Chapter Fifty-Four (פֶּרֶק חֲמִשִּׁים וְאַרְבָּעָה)

Here will be explained the secret of the Flood (בּוֹ יְפוֹרַשׁ סוֹד הַמַּבּוּל)

The Flood is an allusion to the abundance of light that shattered the Kelim [Vessels] (הַמַּבּוּל רֶמֶז לִרְיבּוּי אוֹר שֶׁשִּׁבֵּר הַכֵּלִים), and even the word Mabul has the same gematria as three Havayot (וְגַם מִלַּת מַבּוּל גִּימַטְרִיָּיא: ג׳ הֲוָיּוֹת), three—the third level of the Shefa [Influx] which turned into Pesha [Transgression] (ג׳ שְׁלִישִׁי הַמַּדְרֵגָה שֶׁל הַשֶּׁפַע שֶׁנֶּעֱשָׂה מִמֶּנּוּ פֶּשַׁע). And just as regarding the Flood it is written: “water upon the earth” (וּכְמוֹ שֶׁבַּמַּבּוּל כְּתִיב: ׳מַיִם עַל הָאָרֶץ׳) (Bereshit 7), so too the abundance of light fell upon the Malkhut, which is called “earth” (כֵּן רִבּוּי הָאוֹר נָפַל עַל הַמַלְכוּת הַנִּקְרֵאת אֶרֶץ), and they were lost through this overwhelming Shefa [Influx] (וְנֶאֶבְדוּ עַל יְדֵי רִבּוּי הַשֶּׁפַע הַזֶּה). Nine hundred and seventy-four generations (תת״קע״ד דּוֹרוֹת), which were the primordial worlds that were destroyed (שֶׁהֵם הָיוּ הָעוֹלָמוֹת הָרִאשׁוֹנִים שֶׁנֶּחְרְבוּ). And this is what is said: “And the primordial kings died” (וְזֶהוּ אוֹמְרוֹ: ׳וּמַלְכִין קַדְמָאִין מֵתוּ׳), or “the primordial worlds that were destroyed” (אוֹ ׳עָלְמִין קַדְמָאִין דְּאִתְחָרְבוּ׳), because there were many worlds that were destroyed (כִּי הַרְבֵּה עוֹלָמוֹת הָיוּ שֶׁנֶּחְרְבוּ), as each Sefirah had a world of its own (שֶׁכָּל סְפִירָה הָיְתָה לָהּ עוֹלָם בִּפְנֵי עַצְמָהּ), which produced 150 generations (שֶׁהֶעֱמִידָה ק״ן דּוֹר), aside from Malkhut, which established twenty-six generations of existence and endurance (מִלְּבַד מַלְכוּת שֶׁהֶעֱמִידָה כ״ו דּוֹרוֹת שֶׁל קִיּוּם וְהַעֲמָדָה), and after that, another seventy-four generations of destruction, which were also destroyed like the earlier ones (וְעוֹד אַחַר כָּךְ ע״ד דּוֹרוֹת שֶׁל חֻרְבָּן שֶׁנֶּחְרְבוּ גַּם הֵם כָּרִאשׁוֹנִים). And just as the generation of the Flood was destroyed through an abundance of water, which came from three Havayot—of Keter, Chokhmah, and Binah, three Sefirot—the gematria of “Mabul” (וּכְמוֹ שֶׁדוֹר הַמַּבּוּל נֶחְרְבוּ עַל יְדֵי רִבּוּי שֶׁפַע הַמַּיִם שֶׁבָּא מִג׳ הֲוָיּוֹת שֶׁל כָּחַ״ב ג׳ סְפִירוֹת, גִּימַטְרִיָּיא מַבּוּל), and “earth,” which is Malkhut, was not shattered (וְאֶרֶץ דְּהַיְנוּ מַלְכוּת לֹא נִשְׁבְּרָה), but was rather nullified (אֶלָּא נִתְבַּטְּלָה). So too here, in the generation of the Flood, the human beings died (כָּךְ כָּאן בְּדוֹר הַמַּבּוּל הָאֲנָשִׁים מֵתוּ), but the earth did not die (וְאֶרֶץ לֹא מֵתָה), meaning it did not reach absolute absence and desolation (רָצוֹן לוֹמַר לֹא הִגִּיעָה לָהּ הֶעְדֵּר וּשְׁמָמָה מִכָּל וָכָל).

But in any case, part of her was nullified (אֲבָל עַל כָּל פָּנִים נִתְבַּטֵּל חֵלֶק מִמֶּנָּה)—“three handbreadths that the plow reaches” (׳ג׳ טְפָחִים שֶׁהַמַּחֲרֵשָׁה שׁוֹלֶטֶת׳), and her goodness that had been previously was lost (וְנֶאֶבְדָה טוּבָתָהּ שֶׁהָיְתָה מִקּוֹדֶם)—“a stalk of wheat like the cedars of Lebanon” (קַנֶּה הַחִטָּה כְּקַנֵּה אַרְזֵי הַלְּבָנוֹן). And she was nullified from her former goodness (וְנִתְבַּטְּלָה מִטּוּבָתָהּ), and all of this came from the power of the abundance of the waters which covered the earth (וְהַכֹּל בָּא מִכֹּחַ רִבּוּי שֶׁפַע הַמַּיִם שֶׁכִּסּוּ הָאָרֶץ), and this is what the verse says: “And all the high mountains that were under the entire heavens were covered” (וְהַיְנוּ מַה שֶּׁאָמַר הַכָּתוּב: ׳וַיְכֻסּוּ כָּל הֶהָרִים הַגְּבֹהִים אֲשֶׁר תַּחַת כָּל הַשָּׁמָיִם׳) (Bereshit 7). “All the high mountains” alludes to Chesed, Gevurah, Tiferet (כָּל הֶהָרִים הַגְּבֹהִים, רֶמֶז לְחֶסֶד גְּבוּרָה ת״ת), and “all” comes to include Chokhmah and Binah which were cracked (וְ״כָּל״ לְאַתּוּיֵי חָכְמָה וּבִינָה שֶׁנִּסְדַּקוּ), and there is in Chokhmah and Binah a place of cracking, a slight covering of the light (וְיֵשׁ בְּחָכְמָה וּבִינָה מָקוֹם הַסֶּדֶק, קְצַת כִּסּוּי מִן הָאוֹר). And just as regarding the Flood it is said: “fifteen cubits upward” (וּכְשֵׁם שֶׁבַּמַּבּוּל נֶאֱמַר: ׳חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה׳) (Bereshit 7), so too the light that shattered the Kelim [Vessels] came from Y-H, from there, S”G [63] (כֵּן הָאוֹר שֶׁשִּׁבֵּר אֶת הַכֵּלִים בָּא מִן י־ה, מִשָּׁם ס״ג).

And from where do we know that Chesed, Gevurah, Tiferet are the high mountains? (וּמִנַּיִן שֶׁחָגַ״ת הֵם הֶהָרִים הַגְּבֹהִים), for Rabbi Shimon bar Yochai said in Parashat Mishpatim, in Sava, on the verse: “Hear, O mountains, the dispute of Hashem” (דְּאָמַר רַשְׁבִּ״י פָּרָשַׁת מִשְׁפָּטִים בְּסָבָא עַל הַפָּסוּק: ׳שִׁמְעוּ הָרִים אֶת רִיב י״י׳), “Who are the mountains?... These are the Patriarchs” (׳מַאן הָרִים... אִילֵּין אַבְהָן׳). And why did the verse say “Cubit” and not “spans” or some other measurement? (וּמַדּוּעַ אָמַר הַכָּתוּב ׳אַמָּה׳ וְלֹא אָמַר ׳זֶרֶתּוֹת׳ אוֹ מְדִידָה אַחֶרֶת) Two answers apply here (שְׁתֵּי תְשׁוּבוֹת בַּדָּבָר): One, because the letters of “Amah [Cubit]” are numerically one hundred (אֶחָד, מִפְּנֵי שֶׁאוֹתִיּוֹת ׳אַמָּה׳ הֵם מֵאָה), to hint that all the Kelim [Vessels] are composed of ten, and ten from ten makes one hundred (לְרַמֵּז שֶׁכָּל הַכֵּלִים כְּלוּלִים מֵעֲשָׂרָה, וַעֲשָׂרָה מֵעֲשָׂרָה עוֹשִׂים מֵאָה). And for this reason it says: “and the waters prevailed very, very” (וּלָזֶה אָמַר: ׳וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד׳) (Bereshit 7), two times “very” equals ninety (שֶׁב׳ פְּעָמִים ׳מְאֹד׳ עוֹלִים צ׳), to allude to the nine Sefirot in which the Shevirah occurred (לְרַמֵּז עַל הַט׳ סְפִירוֹת שֶׁהָיְתָה בָהֶם הַשְּׁבִירָה), that is, two of cracking and seven of breaking (דְּהַיְנוּ: ב׳ סְדִיקָה וְז׳ שְׁבִירָה), included in ten, they are ninety (כְּלוּלִים מֵעֶשֶׂר, הֵם צ׳), like the value of two times “very” (כְּמִנְיַן ב׳ פְּעָמִים ׳מְאֹד׳). The second answer is (הַתְּשׁוּבָה הַשֵּׁנִית הִיא): because the Shefa [Influx] that came into these Kelim [Vessels] was from the Name S”G [63] (לִהְיוֹת שֶׁהַשֶּׁפַע שֶׁבָּא לַכֵּלִים הָאֵלֶּה הָיָה מִשֵּׁם ס״ג), and the Milui [Spelling-Out] of S”G [63] equals thirty-seven (וּמִלּוּי ס״ג עוֹלֶה ל״ז), and with the number of its letters, which are ten, it becomes forty-seven (וְעִם מִסְפַּר הָאוֹתִיּוֹת שֶׁהֵם י׳, עוֹלֶה מ״ז), and so too the word “Amah [Cubit]” equals that with the kolel (וְכֵן עוֹלָה מִלַּת ׳אַמָּה׳ עִם הַכֹּלֵל). And the word “Gavru [Prevailed]” alludes, since the Name S”G [63] is from Binah (וּמִלַּת ׳גָּבְרוּ׳ מְרַמֶּזֶת, לִהְיוֹת שֶׁשֵּׁם ס״ג הוּא מִבִּינָה), and Binah is Gevurah (וּבִינָה הִיא גְּבוּרָה), therefore it says “Gavru [Prevailed]” (לָכֵן אָמַר: ׳גָּבְרוּ׳). And they said: “Forty days and forty nights”—these are the secret of the four Yodin in the Havayah of Yodin (וְאָמְרוּ: ׳אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה׳, הֵם סוֹד ד׳ יוּדִין שֶׁבְּשֵׁם הֲוָיָה דְּיוּדִין), which is in Chokhmah (שֶׁהוּא בְּחָכְמָה), and they total forty (שֶׁעוֹלִים אַרְבָּעִים). And it is said: “Forty shall he strike him, he shall not add” (וְנֶאֱמַר: ׳אַרְבָּעִים יַכֶּנּוּ לֹא יֹסִיף׳) (Deuteronomy 25), and because the letter Yod has a Milui [Spelling-Out] of Vav-Dalet which equals ten (וּמִפְּנֵי שֶׁאוֹת יו״ד יֵשׁ לָהּ מִלּוּי וָ״ד הָעוֹלֶה עֶשֶׂר), therefore it also says (לָכֵן נֶאֱמַר גַּם כֵּן): “And the rain was upon the earth forty days” (׳וַיְהִי הַגֶּשֶׁם עַל הָאָרֶץ אַרְבָּעִים יוֹם׳) (Bereshit 7), and forty nights (וְאַרְבָּעִים לַיְלָה), for the Milui [Spelling-Out] is the secret of the female, in relation to the root which is male (שֶׁהַמִּלּוּי הוּא סוֹד נְקֵבָה, בְּעֵרֶךְ הַשֹּׁרֶשׁ שֶׁהוּא זָכָר). And the secret of the Ark of Noah and the secret of Noah himself is as follows (וְסוֹד תֵּבַת נֹחַ וְסוֹד נֹחַ עַצְמוֹ הוּא), that we need first to present an introduction, and from it all will be explained (שֶׁצָּרִיךְ שֶׁנַּקְדִּים הַקְדָּמָה, וּמִתּוֹכָה יִתְבָּאֵר הַכֹּל), and it is this (וְהִיא זֹאת):

We already said above, in the gate of the Yod of the Name S”G [63] (כְּבָר אָמַרְנוּ לְמַעְלָה בִּשְׁעַר הַיו״ד שֶׁל שֵׁם ס״ג), that this Yod, when it descended below into the Primordial Air, descended alone (שֶׁהַיו״ד הַזֹּאת כְּשֶׁיָּרְדָה לְמַטָּה בָּאוּרַא קַדְמוֹן יָרְדָה הִיא יְחִידָה), from the power of the illumination that it had from the garment (מִכֹּחַ הָהָאָרָה שֶׁהָיָה לָהּ מִן הַמַּלְבּוּשׁ). And from the power of the light it had from the garment, the Reshimu [Residue] of the garment that was within the Primordial Air clung to it (וּמִכֹּחַ הָאוֹר שֶׁהָיָה לָהּ מִן הַמַּלְבּוּשׁ, נִדְבַּק בָּהּ הָרְשִׁימוּ שֶׁל מַלְבּוּשׁ שֶׁהָיָה בְּתוֹךְ הָאוּרַא קַדְמוֹן), and it became the sphere of the Tehiru (וְנֶעֱשָׂה כַּדוּר הַטְּהִירוּ). And when it descended a second time, it took the final Hei, which is itself its Milui [Spelling-Out] (וּכְשֶׁיָּרְדָה פַּעַם שֵׁנִית, לָקְחָה ה׳ הָאַחֲרוֹנָה שֶׁהִיא עַצְמָהּ מִלּוּאָהּ), and it is the root letter, that is, the final Hei of the Name S”G [63] (וְהִיא אוֹת הַשֹּׁרֶשׁ, דְּהַיְנוּ ה׳ אַחֲרוֹנָה מִן שֵׁם שֶׁל ס״ג), and it also needed to take with it the final Hei of the Milui [Spelling-Out] of the final Hei of the Name B”N [52] (וְגַם הָיְתָה צְרִיכָה לָקַחַת עִמָּהּ ה׳ אַחֲרוֹנָה שֶׁל מִלּוּי ה׳ אַחֲרוֹנָה שֶׁל שֵׁם ב״ן), which is the secret of the Achorayim [Backsides] of the essential final Hei of the Name S”G [63] (שֶׁהִיא סוֹד אֲחוֹר ה׳ אַחֲרוֹנָה עִקָּרִית שֵׁם ס״ג). For every expansion comes from the power of the letters of the Panim [Front] (שֶׁכָּל הִתְפַּשְׁטוּת הוּא מִכֹּחַ הָאוֹתִיּוֹת שֶׁל צַד פָּנִים), and every return comes from the power of the letters of the Achorayim [Back] (וְכָל חֲזָרָה הִיא מִכֹּחַ הָאוֹתִיּוֹת שֶׁל צַד אָחוֹר), and so she needed to take that Hei mentioned (וְכֵן הָיְתָה צְרִיכָה לָקַחַת הַה׳ הַנִּזְכֶּרֶת), in order that she have the power to return (כְּדֵי שֶׁתִּהְיֶה לָהּ כֹּחַ לַעֲשׂוֹת הַחֲזָרָה), and in this second return she formed the Keter-sphere mentioned (וּבַחֲזָרָה הַשֵּׁנִית הַזֹּאת עָשְׂתָה כַּדוּר הַכֶּתֶר הַנִּזְכָּר). And if you say: in the first descent of the Yod to make the Tehiru, how was it able to return if it had no letters of the Back? (וְאִם תֹּאמַר: הַפַּעַם הָרִאשׁוֹנָה שֶׁיָּרְדָה הַיו״ד לְעֲשׂוֹת הַטְּהִירוּ, אֵיךְ יָכְלָה לַחֲזֹר, אִם לֹא הָיָה עִמָּהּ אוֹתִיּוֹת אֲחוֹרִיּוֹת) Rather, know (אֶלָּא דַּע): when it descended, Ein Sof gave it power so that it could take its Milui [Spelling-Out], which is Vav-Dalet (כְּשֶׁיָּרְדָה, נָתַן לָהּ אֵין סוֹף כֹּחַ שֶׁתּוּכַל לָקַחַת מִלּוּאָהּ, שֶׁהוּא וָ״ד), and the stated power is that He sent to it the Vav-Dalet (וְהַכֹּחַ הָאֲמוּר הוּא שֶׁשָּׁלַח אֵלֶיהָ וָ״ד), so that she could be filled (כְּדֵי שֶׁתִּתְמַלֵּא), and from that Milui [Spelling-Out], which is like Achorayim [Backsides], she had the power to return and to make the Keter (וּמִמִּלּוּי הַהוּא שֶׁהוּא כְּמוֹ אֲחוֹרַיִים, הָיָה לָהּ כֹּחַ לַחֲזֹר כְּדֵי לַעֲשׂוֹת הַכֶּתֶר). And from here the Sages, may their memory be blessed, said: “Two Partzufim were created” (וּמִכָּאן אָמְרוּ רַז״ל: ׳דוּ פַּרְצוּפִין בָּרָא׳) (Berakhot 61a/Erubin 18a).

And one must ask: why did they say “du Partzufim”? They should have said “two Partzufim” (וְיֵשׁ לִשְׁאוֹל: לָמָּה אָמְרוּ בִּלְשׁוֹן ׳דוּ פַּרְצוּפִין׳ הָיָה לָהֶם לוֹמַר ׳שְׁנֵי פַּרְצוּפִין׳). Rather, they wanted to explain to you that everything came through the power of Vav-Dalet (אֶלָּא רָצוּ לְבָאֵר לְךָ שֶׁהַכֹּל בָּא בְּכֹחַ וָ״ד), and not “two,” but “du,” to teach you that the Dalet upon the Vav makes a Hei (וְלֹא ׳שְׁנַיִם׳ אֶלָּא ׳דוּ׳, לְהוֹדִיעֲךָ שֶׁהַדָּלֶ״ת עַל הַוָּא״וּ נַעֲשֶׂית ה״א), which includes all of Atzilut (שֶׁהִיא כּוֹלֶלֶת כָּל הָאֲצִילוּת), and is called Knesset Yisrael (וְנִקְרֵאת כְּנֶסֶת יִשְׂרָאֵל). And because this Vav enters beneath the Dalet (וּלִהְיוֹת שֶׁהַוָּא״וּ הַזֹּאת נִכְנֶסֶת תַּחַת הַדָּלֶ״ת), it becomes a Kuf (נַעֲשֵׂית ק׳), for the leg of the Kuf is long (כִּי רֶגֶל קוּף אָרוֹךְ), and this is the secret of the Kuf of the Sitra Achra (וְהוּא סוֹד קוּף סִטְרָא אָחֳרָא). And in the future, the legs of the serpent will be cut off (וְלֶעָתִיד יִתְקַצְּצוּ רַגְלֵי נָחָשׁ), which is the leg of this final Hei (שֶׁהִיא רֶגֶל הַה״א הַזֹּאת), and it will no longer have grasp in this Hei (וְלֹא יִהְיֶה לָהּ אֲחִיזָה בִּיְהֹוָ״ה הַזֹּאת). See Zohar Terumah (Daf 167b) (עֲיֵן זוֹהַר תְּרוּמָה). And know that when the Yod descended below with those two Heis (וְדַע שֶׁכְּשׁיָּרְדָה הַיו״ד לְמַטָּה עִם אוֹתָן ב׳ הֵאִין), in her descent the two Heis were above the Yod (בִּירִידָתָה הָיוּ ב׳ הֵאִין לְמַעְלָה מִן הַיו״ד), and after she made the Keter (וְאַחַר שֶׁעָשְׂתָה הַכֶּתֶר), she entered between the two Heis (נִכְנְסָה בֵּין שְׁנֵי הַהֵאִין), because the last Hei was of the Achorayim [Backsides] (מִפְּנֵי שֶׁהֵא אַחֲרוֹנָה הָיְתָה שֶׁל אָחוֹר), and your mnemonic is: “Hayah, Hayah, Devar Hashem” (וְסִימָנְךָ: ׳הָיָה הָיָה דְּבַר י״י׳) (Ezekiel 1). And when she ascended above, she became Y-H-H (וּכְשֶׁעָלְתָה לְמַעְלָה נַעֲשֵׂית י־ה־ה), for she is the head of the ascent (כִּי הִיא הָרֹאשׁ לַעֲלִיָּה). And know that the Name of the letter Yod and the two Heis, and the Name Hayah, and the Name Hei (וְדַע לְךָ, שֵׁם שֶׁל אוֹת יו״ד וּשְׁנֵי הַהֵאִין וְשֵׁם ׳הָיָה׳ וְשֵׁם ׳הֵא׳) are letters of the Explicit Name (הֵם אוֹתִיּוֹת שֶׁל הַשֵּׁם הַמְּפֹרָשׁ), which was engraved upon the staff of Moshe (שֶׁהָיָה חָקוּק עַל מַטֶּה מֹשֶׁה). And know that this Name is thirteen times in the following pattern: HA-HA, HYH, YHH—these are thirty-nine words (וְדַע שֶׁהַשֵּׁם הַזֶּה הוּא י״ג פְּעָמִים כָּזֶה: ׳הֵא־הֵא׳, ׳הָיָה׳, ׳יֶהֶה׳, שֶׁהֵם ל״ט תֵּבוֹת). And if you write it on an egg (וְאִם תִּכְתְּבֶנּוּ עַל בֵּיצָה), and tie it with a linen thread or a hair thread upon the very letters (וְתִקְשְׁרֶנָּה בְּחוּט שֶׁל פִּשְׁתָּן אוֹ בְּחוּט הַשֵּׂעָרָה עַל הָאוֹתִיּוֹת מַמָּשׁ), and place it in fire (וְתָשִׂים אוֹתָהּ בָּאֵשׁ), the thread will not burn (לֹא יִשָּׂרֵף הַחוּט), because these Names are in the secret of water, which are Chasadim (מִפְּנֵי שֶׁשֵּׁמוֹת אֵלּוּ הֵם בְּסוֹד הַמַּיִם שֶׁהֵם חֲסָדִים), and the Chasadim sweeten the Gevurot and cover them (וְהַחֲסָדִים מְמַתְּקִים הַגְּבוּרוֹת וּמְכַסִּים אוֹתָן).

And know that physical water—after it spreads to the full extent of its expansion—coldness is added to it (וְדַע שֶׁהַמַּיִם הַגַּשְׁמִיִּים אַחַר שֶׁמִּתְפַּשְׁטִים תַּכְלִית הַהִתְפַּשְׁטוּת, נוֹסָף בָּהֶם קְרִירוּת), and from that coldness they freeze (וּמֵאוֹתוֹ הַקְּרִירוּת הֵם נִקְרָשִׁים). And were it not for the power of fire melting them, they would not flow (וְאִלְּמָלֵא כֹּחַ הָאֵשׁ הַמַּתִּיךְ אוֹתָם, לֹא הָיוּ נִגָּרִים). And therefore the verse says: “The north wind brings forth rain” (וְעַל כֵּן אָמַר הַכָּתוּב: ׳רוּחַ צָפוֹן תְּחוֹלֵל גָּשֶׁם׳) (Proverbs 25), as Rabbi Shimon bar Yochai said in Parashat Vayechi (כַּאֲשֶׁר אָמַר רַשְׁבִּ״י בְּפָרָשַׁת וַיְחִי). And therefore these Names are against fire (וְלָכֵן הַשֵּׁמוֹת הָאֵלּוּ הֵם כְּנֶגֶד הָאֵשׁ), and since this is so (וּלִהְיוֹת כֵּן), these Names are sixty, and they are in Keter, which is the beginning of Atzilut (שֵׁמוֹת אֵלּוּ הֵם שִׁשִּׁים, וְהֵם בַּכֶּתֶר שֶׁהוּא תְּחִלַּת הָאֲצִילוּת). And they are the beginning of the handiwork of the Holy One, Blessed Be He, in the World of Atzilut (וְהֵם תְּחִלַּת מְלֶאכְתּוֹ שֶׁל הקב״ה בְּעוֹלַם הָאֲצִילוּת), and this is what is written: “Sixty are they, queens” (וְהַיְנוּ דִּכְתִיב: ׳שִׁשִּׁים הֵמָּה מְלָכוֹת׳) (Song of Songs 6), meaning, the first kingship in the World of Tohu (דְּהַיְנוּ הַמְּלוּכָה הָרִאשׁוֹנָה שֶׁבְּעוֹלַם הַתֹּהוּ), in Keter (בַּכֶּתֶר), that is, the kings of Arich that we mentioned (דְּהַיְנוּ הַמְּלָכִים שֶׁל אֲרִיךְ שֶׁזָּכַרְנוּ). And the sixty, when included in ten, make six hundred (וְהַשִּׁשִּׁים כְּלוּלִים מֵעֶשֶׂר, עוֹלִים שֵׁשׁ מֵאוֹת). And this is the secret of the verse: “In the six hundredth year of Noah’s life…” (וְזֶהוּ סוֹד הַפָּסוּק: ׳בְּשְׁנַת שֵׁשׁ מֵאוֹת שָׁנָה לְחַיֵּי נֹחַ׳) (Bereshit 7). And “twenty,” which equals the root of the Name from which the Keter was made (וְ״עֶשְׂרִים״ שֶׁעוֹלֶה הַשֹּׁרֶשׁ שֶׁל הַשֵּׁם שֶׁנֶּעֱשָׂה מִמֶּנּוּ הַכֶּתֶר), that is, “HYH” is the gematria of twenty (דְּהַיְנוּ ׳הָיָה׳ הוּא גִּימַטְרִיָּיא ך׳), and with six hundred it totals Keter (וְעִם שֵׁשׁ מֵאוֹת עוֹלִים ׳כֶּתֶר׳). And even though from the calculation it appears that the Name “HYH” by the number of Keter is included in the verse twice (וְגַם כִּי נִרְאֶה מֵהַחֶשְׁבּוֹן שֶׁהַשֵּׁם ׳הָיָה׳ שֶׁל מִסְפַּר ׳כֶּתֶר׳, נִכְלַל בַּפָּסוּק ב׳ פְּעָמִים): once by inclusion in ten (אֶחָד בִּכְלִילוּת עֶשֶׂר), and the second by plain value, for the word “twenty” in gematria is Keter (וְהַשֵּׁנִי בְּחֶשְׁבּוֹן פָּשׁוּט, שֶׁמִּלַּת ׳עֶשְׂרִים׳ בְּגִימַטְרִיָּיא ׳כֶּתֶר׳).

And the matter is, because we are occupied with the movement of the Yod and its workmanship (וְהָעִנְיָן הוּא מִפְּנֵי שֶׁאָנוּ עֲסוּקִים בִּתְנוּעַת הַיו״ד וּבִמְלַאכְתָּהּ), and it is the principal one (וְהִיא הָעִקָּר), therefore all the Names are included in ten (לָזֶה כָּל הַשֵּׁמוֹת כְּלוּלִים מֵעֶשֶׂר), and the explanation of the matter is that in relation to the Yod, they are all included in ten (וּפֵירוּשָׁן שֶׁל דְּבָרִים שֶׁבְּעֵרֶךְ הַיו״ד הֵם כְּלוּלִים מֵעֶשֶׂר), for the Yod is the essence (שֶׁהַיו״ד הִיא הָעִקָּר), and it is what gives them the number of the completeness of ten (וְהִיא הַנוֹתֶנֶת בָּהֶם מִסְפָּר כְּלִילוּת הָעֶשֶׂר). And when we come to the aspect of making the Kli [Vessel] of Keter, which is from the Name “HYH” (וּכְשֶׁנָּבוֹא לְעֵרֶךְ עֲשִׂיָּית כְּלִי הַכֶּתֶר שֶׁהוּא מִשֵּׁם ׳הָיָה׳), then it is a simple number (אָז הוּא חֶשְׁבּוֹן פָּשׁוּט), for the Keter has already been made, and the Yod has moved from there and ascended above the Keter (כִּי כְּבָר נַעֲשָׂה הַכֶּתֶר וְהַיו״ד נֶעֱתַקָה מִשָּׁם וְעָלְתָה לְמַעְלָה מִן הַכֶּתֶר). And know that for this reason, the Sefer HaBahir called the Keter “620 pillars of light” (וְדַע כִּי לְסִבָּה זוֹ סֵפֶר הַבָּהִיר קָרָא לְכֶתֶר ׳תַּר״ךְ עַמּוּדֵי אוֹר׳), for every light is one Name (שֶׁכָּל אוֹר וְאוֹר הוּא שֵׁם אֶחָד), written in the Keter, which are the Kelim [Vessels] of the Keter (כְּתוּבִים בַּכֶּתֶר שֶׁהֵם כְּלֵי הַכֶּתֶר), and they are written, by way of example, in this manner: Alef–Bet, Gimel–Dalet, Hei–Vav, Zayin–Chet, Tet–Yod (וְהֵם נִכְתָּבִים דֶּרֶךְ מָשָׁל בָּזֶה הָאֹפֶן: א״ב ג״ד ה״ו ז״ח ט״י כְּסֵדֶר). That is, the Name “HHY” is in Milui [Spelling-Out] of He’in (הַיְנוּ, שֵׁם ׳ההי׳ הוּא בְּמִלּוּי הֵהִין), the Name “HYH” is in Milui [Spelling-Out] of Alefin (שֵׁם ׳הָיָה׳ הוּא בְּמִלּוּי אַלְפִּין), the Name “YHH” is in Milui [Spelling-Out] of Yodin (שֵׁם ׳יֶהֶה׳ בְּמִלּוּי יוּדִין), and for each of these Miluim [Spellings-Out] of the Names, there are 620 permutations (וּלְכָל אֶחָד מִמִּלּוּאֵי הַשֵּׁמוֹת יֵשׁ לָהֶן תַּר״ךְ צֵירוּפִים).

And each one of them is called a “pillar of light” (וְכָל אֶחָד מֵהֶם נִקְרָא עַמּוּד אוֹר), because they are engraved, as mentioned, and become as pillars (מִפְּנֵי שֶׁהֵם חֲקוּקִים כַּנִּזְכָּר, וְנַעֲשִׂים כְּעַמּוּדִים). And the secret of the verse we mentioned above: “In the six hundredth year of Noah’s life…” (וְסוֹד הַפָּסוּק שֶׁאָמַרְנוּ לְמַעְלָה: ׳בְּשֵׁשׁ מֵאוֹת שָׁנָה לְחַיֵּי נֹחַ׳) (Bereshit 7)—each year is the gematria of a Sefirah (וְכָל ׳שָׁנָה׳ גִּימַטְרִיָּא סְפִירָה), and each one is a Name unto itself (וְהוּא כָּל שֵׁם בִּפְנֵי עַצְמוֹ), different from the combination of its companion Name (מְשֻׁנֶּה מִצֵּרוּף שֵׁם חֲבֵרוֹ). And “year” is a term of change and combination (וְ׳שָׁנָה׳ הוּא לָשׁוֹן שִׁנּוּי וְצֵרוּף), and a calculation different from its fellow (וְחֶשְׁבּוֹן מְשֻׁנֶּה מֵחֲבֵרוֹ), and these are truly “the life of Noah” (וְהֵם מַמָּשׁ ׳חַיֵּי נֹחַ׳), which was the Keter that entered into the Ark—that is, the Tehiru (שֶׁהָיָה הַכֶּתֶר שֶׁנִּכְנַס בַּתֵּיבָה, דְּהַיְנוּ הַטְּהִירוּ). And it is called Keter-Noach (וְנִקְרָא כֶּתֶר־נָח), because it was calm and tranquil (לְפִי שֶׁנֹחַ וְשֶׁקֶט), and it did not descend and shatter like the seven lower ones (וְלֹא יָרַד וְנִשְׁבַּר כְּמוֹ הַז׳ הַתַּחְתּוֹנִים). And also Chokhmah and Binah descended from their greatness, though not to their precise place (וְגַם חָכְמָה וּבִינָה יָרְדוּ מִגְּדוּלָּתָם שֶׁלֹּא בִמְקוֹמָם מַמָּשׁ), and they became like a thread that is snapped and split in two (וְנֶעֶשׂוּ כְּמוֹ הַחוּט הַנִּפְסָק וְהַנִּסְדַּק לִשְׁנַיִם), the upper part recoiling and springing upward (שֶׁהֶחֵלֶק הָעֶלְיוֹן קוֹפֵץ וּמְדַלֵּג לְמַעְלָה) from the force of the breaking caused by the collapse of the seven lower ones (מִכֹּחַ הַשְּׁבִירָה שֶׁל פֵּרוּק ז׳ תַּחְתּוֹנִיּוֹת). And this is exactly the reason for their ascent upward to the place of the Head—to Ein and Arich (וְזֶהוּ מַמָּשׁ סִיבַּת עֲלִיָּתָם לְמַעְלָה בִּמְקוֹמָם רֹאשׁ, אַיִן וַאֲרִיךְ), but their Reshimu [Residue] descended (אֲבָל רְשִׁימוּ שֶׁלָּהֶם יָרַד), as I will explain in its proper place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ הָרָאוּי לוֹ).

And know that this Keter, while it was within the Teivah (Ark), was in the Yesod of the Tehiru (וְדַע כִּי הַכֶּתֶר הַזֶּה בְּהִיוֹתוֹ בְּתוֹךְ הַתֵּבָה, הָיָה בִּיסוֹד שֶׁל טְהִירוּ), and the Yod there is in the secret of Tag [Crown], in its Tip (וְהַיו״ד הִיא שָׁם בְּסוֹד ת״ג בְּקוֹצָהּ), and it is the Yod in the secret of Yesod (וְהִיא הַיו״ד בְּסוֹד יְסוֹד), and Yesod is Noah (וְיְסוֹד הוּא נֹחַ), as mentioned in Parashat Noach in the Zohar (כַּנִּזְכָּר בְּפָרָשַׁת נֹחַ בַּזֹּהַר). And so it is—Yesod of the Tehiru (וְכֵן הוּא וִיסוֹד הַטְּהִירוּ), and Malkhut is the secret of its Atarah [Crown] (וּמַלְכוּת הִיא סוֹד הָעֲטָרָה שֶׁלּוֹ), which is the World of Ein Sof (שֶׁהוּא עוֹלַם הָאֵין סוֹף), which is not seen and therefore not mentioned (שֶׁאֵינָהּ נִרְאֵית, לָכֵן אֵינָהּ נִזְכֶּרֶת). And Noah is called “Tzaddik” in the Teivah [Ark], which is the Malkhut of the Tehiru (וְנִקְרָא נֹחַ צַדִּיק בַּתֵּבָה, שֶׁהִיא מַלְכוּת שֶׁל טְהִירוּ), attached to the Yesod (הַדְּבוּקָה בִּיסוֹד), and the word Teivah [Ark] is the “House of Hashem” (וּמִלַּת תֵּבָה הוּא בֵּית ה׳), which is the Tehiru (שֶׁהוּא הַטְּהִירוּ). And it is said: “And the Flood was...” (וְנֶאֱמַר: ׳וְהַמַּבּוּל הָיָה׳) (Bereshit 7), that is, three Havayot which equal the value of Mabul (דְּהַיְנוּ ג׳ הֲוָיּוֹת שֶׁעוֹלִים מִנְיַן ׳מַבּוּל׳), and equal also the value of Chasdo [His Kindness] (וְכְמִנְיַן ׳חַסְדּוֹ׳). And these three Havayot emerged from the three Names we mentioned, that is, the Names HYH, YHH, HHY, and their combinations (וְאֵלּוּ הַג׳ הֲוָיּוֹת יָצְאוּ מִן ג׳ שֵׁמוֹת שֶׁאָמַרְנוּ: דְּהַיְנוּ שֵׁמוֹת ׳הָיָה׳, ׳יֶהֶה׳, ׳הֶהִי׳, וְצֵירוּפֵיהֶם), and they are in the secret of water, which is simple mercy (וְהֵם בְּסוֹד מַיִם שֶׁהֵם רַחֲמִים פְּשׁוּטִים), as it is said: “And the Flood was water upon the earth” (שֶׁנֶּאֱמַר: ׳וְהַמַּבּוּל הָיָה מַיִם עַל הָאָרֶץ׳) (Bereshit 7). And from the abundance of Shefa [Influx] that came into the Kelim [Vessels] from the Name S”G [63] (וּמֵרֹב הַשֶּׁפַע שֶׁבָּא לַכֵּלִים מִשֵּׁם ס״ג), through these three whose essence is the Name HYH (עַל יְדֵי אֵלּוּ הַג׳ שֶׁעִקָּרָם שֵׁם ׳הָיָה׳), the Kelim [Vessels] were shattered (נִשְׁבְּרוּ הַכֵּלִים), as we said (כְּמוֹ שֶׁאָמַרְנוּ). And this is what the verse says: “All that was on dry land...” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: ׳כֹּל אֲשֶׁר בַּחָרָבָה׳) (Bereshit 7), that is, the World of Destruction (דְּהַיְנוּ עוֹלַם הַחֻרְבָּן), died (מֵתוּ), that is, the Shattering (דְּהַיְנוּ הַשְּׁבִירָה).

And know that Noah, who is Keter (וְדַע כִּי נֹחַ שֶׁהוּא כֶּתֶר), since he was made from the Yesod of the Tehiru (לִהְיוֹת שֶׁנַּעֲשָׂה מִיְּסוֹד הַטְּהִירוּ), is called Tzaddik (נִקְרָא צַדִּיק), and because he includes all ten Sefirot within him (וּלְהִיוֹת שֶׁהוּא כּוֹלֵל כָּל י׳ סְפִירוֹת בְּתוֹכוֹ), and brings each one of them forth to its action (וּמוֹצִיאָם כָּל אֶחָד וְאֶחָד לִפְעוּלָתָם), those that were in Tehiru in potential, he brought them into actuality (אוֹתָם שֶׁהָיוּ בְּטְהִירוּ בַּכֹּחַ, הוֹצִיאָם לַפֹּעַל), and through him they were completed (וְעַל יָדוֹ הִשְׁלִימָם). And also he himself is complete, therefore he is called Tamim [Perfect] (וְגַם כֵּן הוּא בְּעַצְמוֹ שָׁלֵם, לָכֵן נִקְרָא תָּמִים). And the verse hints from which Havayah he was made (וְהַפָּסוּק מְרַמֵּז מֵאֵיזוֹ הֲוָיָה נֶעֱשָׂה), as it is written: HYH—“he was a righteous man…” (דִּכְתִיב: ׳הָיָה׳, שֶׁהוּא ׳אִישׁ צַדִּיק׳), Tamim HYH—“perfect he was” (תָּמִים הָיָה), in his generations is written defectively, without a second Vav (בְּדֹרֹתָיו חָסֵר), that is, in Dor Tav [Generation of Tav] (דְּהַיְנוּ בְּדוֹר ׳תָּיו׳), meaning in the World of the Nekudot (רָצוֹן לוֹמַר בְּעוֹלַם הַנְּקֻדוֹת), which was made in the secret of the Tav of the Malbush (שֶׁנֶּעֱשָׂה בְּסוֹד ׳תָּיו׳ שֶׁל מַלְבּוּשׁ), whose legs extend into the Primordial Air (שֶׁרַגְלֶיהָ מִתְפַּשְׁטִים בְּאוּרַא קַדְמוֹן). And the World of Tohu was made in the secret of the Tav from its beginning to its end (וְעוֹלַם הַתֹּהוּ נֶעֱשָׂה בְּסוֹד ׳תָּיו׳ מֵרֹאשׁוֹ וְעַד סוֹפוֹ), and therefore it was destroyed (לָכֵן נֶחְרַב). And the word Tamim [Perfect] proves it (וּמִלַּת ׳תָּמִים׳ יוֹכִיחַ), that if you reverse it, it means Metim [Dead]—“they died” (שֶׁאִם תַּהַפְּכֶנּוּ, יִרְצֶה לוֹמַר: ׳מֵתִים׳), and this is: “And the primordial kings died” (וְהַיְנוּ: ׳וּמַלְכִין קַדְמָאִין מֵתוּ׳). And it is said of them, so to speak, “death” (וְנֶאֱמַר בָּהֶם כִּבְיָכוֹל ׳מִיתָה׳).

And know that the World of the Nekudot was entirely made in the secret of Tav-Temut [Tav—You Shall Die], the Tav of death (וְדַע שֶׁעוֹלַם הַנְּקֻדוֹת כֻּלוֹ נֶעֱשָׂה בְּסוֹד ׳תָּיו־תָּמוּת׳). But in the World of Tikkun, this same Tav is inscribed on the forehead of each Partzuf of the World of Atzilut (דְּאִלּוּ בְּעוֹלַם הַתִּקּוּן, הַתָּיו הַזֹּאת הִיא רְשׁוּמָה בְּמֵצַח שֶׁל כָּל פַּרְצוּף שֶׁל עוֹלַם הָאֲצִילוּת), and it is the Tav of life (וְהִיא תָּיו שֶׁל תְּחִיָּה), which revives and rectifies those that had already died (שֶׁהָיָה מְחַיֶּה וּמְתַקֵּן אוֹתָם מִמַּה שֶׁמֵּתוּ כְּבָר). And also on the forehead of every Partzuf, of all the worlds, this Tav is inscribed (וְגַם בְּמֵצַח כָּל פַּרְצוּף שֶׁל כָּל הָעוֹלָמוֹת, נִרְשֶׁמֶת הַתָּיו הַזֹּאת), even on the foreheads of human beings, in the secret of tov [good] (אֲפִלּוּ בְּמִצְחֵי בְּנֵי אָדָם בְּסוֹד ׳טוֹב׳).

And know: Tav-Temit [Tav Causes Death], and To-Techayeh [Its Mark Gives Life] (וְדַע: ׳תָּיו׳ תָּמִית, וְ׳תוֹ׳ תְּחַיֶּה), for the righteous and the wicked (לַצַּדִּיקִים וְלָרְשָׁעִים). And the destructive forces see it (וְהַמַּזִּיקִין רוֹאִים אוֹתָהּ), and they have a sign whether to harm or to flee from those upon whom life has been decreed (וְיֵשׁ לָהֶם סִימָן לְהַזִּיק אוֹ לִבְרֹחַ מֵאֵלּוּ שֶׁנִּגְזַר עֲלֵיהֶם חַיִּים). And many times the Zohar says: Chazina Simana b’Anpaichu [I see a sign in your faces] (וְכַמָּה פְּעָמִים אוֹמֵר בַּזֹּהַר: ׳חֲזִינָא סִימָנָא בְּאַנְפַּיְכוּ׳), to allude to this Tav (לְרַמֵּז עַל הַתָּיו הַזֹּאת), which includes both good and evil (שֶׁיֵּשׁ בָּהּ טוֹב וְרַע). And the forehead is the essence of the face (וְהַמֵּצַח הוּא עִקַּר הַפָּנִים), and this is what is meant by bedorotav [in his generations]—in the generation of the Tav (וְהַיְנוּ אוֹמְרוֹ ׳בְּדֹרֹתָיו׳, בְּדוֹר תָּיו), the generation made from Tav (הַדּוֹר שֶׁנֶּעֱשָׂה מִתָּיו). And the word ish [man] refers back both to tzaddik [righteous] and to tamim [perfect] (וּמִלַּת ׳אִישׁ׳ חוֹזֶרֶת עַל ׳צַדִּיק׳ וְגַם עַל ׳תָּמִים׳), as if to say: Ish tzaddik [a righteous man], ish tamim [a perfect man] (וּכְאִלּוּ אָמַר: ׳אִישׁ צַדִּיק, אִישׁ תָּמִים׳). Because Noah is the secret of the Sefirah of Keter (לִהְיוֹת כִּי נֹחַ הוּא סוֹד סְפִירַת הַכֶּתֶר), it is said of him “ish” twice (נֶאֱמַר בּוֹ ב׳ פְּעָמִים ׳אִישׁ׳), which equals in gematria b’Keter [in Keter] (עוֹלֶה בְּגִימַטְרִיָּיא ׳בַּכֶּתֶר׳), that is: Rakhavit (דְּהַיְנוּ: ׳רַכָּבִית׳). And likewise, the word bedorotav [in his generations], written defectively (וְכֵן מִלַּת ׳בְּדֹרֹתָיו׳ חָסֵר), equals in gematria b’Keter [in Keter] (עוֹלָה ׳בַּכֶּתֶר׳). Or let it be the secret of the verse: “These are the generations of Noah: Noah was a righteous man, perfect in his generations” (אוֹ יְהִי סוֹד הַפָּסוּק: ׳אֵלֶּה תּוֹלְדוֹת נֹחַ, נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו׳) (Bereshit 6), in another way (בְּאֹפֶן אַחֵר), that is, Noah is Yesod (דְּהַיְנוּ, נֹחַ הוּא יְסוֹד), who granted chaninah [grace] to Malkhut “as a deposit to the earth” (שֶׁנָּתַן חֲנִינָה לַמַלְכוּת ׳בְּפִקָּדוֹן לָאָרֶץ׳). Reverse the word Noach and you will find Chen [grace] (חֲזֹר ׳נֹחַ׳ וּתְמָצֵא ׳חֵן׳), as it is said: “And Noah found grace in the eyes of Hashem” (שֶׁנֶּאֱמַר: ׳וְנֹחַ מָצָא חֵן בְּעֵינֵי י״י׳) (Bereshit 6). And he attained chaninah [grace], for he had slightly more vitality than the earlier ones who were shattered (וְהִשִּׂיג חֲנִינָה, שֶׁהָיָה לוֹ מְעַט יוֹתֵר חַיּוּת מֵהָרִאשׁוֹנִים שֶׁנִּשְׁבְּרוּ). And therefore he is called “Life of the worlds” (וְלָכֵן נִקְרָא ׳חֵי הָעוֹלָמִים׳), in two worlds (בִּתְּרֵין עָלְמִין), so too Noah had chaninah [grace] (כֵּן נֹחַ הָיְתָה לוֹ חֲנִינָה).

But the generation of the Flood died, and he remained alive (אֲבָל דוֹר הַמַּבּוּל מֵתוּ, וְהוּא נִשְׁאָר חַי), because he entered and was joined with the Teivah [Ark], which is Molcho (בַּעֲבוּר שֶׁנִּכְנַס וְנִתְחַבֵּר בַּתֵּבָה שֶׁהִיא מלְכוֹ), he remained alive (נִשְׁאַר חַי), and was made from “metim [dead]” comes “tamim [whole/perfect]” (וְנַעֲשָׂה מִן ׳מֵתִים׳ ׳תָּמִים׳). And the 974 generations are the secret of “bedorotav [in his generations]” (וּתְּקַע״ד דּוֹרוֹת הֵם סוֹד ׳בְּדֹרֹתָיו׳), but only Noah (רַק נֹחַ) remained tamim [whole/perfect], alive (נִשְׁאַר ׳תָּמִים׳, ׳חַיִּים׳), and did not go in the direction of tamim [whole/perfect] reversed—which is metim [dead] (וְלֹא הָלַךְ הֶפֶךְ ׳תָּמִים׳ שֶׁהוּא ׳מֵתִים׳), unlike his generation (מַה שֶּׁאֵין כֵּן דּוֹרוֹ). And they said: “These are the generations of Noah,” meaning the Yesod established the offspring of the twenty-six generations (וְאָמְרוּ: ׳אֵלֶּה תּוֹלְדוֹת נֹחַ׳, רָצוֹן לוֹמַר, יְסוֹד הֶעֱמִיד תּוֹלְדוֹת הַכ״ו דּוֹרוֹת), the best and sweetest among them (הַיּוֹתֵר טוֹבִים וּמְתוּקִים שֶׁבָּהֶם). And the verse marvels: “These are the generations of Noah,” which are from endurance and establishment (וְהַכָּתוּב מִתְמַהֵּ: ׳אֵלֶּה תּוֹלְדוֹת נֹחַ׳, שֶׁהֵם מִן קִיּוּם וְהַעֲמָדָה), and even so, they were not good compared to the generations that came after them (וְאַף עַל פִּי כֵן לֹא הָיוּ טוֹבִים נֶגֶד הַדּוֹרוֹת שֶׁבָּאוּ אַחֲרֵיהֶם). And these twenty-six are joined with the 974 generations (וְאֵלּוּ הַכ״ו מְצֻרָפִים אֶל הַתת״קע״ד דּוֹרוֹת), and together they become one thousand years (וְנַעֲשׂוּ אֶלֶף שָׁנָה): “The word He commanded to a thousand generations” (׳דָּבָר צִוָּה לְאֶלֶף דּוֹר׳) (Psalms 105). And the meaning of the verse is: when you combine the twenty-six generations that were from Adam HaRishon until Moshe Rabbeinu, peace be upon him (וּפֵירוּשׁ הַפָּסוּק הוּא: כְּשֶׁתְּצָרֵף הַכ״ו דּוֹרוֹת שֶׁהָיוּ מֵאָדָם הָרִאשׁוֹן עַד מֹשֶׁה רַבֵּנוּ ע״ה), with those 974 generations that were before the creation of this world (אֶל אוֹתָן תת״קע״ד דּוֹרוֹת שֶׁהָיוּ קֹדֶם בְּרִיאַת הָעוֹלָם הַזֶּה), which are those “that were not fitting for Him” (וְהֵם אוֹתָן ׳דְּלָא מַהֲנְיָין לֵיהּ׳), you will find together one thousand generations (תִּמְצָא בְּיַחַד אֶלֶף דּוֹר). Davar [Word] is the Torah (וְ׳דָּבָר׳ הִיא הַתּוֹרָה), which was given after (שֶׁנִּתְּנָה אַחַר) a thousand generations (לְ׳אֶלֶף דּוֹר׳).

The secret of the matter is: I have already explained to you the secret of the matter of the 974 generations of the six Sefirot of Tohu (סוֹד הַדָּבָר: כְּבָר פֵּרַשְׁתִּי לְךָ סוֹד עִנְיַן הַתת״קע״ד דּוֹרוֹת שֶׁל ו׳ סְפִירוֹת שֶׁל תֹּהוּ), along with the Malkhut that was nullified (עִם מַלְכוּת שֶׁנִּתְבַּטְּלָה), how the count of the 974 generations is precisely aligned (הֵיאַךְ מְכוּוָּן הַחֶשְׁבּוֹן שֶׁל הַתת״קע״ד דּוֹרוֹת), for they were in truth a precise count of one thousand generations (שֶׁהָיוּ בֶּאֱמֶת בְּחֶשְׁבּוֹן מְדוּיָּק אֶלֶף דּוֹר), together with the twenty-six generations that received Molcho (עִם הַכ״ו דּוֹרוֹת שֶׁקִּבֵּל מלְכוֹ), the portion of deposit from Yesod, as mentioned in its place (אֶת חֵלֶק הַפִּקָּדוֹן מִיְּסוֹד כַּנִּזְכָּר בִּמְקוֹמוֹ). And because the twenty-six were the sweeter among them (וּלִהְיוֹת שֶׁהַכ״ו הָיוּ הַיּוֹתֵר מְתוּקִים שֶׁבָּהֶם), since they were from the endurance and establishment of Molcho before it was nullified (לִהְיוֹת שֶׁהֵם מִן הַקִּיּוּם וְהַעֲמָדָה שֶׁל מלְכוֹ קֹדֶם שֶׁנִּתְבַּטְּלָה), and even though it was nullified (וְאַף עַל פִּי שֶׁנִּתְבַּטְּלָה), in any case it was not broken (עַל כָּל פָּנִים לֹא נִשְׁבְּרָה). And it was decreed upon them to be created from the time of the creation of the world until the time of the giving of the Torah (וְנִגְזַר עֲלֵיהֶם לִבָּרוֹא אוֹתָם מִזְּמַן בְּרִיאַת הָעוֹלָם עַד זְמַן מַתַּן תּוֹרָה), and to refine and purify them (וּלְצָרְפָם וּלְלַבְּנָם), and the Holy One, Blessed be He, created them, a complete generation, generation after generation (וּבְרָאָם הקב״ה דּוֹר שָׁלֵם דּוֹר אַחַר דּוֹר), until those twenty-six generations were completed (עַד שֶׁנִּשְׁלְמוּ אוֹתָן הַכ״ו דּוֹרוֹת), and their dough was refined in their standing at Mount Sinai (וְנִצְרְפָה עִיסָּתָם בְּעָמְדָם עַל הַר סִינַי), and their impurity and death ceased (וּפָסְקָה זוּהֲמָתָן וּמִיתָתָן), in the secret of the cherut [freedom] of Imma (בְּסוֹד ׳חֵרוּת אִמָּא׳). And because the twenty-six generations were from endurance and establishment (וּלִהְיוֹת שֶׁהַכ״ו דּוֹרוֹת הָיוּ מִן הַקִּיּוּם וְהַעֲמָדָה), they were not included in the count with the 974 generations (לֹא נִכְנְסוּ בַּחֶשְׁבּוֹן עִם הַתת״קע״ד דּוֹרוֹת), which had risen in thought to be created also at one complete time, generation after generation (שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרוֹת גַּם כֵּן בִּזְמַן אֶחָד שָׁלֵם דּוֹר אַחַר דּוֹר), but they were not created (וְלֹא נִבְרְאוּ), for they were all evil and sinful exceedingly before Hashem (יְעַן שֶׁהָיוּ כֻּלָּם רְעִים וְחַטָּאִים לַי״י מְאֹד). Rather, the Holy One, Blessed be He, planted them across the generations (אֶלָּא הקב״ה שְׁתָלָן בְּכָל דּוֹר וָדוֹר), individuals among them, one by one alone (יְחִידִים שֶׁבָּהֶם אֶחָד אֶחָד לְבַדּוֹ), but not a full generation at one time (וְלֹא דּוֹר שָׁלֵם בִּזְמַן אֶחָד), lest they destroy the world, God forbid (שֶׁיְּהָיוּ חַס וְשָׁלוֹם מַחֲרִיבִים הָעוֹלָם). And they are the brazen-faced of the generation (וְהֵם הֵם עַזֵּי פָּנִים שֶׁבַּדּוֹר), and they have no shame like the animal (וְאֵין לָהֶם בֹּשֶׁת כְּמוֹ בְּהֵמָה), for they were previously in the Gilgul [Reincarnation] of an animal (כִּי הָיוּ מִקֹּדֶם בְּגִלְגּוּל בְּהֵמָה), and they seek their first learning (וּמְבַקְּשִׁים אֶת לִימוּדָם הָרִאשׁוֹן). But the most sweetened among the thousand generations were counted alone (אֲבָל הַיּוֹתֵר מְמוּתָקִים שֶׁבֶּאֶלֶף דּוֹר נִמְנוּ לְבַדָּם), and were created as full generations, generation after generation (וְנִבְרְאוּ דּוֹר שָׁלֵם דּוֹר אַחַר דּוֹר), and they were the twenty-six generations before the giving of the Torah (וְהֵם הָיוּ הַכ״ו דּוֹרוֹת שֶׁלְּפָנֵי מַתַּן תּוֹרָה). And even so, they were “evil and sinful exceedingly before Hashem” (וְאַף עַל פִּי כֵן הָיוּ ׳רָעִים וְחַטָּאִים לַי״י מְאֹוד׳), such as the generation of the Flood, and the generation of the Dispersion, and Sodom and their companions (כְּגוֹן דוֹר הַמַּבּוּל וְהַפְּלַגָּה וִסְדוֹם וַחֲבֵרֵיהֶם).

Come and learn and expound a Kal vaChomer [A Fortiori] logical deduction (בּוֹא וּלְמַד וּדְרוֹשׁ מִקַּל וָחֹמֶר): if the sweetest and best among them lived with such wickedness (אִם הַיּוֹתֵר מְתוּקִים וְטוֹבִים שֶׁבָּהֶם חָיוּ כָּל כָּךְ רְשָׁעִים), until the Holy One, Blessed be He, uprooted their very foundation (עַד שֶׁקִּעְקֵעַ הקב״ה בֵּיצָתָן), then all the more so the 974, who were even more wicked than them (וְכָל שֶׁכֵּן אֵלּוּ הַתת״קע״ד שֶׁהָיוּ יוֹתֵר רְשָׁעִים מֵהֶם), if He had created them all at once, a full generation (אִלּוּ הָיָה בּוֹרְאָם בְּפַעַם אֶחָת דּוֹר שָׁלֵם), He would have had, so to speak, to return the world to Tohu vaVohu [Chaos and Void], God forbid (הוּצְרַךְ כִּבְיָכוֹל לְהַחְזִיר הָעוֹלָם לְתֹהוּ וָבֹהוּ חַס וְשָׁלוֹם). Therefore, He created them and planted them in each and every generation, individuals among them (וְלָכֵן בְּרָאָם וְשְׁתָלָם בְּכָל דּוֹר וָדוֹר, יְחִידִים מֵהֶם), but not a complete generation at one time (וְלֹא דּוֹר שָׁלֵם בְּפַעַם אֶחָת). And those of the generation of the Flood, because they issued from corruption of the seed (וְאֵלּוּ שֶׁל דּוֹר הַמַּבּוּל, לִהְיוֹת שֶׁיָּצְאוּ מֵהַשְׁחָתַת הַזֶּרַע), that is, Shefa [Influx] and water were on the earth (דְּהַיְנוּ: שֶׁפַע וּמַיִם הָיָה עַל הָאָרֶץ), that is, Malkhut that was nullified (דְּהַיְנוּ מַלְכוּת שֶׁנִּתְבַּטְּלָה), therefore these generations too were those who corrupted the seed over the face of the entire earth (לָכֵן גַּם כֵּן אֵלּוּ הַדּוֹרוֹת הָיוּ מַשְׁחִיתִים זֶרַע עַל פְּנֵי כָּל הָאָרֶץ), and were later judged by the “waters of the Nile” in Egypt (וְנִדּוֹנוּ אַחַר כָּךְ בְּמֵי יְאֹר בְּמִצְרָיִם). And the generation of the Dispersion was rectified through “Let us make bricks” (וְדוֹר הַפְּלַגָּה נִתְקַן בְּ׳נִלְבְּנָה לְבֵנִים׳), and mortar and clay (וַחֹמֶר וָטִיט), and they were rectified at Mount Sinai (וְנִתְּקְנוּ עַל הַר סִינַי). And they needed to be 210 years in exile (וְנִצְרְכוּ לִהְיוֹת רד״ו שָׁנִים בַּגָּלוּת), to rectify the Telat Reishin [Three Heads] (לְתַקֵּן תְּלָת רֵישִׁין), which were built from three times seventy, 70 lights of their Keter, Chokhmah, and Binah, as is known (שֶׁנִּבְנוּ מִג׳ פְּעָמִים ע׳ שִׁבְעִים אוֹרוֹת כָּחַ״ב שֶׁלָּהֶם כַּנּוֹדָע), and three times 70 equals 210 (וְג׳ פְּעָמִים ע׳ עוֹלֶה רד״ו). And also three times seven kings who were destroyed and nullified (וְגַם ג׳ פְּעָמִים ז׳ מְלָכִים שֶׁנֶּחְרְבוּ וְנִתְבַּטְּלוּ), and they are the kings of Arich, of Ze’ir, and of the Nukvah (וְהֵם מַלְכִין דְּאֲרִיךְ וּדְזְעֵיר וּמַלְכִין דְּנוּקְבָּה), who were rectified by the generation that went out of Egypt (שֶׁנִּתְקְנוּ עַל יְדֵי הַדּוֹר שֶׁיָּצָא מִמִּצְרַיִם). All the worlds are truly the 974 generations (כָּל הָעוֹלָמוֹת הֵם הַתת״קע״ד דּוֹרוֹת מַמָּשׁ), about whom it is said: “The lamp of the wicked shall be extinguished” (שֶׁנֶּאֱמַר עֲלֵיהֶם: ׳וְנֵר רְשָׁעִים יִדְעָךְ׳) (Proverbs 24), that they came forth like sparks and fiery embers (שֶׁיָּצְאוּ כְּמוֹ זִיקִין וְנִצּוֹצִין דִּינוּר), which were extinguished (שֶׁנִּדְעֲכוּ), and departed from their place (וְיָצְאוּ מִמְּקוֹמָם), and fell into the depths of the Klipot (וְנָפְלוּ בַּעֲמֻקֵי הַקְּלִיפּוֹת).

And the Holy One, Blessed be He, raises them up every day (וְהקב״ה מַעֲלֶה מֵהֶם בְּכָל יוֹם), and He plants them slowly, day by day (וּשְׁתוֹלָן לְאַט לְאַט בְּכָל יוֹם וָיוֹם), and about them it is said: “Salvation is far from the wicked” (וְעֲלֵיהֶם נֶאֱמַר: ׳רְחוֹק מֵרְשָׁעִים יְשׁוּעָה׳) (Psalms 119), that no one shall be cast off from Him (שֶׁלֹּא יִדָּח מִמֶּנּוּ נִדָּח). And even though they are wicked (וְאַף עַל פִּי שֶׁהֵם רְשָׁעִים), there is salvation for them, through Gilgul [Reincarnation] (יְשׁוּעָה יֵשׁ לָהֶם עַל יְדֵי גִּלְגּוּל), or through the elevation via Domem [Inanimate], Tzomeach [Vegetative], Chai [Living], Medaber [Speaking] (אוֹ עַל יְדֵי עֲלִיַּית דַּצְחַ״ם): Domem [Inanimate], Tzomeach [Vegetative], Chai [Living], Medaber [Speaking] (דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר). But the salvation is far from them (אֲבָל הַיְשׁוּעָה רְחוֹקָה מֵהֶם). The judgment is: that they must necessarily pass through Domem [Inanimate], Tzomeach [Vegetative], Chai [Living], Medaber [Speaking] refinement (הַדִּין: כִּי מֻכְרָחִים לְהִצָּרֵף עַל יְדֵי דַּצְחַ״ם), and if afterward one corrupts his actions again (וְכְשֶׁמְּקַלְקֵל אַחַר כָּךְ מַעֲשָׂיו), even if he had already skipped two or three levels of Domem [Inanimate], Tzomeach [Vegetative], Chai [Living], Medaber [Speaking] (אַף עַל פִּי שֶׁהָיָה מְדַלֵּג שְׁתֵּי מַדְרֵגוֹת אוֹ שָׁלוֹשׁ מִן דַּצְחַ״ם), he is thrown back down again (חוֹזְרִים אַחַר כָּךְ לְהַשְׁלִיכוֹ לְמַטָּה), and then ascends once more (וְחוֹזֵר לַעֲלוֹת). And from the wicked of the 974 generations, the salvation of ascent is distant (וְרְחוֹק מֵרְשָׁעִים שֶׁל הַתת״קע״ד דּוֹרוֹת יְשׁוּעַת הָעֲלִיָּה), that they should merit to become complete Israelites and Tzaddikim (שֶׁיִּזְכּוּ לִהְיוֹת יִשְׂרְאֵלִים גְּמוּרִים וְצַדִּיקִים), as I have explained in previous chapters (כַּאֲשֶׁר פֵּרַשְׁתִּי בַּפְּרָקִים הַקּוֹדְמִים). And about this it is said: “For the ways of Hashem are straight” (וְעַל זֶה נֶאֱמַר: ׳כִּי יְשָׁרִים דַּרְכֵי י״י׳), “The righteous shall walk in them, and the transgressors shall stumble in them” (׳צַדִּיקִים יֵלְכוּ בָם, וּפֹשְׁעִים יִכָּשְׁלוּ בָם׳) (Hosea 14), to ascend from level to level (לַעֲלוֹת מִמַּדְרֵגָה לְמַדְרֵגָה), and fall from their levels (וְיִפְּלוּ מִמַּדְרֵגוֹתֵיהֶם). But the righteous have no rest in the World to Come (אֲבָל הַצַּדִּיקִים אֵין לָהֶם מְנוּחָה בָּעוֹלָם הַבָּא), as it is said: “They go from strength to strength; each shall appear before God in Zion” (שֶׁנֶּאֱמַר: ׳יֵלְכוּ מֵחַיִל אֶל חָיִל, יֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן׳) (Psalms 84). And they ascend from chamber to chamber (וְעוֹלִים מְחִצָּה אַחַר מְחִצָּה), until they merit to the Yechidah (יְחִידָה), which is the secret of Arich (עַד שֶׁזּוֹכִים לִיחִידָה, שֶׁהִיא סוֹד אֲרִיךְ), the thirteen rectifications of the beard (י״ג תִּקּוּנֵי דִּיקְנָא), and the thirteen rivers of pure balsam (י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דְּכִיא), and then they have rest (וְאָז יֵשׁ לָהֶם מְנוּחָה). And this is the final chayil [strength], for those who sit in the palace of the Holy of Holies (וְהוּא הַחַיִל הָאַחֲרוֹן, הַיּוֹשְׁבִים שָׁם בְּהֵיכַל קֹדֶשׁ הַקָּדָשִׁים), until after the resurrection, when it will be (עַד אַחַר הַתְּחִיָּה, שֶׁאָז יִהְיֶה): “The Great Day of Judgment,” to raise them to the level of the new world (יוֹם הַדִּין הַגָּדוֹל לְהַעֲלוֹתָם אֶל מַדְרֵגַת עוֹלָם הֶחָדָשׁ), which will come after the resurrection (שֶׁיִּהְיֶה אַחַר הַתְּחִיָּה), completely soul, and it will ascend according to its level and to the limb (כֻּלּוֹ נְשָׁמָה, וְיִתְעַלֶּה לְפִי מַדְרֵגָתוֹ וְאֶל אֵיבָרוֹ), of the limb of the supernal Adam to which it corresponds (שֶׁל אֵבֶר הָאָדָם הָעֶלְיוֹן שֶׁהוּא שַׁיָּךְ לוֹ). And then: “No eye has seen, O God, but You, what He will do for those who await Him” (וְאָז: ׳עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ, יַעֲשֶׂה לִמְחַכֶּה לוֹ׳) (Isaiah 64). Amen and Amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).