Chapter Fifty (פֶּרֶק חֲמִשִּׁים)

We said above that when the light descended from above (אָמַרְנוּ לְמַעְלָה כְּשֶׁיָּרַד הָאוֹר מִלְּמַעְלָה), the aspect of the letter Heh descended—that is, the Malkhut of above (יָרְדָה בְּחִינַת ה״א, שֶׁהִיא מַלְכוּת שֶׁל מַעְלָה), for the Malkhut of above contains the Name B"N [52] (כִּי מַלְכוּת שֶׁל מַעְלָה יֵשׁ בָּהּ שֵׁם ב״ן), and the Heh is doubled—her outer aspect (וְהַה״א כְּפוּלָה, הַחִיצוֹנִית שֶׁלָּהּ), which is the Heh of the Milui (וְהִיא ה״א שֶׁל מִלּוּי), descended (יָרְדָה), and this Heh became Elohim (וְזוֹ הַה״א נַעֲשִׂית אֱלֹהִים), and it spread downward to emanate the Kelim [Vessels] (וְנִתְפַּשְּׁטָה לְמַטָּה לְהַאֲצִיל הַכֵּלִים). For every aspect of vessel is from the Name Elohim (כִּי כָּל בְּחִינַת כֵּלִי הִיא מִשֵּׁם אֱלֹהִים), which is the one that gives them boundaries (שֶׁהוּא הַנּוֹתֵן לָהֶם גְּבוּל). And for this reason they shattered (וּלְזֶה נִשְׁבְּרוּ), because there was no illumination of the Name Havayah (שֶׁלֹּא הָיְתָה שָׁם הַאֲרַת שֵׁם הוי״ה), which is mercy (שֶׁהִיא רַחֲמִים). And this is what the verse said: “In the beginning, Elohim created” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב: ׳בְּרֵאשִׁית בָּרָא אֱלֹהִים׳) (Genesis 1)—they were created with the Name Elohim (שֶׁנִּבְרְאוּ בְּשֵׁם אֱלֹהִים). And in this verse there are seven words (וְיֵשׁ בַּפָּסוּק הַזֶּה ז׳ תֵּבוֹת), corresponding to the seven points of Ze’ir (כְּנֶגֶד ז׳ נְקֻדוֹת שֶׁל זְעֵיר), that were shattered (שֶׁנִּשְׁבְּרוּ). And the phrase: “Et... ve’et...” (וְאֲמִירַת: אֶת... וְאֵת...), to include the other two Partzufim (לְכַלֵּל שְׁנֵי פַּרְצוּפִין אֲחֵרִים), which are Abba and Imma, that were also cracked (שֶׁהֵם אַבָּא וְאִמָּא שֶׁנִּסְדַּקוּ). But regarding Keter, which is Arikh Anpin (אֲבָל בַּכֶּתֶר שֶׁהוּא אֲרִיךְ), we do not speak of it now (אֵין אָנוּ מְדַבְּרִים בּוֹ עַתָּה), for it is not grasped in a letter (לְפִי שֶׁאֵינוֹ נִתְפַּס בְּאוֹת), but only in the tip of the Yod, as is known (אֶלָּא בְּקוֹצוֹ שֶׁל יוּ״ד כַּנּוֹדָע). And the word “Bereshit,” with a large Bet (וְאוֹמְרוֹ: בְּרֵאשִׁית — וְהַבֵּית גְּדוֹלָה), is because there are two “beginnings” (לְפִי שֶׁהֵם ב׳ רֵאשִׁית): “Beginning of Chokhmah,” and “Beginning of Malkhut” (וְהֵם: רֵאשִׁית חָכְמָה, רֵאשִׁית מַלְכוּת), from the beginning of nullification to the end of nullification (מִתְּחִלַּת הַבִּטּוּל עַד סוֹף הַבִּטּוּל), and this Chokhmah is the Yod within the Heh (וְהַחָכְמָה הַזֹּאת הִיא הַיוּ״ד שֶׁבְּתוֹךְ הַה״א), which is the “point in its chamber” spoken of in the Zohar (שֶׁהִיא נְקֻדָּה בְּהֵיכְלָהּ שֶׁאוֹמֵר הַזֹּהַר).

And this Heh, by the power of the Yod, emanated these Kelim [Vessels] (וְהַה״א הַזֹּאת, בְּכֹחַ הַיּו״ד, הֶאֱצִילָה הַכֵּלִים הָאֵלּוּ), and this is the secret of: “Bereshit bara Elohim” (וְזֶהוּ סוֹד: ׳בְּרֵאשִׁית בָּרָא אֱלֹהִים׳) (Genesis 1), two beginnings (ב׳ רֵאשִׁית): “created Elohim” (׳בָּרָא אֱלֹהִים׳) (Genesis 1), as we explained (כְּמוֹ שֶׁפֵּרַשְׁנוּ). And it says: “Bara Elohim [created Elohim]” (וְאָמַר: ׳בָּרָא אֱלֹהִים׳) (Genesis 1), because this emanation—relative to the light of Ein Sof—is called Beri’ah [Creation] (כִּי הָאֲצִילוּת הַזֶּה נֶגֶד אוֹר הָאֵין־סוֹף נִקְרֵאת בְּרִיאָה). And this is what the verse says: “These are the generations of the heavens and the earth” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: ׳אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ׳) (Genesis 2), whose initial letters form the word Tohu (רָאשֵׁי תֵבוֹת תֹּהוּ). “In their creation”—behibar’am [when they were created]—“through the letter Heh He created them” (בְּהִבָּרְאָם - בְּהֵ״א בְּרָאָם), which is this Heh I explained (שֶׁהִיא הַה״א הַזֹּאת שֶׁפֵּרַשְׁתִּי), and it is the Name Elohim with its five letters (וְהוּא שֵׁם אֱלֹהִים בְּה׳ אוֹתִיּוֹתָיו). He saw that the world could not be sustained (רָאָה שֶׁאֵין הָעוֹלָם מִתְקַיֵּם), so He partnered with it the attribute of mercy (שִׁיתֵּף עִמּוֹ מִדַּת הָרַחֲמִים). And a light from Ze’ir descended from above (וְיָרַד אוֹר זְעֵיר מִלְּמַעְלָה), and they were sustained through the Name Havayah (וְנִתְקַיְּמוּ בְּשֵׁם הוי״ה). However, when this Heh descended from above to emanate the Kelim [Vessels] (אֲבָל כְּשֶׁיָּרְדָה הַה״א הַזֹּאת מִלְּמַעְלָה לְהַאֲצִיל הַכֵּלִים), the aspect of the Yod descended with her—which is one point (יָרְדָה בְּחִינַת הַיו״ד שֶׁהִיא נְקֻדָּה אַחַת), because these ten lights were enclothed one within the other (לְפִי שֶׁאֵלּוּ הֶעֶשֶׂר אוֹרוֹת הָיוּ מְלוּבָּשִׁים זֶה בְּתוֹךְ זֶה). And the final Malkhut (וְהַמַלְכוּת הָאַחֲרוֹנָה), all of them hover over her (כֻּלָּם חוֹפְפִים עָלֶיהָ), and upon her is the Klipah [Shell] (וְעָלֶיהָ הַקְּלִיפָּה), a green line that encircles the world (קוֹ יָרוֹק דְּאַסְחַר עַלְמָא), and she is what is called Tohu (וְהִיא הַנִּקְרֵאת תֹּהוּ)—for the Klipah [Shell] precedes everything (קְלִיפָּה קוֹדֶמֶת לְכָל).

And this is the secret of the Berur (Clarification) that is required (וְזֶהוּ סוֹד הַבֵּרוּר הַצָּרִיךְ), that holiness must continue to be extracted (שֶׁהַקְּדוּשָּׁה תִּהְיֶה הוֹלֶכֶת וּמִתְבָּרֶרֶת), from the four elements (מֵאַרְבַּע הַיְסוֹדוֹת), which fell into the four levels of mineral, vegetal, animal, and speaking (אֲשֶׁר נָפְלוּ בְּד׳ מַדְרֵגוֹת דַּצַּחַ״ם - דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר). Therefore, a person must intend at the time of eating (עַל כֵּן יְכַוֵּן הָאָדָם בְּעֵת אֲכִילָתוֹ), that he is clarifying all the sparks of holiness that are within the food (שֶׁהוּא מְבָרֵר כָּל הַנִּצּוֹצוֹת שֶׁל קְדוּשָּׁה שֶׁבְּתוֹךְ הַמַּאֲכָל). And this is the secret of the verse: “For by everything that comes from the mouth of Hashem shall man live” (וְזֶהוּ סוֹד הַפָּסוּק: ׳כִּי עַל כָּל מוֹצָא פִי י״י יִחְיֶה הָאָדָם׳) (Deuteronomy 8). Meaning, through that which He brings forth to light—the oppressed drops (פֵּרוּשׁ, בַּמַּה שֶׁהוּא מוֹצִיא לָאוֹר, הַטִּפִּין הָעֲשׁוּקִים), from them shall man live (מֵהֶם יִחְיֶה הָאָדָם)—that is, the Neshamah [Soul] (דּהַיְינוּ הַנְּשָׁמָה), which is called “Adam” (הַנִּקְרֵאת אָדָם), which rises to M״H [45] (עוֹלָה מ״ה), which is the aspect of the Adam (שֶׁהוּא בְּחִינוֹת הָאָדָם). The spiritual aspect of him is not nourished by grass and bread and vegetables and meat (הָרוּחָנִיּוּת שֶׁבּוֹ, אֵינָהּ מִתְפַּרְנֶסֶת מֵהָעֵשֶׂב וְהַלֶּחֶם וְהַיְּרָקוֹת וְהַבָּשָׂר), which are sustenance for the body (שֶׁהֵם מָזוֹן הַגּוּף), but rather from the holiness within them (כִּי אִם מִן הַקְּדוּשָּׁה שֶׁבְּתוֹכָם). And this is accomplished through the blessing of enjoyment, with intention on “the utterance of the mouth of Hashem” (וְזֶה נַעֲשֶׂה עַל יְדֵי בִּרְכַּת הַנֶּהֱנִין בְּכַוָּנַת ׳מוֹצָא פִי י״י׳), for he brings forth with his mouth Hashem—that is the aforementioned blessing (שֶׁמוֹצִיא בְּפִיו י״י, שֶׁהִיא הַבְּרָכָה הַנִּזְכֶּרֶת). However, when the Heh descended below (אֲבָל כְּשֶׁיָּרְדָה ה־ה״א לְמַטָּה), she descended in the aspect of a Yod (יָרְדָה בִּבְחִינַת יו״ד), and for this reason she emanated five Partzufim (וְלָזֹאת הֶאֱצִילָה ה׳ פַּרְצוּפִין), in each of which are ten Sefirot (שֶׁיֵּשׁ בְּכָל אֶחָד וְאֶחָד י׳ סְפִירוֹת), because she is the aspect of the Heh above (לְפִי שֶׁהִיא בְּחִינַת ה׳ לְמַעְלָה), and also in the Yod there is a thorn above, a thorn below, and a body in the middle (וְגַם בַּיּו״ד יֵשׁ בָּהּ קוֹץ לְמַעְלָה וְקוֹץ לְמַטָּה וְגוּף בֵּינֵיהוּ).

For He emanated the three concealed worlds—Arikh Anpin, Abba, and Imma (כִּי הֶאֱצִיל הַג׳ עוֹלָמוֹת נֶעְלָמִים שֶׁהֵם: אֲרִיךְ, אַבָּא, וְאִמָּא), and with the four Vavs, which are the Milui of the Yod (וְעִם ד׳ ו, שֶׁהוּא הַמִּלּוּי שֶׁל יו״ד), He emanated Ze’ir Anpin to his Nukvah (הֶאֱצִיל זְעֵיר לְנוּקְבֵיהּ). And the reason she descended in this Yod aspect (וְהַטַּעַם שֶׁיָּרְדָה בִּבְחִינַת יו״ד הַזֹּאת), is because they were all interincluded one within the other (כִּי הָיוּ כֻּלָּם מְעֹרָבִים זֶה בְּתוֹךְ זֶה), and the attribute of Malkhut hovered over them (וּמִדַּת הַמַלְכוּת חוֹפֶפֶת עֲלֵיהֶם). And this is the meaning of “Bereshit”—two beginnings (וְזֶהוּ פֵּרוּשׁ ׳בְּרֵאשִׁית׳ ב׳ רֵאשִׁית), and the two concealed worlds entered in the secret of “et... ve’et...” (וּבָאוּ הַב׳ עוֹלָמוֹת נֶעְלָמִים בְּסוֹד ׳אֵת... וְאֵת...׳), just as above, the Heh remained, and the Yod within her was hidden (כְּמוֹ שֶׁלְּמַעְלָה נִשְׁאֲרָה ה״א, וְהַיּו״ד בְּתוֹכָהּ נֶעְלָמֶת), and this is the Bet of “Bereshit” (וְזֶהוּ בֵּית שֶׁל ׳בְּרֵאשִׁית׳), for the hidden ones came into it (כִּי בָּאוּ לוֹ נֶעְלָמִים). The verse returned and said “the earth” (חָזַר הַכָּתוּב וְאָמַר: ׳הָאָרֶץ׳), because in Ze’ir Anpin he is not able to ask (לְפִי שֶׁבְּזְעֵיר אֵינוֹ יָכוֹל לִשְׁאוֹל), since he is hidden within Malkhut (לְפִי שֶׁהוּא נֶעְלָם בְּתוֹךְ הַמַלְכוּת). But the earth, which is the outer aspect—what became of her? (אֲבָל הָאָרֶץ שֶׁהִיא הַחִיצוֹנָה מַה נַּעֲשָׂה מִמֶּנָּה), it said: “It was Tohu” (אָמַר: ׳הָיְתָה תֹּהוּ׳) (Genesis 1), which is the Klipah that hovers over her (שֶׁהִיא הַקְּלִיפָּה הַחוֹפֶפֶת עָלֶיהָ), and it is that which confuses the entire world (וְהִיא הַמְּתַהָה אֶת כָּל הָעוֹלָם). And “Bohu”—it means: “in it is the Moach [Brain]” (וּבֹהוּ: רָצָה לוֹמַר, בּוֹ הוּא הַמוֹחַ), it is the light, which are the souls of the Tzaddikim above (הוּא הָאוֹר, שֶׁהֵם נְשָׁמוֹת הַצַּדִּיקִים שֶׁל מַעְלָה), of whom the Sages said: “With whom did He consult? With the souls of the righteous” (שֶׁאָמְרוּ רַזַ״ל: בְּמִי נִמְלַךְ בְּנִשְׁמוֹתֵיהֶם שֶׁל צַדִּיקִים) (Genesis Rabbah 8:7). And these are the ones who stand forever and do not die (וְאֵלּוּ הֵם הָעוֹמְדִים לָעַד וְאֵינָם מֵתִים). And therefore Elijah did not die (וְלָכֵן אֵלִיָּהוּ לֹא מֵת), for he was from this aspect (שֶׁהָיָה מִזּוֹ הַבְּחִינָה).

And this is the secret of what the verse says: “And he went to his soul” (וְזֶהוּ סוֹד מַה שֶּׁאוֹמֵר הַכָּתוּב: וַיֵּלֶךְ אֶל נַפְשׁוֹ), and afterwards it said: “And he asked for his soul to die” (וְאַחַר כָּךְ אָמַר: וַיִּשְׁאַל אֶת נַפְשׁוֹ לָמוּת). Because “to his soul” is this upper soul (כִּי "אֶל נַפְשׁוֹ" הִיא הַנֶּפֶשׁ הָעֶלְיוֹנָה הַזֹּאת), which is alive and enduring forever and ever (שֶׁהִיא חַי וְקַיָּם לָעַד וּלְעוֹלְמֵי עוֹלָמִים), for his soul longed to cleave to the level of his upper soul (כִּי חָשַׁק נַפְשׁוֹ לְהִדָּבֵק בְּמַעֲלַת נַפְשׁוֹ הָעֶלְיוֹנָה), which is the secret of the body of light - Sandalfon is its name (שֶׁהוּא סוֹד גּוּפָא דְּנְהוֹרָא, סַנְדַלְפוֹ"ן שְׁמֵיהּ), and “his soul” is the lower soul (וְ"נַפְשׁוֹ" הִיא הַנֶּפֶשׁ הַתַּחְתּוֹנָה), and therefore (וּלְזֶה) he asked for death (שָׁאַל הַמִּיתָה). And it is that Elijah took Nadav and Avihu (וְהוּא, כִּי אֵלִיָּהוּ לָקַח נָדָב וַאֲבִיהוּא), for Elijah was from these upper souls (שֶׁאֵלִיָּהוּ הָיָה מֵאֵלּוּ הַנְּשָׁמוֹת הָעֶלְיוֹנִים). And this is what the verse says: “And all the house of Israel shall weep for the burning that Hashem burned” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: כָּל בֵּית יִשְׂרָאֵל יִבְכּוּ אֶת הַשְּׂרֵפָה אֲשֶׁר שָׂרַף ה'), for they did not die by the hand of the Angel of Death (כִּי לֹא מֵתוּ עַל יְדֵי מַלְאַךְ הַמָּוֶת), but Hashem Himself burned them (אֲבָל שְׂרָפָם ה'), because they were exceedingly hidden (לְפִי שֶׁהָיוּ נֶעְלָמִים מְאֹד), as it says: “Through those who are close to Me I shall be sanctified” (כְּמוֹ שֶׁאָמַר: בִּקְרֹובַי אֶקָּדֵשׁ) (Leviticus 10). Therefore Hashem commanded that all should weep for them (עַל כֵּן צִוָּה י״י שֶׁכֻּלָּם יִבְכּוּ עֲלֵיהֶם), and these Nadav and Avihu (וְאֵלּוּ נָדָב וַאֲבִיהוּא) were from the aspect of Inner Light (הָיוּ מִבְּחִינַת אוֹר פְּנִימִי), and Eliyahu was from the aspect of Surrounding Light (וְאֵלִיָּהוּ הָיָה מִבְּחִינַת אוֹר מַקִּיף), and this was his mantle, which is the Surrounding Light that encompassed them (וְזוֹ הָיְתָה הָאַדֶּרֶת שֶׁלּוֹ שֶׁהוּא אוֹר מַקִּיף הַסּוֹבֵב אוֹתָם), and this is what is written: “As Hashem lives before whom I stood” (וְזֶה שֶׁכָּתוּב חַי י"י אֲשֶׁר עָמַדְתִּי לְפָנָיו), and afterward he gave them to Elisha (וְאַחַר כָּךְ מְסָרָם לֶאֱלִישָׁע), and this is: “And he picked up the mantle of Eliyahu that fell from upon him” (וְזֶהוּ וַיָּרֶם אֶת אַדֶּרֶת אֵלִיָּהוּ אֲשֶׁר נָפְלָה מֵעָלָיו), for he gave him Surrounding Light in order to receive them (שֶׁנָּתַן לוֹ אוֹר מַקִּיף כְּדֵי לְקַבֵּלָם). And this is what the verse says “before whom I stood” in Elisha (וְזֶה שֶׁאוֹמֵר הַכָּתוּב אֲשֶׁר עָמַדְתִּי לְפָנָיו בֶּאֱלִישָׁע), in the aspect of those two Nadav and Avihu whom he took (בְּבְחִינַת אֵלּוּ הַשְּׁנַיִם נָדָב וַאֲבִיהוּא שֶׁלָּקַח), and these are the two illnesses that Elisha became sick with (וְאֵלּוּ הֵם הַב׳ חוֹלָאִים שֶׁחָלָה אֱלִישָׁע), for at first he became sick corresponding to those two (שֶׁבַּתְּחִלָּה חָלָה כְּנֶגֶד אֵלּוּ הַשְּׁנַיִם), and the third was for himself (וְהַשְּׁלִישִׁי הָיָה כְּנֶגְדּוֹ). And from this aspect as well was Moshe Rabbeinu peace be upon him (וּמִזּוֹ הַבְּחִינָה גַּם כֵּן הָיָה בְּמֹשֶׁה רַבֵּנוּ ע"ה), whose skin of his face shone corresponding to the Surrounding Light (שֶׁקָּרַן עוֹר פָּנָיו כְּנֶגֶד אוֹר מַקִּיף), and it is said about him “good” corresponding to the Inner Light (וְנֶאֱמַר בּוֹ טוֹב כְּנֶגֶד אוֹר פְּנִימִי), and also in his death it is said there: “Moshe the servant of Hashem” (וְגַם כֵּן בְּמִיתָה נֶאֱמַר שָׁם מֹשֶׁה עֶבֶד ה׳).

Was he not previously called “a man of Elohim, husband of the Matronita”? (וְהֲלֹא מִקּוֹדֶם נִקְרָא אִישׁ הָאֱלֹקִים בַּעֲלָהּ דְּמַטְרוֹנִיתָא), and now at the end of his life he is called “servant of Hashem”? (וְעַכְשָׁיו בְּסוֹף יָמָיו נִקְרָא עֶבֶד י״י) - I am astonished (אֶתְמַהֵא), rather at first he was in an upper aspect (אֶלָּא מִקּוֹדֶם הָיָה בַּבְּחִינָה הָעֶלְיוֹנָה), and now in the lower aspect (וְעַתָּה בַּבְּחִינָה הַתַּחְתּוֹנָה), and this is the chesed (וְזֶה הוּא הַחֶסֶד) that one does with the dead (שֶׁעוֹשֶׂה עִם הַמֵּתִים). And for this reason: “And He buried him in Bnei…” is numerically equal to “Chesed Gavriel” (וְלָזֶה וַיִּקְבֹּר אוֹתוֹ בְּנֵיא׳ גִּימַטְרִיא חֶסֶד גַּבְרִיאֵל), for Gavriel is the one who buried him (כִּי גַּבְרִיאֵל זֶה קְבָרוֹ), and concealed him in the secret of Gevurah (וְהֶעֱלִימוֹ בְּסוֹד הַגְּבוּרָה), for he is the scribe among the heavenly heights (כִּי הוּא הַסּוֹפֵר שֶׁבִּשְׁמֵי מָרוֹם). And the inkwell of his scribe (וְקֶסֶת הַסּוֹפֵר שֶׁלּוֹ), is the gematria of two times MNTZPKH, right and left (גִּימַטְרִיא ב׳ פְּעָמִים מַנְצְפ״ךְ יָמִין וּשְׂמֹאל), with which he writes all the deeds of human beings (שֶׁכּוֹתֵב בּוֹ כָּל מַעֲשֵׂה בְנֵי אָדָם). And regarding what is said, “and He buried” without specification (וְעַל מַה שֶּׁנֶּאֱמַר: וַיִּקְבֹּר - סְתָם), it is Gavriel (הוּא גַּבְרִיאֵל). And this is what it says in the Zohar, Bereshit, daf 26b (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר בְּרֵאשִׁית דַּף כ״ו ע״ב): Gavriel - Gever Elai (“a man of God” / “God is my strength”) (גַּבְרִיאֵל, גֶּבֶר אֵלַי). About him it is said (עָלַיְהּ אִתְּמַר): “To the man whose way is hidden, and God enclosed him” (לְגֶבֶר אֲשֶׁר דַּרְכּוֹ נִסְתָּרָה וַיָּסֵךְ אֱלוֹהַ בַּעֲדוֹ) (Job 3). And no man knows his burial (וְלָא יָדַע גֶּבֶר יָת קְבוּרָתֵיהּ), until the Day of Judgment when it will be revealed there (עַד יוֹמָא דִּדִּינָא דְּאִתְגַלְיָיא תַּמָּן). And that which is concealed is from the side of his judgment (וּמַה שֶּׁהוּא נֶעְלָם הוּא מִצַּד הַדִּין שֶׁלּוֹ), for his departure was from the side of the Gevurot (כִּי מַה שֶּׁנִּסְתַּלֵּק הוּא מִצַּד הַגְּבוּרוֹת). We return now to the verse with which we opened (הֲדַרַן לְקְרָא דְּפָתְחָנָא בֵּיהּ): “And the earth was Tohu” (וְהָאָרֶץ הָיְתָה תֹּהוּ), that is the klipah hovering over her (שֶׁהִיא הַקְּלִיפָּה הַחוֹפֶפֶת עָלֶיהָ), and “Bohu” - that which reveals the holiness (וּבֹהוּ: שֶׁהִיא מְגַלָּה הַקְּדוּשָּׁה). And the klipah which was hovering over all (וְהַקְּלִיפָּה שֶׁהָיְתָה חוֹפֶפֶת עַל הַכֹּל), is not revealed except below in the secret of the letter Tav (וְאֵינָהּ מִתְגַלֵּית אֶלָּא לְמַטָּה בְּסוֹד ת׳), corresponding to the external forces (כְּנֶגֶד הַחִיצוֹנִים), and it becomes a Bet (וְנַעֲשֵׂית ב׳), and it is opened (וְנִפְתַּחַת). And that which is revealed from it is the Vav (וּמַה שֶּׁנִּתְגַלֶּה מִמֶּנָּה הוּא הַוא״ו), which is Ze’ir Anpin and his Nukvah (שֶׁהוּא ז״א וְנוּקְבְּיָיהּ).

And these are the “shattered stones” that contain moisture (וְאֵלּוּ הֵם ׳אֲבָנִים מְפֻלָּמוֹת׳ שֶׁיֵּשׁ בָּהֶן לַחוּת), and they have substance (וְיֵשׁ בָּהֶן מַמָּשׁ), but they were broken and fell into the abyss of the channels of death, which is the Klipah [Shell] (אֶלָּא שֶׁנִּשְׁבְּרוּ וְנָפְלוּ לִתְהוֹם עֲרוּצֵי הַמָּוֶת שֶׁהִיא הַקְּלִיפָּה), and it was hovering over them (וְהָיְתָה חוֹפֶפֶת עֲלֵיהֶם). And this is what the verse says: “And darkness was upon the face of the abyss, and the spirit of Elohim hovered” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: ׳וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת׳) (Genesis 1), it is the spirituality of these Kelim [Vessels] (הִיא רוּחָנִיּוּת אֵלּוּ הַכֵּלִים). There are in it three aspects (שֶׁיֵּשׁ בּוֹ ג׳ בְּחִינוֹת): one, the decay of the bones (אַחַת, הַבְּלָאֵי דְגַרְמֵי), and this is that which entered into the Kelim [Vessels] (וְזֶהוּ שֶׁנִּכְנַס בְּתוֹךְ הַכֵּלִים), which were broken and fell into the depths of the Klipot [Shells] (שֶׁנִּשְׁבְּרוּ וְנָפְלוּ בַּעֲמַקֵּי הַקְּלִיפּוֹת), and the darkness covered them (וְהַחֹשֶׁךְ הָיָה מְכַסֶּה עֲלֵיהֶם). And upon the darkness was the nefesh that stands over the grave (וְעַל הַחֹשֶׁךְ הָיְתָה הַנֶּפֶשׁ הָעוֹמֶדֶת עַל הַקֶּבֶר), and it is called “water” (וְהִיא הַנִּקְרֵאת מַיִם), and upon the nefesh was the ruach (וְעַל הַנֶּפֶשׁ הָיְתָה הָרוּחַ). And this is what the verse says: “And the spirit of Elohim hovered over the face of the waters” as mentioned (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: ׳וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׳ כַּנִּזְכָּר) (Genesis 1). “Hovered” means to say (מ׳ רָחַפ ת׳ רָצָה לוֹמַר), that 288 sparks descended into death (רַח״ף נִיצוֹצִין יָרְדוּ בְּתוֹךְ הַמ״ת), which are the Klipot - Mem from here, Tav from there (שֶׁהֵן הַקְּלִיפּוֹת מ׳ מִכָּאן ת׳ מִכָּאן), and the sparks are in the middle (וְהַנִּיצוֹצִין בָּאֶמְצַע). And these 288 sparks are four Ayin Betin (וְאֵלּוּ רַח״ף נִיצוֹצִין הֵם ד׳ ע״בִין): one Ayin Bet in Chokhmah (ע״ב א׳ בְּחָכְמָה), and one in Binah which is Samekh Gimel and ten letters (וְא׳ בִּבִינָה ס״ג וְעֶשֶׂר אוֹתִיּוֹת), and one from Tiferet which is twenty-six, M"H (וְאֶחָד מִת״ת כ״ו מ״ה) which are seventy-one (שֶׁהֵם ע״א), and one from Binah which completes the count of Ayin Bet in Ze’ir (וְאֶחָד מִבִּינָה מַשְׁלִים לְזְעִיר חֶשְׁבּוֹן ע״ב). For his root always remains in Imma as is known (כִּי תָּמִיד שׁוֹרֶשׁ שֶׁלוֹ נִשְׁאָר בְּאִמָּא כַּנּוֹדָע), in the secret of the root of the Mochin which always remain in Imma (בְּסוֹד שׁוֹרֶשׁ הַמּוֹחִין שֶׁנִּשְׁאֲרוּ תָּמִיד בְּאִמָּא). And one Ayin Bet from Malkhut of the Name Havayah, in the forms of simple, double, triple, and quadruple (וְע״ב אֶחָד מִמַלְכוּת הוי״ה פָּשׁוּט כָּפוּל מְשׁוּלָשׁ מְרוּבָּע). And all of them add up to 288 (וְכֻלָּם עוֹלִים רַפ״ח). Afterwards it says “And Elohim said, let there be light” (אַחַר כָּךְ אָמַר וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר), that is the dew that descended to revive (הוּא הַטַּל שֶׁיָּרַד לְהַחֲיוֹת), this is what the verse says “for dew of lights is Your dew” (זֶהוּ מַה שֶּׁאָמַר הַכָּתוּב כִּי טַל אוֹרוֹת טַלֶּךָ), because there is another dew, which is A”B, S”G, M”H, B”N, which is 39 letters (לְפִי שֶׁיֵּשׁ טַל אַחֵר שֶׁהֵם ע״ב ס״ג מ״ה ב״ן שֶׁהוּא ט״ל אוֹתִיּוֹת), and it is the dew of Malkhut (וְהוּא טַל שֶׁל מַלְכוּת), which requires the Yesod to enter into her (שֶׁצָּרִיךְ לְהַכְנִיס הַיְּסוֹד בְּתוֹכָהּ), that she be made sealed (שֶׁתֵּעָשֶׂה סְתוּמָה). But this dew of A”B (אֲבָל הַטַּל הַזֶּה שֶׁל ע״ב) is Tav Lamed lights which are the two lights of the two Alephs that remained in the Name M"H above (הוּא ט״ל אוֹרוֹת שֶׁהֵם ב׳ אוֹרוֹת שֶׁל ב׳ אַלְפִין שֶׁנִּשְׁאֲרוּ בְּשֵׁם מ״ה לְמַעְלָה), and they are the Chasadim that revive these Kelim (וְהֵם הַחֲסָדִים הַמְחַיִּים אֶת הַכֵּלִים הָאֵלּוּ). And what is the revival that will be done, “let there be light” (וּמָה הִיא הַתְּחִיָּה שֶׁתֵּעָשֶׂה יְהִי אוֹר), Yod Heh - Chokhmah and Binah (י״ה חָכְמָה וּבִינָה), and Ze’ir will also be in the secret of the final Yod of the word Vayeḥi (וְזְעֵיר יִהְיֶה גַּם הוּא בְּסוֹד י׳ אַחֲרוֹנָה שֶׁל וַיְחִי), and he shall live (וְיִחְיֶה), a complete Partzuf with his Nukvah (פַּרְצוּף שָׁלֵם עִם נוּקְבֵּיהּ). According to the manner we explained in Chokhmah and Binah (עַל הַדֶּרֶךְ שֶׁפֵּרַשְׁנוּ בְּחָכְמָה וּבִינָה), Hashem will be one and His Name - His Nukvah - also one (יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ נוּקְבֵיָהּ גַּם כֵּן אֶחָד), and this means that Yod Heh will be above and Yod Heh below (וְהוּא שֶׁיִּהְיֶה י״ה לְמַעְלָה י״ה לְמַטָּה). And furthermore, in unification: Hashem will be one and His Name one (וְעוֹד יַחְדָּיו ה׳ אֶחָד וּשְׁמוֹ אֶחָד), each one a Partzuf on its own (כָּל אֶחָד פַּרְצוּף לְעַצְמוֹ), for if Ze’ir Anpin and His Nukvah were to be enclothed one within the other (שֶׁאִם יִהְיוּ ז״א וְנוּקְבֵיָהּ שֶׁיִּתְלַבְּשׁוּ זֶה בְּתוֹךְ זֶה), that is only in the state of the world of Tohu (אֵינוֹ אֶלָּא עַל עוֹלַם הַתּוֹהוּ), which was without unification (שֶׁהָיָה בְּלִי יִחוּד), but the Tikkun is that each one will be a complete Partzuf independently (אֲבָל הַתִּקּוּן הוּא שֶׁיְּהִיֶּה כָּל אֶחָד פַּרְצוּף שָׁלֵם לְפָנָיו בִּפְנֵי עַצְמוֹ), and in this way there will be Zivug between them (וּבָזֶה יִהְיֶה לָהֶם זוּוּג). And behold, in this world the Klipah preceded holiness (וְהִנֵּה בָּעוֹלָם הַזֶּה הַקְּלִיפָּה קָדְמָה לַקְּדֻשָּׁה), but in the future it will be in the opposite manner (אֲבָל לֶעָתִיד לָבוֹא יִהְיֶה בְּאֹפֶן אַחֵר), as it is said: “Do good in Your favor to Tzion” - first (שֶׁנֶּאֱמַר: הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן), and afterward: “build the walls of Yerushalayim” (וְאַחַר כָּךְ תִּבְנֶה חוֹמוֹת יְרוּשָׁלַיִם). Therefore there will be no fear from the Klipah at that time (לְפִיכָךְ אֵין פַּחַד מִן הַקְּלִיפָּה בָּאוֹתוֹ הַזְּמַן), as explained in the words of the Sava in Parashat Mishpatim (כְּמוֹ שֶׁמְּפוֹרָשׁ בִּדְבָרֵי הַסָּבָא דְּפָרָשַׁת מִשְׁפָּטִים). But Yisrael are holy and arose first in thought (אֲבָל יִשְׂרָאֵל הֵם קֹודֶשׁ וְעָלוּ תְּחִלָּה בַּמַּחֲשָׁבָה), as it is said: “Kodesh Yisrael to Hashem, the first of His produce” (שֶׁנֶּאֱמַר: קֹודֶשׁ יִשְׂרָאֵל לַי״י רֵאשִׁית תְּבוּאָתֹה) (Jeremiah 2), and Kodesh is Chokhmah (וְקֹודֶשׁ הִיא חָכְמָה), and the secret of thought (וְסוֹד הַמַּחֲשָׁבָה).