּעֶרֶךְ אוֹתָן אֲשֶׁר נוֹתֵן לָהּ אַחַר הַשֵּׁנָה שֶׁהוּא סוֹד הַשּׁוֹפָר), for before that he was asleep, since the Mochin [Intellects] had departed from him (כִּי קֹדֶם לָכֵן הָיָה יָשֵׁן כִּי נִסְתַּלְּקוּ מִמֶּנּוּ הַמּוֹחִין), and it is necessary according to what has been explained that this sleep took place after the Amidah (וּמֻכְרָח הוּא לְפִי הָאֲמוּר כִּי שֵׁנָה זוֹ הָיְתָה אַחַר הָעֲמִידָה).

For behold, he said that after the completion of the sawing of Leah, which is certainly in the Amidah, Ze’ir Anpin gives the harsh ones of Rachel before the sleep (כִּי הֲרֵי אָמַר כִּי אַחַר גְּמַר נְסִירַת לֵאָה אֲשֶׁר זֶה וַדַּאי הוּא בָּעֲמִידָה נוֹתֵן ז״א אֶת הַקָּשׁוֹת דְּרָחֵל קֹדֶם הַשֵּׁנָה), and if so it is necessary that the Mochin [Intellects] returned into Ze’ir Anpin, and the sleep is afterward, which is after the Amidah, before the Shofar (וְאִם כֵּן מֻכְרָח שֶׁחָזְרוּ הַמּוֹחִין בְּז״א וְהַשֵּׁנָה הִיא אַחַר כָּךְ שֶׁהוּא אַחַר הָעֲמִידָה קֹדֶם הַשּׁוֹפָר), and even though in Sha‘ar haKavanot it is explained that the harsh ones of Rachel she takes through Imma, this certainly was not hidden from Moreinu haRav Chaim Vital, of blessed memory (וְאַף עַל פִּי שֶׁבְּשַׁעַר הַכַּוָּנוֹת מְבֹאָר שֶׁהַקָּשׁוֹת דְּלְרָחֵל לוֹקַחְתָּם עַל יְדֵי אִימָּא זֶה וַדַּאי לֹא נֶעְלַם מִמּוֹהַרְחַ״ו זלֶה״ה), for behold in his gloss there he preceded thus, that he said that the Gevurot are given to the Nukvah through Imma, and nevertheless he ruled that this is for the sawing of Leah, but those of Rachel are through Ze’ir Anpin (שֶׁהֲרֵי בְּהַגָּהָתוֹ שָׁם הִקְדִּים הוּא כֵּן שֶׁאָמַר שֶׁנִּתָּנִים הַגְּבוּרוֹת בַּנּוּקְבָא עַל יְדֵי אִימָּא וְעַכְזָ״ז הִכְרִיעַ שֶׁזֶּהוּ לִנְסִירַת לֵאָה אֲבָל דְּרָחֵל הֵם עַל יְדֵי ז״א), and the matter is that we cannot deny that Rachel also takes through Imma, for behold the Netzach, Hod, Yesod of Imma extend also into Rachel until Leah and Rachel return to become in the aspect of one Partzuf (וְהָעִנְיָן שֶׁאֵין אָנוּ יְכוֹלִין לְהַכְחִישׁ מַה שֶּׁגַּם רָחֵל לוֹקַחַת עַל יְדֵי אִימָּא שֶׁהֲרֵי נֶה״י דְּאִימָּא מִתְפַּשְּׁטִין גַּם בְּרָחֵל עַד שֶׁחוֹזְרוֹת לֵאָה וְרָחֵל לְהֵעָשׂוֹת בִּבְחִינַת פַּרְצוּף אֶחָד), and therefore it is well said in Sha‘ar haKavanot that the Nukvah receives at first the Gevurah through Imma, except that the ruling of Moreinu haRav Chaim Vital, of blessed memory, is to say that all this is primarily for Leah (וְלָכֵן שַׁפִּיר קָאָמַר בְּשַׁעַר הַכַּוָּנוֹת שֶׁהַנּוּקְבָא מְקַבֶּלֶת בִּתְחִלָּה הַגְּבוּרָה עַל יְדֵי אִימָּא אֶלָּא שֶׁהַכְרָעַת מוֹהַרְחַ״ו זלֶה״ה הִיא לוֹמַר שֶׁכָּל זֶה הָעִקָּר הוּא בִּשְׁבִיל לֵאָה), and even though Rachel also takes from them, they do not rise to the name in comparison to what she afterward takes through Ze’ir Anpin, whose essence is for her, for the sake of her sawing (וְאַף עַל פִּי שֶׁגַּם רָחֵל לוֹקַחַת מֵהֶם אֵינָם עוֹלוֹת בְּשֵׁם לְגַבֵּי מַה שֶּׁלוֹקַחַת אַחַר כָּךְ עַל יְדֵי ז״א שֶׁעִקָּרָם אֵלֶיהָ בִּשְׁבִיל נְסִירָתָהּ), and that which are called the first ones of Rachel “harsh,” even though she received them through Ze’ir Anpin, perhaps the reason is that those before the sleep are from the Mochin [Intellects] of Imma, and therefore they are called harsh in relation to those after the sleep, which is the secret of the Shofar, which are from Abba, as explained in the intention of the Shofar (וּמַה שֶּׁנִּקְרָאִים הָרִאשׁוֹנוֹת דְּרָחֵל קָשׁוֹת אַף עַל פִּי שֶׁקִּבְּלָתָם עַל יְדֵי ז״א אֶפְשָׁר שֶׁהַטַּעַם הוּא שֶׁאֵלּוּ דְּקוֹדֶם הַשֵּׁנָה יִהְיוּ מֵהַמּוֹחִין דְּאִימָּא וְלָכֵן נִקְרָאִים קָשׁוֹת בְּעֶרֶךְ אוֹתָם שֶׁלְאַחַר הַשֵּׁנָה שֶׁהוּא סוֹד הַשּׁוֹפָר שֶׁהֵם מֵאַבָּא כְּמוֹ שֶׁמְּבוֹאָר בְּכַוָּנַת שׁוֹפָר), except that what must be understood according to the gloss of Moreinu haRav Chaim Vital, of blessed memory, is that if so, when the Mochin [Intellects] depart from Ze’ir Anpin before the Shofar, why do the Netzach, Hod, Yesod of Imma enter with the Binot and the Gevurot into the Nukvah Rachel, since she does not receive the Gevurot, even the harsh ones, through Imma, but only through Ze’ir Anpin (אֶלָּא שֶׁמַּה שֶּׁצָּרִיךְ לְהָבִין לְפִי הַגָּהַת מוֹהַרְחַ״ו זלֶה״ה הוּא שֶׁאִם כֵּן כַּאֲשֶׁר נִסְתַּלְּקִין הַמּוֹחִין מִז״א קֹדֶם הַשּׁוֹפָר לָמָּה נִכְנָסִין נֶה״י דְּאִימָּא עִם הַבִּינוֹת וְהַגְּבוּרוֹת בַּנּוּקְבָא רָחֵל כֵּיוָן שֶׁהִיא אֵינָהּ מְקַבֶּלֶת אֶת הַגְּבוּרוֹת וַאֲפִלּוּ הַקָּשׁוֹת עַל יְדֵי אִימָּא כִּי אִם עַל יְדֵי ז״א).

And it would have been possible to say in accordance with what is written in the sefer Olat Tamid, in the derush “From the day of Rosh Hashanah,” etc (וְהָיָה אֶפְשָׁר לוֹמַר עִם מַה שֶּׁכָּתוּב בְּסֵפֶר עוֹלַת תָּמִיד ד״ה מִיּוֹם רֹאשׁ הַשָּׁנָה כו׳), and these are his words (וְזֶה לְשׁוֹנוֹ), and behold, after she was sawn with three kinds of Mochin [Intellects]—one from Ze’ir Anpin, and one from Binah, and one from Ze’ir Anpin after the blowing—then it is Yom Kippur, and she then ascends up to Imma, etc (וְהִנֵּה אַחַר שֶׁנִּנְסְרָה בְּג׳ מִינֵי מוֹחִין א׳ מִז״א וְא׳ מִבִּינָה וְא׳ מִז״א אַחַר הַתְּקִיעָה אָז הוּא יוֹם כִּפּוּר וְעוֹלָה אָז עַד אִימָּא כו׳), and she takes in the five prayers the five Gevurot through Imma herself above, in her very place (וְלוֹקַחַת בְּה׳ תְּפִלּוֹת ה׳ גְּבוּרוֹת עַל יְדֵי אִימָּא עַצְמָהּ לְמַעְלָה בִּמְקוֹמָהּ מַמָּשׁ), and the matter is that at first all that she took was for the sake of her externality (וְהָעִנְיָן כִּי בַּתְּחִלָּה כָּל מַה שֶּׁלָּקְחָה הוּא לְצֹרֶךְ חִיצוֹנִיּוּתָהּ), and according to what appears to me, corresponding to the three Kelim [Vessels] of the externality were the three kinds of Mochin [Intellects] mentioned (וְנִרְאֶה לְדַעְתִּי כִּי כְּנֶגֶד ג׳ כֵּלִים דְּחִיצוֹנִיּוּת הָיוּ ג׳ מִינֵי מוֹחִין הַנִּזְכָּרִים), and what she takes now on Yom Kippur from Imma herself are the internalities, etc., see there in his explanation (וּמַה שֶּׁלוֹקַחַת עַתָּה בְּיוֹם הַכִּפּוּרִים מֵאִימָּא עַצְמָהּ הֵם הַפְּנִימִיּוֹת כו׳ עַיֵּן שָׁם בֵּאוּרוֹ), which this itself is what the Rabbi Menachem Azariah da Fano, of blessed memory, wrote in his first gloss, that there are three sawings (אֲשֶׁר זֶה עַצְמוֹ הוּא מַה שֶּׁכָּתַב הָרַמ״ף ז״ל בְּהַגָּהָתוֹ הָרִאשׁוֹנָה כִּי ג׳ נְסִירוֹת הֵן), but there is a difficulty from what is written there in the sefer Olat Tamid further on after the aforementioned gloss, and these are his words (אַךְ קָשֶׁה מִמַּה שֶּׁכָּתוּב שָׁם בְּסֵפֶר עוֹלַת תָּמִיד לְקַמָּן אַחַר הַהַגָּהָה הַנַּ״ל וְזֶה לְשׁוֹנוֹ), and behold afterward, on Yom Kippur, she returns to ascend up to Binah and takes the aspect of the internalities (וְהִנֵּה אַחַר כָּךְ בְּיוֹם הַכִּפּוּרִים חוֹזֶרֶת לַעֲלוֹת עַד הַבִּינָה וְלוֹקַחַת בְּחִינַת הַפְּנִימִיּוֹת), for the externality she already took (כִּי הַחִיצוֹנִיּוּת כְּבָר לָקְחָתו).

And according to what appears to me, at first there were two kinds of Gevurot, as mentioned—before the sleep and after the sleep (וְנִרְאֶה לְדַעְתִּי כִּי בַּתְּחִלָּה הָיוּ ב׳ מִינֵי גְּבוּרוֹת כַּנִּזְכָּר קֹדֶם הַשֵּׁנָה וְאַחַר הַשֵּׁנָה), and they are two kinds of Kelim [Vessels], the external and the middle (וְהֵם שְׁנֵי מִינֵי כֵּלִים הַחִיצוֹן וְהָאֶמְצָעִי), and now she takes the internal through Imma herself, in the secret of the five prayers, five internal Gevurot, and the internal Keli is formed through them, etc (וְעַתָּה לוֹקַחַת הַפְּנִימִי עַל יְדֵי אִימָּא עַצְמָהּ בְּסוֹד ה׳ תְּפִלּוֹת ה׳ גְּבוּרוֹת פְּנִימִיּוֹת וְנַעֲשֶׂה הַכְּלִי הַפְּנִימִי עַל יְדֵיהֶם כו׳), the general principle that emerges is that at first Rachel took through Ze’ir Anpin ten external Sefirot (כְּלַל הָעוֹלֶה כִּי בַּתְּחִלָּה לָקְחָה רָחֵל עַל יְדֵי ז״א י׳ סְפִירוֹת חִיצוֹנִיּוֹת), and afterward, after the sleep, she took ten middle Sefirot through Ze’ir Anpin (וְאַחַר כָּךְ אַחַר הַשֵּׁנָה לָקְחָה י׳ סְפִירוֹת אֶמְצָעִיּוֹת עַל יְדֵי ז״א), but Leah took them through Imma, etc (אַךְ לֵאָה לָקְחָתָם עַל יְדֵי אִימָּא כו׳), and afterward she takes ten internal Sefirot through Imma on Yom Kippur, etc., see there (וְאַחַר כָּךְ לוֹקַחַת י׳ סְפִירוֹת פְּנִימִיּוֹת עַל יְדֵי אִימָּא בְּיוֹם הַכִּפּוּר כו׳ עַיֵּן שָׁם), and it requires investigation to reconcile these two places which appear to contradict one another (וְצָרִיךְ עִיּוּן לְיַשֵּׁב ב׳ מְקוֹמוֹת אֵלּוּ שֶׁנִּרְאִין כְּסוֹתְרִין זֶה אֶת זֶה). However, according to the plain meaning of the wording of the first gloss of the Rabbi Meir Poppers, of blessed memory (אָמְנָם לְפִי פְּשָׁטוּת לְשׁוֹן הַהַגָּהָה הָרִאשׁוֹנָה שֶׁל הָרַמ״ף ז״ל), it is possible to say more correctly (אֶפְשָׁר לוֹמַר יוֹתֵר נָכוֹן), that at first, in “Zochreinu,” the Netzach, Hod, Yesod of Imma enter into Leah and Rachel (כִּי בַּתְּחִלָּה בְּזָכְרֵנוּ נִכְנָסִים נֶה״י שֶׁל אִימָּא בְּלֵאָה וְרָחֵל), and then the primary sawing is for Leah (וְאָז עִקַּר הַנְּסִירָה הִיא לְלֵאָה), for she takes the Gevurot through Imma (שֶׁהִיא לוֹקַחַת הַגְּבוּרוֹת עַל יְדֵי אִימָּא), and even though Rachel also takes (וְאַף עַל פִּי שֶׁגַּם רָחֵל לוֹקַחַת), since the Netzach, Hod, Yesod of Imma also spread into her (שֶׁהֲרֵי נֶה״י דְּאִימָּא נִתְפַּשְּׁטוּ גַּם בָּהּ), and her Keter is then sawn (וְנִנְסַר אָז הַכֶּתֶר שֶׁלָּהּ), nevertheless they do not rise to the name (עַכְזָ״ז אֵינָם עוֹלוֹת בְּשֵׁם), in comparison to the Gevurot that are drawn to her afterward (לְגַבֵּי הַגְּבוּרוֹת הַנִּמְשָׁכוֹת לָהּ אַחַר כָּךְ), whose essence is for her (אֲשֶׁר עִקָּרָם אֵלֶיהָ), for before the Shofar the Netzach, Hod, Yesod of Imma depart from Ze’ir Anpin (כִּי קֹדֶם הַשּׁוֹפָר מִסְתַּלְּקִין נֶה״י דְּאִימָּא מִז״א), and enter into Rachel (וְנִכְנָסִין בְּרָחֵל), and then she takes the Gevurot through Imma (וְאָז לוֹקַחַת אֶת הַגְּבוּרוֹת עַל יְדֵי אִימָּא), which in this aspect is what is discussed in Sha‘ar haKavanot (אֲשֶׁר בִּבְחִינָה זוֹ הוּא מַה שֶּׁמְּדַבֵּר בְּשַׁעַר הַכַּוָּנוֹת), that Rachel takes the Gevurot through Binah (שֶׁרָחֵל לוֹקַחַת הַגְּבוּרוֹת עַל יְדֵי הַבִּינָה), and that which in “Zochreinu” her Keter is sawn (וּמַה שֶּׁבְּזָכְרֵנוּ נִנְסַר הַכֶּתֶר שֶׁלָּהּ), is for the sake of the heels of Leah that are within her (הוּא בִּשְׁבִיל הָעֲקֵבַיִם שֶׁל לֵאָה אֲשֶׁר בְּתוֹכָהּ), as Moreinu haRav Chaim Vital, of blessed memory, wrote (כְּמוֹ שֶׁכָּתַב מוֹהַרְחַ״ו ז״ל), for always the primary sawing that is in “Zochreinu” is for Leah (כִּי לְעוֹלָם עִקָּר הַנְּסִירָה אֲשֶׁר בְּזָכְרֵנוּ הִיא לְלֵאָה), according to my humble opinion, according to the view of the Rabbi Meir Poppers, of blessed memory (כְּנִרְאֶה לְדַעְתִּי לְדַעַת הָרַמ״ף ז״ל), and according to the plain meaning of the wording of Sha‘ar haKavanot (וּלְפִי פְּשָׁטוּת הַלָּשׁוֹן דְּשַׁעַר הַכַּוָּנוֹת), which said that Rachel takes the harsh ones through Imma (שֶׁאָמַר שֶׁרָחֵל לוֹקַחַת הַקָּשׁוֹת עַל יְדֵי אִימָּא), and the proof of the Rabbi Meir Poppers, of blessed memory, in the second gloss (וּרְאָיַת הָרַמ״ף ז״ל בְּהַגָּהָה הַשֵּׁנִיָּה), which he brought from the gloss of Moreinu haRav Chaim Vital, of blessed memory (שֶׁהֵבִיא מֵהַגָּהַת מוֹהַרְחַ״ו ז״ל), is from what is written “before the sleep” and “after the sleep” (הִיא מִמַּה שֶּׁכָּתוּב קֹדֶם הַשֵּׁנָה וְאַחַר הַשֵּׁנָה), to learn from there that the sleep is after the Amidah, before the Shofar (לִלְמֹד מִשָּׁם כִּי הַשֵּׁנָה הִיא אַחַר הָעֲמִידָה קֹדֶם הַשּׁוֹפָר), and whether in this way or in that way we have merited the ruling (וּבֵין הָכִי וּבֵין הָכִי זָכִינוּ לְדִין), that in the blessing of the Patriarchs of Rosh Hashanah the Mochin [Intellects] return to enter into Ze’ir Anpin (כִּי בִּבְרָכַת אָבוֹת דְּרֹאשׁ הַשָּׁנָה חוֹזְרִין הַמּוֹחִין לִיכָּנֵס בְּז״א), and consequently it is understood that also the Mochin [Intellects] of Panim [Fronts] are drawn (וּמִמֵּילָא מוּבָן כִּי גַּם נִמְשָׁכִין הַמּוֹחִין דְּפָנִים), for the aspect of the Zivug [Union] with Leah (לִבְחִינַת הַזּוּוּג עִם לֵאָה), who returns face to face (שֶׁהִיא חוֹזֶרֶת פב״פ), and there is no difference from the blessing of the Patriarchs of weekdays (וְאֵין הֶפְרֵשׁ מִבִּרְכַּת אָבוֹת דְּחוֹל), for so too one must intend in the blessing of the Patriarchs of Rosh Hashanah (כִּי כֵן גַּם כֵּן צָרִיךְ לְכַוֵּן בִּבְרָכַת אָבוֹת דְּרֹאשׁ הַשָּׁנָה), and afterward is the secret of the sleep (וְאַחַר כָּךְ הוּא סוֹד הַשֵּׁנָה), which is the departure of the Mochin [Intellects] (שֶׁהוּא הִסְתַּלְּקוּת הַמּוֹחִין), and therefore the blowing of the Shofar is required (וְלָכֵן צָרִיךְ תְּקִיעַת שׁוֹפָר), and contemplate this (וְדוֹק).

Also in what was written that on the first day of Rosh Hashanah the Partzuf of the Keter of Rachel is sawn (גַּם בְּמַה שֶּׁכָּתַב כִּי בְּיוֹם א׳ דְּרֹאשׁ הַשָּׁנָה נִנְסַר פַּרְצוּף כֶּתֶר דְּרָחֵל), and that in the word “Zochreinu” the Keter of Keter is sawn and there remains within it the portion of the Mochin [Intellects] that is fitting for it, etc (וּבְּתֵיבַת זָכְרֵנוּ נִנְסַר הַכֶּתֶר דְּכֶתֶר וְנִשְׁאָר בּוֹ חֵלֶק הַמּוֹחִין הָרָאוּי אֵלָיו כו׳), and likewise in this manner all the ten Sefirot of the Partzuf of the Keter of Rachel in the ten words of “Zochreinu,” as mentioned above (וְכֵן עַל דֶּרֶךְ זֶה כָּל הַי׳ סְפִירוֹת דְּפַרְצוּף הַכֶּתֶר דְּרָחֵל בְּעֶשֶׂר תֵּיבוֹת זָכְרֵנוּ כַּנַּ״ל), behold the Rav Rabbi Shalom, of blessed memory, goes according to his method (הִנֵּה הָרַב רַבִּי שָׁלוֹם ז״ל לְשִׁיטָתֵיהּ אָזִיל), in what he wrote in the introduction that the ten Sefirot of the Partzuf are ten Partzufim (מַה שֶּׁכָּתַב בַּהַקְדָּמָה שֶׁהַי׳ סְפִירוֹת שֶׁל הַפַּרְצוּף הֵם עֲשָׂרָה פַּרְצוּפִים), and we already wrote there that this does not appear so from the derushim of the Rav, of blessed memory (וּכְבָר כָּתַבְנוּ שָׁם שֶׁאֵין נִרְאֶה כֵּן מִדְּרוּשֵׁי הָרַב זלֶה״ה), and also from here it still appears that there is room to doubt his words, of blessed memory (וְגַם מִכָּאן לְעוֹדָ״ן שֶׁיֵּשׁ לְפַקְפֵּק עַל דְּבָרָיו ז״ל), from what is written there in Sha‘ar haKavanot in the intention of “Zochreinu” (מִמַּה שֶּׁכָּתוּב שָׁם בְּשַׁעַר הַכַּוָּנוֹת בְּכַוָּנַת זָכְרֵנוּ), for there he wrote, and these are his words (כִּי שָׁם כָּתַב וְזֶה לְשׁוֹנוֹ), briefly, that Rachel’s sawing is not completed except until the end of the Ten Days of Repentance (בְּקִצּוּר כִּי רָחֵל אֵין נְסִירָתָהּ נִגְמֶרֶת אֶלָּא עַד סוֹף עֲשֶׂרֶת יְמֵי תְּשׁוּבָה), one Sefirah on each day of them (סְפִירָה אַחַת בְּכָל יוֹם מֵהֶם), and therefore they instituted “Zochreinu,” etc (וְלָכֵן תִּקְּנוּ זָכְרֵנוּ כו׳), and therefore there are eleven words in “Zochreinu” (וְלָכֵן יֵשׁ בְּזָכְרֵנוּ י״א תֵּיבוֹת), and they correspond to ten backs that need to be sawn, and another aspect, etc (וְהֵם כְּנֶגֶד עֶשֶׂר אֲחוֹרַיִם שֶׁצָּרִיךְ לְנַסֵּר וְעוֹד בְּחִינָה אַחֶרֶת כו׳), and even though not on each and every day of the Ten Days of Repentance is there sawn except one Sefirah (וְאַף עַל פִּי שֶׁאֵין נִנְסַר בְּכָל יוֹם וְיוֹם מֵעֲשֶׂרֶת יְמֵי תְּשׁוּבָה אֶלָּא סְפִירָה אַחַת), nevertheless it is necessary to draw the judgments downward (עַכְזָ״ז צָרִיךְ לְהוֹרִיד הַדִּינִין עַד לְמַטָּה), until here are his words (עַד כָּאן), behold the Rav, of blessed memory, said “one Sefirah” and did not say “one Partzuf” (הֲרֵי שֶׁהָרַב ז״ל אָמַר סְפִירָה אַחַת וְלֹא אָמַר פַּרְצוּף אֶחָד), and furthermore it is explicit that the Rav, of blessed memory, sensed that since what they instituted “Zochreinu” with ten words is because of the ten backs that need to be sawn (וְעוֹד שֶׁהֲרֵי מְבֹאָר שֶׁהָרַב ז״ל נִרְגָּשׁ כִּי כֵּיוָן שֶׁמַה שֶּׁתִּקְּנוּ זָכְרֵנוּ בְּעֶשֶׂר תֵּיבוֹת הוּא מִפְּנֵי עֶשֶׂר אֲחוֹרַיִם שֶׁצָּרִיךְ לְנַסֵּר), and since not on each day is there sawn except one Sefirah, which corresponds to the back of one Sefirah (וְכֵיוָן שֶׁאֵין נִנְסַר בְּכָל יוֹם רַק סְפִירָה אַחַת שֶׁהִיא כְּנֶגֶד אֲחוֹרַיִם שֶׁל סְפִירָה אַחַת), if so, what need is there to say all ten words of “Zochreinu” each day (אִם כֵּן מַה צֹּרֶךְ לוֹמַר כָּל עֶשֶׂר תֵּיבוֹת דְּזָכְרֵנוּ בְּכָל יוֹם), and to this he said that it is in order to draw the judgments downward (וְלָזֶה אָמַר שֶׁהוּא לְהוֹרִיד הַדִּינִין עַד לְמַטָּה), and if according to the words of the Rav Rabbi Shalom, of blessed memory (וְאִם כִּדְבָרֵי הָרַב רַבִּי שָׁלוֹם ז״ל), it would suffice that on each day all ten words would be needed to saw the ten particular Sefirot of the particular Partzuf of that day (תֵּיפוֹק לֵיהּ שֶׁבְּכָל יוֹם מֻצְרָכִין כָּל הָעֶשֶׂר תֵּיבוֹת לְנַסֵּר הַי׳ סְפִירוֹת פְּרָטִיּוֹת שֶׁל הַפַּרְצוּף הַפְּרָטִי שֶׁל אוֹתוֹ הַיּוֹם), in all ten words that are in “Zochreinu laḥayyim, King,” etc (בְּכָל הָעֶשֶׂר תֵּיבוֹת אֲשֶׁר יֵשׁ בְּזָכְרֵנוּ לְחַיִּים מֶלֶךְ כו׳), thus it appears to me (כֵּן נִרְאֶה לְדַעְתִּי), and contemplate this (וְדוֹק).

Shemen, Siman 49

(שֶׁמ״ן סִימָן מ״ט)

He further wrote there, the Rav Rabbi Shalom, of blessed memory (עוֹד כָּתַב שָׁם הָרַב שַׂר שָׁלוֹם ז״ל), Nehar Shalom, daf 33, column 15 (נָהָר שָׁלוֹם דַּף ל״ג טו״ב), and through the Shofar the Mochin [Intellects] depart from the Nukvah (וְעַל יְדֵי הַשּׁוֹפָר מִסְתַּלְּקִין הַמּוֹחִין מֵהַנּוּקְבָא), and ascend as Mayin nukvin [Female waters] together with Chokhmot and Chasadim (וְעוֹלִין לְמַ״ן עִם חָכְמוֹת וַחֲסָדִים), as mentioned in the intention of the Shofar (כְּנִזְכָּר בְּכַוָּנַת הַשּׁוֹפָר), and Mochin [Intellects] of Panim [Fronts] are drawn (וְנִמְשָׁכִין מוֹחִין דְּפָנִים), and the Mochin [Intellects] of Abba and Imma of Achor [Back] are spread in the back Partzufim of Ze’ir Anpin in the place where they were (וּמִתְפַּשְּׁטִין הַמּוֹחִין דְּאו״א דְּאָחוֹר בְּפַרְצוּפֵי אָחוֹר דְּז״א בַּמָּקוֹם שֶׁהָיוּ), and the new Mochin [Intellects] of Panim [Fronts] in the front Partzuf of Ze’ir Anpin (וּמוֹחִין הַחֲדָשִׁים דְּפָנִים בְּפַרְצוּף הַפָּנִים דְּז״א), and the Partzuf of the Keter of Panim [Fronts] of Rachel is built and enlarged (וְנִבְנֶה וְנִגְדָּל פַּרְצוּף כֶּתֶר דְּפָנִים דְּרָחֵל), and the Gevurot of Keter–Chokhmah, Binah, Da’at, Chesed–Gevurah–Tiferet of Panim [Fronts] of Ze’ir Anpin are drawn into it (וְנִמְשָׁכִין בּוֹ הַגְּבוּרוֹת דְּכַחב״ד חַג״ת דְּפָנִים דְּז״א), and it is sawn (וְנִנְסַר), and it is found in the Partzuf of the Keter of Rachel after the Shofar fourteen Gevurot (וְנִמְצְאוּ בְּפַרְצוּף כֶּתֶר דְּרָחֵל אַחַר הַשּׁוֹפָר י״ד גְּבוּרוֹת), seven harsh Gevurot in the back of the Keter (שִׁבְעָה גְּבוּרוֹת קָשׁוֹת בְּאֲחוֹרֵי הַכֶּתֶר), and seven sweetened in the Panim [Fronts] of the Keter (וְשִׁבְעָה מְתוּקוֹת בִּפְּנִים דְּכֶתֶר), until here (עַד כָּאן).

Behold, it is explained in his words (הִנֵּה מְבֹאָר בִּדְבָרָיו), that all four Mochin [Intellects], Chokhmah, Binah and Chesed, Gevurah, need to be elevated in the secret of Mayin nukvin [Female waters] (כִּי כָּל הַד׳ מוֹחִין חו״ב חו״ג צָרִיךְ לְהַעֲלוֹתָם בְּסוֹד מַ״ן), and so too I saw in the order of the Tekiyot that he arranged (וְכֵן רָאִיתִי בְּסֵדֶר הַתְּקִיעוֹת שֶׁסִּדֵּר), where he wrote, and these are his words (שֶׁכָּתַב וְזֶה לְשׁוֹנוֹ), the first Tekiah is to arouse the Kelim [Vessels] of Chesed of Ze’ir Anpin (תְּקִיעָה אַחַת לְעוֹרֵר הַכֵּלִים דְּחֶסֶד דְּז״א), and also to arouse the crown of Chesed and the lights of Mochin [Intellects] of Chokhmah that stand as Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (וְגַם לְעוֹרֵר עֲטָרָה דְּחֶסֶד וְאוֹרוֹת מוֹחִין דְּחָכְמָה הָעוֹמְדִים לְאוֹר מַקִּיף עַל רֹאשׁ ז״א), and the Tzelem [Image] of Abba (וְצֶלֶם דְּאַבָּא), and to elevate to him the Tzelem [Image] of Imma of Binot and Gevurot that are within the Nukvah (וּלְהַעֲלוֹת אֵלָיו צֶלֶם דְּאִימָּא דְּבִינוֹת וּגְבוּרוֹת שֶׁבְּתוֹךְ הַנּוּקְבָא), and to raise them as Mayin Dukhurin [Male waters] and Mayin nukvin [Female waters] to Abba and Imma (וּלְהַעֲלוֹתָם לְמַ״ד וּמַ״ן לְאו״א), until here (ע״כ).

Behold, it is explained according to his words here as well that all four Mochin [Intellects] must be elevated in the secret of Mayin nukvin [Female waters] (הֲרֵי מְבֹאָר לְפִי דְבָרָיו גַּם כָּאן שֶׁכָּל הַד׳ מוֹחִין צָרִיךְ לְהַעֲלוֹתָם בְּסוֹד מַ״ן), and it appears to me (וְקִי לְעַ״ד), that explicitly it is stated in Etz Chayim, Gate Tikkun haNukvah, rule eight (כִּי בְּפֵירוּשׁ אִתְּמַר בְּעֵץ חַיִּים שַׁעַר תִּקּוּן הַנּוּקְבָא כְּלָל ח׳), which we wrote above (שֶׁכָּתַבְנוּ לְעֵיל), the wording (הַלָּשׁוֹן), that the Mochin [Intellects] of Chokhmah and Chesed that departed and remained as Makifim upon the head of Ze’ir Anpin (כִּי הַמּוֹחִין חָכְמָה וְחֶסֶד שֶׁנִּסְתַּלְּקוּ וְנִשְׁאֲרוּ מַקִּיפִים עַל רֹאשׁ ז״א), they alone became Mayin nukvin [Female waters] (הֵם לְבַדָּם נַעֲשׂוּ מַ״ן), and Abba and Imma performed Zivug [Union] (וְנִזְדַּוְּגוּ או״א), and brought forth MNTZPKH, etc., as above (וְהוֹצִיאוּ מַנְצְפַּ״ךְ כו׳ כַּנַּ״ל), and it is more explicit (וְיוֹתֵר מְבֹאָר), and necessarily brought in the sefer Olat Tamid at the beginning of the intentions of Rosh Hashanah (וּבְהֶכְרֵחַ הוּבָא בְּסֵפֶר עוֹלַת תָּמִיד בִּתְחִלַּת כַּוָּנוֹת רֹאשׁ הַשָּׁנָה), and these are his words (וְזֶה לְשׁוֹנוֹ), from the day of Rosh Hashanah the sawing begins until the end of the eve of Yom Kippur (מִיּוֹם רֹאשׁ הַשָּׁנָה מִתְחִלַּת הַנְּסִירָה עַד סוֹף עֶרֶב יוֹם הַכִּפּוּרִים), and then they were back to back with him from the chest and below (וְהָיְתָה אָז אָחוֹר בְּאָחוֹר עִמּוֹ מֵהַחָזֶה וּלְמַטָּה), and then dormita occurred to Ze’ir Anpin (וְאָז אֲפִיל דּוֹרְמִיטָא לְז״א), and that is that the Netzach, Hod, Yesod of Imma depart from him (וְהוּא שֶׁנֶּה״י דְּאִימָּא מִסְתַּלְּקִין מִמֶּנּוּ), and remain, as is known, Chokhmah and Chesed naked without garment as Makifim upon his head (וְנִשְׁאָרִין כַּנּוֹדָע חָכְמָה וְחֲסָדִים עֲרוּמִים בְּלִי לְבוּשׁ מַקִּיפִים עַל רֹאשׁוֹ), but Binah and the Gevurot together with the Netzach, Hod, Yesod of Binah enter the Nukvah (אַךְ הַבִּינָה וְהַגְּבוּרוֹת עִם נֶה״י דְּבִינָה נִכְנָסִין בַּנּוּקְבָא), and are given to her through Imma, not through Ze’ir Anpin (וְנִתְּנִין אֵלֶיהָ עַל יְדֵי אִימָּא שֶׁלֹּא עַל יְדֵי ז״א), and then the Tiferet in him is sawn and the Keter in her alone (וְאָז נִנְסַר תִּפְאֶרֶת שֶׁבּוֹ וְכֶתֶר שֶׁבָּהּ לְבַד), and behold in the departure of these Mochin [Intellects] from Ze’ir Anpin they ascended in the secret of Mayin nukvin [Female waters] to Abba and Imma (וְהִנֵּה בְּהִסְתַּלְּקוּת אֵלּוּ הַמּוֹחִין מִז״א עָלוּ בְּסוֹד מַ״ן בְּאו״א), and for him other new Mochin [Intellects] were renewed, sweeter (וְנִתְחַדְּשׁוּ לוֹ מוֹחִין אֲחֵרִים חֲדָשִׁים מְתוּקִים יוֹתֵר), but the Chokhmah and the Chesed alone are those that elevated Mayin nukvin [Female waters] (אַךְ הַחָכְמָה וְהַחֲסָדִים הֵם לְבַדָּם שֶׁהֶעֱלוּ מַ״ן), as mentioned elsewhere (כְּנִזְכָּר בְּמָקוֹם אַחֵר), in the secret of the Tekiah, “Tekah Y-H,” which reaches the head of Abraham, they are the Chesedim (בְּסוֹד הַתְּקִיעָה תְּקַע י״ה דְּמָטֵי לְרֵישֵׁיהּ דְּאַבְרָהָם הֵם הַחֲסָדִים), and they ascend as Mayin nukvin [Female waters] to Abba and Imma (וְעוֹלִין בְּמַ״ן בְּאו״א), and give birth to two MNTZPKH alone (וּמוֹלִידִין ב׳ מַנְצְפַּ״ךְ לְבַד), and as mentioned elsewhere (וּכְנִזְכָּר בְּמָקוֹם אַחֵר), that when the Zivug [Union] is for the sake of the Nukvah alone (כִּי כְּשֶׁהַזִּוּוּג לְצֹרֶךְ הַנּוּקְבָא לְבַד), then it suffices that Ze’ir Anpin alone raise Mayin nukvin [Female waters] (אָז דַּי שֶׁז״א לְבַדּוֹ יַעֲלֶה מַ״ן), and therefore it suffices that the Chesedim and the Chokhmah ascend in the secret of Mayin nukvin [Female waters], etc (וְלָכֵן דַּי שֶׁיַּעֲלוּ הַחֲסָדִים וְהַחָכְמָה בְּסוֹד מַ״ן כו׳), see there (עַיֵּן שָׁם).

Behold, it is explained that only the two Mochin [Intellects], Chokhmah and Chesed, ascend in the secret of Mayin nukvin [Female waters] (הֲרֵי מְבֹאָר שֶׁאֵין עוֹלִין בְּסוֹד מַ״ן רַק הַב׳ מוֹחִין חָכְמָה וַחֲסָדִים), and not Binah and the Gevurot (וְלֹא הַבִּינָה וְהַגְּבוּרוֹת), the opposite of his words, of blessed memory (הֶפֶךְ דְּבָרָיו ז״ל), and as is known that thus is the order (וּכְנוֹדָע כִּי כֵן הוּא הַסֵּדֶר), each day in the word “Be’Ahavah” (שֶׁבְּכָל יוֹם בְּמִלַּת בְּאַהֲבָה), and the reason is that it is for the sake of the Nukvah (וְהַטַּעַם כִּי הוּא לְצֹרֶךְ הַנּוּקְבָא), for this introduction is known in many places (שֶׁהַקְדָּמָה זוֹ יְדוּעָה בְּכָל מָקוֹם). Further it is implied from his words, of blessed memory (עוֹד מַשְׁמַע מִדְּבָרָיו ז״ל), that at first Binot and Gevurot depart from the Nukvah (כִּי בַּתְּחִלָּה מִסְתַּלְּקִין הַבִּינוֹת וְהַגְּבוּרוֹת מִן הַנּוּקְבָא), and join together with the Chokhmah and Chesed upon the head of Ze’ir Anpin (וּמִתְחַבְּרִין עִם הַחָכְמָה וְהַחֲסָדִים שֶׁעַל רֹאשׁ ז״א), and after all four of them are joined upon the head of Ze’ir Anpin (וְאַחַר שֶׁנִּתְחַבְּרוּ אַרְבַּעְתָּם עַל רֹאשׁ ז״א), then is the ascent of the Mayin nukvin [Female waters] for the Zivug [Union] (אָז הוּא עֲלִיַּת הַמַּ״ן לַזִּוּוּג), and thus did the Rav ha-Ḥayyim, of blessed memory, arrange (וְכֵן סִדֵּר הָרַב הַחַ״י ז״ל), and so it is in the sefer Mishnat Ḥasidim (וְכֵן הוּא בְּסֵפֶר מִשְׁנַת חֲסִידִים), and so it appears at first glance from Sha‘ar haKavanot (וְכֵן מַשְׁמַע לִכְאוֹרָה מִשַּׁעַר הַכַּוָּנוֹת). For behold, at first he wrote (כִּי הִנֵּה בַּתְּחִלָּה כָּתַב), that the breath of the Tekiyot ascends until that crown of Chesed (שֶׁהֶבֶל הַתְּקִיעוֹת עוֹלֶה עַד הַהִיא עֲטָרָה דְּחֶסֶד), which remains in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (שֶׁנִּשְׁאַרָה בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א), and then that crown of Chesed is aroused (וּכְדֵין הַהוּא עֲטָרָה דְּחֶסֶד אִתְעַר), and then he draws to himself those two Mochin [Intellects] (וְאָז הוּא מַמְשִׁיךְ אֵלָיו אוֹתָם תְּרֵין מוֹחִין), which are Binah and the crown of Gevurot (שֶׁהֵם בִּינָה וַעֲטָרָה דְּגְבוּרוֹת), which departed together with the Netzach, Hod, Yesod of Imma above (שֶׁנִּסְתַּלְּקוּ עִם נֶה״י דְּאִימָּא לְמַעְלָה), and he brings them down to his place where he stands below (וּמוֹרִידָם עַד מְקוֹמוֹ שֶׁהוּא עוֹמֵד שָׁם לְמַטָּה), in the secret of Ohr Makif [Surrounding light] (בְּסוֹד אוֹר מַקִּיף), and then all four Mochin [Intellects] are found together there (וְאָז נִמְצָאִים כָּל הַד׳ מוֹחִין יַחַד שָׁם), in the aspect of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (בִּבְחִינַת אוֹר מַקִּיף עַל רֵישָׁא דְּז״א), and now there is made there the aspect of a throne of four legs (וְנַעֲשֶׂה עַתָּה שָׁם בְּחִינַת כִּסֵּא שֶׁל ד׳ רַגְלִים), as it is written, “And the throne was established in Chesed” (בְּזֶה שֶׁכָּתוּב וְהוּכַן בְּחֶסֶד כִּסֵּא). Afterward he wrote (אַחַר כָּךְ כָּתַב), behold, it is necessary to know how the ascent of this Tekiah causes the descent of those two Mochin [Intellects], Binah and Gevurah, below (וְהִנֵּה צָרִיךְ לֵידַע אֵיךְ עֲלִיַּת תְּקִיעָה זוֹ גּוֹרֶמֶת יְרִידַת אוֹתָם תְּרֵין מוֹחִין בִּינָה וּגְבוּרָה לְמַטָּה), and the matter is (וְהָעִנְיָן הוּא), that the Netzach, Hod, Yesod of Imma together with the two Mochin [Intellects], Binah and Gevurah, which entered the Nukvah and strengthened her (כִּי נֶה״י דְּאִימָּא עִם תְּרֵין מוֹחִין בִּינָה וּגְבוּרָה שֶׁנִּכְנְסוּ בַּנּוּקְבָא וְהִגְבִּיהוּהָ), depart from her (מִסְתַּלְּקִין מִמֶּנָּה), and then Abba and Imma return to perform Zivug [Union] through this Tekiah (וְאָז חוֹזְרִין או״א לְהִזְדַּוֵּג עַל יְדֵי תְּקִיעָה זוֹ), and then those two Mochin [Intellects] descend below as well (וְיוֹרְדִין גַּם תְּרֵין מוֹחִין הַנִּזְכָּרִים לְמַטָּה), in the secret of Abba and Imma, as mentioned (בְּסוֹד או״א כְּנִזְכָּר), and the matter is that Tekiah is letters “Tekah Y-H,” etc (וְהָעִנְיָן הוּא כִּי תְּקִיעָה הוּא אוֹתִיּוֹת תְּקַ״ע י״ה כו׳), see there (עַיֵּן שָׁם).

Behold, for at first he said (הֲרֵי כִּי בַּתְּחִלָּה אָמַר), that when the crown of Chesed is aroused (כִּי כַּאֲשֶׁר אִתְעַר עֲטָרָה דְּחֶסֶד), then he draws to himself the two Mochin [Intellects] (אָז הוּא מַמְשִׁיךְ אֵלָיו אֶת הַתְּרֵין מוֹחִין), which were in the Nukvah (אֲשֶׁר הָיוּ בַּנּוּקְבָא), which are Binah and Gevurot (שֶׁהֵם בִּינָה וּגְבוּרוֹת), and then all four Mochin [Intellects] are found upon the head of Ze’ir Anpin (וְנִמְצָאִין אָז כָּל הַד׳ מוֹחִין עַל רֹאשׁ ז״א), and afterward he explained the matter of the Zivug [Union] of Abba and Imma (וְאַחַר כָּךְ פֵּרֵשׁ עִנְיַן הַזִּוּוּג דְּאו״א), as appears (כְּנִרְאֶה), that at first all four Mochin [Intellects] join upon the head of Ze’ir Anpin (כִּי בַּתְּחִלָּה מִתְחַבְּרִין כָּל הַד׳ מוֹחִין עַל רֹאשׁ ז״א), and afterward it is the aspect of the ascent of the Mayin nukvin [Female waters] for the Zivug [Union] of Abba and Imma (וְאַחַר כָּךְ הוּא בְּחִינַת עֲלִיַּת הַמַּ״ן לְזִּוּוּג או״א), and so it also appears from what is written in Etz Chayim, Gate of the Nesirah, chapter one (וְכֵן מַשְׁמַע מִמַּה שֶּׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר הַנְּסִירָה פ״א), and these are his words (וְזֶה לְשׁוֹנוֹ), and afterward they return to depart from the Nukvah (וְאַחַר כָּךְ חוֹזְרִין לְהִסְתַּלֵּק מִן הַנּוּקְבָא), and return first to join with Chokhmah and Chesed (וְחוֹזְרִין תְּחִלָּה לְהִתְחַבֵּר עִם חָכְמָה וְחֶסֶד), in the secret of Ohr Makif [Surrounding light] together with them as well (בְּסוֹד אוֹר הַמַּקִּיף עִמָּהֶם גַּם כֵּן), see there (עַיֵּן שָׁם).

Behold, it is implied (הֲרֵי מַשְׁמַע), that when Binah and the Gevurot depart from the Nukvah at first (כִּי כַּאֲשֶׁר מִסְתַּלְּקִין הַבִּינָה וְהַגְּבוּרוֹת מִן הַנּוּקְבָא בַּתְּחִלָּה), they join with the Chokhmah and the Chesed (הֵם מִתְחַבְּרִין עִם הַחָכְמָה וְהַחֲסָדִים), and if so, since at first all four Mochin [Intellects] are upon the head of Ze’ir Anpin (וְאִם כֵּן כֵּיוָן שֶׁבַּתְּחִלָּה כָּל הַד׳ מוֹחִין עַל רֹאשׁ ז״א), certainly it follows that all four of them ascend in the secret of Mayin nukvin [Female waters] (וַדַּאי כִּי מִסְתַּמָּא כָּל אַרְבַּעְתָּם עוֹלִין בְּסוֹד מַ״ן), for granted, on each day in the word “Be’Ahavah” (כִּי בְּשֶׁלְמָא בְּכָל יוֹם בְּמִלַּת בְּאַהֲבָה), only Chokhmah and Chesed ascend in the secret of Mayin nukvin [Female waters] (אֵינָם עוֹלִין רַק הַחָכְמָה וְהַחֲסָדִים בְּסוֹד מַ״ן), because Binah and the Gevurot are still within the Nukvah (מִפְּנֵי שֶׁעֲדַיִן הַבִּינָה וְהַגְּבוּרוֹת הֵם עֲדַיִן בְּתוֹךְ הַנּוּקְבָא), but now, with the Shofar (אֲבָל עַתָּה בַּשּׁוֹפָר), when they depart from her (שֶׁמִּסְתַּלְּקִין מִמֶּנָּה), and come upon the head of Ze’ir Anpin (וּבָאִין עַל רֹאשׁ ז״א), certainly all four ascend in the secret of Mayin nukvin [Female waters] (וַדַּאי שֶׁאַרְבַּעְתָּם עוֹלִין בְּסוֹד מַ״ן), and so it appears at first glance as well (וְכֵן מַשְׁמַע לִכְאוֹרָה גַּם כֵּן), that Binah and Gevurah also ascend in the secret of Mayin nukvin [Female waters] (שֶׁגַּם הַבִּינָה וְהַגְּבוּרָה עוֹלִין בְּסוֹד מַ״ן), from what he further wrote there in Sha‘ar haKavanot (מִמַּה שֶּׁכָּתַב עוֹד שָׁם בְּשַׁעַר הַכַּוָּנוֹת), and these are his words (וְזֶה לְשׁוֹנוֹ), and behold, the matter of the descent of these MNTZPKH is through the Mochin [Intellects], Binah and Gevurah (וְהִנֵּה עִנְיַן הוֹרָדַת מַנְצְפַּ״ךְ אֵלּוּ הוּא עַל יְדֵי הַמּוֹחִין בִּינָה וּגְבוּרָה), which departed upward, as mentioned (אֲשֶׁר נִסְתַּלְּקוּ לְמַעְלָה כְּנִזְכָּר), and through the Mochin [Intellects] of Binah the MNTZPKH descends in Imma (וְעַל יְדֵי מוֹחַ בִּינָה יוֹרֵד מַנְצְפַּ״ךְ בְּאִימָּא), and through the Mochin [Intellects] of the crown of Gevurah the MNTZPKH descends to Malkhut (וְעַל יְדֵי מוֹחַ עֲטָרָה דְּגְבוּרָה יוֹרֵד הַמַּנְצְפַּ״ךְ לְמַלְכוּת), as is known, for the crown of Gevurot is for the sake of Malkhut (כְּנוֹדָע כִּי עֲטָרָה דְּגְבוּרוֹת הִיא לְצֹרֶךְ הַמַּלְכוּת), and behold, through the first Tekiah, which is Abraham (וְהֲרֵי עַל יְדֵי תְּקִיעָה הָרִאשׁוֹנָה שֶׁהִיא אַבְרָהָם), these judgments of MNTZPKH are sawn downward (נִנְסְרוּ אֵלּוּ הַדִּינִין דְּמַנְצְפַּ״ךְ לְמַטָּה), until here (עַד כָּאן).

Behold, it is implied (הֲרֵי מַשְׁמַע), that through the ascent of the two Mochin [Intellects], Binah and Gevurah (שֶׁעַל יְדֵי עֲלִיַּת הַתְּרֵין מוֹחִין בִּינָה וּגְבוּרָה), the two MNTZPKH descended (יָרְדוּ הַב׳ מַנְצְפַּ״ךְ), and it is possible that this is the intention of the Rav Rabbi Shalom, of blessed memory (וְאֶפְשָׁר שֶׁזוֹ הִיא כַּוָּנַת הָרַב שַׂר שָׁלוֹם ז״ל), in what he wrote, that the Mochin [Intellects] depart from the Nukvah and ascend as Mayin nukvin [Female waters] together with Chokhmot and Chasadim, as mentioned in the intention of the Shofar (בְּמַה שֶּׁכָּתַב מִסְתַּלְּקִים הַמּוֹחִין מִן הַנּוּקְבָא וְעוֹלִין לְמַ״ן עִם חָכְמוֹת וַחֲסָדִים כְּנִזְכָּר בְּכַוָּנַת שׁוֹפָר כַּנַּ״ל), that his intention is toward this wording (שֶׁכַּוָּנָתוֹ הִיא עַל הַלָּשׁוֹן הַזֶּה), and from now on it emerges (וּמֵעַתָּה נִמְצְאוּ), that the derushim of the Rav, of blessed memory, themselves contradict one another (דְּרוּשֵׁי הָרַב זלֶה״ה עַצְמָם סוֹתְרִין זֶה אֶת זֶה), for there he wrote (שֶׁשָּׁם כָּתַב), that the Chokhmot and the Chasadim alone are those that ascend in the secret of Mayin nukvin [Female waters] (שֶׁהַחָכְמוֹת וְהַחֲסָדִים לְבַדָּם הֵם הָעוֹלִין בְּסוֹד מַ״ן), and here he wrote (וְכָאן כָּתַב), that all four Mochin [Intellects], Chokhmah, Binah and Chesed, Gevurah, ascend in the secret of Mayin nukvin [Female waters] (כִּי כָּל הַד׳ מוֹחִין חו״ב חו״ג עוֹלִין בְּסוֹד מַ״ן), and this is also the opposite of the general rule (וְגַם הוּא הֶפֶךְ הַכְּלָל), for when the Mayin nukvin [Female waters] are for the sake of the Nukvah (כִּי כַּאֲשֶׁר הַמַּ״ן הוּא לְצֹרֶךְ הַנּוּקְבָא), Ze’ir Anpin alone ascends (עוֹלֶה ז״א לְבַדּוֹ), which are the Chokhmot and the Chasadim (שֶׁהֵם הַחָכְמוֹת וְהַחֲסָדִים), which are the aspect of males in the secret of Mayin nukvin [Female waters] (שֶׁהֵם בְּחִינַת זְכָרִים בְּסוֹד מַ״ן), and therefore, according to my humble opinion, by way of possibility (כִּי עַל כֵּן נִרְאֶה לְדַעְתִּי בְּדֶרֶךְ אֶפְשָׁר), this is not the intention of what is written in Sha‘ar haKavanot (שֶׁאֵין זוֹ כַּוָּנַת מַה שֶּׁכָּתוּב בְּשַׁעַר הַכַּוָּנוֹת), and through this the derushim of the Rav, of blessed memory, will be equalized for the good (וּבָזֶה יִהְיוּ דְּרוּשֵׁי הָרַב זלֶה״ה שָׁוִין לְטוֹבָה). And in order to arrive at our intention (וּכְדֵי לָבוֹא אֶל כַּוָּנָתֵנוּ), we shall be precise (נְדַקְדֵּק), that if what is written in Sha‘ar haKavanot, that the four Mochin [Intellects] are drawn together in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (שֶׁאִם מַה שֶּׁכָּתוּב בְּשַׁעַר הַכַּוָּנוֹת שֶׁהַד׳ מוֹחִין נִמְשָׁכִין יַחַד בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א), the intention is immediately at the beginning (הַכַּוָּנָה הִיא תֵּכֶף בַּתְּחִלָּה), when they depart from the Nukvah before the Zivug [Union] of Abba and Imma (כַּאֲשֶׁר מִסְתַּלְּקִין מִן הַנּוּקְבָא קֹדֶם זִּוּוּג או״א), if so, he should have said (אִם כֵּן הֲוֵי לֵיהּ לוֹמַר), “and he draws to himself those two corrected Mochin [Intellects], Binah and Gevurah, which entered the Nukvah with the Netzach, Hod, Yesod of Imma, and then all four Mochin [Intellects] are found together there in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin” (וּמַמְשִׁיךְ אֵלָיו אוֹתָם תְּרֵין מוֹחִין מְתֻקָּנִים בִּינָה וּגְבוּרָה אֲשֶׁר נִכְנְסוּ בַּנּוּקְבָא בְּנֶה״י דְּאִימָּא וְאָז נִמְצָאִים כָּל הַד׳ מוֹחִין יַחַד שָׁם בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א), but what does the wording say (וּמַה הַלָּשׁוֹן אוֹמֶרֶת), that they departed together with the Netzach, Hod, Yesod of Imma upward (שֶׁנִּסְתַּלְּקוּ עִם נֶה״י דְּאִימָּא לְמַעְלָה), and he brings them down to his place where he stands below (וּמוֹרִידָם עַד מְקוֹמוֹ שֶׁהוּא עוֹמֵד שָׁם לְמַטָּה), which is an ascent and descent (מַה שֶּׁהִיא עֲלִיָּה וִירִידָה זוֹ), implying that their entering the Nukvah is an ascent and their resting upon the head of Ze’ir Anpin is a descent (דְּמַשְׁמַע שֶׁכְּנִיסָתָם בַּנּוּקְבָא הִיא עֲלִיָּה וַחֲנִיָּתָם עַל רֹאשׁ ז״א הִיא יְרִידָה), whereas the opposite is the case (וַאֲדְרַבָּא הוּא לְהֶפֶךְ), that their entering the Nukvah is a descent, for they descend into her (שֶׁכְּנִיסָתָם בַּנּוּקְבָא הִיא יְרִידָה שֶׁיוֹרְדִין בְּתוֹכָהּ), and their exiting from her is an ascent, for they ascend upward from her (וִיצִיאָתָם מִמֶּנָּה הִיא עֲלִיָּה שֶׁעוֹלִין מִתּוֹכָהּ), and moreover (וַאֲדְרַבָּא), in place of “and he draws to himself” (בִּמְקוֹם וּמַמְשִׁיךְ אֵלָיו), he should have said “and he raises to himself” (הֲוֵי לֵיהּ וּמַעֲלֶה אֵלָיו), for drawing is from above to below (כִּי הַמְשָׁכָה הִיא מִלְּמַעְלָה לְמַטָּה), and here the Mochin [Intellects] are not above (וְכָאן הַמּוֹחִין אֵינָם לְמַעְלָה).

For rather they are below, within the Nukvah (כִּי אִם לְמַטָּה בְּתוֹךְ הַנּוּקְבָא), and as the Rav Rabbi Shalom, of blessed memory, arranged (וּכְמוֹ שֶׁסִּדֵּר הָרַב שַׂר שָׁלוֹם ז״ל), for he said a language of ascent, “and to raise to him” (שֶׁאָמַר לְשׁוֹן עֲלִיָּה וּלְהַעֲלוֹת אֵלָיו), and if what is written, “that they departed together with the Netzach, Hod, Yesod of Imma upward” (וְאִם מַה שֶּׁכָּתוּב שֶׁנִּסְתַּלְּקוּ עִם נֶה״י דְּאִימָּא לְמַעְלָה), the intention is that they departed from within Ze’ir Anpin (הַכַּוָּנָה שֶׁנִּסְתַּלְּקוּ מִתּוֹךְ ז״א), he should have said that they departed together with the Netzach, Hod, Yesod of Imma from within Ze’ir Anpin and entered the Nukvah (הֲוֵי לֵיהּ לוֹמַר שֶׁנִּסְתַּלְּקוּ עִם נֶה״י דְּאִימָּא מִתּוֹךְ ז״א וְנִכְנְסוּ בַּנּוּקְבָא), and likewise in what he further wrote, “and behold, it is necessary to know how the ascent of this Tekiah causes the descent of those two Mochin [Intellects], Binah and Gevurah, below” (וְכֵן בְּמַה שֶּׁכָּתַב עוֹד וְהִנֵּה צָרִיךְ לֵידַע אֵיךְ עֲלִיַּת תְּקִיעָה זוֹ גּוֹרֶמֶת יְרִידַת אוֹתָם תְּרֵין מוֹחִין בִּינָה וּגְבוּרָה לְמַטָּה), this descent is not understood (אֵינוֹ מוּבָן יְרִידָה זוֹ), for on the contrary they ascend from within the Nukvah (כִּי אַדְּרַבָּא הֵם עוֹלִין מִתּוֹךְ הַנּוּקְבָא), also in what he wrote, “and then Abba and Imma return to perform Zivug [Union] through this Tekiah, and the two Mochin [Intellects] mentioned also descend below in the secret of Ohr Makif [Surrounding light], as mentioned” (גַּם בְּמַה שֶּׁכָּתַב וְאָז חוֹזְרִין או״א לְהִזְדַּוֵּג עַל יְדֵי תְּקִיעָה זוֹ וְיוֹרְדִין גַּם תְּרֵין מוֹחִין הַנִּזְכָּרִים לְמַטָּה בְּסוֹד אוֹר מַקִּיף כְּנִזְכָּר), it implies that the descent of the two Mochin [Intellects] below, onto the head of Ze’ir Anpin, is after the Zivug [Union] of Abba and Imma (מַשְׁמַע שֶׁיְרִידַת הַתְּרֵין מוֹחִין לְמַטָּה עַל רֹאשׁ ז״א הִיא אַחַר הַזִּוּוּג דְּאו״א), which is the opposite of what was understood above (זֶה הֶפֶךְ מִן הַמּוּבָן דְּלְעֵיל), if the intention is that immediately at the beginning, when they depart from the Nukvah, they rest upon the head of Ze’ir Anpin before the Zivug [Union] of Abba and Imma (אִם הַכַּוָּנָה הִיא שֶׁתֵּכֶף בַּתְּחִלָּה כְּשֶׁמִּסְתַּלְּקִין מִן הַנּוּקְבָא חוֹנִין עַל רֹאשׁ ז״א קֹדֶם זִּוּוּג או״א), and one cannot say that the descent mentioned here is after they ascended as Mayin nukvin [Female waters] together with the Chokhmot and the Chasadim, according to the view of the Rav Rabbi Shalom, of blessed memory (וְאֵין לוֹמַר כִּי הַיְרִידָה הַנִּזְכֶּרֶת כָּאן הִיא אַחַר שֶׁעָלוּ בְּסוֹד מַ״ן עִם הַחָכְמוֹת וְהַחֲסָדִים וּכְסִבְרַת הָרַב שַׂר שָׁלוֹם ז״ל), and afterward they return to descend after the Zivug [Union] (וְאַחַר כָּךְ חוֹזְרִין לֵירֵד אַחַר הַזִּוּוּג), for that descent is not the descent mentioned here (שֶׁאֵינָהּ אוֹתָהּ הַיְרִידָה הַנִּזְכֶּרֶת כָּאן), for if so, what does the wording say, “and the two Mochin [Intellects] mentioned also descend below in the secret of Ohr Makif [Surrounding light]” (דְּאִם כֵּן מַה הַלָּשׁוֹן אוֹמֶרֶת וְיוֹרְדִין גַּם תְּרֵין מוֹחִין הַנִּזְכָּרִים לְמַטָּה בְּסוֹד אוֹר מַקִּיף), for the word “also” implies novelty (דְּתֵיבַת גַּם מַשְׁמַע כְּמוֹ חִדּוּשׁ), meaning, not only the two Mochin [Intellects] of Chokhmot and Chasadim descend below (כְּלוֹמַר לֹא מִבַּעְיָא הַתְּרֵין מוֹחִין דְּחָכְמוֹת וְחֲסָדִים שֶׁיּוֹרְדִין לְמַטָּה), but also the two Mochin [Intellects] of Binah and Gevurot descend (אֶלָּא גַּם הַתְּרֵין מוֹחִין דְּבִינָה וּגְבוּרוֹת יוֹרְדִין).

And if so, if indeed before the Zivug [Union] of Abba and Imma there were not upon the head of Ze’ir Anpin except the two Mochin [Intellects] of Chokhmot and Chasadim (וְאִם כֵּן אִם בִּשְׁלָמָא כִּי קֹדֶם זִּוּוּג או״א לֹא הָיוּ עַל רֹאשׁ ז״א רַק הַב׳ מוֹחִין דְּחָכְמוֹת וַחֲסָדִים), and not the two Mochin [Intellects] of Binah and Gevurot (וְלֹא הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת), then the word “also” is fitting as a language of novelty (שַׁיָּיךְ שַׁפִּיר תֵּיבַת גַּם לְשׁוֹן חִדּוּשׁ), meaning (כְּלוֹמַר), not only the two Mochin [Intellects] of Chokhmah and Chesed (לֹא מִבַּעְיָא הַתְּרֵין מוֹחִין דְּחו״ח), which already beforehand were upon the head of Ze’ir Anpin in the secret of Ohr Makif [Surrounding light] (שֶׁכְּבָר הָיוּ מִקּוֹדֶם עַל רֹאשׁ ז״א בְּסוֹד אוֹר מַקִּיף), that they now return as well to be there in the secret of Ohr Makif [Surrounding light] (שֶׁחוֹזְרִין עַתָּה גַּם כֵּן שָׁם לִהְיוֹת בְּסוֹד אוֹר מַקִּיף), but even the two Mochin [Intellects] of Binah and Gevurot (אֶלָּא אֲפִלּוּ הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת), which previously were not there in the secret of Ohr Makif [Surrounding light] (שֶׁקֹּדֶם לֹא הָיוּ שָׁם בְּסוֹד אוֹר מַקִּיף), now also descend there to be in the secret of Ohr Makif [Surrounding light] (יוֹרְדִין גַּם הֵם עַתָּה שָׁם לִהְיוֹת בְּסוֹד אוֹר מַקִּיף), but if all four Mochin [Intellects] were already upon the head of Ze’ir Anpin in the secret of Ohr Makif [Surrounding light] before the Zivug [Union] of Abba and Imma (אֲבָל אִם כָּל הַד׳ מוֹחִין כְּבָר הָיוּ עַל רֹאשׁ ז״א בְּסוֹד אוֹר מַקִּיף קֹדֶם זִּוּג או״א), then when they return to descend there after the Zivug [Union] (אִם כֵּן כְּשֶׁחוֹזְרִין לֵירֵד שָׁם אַחַר הַזִּוּג), what novelty is there for the two Mochin [Intellects] of Binah and Gevurot (מַה חִדּוּשׁ הוּא אֶל הַב׳ מוֹחִין דְּבו״ג), that they descended there more than the two Mochin [Intellects] of Chokhmot and Chasadim (שֶׁיָּרְדוּ שָׁם יוֹתֵר מֵהַב׳ מוֹחִין דְּחו״ח), which also descended there (שֶׁגַּם הֵם יָרְדוּ שָׁם), and if so, he should have said “and all four Mochin [Intellects] descend below in the secret of Ohr Makif [Surrounding light]” (וְאִם כֵּן הֲוֵי לֵיהּ לוֹמַר וְיוֹרְדִין כָּל הַד׳ מוֹחִין לְמַטָּה בְּסוֹד אוֹר מַקִּיף), but rather, certainly, since he said “and also the two Mochin [Intellects] descend” (אֶלָּא וַדַּאי מִדְּקָאָמַר וְיוֹרְדִין גַּם תְּרֵין מוֹחִין), it is to say that they descended now after the Zivug [Union] of Abba and Imma (הוּא לוֹמַר שֶׁיָּרְדוּ עַתָּה אַחַר הַזִּוּג דְּאו״א), and beforehand they were not there (וּמִקּוֹדֶם לֹא הָיוּ שָׁם).

And if so, this is the opposite of what was understood above (וְאִם כֵּן הוּא הֶפֶךְ הַמּוּבָן דְּלְעֵיל), if the intention were that they were already there (אִם הַכַּוָּנָה שֶׁכְּבָר הָיוּ שָׁם), when they exited from the Nukvah before the Zivug [Union] of Abba and Imma was performed (כְּשֶׁיָּצְאוּ מִן הַנּוּקְבָא קֹדֶם שֶׁנַּעֲשָׂה הַזִּוּוּג דְּאו״א), and furthermore (וְעוֹד), for an eye that sees the plain sense of the wording at its beginning and at its end (כִּי עַיִן רוֹאָה שְׁטָחִיּוּת הַלָּשׁוֹן בִּתְחִלָּתוֹ וּבְסִיּוּמוֹ), will surely see (רָאֹה יִרְאֶה), that it comes only to explain that descent of the two Mochin [Intellects] of Binah and Gevurot (כִּי לֹא בָא אֶלָּא לְפָרֵשׁ אוֹתָהּ הַיְרִידָה שֶׁל הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת), to become Ohr Makif [Surrounding light] (לְהֵעָשׂוֹת אוֹר מַקִּיף), which he mentioned at the beginning (אֲשֶׁר הִזְכִּיר בַּתְּחִלָּה), for behold (כִּי הִנֵּה), at the beginning he said (בַּתְּחִלָּה אָמַר), and behold, it is necessary to know how the ascent of this Tekiah causes the descent of those two Mochin [Intellects], Binah and Gevurah, below (וְהִנֵּה צָרִיךְ לֵידַע אֵיךְ עֲלִיַּת תְּקִיעָה זוֹ גּוֹרֶמֶת יְרִידַת אוֹתָם תְּרֵין מוֹחִין בִּינָה וּגְבוּרָה לְמַטָּה).

Behold, it is explained that his intention is to explain the descent of the two Mochin [Intellects] (הֲרֵי מְבֹאָר שֶׁכַּוָּנָתוֹ לְפָרֵשׁ יְרִידַת הַתְּרֵין מוֹחִין), which he mentioned previously (אֲשֶׁר הִזְכִּיר קֹדֶם), how it is effected through the Tekiah (שֶׁנַּעֲשֵׂית עַל יְדֵי הַתְּקִיעָה אֵיךְ הִיא), and concerning this he explained and said (וְעַל זֶה פֵּרֵשׁ וְאָמַר), and the matter is (וְהָעִנְיָן הוּא), that the Netzach, Hod, Yesod of Imma together with the two Mochin [Intellects] of Binah and Gevurah (כִּי נֶה״י דְּאִימָּא עִם תְּרֵין מוֹחִין דְּבִינָה וּגְבוּרָה), which entered the Nukvah and enlarged her (שֶׁנִּכְנְסוּ בַּנּוּקְבָא וְהִגְדִּילוּהָ), depart from her (מִסְתַּלְּקִין מִמֶּנָּה), and then Abba and Imma return to perform Zivug [Union] through this Tekiah (וְאָז חוֹזְרִין או״א לְהִזְדַּוֵּג עַל יְדֵי תְּקִיעָה זוֹ), and the two Mochin [Intellects] mentioned also descend below in the secret of Ohr Makif [Surrounding light], as mentioned (וְיוֹרְדִין גַּם תְּרֵין מוֹחִין הַנִּזְכָּרִים לְמַטָּה בְּסוֹד אוֹר מַקִּיף כְּנִזְכָּר), end quote (עכ״ל).

Behold he explained (הֲרֵי שֶׁפֵּרֵשׁ), that the descent of the two Mochin [Intellects] of Binah and Gevurot which he mentioned previously (שֶׁיְרִידַת הַתְּרֵין מוֹחִין דְּבִינָה וּגְבוּרוֹת אֲשֶׁר הִזְכִּיר מִקּוֹדֶם), is effected after the Zivug [Union] of Abba and Imma (שֶׁהִיא נַעֲשֵׂית אַחַר הַזִּוּוּג דְּאו״א), and therefore they reside in the secret of Ohr Makif [Surrounding light], as mentioned (וְלָכֵן חוֹנִים בְּסוֹד אוֹר מַקִּיף כְּנִזְכָּר), to say (לוֹמַר), that this is the descent to become Ohr Makif [Surrounding light], as mentioned (שֶׁזוֹ הִיא הַיְרִידָה לְהֵעָשׂוֹת אוֹר מַקִּיף כְּנִזְכָּר), which is what he mentioned above (שֶׁהוּא מַה שֶּׁהִזְכִּיר לְעֵיל), that the two Mochin [Intellects] of Binah and Gevurah descend and become Ohr Makif [Surrounding light] together with the two Mochin [Intellects] of Chokhmah and Chesed (שֶׁיוֹרְדִין הַתְּרֵין מוֹחִין דְּבִינָה וּגְבוּרָה וְנַעֲשִׂין אוֹר מַקִּיף עִם הַב׳ מוֹחִין דְּחָכְמָה וַחֲסָדִים), for there is only one descent (כִּי לֹא יֵשׁ רַק יְרִידָה אַחַת), which he has now explained (אֲשֶׁר עַתָּה פֵּרֵשׁ אוֹתָהּ), how it is effected and at what time it is effected (אֵיךְ הִיא נַעֲשֵׂית וּבְאֵיזֶה זְמַן הִיא נַעֲשֵׂית), that it is after the Zivug [Union] of Abba and Imma and not before (שֶׁהִיא אַחַר הַזִּוּוּג דְּאו״א וְלֹא קֹודֶם). And furthermore (וְעוֹד), if it were the case that this descent is not the one mentioned above, but rather another one after the Zivug [Union] of Abba and Imma (דְּאִם אִיתָא שֶׁיְרִידָה זוֹ אֵינָהּ אוֹתָהּ הַנִּזְכֶּרֶת לְעֵיל אֶלָּא שֶׁהִיא אַחֶרֶת אַחַר הַזִּוּג דְּאו״א), he should not have said (לֹא הֲוֵי לֵיהּ לוֹמַר), “and the matter is, that the Netzach, Hod, Yesod of Imma with the two Mochin [Intellects] of Binah and Gevurah which entered the Nukvah depart from her, and then Abba and Imma return to perform Zivug [Union],” etc (וְהָעִנְיָן הוּא כִּי נֶה״י דְּאִימָּא עִם ב׳ מוֹחִין דְּבִינָה וּגְבוּרָה אֲשֶׁר נִכְנְסוּ בַּנּוּקְבָא מִסְתַּלְּקִין מִמֶּנָּה וְאָז חוֹזְרִין או״א לְהִזְדַּוֵּג כו׳), for what concern is it now to us that the Netzach, Hod, Yesod depart from the Nukvah (דְּמַה לָּנוּ עַתָּה בָּזֶה שֶׁמִּסְתַּלְּקִין נֶה״י מִן הַנּוּקְבָא), since this was already said above (כִּי זֶה כְּבָר נֶאֱמַר לְעֵיל), that the four Mochin [Intellects] are in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (שֶׁהַד׳ מוֹחִין הֵם בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א), and what he should have said is (וּמַה דְּהֲוֵי לֵיהּ לוֹמַר הוּא), “and the matter is, that the four Mochin [Intellects] which were in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin depart from him” (וְהָעִנְיָן הוּא כִּי הַד׳ מוֹחִין אֲשֶׁר הָיוּ בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א מִסְתַּלְּקִין מִמֶּנּוּ), for the intention would be to ascend in the secret of Mayin nukvin [Female waters] (שֶׁהַכַּוָּנָה לַעֲלוֹת בְּסוֹד מַ״ן), and then Abba and Imma return to perform Zivug [Union] (וְאָז חוֹזְרִין או״א לְהִזְדַּוֵּג), and the two Mochin [Intellects] also descend (וְיוֹרְדִין גַּם הַב׳ מוֹחִין), but certainly (אֶלָּא וַדַּאי), since he did not mention the four Mochin [Intellects] upon the head of Ze’ir Anpin (מִדְּלָא הִזְכִּיר אֶת הַד׳ מוֹחִין שֶׁעַל רֹאשׁ ז״א), but mentioned only the departure of the Netzach, Hod, Yesod of Imma from the Nukvah (רַק הִזְכִּיר הִסְתַּלְּקוּת נֶה״י דְּאִימָּא מִן הַנּוּקְבָא), it is because (הוּא בִּשְׁבִיל), he came to explain the descent mentioned above (שֶׁבָּא לְפָרֵשׁ הַיְרִידָה הַנִּזְכֶּרֶת לְעֵיל), that they had not yet descended until after the Zivug [Union] of Abba and Imma (כִּי עֲדַיִן לֹא יָרְדוּ עַד אַחַר הַזִּוּג דְּאו״א), as he explained (כְּמוֹ שֶׁפֵּרֵשׁ), that this alone is the descent of the two Mochin [Intellects] (שֶׁזוֹ הִיא לְבַדָּהּ יְרִידַת הַב׳ מוֹחִין), and if so (וְאִם כֵּן), it is the opposite of what was understood above (הוּא הֶפֶךְ הַמּוּבָן דְּלְעֵיל), if the intention were that when they depart from the Nukvah (אִם הַכַּוָּנָה שֶׁכַּאֲשֶׁר מִסְתַּלְּקִין מִן הַנּוּקְבָא), all four are found upon the head of Ze’ir Anpin before the Zivug [Union] of Abba and Imma (נִמְצָאִין אַרְבַּעְתָּם עַל רֹאשׁ ז״א קֹדֶם זִּוּג או״א), but certainly the intention is not so (אֶלָּא וַדַּאי שֶׁאֵין הַכַּוָּנָה כֵּן). And I will explain first the order of what is done in the Tekiah, according to what appears to me (וַאֲבָאֵר בַּתְּחִלָּה סֵדֶר הַנַּעֲשֶׂה בַּתְּקִיעָה מַה שֶּׁנִּרְאֶה לְדַעְתִּי), and afterward I will explain the wording of Sha‘ar haKavanot (וְאַחַר כָּךְ אֲבָאֵר לְשׁוֹן שַׁעַר הַכַּוָּנוֹת), and the matter is (וְהָעִנְיָן הוּא), that the Netzach, Hod, Yesod of Imma together with the two Mochin [Intellects] of Binah and Gevurot which entered the Nukvah depart from her through the Tekiah (כִּי נֶה״י דְּאִימָּא עִם הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת אֲשֶׁר נִכְנְסוּ בַּנּוּקְבָא מִסְתַּלְּקִין מִמֶּנָּה עַל יְדֵי הַתְּקִיעָה), and ascend up to Imma (וְעוֹלִין עַד אִימָּא), with the Netzach, Hod, Yesod and the two Mochin [Intellects] within them, to the place from which they came (דְּנֶה״י עִם הַב׳ מוֹחִין בְּתוֹכָם לַמָּקוֹם שֶׁמִּשָּׁם בָּאוּ), and the two Mochin [Intellects] of Binah and Gevurot do not rest upon the head of Ze’ir Anpin (וְאֵין הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת חוֹנִין עַל רֹאשׁ ז״א), but rather they ascend up to Imma, to the place from which they came (רַק הֵם עוֹלִין עַד אִימָּא אֶל הַמָּקוֹם שֶׁבָּאוּ), and were it not that I fear, I would say (וְאִי לָאו דְּמִסְתַּפִּינָא אֲמִינָא), that the departure of the Netzach, Hod, Yesod up to Imma is not effected through the Tekiah, but occurs of itself (כִּי הִסְתַּלְּקוּת נֶה״י עַד אִימָּא אֵינוֹ נַעֲשֶׂה עַל יְדֵי הַתְּקִיעָה רַק מֵאֵלָיו), for the Tekiah is only to effect the Zivug [Union] of Abba and Imma, as will be explained with the help of Hashem (כִּי הַתְּקִיעָה אֵינָהּ רַק לְזַוֵּג אֶת או״א כְּמוֹ שֶׁכָּתוּב בְּעֶזְרַת ה׳), and the proof of this is (וְהָרְאָיָה לָזֶה), that before this he explained there in Sha‘ar haKavanot the statement of the Zohar in Parashat Emor, and these are its words (כִּי הִנֵּה קֹדֶם זֶה פֵּרֵשׁ שָׁם בְּשַׁעַר הַכַּוָּנוֹת מַאֲמַר הַזֹּהַר דְּפָרָשַׁת אֱמוֹר וְזֶה לְשׁוֹנוֹ), “Come and see, when that supernal Shofar, in which is the illumination of all, departs and does not illuminate the children” (תָּא חֲזֵי כַּד הַהוּא שׁוֹפָר עִלָּאָה דְּנְהִירוּ דְּכֹלָּא בֵּיהּ אִסְתַּלַּק וְלָא נְהִיר לְבָנִין), meaning (פֵּירוּשׁ), that the Shofar is the Netzach, Hod, Yesod of Imma, in which the inner light of the Mochin [Intellects] of Ze’ir Anpin, called “illumination of all,” are clothed within it (כִּי הַשּׁוֹפָר הוּא נֶה״י דְּאִימָּא אֲשֶׁר אוֹר פְּנִימִי דְּמוֹחִין דְּז״א הַנִּקְרָא נְהִירוּ דְּכֹלָּא הֵם בּוֹ בְּתוֹכוֹ מְלוּבָּשִׁים), and when it departs and exits from the head of Ze’ir Anpin and goes upward (וְכַד אִסְתַּלַּק וְיָצָא מֵרֵישָׁא דְּז״א וְיָצָא לְמַעְלָה), then it does not illuminate the children, who are Ze’ir Anpin and Nukvah (כְּדֵין לָא נְהִיר לְבָנִין שֶׁהֵם זו״ן), for their illumination has departed and they remain asleep (כִּי נִסְתַּלְּקָה הֶאָרָתָם וְנִשְׁאָרִין יְשֵׁנִים), end quote (עכ״ל).

And behold, we are forced to say (וְהִנֵּה עַל כָּרְחֵךְ לוֹמַר), that this is when the Netzach, Hod, Yesod of Imma also depart from the Nukvah (כִּי זֶה הוּא כַּאֲשֶׁר נֶה״י דְּאִימָּא מִסְתַּלְּקִין גַּם מִן הַנּוּקְבָא), for then she too is asleep (שֶׁאָז גַּם הִיא יְשֵׁנָה), since when the Netzach, Hod, Yesod of Imma are within her she is awake (כִּי בִּהְיוֹת נֶה״י דְּאִימָּא בְּתוֹכָהּ הִיא נְעוּרָה), and thus it is necessary (אִם כֵּן מֻכְרָח), that what is written in the Zohar, “when that [Shofar] departs,” etc (שֶׁמַּה שֶּׁכָּתוּב בַּזֹּהַר כַּד הַהוּא כו׳ אִסְתַּלַּק), refers to when the Netzach, Hod, Yesod of Imma also departed from the Nukvah (הוּא כַּאֲשֶׁר גַּם נִסְתַּלְּקוּ נֶה״י דְּאִימָּא מִן הַנּוּקְבָא), and behold, this is the language of the Zohar (וְהִנֵּה זֶה לְשׁוֹן הַזֹּהַר), “when that [Shofar] departs and does not illuminate the children, then judgment is aroused,” etc (כַּד הַהוּא כו׳ אִסְתַּלַּק וְלָא נְהִיר לְבָנִין כְּדֵין דִּינָא אִתְעַר כו׳), and “when this Shofar is aroused, and when human beings repent from their sins, they need to sound the voice of the Shofar below, and that voice ascends above, then another supernal Shofar is aroused and mercy is aroused,” etc (וְכַד אִתְעַר הַאי שׁוֹפָר וְכַד בְּנֵי נָשָׁא תָּיְיבִין מֵחֲטָאֵיהוֹן בָּעְיָין לְנַגְּדָא קוֹל שׁוֹפָר מִתַּתָּא וְהַהוּא קָלָא סָלִיק לְעֵילָא כְּדֵין אִתְעַר שׁוֹפְרָא אַחֲרָא עִלָּאָה וְאִתְעַר רַחֲמֵי כו׳), behold (הֲרֵי), that after the departure of the Netzach, Hod, Yesod of Imma also from within the Nukvah (כִּי אַחַר הִסְתַּלְּקוּת נֶה״י דְּאִימָּא גַּם מִתּוֹךְ הַנּוּקְבָא), he says that the sounding of the Shofar is required for the arousal of mercy (אָמַר שֶׁצָרִיךְ תְּקִיעַת שׁוֹפָר לְהִתְעוֹרְרוּת הָרַחֲמִים), which are the Chokhmot and the Chasadim (שֶׁהֵם הַחָכְמוֹת וְהַחֲסָדִים), to raise them in the secret of Mayin nukvin [Female waters] to Abba and Imma (לְהַעֲלוֹתָם בְּסוֹד מַ״ן לְאו״א). And as the Rabbi Moshe Zacuto, of blessed memory, wrote there, and these are his words (וּכְמוֹ שֶׁכָּתַב שָׁם הָרַמ״ז ז״ל וְזֶה לְשׁוֹנוֹ), “and mercy is aroused” (וְאִתְעַר רַחֲמֵי), for by the power of the first Tekiah, then the Chokhmah and the Chesed raise Mayin nukvin [Female waters] to the supernal Abba and Imma in the secret of Tekiah, Tekah Y-H (כִּי בְּכֹחַ הַתְּקִיעָה הָרִאשׁוֹנָה אָז הַחָכְמָה וְהַחֶסֶד מַעֲלִין מַ״ן לְאו״א עִלָּאִין בְּסוֹד תְּקִיעָה תְּקַ״ע י״ה), and this is exactly “and mercy is aroused,” that Chokhmah and Chesed, who are masters of mercy, are aroused and ascend as Mayin nukvin [Female waters] to arouse the mercy of Abba and Imma, end quote (וְזֶהוּ מַמָּשׁ וְאִתְעַר רַחֲמֵי שֶׁחָכְמָה וְחֶסֶד שֶׁהֵם בַּעֲלֵי רַחֲמִים מִתְעוֹרְרִים וְעוֹלִים בְּמַ״ן לְעוֹרֵר רַחֲמֵי או״א עכ״ל), and if so it emerges (וְאִם כֵּן נִמְצָא), that the departure of the Netzach, Hod, Yesod of Imma from within the Nukvah is before the sounding of the Shofar (כִּי הִסְתַּלְּקוּת נֶה״י דְּאִימָּא מִתּוֹךְ הַנּוּקְבָא הוּא קֹדֶם תְּקִיעַת שׁוֹפָר), for this occurs of itself (שֶׁזֶּה נַעֲשֶׂה מֵאֵלָיו), and even though regarding what is written there in the Zohar, “and mercy is aroused and judgment departs” (וְאַף עַל פִּי שֶׁעַל מַה שֶּׁכָּתוּב שָׁם בַּזֹּהַר וְאִתְעַר רַחֲמֵי וְאִסְתַּלֵּק דִּינָא), the Rabbi Moshe Zacuto, of blessed memory, explained, and these are his words (פֵּרֵשׁ הָרַמ״ז ז״ל וְזֶה לְשׁוֹנוֹ), “and judgment departs,” meaning that then Imma ascends from the Nukvah, for as long as Ze’ir Anpin is asleep, Imma bestows upon the Nukvah harsh judgments not through her husband, but when mercy is aroused then judgment departs, end quote (וְאִסְתַּלֵּק דִּינָא פֵּירוּשׁ שֶׁאָז מִתְעַלָּה אִימָּא מִן הַנּוּקְבָא שֶׁכָּל עוֹד שֶׁהַז״א בְּשֵׁנָה אִימָּא מַשְׁפַּעַת בַּנּוּקְבָא דִּינִין תַּקִּיפִין שֶׁלֹּא עַל יְדֵי בַּעְלָהּ אֲבָל כְּשֶׁמִּתְעוֹרְרִין הָרַחֲמִים אָז מִסְתַּלֵּק הַדִּין עכ״ל), which implies that through the Tekiah as well they depart from the Nukvah (דְּמַשְׁמַע שֶׁעַל יְדֵי הַתְּקִיעָה גַּם כֵּן מִסְתַּלְּקִין מִן הַנּוּקְבָא), this is according to his interpretation that he explained there (זֶה הוּא לְפִי פֵּרוּשׁוֹ שֶׁפֵּרֵשׁ שָׁם), that “and does not illuminate the children” refers to the Chesed–Gevurah–Tiferet of Ze’ir Anpin, who are called “children” (וְלָא נְהִיר לְבָנִין עַל חַג״ת דְּז״א הַנִּקְרָאִים בָּנִים), but according to what the Rav, of blessed memory, wrote, that “and does not illuminate the children” refers to Ze’ir Anpin and Nukvah (אֲבָל לְפִי מַה שֶּׁכָּתַב הָרַב זלֶה״ה וְלָא נְהִיר לְבָנִין עַל זו״ן), it is necessary, as we have said (הוּא מֻכְרָח כְּמוֹ שֶׁאָמַרְנוּ), and what is written in the Zohar, “and judgment departs” (וּמַה שֶּׁכָּתוּב בַּזֹּהַר וְאִסְתַּלֵּק דִּינָא), is according to the second explanation that the Rabbi Moshe Zacuto, of blessed memory, wrote (הוּא כְּפֵרוּשׁ הַשֵּׁנִי שֶׁכָּתַב הָרַמ״ז ז״ל), for it alludes to that which we intend in “Tekah” regarding the two MNTZPKH that are born from Abba and Imma for the rectification of the Nukvah (כִּי יִרְמֹז לְמַה שֶּׁאָנוּ מְכַוְּנִים בְּתְּקַ״ע לִב׳ מַנְצְפַּ״ךְ הַנּוֹלָדִים מֵאו״א לְתִקּוּן הַנּוּקְבָא), and since these are sweetened (וּלְפִי שֶׁאֵלּוּ מְתוּקִים), he said “and judgment departs” (אָמַר וְאִסְתַּלֵּק דִּינָא), end quote (עכ״ל).

And there is yet another proof from the precise wording of Sha‘ar haKavanot which we wrote above (וְעוֹד יֵשׁ אֵיזֶה רְאָיָה מִדִּקְדּוּק לְשׁוֹן שַׁעַר הַכַּוָּנוֹת שֶׁכָּתַבְנוּ לְעֵיל), for he said, “and the matter is, that the Netzach, Hod, Yesod of Imma together with the two Mochin [Intellects] of Binah and Gevurot which entered the Nukvah and enlarged her depart from her, and then Abba and Imma return to perform Zivug [Union] through this Tekiah, and the two Mochin [Intellects] mentioned descend below,” etc (שֶׁאָמַר וְהָעִנְיָן הוּא כִּי נֶה״י דְּאִימָּא עִם ב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת שֶׁנִּכְנְסוּ בַּנּוּקְבָא וְהִגְדִּילוּהָ מִסְתַּלְּקִין מִמֶּנָּה וְאָז חוֹזְרִין או״א לְהִזְדַּוֵּג עַל יְדֵי תְּקִיעָה זוֹ וְיוֹרְדִין גַּם ב׳ מוֹחִין הַנִּזְכָּרִים לְמַטָּה כו׳), behold he did not mention the Tekiah except for the Zivug [Union] of Abba and Imma and for the descent of the two Mochin [Intellects] (הֲרֵי שֶׁלֹּא הִזְכִּיר אֶת הַתְּקִיעָה רַק לְזִּוּוּג או״א וּלְהוֹרָדַת הַב׳ מוֹחִין), and if also the departure of the Netzach, Hod, Yesod from within the Nukvah were through the Tekiah, he should have mentioned it beforehand and said (וְאִם גַּם הִסְתַּלְּקוּת נֶה״י מִתּוֹךְ הַנּוּקְבָא הוּא עַל יְדֵי הַתְּקִיעָה הָיָה לוֹ לְהַזְכִּירָהּ מִקֹּדֶם וְלוֹמַר), “and the matter is, that through this Tekiah the Netzach, Hod, Yesod of Imma together with the two Mochin [Intellects] of Binah and Gevurah which entered the Nukvah depart from her, and then Abba and Imma return to perform Zivug [Union],” etc (וְהָעִנְיָן הוּא כִּי עַל יְדֵי תְּקִיעָה זוֹ נֶה״י דְּאִימָּא עִם הַב׳ מוֹחִין דְּבִינָה וּגְבוּרָה אֲשֶׁר נִכְנְסוּ בַּנּוּקְבָא מִסְתַּלְּקִין מִמֶּנָּה וְאָז חוֹזְרִין או״א לְהִזְדַּוֵּג כו׳), but rather it implies (אֶלָּא מַשְׁמַע), that the departure of the Netzach, Hod, Yesod of Imma from the Nukvah is done of itself (כִּי הִסְתַּלְּקוּת נֶה״י דְּאִימָּא מֵהַנּוּקְבָא נַעֲשֵׂית מֵאֵלָיו), in such a manner (בְּאוֹפֶן), that the beginning of everything is the departure of the Netzach, Hod, Yesod of Imma from the Nukvah and their ascent up to Imma, to the place from which they came (כִּי תְּחִלַּת הַכֹּל הוּא הִסְתַּלְּקוּת נֶה״י דְּאִימָּא מִן הַנּוּקְבָא וְעוֹלִין עַד אִימָּא לַמָּקוֹם שֶׁמִּשָּׁם בָּאוּ), and it is possible that this is in order to complete the Partzuf of Imma so that she may be united with Abba, that she not be lacking the Netzach, Hod, Yesod (וְאֶפְשָׁר שֶׁהוּא כְּדֵי לְהַשְׁלִים אֶת פַּרְצוּף אִימָּא כְּדֵי לְזַוֵּג אוֹתָהּ עִם אַבָּא שֶׁלֹּא תִּהְיֶה חֲסֵרַת נֶה״י), and after the Netzach, Hod, Yesod of Imma have departed to their place in Imma, and within them the two Mochin [Intellects] of Binah and Gevurot (וְאַחַר אֲשֶׁר נִסְתַּלְּקוּ נֶה״י שֶׁל אִימָּא לִמְקוֹמָם בְּאִימָּא וּבְתוֹכָם הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת), it is found that the two Mochin [Intellects] of Binah and Gevurah are above in Imma, and the two Mochin [Intellects] of Chokhmah and Chesed are below in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (נִמְצְאוּ הַב׳ מוֹחִין דְּבו״ג לְמַעְלָה בְּאִימָּא וְהַב׳ מוֹחִין דְּחו״ח לְמַטָּה בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א), and then the breath of the Tekiah ascends to the lights of Chesed and Chokhmah and arouses them (וְאָז עוֹלֶה הֶבֶל הַתְּקִיעָה עַד אוֹרוֹת דְּחֲסָדִים וְחָכְמָה וּמְעוֹרֵר אוֹתָם), and they ascend alone in the secret of Mayin nukvin [Female waters] to effect the Zivug [Union] of Abba and Imma (וְעוֹלִין הֵם לְבַדָּם בְּסוֹד מַ״ן לְזִּוּוּג או״א), for the aspect of their arousal is their ascent in the secret of Mayin nukvin [Female waters] (כִּי בְּחִינַת הִתְעוֹרְרוּתָם הִיא עֲלִיָּתָם בְּסוֹד מַ״ן), for in the aspect of Mochin [Intellects] which are lights there is no arousal of the aspect of sleep (כִּי בִּבְחִינַת הַמּוֹחִין שֶׁהֵם אוֹרוֹת אֵין שָׁם הִתְעוֹרְרוּת דְּבְחִינַת שֵׁנָה), since sleep is only in the aspect of the Kelim [Vessels] of the Mochin [Intellects], because the Mochin [Intellects] have departed from within them (כִּי הַשֵּׁנָה אֵינָהּ רַק בִּבְחִינַת הַכֵּלִים שֶׁל הַמּוֹחִין מִפְּנֵי שֶׁנִּסְתַּלְּקוּ הַמּוֹחִין מִתּוֹכָם), therefore the arousal of the Chesedim and the Chokhmah is their ascent in the secret of Mayin nukvin [Female waters] (כִּי עַל כֵּן הִתְעוֹרְרוּת הַחֲסָדִים וְהַחָכְמָה הוּא עֲלוֹתָם בְּסוֹד מַ״ן), and through the ascent of the Chokhmah and the Chesedim in the secret of Mayin nukvin [Female waters] Abba and Imma are united (וְעַל יְדֵי עֲלִיַּת הַחָכְמָה וְהַחֲסָדִים בְּסוֹד מַ״ן מִזְדַּוְּגִים או״א), and Abba gives to Imma two MNTZPKH, one for the sake of her Yesod and one for the sake of the Yesod which is called [so], and one is drawn to the Binah of Ze’ir Anpin and one to the crown of Gevurot (וְנוֹתֵן אַבָּא לְאִימָּא ב׳ מַנְצְפַּ״ךְ א׳ לְצֹרֶךְ יְסוֹדָהּ וְא׳ לְצֹרֶךְ הַיְסוֹד הַנִּקְרָא וְנִמְשָׁכִין א׳ לְבִינָה דְּז״א וְא׳ לְעֲטָרָה דְּגְבוּרוֹת). As is written in Etz Chayim, Gate of the Nesirah, chapter one, see there (כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר הַנְּסִירָה פ״א עַיֵּן שָׁם), that these—Binah of Ze’ir Anpin and the crown of Gevurot—are precisely the two Mochin [Intellects] of Binah and Gevurot (אֲשֶׁר אֵלּוּ הַבִּינָה דְּז״א וְהָעֲטָרָה דְּגְבוּרוֹת הֵם הֵם הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת), which initially ascended upward together with the Netzach, Hod, Yesod of Imma (אֲשֶׁר נִסְתַּלְּקוּ לְמַעְלָה עִם נֶה״י דְּאִימָּא), at first to the place of Imma (בַּתְּחִלָּה בִּמְקוֹם אִימָּא), and it is also possible that for this reason they ascended there upward (וְאֶפְשָׁר גַּם כֵּן שֶׁלְטַעַם זֶה נִסְתַּלְּקוּ שָׁם לְמַעְלָה), in order that the two new MNTZPKH might be enclothed within them (כְּדֵי שֶׁיִּתְלַבְּשׁוּ בָּהֶם הַב׳ מַנְצְפַּ״ךְ הַחֲדָשִׁים), for the first MNTZPKH, after it is given in the Yesod of Imma (כִּי הַמַּנְצְפַּ״ךְ הָא׳ אַחַר אֲשֶׁר נִתָּן בִּיסוֹד דְּאִימָּא), is enclothed in the Mochin [Intellects] of Binah of Ze’ir Anpin which is there above (מִתְלַבֵּשׁ בְּמוֹחַ בִּינָה דְּז״א אֲשֶׁר שָׁם לְמַעְלָה), and the second MNTZPKH is enclothed in the crown of Gevurot (וְהַמַּנְצְפַּ״ךְ הַב׳ מִתְלַבֵּשׁ בְּעֲטָרָה דְּגְבוּרוֹת), which is there above in the Yesod of Imma (אֲשֶׁר שָׁם לְמַעְלָה בִּיסוֹד דְּאִימָּא), and after the Zivug [Union] of Abba and Imma (וְאַחַר הַזִּוּוּג דְּאו״א), the Chokhmah and the Chesed descend in the secret of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (יוֹרְדִין הַחָכְמָה וְהַחֶסֶד בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א), to the place where they were initially below (בַּמָּקוֹם שֶׁהָיוּ בַּתְּחִלָּה לְמַטָּה), And then they draw the two Mochin [Intellects] of Binah and Gevurot (וְאָז מַמְשִׁיכִין אֶת הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת), which ascended with the Netzach, Hod, Yesod of Imma upward (אֲשֶׁר נִסְתַּלְּקוּ עִם נֶה״י דְּאִימָּא לְמַעְלָה), they draw them without their garments downward (מַמְשִׁיכִין אוֹתָם בְּלִי לְבוּשָׁם לְמַטָּה), to the place where the Chokhmah and the Chesed stand in the secret of Ohr Makif [Surrounding light] (לַמָּקוֹם אֲשֶׁר עוֹמְדִים הַחָכְמָה וְהַחֶסֶד בְּסוֹד אוֹר מַקִּיף), and then all four of them are found together there (וְאָז נִמְצָאִים כָּל אַרְבַּעְתָּם יַחַד שָׁם), in the aspect of Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin (בִּבְחִינַת אוֹר מַקִּיף עַל רֹאשׁ ז״א), and only then is made there a throne of four legs (וְנַעֲשֶׂה עַתָּה דַּוְקָא שָׁם כִּסֵּא שֶׁל ד׳ רַגְלִים), and within the two Mochin [Intellects] of Binah and Gevurot which descended now below (וּבְתוֹךְ הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת אֲשֶׁר יָרְדוּ עַתָּה לְמַטָּה), descend the two MNTZPKH (יוֹרְדִין הַב׳ מַנְצְפַּ״ךְ), the one into the Mochin [Intellects] of Binah (הָאֶחָד בְּמוֹחַ הַבִּינָה), and the one into the Mochin [Intellects] of the crown of Gevurot (וְהָאֶחָד בְּמוֹחַ עֲטָרָה דְּגְבוּרוֹת), in such a manner (בְּאוֹפֶן), that only the Chokhmah and the Chesed ascended in the secret of Mayin nukvin [Female waters] (שֶׁלֹּא עָלוּ בְּסוֹד מַ״ן רַק הַחָכְמָה וְהַחֶסֶד), and the four Mochin [Intellects] were not upon the head of Ze’ir Anpin in the secret of Ohr Makif [Surrounding light], a throne of four legs (וְלֹא הָיוּ הַד׳ מוֹחִין עַל רֹאשׁ ז״א בְּסוֹד אוֹר מַקִּיף כִּסֵּא שֶׁל ד׳ רַגְלִים), except after the Zivug [Union] of Abba and Imma (רַק אַחַר הַזִּוּוּג דְּאו״א), for through the ascent of the Chokhmah and the Chesed in the secret of Mayin nukvin [Female waters] (כִּי עַל יְדֵי עֲלִיַּת הַחָכְמָה וְהַחֶסֶד בְּסוֹד מַ״ן), which caused the Zivug [Union] of Abba and Imma (וְגָרְמוּ זִּוּוּג או״א), they caused also the descent of those two Mochin [Intellects] of Binah and Gevurot downward in the secret of Ohr Makif [Surrounding light] (גָּרְמוּ יְרִידַת גַּם אוֹתָם הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת לְמַטָּה בְּסוֹד אוֹר מַקִּיף), after the Zivug [Union] of Abba and Imma and not before (אַחַר הַזִּוּוּג דְּאו״א וְלֹא קֹדֶם), and what was written above from Etz Chayim in Gate of the Nesirah, that it said, “and afterward they return to depart from the Nukvah and return first to join with Chokhmah and Chesed in the secret of the Makif” (וּמַה שֶּׁכָּתוּב לְעֵיל מֵעֵץ חַיִּים בְּשַׁעַר הַנְּסִירָה שֶׁאָמַר וְאַחַר כָּךְ חוֹזְרִין לְהִסְתַּלֵּק מִן הַנּוּקְבָא וְחוֹזְרִין תְּחִלָּה לְהִתְחַבֵּר עִם חָכְמָה וְחֶסֶד בְּסוֹד הַמַּקִּיף), how is the intention of the word “first” (אֵיךְ כַּוָּנַת תֵּיבַת תְּחִלָּה), to say that immediately when they depart from the Nukvah they at once become Ohr Makif [Surrounding light] (לוֹמַר שֶׁתֵּכֶף שֶׁמִּסְתַּלְּקִין מִן הַנּוּקְבָא תְּחִלָּה נַעֲשִׂין בְּסוֹד אוֹר מַקִּיף), rather the intention of the word “first” is before their entering into Ze’ir Anpin as internal Mochin [Intellects] (רַק כַּוָּנַת תֵּיבַת תְּחִלָּה הִיא קֹדֶם כְּנִיסָתָם בְּז״א בְּסוֹד מוֹחִין פְּנִימִיִּים), for before their entering into Ze’ir Anpin as internal Mochin [Intellects] (כִּי קֹדֶם כְּנִיסָתָם בְּז״א בְּסוֹד מוֹחִין פְּנִימִיִּים), first they are made as Ohr Makif [Surrounding light] upon his head (תְּחִלָּה נַעֲשִׂין בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁוֹ), and afterward they enter within him (וְאַחַר כָּךְ נִכְנָסִין בְּתוֹכוֹ), and on the contrary (וַאֲדְרַבָּא), from there in Etz Chayim there is proof for what we have said (מִשָּׁם מֵעֵץ חַיִּים יֵשׁ רְאָיָה לְמַה שֶּׁאָמַרְנוּ), that the four Mochin [Intellects] are not made as Ohr Makif [Surrounding light] upon the head of Ze’ir Anpin except after the Zivug [Union] of Abba and Imma (שֶׁאֵין הַד׳ מוֹחִין נַעֲשִׂין בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א רַק אַחַר הַזִּוּוּג דְּאו״א).

For behold, he wrote there, and these are his words (שֶׁהֲרֵי כָּתַב שָׁם וְזֶה לְשׁוֹנוֹ), and these, which are the Binah and the Gevurot, were enclothed truly within the Nukvah (וְאֵלּוּ שֶׁהֵם הַבִּינָה וְהַגְּבוּרוֹת נִתְלַבְּשׁוּ תּוֹךְ הַנּוּקְבָא מַמָּשׁ), and afterward they return to depart from the Nukvah (וְאַחַר כָּךְ חוֹזְרִין לְהִסְתַּלֵּק מִן הַנּוּקְבָא), and return first to join with Chokhmah and Chesed in the secret of Ohr Makif [Surrounding light] together with them (וְחוֹזְרִין תְּחִלָּה לְהִתְחַבֵּר עִם חָכְמָה וְחֶסֶד בְּסוֹד אוֹר הַמַּקִּיף גַּם כֵּן עִמָּהֶם), and to do this there is needed another Zivug [Union] in Abba and Imma (וּלַעֲשׂוֹת זֶה צָרִיךְ זִּוּוּג אַחֵר בְּאו״א), and from that Zivug [Union] are drawn two MNTZPKH (וְנִמְשָׁכִין מִזִּוּוּג הַהוּא ב׳ מַנְצְפַּ״ךְ), one in the Yesod of Imma and one in the Yesod of the Nukvah (אֶחָד בִּיסוֹד דְּאִימָּא וְאֶחָד בִּיסוֹד הַמַּלְכוּת), and the one is drawn to the Binah of Ze’ir Anpin (וְהָאֶחָד נִמְשָׁךְ לְבִינָה דְּז״א), and the one is drawn to the crown of Gevurot (וְאֶחָד נִמְשָׁךְ לְעֲטָרָה דְּגְבוּרוֹת), and through this the second MNTZPKH is drawn to the Yesod of the Nukvah, etc (וְעַל יְדֵי זֶה נִמְשָׁךְ אוֹתוֹ הַמַּנְצְפַּ״ךְ הַשֵּׁנִי אֶל יְסוֹד הַמַּלְכוּת כו׳), and behold, after they descended there and all of them became one Makif (וְהִנֵּה אַחַר שֶׁיָּרְדוּ שָׁם וְנַעֲשׂוּ כֻּלָּם מַקִּיף אֶחָד), they begin first to enter Binah and Gevurot into the interior of Ze’ir Anpin, etc (מַתְחִילִין תְּחִלָּה לִיכָּנֵס בִּינָה וּגְבוּרוֹת בִּפְנִימִיּוּת דְּז״א כו׳), see there his explanation (עַיֵּן שָׁם בֵּאוּרוֹ).

Behold, he said that in order to do this (הֲרֵי שֶׁאָמַר כִּי כְּדֵי לַעֲשׂוֹת זֶה), which is what he wrote (שֶׁהוּא מַה שֶּׁכָּתַב), that the two Mochin [Intellects] of Binah and Gevurot join with Chokhmah and Chesed in the secret of Ohr Makif [Surrounding light] (שֶׁמִּתְחַבְּרִין הַב׳ מוֹחִין דְּבִינָה וּגְבוּרוֹת עִם הַחָכְמָה וְהַחֶסֶד בְּסוֹד אוֹר מַקִּיף), it is necessary to perform a Zivug [Union] in Abba and Imma (צָרִיךְ לַעֲשׂוֹת זִּוּוּג בְּאו״א), and if so it emerges (וְאִם כֵּן נִמְצָא), that the Zivug [Union] of Abba and Imma is what causes them to join there in the secret of the Makif (שֶׁהַזִּוּוּג דְּאו״א הוּא הַגּוֹרֵם לָהֶם שֶׁיִּתְחַבְּרוּ שָׁם בְּסוֹד הַמַּקִּיף), and if so their joining there is after the Zivug [Union] of Abba and Imma (וְאִם כֵּן הִתְחַבְּרוּתָם שָׁם הִיא אַחַר הַזִּוּוּג דְּאו״א), and therefore he concluded (וְעַל כֵּן סִיֵּם), “and behold, after they descended there and all of them became one Makif” (וְהִנֵּה אַחַר שֶׁיָּרְדוּ שָׁם וְנַעֲשׂוּ כֻּלָּם מַקִּיף אֶחָד), “then they begin first to enter,” etc (אָז מַתְחִילִין תְּחִלָּה לִיכָּנֵס כו׳), for after the Zivug [Union] of Abba and Imma they descend below (כִּי אַחַר הַזִּוּוּג דְּאו״א יוֹרְדִין לְמַטָּה), and first they become in the secret of Ohr Makif [Surrounding light] there upon the head of Ze’ir Anpin (וּתְּחִלָּה נַעֲשִׂין בְּסוֹד אוֹר מַקִּיף שָׁם עַל רֹאשׁ ז״א), and afterward they enter into his interior (וְאַחַר כָּךְ נִכְנָסִין בִּפְנִימִיּוּתוֹ), and this is what he wrote at first (וְזֶהוּ מַה שֶּׁכָּתַב בַּתְּחִלָּה), “and they return first to join with Chokhmah and Chesed in the secret of Ohr Makif [Surrounding light]” (וְחוֹזְרִין תְּחִלָּה לְהִתְחַבֵּר עִם חָכְמָה וְחֶסֶד בְּסוֹד אוֹר מַקִּיף), which is before their entering Ze’ir Anpin as internal Mochin [Intellects] (שֶׁהוּא קֹדֶם כְּנִיסָתָם בְּז״א בְּסוֹד מוֹחִין פְּנִימִיִּים), all of which is after the Zivug [Union] of Abba and Imma (אֲשֶׁר כָּל זֶה הוּא אַחַר הַזִּוּוּג דְּאו״א), for in this as well the wording “and they return first to join” is precise (שֶׁבָּזֶה גַּם כֵּן מְדוּקָּק מַה שֶּׁכָּתַב וְחוֹזְרִין תְּחִלָּה לְהִתְחַבֵּר), for if the intention were immediately when they exited from the Nukvah (שֶׁאִם הַכַּוָּנָה עַל תֵּכֶף שֶׁיָּצְאוּ מִן הַנּוּקְבָא), what relevance is there to the term “return” (אִם כֵּן מַה שַּׁיָּיךְ לְשׁוֹן חֲזָרָה), for he should have said (שֶׁהֲוֵי לֵיהּ לוֹמַר), “and afterward they depart from the Nukvah and join with Chokhmah and Chesed in the secret of Ohr Makif [Surrounding light]” (וְאַחַר כָּךְ חוֹזְרִין לְהִסְתַּלֵּק מִן הַנּוּקְבָא וּמִתְחַבְּרִין עִם חָכְמָה וְחֶסֶד בְּסוֹד אוֹר מַקִּיף), but rather it is another return (אֶלָּא שֶׁהִיא חֲזָרָה אַחֶרֶת), for after they ascended upward they return to descend (כִּי אַחַר שֶׁעָלוּ לְמַעְלָה חוֹזְרִין לֵירֵד), and first they become Ohr Makif [Surrounding light] together with Chokhmah and Chesed (וּתְּחִלָּה נַעֲשִׂין אוֹר מַקִּיף עִם הַחָכְמָה וְהַחֲסָדִים), which is after the Zivug [Union] of Abba and Imma (שֶׁהוּא אַחַר הַזִּוּוּג דְּאו״א), and there is also proof from what Moreinu haRav Chaim Vital, of blessed memory, wrote further on in the intention of the Shevarim, and these are his words (וְכֵן יֵשׁ רְאָיָה מִמַּה שֶּׁכָּתַב מוֹהַרְחַ״ו זלֶה״ה לְקַמָּן בְּכַוָּנַת שְׁבָרִים וְזֶה לְשׁוֹנוֹ), “and it is possible that this is only after she returned and departed from within them, before she returned to enter into Ze’ir Anpin, for then the Mochin [Intellects] stand in the secret of Ohr Makif [Surrounding light], as mentioned” (וְאֶפְשָׁר שֶׁאֵין זֶה אֶלָּא אַחַר שֶׁחָזְרָה וְנִסְתַּלְּקָה מִתּוֹכָם טֶרֶם שֶׁחָזְרָה לִיכָּנֵס תּוֹךְ ז״א כִּי אָז עוֹמְדִין הַמּוֹחִין בְּסוֹד אוֹר מַקִּיף כַּנַּ״ל), end quote (עכ״ל).

Behold, he said that the standing of the Mochin [Intellects] in the secret of Ohr Makif [Surrounding light] is before their entering into Ze’ir Anpin (הֲרֵי שֶׁאָמַר שֶׁעֲמִידַת הַמּוֹחִין בְּסוֹד אוֹר מַקִּיף הוּא קֹדֶם כְּנִיסָתָם בְּז״א), which is after the Zivug [Union] of Abba and Imma (שֶׁהוּא אַחַר הַזִּוּוּג דְּאו״א), and if when they departed from the Nukvah they immediately became Ohr Makif [Surrounding light] (וְאִם כְּשֶׁנִּסְתַּלְּקוּ מִן הַנּוּקְבָא תֵּכֶף נַעֲשׂוּ בְּסוֹד אוֹר מַקִּיף), he should have said (הֲוֵי לֵיהּ לוֹמַר), that she returned and departed from within them, for then the Mochin [Intellects] stand in the secret of Ohr Makif [Surrounding light] (שֶׁחָזְרָה וְנִסְתַּלְּקָה מִתּוֹכָם כִּי אָז הַמּוֹחִין עוֹמְדִין בְּסוֹד אוֹר מַקִּיף), this is what appears to me (זֶה הוּא מַה שֶּׁנִּרְאֶה לְדַעְתִּי), the order of the intention of the first Tekiah (סֵדֶר כַּוָּנַת תְּקִיעָה רִאשׁוֹנָה). And now, according to what has been said, the wording of Sha‘ar haKavanot will be explained precisely (וְעַתָּה עַל פִּי הָאֲמוּר יְפֹרַשׁ לְשׁוֹן שַׁעַר הַכַּוָּנוֹת בְּדִקְדּוּק), that it is in the manner of “the tanna states and then explains” (שֶׁהוּא כְּמוֹ תַּנָּא וְהָדַר מְפָרֵשׁ), for at first, because it is expounding the wording of the Zohar in Parashat Emor (כִּי בַּתְּחִלָּה לְטַעַם הֱיוֹתוֹ מְפֹרָשׁ לְשׁוֹן הַזֹּהַר דְּפָרָשַׁת אֱמוֹר), which said, “and it rests upon his head and is aroused and prepares the throne” (שֶׁאָמַר וְשַׁרְיָא בְּרֵישֵׁיהּ וְאִתְעַר הוּא וְאִתְקַן לְכַרְסְיָיא), he stated the ultimate result of what is done through the Tekiah (אָמַר תַּכְלִית הַנַּעֲשֶׂה עַל יְדֵי הַתְּקִיעָה), which is that the four Mochin [Intellects] are made in the secret of a throne upon the head of Ze’ir Anpin (שֶׁהוּא שֶׁהַד׳ מוֹחִין נַעֲשִׂין בְּסוֹד כִּסֵּא עַל רֹאשׁ ז״א), to explain the intention of the Zohar (לְפָרֵשׁ כַּוָּנַת הַזֹּהַר), and afterward he explains how this is done (וְאַחַר כָּךְ מְפָרֵשׁ אֵיךְ נַעֲשֶׂה זֶה), and therefore at first he said (וְלָכֵן בַּתְּחִלָּה אָמַר), that the breath of the Tekiah ascends until the head of Abraham (כִּי הֶבֶל הַתְּקִיעָה עוֹלֶה עַד רֵישֵׁיהּ דְּאַבְרָהָם), which is that crown of Chesed (שֶׁהוּא הַהוּא עֲטָרָה דְּחֶסֶד), and then that crown of Chesed, which is called the head of Abraham, is aroused (וּכְדֵין הַהוּא עֲטָרָה דְּחֶסֶד הַנִּקְרֵאת רֵישֵׁיהּ דְּאַבְרָהָם אִתְעַר גַּם הוּא), and this arousal is what he explained afterward (וְהִתְעוֹרְרוּת זוֹ הוּא מַה שֶּׁפֵּרֵשׁ אַחַר כָּךְ), that it caused the Zivug [Union] of Abba and Imma (שֶׁגָּרְמוּ זִּוּוּג או״א), and then he draws to himself those two Mochin [Intellects] of Binah and Gevurah (וְאָז הוּא מַמְשִׁיךְ אֵלָיו אוֹתָם תְּרֵין מוֹחִין דְּבִינָה וּגְבוּרָה), which had departed together with the Netzach, Hod, Yesod of Imma upward (שֶׁנִּסְתַּלְּקוּ עִם נֶה״י דְּאִימָּא לְמַעְלָה), meaning upward in Imma herself (כְּלוֹמַר לְמַעְלָה בְּאִימָּא עַצְמָהּ), and therefore he did not mention here what entered the Nukvah and departed from her (וְעַל כֵּן לֹא הִזְכִּיר בְּכָאן מַה שֶּׁנִּכְנְסוּ בַּנּוּקְבָא וּמִסְתַּלְּקִין מִמֶּנָּה), for here he is speaking after they have departed from the Nukvah (כִּי כָּאן הוּא מְדַבֵּר אַחַר אֲשֶׁר נִסְתַּלְּקוּ מִן הַנּוּקְבָא), and have already ascended upward in Imma (וּכְבָר עָלוּ לְמַעְלָה בְּאִימָּא), to the place from which they came (אֶל הַמָּקוֹם שֶׁמִּשָּׁם בָּאוּ), for their departure from the Nukvah had already been stated (כִּי הִסְתַּלְּקוּתָם מִן הַנּוּקְבָא כְּבָר נֶאֱמְרָה), in what he explained earlier at the beginning of the Zohar passage (בְּמַה שֶּׁפֵּרֵשׁ לְמַעְלָה תְּחִלַּת מַאֲמַר הַזֹּהַר), which said, “when that supernal Shofar departs and does not illuminate the children” (שֶׁאָמַר כַּד הַהוּא שׁוֹפָר עִלָּאָה אִסְתַּלַּק וְלָא נְהִיר לְבָנִין), meaning Ze’ir Anpin and Nukvah (שֶׁהֵם זו״ן), which is necessary (שֶׁזֶּה מֻכְרָח), for they have already departed also from the Nukvah (כִּי כְּבָר נִסְתַּלְּקוּ גַּם מִן הַנּוּקְבָא), and therefore she too is asleep (וְעַל כֵּן גַּם הִיא יְשֵׁנָה), as explained above (כמש״ל).