Kalach Pitchei Chokhmah Reader

It could be objected that in the teachings of the ARI of blessed memory we seem to find the opposite – that the coupling which produces the Mental Powers is not continuous, while the coupling that channels vitality to the worlds is continuous (see Etz Chayim, Shaar HaZivugim ch. 1).

The answer is that here we are talking about qualities possessed by the Partzufim that enable them to function properly in the governmental order rather than about the actual functioning of the Partzufim. For the lights descend level by level in the chain of development as required by the governmental order. The Mental Powers contained in Zeir Anpin are the foundation of the overall governmental order of Justice based on Kindness-Judgment-Mercy. All the rest of the Partzuf of Zeir Anpin – Chessed-Gevurah-Tiferet and Netzach-Hod-Yesod – follows accordingly, but the essential root is the Mental Powers. Understand that we are now talking not about the functioning but rather about the nature of the lights on various levels – i.e. about the role of each light in the governmental order, not how it actually executes that role or function.

And when the light arrived to make the Wisdom-Understanding-Knowledge of the Lesser Countenance, then it is said to have arrived at establishing the governance upon its base. And indeed, the matter of Father and Mother is the matter of these three, Wisdom, Understanding, and Knowledge, except that they are the root, for the gradation has not yet reached the aspect required according to the governance of the world. And according to this path, in the Concealed Wisdom there is the root of the matter of Wisdom-Understanding-Knowledge, and this root brings forth Father and Mother by way of the mystery of general and particular.

In accordance with the principle that each function has a root, Abba and Imma – which are the root of Chochmah-Binah-Daat in Zeir Anpin – have their own root above. This is Chochmah S’tima’ah, which contains the root of Kindness-Judgment-Mercy, and this is what produces Abba and Imma – the general and the particular. Abba’s entire function is bound up with Kindness-Judgment-Mercy, but as one whole, whereas Imma differentiates Kindness-Judgment-Mercy into their particulars – yet Imma is still called a root. This root subsequently extends further in order to determine the governmental order of Justice in Zeir Anpin on its proper foundation by producing Zeir Anpin’s Mental Powers in him. This institutes the governmental order in its proper place with a degree of power suited to the worlds.

Accordingly we said that the coupling of the supreme Abba and Imma – which are Kindness-Judgment-Mercy only at root – is continuous, because Abba and Imma are in a continuous state of repair, being a revelation of the underlying unity of MaH and BaN (the perfection that must be attained in the end). Likewise all the benefits produced by their coupling are continuous.

However the function of Israel Sabba and Tevunah is to extend downwards for the sake of Zeir Anpin, and they are thus closer to the level of Zeir Anpin (which is subject to ascents and descents, immaturity and maturity etc.) The state of repair in Israel Sabba and Tevunah is accordingly not continuous. On the contrary, when there is no need for any new action – i.e. to generate new Mental Powers in Zeir Anpin – Israel Sabba and Tevunah merely transfer influence already prepared and rectified at root through the coupling of Abba and Imma to channel vitality to the worlds. In this case, the Mental Powers transferred by Israel Sabba and Tevunah derive from the previous coupling.

However, when new Mental Powers are required in Zeir Anpin, Israel Sabba and Tevunah must also be included in the process of coupling that produces them since they have to take the new aspect produced through the coupling and bring it down into Zeir Anpin. (In this case Israel Sabba and Tevunah do not simply transfer influence from Abba and Imma but extend and join with them as they couple, thereby forming one Partzuf.)

But when Israel Sabba and Tevunah function in Zeir Anpin through being clothed therein, there is certainly no need for them to couple – involving new arousal and excitement – because they then serve only to channel influence from Abba and Imma. The latter, however, are the very root of Kindness-Judgment-Mercy, and accordingly their interactive coupling must be in a constant state of repair.

To summarize: we must distinguish between the intrinsic nature of these Partzufim on the one hand and their actual functioning on the other. Their intrinsic nature as the root of the Mental Powers in Zeir Anpin remains constant, but their functioning – to spread and actually transfer the Mental Powers to Zeir Anpin – is not constant but depends on men’s deeds. Nevertheless, they function in accordance with their intrinsic nature.

The coupling that channels vitality to the worlds derives from the root of the governmental order (Abba and Imma), which is always in a state of repair. However the purpose of the coupling that produces new Mental Powers in Zeir Anpin – i.e. when Chochmah and Binah, Israel Sabba and Tevunah join together – is that these powers should spread to the lower realms. And since it depends on men’s deeds, it is therefore not constant.

However, through Israel Sabba and Tevunah the Mental Powers extend to produce Mental Powers in Zeir Anpin in the order that befits him. Their purpose is to bring the government from the root to its proper place.

The path of influence from Arich Anpin to Zeir and Nukva

The order in which influence descends is from the two Mazalot of Notzer and Venakeh by way of the Palate and Throat to Abba and Imma, and from Abba and Imma together to Zeir Anpin, and from Zeir Anpin to the Nukva. The influence takes on a different form according to the way it spreads.

Following our discussion of the coupling of Abba and Imma, we must explain the order of the descent of influences from their root to the very end.

This proposition consists of two parts. Part 1: The order in which… Part 2: The influence…

Part 1: The order in which influence descends… There is truly no purpose in discussing what takes place in the Hidden Brain since it is intrinsically beyond our comprehension. The influence streams down traveling on paths that start there. As discussed earlier, Arich Anpin is the root while all the other Partzufim are branches of it. The Beard is an extension the purpose of which is to draw influence from the root down to the very last level in the world – for although the Beard itself does not reach there, its influence does.

…is from the two Mazalot of Notzer and Venakeh… These two comprise the entire governmental order, and accordingly, the totality of the spreading influence.

…by way of the Palate and Throat… The flow is not channeled directly from the Mazal of Venakeh to Abba and Imma but enters into the Throat. The reason is that the Throat of Arich Anpin is Keter of Abba and Imma. (“Binah of Arich, which is in the Throat, becomes two crowns for Abba and Imma” – Etz Chayim, Shaar Arich Anpin ch. 2.) The flow must enter there in order to go into their interior. For this reason, when the light reaches the Mazal of Venakeh (the overall receiver of the 13 Repairs of the Beard), it returns, enters the Throat and from there goes to Abba and Imma. In entering the Throat it must pass by way of the Palate, which is the male aspect, i.e. Chochmah (of Binah), in relation to the Throat, which is Binah (of Binah).

Thus after the light spreads forth from the Two Mazalot, it returns from the Mazal of Venakeh and enters the Palate. From the Palate it goes to the Throat and from there to Abba and Imma. This is why the Proposition says “by way of the Palate and Throat” – because this is the path that was laid down and not as may appear to the eye. (The light does not travel directly from the Beard – which extends as far as the Navel of Arich Anpin – to the Head of Zeir Anpin, which is from the Navel of Arich and below. Instead the light turns back from the Beard, traveling inside via the Palate and Throat in order to reach the Heads of Abba and Imma first.)

…to Abba and Imma… i.e. together – for the nature of Abba and Imma is to be equal in the sense that the receiver is still on the same level as the giver of influence and not on a lower level as is the case down below, where the Nukva is beneath Zeir Anpin. Abba and Imma are able to stand on the same level because here the receiver is in a state of repair. This is because any damage caused by the lower creations does not reach as far as Imma, making it possible for the receiver to stand on the same level as the giver of influence.

…and from Abba and Imma together to Zeir Anpin… This is clearly the proper order – for Zeir Anpin is Daat, the intermediary reconciliatory factor between Chochmah and Binah: Daat receives the lights of both together.

…and from Zeir Anpin to the Nukva. In this case the receiver is not on the same level as the giver of influence but below – the Nukva stands from the navel of Zeir Anpin and below – because the deeds of the lower creations are liable to impair the receiver.

Part 2: The influence takes on a different form according to the way it spreads. The purpose of all these many levels is to bring the influence to a level suitable for its receivers. The lower any given level, the nearer it is to the lowest creations. When the influence reaches a lower level, it is affected by that lower level and assumes its nature. This is how the influence comes ever closer to the creatures of the lowest world, until it reaches the last level, where it is right by them.

Zeir and Nukva: General Principles (Openings 115-118)

The root of all the creations in the world lies in Zeir Anpin and Nukva, and it is in essence through them that the world is governed. The arrangements instituted in them are thus on a level suitable for the government of the world. Accordingly all their different aspects are known in greater detail inasmuch as they are nearer to us.

Having completed our examination of Abba and Imma, we will now discuss the Partzufim that follow them in the chain of development – Zeir Anpin and Nukva.

This proposition has two parts. Part 1: The root… Zeir Anpin and Nukva are the root of this world. Part 2: Accordingly… This is the reason why they are discussed in greater detail in terms of the human form.

Part 1: The root of all the creations in the world lies in Zeir Anpin and Nukva… As explained earlier in connection with the World of Nekudim, the seven lower Sefirot are the root of all the individual creations, while everything above them is only a necessary preparation in order to reach this level (see Opening 51).

…and it is in essence through them that the world is governed. Since Zeir Anpin and Nukva are the chief root of the creations, they also make up the main levels of the governmental order to which those creations are subject.

The arrangements instituted in them are thus on a level suitable for the government of the world. For as discussed earlier, the arrangements and repairs (Heb. tikkunim) in each Partzuf match its particular nature in order to ensure the complete repair of the Partzuf in question and its orderly functioning. (Thus Arich Anpin has unique arrangements in the Head and Beard, Zeir Anpin and Nukva have the aspects of immaturity and maturity, and so on.) It is Zeir Anpin and Nukva that essentially govern this world, and accordingly the particular repairs instituted in them must be precisely what relates to the government of this world since this is their function.

Part 2: Accordingly all their different aspects are known in greater detail… The Kabbalistic writings enter into fewer details about the construction of Abba and Imma than in the case of Zeir Anpin and Nukva, where there is extensive discussion of their stages of immaturity and maturity, how many years these stages last and the details involved in the different states of the Partzufim – face-to-face, back-to-back and so on. The reason for this is because the higher Partzufim are only the indirect cause of our world while Zeir and Nukva are the immediate cause. Accordingly they contain aspects parallel to all that exists in man below in all their individual details. For if this were not the case, these aspects would not exist here below.

…inasmuch as they are nearer to us. The earlier Partzufim do not directly generate these aspects in the world below and there is therefore no need to trace their roots in those Partzufim. It is only from the inception of Zeir Anpin and Nukva that these resulting offspring come into being, and their roots must therefore be contained within Zeir and Nukva.

Abba and Imma direct Zeir Anpin through his Mental Powers; the Keter derives from Arich Anpin.

Through the Mental Powers of Zeir Anpin, Abba and Imma are grafted into and rule Zeir Anpin. The Mental Powers of Zeir Anpin are founded on Kindness-Judgment-Mercy, for these make up the entire cycle of government. According to the strength of the Mental Powers, so is the strength of the entire body. Keter of Zeir Anpin is the mystery of Arich Anpin.

Having introduced the subject of Zeir Anpin and Nukva in general we must now examine them in detail, beginning with Zeir Anpin’s Mental Powers – Chochmah-Binah-Daat – and everything related to this. “…Netzach-Hod-Yesod of Imma change from their original nature to become ‘bone of his bones and flesh of his flesh’ of Zeir Anpin himself and are literally like his own body” – Etz Chayim, Shaar HaMochin deTzelem ch. 1. “And Tiferet of Arich Anpin turns into the Keter and Skull of Zeir Anpin” – ibid. Shaar Arich Anpin ch. 7.

The proposition has two parts: Part 1: Through the Mental Powers… This explains what Zeir Anpin’s Mental Powers are. Part 2: According to the strength… The body is governed entirely by the Mental Powers.

Part 1: Through the Mental Powers of Zeir Anpin … The main essence of Zeir Anpin consists of the Six Directions – Chessed, Gevurah, Tiferet, Netzach, Hod and Yesod. This is because the function of Zeir Anpin is to serve as the root of the creations of this world, to sustain and govern them, and all this is only through the Six Directions. However, the Mental Powers exist in Zeir Anpin by virtue of the way Abba and Imma are grafted into him, as the proposition goes on to state.

The Mental Powers of Zeir Anpin are founded on Kindness-Judgment-Mercy… Since Chessed-Gevurah-Tiferet and Netzach-Hod-Yesod are arranged in the columns of Kindness-Judgment-Mercy, the factors governing them – the Mental Powers – are also arranged in the same way.

…for these make up the entire cycle of government. The reason Zeir Anpin and his governmental order are founded on the basis of Kindness-Judgment-Mercy is that this is what is required for the entire cycle of six thousand years, the period of service.

Part 2: According to the strength of the Mental Powers… Zeir Anpin’s Mental Powers vary in strength in the phases of immaturity and maturity and so too in the ascents that follow maturity. This is because the degree to which Abba and Imma are grafted into and rule Zeir Anpin may be lesser or greater.

…so is the strength of the entire body. All of Zeir Anpin’s power derives from Abba and Imma, and therefore the strength of Zeir Anpin depends on the strength with which Abba and Imma function within him.

Keter of Zeir Anpin is the mystery of Arich Anpin. Just as Abba and Imma govern Zeir Anpin through his Mental Powers, so too Arich Anpin enters through the Keter of Zeir Anpin in order to direct Zeir Anpin to the ultimate goal of the revelation of the unity.

The entry of Abba and Imma into Zeir Anpin generates additional Partzufim: Jacob and Leah and the diagonals.

Through the power of the engrafting of the Mental Powers in Zeir Anpin, various kinds of radiations emerge from Zeir Anpin himself. Likewise, the hind parts of Abba and Imma themselves – which descended to the place of Zeir Anpin and Nukva – become rectified as Partzufim and supplement Zeir Anpin and the Nukva. Sometimes both are needed as supplements, sometimes only one.

Following our discussion of the Mental Powers, we will now examine what arises out of them.

Through the power of the engrafting of the Mental Powers in Zeir Anpin… There are lights that come forth in their own right rather than as the result of a specific engrafting: these are the Ten Sefirot of any given world with all their respective repairs and arrangements (such as the Ten Sefirot of the world of Atzilut, which divide up into the five principal Partzufim: Arich Anpin, Abba, Imma, Zeir Anpin=Israel and Nukva=Rachel). However, there are also additional Partzufim which are lights generated as a result of the engrafting of Abba and Imma in Zeir Anpin.

The governmental order is indeed drawn down directly to the receivers through the main Partzufim that are involved in this – Zeir and Nukva, Jacob and Leah – while these other radiations – the diagonals – are subordinate to them. Nevertheless, these other radiations also give rise to certain consequences in the government, but they come from the sides or at a tangent, as it were, rather than directly. There is some particular reason why these aspects emerge to carry out a unique function in the overall government.

Sometimes both are needed as supplements… As in the case of the interaction of Jacob and Leah.

…sometimes only one. As in the case of Israel (=Zeir Anpin) and Leah or of Jacob and Rachel. (The main Partzufim through which Zeir and Nukva are manifested are Israel and Rachel, but sometimes two others come in their place – Jacob and Leah. Sometimes both come, sometimes only one, such as Israel and Leah or Jacob and Rachel.)

The underlying foundation of all this is that the light of Zeir Anpin or the Nukva also shines through Jacob or Leah, in which case the latter supplement Zeir and Nukva and become aspects of them. (Earlier it was explained how the Partzufim of Jacob and Leah were instituted – through the repair of the fallen hind parts of Abba and Imma. Now we see that the interaction of Jacob and Leah may take the place of that of Zeir and Nukva while the latter radiate through them.)

Leah – the hind parts of Imma and inner soul of Nukva

Even though all the other lights also have the aspects of interiority and externality, the essence of this phenomenon is found here. For there are two kinds of government in the lower realms deriving respectively from Arich Anpin and Zeir Anpin. Accordingly there are two Nukvas who receive their influence as one. The main thing is to separate the interiority from the externality on this level – the Sefirah of Malchut – where they become two Partzufim. This is because this is the Sefirah through which things are done, and the various works are very different from one another.

This is why it sometimes appears as if Leah is secondary, because Leah is intrinsically only the hind parts of Imma built up into a separate Partzuf. On the other hand Leah is of primary importance inasmuch as she also contains the inner soul of the Nukva.

Thus the two aspects of Leah are as Nukva, through consisting of the hind parts of Imma, and as being the inner soul of Rachel. This distinction makes it possible to reconcile the teachings that give greater importance to Leah with those that give greater importance to Rachel.

Building of Zeir Anpin in Pregnancy, Suckling and Maturity (Openings 119-123)

Start of the repair of the breakage: Zeir Anpin and Nukva grow to maturity together.

Zeir Anpin and Nukva grow to maturity together, for the male aspect is never complete without his female. The immediate gain after the repair of the breakage was that Zeir and Nukva always go together.

Having discussed the overall function of Zeir and Nukva we must now explain the process of their construction.

This proposition consists of two parts. Part 1: Zeir Anpin and Nukva… Maturity comes to Zeir and Nukva together. Part 2: The immediate gain… This phenomenon is born out of the repair of the breaking of the vessels.

Thus during the Pregnancy, Zeir Anpin is three Sefirot – Netzach-Hod-Yesod – with Nukva as the fourth over the Yesod. During Suckling, Chessed-Gevurah-Tiferet are revealed – with Nukva attached to the back parts of Tiferet. In maturity, when Chochmah-Binah-Daat of Zeir Anpin are revealed, Malchut ascends and becomes rooted in Daat. It is true that afterwards Nukva must undergo further building in her own right from Zeir Anpin’s Netzach-Hod-Yesod, this being the main building of the Nukva. But the attachment of Nukva to Zeir Anpin in all his ascents is for the completion and perfection of Zeir Anpin – that is to say that the two of them will always be together.

…for the male aspect is never complete without his female. Nukva is found with Zeir Anpin in this way only in order to complete his functions, for Zeir Anpin is the head and Nukva is the end. Thus every repair received by Zeir Anpin is complete only through Nukva – because all the influences of Zeir Anpin are directed to the lower creations and channeled through Nukva.

Part 2: The immediate gain after the repair of the breakage… Even during the time of Zeir Anpin’s immaturity, his strength is greater than during the time of the breakage. For now, in the repair, an immediate connection was formed between Zeir Anpin and Nukva. This is the essence of what was missing during the time of the breakage. It was because of the lack of connection that the other repairs were absent, which is what led to the breakage. Once this was rectified, a place was prepared for all the other repairs to come about little by little.

…was that Zeir and Nukva always go together. The first work carried out – already in the Pregnancy of Zeir and Nukva – was to bring them together so that they would always continue going together.

Repair of the breakage in stages during Pregnancy, Suckling and Maturity