Chapter 47

1We now must understand the aspect of Malchut of Atzilut which is called Olam HaDibbur-The World of Speech,¹ the aspect of Rachel,² Alma D'Itgalia-the Revealed World, and Imma Tata'a-The Lower Mother.³ It is the final Heh-ה of the Name HaShem-יהו"ה.⁴

2(As known regarding the matter of,⁵ “Like mother like daughter,” that the upper Heh-ה of Binah lends the five Gevurot MeNaTzePa”Ch (מנצפ״ך) to the daughter, which is the aspect of the five organs of speech in the mouth, as mentioned previously.)

3It is also called the Maamar Patuach-The Open Saying, as in,⁶ “And God said-Vayomer Elohi”m-ויאמר אלהי״ם” or as stated,⁷ “By the word of HaShem-יהו"ה the heavens [were made] etc.” regarding which it states,⁸ “His Kingship rules over all etc.” as known.

4For as known regarding the matter of the Nesirah-Separation, that at first they were two (ד”ו) Partzufim-statures in one,⁹ that is, the aspect of Malchut was included in the aspect of the back of Zeir Anpin. This is as stated,¹⁰ “Bone of my bones [and flesh of my flesh; she shall be called woman (אשה)] because she was taken from man (איש) etc.”

5However, after the Nesirah-Separation, Malchut was built into an independent Partzuf-stature with lights and vessels, as it states,¹¹ “And HaShem Elohi”m-יהו"ה אלהי"ם built the side [that He had taken from man] etc.”

6The explanation of the matter is as known from various places in Zohar and Etz Chayim, that Malchut is called Asirit-The Tenth,¹² because it is taken from the tenth of each of the ten Sefirot of Zeir Anpin, that is, from the aspect of Malchut of each Sefirah of Zeir Anpin.

7For example, from the aspect of Malchut of Chochmah of Zeir Anpin the aspect of Chochmah of Malchut is drawn down and from the aspect of Malchut of Chessed of Zeir Anpin the Chessed of Malchut is drawn down etc. And in this manner, all ten Sefirot of Malchut are constructed.

8Now, the explanation of the aspect of Malchut of the nine Sefirot of Zeir Anpin is as known; that it is the aspect of the revelation of each quality and Sefirah as it comes forth in an aspect of revelation as a tangible existence (Yesh) that is recognizable etc.¹³

9An example is the quality of love when it comes forth into tangible revelation etc.

10Now, this aspect of essential revelation is called the essential image (Tzelem-צלם) and form, like the essential image of a seal and the like, or like the form of the face itself etc.

11This refers to the aspect of the organs (vessels) of Zeir Anpin, regarding which it states,¹⁴ “He and His organs are one,” which is like the matter of the potential power to limit, as explained previously (in chapter twenty-nine).

12However, the aspect of Likeness-Demut-דמות is in Nukvah-the female of Zeir Anpin, which is [only] called the,¹⁵ “likeness (Demut-דמות) of the glory of HaShem-יהו"ה,” which is Zeir Anpin.

13This is as known regarding the verse,¹⁶ “Let us make man in our form (Tzalmeinu-צלמינו) and in our likeness (Dmuteinu-דמותינו),” that Tzelem-Form refers to the male, whereas Demut-Likeness refers to the female (Nukvah) etc.

14This is like the matter of letters that are engraved etc.,¹⁷ which is the aspect of a revelation of a revelation, like the letters of a seal that are imprinted into wax, and the like etc.

15Similarly, the aspect of the revelation of the essential qualities of the heart, when they come forth in an aspect of revelation and tangibility in the speech of the five organs of the mouth, they become an aspect of an independent separate entity which is called Yesh D'Yesh-Something of something, as explained elsewhere at length.

16For example, the aspect of Chochmah of Chessed in the heart which comes into revelation in a limited manner, is nevertheless still connected and unified with the essence of Chochmah and Chessed etc.

17In contrast, its revelation in speech, as in the saying,¹⁸ “Let there be light (Yehiy Ohr-יהי אור),” is a separate, independent thing, which is the aspect of Chochmah of Chessed of Malchut that is drawn from the aspect of Malchut of Chochmah of Chessed of Zeir Anpin in a manner of particulars.

18The same is true with the construction of all of the specific ten Sefirot of Malchut with their lights and vessels into an independent Partzuf-stature etc.

19However, prior to the Nesirah-Separation they were two (ד”ו) statures [in one], similar to one’s back, which follows one’s front and has no independent existence of its own.

20Likewise, the aspect of the revelation of Malchut was included in the back (Achorayim) of each Sefirah [of Zeir Anpin], because,¹⁹ “Two hundred includes [one hundred] etc.”

21(This accords with what is explained elsewhere²⁰ regarding the details of the matter of Achor B’Achor-Back to Back, and Achor B’Panim-Back to Face etc. or the opinion that,²¹ “it was a tail” etc.)

22Now at first [Malchut] was like a point under Yesod of Zeir Anpin etc., as stated,²² “And she fell before his feet.” This is as stated in Zohar²³ about the verse,²⁴ “That do his word” that it made itself small like a point etc., until it was a Heh-ה as before.

23For afterwards it is built into a Partzuf-stature in the aspect of Atzilut, until it becomes an aspect of Panim B'Panim-Face to Face etc.

24This can be likened to the waning and waxing of the moon.

25This then, is the primary aspect of the construction of Malchut as it still transcends the construction of Malchut as a stature within Briyah, Yetzirah and Asiyah, wherein the entirety of its stature, which is in the aspect of Atzilut, is concealed and only the aspect of Malchut of Malchut penetrates the screen and becomes a stature in Briyah, as will be explained etc. This will suffice for the understanding.

26This is the true meaning of the enlarged Dalet-ד of “One-Echad-אחד,”²⁵ which is the aspect of the maturation of the stature of the female-Nukvah of Zeir Anpin, specifically in the aspect of Atzilut, with intellect and emotions, lights and vessels.

27(This is as stated [about the verse,] “And HaShem Elohim-יהו"ה אלהי"ם built the side”; that this refers to Abba and Imma of Atzilut that built her etc.,²⁶ and told her,²⁷ “Go and guard your house,” to be the head of Briyah, Yetzirah and Asiyah etc.)

28(This is as known regarding the matter of,²⁸ “The well that the princes dug etc.”)

29The explanation of the matter is that the aspect of speech of thought, discussed previously, which is the enlarged Dalet-ד, becomes the thought of the supernal speech of Zeir Anpin in an aspect of ten Sefirot with lights and vessels, and is from the Malchut of the nine Sefirot of Zeir Anpin, as mentioned above.

30This then, is the meaning of [Echad-אחד, that is] E”ch-א”ח Dalet-ד,²⁹ as explained elsewhere at length. This is as stated,³⁰ “And man became a living soul - a speaking spirit” which is,³¹ “the word of the King rules” with the ten utterances of,³² “And God said-Vayomer Elohi”m-ויאמר אלהי״ם,” as known.

31Now, the aspect of Keter of Malchut of Atzilut is the aspect of the power of speech before spreading forth in actual speech with the aspects of the intellect and emotions of speech, which are the [other] nine Sefirot of Malchut.

32This is the explanation of the verse,³³ “Forever, HaShem-יהו"ה, Your word stands in the heavens,” that is, in the aspect of Zeir Anpin. In other words, the aspect of the power of speech is always connected to the chest of Zeir Anpin etc., as stated in Etz Chayim and explained elsewhere.

33The spreading forth of Malchut garbs Tiferet, Netzach, Hod and Yesod of Zeir Anpin, which is the aspect of Dalet-ד-four, for Malchut is called דל-Dal-poor.³⁴

34The root of the construction of Malchut is from the kindnesses (Chassadim) of Zeir Anpin, as it states,³⁵ “His throne is founded on kindness” and it is written,³⁶ “Happy is he who considers the poor (Dal-דל)” and the word kindness-Chessed-חסד is a composite of “pity-Chas-חס [on the] poor-Dalet-דלית,”³⁷ for Malchut has nothing of her own,³⁸ only what she receives from Zeir Anpin.

35This is as previously explained regarding the matter of a revelation of a revelation etc., or like the analogy of the moon that receives from the light of the sun, and as stated in Zohar,³⁹ “The moon has nothing of her own etc.”

36This was not the case when Zeir Anpin and Nukvah were equal in their statures,⁴⁰ as they were before the lessening of the moon, when they were called,⁴¹ “The two great luminaries,” and similarly about the coming future it states,⁴² “And the light of the moon [shall be as the light of the sun] etc.”

37However, there are also two levels in the construction of the female (Nukvah). The first is in the aspect of Atzilut, which is the matter of the separation etc., and the second is that it becomes the head of Briyah, Yetzirah and Asiyah.

38(This is in accordance with what is written elsewhere about the statement⁴³ “Go and lessen yourself etc.,” that this refers to the aspect of Malchut, which becomes the,⁴⁴ “head of the foxes,” in Briyah, Yetzirah and Asiyah. This is as stated,⁴⁵ “the lesser luminary to rule the night.”

39For in general the entire aspect of Atzilut is called day, whereas the quality of night refers to the aspect of Malchut as it becomes hidden in the head of Briyah, as will be explained in subsequent chapters regarding the matter of, “Blessed be the Name of His glorious Kingship forever and ever etc.,” which is after it penetrates the screen etc. This will suffice for the understanding.)

Rabbi Amiram Markel (Neirot) · CC BY · sefaria.org