Chapter Fifty-One (פֶּרֶק חֲמִשִּׁים וְאֶחָד)

An explanation of the Parashat “And these are the kings who reigned,” according to another manner (בִּיאוּר פָּרָשַׁת וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ עַל דֶּרֶךְ אַחֵר), according to the plain meaning of the order of the Sefirot (לְפִי פְּשׁוּטוֹ שֶׁל סֵדֶר הַסְּפִירוֹת), and it is not as deep as the first manner (וְאֵינָהּ עֲמוּקָה כְּדֶרֶךְ הָרִאשׁוֹן). And with this I begin (וְזֶה הַחֵלִי).

And these are the kings who reigned in the land of Edom (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם), They are the secret of the Kelim [Vessels] that shattered (הֵם סוֹד הַכֵּלִים שֶׁנִּשְׁבְּרוּ), each one of them being in the power of one king (כָּל אֶחָד מֵהֶם הוּא בְּכֹחַ שֶׁל מֶלֶךְ אֶחָד). And first in the parashah is mentioned Bela ben Be’or (וְהוּזְכַּר תְּחִלָּה בַּפָּרָשָׁה בֶּלַע בֶּן בְּעוֹר), which is the Kli [Vessel] of Chesed (הֵינוּ כְּלִי חֶסֶד), therefore it says about him: “and he reigned” (לְפִיכָךְ נֶאֱמַר בּוֹ: ׳וַיִּמְלֹךְ׳) (Genesis 36), and he is the one who received all these lights at once (וְהוּא שֶׁקִּיבֵּל אֵלּוּ הָאוֹרוֹת כֻּלָּם בְּבַת אַחַת), and this is the aspect of kingship that reigns in the six directions of the world (וְהַיְנוּ מוֹד מְלוּכָה שֶׁמוֹלֶכֶת בְּשֵׁשׁ קְצָווֹת הָעוֹלָם). That is, the Vav of “and he reigned” (הֵינוּ ו׳ שֶׁל ׳וַיִּמְלֹךְ׳), meaning “And he reigned” (רָצָה לוֹמַר: ו־יִמְלֹךְ), that is, he took six lights from six Kelim [Vessels] (כְּלוֹמַר שֶׁלָּקַח ו׳ אוֹרוֹת מִן ו׳ כֵּלִים), aside from the portion specific to him (מִלְּבַד הַחֵלֶק הַנּוֹגֵעַ לוֹ לְחֶלְקוֹ). Afterwards, when he shattered and that light fell from him (אַחַר כָּךְ כְּשֶׁנִּשְׁבַּר וְאוֹתוֹ הָאוֹר נָפַל מִמֶּנּוּ), that is: “and he died” (הַיְנוּ: ׳וַיָּמֹת׳) (Genesis 36), and their shattering and the removal of light from them is their death (וּשְׁבִירָתָם וְהִסְתַּלְּקוּת הָאוֹר מֵהֶם הִיא מִיתָתָם), and so with all of them (וְכֵן כֻּלָּם). And the explanation of the verse is as follows (וּפֵירוּשׁ הַפָּסוּק כָּךְ הוּא): “And these are the kings who reigned in the land of Edom” (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם) (Genesis 36)—it is Binah, from which Dinim [Judgments] are aroused (הִיא בִּינָה שֶׁמִּמֶּנָּה דִּינִין מִתְעָרִין), that is, in the power of the land of Edom (הַיְנוּ בְּכֹחַ אֶרֶץ אֱדוֹם), meaning that they reigned with the power of those lights that came to them from Binah all at once (כְּלוֹמַר שֶׁמָּלְכוּ בְּכֹחַ אוֹתָם הָאוֹרוֹת שֶׁבָּאוּ לָהֶם מִבִּינָה בְּבַת אַחַת). And the first is Bela ben Be’or (וְהָרִאשׁוֹן הוּא בֶּלַע בֶּן בְּעוֹר), which is the Sefirah of Chesed, as mentioned (הֵינוּ סְפִירַת חֶסֶד כְּנִזְכָּר). And its explanation—Bela ben Be’or: Bela equals 102 (וּפֵירוּשׁוֹ: בֶּלַע בֶּן בְּעוֹר, בֶּלַע עוֹלֶה ק״ב), that is, A Kav [a small unit of dry measure] but pure (דְּהַיְנוּ קַב וְנָקִי) (Gittin 67a), that is, Chesed in its three levels (דְּהַיְנוּ חֶסֶד בְּג׳ מַעֲלוֹתָיו), for Chesed equals 72 (שֶׁחֶסֶד עוֹלֶה ע״ב), and that is three times twenty-four (וְהֵם ג׳ פְּעָמִים כ״ד), in the secret of: “And I will lay your pinnacles with rubies” (בְּסוֹד: ׳וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ׳) (Isaiah 54), which He sets in the World of Tikkun (שֶׁמַּשְׁתִּיךְ בְּעוֹלַם הַתִּקּוּן).

And at the time of the destruction it is said: “And the pitcher was broken at the fountain” (וּבִשְׁעַת הַחֻרְבָּן נֶאֱמַר: ׳וְתִשָּׁבֵר כַּד עַל הַמָּבוּעַ׳) (Ecclesiastes 12), meaning at the fountain of Abba (עַל הַמָּבוּעַ שֶׁל אַבָּא), which is called the spring of Chokhmah (שֶׁנִּקְרָא מַעְיָן חָכְמָה). Nevertheless, his two companions—twenty-four and twenty-four (מִכָּל מָקוֹם שְׁנֵי חֲבֵרָיו כ״ד כ״ד), which have not yet served (אֲשֶׁר לֹא שִׁמְּשׁוּ עֲדַיִן), and are reserved for the future to come (וּשְׁמוּרִים לֶעָתִיד לָבוֹא), and they are the third third of the Yesod of Abba (וְהֵם ג׳ שְׁלִישִׁי יְסוֹד אַבָּא). And in any case, their root was also in the World of Tohu (וּמִכָּל מָקוֹם שֹׁרֶשׁ שֶׁלָּהֶם הָיָה גַּם כֵּן בְּעוֹלָם הַתֹּהוּ), in the Chesed of the line of Chokhmah (בְּחֶסֶד קַו הַחָכְמָה), which stands below Chokhmah itself (הָעוֹמֵד לְמַטָּה מִמֶּנּוּ מֵהַחָכְמָה), and its three levels are the three points of the secret of Segol (וּשְׁלֹשׁ מַעֲלוֹתָיו הֵם ג׳ נְקֻדוֹת סוֹד סְגוֹל), for the Segol is always in Chesed (שֶׁנְּקֻד סְגוֹל לְעוֹלָם הוּא בַּחֶסֶד). And each point is a Yod, which includes ten (וְכָל נְקֻדָּה הִיא יו״ד, שֶׁהִיא כְּלוּלָה מֵעֶשֶׂר), and thus I have in the letters of Bela (הֲרֵי לִי מִן תֵּבוֹת בֶּלַע), and the Ayin-Bet of the word Bela equals the numerical value of Chesed (וְע״ב שֶׁל מִלַּת בֶּלַע הוּא כְּמִנְיָן חֶסֶד). And his saying “ben Be’or”—that he was born from Binah, which is Be’or (וְאוֹמְרוֹ: בֶּן־בְּעוֹר, שֶׁנּוֹלַד מִן בִּינָה שֶׁהִיא בְּעוֹר), in the secret of “Lapidim [Torches],” which in Targum is “Be’oraya” (בְּסוֹד לַפִּידִים שֶׁתַּרְגּוּמוֹ בְּעוֹרָיָא), which are the power of the five Gevurot (שֶׁהֵם כֹּחַ הַי׳ גְּבוּרוֹת). For all the Gevurot in this state, before the Tikkun, rise to the value of Lapid (שֶׁכָּל הַגְּבוּרוֹת בְּמַצָּב הַזֶּה הַקּוֹדֵם הַתִּקּוּן הוּא עוֹלֶה כְּמִנְיָן לַפִּיד), meaning the Name Havayah equals twenty-six (כְּלוֹמַר שֵׁם הוי״ה עוֹלֶה כ״ו), and the vocalization—namely, eight vowel points of Sheva with Chataph (וְהַנִּקּוּד הַיְנוּ שְׁמוֹנֶה נְקֻדוֹת שֶׁל שְׁוָא בַּחֲטַף), and they are eight Yodim which equal eighty (יֲהֲוֲהֲ, וְהֵם שְׁמוֹנֶה יוּדִין שֶׁעוֹלִים פ׳), and three Pataḥim [Pataḥ vowel points] which equal eighteen (וּשְׁלוֹשָׁה פָּתַחִין שֶׁעוֹלִים י״ח), for every point is a Yod, as mentioned (מִפְּנֵי שֶׁכָּל נְקֻדָּה הוּא יו״ד כַּנִּזְכָּר), and every Rakia [Firmament]—meaning a horizontal line beneath the letters (וְכָל רָקִיעַ רָצָה לוֹמַר קַו מְשׁוּוֶה בְּרוֹחַב תַּחַת הָאוֹתִיּוֹת)—is in the secret of Vav (הוּא בְּסוֹד וָא״ו). Behold, the total is Lapid [Torch] p2-10(הֲרֵי סְךְּ הַכֹּל עוֹלֶה לַפִּיד):

Behold, five times Lapid [Torch], which is the power of the five Gevurot, equals Keter (הֲרֵי שֶׁחֲמִשָּׁה פְּעָמִים לַפִּיד שֶׁהֵם כֹּחַ ה׳ גְּבוּרוֹת עוֹלִים כֶּתֶר), meaning that the Shefa descended into this Binah (כְּלוֹמַר שֶׁיָּרַד הַשֶּׁפַע לְבִינָה זוֹ), and even though they are Gevurot (וְאַף עַל פִּי שֶׁהֵם גְּבוּרוֹת), they descended in the secret of Keter (יָרְדוּ בְּסוֹד כֶּתֶר). And therefore their light was great (וְלָזֹאת הָיָה אוֹרָם רַב), and the Dinim [Judgments] were within them like the appearance of hard stones (וְהָיוּ הַדִּינִים בְּתוֹכָם כְּמַרְאֵה הָאֲבָנִים הַקָּשִׁים), like a piece of hard ice (כְּמוֹ חֲתִיכַת הַקֶּרַח הַקָּשֶׁה). And therefore the Kelim [Vessels] could not bear it and were shattered, as mentioned (וְלָזֹאת לֹא יָכְלוּ לִסְבּוֹל הַכֵּלִים וְנִשְׁבְּרוּ כַּנִּזְכָּר).

Behold before you that the word Be’or is Binah (הֲרֵי לְפָנֶיךָ שֶׁמִּלַּת בְּעוֹר הִיא בִּינָה). And the name of his city, Danhava, means “judgment of giving” (וְשֵׁם עִירוֹ דַּנְהָבָה רָצָה לוֹמַר דִּין הַבָּה), meaning the Kli [Vessel] of Chesed—even though it is Chesed—was in the secret of Din [Judgment] (כְּלוֹמַר הַכְּלִי שֶׁל חֶסֶד אַפִלּוּ שֶׁהוּא חֶסֶד הָיָה בְּסוֹד דִּין), meaning that it craved judgments in order to mingle with them (כְּלוֹמַר שֶׁהָיָה תָּאַב לְדִינִים כְּדֵי לְהִתְעָרֵב עִמָּהֶם), and therefore the explanation of Danhava is “give judgment” (וּלְזֹאת פֵּירוּשׁ דַּנְהָבָה כְּמוֹ דִּין הַבָּה). And the second king is Yovav ben Zerach from Botzrah (וְהַמֶּלֶךְ הַשֵּׁנִי הוּא יוֹבָב בֶּן זֶרַח מִבָּצְרָה). Yovav means Gevurah, a term of weeping—Yevavah—that is, a blast or broken sound (יוֹבָב הֵינוּ גְּבוּרָה לָשׁוֹן יְבָבָה כְּלוֹמַר תְּרוּעָה). Ben Zerach is Chesed, a lion lacking one, because it was not rectified and was shattered (בֶּן זֶרַח הוּא חֶסֶד, אֲרִיֵּה חָסֵר חַד מִפְּנֵי שֶׁלֹּא נִתְקַן וְנִשְׁבַּר). From Botzrah—this is Binah, as in the phrase “Hashem, in distress they remembered You” (מִבָּצְרָה הִיא בִּינָה לָשׁוֹן ׳י״י בַּצַּר פְּקָדוּךָ׳) (Isaiah 26). The Heh of Botzrah is the upper Heh, that is Binah (ה׳ שֶׁל בָּצְרָה הִיא ה״א עִילָּאָה דְּהַיְינוּ בִּינָה). And “Yovav died” means his Kli [Vessel] was broken (וַיָּמָת יוֹבָב שֶׁנִּשְׁבַּר הַכֵּלִי שֶׁלּוֹ), and so in every place where “and he died” is mentioned, it means the Kelim [Vessels] were shattered (וְכֵן בְּכָל מָקוֹם שֶׁנֶּאֱמַר בּוֹ ׳וַיָּמָת׳ רָצָה לוֹמַר שֶׁנִּשְׁבְּרוּ הַכֵּלִים). And the third king is Chusham, as it is said: “And Chusham reigned” (וְהַמֶּלֶךְ הַשְּׁלִישִׁי הוּא חֻשָׁם שֶׁנֶּאֱמַר: ׳וַיִּמְלֹךְ חֻשָׁם׳) (Genesis 36), he is Tiferet (הוּא תּ״ת), and the reversal of Chusham is Mashach [Anointed] (וְהַפֹּךְ חֻשָׁם הוּא מָשַׁח), meaning “anointed as king,” which is Ze’ir Anpin (דְּהַיְינוּ מָשׁוּחַ לְמֶלֶךְ דְּהַיְינוּ זְעֵיר). And also the name equals the numerical value of the back side of the Name Ayin-Bet [72], which is 184 in this configuration (וְגַם הַשֵּׁם עוֹלֶה כְּמִנְיָן אֲחוֹרַיִים שֶׁל ע״ב שֶׁהוּא ד״פ״ק בַּזֶּה הָאֹפֶן): Yod (יו״ד), Yod Heh (יו״ד ה״י), Yod Heh Vav (יו״ד ה״י וי״ו), Yod Heh Vav Heh (יו״ד ה״י וי״ו ה״י). And with the back side of the Name M״H [45], which equals 134 with four kolelim [inclusive counts]—for they are simple, double, triple, quadruple p2-11(וְעִם אֲחוֹר שֵׁם מ״ה הָעוֹלֶה קל״ד עִם אַרְבַּע כּוֹלְלִים דְּאִינוּן פָּשׁוּט כָּפוּל מְשׁוּלָשׁ מְרֻבָּע)—the total is 164 to complete the count (עוֹלֶה קס״ד לְהַשְׁלִים הַמִּנְיָן), which appears in Scripture as the Name Adnut [Lordship] (שֶׁבָּא בַּמִּקְרָא שֵׁם אֲדְנוּת), which is his mate (שֶׁהוּא בֶּן זוּגוֹ), without any prefix letters (מִבְּלִי שׁוּם אוֹת שִׁמּוּשִׁיּוֹת לְפָנָיו), and both together equal Chusham (וּשְׁנֵיהֶם יַחַד עוֹלִים חֻשָׁם). And it does not say here “son of so-and-so” as it does by the others (וְלֹא נֶאֱמַר בּוֹ בֶּן פְּלוֹנִי כְּמוֹ בַּאֲחֵרִים), because he is the essence and root of them all (מִפְּנֵי שֶׁהוּא עִקָּר וְשׁוֹרֶשׁ כֻּלָּם), for he is destined to be called Ze’ir Anpin, who includes all six directions (שֶׁהוּא עָתִיד לְהִקָּרֵא זְעֵיר שֶׁכּוֹלֵל כָּל הַשֵּׁשׁ קְצָווֹת), “from the land of the Temani” (מֵאֶרֶץ הַתֵּימָנִי) (Genesis 36), and that is Binah when it inclines toward the side of Chesed (וְהַיְנוּ בִּינָה כְּשֶׁהִיא נָטָה לִצְדַּד הַחֶסֶד), which is Teiman (דְּהַיְנוּ תֵּימָן).

The fourth king is Hadad, as it is said: “And Hadad the son of Bedad reigned in his place” (הַמֶּלֶךְ הָרְבִיעִי הוּא הֲדַד שֶׁנֶּאֱמַר: ׳וַיִּמְלֹךְ תַּחְתָּיו הֲדַד בֶּן בְּדַד׳) (Genesis 36). He is Netzach (הֵינוּ נֶצַח), which is called Hadad (שֶׁנִּקְרָא הֲדַד), which equals thirteen (שֶׁעוֹלֶה י״ג), which is a branch of Chesed (שֶׁהוּא עֲנָף הַחֶסֶד), from which will eventually extend the Tikkunei Dikna [Rectifications of the Beard] (שֶׁמִּמֶּנּוּ עָתִידִים לְהִתְפַּשֵּׁט שְׁלוֹשָׁה עָשָׂר תִּקּוּנֵי דִּיקְנָא), that is, from the Chesed within Malkhut of Adam Kadmon (דְּהַיְנוּ מֵחֶסֶד שֶׁבְּמַלְכוּת דְּאָדָם קַדְמוֹן), from the sides and the peyot on the two sides (מֵהַצַּדָּעִים וְהַפֵּאוֹת שֶׁל שְׁנֵי הַצְּדָדִים). And it says “ben Bedad,” meaning a son of Yisrael (וְאָמְרוֹ: בֶּן בְּדַד שֶׁהוּא בֶּן יִשְׂרָאֵל), as it says of them: “Behold, a people who dwell alone” (שֶׁנֶּאֱמַר בּוֹ: ׳הֶן עָם לְבָדָד יִשְׁכּוֹן׳) (Numbers 23). And Tiferet is also called Yisrael (וְתִפְאֶרֶת נִקְרֵאת גַּם כֵּן יִשְׂרָאֵל), for Yisrael in small number value equals ten, the same as Bedad (שֶׁיִּשְׂרָאֵל עוֹלֶה בְּמִסְפָּר קָטָן יו״ד כְּמִנְיָן בְּדַד). And in the World of Tohu, it is appropriate to count in small numbers (וּבְעוֹלָם הַתֹּהוּ רָאוּי לִמְנוֹת בְּמִסְפָּר קָטָן), in order to reduce the great quantity of Dinim [Judgments] (כְּדֵי לְהַקְטִין רֹב כַּמּוּת הַדִּינִים), for the hammer of Merazefta strikes with force (כִּי הַפַּטִּישׁ שֶׁל מַרְזֶפְתָּא מַכֶּה בְּחוֹזֶק), and many sparks come out (וְיוֹצְאִים נִצּוֹצִין רַבִּים), such as “when the king's wrath subsides” (כְּגוֹן ׳בְּשׁוֹךְ חֲמַת הַמֶּלֶךְ׳) (Esther 7), and “Amanah and Parpar, the rivers of Damascus” (וַאֲמָנָה וּפַרְפַּר נְהָרוֹת דַּמֶּשֶׂק) (II Kings 5). Amanah in its value is ninety-six Alephs, masters of judgment above (אֲמָנָה בְּחֶשְׁבּוֹנוֹ הֵם צ״ו אַלְפִין מָארֵי דִּדְּלֵעֵילָּא), and Parpar is two times MNTZPKH, right and left (וּפַרְפַּר הֵם ב׳ פְּעָמִים מַנְצְפ״ךְ יָמִין וּשְׂמֹאל), and their likeness is with Peri Mar [Bitter Fruit], whose secret is two times one hundred and twenty Elokim (וְדוֹמֵיהֶם שֶׁל פְּרִי מַר שֶׁסוֹדוֹ ב׳ פְּעָמִים ק״ך אֱלֹהִים).

And the Pelishtim are ten times Elohim (וּפְלִשְׁתִּים הֵם עֶשֶׂר פְּעָמִים אֱלֹהִים), and their companions with Aram are those who surround the Holy Land (וַחֲבֵרֵיהֶם עִם אֲרָם הֵם הַמְּסַבְּבִים הָאָרֶץ הַקְּדוֹשָׁה), Malkhut that fell with the sea—Oceanus—that surrounds the land (מַלְכוּת שֶׁנָּפְלָה עִם הַיָּם אוֹקְיָנוֹס שֶׁסּוֹבֵב אֶת הָאָרֶץ), they are the fragments and rebellious waters that surround the Malkhut which was nullified (הֵם הַשְּׁבָרִים וְהַמַּיִם הַזֵּידוֹנִים שֶׁסּוֹבְבִים מַלְכוּת שֶׁנִּתְבַּטְּלָה), until she swallowed some of them (עַד שֶׁבָּלְעָה קְצָת מֵהֶם), and they were sweetened and became four hundred Almin deKisufin [Worlds of Longing] (וְנִמְתְּקוּ וְנַעֲשׂוּ אַרְבַּע מֵאוֹת עָלְמִין דְּכִיסּוּפִין). And this matter I will further explain in its place, in the folding of Arikh Anpin (וְהָעִנְיָן הַזֶּה אֲבָאֵר עוֹד דַּי צָרְכּוֹ בִּמְקוֹמוֹ בְּקִיפּוּל אֲרִיךְ). And His saying: “who struck Midian in the field of Moav” (וְאוֹמְרוֹ: ׳הַמַּכֶּה אֶת מִדְיָן בִּשְׂדֵה מוֹאָב׳) (Genesis 36), means that he received all these lights with Dinim [Judgments] (כְּלוֹמַר שֶׁהוּא קִיבֵּל כָּל הָאוֹרוֹת הָאֵלֶּה עִם דִּינִים), that is, Midian—for the letters of Midian spell Mi Din [From Judgment] (דְּהַיְנוּ מִדְיָן שֶׁאוֹתִיּוֹת מֵדִּין), and His saying: “in the field of Moav”—that is, in his Malkhut (וְאוֹמְרוֹ: בִּשְׂדֵה מוֹאָב דְּהַיְנוּ בְּמַלְכוּת שֶׁלּוֹ). That is, he said in his heart that those others were only broken because they received the lights in their upper third (כְּלוֹמַר שֶׁאָמַר בְּלִבּוֹ שֶׁאוֹתָם הָאֲחֵרִים לֹא נִשְׁבְּרוּ אֶלָּא מִפְּנֵי שֶׁקִּיבְּלוּ הָאוֹרוֹת בַּשְּׁלִישׁ הָעֶלְיוֹן שֶׁלָּהֶם), and for this they were broken, because the upper third of the Kli [Vessel] is pure (וְלָזֹאת נִשְׁבְּרוּ מִפְּנֵי שֶׁשְּׁלִישׁ הָעֶלְיוֹן שֶׁל הַכֵּלִי הוּא זַךְ), and the light that came to them was great, and they could not withstand it and were broken (וְהָאוֹר שֶׁבָּא לָהֶם הוּא הַרְבֵּה וְאֵינוֹ יָכוֹל לַעֲמוֹד מִפָּנָיו וְנִשְׁבַּר). But I will take this light in my lower third (אֲבָל אֲנִי אֶקַּח אֶת הָאוֹר הַזֶּה בַּשְּׁלִישׁ הַתַּחְתּוֹן שֶׁלִּי), that is, the field of Moav (דְּהַיְנוּ שְׂדֵה מוֹאָב), and not the field of Tapuchin (וְלֹא שְׂדֵהִי תַּפּוּחִין), but rather a field that is Din [Judgment] (אֶלָּא שָׂדֶה שֶׁהוּא דִּין). For the Dinim [Judgments] are the thirty-two pathways of Chokhmah (כִּי הַדִּינִים הַל״ב נְתִיבוֹת חָכְמָה), they are the thirty-two Elohim (הֵם הַל״ב אֱלֹהִים), that came from Abba—that is, Chokhmah of the World of Tohu (שֶׁבָּאוּ מֵאַבָּא דְּהַיְנוּ חָכְמָה שֶׁל עוֹלַם הַתֹּהוּ), and there was the Botzina deKardinuta [Hard Spark] (וְשָׁם הָיָה בּוּצִינָא דְקַדְרִינוּתָא), and it became stronger at the end of the Kli [Vessel] (וְנִתְחַזֵּק יוֹתֵר בְּסוֹפוֹ שֶׁל הַכֵּלִי), for the Malkhut of the thirty-two pathways (כִּי מַלְכוּת שֶׁל הַל״ב נְתִיבוֹת), its last path is not sweetened (הַנָּתִיב הָאַחֲרוֹן שֶׁלָּהּ אֵינוֹ נִמְתָּק), and for this reason the lower third contains more Dinim [Judgments] (וְלָזֹאת הַשְּׁלִישׁ הַתַּחְתּוֹן הוּא הוּא יוֹתֵר דִּינִין). And also, Moav equals forty-nine (וְגַם מוֹאָב עוֹלֶה מ״ט), the same as the gematria of “seven times seven” (כְּמִנְיָן ז׳ פְּעָמִים ז׳), of the seven kings of the World of Tohu (שֶׁל ז׳ מַלְכֵי עוֹלַם הַתֹּהוּ). And His saying: “and the name of his city was Avit” (וְאוֹמְרוֹ: ׳וְשֵׁם עִירוֹ עֲוִית׳) (Genesis 36), means that since the name of his city—that is, Binah—is also the root of the Dinim [Judgments] (כְּלוֹמַר לִהְיוֹת שֵׁם עִירוֹ דְּהַיְנוּ בִּינָה גַּם כֵּן הִיא שֹׁרֶשׁ הַדִּינִים), that is, Avit—a term of slight distortion (דְּהַיְנוּ עֲוִית לָשׁוֹן עִוּוּת מְעַט), so to speak, as in “and the valiant men were distorted” (כְּבִיָכוֹל מִלְּשׁוֹן: ׳וְהִתְעַוְּתוּ אַנְשֵׁי הַחַיִל׳) (Zephaniah 1). For this is the secret of the verse that says: “The tears of the oppressed, and they have no comforter” (כִּי זֶהוּ סוֹד הַכָּתוּב שֶׁאוֹמֵר: ׳דְּמַעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם׳) (Ecclesiastes 4), for they, so to speak, complain: why did You not bring us the light gradually (שֶׁהֵם כְּבִיָכוֹל מִתְרַעֲמִים לָמָּה לֹא הֵבֵאתָ עָלֵינוּ הָאוֹר בְּהַדְרָגָה), and then there would have been no shattering (וְלֹא הָיְתָה לָנוּ שְׁבִירָה). As they say: “What do we have to do with the Tikkun of the world, to bear the damage that has come upon us?” (שֶׁאָמְרוּ: ׳מַה לָּנוּ וּלְתִיקּוּן הָעוֹלָם לִסְבֹּל הַהִזֵּק הַמַּגִּיעַ עָלֵינוּ׳). And in truth, in this matter they have no comforter (וּבֶאֱמֶת בְּעִנְיָן זֶה אֵין לָהֶם מְנַחֵם), for even if all the answers and justifications in the world were given to them (שֶׁאֲפִלּוּ יִתְּנוּ לָהֶם כָּל הַתְּשׁוּבוֹת וְהַטְּעָנוֹת שֶׁבָּעוֹלָם), they would not suffice (אֵינָם מַסְפִּיקִים), and they have no comforter (וְאֵין לָהֶם מְנַחֵם). As they say: “What do we have to do with this great affliction, and why did we not take care?” (שֶׁאָמְרוּ: ׳מַה לָּנוּ וְלַצָּרָה הַגְּדוֹלָה הַזֹּאת וְלֹא לְהִזָּהֵר׳). And in truth they are still alive in the drops within them (וּבֶאֱמֶת עוֹדָם חַיִּים בַּטִּפִּים שֶׁבָּהֶם), and in the secret of the Hevlei deGarmei [Decay of the Bones] (וּבְסוֹד הַבְּלֵי דְגַרְמֵי), in which is the secret of the Elohim of Katnut (שֶׁבָּהֶם סוֹד אֱלֹהִים דְּקַטְנוּת), which stands inside the grave (הָעוֹמֵד תּוֹךְ הַקָּבֶר), and it is called Luz (וְהוּא הַנִּקְרָא לוּז).

Luz is half the numerical value of Elohim (לוּז הוּא חֲצִי מִסְפַּר אֱלֹהִים), to teach you that Luz stands in the grave upon the broken vessels (לוֹמַר לְךָ שֶׁהַלּוּז עוֹמֵד בַּקָּבֶר עַל שִׁבְרֵי כֵּלֵיהֶם), and it is only half the light of Elohim (וְאֵינוֹ אֶלָּא חֲצִי אוֹר אֱלֹהִים), therefore it is half its numerical value (לָכֵן הוּא חֲצִי מִסְפָּרוֹ), for if it were whole, it would be living Elohim, in the secret of “Bereshit bara Elohim” (שֶׁאִלּוּ הָיָה שָׁלֵם הָיוּ אֱלֹהִים חַיִּים בְּסוֹד בְּרֵאשִׁית בָּרָא אֱלֹהִים). For in truth, the world of Tohu was created from the Name Elohim (כִּי בֶאֱמֶת עוֹלַם הַתֹּהוּ נִבְרָא מִשֵּׁם אֱלֹהִים), as it is said: “Bereshit bara Elohim” (שֶׁנֶּאֱמַר: בְּרֵאשִׁית בָּרָא אֱלֹהִים), for it arose in His thought to create it with the attribute of Din, which is called Elohim (כִּי עָלָה בְּמַחְשַׁבְתּוֹ לְבָרוֹא בְּמִדַּת הַדִּין הַנִּקְרֵאת אֱלֹהִים), and from it HaKadosh Barukh Hu will create the body of light in the future to come (וּמִמֶּנּוּ יִבְרָא הקב״ה הַגּוּף שֶׁל אוֹר לֶעָתִיד לָבוֹא). And twice the word Luz equals “Elohim Chayim [Living God]” (וּב׳ פְּעָמִים לוּז עוֹלֶה אֱלֹהִים חַיִּים), and therefore the city of Luz—the Angel of Death has no permission to go there (וְלָכֵן לָעִיר לוּז אֵין רְשׁוּת לְמַלְאַךְ הַמָּוֶת לָלֶכֶת שָׁם), and within it there is right and left (וְיֵשׁ בּוֹ יָמִין וּשְׂמֹאל). For whoever knows the secret of these shattering events, and that which was created through them (כִּי מִי שֶׁיוֹדֵעַ סוֹד הַשְּׁבָרִים הָאֵלֶּה וּמַה שֶּׁנִּבְרָא עַל יְדֵיהֶם), knows almost all the secrets of the physical world (יוֹדֵעַ כִּמְעַט כָּל סוֹדֵי הָעוֹלָם הַגַּשְׁמִי), and the parts of the spiritual world in their separations (וְחַלְקֵי הָעוֹלָם הָרוּחָנִי בַּנִּפְרָדִים), as they became separated (כְּמוֹ שֶׁנִּפְרָדוּ), like the letters of the foundations of fire, wind, water, and earth and mineral, vegetal, animal, and human, and their angels and their spiritual powers (כְּמוֹ הָאוֹתִיּוֹת שֶׁל יְסוֹדֵי אֲרַמ״ע וְדצח״ם וּמַלְאָכָיו וְרוּחָנִיּוּתָיו), line by line and measure by measure (קַו לְקַו וְצוֹ לָצוֹ). But because they descended from their levels and from their pure and holy place (אֲבָל מִפְּנֵי שֶׁיָּרְדוּ מִמַּדְרֵגוֹתֵיהֶם וּמִמְּקוֹמָם הַטָּהוֹר וְהַקָּדוֹשׁ), and were divided into parts (וְנֶחְלְקוּ לַחֲלָקִים), they are called “dead” (נִקְרְאוּ מֵתִים). And so it is in the Zohar, Idra deNaso, daf 135b (וְכֵן הוּא בַּזֹּהַר אַדְרָת נָשָׁא דַּף קל״ה ע״ב): “What is Danhava? It means Din Hava [Give Judgment]” (מַאי דַּנְהָבָה, כְּלוֹמַר דִּין הַבָּה), as it says: “The leech has two daughters, Hav Hav [Give, give]” (כְּמָה דְּאַת אָמַר: ׳לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב׳) (Proverbs 30). For when it rose to settle within it, it could not stand or endure (כֵּיוָן דְּסָלִיק לְאִתְיַשְּׁבָא בֵּיהּ לָא קָאֵים וְלָא הֲוָה יָכִיל לְמֵיקָם), and what is the reason? Because man was not rectified (מַאי טַעְמָא מִשּׁוּם דְּאָדָם לָא אִתְתַּקַּן). This is the secret of the Balance—head, two shoulders, hands, feet, body, and covenant (הוּא סוֹד הַמִּתְקַלָּא רֵישׁ וּתְרֵין כְּתֵפִין וְיָדַיִם וְרַגְלַיִם גּוּף וּבְרִית). What is the reason? (מַאי טַעְמָא), because the Tikkun of Adam, in his image, includes all (מִשּׁוּם דְּתִיקּוּנָא דְּאָדָם בְּדִיוּקְנֵיהּ כָּלִיל כָּלָּא), and can hold all within him (וְיָכִיל כָּלָּא לְאִתְיַשְּׁבָא בֵּיהּ). And because the Tikkun of Adam was not yet found (וּבְגִין דְּתִיקּוּנָא דְּאָדָם לָא אִשְׁתְּכַּח), they could not stand or endure (לָא יָכִילוּ לְמֵיקָם וּלְאִתְיַשְּׁבָא), and they were nullified (וְאִתְבַּטְּלוּ). And do you think they were nullified entirely? Behold, all of them are included in Adam (וְאִתְבַּטְּלוּ סָלְקָא דַּעְתָּךְ וְהָא כֻּלְּהוּ בְּאָדָם כְּלִילִין), meaning all the ten Sefirot of the World of Tohu (רָצָה לוֹמַר כָּל הָעֶשֶׂר סְפִירוֹת שֶׁל עוֹלָם הַתֹּהוּ). I am able to depict it in the form of Adam (יָכוֹל אֲנִי לְצַיֵּיר אוֹתוֹ כְּעֵין אָדָם), and especially between Chokhmah and Binah, Yesod and Malkhut, there was a small Balance and Zivug (וּבִפְרָט בֵּין חָכְמָה וּבִינָה יְסוֹד וּמַלְכוּת הָיָה מְעַט מִתְקַלָּא וּזִוּוּג), and afterward they too were included in Adam Kadmon (וְגַם הֵם כֻּלְּלִים אַחַר כָּךְ בְּאָדָם קַדְמוֹן). And so it is with all the Partzufim of Adam in the World of Tikkun (וְכֵן בְּכָל פַּרְצוּפֵי אָדָם שֶׁל עוֹלַם הַתִּקּוּן), that from their Inner Light was later formed all of the Balance (שֶׁמֵּאוֹר פְּנִימִי שֶׁלָּהֶם נִתְהַוָּה אַחַר כָּךְ כָּל הַמִּתְקַלָּא). “Rather, they were nullified and removed and hidden from that Tikkun” (׳אֶלָּא אִתְבַּטְּלוּ וְאִסְתַּלְּקוּ וְנִגְנְזוּ מֵהַהוּא תִּיקּוּנָא׳), “until the Tikkun of Adam will come” (׳עַד דְּיֵיתֵי תִּיקּוּנָא דְּאָדָם׳). And if you will say, “But behold it is written: ‘And he died, and he died,’ that they were completely nullified and died” (וְאִי תֵּימָא וְהָא כְּתִיב: ׳וַיָּמֹת וַיָּמֹת דְּאִתְבַּטְּלוּ לְגַמְרֵי וּמֵתוּ׳), not so (לָאו הָכִי). Rather, anyone who descends from his original level that he was on—it is called “death” with respect to him (אֶלָּא כָּל מַאן דְּנָחֵית מִדַּרְגָּא קַדְמָאָה דֶּהֱוָה בֵּיהּ קָרֵי בֵּיהּ מִיתָה), as it is said: “And the king of Egypt died,” meaning he descended from the original level he was on (כְּמָה דְּאַת אָמַר: ׳וַיָּמָת מֶלֶךְ מִצְרַיִם דְּנָחֵית מִדַּרְגָּא קַדְמָאָה דֶּהֱוָה בֵּיהּ׳). And once Adam was rectified, they were called by other names and sweetened (וּכְיוֹן דְּאִתְתַּקֵּן אָדָם אִתְקְרוּן בִּשְׁמָהוֹן אֲחֲרִינִין וְאִתְבַּסְּמוּ).

And this principle must never depart from your thoughts and from before your eyes (וְכְלַל זֶה לֹא יָזוּז מִמַּחְשְׁבוֹתֶיךָ וּמִנֶּגֶד עֵינֶיךָ), that they did not die literally as a human being dies (שֶׁלֹּא מֵתוּ מַמָּשׁ כְּדֶרֶךְ הָאָדָם שֶׁמֵּת), but rather they are alive and existing (אֶלָּא הֵם חַיִּים וְקַיָּמִים), and appointed over their watches (וּמְמֻנִּים עַל מִשְׁמַרְתָּם), to bring forth Dinim [Judgments] (לְהוֹצִיא דִּינִין), and to enact their function (וּלְפָעֵל פְּעוּלָתָם), in the evil and impure worlds (בָּעוֹלָמוֹת הָרָעִים וְהַטְּמֵאִים), and other matters (וְעִנְיָנִים הָאֲחֵרִים), which govern the world that is composed of the matters of fire, wind, water, and earth and mineral, vegetal, animal, and human (הַמְּנַהֲגִים אֶת הָעוֹלָם הַכָּלוּל מֵעִנְיָנֵי אֲרַמ״ע וְדצח״ם). And the entirety of their life-force is the drops we have mentioned (וּכְלַל חַיּוּתָם הֵם הַטִּפִּין שֶׁאָמַרְנוּ). And therefore, it is written concerning this king as well, “and he died” (וְלָכֵן כְּתִיב בַּמֶּלֶךְ הַזֶּה גַּם כֵּן: ׳וַיָּמֹת׳) (Genesis 36), for he descended from his greatness like his companions (שֶׁיָּרַד מִגְּדֻלָּתוֹ כְּמוֹ חֲבֵרָיו), and his Inner Light was rectified through Binah (וְאוֹרוֹ הַפְּנִימִי נִתְתַּקֵּן עַל יְדֵי בִּינָה), and “he reigned after him”—that he reigned (׳וַיִּמְלֹךְ תַּחְתָּיו׳ שֶׁמָּלַךְ) (Genesis 36), and the claim of “after him” has already been explained (וְטַעֲנַת תַּחְתָּיו כְּבָר פֵּרַשְׁתִּי), in previous chapters found in this gate (בַּפְּרָקִים הַקּוֹדְמִים אֲשֶׁר הֵם בַּשַּׁעַר הַזֶּה). The fifth king is Shelomoh from Mashreqah (הַמֶּלֶךְ הַחֲמִישִׁי הוּא שְׁלֹמֹה מִמַּשְׁרֵקָה), that is, Hod (דְּהַיְנוּ הוֹד). Do not read it as “Shelomah” but rather as “Semol [Left]” (אַל תִּקְרִי שְׁלֹמָה אֶלָּא שְׂמֹאל), that is, the left leg of this one (דְּהַיְנוּ רֶגֶל שְׂמֹאל זֶה). And also in this case, the term “son” is not mentioned (וְגַם בָּזֶה לֹא נֶאֱמַר בּוֹ בֶּן), because he is from the nature of Binah, the left line (מִפְּנֵי שֶׁהוּא מִטֶּבַע בִּינָה קַו שְׂמֹאל), and every fetus is the thigh of its mother (וְכָל עוֹבֵר הוּא יֶרֶךְ אִמּוֹ), for Binah spreads until Hod, as has been stated (כִּי בִּינָה עַד הוֹד מִתְפַּשֶּׁטֶת כְּאָמֻר). And for this reason it immediately says “from Mashreqah” (וּלְזֶה אָמַר תֵּכֶף: מִמַּשְׁרֵקָה), that is, Binah, which is in the secret of the Shin that whistles (דְּהַיְנוּ בִּינָה שֶׁהִיא בְּסוֹד שִׁין שׁוֹרֶקֶת), as stated in Sefer Yetzirah (הָאָמּוּר בְּסֵפֶר יְצִירָה). And because of the abundance of Din [Judgment] within her, she could not bear that light (וּמִפְּנֵי רֹב הַדִּין שֶׁבָּהּ לֹא יָכְלָה לִסְבּוֹל אוֹתוֹ הָאוֹר), and it too shattered (וְנִשְׁבַּר גַּם הוּא), and “Sha’ul reigned in his place” (׳וַיִּמְלֹךְ תַּחְתָּיו שָׁאוּל׳) (Genesis 36).

The sixth king is Sha’ul from Rechovot HaNahar (הַמֶּלֶךְ הַשִּׁשִּׁי הוּא שָׁאוּל מֵרְחֹבוֹת הַנָּהָר). Sha’ul is Yesod (שָׁאוּל הוּא יְסוֹד), and I have already written to you that this Yesod took the light into two parts (וְכְבָר כָּתַבְתִּי לְךָ שֶׁיְּסוֹד זֶה לָקַח הָאוֹר לִשְׁנֵי חֲלָקִים), one part was deposited with him “in trust to the earth” (שֶׁנִּפְקַד חֵלֶק א׳ אֶצְלוֹ בְּפִקָּדוֹן לָאָרֶץ), and this is Sha’ul as a term of borrowing (וְהַיְנוּ שָׁאוּל לָשׁוֹן שְׁאֵלָה), like one who lends something to his fellow and the like (הַמַּשְׁאִיל דָּבָר לַחֲבֵירוֹ וְכַיּוֹצֵא בּוֹ). And this is why it does not say “ben” about him (וְהַיְנוּ דְּלֹא כְתִיב בֵּיהּ בֶּן), because it is not an independent aspect (שֶׁאֵינָהּ בְּחִינָה בִּפְנֵי עַצְמָהּ), but rather borrowed for the sake of the Malkhut which did not shatter (אֶלָּא מֻשְׁאֶלֶת לְצוֹרֶךְ הַמַלְכוּת שֶׁלֹּא נִשְׁבְּרָה). And this is what is written: “from Rechovot HaNahar” (וְזֶהוּ דִּכְתִיב: ׳מֵרְחֹבוֹת הַנָּהָר׳) (Genesis 36), that is, Binah, whose name is “Rechovot HaNahar” (הַיְנוּ בִּינָה שֶׁשְּׁמָהּ רְחֹבוֹת הַנָּהָר), meaning from her middle line (כְּלוֹמַר מֵהַקַּו הָאֶמְצָעִי שֶׁלָּהּ), that is, Yesod (דְּהַיְנוּ יְסוֹד), for the Yesod of a woman is wide (שֶׁהַיְסוֹד שֶׁל אִשָּׁה רָחָב), “and from my flesh I see God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19). And this is what is written: “Nahar” (וְהַיְנוּ דִּכְתִיב: ׳נָהָר׳), for Nahar always refers to Yesod (שֶׁהוּא יְסוֹד בְּכָל מָקוֹם), as if it said: “from the wide Yesod of Binah,” it is the one who lends to this Yesod (וּכְאִלּוּ אָמַר: מֵהַיְסוֹד הָרָחָב שֶׁל בִּינָה, הוּא הַמַּשְׁאִיל לְיְסוֹדִי זֶה). “And he reigned in his place” (וַיִּמְלֹךְ תַּחְתָּיו) (Genesis 36), that is, the upper portion that he took for himself (הוּא הַחֵלֶק הָעֶלְיוֹן שֶׁלָּקַח לְעַצְמוֹ), and this is the king Ba‘al Ḥanan (וְהַיְנוּ מֶלֶךְ בַּעַל חָנָן). And this is Yesod (וְהַיְנוּ יְסוֹד), which is the place where the man is known from the woman (שֶׁהוּא הַמָּקוֹם שֶׁנִּכָּר הַבַּעַל מִן הָאִשָּׁה), and the place for which the man is called “Ba‘al” (וְהַמָּקוֹם שֶׁעַל שְׁמוֹ נִקְרָא הָאִישׁ בַּעַל), and he is called “Ḥanan” for he inclines slightly to Chesed (וְנִקְרָא חָנָן שֶׁהוּא נוֹטֶה לְצַד חֶסֶד מְעַט), for he had some grace when he took that portion as an act of Chesed for the sake of Malkhut (מִפְּנֵי שֶׁהָיְתָה לוֹ קְצָת חֲנִינָה כְּשֶׁלָּקַח אוֹתוֹ הַחֵלֶק בְּתוֹרַת חֶסֶד לְצוֹרֶךְ מַלְכוּת), and not for his own need (וְלֹא לְצוֹרֶךְ עַצְמוֹ).

And the Ba‘al [Husband] is obligated to sustain his wife (וְהַבַּעַל מְחוּיָּב לְפַרְנֵס אֶת אִשְׁתּוֹ), and he is the Ba‘al [Husband] who granted his wife a small portion so that she would not be broken, Heaven forbid (וְהוּא הַבַּעַל שֶׁחָנַן לְאִשְׁתּוֹ חֵלֶק הַקָּטָן שֶׁלֹּא יִשְׁבְּרֶנָּה חַס וְשָׁלוֹם). And his saying “ben Akhbur” (וְאוֹמְרוֹ בֶּן־עַכְבּוּר), that is Binah which is called Akhbur (הֵינוּ בִּינָה שֶׁנִּקְרֵאת עַכְבּוּר), which equals Elohim in Milui of Alephin [Aleph spellings] (שֶׁעוֹלָה אֱלֹהִים בְּמִלּוּי אַלְפִּין), which equals Eretz (שֶׁעוֹלֶה אֶרֶץ), that is Binah which is called “Eretz haChayim [Land of the Living]” (דְּהַיְנוּ: בִּינָה דְּמִתְקָרְיָאת אֶרֶץ הַחַיִּים), and with the five letters of Elohim and their kolel [inclusive total] (וְעִם הַחָמֵשׁ אוֹתִיּוֹת שֶׁל אֱלֹהִים וּכְלָלוּתָם), the complete number equals 298, the value of Akhbur (וְכָלֵל הַמִּסְפָּר עוֹלֶה ר״צ״ח כְּמִנְיָן עַכְבּוּר). And also, if you divide the word Akhbur you will find within it 72, 26, and 200 (וְגַם כְּשֶׁתַּחְלֹק מִלַּת עַכְבּוּר תִּמְצָא בּוֹ ע״ב כ״ו ר׳): Ayin-Bet [72] is the Name Havayah of Yodin [Yods] which equals 72 (וְהִנֵּה ע״ב הוּא שֵׁם הוי״ה דְּיוּדִין הָעוֹלֶה ע״ב), twenty-six is the root Name Havayah (כ״ו הוּא שֵׁם הוי״ה הַשֹּׁרֶשׁ), and Reish is the Name Elokim in forms of simple, doubled, tripled, quadrupled, and quintupled (ר׳ הוּא שֵׁם אֱלֹהִים פָּשׁוּט כָּפוּל מְשֻׁלָּשׁ מְרֻבָּע מְחוּמָשׁ), as in the verse in the World of Tikkun: “And two hundred for the keepers of its fruit” (שֶׁנֶּאֱמַר עָלָיו בְּעוֹלָם הַתִּקּוּן: ׳וּמָאתַיִם לַנֹּטְרִים אֶת פִּרְיוֹ׳) (Song of Songs 8), and they are the two hundred Almin deKisufin [Worlds of Longing] spoken of in the Zohar (וְהֵם הַמָּאתַיִם עוֹלְמִין דְּכִיסּוּפִין הַנֶּאֱמָרִים בַּזֹּהַר), and they are reserved for the one who gives himself over to sanctify the Name with strength during the recitation of Shema (וְהֵם שְׁמוּרִים לְאוֹתוֹ שֶׁמוֹסֵר עַצְמוֹ עַל קִדּוּשׁ הַשֵּׁם בִּכֹחַ בִּקְרִיאַת שְׁמַע). And also this king was shattered (וְגַם זֶה הַמֶּלֶךְ נִשְׁבַּר), even though he had more vitality, for a brief time, in the World of Tohu (אַף עַל פִּי שֶׁהָיָה לוֹ יוֹתֵר חַיּוּת זְמַן מוּעָט בְּעוֹלַם הַתֹּהוּ), and he had a bit more grace in this than his companions (וְהָיָה לוֹ קְצָת חֲנִינָה בָּזֶה יוֹתֵר מֵחֲבֵרָיו), and therefore he was called Ba‘al Ḥanan also because of this grace we have mentioned (וְלָכֵן נִקְרָא בַּעַל חָנָן גַּם כֵּן עַל שֵׁם הַחֲנִינָה הַזֹּאת שֶׁאָמַרְנוּ), but nevertheless it did not help him (וְאַף עַל פִּי כֵן לֹא הוֹעִיל לוֹ), and he too died (וּמֵת גַּם הוּא), and “Hadar reigned in his place” (וַיִּמְלֹךְ תַּחְתָּיו הֲדָר) (Genesis 36).

The seventh king is called Hadar (מֶלֶךְ הַשְּׁבִיעִי הוּא נִקְרָא הֲדָר), as it is said: “And Hadar reigned in his place” (שֶׁנֶּאֱמַר: ׳וַיִּמְלֹךְ תַּחְתָּיו הֲדָר׳) (Genesis 36), and he is the secret of Malkhut (שֶׁהוּא סוֹד מַלְכוּת), as it is written: “the fruit of a beautiful tree” (כַּדִּכְתִיב: ׳פְּרִי עֵץ הָדָר׳) (Leviticus 23), that is, the Etrog [Citron] (דְּהַיְנוּ אֶתְרוֹג), and the Etrog [Citron] hints to Malkhut in every place (וְאֶתְרוֹג רוֹמֵז לְמַלְכוּת בְּכָל מָקוֹם). And also here, the word “ben” is not mentioned (וְגַם כָּאן לֹא נֶאֱמַר בֶּן), because Malkhut follows after the Mother (כִּי מַלְכוּת נִגְרֶרֶת אַחֲרֵי הָאֵם), and there is no concern here for the seed of the father in the World of Tohu (וְאֵין חוֹשְׁשִׁין כָּאן לְזֶרַע הָאָב בְּעוֹלַם הַתֹּהוּ). And this is what is written: “and the name of his city was Pau [Pau]” (וְהַיְנוּ דִּכְתִיב: ׳וְשֵׁם עִירוֹ פָּעוּ׳) (Genesis 36), that is, the Yesod of Binah, in the secret of the apple that is in it (דְּהַיְנוּ יְסוֹד בִּינָה בְּסוֹד הַתַּפּוּחַ שֶׁבּוֹ), for Pau [Pau] equals the value of Yosef (כִּי פָּעוּ עוֹלֶה כְּמִנְיָן יוֹסֵף), and that is Yesod (וְהַיְנוּ יְסוֹד), and Pau [Pau] is the secret of Miriam, who comes from the Yesod of Imma (וּפָעוּ הוּא סוֹד מִרְיָם הַיוֹצֵאת מִיְסוֹד אִמָּא), upon whom the spirit of holiness appeared (שֶׁהוֹפִיעַ עָלֶיהָ רוּחַ הַקֹּדֶשׁ). And Yosef is alluded to here (וְנִרְמַז כָּאן יוֹסֵף), because here there was a slight Zivug (כִּי כָאן הָיָה קְצָת זִוּוּג מְעַט), in the portion of the deposit (בַּחֵלֶק הַפִּקָּדוֹן), and therefore it called them in the Zohar, Idra Naso, “Tamar [Palm Tree]” (וְלָכֵן קְרָאָם בַּזֹּהַר אַדְרָת נָשָׁא תָּמָר), which equals male and female, Yesod and Malkhut, who reigned together (שֶׁעוֹלֶה דְּכַר וּנְקֵבָא יְסוֹד וּמַלְכוּת שֶׁמָּלְכוּ כְּאֶחָד). And the name of his wife was Meheitavel (וְשֵׁם אִשְׁתּוֹ מֵהֵיטַבְאֵל), for this Malkhut was somewhat embodied (שֶׁמַלְכוּת זוֹ נִתְגַלְּמָה מְעַט), in the secret of the feminine (בְּסוֹד נְקֵבָה), and this is what is written: “and the name of his wife was Meheitavel” (וְהַיְנוּ דִּכְתִיב: ׳וְשֵׁם אִשְׁתּוֹ מֵהֵיטַבְאֵל׳) (Genesis 36), meaning, from the letter Heh—that is, the final Heh of Havayah (כְּלוֹמַר: מֵ־ה׳ דְּהַיְנוּ ה״א אַחֲרוֹנָה שֶׁל הוי״ה), that is, Tav El [Good El]—which is Tov (good), and all of it is El, which is Chesed (דְּהַיְנוּ טַבְאֵל שֶׁהוּא טוֹב וְכוּלוֹ אֵל שֶׁהוּא חֶסֶד), as it is said: “Why do you boast in evil, O mighty one? The kindness of El all day long” (שֶׁנֶּאֱמַר: ׳מַה תִּתְהַלֵּל בְּרָעָה הַגִּבּוֹר חֶסֶד אֵל כָּל הַיּוֹם׳) (Psalms 52). And this is the secret of the Name Havayah in Milui of Yodin [Yod spellings] (וְהוּא סוֹד שֵׁם הוי״ה דְּמִלּוּי יוּדִין), that is, the Chokhmah within it (דְּהַיְנוּ הַחָכְמָה שֶׁבָּהּ), the Name Ayin Bet [72], which in its fullness together with its simple letters equals the gematria of Tav El [Good El] (שֵׁם ע״ב הָעוֹלֶה בִּמְלוֹאוֹ עִם אוֹתִיּוֹת הַפָּשׁוּט כְּמִנְיָן טַבְאֵל), as I will explain (כְּמוֹ שֶׁאֲבָאֵר).

And behold, Chokhmah—through this Name—founded the earth (וְהִנֵּה חָכְמָה בְּשֵׁם זֶה יָסַד אָרֶץ), that is, Malkhut, which is hinted at in its final Heh (דְּהַיְנוּ מַלְכוּת שֶׁהִיא רְמוּזָה בַּה״א אַחֲרוֹנָה שֶׁלּוֹ), and this is the Heh of Meheitavel (וְהַיְנוּ ה״א שֶׁל מֵהֵיטַבְאֵל). And also we can say that Malkhut is now in the aspect of Din [Judgment] (וְגַם כֵּן נוּכַל לוֹמַר שֶׁמַלְכוּת הִיא עַתָּה בְּסוֹד דִּין), Tav El [Good El] equals forty-two (טַבְאֵל עוֹלֶה מ״ב), that is, the Name Mem Bet [42] (דְּהַיְנוּ שֵׁם מ״ב), which is Din [Judgment] when it descends below (שֶׁהוּא דִּין כְּשֶׁהוּא יוֹרֵד לְמַטָּה), but in this place it alludes to the Name Ben of Ayin Bet [72] (אֲבָל בַּמָּקוֹם הַזֶּה הוּא רוֹמֵז לְשֵׁם בֵּן ע״ב), which is the simple root with its Milui [Spelling-Out] and Milui of Milui [Spelling-Out of the Spelling-Out] (שֶׁהוּא הַשֹּׁרֶשׁ הַפָּשׁוּט עִם מִלּוּאוֹ וּמִלּוּי הַמִּלּוּי), which contains forty-two letters (שֶׁיֵּשׁ בּוֹ מ״ב אוֹתִיּוֹת), like this: Yod Heh Vav Heh (כָּזֶה: יְדוּ״ד), Yod Heh Vav Heh (יו״ד ה״י וי״ו ה״י), Yod Vav Dalet (יו״ד וי״ו ד״ל״ת), Heh Yod (ה״י יו״ד), Vav Yod Vav (וי״ו יו״ד וי״ו), Heh Yod (ה״י יו״ד), which is the root of the Name B”N of 42 (שֶׁהוּא שֹׁרֶשׁ שֵׁם בֵּן מ״ב), which spreads below after the Tikkun (הַמִּתְפַּשֵּׁט לְמַטָּה אַחַר הַתִּקּוּן).

The daughter of Metred (בַּת מֶטֶרֶד), this is Binah (הַיְנוּ בִּינָה), from whom descend forty-nine gates (שֶׁיוֹרְדִים מִמֶּנָּה מ״ט שַׁעֲרִים), which are those that were revealed to Moshe (שֶׁהֵם־הֵם אֲשֶׁר נִגְלוּ לְמֹשֶׁה), for the fiftieth gate was not revealed to him (כִּי שַׁעַר הַחֲמִשִּׁים לֹא נִגְלָה לוֹ), because it remained sealed in the womb of his mother (מִפְּנֵי שֶׁנִּשְׁאַר סָתוּם בְּמֵעֵי אִמּוֹ), this is what is written: “Mem-Tet Rad” (הַיְנוּ דִּכְתִיב: מ״ט ר״ד), meaning Mem-Tet [Forty-Nine] descended (כְּלוֹמַר מ״ט רָ״ד), that the forty-nine gates descended from her (שֶׁיָּרְדוּ מִמֶּנָּה הַמ״ט שַׁעֲרִים), and this is the secret of mercy (וְהַיְנוּ סוֹד רַחֲמִים), for the word “Rad [descended]” equals “Tzaddik [Righteous One]” (מִפְּנֵי שֶׁמִּלַּת ר״ד עוֹלֶה צַדִּיק), which is Yesod (שֶׁהוּא יְסוֹד), that is, the middle line which is mercy (דְּהַיְנוּ הַקַּו הָאֶמְצָעִי שֶׁהוּא רַחֲמִים). The daughter of Mei-Zahav (בַּת מֵי־זָהָב), that is Mi [Who] (דְּהַיְנוּ מִי), meaning Imma is called Mi [Who] (פֵּירוּשׁ אִמָּא נִקְרֵאת מִי), whose gematria is the fifty Gates of Binah (שֶׁגִּימַטְרִיָּא שֶׁלּוֹ נ׳ שַׁעֲרֵי בִינָה), and “Zahav” is Imma from the side of judgment (וְזָהָב הִיא אִמָּא מִצַּד הַדִּין), which is the gold, as is known (שֶׁהוּא הַזָּהָב כַּנּוֹדָע), but the judgment in her is in the secret of Chasadim which are called water (אֶלָּא שֶׁהַדִּין שֶׁבָּהּ הוּא בְּסוֹד חֲסָדִים הַנִּקְרָאִים מַיִם), and this is the Mi [Who] of Mei-Zahav (וְהַיְנוּ מִי שֶׁל מֵי־זָהָב), meaning the waters which are the Chasadim in her (כְּלוֹמַר הַמַּיִם שֶׁהֵם הַחֲסָדִים שֶׁבָּהּ), and from her descend the judgments below (וְנִמְשָׁךְ מִמֶּנָּה לְמַטָּה הַדִּינִים), that is, gold (דְּהַיְנוּ זָהָב), as Rabbi Shimon bar Yochai, peace be upon him, said (כְּדְאָמַר רַשְׁבִּ״י ע״ה): “Judgments awaken from her” (׳דִּינִין מִתְעָרִין מִנָּהּ׳).

Also the word Mi [Who] is the gematria of fifty gates (וְגַם מִלַּת מִי גִּימַטְרִיָּא חֲמִשִּׁים שַׁעֲרִים), which is the count of the thirty-two pathways of Elohim (שֶׁהוּא חֶשְׁבּוֹן ל״ב נְתִיבוֹת אֱלֹהִים), which reach to the Chai Olamim [Life of the Worlds], to the Yesod within her (הַמַּגִּיעִים לַחַי עוֹלָמִים לְיְסוֹד שֶׁבָּהּ), and from thirty-two and eighteen become fifty (וְנַעֲשֶׂה מִן ל״ב וְחַי חֲמִשִּׁים), and the thirty-two “Elohim” are sweetened in this Yesod (וְנִמְתָּקִים הַל״ב אֱלֹהִים בִּיסוֹד זֶה), slightly in their descent to this Malkhut (קְצָת בִּירִידָתָם אֶל מַלְכוּת זֹאת), from the eastern sea to the last sea (מִן הַיָּם הַקַּדְמוֹנִי אֶל הַיָּם הָאַחֲרוֹן). And “sea” is the spreading of the five Gevurot (וְיָם הוּא הִתְפַּשְּׁטוּת ה׳ גְּבוּרוֹת), consisting of ten each, totaling fifty (כְּלוּלִים מֵעֶשֶׂר עוֹלִים חֲמִשִּׁים), but they are in the secret of Chasadim (אֶלָּא שֶׁהֵם בְּסוֹד חֲסָדִים), therefore death is not mentioned regarding her (וְלָכֵן לֹא נִזְכַּר בָּהּ מִיתָה), because her Kli [Vessel] was not broken (מִפְּנֵי שֶׁלֹּא נִשְׁבַּר הַכֵּלִי שֶׁלָּהּ), but was crushed and nullified from the form of a vessel (אֶלָּא נִתְמַעֵךְ וְנִתְבַּטֵּל מִצּוּרַת כֵּלִי), and this is what is said in Sifra deTzeniuta (Daf 176b): “And the earth was nullified” (וְהַיְנוּ אוֹמְרוֹ בְּסִפְרָא דְצְנִיעוּתָא: ׳וְאַרְעָא אִתְבַּטַּלְתּ׳), meaning that you were nullified from the name “earth” (כְּלוֹמַר שֶׁאִתְבַּטְּלַת מִשֵּׁם אַרְעָא), and you became like metals in your essence (וְנַעֲשִׂית כְּמוֹ מַתְּכוֹת מַהוּתֵךְ), not in the form of a vessel (שֶׁלֹּא כְצוּרַת כֵּלִי). And regarding this nullification, it says in Divrei HaYamim [Chronicles]: “And Hadad died,” written with a Dalet (וְעַל זֶה הַבִּטּוּל אוֹמֵר בִּדְבְרֵי הַיָּמִים: ׳וַיָּמָת הֲדַד׳ בְּדָלֶ"ת) (I Chronicles 1:51), whose meaning is mourning and grief and sighing (שֶׁפֵּרוּשׁוֹ אֵבֶל וְיָגוֹן וַאֲנָחָה). But she was not broken (אֲבָל לֹא נִשְׁבְּרָה), only nullified from her kingship (רַק שֶׁנִּתְבַּטְּלָה מִמַּלְכוּתָהּ), and was unable to act afterwards at all (וְלֹא יָכְלָה לִפְעוֹל אַחַר כָּךְ מְאוּמָה), and was compelled to go outside her boundary (וְהוּכְרְחָה לָצֵאת חוּץ לִמְחִיצָתָהּ). And for this reason it is written in Divrei HaYamim [Chronicles] Pa‘i [Pai] with a Yod (וְלָזֶה נִכְתַּב בִּדְבְרֵי הַיָּמִים פָּעִי בְּיו״ד), which are the letters of “weary and exhausted” (שֶׁהוּא אוֹתִיּוֹת עָיֵף וְיָגֵעַ), burdened with the weight of judgments (מְכֻבַּד מַשָּׂא הַדִּינִים), and she could not cleave to her male, who is called “Shamayim [Heavens]” (וְלֹא יָכְלָה לְדָבֵק בְּזָכָר שֶׁלָּהּ הַנִּקְרָא שָׁמַיִם), nor to sail to him through the air in flight (וְלִשׁוֹט אֵלָיו בָּאֲוִיר בְּעוֹף), which are the letters of Pau [Pau] (שֶׁהוּא אוֹתִיּוֹת פָּעוּ). And in the Tikkun it is said: “the way of the eagle in the heavens” (וּבְתִּיקּוּן נֶאֱמַר: ׳דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם׳) (Proverbs 30:19), whose nature is to glide and cleave to the heavens (שֶׁטִּבְעוֹ לִשְׁוֹט וּלְהִדָּבֵק בַּשָּׁמַיִם), until his feathers are burned and he falls downward (עַד שֶׁנִּשְׂרְפוּ נוֹצוֹתָיו וְנוֹפֵל לְמַטָּה), and he returns and is renewed (וְחוֹזֵר וּמִתְחַדֵּשׁ), and again returns to cleave to the heavens (וְחוֹזֵר לְדָבֵק בַּשָּׁמַיִם). And this is the secret: “The bird of the heavens shall carry the voice” (וְזֶהוּ סוֹד: ׳עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקוֹל׳) (Ecclesiastes 10:20), of the spirit of holiness (שֶׁל רוּחַ הַקֹּדֶשׁ).

For the Shekhina is called Pa‘u (כִּי שְׁכִינָה נִקְרֵאת פָּעוּ), a term of the revelation of the spirit of holiness (לָשׁוֹן הוֹפָעַת רוּחַ הַקֹּדֶשׁ), and she herself is also called the spirit of holiness (וְהִיא עַצְמָהּ נִקְרֵאת גַּם כֵּן רוּחַ הַקֹּדֶשׁ). But in this Malkhut, since she was nullified (אֲבָל בְּמַלְכוּת זֹאת, כֵּיוָן שֶׁנִּתְבַּטְּלָה), she could not manifest the spirit of holiness (לֹא יָכְלָה לְהוֹפִיעַ רוּחַ הַקֹּדֶשׁ), to declare futures and words of secrets (לְהַגִּיד עֲתִידוֹת וּדִבְרֵי סוֹדוֹת), since her activity was nullified (כֵּיוָן שֶׁנִּתְבַּטֵּל פְּעוּלָתָהּ), and she could not act anything at all (וְלֹא יָכְלָה לִפְעוֹל מְאוּמָה). Therefore she is not called Pa‘u with a Vav but with a Yod (לְכָךְ לֹא נִקְרֵאת פָּעוּ בְּוא״ו אֶלָּא בְּיו״ד), for the Vav of the final Hei presses itself into its line (שֶׁהַוא״ו שֶׁל הַה״א הָאַחֲרוֹנָה הִיא דּוֹחֶקֶת עַצְמָהּ בְּקַו שֶׁלָּהּ), and then she is in the aspect of Yod (וְאָז הִיא בִּבְחִינַת יו״ד), as it is said in the Zohar on Shir HaShirim: “Do not look at me that I am blackened” (כְּדֵי דְּקָאָמַר בַּזֹּהַר שִׁיר הַשִּׁירִים: ׳אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחוֹרְחֹרֶת׳) (Song of Songs 1), when she is in the point of Yod (כְּד אִיהִי בִּנְקוּדַּת יו״ד), and has no light from the sun (דְּלֵית לָהּ נְהוֹרָא מִשִּׁמְשָׁא). And this is “the sun has scorched me” (וְהַיְנוּ ׳שְׁזָפַתְנִי הַשֶּׁמֶשׁ׳) (Song of Songs 1), meaning that Ze’ir Anpin hides his face from her (כְּלוֹמַר אָז מַסְתִּיר זְעֵיר פָּנָיו מִמֶּנָּה), and the entire world is in sorrow (וְהָעוֹלָם כֻּלּוֹ בְּצַעַר). And all this is because of the wicked who perform labor on Shabbat—the bride, the queen (וְכָל זֶה מִפְּנֵי הָרְשָׁעִים שֶׁעוֹשִׂים מְלָאכָה בְּשַׁבָּת כַלָּה מַלְכְּתָא), and degrade her (וּמְזַלְזְלִים בָּהּ), and cause the Klipah [Shell] to derive enjoyment from the entrances of the Heh, Heh (וּגוֹרְמִים שֶׁיֵּהָנֶה הַקְּלִפָּה מִפִּתְחֵי הַה״ה), and then from the Vav within the Yod-Hei it becomes a Yod (וְאָז מִן וא״ו שֶׁבְּתוֹךְ הַי״ה נַעֲשֵׂית יו״ד). And so also in the World of Tohu (וְכֵן גַּם כֵּן בְּעוֹלַם הַתּוֹהוּ): “she has no light from the sun” (׳לֵית לָהּ נְהוֹרָא מִשִּׁמְשָׁא׳), which is Yesod (שֶׁהוּא יְסוֹד), and its gematria is 320 Dinim [Judgments]—his and hers (וְהוּא גִּימַטְרִיָּא ש״ך דִּינִין דִּידֵיהּ וְש״ך דְּנוּקְבֵיהּ). For Yesod was also broken (כִּי יְסוֹד נִשְׁבַּר גַּם הוּא), and upon it the weight of broken Kelim [Vessels] and Klipot, called work, pressed heavily (וְכָבְדוּ עָלָיו שִׁבְרֵי כֵּלִים וְהַקְּלִיפּוֹת הַנִּקְרָאִים מְלָאכָה), in the secret of: “Six days shall work be done” (בְּסוֹד: ׳שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה׳) (Exodus 35), these are the six broken Kelim [Vessels] (אִינּוּן שִׁשָּׁה כֵּלִים הַנִּשְׁבָּרִים), which cause work (הַגּוֹרְמִים מְלָאכָה). “And the seventh day,” which is Malkhut, the Bride (׳וְיוֹם הַשְּׁבִיעִי׳ שֶׁהוּא מַלְכוּת כַלָּה), “Shabbat for Hashem your God” (׳שַׁבָּת לַה׳ אֱלֹהֶיךָ׳) (Exodus 20), Ze’ir Anpin and Nukvah (זְעֵיר וְנוּקְבָה), the Holy One Blessed Be He did not want them to break her (לֹא רָצָה הקב״ה שֶׁיִּשְׁבְּרוּהָ), and that bodies of demons should be created from her (וְיִבָּרְאוּ מִמֶּנָּה גּוּפִים שֶׁל שֵׁדִים), and the day of Shabbat was sanctified (וְנִתְקַדֵּשׁ הַיּוֹם שַׁבָּת), and immediately she ascended above into the folding of Arikh Anpin (וּתְכֵף נִתְעַלְתָה לְמַעְלָה בְּכִפְלוֹ שֶׁל אֲרִיךְ), for she was not broken (כִּי לֹא נִשְׁבְּרָה). But from the rest of the Kelim [Vessels] were created destroyers (אֲבָל מִשְּׁאָר כֵּלִים נִבְרְאוּ מַזִּיקִין), even from the Kli [Vessel] of Yesod (אֲפִלּוּ מִכְּלִי יְסוֹד), which is its lower third that touches Malkhut (שֶׁהוּא שְׁלִישׁ הַתַּחְתּוֹן שֶׁלּוֹ הַנּוֹגֵעַ לְמַלְכוּת), which is called Shabbat (הַנִּקְרֵאת שַׁבָּת). And this portion is called Bein haShemashot [Twilight] (וְזֶה הַחֵלֶק נִקְרָא בֵּין הַשְּׁמָשׁוֹת), from which demons were created (מִמֶּנּוּ שֵׁדִים נִבְרְאוּ), but they had no bodies from Malkhut (אֲבָל לֹא הָיוּ לָהֶם גּוּפִים מִמַלְכוּת), and immediately the day was sanctified (וְתֵכֶף נִתְקַדֵּשׁ הַיּוֹם). Therefore it is written Pa‘u in the Torah (וְלָכֵן כְּתוּב פָּעוּ בַּתּוֹרָה), and Pa‘i in Divrei HaYamim [Chronicles] (וּפָעִי בִּדְבְרֵי הַיָּמִים), to allude to the Vav inside the final Hei (לְרַמֵּז עַל הַו״ו שֶׁבְּתוֹךְ הַה״א הָאַחֲרוֹנָה), which hints to Malkhut (הַרּוֹמֶז לְמַלְכוּת), and she ascends and descends with Yisrael (וְהִיא עוֹלָה וְיוֹרֶדֶת עִם יִשְׂרָאֵל). And with this is completed the explanation of the parashah VeEleh HaMelakhim [And These Are the Kings] (וּבָזֶה נִשְׁלַם הַפֵּרוּשׁ שֶׁל פָּרָשַׁת וְאֵלֶּה הַמְּלָכִים), according to the path of the writings of the Ari, may his memory be for a blessing (עַל דֶּרֶךְ שִׁפְרֵי הָאֲרִ״י זלה״ה), in the order of the Sefirot that were broken (כְּסֵדֶר הַסְּפִירוֹת שֶׁנִּשְׁבְּרוּ). And this is the path and order of Ma‘aseh Bereshit according to its Tikkun (וְהוּא דֶּרֶךְ וְסֵדֶר מַעֲשֵׂה בְּרֵאשִׁית כְּתִקּוּנוֹ).