קרח

And it is explained in the writings, Etz Chayyim, the introductions, Sha’ar… (and more), that his sin was very deep—this sea within Zeir Anpin.

And we shall understand with the known introduction, that the Mochin that are called Rachel—its Nukva (which is also called Shekhinah)—are prepared for him, and they come clothed within Netzach and Hod and Yesod of Abba and of Imma. And at the time that they are

the Chokhmah-Mochin come to Z"A on the right line, and the Binah-Mochin come to Z"A on the left line, and the Da’at, which includes two crowns—Chasadim and Gevurot—is from the Yesod of Abba and is placed within the middle line, meaning—

and Imma.

And know, for the Yesod of Abba is a long Yesod, and the Yesod of Imma is a short Yesod; therefore, if so, when the Yesod of Imma is placed within the Yesod of Abba, the matter is compelled that the short Yesod of Imma ends still before the Yesod of Abba is completed. And the detailed order in this is: for it is said that both Yesodot enter within the body of Z"A, and the Yesod of Imma ends at the completion of the body at the conclusion of the upper third of the Tiferet of Z"A. But the Yesod of Abba continues and descends further until the completion of the Yesod of Z"A.

We find, then, that the Yesod of Abba—part of it is covered by the Yesod of Imma, and part of it is revealed without the Yesod of Imma, for the Yesod of Imma has already ended. And know that this matter is what is “the emergence of the Partzuf Ya‘akov,” for this appellation—this in the Yesod of Abba brings about the making of the Partzuf Ya‘akov from the chazeh of Z"A and below. And the light that gives life to the Partzuf Ya‘akov is by virtue of the great light of the Yesod of Abba that is in that place in the body of Z"A; for there, the Yesod of Imma has already ended, and it is covered no longer by the Yesod of Imma. And by that, the light bursts there, breaks out to the outside, and illuminates the Partzuf Ya‘akov. The completion of the Yesod of Imma, being in a high place—at the upper third of the Tiferet of Z"A—brings about another matter, which is for the Partzuf illumination—Rachel is formed from outside of Z"A, behind him, from the upper third of his Tiferet and below.

Now, that which we have explained here—that the lights spoken of here in relation to the Yesodot of Abba and Imma are lights of the Da’at-Mochin that spread through the entire body of Z"A; and the light that bursts through the wall of the body of Z"A and illuminates outward is called Ya‘akov, as it is found several times in the holy Zohar, that it is called “Ya‘akov from the outside.” However, that light itself that illuminates outward is still found within the body of Z"A, and it is called “Moshe from within,” for it does not go out of Z"A by way of the wall of the body, but by way of the opening of the Yesod. All these are attributed to the name of Moshe.

And when we examine the courses of the light from the side of the Yesod of Abba that is attributed to Moshe Rabbeinu, we find that there are in it approximately five aspects, and these are:

A. In the place of the Da’at of Z"A.

B. In the place of the upper third of the Tiferet of Z"A.

C. In the place of the two thirds of the Tiferet of Z"A.

D. In the place of the Yesod of Z"A.

E. When it goes out from the Yesod of Z"A to the outside.

And the Ari z"l explains: the first place is, simply, the root of Moshe Rabbeinu, as it is said, “And Moshe hid his face” (Exodus 3:6), for it is a place covered by the Yesod of Imma.

In the third place—there was the prophecy of Moshe Rabbeinu; the second place is called Shet son of Adam haRishon. The fourth place is called Hevel son of Adam haRishon, and it has already been mentioned above, in the words of the ‘shemesh…’ 98.

Now, we come here to understand the sin of Hevel son of Adam haRishon, who gazed at the Shekhinah; and the intent in this is: that Hevel sought to uproot the light that goes out from the Yesod of Abba to Ya‘akov in order to draw it to the back of Z"A, to his Nukva that is called Rachel. And this is what is meant by, “He gazed at the Shekhinah,” and the Nukva of Z"A is called Shekhinah—as in (Song of Songs), in the secret of “peering from the windows,” for he wished to peer at the sparks of light that go out to Ya‘akov and to draw them to the Shekhinah.