עַל גַּלְגַּלּוֹי בִּפְשִׁיטוּ דְּטוּפְסִירָא דְּקוּטְרָא. 1. after untying and releasing the complicated tie that existed among the letters.
וְיוֹמָא רְבִיעָאָה אִיהוּ יוֹמָא מָאִיס מִבּוֹנִים כְּמָא דְאַתְּ אָמֵר (תהלים קיח) אֶבֶן מָאֲסוּ הַבּוֹנִים. הֲדָא הוּא דִכְתִיב, (שיר השירים א) בְּנֵי אִמִּי נִחֲרוּ בִי. דְּהָא נְהוֹרָא דָא אַזְעִירַת גַּרְמָהּ וּנְהִירוּ דִילָהּ. וּקְלִיפִּין אִתְקְנוּ עַל דּוּכְתַּיְיהוּ. כָּל אִנּוּן נְהוֹרִין דְּנָהֲרָן כֻּלְהוּ תַּלְיָין בְּהַאי רְקִיעַ הַשָּׁמָיִם לְאַתְקָנָא בְּהוּ כּוּרְסְיָיא דְדָוִד. 2. The fourth day, which is the kingdom of David, was rejected by the builders, as it is written: "The stone which the builders rejected..." (Tehilim 118:22) and also "my mother's children were angry with me" (Shir Hashirim 1:6). For this light, (referring to Malchut) lowered itself and diminished its own radiance while the Kelipot were established in their places. This gave place to the emerging of the Kelipot and their rule. Thus she seemed loathsome in the eyes of the righteous that built it. Only later, when she was completed and ready for union with Zeir Anpin, was it said she "has become the head stone of the corner" (Tehilim 118:22). All those lights that shone during the 6,000 year period were suspended in this firmament of heaven to establish with them the throne of David, namely, the kingdom (Malchut) of David.
אִלֵּין נְהוֹרִין מְצַיְירָן צִיּוּרָא דִלְתַתָּא לְאַתְקָנָא צִיּוּרָא דְּכֻלְהוּ דְּאִנּוּן בִּכְלָלָא דְאָדָם צִיּוּרָא פְּנִימָאָה. דְּכָל צִיּוּרָא פְּנִימָאָה אִקְרֵי הָכִי. וּמֵהָכָא כָּל צִיּוּרָא דְּאִתְכְּלִיל בְּאִתְפַּשְׁטוּ דָא אִקְרֵי אָדָם. הֲדָא הוּא דִכְתִיב, (יחזקאל לה) אָדָם אַתֶּם. אַתֶּם קְרוּיִן אָדָם וְלא שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת. 3. These lights of the kingdom of David shape the form below in order to prepare the form of all those that pertain to the inner form of the face of a man, because every inner form is so called, namely, the face of a man. From this, you should realize that every shape included in this expansion of the letter final Nun is called man, even though they do not actually have the face of a man. Hence, it is written: "But you...are men" (Yechezkel 34:31). You are called men, but not the rest of the idolatrous nations.
וְכָל רוּחָא אִקְרֵי אָדָם. רוּחָא דִסְטַר קַדִּישָׁא גּוּפָא דִילֵיהּ לְבוּשָׁא (דאדם) אִיהוּ. וְעַל דָּא כְּתִיב, (איוב י) (יתרו סוף עה, וריש עו) עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וְגו' בִּשְׂרָא דְאָדָם לְבוּשָׁא אִיהוּ. וּבְכָל אֲתַר כְּתִיב בְּשַׂר אָדָם, אָדָם לְגוֹ. בָּשָׂר לְבוּשָׁא דְּאָדָם גּוּפָא דִילֵיהּ. טְסִירִין דִּלְתַתָּא דְּאִתְהַתָּךְ בְּהִתּוּכָא דְרוּחָא דָא. אִצְטַיְירוּ מִנֵּיהּ צִיּוּרִין דְּאִתְלַבְּשָׁן בִּלְבוּשָׁא אָחֳרָא. כְּגוֹן צִיּוּרָא דִּבְעִירֵי דַכְיָין (דברים יד) שׁוֹר שֵׂה כְשָׂבִים וְשֵׂה עִזִּים אַיָּל וּצְבִי וְיַחְמוּר וְגו' אִנּוּן דְּבָעְיָין לְאִתְכְּלָלָא בִּלְבוּשָׁא דְאָדָם הַהוּא רוּחָא פְּנִימָאָה דְּאִנּוּן סִטְרִין (ס''א ציורין), סָלִיק בְּהַהוּא שְׁמָא דְאִתְקְרֵי בָהּ גּוּפָא דִילֵיהּ לְבוּשָׁא דְהַהוּא שְׁמָא בְּשַׂר שׁוֹר. שׁוֹר אִיהוּ פְּנִימָאָה דְהַהוּא גוּפָא. בָּשָׂר דִּילֵיהּ לְבוּשָׁא. וְכֵן כֻּלְהוּ. 4. Every spirit is called man, which means that only the aspect of the light of the spirit that is enclothed within the body is called man. So the body of the spirit of the holy side is only a garment; in other words, the spirit is the actual essence of man and the body is only its covering. But on the Other Side, the opposite applies. This is why it is written: "You have clothed me with skin and flesh..." (Iyov 10:11). The flesh of man is only a garment covering the essence of man, which is the spirit. Wherever it is written the flesh of man, it hints that the essence of man is inside. The flesh is only a vestment for man, a body for him, but the essence of man is the aspect of his spirit. For the lower aspects were melted with the melting of this spirit of the face of man, and other forms were fashioned, enclothed in a different kind of garment not by that of man, but of Kosher animals. These include: ox, sheep, goats, kids of the goats, rams, deer, fallow-deer and so on. They would have preferred to be included in the vestment of the face of a man, but were not. They became vestments for others; namely, garments for the face of an ox, the face of an eagle and the face of a lion. The inner spirit of the ox, sheep and goat, is called by the same name as the body of that spirit, because the body is a vestment for that name but does not own it. The body is the flesh of the ox and the ox is the inner spirit of that body; namely, its flesh is its garment. So it is with all animals; their bodies are named after the inner spirit that is enclothed within them.
כְּגַוְונָא דָא בְּסִטְרָא אָחֳרָא מְסָאֳבָא, רוּחָא דְאִתְפַּשַּׁט בִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת נַפְקָא מִסִּטְרָא דִּמְסָאֲבוּ לָאו אִיהוּ אָדָם. וּבְגִין כָּךְ לָא סָלִיק בִּשְׁמָא דָא. שְׁמָא דְהַהוּא רוּחָא טָמֵא לָא סָלִיק בִּשְׁמָא דְאָדָם וְלֵית בֵּיהּ חוּלָקָא. גּוּפָא דִילֵיהּ לְבוּשָׁא דְהַהוּא טָמֵא בָּשָׂר טָמֵא יִטְמָא לְגוֹ בְּשַׂר לְבוּשָׁא דִילֵיהּ, בְּגִין כַּךְ בְּעוֹד דְּשָׁרֵי הַהוּא רוּחָא בְּהַהוּא גוּפָא אִתְקְרֵי טָמֵא. נָפַק רוּחָא מֵהַהוּא לְבוּשָׁא לָאו אִקְרֵי טָמֵא וְלָא סָלִיק הַהוּא לְבוּשָׁא בִּשְׁמָא. 5. It is similar with the Other Side, which is not holy. The spirit that spreads within the idolatrous nations issues from the side that is not holy and is not the aspect of man. Therefore, it is not called by this name, as has been written: "But you...are men." The name of this spirit is defiled. It is not called man and has no share in him because it extends from the wicked man (lit. 'man without elevation'), who does not want to ascend to the face of man above. So his body, the vestment of his spirit, is impure and his flesh is defiled. The impure part, which is the spirit, is on the inside and the flesh is his vestment. As long as the spirit dwells within that body, it is considered defiled. As the spirit leaves that vestment, namely the body, neither the body nor the vestment is called impure any longer, as the impure one, that is the spirit, has departed from it.
טְסִירִין לְתַתָּא דְּאִתְהַתָּךְ בְּהִתּוּכָא דְרוּחָא דָא. אִצְטַיְירָן מִנֵּיהּ צִיּוּרִין דְּאִתְלַבְּשָׁן בִּלְבוּשָׁא אָחֳרָא כְּגוֹן צִיּוּרֵי בְּעִירֵי מְסָאֲבֵי. וְאוֹרַיְיתָא פָּתַח בְּהוּ (ויקרא יא) וְזֶה לָכֶם הַטָּמֵא. כְּגוֹן חֲזִיר וְעוֹפֵי וּבְעִירֵי דְהַהוּא סִטְרָא רוּחָא סָלִיק בְּהַהוּא שְׁמָא גּוּפָא לְבוּשָׁא דִילֵיהּ. וְגוּפָא בְּשַׂר חֲזִיר אִקְרֵי. חֲזִיר לְגוֹ בִּשְׂרָא לְבוּשָׁא דִילֵיהּ. וּבְגִין כַּךְ אִלֵּין תְּרֵין סִטְרִין מִתְפָּרְשָׁן. אִלֵּין אִתְכְּלִילוּ בְּרָזָא דְאָדָם. וְאִלֵּין אִתְכְּלִילוּ בְּרָזָא דְטָמֵא. כָּל זִינָא אָזִיל לְזִינֵיהּ וְאִתְהַדַּר לְזִינֵיהּ. 6. From the lower aspects referring to animals, beasts and birds that were molded into shape by that impure spirit forms, namely private spirits, were drawn out. These were enclothed by other vestments, such as the forms of impure animals, and the Torah said of them, "These shall be unclean to you" (Vayikra 11:29). These forms include pigs and the birds and animals that belong to the Other Side. The spirit is called by that name, that is, defiled, and the body is its vestment. The body is called the flesh of the pig, because it is a pig in its inner being, in its spirit, while the flesh is a garment covering that spirit. Therefore, both aspects, those included within the secret of man and those included with the secret of the impure, are separated from and oppose each other. On the side of holiness are the spirit of man in general, and the spirits of pure animals, beasts and fowl, which are the particular. From the side of wicked man is the impure wicked man, who is considered the general aspect, and the spirits of impure animals, beasts and fowl, that are the particulars. They oppose each other. Every kind of animal stays with its own kind and does not mix with the opposite kind. Even if it does, it eventually returns to its own kind.
נְהוֹרִין עִלָּאִין דְּקָא מְנַהֲרִין נַהֲרִין בְּהַהוּא רְקִיעַ הַשָּׁמָיִם וְכוּ' לְאִצְטַיְירָא לְתַתָּא צִיּוּרִין כְּדְקָא חָזֵי. דִּכְתִיב וַיִּתֵּן אוֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם וְגו'. וְלִמְשׁוֹל בַּיּוֹם וּבַלַּיְלָה. שָׁלְטָנוּ דִּתְרֵין נְהוֹרִין דָּא אִיהוּ שָׁלְטָנוּ כְּדְקָא חָזֵי. 7. All the upper shining lights shine within that firmament of heaven, so that proper forms may be drawn down below, as it is written: "And Elohim set them in the firmament of heaven...to rule over the day and over the night" (Gen. 1:17). For the dominion of the two lights is a proper dominion.
מָאוֹר גָּדוֹל שָׁלְטָנוֹ בִּימָמָא. מָאוֹר קָטָן שָׁלְטָנוֹ בְּלֵילְיָא. וְרָזָא דָא מֵהָכָא שָׁלְטָנוּתָא דִדְכוּרָא בִּימָמָא לְמָנָאָה (נ''א למלאה) בֵיתֵיהּ דְּאִצְטְרִיךְ וּלְאָעֳלָא בֵּיהּ טַרְפָּא וּמְזוֹנָא. כֵּיוָן דְּעָאל לֵילְיָא וְנוּקְבָא נָקִיט כֹּלָּא לֵית שׁוּלְטָנוּ דְבֵיתָא בַּר בְּנוּקְבָא, דְּהָא כְּדֵין שָׁלְטָנוּ דִילָהּ (ולא דדכורא) דִּכְתִיב, (משלי לא) וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ. הִיא וְלֹא הוּא. מֶמְשֶׁלֶת הַיּוֹם דִּדְכוּרָא. מֶמְשֶׁלֶת הַלַּיְלָה דְּנוּקְבָא. (מאור גדול דא הוא שמשא ואית ביה תרין עשר פתחין. אית ביה תרי עשר שעתי. ושמשא שליט על יומא. מאור קטן אית ביה תרי עשר פתחין ודא סיהרא ושלטא על ליליא. וליליא אית ביה תריסר שעתי. ועל דא ביום ההוא יהיה יי אחד ושמו אחד. שמשא ותריסר פתחין אתעבידן י''ג מכילן דרחמי. ליל סיהרא ותריסר פתחין ואתעבידו י''ג ואתעבידו שמשא וסיהרא חד. ויום ולילה אחד. הדא הוא דכתיב ויהי ערב ויהי בקר יום אחד ורזא דא לעילא). וְאֵת הַכּוֹכָבִים. כֵּיוָן דְּנוּקְבָא פְּקִידַת בֵּיתָא וְאִתְכְּנִיסַת לְבַעֲלָהּ לֵית שׁוּלְטָנוּ לְבֵיתָא אֶלָּא לְעוּלֵמְתָּן דְּאִשְׁתָּאֲרָן בְּבֵיתָא לְאַתְקָנָא כָּל תִּקּוּנֵי בֵּיתָא. וּבָתַר אִתְהַדַּר בֵּיתָא לְשָׁלְטָנוּ דִדְכוּרָא בִּימָמָא כֹּלָּא כְּדְקָא חָזֵי: 8. "The greater luminary," (namely Zeir Anpin) rules the day and "the lesser luminary," which is his Female principle, rules the night. The secret learned from here is that the male rules by day and fills up the house with all that is needed, such as food and sustenance. As soon as night falls and the female takes command, everything in the house falls under her control, because then it is time for her dominion. As it is written: "She rises also while it is yet night and gives food to her household" (Mishlei 31:15); "she" and not "he." So the Female principle, not Zeir anpin, gives at night, as the dominion over the day belongs to the male and the dominion over the night belongs to the female. The "greater luminary" is the sun, which has twelve openings and twelve hours, as the sun rules over the day. The "lesser luminary" is the moon, which also has twelve openings, the moon rules over the night, which has twelve hours. For this reason, it is written: "On that day Hashem shall be one, and His Name One" (Zecharyah 14:9). "One" is mentioned twice: once for Yud Hei Vav Hei, who is Zeir Anpin, "the greater luminary," and once of His Name, which is the female, "the lesser luminary." The sun together with its twelve openings becomes the thirteen attributes of Mercy. The moon together with its twelve openings also adds up to thirteen. So the sun becomes one and the moon becomes one; then it says, "Hashem shall be one, and His Name One," because the numerical value of echad (one) adds up to thirteen. Thus, the sun and the moon become one and the day and night also become one. This is why it is written: "And there was evening and there was morning, one day" (Gen. 1:5). The secret of this union is only applicable on high. The verse: "And the stars" means that after the female has attained order in her house and retired with her husband, the maidens are left in charge of the house. The maidens who serve the female are called the stars. And the secret of the phrase "And the stars" is that the feminine principle turns control of the house over to them to deal with all the requirements of the house. That is, to prepare her for mating with the sun and to bestow the abundance of the day. This is during the darkness before dawn, when the maidens, the stars, rule, which is an inferior rule. Then darkness is doubled in the world. This is the secret meaning of, "a portion to her maidens" (Mishlei 31:15). Afterward, that is, after the mating in the darkness of the morning (before dawn breaks), the household returns to the dominion of the male during the day and everything is set properly in place. This means that the female is included within the male, according to the secret of the mating and is under his control. She reveals the light of the morning to the world, as it should be.
וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְאוֹרוֹת. דָּא מָאוֹר וְדָא מָאוֹר. בְּגִין כָּךְ אִנּוּן נְהוֹרִין דְּסָלְקֵי לְעֵילָא אִקְרוּן מְאוֹרֵי אוֹר. וְאִנּוּן נְהוֹרִין דְּנָחֲתוּ לְתַתָּא אִקְרוּן מְאוֹרֵי אֵשׁ דְּאִנּוּן דַּרְגִּין לְתַתָּא וְשָׁלְטֵי כָּל יוֹמוֹי דְחוֹל. וְעַל דָּא כַּד נָפִיק שַׁבַּתָּא מְבָרְכִין עַל שְׁרַגָא דְּהָא אִתְיְהִיב לוֹן רְשׁוּ לְשַׁלְטָאָה. אֶצְבְּעָן דְּבַר נָשׁ אִנּוּן סִתְרָא דְּדַרְגִּין וְרָזִין דִּלְעֵילָא, וְאִית בְּהוּ פְּנִימָאִין וַאֲחוֹרַיִם. אֲחוֹרַיִם אִנּוּן לְבַר וְאִנּוּן רֶמֶז לְטוֹפְרִין דְּאֶצְבְּעָן. וּבְגִין כָּךְ אִית 9. "And Elohim made the two great lights" (Gen. 1:16). The sun is one and the moon is the other. Because of this, the lights that ascend are called the luminaries of the light whereas those that descend are called luminaries of the fire. These luminaries of the fire are the lower grades and rule over all the weekdays. Because of this, a blessing is recited over the candle when Shabbat ends because, at that point, the luminaries of the fire are given permission to rule again. The fingers of man represent the most hidden of all grades and secrets of the supernal world, and are divided into front and back. The back of the fingers represents the external part, an allusion to the fingernails.