Chapter Fifty-Seven (פֶּרֶק חֲמִשִּׁים וְשִׁבְעָה)

The shards of the Kelim [Vessels] that fell (הַשְּׁבִרֵי כֵּלִים שֶׁנָּפְלוּ), from them were created three worlds of Dinim [Judgments] (נִבְרְאוּ מֵהֶם ג׳ עוֹלָמוֹת שֶׁל דִּינִין), corresponding to Beri’ah, Yetzirah, Asiyah [B"Y"A] (נֶגֶד בִּי״ע [בְּרִיאָה יְצִירָה עֲשִׂיָּה]). And they were rectified in the World of Tikkun through the Divine Name El (וְנִתְקְנוּ בְּעוֹלַם הַתִּקּוּן עַל יְדֵי שֵׁם אֵל), by the mystery of Elef Alfin [a thousand thousands]—masters of shields of El Shaddai in Beri’ah (בְּסוֹד אֶלֶף אַלְפִּין מָרֵי תְּרִיסִין דְּ-אֵל שַׁדָּי דִּבְּרִיאָה). And in the World of Yetzirah, there are seventy thousand thousand masters of yebavah [wailing] (וּבְעוֹלַם הַיְצִירָה יֵשׁ ז״ן אֶלֶף אַלְפִּין מָרֵי דִּיבָּבָא), for judgment there is entirely yebavah [wailing], sorrow and sighing (שֶׁהַדִּין הוּא כֻלּוֹ יְבָבָה יָגוֹן וַאֲנָחָה), and it is rectified by the mystery of El-Havayah, that is, 57 (וְנִתְקַן בְּסוֹד אֵל הוי״ה = ז״ן). And in the World of Asiyah, there are ninety-six thousand masters of yelalah [wailing cries] (וּבְעוֹלַם הַעֲשִׂיָּה צ״ו אֶלְפִּין מָרֵי דִּילְלָה), and they were sweetened by the mystery of El-Adonai, that is, 96 (וְנִתְמַתְּקוּ בְּסוֹד אֵל־אֲדנ״י = צ״ו). And this is the secret of yebavah [wailing] and yelalah [wailing cries] of the mystery of the shofar (וְזֶהוּ סוֹד יְבָבָה וִילֵלָה שֶׁל סוֹד הַשּׁוֹפָר), as the Sages of blessed memory said (שֶׁאָמְרוּ חֲז״ל).

And behold, in truth they were only slightly rectified at first (וְהִנֵּה בֶאֱמֶת לֹא נִתְקְנוּ אֶלָּא מְעַט אַחַר כָּךְ), and also the impure worlds (וְגַם הָעוֹלָמוֹת הַטְּמֵאִים), in the world of the feminine of the Great Abyss (בַּעַלְמָא נוּקְבָּא דִּתְהוֹמָא רַבָּא), were not built until the time of the casting down of the crucible of gold (לֹא נִבְנוּ עַד עֵת הַשְׁלָכַת הַיָתוּכָא דִּדְהַבָא), with the katisa kastira [small copper vessel] (עִם כְּטִיסָא קַסְטִירָא = נְחוֹשֶׁת זוּטָא), susfita de-kaspa [silver dross] (סוּסְפִּיתָא דִּכְסַפָּא). This is the time when Arich was selecting food from refuse (שֶׁהוּא עֵת שֶׁ-אֲרִיךְ הָיָה בוֹרֵר אוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), through the folding of His legs (עַל יְדֵי קִפּוּל רַגְלָיו), and with them elevated the Molcho that was not broken (וְהֶעֱלוּ עִמָּהֶם מלְכוֹ שֶׁלֹּא נִשְׁבְּרָה), along with the inner lights of the seven Sefirot of Ze’ir Anpin and its Nukvah (עִם אוֹרוֹת פְּנִימִיּוֹת שֶׁל שִׁבְעָה סְפִירוֹת דְּ-זְעֵיר וְנוּקְבֵיהּ).

And behold, beforehand the Malkhut had been diminished (וְהִנֵּה מִקּוֹדֶם הָיְתָה מַלְכוּת שֶׁנִּתְמַעֲטָה), like a ship storm-tossed in the heart of the seas (כִּסְפִינָה הַמְטֹרֶפֶת בְּלֵב יַמִּים), and like the Ocean Sea that surrounds the earth (וּכְמוֹ יַם אוֹקְיָנוֹס הַסּוֹבֵב אֶת הָאָרֶץ), so was the Malkhut drifting in the heart of these bitter waters (כֵּן הָיְתָה מַלְכוּת מְשׁוֹטֶטֶת בְּלֵב מַיִם הַמְּרִירִים הָאֵלֶּה), which surrounded her (אֲשֶׁר הָיוּ מְסַבְּבִים אוֹתָהּ). And all of them were in the mystery of Mayim [water] (וְכֻלָּם הָיוּ בְּסוֹד מַיִם), a drop intermixed (טִפָּה מְעֹרֶבֶת), mixed letters (אוֹתִיּוֹת מְעֹרָבוֹת). That the letters of the Partzuf of Adam Belial had not yet been built (שֶׁלֹּא נִבְנוּ אוֹתִיּוֹת פַּרְצוּף שֶׁל אָדָם בְּלִיַּעַל), nor the letters of the Supernal Adam (וְאוֹתִיּוֹת שֶׁל אָדָם הָעֶלְיוֹן), and she had neither rectification nor consolation (וְלֹא הָיְתָה לָהּ תִּקּוּן וְנֶחָמָה), until came Noach - this is Arich (עַד שֶׁבָּא נֹחַ, זֶה אֲרִיךְ) - who found favor in the eyes of Hashem (שֶׁמָּצָא חֵן בְּעֵינֵי יְיָ), who is the World of the Garment (שֶׁהוּא עוֹלָם הַמַלְבּוּשׁ), with the combination of the Worlds of Ein Sof with Adam Kadmon (בְּצֵרוּף עוֹלָמוֹת אֵין סוֹף עִם אָדָם קַדְמוֹן). By the Yesod of the end of the upper half of the Garment (עַל יְדֵי יְסוֹד שֶׁל סוֹף חֶצְיִי הַמַלְבּוּשׁ הָעֶלְיוֹן), a thread of Ein Sof extended downward (יָצָא חוּט שֶׁל אֵין סוֹף לְמַטָּה), to enliven Arich in its rectifications (לְהַחֲיוֹת אֲרִיךְ בִּתְיקּוּנָיו), and gave him power to build Abba and Imma, and Ze’ir and Nukvah (וְנָתַן לוֹ כֹּחַ לִבְנוֹת אַבָּא וְאִמָּא וְזְעֵיר וְנוּקְבָה). And about Noach—which is a language of comfort and rest (וְעַל נֹחַ שֶׁהוּא לָשׁוֹן נֶחָמָה וּמְנוּחָה)—it is said: “This one will comfort us for our deeds and the sorrow of our hands from the earth which Hashem cursed” (׳זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ י״י׳) (Bereshit 5). For previously the Malkhut, which is called Adamah [Earth], had been nullified in relation to the Male called Adam (כִּי קוֹדֶם נִתְבַּטְּלָה מַלְכוּת הַנִּקְרֵאת אֲדָמָה, לְעֵרֶךְ הַזָּכָר הַנִּקְרָא אָדָם), and added into her was the secret of the final Hei of the Divine Name of four letters (וְנִתוֹסַף בָּהּ סוֹד ה׳ אַחֲרוֹנָה שֶׁל הַשֵּׁם בֶּן ד׳), which is the Molcho that was nullified (שֶׁהִיא מלְכו שֶׁנִּתְבַּטְּלָה). In the secret of “the flood was upon the earth,” due to the abundance of Shefa [Influx] (בְּסוֹד ׳הַמַּבּוּל הָיָה עַל הָאָרֶץ׳, בְּרֹב הַשֶּׁפַע). And when she ascended upward (וּכְשֶׁעָלְתָה לְמַעְלָה), she took with her a portion from those salty waters (לָקְחָה עִמָּהּ אֵיזֶה חֵלֶק מִן הַמַּיִם הַמְּלוּחִים הָאֵלֶּה), that which was most ready to receive Tikkun (מַה שֶּׁהָיָה יוֹתֵר מֻכְשָׁר לְקַבֵּל תִּקּוּן). And the fin of the Leviathan was rectified—it is the Tanin [Dragon] and the Nachash [Serpent] that is in the sea (וְנִתְקַן הַסְּנַפִּיר שֶׁל לִוְיָתָן, הוּא הַתַּנִּין וְהַנָּחָשׁ אֲשֶׁר בַּיָּם), as it is said: “On that day Hashem will visit with His great and mighty sword upon Leviathan the fleeing serpent, and upon Leviathan the twisted serpent” (׳בַּיּוֹם הַהוּא יִפְקֹד יְיָ בְּחַרְבּוֹ הַקָּשָׁה... עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן׳) (Isaiah 27). For there is a Nachash [Serpent] and Tanin [Dragon] that dwells in the sea (כִּי יֵשׁ נָחָשׁ וְתַּנִּין אֲשֶׁר הוּא דָּר בַּיָּם), and there is a Nachash [Serpent] and Tanin [Dragon] of the dust, called Afarnan (וְיֵשׁ נָחָשׁ וְתַּנִּין הֶעָפְרִי, הַנִּקְרָא עַפְרָן), written defectively (חָסֵר כְּתִיב), as Rashbi, peace be upon him, says in Parashat Beshalach (כְּמוֹ שֶׁאוֹמֵר רַשְׁבִּ״י ע״ה בְּפָרָשַׁת בְּשַׁלַּח). And behold, the word S’nappir [Fin] has a numerical value of four hundred silver shekels (וְהִנֵּה מִלַּת סְנַפִּיר עוֹלָה בַּחֶשְׁבּוֹן אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף), these are the four hundred Worlds of Longing (ד׳ מֵאוֹת עָלְמִין דְּכִסּוּפִין).

The one who passes to the merchant—it is the Tzaddik who passes (עוֹבֵר לַסּוֹחֵר – הוּא הַצַּדִיק הָעוֹבֵר), and goes from strength to strength (וַיֵּלֶךְ מֵחַיִל אֶל חָיִל), and appears before God in Zion (וְיֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן), to enter the center of the Gate of the Mystery (לָבוֹא אֶל מֶרְכַּז שַׁעַר הַסּוֹד), the thirteen rivers of pure Afars’mona [Balsam] (י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דְכִיָּיא). And behold, this S’nappir [Fin] was rectified by four Yodin, each containing ten, and ten from ten (וְהִנֵּה הַסְּנַפִּיר הַזֶּה נִתְקַן עַל־יְדֵי ד׳ יוּדִין כְּלוּלִין מֵעֶשֶׂר, וְעֶשֶׂר מֵעֶשֶׂר), they are the four hundred Worlds of Longing (הֵם ת׳ עָלְמִין דְּכִסּוּפִין), and this is the secret of “the path of the Tzaddikim is like the glow of light” (וְהוּא סוֹד ׳אוֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ׳) (Proverbs 4). At the division of the gates, in Arich Anpin, it is only one path and way (בְּפַלְגוּתָא דִּשְׁעָרֵי, בְּאַרִיךְ אַנְפִּין, הוּא רַק אוֹרַח וְדֶּרֶךְ אֶחָד), but in Ze’ir Anpin there are many paths (אֲבָל בְּזְעֵיר אַנְפִּין הֵם דְּרָכִים רַבִּים), as the number of 613 (כְּמִנְיָן תַּרְי״ג), as it is said: “All the paths of Hashem are kindness and truth” (שֶׁנֶּאֱמַר: ׳כָּל אָרְחוֹת י״י חֶסֶד וֶאֱמֶת׳) (Psalms 25). And behold, the hairs of Arich—half of them are to the right side (וְהִנֵּה הַשְּׂעָרוֹת שֶׁלּוֹ שֶׁל אֲרִיךְ – חֶצְיָן לְצַד יָמִין), and half of the hairs are to the left side (וְחֶצְיָן שֶׁל הַשְּׂעָרוֹת לְצַד שְׂמֹאל), and between them is this path (וּבֵינֵיהֶם הַדֶּרֶךְ הַזֶּה). And so too are the paths and ways in Beri’ah, Yetzirah, Asiyah [B"Y"A] (וְכֵן הֵם הַדְּרָכִים וְהָאֹרְחוֹת בִּבְּי״ע), as it is said about them: “The path of life is upward for the wise one, to turn away from She’ol below” (שֶׁנֶּאֱמַר עֲלֵיהֶם: ׳אֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל לְמַעַן סוּר מִשְּׁאוֹל מָטָּה׳) (Proverbs 15). And about this Orach [Path] it is written: “No eye has seen it, O God, but You, that You shall do for the one who waits for Him” (וְעַל הָאוֹרַח הַזֶּה כְּתוּב: ׳עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לְמְחַכֶּה לוֹ׳) (Isaiah 64), for this Orach [Path], by which one goes into the World to Come (לָאוֹרַח הַזֶּה, שֶׁיֵּלֵךְ דֶּרֶךְ שָׁם לָעוֹלָם הַבָּא). And with the help of Atika Kadisha, the concealed of all (וּבְעֶזְרַת עַתִּיקָא קַדִּישָׁא סְתִימָא דְכֹלָא), we will explain this matter (נְבָאֵר הָעִנְיָן הַזֶּה), by the good hand of my God upon me (כְּיַד־י״י אֱלֹהַי הַטּוֹבָה עָלַי), in its proper place (בִּמְקוֹמוֹ הָרָאוּי לוֹ), when I come to explain the casting off of the filth of the crucible of gold (כְּשֶׁאָבוֹא לְבָאֵר הַשְׁלָכַת הַזּוֹהֲמָא שֶׁל הַיָּתוּכָא דְּדַהֲבָא), by Arich (עַל־יְדֵי אֲרִיךְ), who selected food from refuse (שֶׁהָיָה בּוֹרֵר אוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת). And there I shall surely remember him (וְשָׁם זָכוֹר אַזְכִּרֶנּוּ), therefore I abbreviate it here (עַל כֵּן אֲקַצֵּר בּוֹ). Blessed is Hashem forever, Amen and Amen (יִתְבָּרֵךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).