Vihi no'am Adonai Eloheinu aleinu uma'aseh yadeinu konenah aleinu uma'aseh yadeinu konenehu (May the favor of the Lord our God be upon us; establish the work of our hands). rabotai (my teachers), we're learning Da'at Utvunah (Knowledge and Understanding), and we're on daf samech-gimmel (folio samech-gimmel). The Rashash zichrono livracha (of blessed memory) writes in his notes, regarding what the Rav wrote, that there is no keli (vessel) corresponding to chayah (living essence) and yechidah (singular essence).
We said that when the head, the rosh (head), of the Ze'er Anpin (Small Countenance) enters, there is room for neshamah (soul). But there are still two more levels to be added: chayah and yechidah. He says that there is no keli for chayah and yechidah. This means the chayah and yechidah of each of the NaRaNChaY (five soul-levels). But the nefesh (soul), ruach (spirit), and neshamah of each NaRaNChaY are clothed in the three parts of the kelim (vessels) of each NaRaNChaY. In other words, the nefesh, ruach, and neshamah of all the levels can be in the Ze'er Anpin. The chayah and yechidah are the ones for which there is no room.
So the lower makifim (surrounding lights) of, for example, the nefesh, which has a NaRaNChaY within the nefesh, are still missing chayah and yechidah. The reader needs to understand that the three parts of the kelim mentioned here in this discussion are for each partzuf (configuration): the partzuf of keter (crown), the partzuf of chochmah (wisdom), the partzuf of binah (understanding), the partzuf of the six extremities, and the partzuf of malchut (kingship). These are the five partzufim of that partzuf. They are the five partzufim that every partzuf has among the five partzufim of Atzilut (Emanation).
Each one is divided into five, and each one has a NaRaNChaY. We take each of the partzufim. Let’s say we take the partzuf of the Ze'er Anpin: the Ze'er Anpin has nefesh, ruach, neshamah, chayah, and yechidah. Abba (Father) also has a NaRaNChaY, and everything is divided into five. So basically, it is 25: five times five. At each level, he is saying, the chayah and yechidah are on the outside because there is no room for them to fit inside the partzuf.
He later mentions a discussion where he writes explicitly that afterward the Ze'er Anpin has a fourth level. That fourth level is chayah. It is the fourth partzuf, and it is the chochmah of the Ze'er Anpin, including male and female, clothed within the third partzuf. It enters the neshamah, which is the third partzuf: the NeHY and half of its tiferet (beauty). This is the chayah of the Ze'er Anpin. The mochin (lights of consciousness) of chayah, from Abba and Imma (Mother) Ila'in, spread through it, and they include a NaRaNChaY.
After that, it has a fifth level: yechidah, which is keter. It is the fifth partzuf, the keter of the Ze'er Anpin, including male and female, and it includes its own NaRaNChaY. It is clothed within the fourth partzuf, the NeHY and half of its tiferet. It enters the one below it, the NeHY and lower two-thirds of its tiferet. This is the yechidah of the Ze'er Anpin, and the mochin of yechidah from Arich Anpin (Long Countenance) spread through it. See chapter 8 in Sha'ar HaMochin.
He also writes: “It is clear from this other discussion that the Ze'er Anpin is then completed in the three upper ones, and in each level.” Once the Ze'er Anpin is complete, it is completed in ten sefirot (emanations), and then it has the five partzufim mentioned. Now we’re talking about the Ze'er Anpin when it is complete. It has keter, chochmah, binah, Abba, Imma, Ze'er Anpin, and Nukba (female aspect). Each one has ten complete sefirot and partzufim. Each of the ten sefirot corresponds to the ten sefirot within it, because the outer partzuf of the ibur (embryonic stage) is the malchut within it. We said that ibur is NeHY; that is the Ze'er Anpin when it is small, and it is called the NeHY of its entirety.
The middle partzuf is yenikah (nursing stage), which is the six extremities: the six have unfolded; the three unfold, and now it is six. The third partzuf, of the first gadlut (expanded state), is the neshamah, or what we call binah; it is the binah within it. The fourth partzuf, of the second gadlut, is the chochmah within it. Then we have chayah, which is chochmah. The fifth partzuf is the keter within it. When the Ze'er Anpin is completed and receives all the mochin appropriate to it, it has five complete partzufim. Good. We know that: it has five complete partzufim. Chazak uvaruch. The Ze'er Anpin is complete.
However, not all five partzufim come to it as a tosefet (addition), only the three upper ones: keter, chochmah, and binah. He says there is what we call the standard state, and then there is tosefet. The standard state is nefesh and ruach, the six extremities. What is the tosefet? The tosefet is neshamah, chayah, and yechidah. The two levels of ibur and yenikah, though, are always present, and it is never without them at any time. So whenever you see a partzuf, it will always have the six. That has been the case since the creation of the world. Its root is in them, and it was emanated in them.
The Ze'er Anpin was emanated in two partzufim: the outer and the middle. The outer is nefesh, and the middle is yenikah, the six. They are the six extremities of its entirety, and they are fully complete, each with its ten sefirot. Let’s put it this way: they have all ten. At this point, he is saying they are complete. So there is really no work to be done at the level of nefesh and ruach. They are the nefesh and ruach of the entirety of the Ze'er Anpin. Each one includes a NaRaNChaY. Therefore, if you have a NaRaNChaY there, you have ten: five in nefesh and five in NaRaNChaY in ruach. So you’re set.
What it is missing is the three upper partzufim of keter, chochmah, and binah—fifteen, the top three: five, five, five—with the mochin of the NaRaNChaY that come from Yisrael Saba uTevunah (Israel the Elder and Understanding), Abba and Imma, and Arich Anpin. Where do these mochin come from? We learned that the mochin of the NaRaNChaY of neshamah come from the Ze'er Anpin going up to YisSUT, which is called binah, the neshamah of the entirety of Atzilut. They are all clothed in the third partzuf, the binah of the Ze'er Anpin, and in the neshamah within it.
Likewise, the NaRaNChaY of chayah comes from Abba and Imma Ila'in, which is called chayah. So it goes one level higher, to Abba and Imma Ila'in; that is where chayah comes from. The NaRaNChaY of the chayah of the entirety of Atzilut is clothed in the fourth partzuf, the chochmah of the Ze'er Anpin, and in the chayah within it. Likewise, the NaRaNChaY of yechidah comes from Arich. If we make it up there, we reach Arich Anpin, called yechidah, the keter of the entirety of Atzilut. It is clothed in the fifth partzuf, the keter of the Ze'er Anpin, and in the yechidah within it.
But the two partzufim, the outer and the middle, of the nefesh and ruach of the entirety of the Ze'er Anpin, are completely complete in all their aspects. Each has ten sefirot with Chabad (wisdom, understanding, knowledge) of the NaRaNChaY from within itself, without needing the mochin from above it to be clothed within it, or to be clothed inside it as a tikkun (rectification). They have this from within themselves, from the time they were emanated.
Know that the Ze'er Anpin is the ruach of the entirety of Atzilut. Let’s go back and look at Atzilut, rabotai. There are different ways to arrange it. Let’s look at Atzilut from top to bottom and identify the levels using the terms nefesh, ruach, neshamah, chayah, and yechidah. I want to use those terms. We’ll call the lowest part of Atzilut nefesh: the floor level, malchut. When we go up a little to the Ze'er Anpin, we’ll call that ruach. The next level up is neshamah, then chayah, and then—. These are very important terms because they are used to indicate location.
If I say, “We’re in the ruach of Atzilut,” you might ask, “Ruach of Atzilut?” I’d say, “Wait: nefesh, ruach—I mean level two.” Then I know that the second partzuf from the bottom is the Ze'er Anpin, so I know I’m in the Ze'er Anpin. You call it ruach, and that confuses me. I wish you had called it Ze'er Anpin; that would be easy. So sometimes in the kavvanot (mystical intentions), you’ll see, “yekhaven beruach de'Atzilut” (“he should intend in the ruach of Atzilut”). What is ruach de'Atzilut? Where is that? We are dividing Atzilut into NaRaNChaY: nefesh, ruach, neshamah, chayah, yechidah. Watch my hands: one, two, three, four, five. Nefesh is malchut, Nukba. Ze'er Anpin is ruach. On the left is Imma, which is neshamah. On the right is Abba, chochmah, which is chayah. On top is keter, which is yechidah.
After it is complete and receives all five encompassing partzufim with the encompassing mochin of the NaRaNChaY, it is called ruach of the entirety of Atzilut. This is how it is with the other encompassing partzufim. Arich Anpin, for example, is called yechidah of the entirety of Atzilut and is completely complete in the encompassing NaRaNChaY. Likewise, Abba and Imma Ila'in are called chayah of the entirety of Atzilut and are completely complete. Likewise, YisSUT is called neshamah of the entirety of Atzilut, and it is completely complete.
So it works out that they are referred to this way in the general scheme, when we go from top to bottom. When we are trying to develop the Ze'er Anpin, it gets these additions from those levels. It gets neshamah from YisSUT and chayah from Abba and Imma Ila'in. It is no coincidence that they represent those levels on the scale from top to bottom; they contribute those levels to the Ze'er Anpin. “So they get all ten, the top ten?” Of course, of course. But the gadlut comes gradually. The first gadlut is for YisSUT, and the gadlut is to—. When the Ze'er Anpin is fully completed in its NaRaNChaY, it is called ruach of the entirety of Atzilut. Once the Ze'er Anpin is complete, we can give it its full name, ruach de'chalalut (the ruach of the whole), without qualification.
But because of schar va'onesh, free will in the world, when it was emanated, it was emanated with the six extremities that are its ruach. In other words, it was created with only six. So it is ruach sheberuach: the Ze'er Anpin is called ruach as a general location, but it has only its own ruach, because it has only nefesh and ruach; it has only six. It is missing neshamah, chayah, and yechidah. It includes what is below it, which is nefesh, so it turns out that it has complete nefesh and ruach. What it is missing is only the three upper ones: its three partzufim of neshamah, chayah, and yechidah. They come as a tosefet.
What does schar va'onesh mean here? It means that it depends on us. If we do good, we receive reward: the shefa comes down. Chas veshalom (God forbid), if we commit aveirot (transgressions), the tosefet leaves. Therefore, we have the ability to build and the ability to destroy. That is called free will.
The partzuf of binah within it, which is the partzuf of neshamah with the NaRaNChaY of neshamah, comes through YisSUT. The partzuf of chochmah within it, which is the partzuf of chayah with the NaRaNChaY of chayah, comes through Abba and Imma Ila'in. The partzuf of keter within it, which is the partzuf of yechidah with the NaRaNChaY of yechidah, comes through Arich Anpin. Then it is complete, and it is called ruach de'chalalut ha'Atzilut.
“Didn’t you say before that the ruach and neshamah were full—all of them?” Up to six. “You said before, all the bechinot (aspects)?” Up to six. “All the bechinot up to six. He said it has its own komot (stature), right? Tell me where you’re quoting.” The top of the previous page: “They are the six extremities and their entirety, and they are completely complete, each with its ten sefirot.” Right, which means you have 60, let’s say. “Oh, so the six he’s talking about? Those six came out?” Those six came out with ten. Exactly; that’s what I was saying. Otherwise, this goes against what we were talking about. Ad kan beseder (so far, so good), ad kan beseder. So you have to say the six have ten, and that’s it; what is missing is the top.
Rabbeinu writes in Etz Chayim (Tree of Life), in the section—see above, in gate 30, called Sha'ar HaPartzufim (Gate of the Configurations)—“Know that the Ze'er Anpin, at the time of the ibur, was only in the aspect of NeHY.” There we go again: at the time of ibur, it was only NeHY. “Anything less than this is not called a partzuf.” Less than that, you can’t call it anything. The minimum is a level with three items. If it is one sefirah, it is not a partzuf. If there are two sefirot, that is impossible; there is no balance. You always need three. Three is right, left, and center. It needs to have three lines: right and left, with the middle deciding between them.
It does have three sefirot, though their height is only the height of one sefirah. It is small, so it looks like one sefirah, but it is actually three. Across its width, there are three sefirot. The three sections of Netzach serve it in the aspect of ChaChaN (wisdom, kindness, victory); the three sections of Hod serve it in the aspect of BaGaH (understanding, strength, splendor), the left line; two sections of Yesod are DaTI (knowledge, beauty, foundation), and the crown was Yesod. Thus, the three lines are completed in three sefirot, and together they are ten sefirot at the time of ibur.
Basically, you can divide Netzach into three parts, Hod into three parts, and Yesod into two parts. Once you divide them that way, you can have chochmah and chesed (the right arm) on the right, gevurah (strength) and binah on the left, and da'at and tiferet in the middle. So they were small, but they had right, left, and center: ChaChaN, BaGaH, and DaTI. The connection among these three sefirot is the tikkun made through ibur.
These are Asiyah (Action), which in themselves are not a complete partzuf; they are only NeHY. Still, it had the aspect of their heads, the measure of two-thirds of the tiferet of yenikah. What does that mean? It had the aspect of a rosh. How could NeHY have a rosh? The measure is two-thirds of the tiferet of yenikah. We said that yenikah is Chagat (kindness, strength, beauty), so in Chagat you already have tiferet. He is saying that at the time of ibur it had the aspect of a rosh, the measure of two-thirds of the tiferet of yenikah. So you had Netzach, Hod, Yesod, and two-thirds of tiferet—the bottom of tiferet. Therefore, it was more than three; it was 3.2, or whatever.
This matter is explained in the discussion of tefillin (phylacteries), regarding the reason karkafta (skull) is exempt from tefillin. The malchut, that is, the Nukba of this partzuf, is equal in size to it. Since she is great in the secret of back-to-back, they were both equal in stature and are called Ya'akov (Jacob) and Rachel. At that point, when they are still in the small stage, the male aspect of the Ze'er Anpin is called Ya'akov, and the female is called Rachel. They are still at the bottom and are the same size, but they will have to grow. That is the time of ibur, and they are still the same size.
What happens next? They reach the next level, level two, called yenikah. After that, at the time of yenikah, it receives the three middle ones. It gets the middle level of the body, called Chagat. At the time of yenikah, they spread out and enter the first partzuf, becoming clothed within it. So Chagat goes down into NeHY, all the way down. You have Netzach, Hod, and Yesod; now you have the three—chesed, gevurah, and tiferet—coming down and entering them. They are clothed within the three. Now, inside Netzach, Hod, and Yesod, you have the next three. They are like cups; that is the best example. They fit all the way down.
Just as binah spreads through the Ze'er Anpin, so too do these. They enter the first partzuf and become clothed within it, and they also contain a complete partzuf of ten sefirot, as described regarding NeHY. You can divide each one into three parts; the right side can be divided into ten, the left side into ten, and so on. The three sections of chesed—by the way, umibsari echezeh E-loha (From my flesh I perceive God). What is chesed? Chesed is the right arm. The arm has three parts: up to the wrist, then this part, and then this part. So chesed is divided into three subdivisions.
He writes that the three sections of chesed are the three right-side sefirot of ChaChaN. The three sections of gevurah, on the left arm, correspond to the left-side BaGaH: binah, gevurah, and Hod. The three sections of tiferet are DaTI—da'at, tiferet, and Yesod—the middle line. These three parts of chesed contain, at the top, chochmah, then chesed, and then Netzach. That is how they fit on the right side. On the left side, the three sections are binah, gevurah, and Hod. In the middle, you have DaTI.
The stature of this partzuf is larger than the stature of the partzuf of NeHY. The keter of the first partzuf begins to clothe this one from the second partzuf’s chest and downward. Two-thirds of the tiferet of this partzuf remain clothed within the keter of the first partzuf. The Netzach of the second partzuf, which is the lower section of chesed, is longer than the whole right line of the first partzuf, and the same applies to Hod and Yesod.
It follows that the three lower sections of Chagat—look at this: here is chesed, here is gevurah, and here is tiferet. Chesed has three parts; look at the box of chesed: one, two, three. Look at gevurah: one, two, three. Look at tiferet: one, two, three. These are Chagat. We are talking about the third level, the third box of chesed, the third box of gevurah, and the third box of tiferet. What happens in these three lower boxes? They are called the aspect of NeHY within it. That is what I just said: the lowest part of the middle level is what we’ll call the NeHY of Chagat.
In English, I can say the lower level of Chagat. Or, if I want to be intimidating, I can say we’re in the NeHY of Chagat. Chagat can be divided into three parts: Chabad de-Chagat, Chagat de-Chagat, and NeHY de-Chagat. You see? Now we are in the NeHY of Chagat, which means I can divide it into three parts. These are important terms to understand. We’re learning a new language; that is really what we’re doing. The terms can be intimidating. If you go into the hallway today and somebody says, “Does anybody know what it means when you say Chagat de-Chagat?” it sounds like the person has a stutter. You might say, “I don’t know what he means by Chagat de-Chagat.” But it means Chagat is the second level, we are in ibur, and we are in the middle box of Chagat, because there are three boxes. The top box is called Chabad de-Chagat, the middle box Chagat de-Chagat, and the lower box NeHY de-Chagat.
Exactly. We are discussing the NeHY of Chagat, the lower box. It is the measure of the stature of the first partzuf, the original NeHY. It extends all the way, so the whole thing is always at the bottom; it has to be NeHY. When we had NeHY initially, first we had ibur. What was ibur? Only NeHY. Now we have added a level of Chagat. Where is the NeHY going to be? That NeHY fills the lower part of Chagat. That is where the NeHY is.
When you peel away the NeHY de-Chagat, what will you see? The NeHY. Chazak uvaruch. He just gave you the mashal (parable). Peel away the NeHY de-Chagat, and underneath it you’ll see the original NeHY. That is where it fits, because it is also a box, and it has to fit somewhere. Its place is there. Initially, when it comes out, it is one-third the size. With ibur, Netzach, Hod, and Yesod are each their own item. We thought they were big, but compared with Chagat, Chagat is so big that you can fit the whole NeHY into one-third of Chagat. As it grows, the partzufim become larger. I’m fitting a whole ibur into one-third of yenikah. You heard that? So, to Natan’s point, it all makes sense: the NeHY is where it is supposed to be. I expect the NeHY to be only at the bottom.
The question is this. Yes, Eli. “Using my body, for example, here is the NeHY down here, and Chagat is from here to here. So we said that here is ChaChaN, right? Chochmah, chesed, and Netzach. When Chagat comes in, though, does NeHY still have to be here, or is this from NeHY? You’re dividing Chagat into three, so is NeHY here higher up?” Correct. Within Chagat it is higher; it has its own NeHY. Its NeHY starts higher than the NeHY. Of course, because it is Chagat. It has its own NeHY. Exactly. But ultimately, the NeHY is not going to be higher than the NeHY of Chagat. That is the point. It won’t be higher than that point. Whatever is at the bottom—that’s where NeHY is—can only be covered as far as the NeHY of Chagat. That is all we are saying.
This second, inner partzuf is called yenikah, and it is called the six extremities. “Whoa.” Yeah, the six extremities. Not “whoa.” Exactly. No shock. The measure of the first partzuf is the measure of the NeHY of this partzuf, and it extends beyond that in the aspect of Chagat of the entirety of the Ze'er Anpin in its completeness, as explained. But relative to the second partzuf itself, all six of its first sefirot are revealed. This partzuf, called yenikah, is also the Yetzirah of the Ze'er Anpin.
Now we get more terminology. Again, he’s trying to intimidate you into closing the book and saying, “You know what? It’s too confusing.” But we know this trick already; we’re not going to close the book. He says, “You know what we’re going to call the yenikah? We’re going to call it Yetzirah.” Why would we call it Yetzirah? He says that this partzuf is called yenikah, and it is the Yetzirah of the Ze'er Anpin.
Why is it the Yetzirah of the Ze'er Anpin? If we call the malchut Asiyah, and the next level up Beri'ah, then the ibur, and the next level, yenikah, is Yetzirah. When you reach the top part, you are already in Atzilut. Let’s do another way of looking at it. I have a complete Ze'er Anpin, from top to bottom. Earlier in the class, I identified it as nefesh, ruach, neshamah, chayah, yechidah. Now I want a new way: Asiyah, Yetzirah, which is level two, Beri'ah, and Atzilut. Asiyah is when it has its ibur; it is being born. Now it develops—that is yenikah, and that is Yetzirah. It is already starting to grow. That is another way to identify it.
Again, we test ourselves in the hallway. Someone comes along and says, “Can you point out Yetzirah de-Za on a map?” “Yes. It refers to the time of yenikah, when the Ze'er Anpin has its Chagat and NeHY. The Chagat part is called Yetzirah. Just as Yetzirah in the worlds is level two, phase two of the development of the Ze'er Anpin is called Yetzirah.” That is another way to identify it.
When I learned this many years ago, I had a list, a tavla (table), a great list that gave you all the words that correspond to these levels. You could call them Yud-Kei-Vav-Kei (the four-letter Divine Name). There are two ways: I could call the bottom the hei, then the six extremities the vav, then the hei, then the yud and the kotzo shel yud (tip of the yud). That gives you five. We also did begadim (garments). Another way is to do the flesh, then or (skin), gidim (sinews), atzamot (bones), and mo'ach sheba'atzamot (marrow within the bones). Then you have another one. Basically, this system follows this pattern of layers of five.
I hope we put a blackboard on one of the walls of the new—if it isn’t there yet. In the kollel, I saw them put one up already, or maybe Naty Cheras, alav hashalom (peace be upon him), put one on the wall for us. But the point is, that’s—he only has end of cup—but the point is, you could do the four rivers. It is always going to follow this system.
This is the Chagat of the Ze'er Anpin. Yetzirah of the Ze'er Anpin is Chagat de-Ze'er Anpin. It has one rosh, corresponding to the lower two-thirds of the da'at of gadlut, as we will see. This second partzuf of yenikah also has a Nukba. There has to be a Nukba too. When we talk about Chagat, it has all ten sefirot, so it has to extend from top to bottom. Let’s take chesed: chesed shebechesed, gevurah shebechesed, tiferet shebechesed, and malchut shebechesed. In its entirety, from top to bottom, the bottom of Chagat will be called Nukba. That is the Nukba.
He says there is a Nukba equal to it in stature, beginning from the end of the first third of the da'at of gadlut, which is called Leah; this partzuf is called Yeshurun. That is an important line. There is a Nukba equal to it in stature, beginning from the end of the first third of da'at. We will refer to that as Leah, which we haven’t seen yet, and this partzuf is called Yeshurun. We are mentioning a different partzuf. So far we have mentioned Ya'akov, and now we are mentioning a somewhat higher one, called the partzuf of Leah, or the male-side partzuf Yeshurun.
We don’t talk about Yeshurun that much in the kavvanot. Usually we talk about Ya'akov and Leah, Ya'akov and Rachel, and then the Ze'er Anpin and its Nukba, but Yeshurun is there. It is at the level of yenikah. We mentioned that it is connected to da'at.
When we put these two partzufim of ibur and yenikah inside each other, it turns out that the stature of the Ze'er Anpin has now doubled. Like a baby, the guy has doubled in size; it went from three to six. But they are one partzuf, clothed one within the other. It grew because now you added another layer into it, and now it is double the size, but it is one inside the other, one cup inside the other. This is like the two partzufim of binah and Tevunah, which become one partzuf. We talked about Imma: the upper part of Imma is called binah, and the lower part is called Tevunah. As a whole, you can call it Imma, but if you divide it, Imma is in Tevunah. Imma enters Tevunah, and there are two parts. It grows, with one inside the other.
Similarly, you can do the same thing on the Abba side: there is Abba and Yisrael Saba, and they enter each other. It is another layer. The same thing happens here in the Ze'er Anpin. “Is that why he called it ibur chitzon (outer embryonic stage) before?” That’s why. Correct. So now he says, “And so it is exactly here.” It turns out that the partzuf of Asiyah of the Ze'er Anpin has not changed at all from what it was at first. Rather, this second partzuf has now entered it. You filled it up with more air, with more gas. It is bigger than it and includes both as one large partzuf. It is not a new partzuf; it is the same partzuf expanding and getting bigger.
After that, at the time of gadlut, it receives three sefirot: chochmah, binah, and da'at. These are also complete ten sefirot, because chochmah has three sections. Now watch this. It is the same thing we just said about chesed: Chagat is divided into three parts, and the NeHY of the original partzuf is at the bottom, where it belongs. Peel it away, and you find the NeHY there.
Now we’ll look at the same thing with Chabad: chochmah on the right, binah on the left, and da'at in the middle. Chabad is at the top. We’ll divide chochmah into three parts again: upper chochmah, middle chochmah, and lower chochmah. Without looking, take a guess. It is coming in now, and it is entering the level that was already Chagat. Which box will cover the Chagat that was already there? I have three boxes of chochmah and three boxes of Netzach. Now it is coming in and entering the Chagat level. When I peel away the Chagat, in which box will I see the Chagat of Chabad?
Let’s go slowly. Chabad has three parts: Chabad de-Chabad, Chagat de-Chabad, and NeHY de-Chabad. I can divide Chabad into three parts again. So now, yishtabach shemo, I have my Chagat level here, inside. On the outside I see NeHY, and inside that I have Chagat. Now I’m getting another, higher cup and putting Chabad inside. It has three parts: the top part, the middle part, and the bottom part, just like the finger. The top part is called Chabad de-Chabad, the middle part Chagat de-Chabad, and the lower part NeHY de-Chabad, just as before.
It is entering the Chagat part. When it comes in, it has to line up with Chagat de-Chagat, the middle part here. What was here? NeHY. When this comes in, it lines up perfectly and stops right here. So when I peel away the outer layer, I see exactly the same level, Chagat. But what you see here is how big the next layer was. This layer was one-third of the Chabad that is coming in, meaning one section of it fills the Chagat. So it is three times the size of the whole partzuf we had by itself.
When Chagat came in, it was a big item; it doubled the size. But when the next level comes in, only one-third of the Chabad—one-third of the Chabad—fits into the Chagat section. Obviously, it is going to be bigger. Let’s read it inside. “Afterward, at the time of gadlut, he receives three sefirot, chochmah, binah, and da'at. These are also complete ten sefirot, because chochmah has three sections.” Again, chochmah has three parts, so only the middle part is going to fit into the whole Chagat.
It is the aspect of ChaChaN, the right line, and these are called mochin of gadlut. The second partzuf begins to clothe from the chest of the third partzuf, the innermost of them all. The NeHY of this one—the explanation is that it too is as large as the entire stature of this second partzuf. Look what he says: the NeHY of this second partzuf, which is only the bottom third of Chabad, the NeHY de-Chabad, is itself as large as the whole stature of the second partzuf. It is the size of Chagat. Exactly: the NeHY alone.
It follows that there are now three partzufim, each with ten sefirot, one inside the other, and they are not equal. The smallest and outermost partzuf begins at the chest of the second partzuf and continues to its end. Relative to the third partzuf, the innermost and highest of all, it begins from the end of its upper third. The second partzuf begins to clothe the third, inner, highest partzuf from its chest to its end. It is like the lower one here, with the next one clothing it from here to here, and then the third clothing that one at a higher level. You have to look at it like cones, or a pyramid. The inner one goes down, and the biggest one is highest; then they get lower and lower.
We’ll stop here and continue.