כיון שז”א יוצא מא”א, על כן נבין בא”א שני דברים,
אחד – עניני הנהגתו לפי ענינו, פירוש, לפי מה שהוא מנהיג לפי עצמו – הנהגת החסד שלו,
ואחד – מה שהוא שורש מוציא הז”א. בסוד הנהגתו אין אנו חושבים אלא גולגלתא ומוחא, עם שאר תיקוניהם לפי פעולותיהם, בסוד הגברת החסד.
ובסוד הוצאת הז”א חושבים תלת רישין, והם כתרא, אוירא, ומוחא, וכל שאר התיקונים, מה שהם מוציאים תיקונים בז”א:
Since Zeir Anpin is derived from Erich Anpin we must understand two things about Erich Anpin.
First, those aspects of Erich’s governance that are based on its intrinsic nature, that is, how Erich intrinsically governs through its characteristic Chessed nature.
Next, in light of the fact that Erich Anpin is the root of Zeir Anpin, how we’re only to consider Erich’s governance by means of its “skull” and “brain” as well as the other Tikkunim according to their functions in light of the strength of Chessed.
But when it comes to the generation of Zeir Anpin from Erich we’re to consider “the three heads”, i.e., “crown”, “cavity”, and “brain” and all the other Tikkunim that generate Tikkunim in the case Zeir Anpin.
(c) 2015 Rabbi Yaakov Feldman
Feel free to contact me at feldman@torah.org
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Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).
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