1. The matter of the commandment of being fruitful and multiplying - See, our sages say (Niddah 31) “There are three partners in a person: the father provides seed and from him comes the whiteness – bones, sinews, nails, and the brain in his head, and the whiteness of the eye. The mother gives “seed” from which [comes] the redness - skin, flesh, etc… and The Holy One Blessed be He gives him ruach-spirit and neshama-soul.” Now, it is known based on that which is written on the verse (Yeshaya 57:16) “and the souls I made” that a person has two souls: an animalistic soul that is enclothed within the blood of a person to give it life, and also it gives a person intelligence to comprehend all manner of wisdom in the world, and it draws [its spiritual root] from above from the spiritual forces, which is the quality of the “face of the ox” on the Godly Chariot - and from the “face of a man” [on the Chariot] is drawn the animalistic souls of the Jews - and the second soul within Jews is an actual part of God, as it’s written “God is a portion of His people,” because it is a spark of actual Godliness and it is drawn from the quality of “the likeness of a man upon the throne,” which is the likeness of the form of the glory of God. (see Ezekiel 1:26, 28) And this is [the meaning of] that which is written (Genesis 9:6) “in the image of God He made Man.” Because the essential quality of the ten sefiros (emanations) of zeer anpin correspond to the form of a human structure by way of analogy, and like that which is written also the neshama-soul which is drawn from it is in the form of a human with 248 spiritual “limbs” and 365 spiritual “sinews,” and like that which is written in the Etz Chaim that all the souls put together are like one human enclothed in the human [structure/form] of the sefiros, and the godly soul is enclothed in the animalistic soul, which is also according to the form of a human with 248 limbs and 365 sinews, and is enclothed in the actual physical limbs of a person, which are actually aligned [with the soul’s structure] in form and likeness and the structure of the “limbs” and “sinews” of the spiritual soul, as is found in the Zohar (I 38a) – “the lower world is parallel the upper world.” And now, to understand all this, and the matter of the effects [resulting from] the time of a person's cohabitation in drawing down a soul, it is necessary to preface first the matter of the descent of the soul to this world, why it [is necessary]. Since it is known that the soul, before its descent into the body stands on a very lofty level and derives pleasure from the radiance of the Shechina (Divine Presence of Immanence), as it's written regarding Elijah, "As Hashem lives, before whom I stood" (Kings I 17:1), according to its place and level in Atzilus, Briyah, Yetzira, or Asiyah, and why it descends multitudes [of levels] into a physical body that conceals the light of holiness of God, which it is drawn from, and [the body] runs after physical pleasures of this world by its nature, in that they are its foundation and nature and cause the concealment of godliness. And also, since in truth, all the pleasures and comforts of this world are as nothing, even if one was able to live a thousand years in peace and tranquility and security and be a king of kings, such that you didn't lack anything in the world of all its pleasures, it is still impossible, in truth, to compare them with one hour of the spiritual pleasure, even the lowest of the low levels in the spiritual worlds. For that which is written, (Avos 4:17) "Better is one hour of spiritual satisfaction in the World to Come than all the life of this world." And how much more so [the spiritual pleasure of] the upper Garden of Eden, which cannot be compared at all to the lower Garden of Eden, so much so that when a soul ascends from the lower garden to the upper garden, it needs to "immerse" in the River Dinor to "forget" all the pleasures of the lower Garden of Eden so that it will not be confused in the upper garden - the same way that a soul ascending from this world to the lower garden needs at first to "forget" its {vision?} (translation uncertain) of this world, as is known in the Zohar, since it is actually like a foreign thought that confuses...etc. If so, any understanding person can grasp the matter to picture the awesome power of the pleasures of the upper garden, and there are many more levels above that that are not even mentioned in books, only these two levels [are], but in truth, it is known to us from the holy authors to which the paths of heaven are revealed to them, that there are levels ad infinitum, and each one is greater than the the essence of the one below it, like that which is written by our sages (Chagigah 13a) "the feet of the chayos [angels] are corresponding to all." And to this our sages had in mind in there statement (Brachos 64a) "Torah scholars have no rest in the World to Come" - they go from strength to strength according to the concept of ascending to higher and higher worlds to take pleasure in God. Furthermore, the magnitude of the soul's descent can be understood - how it goes from "a high roof to a low pit" - through another matter, namely, that which our sages stated (Chagigah 15b) [about "acher," (the heretic Elisha ben Avuyah)] that "better he be judged properly [by the heavenly court] and then go into the World to Come" - this means to say that even the lower Garden of Eden. Now the judgement and suffering of Gehenom are very great and strong, as it's written in Iggeres Hateshuva (chapter 12) in the name of the Ramban, that even the suffering of Job for seventy years is not comparable to even one hour in Gehenom, and the judgement of the wicked in Gehenom is twelve months (Eiduyos 2:10) and they are more than eight, closer to nine thousand hours, and from the time that Acher died in the lifetime of R' Meir (who was before R' Shimon b' Yochai as is written in the Rambam's introduction to the Mishnah and in the [Tosfos Yom Tov?] in the first chapter of Shevuos (mishnah 4) that he was the teacher of Rebbe who was the teacher of R' Yochanan, who lived a long life) and when he died, the smoke stopped ascended from Acher's grave [a sign that his time in Gehenom had ceased]. And all this is relevant to the lower Garden of Eden, how much more so many multitudes and multitudes more is the level of the lower Garden of Eden of which it is worth to bear much suffering just for it alone, something that isn't true for the pleasures of this world [that one wouldn't] bear [even] minor suffering to earn it ... ויאמרו לו הן וכו' [translation uncertain] ... Rather, in truth there is no comparison between the pleasure of the body to the spiritual pleasures and even between the pleasures of the lower Garden of Eden, and how much more so the spiritual worlds of which the lower Garden of Eden compared to the higher Garden of Eden is like the difference between physical pleasures and the spiritual pleasures of the lower Garden of Eden, so too in this, higher and higher the levels go with no end, so that when an understanding person puts his heart to contemplate this matter he'll be shocked into silence by the wondrous and extremely lofty levels that the soul had to descend from down into this world of physicality. However, in truth, blessed is our God, blessed be He, the Good and the one who does good, and in His simple will desired to do good to His people, the Jews, and this descent is for the purpose of an ascent - to raise them up further higher and higher beyond any limit or end, from their original status and place, so that this ascent is specifically through their descent into this world first, and this is [the idea of] what our Sages say: "Better is one hour of repentance and good deeds in this world than all the life of the World To Come." (Avos 4:17) And they say "than all the life of the World To Come" since all the lofty and refined levels that are found in the spiritual worlds - the place of the soul'd {enjoyment?} where they benefit from the radiance of the Shechinah higher and higher as is known to those who enter the "gates" (ie: works) of the Ari z"l - they are all as nothing compared to one hour of repentance and good deeds in this world, that is because the revelation of godliness that is drawn through any mitzvah in this world is higher that all of them and more preferable beyond any limit, measurement, or end than all the pleasures of the life of the World To Come as stated earlier, and upon that which was stated earlier about how the satisfaction of the World To Come is better than the life of this world of materialism, and so much more than that without end is the difference between, as it's written "Of every finite thing I have seen the end; your commandments are very broad." (Tehillim 119:96) Meaning, for all the dissolution of the soul and the pleasures of the souls from their understanding of godliness in the Garden of Eden there is a end and a limit, that a soul can only understand so much and not more, but the "width" (ie: capacity) of a mitzvah to receive in it the revelation of godliness in the manner of the Infinite (Ain Sof) and without end, for that is the meaning of the word "me'od-very" [in the verse from Tehillim], which implies something without limit or measure, (as in Iggeres Hakodesh 17).

2. And the explanation of these matters is understood according to what our Sages say (Menachos 29b) "'In Yah, the Lord, is the Rock of eternity' (Yeshayahu 26:4) - with [the letter] Yud the World to Come was created and with [the letter] Hey the present world was created." The explanation: It is known that the Ain Sof surrounds all worlds and fills all worlds. Meaning, that He gives life to the worlds through two ways. One is through the enlightenment [of his light/presence] becoming enclothed within the inner and essential aspect of every single thing according to each thing's capacity to contain [the light] and its existence not be nullified. This enlightenment is called filling [all worlds], and that is what our Sages reference in their statement: (Midrash Tehillim on "Barchi Nafshi") "Just as the soul fills the body, likewise God fills the whole world entirely." And just as the light and revelation of the life-force of the nefesh-soul in the body has many levels, and the essential resting place and truest revelation of it is in the head, and then the heart, the rest of the inner limbs, and after that the hands and feet until it reaches even the hair and fingernails, each one in descending order from the previous in the level of quality and quantity of the nefesh-soul's revelation of life-force, this is likewise true in general for all worlds, in that they are [created in] the likeness of the Form (partzuf) of the Man {by way of analogy?} and the light of God illuminates and is enclothed in their inner essence to give them life, and anyone who draws closer to His light receives more and more enlightenment and revelations, and [descending levels] after it is less and less [light] from level to level, in "clothes" and many concealments according to the nature of the vessel in what it can receive and contain. And within the whole process of these enlightenments are all the worlds of ABIYA (Atzilus-Emanation, Beriyah-Creation, Yetzirah-Formation, Asiyah-Making) as is known, that Abba-Father "nests" in Atzilus-Emanation, Imma-Mother in Beriyah-Creation, and Tiferes itself in Yetzirah-Formation, and so on, and the many levels described previously in the manner of ascending spiritual levels, one after the other, high and higher, as mentioned earlier in the matter of the Garden of Eden, they are are all from this enlightenment that is filling all worlds and that enclothes itself in the many levels that have no end, since the end of all the levels in the spiritual worlds is the concept of the lower garden of Eden, as mentioned previously, and everything that is above that draws closer to the source, where there is revelation of the illumination of G-dliness without constrictions or many filters, there will be greater delight with greater strength because the delight comes from the revelation of G-dliness, by way of analogy down below [in the lower worlds] that with intellectual understanding comes delight/pleasure necessarily, for that is also the way it is on high, according to the wisdom and understanding the delights from the Ancient of Ancients (i.e. Keser-Crown) is drawn, as is written "for with you is the source of life (Tehillim 36:10)". And if you will ask about these myriad of levels [how that fits with idea of them] all being included in general within the Form of the supernal Man, know that the general is split into particulars, and also the particulars is a general principle for more particulars after it in many many levels, one after the other in the manner of general principles, [followed by] specifics, [then] a general principle. Because all that we said about the the principles that are set up through all worlds, each one {world?} has numerous worlds and each one of those divides into many Partzufim (aspects/forms/archetypes) in that in every partzuf there is the essential aspect of the [supernal] Man, within which is contained the many thousands of particular worlds without end, where each one is greater than the one after it as mentioned previously and as discussed... on the verse "great is our God and abundant in strength (Tehillim 147:5) ... {translation unknown until אך} However, all [these worlds] are in general part of the concept of [the Supernal] Man, and the light of God that sustains them and gives life to them is called "filling all worlds," like a soul to the body. And this is what [is meant by what is] written by our Sages that "with the [letter] Yud the World to Come was created, since the concept of chochma-Wisdom is called (linked to) the Yud, as is known, and the idea is that chochma-Wisdom is the beginning of the chain of development/evolution (hishtalshelus) [of all creation/worlds] as it is written (Tehillim 110:10) "the beginning [is] wisdom," and the enclothement of the light of the Ain Sof in [the worlds of] ABIYA is through chochma-Wisdom, as is written in likkutai amarim (chapter 2) [in reference to] (Tehillim 104:24) "you made everything with wisdom." Now from chochma-Wisdom and downward is the idea of the chain of evolution/development of all words but chochma-Wisdom itself 'comes from nothingness' - not in the manner of the development/evolution of all words because the light of the Ain Sof is loftier a thousand levels and beyond any measure than [even] the upper chochma-Wisdom, and as it's known from the explanation of the Maamar (lesson) ... {translation unknown until שעצמות} that the essence of the light of Ain Sof is completely simple and undifferentiated, and there are no divisions into the ten sefiros, chochma-wisdom, binah-understanding, etc. at all, as is written in likutay amarim, and for this [light of Ain Sof] to take on the characteristic of a seemingly independently existing creation is the idea of chochma-Wisdom, which comes about through a great and intense constriction [of the light of Ain Sof], that is [the idea of] what is written (Iyov 28:12) [wisdom] "comes from nothingness," since the generation of chochma-Wisdom from the light of the Ain Sof is through a "jumping" of levels, like the idea of "something from nothing," and not like the idea of the chain of development/evolution of worlds, through cause and effect, something from something, for if it were not this way, Chochma-Wisdom could never come about from the light of the Ain Sof, since it is totally simple and unable to be defined as something with limitations and boundaries such as Chochma-Wisdom, for it is a specific and unique power. Therefore, Chochma-Wisdom is called (linked to) the Yud, since it comes about from such a great constriction of the light of the Ain Sof it is but a small dot of illumination from that original light, by way of analogy the way the [letter] Yud [is just a small dot]. And from Chochma-Wisdom and onwards this illumination stretches on in the chain of development/evolution [through] cause and effect, and this is the concept of filling all worlds. Therefore, our Sages state that the World to Come was created with the Yud because all the pleasures of the souls in the Garden of Eden in all the many levels reaching higher and higher from there, their source and root is the concept of Chochma-Wisdom, as is known from the matter regarding (Breishis 2:10) "and a river went forth from Eden..." However, the essence of the light of Ain Sof is so much loftier than this, even Chochma-Wisdom which is the beginning of all the development/evolution [of worlds] and is called Yud, is nullified completely like a drop in the {ocean?}, and more than that, it is like the nullification of something that is finite/limited to something that has no limitations, it cannot be compared at all, as written in Likutay Amarim (chapter 48). And this is the meaning of the teaching that "[everything] with Chochma you [God] made" - that Chochma is likened to [the world of] Asiyah in that in relation to something that has no limitations, they are the same in essence, as are the thousands upon thousands [of worlds and levels in between them], and this is what is called "surrounding all worlds" in that it is not enclothed in the worlds but nevertheless it surrounds and encompasses them, and this is the second way in which the Ain Sof gives life to all worlds, in that His light that has no limitation or end surrounds and encompasses them, and on the contrary, in actuality this is the main sustenance [for them] since it is the main concept of the Ain Sof for from it is the essential continued sustainment of all the creations, for if His Divine flow of sustenance were to be removed then all the creations would cease to exist. Now, the explanation of the matter of this "encompassing" - how it works and what it is - this is not its place and it is already explained in other places, for it is not surrounding from "above" in a spatial sense God forbid for there it has no concept of form or body God forbid, examine there properly and your eyes will be enlightened from all the doubts that the later kabbalists questioned, such as the Shomer Emunim and the [acronym uncertain] in the matter of the Tzitzum-constriction and the [acronym uncertain] if it is truly a removal of the [Divine] light from this place or if it not a true removal, if so, how is it present in the bathroom, since from the start this is not a difficulty because [the Divine light] was removed so that it wouldn't illuminate in a "inner" manner, which is called "filling" [all worlds], rather in an "encompassing" manner, which is called "surrounding" [all worlds]. [translation uncertain until וא"כ] And if this is so, there is no difference between a place of filth or cleanliness, see there. And this is the purpose of man's [soul's] descent to the Present World - to bring down the revelation of the Light of the Ain Sof, blessed be He, which encompasses all worlds, from its state of concealment to revelation in an "inner" manner, truly. And the matter of this revelation, how [it happens] and what it is, it is not in our power to understand, just to know that so it will be in the future state of revelation. And this is the promise of the prophets: "your Teacher will no longer be concealed [from you] (Yeshayahu 30:20) and "the glory of God will be revealed" (Yeshayahu 40:5), and it is the wondrous level and the main promise for behold the entire aspect of the Garden of Eden and how great its [reward/revelation] is as mentioned earlier, and the extent of its delights which was already explained above that compared to His essence, blessed is He, it is like a drop in the ocean, and Atzilus to Asiyah are all equal [in this regard] because to the Ain Sof that has no limitations, all things that have limitations cannot be compared with it at all since there are such a far distance between them that the mind cannot contain and grasp it, and this is the level that cannot be reached except through the descent of the soul to the body specifically, since the concept of the Ain Sof that surrounds all worlds, about which is said "and below the arms of the world" (Devarim 33:27), and by way of analogy - the circle at the bottom that illuminates just like above at the beginning of the Line (Kav) and so on, and how His light is in an encompassing state so too it is above and so on, and this is all explained well in other places. Additionally, it is known from the matter of the Shattering of the Vessels and the sparks of [the world of] Tohu-chaos within Noga of beriyah, yetzira, and asiyah that "fell," and that the further something falls below the higher is its source, and from this is the secret of the yetzer hara and the animal soul and all foods and bodily needs and how they conceal the light of the holiness of God, but when a person's godly soul overcomes and refines them through that which is written "that all your deeds should be for the sake of heaven" (Avos 2:12), and like the Rambam explains specifically about the love of God with the fiery coals, like the concept of [loving God] "with all your soul" [then] behold, their strength and their light will be revealed from the world of Tohu-Chaos for there, the lights are numerous, in the concept of "without limitation," as is known, and the revelation of Godliness as the surrounding all worlds will be awakened. And this is the matter of "awakening from below" and "awakening from above" in the Zohar, and the matter of "feminine waters" and "masculine waters" in the Eitz Chaim, and this is the matter of "a descent for the sake of an ascent" that [when] the descent is great, it comes from "a high roof," but how very wondrous is its ascent which is not in the manner of level [by level] and is a very great and awesome jump [higher] like that which has never been before, I mean to say, the moving from the understanding of something limited to a revelation of the light of Ain Sof that is without limitations, as mentioned before. And this that we've been commanded to be fruitful and multiply and that Moshiach will not come until all the souls from the [heavenly] "storage" are used up is because the essence of Moshiach and the revival of the dead is the matter of the revelation of the encompassing [light] as mentioned before, and this [is accomplished] through the descent of the souls into bodies specifically and through that it reaches this awesome strength to gather and receive this revelation.

And from here it will also be understood the secret of the prohibition of spilling seed in vain that the Zohar [writes about] very harshly and says repentance is harder [for spilling seed] than any of the other 613 commandments, as is found in Reishis Chochma (and in the sefer מק"ב in the name of Tosfos in Sanhedrin who count it as one of the 613, see the Smak). Because it causes a great and terrible evil unlike anything else, that since it is a benefit to the soul to be born and to be brought into this world and to cause it this wondrous actions mentioned above and the movement from a revelation of the Light of Ain Sof without limit about which who can measure this goodness and who can compare to it or equate [anything] with it, for just like to the Blessed One nothing can compare, so too there is no measure to his revelation/illumination and so on, and he [who spilled seed in vain] is preventing this from happening [to the soul] and furthermore, has done it a great evil to sink it [the soul] into the Klipot and the Other Side from which is made the afflictions of people as is explained to us in מ"א in the matter of the Nefillim (fallen ones) and is will be explained further later on with God's help, and this is what our sages say: [that those who spill seed in vain are like] killers of children (Niddah 13a).

And now a specific path needs to be explained in the matter of this mitzvah in the secret of the union of Male and Female. For it is known to us that the union is found above also among the souls as i known from the matter of Avraham and Sarah (Breishis 12:5) "and the sounds that they had made in Charan" - that that they caused the souls of converts to be "born" whereas that is not the case with angels - there is no union found [among them]. And the root of this will be understood by prefacing the advantage of souls over angels, and to understand that a different introduction is necessary and that the matter of union and partnership is also found on the level of godly sefiros and middos-attributes as is known in the Zohar and the Eitz Chaim about the matter of the union of Abba and Imma and Zeer Anpin and Nukvah, that from them are formed the souls and angels, (however, that is specifically from Atzilus and below, whereas that is not the case above atzilus as is known that in Atik there is no concept of male and female, only Mah and Ben and it's like that which is written "and there is no god with me" (Devarim 32:39) and also it is known that the matter of union and partnership in every place it occurs is something wondrous and lofty [and is connected with] the concept of bringing down new light from the Ain Sof Blessed is He in great abundance more than the essential/core, just as in the introduction to the Pri Eitz Chaim, and if so, it must be said that accordingly, the explanation of there being no concept of male and female above Atzilus [is] because the matter of [male and female] union is the bringing down of new light from the Ain Sof). And also there are two types of unions: The first, is called "union of kissing" in the Eitz Chaim and this is the connection of Ruach to Ruach in the Zohar which is the concept of [the] Chaba"d [mentalities (Chochma-Wisdom, Binah-Understanding, and Daas-Knowledge)] [connecting with] the Chaba"d [mentalities], and from this is the source of the angels. The second, is the bodily union of Yesod with Yesod, and from this is the source of souls. And the explanation of this is through "from my flesh I see [God]" by way of analogy. In man there are two types of giving influences: One is the bodily union of giving the male drop [of seed], and it stays in the womb of the female nine months and is made into a child. The second is the giving influence of intellect from a teacher to a student, for behold the "drop" [of seed] is also drawn out from the mind of the father just as the intellectual knowledge is drawn from there except it's more physical. However, in truth its root is even higher, for we see that from that drop a child is born in the form of a complete human that has strength and intellectual powers, which isn't true for the giving influence of knowledge - there is only the giving of the revealed knowledge but it's not able to give over any essential powers of intellect to understand that which is lacking in it's own knowledge, (As people say, {translation uncertain until רק}, only that the advantage of the intellectual giving influence is that it doesn't materialize into a physical thing as much as the drop [of seed], however, in truth, both of them are connected and influence each other in that the drop is taken from the inner part of the mind and therefore cannot descend except through becoming more physical specifically, as is written in מ"א regarding the example of the parables of Solomon "and he instructed me with a finger" (Chagigah 5b) ע' בתורה on the verse "my dove in the crags of the rock" (Song of Songs 2:14). And the meaning of this [analogy] is understood above also [in that there are] two types of union as mentioned earlier, "kissing" and bodily [union], however there is no physical connection, God forbid from mentioning such a thing to say there is any physicality involved God forbid, as is written "you shall not make for yourselves any image" (Devarim 5:8) and so on, "cursed is the man who makes an idol or molten image and places it in secret" (Devarim 27:15) as it's written by R' SHimon B' Yochai in the beginning of the Idra Rabbah, and it is all a spiritual concept that is not within the bounds of space, and it is not a power in the body like the soul that attches to the body God forbid, but nevertheless the matter of unions can be intellectually understood, and their high levels one on top of the other, in their inner and outer qualities, it is all in spirituality according to the analogies mentioned earlier in the union of the physical male and female, in that even though it happens through physical limbs behold, in truth, it is done through the spiritual power that is enclothed within the limbs of reproduction that bring about this reproduction through the specific limbs that are prepared to receive the form of spiritual power mentioned earlier, just like how sight in the eye is not through the flesh of the eye alone rather it is through the spiritual power of sight in the soul that is enclothed in the pupil of the eye that is prepare to receive this form, like it is written in the Gemara (31a) "The Holy One Blessed be He gives [the fetus] a soul and shine of it's face, and the sight of it's eye, and so on, and Rashi explains that even though the eye is created from the father and mother, it does not see [just from that] for behold you know that dead people have eyes and doesn't see, until there are his words, and if so, even though power of reproduction in the body that is given through the seed to reproduce in his form and image, it is taken from the power to reproduce that is in the soul in the way that all powers that reside in the body [are] from the soul, they are taken from the soul in the concept of revelation from concealment, as is known, and the matter of the power of reproduction in the soul is that it gives a spiritual influence from the essence of the actual soul as in the way the power of reproduction in the body gives influence to produce, as explained above, and to understand and to grasp a bit of the essence and quality of this spiritual power of reproduction in the soul is through an analogy from the power of reproduction that is in the "garments" of the soul, just as in the intellect and מחו"ד (?) we see that the giving influence of the intellect from a teacher to a student through the speech, which is an external garment, there is also the power of reproduction and that is called Yesod-Foundation of the Male, for there can be a teacher that doesn't have this power to give over to another even though he understands well himself because he doesn't have this vessel of Yesod-Foundation to explain the intellect according to the smallness of the student['s intellect], rather he understands and grasps according to his understanding and he isn't able to find counsel in his soul in how to bring down and unclothe the reasoning in a different variation of letters according to the character of the student's understanding. And this is because he doesn't quite have the vessel of giving influence outside of himself, that are the concept of the "two testicles" - Netzach-Victory and Hod-Splendor, that determine how the giving influence will be, and Yesod-Foundation, which is the actual giving influence itself. And there could be a lesser scholar than him who has more of this faculty of Yesod-Foundation and so he is able to explain the intellectual material until even a small child could understand it since he has many ways to broaden the matter and to fit it into different formats, just as it's written in the books of Kabbala that the sustainers of the generation are connected to the concept of foundations, and this is that which is written in Sukkah 39a "Moshe, did you speak correctly?" [that the sages would call] the greatest of their generation who taught Torah to his students "Moshe," for Moshe was connected to the concept of Yesod-Foundation of Abba, since just like it is for the giving over of intellectual concepts, so too is it for transmitting Torah and and putting the fear of Heaven into the hearts of the listeners. Now, this concept is called Yesod-Foundation of the Male, and through this matter the receiving influence will be understood, which has the concept of the vessel of Yesod-Foundation of the Female, and that is similar to what we see in a student who gathers [information] well in his mind from what he hears, and there are those who don't gather it well, and that is according to the measure of the Yesod-Foundation of the Female, which receives, and this is the concept of 4 attributes in students משפך בחי' פולטת ונפה בסוד הברור שבטפה ודו"ק: Now from this the intelligent person can discern the concept of Yesod-Foundation and the power of reproduction in the soul, to give influence is the concept of the Male, and to receive is the concept of the Female, all of these giving influences being spiritual powers of the essence of the soul as mentioned above, and just like they are enclothed in the bodies of male and female and they perform their functions through the limbs of the body--male giving and female receiving--and if they perform their functions through the limbs of the material body how much more so are they able to function when they are separated from the bodily material and come together in union through their Yesod-Foundation faculties in the manner of giver and receiver of spiritual influence, and to reproduce in their image and likeness. And this is the concept of the union of the soul of Avraham and the soul of Sarah in the Garden of Eden to produce the souls of converts so that there should be a giving influence of light and spiritual life-force [to the convert], just as the concept of love comes from Avraham, for he was the "chariot" for the faculty of Chessed-Loving-kindness, which is given into the convert's soul so that this love can function in his body to rouse him and wake him from his "slumber" - the limbs of the body cannot receive this influence unless it is gathered first within the Yesod-Foundation of the Female, which is the concept of Sarah who was the "chariot" for the faculty of Malchus-Kingship as is known. And through this matter the unification of Sefirot can also be understood, like the union of Zeer Anpin and Nukvah, that the drop that is drawn out of Zeer Anpin, by way of analogy, is the same concept as the giving influence of light and spiritual godly life-force from the light and life-force that is enclothed within Zeer Anpin that is like its Neshama-soul, or to give life to the worlds. And in order for this light and life-force to be absorbed within Beriyah, Yetzirah, and Asiyah, this isn't possible unless it is collected first in the concept of Yesod-Foundation of the Female, which is the faculty of Malchus-Kingship that engenders the [creation] of matter and being and so on, as explained in other places at length. And the general principle of the matter of this union is the additional revelation and drawing down of the Light of the Ain Sof with greater strength and might than the revelation that was set for the sustaining of all worlds, as is known. And now the matter of the two types of unifications mentioned above will be understood: "kissing" and the physical [union] - for it is known that in every Partzuf-Archetype, עצמות (bones?), and vessels, by way of analogy, soul and body, and their matters are explained in other places, the concept of Chochma-Wisdom is by way of analogy the vessel, the light and life-force from the Ain Sof that gives life and existence to Chochma-Wisdom is the light and the עצמות. And there are internal and external vessels, and various interactions: "face to face" or "back to back" as is known, and the concept of the union of "kissing" is through הבלים (breaths?), and the exact meaning of how and what in its particulars is not known to us, but the [general] matter is that the flow [of light/life-force energy] does not descend and materialize so much through the concept of external vessels, and it is like the giving influence of a person from his intellects and brain into the words and letters of his thoughts, or even speaking words to someone else, for the expansion of his intellect through this has not distanced itself from his essence so much, from the concept of his intellectual faculties in his mind. This is not the case with the concept of the bodily union above, that is described through the concept of "a drop," meaning to say that the flow [of energy/life-force] materializes [into a physical state] through the external vessels to become far in measure from the essence of the inner faculties of the mind. For example, how the drop [of seed] in a man is quite far from the essence of his intellect and the fluid in his brain and so on. Now, the root of angels is from the union of "kissing" mentioned above, and this remains in spirituality and doesn't descend into bodies, since the root of their being is through the giving influence of light and sustenance and life-force, which doesn't descend and change in it's essence from it's source. And the root of souls is from the union of bodies, and this becomes enlothed in actual material bodies since these souls descend far from and different from their essence as mentioned above. However, in truth, this is teaching only when they are drawn from the innermost and essential aspect of the mental faculties and are not just an external revelation only, as in the union of "kissing,"