Chapter Fifty-Three (פֶּרֶק חֲמִשִּׁים וּשְׁלוֹשָׁה)

And even though we said that there was only one set of 288 sparks that died (וְאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁלֹּא הָיָה אֶלָּא רפ״ח אֶחָד שֶׁמֵּת), which was made from four A”B [72] combinations that we mentioned in the previous chapter (שֶׁנַּעֲשָׂה מֵאַרְבַּע ע״בִים שֶׁזָּכַרְנוּ בַּפֶּרֶק הַקּוֹדֵם), nevertheless in each and every Kli [Vessel] of the seven broken Kelim [Vessels] there was one set of 288 (עַל כָּל זֹאת הָיוּ בְּכָל כְּלִי וְכְלִי מֵהַז׳ כֵּלִים הַנִּשְׁבָּרִים רפ״ח אֶחָד), and one must know from where they came (וְצָרִיךְ לֵידַע מֵאֵין בָּאוּ). And the matter is, that at the beginning these lights and the six broken Kelim [Vessels] were seventy (וְהָעִנְיָן הוּא שֶׁמִּתְּחִלָּה הָיוּ אוֹרוֹת אֵלוּ וְשֵׁשֶׁת כֵּלִים הַנִּשְׁבָּרִים שִׁבְעִים), in the secret that each one is comprised of ten (בְּסוֹד שֶׁכָּל אֶחָד כָּלוּל מֵעֲשָׂרָה), and the Nekudot [Points] of Chokhmah and Binah that illuminated in them were two (וּנְקֻדוֹת חָכְמָה וּבִינָה שֶׁהָיוּ מֵאִירִים בָּהֶם הֵם שְׁנַיִם), which together are seventy-two (שֶׁהֵם בְּיַחַד ע״ב). And it has already been said in earlier chapters that these Kelim [Vessels] were formed from the Name Dalet [Four] (וְכְבָר נֶאֱמַר בַּפְּרָקִים הַקּוֹדְמִים שֶׁאֵלּוּ הַכֵּלִים נִתְהַווּ מִשֵּׁם שֶׁל ד׳), and therefore they are comprised of four parts (וְעַל זֶה הֵם כְּלוּלִים מֵאַרְבַּע), as we said, that they are right and left, front and back (כְּמוֹ שֶׁאָמַרְנוּ שֶׁהֵם יָמִין וּשְׂמֹאל פָּנִים וְאָחוֹר).

If so, since they are squared, you will calculate four times A”B [72]—it equals 288 (אִם כֵּן כֵּיוָן שֶׁהֵם מְרֻבָּעִים תַּחְשׁוֹב ד׳ פְּעָמִים ע״ב יַעֲלֶה רפ״ח). And the broken Kelim [Vessels] themselves had in them the light and power of that 288 mentioned above (וְהַכֵּלִים הַנִּשְׁבָּרִים עַצְמָם הָיָה בָהֶם אוֹר וְכֹחַ הָרפ״ח הַנִּזְכָּר), and when these Kelim [Vessels] were broken (וּכְשֶׁנִּשְׁבְּרוּ אֵלּוּ כֵּלִים), also the drops of the 288 passed away and disappeared (גַּם הַטִּפִּין שֶׁל רפ״ח חָלַף הָלַךְ לוֹ). And we already said regarding the secret of the seven kings who ruled in Edom, “and Bela died and there reigned…” (וּכְבָר אָמַרְנוּ בְּסוֹד הַז׳ מְלָכִים שֶׁמָּלְכוּ בֶאֱדוֹם, ׳וַיָּמָת בֶּלַע וַיִּמְלֹךְ…׳), that they allude to the broken Kelim [Vessels] mentioned above (שֶׁהֵם רוֹמְזִים עַל הַכֵּלִים הַנִּשְׁבָּרִים הַנִּזְכָּרִים לְעֵיל), for the departure of their light is called their death (כִּי הֲלִיכַת אוֹרָם מֵהֶם נִקְרֵאת מִיתָתָם). And it says in the Sifra deTzeniuta: “And the ancient kings died…” (Daf 186b) (וְאוֹמֵר בְּסִפְרָא דְצְנִיעוּתָא: ׳וּמַלְכִין קַדְמָאִין מֵתוּ…׳), and he said this regarding the broken Kelim [Vessels] (וְאָמַר זֶה עַל הַכֵּלִים הַנִּשְׁבָּרִים). And this is what the verse says: “And the spirit of Elohim hovered…” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב: ׳וְרוּחַ אֱלֹהִים מְרַחֶפֶת…׳) (Bereshit 1), meaning: “288 died” (הַיְנוּ מֵת רפ״ח). And it also hints that after they were broken, they hover over the face of Binah, which is the water (וְרוֹמֵז גַּם כֵּן שֶׁאַחַר שֶׁנִּשְׁבְּרוּ מְרַחֲפִין עַל פְּנֵי הַבִּינָה שֶׁהִיא הַמַּיִם), which is Chesed relative to the seven lower Kelim [Vessels] which were broken beneath her (שֶׁהוּא חֶסֶד, בְּעֵרֶךְ הַז׳ כֵּלִים שֶׁלְּמַטָּה מֵהֶם שֶׁנִּשְׁבְּרוּ), and Binah herself was not broken (וְהִיא הַבִּינָה לֹא נִשְׁבְּרָה), only from her were the Dinim [Judgments] aroused in the World of Tohu (רַק מִמֶּנָּה הָיוּ מִתְעוֹרְרִים הַדִּינִים בָּעוֹלָם הַתּוֹהוּ), and even today it is so (וְעוֹד הַיּוֹם הוּא כָּךְ). And on this the Zohar says: “That Dinim [Judgments] are aroused from her” (Daf 151a) (וְעַל זֶה אוֹמֵר הַזֹּהַר: ׳דְּדִּינִין מִתְעָרִין מִינָּה׳), and she seeks her first learning (וְהִיא מְבַקֶּשֶׁת לִימוּדָהּ הָרִאשׁוֹן), and these Dinim [Judgments] which emerged from the force of the hammer called Butzina deKardinuta [The Hard Spark] (וְאֵלּוּ הַדִּינִים שֶׁיָּצְאוּ מִכֹּחַ הַפַּטִּישׁ הַנִּקְרָא בּוּצִינָא דְקַדְרוּנוּתָא), this is the secret of the Dinim [Judgments] of MNTZPKH (הוּא סוֹד הַדִּינִים שֶׁל מַנְצְפ״ךְ), which emerged from the Alef-Beit through the Yod (אֲשֶׁר יָצְאוּ מִן הָאַלְפָּא־בֵּיתוֹת עַל יְדֵי הַיּו״ד), and were divided into 280 sparks and 320 sparks, in the secret of number (וְנִתְחַלְּקוּ לְפ״ר נִצּוֹצִין וְלְש״ךְ נִצּוֹצִין בְּסוֹד מִסְפָּר). And this is the secret of what Rabbi Shimon bar Yochai, peace be upon him, says in Idra Zuta (וְזֶהוּ סוֹד שֶׁאוֹמֵר רַשְׁבִּ״י ע״ה בְּאַדְרָא זוּטָא), daf 292b (דַּף רצ״ב ע״ב): “Before the world was created, Chokhmah and Binah were not gazing face-to-face” (׳עַד לָא אִתְבְּרִי עַלְמָא לָא הֲווֹ חָכְמָה וּבִינָה מִשְׁגְּחִין אַפִּין בְּאַפִּין׳), and all the more so the rest of their companions (וּכָל שֶׁכֵּן שְׁאָר חֲבִירֵיהוֹן), and because of this the primordial worlds were destroyed (וּבְגִין כָּךְ עָלְמִין קַדְמָאִין אִתְחָרְבוּ).

They are the 150 generations of each and every Sefirah that reigned independently (הֵם הַק״ן דּוֹר שֶׁל כָּל סְפִירָה וּסְפִירָה שֶׁמָּלְכָה כָּל אַחַת לְבָדָהּ), as I explained in previous chapters (שֶׁבֵּאַרְתִּי בַּפְּרָקִים הַקּוֹדְמִים). And each Sefirah had one world of souls to itself (וְכָל סְפִירָה הָיְתָה לָהּ עוֹלָם אֶחָד שֶׁל נְשָׁמוֹת לְבַדָּהּ), and world and souls were one and the same (וְעוֹלָם וּנְשָׁמוֹת הַכֹּל אֶחָד), and they had no Tikkun or sweetening (וְלֹא הָיָה לָהֶם תִּקּוּן וּמִיתּוּק). And this is what it says: “And the primordial worlds were made without Tikkun—of Partzuf” (וְזֶהוּ אוֹמְרוֹ: ׳וְעָלְמִין קַדְמָאִי בְּלָא תִּקוּנָא שֶׁל פַּרְצוּף אִתְעֲבִידוּ׳). And that which was not in a state of Tikkun is called sparks and flashes (וְהַהוּא דְּלָא הֲוָה בְּתִּקוּנָא, אַקְרֵי זִיקִין נִצּוֹצִין). Like the craftsman—from the forge (כְּהַאי אוּמָנָא מֵרַצְפָּא), which is “blacksmith” in the language of the Gemara (שֶׁהוּא נַפָּחָא בִּלְשׁוֹן הַגְּמָרָא), like Rabbi Yitzchak Nafcha (כְּמוֹ ר׳ יִצְחָק נַפְחָא) (Sanhedrin 96a/Baba Batra 25b), who in Ashkenazic language is called Eisenschmied [blacksmith] (שֶׁקוֹרִין בִּלְשׁוֹן אַשְׁכְּנָז ׳אֵיזֶן שְׁמִיד׳). “When the iron-smith strikes the hammer,” he brings forth sparks in every direction (׳כְּד אִכְתֵּשׁ אוּמָנָא דְפַרְזְלָא, אַפִּיק זִיקִין לְכָל עִבְרִין׳), and those sparks blaze and shine, and then are extinguished immediately (וְאִינוּן זִיקִין לְהָטִין וּנְהִירִין, וְדַעֲכִין לְאַלְתַּר). As it is said: “The lamp of the wicked shall be extinguished” (כְּמוֹ שֶׁנֶּאֱמַר: ׳וְנֵר רְשָׁעִים יִדְעָךְ׳) (Proverbs 13). And these are called the primordial worlds (וְאֵלִין אִתְקְרוּן עָלְמִין קַדְמָאִי), and because of this they were destroyed and did not endure (וּבְגִין כָּךְ אִתְחָרְבוּ וְלָא אִתְקַיְּימוּ). Until Atika Kadisha was rectified (עַד דְּאִתְתַּקֵּן עַתִּיקָא קַדִּישָׁא), and the Craftsman returned to his craft (וְנָפִיק אוּמָנָא לְאוּמְנוּתוֹ). And on this we learned in our Mishnah: “That the spark emits flashes and sparks to three hundred and twenty directions” (וְעַל דָּא תַּנִּינָא בְּמַתְנִיתִין דִּילַן: ׳דְּנִיצּוֹצָא אַפִּיק זִיקִין בְּזִיקִין לְתְלַת מֵאָה וְעֶשְׂרִים עִבְרִין׳). And those flashes are called primordial worlds (וְאִינוּן זִיקִין עָלְמִין קַדְמָאִי אִתְקְרוּן), and they immediately perished (וּמֵתוּ לְאַלְתַּר). Afterwards, the Craftsman returned to His craft (לְבַתַּר נָפִיק אוּמָנָא לְאוּמְנוּתוֹ), and it was rectified with male and female (וְאִתְתַּקֵּן בְּדְכַר וּנוּקְבָא). And those sparks that were extinguished and perished beforehand—now all is sustained (וְהָנֵי זִיקִין דְּאִתְדַּעֲכוּ וּמֵתוּ מִקּוֹדֶם, וְהַשְׁתָּא אִתְקַּיֵּים כֻּלָּא).

From the Butzina deKardinuta [The Hard Spark] emerged the spark (מִבּוּצִינָא דְקַדְרִינוּתָא נָפִיק נִצּוֹצָא), a strong and mighty hammer (פַּטִּישָׁא חֲזָקָה תַּקִּיפָא), which struck and emitted flashes to the primordial worlds (דְּבַטֵּשׁ וְאַפִּיק זִיקִין לְעָלְמִין קַדְמָאֵי), and they became intermingled in the “pure air” (וּמִתְעַרְבֵּי בְּאוַּירָא דְכִיָּא), which is in the secret of the Skull of Atikah (שֶׁהוּא בְּסוֹד הַגֻּלְגֹּלֶת שֶׁל עַתִּיקָא), which comes by way of the Name from the Primordial Air every day at the time of divine favor (הַבָּא דֶּרֶךְ שֵׁם מֵאוַּיר קַדְמוֹן בְּכָל יוֹם וָיוֹם בְּעֵת רָצוֹן). “And they became sweetened, this one with that one” (וְאִתְבַּסְּמוּ דָּא בְּדָא), that is to say, the Pure Air, which is clean of Dinim [Judgments] (כְּלוֹמַר, הָאוַּירָא דְכִיָּא דְּהַיְינוּ נָקִי מִדִּינִין), was sweetening the Dinim [Judgments] and perfuming them (הָיָה מְמַתֵּק הַדִּינִין וּמְבַשֵּׂם אוֹתָם). And when did “this one sweeten with that one”? (וְאֵימָתַי אִתְבַּסְּמוּ דָּא בְּדָא) When Abba and Imma became joined (כַּד אִתְחַבָּרוּ אַבָּא וְאִמָּא), who are elevated to Ein and Arich (הַסְּדוּקִים לַעֲלוֹת בְּאַי״ן וְאַרִיךְ), who are included within the Malkhut of Adam Kadmon (הַנִּכְלָלִים בְּמַלְכוּת אָדָם קַדְמוֹן). And the Name that includes them is Atikah, in the secret of His head (וְהַשֵּׁם הַכּוֹלְלָם הוּא עַתִּיקָא בְּסוֹד רֵישֵׁה), for their body is hidden from the eye of all living, and we are not permitted to expound their body so far (כִּי גוּפָם נֶעְלָם מֵעֵין כָּל חַי, וְאֵין לָנוּ רְשׁוּת כָּל כָּךְ לִדְרוֹשׁ בְּגוּפָם). And this is what it says: “And this Father” (וְזֶהוּ אוֹמְרוֹ: ׳וְהַאי אַבָּא׳), meaning, that which we said (רָצָה לוֹמַר שֶׁאָמַרְנוּ): “He is the hidden spirit in Atik Yomin” (׳הוּא רוּחָא דְּגָנִיז בְּעַתִּיק יוֹמִין׳). They are the secret of the seven rectifications in the head of Atikah (הֵם סוֹד הַשִּׁבְעָה תִּקּוּנִים שֶׁבְּרֵאשֵׁה דְּעַתִּיקָא), which are called the seven days (הַנִּקְרָאִים ז׳ יָמִים). And within it was hidden that Air (וּבֵיהּ אִתְגַּנִּיז הַהוּא אוַּירָא), which we mentioned, in His Skull (שֶׁאָמַרְנוּ, בְּהַגֻּלְגֹּלְתָּא שֶׁלּוֹ). And it surrounded the spark that emerged from the Butzina deKardinuta [The Hard Spark] (וְאַכְלִיל לְנִצּוֹצָא דְּנָפִיק מִבּוּצִינָא דְקַדְרִינוּתָא), which was hidden in the chambers of Imma (דְּגָנִיז בִּטְעָוֵי דְּאִמָּא), and was elevated with them upward into the Light of Atik Yomin (וְנִתְעַלֶּה עִמָּהֶם לְמַעְלָה בְּאוֹר עַתִּיק יוֹמִין). For the Netzach and Hod of that Malkhut of Adam Kadmon elevated them (כִּי נֶצַח וְהוֹד שֶׁל אוֹתָהּ מַלְכוּת דְּאָדָם קַדְמוֹן הֶעֱלִים אוֹתָם). And when the two were joined, Ein and Arich, they were included this one in that one (וּכְד אִתְחַבְּרוּ תְּרוֵיְיהוּ, אַי״ן וְאַרִיךְ, וְאִתְכְּלִילוּ דָּא בְּדָא), for they are Ein and Arich, which are called in the Zohar “one body” (שֶׁהֵם אַי״ן וְאַרִיךְ, שֶׁהֵם נִּקְרָאִים בַּזֹּהַר ׳גּוּפָא חַד׳). That truly the Yod of Ein entered into the Yod of Arich (שֶׁמַּמָּשׁ נִכְנְסוּ יו״ד שֶׁל אַיִן בְּתוֹךְ יו״ד שֶׁל אֲרִיךְ), to be for them an inner light, soul, and vitality (לִהְיוֹת לָהֶם אוֹר פְּנִימִי, נְשָׁמָה וְחַיּוּת), and Arich covers them and surrounds them (וַאֲרִיךְ מְכַסֶּה אוֹתָם, וּמַקִּיף אוֹתָם), for the world did not merit to use the light of Chokhmah, which is Ein (כִּי לֹא זָכָה הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹר הַחָכְמָה שֶׁהִיא אַיִן), although its rays are revealed (אִם כִּי קַרְנֶיהָ מְגֻלִּים). Therefore it is called Ein, for it is not seen, except for half of the skull (וְלָכֵן נִקְרֵאת אַיִן כִּי אֵינוֹ נִרְאֶה כִּי אִם חֲצִי הַגֻּלְגֹּלֶת).

And in the future it is said: “And the earth shall be filled with knowledge of Hashem like the waters cover the sea” (וְלֶעָתִיד נֶאֱמַר: ׳וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים׳) (Isaiah 11). It is found that the light of the ten [Sefirot] of Chokhmah will be on the outside (נִמְצָא שֶׁיִּהְיוּ אוֹר עֶשֶׂר [סְפִירוֹת] שֶׁל חָכְמָה מִבַּחוּץ), and the ten [Sefirot] of Arich will be on the inside somewhat (וַעֲשָׂרָה [סְפִירוֹת] שֶׁל אֲרִיךְ יִהְיוּ מִבִּפְנִים קְצָת), to guard the Kelim [Vessels] so that they not be shattered, God forbid (לִשְׁמֹר כֵּלִים כְּדֵי שֶׁלֹּא יִשְׁתַּבְּרוּ חַס וְשָׁלוֹם). And the waters mentioned in the verse are the waters of Chokhmah (וְהַמַּיִם הַנֶּאֱמָרִים בַּפָּסוּק הֵם מֵי הַחָכְמָה), that is, its Inner Light (דְּהַיְינוּ אוֹר פְּנִימִי שֶׁלָּהּ), that covers the primordial sea, which is Binah, and that is Arich (הַמְּכַסִּים לַיָּם הַקַּדְמוֹנִי שֶׁהוּא בִּינָה, וְהוּא אֲרִיךְ). And the waters are what appear from the outside (וְהַמַּיִם הֵם הַנִּרְאִים מִבַּחוּץ), for the hollow and pit of the sea is called “sea” (כִּי חָלוּל וּבוֹר שֶׁל הַיָּם נִקְרָא יָם), and understand this well (וְהַבֵּן).

It is found that Ein and Arich are counted as one Head (נִמְצָא שֶׁאַיִן וַאֲרִיךְ נִמְנִים בְּסוֹד רֹאשׁ אֶחָד), in the secret of “ten and ten in the ladle” (בְּסוֹד ׳עֲשָׂרָה עֲשָׂרָה הַכַּף׳), and they entered into the third Head, which is the seven days of the Malkhut of Adam Kadmon (וְהֵם נִכְנְסוּ תּוֹךְ הָרֹאשׁ הַשְּׁלִישִׁי שֶׁהוּא הַז׳ יָמִים שֶׁל מַלְכוּת אָדָם קַדְמוֹן), and they were integrated, this one with that (וְאִתְכְּלִילוּ דָּא בְּדָא). And from between the two of them (וּמִבֵּין שְׁנֵיהֶם), emerged one strong Skull (נָפִיק חַד גֻּלְגָּלְתָּא תַּקִּיפָא), and it extended on both sides—this one on this side, and that one on that side (וְאִתְפְּשַׁט בִּסְטְרוֹי, דָּא בִּסְטְרָא דָּא, וְדָא בִּסְטְרָא דָּא), meaning right and left (רָצוֹן לוֹמַר: יָמִין וּשְׂמֹאל), and they spread truly in the secret of ten (וְנִתְפַּשְּׁטוּ מַמָּשׁ בְּסוֹד עֶשֶׂר). And here it is speaking precisely of the Head of Ze’ir Anpin (וְכָאן מַמָּשׁ מְדַבֵּר בְּרֵישָׁא דִּזְעֵיר אַנְפִּין).

And what I explained to you about the building of the three Heads here is not a contradiction (וּמַה שֶּׁפֵּרַשְׁתִּי לְךָ בִּנְיַן תְּלַת רֵישִׁין בְּכָאן - אֵין בָּכֵּן כְּלוּם), for what happened to the fathers happened to the children (כִּי מַה שֶּׁאֵרַע לָאֲבוֹת אֵרַע לַבָּנִים), and from it we may take a proof to understand allegory and analogy (וּמִמֶּנּוּ נִקַּח רְאָיָה לְהָבִין מָשָׁל וּמְלִיצָה). And this is what it says: “Just as with Atika Kadisha, three Heads were found in one, so too all is arranged in three Heads” (וְזֶהוּ אוֹמְרוֹ: ׳כְּמָה [כְּמוֹ] דְּעַתִּיקָא קַדִּישָׁא תְּלַת רֵישִׁין אִשְׁתַּכְּחוּ בְּחַד, כָּךְ כֻּלָּא אִזְדַּמֵּן בִּתְּלַת רֵישִׁין׳). Meaning, in Ze’ir Anpin and its Chokhmah, Binah, Da‘at (פֵּירוּשׁ, בִּזְעֵיר אַנְפִּין וְחב״ד שֶׁלּוֹ), they are called the three chambers of the Skull (נִקְרָאִים תְּלַת חַלָּלֵי דְּגוּלְגֹּלְתָּא). And from the nine rectifications of the beard of Ze’ir Anpin, corresponding to its nine Sefirot (וּמִן ט׳ תִּקּוּנֵי דִּיקְנָא דִּזְעֵיר, נֶגֶד ט׳ סְפִירוֹתָיו), were made ninety thousand worlds (נַעֲשׂוּ תִּשְׁעָה אַלְפִין רְבוֹא עָלְמִין), dependent and supported upon this Skull (נִטְּלִין וְסָמִיכִין עַל הָאִי גֻּלְגָּלְתָּא). And this refined Air was integrated in all (וְהָאִי אוּרַא דְּכִיא אִתְכְּלִיל בִּכְלָא), and was drawn from above from the membrane of the Air (וְנִמְשַׁךְ מִלְּמַעְלָה מִקְּרוּמָא דְּאוּרַא), which is the Tiferet of Atika (שֶׁהוּא תִּפְאֶרֶת דְּעַתִּיקָא), and was extended to the Head of Ze’ir Anpin (וְנִמְשַׁךְ אֶל רֵישָׁא דִּזְעֵיר אַנְפִּין), which is also the Tiferet of the World of Tohu (שֶׁהוּא תִּפְאֶרֶת גַּם כֵּן שֶׁל עוֹלַם הַתּוֹהוּ). And the end of the teaching is: “And when His face was gazed upon” (וְסוֹף הַמַּאֲמָר: ׳וְכַד אִסְתַּכְּלוּ אַנְפוֹי׳), meaning, the face of Ze’ir Anpin upon the face of Atika Kadisha (רָצוֹן לוֹמַר דְּזְעֵיר אַנְפִּין בְּאַנְפִּין דְּעַתִּיקָא קַדִּישָׁא), “everything is called Erech Apayim” — that He lengthens His anger (כְּלָא אֶרֶךְ אַפַּיִם אַקְרֵי, שֶׁהוּא מַאֲרִיךְ אַפּוֹ). And it is taught there: “Erech Apayim—it should have said Aruch Apayim” (וְאִיתָא תַּמָּן: ׳אֶרֶךְ אַפַּיִם, אֲרוּךְ אַפַּיִם מִבָּעֵי לֵיהּ׳), but rather, thus have we learned (אֶלָּא הָכִי תַּנִּינָן): because He lengthens His face toward the guilty (בְּגִין דְּאַרִיךְ אַנְפּוֹי לְחַיַּיבַיָּא). But “Erech Apayim” is the healing of the face (אֲבָל ׳אֶרֶךְ אַפַּיִים׳, אַסְוְותָא דְּאַנְפִּין), and it is derived from the expression “and healing shall ascend for him” (וְהוּא נִגְזָר מִלְּשׁוֹן: ׳וְהֶעֱלְתָה לוֹ אֲרוּכָה׳) (Jeremiah 30:17), which means healing (שֶׁהוּא רְפוּאָה). “For there is no healing found in the world except at a time when they gaze face to face” (׳דְּהָא לָא אִשְׁתְּכַח אַסְוְותָא בְּעָלְמָא אֶלָּא בִּזְמַנָּא דְּמִשְׁגְּחִין אַנְפִּין בְּאַנְפִּין׳), Ze’ir Anpin and Nukvah (ז״א וְנוּקְבָה). Up to here is the teaching (Zohar Idra Zuta, Daf 291a–292b) (עַד כָּאן הַמַּאֲמָר).

And what emerges for us from the totality of his words (וְיָצָא לָנוּ מִכְּלָלוּת דְּבָרָיו), is that the hammer which struck (שֶׁהַפַּטִּישׁ שֶׁהִכָּה) with strength upon the Dinim [Judgments] (בַּחֹזֶק עַל הַדִּינִין), sparks of fire emerged (וְיָצְאוּ נִצּוֹצִין שֶׁל אֵשׁ), that is, the number of these Names of Dinim [Judgments] (דְּהַיְינוּ מִסְפָּר אֵלּוּ שֵׁמוֹת הַדִּינִין), and they were extinguished and died immediately (וְנִתְדַּעֲכוּ וּמֵתוּ לְאַלְתַּר). And they descended from their domain into the lower worlds (וְיָרְדוּ מִמְּחִיצָתָם בָּעוֹלָמוֹת הַתַּחְתּוֹנִים), to the shattered Kelim [Vessels] (לִשְׁבָרֵי כֵּלֵיהֶם), and they were not rectified until the time of the coming of the Tikkun of the Metikla [Balance] (וְלֹא נִתְקְנוּ עַד עֵת בּוֹא תִּקּוּן הַמְּתִקְלָא), which is the secret of the Partzuf Adam (שֶׁהוּא סוֹד פַּרְצוּף אָדָם). And this is the secret of what the verse says: “And every shrub of the field had not yet sprouted, for Hashem Elohim had not rained upon the earth, and man was not…” (וְזֶהוּ סוֹד שֶׁאוֹמֵר הַכָּתוּב: ׳וְכָל שִׂיחַ הַשָּׂדֶה טֶרֶם יִצְמָח, כִּי לֹא הִמְטִיר י״י אֱלֹהִים עַל הָאָרֶץ, וְאָדָם אַיִן׳) (Bereshit 2).

Meaning, as long as there was no Tikkun of the Metikla [Balance], which is the secret of Adam (כְּלוֹמַר, כָּל זְּמַן שֶׁלֹּא הָיָה תִּקּוּן הַמְּתִקְלָא, הוּא סוֹד אָדָם), there was no growth in the world (לֹא הָיְתָה צְמִיחָה בָּעוֹלָם), and the land and the earth were not successful (וְלֹא הִצְלִיחָה אֶרֶץ וַאֲדָמָה), cursed by Hashem, which is the secret of the Dinim [Judgments] (שֶׁאֵרְרָה י״י, שֶׁהוּא סוֹד הַדִּינִים). And this is the secret of the verse: “A land through which no man has passed” (וְזֶהוּ סוֹד הַפָּסוּק: ׳אֶרֶץ לֹא עָבַר בָּהּ אִישׁ׳) (Jeremiah 2), meaning one who is fit for Zivug (שֶׁהוּא רָאוּי לְזִוּוּג), but has not yet been joined (אֲבָל עֲדַיִין לֹא נִזְדָּוֵוג), for she has no mate (כִּי אֵין לָהּ בַּת זוּג). And all the more so that no “Adam” passed through it (וּכָל שֶׁכֵּן שֶׁלֹּא עָבַר בָּהּ אָדָם), who is the Tikkun of the Metikla [Balance] and the secret of the Zivug of male and female (שֶׁהוּא תִּקּוּן הַמְּתִקְלָא וְסוֹד הַזִּוּוּג דְּכַר וּנְקֵבָה). For Adam in gematria is the Name M”H [45], which is Ze’ir Anpin (כִּי אָדָם בְּגִימַטְרִיָּא שֵׁם מ״ה, הוּא ז״א), and its Milui [Spelling-Out] equals Chavah, which is Malkhut (וּמִלּוּאוֹ עוֹלֶה חַוָּה, שֶׁהִיא מַלְכוּת), in the secret of: “And Hashem Elohim built the side which He had taken from the man…” (בְּסוֹד: ׳וַיִּבֶן י״י אֱלֹהִים אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם׳) (Bereshit 2). That is, this Milui [Spelling-Out] (דְּהַיְנוּ הַמִּלּוּי הַזֶּה), and all the Dinim [Judgments] were rectified (וְנִתְקְנוּ כָּל הַדִּינִים), so that they would not lead to destruction and desolation (כְּדֵי שֶׁלֹּא יַגִּיעוּ אֶל חֻרְבָּן וּשְׁמָמָה), and that the end of the world would be in good and evil (וִיהִיו תַּכְלִית הָעוֹלָם בְּטוֹב וָרָע). That is, good, if there is sweetening from Imma Ila’ah (דְּהַיְנוּ טוֹב, אִם יִהְיֶה מִיתּוּק אִמָּא עִילָּאָה), it will be good and freedom for Israel, and evil and destruction for the nations (יִהְיֶה טוֹב וַחֵרוּת לְיִשְׂרָאֵל וְרַע וְחֻרְבָּן לָאוּמּוֹת), in the secret of: “a blow and a healing in Egypt” (בְּסוֹד: ׳נֶגֶף וּרְפוּא בְּמִצְרָיִם׳) (Isaiah 19). And for this reason David was “Admoni with beautiful eyes” (וְלָזֶה דָּוִד הָיָה ׳אַדְמוֹנִי עִם יְפֵה עֵינַיִם׳) (I Samuel 16), that is, five Names Havayah of Chasadim and Gevurot (דְּהַיְנוּ ה׳ הֲוָיּוֹת חֲסָדִים וּגְבוּרוֹת), and each one equals seventy (וְכָל אֶחָד עוֹלֶה עַיִן), that is, good for Israel and evil for the nations (דְּהַיְנוּ טוֹב לְיִשְׂרָאֵל וְרַע לָאוּמּוֹת).

And in the future it is said: “For eye to eye they shall see when Hashem returns to Zion” (וּלֶעָתִיד לָבוֹא נֶאֱמַר: ׳כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב י״י צִיּוֹן׳) (Isaiah 52). Meaning, that Ze’ir Anpin will be like Arich, he will have only one eye (רָצוֹן לוֹמַר שֶׁיִּהְיֶה זְעֵיר אַנְפִּין כְּמוֹ אֲרִיךְ, אֵין לוֹ אֶלָּא עַיִן אַחַת), mercy within mercy (רַחֲמֵי גוֹ רַחֲמֵי), and this is the secret: the left eye will be like the right eye exactly (וְהֵיינוּ סוֹד: עַיִן שְׂמָאל יִהְיֶה הוּא כְּעַיִן יָמִין מַמָּשׁ), when Hashem, who is Ze’ir Anpin, returns to Zion (כְּשֶׁיָּשׁוּב י״י, הוּא זְעֵיר אַנְפִּין, אֶת צִיּוֹן), which is the Yesod of the Nukvah (שֶׁהִיא יְסוֹד דְּנוּקְבָּא), and he will be in the Yesod of Imma, which is also called Zion (וְיִהְיֶה הוּא בִּיסוֹד אִמָּא, הַנִּקְרֵאת גַּם כֵּן צִיּוֹן). And also, Zion in gematria is Yosef (וְגַם כֵּן צִיּוֹן בְּגִימַטְרִיָּיא יוֹסֵף), which is the Yesod of Ze’ir (שֶׁהוּא יְסוֹד דְּזְעֵיר), who will be zealous for Zion, gematria “great jealousy” (שֶׁיְקַנֵּא לְצִיּוֹן גִּימַטְרִיָּא קִנְאָה גְּדוֹלָה). And he will remove her from the nurture of the handmaid who inherited her mistress (וְיְסַלְּקֶנָּה מִינִיקַת הַשִּׁפְחָה אֲשֶׁר יָרְשָׁה גְבִרְתָּהּ), as it says: “Remember Hashem against the children of Edom the day of Jerusalem, who said: ‘Raze it, raze it, to its foundation!’” (שֶׁנֶּאֱמַר: ׳זְכֹר י״י לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלַיִם, הָאֹמְרִים עָרוּ עָרוּ עַד הַיְּסוֹד׳) (Psalms 137). That is, the very Yesod, which had previously been in her, in the Nukvah (הַזֶּה, שֶׁהָיָה מִקּוֹדֶם בָּהּ בַּנּוּקְבָא), and, so to speak, had been joined to the handmaid (וּכְבִיָּכוֹל נִזְדַּוֵּוג עִם הַשִּׁפְחָה). And in the time of Mayin Nukvin [Feminine Waters], the other Elohim, so to speak, mate with the holy Elohim (וּבִזְמַן מַיִין נוּקְבִין, אֱלֹהִים אֲחֵרִים מִזְדַּוְּגִין כְּבִיָּכוֹל בֶּאֱלֹהִים קְדוֹשִׁים), and they draw from them (וְיוֹנְקִים מֵהֶם). But in the future he will be zealous for Zion with great jealousy (וְלֶעָתִיד יְקַנֵּא לְצִיּוֹן קִנְאָה גְדוֹלָה), and “jealousy” in gematria is Yosef (וְקִנְאָה בְּגִימַטְרִיָּיא יוֹסֵף), to hint to Mashiach ben Yosef (לְרַמֵּז עַל מָשִׁיחַ בֶּן יוֹסֵף), through whom the Holy One, Blessed be He, will be zealous for Zion and Jerusalem (שֶׁעַל יָדוֹ עָתִיד הקב״ה לְקַנֵּא לְצִיּוֹן וּלְיְרוּשָׁלַיִם), which are in the hands of the enemies (שֶׁהֵם בְּיַד הָאוֹיְבִים), and understand this (וְהַבֵּן). And He shall return to Jerusalem with great mercy (וְיָשׁוּב לִירוּשָׁלַיִם בְּרַחֲמִים רַבִּים). Amen, Amen, so may it be His will (אָמֵן אָמֵן כֵּן יְהִי רָצוֹן).