Rabbi
Moshe Chaim Luzzatto ("RaMChaL"):
138 Openings
of Wisdom
Opening 95
Arich Anpin's intrinsic government mode - the Skull and Brain (discussed in Idra Rabba); in generating Zeir Anpin - the Three Heads (discussed in Idra Zuta)
Since Zeir Anpin emerges from Arich Anpin, we must therefore understand two things about Arich Anpin. The first is those aspects of Arich's government that are bound up with its own intrinsic nature: how Arich governs according to what it is in itself in its own governmental mode of Kindness. The second is Arich Anpin as the root that generates Zeir Anpin. In connection with Arich's own intrinsic mode of government we reckon only the Skull and the Brain together with the other repairs relating to their functions in increasing the strength of Kindness. But in connection with the generation of Zeir Anpin we reckon Three Heads, these being the Crown, the Cavity and the Brain and all the other repairs that generate repairs in Zeir Anpin.
Having explained how Zeir Anpin emerges from and is governed by Arich Anpin, we must now discuss where the root of this government lies in Arich Anpin itself.
The proposition has two parts: Part 1: Since Zeir Anpin. This introductory premise states that we must understand the governmental mode with which Arich Anpin governs Zeir Anpin as something separate from Arich Anpin's own intrinsic mode of government. Part 2: In connection with Arich's. This explains where this root lies in Arich Anpin.
Part 1: Since Zeir Anpin emerges from Arich Anpin, we must therefore understand two things about Arich Anpin.
Every function in existence must be traced to a particular light. If it is a general function - a unique governmental mode that does not depend on some other mode - then it must be traced to a light of its own. However, if it is a governmental mode that depends on some other mode, then it must be rooted in one of the parts of the general light from which it stems. Accordingly, since in addition to Arich Anpin's intrinsic mode of government it also generates Zeir Anpin, Arich Anpin must necessarily contain a certain aspect that is the specific root of this.
The first is those aspects of Arich's government that are bound up with its own intrinsic nature: how Arich governs according to what it is in itself in its own governmental mode of Kindness. The intrinsic nature of Arich Anpin is to bestow good on all and to desire no evil whatever. Accordingly Arich Anpin certainly contains corresponding arrangements and repairs, just as is necessarily the case in every light depending on the governmental law instituted in it. For depending on their law of operation, the lights have many different arrangements and repairs in order to be able to execute their functions and radiate their light to all who need to receive it. The second is Arich Anpin as the root that generates Zeir Anpin. This too requires arrangements and repairs in accordance with this law.
Part 2: In connection with Arich's own intrinsic mode of government. You have already heard how the lights change their names and states depending on their functions. What is reckoned as a level on its own in one function may be considered as merely a part of more encompassing level in some other function. On the other hand, what was included as a part of another level in one function may be reckoned as a level by itself in a different function. (Thus in connection with Arich Anpin's own intrinsic functioning we reckon two Heads - the Skull and the Brain - while the Cavity, אווירא, avira, is considered as included in the Brain. However with regard to Arich's function of generating Zeir Anpin, the Cavity is considered as a Head in itself - the middle Head.) They are the same lights: all the distinctions between them relate to their different functions. Thus in one aspect the lights of Arich Anpin are arranged in one order and in a different aspect they are arranged in a different order.
.we reckon only the Skull and the Brain. Both these two aspects are mentioned in both Idras - the Idra Rabba and Idra Zuta. The Idra Rabba speaks only of the Skull and the Brain within it (mentioning the Cavity only as the membrane of the concealed brain), while specifying in detail all the repairs instituted in the hairs and nose, explaining each institution individually in full (see Idra Rabba p. 128b). On the other hand the Idra Zuta mentions Three Heads and does not speak at any length about the repairs, making only brief reference to them all only to bring them under the overall premise discussed there. (Idra Zuta p. 288a, and see Etz Chayim, Shaar Arich Anpin ch. 3: "the Three Heads include the Cavity".)
The reason for this is as follows: Arich Anpin's intrinsic governmental mode of Kindness as explained above is the foundation for all the repairs instituted in Arich, which are particular aspects of the Partzuf - the repairs (תיקונים, tikunim) explained there in the Idra - all of which serve to increase the strength of Kindness and sweeten the power of Judgment. In this mode we do not need to speak of Three Heads but only - in terms of the human form - of Keter, the mystery of the indwelling influence of the higher level over the lower (see Opening 101), and the Brain contained within it, while afterwards the rest of the human form corresponds to the unfolding of the developmental sequence stage by stage.
However inasmuch as Arich Anpin is root to Zeir Anpin - the governmental order of Justice, which depends on Kindness, Judgment and Mercy - the lights of Arich must also be arranged according to the mystery of these three. This is the mystery of the Three Heads. This is where the developmental chain of Abba and Imma comes in. (Abba and Imma are mentioned only in the Idra Zuta, which explains what relates to the generation of Zeir Anpin - which involves Abba and Imma.) That is to say, while Kindness, Judgment and Mercy are rooted here, this is not their actual place (for the Three Heads in Arich Anpin do not contain Kindness-Judgment-Compassion as such but only their root). From here the developmental chain must descend level by level until it reaches the actual place of Kindness-Judgment-Compassion on the level of Zeir Anpin, as will be fully explained below with the help of Heaven (see Openings 105 & 114). This is what is discussed in the Idra Zuta, where the intention is not to set out the repairs of Arich Anpin but only to show that they are also all consistent with Arich Anpin's being the root of Zeir Anpin, as explained there explicitly. (This is why it is only in the Idra Zuta that Abba and Imma are mentioned, since their role is to transfer the influence descending from Arich Anpin to Zeir Anpin).
.together with the other repairs relating to their functions. The other repairs mentioned there together with their functions are all bound up with the mitigation of stern judgments. .in increasing the strength of Kindness. They all serve to increase the strength of Kindness, for they are nothing but forces of mitigation.
But in connection with the generation of Zeir Anpin we reckon Three Heads, these being the Crown, the Cavity and the Brain and all the other repairs that generate repairs in Zeir Anpin. For they are reckoned not on account of what they are in themselves but because they generate repairs in Zeir Anpin. (The Three Heads do not follow the intrinsic essence of Arich Anpin but serve to generate the attributes of Kindness, Judgment and Mercy in Zeir Anpin, which is the governmental order of Justice.)