Kalach Pitchei Chokhmah Reader

…it is Israel Sabba and Tevunah that give the Mental Powers to Zeir Anpin through their Malchut, which is called the Second Israel Sabba-Tevunah, and the latter clothe themselves in Zeir Anpin’s Tzelem in the same order as above. These are called two levels of Maturity… They are two kinds of Maturity, yet they both follow the same pattern. The Mental Powers that come from Abba and Imma (i.e. in the Second Maturity) are primary, as opposed to the Mental Powers given by Israel Sabba-Tevunah, which are the bottom part.

…the First and the Second. The First Maturity is when Zeir Anpin receives from the Second Israel Sabba-Tevunah; the Second Maturity is when he receives from Abba and Imma without the above subdivision… For they are counted in ascending order. …and this is a far greater power.

Nukva is built separately with mitigated Strengths.

Nukva undergoes her own separate process of building through her Mental Powers so that they can repair all her different levels as required, some with Kindnesses and some with Strengths. This is because of the need for Nukva to embody Judgment – but that it should be mitigated so that she can receive the Kindnesses from Zeir Anpin.

Having completed our discussion of Zeir Anpin, we will now discuss Nukva.

Nukva undergoes her own separate process of building … Despite the fact that, as discussed earlier (Opening 119), Zeir and Nukva grow together and she accompanies Zeir Anpin through all his different stages of Pregnancy, Suckling and Maturity, none of this is for the purpose of building Nukva, who requires a further separate process of building. Her being with him serves the repair that comes from their being joined and bound together, but this repair is almost entirely for the sake of Zeir Anpin, who as the giver of influence requires Nukva as his end level – the receiver – in order to complete his Sefirot.

However, in order to fulfill her own function Nukva requires a separate process of building – for two reasons:

1. Nukva’s function is not at all equal to that of Zeir Anpin, and in each case the repairs must correspond to the functions of the lights. The two repairs cannot be said to be a single process in which each is built with its own unique aspects, because this is not the purpose of Nukva accompanying Zeir Anpin in each stage of his building. The intention is rather that he should be built in a way that suits his role as giver of influence to Nukva, who thus has to be bound with Zeir Anpin in each of these different stages.

Thus while Nukva is involved in all Zeir Anpin’s repairs, she afterwards requires a separate process of building suited to her unique function in the government. Nukva cannot be built in one process together with Zeir Anpin since this would be of no benefit and there is no connection between the unique aspects of Nukva’s own building and Zeir Anpin’s times of Pregnancy, Birth, Immaturity and Maturity. During these periods Nukva does indeed ascend successively with Zeir Anpin from Yesod to Daat, but this is only for his sake.

2. The second reason that they cannot be built together is that Nukva has to be built by Zeir Anpin himself, and this is only possible after he is already repaired and fit to build her.

…through her Mental Powers… i.e. through Netzach-Hod-Yesod of Zeir Anpin, which build Nukva as required to suit her function.

…so that they can repair all her different levels as required… There is no need for symmetry with Zeir Anpin in this. Quite the contrary, Nukva requires her own unique repair to suit her intrinsic structure.

…some with Kindnesses and some with Strengths. The Strengths spread only in the center column, while the Kindnesses spread in the other two columns, right and left (see Pitchey Chochmah VaDaat ch. 75).

This is because of the need for Nukva to embody Judgment – but that it should be mitigated… In truth both these two aspects are required in Nukva in order for her to govern properly. She has to embody Judgment, because the very foundation of Nukva is the rule of Judgment – as required in this world – through the power of BaN and the Strengths of Daat. On the other hand Nukva’s Judgments must be mitigated, for it is not fitting to run the world with Harsh Judgment since that is destructive Judgment, whereas the world needs mitigated Judgment – the sweetened Judgment that gives rise to joy and the intense excitement of love, as explained in the Zohar (Idra Zuta 296b; see Opening 52).

…so that she can receive the Kindnesses from Zeir Anpin. Nukva is given these Kindnesses only to mitigate her strict Judgments but not in order that she should rule with Kindness, for that is not her purpose. It is when Judgment is sweet in its intrinsic nature that it seeks its own mitigation through joining with Kindness. (In the building of Nukva, her Strengths – which extend in her center column – are sweetened through the radiation of Netzach-Hod of Zeir Anpin in the two side columns, and this is what mitigates the intrinsic nature of Nukva, making her long to receive Kindnesses through coupling with Zeir Anpin.)

For all that is deficient seeks fulfillment – a hungry person wants to eat. But when a person’s proper nature is impaired, he no longer seeks fulfillment, as in the case of sick people who are repulsed by food. Likewise Harsh Judgment is darkened by the accusations of the Other Side and does not seek to be sweetened. However, when Judgment is mitigated, it seeks to be sweetened. Then through the mystery of coupling Justice receives actual Kindnesses – i.e. Zeir Anpin’s Male Waters, as will be discussed below.

Ascent and Descent of the Worlds (Openings 131-133)

The worlds were created in such a way as to be able to rise above their intrinsic level. Indeed this was the very purpose for which they went down ever since their first descent at the time of the breaking of the vessels – in order to ascend little by little until everything returns to the level of completeness as before the breakage. And now there are ascents and descents depending on the different times, in order to govern the worlds with the necessary measure of increase and decrease as required in any given circumstances.

Having discussed the building of both Zeir Anpin and Nukva, let us now examine the repairs and ascents they undergo.

NOTEThe explanation of the building of Nukva in the previous Opening is followed in this and the next Opening by a discussion of Zeir Anpin’s maturity and various ascents – which do not depend on men’s deeds. Discussion of the Nukva – whose various states do depend on men’s deeds – is resumed in Opening 134.The worlds were created in such a way as to be able to rise above their intrinsic level. Men’s whole task is to elevate and enhance the status of the creation. For the creation was placed on the lowest level in order to allow destruction to rule over it – so that men would be able to repair the damage, thereby acquiring merit. Men’s merit and all their endeavors are bound up with elevating the creation to the highest level, rescuing it from destruction and ordering it in such a way as to prevent further damage.

This is the root of the ascents and descents discussed in connection with the Partzufim. When they rise above their lowest level to gain higher status, this is their ascent. When they go back down again, this is their descent. This is what causes the changing influences at different times in this world – on weekdays, Shabbat and other holidays etc.

Indeed this was the very purpose for which they went down… For had they been intrinsically lowly such as to require a change in their very nature in order to elevate them, it would have made man’s path very difficult. But that is not the case. On the contrary, they stem from a high root and descended only afterwards. Man’s task is to raise them up as they were before their descent.

…ever since their first descent at the time of the breaking of the vessels… For afterwards there was a further descent when the moon was made smaller, and Adam’s sin was also a descent.

…in order that they should ascend little by little until everything returns to the level of completeness as before the breakage. This follows the principle that everything must be gradual and in stages.

And now there are ascents and descents depending on the different times… In the meantime there are both ascents and descents. For as long as the worlds have not reached their highest possible level they can still ascend and descend. No level is permanently attained through a one-time ascent. Time factors play a large part in this. As long as the ascent to a given level is not permanent it is possible to rise to and fall from it time after time.

These ascents and descents create differences between the weekdays and Shabbat and all the other significant days and times, as well as between the nights and the days of the actual holidays themselves. Shabbat and the holidays are all times of ascent, and then afterwards the cycle swings around into a descent. The different ascents and descents either enhance or lessen the status of the creations (and thus the descent on weekdays represents not a flaw as such but rather a lessening in status.)

…in order to govern the worlds with the necessary measure of increase and decrease as required in any given circumstances. The Supreme Thought has already calculated which ascent is necessary and which ascent is unnecessary at every juncture, instituting the different times accordingly. Everything is arranged to bring the world to perfect government through all the different changes in the times.

The Emanator, blessed be His name, instituted a certain law whereby the substance of the creations remains unchanged yet their soul may nevertheless be increased within them, giving them a higher status even though their body does not change. This is the Additional Soul given to man. Correspondingly in the higher realm too He instituted in the Sefirot the phenomenon whereby their exterior – which is the root of man’s body – receives an interior soul beyond what is due to it according to its intrinsic nature, and this is called an ascent for it.

As long as it is in the process of receiving its due, this is called growth towards completion. What is above this is an ascent. There are various arrangements like these, for this is the source of the addition that comes at different times on weekdays, Shabbat and the other holidays.

Having introduced the subject of ascents and descents, we will now examine their nature.

This proposition consists of two parts. Part 1: The Emanator… This explains the concept of the Additional Soul. Part 2: Correspondingly… This explains the corresponding ascents in the Sefirot.

Part 1: The Emanator, blessed be His name, instituted a certain law… This is something that we actually find in man here below, and from it we can understand the meaning of this ascent of the Partzufim, for what is hidden can be inferred from what is explicit.

…whereby their exterior – which is the root of man’s body – receives an interior soul… This is what happens in the ascents of Shabbat and all the other ascents in which the interior and exterior are not renewed together but rather, the existing exterior receives a different interior. …beyond what is due to it according to its intrinsic nature… Even without this addition, the Partzuf already has full power on its level; the addition only increases its importance.

It could be objected that numerous differences exist between the Additional Soul as found here below and the root to which we have traced it in the world above.

(1) Here below the original soul does not leave the body. Rather, the two souls are present at one and the same time – whereas in the upper realm the ascending Partzuf gives its original interior to the Partzuf beneath it while itself rising up to receive a different interior.

(2) This leads to a further difficulty. Here below it is truly no problem if the body does not change. It simply stays as it was with the first soul, which does not leave it. However in the upper realm it would appear that there would have to be some change in the exterior. Since the Partzuf in question receives a new, different interior, should it not also receive a new exterior?

(3) In the upper realm there is indeed a change in the exterior as well. This is because in the upper realm the transition from Immaturity to Maturity and likewise every ascent involves new Pregnancy, Suckling and Mental Powers, as discussed in the teachings of the ARI. This implies that the entire structure is renewed, including the exterior.

A further problem is that we need to understand how in the upper realm the interior of Imma can become the interior of Zeir Anpin, given their different functions. Another problem is the very opposite of this: From where else could Zeir Anpin receive a new interior if not from the interior of the Partzuf above him, i.e. Imma?

But in fact these ascents are such that the substance of the acting entity continues to exist just as it is and the increase it receives is only in power and strength.

Thus when Zeir Anpin ascends to receive Imma’s interior, this only means that he receives the light at great strength just as it radiates within Imma. However this light cannot give him Imma’s intrinsic essence. On the contrary, Imma’s inner power is certainly above the level of Zeir Anpin as is Imma herself. For Imma too has not changed her function, and what is left is only light in the sense of power – an increase of strength and power in the light of Zeir Anpin. But there is no change in Zeir Anpin’s intrinsic essence.

Even though in the upper realm each ascent involves phases of Pregnancy, Suckling and Mental Powers that also renew the exterior, they do not change the intrinsic law and essence of the Partzuf but rather they are stages in its development. Similarly below, the body does not need to change in order to receive those lights. Indeed, when the Additional Soul enters into man it certainly enters in stages – Pregnancy, Suckling and Mental Powers. However these are influences that man receives without undergoing any changes in his body – the exterior – because they do not change his intrinsic law but only give him greater power.

Thus we see that these ascents are such that in every case the exterior remains with its intrinsic functions unchanged, and what the ascending lower Partzuf takes from the upper Partzuf (i.e. what Zeir Anpin takes from Imma) or what the upper Partzuf takes in its ascent (i.e. what Imma takes for Zeir Anpin as she ascends) is still the same interior but with a stronger radiation.

When man’s Additional Soul enters him, his original soul functions only as if it is absorbed within the Additional Soul, which is the one that acts. However man does not exhibit the phenomenon whereby the ascending Partzuf leaves its original interior to the Partzuf below. Instead, in man the first soul remains absorbed and hidden within the Extra Soul.

In making inferences from the lower world to the upper world, what must always be understood is the interrelationship between one aspect and another on their level. There is no parallel between what exists above and what exists in this world except with respect to the interrelationship between different aspects. However the two realms are quite different in their intrinsic nature.

…and this is called an ascent for it. It is an ascent as distinct from all the levels of maturity prior to this, for the First and Second Maturity are only phases in completing the building and not ascents as such.

…this is called growth towards completion. For when the Partzuf attains the ability to function and carry out its ordained purpose, it is said to be complete. Prior to this it was deficient, which is why it is called complete when it reaches this point.

What is above this is an ascent. An ascent means that one ascends above one’s intrinsic level.

There are various arrangements like these… For everything occurs in stages, and every level has its own unique arrangements.

…for this is the source of the addition that comes at different times on weekdays, Shabbat and the other holidays. All the different states of the Partzufim generate consequences below. The effects of a given state are felt at the time when it holds sway – the holiness of Shabbat and festivals are felt on those particular days – and they also contribute to the overall government of the world. Thus, besides their rule on those particular days, the holiness of Shabbat and the festivals contribute to perfecting the overall governmental order.*For example, “We sound the Shofar on Rosh Hashanah to strengthen the repair that took place with the Giving of the Torah and initiate what will be in the future.” (Maamar HaChochmah, Malchuyot Zichronot VeShofarot). “It is like chopping away at a tree, striking blow after blow until one chops it down completely.” (Ibid. Seder Leil Pesach). Everything is designed to ensure that the cycle will be complete and suffice for all that is destined to happen in the world until everything returns to complete perfection at the final end in the future.

What Zeir Anpin receives even in the Second Maturity is not called an ascent for him. Only when he rises further afterwards is it called an ascent.

Having discussed the concept of ascents, we will now explain the significance of the Second Maturity, which is not an ascent.

What Zeir Anpin receives… Zeir Anpin receives his Mental Powers from Abba and Imma, and until he has received them it is not called an ascent. On the contrary, it is Abba and Imma who come down to Zeir Anpin, lowering their Netzach-Hod-Yesod to his level, and crowning and adorning him.

…even in the Second Maturity… As explained earlier, Second Maturity is only the conferral of mental powers, although now they are given by Abba and Imma and not merely by Israel Sabba-Tevunah.

…is not called an ascent for him. Only when he rises further… For then he no longer depends on Abba and Imma giving him, because they have already given him what he needs, and now it is Zeir Anpin that ascends. Thus:

…afterwards is it called an ascent. All that comes after the Second Maturity is considered an ascent. • “Understand this through the ascents of Shabbat: on Shabbat night Zeir Anpin receives the encompassing levels in his interior, and then attains the Second Maturity… But only in the morning is the Second Maturity altogether complete, after which he literally ascends to Netzach-Hod-Yesod of Imma during the Morning Prayer” (Pitchey Chochmah VaDaat ch. 56).

Zeir Anpin repairs Nukva to create the possibility of service by the lower creations.

Nukva must be repaired by Zeir Anpin in the ways needed in order for her to provide a place for the service of the lower creations, whether by receiving from his back parts or receiving from his front, be it from the chest and below or the chest and above. These are all different states in which she may ascend or descend, depending on the deeds of the lower creations.

Having discussed how the different ascents and descents increase or decrease the strength of the government, we will now examine the repairs that enable Nukva to be affected by men’s deeds and to increase or decrease the flow of influence accordingly.

This proposition consists of two parts: Part 1: Nukva must be repaired… This explains the repairs to the Nukva in general terms. Part 2: …whether by receiving… This lists the specific arrangements.

Part 1: Nukva must be repaired by Zeir Anpin… Man’s entire service is bound up with repairing the Nukva, which is the very root of the lower creations. The purpose of all man’s service is to repair the Nukva in such a way as to enable blessing to come to her and through her to the lower creations in great abundance.

But everything is done in stages, and the repairs to Nukva preparing her to receive the flow of influence in the proper way also follow the principle of measure and gradation. The degree to which Nukva is repaired through men’s deeds and thereby prepared for Zeir Anpin determines the degree to which all the different lights she receives from Zeir Anpin for the lower realm will radiate. Everything is governed by the principle that “all depends on the abundance of good deeds” (Avot 3:19).

Nukva is built with certain specific attributes and arrangements that constitute the laws required to create the possibility of a suitable level and measure of service on the part of the lower creations. The entire repair and building of Nukva come about through Zeir Anpin. We therefore say that Nukva needs different repairs from Zeir Anpin in order to produce arrangements that will provide a place for man’s service and bring it into being in all its details. …in the ways needed in order for her to provide a place for the service of the lower creations. (Thus Zeir Anpin prepares the Nukva with various inbuilt ways of receiving from him – Back-to-Back or Face-to-Face etc. – subject to men’s deeds. Two kinds of repairs to Nukva are mentioned here: 1. Repairs to her structure by Zeir Anpin preparing her to receive the service of the lower creations. 2. Repairs that come from Zeir Anpin as a result of and in the merit of this service.)

Part 2: …whether by receiving from his back parts or receiving from his front… These are all the different states of Nukva. She may be either Back-to-Back or Face-to-Face, and this in one of two ways: …be it from the chest and below or the chest and above. All these are different ways already prepared by Zeir Anpin whereby Nukva ascends or descends depending on the deeds of the lower creations, as the proposition goes on to say.

These are all different states in which she may ascend or descend, depending on the deeds of the lower creations. Everything has its own defined order. Despite the vast multitude of deeds, all come under a finite number of categories which the Supreme Thought prepared in advance to suffice for everything that is destined to come about. (These three states are the general categories that include all possible relationships between Zeir Anpin and Nukva as determined by men’s deeds.)

Back-to-Back – and the Separation to come Face-to-Face

The state of Back-to-Back is one of excitation of Strengths that flash forth and attach themselves to one another while the Faces have no function or power and do not turn to shine to one another. And then the influence that needs to descend even at that time gains sway – but it gains sway in that mode of flashing excitation. This requires the Separation in order to leave all the Strengths to Nukva and to complete the Male on all his levels so as to sweeten and repair her.

We will now complete our discussion of Nukva’s different states in relation to Zeir Anpin.

The proposition consists of two parts: Part 1: The state of Back-to-Back… This explains the concept of Back-to-Back. Part 2: This requires… This is the repair that brings them Face-to-Face.

Part 1: The state of Back-to-Back is one of excitation of Strengths… The concepts of the Face and Back were discussed earlier (see Opening 76). The Face consists of those lights that shine to their receivers, while the Back consists of lights that do not shine to those looking there. Every level includes both aspects. All that shines comes from the category of Kindnesses, while that which does not shine comes from the category of Strengths. When we say Back-to-Back it means that the aspects of Zeir Anpin and Nukva that do not shine are both aroused at once.

…that flash forth and attach themselves to one another… When one aspect or function becomes linked with another, the lights are said to be attached to one another. The government is then the product of this concentration of Judgments and as a result is one of Harsh Judgment.

…while the Faces have no function or power… In the state of Back-to-Back the lights of the Face do not hold sway. Instead of the lights cooperating with one another to radiate in a revealed manner and generate repair, in the state of Back-to-Back two different kinds of Judgments are aroused – Judgments of the Male and Judgments of the Female – but not in a constructive, orderly manner.

…and do not turn to shine to one another. In terms of the archetypal man, the state of Back-to-Back was when Adam and Eve were attached together in this way and did not see one another. Similarly on the level of the Partzufim, in the state of Back-to-Back the lights do not turn to one another in sequence in order to receive what they need for their completion. Instead they all flash at once with no coordination whatever (like two people talking at once).

The intention of the rectified order was first to reveal the different levels of government stage by stage, showing all their various aspects and how they develop separately – Kindness by itself and Judgment by itself – and afterwards to reveal the balance of right and left. For balance is only possible when there are two different sides – the right, Kindness, and the left, Judgment. However in this Back-to-Back state of excitation, everything flashes at once – making it impossible for the government to be revealed in a graded, orderly way. Zeir Anpin and Nukva both operate with Judgment, and there is no balance or coupling.

And then the influence that needs to descend even at that time gains sway… Influence needs to come down all the time, but in order to be properly attuned it must descend in an orderly way – as explained – from the male to the female. The influence must be channeled through the successive revelation of all the powers as linked together in the chain of development from the head all the way to the end of the Male and from there to the Female. When the two operative Partzufim are joined with one another in a state of repair – i.e. Face-to-Face – the lights join together and interact so as to be revealed in coordination.