Chapter Eight (פֶּרֶק שְׁמִינִי)

Adam Kadma’ah [Primordial Adam] (אָדָם קַדְמָאָה) is Keter within Keter after the Tikkun (הוּא כֶּתֶר שֶׁבְּכֶתֶר אַחַר הַתִּיקּוּן), after Arich was made in the three heads (לְאַחַר שֶׁנַּעֲשָׂה אֲרִיךְ בִּתְלַת רֵישִׁין), and its Malkhut spread forth in its ten Sefirot until the end of all the worlds (וְנִתְפַּשְּׁטָה מַלְכוּת שֶׁלּוֹ ב־י׳ סְפִירוֹתֶיהָ עַד סוֹף כָּל הָעוֹלָמוֹת). For you already know (כִּי כְּבָר יָדַעְתָּ), that Arich from its beginning until its end (שֶׁאֲרִיךְ מִתְּחִלָּתוֹ וְעַד סוֹפוֹ), is from the Malkhut of Adam Kadmon (הוּא מִמַּלְכוּת אָדָם קַדְמוֹן), and its first three are in the secret of Reisha DeLa Ityada [the Unknowable Head] (וְג׳ רִאשׁוֹנוֹת שֶׁבָּהּ הֵם בְּסוֹד רֵישָׁא דְלָא אִתְיְדַע), and the worlds were not worthy to derive pleasure from its own light (וְלֹא הָיוּ הָעוֹלָמוֹת כְּדַאִים לֵהָנוֹת מֵאוֹרוֹ עַצְמוֹ). Therefore it was concealed above (לָכֵן נֶעְלָם הוּא לְמַעְלָה), and withdrew in the secret of Adam Kadmon (וְנִסְתַּלֵּק בְּסוֹד אָדָם קַדְמוֹן), and a small portion of its light spread below (וּמִיעוּט אוֹרוֹ נִתְפַּשֵּׁט לְמַטָּה), and He enlarged the place of the tent of its Malkhut (וְהִרְחִיבָה מְקוֹם אָהֳלָהּ שֶׁל מַלְכוּת שֶׁלּוֹ), therefore it acquired another name (לָכֵן קָנָה לוֹ שֵׁם אַחֵר), that its name is Adam Kadmon (שֶׁ[שְּׁמוֹ] הוּא אָדָם קַדְמוֹן), and He gave the name Reisha DeLa Ityada [the Unknowable Head] to its Malkhut (וְנָתַן שֵׁם רֵישָׁא דְלָא אִתְיְדַע לְמַלְכוּת שֶׁלּוֹ). For its Malkhut (כִּי מַלְכוּת שֶׁלּוֹ), is called DeLa Ityada [not known] (נִקְרֵאת לָא אִתְיְדַע), namely its seven Tikkunim (דְּהַיְנוּ ז׳ תִּיקּוּנָיו), spreading downward and concealed from Ein [Nothingness] and Arich (הַמִּתְפַּשְּׁטִים לְמַטָּה וּמְכוּסִים מִן אַיִן וַאֲרִיךְ), until the end of the worlds (עַד סוֹף הָעוֹלָמוֹת). And because the first thirteen of the Malkhut of Adam Kadmon are not covered and hovering over their head (וּלְהִיוֹת שֶׁהַי״ג רִאשׁוֹנוֹת שֶׁל מַלְכוּת אָדָם קַדְמוֹן אֵינָם מְכוּסִים וְחוֹפְפִים עַל רֹאשָׁם), and they are revealed (וְהֵם מְגוּלִּים), they are called Reisha [Head] (נִקְרָאִים רֵישָׁא), like the head of the human being which is not covered by any garment (כְּמוֹ הָרֹאשׁ שֶׁל הַבֶּן אָדָם שֶׁאֵינוֹ מְכוּסֶּה מִשּׁוּם מַלְבּוּשׁ), and it is not like his body which is covered by garments (וְאֵינוֹ כְּמוֹ הַגּוּף שֶׁלּוֹ שֶׁהוּא מְכוּסֶּה מֵהַמַּלְבּוּשִׁים). And likewise concerning Reisha DeEin [the Head of Nothingness] and Arich Anpin (וְכֵן אֵצֶל רֵישָׁא דְאַיִן וַאֲרִיךְ אַנְפִּין). And every head of all the Partzufim of the worlds (וְכָל רֹאשׁ שֶׁל כָּל הַפַּרְצוּפִים שֶׁל הָעוֹלָמוֹת), are not covered (אֵינָם מְכוּסִים), therefore they are called Reisha [Head] (לָכֵן נִקְרָאִים רֵישָׁא). And later we shall speak concerning it a matter (וּלְקַמָּן נֵימָא בֵיהּ מִלְּתָא). And because the Malkhut of Adam Kadmon was rectified (וּלְהִיוֹת שֶׁמַּלְכוּת שֶׁל אָדָם קַדְמוֹן נִתְקְּנָה), also the nine upper Sefirot within it require Tikkun (גַּם הַתֵּשַׁע עֶלְיוֹנוֹת שֶׁבּוֹ צְרִיכוֹת תִּיקּוּן), from the essence of Ein Sof itself (מֵעַצְמוּתוֹ שֶׁל אֵין סוֹף), namely the Yesod of the world of the garment (דְּהַיְנוּ יְסוֹד שֶׁל עוֹלַם הַמַּלְבּוּשׁ), which is called by the name Ein Sof (הַנִּקְרָא בְּשֵׁם אֵין סוֹף), whose numerical value is Ohr haLevush [light of the garment] (גִּימַטְרִיָּא אוֹר הַלְּבוּשׁ). And Ein Sof lowers a thread of Chesed (וְאֵין סוֹף הוּא מוֹרִיד חוּט שֶׁל חֶסֶד), meaning to say (רָצָה לוֹמַר), light from His essence (אוֹר מֵעַצְמוּתוֹ), which is a part from Him (שֶׁהוּא חֵלֶק מִמֶּנּוּ), and it passes through all the Sefirot of Keter within this Keter (וְהוּא עוֹבֵר בְּכָל הַסְּפִירוֹת שֶׁל כֶּתֶר שֶׁבְּכֶתֶר הַזֶּה), meaning from its brain through the middle down below (כְּלוֹמַר מִמּוֹחוֹ דֶּרֶךְ מִישׁוֹר עַד לְמַטָּה). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that these nine Sefirot which are from Keter (שֶׁתֵּשַׁע אֵלּוּ הַסְּפִירוֹת שֶׁהֵם מִכֶּתֶר), and they are from the world of Ein Sof (וְהֵם מֵעוֹלַם הָאֵין סוֹף), are all made in the form of circles (הֵם נַעֲשִׂים כֻּלָּם בְּצוּרַת עִיגּוּלִים), all its names are in a circle (כָּל הַשֵּׁמוֹת שֶׁלּוֹ הֵם בְּעִיגּוּל), their end fixed in their beginning (נָעוּץ סוֹפָן בִּתְחִלָּתָן), like Adam Kadmon Setima’ah [the Concealed Primordial Adam] as well (כְּמוֹ אָדָם־קַדְמוֹן סְתִימָאָה גַּם כֵּן). And the thread of Ein Sof passes through the middle (וְהַחוּט שֶׁל אֵין סוֹף עוֹבֵר בָּאֶמְצַע), and gives a Neshamah to this Adam Kadmon (וְנוֹתֵן נְשָׁמָה לְאָדָם קַדְמוֹן זֶה), meaning to say (רָצָה לוֹמַר), it gives to it the form of a Partzuf (נוֹתֵן לוֹ צוּרַת פַּרְצוּף), which extends from the form of a sphere (שֶׁנִּמְשָׁךְ מִצּוּרַת כַּדּוּר), into a Partzuf whose vessels and limbs are elongated (לְפַרְצוּף שֶׁכֵּלָיו וְאֵיבָרָיו אֲרוּכִים). And because this thread of Ein Sof (וּלְהִיוֹת שֶׁהַחוּט שֶׁל אֵין סוֹף זֶה), is from the line of the Aleph-Beit letters (הוּא מִקַּו אַלְפָא בֵיתוֹת), which were made from the delight of Ein Sof surrounded by letters (אֲשֶׁר נַעֲשׂוּ מִן הַשַּׁעֲשׁוּעַ שֶׁל אֵין סוֹף הַמֻּקָּף בְּאוֹתִיּוֹת), and were fixed within the garment (וְנִתְקְּעוּ בַּמַּלְבּוּשׁ). And the first point is in the form of Yod (וְהַנְּקוּדָה הָרִאשׁוֹנָה הִיא צוּרַת יו״ד), and since the Yod is circular (וְהוֹאִיל וְהַיּו״ד הִיא עֲגוּלָה), therefore all the twenty-two letters stand in a circle (לָזֶה כָּל הַכ״ב אוֹתִיּוֹת הֵם עוֹמְדִים בְּעִגּוּל). The analogy for this is (הַמָּשָׁל בָּזֶה), immediately when you place the pen upon the paper to write some letter (תֵּכֶף כְּשֶׁתָּשִׂים הַקּוּלְמוֹס עַל הַנְּיָר לִכְתֹּב אֵיזֶה אוֹת), a point is formed (נַעֲשֵׂית נְקוּדָה), and the point is spherical (וְהַנְּקוּדָה הִיא כַּדּוּרִית), therefore in this place where the letters had not yet become so revealed (לָזֶה בַּמָּקוֹם הַזֶּה שֶׁהָאוֹתִיּוֹת עֲדַיִן לֹא נִתְגַּלּוּ כָּל כָּךְ), and they were exceedingly thin like locust horns (וְהָיוּ דַּקִּים מְאֹד כְּקַרְנֵי חֲגָבִים), therefore they were in the form of points (לָכֵן הָיוּ בְּצוּרַת נְקוּדוֹת), and they were included within this thread which enlivens all the worlds (וְהָיוּ כְּלוּלִים בְּתוֹךְ הַחוּט הַזֶּה הַמְחַיֶּה כָּל הָעוֹלָמוֹת), and from it descends the line of measure, which are the Aleph-Beit letters for every Partzuf (וּמִמֶּנּוּ יוֹרֶדֶת קו הַמִּדָּה שֶׁהֵם הָאַלְפָא בֵיתָא לְכָל פַּרְצוּף). And therefore the angels sing in the heavens above (וְלָזֶה הַמַּלְאָכִים מְשׁוֹרְרִים בִּשְׁמֵי מָרוֹם), in acrostics of the Aleph-Beit letters (בַּחֲרוּז אַלְפָא בֵיתוֹת), in order that they may receive influx from this thread (כְּדֵי שֶׁיְּקַבְּלוּ שֶׁפַע מֵהַחוּט הַזֶּה), and this Rabbi Elazar Ha-Kalir, peace be upon him, knew (וְזֶה יָדַע הַקַּלִּיר ע״ה), and he also arranged praises and acrostics concerning this (וְסִדֵּר גַּם כֵּן שְׁבָחִים וַחֲרוּזִים עַל זֶה), besides the acrostic “El Na” (מִלְּבַד חֲרוּז אֵל נָא), which corresponds to the secret of the Aleph-Beit letters of “AL-BM” (שֶׁקָאֵי עַל סוֹד אַלְפָא בֵיתָא שֶׁל אֵל־בָם), which is literally the vitality and Neshamah of all the Partzufim of the world of the garment (שֶׁהוּא מַמָּשׁ חַיּוּת וּנְשָׁמָה שֶׁל כָּל פַּרְצוּפֵי עוֹלַם הַמַּלְבּוּשׁ). And all of them are included within this thread (וְכֻלָּם כְּלוּלִים בַּחוּט הַזֶּה), because it is exceedingly thin (מִפְּנֵי שֶׁהוּא דַּק מְאֹד), and does not spread to the sides (וְאֵינוֹ מִתְפַּשֵּׁט לַצְּדָדִין), therefore it is called a thread (נִקְרָא חוּט), and the word Chut [thread] ascends to twenty-three (וּמִלַּת חוּט עוֹלָה כ״ג), to allude to the twenty-two Partzufim of the world of the garment (לִרְמוֹז עַל כ״ב פַּרְצוּפִין שֶׁל עוֹלַם הַמַּלְבּוּשׁ), within which are twenty-one Aleph-Beit letters together with “AL-BM” (שֶׁיֵּשׁ בָּם כ״א אַלְפָא בֵיתוֹת עִם אֵל־בָם), as I wrote in the first gate called “The Delight of the King” (כַּאֲשֶׁר כָּתַבְתִּי בַּשַּׁעַר הָרִאשׁוֹן הַנִּקְרָא שַׁעֲשׁוּעַ הַמֶּלֶךְ), and together with the point and the line extending downward (וְעִם הַנְּקוּדָה וְהַקַּו הַנִּמְשָׁךְ לְמַטָּה), it ascends to twenty-three according to the number of Chut [thread] (עוֹלֶה כ״ג כְּמִנְיַן חוּט). And it is a thread of Chesed (וְהוּא חוּט שֶׁל חֶסֶד), which was drawn upon Queen Esther (אֲשֶׁר הָיָה מָשׁוּךְ עַל אֶסְתֵּר הַמַּלְכָּה), who is the Malkhut of Atzilut (שֶׁהִיא מַלְכוּת דַאֲצִילוּת), receiving illumination from this thread (הַמְקַבֶּלֶת הֶאָרָה מִן הַחוּט הַזֶּה), through Arich and Abba and Imma and Ze’ir Anpin (עַל יְדֵי אֲרִיךְ וְאַבָּא וְאִמָּא וּזְעֵיר), and through this she becomes white (וּבָזֶה נַעֲשֵׂית לְבָנָה), and if not she would remain greenish (וְאִם לֹא הִיא נִשְׁאֶרֶת יְרַקְרֹקֶת), as the sages of blessed memory said (כְּאָמְרָם זַ״ל): “Esther was greenish” (אֶסְתֵּר יְרַקְרֹקֶת הָיְתָה) (Megillah 13a), except that “a thread of Chesed was drawn upon her” (אֶלָּא שֶׁחוּט שֶׁל חֶסֶד מָשׁוּךְ עָלֶיהָ) (Megillah 13a). And because this thread gives form to this Adam Kadmon (וּלְהִיוֹת שֶׁהוּא [הַחוּט] נוֹתֵן צוּרָה לְאָדָם קַדְמוֹן הַזֶּה), even though the strength and endurance of the limbs of this Adam Kadmon (וְאַף עַל פִּי שֶׁחוֹזֶק וְקִיּוּם אֵיבָרָיו שֶׁל אָדָם קַדְמוֹן זֶה), are from the illuminations and radiances shining and illuminating within it (הוּא מֵהֶאָרוֹת וּבְהִיקוּת שֶׁמַּבְהִיק וּמֵאִיר בּוֹ), the limbs of Adam Kadma’ah Setima’ah [the Concealed Primordial Adam] (אֵיבְרֵי אָדָם קַדְמָאָה סְתִימָאָה), which is above the Tehiru (אֲשֶׁר הוּא עַל הַטְּהִירוּ), nevertheless this thread is the Neshamah (מִכָּל מָקוֹם הַחוּט הַזֶּה הוּא הַנְּשָׁמָה), giving within it endurance and establishment (נוֹתֵן בּוֹ קִיּוּם וְהַעֲמָדָה), and continual illumination that never ceases (וְהֶאָרָה תְּדִירָא דְלָא פָסִיק). And because the twenty-two letters are in circles (וּלְהִיוֹת שֶׁהַכ״ב אוֹתִיּוֹת הֵם בְּעִיגּוּלִים), therefore all the limbs of this Adam Kadmon are circles (לָזֶה כָּל אֵיבָרָיו שֶׁל אָדָם קַדְמוֹן זֶה הֵם עִיגּוּלִים), and the thread passes through from one end to the other (וְהַחוּט מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that every single circle is a world unto itself (שֶׁכָּל עֲגוּלָה וַעֲגוּלָה הוּא עוֹלָם בִּפְנֵי עַצְמוֹ), within which are ten divisions and Sefirot (שֶׁיֵּשׁ בּוֹ עֶשֶׂר חֲלָקִים וּסְפִירוֹת), for every ten is a world (כִּי כָּל עֶשֶׂר הוּא עוֹלָם), and understand this (וְהָבֵן זֶה). It follows (נִמְצָא), that they are nine circles according to the number of the nine Sefirot of Adam Kadmon in general (שֶׁהֵם תֵּשַׁע עִיגּוּלִים כְּמִנְיַן ט׳ סְפִירוֹתָיו שֶׁל אָדָם קַדְמוֹן סְתָם), requiring the Tikkun of this thread (הַצְּרִיכִים לְתִיקּוּן הַחוּט הַזֶּה). And within these nine circles there are nine airs (וּבְתֵשַׁע עִיגּוּלִים הַלָּלוּ יֵשׁ בָּם ט׳ אֲוִירִים), which are eighteen thousand myriads of worlds (שֶׁהֵם ח״י אֲלָפִים רִבְבוֹת עוֹלָמוֹת), and they are the eighteen thousand worlds through which the Holy One blessed be He travels (וְהֵם הַי״ח רִבּוֹא אֲלָפִים עוֹלָמוֹת שֶׁמְּטַיֵּל בָּהֶם הקב״ה), as the Midrash says by way of allusion (כְּמוֹ שֶׁאוֹמֵר הַמִּדְרָשׁ בְּדֶרֶךְ הָרֶמֶז). And the two thousand of circle and air “that are not” (וְהַשְּׁנֵי אֲלָפִים שֶׁל עִיגּוּל וַאֲוִיר שֶׁאֵינָן), they are the circle of Malkhut and the aforementioned air within it (הֵם עֲגוּלָה שֶׁל מַלְכוּת וְהָאֲוִיר הַנִּזְכָּר שֶׁבְּתוֹכָהּ), which is destined to be called Avira Setima’ah [the Concealed Air] in the Zohar (אֲשֶׁר עָתִיד לְהִקָּרֵא אֲוִירָא סְתִימָאָה בַּזֹּהַר), and they are hidden from the eye of every living being (וְהֵם נֶעְלָמִים מֵעֵין כָּל חַי), since Malkhut is built in the secret of Reisha DeLa Ityada [the Unknowable Head] (מֵאַחַר שֶׁמַלְכוּת נִבְנֵית בְּסוֹד רֵישָׁא דְלָא אִתְיְדַע), and they are seen in the head of her three upper Sefirot (וְנִרְאִים בְּרֹאשׁ הַג׳ סְפִירוֹת עֶלְיוֹנוֹת שֶׁלָּהּ). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that Netzach, Hod, Yesod of this Adam Kadmon (שֶׁנֵּהִ״י שֶׁל אָדָם קַדְמוֹן זֶה), were all in the secret of a circle (הָיוּ כֻּלָּם בְּסוֹד עֲגוּלָה), and afterward they were made in the secret of a line (וְאַחַר כָּךְ נַעֲשׂוּ בְּסוֹד קַו), all three together (שְׁלָשְׁתָּן יַחַד), and afterward, through the mediation of this thread (וְאַחַר כָּךְ בְּאֶמְצָעִית הַחוּט הַזֶּה), which illuminates within them (שֶׁמֵּאִיר בְּתוֹכָם), they were split open and emerged to light (נִבְקְעוּ וְיָצְאוּ לָאוֹר), in the form of three Vavin (בְּצוּרַת שְׁלֹשָׁה וָוִי״ן). And they are the three Vavin (וְהֵם הַשְּׁלֹשֶׁת וָוִי״ן) alluded to in the first name of the names of A"B (הָרְמוּזִים בַּשֵּׁם הָרִאשׁוֹן מִשְּׁמוֹת ע״ב), from the three verses “And he journeyed,” “And he came,” “And he stretched” (מִג׳ פְּסוּקִים וַיִּסַּע וַיָּבֹא וַיֵּט) (Exodus 14), meaning (כְּלוֹמַר), the three verses in their order (הַשְּׁלֹשָׁה פְּסוּקִים כְּסִדְרָן), which are three Vavin (שֶׁהֵם ג׳ וָוִי״ן), and after them are three Yodin (וְאַחֲרֵיהֶם ג׳ יוּדִ״ין), to tell you (לוֹמַר לְךָ), that these three Vavin (שֶׁאֵלּוּ ג׳ וָוִי״ן), their beginning was three Yodin (תְּחִלָּתָם הָיוּ ג׳ יוּדִ״ין), in the secret of the circles that we said (בְּסוֹד הָעִיגּוּלִים אֲשֶׁר אָמַרְנוּ). And afterward (וְאַחַר כָּךְ), when these three Vavin that we mentioned emerged (כְּשֶׁיָּצְאוּ אֵלּוּ הַג׳ וָוִי״ן שֶׁאָמַרְנוּ), the three Yodin remained as Neshamah within them (נִשְׁאֲרוּ הַג׳ יוּדִ״ין כִּנְשָׁמָה בְּתוֹכָן), and they also illuminate below (וּמְאִירִים גַּם כֵּן לְמַטָּה), and spread forth to give the measures of the weight of the Metakla [balance] (וּמִתְפַּשְּׁטִין לָתֵת מִדּוֹתֵי הַמִּשְׁקָל שֶׁל הַמַּתְקְלָא), to the lower beings (לְהַתַּחְתּוֹנִים). And from these Netzach, Hod, Yesod of Adam Kadma’ah [Primordial Adam] (וּמֵאֵלּוּ הַנֵּה״י שֶׁל אָדָם קַדְמָאָה), Ze’ir Anpin was built (נִבְנָה זְעֵיר), but he is still in the secret of points (אֲבָל עֲדַיִן הוּא בְּסוֹד נְקוּדוֹת), meaning to say A"B (רָצָה לוֹמַר ע״ב), whose letters are made with Yodin (שֶׁהוּא נַעֲשָׂה אוֹתִיּוֹתָיו בְּיוּדִ״ין). And because the root of Ze’ir Anpin is the name M"H (וְלִהְיוֹת שֶׁזְעֵיר שָׁרְשׁוֹ הוּא שֵׁם מ״ה), and with twenty-six of Havayah itself (וְעִם כ״ו שֶׁל הֲוָיָה עַצְמָהּ), which is the root (שֶׁהוּא הַשֹּׁרֶשׁ), it ascends to seventy-one (עוֹלֶה ע״א), and therefore the third name is Savat (וְלָזֶה הַשֵּׁם הַשְּׁלִישִׁי הוּא סב״ט), which ascends to seventy-one (שֶׁעוֹלֶה ע״א). And it is one name from the name A"B in straightness (וְהוּא שֵׁם אֶחָד מִשֵּׁם ע״ב בְּיוֹשֶׁר), which performs wonders (שֶׁפּוֹעֵל נִפְלָאוֹת), and its root is the great Chesed (וְשָׁרְשׁוֹ הוּא חֶסֶד הַגָּדוֹל), which will be revealed in the future to come (אֲשֶׁר יִתְגַּלֶּה לֶעָתִיד לָבוֹא), as it is said (שֶׁנֶּאֱמַר): “And with great mercies I shall gather you” (וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ) (Isaiah 54). And it is said (וְנֶאֱמַר): “And My kindness shall not depart from you” (וְחַסְדִּי מֵאִתֵּךְ לֹא יָמוּשׁ) (Isaiah 54). And it is in the legs of Adam Kadmon (וְהוּא בְּרַגְלֵי אָדָם קַדְמוֹן). And it spreads in the world of Beri’ah (וּמִתְפַּשֵּׁט בְּעוֹלַם הַבְּרִיאָה), in the chamber of the Holy of Holies that is there (בְּהֵיכַל קֹדֶשׁ קָדָשִׁים אֲשֶׁר שָׁם), Adam Kadmon with the three heads (אָדָם קַדְמוֹן עִם תְּלַת רֵישִׁין), for that which occurred to the fathers occurred to the children (כִּי מַה שֶּׁאֵירַע לָאָבוֹת אֵירַע לַבָּנִים), and there it spreads from it in Chesed (וְשָׁם מִתְפַּשֵּׁט מִמֶּנּוּ בְּחֶסֶד). Which is not the case with the name A"B including the line of the left side (מַה שֶּׁאֵין כֵּן הַשֵּׁם ע״ב [הַכּוֹלֵל קַו שְׂמֹאל]) of Vehu, Yeli, Sit (שֶׁל וְהוּ יְלִ״י סִי״ט), spreading from it afterward in the six chambers beneath it (הַמִּתְפַּשֵּׁט מִמֶּנּוּ אַחַר כָּךְ בְּשֵׁשׁ הֵיכָלוֹת שֶׁתַּחְתָּיו), and for each one of them twelve names (וּלְכָל אֶחָד מֵהֶם י״ב שֵׁמוֹת), for six times twelve are seventy-two (כִּי שֵׁשׁ פְּעָמִים י״ב הֵם ע״ב), bringing forth and bringing in the Neshamot of the children of Israel according to their tribes (הַמּוֹצִיאִים וְהַמְבִיאִים נִשְׁמוֹת בְּנֵי יִשְׂרָאֵל לְשִׁבְטֵיהֶם), with their twelve gates (עִם י״ב שְׁעָרִים שֶׁלָּהֶם), and they possess twelve permutations of Havayah (וְלָהֶם י״ב צֵירוּפֵי הֲוָיָ״ה), together with the source descending from the thirteen Tikkunei Dikna [Tikkunim of the beard] (עִם הַמָּקוֹר הַיּוֹרֵד מִי״ג תִּיקּוּנֵי דִּיקְנָא). And within this name A"B (וּבְשֵׁם ע״ב זֶה), there is the reversed verse “And he came” (יֵשׁ פָּסוּק וַיָּבֹא מְהֻפָּךְ), to allude to the attribute of Yitzchak (לִרְמוֹז עַל מִדַּת יִצְחָק), which is the attribute of judgment (שֶׁהִיא מִדַּת הַדִּין). And whenever Netzach, Hod, Yesod of Adam Kadma’ah [Primordial Adam] (וְכָל זְמַן שֶׁנֵּה״י שֶׁל אָדָם קַדְמָאָה), which are within the sphere of the Tehiru (אֲשֶׁר הֵם בְּתוֹךְ כַּדּוּר טְהִירוּ), and also within the sphere of Beri’ah (וְגַם בְּתוֹךְ כַּדּוּר בְּרִיאָה), whose letters, the Vavin and the Yodin (הָאוֹתִיּוֹת שֶׁלּוֹ הַוָוִי״ן וְהַיּוּדִ״ין), stand in the form of Metakla [balance] (עוֹמְדִים בְּצוּרַת מַתְקְלָא), do not permit any attribute of judgment and fire to rule (אֵינָם מַנִּיחִים לְשׁוּם מִדַּת הַדִּין וְאֵשׁ לִשְׁלוֹט). And Gehinnom is slightly extinguished (וְגֵיהִנּוֹם כָּבֶה מְעַט), and does not burn so intensely (וְאֵינוֹ בּוֹעֵר כָּל כָּךְ), and its light is exceedingly weak (וְאוֹרוֹ חָלוּשׁ מְאֹד), and the power of the evil inclination is weakened (וְנֶחְלַשׁ כֹּחַ הַיֵּצֶר הָרָע), which is the ox from whose breath emerges the fire of Gehinnom (הוּא הַשּׁוֹר שֶׁיּוֹצֵא מֵהֶבֶל פִּיו אֵשׁ שֶׁל גֵיהִנּוֹם), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “As the ox licks up” (כִּלְחוֹךְ הַשּׁוֹר) (Numbers 22), as Rashbi says in the Zohar Balak (כְּמוֹ שֶׁאוֹמֵר הָרַשְׁבִּ״י בַּזֹּהַר בָּלָק). And at such a time (וּבִזְמַן [כָּזֶה] הַזֶּה), the nations of the world are unable to rule (הָאוּמוֹת הָעוֹלָם אֵינָם יְכוֹלִים לִשְׁלוֹט), which is not the case in the opposite condition (מַה שֶּׁאֵין כֵּן אִיפְּכָא). And at the time of the destruction (וּבִזְמַן הַחֻרְבָּן), it is said (נֶאֱמַר): “From on high He sent fire” (מִמָּרוֹם שָׁלַח אֵשׁ) (Lamentations 1). “And He kindled fire in Zion” (וַיַּצֶּת אֵשׁ בְּצִיּוֹן) (Lamentations 4). And even the wall of holiness (וַאֲפִלּוּ הַחוֹמָה שֶׁל הַקְּדֻשָּׁה), which was a mat placed over the grave of the abyss (שֶׁהָיְתָה מַחְצֶלֶת מוּנַּחַת עַל קֶבֶר הַתְּהוֹם), which is the mouth of the Nukvah of the Great Abyss (שֶׁהוּא פִּי נוּקְבָא דִתְּהוֹמָא רַבָּא), upon which the Explicit Name is engraved (שֶׁחָקוּק עָלֶיהָ שֵׁם הַמְּפֹרָשׁ), and the Klipot are unable to rule in the world (וְהַקְּלִיפּוֹת אֵינָם יְכוֹלִים לִשְׁלוֹט בָּעוֹלָם), for they are closed and sealed (כִּי הֵם סְגוּרִים וּמְסוּגָרִים). Like that matter of Rabbi Yoḥanan in Tractate Yoma (כְּאוֹתוֹ עִנְיָן שֶׁל רַבִּי יוֹחָנָן בְּמַסֶּכֶת יוֹמָא), that they enclosed the evil inclination (שֶׁסָּגְרוּ הַיֵּצֶר הָרָע), within the Nukvah of the Great Abyss in the Explicit Name (בְּעָלְמָא נוּקְבָא דִתְּהוֹמָא רַבָּא בַּשֵּׁם הַמְּפֹרָשׁ). And in the Zohar Gadol, daf 67, on Parashat Terumah (וּבַזֹּהַר גָּדוֹל דַּף ס״ז עַלֶּה ד׳ פָּרָשַׁת תְּרוּמָה): “One time the evil inclination was not found in the world, for they brought it into an iron seal within the Nukvah of the Great Abyss” (זִמְנָא חֲדָא לָא אִשְׁתְּכַח יֵצֶר הָרָע בְּעָלְמָא דְּאַעִילוּ לֵיהּ גּוֹ גוּשְׁפַּנְקָא דְבַרְזְלָא בְּנוּקְבָא דִתְּהוֹמָא רַבָּא). And it was unable to bestow the desire of the evil inclination in this world (וְלֹא הָיָה יָכוֹל לְהַשְׁפִּיעַ תַּאֲוַת הַיֵּצֶר הָרָע בָּעוֹלָם הַזֶּה), and during all that time the fire of Gehinnom was extinguished (וְכָל הַהוּא זִמְנָא כָּבָה נוּרָא דְגֵיהִנּוֹם), and it did not burn at all (וְלָא אִתּוֹקַד כְּלָל). They returned the evil inclination to its place after three days (אַהְדְּרוּ יֵצֶר הָרָע לַאֲתַרֵיהּ אַחַר ג׳ יָמִים), for they saw that the world is unable to exist except through fruitfulness and multiplication (שֶׁרָאוּ שֶׁהָעוֹלָם אֵינוֹ יָכוֹל לְהִתְקַיֵּים אֶלָּא בִּפְרִיָּה וּרְבִיָּה). The wicked of the world began to become inflamed through it (שָׁארוּ חַיָּבֵי עָלְמָא לְאִתְחַמָּמָא בֵּיהּ), the fire of Gehinnom began to burn (שָׁארֵי נוּרָא דְגֵיהִנּוֹם לְאִתּוֹקְדָא), for Gehinnom burns only through the heat of the force of the evil inclination of the wicked (דְּהָא גֵיהִנּוֹם לָא אִתּוֹקַד אֶלָּא בַּחֲמִימוּ דְּתוּקְפָא דְיֵצֶר הָרָע דְּחַיָּבַיָּא), which is its evil feminine waters arousing it (שֶׁהוּא מַיִן נוּקְבִין בִּישָׁא שֶׁלּוֹ הַמְעוֹרֵר אוֹתוֹ). And through that heat Gehinnom burns day and night (וּבְהַהוּא חֲמִימוּ גֵיהִנּוֹם אִתּוֹקַד יְמָמֵי וְלֵילֵי), and does not become quiet (וְלָא שָׁכִיךְ). And by allusion they wrote the words of the Gemara in another language (וּבְרֶמֶז כָּתְבוּ דִּבְרֵי הַגְּמָרָא בְּלָשׁוֹן אַחֶרֶת), and the wise fill their eyes to see a matter from within its sheath (וְחַכִּימִין מְלַיָּין עֵינִין לְמֶחֱמֵי מִלָּה מִנּוּ נַרְתִּיקָה). And now my son (וְעַתָּה בְּנִי), the one who contemplates these words (הַמְעַיֵּן בִּדְבָרִים אֵלֶּה), see what this bitter exile caused (רְאֵה מַה גָּרַם הַגָּלוּת הַמַּר הַזֶּה), that so-and-so caused (שֶׁגָּרַם פְּלוֹנִי), who used the Name for idolatry (שֶׁשִׁמְּשׁוֹ הַשֵּׁם לַעֲבוֹדָה זָרָה), in order that they should believe in him (כְּדֵי שֶׁיַּאֲמִינוּ בּוֹ), and he caused corruption in the Metakla [balance] of the name A"B (וְגָרַם קִלְקוּל הַמַּתְקְלָא שֶׁל שֵׁם ע״ב), the three Vavin and the Yodin in the legs of Adam Kadmon (הַג׳ וָוִי״ן וְהַיּוּדִ״ין בְּרַגְלֵי א״ק). And then all the fires burned with force (וְאָז כָּל הָאֵשׁוֹת בָּעֲרוּ בְּחוֹזֶק), upon the enemies of Israel (עַל שׂוֹנְאֵי יִשְׂרָאֵל). And also the mat covering the grave of the abyss (וְגַם הַמַּחְצֶלֶת הַמְחַפָּה עַל קֶבֶר הַתְּהוֹם), which does not receive impurity (וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה), and does not allow them to emerge from their prison and confinement (וְאֵינָהּ מַנִּיחִים לָצֵאת מֵהַתְּפִיסָה וּבֵית כֶּלֶא שֶׁלָּהֶם), which is the sphere of the world of the Nukvah of the Great Abyss (שֶׁהוּא כַּדּוּר עָלְמָא נוּקְבָא דִתְּהוֹמָא רַבָּא), withdrew to the sides (נִסְתַּלְּקָה לַצְּדָדִין). And the Explicit Name within it was used for idolatry through our many sins (וְנִשְׁתַּמֵּשׁ הַשֵּׁם הַמְּפֹרָשׁ שֶׁבָּהּ לַעֲבוֹדָה זָרָה בַּעֲוֹנוֹתֵינוּ הָרַבִּים), and it received impurity כביכול (וְקִבְּלָה טֻמְאָה כִּבְיָכוֹל), as it is said (שֶׁנֶּאֱמַר): “Who dwells with them amidst their impurity” (הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאוֹתָם) (Leviticus 16). And it is known to us through tradition from Heaven (וְיָדוּעַ לָנוּ בְּקַבָּלָה מִן הַשָּׁמַיִם), that the name A"B in all the permutations and revolutions written in the Sefer Chayyei haOlam haBa (כִּי שֵׁם ע״ב בְּכָל הַצֵּירוּפִין וְהַגִּלְגּוּלִין הַכְּתוּבִים בְּסֵפֶר חַיֵּי הָעוֹלָם הַבָּא), which was composed by Rabbi Avraham Abulafia (שֶׁנִּתְחַבֵּר עַל יְדֵי רַבִּי אַבְרָהָם אָבּוּלַעְפְיָא), is the first universal Explicit Name (הוּא הַמְּפֹרָשׁ הָרִאשׁוֹן הַכְּלָלִי), encompassing all the Neshamot (הַכּוֹלֵל כָּל הַנְּשָׁמוֹת), for it is the axe hewing out Neshamot (כִּי הוּא קַרְדּוֹם הַחוֹצֵב נְשָׁמוֹת). And in the time of King Shlomo, peace be upon him (וּבִזְמַן שְׁלֹמֹה הַמֶּלֶךְ ע״ה), the second house stood within the first house in the Holy of Holies (הָיְתָה הַבַּיִת שֵׁנִי עוֹמֶדֶת בַּבַּיִת רִאשׁוֹן בְּקֹדֶשׁ הַקֳּדָשִׁים), and then they were hewing out Neshamot (וְאָז הָיוּ חוֹצְבִים נְשָׁמוֹת), the straight name A"B of Chesed (הַשֵּׁם ע״ב הַיָּשָׁר שֶׁל הַחֶסֶד), together with the second name A"B (עִם שֵׁם ע״ב הַשֵּׁנִי), and “each man helped his companion” (וְאִישׁ אֶת רֵעֵהוּ יַעֲזֹרוּ) (Isaiah 41), to bring precious Neshamot into the world (לְהָבִיא נְשָׁמוֹת יְקָרוֹת לָעוֹלָם), such as Benayahu ben Yehoyada and his likeness (כְּגוֹן בְּנָיָהוּ בֶּן יְהוֹיָדָע וְדוּגְמָתוֹ).

I already mentioned this matter in the world of Tohu by allusion (כְּבָר זָכַרְתִּי זֶה הָעִנְיָן בְּעוֹלַם הַתֹּהוּ בְּרֶמֶז), and even though in the First Temple they served idolatry (וְאַף עַל פִּי שֶׁעָבְדוּ בַּבַּיִת רִאשׁוֹן עֲבוֹדָה זָרָה), it was all in the lower levels of the demons (הָיָה הַכֹּל בְּמַדְרֵגוֹת תַּחְתּוֹנִיּוֹת שֶׁל הַשֵּׁדִים), who say (הָאוֹמְרִים): make incense for us (עֲשֵׂה לָנוּ קְטֹרֶת), and do such and such (וַעֲשֵׂה כָּךְ וְכָּךְ), and I shall reveal hidden treasures to you (וַאֲנִי אֲגַלֶּה לְךָ מַטְמוֹנִיּוֹת), or I shall fulfill your desire for promiscuity (אוֹ אֲמַלֵּא שְׁאֵלָתְךָ בְּתַאֲוַת הַזְּנוּת), or I shall fulfill your desire with treasures and royal segulot of silver and gold and precious stones (אוֹ אֲמַלֵּא תַּאֲוָתְךָ בְּאוֹצָרוֹת וּסְגֻלּוֹת מְלָכִים שֶׁל כֶּסֶף וְזָהָב וְאֶבֶן יְקָרָה), or with other desires (אוֹ בִּשְׁאָר הַתַּאֲוֹת). And they did not wish to make use of the holy names (וְלֹא רָצוּ לְהִשְׁתַּמֵּשׁ בַּשֵּׁמוֹת הַקְּדוֹשִׁים), and attached themselves to the names of impurity (וְדָבְקוּ עַצְמָם בְּשֵׁמוֹת הַטֻּמְאָה), while the good remained in its place (וְהַטּוֹב מוּנָח בִּמְקוֹמוֹ). And thus it says in the Sava, Parashat Mishpatim, daf 52 (וְכֵן הוּא אוֹמֵר בַּסָּבָא פָּרָשַׁת מִשְׁפָּטִים דַּף נ״ב), concerning the verse (עַל פָּסוּק): “Hear, O mountains, the controversy of Hashem” (שִׁמְעוּ הָרִים אֶת רִיב יְיָ) (Micah 6). “Why this controversy?” (אַמַּאי רִיב דָּא), “because upon them depend all the sins that Israel commits against their Father in Heaven” (בְּגִין דִּבְהוֹ תַּלְיָין כָּל חוֹבָא דְּעָבְדִין יִשְׂרָאֵל לְגַבֵּי אֲבוּהוֹן דִּבְשְׁמַיָּא). “What is the reason?” (מַאי טַעְמָא), “because Israel knew the usages of all the supernal angels of Heaven” (בְּגִין דְּיִשְׂרָאֵל הֲווֹ יָדְעִין שִׁמּוּשָׁא דְּכָל מַלְאָכִין עִילָאִין דִּשְׁמַיָּא). “And they did not compel even the name of every single one of them” (וְלָא אַנְס לְהוֹ אֲפִלּוּ שְׁמָא דְּכָל חַד וְחַד מִינַּיְיהוּ), “and all their usages” (וְכָל שִׁמּוּשָׁא דִלְהוֹן), “and in two directions they erred after them” (וּבִתְרֵין סִטְרִין הֲווֹ טָעָאן אַבַּתְרַיְיהוּ). “One, that they knew how to draw down their power of the stars and constellations into the earth” (חַד דַּהֲווֹ יָדְעִין לְאַמְשָׁכָא חֵילָא דִלְהוֹן דְּכוֹכָבַיָּא וּמַזָּלֵי בְּאַרְעָא), “and one, that they knew how to bind them” (וְחַד דְּהֲווֹ יָדְעֵי לְאוּמָאָה לוֹן), “in everything that they required” (בְּכָל מַה דְּאִצְטְרִיכוּ). “For thus Israel acted” (דְּהָכִי הֲווֹ עָבְדֵי יִשְׂרָאֵל), “until they joined themselves to the lower levels” (עַד דְּאִשְׁתַּתְּפוּ בְּדַרְגִּין תַּתָּאִין). And they satisfied their desires through the lower levels (וְהָיוּ מַשְׁבִּיעִים לְתַאֲוָתָם בַּמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת), but they did not come to the upper levels (אֲבָל לַמַּדְרֵגוֹת הָעֶלְיוֹנוֹת לֹא בָאוּ). Which is not the case in the Second Temple (מַה שֶּׁאֵין כֵּן בַּבַּיִת שֵׁנִי), they adjured through the Explicit Name (הִשְׁבִּיעוּ בַּשֵּׁם הַמְּפֹרָשׁ), that idolatry should stand with force for Edom (שֶׁיַּעֲמֹד עֲבוֹדָה זָרָה כְּתָקְפִּי [לֶאֱדוֹם]), until the Satan and all his camps ascended from the Nukvah of the Great Abyss (עַד שֶׁעָלָה הַשָּׂטָן וְכָל מַחֲנוֹתָיו מִנּוּקְבָא דִתְּהוֹמָא רַבָּא). And the mat possesses no power to raise its head against the enemies (וְאֵין כֹּחַ בְּיַד הַמַּחְצֶלֶת לְהָרִים רֹאשׁ נֶגֶד הָאוֹיְבִים), who emerge to plunder spoil and seize booty (הַיּוֹצְאִים לִשְׁלֹל שָׁלָל וְלָבוֹז בַּז). And for the benefit of this matter it became necessary (וְהֻכְרְחוּ לְתוֹעֶלֶת הָעִנְיָן הַזֶּה), for the holy ones of the Ten Martyrs of the Kingdom and their sparks spreading from them in every generation (הַקְּדוֹשִׁים שֶׁל עֲשָׂרָה הֲרוּגֵי מַלְכוּת וְנִיצוֹצוֹתֵיהֶם הַמִּתְפַּשְּׁטִים מֵהֶם בְּכָל דּוֹר וָדוֹר), to surrender their souls for the sanctification of the Name (לִמְסוֹר נַפְשָׁם עַל קְדֻשַּׁת הַשֵּׁם), ascending up to the thought hidden in the Holy of Holies (הָעוֹלָה עַד הַמַּחֲשָׁבָה הַגְּנוּזָה בְּקֹדֶשׁ הַקֳּדָשִׁים), to rectify the Vavin and the Yodin measure for measure (לְתַקֵּן הַוָוִי״ן וְהַיּוּדִ״ין מִדָּה כְּנֶגֶד מִדָּה), for what they gave to the attribute of judgment to rule over them (מַה שֶּׁנָּתְנוּ לְמִדַּת הַדִּין לִשְׁלוֹט עֲלֵיהֶם) (Etz Chaim, Sha‘ar 50, chapter 5). “And the opposite occurred, that the Jews ruled over their enemies” (וְנַהֲפוֹךְ הוּא לִשְׁלוֹט הַיְּהוּדִים עַל שׂוֹנְאֵיהֶם) (Esther 9), and they destroy every structure of the man of Belial (וּמְהָרְסִים כָּל בִּנְיַן הָאָדָם בְּלִיַּעַל), and sweeten and grind down the attribute of judgment (וּמְמַתְּקִים וְשׁוֹחֲקִים מִדַּת הַדִּין), and transform them into the attribute of mercy (וּמְהַפְּכִים אוֹתָם לְמִדַּת הָרַחֲמִים), as the sages of blessed memory said (כְּאָמְרָם זַ״ל): “Great are the righteous, for they transform the attribute of judgment into the attribute of mercy” (גְּדוֹלִים הֵם הַצַּדִּיקִים שֶׁמְּהַפְּכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים). (Bereshit rabbah 33:3) And this is the secret of Shechakim [the heavens] (וְזֶהוּ סוֹד שְׁחָקִים), within which are millstones (שֶׁבּוֹ רֵחַיִם), grinding M”N [feminine waters] for the righteous (שֶׁשּׁוֹחֲקִים מַ״ן לַצַּדִּיקִים) (Chagigah 12b), and it is the M”N [feminine waters] of MNTZPKH (וְהוּא מַ״ן שֶׁל מנצפ״ך), the five Gevurot mentioned everywhere (ה׳ גְּבוּרוֹת שֶׁנִּזְכָּרִים בְּכָל מָקוֹם). And these two letters are the harshest (וְאֵלּוּ הַשְּׁתֵּי אוֹתִיּוֹת הֵם קָשִׁים בְּיוֹתֵר), for the Mem is of death (כִּי הַמֵּ״ם הִיא שֶׁל מָוֶת), and the Nun is the Nun of the serpent (וְנוּ״ן הִיא נוּ״ן שֶׁל נָחָשׁ), and the serpent came into being from it (וְהַנָּחָשׁ נִתְהַוָּה מִמֶּנָּה). And the Shechakim [the heavens] are the chamber of love (וְהַשְּׁחָקִים הֵם הֵיכַל אַהֲבָה), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “And you shall love Hashem your God with all your heart” (וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ) (Deuteronomy 6), “with your two inclinations the verse speaks” (בִּשְׁנֵי יִצְרֶיךָ הַכָּתוּב מְדַבֵּר) (Berakhot 54a). And at the time when one righteous person is killed for the sanctification of the Name (וּבִזְמַן שֶׁנֶּהֱרָג צַדִּיק אֶחָד עַל קִדּוּשׁ הַשֵּׁם), because of his abundant love for Hashem his God (מֵרֹב [בִּגְלַל] אַהֲבָתוֹ אֶל יְיָ אֱלֹהָיו), then he grinds there the attribute of judgment in his Porfira [royal garment] (אָז הוּא שׁוֹחֵק שָׁם מִדַּת הַדִּין בְּפוֹרְפִירָא שֶׁלּוֹ), which is the secret of two times MNTZPKH (שֶׁהוּא סוֹד שְׁנֵי פְּעָמִים מנצפ״ך), equaling Parpar [royal mantle] (הָעוֹלֶה פַּרְפַּר). And the sweetening comes from MNTZPKH hidden in Imma Ila’ah [the Supernal Mother] (וְהַמִּיתּוּק בָּא מִמנצפ״ך הַגָּנוּז בְּאִמָּא עִילָאָה), which is called Alma DeAti [the World to Come] (הַנִּקְרָא עָלְמָא דְאָתֵי), and all the judgments of Imma are sweetened from Abba (וְכָל דִּינִין דְּאִמָּא מְמוּתָקִים מֵאַבָּא), who does not leave them without sweetening (שֶׁאֵינוֹ מַנִּיחָם בְּלִי מִיתּוּק), therefore they are called (לָכֵן נִקְרָאִים): “those companions who never separate forever” (אִינוּן רֵעִים דְּלָא מִתְפָּרְשִׁין לְעָלְמִין) (Zohar Vayikra 4a). And at the time when Israel are meritorious (וּבִזְמַן שֶׁיִּשְׂרָאֵל זַכָּאִים), then Imma sends her MNTZPKH (אָז אִמָּא שׁוֹלַחַת מנצפ״ך שֶׁלָּהּ), and executes judgment and vengeance upon the enemies of Hashem and His people (וְעוֹשָׂה דִּין וּנְקָמָה בְּאוֹיְבֵי יְיָ וְעַמּוֹ), for such is the way of sweetened judgment (שֶׁכָּךְ דַּרְכּוֹ שֶׁל הַדִּין הַמְמוּתָק), it strikes those distant from Him יתברך (מַכֶּה לִרְחוֹקָיו יִתְבָּרַךְ), as it is said (שֶׁנֶּאֱמַר): “And Hashem your God shall place all these curses upon your enemies and upon those who hate you who pursued you” (וְנָתַן יְהוָ״ה אֱלֹהֶיךָ אֵת כָּל הָאָלֹת הָאֵלֶּה עַל אֹיְבֶיךָ וְעַל שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ) (Deuteronomy 30). And the sweetening descends from Imma Ila’ah [the Supernal Mother] (וְהַמִּיתּוּק יוֹרֵד מִן אִמָּא עִילָאָה), namely the Holy of Holies of the chamber of love (דְּהַיְנוּ קֹדֶשׁ קָדָשִׁים שֶׁל הֵיכַל אַהֲבָה), and it is called Nofet Tzufim [flowing honeycombs] (וְנִקְרָא נוֹפֶת צוּפִים), and from the day that the Temple was destroyed Nofet Tzufim [flowing honeycombs] was taken away (וּמִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִיטְּלָה נוֹפֶת צוּפִים) (Sotah 48b), and the chamber of love was closed (וְנִסְגַּר הֵיכַל אַהֲבָה). And at the time of the destruction it is said (וּבִשְׁעַת הַחֻרְבָּן נֶאֱמַר): “He rent His word, He tore His Porfira [royal garment]” (בָּצַע אִמְרָתוֹ בָּזַע פּוֹרְפִירָא דִילֵיהּ) (Lamentations Rabbah 4:14). And the chamber is not opened except temporarily (וְאֵינוֹ נִפְתָּח [הַהֵיכָל] אֶלָּא לְפִי שָׁעָה), for one who fulfills the verse (לְמִי שֶׁמְּקַיֵּם פָּסוּק): “And you shall love Hashem your God” even if He takes your soul (וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ) (Berakhot 61b). And he causes love (וְהוּא גּוֹרֵם אַהֲבָה), between Chesed and judgment (בֵּין חֶסֶד וְדִין), which is sweetened through him (הַנִּמְתָּק עַל יָדוֹ), and its Novlot [fallen drippings] (וְנוֹבְלוֹת שֶׁלּוֹ), for one who directs his heart in this verse to this matter with power (לְמִי שֶׁמְּכַוֵּן לִבּוֹ בְּפָסוּק זֶה אֶל זֶה הָעִנְיָן בְּכֹחַ), like Rabbi Akiva, peace be upon him (כְּרַבִּי עֲקִיבָא ע״ה), who said (שֶׁאָמַר): “When will it come to my hand that I may fulfill it?” (מָתַי יָבוֹא לְיָדִי וַאֲקַיְּימֶנּוּ) (Berakhot 61b). And through our many sins (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), those beloved and pleasant ones are closed there in the chamber (אוֹתָם הָאֲהוּבִים וְהַנְּעִימִים נִסְגָּרִים שָׁם [בַּהֵיכָל]), and they do not exact vengeance upon the enemies of Hashem (וְאֵינָם נוֹקְמִים נְקָמוֹת מֵאוֹיְבֵי יְיָ), until Hashem has mercy upon His people Israel (עַד יְרַחֵם יְיָ אֶת עַמּוֹ יִשְׂרָאֵל), and redeem us through His abundant mercies and kindnesses (וְיִגְאָל אוֹתָנוּ בְּרֹב רַחֲמָיו וַחֲסָדָיו). And concerning them it is said regarding the days of Mashiach (וַעֲלֵיהֶם נֶאֱמַר לִימוֹת הַמָּשִׁיחַ): “To say to the prisoners: go forth” (לֵאמֹר לַאֲסוּרִים צֵאוּ) (Isaiah 49). And concerning the secret of this matter the sages of blessed memory said in Tractate Megillah (וְעַל סוֹד זֶה הָעִנְיָן אָמְרוּ רַזַ״ל בְּמַסֶּכֶת מְגִלָּה): “MNTZPKH, the prophets said them” (מנצפ״ך צוֹפִים אֲמָרוּם) (Shabbat 104a). For the prophets through the power of their prophecy opened this sweetening (שֶׁהַנְּבִיאִים בְּכֹחַ נְבוּאָתָם פָּתְחוּ הַמִּיתּוּק הַזֶּה), like flowing honey and honeycomb (כְּמוֹ צוּף וּדְבַשׁ). And they were forgotten because of the sin of the generation (וְשָׁכְחוּם מִפְּנֵי חֵטְא הַדּוֹר), for they returned to become hidden (שֶׁחָזְרוּ לְהִתְגַּנֵּז), in Alma DeAti [the World to Come] which is Imma (בְּעָלְמָא דְאָתֵי שֶׁהִיא אִמָּא), and the righteous returned and established them (וְחָזְרוּ צַדִּיקִים וִיסָדוּם), and this matter is self-evident (וְהָעִנְיָן הַזֶּה מְבֹאָר מֵעַצְמוֹ). And in the future to come (וּלְעָתִיד לָבוֹא), they shall all come with Mashiach (יָבוֹאוּ כֻּלָּם עִם מָשִׁיחַ), to execute vengeance upon the nations of the world (לַעֲשׂוֹת נְקָמָה בְּאוּמוֹת הָעוֹלָם), and they are mentioned in the Zohar Chadash, Parashat Balak, daf 100a (וְנִזְכָּרִים בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק דַּף ק׳ ע״א), and this is its language (וְזֶה לְשׁוֹנוֹ): “Those beloved ones shall enter into one chamber called love, and they shall be hidden there” (אִינוּן רְחִימִין יֵיעוּל לוֹן בְּהֵיכָל חֲדָא דְאִקְרֵי אַהֲבָה וִיהוֹן גְּנִיזִין תַּמָּן). Therefore they are called beloved ones (לָכֵן נִקְרְאוּ רְחִימִין), meaning (פֵּרוּשׁ), beloved ones of the Holy One blessed be He (אוֹהֲבִים שֶׁל קֻבְּ״ה), because they surrendered their souls for the love of the blessed Name (לְפִי שֶׁמָּסְרוּ נַפְשָׁם עַל אַהֲבַת הַשֵּׁם יִתְבָּרַךְ). And in the Zohar Shir haShirim concerning the verse (וּבַזֹּהַר שִׁיר הַשִּׁירִים עַל פָּסוּק): “The upright love You” (מֵישָׁרִים אֲהֵבוּךָ) (Song of Songs 1), “And who are they? MNTZPKH, for you do not possess among all the letters any that are called upright except these” (וּמַאן אִינוּן מנצפ״ך דְּלֵית לָךְ בְּכָל אַתְוָון דְאִקְרוּן מֵישָׁרִים בַּר אִילֵין). Its explanation is (פֵּרוּשׁ), since they are in Imma (כֵּיוָן שֶׁהֵם בְּאִמָּא), they are judgment and mercy (הֵם דִּין וְרַחֲמִים), because they are sweetened (לְפִי שֶׁהֵם מְמוּתָקִים), and they are upright from right and left, from two sides (וְהֵם יְשָׁרִים מִימִין וּמִשְּׂמֹאל מִשְּׁנֵי צְדָדִים). And they are also called upright (וְגַם כֵּן נִקְרְאוּ מֵישָׁרִים), because the harsh judgments that are not sweetened (לְפִי שֶׁהַדִּינִים הַקָּשִׁים שֶׁהֵם בִּלְתִּי מְמוּתָקִים), which do not receive sweetening (שֶׁאֵינָם מְקַבְּלִים מִיתּוּק), are called distortion of judgment (נִקְרָאִים עִוּוּת הַדִּין), as it is said (שֶׁנֶּאֱמַר): “And the men of valor distorted” (וְהִתְעַוּוּ אַנְשֵׁי הַחַיִל). They are the secret of the distortion of judgment of the Ten Martyrs of the Kingdom (הֵם סוֹד עִוּוּת הַדִּין שֶׁל עֲשָׂרָה הֲרוּגֵי מַלְכוּת), as it says in the Zohar Eichah (כְּאוֹמְרוֹ בַּזֹּהַר אֵיכָה). But these judgments in Imma are sweetened (אֲבָל הַדִּינִים הַלָּלוּ בְּאִמָּא מְמוּתָקִים), and therefore they are called upright (וְלָכֵן נִקְרְאוּ מֵישָׁרִים), for they are straight and not distortion of judgment, Heaven forbid (שֶׁהֵם יְשָׁרִים וְלֹא עִוּוּת הַדִּין חַס וְשָׁלוֹם). And therefore its statement (וְלָכֵן אוֹמְרוֹ): “for you do not possess among all the letters any that are called upright” (דְּלֵית לָךְ בְּכָל אַתְוָון דְאִקְרוּן מֵישָׁרִים). And it says there (וְאוֹמֵר הָתָם): “And these letters are hidden crowns within Alma DeAti [the World to Come], and all of them flow after the flow within thought” (וְאִלֵּין אַתְוָון כִּתְרִין גְּנִיזִין גּוֹ עָלְמָא דְאָתֵי וְכוּלְּהוּ נְבִיעוּ בָּתַר נְבִיעוּ גּוֹ מַחֲשָׁבָה), which is Abba (שֶׁהוּא אַבָּא), who does not leave them without sweetening (אֵינוֹ מַנִּיחָם בִּלְתִּי מִיתּוּק), and always the vessels of Abba are within Imma (וְתָמִיד כְּלֵי אַבָּא הֵם בְּתוֹךְ אִמָּא), and they are companions who never separate forever (וְאִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין).

I have elaborated greatly on this matter (הֶאֱרַכְתִּי בְּזֶה הָעִנְיָן), in order that you should know how far the blemish of sins reaches (לְמַעַן תֵּדַע עַד הֵיכָן פְּגַם הָעֲוֹנוֹת מַגִּיעַ), reaching unto the legs of the Netzach, Hod, Yesod of Adam Kadmon (עַד רַגְלֵי נֵהִ״י שֶׁל אָדָם קַדְמוֹן), and the sacrifices prove (וְהַקָּרְבָּנוֹת יוֹכִיחוּ), that they ascend and become bound, world to world, until the thread of Ein Sof (שֶׁעוֹלִים וּמִתְקַשְּׁרִים עוֹלָם בְּעוֹלָם עַד הַחוּט שֶׁל אֵין סוֹף). And in the Zohar, Parashat Tzav (וּבַזֹּהַר פָּרָשַׁת צַו): “The will of the sacrifices ascends until Ein Sof” (רְעוּתָא דְקָרְבָּנִין סַלְקָא עַד אֵין סוֹף). And in Parashat Pekudei (וּבְפָרָשַׁת פְּקוּדֵי): “And in the secret of the sacrifice, when everything ascends and this becomes bound with that, then all stand, and thought is crowned in Ein Sof” (וּבְרָזָא דְקָרְבָּנָא כַּד סָלִיק כֹּלָא וְאִתְקַשַּׁר דָּא בְּדָא כְּדֵין קַיְּימֵי כֻלְּהוּ וּמַחֲשָׁבָה אִתְעַטַּר בְּאֵין סוֹף). It follows (נִמְצָא), that every awakening of good deeds ascends unto this thread (שֶׁכָּל הִתְעוֹרְרוּת הַמַּעֲשִׂים טוֹבִים עוֹלָה אֶל הַחוּט הַזֶּה).

And let us return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), that when the Temple stood (שֶׁכְּשֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּם), and they gazed face to face (וְהָיוּ מַשְׁגִּיחִין אַנְפִּין בְּאַנְפִּין), all these three Vavin (הָיוּ כָּל אֵלּוּ הַשְּׁלֹשָׁה וָוִי״ן), within the legs of Adam Kadmon from where A"B in straightness emerges (שֶׁבְּרַגְלֵי א״ק שֶׁמִּשָּׁם ע״ב בְּיוֹשֶׁר), illuminating and uniting and coupling Ze’ir Anpin and his Nukvah face to face (מְאִירוֹת וּמְיַחֲדוֹת וּמְזַוְּגוֹת זְעֵיר וְנוּקְבֵיהּ פָּנִים בְּפָנִים). And afterward (וְאַחַר כָּךְ), when the Temple was destroyed (כְּשֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ), and the wings of the Chayot diminished (וְנִתְמַעֲטוּ כַּנְפֵי חַיּוֹת), and two were lacking (וְחָסְרוּ שְׁנַיִם), these two Vavin ascended upward (אֵלּוּ הַשְּׁנֵי וָוִי״ן נִסְתַּלְּקוּ לְמַעְלָה), meaning their light departed (כְּלוֹמַר נִסְתַּלֵּק אוֹרָם), and there remained only a little from the Vav of the Havayah (וְלֹא נִשְׁאַר כִּי אִם מְעַט מֵהַוָּ״ו שֶׁל הַהֲוָיָ״ה), illuminating the third Vav of Vav-Vav-Vav (הַמֵּאִיר לַוָּ״ו הַשְּׁלִישִׁית שֶׁל וָו״ו). And because the three Yodin (וּלְהִיוֹת שֶׁהַשְּׁלֹשָׁה יוּדִ״ין), from the name A"B which are the Neshamah of the Vavin (מִשֵּׁם ע״ב שֶׁהֵם נְשָׁמָה לַוָוִי״ן), saw that the Temple was destroyed (רָאוּ שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ), they also withdrew toward the side of Hod (גַּם הֵם נִסְתַּלְּקוּ לְצַד הַהוֹד), and did not ascend (וְלֹא נִתְעַלּוּ), for had they, Heaven forbid, ascended (שֶׁאִלּוּ חַס וְשָׁלוֹם הָיוּ מִתְעַלִּים), the world would have been destroyed (נֶחֱרַב הָעוֹלָם), for the Metakla [balance], Heaven forbid, would have been nullified (כִּי הַמַּתְקְלָא חַס וְשָׁלוֹם הָיָה בָּטֵל), and it would have happened to this world, Heaven forbid, as happened to the world of Tohu (וְאֵירַע לָעוֹלָם הַזֶּה חַס וְשָׁלוֹם כְּמוֹ שֶׁאֵירַע לְעוֹלַם הַתֹּהוּ). Therefore they did not ascend (לָכֵן לֹא נִתְעַלּוּ), but remained at the side (אֲבָל נִשְׁאֲרוּ מִן הַצַּד), and became more distant (וְנִתְרַחֲקוּ יוֹתֵר), and the Yod of Netzach even more and more (וְהַיּו״ד שֶׁל נֵצַח יוֹתֵר וְיוֹתֵר). Therefore to the vowelization of Hod (לָזֶה הַנִּיקּוּד שֶׁל הוֹד), there came three points (בָּאוּ שְׁלֹשׁ נְקוּדוֹת), and they are diagonal (וְהֵם בַּאֲלַכְסוֹן). It follows (נִמְצָא), that at the time of the destruction of the Temple (שֶׁבִּשְׁעַת חֻרְבַּן בֵּית הַמִּקְדָּשׁ), there was no Zivug at all face to face (לֹא הָיָה שׁוּם זִוּוּג כְּלָל פָּנִים בְּפָנִים), except only from the side of the back (כִּי אִם מִצַּד אָחוֹר), and even from the side of the back there was not a complete Zivug (וְגַם מִצַּד אָחוֹר לֹא הָיָה זִוּוּג שָׁלֵם), except only from the side of Hod (כִּי אִם מִצַּד הוֹד בִּלְבַד). And know (וְתֵדַע), that these words of mine are within the Yesod itself (שֶׁדְּבָרֵי אֵלּוּ הֵם בְּתוֹךְ יְסוֹד עַצְמוֹ), meaning to say from the side of its Hod (רָצָה לוֹמַר מִצַּד הַהוֹד שֶׁלּוֹ), and the Yesod is called the enduring covenant (וִיסוֹד נִקְרָא בְּרִית קַיָּימָא), and this is our endurance (וְזֶהוּ קִיּוּמָא דִידָן). And therefore until the hour that Rabbi Shimon revealed the Idra (וְלָזֶה עַד שָׁעָה שֶׁגִּלָּה רַבִּי שִׁמְעוֹן הָאִדְּרָא), there was no endurance for the upper worlds (לֹא הָיָה קִיּוּם הָעוֹלָמוֹת שֶׁל מַעְלָה), which we rectify only through the endurance (שֶׁאֲנַחְנוּ מְתַקְּנִים רַק עַל יְדֵי קִיּוּמָא), which is in the Yesod (שֶׁהוּא בִּיסוֹד), and one support (וְחַד סַמְכָא), which is in Hod (שֶׁהוּא בְּהוֹד), meaning to say from the side of the Hod within the Yesod (רָצָה לוֹמַר מִצַּד הוֹד שֶׁבִּיסוֹד). And the Yesod is called Sikhata [peg] elsewhere (וְהַיְסוֹד נִקְרָא סִיכְתָא [יָתֵד] בְּמָקוֹם אַחֵר), but in Adam Kadmon it is called Samkha [support] (אֲבָל בְּאָדָם קַדְמוֹן נִקְרָא סַמְכָא). And because Rashbi saw this world collapsing (וּלְהִיוֹת שֶׁהָרַשְׁבִּ״י רָאָה זֶה הָעוֹלָם מִתְמוֹטֵט), that even from the back it was sustained only through the endurance of one support (שֶׁאֲפִלּוּ מֵאָחוֹר לֹא הָיָה יוֹשֵׁב אֶלָּא בְּקִיּוּמָא דְּחַד סַמְכָא), which Rashbi mentions in Idra Naso (שֶׁזּוֹכֵר הָרַשְׁבִּ״י בְּאִדְּרָא נָשֹׂא), therefore he prepared a Tikkun in the Malkhut (לָזֶה תִּקֵּן בַּמַּלְכוּת הֲכָנָה), so that the Zivug should be from the side of the three lines in the secret of the Vavin (כְּדֵי שֶׁיִּהְיֶה הַזִּוּוּג מִצַּד הַשְּׁלֹשָׁה קַוִּים בְּסוֹד וָוִי״ן), and they are written in Sefer haGilgul (וְהֵם כְּתוּבִים בְּסֵפֶר הַגִּלְגּוּל). For now the entire name A"B is in the secret of circles (כִּי עַתָּה הַשֵּׁם ע״ב כּוּלּוֹ הוּא בְּסוֹד עִיגּוּלִים), and circle is two hundred and sixteen (וְעִיגּוּלָה רי״ו), and likewise Idra ascends according to the number two hundred and sixteen (וְכֵן עוֹלֶה אִידְרָ״א לְמִנְיַן רי״ו), and it too is circular (וְגַם הוּא עָגוֹל), as its Targum of threshing floor is Idra (כְּתַרְגּוּמוֹ שֶׁל גֹּרֶן אִדְּרָא). And this is the secret of “like half of a circular threshing floor” (וְזֶהוּ סוֹד כַּחֲצִי גֹּרֶן עֲגוּלָה) (Sanhedrin 36b), in which the Sanhedrin sit (שֶׁיּוֹשְׁבִין בָּהּ הַסַּנְהֶדְרִין). And in the second section which I called Gan haMelekh [The Garden of the King] (וּבַחֵלֶק הַשֵּׁנִי אֲשֶׁר קְרָאתִיו גַּן הַמֶּלֶךְ), which is a commentary upon the Zohar (שֶׁהוּא פֵּרוּשׁ עַל הַזֹּהַר), I shall explain this matter more fully (אֲבָאֵר הָעִנְיָן הַזֶּה יוֹתֵר), in Idra Naso with Heavenly assistance (בְּאִדְּרָא נָשֹׂא בְּסִיַּעְתָּא דִּשְׁמַיָּא).