Now, after having explained somewhat in a manner of particulars, about the matter of the lights of Abba and Imma and their internal and external unifications, as previously explained, we must now explain the specifics of the matter of the lights of Zeir Anpin, which are called Yisroel and Yaakov.¹) Shaar 48, Ch. 2 3.

footnotes: ¹ See Etz Chayim, (Shaar HaKelipot

[Moreover, we must explain] all the particulars of the unifications of Zeir Anpin, which are [either] called a union of Yisroel and Leah or a union of Yaakov and Rachel etc., as known.

However, we must first have an introductory understanding regarding the matter of Lights and Vessels (Orot V’Keilim), both generally and particularly.

Now, the explanation of the statement,² [“He and His life force are one, He and His organs are one”], is known. [That is,] “He and His life force are one” refers to the lights (Orot), while “He and His organs are one” refers to the aspect of the vessels (Keilim).

footnotes: ² See Introduction to Tikkunei Zohar 3b

Now, both generally and particularly speaking, the aspect of the lights of the ten sefirot is called,³” “Ten sefirot without what (Bli Mah),” that is, without “whatness.”

footnotes: ³ Sefer Yetzirah 1:2 – “Eser Sefirot Blimah

This is as stated,⁴ 17b. “He is not of any of these qualities at all.”

footnotes: ⁴ See Introduction to Tikkunei Zohar

It is solely because of the aspect of the vessels that they are in an aspect of a tangible existence.

This is the [meaning of the] statement,⁵ “He brought forth ten vessels which we call ten Sefirot… to show… and to conduct the worlds with them etc.”

footnotes: ⁵ See Introduction to Tikkunei Zohar 17a and 17b.

Likewise, the fact that, in general, the ten sefirot of Atzilut are called by four names,⁶-אל"ף, Beit-בי"ת, Gimmel-גימ"ל etc. The letters Hey-ה and Vav-ו each have three possible spellings: ה"י, ה"א, ה"ה, and וי"ו, וא"ו, ו"ו. The Name HaShem-יהו״ה may therefore be expanded into several possible spellings depending on the variant spellings of the letters Hey-ה and Vav-ו. A”V-ע״ב-72, Sa”G-ס״ג-63*, Ma”H-*מ״ה-45 and Ba”N-ב״ן-52, [is only in regard to the aspect of the vessels].

footnotes: ⁶ The Divine names may be expanded by spelling out their individual letters as follows; Alef

[The name] *A”V-*ע״ב-72⁷ (Shaar RaPa”Ch Nitzotzin) Shaar 18, Chapter 2. is an expansion [of the Name HaShem-יהו״ה] with Yod’s, and refers to Chochmah.⁸-י. This is the name of 72-A"V-ע"ב which is its numerical value. This name refers to Chochmah.

footnotes: ⁷ See Etz Chayim ⁸ That is, יו"ד ה"י וי"ו ה"י, expanded with Yod’s

[The name] *Sa”G-*ס״ג-63⁹) 246b; See also Etz Chayim (Shaar Ozen Chotem Peh) Shaar 4, Ch. 3; Shaar HaKlallim, Ch. 8. is [an expansion] with Yod’s and an Aleph, and refers to Binah.¹⁰י and an *Aleph-*א in the Vav-וא״ו. This is the name of 63-SA"G-ס"ג which is its numerical value. This name refers to Binah.

footnotes: ⁹ See Zohar III (Ra’ayah Mehemnah ¹⁰ That is, יו"ד ה"י וא"ו ה"י, expanded with Yods-

[The name] *Ma”H-*מ״ה-45¹¹) Shaar 38, Ch. 1 and 2. is [an expansion] with *Aleph’s-*א and refers to Zeir Anpin,¹²-א. This is the name of 45-M"AH-מ"ה which is its numerical value. This name corresponds to the emotive sefirot of Zeir Anpin. [and the name] *Ba”N-*ב״ן-52¹³) Shaar 18, Ch. 3. is [an expansion] with *Heh’s-*ה, and refers to Malchut, as known.¹⁴ה. This is the name of 52-B"AN-ב"ן which is its numerical value. This name corresponds to Malchut (i.e., Nukvah).

footnotes: ¹¹ See Etz Chayim (Shaar Leah V’Rachel ¹² That is, יו"ד ה"א וא"ו ה"א, expanded with Aleph’s ¹³ See Etz Chayim (Shaar RaPa”Ch Nitzotzin ¹⁴ That is, יו"ד ה"ה ו"ו ה"ה, expanded with Heh’s-

As known, in the terminology of the Zohar, the ten general Sefirot are only called,¹⁵ “The secret of the Holy Name.”

footnotes: ¹⁵ See Zohar II 67b, and the commentaries there.

All this is specifically only in regard to the aspect of the vessels (Keilim), as known.

Now, the explanation of the matter is known, that in regard to the statement,¹⁶ 80a. “There are three rulers above, the brain, the heart and the liver,” these are the three vessels for the Nefesh, Ruach, and Neshamah.

footnotes: ¹⁶ See Zohar II 153a, and Zohar I 138a; Also see Zohar Chadash, Ruth

The Neshamah [vests] within the brain, the Ruach [vests] within the heart, and the Nefesh [vests] within the liver.

However, the aspects of the Chayah and Yechidah [of the soul] transcend the limitations of vessels.

Now, the aspect of the vessels (Keilim) is composed of a beginning, middle and end. [This is to say that] there is the inner [part] of the vessels, the middle [part] of the vessels, and the external [part] of the vessels.

[This is in accordance to] what is known regarding the matter of the “248 limbs of the King” which are the nine Sefirot of Zeir Anpin.

[That is,] nine times nine equals eighty-one.

Then, three times eighty-one, corresponding to the three levels in the vessels – the beginning, middle, and end – equals two-hundred and forty-three.

[Now, with the addition of] the five Kindnesses (Chassadim) which spawn growth, it equals two-hundred and forty-eight.

This is the general matter of the vessels of Zeir Anpin, which are called “The body of the King.”

In addition [to the “organs”], “He prepared garments for them, from which souls for human beings’ issue forth.”¹⁷

footnotes: ¹⁷ See Introduction to Tikkunei Zohar 17a

[These “garments”] are the garments of thought, [speech and action], as will all be explained.

However, [regarding] the general explanation of the matter of lights and vessels, although there are many very different ways [to explain it], it may, nonetheless, generally [be understood as follows]: It is like the spiritual light and vitality (Ohr V’Chayoot) of the spiritual [power of] sight, as it vests and integrates in [a way of] physicality, in the physical substance of the eye, [thus creating] the aspect of physical sight.

Now, two aspects are [involved] in this: The first is a change of existence, from spiritual to physical.

[This is to say that] physical sight grasps physicality, which is not the case with the spiritual light of [the power of] sight.

This is similarly the case with the light of the spiritual potential power of intelligence, which integrates with the physicality of the vessel of the brain, to the point that it is called, Hitchachmoot – “Active Intellect.”

Likewise, [there is a change of existence] from the [spiritual] potential power to move, as it [vests] within actual physical movement.

So too, [there is a change of existence] from the spiritual potential power of growth, as it becomes integrated and vested in the actual physical growth of physical vegetation.

The second [aspect] is the matter of the limitation and measure of the substance of the vessel. [This is to say that] it is limited and quantified with [specific] measure.

An example [of this is that] physical sight [is only clear] up to sixty miles.

Similarly, [both] the matter of active [physical] intellect or physical movements, spread forth specifically with constraints and limitations, until their limited strength expires.

For example, the strength of the physical comprehension of the vessel of the brain diminishes and expires due to the limited capacity of the vessel.

Similarly, the physical power of movement of the strength of the arm will diminish and expire due to [strenuous] activity, or when lifting a heavy load and the like.

This is because of the limitation of the [physical] power to move.

(This is not the case with the essential spiritual potential power of movement, which has no limitation or cessation.

This is evidenced by [the fact that] in a sudden panic, a person may lift something which [under normal circumstances] is much heavier than his ability [to lift]. This comes from the aspect of the encompassing [lights of the soul], as known.)

Now, this is [the general principle] in every matter of “Substance and Form” (Chomer V’Tzurah).¹⁸) and Form (Tzurah) is another way of saying Vessel (Keli) and Light (Ohr).

footnotes: ¹⁸ Substance (Chomer

]This is to say[ that aside from the fact that the “substance” (Chomer) comes in [a way of] a change of existence, it also limits the “form” (Tzurah).

Nonetheless, the “substance” has a similarity and likeness to the “form,” such as the “substance” of the vessel of the eye [which is specifically suited] for sight, or the “substance” of the vessel of the brain [which is specifically suited] for thought, and the like.

However, the “substance” is made from the thickening and condensation¹⁹הגשמה is *Geshem-*גשם which means condensation or materialization. Because of this the Hebrew word for rain is Geshem-גשם. of the spiritual “form,” from its lowest level.

footnotes: ¹⁹ The three-letter root of the word Hagshamah-

For example, the power of physical growth comes about from the last level of the spiritual [power] of growth.

Similarly, the last level of the spiritual life force of the soul becomes vested within the [physical] blood, as stated,²⁰ “For, the blood is the soul.”

footnotes: ²⁰ Deuteronomy 12:23

Likewise, the last level of the light of the spiritual intellect, integrates with the “substance” of the vessel of the brain and the last level of the condensation of the spiritual [power] of sight, integrates with the “substance” of the vessel of the eye.

Because of this [phenomenon] we observe that the growth of the [physical] “substance,” always comes simultaneous to the growth of the [spiritual] “form,” literally as one.

For example, the developmental growth of the “substance” of the [physical] body is simultaneous to the developmental growth of the spiritual light and vitality of the “form,” such as [the fact that] the developmental growth and ability of the “substance” of the [physical] brain comes in proportion to the development of the light and form of the [spiritual] intellect, so that when a child matures and the light of his intellect develops spiritually, automatically, the ability of the vessel of his brain develops [as well].

This is as stated,²¹ “Days speak and many years teach wisdom.”

footnotes: ²¹ Job 32:7

That is to say, the vessel becomes developed in proportion to the light, each and every day until the age of seventy, at which point a person reaches intellectual maturity, as known. This will suffice for those of understanding.