Apples from the Orchard

56

Parashat Lech Lecha

‫שר‬
ֶ ׁ ֲ‫ַו ּיֹאמֶ ר ה’ אֶ ל אַ ְברָ ם לֶ ְך לְ ךָ מֵ אַ ְר ְצךָ ו ִּמ ּמוֹלַ ְד ְּתךָ ו ִּמ ּ ֵבית אָ ִביךָ אֶ ל הָ אָ רֶ ץ א‬
...‫שךָ לְ גוֹי ּגָדוֹל‬ ׂ ְ ֶ‫ וְאֶ ע‬.‫אַ ְראֶ ּ ָך‬
G‑d said to Abram, “Go forth from your land, and from your birthplace, and
from your father’s house, to the land that I will show you. I will make you
[there] into a great nation…”

‫ פרשת לך לך‬,‫שער הפסוקים‬

‫ ואיך היו הזווגים‬.‫ ועד חרבן בית שני‬,‫ משנברא העולם‬,‫ כמה בחי׳ היו בה‬,‫ בדרוש הנוקבא‬,‫כבר נתבאר אצלינו‬
.‫של זו״ן בכל זמן וזמן וע״ש‬
Sha’ar HaPesukim, parashat Lech Lecha

As we have explained in our exposition on the partzuf of Nukva, it has existed

in various states of development and union with Z’eir Anpin from the time the
world was created until the destruction of the second Temple.
Although Z’eir Anpin and Nukva are undergoing constant changes regarding their stage and state of
development and union, these changes occur in the context of specific time cycles or progressions.
There is, for example, the daily cycle, the weekly cycle, the monthly cycle, and the yearly cycle,
etc. All the changing natures of these times, which occasion the various religious observances
associated with them (prayer, Shabbat, Rosh Chodesh, holidays, etc.) are caused by the changing states
of development and coupling of these partzufim. Z’eir Anpin is the male and Nukva is the female; their
coupling produces “offspring” in the form of the Divine beneficence that grants existence and proper
functioning of reality. The more developed and unified they are, the more the world (and all worlds)
are in a state of heightened spiritual consciousness and harmonious, productive functioning.
The Arizal will now discuss the dynamics of the development and relationship of Z’eir Anpin and
Nukva in the context of history.

.‫ או בזמנם‬,‫ אם היה זווג לזעיר עם נוקביה קודם זמן האבות‬,‫והנה עתה נבאר‬

We will now discuss whether Z’eir Anpin and Nukva coupled before the era of the
patriarchs, or during their era.
,‫ היה ז״א בן ו״ק‬,‫ לפי שעדיין בזמנים ההם‬,‫ לא היה זיווג אל זעיר עם נוקביה‬,‫ כי קודם שנולד אברהם‬,‫דע‬
‫ ולכן‬,‫ אלא מן המוחין‬,‫ כי אין טיפת מ״ד נמשכת‬,‫ ונודע‬.‫ ולא נכנסו בו המוחין דגדלות‬,‫הנקרא זמן היניקה‬
.‫לא היה אז זווג לזו״ן‬

Before Abraham was born, Z’eir Anpin and Nukva did not couple, for in those
days, Z’eir Anpin was in the “nursing”-stage and still consisted only of the six
extremities; mature intellect had not yet entered it. And as is known, the drop of
“male water” i.e., semen, can be elicited only from the mind. Therefore, there was
until then no coupling of Z’eir Anpin and Nukva.

1. Genesis 12:1-2.
57 Apples from the Orchard

As Rabbi Wolf Ashkenazi points out, the Arizal is here referring to face-to-face coupling, since in
order for the world to exist there has to be at least some type of coupling, however superficial,
between Z’eir Anpin and Nukva. By way of analogy: if a married couple are not attuned to each
other (let’s say, because they are distracted by the exigencies of their careers/occupations) and their
love for each other is very suppressed, they can still continue to keep their household running on
“automatic pilot,” communicating on only the most superficial level. But life in this house during
this period will certainly be dull, dreary, and even somewhat oppressive. When their consciousness
“matures” and they turn to each other in order to relate on a deeper level, the effect of this heightened
type of relationship will spill over into all the elements that make up life in their home.
In any case, until Abraham, Z’eir Anpin remained in the “nursing” stage, i.e., selfishly connected to
Ima, concerned only with its own maturation process. (There are three stages of consciousness: fetal-
consciousness, nursing-consciousness, and intellectual-consciousness. These are explained in greater
detail elsewhere.) The six “extremities” are the six sefirot from chesed to yesod, which, as we know,
are the raw material out of which the partzuf of Z’eir Anpin is built. Its metamorphosis from these
six, separate sefirot into a full-fledged partzuf is marked by its acquisition of “brains,” i.e., mature
intellect in the form of the sub-sefirot of chochmah, binah, and da’at. The intellect is what allows for a
perspective higher than total self-orientation; it is prepared to acknowledge the existence and value
of other beings.
Thus, only when a certain amount of “brains” has been acquired does a person become fertile. Sexual
maturity is the indication of a deeper process, that of at least potential mental maturity, through
which the individual should be prepared to behave in an intellectually and emotionally mature
way toward another human being. (On an allegorical level, all interactions are “sexual” in nature.)
Specifically, the presence of a “female” (i.e., recipient) to receive and reproduce his seminal essence
can only inspire a person to couple with that “female” if he is mature enough to sense the value of
propagating himself (or his ideas) for the benefit of the outside world.
(Of course, on the absolutely physical level, all this ideal conceptualization of sexuality is subordinated
to the G‑d-implanted nature of male-female “mating” instincts necessary for the survival of the
species. Still, from the way things operate on an animal-physical level we can deduce, especially
with the help of the Torah’s insights, the way things are supposed to work spiritually.)

‫ הרומז אל זווג יסוד דזעיר‬,‫ ולכן נקרא שמו אברם‬,‫ התחיל למעלה התעוררות זווג עליון‬,‫וכאשר נולד אברהם‬
.‫ ושניהם נקראים אברם‬,‫ עם יסוד דנוקביה הנקרא ם סתומה‬.‫הנקרא אבר‬

When Abraham was born, there started to be above an arousal toward the supernal
coupling of Z’eir Anpin and Nukva. This is why he was named Abram, for this
name alludes to the coupling of yesod of Z’eir Anpin, known as the “limb” (eiver)
with the yesod of its Nukva, known as the final mem.
As the Midrash relates, Abraham was blessed from a very young age with the ability to see through
the sham of idolatry that was prevalent in his time, and with a concomitant urge to seek the truth
about the world and its relationship with G‑d. Inasmuch as our actions in this world can and do
influence the dynamics of the upper worlds, this “consciousness-raising” prepared the way for
reunion of G‑d and His creation, respectively personified in the partzufim of Z’eir Anpin and Nukva.
Abram is spelled alef-veit-reish-mem. The first three letters spell the word for “limb,” and the last
letter is a final mem. The “limb” refers to the male sexual organ, which corresponds to the yesod of
Z’eir Anpin, and the final, closed mem refers to the virginal female sexual organ. Abram’s name thus
alluded to the union of these two principles.

.‫ ועל ידו נעשה אז הזווג העליון‬,‫ עד שהלך אברם לארץ ישראל‬,‫אבל עדיין לא נעשה הזווג העליון בפועל‬
Apples from the Orchard 58

Nonetheless, the supernal coupling did not actually occur until Abraham went to
the land of Israel; only then was he able to effect the supernal coupling.
This, of course, is because the spiritual nature of the land of Israel is conducive to G‑d consciousness,
and Abraham was only able to achieve the level of consciousness required to influence the dynamics
of the partzufim once he was there.

‫ וז״ש לך לך מארצך‬.‫ כדי שיתקן על ידו זו״ן ויזדווגו יחד‬,‫ לך לך מארצך וממולדתך וגו׳‬,‫וז״ש לו הקב״ה‬
‫ ויוכל להזדווג‬,‫ ויהיה גדול בבחי׳ מוחין‬,‫ יוגדל ז״א על ידו‬,‫ כי בלכתו לארץ ישראל‬,‫ ואעשך לגוי גדול‬,‫וגו׳‬
:‫עם נוקביה‬

This is the mystical meaning of G‑d’s command to Abraham: “Go forth from your
land, and from your birthplace, and from your father’s house, to the land that I
will show you, and I will make you there into a great nation….” When he went to
the land of Israel, he caused Z’eir Anpin to develop and mature into the level of
“intellectual”-consciousness. It could then couple with its Nukva.
Our sages state that “the air of the land of Israel makes one wise.” Thus, the maturation of
consciousness that the land of Israel induces in an individual is specifically that of intellect.

,‫ כי לאה אינה יוצאה אלא מהארת המוחין כנודע‬,‫ לא היתה נגלית בחי׳ לאה‬,‫ כי טרם שבאו המוחין בז״א‬,‫ונמצא‬
.‫ הנקראת ארץ תחתונה‬,‫ולכן לא נגלית רק רחל‬

It follows that until this mature mentality entered Z’eir Anpin, the partzuf of Leah
was not revealed. This is because Leah emerges from Z’eir Anpin only as a radiance
of his mentality, as is know. Therefore, until then, all that was revealed was the
partzuf of Rachel, which is known as “the lower land.”
Jacob’s two wives, Leah and Rachel, personify the two partzufim that develop as the Nukva, or feminine
correlate, of Z’eir Anpin. Specifically, we know that malchut in general is the principle of expression
or medium, as opposed to Z’eir Anpin, which is the content of the expression or the message within
the medium. We also know that there are three modes of expression: thought, speech, and action.
But action—in terms of consciousness—is more removed from the person than are his thought and
speech. Thought and speech are literally expressions of the idea in the person’s head, voiced either
in mental thought patterns or in vocal words. Action is not as literal; one person can perhaps deduce
another’s ideas and philosophies from what he does, and to that extent, one’s action is an expression
of hs idea, but it is not nearly as literal and exact as are thought and speech. (Action of course has
its own advantage over thought and speech and is in some ways more eloquent, but that does not
change the fact that it is less literal than the higher forms of expression.) This difference between
thought and speech on the one hand and action on the other is seen in the form of the letter hei, which
signifies expression: the connected upper and right lines correspond to thought and speech while the
disconnected left line corresponds to action.
In any case, thought and speech are the two initial and primary forms of expression, and malchut
develops a separate partzuf for each. Leah is the partzuf of thought, while Rachel is the partzuf of
speech. Abraham, evidently, could appreciate or achieve the Divine consciousness that is “spoken”
into the world, but could not relate to Divine “thought” until he reached the land of Israel. Only then
did he achieve mental consciousness of G‑d, and this produced “thought.”

.‫ שהיא רחל‬,‫ לך לך מארצך וגו׳‬,‫וזה אומרו‬

2. Bava Batra 158b.

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Thus, the meaning of “Go forth from your land” is that Abraham is to ascend
higher than the consciousness of the “lower land,” i.e., the partzuf of Rachel.
‫ בסיום‬,‫ שהיא ספירת הנצח‬,‫ ולכן נאמר בו לך לך מארצך‬,‫ כמו שיתבאר‬,‫ולהיות כי עלית אברהם הוא בקו ימין‬
,‫ ושם הוא קרוב אל המלכות הנקראת ארצך‬,‫הקו‬

Since Abraham’s ascent occurs on the right axis of the sefirah-tree, it is said of him,
“Go forth from your land,” meaning the sefirah of netzach at the bottom of this
axis, which is close to malchut, which is called “your land,” as stated.
Each of the three patriarchs personified one of the three axes of the array of sefirot. Abraham
personified the axis of chesed, loving-kindness.

left axis center axis right axis

(Isaac) (Jacob) (Abraham)

1. keter
3. binah 2. chochmah
(da’at)
5. gevurah 4. chesed
6. tiferet
8. hod 7. netzach
9. yesod
10. malchut

The lowest station on this axis is the sefirah of netzach.

This structural array of the sefirot enables us to understand certain aspects of their inter-relationships.
We note that there are three triads here, chochmah-binah-da’at, chesed-gevurah-tiferet, and netzach-hod-
yesod. The role played by each “right-member,” “left-member,” and “center-member” of these triads
is similar to the corresponding member in the other triads. In our case, chochmah, chesed, and netzach
are all right-members, or “male” principles relative to their respective left-members. In this sense,
netzach can be considered a projection of chesed onto the plane of active relationship; chesed can be
considered a projection of chochmah onto the plane of emotion, and so forth.

:‫ דגניז בפום אמה כנודע‬,‫ היא מן החסד‬,‫ לפי שכל טיפת ההולדה‬.‫ הנקרא מולדתך‬,‫ויעלה עד ספירת החסד‬

He ascended to chesed, which is referred to in this verse as “your birthplace.”

Chesed is called “birthplace” because any drop of fertile seed is from chesed, which
is “hidden in the mouth of Ima,” as is known.
Although we said above that intellect is prerequisite for procreation, this does not of course negate
the additional necessity for attraction, or ideally, love. In fact, if the intellect is functioning properly
and there are no obstructions, it will naturally produce the emotional response appropriate to
the intellectual understanding (Ima). In this case, the appreciation for the rectification of reality
accomplished by “being fruitful and multiplying” one’s Divine self throughout reality, and the
essential role played by the “female” in this process will bring the individual to appreciate, be
Apples from the Orchard 60

attracted to, and love the “female.”

‫ הנקרא‬,‫ כי חכמה נקראת אב לאברהם‬,‫ אל החכמה הנקראת בית אביך‬,‫ואח״כ תעלה עוד ממולדתך שהוא חסד‬
.‫חסד‬

He then ascended further from “your birthplace,” i.e. chesed, to chochmah, which
is referred to in this verse as “your father’s house” because chochmah is the father
of Abraham, who personifies chesed.
Chochmah is situated directly above chesed on the sefirah-tree since it is the source of chesed. Just as
chochmah is the male-principle of the intellect, chesed is the male-principle of the emotions.

‫ שאז‬,‫ ארץ העליונה‬,‫ היא לאה‬,‫ אז תלך משם אל הארץ אשר אראך‬,‫ואחרי שכבר נעשה מוח החכמה דזעיר‬
‫ משא״כ קודם כניסת המוחין כנזכר‬,‫תתראה ותתגלה‬

Once Z’eir Anpin’s mentality of chochmah has been developed, Abraham is

commanded to “go…to the land that I will show you.” This refers to Leah, the
“supernal land,” which only then becomes visible and revealed, and not before
the development of the intellect, as mentioned.
.‫ הוא בבחי׳ הנצח בלבד‬,‫ כי הזווג הנעשה בראשי חדשים‬,‫ כי כמו שביארנו בשער התפלות‬,‫אמנם צריך שתדע‬
‫ והנה גם עתה בימי ג׳‬.‫ חלוק כל אחד מחבירו‬,‫ וכן בכל י״ט וי״ט‬.‫ הוא בבחי׳ הגבורה לבד‬,‫והנעשה בר״ה‬
.‫ היה כן‬,‫האבות‬

Now, as we explained in Sha’ar HaTefilot, the coupling of Z’eir Anpin and Nukva
that occurs on Rosh Chodesh is only at the level of netzach, that which occurs on
Rosh HaShanah is only at the level of gevurah, and similarly with regard to the
other festivals, each one being different from the next. It was similar in the days
of the patriarchs.
Just like there are different types of coupling between the partzufim throughout the cycle of the year,
so too, there was a progression in the level and type of sefirotic coupling that occurred parallel to the
development of G‑d consciousness in the patriarchal family.

‫ וכל הזווג הנעשה‬.‫ שהוא אברהם‬,‫ הקרוב אל החסד‬,‫ היה במוח החכמה‬,‫ עיקר הגדלת המוחין‬,‫כי בזמן אברהם‬
‫ אעשך לגוי‬,‫ שאתה ספירת החסד‬,‫ כי לך לבדך‬,‫ ואעשך לגוי גדול‬,‫ וזה אומרו‬.‫ היה בבחינת החסד בלבד‬,‫בימיו‬
.‫ כי ההגדלה היא עתה בקו ימין בלבד‬,‫גדול‬

For in Abraham’s time, the principle maturation of intellect occurred in the brain
of chochmah, which is juxtaposed to chesed, which is personified by Abraham.
Therefore, all the supernal coupling that occurred in his time was only in a manner
of chesed. This is the mystical meaning of the statement, “I will make you into
a great nation,” i.e., only you, chesed, for the maturation i.e., “becoming great,”
occurred in his times only in the brain of chochmah.
‫ ולכן כל הזווגים‬,‫ קרוב אל הגבורה הנקרא יצחק‬,‫ שהיא בקו שמאל‬,‫ נגדל מוח הבינה‬,‫ואחר כך בזמן יצחק‬
.‫שבזמנו היו בבחי׳ הגבורה‬

Afterwards, in the time of Isaac, the brain of binah matured, for it is on the left axis,
juxtaposed to gevurah, which is personified by Isaac. Therefore, all the supernal
61 Apples from the Orchard

coupling that occurred in his time was only in a manner of gevurah.

‫ וז״ס מ״ש חז״ל כי‬.‫ והיתה הולדה וזווג גמור‬,‫ ואז נגמרו ונגדלו הג׳ מוחין‬,‫ נתקן מוח הדעת‬,‫ואח״כ בזמן יעקב‬
.‫ היה שלם בג׳ המוחין‬,‫ כי הזווג הנעשה בימיו‬,‫היתה מטתו שלימה‬

Finally, in the time of Jacob, the brain of da’at was rectified, and then all three
brains were fully mature, and there was complete coupling and reproduction. This
is the mystical meaning of our sages’ statement that Jacob’s “bed was perfect,”
meaning that the supernal coupling that occurred in his time was a complete
expression of all three aspects of the intellect.
Abraham had two sons, Ishmael and Isaac. Isaac was worthy to become one of the forefathers of the
Jewish people, but Ishmael was not. He personified a fallen version of his father’s chesed. This false
chesed is the desire to please other people for egocentric ends or excessive indulgence in the delights
of this world. Similarly, Isaac had two sons, Esau and Jacob. Jacob was worthy to continue the line,
but Esau personified a fallen version of Isaac’s gevurah. This fallen gevurah is the propensity toward
violence and murder. In contrast, all of Jacob’s sons were considered worthy to carry on the line and
serve as ancestors of the Jewish people. This is the simple meaning of the sages’ statement that “his
bed was perfect.”
Kabbalistically, the reason Abraham and Isaac produced unworthy offspring was because of their
own psychological imbalances. These imbalances did not imply any error on their part, since they
each personified necessary stages in the development of the idea of the Jewish people, but their
consequences were nonetheless such as they were.

‫ הטעם הוא כי ענין תוספת ה׳‬.‫ וגם טעם למה לא נתוספה ביצחק ויעקב‬,‫והנה סיבת תוספת אות ה׳ באברהם‬
,‫ היא לשתי סיבות‬,‫זו‬

We will now explain why the letter hei was added to Abraham’s name and not
to Isaac’s or Jacob’s name. This letter was added to Abraham’s name for two
reasons.
‫ הנקרא ה׳ עילאה‬,‫ ונודע כי הם מתלבשים בנה״י דאימא‬,‫ כיון שבתחלה לא היו מוחין בז״א‬,‫האחד היא‬

First: Z’eir Anpin originally possessed no intellect, and it is known that its intellect
is first clothed in the netzach-hod-yesod of Ima, identified with the first hei of the
Name Havayah.
Before Ima can transfer intellect to Z’eir Anpin, this intellect must be contracted and dimmed so that
it can be vested in Z’eir Anpin. It is thus funneled through the sub-sefirot of netzach-hod-yesod of Ima,
whose function it is to contract the mentality of Ima in order to transfer it further.

,‫ בלי זווג‬,‫ שהוא שתי היסודות הנזכרים‬,‫ ולא היו בו רק אבר מ׳‬,‫ולכן חסר ממנו אות ה׳‬

Therefore, the name Abraham—here referring to Z’eir Anpin—initially is missing

the letter hei, and possesses only the letters alef-beit-reish and mem, signifying
the two sub­-sefirot of yesod of Z’eir Anpin and of Nukva, as we have explained, but
unable to couple in a face-to-face manner.

3. Shir HaShirim Rabbah 3:8.

Apples from the Orchard 62

.‫ ניתוסף בו אות ה׳ עילאה כנזכר‬,‫ואחר שנגדלו המוחין על ידו‬

After its intellect matures i.e., is received from Ima, the first hei of the Name Havayah,
signifying Ima is added, as we have explained.
‫ אז‬,‫ וירש מוח הדעת‬,‫ וכאשר הגדילו המוחין‬,‫ כי טיפת הזווג היא מן החסדים הבאים מן מוח הדעת‬,‫והב׳ הוא‬
,‫ והם סוד תוספת אות ה׳ הנזכר‬,‫נתנו בו הה׳ חסדים של טיפת הזיווג‬

Secondly: The seminal drop of coupling derives from the states of chesed that
issue from the brain of da’at. Thus, when Z’eir Anpin’s intellect matured and it
acquired the brain of da’at, it was given these five states of chesed that produce
the seminal drops. This is the second mystical significance of the added hei.
Of the three “brains” of the intellect, da’at is subjective intellect, or the ability of the mind to apply
abstract comprehension to real life and make it relevant. It is thus the focal nexus between intellect
and emotion, where intellect translates into emotional response.
Since da’at is thus the progenitor of the emotions, it contains within it the potentials for these emotions.
These potentials are the five states of chesed and the five states of gevurah within da’at, respectively
the forces of attraction and repulsion to an idea as it is applied to reality. Chesed and gevurah are the
primary emotions, which give rise to all the others. There are five states of each because there are
five emotions of content: chesed, gevurah, tiferet, netzach, and hod. Yesod is a coalescence of the five
emotions that precede it.
As was explained previously, the seminal drop of self-actualization is produced by Z’eir Anpin’s
“love” of Nukva. The appreciation for the rectification of reality accomplished by “being fruitful and
multiplying” one’s Divine self throughout reality and the essential role played by the “female” in
this process will bring the individual to appreciate, be attracted to, and love the “female.”

:‫ לשתי סיבות‬,‫ טעם תוספת אות ה׳‬,‫והרי נתבאר‬

We have thus give two reasons for the addition of the hei to Abraham’s name.
‫ וכבר נרמזה בו‬,‫ אבל לפי שהעיקר נקרא על שם ההתחלה‬,‫ למה לא ניתוספה ביצחק ויעקב‬,‫ואמנם בזה יובן‬
.‫ ולכן אין צריך לרמוז אותה גם ביצחק ויעקב‬,‫ המורה על הזווג‬,‫אות ה׳‬

From this explanation it will be understood why no additional hei was added to
Isaac’s or Jacob’s name. Since any process is determined by its initial manifestation,
and the maturation of intellect necessary for coupling alluded to by the addition of
the letter hei was already alluded to in Abraham’s name, it is no longer necessary
to allude to it in Isaac’s or Jacob’s name.
As explained previously, Abraham refers to the maturation of chochmah of Z’eir Anpin, Isaac to the
maturation of binah of Z’eir Anpin, and Jacob to the maturation of da’at of Z’eir Anpin.

,‫ לפי דאזיל עם כלהו יומין‬,‫ נקרא יומם‬,‫ כי ידוע שאברהם שהוא החסד‬,‫ועוד טעם אחר‬

Furthermore, it is known that Abraham, who personified chesed, is known in the

Zohar as “the day that accompanies all other days.”
The seven midot correspond to the seven days of creation. In the phrase, “G‑d will command His

4. 3:198b.
63 Apples from the Orchard

chesed by day,” the word for “by day” is yomam, which can be translated “their day.” Chesed is thus
seen as the “day,” or midah, that accompanies all the other “days.” This means simply that chesed
is the fundamental emotion, the basis of all the others. Love, or caring, is what engenders all other
emotions, for if a person does not care about another person or thing, he will have no emotions
toward it, positive or negative.

,‫ עד פומא דאמה‬,‫והוא המוליך ה׳ חסדים‬

He is the one that transfers the five states of chesed to the mouth of Ima.
Although da’at and binah are separate “brains,” the abstract intellect of Ima also possesses latent,
innate tendencies toward emotional response. Thus, da’at is referred to in the Zohar as being present
“in the mouth of Ima,” poised to be expressed as emotions through speech.

:‫ ולא ביצחק ויעקב‬,‫ שהם ה׳ חסדים‬,‫ולכן נרמז בו אות ה׳‬

Therefore, the five states of chesed of da’at are alluded to in his name by the letter
hei whose numerical value is 5, and not in the names of Isaac and Jacob.
Since Isaac and Jacob allude to gevurah and tiferet, which do not fulfill this role.

.‫ונבאר ג״כ שמה של שרה אשתו‬

We will now explain the name of Sarah, Abraham’s wife.

,‫ הנקרא אלהים‬,‫כי הנה היא בחי׳ הנקבה‬

She personified the principle of the female, alluded to by the Divine Name
Elokim.
The Name Elokim is considered female relative to the Name Havayah, since it acts as the medium for
the Name Havayah’s message.

.‫ הוא בגימטריא ש׳ של שרה‬,‫ונודע כי אלהים ביודי״ן בבחי׳ הפנים‬

It is known that the numerical value of this Name when it is spelled out with the
letter yud—signifying face-to-face coupling—is 300, corresponding to the shin of
Sarah.
The letter hei can be spelled in various ways. When it is spelled out hei-yud, and this spelling is used
to spell the Name Elokim (alef-lamed-hei-yud-mem), we have:

5. Psalms 42:9.
6. Zohar 2:123a.
7. See The Mystery of Marriage, pp. 139 ff.
Apples from the Orchard 64

alef 1
alef lamed 30
pei 80
lamed 30
lamed mem 40
dalet 4
hei 5
hei
yud 10
yud 10
yud vav 6
dalet 4
mem 40
mem
mem 40
total 300

Inasmuch as yud signifies chochmah, using this letter to spell the hei used to spell the Name Elokim
signifies full female consciousness, allowing full face-to-face coupling with the male.
Sarah is spelled shin-reish-hei. The numerical values of these three letters are 300, 200, and 5,
respectively.

.‫ הם בגי׳ ר׳ דשרה‬,‫והאחוריים הפשוטים של אלהים‬

The numerical value of the simple regressive spelling of the Name Elokim is 200,
corresponding to the reish of Sarah.
Elokim is spelled alef-lamed-hei-yud-mem. The regressive spelling-out of this Name is thus:
Alef, alef-lamed, alef-lamed-hei, alef-lamed-hei-yud, alef-lamed-hei-yud-mem:
1 + (1 + 30) + (1 + 30 + 5) + (1 + 30 + 5 + 10) + (1 + 30 + 5 + 10 + 40) = 200.

.‫ הם ה׳ דשרה‬,‫וכללות ה׳ אותיות של אלהים‬

The five letters that make up the Name Elokim are signified by the hei of Sarah.
:‫ וילדה את יצחק‬,‫ נקראת שרה‬,‫ והיתה ראויה אל הזווג‬,‫ולכן כשנתקנה‬

Therefore, when Nukva was fully rectified and made fit for coupling, it was called
Sarah, and when it coupled with Z’eir Anpin it produced Isaac.
.‫ כי כלם נקשרים‬.‫ ויוסף‬,‫ ויעקב‬,‫ יצחק‬,‫ אברהם‬,‫ ענין שמות‬,‫ונחזור לבאר‬

We will now once again explain the names Abraham, Isaac, Jacob, and Joseph, for
they are all connected.
.‫ בסוד חסד א״ל כל היום כנודע‬,‫ הנקרא אל‬,‫ כי אברהם הוא בחי׳ החסד‬,‫דע‬
65 Apples from the Orchard

Know that Abraham personifies the attribute of chesed, which is signified by the
Divine Name Kel, this being the mystical meaning of the verse, “The chesed of
G‑d (Kel) is all day long,” as is known.
The fact that the Name of G‑d used in this verse is Kel indicates the association of this name with
chesed.

‫ כמנין‬,‫ שהוא בגימטריא רמ״ח‬,‫ וכלם נכללים באברהם‬,‫ יש בהם ח׳ שמות של א״ל‬,‫והנה באנפין עילאין דא״א‬
.‫ח׳ שמות א״ל הנזכר‬

Now, there are 8 Names Kel in the supernal faces of Arich Anpin. All of these are
contained within the name Abraham, whose numerical value is 248, the numerical
value of these 8 Names.
Kel: alef-lamed = 31; 31 x 8 = 248.
Abraham: alef-beit-reish-hei-mem = 1 + 2 +200 + 5 + 40 = 248.

‫ ובסוד מי אל‬.‫ בסוד אל רחום וחנון וגו׳‬,‫ נקרא א״ל‬,‫ כי בחי׳ תיקון הא׳ שבי״ג תיקוני דיקנא‬,‫ נודע‬,‫וזה פרטם‬
.‫ שבתפלת שחרית דחול‬,‫ כמבואר אצלינו בי״ג מדות ויעבר‬,‫כמוך‬

To wit: It is known that the first rectification of the thirteen rectifications of the
beard of Arich Anpin is called Kel, this being the mystical significance of the
verse: “G‑d (Kel), merciful, gracious…” and of the verse: “Who is a G‑d (Kel)
like You…,”10 as we have explained in our exposition on the thirteen attributes of
mercy recited in the weekday morning prayers.11
As is explained elsewhere, G‑d’s thirteen attributes of mercy listed in Exodus 34:6 are identified in
Kabbalah with the thirteen rectifications of the beard of Arich Anpin.

.‫ הרי הם ב׳ שמות א״ל‬,‫ ואחת משמאל‬,‫ אחת מימין‬,‫ והם שתי פאות‬,‫והיא סוד פאה עליונה שבזקן‬

This attribute corresponds to the two upper corners of the beard, i.e., the sideburns,
one to the right and one to the left. Thus, we have so far two Names Kel.
‫ כמבואר אצלנו‬,‫ היוצאים מן התיקון ההוא‬,‫ שהם תלת עלמין‬,‫ נכללו ג שמות א״ל‬,‫ כי בכל פאה מהם‬,‫ונודע‬
.‫ דעשיה‬,‫ וא״ל אדנ״י‬.‫ דיצירה‬,‫ וא״ל יהו״ה‬.‫ דבריאה‬,‫ אל שד״י‬,‫ והם‬.‫באדרת נשא‬

It is also known that each sideburn contains three Names Kel, i.e., the manifestation
of this attribute in the three lower worlds, that issue from this rectification of
the beard, as we have explained in our commentary on the Idra.12 These are: Kel
Shakai, in the world of Beirah; Kel Havayah, in the world of Yetzirah; and Kel
Adni, in the world of Asiyah.
Two of these Names are found combined this way in the Bible. Kel Shakai is found six times; an
example of Kel Havayah is in Psalms 118:26; Kel Adni does not appear in the Bible but is construed

8. Psalms 52:3.
9. Exodus 34:6.
10. Micah 7:18.
11. Sha’ar HaKavanot, Va’ya’avor 6 and 7.
12. A passage of the Zohar, found in 3:132a. See Sha’ar Ma’amarei Rashbi ad loc.
Apples from the Orchard 66

based on the other two.

.‫ בשתי הפאות‬,‫והרי הם ששה שמות א״ל‬

There are thus six such Names Kel in the two sideburns.
‫ כי לכן הם ש״ע‬,‫ כמ״ש אצלינו‬,‫ תרין אנפין קדישין‬,‫ שהוא תרין תפוחין‬,‫ בתיקון הז׳‬,‫ועוד יש שתי שמות אל‬
.‫ כנגד ב׳ שמות א״ל במילוייהם אשר שם‬,‫נהורין באנפין דאריך‬

There are two more Names Kel in the seventh rectification, which is the lack of hair
on the two cheeks, known as “the two holy faces,” as we have explained elsewhere.
These are the 370 lights that shine from the face of Arich Anpin, corresponding to
the two spelled-out Names Kel situated there.
Kel: alef-lamed. When these two letters are spelled out, we have:
Alef: alef-lamed-pei = 1 + 30 + 80 = 111.
Lamed: lamed-mem-dalet = 30 + 40 + 4 = 74.
111 + 74 = 185. For the two Names Kel on the two cheeks, we have 2 x 185 = 370.

.‫ שהם בגימטריא אברהם‬,‫והרי נשלמו ח׳ שמות א״ל‬

This yields 8 Names Kel, which together equal the numerical value of Abraham.
Six on the two sideburns and two on the two cheeks.

:‫ נתבאר זה באורך‬,‫ בענין קע״ה ימי שני חיי אברהם‬,‫ובפרשת חיי שרה‬

In our discussion of the 175 years of Abraham’s lifetime in parashat Chayei Sarah,
we will explain this at greater length.
,‫ הוא בגימטריא ח׳ הויו״ת‬,‫והנה שם יצחק‬

The numerical value of the name Isaac (Yitzchak) is 8 times that of the Name
Havayah 26.
Yitzchak: yud-tzadik-chet-kuf = 10 + 90 + 8 + 100 = 208 = 8 x 26.

,‫ וזה עניינם‬.‫ וכל גבורה מהם היא הוי״ה אחת‬,‫והם בחי׳ ח׳ גבורות הנכללות ביצחק‬

These eight Names Havayah are the eight states of gevurah of Isaac, each one
corresponding to one Name Havayah. The explanation of this is as follows:
‫ כן יש‬.‫ מבחי׳ אברהם‬,‫ כי כמו שיש ה׳ חסדים‬.‫ שהם בגימטריא ק״ל‬,‫ והם ה׳ הויו״ת‬,‫ כי ה׳ גבורות הם‬,‫נודע‬
.‫ מבחי׳ יצחק‬,‫ה׳ גבורות‬

It is known that there are five states of gevurah, which are signified by five Names
Havayah, whose combined numerical value is 130. For just as there are five states
of chesed signified by Abraham, there are five states of gevurah signified by
Isaac.
We mentioned the five states of gevurah within da’at above. 26 x 5 = 130.
67 Apples from the Orchard

.‫ כמו שנתבאר בענין יוסף‬,‫ והם ג׳ גבורות הנמתקות עם ג׳ החסדים המגולים‬,‫ועוד יש ג׳ בחי׳ גבורות ביסוד‬
.‫ שהוא היסוד‬,‫ כי יצחק הוא ק״צ ח״י‬,‫ונודע‬

There are another three states of gevurah in yesod, these being the three states of
gevurah that are sweetened by the three exposed states of chesed in yesod, as we
will explain when we discuss the name Joseph. It is known further that Yitzchak
may be read “the end of the living one,” which refers to yesod.
Yitzchak (yud-tzadik-chet-kuf) permutes to spell keitz chai (kuf-tzadik chet-yud), “the end of the living
[one].” Yesod is called “the living one” since the body part to which it corresponds, the male
reproductive organ, manifests the properties of “life” (i.e., growth and change) relative to the more
static (“inert” or “dead”) limbs of the rest of the body.

‫ בפסוק ביום‬,‫ בפ׳ וירא‬,‫ גם יתבארו בחי׳ ח׳ גבורות אלו‬.‫ כמנין יצחק‬,‫ שהם ח׳ הויו״ת‬,‫והרי נתבארו ח׳ גבורות‬
.‫ וע״ש היטב‬,‫הגמל את יצחק‬

We thus have 8 states of gevurah, which are 8 Names Havayah, which together
equal Yitzchak. These 8 states are also explained in our exposition of the verse
“on the day Isaac was weaned.”
,‫ כי הוא נקשר עם יצחק כנזכר‬,‫ונבאר עתה שם יוסף‬

We will now explain the name Joseph, for he is connected with Isaac, as we have
mentioned.
.‫ בענין החלומות של שר המשקים והאופים וע״ש‬,‫ בפרשת וישב‬,‫וכבר נתבאר ענינו‬

We have already explained his mystical significance in our discussion of parashat

Vayeishev, in reference to the dreams of the chief butler and the chief baker.
.‫ואמנם יוסף הוא בגימטריא ששה הויו״ת‬

In any case, the numerical value of Yosef (Joseph) is 6 times that of the Name
Havayah.
Yosef: yud-vav-samech-pei = 10 + 6 + 60 + 80 = 156.
6 x 26 = 156.

‫ כי‬,‫ נתבאר באורך ענין זה‬,‫ גם במצות המילה בפרשת לך לך‬,‫ הנה נתבאר אצלינו בכמה מקומות‬,‫וזה עניינם‬
‫ והנה‬,‫ עכ״ז הארת כל הה׳ חסדים נכללת ביסוד‬,‫ מחסד עד הוד‬,‫הנה אעפ״י שהה׳ חסדים מתפשטים בגופא דז״א‬
.‫גם הה׳ גבורות יורדים ביסוד כנודע‬

The significance of these six Names Havayah is as follows. We have explained

in numerous contexts, including that of the commandment of circumcision
in our discussion of parashat Lech Lecha, at length, that even though the five
states of chesed spread throughout the body of Z’eir Anpin, from chesed to yesod,
nonetheless, the radiance of all the five states of chesed is absorbed in yesod. The
five states of gevurah descend into yesod as well.
The content of all the midot coalesces in yesod, where it is prepared to be transferred to expression in
malchut.
Apples from the Orchard 68

.‫ דת״ת ונו״ה כנודע‬,‫ עכ״ז עיקרם הוא ג׳ חסדים המגולים‬,‫האמנם אעפ״י שיורדים כל הה׳ חסדים וה׳ גבורות‬

Still, even though all five states of chesed and all five states of gevurah descend
into yesod, their main states the three revealed states of chesed, i.e., those present
in tiferet, netzach, and hod, as is known.
As is mentioned elsewhere, yesod of Ima extends until the upper third of tiferet of Z’eir Anpin, meaning
that the drive of the intellect to express itself is present in the midot produced by the intellect as far
as the intellectual aspect of tiferet. From that point on, the midot “take over,” and the dominant
consciousness is that of pure midot, with the intellectual rationale for the midot present only in the
background.

.‫ מתמתקות ע״י אלו הג׳ חסדים המגולים אשר שם‬,‫והנה ג׳ גבורות‬

The three revealed states of gevurah are sweetened by the three revealed states of
chesed there i.e., in yesod.
‫ כלם ניתנים בעת הזווג‬,‫ וכן הה׳ חסדים‬.‫ ניתנים אל הנקבה בדעת שבה כנודע‬,‫ואעפ״י שאלו הה׳ גבורות כלם‬
,‫ נשאר שרשם והארתם ביסוד‬,‫ להיותם אורות מגולים‬,‫ עכ״ז‬.‫ בסוד טיפת מ״ד‬,‫אל הנקבה‬

True, all five states of gevurah are given to the feminine partzuf, Nukva, i.e., into
her da’at, as is known. And so too, all the five states of chesed are transferred
to the feminine partzuf during the coupling of Z’eir Anpin and Nukva, as a drop
of “male water,” i.e., seed. Nonetheless, since the lower three states are revealed
lights, only their source and radiance remains in yesod.
Though all five states of chesed and gevurah that make up the sub-sefirot of chesed-gevurah-tiferet-
netzach-hod of Z’eir Anpin pass through its yesod, what remains in it is the lower midot, i.e., the
summation of chesed and gevurah in tiferet and the orientation of the midot outward in netzach and
hod.

:‫ והם בגי׳ יוסף‬,‫ וג׳ דגבורות‬,‫ שהם ג׳ הויו״ת דחסדים‬,‫ואלו הם ששה הויו״ת הנזכרים‬

These states are the three Names Havayah of the revealed states of chesed and
those of the three revealed states of gevurah. These six Names Havayah are the
numerical equivalent of Joseph.
Joseph, as we know, personified yesod.

‫ ונכללים יחד‬,‫ כי בו נכללים ג׳ חסדים וג׳ גבורות‬,‫ והוא לסיבה הנזכר‬,‫ איך היסוד נקרא מכריע ב׳‬,‫ובזה תבין‬
.‫ונמתקים‬

With this knowledge, you can understand why yesod is called “the second
arbitrator,” for the said reason, namely, that in it the three revealed states of chesed
are intertwined with the three revealed states of gevurah, which are thereby
sweetened.
The first “arbitrator” is tiferet, which reconciles chesed and gevurah. Here, yesod reconciles the states
of chesed and gevurah above it.

‫ והענין הוא זה כי ספירה זו נטיל לשמאלא בסוד‬.‫ למה הספירה הזאת נקראת יסוד‬,‫גם בזה יתבאר לך טעם‬
,‫ הנוטה אל יצחק שהוא שמאלא‬,‫ שהוא היסוד‬,‫ק״ץ ח״י‬
69 Apples from the Orchard

With this you can also understand why this sefirah is called “yesod.” The reason
is that this sefirah tends to the left, this being the mystical meaning of “the live
end,” referring to yesod tending toward Isaac, which is the left axis.
As mentioned above, the name Yitzchak (Isaac, yud-tzadik-chet-kuf) can be rearranged to spell “the
live end” (keitz chai, kuf-tzadik chet-yud). The midot are also known as the six “ends” or “extremities,”
inasmuch as they define the six directions of three-dimensional space.

‫ הרי פ״א כמנין‬,‫ ועם מספרם שהם ג׳‬,‫ והם בגימטריא ע״ח‬,‫ הם ג׳ הויו״ת‬,‫והנה ג׳ גבורות אלו הנשארים בו‬
.‫יסוד ע״ה‬

The numerical value of the three states of gevurah that remain in it, which are
three Names Havayah, is 78. Together with 1 for each of them, this sums to 81, the
numerical value of yesod with the kolel.
3 x 26 = 78.
Yesod: yud-samech-vav-dalet = 10 + 60 + 6 + 4 = 80.

‫ בפסוק זכור‬,‫ כי נודע מ״ש בס״ה בר״מ בפרשת יתרו דף צ״ב ע״א‬,‫ והוא‬,‫ למה נקרא יסוד‬,‫עוד יש טעם אחר‬
,‫ כי סוד השבת נקרא י״ה אדנ״י‬,‫ דאתקריאו שבעה מרגליאן‬,‫ בענין הנהו ז׳ שמהן‬.‫את יום השבת‬

Another reason this sefirah is called yesod is the following. What is written in
the Zohar13 about the verse, “Remember the Sabbath day,”14 concerning the seven
Names, is well-known. They are called “seven pearls,” and the Sabbath is called
Kah Adni.
These seven Names (that issue from the Names Yud-hei-vav and Ekyeh) are discussed elsewhere. In
that discussion, it is explained that these seven Names are associated with the seven blessings of the
Sabbath Amidah, and that the fourth blessing of the Sabbath Amidah, which is the only one that refers
specifically to the Sabbath, is associated with the Name Kah Adni.

‫ הנקרא שביעי‬,‫ כי השבת הוא ביסוד‬,‫ונודע ג״כ‬

It is also known that the Sabbath is associated with yesod, which is called the
seventh.
Normally, we associate the Sabbath with malchut, the seventh midah. However, in the context of
Z’eir Anpin, malchut is not truly a separate sefirah, but is called “the crown of the yesod,” associated
physically with the glans of the male reproductive organ. Malchut comes into its own only as the full
partzuf of Nukva. Thus, the “seventh” of the midot within Z’eir Anpin—and therefore, the Sabbath as
well—can still be considered to be part of yesod.15

,‫ולכן היסוד הוא בגימטריא י״ה אדנ״י‬

Therefore, the numerical value of yesod is the same as that of the Names Kah
Adni.
Yesod = 80, as above.

13. 2:92a, in Raya Mehemna.

14. Exodus 20:8.
15. As alluded to in the comments of Rabbi Wolf Ashkenazi on this passage.
Apples from the Orchard 70

Kah Adni: yud-hei alef-dalet-nun-yud = (10 + 5) + (1 + 4 + 50 + 10) = 15 + 65 = 80.

.‫ והעטרה נקרא אדני‬.‫ והנה היסוד נקרא י״ה‬.‫ והעטרה שבו‬,‫ היסוד‬,‫ שהם‬,‫והם כנגד שתי בחי׳ שבו‬

These two Names correspond to the two aspects with yesod: yesod itself and its
“crown.” Yesod itself is called Kah, and its “crown” is called Adni.
,‫ ושניהם בגימטריא יסוד‬,‫ הם שתי ממין סתומות‬,‫והנה היסוד של לאה ושל רחל‬

Furthermore, the yesod of Leah and the yesod of Rachel are signified by two final
mem’s, the combined numerical value of which is also that of yesod.
Leah and Rachel are the two partzufim of Nukva, as we know. The female yesod, the womb, is indicated
by a final, closed mem, which depicts a closed, empty space that will be filled by the male seed. The
numerical value of mem is 40, so the 2 yesod’s of Leah and Rachel equal together 80, the numerical
value of yesod.

‫לרמוז כי הוא מזדווג עם שתי יסודות דרחל ולאה‬

This indicates that yesod couples with the two yesod’s of Rachel and Leah.
‫ איך‬,‫ נבאר עתה ענין שני שמות אלו בהתחברם‬,‫ איך שניהם בבחי׳ הגבורות‬,‫ואחר שביארנו שמות יצחק ויוסף‬
,‫כוללים כל הגבורות‬

Now that we have explained the two names of Isaac and Jacob, and how both
are manifestations of the states of gevurah, we will now explain how these two
names combine and thereby contain all the states of gevurah.
‫ וכלם‬,‫ כנודע‬,‫ שהם דינים אחרים‬,‫ אשר נתקנו ע״י ל״ב אלהים‬,‫ כי תכלית כל הדינים הם רפ״ח ניצוצין‬,‫והוא‬
.‫בגימטריא ש״ך ניצוצין‬

The summation of all the states of judgment are the 288 sparks that were rectified
by the 32 Names Elokim, which were other states of judgment, as is known. All
together, these sum to 320 sparks.
When the vessels of Tohu shattered, 288 general sparks were entrapped in the fallen remains of these
vessels. In the account of creation, the Torah refers to G‑d exclusively by the Name Elokim, and this
Name is used exactly 32 times. The creation of this physical world, subsequent to the collapse of
the world of Tohu, effected a certain rectification in the shattered vessels, preparing them for their
further rectification by man.

‫ בפסוק ביום הגמל את יצחק‬,‫ וגם זה נתבאר לקמן בפרשת וירא‬.‫ הם בגימטריא רפ״ח‬,‫והנה יצחק ויסוד‬
.‫וע״ש‬

Now, the combined value of Yitzchak (Isaac) and yesod is 288. This, too, will be
explained more fully in our comments to parashat Vayeira, on the verse, “…on
the day Isaac was weaned.”
Yitzchak: yud-tzadik-chet-kuf = 10 + 90 + 8 + 100 = 208. Yesod = 80, as above. 208 + 80 = 288.

,‫ הוא בגימטריא ז׳ הויות‬,‫והנה שם יעקב‬

The numerical value of the Name Yaakov (Jacob) is equal to 7 times the Name
71 Apples from the Orchard

Havayah.
Yaakov: yud-ayin-kuf-beit = 10 + 70 + 100 + 2 = 182. 7 x 26 = 182.

‫ איך ז׳‬,‫ בפרשת ויצא יעקב מבאר שבע‬,‫ וכבר נתבאר עניינם‬.‫ והם ז׳ הויו״ת‬,‫והם בחי׳ ז׳ מוחין שכוללם ז״א‬
.‫ וע״ש‬,‫מוחין ההם נקרא באר שבע‬

These refer to the seven mentalities comprised within Z’eir Anpin. We have
already explained their significance in our comments to parashat Vayeitzei, how
these seven mentalities are called “Beersheba,” literally, “the well of the seven.”
The seven mentalities of Z’eir Anpin are its four original mentalities (chochmah, binah, and the two
aspects of da’at—the source of chesed [attraction] within da’at and the source of gevurah [repulsion]
within da’at) and its three secondary mentalities (simply chochmah-binah-da’at) that it acquires when
it ascends into Ima and is vested inside netzach-hod-yesod of Ima.
Alternatively, netzach-hod-yesod of Abba becomes vested in the chochmah-binah-chesed-gevurah of Z’eir
Anpin, while the netzach-hod-yesod of Ima becomes vested in the chochmah-binah-da’at of Z’eir Anpin.
The first verse in parashat Vayeitzei is “And Jacob went out from Beersheba and went to Haran.”16

,‫עוד יש בז״א ג׳ מוחין דקטנות הנקרא אלהים‬

There are in Z’eir Anpin three more, immature mentalities, signified by the Name
Elokim.
In contrast to the seven mature mentalities signified by 7 Names Havayah, the immature mentalities
are signified by Names Elokim.

,‫הנרמזים במלת וילך חרנה‬

These are alluded to in the phrase that continues this verse: “…and he went to
Haran.”
The numerical value of the Names Elokim (3 x 86 = 258) is the same as that of “Haran” (Charan: chet-
reish-nun = 8 + 200 + 50 = 258).

,‫ ואלהים האמצעי דאלפי״ן‬,‫ ואלהים דההי״ן שהוא השלישי הוא ברחל‬,‫כמבואר שם איך אלהים דיודי״ן בלאה‬
.‫ שתי נשיו‬,‫הוא ביעקב הכולל שתיהם‬

As we explain there, the Name Elokim spelled out with yud’s signifies the partzuf
of Leah, the Name Elokim spelled out with hei’s—this being the third spelling-out
of the Name Elokim—signifies the partzuf of Rachel, and the middle spelling-out of
the Name Elokim, using alef’s, signifies the partzuf of Yaakov, which encompasses
both of them, his two wives.
‫ כמנין י׳‬,‫ ובהם עשר אותיות‬,‫ דלאה ורחל‬,‫ כי עקב הוא בגימטריא ב׳ שמות אלהים‬,‫ י׳ עקב‬,‫ולכן נקרא יעקב‬
.‫ לרמוז כי בו כלולות שתיהם‬,‫של יעקב‬

He is therefore called Yaakov, for this name can be read “yud-heel,” and the
numerical value of the word for “heel” (akeiv) is that of two Names Elokim, i.e.,

16. Genesis 28:10.

Apples from the Orchard 72

that of Rachel and that of Leah. There are ten letters in these two Names Elokim,
10 being the numerical value of the yud of Yaakov. This indicates that this yud
comprises both Names Elokim.
Yaakov is spelled yud-ayin-kuf-beit; the word for “heel” (akeiv) is spelled ayin-kuf-beit. Thus, Yaakov can
be read: yud-heel.
Ayin-kuf-beit = 70 + 100 + 2 = 172.
Elokim: alef-lamed-hei-yud-mem (5 letters) = 1 + 30 + 5 + 10 + 40 = 86.
2 x 86 = 172.

.‫ ויעקב‬,‫ יצחק‬,‫ אברהם‬,‫ונחזור לכללות ג׳ שמות‬

Let us now return to the general discussion of the three names Abraham, Isaac,
and Jacob.
,‫ כיצד‬.‫ ולכן נוטל כפלים מהם‬,‫כי הנה יעקב מכריע ביניהם‬

Jacob reconciles the first two, and therefore takes twice as much as they do, as
follows.
Jacob signifies tiferet, and as we know, tiferet reconciles and harmonizes the preceding sefirot of chesed
and gevurah.

.‫ ושניהם בגימטריא אברהם‬,‫ ועוד שם אדנ״י‬,‫הרי שאברהם יש בו מספר יעקב‬

The numerical value of the Name Avraham (Abraham) comprises the numerical
value of the Name Yaakov plus the numerical value of the Name Adni plus the
kolel.
Avraham: alef-beit-reish-hei-mem = 1 + 2 + 200 + 5 + 40 = 248.
Yaakov: yud-ayin-kuf-beit = 10 + 70 + 100 + 2 = 182.
Adni: alef-dalet-nun-yud = 1 + 4 + 50 + 10 = 65.
182 + 65 + 1 = 248.

.‫ ושניהם בגימטריא יצחק‬,‫ ועוד שם יהו״ה‬,‫גם יצחק יש בו מספר יעקב‬

The numerical value of the Name Yitzchak (Isaac) also comprises the numerical
value of the Name Yaakov plus the numerical value of the Name Havayah.
Yitzchak: yud-tzadik-chet-kuf = 10 + 90 + 8 + 100 = 208.
182 + 26 = 208.

.‫ ויצחק לקח שם הוי״ה יותר מחשבון יעקב‬,‫ כי אברהם לקח שם אדנ״י יותר מחשבון יעקב‬,‫נמצא‬

Thus, Abraham took the-value-of-the-Name-Adni more than the-value-of-the-

name-Jacob, while Isaac took the-value-of-the-Name-Havayah more than the-
value-of-the-name-Jacob.
.‫ והם בגימטריא יעקב‬,‫ וב׳ שמות אדני‬,‫ שהם ב׳ שמות הוי״ה‬,‫ואמנם לקח יעקב כפלים מהם‬
73 Apples from the Orchard

But Jacob took twice what they took, i.e., two Names Havayah and two Names
Adni, the combined value of which is the numerical value of Yaakov.
(2 x 26) + (2 x 65) = 52 + 130 = 182.

››2 ›
...‫ַוי ְִהי ִּבימֵ י אַ ְמרָ פֶ ל מֶ לֶ ְך ׁ ִשנְ עָ ר‬
It happened in the days of King Amrafel of Shinar…

Further on in this parashah, we read how an alliance of five kings rebelled against an alliance of four
kings, which then waged war against the alliance of five kings, in the process abducting Abraham’s
nephew, Lot, and how Abraham pursued and routed the first alliance in order rescue Lot.17

‫ פרשת לך לך‬,‫ליקוטי תורה‬ ‫ פרשת לך לך‬,‫שער הפסוקים‬

‫כבר ידעת כי יש ז׳ מלכאן קדמאן בסוד א״א או״א‬ ,‫ כי הנה המלכים שמלכו בארץ אדום ומתו‬,‫הנה נודע‬
‫זו״נ‬ .‫ וזו״ן‬,‫ ואו״א‬,‫ בא״א‬,‫היה עניינם‬
Sha’ar HaPesukim and Likutei Torah, parashat Lech Lecha

As is known, the kings that ruled in the land of Edom and died18 were manifestations
of Arich Anpin, Abba, Ima, Z’eir Anpin, and Nukva.19
These are the partzufim of Atzilut, while the kings that died allude to the seven sefirot that collapsed
in the world of Tohu, the version of Atzilut that precedes its rectified version, Tikun. Also, there were
seven kings that died, but only six partzufim are enumerated here.
,‫ ולכן נקראים ואלה המלכים מצד נוקבא‬.‫ הנקרא מלכות‬,‫וכלם הם מבחי׳ הנקבה‬
.‫ על שמה‬,‫מלכים‬
They were all the feminine aspect of these partzufim, which is known as the
malchut of each partzuf. That is why they are alluded to by the “kings,” being
named after it.
Since the kings that died were the malchut of these partzufim, they are called “kings,” since malchut
means “kingship.”

.‫ונודע כי המלכות היא הוי״ה דב״ן דמלוי ההי״ן‬

It is known that malchut is expressed by the Name Havayah spelled out such that
its numerical value is 52, i.e., with the letter hei.
Yud-vav-dalet hei-hei vav-vav hei-hei = (10 + 6 + 4) + (5 + 5) + (6 + 6) + (5 + 5) = 52.
The four spellings out of the Name Havayah (72, 63, 45, and 52) are aligned with the four letters of the
Name Havayah and the sefirot/partzufim they signify.

‫וכבר הודעתיך כי אע״פ שאנו קוראין ז׳ הם ט׳ שלמים‬ ‫ אינם‬,‫ שאף על פי שז׳ מלכים הם דמיתו‬,‫ונמצא‬
‫והם ט׳ אותיות שיש בשם ב״ן שבמ״ל‬ ‫ והם כנגד ט׳ אותיות שיש בהוי״ה דב״ן‬,‫אלא תשעה‬
,‫דההי״ן‬

17. Genesis 14.

18. Ibid. 36:31-39.
19. Eitz Chaim 8:4-5, 9:1-2, 5, 17:3.
Apples from the Orchard 74

Thus, even though there are seven kings that died, they are really nine,
corresponding to the nine letters in the 52-Name Havayah.20
The seven kings expressed or embodied the malchut’s of these partzufim in Tohu and, at the same
time, the nine letters of the 52-Name.

‫ואלו הט׳ מלכים הם קליפות וזוהמא של אלו המלכים‬ ‫ נתבררו מתוך אלה‬,‫ כי הסיגים והקליפות‬,‫ונודע‬
,‫הם הקליפות ממש‬ ‫ שהם‬,‫ ולכן כנגדם הם ט׳ מלכים אחרים‬,‫המלכים‬
‫ וסיגים של ט׳ מלכים הנזכרים‬,‫קליפות גמורות‬
.‫הקדושים‬
As is known, the dross and shells i.e., evil were separated out of these fallen kings.
Therefore, there are nine other kings corresponding to them, which are composed
totally of the shells and dross of the nine aforementioned, holy kings.
The nine kings (i.e., the nine malchut’s of Tohu) are extremely volatile—as is everything in that
world—because the amount of light is out of proportion with the capacity of the vessels to hold it.
But everything in Tohu is still in the realm of holiness. Only when the vessels of Tohu break and their
“shards” descend into the lower worlds do they exist as almost lifeless “shells”—pockets of fallen
consciousness possessing no holiness other than a tiny spark of Tohu-light embedded deep with
each one to keep it in existence. Other than that deep kernel of holiness, the whole essence of the
fallen “shell” is evil, i.e., selfhood and antithesis to Divinity. (This is what led to the Shattering of the
Vessels in the first place.)

‫אמנם דע כי ד׳ המלכים הם ד׳ אותיות השורש שבשם‬ ‫ ומלכי‬,‫ אמרפל וחבריו‬,‫ואלו הם בחי׳ אלו המלכים‬
‫הוי״ה [דב״ן] וה׳ מלכים הם ה׳ אותיות המילוי וז״ס‬ ‫ כי ארבע‬,‫ ולכן נתחלקו לשתי בחינות‬,‫סדום וחבריו‬
‫ארבעה מלכים את החמשה וכולם מצד מ״ל וכולם‬ ‫ הם סיגי ארבע אותיות‬,‫המלכים אמרפל וחבריו‬
.‫נקראים מלכים על שמה‬ ‫ וה׳ מלכי סדום ועמורה‬.‫השרשיות של ההוי״ה הנזכר‬
‫ הם הסיגים של חמשה אותיות של מלוי ההוי״ה‬,‫וכו׳‬
‫ ארבעה‬,‫ וזה סוד אומרו‬.‫ שהיא של ב״ן דההי״ן‬,‫הנזכר‬
:‫מלכים את החמשה‬
These are the kings mentioned in this episode of the parashah, Amrafel and his
allies plus the king of Sodom and his allies. This is why they are divided into two
groups: the four kings of Amrafel’s alliance are the dross of the four root-letters of
the aforementioned Name Havayah, while the five kings of Sodom, Gomorrah,
etc. are the dross of the five letters used to spell out this Name Havayah, i.e., the
52-Name spelled out with the letter hei. This is the mystical meaning of the verse,
“…four kings against the five.”
The four letters of the Name Havayah are thus depicted as waging war against the letters used to
spell them out.

‫והנה ענין מלחמה זו היתה‬ ‫ יובן במ״ש‬,‫ וגם למה היתה עתה‬,‫וענין מלחמה זו‬
‫ כי‬,‫ לשבות את אברהם עצמו‬,‫חז״ל כי כונתם היתה‬
‫ וישבו‬,‫ יבא אברהם להצילו‬,‫בקחתו את לוט בן אחיו‬
‫ כי הנה נתבאר‬,‫ וכפי הסוד ענינו הוא זה‬.‫אותו גם כן‬
‫ ענין לוט וגם אברהם מה ענינם‬,‫אצלינו בשער רוה״ק‬
.‫וע״ש‬

20. Ibid. 8:3.

75 Apples from the Orchard

The reason for this war, and why it was waged specifically at this point in history,
will be understood via our sages’ statement21 that their intention was actually to
capture Abraham himself. By capturing his nephew, Lot, Abraham would come
to his rescue, and they would then capture him, too. The mystical significance of
this is based on what we have explained in Sha’ar Ruach HaKodesh regarding the
mystical significance of Lot and Abraham.

‫לפי שעד עתה לוט שהי׳ קרוב אל אברהם‬ ‫ כי אברהם הוא סוד אור החסדים‬,‫והדבר בקיצור הוא‬
.‫ העולה מ״ה‬,‫ הנקרא הוי״ה דאלפי״ן‬,‫שבזעיר‬
In short: Abraham personified the light of the states of chesed in Z’eir Anpin,
which are represented by the Name Havayah spelled out with the letter alef, and
whose numerical value is 45.
Yud-vav-dalet hei-alef vav-alef-vav hei-alef = (10 + 6 + 4) + (5 + 1) + (6 + 1 + 6) + (5 + 1) = 45.

‫ולוט הי׳ בסוד קליפה שכנגד אחורי ז״א לכן לוט‬ ‫ והוא הקליפה‬,‫ולוט הוא עומד כנגד אחוריים דז״א‬
‫גימטריא מ״ה נגד מ״ה דאלפין‬ ‫ ולכן גם הוא בגימטריא‬,‫היונקת מן אחוריים שלו‬
.‫ כמנין לו״ט‬,‫מ״ה‬
Lot is positioned opposite the back of Z’eir Anpin, being the evil that sucks from
Z’eir Anpin’s back. The numerical value of Lot is thus also 45.
Lot: Lamed-vav-tet = 30 + 6 + 9 = 45.
In order to exist, every form of evil must “suck” (i.e., derive its sustenance) from some form of good,
of which it is a fallen, corrupt version.

.‫ שהיא הקליפה‬,‫ולוט תרגום דארור‬

In Aramaic, Lot means “cursed,” referring to this manifestation of evil.
Aramaic, being closely related to Hebrew, is an intermediary between the Holy Language and the
other languages of the world. It thus sometimes expresses a fallen version of the allied word in
Hebrew, or is seen to “reveal” (Aramaic is used for the sages’ vernacular translations of the Bible)
the meaning of the Hebrew. Here, it seems to be understood in both senses.

‫והיה קרוב לאברם ויונק ממנו‬ ‫ ותמיד‬,‫ ויונק ממנו‬,‫ולכן היה קרובו של אברהם‬
,‫ וילך אתו לוט‬,‫ כמו שאמר הכתוב‬,‫הולכים יחד‬
Lot was therefore Abraham’s close relative, earning his livelihood from him,
always traveling with him, as it is written, “And Lot went with him.”22
This was when G‑d told Abraham to leave Haran and travel to the Land of Israel.

‫ שהיא בחי׳ הקליפה והיצה״ר שיש‬.‫כנדרש בספר הזהר‬

.‫באדם‬
As is explained in the Zohar,23 Lot signifies the evil and the evil inclination within
people.

21. Zohar1:86b; Bereishit Rabbah 42.

22. Genesis 12:4.
23. 1:79a, 80b.
Apples from the Orchard 76

‫ לא נעשה זיווג עליון‬,‫ובהיות אברהם בחוצה לארץ‬

‫ כנז״ל בפרשה לך לך מארצך וממולדתך ולכן‬,‫דזו״ן‬
‫ כי אז‬,‫היתה הקליפה דבוקה בקדושה ויונקת ממנה‬
,‫היה הזעיר בסוד הקטנות דמוחין דאלהים‬
When Abraham was outside the Land of Israel, there was no coupling between
Z’eir Anpin and Nukva, as we have explained before. Therefore, the evil “shell”
clung to the holiness and sucked from it, for Z’eir Anpin was then in a state of
constricted consciousness, signified by the Name Elokim.
The Land of Israel is an appellate for malchut, so if Abraham personified Z’eir Anpin, it means that
there was no union between Z’eir Anpin and Nukva until Abraham entered the land. The reason why
there is no union between Z’eir Anpin and Nukva is because they are not ready, i.e., mature enough
for it yet. Abraham—Z’eir Anpin—still had a “Diaspora”-consciousness, an incomplete mentality
vis-à-vis Divinity. This consciousness is expressed by the Name Elokim, which signifies Divinity as
it is vested and hidden in the forces of nature (the word for “the nature”—hateva—having the same
numerical value as the Name Elokim, 86).
In the absence of this union, Z’eir Anpin is exposed to false union with the powers of evil.

‫ואז כל המלכים היו בשלום ושקט‬ ‫והיו המלכים והקליפות הנזכר כולם יונקים השפע‬
.‫ ואין מלחמה ביניהם‬,‫שלהם‬
The kings and the evil they personified were thus sucking their plenty from
Abraham/Z’eir Anpin, and there was no war between them.

‫וכאשר אברם נכנס לא״י לקיים גזירת ואעשה אותך‬ ‫ שהוא לעורר הזיווג עליון‬,‫וכאשר הלך אברהם לא״י‬
‫לגוי גדול לצורך זיווג העליון נפרד לוט מעליו ולא‬ ,‫ הנקרא ארץ כנז״ל אז נכנסו המוחין דגדלות‬,‫של זו״ן‬
‫הי׳ אברהם משפיע בו כיון שנגלה זיווג הקדושה אז‬ ‫ בסוד הפרד‬.‫ונפרד לוט שהוא הקליפה מעל אברהם‬
‫כתיב ויפרדו איש מעל אחיו‬ ,‫נא מעלי‬
But when Abraham went to the Land of Israel—which was in order to arouse the
supernal union between Z’eir Anpin and Nukva, the latter manifest as the land, as
we have said—expanded consciousness entered Z’eir Anpin, and Lot, i.e., this evil,
separated from him, as it is written, “Separate now from upon me.”24
This was after Abraham returned from a temporary sojourn in Egypt; he and Lot possessed too
many herds and flocks to stay together.

‫ כי ממש היה דבוק‬,‫ אלא מעלי‬,‫ולא אמר ממני‬

‫ וכאלו ח״ו משא כבד היה טעון‬,‫באחורי זעיר כנזכר‬
.‫באחוריו‬
It does not say, “from me” (mi-meni) but “from upon me” (mei-alai), because Lot
was literally clinging to the back of Z’eir Anpin, as mentioned. It was thus as if a
heavy burden was on Abraham’s back.
The unusual choice of words thus alludes to the upper reality.

‫ ולא‬,‫ (שם י״ג י״א) ויפרדו איש מעל אחיו‬,‫ואז כתיב‬

,‫ אלא מעל כנזכר‬,‫כתיב מאחיו‬

24. Genesis 13:9.

77 Apples from the Orchard

It is therefore then written, “And they separated, each one from upon the other”25
rather than “from each other.”

‫ואז אותן המלכים לא היה להם יניקה כלל ועיקר ואז‬ ‫ ולכן נלחמו‬,‫ואז נחסר שפע הקליפה והמלכים הנזכר‬
.‫נלחמו ביניהם‬ :‫ כמו שנבאר‬,‫זה עם זה‬
At this point, the forces of evil and the aforementioned kings lost their material
bounty. This is why they made war with each other, as we will describe.
Since material bounty is derived from spiritual beneficence, when the latter was cut off, there was a
lack of the former, and this occasioned dispute, jealousy, etc.

‫והענין‬ ,‫ בזמן אברהם‬,‫ כי ט׳ מלכים האלו‬,‫ דע‬,‫והענין הוא‬

‫ שהוא לעשות להם בחי׳‬,‫התחילו לתקן בסוד התיקון‬
‫ כנודע‬,‫ להלביש את האורות שלהם‬,‫פרצוף וכלים‬
.‫אצלינו בענין תיקון המלכים‬
To explain: Know that in Abraham’s time, these nine kings began to be rectified,
that is, to metamorphose into partzufim with proper vessels to clothe their lights,
as we have explained in our exposition on the rectification of these kings.26
The rectification of the world of Tohu consists of constructing vessels for the sefirot’s lights. There is
an advantage to brilliant, blinding inspiration, but it only fulfills its purpose when it is contextualized
within reality, where it can serve to change things and make the world a better place. True, some of
the original brilliance and sense of infinity is lost, for by being expressed through specific vessels, the
light is ipso facto deprived of the potential to express itself through other vessels, in other ways. But
that is the price paid for maturity and fulfillment.

‫כי הנה לא היה סוד תיקון עדיין אל המלכים רק בסוד‬ ‫ רק ד׳ מלכים‬,‫אמנם עדיין אז לא נתקנו כולם‬
,‫ד׳ שהם השרשים אבל לה׳ לא היה תיקון‬ ,‫ שהם כנגד ד׳ אותיות השרשיות דשם ב״ן‬,‫השרשיים‬
‫ לא היה‬,‫אבל הה׳ מלכים שבבחי׳ ה׳ אותיות המלוי‬
,‫להם תיקון עדיין‬
But, at this stage, they were not all rectified yet: only the four root-kings, who
manifested the four root-letters of the 52-Name. But the five kings that manifested
the five letters used to spell out this Name were not rectified yet.

‫וכבר נודע שכל דבר בלתי תיקון הוא מופשט מן‬ .‫ היה שלום ביניהם‬,‫ובהיות השפע נמשך אליהם‬
‫הלבוש ויכול לעלות למעלה ממנו להיות מלובש‬ ,‫ רצו אלו הה׳ המלכים להתגבר‬,‫וכשחסר להם השפע‬
‫ והנה עד עתה שהיה השפע מושפע ביניהם‬,‫בתיקון‬ ‫ כדי להתקרב אל‬,‫ולעלות למעלה ממדרגת ד׳ מלכים‬
‫היה שלום ביניהם אך כאשר חסרו יניקתם אז רצו‬ ‫ ואף על פי שהם ענפים‬.‫ ולקחת שפע משם‬,‫הקדושה‬
‫אלו ה׳ לעלות למעלה ממדריגתם ולעלות למעל העל‬ ‫ לפי שהארבעה מלכים שהיו בבחי׳‬,‫ מרדו בהם‬,‫שלהם‬
‫הד׳ שרשים להיות כי אורם גדול להיותם בלי תיקון‬ ‫ אינם יכולים‬,‫תיקון והלבשת הכלים אל אורותיהם‬
‫וזאת היא החזקה והגבורה שהיה להם לעלות ולהתחבר‬ ,‫ אבל אלו החמשה מלכים‬,‫לעלות למעלה ממדרגתם‬
‫על השרשים‬ ‫ יש להם‬,‫ מופשטים מן המלבושים‬,‫שהיו בלתי תיקון‬
.‫כח לעלות למעלה ממדרגת האחרים‬
When they all received material abundance, they were at peace. But when it
became scarce, the five kings wanted to overpower and ascend above the level of

25. Ibid. 13:11.

26. Eitz Chaim 11:7, 19:1.
Apples from the Orchard 78

the four kings in order to get closer to holiness and procure sustenance from there
directly. Even though the five were derived from the four, they rebelled against
them, because the four kings, who were somewhat rectified, such that their vessels
clothed their lights, could not ascend higher than their intrinsic level, whereas the
five kings who were as yet unrectified were unrestricted by their “clothes” and
were therefore able to ascend above the level of the others.
The vessels “hold on” to the lights they clothe, just as expressing an idea “solidifies” it and concretizes
it, depriving it of being expressed in other ways.

‫ואז מרדו בהם ורצו לעלות למעלה וליקח שפע‬ ‫ ונתגברו‬,‫ עם היותם ענפים‬,‫ולכן מרדו החמשה מלכים‬
‫מלמעלה‬ .‫על הארבעה מלכים השרשיים‬
Therefore the five kings, even though they were branches of the four, rebelled
and overcame the four root-kings.

‫אך אח״כ להיות אלו הד׳ שורש אל הד׳ אותיות‬ ,‫ גברה ידם עליהם‬,‫ להיותם בחי׳ השרשים‬,‫אבל עכ״ז‬
‫הוי״ה עצמן גברה כוחם עם היותם מתוקנים ונצחום‬ .‫והכניעום תחתם‬
‫והמיתום‬
But in the end, since the four were the roots, they overcame the five and subjugated
them under their rule.

‫ועכ״ז מחמת חסרון שפע הבא להם שבו ולקחו לוט‬ ,‫ מחסרון השפע שלהם‬,‫ולהיות כי כל קטטה זו היתה‬
‫כי הוא היה תחלה קרוב לאברם וינקו ממנו ורצו‬ ,‫לכן (בראשית י״ד י״ב) ויקחו את לוט ואת רכושו‬
‫להדבק בו ולעלות אליו כדי שישפיע בהם ויקחו‬ ‫ שהוא ז״א‬,‫שהיא הבחי׳ היותר סמוכה אל אברהם‬
‫שפע מאברהם לתת להם וז״ס רמזוהו רז״ל באמרם‬ ‫ ויקחו‬,‫ יקח הוא שפע מאברהם‬,‫ וע״י ששבו אותו‬.‫כנז״ל‬
‫כי כוונתם היה ליקח לוט כדי שיבא אברהם להצילו‬ ‫ שרצו‬,‫ וזהו כוונת דברי חז״ל שאמרו‬.‫הם שפעם ממנו‬
.‫וישבו אותו ג״כ והבן זה‬ .‫ והבן זה היטב‬,‫המלכים לשבות גם את אברהם‬
Now, since the whole dispute was over the lack of abundance for all of them, they
therefore “took Lot and all his possessions,”27 because he was the closest person
to Abraham, who personified Z’eir Anpin, as mentioned. By capturing Lot, they
felt that Lot would take his sustenance from Abraham and they would in turn
take theirs from Lot. This is what the sages’ meant when they said that the four
kings wanted to capture Abraham, too. Understand this well.
In this context, the four kings did not want to actually capture Abraham; they just wanted a way to
siphon off Divine beneficence from him, a way to “plug into” him. This they saw in Lot.
Psychologically, this episode thus presumably depicts the conflict between the rectified and unrectified
aspects of a person’s animal nature. When we are young and our consciousness is devoted primarily
to constructing our own sense of self, there is no conflict between these two; in fact, this is because
our animal consciousness has either not yet begun to be rectified (i.e., educated for morality and
altruism) or is only in the very beginning stages of this process.
But as we approach maturity and develop an awareness of the fact that there is a G‑d, and that G‑d
has charged us with rectifying the world, i.e., doing His commandments and sanctifying mundane
life so that His beneficence can flow properly into the world, our animal nature begins to mature
as well, realizing it cannot always get what it wants and do what it wants to do. At this point, the

27. Genesis 14:12.

79 Apples from the Orchard

unrectified aspects of the animal soul begin to rebel, and the person is plunged into the conflict of
adolescence, when his selfish nature goes to war against his rising adult consciousness and tries to
bypass it and assert itself. Since it is unfettered by the constraints of adulthood, it initially appears
to win, dazzling the more reasoned adult with its youthful energy and power, flying above and
appearing to be able to express more holy vitality than the adult nature. But because the adult nature
is more careful, more logical, more patient, etc., it eventually wins, and subdues the unrectified
aspect of the animal nature.
But animal nature is still animal nature, and even its rectified aspect—especially now that it has
absorbed the unrectified aspect within it—wants what it considers is its due. It therefore enlists
the evil inclination to make sure that the Divine soul does not neglect it. In the end, the Divine soul
recaptures the evil inclination and uses it for its own purposes, rather than letting it serve the animal
soul.