Chapter 25

אWe must now understand the details of the matter of the ten Sefirot of [the world of] Atzilut – Emanation.

בIn other words, [we must understand] the descent of the light from the externality of NeHi”Y¹ of Arich Anpin into Abba² and Imma.³

ג[Now,] sometimes it states⁴ that the “Arms”⁵ of Arich Anpin vest within Abba and Imma.

ד(However, the statement⁶ that “The head of the King is fixed within Chessed and Gevurah” refers to the “head” of Arich Anpin [within] which Chessed and Gevurah of Atik Yomin are affixed. [That is to say,] Chessed of Atik Yomin [is vested] within the “Gulgulta – Skull,” [i.e., Keter of Arich Anpin] etc., as previously explained.)

ה[However,] sometimes it states⁷ that Abba suckles from the eighth “Mazal” [which is] “Notzer,” and Imma [suckles] from the thirteenth “Mazal” [which is] “VeNakeh.”⁸

וNow, as known regarding the matter of the “Ko’ach Mah – the Power of What”⁹ (כח מה) that Chochmah – Insight (חכמה), is¹⁰ “found from nothing,” and is in an aspect of “Nothing – Ein.”

ז[In contrast,] Binah - Comprehension is called “Something – Yesh.”

חThe light and influence of the “Nothingness” (Ein) of Chochmah – Insight, radiates and is drawn into the aspect of the comprehension of Binah.

טThat is, [there is a transition] from the intangible “nothing” (Ein) to the tangible “something.”

יMoreover, [Chochmah and Binah – Insight and Comprehension] are called,¹¹ “The two lovers who never separate” [about which it states,¹²] “They dwell as one.”

יאThis is the aspect of the “point” of Chochmah – Insight, that flashes like a lightning bolt from that which is above the intellect. (In common language [this is called] “understanding.”)

יבIn other words, [it flashes] from the potential power to conceptualize (Koach HaMaskeel), which is called “The Hidden Insight” – Chochmah Steema’a of Arich Anpin. [This potential to conceptualize] is called “the Concealed Insight – Chochmah HaNe’elama.” It is the source that brings forth all intellect from “nothingness,” and is called “Maskeel,” as known.

יגThis then, is the explanation of the statement that the light of Abba suckles from the eighth “Mazal” [which is] “Notzer.”

ידThe letters [of the word “Notzer-נוצר” may are the same as the letters of the word] “pipe-Tzinor-צנור.” [That is,] it is like a thin pipe.

טוSimilarly, the aspect of the “Sa’arot – Hairs” of the eighth “Mazal” is the growth aspect of the aforementioned potential power to conceptualize (Koach HaMaskeel).

טזThat is, it sprouts forth all kinds of concepts from “nothingness.”

יזNow, the development (suckling) [of this seminal flash], that is, the growth of the brain of Abba (Insight) and the growth of the brain of Imma (Comprehension), comes from the thirteenth “Mazal,” which is “VeNakeh.”

יחThese two “Mazalot,”¹³ the upper “Mazal” and the lower “Mazal,” are the roots of the [intellectual] brains of Abba and Imma.

יטThis is to say that in the potential power to conceptualize itself, there is a root for the development of the brain of understanding (Chochmah) and a root for the development of the brain of grasp and comprehension (Binah).

כThese [two, Chochmah and Binah] are called “the brain of Abba” and “the brain of Imma,” as known.

כאNow, just as the aspect of the brain of Binah, which is the brain of grasp and comprehension, receives from the aspect of the “nothingness” of the brain of Chochmah, so too, in their source, there is a unification of the two “Mazalot” of “VeNotzer” and “VeNakeh.”

כבIt is known that although the “Mazalot” are called “Sa’arot – Hairs,” that only break forth and come out from the aspect of the excess of the “Hidden Brain” of Arich Anpin, nonetheless, their [true] source is from the essence of the “Gulgulta – Skull.”

כג[This is to say that their source] is higher than the innerness of the “Hidden Brain” itself.

כדIt is for this reason that they burst forth in an aspect of excess.

כהThis is analogous to the bursting forth of steam from the [pressure] of a tightly sealed [pot].

כוFor example, when the potential power for intellect greatly overwhelms the [power of] Chochmah, there is a fallout of excess [insight] from Chochmah [into Binah, that is, from insight into comprehension]. The source of this excess is higher than the actual light of the intellect itself.

כזIt is for this reason that it states, “The excess of the Upper Chochmah is Torah,” specifically in praise [of the Torah], as explained elsewhere.¹⁴

כחLikewise, this is the reason for the greatness of the thirteen qualities of mercy, which are called “the thirteen fixtures of the beard [of Arich Anpin]” that come out of the excess of the “Hidden Brain-Mocha Steema’a.”

כטThis is as stated,¹⁵ “And HaShem-יהו״ה passed before him and proclaimed, ‘HaShem-יהו״ה HaShem-יהו״ה.’”

לThis is higher than the “Hidden Brain-Mocha Steema’a,” which is called the “hidden reasoning and wisdom for the concealed desire” and is also called “The intellect that is hidden from all contemplation” or “the wonders of Chochmah.”

לאAccording to this, when it states that the light of Abba suckles from the [eighth] “Mazal,” this is actually [from] higher than the “Hidden Chochmah” itself.

לבIt is for this reason that it states,¹⁶ “Everything is dependent upon Mazal, even the Sefer Torah (Torah Scroll) in the Heichal-sanctuary,” which refers to the unification of Abba and Imma below.

לג[This is] the [flash of the] “point” of Chochmah in the chamber of Binah, from “nothing to something,” as mentioned above.¹⁷

לדThe [flash of insight from Chochmah to Binah] is what is meant by,¹⁸ “Book-Sefer-ספר” and “Story-Seepoor-ספור,” which is called “the Sefer Torah (Torah Scroll) in the Heichal-sanctuary,” as known.

להNow, this is much higher than the statement that Abba and Imma enclothe the “Arms” of Arich Anpin.

לוMoreover, this is certainly [higher] than the aspect of NeHi”Y of Arich Anpin as they are vested within Abba and Imma.

לז[This is so] because, as known, the aspect of the seven lower [sefirot] of Arich Anpin, are only the aspects of the emotional [Sefirot of] ChaGa”T¹⁹ etc.

לחThese are called,²⁰ “the Great Hand and the Mighty Hand,” and in the Zohar they also are called by the term,²¹ “The Mountains of Darkness.”

לט(This is in accordance with what is known, regarding the teaching, “This gazelle goes to the mountains of darkness and gathers her food from there.” This refers to how Malchut goes up to ChaGa”T of Arich Anpin, as it states, “The ark was uplifted… in the seventh month” which refers to Rosh HaShanah, during which Malchut goes up to “Harei Ararat” which is [translated by the Targum as] ‘the mountains of darkness.’”)

מThese are like mountains that are [so] high that the light of the sun does not shine upon them.

מאIn other words, this is the aspect of the emotions of the desire, which are higher than revealed intellect and reasoning.

מבIn contrast, the emotions that are according to intellect and reasoning are called, “the Mountains of Light,” since Chochmah is called “Light.”

מגHowever, the emotions of the desire are called “the Mountains of Darkness,” [for they are] emotions that are hidden in the desire.

מד[Now,] their source is from the aforementioned aspect of the “Hidden Wisdom – Chochmah Stima’ah,” which is called “The Concealed Insight-Ta’aloomot Chochmah.”

מהThis is the matter of the “Hidden Reasoning for the Desire,” from which the two lines of Chessed and Gevurah (Kindness and Judgment) of the desire divide.

מוThis then is [the meaning of] the statement that the “Arms” of Arich Anpin vest within Abba and Imma.

מזThis is as we clearly observe that the root for intellectual reasoning [leaning] towards kindness and merit, exists because of the quality of Chessed (Kindness) and the great love within one’s desire.

מחThis is similar to “a bribe, which blinds [the eyes of the wise] etc.”²²

מטBecause of the bribe, he has a love in [his] desire [towards this person].

נHe will therefore find justification, and his intellectual powers will be caused to lean from [a judgment of] guilt to merit.

נאThis is similar to [the Talmudic²³ account of] Rabbi Yishmael, who “took a basket of fruits… and said [to himself], ‘If he wishes he could justify [himself] like this etc.’”

נב[From the above] we find that the emotions [of Arich Anpin] vest within the innerness of Abba and Imma, and that Abba and Imma are “worn” on the outside [like a garment].

נגThis is as stated,²⁴ “I am Binah, Gevurah” of Arich Anpin, “is mine,” as explained in Etz Chayim.²⁵ This will suffice for those of understanding.

נדNow, as the levels descend further, the intellectual [Sefirot] of Chochmah and Binah of Atzilut, only receive from the aspects of Netzach and Hod of Arich Anpin.

נהThat is, [these Sefirot] bring the influence of Chessed and Gevurah down.

נוSimilarly, in various places [the Sefirot of] Netzach and Hod are called²⁶ “the Righteous Scales,” even in reference to the lower emotions that go according to the light of the intellect.

נזHowever, the emotions of the desire, which is called “Arich Anpin – the Long Countenance,” are unlimited, like the desire itself, which is unlimited.

נחTherefore, even the aspects of Netzach and Hod are in an unlimited aspect.

נטThis is as known regarding the explanation of the verse,²⁷ “The remembrance of Your abounding goodness,” that it refers to the aspect of Yesod of Arich Anpin.

סThis is likewise the case in the verses, “In Your great goodness”²⁸ and “If he will redeem you, good”²⁹ and “Great goodness for the house of Israel,”³⁰ and the like.

סאIn contrast, the aspect of Yesod of “Zeir Anpin – the Small Countenance” is the aspect of the emotions that are born of Binah – Comprehension.

סבThey are in an aspect of great immaturity.

סגThis is in accordance with what is explained elsewhere regarding the matter of,³¹ “The righteous [shall flourish] like the palm tree,” [that this] refers to the aspect of Yesod of Zeir Anpin.

סד[In contrast, the continuation of the verse is,] “He shall grow like a cedar in Lebanon,” which refers to the aspect of Yesod of Atik Yomin and Arich Anpin, [which is in an infinite aspect.]

סהSimilarly, it states regarding King Solomon,³² “He spoke [of trees,] from the cedar that is in Lebanon even unto the hyssop [that springs out of the wall].” [The hyssop] refers to the aspect of the smallness of Yesod of Zeir Anpin, as it is in Malchut, which is called³³ “a wall.”

סו(As is known in the [Kabbalistic] intentions of [the prayer], “Amen, May His Great Name be blessed,” that “His Name” (Shmo-שמו-346) has the same numerical value as “Desire” (Ratzon-רצון-346). [Moreover,] “His Great Name” refers to the aspect of Yesod and Malchut of Arich Anpin, in that they should be “drawn down” into Abba, Imma, Zeir Anpin, and Nukvah, so that the “right” overpowers the “left.” This is like [the statement,] “In Your great goodness, let your fierce anger turn away from Your people etc.” This will suffice for those of understanding.)

סז1 Netzach, Hod and Yesod.

סח2 As mentioned previously, when referring to the Partzuf – The complete Stature of Chochmah or Binah, they are referred to as Abba and Imma – Father and Mother. The reason they are called “Father” and “Mother” is because it is Chochmah, the “Father,” which provides the seminal flash of insight, which is subsequently developed in Binah, the “Mother.” (This unification gives birth to offspring, i.e., the emotions and actions, as will be explained later.)

סט3 Also see Likkutei Biurim (R’ Hillel Paritcher), chapter 25.

ע4 See Etz Chayim, (Shaar Abba V’Imma) Shaar 14, Chapter 1. See also Imrei Binah (of Rabbi DovBer of Lubavitch) Shaar HaTefilin pg.116c.

עא5 Chessed and Gevurah of the Arich Anpin.

עב6 See Zohar I (Idra Rabba) 249. See also, Zohar II (Idra D’Mishkena) 122b.

עג7 See Zohar III 289b; See also Etz Chayim, Shaar HaKlallim, Ch. 5.

עד8 "8 There are thirteen qualities of Mercy which HaShem-יהו״ה revealed to Moshe. (Exodus 34:6-7) They are:
1. E-L - Benevolent God
2. Rachum - Compassionate
3. V'Chanun - and Gracious
4. Erech - Long (slow)
5. Apayim - Suffering (to anger)
6. V'Rav Chesed - and Abounding in Kindness
7. V'Emet - and Truth
8. Notzer Chesed - He Preserves Kindness
9. L'Alaphim - for two thousand generations
10. Noseh Avon - Pardoning Iniquity
11. VaPeshah - and Transgression
12. V'Chata'a - and Sin
13. V'Nakeh - and He Cleanses.
These “thirteen qualities of mercy” are often referred to as “the thirteen fixtures of the beard of Arich Anpin.” The eighth and thirteenth qualities, “Notzer” and “V’Nakeh,” are referred to as “Mazalot.” The root of the word “Mazal-מזל” is “Nozel-נוזל” which means “to flow down.” These two are called “the upper Mazal and the lower Mazal,” because influence flows down from them to the intellectual sefirot of Chochmah and Binah, as will be explained."

עה9 See Zohar III (Ra’aya Mehemnah) 28a, 34a.

עו10 Job 28:12

עז11 See Zohar II 56a; Zohar III 4a

עח12 See Zohar III (Idra Zuta) 290b

עט13 This is the plural of the word “Mazal.”

פ14 See Imrei Binah (of Rabbi Dov Ber of Lubavitch), Shaar HaKri’at Shma, page 57a and elsewhere.

פא15 Exodus 34:6

פב16 See Zohar III (Idra Rabba) 134a

פג17 See Introduction to Zohar 6a. Also see Zohar II 180a

פד18 See Sefer Yetzirah, 1:1

פה19 Chessed, Gevurah and Tiferet.

פו20 Exodus 14:31, 13:9. (“HaYad HaGedolah – The Great Hand” is Chessed and “HaYad HaChazakah – The Mighty Hand” is Gevurah.)

פז21 See Zohar III 249b – “Toorey D’Chashoocha – Mountains of Darkness” and “Toorey D’Nehorah – Mountains of Light.”

פח22 Deuteronomy 16:19, also see Exodus 23:8

פט23 See Talmud Bavli Ketubot 105b

צ24 Proverbs 8:14.

צא25 See Etz Chayim, (Shaar Abba V’Imma) Shaar 14, Ch. 2.

צב26 See Introduction of Tikkunei Zohar 17a; Also see Shaarei Orah of Rabbi Yosef Gikatilla, translated as Gates of Light, Shaar 3 & 4.

צג27 Psalms 145:7

צד28 See the liturgy of the Morning prayers.

צה29 Ruth 3:13

צו30 Isaiah 63:16

צז31 Psalms 92:13

צח32 Kings I 5:13

צט33 See Zohar I 228b and Zohar II 133a.