Chapter Forty-Eight (פֶּרֶק אַרְבָּעִים וּשְׁמוֹנָה)

It is written: “And these are the kings who reigned in the land of Edom before a king reigned over the children of Israel” (כָּתוּב: ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מָלֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל׳) (Genesis 36:31). Before we come to explain this section (קוֹדֶם שֶׁנָּבוֹא לְבָאֵר פָּרָשָׁה הַזֹּאת), we must be informed (צְרִיכִין אָנוּ לְמוֹדָעִי), and to expound and investigate (וּלִדְרוֹשׁ וּלְחַקֵּר), regarding the doubts and difficulties of variation (בַּסְּפֵקוֹת וְהַקֻּשְׁיוֹת שֶׁל הַשִּׁינּוּי), that occurred in the changes of these kings (שֶׁנָּפְלוּ בְּשִׁינּוּי הַמְּלָכִים הָאֵלֶּה), both in this section that appears in the Torah (בֵּין בַּפָּרָשָׁה הַזֹּאת שֶׁבָּאָה בַּתּוֹרָה), and in the Book of Divrei HaYamim [Chronicles] (וּבֵין בְּסֵפֶר דִּבְרֵי הַיָּמִים), where the seven kings are written there a second time (שֶׁנִּכְתְּבוּ שָׁם הַז׳ מְלָכִים פַּעַם שֵׁנִית). And there are some differences in them (וְיֵשׁ בָּהֶם קְצָת שִׁינּוּי), in contrast to the section of the kings of Edom in Parashat Vayishlaḥ (נֶגֶד פָּרָשַׁת מַלְכֵי אֱדוֹם שֶׁבְּפָרָשַׁת וַיִּשְׁלַח). For regarding some of the kings, the name of their city is written (כִּי בְּמִקְצַת מְלָכִים נִכְתָּב שֵׁם עִירָם), as by “Bela son of Be‘or,” and the name of his city is Dinhavah (כְּמוֹ אֵצֶל ׳בֶּלַע בֶּן בְּעוֹר׳, וְשֵׁם עִירוֹ דִּנְהָבָה), and likewise concerning “Hadad son of Bedad” (וְכֵן לְגַבֵּי ׳הֲדַד בֶּן בְּדַד׳). And by Hadar, the last king, it mentions the name of his wife: Meheitav’el daughter of Matred daughter of Mei Zahav (וְאֵצֶל הֲדַר מַזְכִּיר שֵׁם אִשְׁתּוֹ ׳מְהֵיטַבְאֵל בַּת מַטְרֵד בַּת מֵי זָהָב׳), who is the final king (הוּא הַמֶּלֶךְ הָאַחֲרוֹן). There is also another difference regarding Hadad son of Bedad (גַּם יֵשׁ שִׁינּוּי אַחֵר אֵצֶל הֲדַד בֶּן בְּדַד), where it is said concerning him, “who smote Midian in the field of Moav” (שֶׁנֶּאֱמַר אֶצְלוֹ: ׳הַמַּכֶּה אֶת מִדְיָן בְּשְׂדֵה מוֹאָב׳) (Genesis 36:35), which is not said of any of the others (מַה שֶּׁלֹּא נֶאֱמַר כֵּן בְּשׁוּם אֶחָד מֵהֶם). Also, regarding four of them—namely, Ḥusham, Shamlaḥ, Sha’ul, and Hadar the final king (גַּם בְּאַרְבָּעָה מְלָכִים מֵהֶם, שֶׁהֵם חֻשָׁם וְשַׁמְלָה וְשָׁאוּל וְהֲדַר הַמֶּלֶךְ הָאַחֲרוֹן)—it does not mention any of their fathers (לֹא נִזְכַּר בְּשׁוּם אֶחָד מֵהֶם מִי אָבִיהֶם), and also not the names of their fathers at their deaths (גַּם שֵׁם אֲבוֹתֵיהֶם לֹא נִזְכַּר בְּמִיתָתָם), except for one of them, about whom it is said: “And Baal-Ḥanan son of Akhbor died” (כִּי אִם בְּאֶחָד מֵהֶם, שֶׁנֶּאֱמַר: ׳וַיָּמָת בַּעַל חָנָן בֶּן עַכְבּוֹר׳) (Genesis 36:39). Also, why is it said concerning a king from which land he came, as it is said: “from the land of the Temani” (גַּם לָמָּה אָמַר אֵצֶל מֶלֶךְ הַשֵּׁם מֵאֵיזֶה אֶרֶץ, שֶׁנֶּאֱמַר: ׳מֵאֶרֶץ הַתֵּימָנִי׳) (Genesis 36:34), and why is his land mentioned more than any of the others? (וְלָמָּה מַזְכִּיר אַרְצוֹ יוֹתֵר מִכּוּלָּם). And also, why is death mentioned by all of them, except for the final king, who is Hadar—there death is not mentioned in the Torah (גַּם לָמָּה נֶאֱמַר מִיתָה בְּכוּלָּם, חוּץ מֵאֵצֶל הַמֶּלֶךְ הָאַחֲרוֹן שֶׁהוּא הֲדַר, לֹא נֶאֱמְרָה שָׁם מִיתָה בַּתּוֹרָה).

Also, it is proper to investigate the differences between these kings in our holy Torah (גַּם רָאוּי לְדַקְדֵּק הַשִּׁינּוּיִים שֶׁל הַמְּלָכִים הָאֵלּוּ בְּתוֹרָתֵנוּ הַקְּדוֹשָׁה), in contrast to what is mentioned in Divrei HaYamim (נֶגֶד מַה שֶּׁנִּזְכַּר בְּדִבְרֵי הַיָּמִים) (I Chronicles 1:43–50).

The first difference is: In the Torah, kingship is mentioned by Bela son of Be‘or (הַשִּׁינּוּי הָרִאשׁוֹן הוּא: בַּתּוֹרָה נִזְכָּר מַלְכוּת בְּבֶלַע בֶּן בְּעוֹר), and there [Chronicles] it does not mention kingship for him (וְשָׁם לֹא נִזְכַּר אֶצְלוֹ מְלוּכָה), as it is said: “And these are the kings who reigned in the land of Edom before a king reigned over the children of Israel—Bela son of Be‘or” (שֶׁנֶּאֱמַר: ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מָלֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל בֶּלַע בֶּן בְּעוֹר׳) (Genesis 36).

The second difference: In the Torah it is written Ḥusham without a Vav (הַשִּׁינּוּי הַשֵּׁנִי: בַּתּוֹרָה כְּתִיב ׳חֻשָׁם׳ בְּלֹא ו), and in Divrei HaYamim [Chronicles] it is written Ḥusham with a Vav (וּבְדִבְרֵי הַיָּמִים כְּתִיב ׳חוּשָׁם׳ מָלֵא בְּויו״).

The third difference: In the Torah it is written ‘Avit, and in Divrei HaYamim [Chronicles] it is written ‘Ayot, but we read it as ‘Avot (וְהַשִּׁינּוּי הַשְּׁלִישִׁי: בַּתּוֹרָה כְּתִיב ׳עֲוִית׳, וּבְדִבְרֵי הַיָּמִים כְּתִיב ׳עַיּוֹת׳, וְקָרִינַן ׳עָוֹות׳).

The fourth difference: In the Torah it is written, “And Ba‘al-Ḥanan son of Akhbor died” (הַשִּׁינּוּי הָרְבִיעִי: בַּתּוֹרָה כְּתִיב ׳וַיָּמָת בַּעַל חָנָן בֶּן עַכְבּוֹר׳) (Genesis 36:39), and in Divrei HaYamim [Chronicles] it is written only “Ba‘al-Ḥanan” (וּבְדִבְרֵי הַיָּמִים כְּתִיב ׳בַּעַל חָנָן׳ לְבַדּוֹ).

The fifth difference: In the Torah it is written “and Hadar reigned” with a Reish (הַשִּׁינּוּי הַחֲמִישִׁי: בַּתּוֹרָה כְּתִיב ׳וַיִּמְלֹךְ הֲדַר׳ בְּרֵי״שׁ), and in Divrei HaYamim [Chronicles] it is written Hadad with a Dalet (וּבְדִבְרֵי הַיָּמִים כְּתִיב ׳הֲדָד׳ בְּדָלֶ״ת).

The sixth difference: In the Torah it is written Pa‘u (הַשִּׁינּוּי הַשִּׁשִּׁי: בַּתּוֹרָה כְּתִיב ׳פָּעוּ׳), and in Divrei HaYamim [Chronicles] it is written Pa‘i with a Yod (וּבְדִבְרֵי הַיָּמִים כְּתִיב ׳פָּעִי׳ בְּיו״ד).

The seventh difference: In the Torah, death is not mentioned regarding the last king (הַשִּׁינּוּי הַשְּׁבִיעִי: בַּתּוֹרָה לֹא נֶאֱמְרָה מִיתָה בְּמֶלֶךְ הָאַחֲרוֹן), and in Divrei HaYamim it is written: “And Hadad died, and the chiefs of Edom were…” (וּבְדִבְרֵי הַיָּמִים כְּתִיב: ׳וַיָּמָת הֲדָד וַיִּהְיוּ אַלּוּפֵי אֱדוֹם׳) (I Chronicles 1:51). And before we come to explain these differences (וְקוֹדֶם שֶׁנָּבוֹא לְפָרֵשׁ אֵלּוּ הַשִּׁינּוּיִים), together with the kings of the World of Tohu (עִם הַמְּלָכִים שֶׁל עוֹלַם הַתֹּהוּ), I plead with the one studying (אַחֲלָה פְּנֵי הַמְּעַיֵּן), not to err when he sees in this our book (שֶׁלֹּא יִטְעֶה בִּרְאוֹתוֹ בְּסִפְרֵנוּ זֶה), an explanation of this section in three manners (פֵּרוּשׁ הַפָּרָשָׁה הַזֹּאת עַל שְׁלוֹשָׁה אוֹפָנִים), for one aspect is not like another (לֹא רְאִי זֶה כִּרְאִי זֶה), and the kings are divided in the order of one explanation not like the order of another (וְהַמְּלָכִים נֶחְלָקוּ בְּסֵדֶר פֵּרוּשׁ זֶה שֶׁלֹּא כְּסֵדֶר פֵּרוּשׁ אַחֵר).

For all goes to one place (כִּי הַכֹּל אֶל מָקוֹם אֶחָד הוֹלֵךְ), which is not in opposition to its companion (שֶׁאֵינוֹ מִתְנַגֵּד אֶל חֲבֵרוֹ), and it does not contradict the Peshat [Plain Meaning] (וְאֵינוֹ סוֹתֵר אֶת הַפְּשָׁט), which is the center and the pole around which the discourse of Shevirat haKelim [Shattering of the Vessels] revolves (שֶׁהוּא הַמֶּרְכָּז וְהַקּוֹטֵב שֶׁעָלָיו יָסוֹב דְּרוּשׁ שְׁבִירַת הַכֵּלִים), about which one may not add and from which one may not detract (שֶׁעָלָיו אֵין לְהוֹסִיף וּמִמֶּנּוּ אֵין לִגְרֹעַ). For the first explanation mentions the destruction of the seven kings (כִּי הַפֵּרוּשׁ הָרִאשׁוֹן מַזְכִּיר חֻרְבַּן הַשִּׁבְעָה מְלָכִים), and how they were repaired according to the order of this world (הֵיאַךְ נִתְקְנוּ כְּסֵדֶר עוֹלָם הַזֶּה), which itself is also destined to be destroyed (שֶׁגַּם הוּא עָתִיד לֵיחָרֵב), as was mentioned in the previous chapter before this one (כְּנִזְכַּר בַּפֶּרֶק הַקּוֹדֵם אֶל זֶה). Therefore the Sefirot are in order (וְלָכֵן הַסְּפִירוֹת הֵם כְּסֵדֶר), and it does not delve deeply into the concept of Da‘at (וְאֵינוֹ מַעֲמִיק הַרְבֵּה לְדַבֵּר בַּדַּעַת), which is in the three cavities of the brain (שֶׁהוּא בִּתְלַת חַלָּלֵי דְּמוֹחָא), as it is said: “and by knowledge shall the chambers be filled” (שֶׁנֶּאֱמַר: ׳וּבְדַעַת חֲדָרִים יִמָּלֵאוּ׳) (Proverbs 24:4). For it is the one that distributes shefa to all the Sefirot (כִּי הוּא הַמְחַלֵּק שֶׁפַע לְכָל הַסְּפִירוֹת), and Heder [chamber] is a notarikon for Chesed, Din, Rachamim (וְחֶדֶר הוּא נוֹטָרִיקוֹן: ח׳סֶד ד׳ין ר׳חֲמִים), therefore they are the three cavities (לָכֵן הֵם ג׳ חֲלָלִים). And it delves to speak and to recall the kings of Keter, Chokhmah, and Binah (וּמַעֲמִיק לְדַבֵּר וּלְזָכֹר הַמְּלָכִים, שֶׁל כֶּתֶר חָכְמָה בִּינָה), which were all included from ten (שֶׁהָיוּ כְּלוּלִים מֵעֶשֶׂר), that all of them stood within them before they emerged from them (שֶׁכֻּלָּם עָמְדוּ בְּתוֹכָם קֹדֶם שֶׁיָּצְאוּ מֵהֶם). And also they, the Upper Three Sefirot (ג״ר), had in them a kind of nullification, so to speak (וְגַם הֵם הַג״ר הָיָה בָהֶם מְעַט בִּטּוּל כְּבִיָּכוֹל), such as weakness of force (כְּגוֹן חֲלִישׁוּת הַכֹּחַ). And this nullification that we have mentioned (וְהַבִּטּוּל הַזֶּה שֶׁאָמַרְנוּ), is what nullifies them from their work and appointment (הוּא שֶׁמְּבַטְּלָם מִמְּלַאכְתָּם וּפְקוּדָּתָם), which they are appointed over (שֶׁהֵם אֱמוּנִים עָלָיו), and they are not able to do anything or to reign (וְאֵינָם יְכוֹלִים לַעֲשׂוֹת מְאוּמָה וּלְמְלוֹךְ), until a rectification was needed in the three heads: Abba and Imma, and Ze’ir Anpin (עַד שֶׁנִּצְטָרֵךְ תִּקּוּן בִּתְּלָת רֵישִׁין: אַבָּא וְאִמָּא וְזְעֵיר אַנְפִּין). And in Ze’ir Anpin there are also seven included Sefirot, aside from Malkhut (וְיֵשׁ בְּזְעֵיר אַנְפִּין גַּם כֵּן ז׳ סְפִירוֹת כְּלוּלוֹת, חוּץ מִן מַלְכוּת), and even in Malkhut itself there are seven inclusions—seven days of Niddah (וְגַם בַּמַלְכוּת עַצְמָהּ יֵשׁ בָהּ ז׳ כְּלִילוֹת שִׁבְעַת יְמֵי נִדָּה), that afterward required clarification (שֶׁהֻצְרְכָה אַחַר כָּךְ בֵּרוּר), as is mentioned in Kanfey Yonah (כְּנִזְכַּר בְּכַנְפֵי יוֹנָה), where it explains why for the female there are fourteen days and for the male seven days after birth (שֶׁמַּזְכִּיר שָׁם לָמָּה לַנְּקֵבָה אַרְבָּעָה עָשָׂר יוֹם, וְלַזָּכָר שִׁבְעָה יָמִים אַחַר לֵידָה).

The seven days of the male are the seven of clarification of the seven kings in him (ז׳ יָמִים שֶׁל הַזָּכָר הֵם הַז׳ שֶׁל בֵּרוּר הַז׳ מְלָכִים שֶׁבּוֹ), and the fourteen for the female are seven kings of the male and seven kings of his Nukvah (וְהַי״ד לַנְּקֵבָה הֵם ז׳ מַלְכִיּוֹת שֶׁל הַזָּכָר וְז׳ מְלָכִים שֶׁל נוּקְבָה). See there in the referenced chapter (עֲיֵן שָׁם בַּפֶּרֶק הַנִּזְכָּר). It emerges for us, in our present subject, that the seven kings in the Torah are those of Ze’ir Anpin (יָצָא לָנוּ מִנְּדוֹן דִּידָן שֶׁבַּתּוֹרָה הֵם הַז׳ מְלָכִים שֶׁל זְעֵיר אַנְפִּין), and those in Divrei HaYamim are the seven kings of the Nukvah (וּבְדִבְרֵי הַיָּמִים הֵם הַז׳ מְלָכִים שֶׁל נוּקְבָה). But the seven kings of Keter, Chokhmah, and Binah—due to their concealment—are only hinted at (אֲבָל הַז׳ מְלָכִים שֶׁל כח״ב לְרוֹב הַעֲלֵמָם לֹא נִזְכְּרוּ אֶלָּא בְּרֶמֶז), as I will explain (כַּאֲשֶׁר אֲבָאֵר). And with this I begin, with the help of my Rock and Redeemer (וְזֶה חִלִּי בְּעֶזְרַת צוּרִי וְגוֹאֲלִי). It is written: “And these are the kings who reigned” (כְּתִיב: ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ לִפְנֵי׳) (Genesis 36:31), they are the letters Vav Alef Lamed Heh (הוּא אוֹתִיּוֹת ו א׳ ל׳ ה׳), they are Kelim [Vessels] which are all of the fallen (הֵם כֵּלִים אֲשֶׁר כֻּלָּם נַפְלֵי), from the expression which the Sages said: Mashiach is called Bar Nafli [Son of the Fallen] (מִלְּשׁוֹן שֶׁאָמְרוּ חֲכָ״ל: מָשִׁיחַ נִקְרָא בַּר־נַפְלֵי) (Sanhedrin 96b), One reason, that his limbs fell and were cast off from him (חֲדָא, שֶׁנָּפְלוּ וְנָשְׁרוּ מִמֶּנּוּ אֵיבָרָיו), until the end of Adam Belial (עַד סוֹף אָדָם בְּלִיַּעַל), and he includes all of them (וְהוּא כוֹלֵל כֻּלָּם), in the secret of Alef, Dalet, Mem, Adam - David - Mashiach (בְּסוֹד אדם׳ דָּוִד מָשִׁיחַ). And another teaching, that with him will be rectified all the sparks of drops from the shattered Kelim [Vessels] (וּתְנִינָא, שֶׁעִמּוֹ יִתְקַנּוּ כָּל נִצּוֹצֵי טִפִּין מֵאֲנִין תְּבִירִין), of the seven kings mentioned in this portion (שֶׁל הַז׳ מְלָכִים שֶׁנִּזְכְּרוּ בַּפָּרָשָׁה הַזֹּאת), they are the secret of the broken Kelim [Vessels] (הֵם סוֹד הַכֵּלִים הַנִּשְׁבָּרִים), which all fell to the floor of the Tehiru (אֲשֶׁר כֻּלָּם נָפְלוּ לְקַרְקַע הַטְּהִירוּ), and for this secret as well is Mashiach called Bar Nafli [Son of the Fallen] (וְלָזֶה גַּם כֵּן לְסוֹד זֶה נִקְרָא מָשִׁיחַ בַּר־נַפְלֵי), for already, through the folding of Arich (כִּי כְּבָר עַל־יְדֵי קִפּוּל אֲרִיךְ), and the rectification of the creation of Adam haRishon from his head to his feet (וְהַתִּקּוּן בְּרִיאַת אָדָם הָרִאשׁוֹן מֵרֹאשׁוֹ וְעַד רַגְלָיו), he included all the souls that had fallen (הָיָה כוֹלֵל כָּל הַנְּשָׁמוֹת שֶׁנָּפְלוּ). And when he sinned, his limbs fell from him, limb by limb (וּכְשֶׁחָטָא נָשְׁרוּ מִמֶּנּוּ אֵיבָרִים אֵיבָרִים), and in that very place where they fell (וּבְאוֹתוֹ מָקוֹם שֶׁנָּפְלוּ שָׁם), it was decreed to become settled (נִגְזַר לִהְיוֹת יִשּׁוּב), to rectify the sparks of his soul with that place (לְתַקֵּן נִצּוֹצֵי נִשְׁמָתוֹ עִם הַמָּקוֹם הַהוּא), for there it is necessary that a Jew must come, at the very least (כִּי שָׁם מֻכְרָח שֶׁיָּבוֹא יְהוּדִי אֶחָד עַל כָּל פָּנִים), as I explained in the previous chapters (כְּמוֹ שֶׁבֵּאַרְתִּי בַּפְּרָקִים הַקּוֹדְמִים). And the word Eleh [These] is numerically six times Vav (וּמִלַּת אֵלֶּה עוֹלֶה ו׳ פַּעַם ו׳), which are six Sefirot that were broken and fell (שֶׁהֵם שֵׁשׁ סְפִירוֹת שֶׁנִּשְׁבְּרוּ וְנָפְלוּ), but the seventh Sefirah was not broken (אֲבָל הַסְּפִירָה הַשְּׁבִיעִית לֹא נִשְׁבְּרָה), as it is said about her: “One of them was not broken” (שֶׁנֶּאֱמַר עָלֶיהָ: אַחַת מֵהֵנָּה לֹא נִשְׁבְּרָה).

But the Vav of VeEleh [And These] adds upon the earlier ones that were broken (אֲבָל הַוא״ו שֶׁל וְאֵלֶּה מוֹסִיף עַל הָרִאשׁוֹנִים שֶׁנִּשְׁבְּרוּ), for even Malkhut was nullified, in any case, from the form of a Keli [Vessel] (כִּי גַּם מַלְכוּת נִתְבַּטְּלָה עַל כָּל פָּנִים מִצּוּרַת כֵּלִי), the proof being that in Divrei HaYamim it is said of her "death" (הָרְאָיָה שֶׁבִּדְבְרֵי הַיָּמִים נֶאֱמַר בָּהּ מִיתָה). And the Sages said: “Every place where it says ‘Eleh [These],’ it invalidates the former ones, and every place where it says ‘VeEleh [And These],’ it adds to the former ones” (וְאָמְרוּ רַז״ל כָּל מָקוֹם שֶׁנֶּאֱמַר ׳אֵלֶּה׳ פּוֹסֵל אֶת הָרִאשׁוֹנִים, וְכָל מָקוֹם שֶׁנֶּאֱמַר ׳וְאֵלֶּה׳ מוֹסִיף עַל הָרִאשׁוֹנִים). So too here, regarding the kings of the World of Tohu, who were the first among those that were nullified and broken (אַף כָּאן אֵצֶל הַמְּלָכִים שֶׁל עוֹלַם הַתֹּהוּ שֶׁהָיוּ רִאשׁוֹנִים לְאִינוּן שֶׁנִּתְבַּטְּלוּ וְנִשְׁבְּרוּ), VeEleh [And These] adds upon these earlier ones that were broken (וְאֵלֶּה מוֹסִיף עַל הָרִאשׁוֹנִים הָאֵלֶּה שֶׁנִּשְׁבְּרוּ). And what does it add? The three first ones—Keter, Chokhmah, Binah—that were nullified (וּמַאי מוֹסִיף ג׳ רִאשׁוֹנוֹת כח״ב שֶׁנִּתְבַּטְּלוּ), in the secret of weakness of power and fissure (בְּסוֹד חֲלִישׁוּת כֹּחַ וְסְדִיקָה), a type of Shevirah [Breaking], as it were (כְּעֵין שְׁבִירָה כְּבִיָּכוֹל). And they are those who reigned in the land of Edom, which is Binah (וְהֵם אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם שֶׁהִיא בִּינָה), which is Edom in the secret of Din [Judgment] (שֶׁהִיא אֱדוֹם בְּסוֹד הַדִּין), for from her side Dinim [Judgments] are aroused (דְּמִסִּטְרָהּ דִּינִין מִתְעָרִין מִנָּה), and she is called The Land of the Living in the Tikkun (וּנִקְרֵאת אֶרֶץ הַחַיִּים בַּתִּקּוּן). And all this is before a king ruled for the children of Israel (וְכָל זֶהוּ הוּא לִפְנֵי מְלוֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל), in the secret of the World of Tikkun (בְּסוֹד עוֹלָם הַתִּקּוּן), and this is the secret of “Let my lord pass before his servant” (וְזֶהוּ סוֹד ׳יַעֲבֹר אֲדֹנִי לִפְנֵי עַבְדּוֹ׳) (Genesis 33). For in every place (כִּי בְּכָל מָקוֹם), the evil precedes the good (הָרַע קוֹדֵם אֶל הַטּוֹב). And with this you will understand why Eretz Yisrael was given before Canaan (וּבְזֶה תָּבִין לָמָּה נִתְּנָה אֶ״י קוֹדֶם לִכְנַעַן), and why Avraham went down to Egypt before he was circumcised and before Yitzchak was born (וְלָמָּה יָרַד אַבְרָהָם לְמִצְרַיִם קוֹדֶם שֶׁנִּמּוֹל וְקוֹדֶם שֶׁנּוֹלַד יִצְחָק), and why Yisrael went down to Egypt before the giving of the Torah (וְלָמָּה יָרְדוּ יִשְׂרָאֵל לְמִצְרַיִם קוֹדֶם מַתַּן תּוֹרָה), and why Batsheva was given to Uriyah before David (וְלָמָּה נִתְּנָה בַּת־שֶׁבַע לְאוּרִיָּה קוֹדֶם דָּוִד).

But in the Primordial Thought, Moach [Brain]—that is, the good light (אֲבָל בַּמַּחֲשָׁבָה קָדְמָה הַמּוֹחַ דְּהַיְנוּ הָאוֹר הַטּוֹב), and in action, the Klipah [Shell] came first (וּבְמַעֲשֶׂה קָדְמָה הַקְּלִפָּה). And just as Keter, Chokhmah, Binah were not broken (וּכְמוֹ שֶׁכַּח״ב לֹא נִשְׁבְּרוּ), so too the Keter, Chokhmah, Binah of Ze‘ir were not broken (כֵּן כַּח״ב דְּזְעֵיר לֹא נִשְׁבְּרוּ), rather they remained in the womb of Imma (אֶלָּא נִשְּׁאֲרוּ בְּמֵעֵי אִמָּא). It is found, that the entire parashah of VeEleh haMelakhim [And These are the Kings] was said regarding the World of Tohu, before Ze‘ir Anpin was rectified (נִמְצָא כָּל פָּרָשַׁת וְאֵלֶּה הַמְּלָכִים נֶאֱמְרָה עַל עוֹלַם הַתֹּהוּ קוֹדֶם שֶׁנִּתְקַן זְעֵיר אַנְפִּין). And the matter is, that the harsh Dinim [Judgments] went out immediately after Chokhmah and Binah (וְהָעִנְיָן הוּא כִּי הַדִּינִים הַתַּקִּיפִים יָצְאוּ תֵּכֶף אַחַר חָכְמָה וּבִינָה), beginning from Da‘at (דַּעַת), which comes after Chokhmah and Binah (מַתְחִילִים מִדַּעַת שֶׁהוּא אַחַר חָכְמָה וּבִינָה), whether after Chokhmah and Binah of Arikh Anpin (בֵּין אַחַר חָכְמָה בִּינָה דְּא״א), or after Chokhmah and Binah of Ze‘ir Anpin (וּבֵין אַחַר חָכְמָה וּבִינָה דְּז״א), or after Chokhmah and Binah of the Nukvah of Ze‘ir Anpin (וּבֵין אַחַר חָכְמָה וּבִינָה דְּנוּקְבָא דְּז״א). And the Chokhmah and Binah of Abba and Imma are not mentioned (וְחָכְמָה וּבִינָה שֶׁל אַבָּא וְאִמָּא לֹא נִזְכְּרוּ), because they afterwards ascended to the Ein and Arikh (מִפְּנֵי שֶׁעָלוּ אַחַר כָּךְ לְאֵין וַאֲרִיךְ), therefore they are called Chokhmah Binah of Arikh Anpin (לָכֵן נִקְרְאוּ חָכְמָה בִּינָה דְּא״א), and understand this (וְהַבֵּן). And therefore VeEleh haMelakhim [And These are the Kings] is not mentioned in the Idra regarding the Nukvah of Ze‘ir Anpin except after the Chokhmah and Binah that are in her (וְלְפִיכָךְ לֹא נִזְכַּר בְּאִדְרָא וְאֵלֶּה הַמְּלָכִים בְּנוּקְבָא דְּז״א רַק אַחַר חָכְמָה וּבִינָה שֶׁבָּהּ), and from this you may deduce for the rest (וּמִמֶּנָּה תַקִּישׁ לְשְׁאָר), for although these kings were mentioned at the beginning (כִּי אַף עַל פִּי שֶׁנִּזְכְּרוּ מְלָכִים אֵלּוּ בַּתְּחִלָּה), it was to tell us that after Chokhmah and Binah were emanated in these three strangers (הָיָה לוֹמַר לָנוּ, לְאַחַר שֶׁנֶּאֶצְלוּ חָכְמָה וּבִינָה בִּשְׁלֹשָׁה אֵלּוּ הַנּוֹכְרִים), these kings immediately went out, who are harsh Dinim [Judgments] (הָיוּ יוֹצְאִים מִיָּד מְלָכִים אֵלּוּ אֲשֶׁר הֵם דִּינִין תַּקִּיפִין).

Until the Supreme Emanator was required to rectify the Mochin [Brains] that are in Arikh Anpin (עַד שֶׁהֻצְרַךְ הַמַּאֲצִיל הָעֶלְיוֹן לְתַקֵּן הַמּוֹחִין אֲשֶׁר בְּא״א), through the rectifications of the head and the rectifications of the beard (עַל יְדֵי תִּיקּוּנֵי רֵישָׁא וְתִּיקּוּנֵי דִּיקְנָא), and to make them as male and female (וּלַעֲשׂוֹתָן כְּעֵין זָכָר וּנְקֵבָה), so that afterwards male and female would emerge as one (כְּדֵי שֶׁיֵּצְאוּ אַחַר כָּךְ דְּכַר וּנְקֵבָה כְּחַדָּא), who are Abba and Imma (שֶׁהֵם אַבָּא וְאִמָּא). And the reason for the immediate emergence of these Dinim [Judgments] upon the completion of Binah (וְסִבַּת יְצִיאַת דִּינִים אֵלּוּ תֵּכֶף בְּהִנָּלוֹת בִּינָה), was because “from her are aroused the Dinim [Judgments],” as is known (הָיָה הַטַּעַם, לִהְיוֹת כִּי ׳מִנָּה מִתְעָרִין דִּינִין׳ כְּנוֹדָע), and these harsh Dinim [Judgments] were aroused in order to emerge from her (וְנִתְעוֹרְרוּ הַדִּינִין תַּקִּיפִין הָאֵלּוּ כְּדֵי לָצֵאת מִמֶּנָּה), and they did not endure on the side of the Sitra Achra [Other Side] (וְלֹא נִתְקַיְּמוּ בִּסְטְרָא דְּנוּקְבָא), until male and female emerged together as one (עַד דְּנָפְקָא דְּכַר וּנְקֵבָה כְּחַדָּא), and from them were sweetened in the rain of holiness (וּמִנְּהוֹן אִתְבַּסְּמוּ בְּמַטְרָא דְּקְדוּשָׁה), and from those that were not sweetened (וּמִנְּהוֹן דְּלָא אִתְבַּסְּמוּ), they endured on the Sitra Achra [Other Side] (וְאִתְקַיְּמוּ בִּסְטְרָא אַחֲרָא) and fell below (וְנָפְלוּ לְמַטָּה). And behold, regarding the specific kings that are in Arikh Anpin—how they were nullified and died—this is “deep, deep, who can find it” (וְהִנֵּה בִּפְרָטוּת הַמְּלָכִים אֲשֶׁר בְּאֲרִיךְ אַנְפִּין, אֵיךְ נִתְבַּטְּלוּ וּמֵתוּ, זֶהוּ עָמוֹק עָמוֹק מִי יִמְצָאֶנּוּ) (Ecclesiastes 7), and it is very hidden and not mentioned at all in the Torah (וְנֶעְלָם מְאֹד וְלֹא נִזְכַּר כְּלָל בַּתּוֹרָה), except through the addition of the Vav in VeEleh haMelakhim [And These are the Kings] (רַק בְּהוֹסָפַת הַוא״ו שֶׁל ׳וְאֵלֶּה הַמְּלָכִים׳), which adds to the earlier ones, as we have explained (הַמּוֹסֶפֶת עַל הָרִאשׁוֹנִים כְּדְפֵירַשְׁנוּ), and it is enough for us the revelation of the secret of the weakness of strength and fissures, as we said (וְדַי לָנוּ בְּגִילּוּי סוֹד הַחֲלִישׁוּת כֹּחַ וְהַסְּדִיקוֹת שֶׁאָמַרְנוּ), which is like a type of Shevirah [Breaking] (שֶׁהִיא דוּגְמַת שְׁבִירָה). Because of this, the nullification of the kings of Arikh Anpin is not mentioned (מִפְּנֵי זֶה לֹא נִזְכַּר בִּטּוּל מַלְכֵי א״א). But from the lower ones, we grasp toward the upper ones, which are hidden and concealed (אֲבָל מִן הַתַּחְתּוֹנִים נַשִּׂיג לְעֶלְיוֹנִים דְּאִצְטְנִיעוּ וְנִגְנְזוּ), and were rejected from their kingship (וְנִדְּחוּ מִמַלְכוּתָם). However, the details of the kings who reigned in Ze‘ir Anpin, and the details of the kings who reigned in the Nukvah of Ze‘ir Anpin—these two were written in the Torah and in Divrei HaYamim [Chronicles] (אֲבָל פְּרָטִיּוּת הַמְּלָכִים אֲשֶׁר מָלְכוּ בִּזְעֵיר אַנְפִּין, וּפְרָטִיּוּת הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּנוּקְבָה דְּז״א, שְׁנַיִם אֵלּוּ נִכְתְּבוּ בַּתּוֹרָה וּבִדְבְרֵי הַיָּמִים).

And first we will explain the kings of Ze‘ir Anpin that were written in the Torah (וּקְדֹם נְפָרֵשׁ מַלְכֵי זְ״א אֲשֶׁר נִכְתְּבוּ בַּתּוֹרָה): at the beginning, “VeEleh haMelakhim asher Molcho [And These are the Kings Who Reigned]” (מִתְּחִלָּה ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ׳) (Genesis 36:31),“in the land of Edom” (בְּאֶרֶץ אֱדוֹם), and afterwards it says: “And Bela son of Be‘or reigned in Edom” (וְאַחַר כָּךְ אוֹמֵר: ׳וַיִּמְלֹךְ בֶּאֱדוֹם בֶּלַע בֶּן־בְּעוֹר׳) (Genesis 36:32), and it does not say: “And he reigned in the land of Edom” (וְלֹא אָמַר: ׳וַיִּמְלֹךְ בְּאֶרֶץ אֱדוֹם׳). Because “the land of Edom” corresponds to the Nukvah of Ze‘ir Anpin, who is called “land” (כִּי ׳אֶרֶץ אֱדוֹם׳ הוּא כְּנֶגֶד נוּקְבָה דְּזְ״א הַנִּקְרֵאת ׳אֶרֶץ׳), and “Edom” is Ze‘ir Anpin himself, who is called Ya‘akov (וְ׳אֱדוֹם׳ הוּא זְ״א הַנִּקְרָא יַעֲקֹב). And in the Torah, the kings that are in Ze‘ir Anpin were detailed (וּבַתּוֹרָה נִתְפָּרְטוּ הַמְּלָכִים אֲשֶׁר בְּזְ״א), and it began and said: “And he reigned in Edom” (וְהִתְחִיל וְאָמַר: ׳וַיִּמְלֹךְ בֶּאֱדוֹם׳), and it did not say: “in the land of Edom” (וְלֹא אָמַר ׳בְּאֶרֶץ אֱדוֹם׳), to allude to the harsh Dinim [Judgments] that are in Ze‘ir Anpin himself (לְרַמֵּז עַל הַדִּינִין הַתַּקִּיפִין אֲשֶׁר בְּזְ״א בְּעַצְמוֹ). And these kings emerged from the Binah itself that is within Ze‘ir Anpin (וּמְלָכִים אֵלּוּ יָצְאוּ מִבִּינָה עַצְמָהּ אֲשֶׁר בַּזְּ״א), and they sought to stand and endure in Ze‘ir Anpin (וְרָצוּ לְהִתְיַצֵּב וְלַעֲמוֹד בְּזְ״א), but they could not (וְלֹא יָכְלוּ). And therefore it says “in Edom” (וּלְפִיכָךְ אָמַר ׳בֶּאֱדוֹם׳), “a place where Dinim [Judgments] are connected there, and they hang from there” (אֲתַר דְּדִּינִין מִתְקַשְּׁרִין תַּמָּן, וְתָלְיֵין מִתַּמָּן), from the secret of the Binah that is within Ze‘ir Anpin (מִסוֹד בִּינָה אֲשֶׁר בַּזְּ״א). And this is what they said in the Idra Rabbah, when the students of Rabbi Shimon bar Yochai, peace be upon him, spoke regarding the kings that are in Ze‘ir Anpin (וְזֶהוּ שֶׁאָמְרוּ בְּאִדְרָא רַבָּא כַּאֲשֶׁר דִּבְּרוּ תַּלְמִידֵי רַשְׁבִּ״י ע״ה בַּמְּלָכִים אֲשֶׁר בְּזְעֵיר אַנְפִּין), they also brought this verse: “And Bela son of Be‘or reigned in Edom...” (הֵבִיאוּ גַּם כֵּן פָּסוּק זֶה: ׳וַיִּמְלֹךְ בֶּאֱדוֹם בֶּלַע...׳).

But concerning the kings that are in the Nukvah of Ze‘ir Anpin, they brought only the verse: “And these are the kings who reigned in the land of Edom” (אֲבָל בַּמְּלָכִים אֲשֶׁר בְּנוּקְבָה דְּזְעֵיר אַנְפִּין לֹא הֵבִיא אֶלָּא פָּסוּק שֶׁל ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם׳) (Genesis 36:31), and it does not say: “And he reigned in Edom” (וְלֹא אָמַר: ׳וַיִּמְלֹךְ בֶּאֱדוֹם׳) (Genesis 36:32). And it says there: “A place where all Dinim [Judgments] are found—and these are other rectifications” (וְאוֹמֵר שָׁם: ׳אֲתַר דְּכָל דִּינִין מִשְׁתַּכְּחִין תַּמָּן וְאִינּוּן תִּקּוּנֵי אֲחֲרָא׳). And this is a proof to our words—that the parashah of the kings that are in Arikh Anpin is not mentioned in the Torah (וְרָאְיָה לְדִבְרֵינוּ שֶׁפָּרָשַׁת הַמְּלָכִים אֲשֶׁר בַּאֲרִיךְ אַנְפִּין לֹא נִזְכְּרָה בַּתּוֹרָה), for you will not find in the Idra any of the sages expounding upon any of those kings (שֶׁלֹּא תִמְצָא בָּאִדְרָא שֶׁפֵּרְשׁוּ שׁוּם מֶלֶךְ מֵהֶם), rather only when they mention Ze‘ir Anpin and his Nukvah alone (אֶלָּא כְּשֶׁהִזְכִּירוּ בְּזְעֵיר אַנְפִּין וְנוּקְבָה דִּלֵּיהּ בִּלְבָד). And after we have clarified that these kings are only in Ze‘ir Anpin and his Nukvah (וְאַחַר אֲשֶׁר בֵּאַרְנוּ כִּי הַמְּלָכִים אֵלּוּ הֵם בְּזְעֵיר אַנְפִּין וְנוּקְבָה בִּלְבָד), for in Arikh Anpin they are hidden and concealed (כִּי בַּאֲרִיךְ אַנְפִּין נֶעְלָמוּ מִמֶּנּוּ), the reason will become clear to us for all the differences found between those written in the Torah and those written in Divrei HaYamim [Chronicles] (יִתְבָּאֵר לָנוּ סִבַּת כָּל הַשִּׁינּוּיִים אֲשֶׁר נִמְצְאוּ בֵּין אֵלּוּ שֶׁנִּכְתְּבוּ בַּתּוֹרָה וּבֵין אֵלּוּ שֶׁנִּכְתְּבוּ בִּדְבְרֵי הַיָּמִים). For the kings that were mentioned in the Torah are the kings that are in Ze‘ir Anpin (כִּי הַמְּלָכִים אֲשֶׁר נִזְכְּרוּ בַּתּוֹרָה הֵם הַמְּלָכִים אֲשֶׁר בְּזְעֵיר אַנְפִּין), and therefore it is said of them: “And he reigned in Edom” (וּלְפִיכָךְ נֶאֱמַר בָּהֶם: ׳וַיִּמְלֹךְ בֶּאֱדוֹם׳) (Genesis 36:32), which is Ya‘akov—that is, Ze‘ir Anpin, as stated (שֶׁהוּא יַעֲקֹב, הוּא זְעֵיר אַנְפִּין, כְּאָמּוּר), and therefore the “land”—which is the secret of Malkhut, that is called “land”—was not mentioned (וְכֵן לֹא נִזְכְּרָה ׳אֶרֶץ׳ שֶׁהוּא סוֹד מַלְכוּת, הַנִּקְרֵאת ׳אֶרֶץ׳). However, the kings in Divrei HaYamim [Chronicles] are the kings that are in the Nukvah of Ze‘ir Anpin (אֲבָל בַּמְּלָכִים אֲשֶׁר בִּדְבְרֵי הַיָּמִים הֵם הַמְּלָכִים אֲשֶׁר בִּנְקְבָה דְּזְעֵיר אַנְפִּין), and therefore it is said of them: “in the land of Edom” only (וּלְפִיכָךְ נֶאֱמַר בָּהֶם: ׳בְּאֶרֶץ אֱדוֹם׳ בִּלְבָד) (Genesis 36:31), and not “And Bela son of Be‘or reigned in Edom,” which alludes to Ze‘ir (וְלֹא ׳וַיִּמְלֹךְ בֶּאֱדוֹם בֶּלַע׳, שֶׁרוֹמֵז לְזְעֵיר). And understand what we have said—Ze‘ir Anpin and Arikh Anpin in their seven kings, just as later in the Tikkun (וְהָבֵן מַה שֶּׁאָמַרְנוּ זְעֵיר וְאֲרִיךְ אַנְפִּין בְּז׳ מַלְכֵיהֶם כְּמוֹ אַחַר כָּךְ בַּתִּקּוּן), and one who has not deeply grasped the secrets of Ma‘aseh Bereshit and Ma‘aseh Merkavah (וּמִי שֶׁלֹּא הֶעֱמִיק לָדַעַת בְּסוֹדֵי מַעֲשֵׂה בְּרֵאשִׁית וּמַעֲשֵׂה מֶרְכָּבָה), it is impossible for him to absorb it (אִי אֶפְשָׁר לוֹ לְהוֹלְמוֹ). But only imagine in your mind the aspect of Kelilut [Inclusion]—that we take from the seven shattered Sefirot into the building and rectification of the three heads (אֲבָל רַק תְּצַיֵּר בְּשִׂכְלְךָ הַכְּלִילוּת שֶׁאֲנַחְנוּ לוֹקְחִים מִז׳ סְפִירוֹת הַנִּשְׁבָּרִים אֶל בִּנְיָן וְתִּקּוּן ג׳ רֵישִׁין), and from that take a metaphor and analogy to understand the words of the Living God (וּמִמֶּנּוּ תִּקַּח מָשָׁל וּמְלִיצָה לְהָבִין דִּבְרֵי אֱלֹהִים חַיִּים). What we say—Ze‘ir Anpin and his Nukvah—is only the secret of the Kelilut [Inclusion] (מַה שֶּׁאֲנַחְנוּ אוֹמְרִים זְעֵיר אַנְפִּין וְנוּקְבֵיהּ אֵינוֹ אֶלָּא סוֹד הַכְּלִילוּת), for the seven kings of Ze‘ir Anpin and his Nukvah are also seven (שֶׁהֵם ז׳ מְלָכִים שֶׁל זְעֵיר אַנְפִּין וְשֶׁל נוּקְבֵיהּ הֵם גַּם כֵּן שִׁבְעָה), in the secret of seven days for the male (בְּסוֹד שִׁבְעָה יָמִים לְזָכָר), and fourteen days for the female—the days of her separation—which will be explained in its place (וְאַרְבָּעָה עָשָׂר יוֹם לַנְּקֵבָה שֶׁל יְמֵי נִדָּתָה שֶׁנְּפָרֵשׁ בִּמְקוֹמוֹ).

And behold, the first king is the secret of Da‘at of Ze‘ir Anpin (וְהִנֵּה הַמֶּלֶךְ הָרִאשׁוֹן הוּא סוֹד הַדַּעַת דְּזְעֵיר אַנְפִּין), which is after Binah (שֶׁהוּא אַחַר בִּינָה), for opposite him came Bil‘am ben Be‘or (כִּי יָצָא כְּנֶגְדּוֹ בִּלְעָם בֶּן בְּעוֹר). For no prophet arose again in Israel like Moshe (כִּי לֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה) (Deuteronomy 34:10), but among the nations of the world one arose—and that was Bil‘am (אֲבָל בָּאֻמּוֹת הָעוֹלָם קָם וּמַנוּ בִּלְעָם). And the explanation is that just as Moshe Rabbenu, peace be upon him, is the secret of Da‘at on the side of holiness (וּפֵירוּשׁוֹ כִּי כְּמוֹ שֶׁמֹשֶׁה רַבֵּינוּ ע״ה הוּא סוֹד הַדַּעַת בִּסְטַרָא דִּקְדוּשָׁה), so Bil‘am is in the secret of Da‘at on the Sitra Achra [Other Side] (כֵּן בִּלְעָם הוּא בְּסוֹד הַדַּעַת בִּסְטַרָא אָחֳרָא), where the Dinim [Judgments] are harsh (אֲשֶׁר שָׁם הַדִּינִים תַּקִּיפִין), for Da‘at is that which distributes to all the Sefirot (כִּי דַּעַת הוּא הַמְחַלֵּק לְכָל הַסְּפִירוֹת). And therefore Bil‘am would praise himself and say: “He who knows the Da‘at Elyon [Supernal Knowledge]” (וְלָכֵן בִּלְעָם הָיָה מְשַׁבֵּחַ עַצְמוֹ וְאוֹמֵר ׳וְיוֹדֵעַ דַּעַת עֶלְיוֹן׳) (Numbers 24:16), for he is the Da‘at that precedes the Da‘at of holiness which is in Ze‘ir Anpin (כִּי הוּא הַדַּעַת הַקּוֹדֵם לְדַעַת שֶׁבִּקְדוּשָׁה אֲשֶׁר בְּזְעֵיר אַנְפִּין). And just as the third Moach [Brain] of Ze‘ir Anpin, which is the Da‘at in him, is the third cavity of the skull (וּכְמוֹ שֶׁמוֹחָא תִּלִּיתָא דְּזְעֵיר אַנְפִּין שֶׁהוּא הַדַּעַת שֶׁבּוֹ וְהוּא חַלְלָא תִּלִּיתָאָה דְּגוּלְגַּלְתָּא), from which go out thousands of thousands of chambers and porticoes (נַפְקֵי אֶלֶף אַלְפִּין אֲדָרִין וְאַקְסְדְּרִין), upon which the Da‘at rests and dwells within them (דְּדַעְתָּא שָׁרְיָא עֲלַיְיהוּ וְדָרָא בְּהוֹן), so too in this Da‘at which is in the secret of the Dinim [Judgments], which is the secret of Bela ben Be‘or (כֵּן בְּדַעַת זֶה אֲשֶׁר הוּא בְּסוֹד הַדִּינִין שֶׁהוּא סוֹד בֶּלַע בֶּן בְּעוֹר), it is the decree of judgment from among the most powerful (הוּא גְּזֵרַת דִּינָא תַקִּיפָא דְּתַקִּיפִין), in which dwell and are bound thousands of thousands of masters of wailing and moaning (אֲשֶׁר בְּגוּיָּהּ מִתְתַּקְּנִין וּמִתְקַטְּרִין אֶלֶף אַלְפִּין מָארֵי דִּיבָּבָא וִילָלָה), as mentioned in the Zohar (כְּנֶאֱמַר בַּזֹּהַר).

And since the Da‘at on the side of holiness enters the body and fills it with chambers and porticoes (וּלְפִי שֶׁדַּעַת בִּסְטַרָא דִּקְדוּשָׁה נִכְנָס בְּתוֹךְ הַגּוּף וּמְמַלֵּא לְאַדְרִין וְאַקְסַדְּרָאִין), so too this Da‘at of the Sitra Achra [Other Side] was called Bela, for it is swallowed within the body (כֵּן לְדַעַת זֶה שֶׁבִּסְטַרָא אָחֳרָא קָרְאוּ שְׁמוֹ בֶּלַע לִהְיוֹתוֹ נִבְלָע בְּתוֹךְ הַגּוּף), and so too the two upper cavities (וְכֵן שְׁנֵי חֲלָלִים הָעֶלְיוֹנִים). And he is called ben Be‘or, the great burning, and the day burning like a furnace (וְנִקְרָא בֶּן בְּעוֹר הַבְּעֵרָה הַגְּדוֹלָה וְהַיּוֹם הַבּוֹעֵר כַּתַּנּוּר), and from the strength of the Dinim [Judgments], for from there it spread (וּמִצַּד תּוֹקֶף הַדִּינִים כִּי מִשָּׁם נִתְפַּשֵּׁט זֶה). But this Bela was somewhat repaired afterward (אֲבָל בֶּלַע זֶה נִתְקַן קְצָת אַחַר כָּךְ), and became from Bela to Ba‘al Ḥanan, and they gave him ḥanina [grace] in the secret of Ḥanan (וְנַעֲשָׂה מִבֶּלַע לְבַּעַל חָנָן וְנִתְּנוּ לוֹ חֲנִינָה בְּסוֹד חָנָן). And his father was added a Kaf, for Achbor is Be‘or (וְאָבִיו נִתוֹסַף בּוֹ כ״ף כִּי עַכְבּוֹר הוּא בְּעוֹר), and the added Kaf hints to the ten Kelilot [Inclusions] of Netzach, which is called Ba‘al (וְכ״ף יְתוֵּרָה רָמוּז לַעֲשָׂרָה כְּלִילוֹת שֶׁל נֵצַח שֶׁנִּקְרָא בַּעַל), and the ten of Hod is called Ḥanan (וַעֲשָׂרָה שֶׁל הוֹד נִקְרָא חָנָן), which function together, as I will explain in its place (שֶׁפּוֹעֲלִים יַחַד כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ). And it is known that the Da‘at of women is light, as it is stated in the Zohar, Parashat Shelach Lecha (וְיָדוּעַ שֶׁדַּעְתָּן שֶׁל נָשִׁים קַלָּה כְּאָמֻר זֹהַר פָּרָשַׁת שְׁלַח לְךָ), as I will explain in the Tikkun of the Nukvah of Ze‘ir Anpin (כַּאֲשֶׁר אֲבָאֵר בְּתִיקּוּן נוּקְבָא דְּזְעֵיר אַנְפִּין). And therefore in the Idra Zuta of the Nukvah of Ze‘ir Anpin, only the brightness of the two Moḥin [Brains] is mentioned (וּלְפִיכָךְ לֹא נִזְכַּר בְּאִדְרָא זוּטָא דְּנוּקְבָא דְּזְעֵיר אַנְפִּין אֶלָּא נְהִירוּ דִּתְּרֵי מוֹחִי בִּלְבַד), for the third Moach [Brain], which is Da‘at, is light (כִּי הַמּוֹחַ הַג׳ אֲשֶׁר הוּא הַדַּעַת קַל), and therefore this king, who is the Da‘at, was not mentioned with Malkhut in Divrei HaYamim [Chronicles] (וּלְפִיכָךְ הַמֶּלֶךְ הַזֶּה אֲשֶׁר הוּא הַדַּעַת לֹא נִזְכַּר בּוֹ מַלְכוּת בִּדְבְרֵי הַיָּמִים). And since this king is the secret of Da‘at, as we have written, and is inclusive of all of them (וּלְפִי שֶׁהַמֶּלֶךְ זֶה הוּא סוֹד הַדַּעַת כְּמוֹ שֶׁכָּתַבְנוּ וְכָלוּל מִכֻּלָּם), it was said about his Malkhut in the Torah: “The name of his city was Dinhavah” (נֶאֱמַר בּוֹ בַּמַלְכוּת שֶׁבּוֹ בַּתּוֹרָה: ׳שֵׁם עִירוֹ דִּנְהָבָה׳) (Genesis 36:32). For Da‘at which is on the side of holiness draws from the supernal Moach [Brain] to the bride (כִּי דַּעַת אֲשֶׁר בִּסְטַרָא דִּקְדוּשָׁה מוֹשֵׁךְ מִן הַמּוֹחַ הָעֶלְיוֹן לַכַּלָּה), “Supernal Chesed that is revealed through the mouth of Imma” (חֶסֶד עִילָּאָה דְּאִתְגַּלְיָיא בְּפוּם אִמָּא), and she constantly asks from him for this Chesed (וְתָדִיר שָׁאֶלֶת מִנֵּיהּ דָּא חֶסֶד), and in likeness, the Da‘at in these Dinim [Judgments], from it she asks the Din of Havah (וְדוּגְמַת דַּעַת שֶׁבַּדִּינִים אֵלּוּ שׁוֹאֶלֶת מִנֵּיהּ דִּין הָבֵהּ). As they said in the Idra of Naso, daf 135a (כְּמוֹ שֶׁאָמְרוּ בָּאִדְרָא שֶׁל נָשׂוֹ דַּף קל״ה עַמּוּד א׳), “What is Dinhavah? That is, Din Havah” (מַאי דִּנְהָבָה, כְּלוֹמַר דִּין הָבֵהּ), as it is said: “The leech has two daughters: Hav Hav” (כְּמַאן דְּאַתְּ אָמַר: ׳לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב׳) (Proverbs 30). And his saying “the name of his city” refers to Malkhut (וְאוֹמְרוֹ: ׳וְשֵׁם עִירוֹ׳, הִיא מַלְכוּת), as it is said: “The city of David, which is Tziyon” (כְּמַאן דְּאַתְּ אָמַר: ׳עִיר דָּוִד הִיא צִיּוֹן׳) (II Samuel 5), for also this, opposite that, did Elohim make (כִּי גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7).

And understand our statement here (וְתָבִין אָמְרֵנוּ זֶה), when I mention the Malkhuyot [Kingships] within these Sefirot of Ze‘ir Anpin and of his Nukvah (כְּשֶׁאֲנִי מַזְכִּיר הַמַּלְכֻיּוֹת שֶׁבְּאֵלּוּ הַסְּפִירוֹת דְּזְעֵיר אַנְפִּין וּדְנוּקְבֵיהּ), for behold you will know and contemplate what I will write in the discourse of the thirty-two pathways of Elokim (כִּי הֲלֹא תֵדַע וְתִתְבּוֹנֵן מַה שֶּׁאֶכְתּוֹב בְּדְרוּשׁ הַל״ב נְתִיבוֹת אֱלֹהִים), they are the secret of Mayin Nukvin [Female Waters] (הֵם סוֹד מַיִּין נוּקְבִין). And the final path among these kings, which is the secret of Malkhut, was not sweetened (וְהַנָּתִיב הָאַחֲרוֹן שֶׁבָּהֶם שֶׁהוּא סוֹד הַמַלְכוּת לֹא נִמְתַּק), see there chapter 68 of this book of mine (עַיֵּן שָׁם פֶּרֶק ס״ח שֶׁל סִפְרִי זֶה), and you will understand what we have written here (וְתָבִין מַה שֶּׁכָּתַבְנוּ פֹה). And the second king is Yovav ben Zeraḥ from Botzrah (וְהַמֶּלֶךְ הַשֵּׁנִי הוּא יוֹבָב בֶּן־זֶרַח מִבֹּצְרָה), and he is the secret of Gevurah, which is Yevavah—Teru‘ah [Broken Blast] (וְהוּא סוֹד גְּבוּרָה אֲשֶׁר הִיא יְבוָבָה תְּרוּעָה). And since here the kings preceded in the secret of harsh Din [Judgment] (וּלְפִי שֶׁבְּכָאן קָדְמוּ מְלָכִים בְּסוֹד הַדִּין הַקָּשֶׁה), therefore Gevurah preceded Chesed (לְפִיכָךְ הַגְּבוּרָה קָדְמָה לַחֶסֶד). And it said “ben Zeraḥ” (וְאָמַר ׳בֶּן־זֶרַח׳), “for the waters conceived and bore an efelah [darkness]” (כִּי ׳הַמַּיִם הֵרֹו וְיָלְדוּ אֲפֵלָה׳) (Shemot Rabbah 15:22), and therefore he is called ben Zeraḥ (וּלְפִיכָךְ הוּא נִקְרָא בֶּן־זֶרַח). And furthermore, Zeraḥ in gematria with the word equals 216 (וְעוֹד זֶרַח בְּגִימַטְרִיא עִם הַמִּלָּה הֵם רי״ו), and this is 216 letters that extend from Gevurah (וְהוּא רי״ו אוֹתִיוֹת נִמְשָׁכִים מִן הַגְּבוּרָה), which is in gematria 216 (שֶׁהוּא בְּגִימַטְרִיא רי״ו), and also “Yir’ah [Fear],” and also “Rogez [Wrath]” (וְגַם יִרְאָה וְגַם רֹוגֶז), as it is said: “There the wicked cease from rage” (שָׁםָה רְשָׁעִים חָדְלוּ רֹגֶז) (Job 3). From his left was created Gehinnom, the burning one (שְׂמֹאלוֹ נִבְרָא הַגֵּיהִנֹּם הַלּוֹהֵט), consuming like an ox (מִלְחֹךְ הַשּׁוֹר); see Zohar Balak on the verse “as the ox licks up” (עֲיֵן זֹהַר בָּלָק עַל פָּסוּק ׳כְּלָחֹךְ הַשּׁוֹר׳), and there your thirst shall be quenched (וְשָׁם תִּרְוֶה צִמְאוֹנֶךָ). And it said “from Botzrah” in the secret of the pruning of black grapes (וְאָמַר ׳מִבֹּצְרָה׳ בְּסוֹד בְּצִירַת עֲנָבִים הַשְּׁחוֹרוֹת), from the side of harsh Din [Judgment] (מִצַּד הַדִּין הַקָּשֶׁה). However, this king—since it mentioned “ben Zeraḥ”—it appears that he is Tiferet within it, in the secret of Yevavah which is Teru‘ah [Broken Blast] (וְאָמְנָם הַמֶּלֶךְ הַזֶּה מִצַּד שֶׁנִּזְכַּר בּוֹ ׳בֶּן־זֶרַח׳ נִרְאֶה כִּי הוּא תִּפְאֶרֶת שֶׁבּוֹ בְּסוֹד יְבוָבָה אֲשֶׁר הִיא תְּרוּעָה), corresponding to the Tiferet, as it is said of it: “You shall break them with a rod of iron” (כְּנֶגֶד הַת״ת, שֶׁנֶּאֱמַר בּוֹ: ׳תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל׳) (Psalms 2). And to him belongs the scepter of kingship (וְלוֹ יֵאָתֶה שֵׁבֶט הַמְּלוּכָה). And he also has two voices, corresponding to Tiferet, which includes both the qualities of Chesed and Gevurah (וְגַם יֵשׁ לוֹ שְׁנֵי קוֹלוֹת כְּנֶגֶד ת״ת שֶׁכּוֹלֵל אֵלָיו שְׁתֵּי מִדּוֹת חֶסֶד וּגְבוּרָה), and this is the secret of ben Zeraḥ in the secret of the Tiferet within him (וְהוּא סוֹד ׳בֶּן־זֶרַח׳ בְּסוֹד הַת״ת שֶׁבּוֹ), as is known that from there light goes out to the world (כַּנּוֹדָע שֶׁמִּשָּׁם אוֹרָה יוֹצֵאת לָעוֹלָם), the Tikkun of which it is said “and the sun rose” (הַתִּקּוּן שֶׁנֶּאֱמַר עָלָיו: ׳וְזָרַח הַשֶּׁמֶשׁ׳) (Genesis 32), which is Tiferet (שֶׁהוּא ת״ת), and it is 216, which includes three times 72 (וְהוּא רי״ו הַכּוֹלֵל ג׳ פְּעָמִים ע״ב), corresponding to the three Avot that are included within it (כְּנֶגֶד ג׳ אֲבוֹת אֲשֶׁר נִכְלָלִים בּוֹ).

And therefore, regarding the first kings, Bela and Yovav, it is said of them “ben” (וְלָכֵן הַמְּלָכִים הָרִאשׁוֹנִים בֶּלַע וְיוֹבָב נֶאֱמַר בָּהֶם ׳בֶּן׳), for they are males—it is said of them “ben” (שֶׁהֵם זְכָרִים נֶאֱמַר בָּהֶם ׳בֶּן׳), meaning male sons (רָצוֹן לוֹמַר בָּנִים זְכָרִים), and they correspond to Da‘at and Tiferet, which are masculine (וְהֵם כְּנֶגֶד דַּעַת וְתִּפְאֶרֶת שֶׁהֵם זְכָרִים). And the secret of Yovav is the Name composed of four letters (וְסוֹד יוֹבָב הוּא שֵׁם בֶּן ד׳ אוֹתִיּוֹת), for it contains Yod and Vav—Chokhmah and Tiferet (כִּי יֵשׁ בּוֹ יו״ד וָאו, חָכְמָה וְת״ת), and the two Hehs are the secret of Binah and Malkhut, the two Houses of Yisrael (וּשְׁנֵי הֵהִין הֵם סוֹד בִּינָה וּמַלְכוּת, שְׁנֵי בָתֵּי יִשְׂרָאֵל). And this is what is said in Ruth: “May Hashem grant the woman who comes into your house to be like Rachel and like Leah, who both built the House of Yisrael” (וְזֶהוּ מַה שֶּׁנֶּאֱמַר בְּרוּת: ׳יִתֵּן י״י אֶת הָאִשָּׁה הַבָּאָה אֶל בֵּיתְךָ כְּרָחֵל וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶן אֶת בֵּית יִשְׂרָאֵל׳) (Ruth 4:11). And since the males precede the females, therefore it says of them “ben” (וּלְפִיכָךְ הַזְּכָרִים קוֹדְמִין לַנְּקֵבוֹת, לְפִיכָךְ נֶאֱמַר בּוֹ ׳בֶּן׳). See there daf 135a (עֲיֵן דַּף קל״ה ע״א), Zohar Naso, in the Idra Rabbah (זֹהַר נָשׂוֹ בָּאִדְרָא רַבָּא), and there you will find the deep explanation of the Secrets of these kings, Bela and Yovav (וְשָׁם תִּמְצָא בְּאֵר הֵיטֵב סוֹדוֹת שֶׁל הַמְּלָכִים הָאֵלּוּ בֶּלַע וְיוֹבָב).

The third king, who is Chusham from the land of the Temani (הַמֶּלֶךְ הַשְּׁלִישִׁי אֲשֶׁר הוּא חֻשָׁם מֵאֶרֶץ הַתֵּימָנִי), is the secret of Chesed which is in the south, which is Teiman (הוּא סוֹד הַחֶסֶד אֲשֶׁר בַּדָּרוֹם שֶׁהוּא תֵּימָן), and he is called Chusham in the secret of Chashmal [Silent Speech] (וְנִקְרָא חֻשָׁם בְּסוֹד חַשְׁמַל), mentioned in the Zohar, Parashat Vayakhel, daf 203b (הַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת וַיַּקְהֵל דַּף ר״ג ע״ב): “When that Nogah [Radiance] enters inward and separates between the foreskin and the Holy” (כְּד הַאי נוֹגַהּ עָאַל לְגוֹ וְאַפְּרִישׁ בֵּין עָרְלָה וּבֵין מִקְדָּשָׁא), that is, between the Klipot [Shells] and the Shekhinah (דְּהַיְנוּ בֵּין הַקְּלִיפּוֹת וּבֵין הַשְּׁכִינָה), which is called “Mikdash Hashem, which Your hands established” (שֶׁנִּקְרֵאת ׳מִקְדָּש ה׳ כּוֹנְנוּ יָדֶיךָ׳) (Exodus 15), in order that the Klipot [Shells] not draw from the light of the covenant that descends to the Shekhinah (כְּדֵי שֶׁלֹּא יִינְקוּ הַקְּלִיפּוֹת מֵאוֹר בְּרִית הַיּוֹרֵד אֶל הַשְּׁכִינָה). Then it is called Chashmal [Silent Speech]: Chash [Silent], and Mal [Speech] (כְּדֵין אַקְרֵי חַשְׁמַל, חַש וְאִתְגְּלִי מַל), meaning that with it comes the fiery flame (Shalhevetah deEsha [Flame of Fire]) that separates the foreskin from the Shekhinah (רָצוֹן לוֹמַר שֶׁבָּאָה עִמָּהּ שַׁלְהוּבֵיתָא דְאֵשָׁא וּמַבְדִּיל הָעָרְלָה מִן הַשְּׁכִינָה), and the Nogah [Radiance] hastens to cut away the foreskin from her (וְנוֹגַהּ מְמַהֵר לַחְתֹּךְ הָעָרְלָה מִמֶּנָּה). And the expression Chash [Silent] is derived from the phrase: “And he perceives what is destined for them” (וִיהִי לְשׁוֹן חַש נִגְזָר מִלְּשׁוֹן: ׳וְחָש עֲתִידוֹת לָמוֹ׳) (Isaiah 41). What is Mal [Speech]? As it is said, “Yehoshua circumcised” (מַהוּ מַל כַּמָּה דְּאַתְּ אָמַר: ׳מָל יְהוֹשֻׁעַ׳) (Joshua 5). And the Klipat Nogah [Radiant Shell] seizes the upper light (וְנוֹטֶלֶת הָאוֹר הָעֶלְיוֹן קְלִיפַּת נוֹגַהּ), and since this stands to receive the light of the covenant that touches the bride, who is the Shekhinah (וּלְפִי שֶׁזֶּה עוֹמֵד לְקַבֵּל אוֹר בְּרִית הַנּוֹגֵעַ לַכַּלָּה שֶׁהִיא הַשְּׁכִינָה), and she takes it to herself, therefore this king is mentioned (וְלוֹקַחַת אוֹתוֹ לְעַצְמָהּ לְפִיכָךְ נִזְכַּר הַמֶּלֶךְ הַזֶּה) as “from the land of the Temani,” which is the light of Chesed that descends to the Shekhinah from the supernal covenant (מֵאֶרֶץ הַתֵּימָנִי, שֶׁהוּא אוֹר חֶסֶד שֶׁיוֹרֵד לַשְּׁכִינָה מֵהַבְּרִית הָעֶלְיוֹן).

And indeed, this king, Chusham, is missing the Lamed from Chashmal [Silent Speech] (וְאָמְנָם חָסֵר בַּמֶּלֶךְ הַזֶּה ׳חֻשָׁם׳ ל״י מֵ׳חַשְׁמַל׳), which is “Migdal Oz [Strong Tower] is the Name of Hashem; the righteous runs into it and is elevated” (שֶׁהוּא ׳מִגְדַּל עֹז שֵׁם י״י בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב׳) (Proverbs 18), and it includes within it three Sefirot—Da‘at, Tiferet, Yesod (וְכוֹלֵל אֵלָיו ג׳ סְפִירוֹת דַּעַת ת״ת יְסוֹד), each one included of ten, which totals thirty (כָּל אֶחָד כָּלוּל מֵעֶשֶׂר, עוֹלֶה ל׳), and it is called in the Zohar “Migdalah [Tower] that flies in the air” (הַנִּקְרָא בַּזֹּהַר: ׳מִגְדָּלָא דְּפָרֵחַ בַּאֲוִירָא׳). Through the air of this Migdal [Tower] the souls fly upward (דֶּרֶךְ אֲוִיר הַמִּגְדָּל הַזֶּה פּוֹרְחִים הַנְּשָׁמוֹת לְמַעְלָה). And therefore the Lamed is missing from it, for the structure and lines of it were not yet completed (וְלָכֵן חֲסֵר מִמֶּנּוּ הַלָּמֶד הַזֹּאת, כִּי עֲדַיִן לָא הֲוָה מִתְקַלָּא וְקוֹיֵים שֶׁלּוֹ), and the souls fell below and had no place (וְהַנְּשָׁמוֹת נָפְלוּ לְמַטָּה וְלֹא הָיָה לָהֶן מָקוֹם). This Migdal [Tower], which rises up to the place of the Holy of Holies of the Shekhinah (הַמִּגְדָּל הַזֶּה הָעוֹלֶה עַד מְקוֹם קֹדֶשׁ קָדָשִׁים שֶׁלָּהּ), which is the Malkhut (הַמַלְכוּת), which is called the Elokei Yisrael (הַנִּקְרֵא אֱלֹהֵי יִשְׂרָאֵל), and he is called Chusham with a final Mem (וְנִקְרָא חֻשָׁם בְּמֵ״ם סְתוּמָה), because the sign of the covenant of holiness was not yet revealed in the pure Atzilut (לִהְיוֹת כִּי עֲדַיִן לֹא נִתְגַּלָּה אוֹת בְּרִית קֹדֶשׁ בַּאֲצִילוּת הַטְּהוֹרָה), and all was in the secret of the closed Mem within Binah (וְהָיָה הַכֹּל בְּסוֹד מֵ״ם סְתוּמָה בְּתוֹךְ הַבִּינָה). And since this light is the “Supernal Chesed that is revealed through the mouth of Imma” (וּלְפִי שֶׁאוֹר זֶה הוּא ׳חֶסֶד עִילָּאָה דְּאִתְגַּלְיָא בְּפוּמָא דְּאִמָּא׳), which is within it (דְּבֵיהּ), and it is the hidden Chesed in the World of Tohu (וְהוּא חֶסֶד הַנֶּעְלָם בְּעוֹלַם הַתֹּהוּ), and opposite it comes this Chesed from the side of the Dinim [Judgments] (וְיוֹצֵא כְּנֶגְדּוֹ חֶסֶד זֶה מִצַּד הַדִּינִים). And since the holy Chesed of the World of Tikkun is that upon which the Zivug depends (וּלְפִי שֶׁהַחֶסֶד הַקָּדוֹשׁ שֶׁבְּעוֹלַם הַתִּקּוּן תָּלוּי בּוֹ הַזִּוּוּג), as it is said: “And a man who shall take his sister… it is Chesed” (כְּדֵין אֵימַר: ׳וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחֹתוֹ… חֶסֶד הוּא׳) (Leviticus 20), for Ze‘ir Anpin took his sister, the Nukvah (כִּי זְעֵיר אַנְפִּין נָשָׂא אֲחֹתוֹ נוּקְבֵיהּ), for they were both created in the womb of Imma (שֶׁנִּבְרְאוּ שְׁנֵיהֶם בְּמֵעֵי אִמָּא). And through this Chesed by which Ze‘ir Anpin took his sister at the creation of the World of Tikkun, the world was established (וּבַחֶסֶד הַזֶּה שֶׁזְּעֵיר אַנְפִּין לָקַח אֲחֹתוֹ בִּבְרִיאַת עוֹלָם הַתִּקּוּן נִתְקַיֵּים הָעוֹלָם), as it is said: “I said, the world shall be built with Chesed” (שֶׁנֶּאֱמַר: ׳אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה׳) (Psalms 89).

And therefore Kayin and Hevel married their sisters (וּלְפִיכָךְ נָשְׂאוּ קַיִן וְהֶבֶל אֲחָיוֹתֵיהֶם), and so it says: “And the throne is prepared with Chesed” (וְכֵן הוּא אוֹמֵר: ׳וְהוּכַן בְּחֶסֶד כִּסֵּא׳) (Isaiah 16). And the Zivug is in secret (וְהַזִּוּוּג הוּא בַּחֲשָׁאִי), “like the parable of the daughter of the king who smelled the steam of the cooking pot… her servants brought it to her” (מָשָׁל לְבַת מֶלֶךְ שֶׁהֵרִיחָה צִיקֵי קְדֵירָה… הֵבִיאוּ לָהּ עֲבָדֶיהָ), who are the Tzaddikim [Righteous Ones], in secret (שֶׁהֵם הַצַּדִיקִים בַּחֲשָׁאִי), so that the Klipot should not rise up with her when she ascends to Zivug (כְּדֵי שֶׁלֹּא יַעֲלוּ עִמָּהּ הַקְּלִיפּוֹת כְּשֶׁהִיא עוֹלָה לְזִיוּוּג). And since the Zivug is in secret, he too is called Chusham, from the term Chashai [secret], meaning hidden, on account of the future (וּלְפִי שֶׁהַזִּוּוּג הוּא בַּחֲשָׁאִי, נִקְרָא גַּם הוּא חֻשָׁם מִלְּשׁוֹן חֲשָׁאִי, עַל שֵׁם הָעָתִיד), and it is for the sake of the Zivug of the bride and for the sake of the embrace (וְהוּא לְצוֹרֶךְ הַזִּוּוּג שֶׁל הַכַּלָּה וּלְצוֹרֶךְ הַחִבּוּק), as it is said: “And His right hand embraces me” (כְּדֵין אֵימַר: ׳וִימִינוֹ תְּחַבְּקֵנִי׳) (Song of Songs 2), and therefore it is said of him “from the land of the Temani”—the right (וְלָכֵךְ נֶאֱמַר בּוֹ: ׳מֵאֶרֶץ הַתֵּימָנִי׳ – יָמִין).

But in the World of Tohu it is said: “And the compassion of the wicked is cruel” (אֲבָל בְּעוֹלַם הַתֹּהוּ נֶאֱמַר: ׳וְרַחֲמֵי רְשָׁעִים אַכְזָרִי׳) (Proverbs 12), and it is said: “And their right hand is a right hand of falsehood” (וְנֶאֱמַר: ׳וִימִינָם יְמִין שֶׁקֶר׳) (Psalms 144), which is more Din [Judgment] than the left itself (שֶׁהוּא יוֹתֵר דִּין מִן הַשְּׂמֹאל עַצְמוֹ). And it is proper to investigate here what is found in the commentary on the Shabbat Zemirot (וְרָאוּי לְעַיֵּן כָּאן מַה שֶּׁהוּא בְּפֵירוּשׁ זְמִירוֹת שַׁבָּת), and it is found that this king, from the Dinim [Judgments], is the opposite of the Chesed in holiness (וְנִמְצָא מֶלֶךְ זֶה מֵהַדִּינִים, הוּא הֶפֶךְ מֵהַחֶסֶד שֶׁבַּקְּדוּשָּׁה), for the Chesed in holiness acts to unite the groom with the bride (כִּי הַחֶסֶד שֶׁבַּקְּדוּשָּׁה פְּעוּלָתוֹ לְזַוֵּוג הֶחָתָן עִם הַכַּלָּה), and to draw to her the supernal light through the attribute of Yesod (וּלְהַמְשִׁיךְ לָהּ הָאוֹר הָעֶלְיוֹן עַל־יְדֵי מִדַּת הַיְּסוֹד), for the waters cause the tree to grow (כִּי הַמַּיִם מְגַדְּלִים הָאִילָן). But this Chesed is Chusham—meaning, Chash [Silent], and it hastens to take the light for itself (אֲבָל חֶסֶד זֶה הוּא חֻשָׁם, רָצוֹן לוֹמַר: חַשׁ וּמְמַהֵר לִקַּח אוֹתוֹ הָאוֹר לְעַצְמוֹ), and also to withhold it from her (וְגַם לִמְנֹעוֹ מִמֶּנָּה). And behold, the light of Chesed is divided into five lights mentioned in the parashah “Let there be light” (וְהִנֵּה אוֹר הַחֶסֶד נֶחְלָק לַחֲמִשָּׁה אוֹרוֹת הַנִּזְכָּרִים בְּפָרָשַׁת ׳וַיְהִי אוֹר׳) (Genesis 1), and five is the reverse of the letters of Chusham (וַחֲמֵשׁ הוּא בְּהֵיפוּךְ אוֹתִיּוֹת חֻשָׁם). And further, Chusham is the letters Chet–Shem (וְעוֹד חֻשָׁם הוּא אוֹתִיּוֹת ח׳ שֵׁם), meaning that the eight kings were all included in this king (רָצוֹן לוֹמַר כִּי הַמְּלָכִים הַח׳ כֻּלָּם נִכְלְלוּ בַּמֶּלֶךְ הַזֶּה), like the Chesed in holiness which is called “Day,” the Yoma deKhollehu [Day of All] (דּוּגְמַת חֶסֶד שֶׁבַּקְּדוּשָׁה שֶׁנִּקְרָא יוֹמָם, יוֹמָא דְּכָלֵהוּ), for it goes with them all (כִּי הוּא הוֹלֵךְ עִם כֻּלָּם). See in the secret of the seven clouds of Sukkot in the Zohar, Parashat Emor (עֲיֵן בְּסוֹד שִׁבְעָה עֲנָנִים דְּסֻכּוֹת שֶׁל זֹהַר פָּרָשַׁת אֱמוֹר), and the first day of Sukkot is Chesed (וְהַיּוֹם הָרִאשׁוֹן שֶׁל סֻכּוֹת הוּא חֶסֶד), and there it says of it that it is Yoma deKhollehu [Day of All] (וְאוֹמֵר שָׁם עָלָיו שֶׁהוּא יוֹמָא דְּכָלֵהוּ). And further, Chusham alludes to all the senses (וְעוֹד חֻשָׁם יָרְמֵז לְכָל הַחֻשִּׁים כֻּלָּם).

The sense of taste is Chokhmah, as in “Your palate—M”H” (חוּשׁ הַטַּעַם הוּא חָכְמָה, חִכֵּךְ מָה). The sense of smell, as it is said: “And Hashem smelled the pleasing aroma” (חוּשׁ הָרֵיחַ שֶׁנֶּאֱמַר: ׳וַיָּרַח י״י אֶת רֵיחַ הַנִּיחוֹחַ׳) (Genesis 8). The sense of sight is in the mystery of the Supernal Keter: Arikh—the open eye (חוּשׁ הָרְאִיָּה בְּסוֹד כֶּתֶר עֶלְיוֹן: אֲרִיךְ עֵינָא פְּקִיחָא). The sense of hearing, as it is said: “Incline, O my God, Your ear and hear” (חוּשׁ הַשְּׁמִיעָה שֶׁנֶּאֱמַר: ׳הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָעִי׳) (Daniel 9). The sense of touch: “His hands are outstretched to receive penitents” (חוּשׁ הַמִּשּׁוּשׁ: ׳יָדָיו פְּשׁוּטוֹת לְקַבֵּל שָׁבִים׳). The great hand is Chesed (יָד הַגְּדוֹלָה חֶסֶד), the strong hand is Gevurah (יָד הַחֲזָקָה גְּבוּרָה), the raised hand is Tiferet (יָד רָמָה ת״ת). And Chesed is in gematria the Name of seventy-two words (וְחֶסֶד גִּימַטְרִיא שֵׁם עַ״ב תֵּבוֹת), including two hundred and sixteen letters (כּוֹלֵל רי״ו אוֹתִיּוֹת), these are Gedulah, Gevurah, Tiferet (הֵם גְּדוּלָה גְּבוּרָה תִּפְאֶרֶת), the mystery of the three hands mentioned (סוֹד ג׳ יָדוֹת הַנִּזְכָּרִים), and here they are all included in this hand which is in Chesed (וְכָאן כְּלוּלִים בַּיָּד הַזֹּאת אֲשֶׁר בַּחֶסֶד), the right hand, which has five fingers that include the five senses mentioned (יָד יָמִין אֲשֶׁר בָּהּ חָמֵשׁ אֶצְבָּעוֹת הַכּוֹלְלִים ה׳ חֻשִּׁים הַנִּזְכָּרִים). And He gave them to the one who was worthy of them (וְהוּא נְתָנָם לָרָאוּי אֵלָיו), and all are from the side of Malkhut that is in Chesed (וְכוּלָּם מִצַּד מַלְכוּת אֲשֶׁר בַּחֶסֶד), and this is what it says: “From the land of the Temani” (וְזֶהוּ אוֹמְרוֹ: ׳מֵאֶרֶץ הַתֵּימָנִי׳), which is Malkhut that is called “land” (שֶׁהוּא מַלְכוּת הַנִּקְרֵאת ׳אֶרֶץ׳). The Temani is Chesed in the south (הַתֵּימָנִי הוּא חֶסֶד שֶׁבַּדָּרוֹם), and the definite article “the” alludes to the Malkhut within Chesed (וְהַ״א הַיְּדִיעָה מְרַמֶּזֶת לְמַלְכוּת שֶׁבַּחֶסֶד), and Chusham in ATBASH is SBY (וְחֻשָׁם הוּא בְּאַ״ת ב״ש סַב״י), which is in gematria seventy-two, the same as Chesed (בְּגִימַטְרִיא עַ״ב כְּמִנְיַן חֶסֶד). And since the Malkhut of Adam Kadmon, which we mentioned in the previous chapters, constructed the majority of the number and the majority of the structure of the World of Tohu (וּלְהִיוֹת שֶׁמַלְכוּת שֶׁל אָדָם קַדְמוֹן שֶׁזָּכַרְנוּ בַּפְּרָקִים הַקּוֹדְמִים בָּנְתָה רֹב מִנְיָן וְרֹב בִּנְיַן שֶׁל עוֹלַם הַתֹּהוּ), which is the secret of Elohim (שֶׁהִיא סוֹד אֱלֹהִים), about which it is said, “In the beginning Elohim created” (שֶׁנֶּאֱמַר עָלֶיהָ: ׳בְּרֵאשִׁית בָּרָא אֱלֹהִים׳) (Genesis 1), that He created it with the Attribute of Din [Judgment] (שֶׁבְּרָאוֹ בְּמִדַּת הַדִּין). He saw that the world would not endure (רָאָה שֶׁאֵין הָעוֹלָם מִתְקַיֵּם), and He needed to create it again (וְהֻצְרַךְ לִבְרוֹאוֹ שֵׁנִית), and He joined to it the Attribute of Mercy, which is Yesod, the secret of Ever–M”H [Limb of M”H] (שִׁיתֵּף עִמּוֹ מִדַּת הָרַחֲמִים שֶׁהוּא יְסוֹד סוֹד אֵבֶר מָה). “These are the generations of the heavens and the earth” (׳אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ׳) (Genesis 2), the initial letters spell Tohu (רָאשֵׁי תֵבוֹת תֹּהוּ), and the world was sustained through Avraham, who is Ever–M”H [Limb of M”H] (וְנִתְקַיֵּם הָעוֹלָם בְּאַבְרָהָם שֶׁהוּא אֵבֶר־מָה), the secret of Yesod of Adam Kadmon, in which is the Name Havayah of M”H [45] (סוֹד יְסוֹד דְּאָדָם קַדְמוֹן שֶׁבּוֹ שֵׁם הוי״ה דְּמ״ה), and Avraham is “Behibar’am [when they were created]” (וְאַבְרָהָם הוּא ׳בְּהִבָּרְאָם׳) (Genesis 2). And since the Malkhut of Adam Kadmon brought forth these seven kings (וּמִפְּנֵי שֶׁמַלְכוּת שֶׁל אָדָם קַדְמוֹן הוֹצִיאָה אוֹתָם הַז׳ מְלָכִים), therefore they are called kings—the term of Malkhut (לְכָךְ נִקְרְאוּ מְלָכִים לָשׁוֹן מַלְכוּת), for all the children of Israel are sons of kings (כִּי כָּל בְּנֵי־יִשְׂרָאֵל בְּנֵי־מְלָכִים הֵם), and understand this (וְהָבֵן). And they were destroyed on account of the Name Elohim of this Malkhut (וְנֶחֱרְבוּ מִפְּנֵי שֵׁם אֱלֹהִים שֶׁל מַלְכוּת הַזֶּה). And therefore we say “Malkhut of Chesed” or “Malkhut of Tiferet” (לָכֵן אָנוּ אוֹמְרִים מַלְכוּת שֶׁל חֶסֶד אוֹ מַלְכוּת שֶׁל ת״ת), for they are those who ruled, and were revealed most in those Sefirot at the time of their reign (כִּי הֵם אֲשֶׁר מָלְכוּ וְנִתְגַּלּוּ בְּיוֹתֵר בַּסְּפִירוֹת הָהֵם בִּזְמַן מְלוּכָתָם). And at the end of this siman we shall say a matter regarding it (וּבְסוֹף הַסִּימָן הַזֶּה נֵימָא בֵּיהּ מִלְּתָא).

And behold, these three kings—Bela, Yovav, Chusham (וְהִנֵּה ג׳ מְלָכִים אֵלּוּ בֶּלַע יוֹבָב חֻשָׁם)—even though they correspond to Da‘at, Tiferet, Chesed (אַף עַל פִּי שֶׁהֵם כְּנֶגֶד דַּעַת ת״ת חֶסֶד), their character is not identical (אֵין עִנְיָנָם שָׁוֶה). For Da‘at is in the secret of the entirety of Da‘at from head to foot, in its totality (כִּי דַּעַת הוּא בְּסוֹד כְּלָלוּת הַדַּעַת מֵרֹאשׁוֹ וְעַד רַגְלוֹ בִּכְלָלוֹ כֻּלוֹ), and it is not divided into parts (וְלֹא נֶחְלַק לַחֲלָקִים), but only in the secret of the kingship within it (אֶלָּא בְּסוֹד הַמְּלוּכָה שֶׁבּוֹ), which was revealed most in the Malkhut within it (שֶׁנִּתְגַלָּה בְּיוֹתֵר בַּמַלְכוּת שֶׁבּוֹ), which is more Din [Judgment] than the others (שֶׁהוּא יוֹתֵר דִּין מֵהָאֲחֵרִים). And the proof is that the final pathways of the Malkhuyot [Kingships] were not sweetened (וְהָרְאָיָה שֶׁלֹּא נִמְתְּקוּ הַנְּתִיבוֹת הָאַחֲרוֹנוֹת שֶׁל הַמַלְכֻיּוֹת), among which are these seven kings of the World of Tohu (שֶׁבָּהֶן ז׳ מְלָכִים אֵלּוּ שֶׁל עוֹלַם הַתֹּהוּ), as we explained (כַּדְּפֵירַשְׁנוּ). For each one of the kings is included in ten generalities (כִּי כָּל אֶחָד מִן הַמְּלָכִים נִכְלָל בְּעֶשֶׂר כְּלָלִיּוֹתָיו), and each one has thirty-two pathways (וְכָל אֶחָד יֵשׁ לוֹ ל״ב נְתִיבוֹת), and the last one of Malkhut was not sweetened (וְהָאַחֲרוֹנָה דְּמַלְכוּת לֹא נִמְתְּקָה). Even in Arikh Anpin, their Malkhuyot [Kingships] were not sweetened (אֲפִלּוּ בְּא״א הַמַלְכֻיּוֹת שֶׁלָּהֶם לֹא נִמְתְּקוּ), until this world was built—and there they were sweetened (עַד שֶׁנִּבְנָה הָעוֹלָם הַזֶּה וְשָׁם נִמְתְּקוּ). And this is the matter of the nullification of the reigns of Keter, Chokhmah, Binah (וְזֶהוּ עִנְיָן נִתְבַּטְּלוּ מְלוּכָתָם שֶׁל כַּח״ב), and even the shefa that was in their Kelim [Vessels], which caused the power of their kingship, they could not contain (וְגַם הַשֶּׁפַע שֶׁהָיָה בִּכְלֵיהֶם הַגּוֹרֵם כֹּחַ מְלוּכָתָם לֹא יָכְלוּ לְהַכִּיל), because of the weakness of strength and the fissure we spoke of (מִפְּנֵי חֲלִישׁוּת הַכֹּחַ וְהַסְּדִיקָה שֶׁאָמַרְנוּ). And understand this well, and remember it with excellence (וְהָבֵן אוֹתוֹ בְּזִכָּרוֹן שָׁמוּר וּמְעֻלֶּה), so that we need not explain it again (כְּדֵי שֶׁלֹּא נִצְטָרֵךְ לְפָרְשׁוֹ פַּעַם אַחֶרֶת). And since this Da‘at reigned in its entirety (וּמִפְּנֵי שֶׁהַדַּעַת הַזֶּה מָלַךְ בִּכְלָלוּתוֹ), therefore it was mentioned in him, “the name of his city was Dinhavah” (לְפִיכָךְ נִזְכַּר בּוֹ שֵׁם עִירוֹ: ׳דִּנְהָבָה׳) (Genesis 36:32), which alludes to the Malkhut within it, the end of its totality (הָרוֹמֵז לַמַלְכוּת שֶׁבּוֹ, סוֹף כְּלָלוּתוֹ), for his Malkhut extended from his head to his feet (כִּי נִמְשְׁכָה מַלְכוּתוֹ מֵרֹאשׁוֹ עַד רַגְלוֹ). And the second king, Yovav, is king in the secret of the Tiferet that is in Gevurah (וְהַמֶּלֶךְ הַשֵּׁנִי יוֹבָב הוּא מֶלֶךְ בְּסוֹד הַת״ת אֲשֶׁר בַּגְּבוּרָה), therefore it says “from Botzrah” (לְפִיכָךְ אָמַר: ׳מִבֹּצְרָה׳), in the secret of the black grapes, from which many impurities exist (בְּסוֹד הָעֲנָבִים הַבְּצוּרוֹת שֶׁיֵּשׁ בָּהֶן פְּסוֹלוֹת הַרְבֵּה). Therefore he did not want that the Malkhut in him be revealed greatly (לָכֵן לֹא רָצָה שֶׁיִּתְגַּלֶּה בְּיוֹתֵר מִצַּד הַמַלְכוּת שֶׁבּוֹ). And they did not have kingship even for a single moment (וְלֹא הָיְתָה לָהֶם מְלוּכָה אֲפִלּוּ רֶגַע אֶחָד), and it did not bring forth souls—neither of the pure, nor of the brazen-faced wicked (וְלֹא הוֹצִיאָה נְשָׁמוֹת שֶׁל טְהוֹרִים וְלֹא שֶׁל רְשָׁעִים עַזֵּי פָּנִים). And it did not wish that Malkhut would go out from the side of the Chesed within her (וְלֹא רָצָה שֶׁתוֹצִיא הַמְּלוּכָה מִצַּד חֶסֶד שֶׁבָּהּ), because Din [Judgment] would not operate its effect (מִפְּנֵי שֶׁהַדִּין לֹא יִפְעַל פְּעוּלָתוֹ), especially in the World of Tohu (וּבִפְרָט בְּעוֹלַם הַתֹּהוּ).

Therefore her kingship emerged in the secret of the Tiferet within her (וְלָכֵן הוֹצִיאָה מְלוּכָתָהּ בְּסוֹד הַתִּפְאֶרֶת שֶׁבָּהּ), which is the middle between the Chesed and the Gevurah within her herself (הַמְּמֻצָּע מֵחֶסֶד וּגְבוּרָה שֶׁבָּהּ עַצְמָהּ). And the third king reigned in the secret of the Malkhut that is within Chesed (וְהַמֶּלֶךְ הַשְּׁלִישִׁי מָלַךְ בְּסוֹד מַלְכוּת שֶׁבַּחֶסֶד), which is more Din [Judgment] than all its generalities (שֶׁהוּא יוֹתֵר דִּין מִכָּל כְּלָלִיּוֹתָיו), because it was not rectified in every path, as we explained (מִפְּנֵי שֶׁהִיא לֹא נִתְקְנָה בְּכָל נְתִיב כַּדְּפֵירַשְׁנוּ), and Chesed was not strengthened in the World of Tohu (וְלֹא נִגְבַּר הַחֶסֶד בְּעוֹלַם הַתֹּהוּ), so that it should bring its intention to action and break these Kelim [Vessels] (כְּדֵי שֶׁיוֹצִיא כַּוָּנָתוֹ לְפוֹעַל וְיִשָּׁבְרוּ הַכֵּלִים הָאֵלֶּה). And this is what it says: “from the land of the Temani”—from a land that is empty and dry (וְזֶהוּ שֶׁאוֹמֵר: ׳מֵאֶרֶץ הַתֵּימָנִי׳, מֵאֶרֶץ רֵיקָה וִיבֵשָׁה), as we find regarding Achsah, the daughter of Kalev, who said: “You have given me the land of the Negev” (כְּמוֹ שֶׁמָּצִינוּ אֵצֶל עַכְסָה בִּתּוֹ שֶׁל כָּלֵב שֶׁאָמְרָה: ׳אֶרֶץ הַנֶּגֶב נְתַתָּנִי׳) (Joshua 15), which means a dry land, without water springs (שֶׁפֵּירוּשׁוֹ: אֶרֶץ יְבֵשָׁה בְּלִי מַעְיְנוֹת מַיִם), lacking all goodness (יִחְסַר כָּל טוּב), and derived from the term negivut yadayim [dryness of the hands] (וְנִגְזַר מִלְּשׁוֹן נְגִיבוּת יָדַיִם), meaning they contain no moisture of water (שֶׁלֹּא יִהְיֶה בָּהֶם לַחְלוּחִית מַיִם). And know, just as this Chesed which is in Ze‘ir Anpin was made for the sake of the Malkhut (וְדַע: כְּמוֹ שֶׁחֶסֶד זֶה אֲשֶׁר בְּזְעֵיר אַנְפִּין לְצוֹרֶךְ הַמַלְכוּת נַעֲשָׂה), for water causes the tree to grow, and it causes her stature to grow (כִּי הַמַּיִם מְגַדְּלִים הָאִילָן, וְהוּא מְגַדֵּל קוֹמָתָהּ), and it is also said of him: “And His right hand embraces me” (וְגַם נֶאֱמַר עָלָיו: ׳וִימִינוֹ תְּחַבְּקֵנִי׳) (Song of Songs 2), so too, this Chesed in the World of Tohu is, in contrast, dry (וְחֶסֶד זֶה שֶׁבְּעוֹלַם הַתֹּהוּ כְּנֶגְדּוֹ יָבֵשׁ), and it emerged to withhold the light of Malkhut, so that there should not be Chesed in the Nukvah of Ze‘ir Anpin (וְיָצָא לִמְנוֹעַ אוֹר הַמַלְכוּת שֶׁלֹּא יִהְיֶה חֶסֶד בְּנוּקְבָה דְּזְעֵיר אַנְפִּין), which is called “water” (הַמְּכוּנָה מַיִם), and that the stature of her height and her tree should not grow (וְלֹא יִגְדְּלוּ שִׁעוּר קוֹמָתָהּ וְאִילָן שֶׁלָּהּ). And it is called Chesed in the manner of “Sagi Nahor [abundance of light]” (וְנִקְרָא חֶסֶד עַל דֶּרֶךְ סָנֵי נְהוֹר), just as we call the moon “Sagi Nahor [abundance of light]” (כְּמוֹ שֶׁאֲנַחְנוּ קוֹרְאִים לְבָנָה עַל דֶּרֶךְ סָנֵי נְהוֹר), and the one who understands will understand (וְהַמֵּבִין יָבִין), for she has no light of her own (כִּי אֵין לָהּ אוֹר מִצַּד עַצְמָהּ), only from what she receives from the light of Chesed in the sun (אֶלָּא מִצַּד מַה שֶּׁהִיא מְקַבֶּלֶת מֵאוֹר חֶסֶד שֶׁבַּשֶּׁמֶשׁ).

And since this Chesed comes from the Malkhut within it alone, in the secret of the Nukvah (וּמִפְּנֵי שֶׁחֶסֶד זֶה יוֹצֵא מִצַּד הַמַלְכוּת שֶׁבּוֹ בְּלְבָד בְּסוֹד נוּקְבָא), therefore Chusham is missing the Vav, which is the male aspect (לְפִיכָךְ חֻשָׁם חָסֵר וָאו שֶׁהוּא דְּכוּרָא). And to show that in the male—that is, in these seven kings of the male aspect—the revelation of the Chesed of the male was concealed (לְהַרְאוֹת שֶׁבַּזָּכָר דְּהַיְנוּ בְּאֵלּוּ הַז׳ מְלָכִים שֶׁל דְּכַר נֶעְלַם הִתְגַּלוּת הַחֶסֶד שֶׁל הַזָּכָר), in order that the shattering of the evil would carry out its function from the side of Din [Judgment] (כְּדֵי שֶׁיַּעֲשֶׂה הַשְּׁבִירָה שֶׁל הָרָע פְּעוּלָתוֹ מִצַּד הַדִּין). And in Divrei HaYamim [Chronicles] it is written full, “Chusham” with a Vav (וּבִדְבְרֵי הַיָּמִים מָלֵא חֻשָׁם בְּוא״ו), which is masculine (שֶׁהוּא מִדְּכוּרָא), to tell you that in these seven kings of the Nukvah (לוֹמַר לְךָ שֶׁבְּאֵלּוּ הַז׳ מְלָכִים דְּנוּקְבָא), if there had not been revealed a bit of the male aspect—that is, the Tiferet within her (אִם לֹא הָיָה מִתְגַּלֶּה קְצָת הִתְגַּלוּת הַזָּכָר, דְּהַיְנוּ תִּפְאֶרֶת שֶׁבָּהּ), she would have broken completely, God forbid (הָיְתָה נִשְׁבֶּרֶת חַס וְחָלִילָה), and many thick and coarse Klipot [Shells] would have come into being from her (וְנִתְהַוּוּ מִמֶּנָּה קְלִיפּוֹת הַרְבֵּה גַּסִּים מְאֹד), to the point that they would appear to the children of Adam and destroy the world (עַד שֶׁהָיוּ מִתְרָאִים אֶל בְּנֵי אָדָם וְהָיוּ מַחֲרִיבִים הָעוֹלָם). For if they had physical bodies, God forbid, from the shattering of the Kelim [Vessels] of Malkhut (כִּי אִם הָיוּ לָהֶם גוּפִים חַס וְשָׁלוֹם מִשְּׁבִירַת כְּלִי הַמַלְכוּת), and their fall to the Klipot [Shells] (וּנְפִילָתָם לַקְּלִיפּוֹת), then the intent of the One Who directs all would not have been to return everything to Tohu vaVohu a second time (לֹא כֵן כַּוָּנַת הַמְכַוֵּן לְהַחֲזִיר הַכֹּל לְתֹהוּ וָבֹהוּ פַּעַם שֵׁנִית). And furthermore, had her kingship not been revealed in the secret of the Vav—which is male (וְגַם אִם לֹא נִתְגַלְּתָה מְלוּכָתָהּ בְּסוֹד וָאו שֶׁהוּא זָכָר), in the secret of Tamar, male and female (בְּסוֹד תָּמָר זָכָר וּנְקֵבָה), her Yesod, which united with her briefly (יְסוֹד שֶׁלָּהּ שֶׁנִּזְדַּוֵּוג עִמָּהּ לְפִי שָׁעָה), she would not have had more vitality than the others (הָיְתָה לָהּ חַיּוּת יוֹתֵר מֵהָאֲחֵרִים), and she would not have reigned in her twenty-six generations (וְלֹא מָלְכָה בְּהכ״ו דּוֹרוֹת שֶׁלָּהּ), which are living and enduring forever (אֲשֶׁר הֵם חַיִּים וְקַיָּימִים לְעוֹלָם). And this is the secret of what was said by Eliyahu the prophet, may his memory be for a blessing: “As Hashem lives, before Whom I stood” (וְזֶהוּ סוֹד שֶׁנֶּאֱמַר בְּאֵלִיָּהוּ הַנָּבִיא ז״ל: ׳חַי״י אֲשֶׁר עָמַדְתִּי לְפָנָיו׳) (I Kings 17). “Stood” is written, not “am standing” (עָמַדְתִּי לֹא כְּתִיב עוֹמֵד), meaning “I stood” in the World of Tohu (אֶלָּא עָמַדְתִּי בְּעוֹלַם הַתֹּהוּ). And Eliyahu is beneath that level of the well (וְאֵלִיָּהוּ לְמַטָּה מֵהַהִיא בְּאֵר אַיְיהוּ), for Eliyahu the prophet received his prophecy illuminated upon him through the clothing of the Shekhinah (כִּי אֵלִיָּהוּ הַנָּבִיא הָיְתָה נְבוּאָתוֹ מֵאִירָה עָלָיו בְּהִתְלַבְּשׁוּת הַשְּׁכִינָה), and the Holy One Blessed Be He was within him constantly, without interruption (וְהקב״ה בּוֹ תָּמִיד וְאֵין בּוֹ הֶפְסֵק). And why did he say “I stood”—implying that now he is not standing before Him? (וְלָמָּה אָמַר עָמַדְתִּי, מַשְׁמָע שֶׁעַתָּה אֵינוֹ עוֹמֵד לְפָנָיו). Examine closely—it is only to hint at the secret mentioned above (דּוּק שֶׁאֵינוֹ אֶלָּא לְרַמֵּז עַל הַסוֹד הַנִּזְכָּר). And the word “Chai [Alive]” refers precisely to Yesod (וּמִלַּת חַי יְסוֹד דַּיְיקָא). And all this was caused by the addition of the letter Vav—the male—in the kings of the Nukvah (וְכָל זֶה גָּרַם הוֹסָפַת אוֹת וָאו דְּכוּרָא בְּמַלְכִין דְּנוּקְבָא), which is the union of Yesod with Malkhut (שֶׁהוּא חִיבּוּר יְסוֹד עִם מַלְכוּת), at the time when He gave her the deposit (בִּשְׁעָה שֶׁנָּתַן לָהּ הַפִּקָּדוֹן). And this is sufficient for one who understands (וְדַּי לַמֵּבִין).

The fourth king is Hadad ben Bedad (הַמֶּלֶךְ הָרְבִיעִי הוּא הֲדַד בֶּן־בְּדַד). And he is the secret of Yesod—the opposite of Yesod in the World of Tikkun (וְהוּא סוֹד הַיְּסוֹד הִפֻּכּוֹ שֶׁל יְסוֹד בְּעוֹלַם הַתִּקּוּן), which is called “Hadar [Splendor]” in the secret of “the fruit of a beautiful tree” (הַנִּקְרָא הָדָר בְּסוֹד ׳פְּרִי עֵץ הָדָר׳) (Leviticus 23), which is the beauty of the whole body (שֶׁהוּא הַהָדָר כָּל הַגּוּף). And the “Hadarat Panim [Majesty of the Face]” is the beard (וְהַדְרַת פָּנִים הוּא הַזָּקָן), for if one has a lower beard, he also has the upper beard (אִם יֵשׁ לוֹ זָקָן תַּחְתּוֹן, יֵשׁ לוֹ גַּם זָקָן עֶלְיוֹן). But the eunuchs have no beard (כִּי הַסָּרִיס אֵין לוֹ זָקָן). And therefore Yosef was called “handsome of form and handsome of appearance” (וְלָכֵן נִקְרָא יוֹסֵף: ׳יְפֵה תֹאַר וִיפֵה מַרְאֶה׳) (Genesis 39). And the beard of Atik Yomin and Ze’ir Anpin is the adornment of the whole body (וְהַזָּקָן שֶׁל עַתִּיק יוֹמִין וּזְעֵיר אַנְפִּין הוּא הֲדָר כָּל הַגּוּף), and all the Hadarat Panim [Majesty of the Face] of holiness depend upon them (וְכָל הֲדַר פָּנִים שֶׁל קְדֻשָּׁה בָּהֶם תָּלִיא), in the secret of the two Mazalot [Channels] “Notzer” and “Nakeh” (בְּסוֹד תְּרֵין מַזָּלִין נוֹצֵר וְנַקֵּה), which join Abba and Imma (הַמְזַוְּגִים אַבָּא וְאִמָּא), and from them goes out the light of Tefillin to all the upper and lower Partzufim (וְיוֹצֵא הַאֲרַת תְּפִלִּין לְכָל הַפַּרְצוּפִים הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים). And to each one there is a light of the Tefillin, exalted and distinct from that of his fellow (לְכָל אֶחָד יֵשׁ לוֹ הַאֲרַת הַתְּפִלִּין מְעוּלָה וּמְשֻׁנָּה מֵחֲבֵרוֹ). And in the Gate of Ze’ir Anpin, regarding the matter of the Holy One Blessed Be He putting on Tefillin (וּבְשַׁעַר זְעֵיר אַנְפִּין בְּעִנְיָן שֶׁהקב״ה מַנִּיחַ תְּפִלִּין), I will explain them thoroughly with clarity (אֲבָאֲרֵם בְּאֵר הֵיטֵב), with the help of Heaven (בְּסִיָּעְתָּא דִּשְׁמַיָּא). And the light of the beard removes all the Dinim [Judgments] (וְהַאֲרַת הַזָּקָן מְסַלֵּק כָּל הַדִּינִין). And all of this is in the secret of the Yesod of the World of Tikkun (וְכָל זֶה הוּא בְּסוֹד יְסוֹד שֶׁל עוֹלַם הַתִּקּוּן), but the Yesod of the World of Tohu is the secret of the Dinim [Judgments] (אֲבָל יְסוֹד שֶׁל עוֹלַם הַתֹּהוּ הוּא סוֹד הַדִּינִין), for it gathers to itself all the Dinim [Judgments] (כִּי הוּא לוֹקֵט אֵלָיו כָּל הַדִּינִין).

Therefore it came forth in the secret of the letter Dalet, from the expression “poor and downtrodden” (לְכָךְ יָצָא בְּסוֹד הַדָּלֶ"ת, מִלְּשׁוֹן דַּלָּה וַעֲנִיָּה), in grief and sighing, which is Din [Judgment] (בְּיָגוֹן וַאֲנָחָה שֶׁהוּא דִּין). For when Din [Judgment] is executed upon a person—God have mercy (רַחֲמָנָא לִצְלָן)—there is grief and sighing (כִּי כְּשֶׁנַּעֲשֶׂה דִּין בָּאָדָם רַחֲמָנָא לִצְלָן, יֵשׁ לוֹ יָגוֹן וַאֲנָחָה). And the entire desire of Din [Judgment] is to return above and not to extend below, unlike Chesed (וְכָל תַּאֲוַת הַדִּין לַחֲזוֹר לְמַעְלָה וְלֹא לְהִתְפַּשֵּׁט לְמַטָּה, כְּמוֹ חֶסֶד). As we find in the Name of 42 and the Name of 72: “This one descends and this one ascends” (כְּמוֹ שֶׁמָּצִינוּ בְּשֵׁם מ״ב וּשֵׁם עַ״ב: ׳דָּא נָחֵית וְדָא סָלִיק׳). And even though the Name of 42 in the World of Tikkun is Chesed of Din [Judgment] (וְאַף עַל פִּי שֶׁשֵׁם מ״ב בְּתִקּוּן הוּא חֶסֶד שֶׁל דִּין), all the more so in the World of Tohu, the shefa was withheld from being received adequately (עַל אַחַת כַּמָּה וְכַמָּה בְּעוֹלַם הַתֹּהוּ נִמְנַע הַשֶּׁפַע מִלְּקַבֵּל דַּי צַרְכּוֹ), for it was not given with a generous eye, so to speak (שֶׁלֹּא נָתְנוּ בְּעַיִן יָפָה כְּבִיָּכוֹל), until they broke (עַד שֶׁנִּשְׁבְּרוּ). And this caused poverty—that they had no Kelim [Vessels] at all (וְזֶה גָּרַם דַּלּוּת שֶׁלֹּא הָיָה לָהֶם כֵּלִים כְּלוּם), and nothing remained in their possession (וְלֹא נִשְׁאַר בְּיָדָם מְאוּמָה). And since the Dalet is the secret of the Dinim [Judgments] (וּלְפִי שֶׁהַדָּלֶ״ת הִיא סוֹד הַדִּינִין), therefore Hadad is called “Badad”—in Dalet (לְפִיכָךְ נִקְרָא הֲדַד בַּדָּלֵ״ת). Also, Hadad in gematria is thirteen, like Echad [One], and like Ahavah [Love] (וְגַם הַדַּ״ד בְּגִימַטְרִיא י״ג כְּמִנְיַן אֶחָ״ד וּכְמִנְיַן אַהֲבָ״ה), and its explanation is that in the holy covenant is dependent the union and love between the supernal beloveds (וּפֵירוּשׁוֹ שֶׁבִּבְרִית קֹדֶשׁ תָּלוּי הַיִּחוּד וְהָאַהֲבָה בֵּין דּוֹדִים דְּלְעֵילָא). And the Yesod is called “Makom Echad [One Place]”—one place—in which all are unified, as is known (וְהַיְּסוֹד נִקְרָא מָקוֹם אֶחָד שֶׁכֻּלָּם מִתְיַחֲדִים בּוֹ כַּנּוֹדָע). And even in the World of Tohu there was in it a bit of love and union for a moment (וַאֲפִלּוּ בְּעוֹלַם הַתֹּהוּ הָיָה בּוֹ קְצָת אַהֲבָה וְיִחוּד לְפִי שָׁעָה), in order that Malkhut not be broken (כְּדֵי שֶׁלֹּא תִּשָּׁבֵר הַמַלְכוּת), but it helped only for a short time (וְלֹא הוֹעִיל לוֹ אֶלָּא זְמַן מוּעָט).

And just as Yesod presses the upper olives—very bitter ones—from Imma (וּכְמוֹ שֶׁהַיְּסוֹד כּוֹתֵשׁ זֵיתִים הָעֶלְיוֹנִים, הַמְּרִים מְאֹד מֵאִמָּא), for from there come the powers of the olives—harsh and bitter Dinim [Judgments] (כִּי מִשָּׁם בָּאִים כֹּחוֹת הַזֵּיתִים, הַדִּינִים הַקָּשִׁים וְהַמְּרִים), and within them is an inner sweet light called shemen zayit [olive oil] (וְיֵשׁ בָּהֶם אוֹר פְּנִימִי מָתוֹק הַנִּקְרָא שֶׁמֶן זַיִת). And these are the powers of the Dinim [Judgments] of the 320 sparks—his and hers (וְהֵם כֹּחוֹת הַדִּינִים שֶׁל ש״ך נִצּוֹצִין דִּידֵיהּ וְדִּנְקֵבֵיהּ), which ascend as shamash [attendant] (הָעוֹלִים שַׁמ״ש), for it is the vessel of the organ that serves with its Nukvah (כִּי הוּא הַכְּלִי שֶׁל הָאֵבֶר הַמְשַׁמֵּשׁ עִם נֻקְבֵּיהּ). And this power comes to it from the seven branches of the Menorah of Imma (וְכֹחַ זֶה בָּא לוֹ מִצַּד ז׳ קַנֵּי הַמְּנוֹרָה שֶׁל אִמָּא), which clothes Ze’ir Anpin up to its seven branches (הַמַלְבֶּשֶׁת לְזְעֵיר עַד ז׳ קְנֵיָהּ), and from the side of Mercy it presses olives (וּמִצַּד הָרַחֲמִים הוּא כּוֹתֵשׁ זֵיתִים), to bring forth shemen zayit zakh katit la-ma'or [pure pressed olive oil for illumination] (לְהוֹצִיא שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר) (Exodus 27). So too this Yesod presses grapes in the winepress (כֵּן יְסוֹד זֶה דּוֹרֵךְ עֲנָבִים בַּגַּת), to bring forth red wine from the side of Din [Judgment] (לְהוֹצִיא יַיִן חַמְרָא מִצַּד הַדִּין). From the side of Chokhmah there is wine that floats upon its sediment (מִצַּד חָכְמָה יֵשׁ יַיִן דְּשָׁכִיךְ עַל דּוּרְדְּיָיה), and when it comes down below it mixes (וּבְבֹאוֹ לְמַטָּה מִתְעָרֵב), and therefore it must be pressed (וְלָכֵן צָרִיךְ לְדוֹרְכוֹ). For the secret of wine is the thirty-two pathways (כִּי סוֹד יַיִן הוּא ל״ב נְתִיבוֹת), and when they spread into Ze’ir Anpin (כְּשֶׁהֵם מִתְפַּשְּׁטִים אֶל זְעֵיר), they spread in the secret of ten, which rise to 320 (הֵם מִתְפַּשְּׁטִים בְּסוֹד עֶשֶׂר, עוֹלִים ש״ך), and this wine is mixed with the sediment (וְהַיַּיִן הַזֶּה מְעֹרָב עִם הַשְּׁמָרִים), in the thirty-two pathways of the Lamed–Bet Elohim (בְּל״ב נְתִיבוֹתָיו שֶׁל ל״ב אֱלֹהִים), in each and every king (בְּכָל מֶלֶךְ וּמֶלֶךְ), according to its integrations (כְּפִי תִּכְלְלוּיוֹ). This Yesod of the World of Tohu was pressing, from the side of Din [Judgment] (הָיָה דּוֹרֵךְ יְסוֹד זֶה שֶׁל עוֹלַם הַתֹּהוּ מִצַּד הַדִּין), therefore he is called Hadad from the expression Hedad [shout of treading] (לְפִיכָךְ נִקְרָא הֲדַד מִלְּשׁוֹן הֵידָד), as it is said: “No treader shall tread out with Hedad” (כְּמָן דְּאַתְּ אִימַר: ׳לֹא יִדְרֹךְ הַדּוֹרֵךְ הֵידָד׳) (Isaiah 16). And this is “ben Bedad” (וְזֶהוּ בֶּן־בְּדַד)—the Yesod that sits in solitude (הַיְּסוֹד שֶׁהוּא יוֹשֵׁב בָּדָד), because the male and female were not yet present (כִּי עֲדַיִן לֹא הָיוּ דְּכַר וּנְקֵבָא). And also Bedad, like “Beit haBad [oil press]” (וְעוֹד בְּדַד כְּמוֹ שֶׁמֶן שֶׁל בְּדָדִין), for the Yesod presses the upper olives from Binah in the Beit haBad [oil press] (כִּי הַיְּסוֹד הוּא כּוֹתֵשׁ הַזֵּיתִים הָעֶלְיוֹנִים מִבִּינָה בְּבֵית הַבַּד), and brings forth from them oil to give pleasure from her at the time of the deposit upon the earth (וּמוֹצִיא מֵהֶם שֶׁמֶן לֵהָנוֹת מִמֶּנָּה בִּזְמַן הַפִּקָּדוֹן לָאָרֶץ), and therefore it is called Bedad, from Beit haBad [oil press] (וְלָכֵן נִקְרָא בְּדַד מִלְּשׁוֹן בֵּית הַבַּד).

Or he is called ben Bedad, meaning that he is a branch from the Yesod of the World of Tikkun (או נִקְרָא בֶּן־בְּדַד רָצוֹן לוֹמַר שֶׁהוּא עֲנָף מִן הַיְּסוֹד שֶׁל עוֹלַם הַתִּקּוּן), who nurses from the breasts and nipples of his mother (הַיוֹנֵק מִשָּׁדַי וְדַדֵּי אִמּוֹ), and this one, from the Tikkun of the Yesod of the World of Tikkun, is its son and offspring, who was rectified afterward (וְזֶה שֶׁל תִּקּוּן הַיְּסוֹד שֶׁל עוֹלַם הַתִּקּוּן הוּא בֵּן וְתוֹלָדָה שֶׁלּוֹ שֶׁנִּתְקַן אַחַר כָּךְ).

Or it means that this Yesod nurses from the left breast (או רָצוֹן לוֹמַר שֶׁיְּסוֹד זֶה יוֹנֵק מִדַּד שֶׁל שְׂמֹאל), which is entirely Din [Judgment] of Elohim (שֶׁכֻּלוֹ דִּין אֱלֹהִים), and he was drawing the shefa from Binah (וְהָיָה יוֹנֵק אֶת הַשֶּׁפַע מִן הַבִּינָה), which is the sparks divided into two (שֶׁהִיא נִצּוֹצִין הַנֶּחֱלָק לִשְׁנַיִם), from which Malkhut was shattered and crushed (שֶׁמִּמֶּנּוּ נִשְׁבְּרָה וְנִתְמַעֲכָה מַלְכוּת). And since Yesod is male, it says of him “ben” (וּלְפִי שֶׁהַיְּסוֹד הוּא זָכָר נֶאֱמַר בּוֹ בֵּן), and it is said: “The one who smites Midyan”—do not read Midyan, but MiDin (וְאָמַר: ׳הַמַּכֶּה אֶת מִדְיָן׳ אַל תִּקְרֵי מִדְיָן אֶלָּא מִדִּין), for the Yesod which is in holiness draws and collects Dinim [Judgments] in the field of Moav (כִּי הַיְּסוֹד שֶׁבַּקְּדֻשָּׁה מוֹשֵׁךְ וּמְלַקֵּט דִּינִים בִּשְׂדֵה מוֹאָב), to bring them down into the field (לְהוֹלִיכָם לְמַטָּה בַּשָּׂדֶה).

Explanation: Malkhut is the field of the supernal Father, which is Chokhmah (פֵּרוּשׁ: מַלְכוּת הִיא הַשָּׂדֶה שֶׁל הָאָב הָעֶלְיוֹן שֶׁהוּא חָכְמָה), as it is said: “Hashem founded the earth with Chokhmah” (שֶׁנֶּאֱמַר: י"י בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3). The supernal Father, which is Chokhmah (הָאָב הָעֶלְיוֹן שֶׁהוּא חָכְמָה), for when the sparks of purity rose in thought (כִּי כַּאֲשֶׁר עָלוּ הַנִּצּוֹצוֹת שֶׁל טָהֳרָה בַּמַּחֲשָׁבָה), because the light of Malkhut had not yet descended below (כִּי עֲדַיִן לֹא הָיָה אוֹר הַמַלְכוּת לְמַטָּה), and she was still within Chokhmah (וְהָיְתָה עֲדַיִן בְּתוֹךְ הַחָכְמָה), and this Yesod brings forth that shefa outward (וְהַיְּסוֹד הַזֶּה מוֹצִיא אֶת הַשֶּׁפַע הַזֶּה לַחוּץ). And this king was spread throughout all the Yesod in its totality (וּמֶלֶךְ זֶה נִתְפַּשֵּׁט בְּכָל הַיְּסוֹד בִּכְלָלוּתוֹ), and therefore it is said of him: “And the name of his city” - which alludes to the Malkhut within him (וְלָכֵן נֶאֱמַר בּוֹ: וְשֵׁם עִירוֹ, הָרוֹמֵז לַמַלְכוּת שֶׁבּוֹ). And it is called Avit - Avut, as it is said: “And the path of the wicked is twisted” (וְנִקְרְאָה עֲוִית – עָוֵות, כְּמָה דְּאַתְּ אָמַר: וְדֶרֶךְ רְשָׁעִים יְעַוֵּות) (Psalms 146), because the Malkhut that is in the Yesod was twisted (כִּי הַמַלְכוּת שֶׁבַּיְּסוֹד נִתְעַוְּתָה), to draw shefa from the second channel within it (לְהַשְׁפִּיעַ מִן הַצִּנּוֹר הַשֵּׁנִי שֶׁבּוֹ). And this is what the verse says: “For Hashem is righteous, He loves righteousness; the upright shall behold His face” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב: כִּי צַדִּיק י"י צְדָקוֹת אָהֵב, יָשָׁר יֶחֱזוּ פָנֵימוֹ) (Psalms 11), for the Yesod in holiness, in the world of Tikkun, which is called Tzaddik (כִּי הַיְּסוֹד שֶׁבַּקְּדֻשָּׁה בְּעוֹלַם הַתִּקּוּן הַנִּקְרָא צַדִּיק), Tzedakot are Netzach and Hod (צְדָקוֹת הֵם נֶצַח וְהוֹד), which he joins together in order to cook the supernal seed (אֲחֵב לְבַשֵּׁל בָּהֶם הַזֶּרַע הָעֶלְיוֹן), to bring it down to her through the right-hand channel (כְּדֵי לְהוֹרִידוֹ אֵלֶיהָ דֶּרֶךְ הַצִּנּוֹר הַיְּמִינִי). Which is called Yashar - the straight channel (הַנִּקְרָא יָשָׁר, שֶׁהוּא הַצִּנּוֹר הַיְּמִינִי), “they shall behold His face” - the attribute of Malkhut, which is with Him face to face (יֶחֱזוּ פָנֵימוֹ: מִדַּת מַלְכוּת שֶׁהִיא עִמּוֹ פָּנִים בְּפָנִים), and she receives from Him through the straight channel (וְהִיא מְקַבֶּלֶת מִמֶּנּוּ דֶּרֶךְ הַיָּשָׁר). But the Yesod in the world of Tohu caused her to pour out through the left-hand channel (אֲבָל הַיְּסוֹד שֶׁבְּעוֹלַם הַתֹּהוּ הִשְׁפִּיעַ מִמֶּנָּה דֶּרֶךְ הַצִּנּוֹר הַשְּׂמָאלִי), and she distorted her path (וְעִוְּתָה אֶת דַּרְכָּה), to give from the second channel within her (לָתֵת לָהּ מֵהַצִּנּוֹר הַשֵּׁנִי שֶׁבָּהּ). And behold, the aspect of Malkhut that emerges from this Yesod is called Vav-Yod (וְהִנֵּה מִדַּת הַמַלְכוּת הַיּוֹצֵאת מִיְּסוֹד זֶה נִקְרֵאת וא״ו יו״ד), in the secret that the Vav is Yesod (בְּסוֹד שֶׁהַוא״ו הוּא יְסוֹד), a Vav ketiyah - a severed Vav - from “Beriti Shalom” (וא״ו קְטִיעָה שֶׁל בְּרִיתִי שָׁלוֹם) (Numbers 25), for the body and the covenant - Tiferet and Yesod - are counted as one (כִּי גּוּף וּבְרִית, תִּפְאֶרֶת וִיסוֹד חַשְּׁבִינַן חַד), and both are in the secret of the Vav (וּשְׁנֵיהֶם בְּסוֹד וא״ו), and it is the sixth Sefirah from the six extremities (וְהִיא הַסְּפִירָה הַשִּׁשִּׁית מִשֵּׁשׁ קְצָווֹת). And it is also in the secret of Yod (וְגַם הִיא בְּסוֹד יו״ד), for all the shefa of the ten Sefirot flows and is stored within it (כִּי כָל הַשֶּׁפַע שֶׁל הָעֶשֶׂר סְפִירוֹת נִשְׁפָּע וְנִגְנַז בּוֹ), and it gives it to Malkhut (וְהוּא מַשְׁפִּיעוֹ לַמַלְכוּת). And the extension of the Vav is the small Yod (וּמֶשֶׁךְ הַוא״ו הִיא יו״ד קְטַנָּה), the Vav in her pulls the Yod, which is the Yesod, with her (וַהו״ו שֶׁבָּהּ מוֹשֶׁכֶת הַיו״ד שֶׁהוּא הַיְּסוֹד עִמָּהּ), and it becomes Vav-Yod - Vav followed by Yod - of Avit (וְנַעֲשָׂה ו״י שֶׁל עֲוִית). Therefore, in the Malkhut of the Yesod of the seven kings of Ze’ir Anpin, the Vav comes before the Yod in the word Avit (לָכֵן מַלְכוּת שֶׁל יְסוֹד שֶׁל ז׳ מְלָכִים שֶׁל ז״א, הַוא״ו קָדְמָה לַיו״ד בְּמִלַּת עֲוִית), but in the Malkhut of the Yesod that is in the Nukvah of Ze’ir Anpin, the Vav within her pulls the Yod with it (וּמַלְכוּת שֶׁל יְסוֹד אֲשֶׁר בִּנְקֵבָא דְּז״א, הַוא״ו שֶׁבָּהּ מוֹשֶׁכֶת הַיו״ד עִמָּהּ), and since this is from below to above (וּלְפִי שֶׁזוֹ מִלְּמַטָּה לְמַעְלָה), therefore the Yod comes before the Vav (לָכֵן קָדְמָה הַיו״ד לַוא״ו), and this is the Ayot that is in Divrei HaYamim (וְזֶהוּ עִיּוֹת בִּדְבְרֵי הַיָּמִים). But when it is from above to below, the Yesod within him precedes the Malkhut within him (וּכְשֶׁהוּא מִלְּמַעְלָה לְמַטָּה, הַיְּסוֹד שֶׁבּוֹ קוֹדֵם לַמַלְכוּת שֶׁבּוֹ), therefore the Vav comes before the Yod and it is called Avit in the Torah (לָכֵן הַוא״ו קוֹדֶמֶת לַיו״ד וְנִקְרָא עֲוִית בַּתּוֹרָה). The seven kings of Ze’ir Anpin, due to the deficiency of his Nukvah (ז׳ מְלָכִים שֶׁל ז״א לְחֶסְרוֹן הַנְּקֵבָא שֶׁלּוֹ), in the world of Tohu (בְּעוֹלַם הַתֹּהוּ), drew the Middah of Yesod to themselves (מָשַׁךְ אֶת מִדַּת הַיְּסוֹד אֵלָיו), and gave it through the left-hand channel (וְנָתַן דֶּרֶךְ הַצִּנּוֹר הַשְּׂמָאלִי). And the Nukvah of Ze’ir Anpin pulled the Yesod toward her (וְנֻקְבָּה דְּז״א מָשְׁכָה הַיְּסוֹד אֵלֶיהָ), in a distorted way (בְּדֶרֶךְ עִוּוּת), due to the lack of the male (לְחֶסְרוֹן הַזָּכָר), and gave it through the left-hand channel (וְנָתְנָה דֶּרֶךְ הַצִּנּוֹר הַשְּׂמָאלִי). And since Ze’ir Anpin lacks the feminine, for there is no Zivug in the world of Tohu (וּלְפִי שֶׁלְּז״א יֵשׁ לוֹ חֶסְרוֹן נְקֵבָה כִּי אֵין זִוּוּג בְּעוֹלַם הַתֹּהוּ), and the Nukvah lacks the male (וְנֻקְבָּה יֵשׁ לָהּ חֶסְרוֹן הַזָּכָר), the path of Zivug and the channels became twisted due to the Dinim (וְנִתְעַוְּתוּ דֶּרֶךְ הַזִּוּוּג וְהַצִּנּוֹרוֹת מִפְּנֵי הַדִּינִים). And even though these two stood facing each other, the left corresponding to her right (וְגַם אִלּוּ הָיוּ עוֹמְדִים זֶה כְּנֶגֶד זֶה וּשְׂמֹאלוֹ כְּנֶגֶד יְמִינָהּ), and the Vav-Yod are in the secret of the two eggs of the male (וְאִלּוּ הַוא״ו יו״ד הֵם בְּסוֹד תְּרֵין בֵּיעִי דְּדְכוּרָא), therefore she received from the left-hand channel (לְכָךְ קִיבְּלָה מִן הַצִּנּוֹר הַשְּׂמָאלִי), which is opposite her right (שֶׁהוּא כְּנֶגֶד יְמִינָהּ), and the channels became twisted (וְנִתְעַוְּתוּ הַצִּנּוֹרוֹת), and therefore they reversed (וְלָכֵן נֶהֶפְכוּ). And if you open your eyes, the matter will not be distant from you, if you deepen into it (וְאִם תִּפְקַח אֶת עֵינֶיךָ לֹא יִרְחַק מִמְּךָ הַדָּבָר, אִם תַּעֲמִיק בּוֹ). Therefore the channels of the Nukvah became reversed from those of the male (לָכֵן נֶהֶפְכוּ צִנּוֹרֵי הַנְּקֵבָה נֶגֶד צִנּוֹרֵי הַזָּכָר), in the secret of Avit and Ayot (בְּסוֹד עֲוִית וְעִיּוֹת). And nevertheless, we still read in Divrei HaYamim “Avit” (וַאֲפִלּוּ הָכִי קָרִינַן בִּדְבְרֵי הַיָּמִים: עֲוִית), for it is the distortion of the Dinim (כִּי הוּא עִוּוּת הַדִּינִין), and the perversion of judgment that ruined these kings (וַעֲנֻי הַדִּין שֶׁנִּתְקַלְקְלוּ הַמְּלָכִים הָאֵלֶּה). But in the world of Tikkun, they were rectified (אֲבָל בְּעוֹלַם הַתִּקּוּן נִתְקַנּוּ).

The fifth king is Shemlah from the place of the combing (הַמֶּלֶךְ הַחֲמִשִּׁי הוּא שֶׁמְלָה מִמְּקוֹם הַמִּשְׂרֵקָה), and he is the Malkhut that is in Ze’ir Anpin, adjacent to the Yesod (וְהוּא מַלְכוּת אֲשֶׁר בְּזְעֵיר אַנְפִּין סוֹמֶכֶת לְיְסוֹד). And Shemlah is derived from the expression “and a garment rolled in blood” (וּשְׁמְלָה נִגְזֶר מִלְּשׁוֹן: ׳וְשִׂמְלָה מְגוֹלֶלֶת בְּדָמִים׳) (Isaiah 9), in the secret of the Dinim [Judgments] (בְּסוֹד הַדִּינִים). And this is “from the place of the combing,” as it is said: “to hear the whistling of the flocks” (וְזֶהוּ מִמְּקוֹם הַמִּשְׂרֵקָה, כְּמָה דְּאַתְּ אָמַר: ׳לִשְׁמוֹעַ שְׁרָקוֹת עֲדָרִים׳) (Zechariah 10), which are the three flocks—Netzach, Hod, and Yesod (אֲשֶׁר הֵם ג׳ עֲדָרֵי צֹאן: נֶצַח, הוֹד, יְסוֹד), resting upon her (רוֹבְצִים עָלֶיהָ). And it is drawn from the side of Hod that is in Malkhut (וְנִמְשֶׁכֶת מִצַּד הוֹד אֲשֶׁר בַּמַלְכוּת), and this is the place of the combing—whistling the Dinim [Judgments] (וְהַיְנוּ מְקוֹם הַמִּשְׂרֵקָה, שׁוֹרֶקֶת הַדִּינִים), as it says in Sefer Yetzirah: “Shin—whistling” (כְּמוֹ שֶׁאוֹמֵר בְּסֵפֶר יְצִירָה: ׳שִׁין שׁוֹרֶקֶת׳). And furthermore, the Malkhut which is in holiness and in Tikkun is full, as it is written: “I went out full” (וְעוֹד: הַמַלְכוּת אֲשֶׁר בַּקְּדֻשָּׁה בַּתִּקּוּן הִיא מְלֵאָה, דִּכְתִיב: ׳אֲנִי מְלֵאָה הָלַכְתִּי׳) (Ruth 1), but this one is empty—for the shefa fell from her and she was emptied (וְזוֹ רֵיקָה הִיא, שֶׁנָּפַל מִמֶּנָּה הַשֶּׁפַע וְנִתְרֻקְנָה). And “from the place of the combing” is two words in their order: truly empty, truly vacant (וְזֶהוּ מִמְּקוֹם הַמִּשְׂרֵקָה, שְׁנֵי תֵּבוֹת כְּסִדְרָן: מַמָּשׁ רֵיקָה, מַמָּשׁ רֵיקָנִית). And behold, Shlomah is in the secret of mercy, when she receives from Yesod in the secret of Shleimah [Complete] (וְהִנֵּה שְׁלֹמָה נִקְרֵאת בְּסוֹד הָרַחֲמִים, כַּאֲשֶׁר מְקַבֶּלֶת מִן הַיְּסוֹד בְּסוֹד שְׁלֵימָה), but in the secret of Din [Judgment] she is called Shemlah—the left side of the Heh (וּבְסוֹד הַדִּין נִקְרֵאת שְׁמְלָה: שְׂמֹאל ה׳).

The sixth king is called Shaul from the broad places of the river [Rechovot HaNahar] (הַמֶּלֶךְ הַשִּׁשִּׁי נִקְרָא שָׁאוּל מֵרְחֹבוֹת הַנָּהָר), and he is Gevurah drawn from Binah, which is called “the broad places of the river” (וְהוּא גְּבוּרָה הַנִּמְשֶׁכֶת מִבִּינָה הַנִּקְרֵאת ׳רְחֹבוֹת הַנָּהָר׳), as it is said: “I am Binah, to Me is Gevurah” (כְּמָן דְּאַתְּ אִימַר: ׳אֲנִי בִינָה לִי גְבוּרָה׳) (Proverbs 8). And since all these kings are in the secret of encompassing Dinim [Judgments] (וּלְפִי שֶׁכָּל מְלָכִים אֵלּוּ הֵם בְּסוֹד הַדִּינִין הַמַּקִּיפִים כֻּלָּם), and it was impossible for them to endure (וְלֹא הָיְתָה לָהֶם אֶפְשָׁרוּת לְהִתְקַיֵּם), to even sustain the others—who were not as extremely harsh in Din [Judgment] as she was—died (לְקַיֵּם אֲפִילוּ הָאֲחֵרִים שֶׁלֹּא הָיוּ כָּל כָּךְ דִּינִין תַּקִּיפִין כְּמוֹתָהּ מֵתוּ), how much more so Gevurah itself, which is the intensity of the Dinim [Judgments] and their root (כָּל שֶׁכֵּן גְּבוּרָה עַצְמָהּ, אֲשֶׁר הִיא תּוֹקֶף הַדִּינִין עַצְמָם וְשָׁרְשָׁם). And it was necessary that she go out through the extension of one of the fifty Gates that are in Binah for a time (וְהוּכְרַח לָצֵאת עַל־יְדֵי הִתְפַּשְּׁטוּת אֶחָד מֵחֲמִשִּׁים שַׁעֲרֵי בִּינָה לְפִי שָׁעָה), and therefore he is called Sha’ul—from the root she’eilah [borrowing] (וּלְפִיכָךְ נִקְרָא שָׁאוּל מִלְּשׁוֹן הַשְׁאֵלָה), for the Hod that is in Binah was extended temporarily from its supernal place as a loan to the lower Gevurah (כִּי נִתְפַּשְּׁטָה הוֹד אֲשֶׁר בַּבִּינָה מִמְּקוֹמָהּ הָעֶלְיוֹן בְּהַשְׁאֵלָה לַגְּבוּרָה הַתַּחְתּוֹנָה). And this is what they said in the Zohar: “that it was extended from Rechovot” (וְזֶהוּ שֶׁאָמְרוּ בַּזֹּהַר: ׳דְּאִתְפַּשְּׁטַת מִן רְחֹבוֹת׳) (Bereshit 74a), and he is called “from Rechovot” in the secret of the fifty Gates down to Hod (וְנִקְרָא מֵרְחֹבוֹת בְּסוֹד חֲמִשִּׁים שַׁעֲרִים עַד הוֹד). And this is the secret of what the Zohar says: “the supernal Imma, her extension reaches until Hod” (וְזֶה סוֹד מַה שֶּׁאוֹמֵר הַזֹּהַר: ׳אִמָּא עִילָּאָה עַד הוֹד אִתְפַּשְּׁטוּתָא חֲדָא׳) (Ra’aya Mehemna 223b). The five Sefirot are included from ten (ה׳ סְפִירוֹת כְּלוּלִים מֵעֶשֶׂר), for they expand from five to ten—reverse Ten [Aser] and you find the Gate [Sha’ar] (שֶׁמִּתְרַחֲבִים מֵחָמֵשׁ אֶל עֶשֶׂר, הֲפוֹךְ עֶשֶׂר וּמְצָא שַׁעַר). And behold, this extended downward until the lower Gevurah that is in Ze’ir Anpin (וְהִנֵּה זֶה נִמְשַׁךְ לְמַטָּה עַד הַגְּבוּרָה הַתַּחְתּוֹנָה אֲשֶׁר בְּז״א).

And behold, from this level is “Sha’ul, king of Israel” (וְהִנֵּה מִבְּחִינָה זוֹ הוּא ׳שָׁאוּל מֶלֶךְ יִשְׂרָאֵל׳), and therefore he died and his kingship did not endure (וּלְפִיכָךְ מֵת וְלֹא נִתְקַיְּמָה לוֹ הַמַּלְכוּת), until the coming of David, who is from Chi Tov [Goodly Life]—“good of sight” (עַד בּוֹא דָּוִד שֶׁהוּא מֵחִי טוֹב רֹאִי). And since Sha’ul came from a spark of Binah, which is above the structure (וּלְפִי שֶׁהָיָה שָׁאוּל מִכֹּחַ נִצּוֹץ הַבִּינָה אֲשֶׁר הִיא לְמַעְלָה מֵהַבִּנְיָן), he was “taller than all the people from his shoulders and upward” (הָיָה ׳מִשִּׁכְמוֹ וָמַעְלָה גָּבֹהַּ מִכָּל הָעָם׳) (I Samuel 10), and therefore the Sages said (וּלְפִיכָךְ אָמְרוּ רַזַ״ל) that there was no flaw in his kingship (שֶׁלֹּא הָיָה בְּמַלְכוּתוֹ שׁוּם דּוֹפִי), for no blemish or defect reaches Binah, as is known (כִּי אֵין מַגִּיעַ שָׁם שׁוּם דּוֹפִי וּפְגָם בַּבִּינָה כַּנּוֹדָע). And the reason his kingship did not endure was because he did not wait seven days to offer the olah (וְהַטַּעַם שֶׁלֹּא נִתְקַיְּמָה מַלְכוּתוֹ מִפְּנֵי שֶׁלֹּא הִמְתִּין שִׁבְעָה יָמִים כְּדֵי לְהַעֲלוֹת הָעֹלָה) (I Samuel 13), for Shmuel wanted to raise him above the seven days of the seven primordial kings who died (כִּי הָיָה רוֹצֶה שְׁמוּאֵל לְהַעֲלוֹתוֹ לְמַעְלָה מִשִּׁבְעַת הַיָּמִים שֶׁל ז׳ מַלְכִין קַדְמָאִין דְּמֵתוּ), in whom the power of the Klipot of Amalek had prevailed (שֶׁגָּבַר בָּהֶם כֹּחַ קְלִיפּוֹת עֲמָלֵק).

Explanation: Amalek in gematria is “pri mar [bitter fruit]” (פֵּירוּשׁ: עֲמָלֵק גִּימַטְרִיא פְּרִי מַר), and these are two times 120—Elohim on the right and Elohim on the left (וְהֵם ב׳ פְּעָמִים ק״ך אֱלֹהִים יָמִין וּשְׂמֹאל), and the intention of Moshe Rabbeinu, peace be upon him, was to sweeten them (וּכַוָּנַת מֹשֶׁה רַבֵּנוּ ע״ה הָיְתָה לְהַמְתִּיקָם). For they are the gematria of “the bush was burning with fire” (שֶׁהֵם גִּימַטְרִיא ׳הַסְּנֶה בֹּעֵר בָּאֵשׁ׳) (Exodus 3), which is also the gematria of 120 Elohim (גִּימַטְרִיא ק״ך אֱלֹהִים), in order that his kingship would endure (כְּדֵי שֶׁתִּתְקַיֵּם מַלְכוּתוֹ), and he did not do so—and his kingship was torn away (וְהוּא לֹא עָשָׂה כֵן, וְנִקְרְעָה מַלְכוּתוֹ). And since Sha’ul was not from this level—in the secret of the harsh Dinim [Judgments] (וּלְפִי שֶׁשָּׁאוּל לֹא הָיָה מִבְּחִינָה זוֹ, בְּסוֹד הַדִּינִים הַתַּקִּיפִין), the Holy One, Blessed be He, desired that at the beginning of his kingship he should utterly destroy Amalek (רָצָה הקב״ה שֶׁבְּתְחִילַת מַלְכוּתוֹ יַחֲרִים אֶת הָעֲמָלֵקִים), so that this level of his would be sweetened (כְּדֵי שֶׁתִּתְבַּסֵּם בְּחִינָה זוֹ שֶׁלּוֹ), so that he might be elevated to draw from Binah (כְּדֵי שֶׁיִּתְעַלֶּה לִינַק מִן הַבִּינָה). And since he was drawn from the Hod within Binah (וּלְהִיוֹתוֹ נִמְשָׁךְ מֵהַהוֹד שֶׁבַּבִּינָה), his anointing came through Shmuel (הָיְתָה מְשִׁיחָתוֹ עַל־יְדֵי שְׁמוּאֵל), who repaired the lower Hod that was damaged through the wounding of Ya‘akov’s thigh (שֶׁתִּיקֵּן הַהוֹד הַתַּחְתּוֹן שֶׁנִּפְגַּם עַל־יְדֵי צְלִיעַת יֶרֶךְ יַעֲקֹב). And David too was fit to fall from the power of kingship that had been nullified (וְגַם דָּוִד הָיָה רָאוּי לִהְיוֹת נוֹפֵל מִכֹּחַ מַלְכוּת שֶׁנִּתְבַּטְּלָה), but since it had not been shattered (אֶלָּא מִפְּנֵי שֶׁלֹּא נִשְׁבְּרָה), a Tikkun helped him—in the secret of Mehitav’el mi-Zahav (הוֹעִיל לוֹ תִּקּוּן בְּסוֹד מְהִיטַבְאֵל מִי־זָהָב), Mayim [Water] is Chesed, Zahav [Gold] is Din [Judgment] (מַיִם הוּא חֶסֶד, זָהָב הוּא דִּין), and Chesed and Din [Judgment] were combined (וְנִכְלַל חֶסֶד וְדִין), and he was rectified by seventy years that Adam haRishon—who is Ze’ir—gave to him (וְנִתְקַן בְּע״ש שָׁנִים שֶׁנָּתַן לוֹ אָדָם הָרִאשׁוֹן שֶׁהוּא זְעֵיר), who includes the seven kings (הַכּוֹלֵל ז׳ מְלָכִים), totaling seventy years (כְּלָלָם ע״ש שָׁנָה), which is the gematria of Sefirah (גִּימַטְרִיא סְפִירָה). And he was further rectified afterwards (וְנִתְקַן גַּם כֵּן אַחַר כָּךְ בְּיוֹתֵר), by another seventy years of the Avot [Fathers] (בְּשִׁבְעִים שָׁנִים אֲחֵרִים שֶׁל הָאֲבוֹת). And he is “ruddy with beautiful eyes and good of vision” (וְהוּא ׳אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי׳) (I Samuel 16), in contrast to the World of Tohu, which was nullified due to the absence of the Name Havayah (לְאַפֻּקֵי עוֹלַם הַתֹּהוּ שֶׁנִּתְבַּטֵּל מִן הֶעְדֵּר שֵׁם הוי״ה), and was later rectified through the Name Havayah, as it is said: “On the day that Hashem Elohim made earth and heavens” (שֶׁנֶּאֱמַר: ׳בְּיוֹם עֲשׂוֹת י״י אֱלֹהִים אֶרֶץ וְשָׁמָיִם׳) (Genesis 2), which is Ze’ir Anpin and his Nukvah (שֶׁהוּא ז״א וְנוּקְבֵיהּ).

The sixth and seventh king is Ba‘al Ḥanan ben Akhbor (הַמֶּלֶךְ הַשִּׁשִּׁי וְהַשְּׁבִיעִי הוּא בַּעַל חָנָן בֶּן־עַכְבּוֹר), in the secret of Netzach and Hod, which are the two halves of the body (בְּסוֹד נֶצַח וְהוֹד שֶׁהֵם תְּרֵין פַלְגֵי דְּגוּפָא). And therefore they both emerged together as one (וּלְפִיכָךְ יָצְאוּ שְׁנֵיהֶם יַחַד כְּאַחַת), for Ba‘al is in the secret of Netzach (כִּי בַּעַל הוּא בְּסוֹד נֶצַח), for there it extends and clings to the flower (nitzah [blossom]), who is the husband of the Matronita (שֶׁשָּׁם מִתְפַּשֵּׁט וּמִתְדַּבֵּק בְּנִצָּה שֶׁהוּא בַּעְלָהּ שֶׁל מַטְרוֹנִיתָא), her shoshevin [wedding companion] (שׁוֹשְׁבִין שֶׁלָּהּ). And Ḥanan is in the secret of Hod (וְחָנָן הוּא בְּסוֹד הוֹד), for there Esther is attached, who bears “favor in the eyes of all who see her” (שֶׁשָּׁם מִתְדַּבֶּקֶת אֶסְתֵּר שֶׁנוֹשֵׂאת ׳חֵן בְּעֵינֵי כָּל רוֹאֶיהָ׳) (Esther 2), and in the secret of “the children whom He has favored” (וּבְסוֹד ׳הַיְּלָדִים אֲשֶׁר חָנַן׳) (Genesis 33), which are Netzach and Hod (שֶׁהֵם נֶצַח וְהוֹד). And therefore you will not find any king with two names except this one (וּלְפִיכָךְ לֹא תִמְצָא שׁוּם מֶלֶךְ שֶׁיֵּשׁ בּוֹ שְׁתֵּי תֵּבוֹת כִּי אִם זֶה), because he hints to two—namely Netzach and Hod (מִפְּנֵי שֶׁהוּא רוֹמֵז לִשְׁנַיִם שֶׁהֵם נֶצַח וְהוֹד). And since these two are called “sons,” as it is said: “And all your sons are disciples of Hashem” (וּלְפִי שֶׁשְּׁנַיִם אֵלּוּ נִקְרְאוּ בָנִים, כְּמָן דְּאַתְּ אִימַר: ׳וְכָל בָּנַיִךְ לִמּוּדֵי י״י׳) (Isaiah 54), it is said of this king likewise (נֶאֱמַר בַּמֶּלֶךְ הַזֶּה כֵּן). For these are the two male testicles (כִּי אֵלּוּ הֵם תְּרֵין בֵּיעֵי דְּדְכוּרָא), which there cook the seed of the intellect (הַמְּבַשְּׁלִים שָׁם זֶרַע הַמוֹחַ), and from their side it is said: “Your Maker is your husband” (וְאָז מִצִּדָּם יִקָּרֵא: ׳בּוֹעֲלַיִךְ עוֹשַׂיִךְ׳) (Isaiah 54), as it is said: “Your sons shall marry you” (כְּמָן דְּאַתְּ אִימַר: ׳יְבָעֲלוּךְ בָּנָיִךְ׳) (Isaiah 62). And therefore he is called Ba‘al-Ḥanan, and he is so named in the secret of the male (וּלְפִיכָךְ נִקְרָא בַּעַל־חָנָן, וְנִקְרָא כֵּן בְּסוֹד זָכָר).

And behold, the final Middah—in the secret of its deficiency—is called Bor [Pit], as is known in the secret of a field-pit that contains waters gathered from her husband (וְהִנֵּה הַמִּדָּה הָאַחֲרוֹנָה בְּסוֹד חֶסְרוֹנָהּ תִּקָּרֵא בּוֹר, כַּנּוֹדָע בְּסוֹד שְׂדֵה בּוֹר שֶׁיֵּשׁ בָּהּ מַיִם מְכוּנָסִים מִבַּעְלָהּ), for she has no spring of her own (דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם). And these two Middot—which are Netzach and Hod—are in the secret of Ayin and Kaf (וּשְׁתֵּי מִדּוֹת אֵלּוּ אֲשֶׁר הֵן נֶצַח וְהוֹד הֵן בְּסוֹד עַיִן וְכַ״ף), which allude to Binah in the secret of seventy years (שֶׁרוֹמְזִים לְבִינָה בְּסוֹד ע׳ שָׁנָה), and Kaf is in the secret of Keter, at the head of every Sefirah (וְכַ״ף הִיא בְּסוֹד כֶּתֶר בְּרֹאשׁ שֶׁל כָּל סְפִירָה). And furthermore, Kaf in its secret is the doubling of the Gates of Binah (וְעוֹד כִּי כַ״ף בִּסוֹדָהּ הִיא כֶּפֶל שַׁעֲרֵי בִּינָה), for Kaf in its full spelling (Kaf Peh) equals one hundred (כִּי כַ״ף בְּמִלּוּאָהּ עוֹלָה מֵאָה), and these are two times fifty—the fifty Gates of Binah (וְהֵם ב׳ פְּעָמִים נ׳ שַׁעֲרֵי בִּינָה), which in Netzach and Hod are both included from ten (אֲשֶׁר בְּנֶצַח וְהוֹד שְׁנֵיהֶם כְּלוּלִים מֵעֶשֶׂר). And within them are two times fifty Gates of Binah (וְיֵשׁ בָּהֶם ב׳ פְּעָמִים נ׳ שַׁעֲרֵי בִּינָה), and they are ten times Elohim (וְהֵם י׳ פְּעָמִים אֱלֹהִים), whose letters equal fifty (שֶׁעוֹלִים אוֹתִיּוֹתָיו חֲמִשִּׁים), thus there are one hundred letters in twenty instances of the word Elohim (נִמְצָא שֶׁהֵם מֵאָה אוֹתִיּוֹת בְּכ׳ מִלּוֹת אֱלֹהִים), which are two times fifty Gates of Binah, alluding to the Kaf mentioned (אֲשֶׁר הֵם ב׳ פְּעָמִים נ׳ שַׁעֲרֵי בִּינָה, לְרַמֵּז עַל כ״ף הַנִּזְכָּר). And the Ayin is seven times ten (וְהָעַיִן הֵם ז׳ פְּעָמִים י׳), which are seven lights that went out from Binah and returned there to ascend (וְהֵם ז׳ אוֹרוֹת שֶׁיָּצְאוּ מִבִּינָה וְחָזְרוּ שָׁם לַעֲלוֹת), and they were all included from ten, as I will explain (וְהָיוּ כֻּלָּם כְּלוּלִים מִי׳ כְּמוֹ שֶׁאֲבָאֵר). And this is what we said, that it alludes to Binah in the secret of seventy years (וְזֶהוּ שֶׁאָמַרְנוּ שֶׁרוֹמֵז לְבִינָה בְּסוֹד ע׳ שָׁנָה), which contains the aforementioned inclusions (שֶׁיֵּשׁ בָּהּ כְּלִילוּת הַנִּזְכָּרֶת).

For shanah [year] has the same gematria as sefirah (כִּי שָׁנָה גִּימַטְרִיא סְפִירָה), which are Keter, Chokhmah, and Binah within Netzach and Hod (שֶׁהֵם כֶּתֶר חָכְמָה בִּינָה שֶׁבְּנֶצַח וְהוֹד), and in the secret of the Malkhut within them, which is called Bor [Pit] (וּבְסוֹד הַמַלְכוּת שֶׁבָּהֶם שֶׁנִּקְרֵאת בּוֹר). And this is ben Akh-bor—Ayin, Kaf, Bor [Pit]—as we explained (וְזֶהוּ בֶּן עַכְ בּוֹר: עַיִן כַּ״ף בּוֹר שֶׁפֵּרַשְׁנוּ), and also Bor [Pit] in gematria is Yitzchak (וְגַם בּוֹר גִּימַטְרִיא יִצְחָק), which are the Dinim [Judgments] (שֶׁהֵם הַדִּינִין), for from there comes “the end of all life”—Yitzchak (דְּמִתַּמָּן קֵץ כָּל חַי: יִצְחָק). And furthermore, the Kaf and Ayin of Akhbor are in the secret of the seven Sefirot that are in Binah (וְעוֹד: כַּ״ף עַ״יִן שֶׁל עַכְבּוֹר בְּסוֹד ז׳ סְפִירוֹת אֲשֶׁר בַּבִּינָה), and the Kaf is in the secret of the two upon her—Chokhmah and Binah (וְהַכַּ״ף הִיא בְּסוֹד שְׁנַיִם שֶׁעַל גַּבָּהּ, שֶׁהֵם חָכְמָה וּבִינָה), and with Yesod and Malkhut, they are five (וְעִם יְסוֹד וּמַלְכוּת הֵם ה׳). It is found that there are five from Chokhmah and five from Binah (נִמְצָא שֶׁיֵּשׁ חָמֵשׁ מֵחָכְמָה וְחָמֵשׁ מִבִּינָה), and these are Heh corresponding to Heh (וְאֵלּוּ הֵם ה׳ כְּנֶגֶד ה׳)—for this one is the root of Dinim [Judgments] and this one the root of Mercy (כִּי זוֹ שֹׁרֶשׁ הַדִּינִין וְזוֹ שֹׁרֶשׁ הָרַחֲמִים). Likewise, the Yesod is five (וְכֵן הַיְּסוֹד הֵם חָמֵשׁ), and likewise the Malkhut is five (וְכֵן הַמַלְכוּת הֵם חָמֵשׁ), it is found that there are four times five—which are the four mentioned (נִמְצָא שֶׁיֵּשׁ ד׳ פְּעָמִים ה׳, הֵם הַד׳ הַנִּזְכָּרִים). And even though Yesod is from the five Gevurot (וְאַף עַל פִּי שֶׁהַיְּסוֹד הוּא מִן חֲמִשָּׁה גְּבוּרוֹת), nevertheless, “body and covenant we count as one” (עִם כָּל זֶה גּוּף וּבְרִית חַשְׁבִינַן חַד). And since in the World of Tohu there was some measure of gradation, and some degree of face-to-face orientation (וּלְהִיוֹת שֶׁבְּעוֹלַם הַתֹּהוּ הָיְתָה קְצָת הַדְרָגָה וּפְנִיּוֹת פָּנִים קְצָת), among these four mentioned in the secret of the Zivug (בֵּין אֵלּוּ הַד׳ הַנִּזְכָּרִים בְּסוֹד הַזִּוּוּג), therefore they are mentioned here (לְפִיכָךְ נִזְכָּרִים אֵלּוּ כָּאן). And the matter is, that these Netzach and Hod which were included in this king (וְהָעִנְיָן הוּא כִּי נֶצַח וְהוֹד אֵלּוּ שֶׁנִּכְלְלוּ בְּמֶלֶךְ זֶה), were drawn from the seven Sefirot that are in Netzach (נִמְשְׁכוּ מִצַּד ז׳ סְפִירוֹת אֲשֶׁר בְּנֶצַח), and from Chokhmah, Binah, Yesod, and Malkhut that are in Hod (וּמִצַּד חָכְמָה, בִּינָה, יְסוֹד וּמַלְכוּת שֶׁבַּהוֹד). And this is ben Akhbor—which includes the offspring of the Mochin: Chokhmah and Binah (וְזֶהוּ בֶּן־עַכְבּוֹר הַכּוֹלֵל תוֹלְדוֹת הַמּוֹחִין: חָכְמָה וּבִינָה), “like a man with his consort” (כְּמַעֲר אִישׁ וּלְוִיּוֹתוֹ), as our Rabbis of blessed memory said: “Like a man with his consort—that is, the female” (וְאָמְרוּ רַבּוֹתֵינוּ ז״ל: כְּמַעֲר אִישׁ עִם הַלְּוִיָּה שֶׁלּוֹ שֶׁהִיא הַנְּקֵבָה).

The eighth king is King Hadar, which is the Malkhut of Adam Kadmon (הַמֶּלֶךְ הַשְּׁמִינִי הוּא מֶלֶךְ הֲדַר, שֶׁהִיא מַלְכוּת אָדָם קַדְמוֹן), for Ein Sof built it from the seven crowns of the seven inner lights (אַחַר שֶׁאֵין־סוֹף בָּנָה אוֹתוֹ מִשִּׁבְעָה כְּתָרִים שֶׁל שִׁבְעָה אוֹרוֹת פְּנִימִיּוֹת), and this is the secret of “And these are the kings” who were rectified through Adam Kadmon (וְזֶהוּ סוֹד ׳וְאֵלֶּה הַמְּלָכִים׳ שֶׁנִּתְקְנוּ עַל־יְדֵי אָדָם קַדְמוֹן), they are the ones who already ruled in the World of Tohu (הֵם אֲשֶׁר מָלְכוּ כְּבָר בְּעוֹלַם הַתֹּהוּ). For all the Partzufim of Atzilut come from the Tikkun of this Malkhut of Adam Kadmon (כִּי כָּל הַפַּרְצוּפִים שֶׁל הָאֲצִילוּת בָּאִים מִתִּקּוּן מַלְכוּת אָדָם קַדְמוֹן הַזֶּה), for all the Partzufim of Atzilut are garments of the Malkhut of Adam Kadmon (כִּי כָּל הַפַּרְצוּפִים דַּאֲצִילוּת הֵם לְבוּשֵׁי מַלְכוּת אָדָם קַדְמוֹן). And since she was damaged in the World of Tohu, as we explained—that her final path was not rectified (וּלְהִיוֹת שֶׁהִיא נִתְקַלְקְלָה בְּעוֹלַם הַתֹּהוּ, כַּדְּפֵירַשְׁנוּ, שֶׁהַנָּתִיב הָאַחֲרוֹן שֶׁלָּהּ לֹא נִתְקַן)—therefore, dross and Dinim [Judgments] began within them (לָכֵן הִתְחִיל בָּהֶם סִיגִים וְדִינִים), and they were hinted to in the phrase “And these are the kings who reigned” (וְנִרְמְזוּ בְּ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ׳), for they are all sons of kings (כִּי כֻּלָּם בְּנֵי מְלָכִים הֵם). And this is the secret of “In the beginning, Elohim created” (וְזֶהוּ סוֹד ׳בְּרֵאשִׁית בָּרָא אֱלֹהִים׳) (Genesis 1), which is the Malkhut of Adam Kadmon, called Elohim (שֶׁהִיא מַלְכוּת אָדָם קַדְמוֹן הַנִּקְרֵאת אֱלֹהִים), and from her power were created the heavens and the earth—Ze’ir Anpin and his Nukvah of Atzilut (וּמִכֹּחָהּ נִבְרְאוּ שָׁמַיִם וָאָרֶץ: זְעֵיר אַנְפִּין וְנוּקְבֵיהּ דַּאֲצִילוּת). And the word et—ve’et—comes to include the hosts of the heavens (וּמִלַּת אֶת וְאֶת לְרַבּוֹת אֶת חֵילֵי הַשָּׁמַיִם), that is, the angels (דְּהַיְנוּ הַמַּלְאָכִים), and et ha’aretz [the earth] and its hosts—that is, the souls of human beings (וְאֶת הָאָרֶץ וְחֵילֵיהֶם, דְּהַיְנוּ נְפָשׁוֹת בְּנֵי אָדָם), which are dependent on the stature of Adam haRishon (הַתְּלוּיִים בְּקוֹמַת אָדָם הָרִאשׁוֹן). And since He saw that the world could not be sustained by the Din [Judgment] of Elohim—that is, Malkhut—alone (וּמִפְּנֵי שֶׁרָאָה שֶׁאֵין הָעוֹלָם מִתְקַיֵּם בְּדִין אֱלֹהִים דְּמַלְכוּת לְבַדּוֹ), and the Dinim [Judgments]—the sons of Elohim of Tohu—could not be rectified (וְהַדִּינִין בְּנֵי אֱלֹהִים דְּתֹּהוּ לֹא יָכְלוּ לְהִתְתַּקֵּן), He arose and combined mercy with judgment (עָמַד וְשִׁיתֵּף רַחֲמִים בְּדִין), as it is said: “On the day that Hashem Elohim made…” (שֶׁנֶּאֱמַר: ׳בְּיוֹם עֲשׂוֹת י״י אֱלֹהִים׳) (Genesis 2). And King Hadar emerged, who is the eighth king (וְיָצָא מֶלֶךְ הֲדַר שֶׁהוּא מֶלֶךְ הַשְּׁמִינִי), and he is the Name Havayah (וְהוּא שֵׁם הוי״ה), which is the offspring of the Yesod of Adam Kadmon (הִיא תּוֹלְדוֹת יְסוֹד דְּאָדָם קַדְמוֹן), the circumcision given on the eighth day (מִילָה שֶׁנִּתְנָה בַּשְּׁמִינִי), and he generated the drop of whiteness—Chesed (וְהוֹלִיד טִפַּת הַלָּבָן: חֶסֶד), and united with his wife—the Malkhut of Adam Kadmon (וְחִיבֵּר עַצְמוֹ עִם אִשְׁתּוֹ מַלְכוּת דְּאָדָם קַדְמוֹן), and cast into her Mayin Dekhurin [Male Waters] (וְהִטִּיל בָּהּ מַיִין דְּכוּרִין). And from her he received Mayin Nukvin [Female Waters]—her drop of redness (וּמִמֶּנָּה קִבֵּל מַיִין נוּקְבִין: טִפַּת אוֹדֶם שֶׁלָּהּ), Eretz Edom—Malkhut which is called “earth,” and she is Edom in Dinim [Judgments] (אֶרֶץ אֱדוֹם מַלְכוּת הַנִּקְרֵאת אֶרֶץ, וְהִיא אֱדוֹם בְּדִינִין). For the crowns rose from below—the seven inner lights—as I will explain in its place (שֶׁעָלוּ הַכְּתָרִים מִלְּמַטָּה: ז׳ אוֹרוֹת פְּנִימִיּוֹת, כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), and that is the drop of redness (וְהוּא טִפַּת אוֹדֶם). And through this King Hadar, in his Zivug with his wife—who is called by the name of her perfection Mehitav’el (וְעַל־יְדֵי מֶלֶךְ הֲדַר זֶה בְּזִוּוּגוֹ עִם אִשְׁתּוֹ הַנִּקְרֵאת עַל שֵׁם סוֹפָהּ: מְהִיטַבְאֵל), after she was rectified (אַחֲרֵי שֶׁנִּתְקַנָּה), He created the worlds—which are the seven kings that include all ten Sefirot of Atzilut (בָּרָא עַלְמִין שֶׁהֵם הַז׳ מְלָכִים, הַכּוֹלְלִים כָּל הָעֶשֶׂר סְפִירוֹת דְּאֲצִילוּת). For the first one includes the three upper ones, by taking from the seven crowns below (כִּי הָרִאשׁוֹן כוֹלֵל ג׳ רֵאשׁוֹנוֹת, בְּלָקְחוֹ מִשִּׁבְעָה כְּתָרִים מִלְּמַטָּה), in the secret of: “Seventy souls who came to the house of Ya'akov” (בְּסוֹד: ׳שִׁבְעִים נֶפֶשׁ לְבֵית יַעֲקֹב׳) (Exodus 1), seventy pathways of the brain (שִׁבְעִים רְהִיטִין דְּמוֹחָא), and they were sweetened in the Zivug of this Yesod and Malkhut (וְאִתְבַּסְּמוּ בִּזְוּוג יְסוֹד וּמַלְכוּת זֶה). Then was rectified the Malkhut of Adam Kadmon itself (וְאָז נִתְקַן מַלְכוּת דְּאָדָם קַדְמוֹן עַצְמָהּ), which is the head of Atzilut (שֶׁהִיא רֵישָׁא דְאֲצִילוּת), which is Atik Yomin (שֶׁהִיא עַתִּיק יוֹמִין).

And her drop of redness was rectified (וְנִתְקְנָה טִפַּת אוֹדֶם שֶׁלָּהּ), that is, the light of her seven lower ones (הֵינוּ אוֹר ז׳ תַּחְתּוֹנוֹת שֶׁלָּהּ), G"T KRA"P"CH p2-9(ג״ט קְר״ע פ״ח). Which clothe themselves in the ten Sefirot of Atzilut (הַמִּתְלַבְּשִׁים בְּי׳ סְפִירוֹת דְּאֲצִילוּת). And all this He did in order to bring forth from the seven kings (וְכָל זֶה עָשָׂה כְּדֵי לְהוֹצִיא מִן הַז׳ מְלָכִים), one king from each of the six directions (מֶלֶךְ אֶחָד מִן כָּל הַשֵּׁשׁ קְצָווֹת), who is also called the King of Hadar (הַנִּקְרָא גַּם כֵּן מֶלֶךְ הָדָר). Whose name is as the name of his Master (שֶׁשְּׁמוֹ כְּשֵׁם רַבּוֹ), and the name of his city is behind him (וְשֵׁם עִירוֹ מֵאַחוֹרָיו), and it is the precious Shekhinta joined with him (וְהִיא שְׁכִינְתָא יְקָרָה דְּבוּקָה עִמּוֹ), beginning from the place of the knot of the Tefillin at the nape (מַתְחֶלֶת מִמְּקוֹם קֶשֶׁר תְּפִלִּין שֶׁבָּעוֹרֶף), and her feet end with his feet in the secret of Leah and Rachel (וְרַגְלֶיהָ מִסְתַּיְּימִין עִם רַגְלָיו בְּסוֹד לֵאָה וְרָחֵל), and afterward she was separated and brought face to face (וְאַחַר כָּךְ נִסְּרָה וְהֵבִיאָה פָּנִים אֶל פָּנִים). And let us return to our subject (וְנַחְזוֹר לְעִנְיָנֵנוּ). For the sweetening of Hadar (לְמִיתּוּק שֶׁל הָדָר), this is what we said: the rectification of “These are the generations of the heavens and the earth” (זֶה שֶׁאָמַרְנוּ תִּיקּוּן ׳אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ׳) (Genesis 2), which is an acronym for Tohu (שֶׁהוּא רָאשֵׁי תֵבוֹת תֹּהוּ). And afterward they were rectified in “when they were created” (וְאַחַר כָּךְ נִתְקְנוּ בְּ׳הִבָּרְאָם׳) (Genesis 2), meaning: with the letter Heh He created them (פֵּרוּשׁ בְּהֵ״א בְּרָאָם). That is to say, the five Partzufim of Atzilut (רָצָה לוֹמַר ה׳ פַּרְצוּפִין שֶׁל אֲצִילוּת).

And the matter is: when the world of Tohu existed during the time of the death of the kings (וְהָעִנְיָן הוּא כְּשֶׁהָיָה עוֹלָם הַתֹּהוּ בִּזְמַן מוֹת הַמְּלָכִים), as the verse says: “and he died” (כְּמוֹ שֶׁאוֹמֵר הַכָּתוּב וַיָּמָת), the creation was through the letter Heh alone (הָיְתָה הַבְּרִיאָה בְּהֵ״א לְבַד), which is judgment (שֶׁהִיא דִּין), and it is the Heh of the Name of B”N (וְהִיא הַהֵ״א שֶׁל שֵׁם ב״ן), which descended to emanate the Kelim of the world of Tohu (שֶׁיָּרְדָה לְהַאֲצִיל הַכֵּלִים שֶׁל עוֹלַם הַתֹּהוּ), and this Heh is doubled (וְהַהֵ״א הִיא כְּפוּלָה), her outer aspect is the Heh of the Milui which descended (הַחִיצוֹנִית שֶׁלָּהּ הִיא הַהֵ״א שֶׁל מִלוּי שֶׁיָּרְדָה). And this Heh became Elohim with its five letters (וְזוֹ הַהֵ״א נַעֲשִׂית אֱלֹהִים בְּה׳ אוֹתִיּוֹתָיו), and it spread downward to emanate the Kelim [Vessels] (וְנִתְפַּשְּׁטָה לְמַטָּה לְהַאֲצִיל הַכֵּלִים), for every aspect of vessel is from the Name Elohim (כִּי כָּל בְּחִינַת כֵּלִי, הוּא מִשֵּׁם אֱלֹהִים), which is the one that gives them boundary (שֶׁהוּא הַנּוֹתֵן לָהֶם גְּבוּל). And for this reason they were broken (וּלְזֶה נִשְׁבְּרוּ), for there was no illumination of the Name Havayah there (שֶׁלֹּא הָיְתָה שָׁם הַאֲרַת שֵׁם הוי״ה), which is mercy, in the creation of the Kelim [Vessels] themselves (שֶׁהִיא רַחֲמִים בִּבְרִיאַת הַכֵּלִים עַצְמָם). Even though afterward there was inner light (אַף עַל פִּי שֶׁהָיָה אַחַר כָּךְ אוֹר פְּנִימִי), it was not able to be borne (לֹא יָכְלוּ לְסַבֵּל אוֹתוֹ), due to the intensity of the light (מִכֹּחַ רִיבּוּי הָאוֹר). And they themselves were distressed (וְהֵם עַצְמָם נִצְטַעֲרוּ), by the great intensity and hardness of their Kelim [Vessels] (בְּרוֹב חֹזֶק וּקְשִׁי כֵּלֵיהֶם), and they could not contain the light (וְלֹא יָכְלוּ לְהָכִיל הָאוֹר), due to the strength of the Din [Judgment] (מִכֹּחַ חֹזֶק דִּין), of their Kelim [Vessels] and their boundaries (כֵּלֵיהֶם וּגְבוּל שֶׁלָּהֶם), unlike a soft thing that stands before a hard one (מַה שֶּׁאֵין כֵּן, דָּבָר רַךְ, הָעוֹמֵד לִפְנֵי הַקָּשֶׁה). Even though Adam Kadmon emerged with his ten Sefirot (הַגַּם שֶׁיָּצָא אָדָם קַדְמוֹן בְּעֶשֶׂר סְפִירוֹתָיו), Malkhut could not act at all to rectify all these kings (מַלְכוּת לֹא יָכְלָה לִפְעוֹל מְאוּמָה לְתַקֵּן אֶת כָּל הַמְּלָכִים הָאֵלֶּה), until Yesod came—the eighth king (עַד שֶׁבָּא יְסוֹד, הַמֶּלֶךְ הַח׳), who is Hadar mentioned above (שֶׁהוּא הָדָר הַנִּזְכָּר), he is in the secret of “when they were created” (בְּסוֹד ׳בְּהִבָּרְאָם׳) (Genesis 2), the rectification of Avraham (תִּקּוּן אַבְרָהָם), which is the letters of “Ever–M”H [Limb of M”H]” (הוּא אוֹתִיּוֹת אֵבֶר מ״ה). For what was at first only in the secret of one limb from the limbs of Adam (כִּי מַה שֶּׁהָיָה מִתְּחִלָּה בְּסוֹד אֵבֶר אֶחָד לְבַד, מֵאֵבְרֵי אָדָם), of the balance, and Yesod is called the limb of the organ (דְּמִתְקַלָּא וִיסוֹד נִקְרָא אֵבְרֵי הַגִּיד, כְּבִיָכוֹל), now became Adam—the secret of the balance (נַעֲשָׂה עַתָּה אָדָם, סוֹד הַמִּתְקַלָּא), and “Adam” is the gematria of the Name M”H [45] (וְאָדָם גִּימַטְרִיָּיא שֵׁם מ״ה), the Partzuf of M”H [45] in gematria is Adam (פַּרְצוּף מ״ה בְּגִימַטְרִיּא אָדָם). For through the Zivug of A"B [72] and S"G [63] that descended from the Malbush to King Hadar and his wife (כִּי עַל יְדֵי זִוּוּג ע״ב ס״ג שֶׁיָּרְדוּ מֵהַמַּלְבּוּשׁ אֶל מֶלֶךְ הָדָר וְאִשְׁתּוֹ), she received from the Malbush the Name M”H [45] and B"N [52] (קִבֵּלָה מֵהַמַּלְבּוּשׁ שֵׁם מ״ה וּב״ן), through which the final Heh of the Name B"N [52] was built—as we said above (שֶׁנִּבְנְתָה עַל יְדֵי זֶה הֵ״א הַחֲרוֹנָה שֶׁל שֵׁם ב״ן שֶׁאָמַרְנוּ לְמַעְלָה).

And this is “[on the day that] Hashem Elohim made” (וְזֶהוּ ׳בְּיוֹם עֲשׂוֹת הוי׳ אֱלֹהִים׳) (Genesis 2), and this is the secret of “and the name of his wife was Meheitavel” (וְזֶהוּ סוֹד ׳וְשֵׁם אִשְׁתּוֹ מֵהֵיטַבְאֵל׳) (Genesis 36), in it is M”H [45] (בּוֹ מ״ה). And this is the secret of the verse: “And Hadar reigned” (וְזֶהוּ סוֹד הַפָּסוּק: ׳וַיִּמְלֹךְ הֲדָר׳) (Genesis 36), that what at first was sorrow and sighing in the secret of Hadar (מַה שֶּׁהָיָה מִתְּחִלָּה יָגוֹן וַאֲנָחָה בְּסוֹד הֲדָר), a term of mourning over the abundance of Din [Judgment] and the nullification and the shatterings that were done in the others (לָשׁוֹן אֲבֵלוּת עַל רִיבּוּי הַדִּין וְהַבִּטּוּל וְהַשְּׁבִירוֹת שֶׁנֶּעֱשׂוּ בָּאֲחֵרִים), “If the fire of judgment fell among the cedars, what will the hyssops of the wall do?” (אִם נָפְלָה אֵשׁ הַדִּין בָּאֲרָזִים, מַה יַּעֲשׂוּ אֵזוֹבֵי הַקִּיר), they are Keter, Chokhmah, Binah (כח״ב), which remained and were left behind from their companions (הֵם כַּ"חַ"ב שֶׁנִּשְׁאֲרוּ וְנֶעֶזְבוּ מֵחֲבֵרֵיהֶם), and the bundle was separated (וְנִתְפָּרְדָה הַחֲבִילָה), and they are now rectified in the secret of Hadar (וְנִתְקְנוּ עַתָּה בְּסוֹד הֲדָר), as it is said: “Hod veHadar [Majesty and Splendor]” (שֶׁנֶּאֱמַר: ׳הוֹד וְהָדָר׳) (Psalms 96). For the eunuch has no beard (כִּי הַסָּרִיס אֵין לוֹ זָקָן), and the lower beard indicates the upper beard (וְזָקָן הַתַּחְתּוֹן מוֹרֶה עַל זָקָן הָעֶלְיוֹן), and this is the secret of Yesod, who has Hadarat Panim [Majesty of Face] face to face with his wife Meheitavel that we mentioned (וְזֶהוּ סוֹד הַיְּסוֹד שֶׁיֵּשׁ לוֹ הֲדַרַת פָּנִים בְּפָנִים עִם אִשְׁתּוֹ מֵהֵיטַבְאֵל שֶׁזָּכַרְנוּ), and also the secret of Hadar is (וְגַם כֵּן סוֹד הֲדָר הוּא), in the language of Targum: “returned,” from the expression “Hadar bey [he retracted]” (בִּלְשׁוֹן תַּרְגּוּם חֲזַר, מִלְּשׁוֹן הֲדַר בֵּיהּ), meaning that he returned to the world and was created a second time (רָצָה לוֹמַר שֶׁחָזַר לָעוֹלָם וְנִבְרָא פַּעַם שֵׁנִית), that which could not be rectified due to the abundance of Dinim [Judgments] (מַה שֶּׁלֹּא הָיָה יָכוֹל לְהִתְתַּקֵּן מִכֹּחַ רִיבּוּי הַדִּינִים). And what it says: “and the name of his city was Pau” (וּמַה שֶּׁאָמַר: ׳וְשֵׁם עִירוֹ פָּעוּ׳) (Genesis 36), for this Malkhut that includes 280 judgments (כִּי הַמַלְכוּת הַזֹּאת שֶׁהִיא כּוֹלֶלֶת פ״ר דִּינִים), they are the numerical value of the letters of MNTZPKH (הֵם חֶשְׁבּוֹן אוֹתִיּוֹת מַנְצְפּ״ךְ), for they are in Imma and her daughter (כִּי הֵם בְּאִמָּא וּבַרְתָּא): “great faces and small faces” (׳אַנְפֵי רַבְרְבֵי וְאַנְפֵי זוּטְרֵי׳), “a great mouth speaks” (׳פּוּם מְמַלֵּל רַבְרְבָן׳), meaning, large letters [in Imma] (פֵּירוּשׁ: אוֹתִיּוֹת גְּדוֹלוֹת [בְּאִמָּא]), and therefore there is a large and small Alef-Bet (וְלָכֵן יֵשׁ אַלְפָּא־בֵּיתָא רַבְּתָא וּזְעֵירְתָּא). And in the Malkhut of Adam Kadmon were rectified the 280 judgments, the numerical value of ‘Ir [City] (וּבְמַלְכוּת דְּאָדָם קַדְמוֹן נִתְקְנוּ הַפ״ר דִּינִים, חֶשְׁבּוֹן עִי״ר), that is, the city of Yesod, which is called Hadar (הֵינוּ עִירוֹ שֶׁל יְסוֹד, הַנִּקְרָא הֲדָר). He rectified it with the five Havayot of the world (תִּקֵּן אוֹתָהּ בְּה׳ הַוָּיוֹת הָעוֹלָם), Yitzchak with the kolel, Hadar—a judgment calculation like the judgment calculation (יִצְחָק וְעִם הַכּוֹלֵל, הֲדָר - חוּשְׁבְּנָא דְדִין כְּחוּשְׁבְּנָא דְדִין). And the city became Yerushalayim, rejoicing and glad (וְנַעֲשֵׂית הָעִיר יְרוּשָׁלַיִם צָהֲלָה וְשָׂמֵחָה), through the intensity of the illumination of the Chasadim [Kindnesses] (מִתּוֹךְ רֹב הַאֲרַת הַחֲסָדִים), from the above-mentioned Havayot (שֶׁל הַהַוָּיוֹת הַנִּזְכָּרִים). And the judgments of “his city” are the letters of “they shall be illumined” (וְהַדִּינִים שֶׁל עִירוֹ הוּא אוֹתִיּוֹת יַעֲרוּ), from which all the beasts of the forest stir (אֲשֶׁר מִמֶּנּוּ תִּרְמוֹשׂ כָּל חַיַּתוֹ־יָעַר), and this is the secret of the Dinim [Judgments] (וְהוּא סוֹד הַדִּינִין), and the Klipot [Shells] used to receive, Heaven forbid, intensifications from this (וְהַקְּלִיפוֹת הָיוּ מְקַבְּלִים חַס וְחָלִילָה תַּגְבּוּרוֹת מִזֶּה). But after the rectification by which Hadar was repaired with his wife in the secret of Pau (אֲבָל אַחַר הַתִּקּוּן שֶׁנִּתְקַן הֲדָר עִם אִשְׁתּוֹ בְּסוֹד פָּעוּ), in the secret of the nostrils of Malkhut with two holes (בְּסוֹד חוֹטְמָא דְּמַלְכוּת בִּתְרֵין נוּקְבִין), the right one—Leah, and the left one—Rachel (הַיְּמָנִית לֵאָה וְהַשְּׂמָאלִית רָחֵל), and from there “a spirit was aroused for all”—the spirit of holiness to those worthy of it (וּמִשָּׁם אִתְעַר רוּחָא לְכָלָּא, רוּחַ הַקֹּדֶשׁ לָרְאוּיִים אֵלָיו). For “Pau” is a term of the appearing of the spirit of holiness (כִּי פָּעוּ הוּא לָשׁוֹן הוֹפָעַת רוּחַ הַקֹּדֶשׁ), as it is said: “He appeared from Mount Paran” (שֶׁנֶּאֱמַר: ׳הוֹפִיעַ מֵהַר פָּארָן׳) (Deuteronomy 33), and it is also said regarding Miriam: “and the name of the second was Pu‘ah” (וְגַם נֶאֱמַר אֵצֶל מִרְיָם: ׳וְשֵׁם הַשֵּׁנִית פּוּעָה׳) (Exodus 1), for she appeared through the spirit of holiness (שֶׁהוֹפִיעָה בְּרוּחַ הַקֹּדֶשׁ).

And that which was formerly “his city”—the secret of the Dinim [Judgments] (וּמַה שֶּׁהָיָה מִקּוֹדֶם עִירוֹ סוֹד הַדִּינִים), in the secret of Yosef, the secret of Yesod (בְּסוֹד יוֹסֵף, סוֹד יְסוֹד), which has the same numerical value as Pau [Pau] (הָעוֹלֶה גִּימַטְרִיָּיא פָּעוּ), was rectified in the secret of Tamar, male and female (וְנִתְקַן בְּסוֹד תָּמָר זָכָר וּנְקֵבָה), in the secret of actual Zivug (בְּסוֹד הַזִּוּוּג מַמָּשׁ). Therefore it says the word “his wife” (וְלָכֵן אָמַר מִלַּת אִשְׁתּוֹ), which it does not mention by any other king (שֶׁאֵינוֹ מַזְכִּיר אֵצֶל שׁוּם מֶלֶךְ). Rather, “his city”—that is, “his forest,” of the entangling of judgments one within another (אֶלָּא עִירוֹ שֶׁהוּא יַעֲרוֹ שֶׁל הִסְתַּבְּכוּת הַדִּינִים זֶה בָּזֶה), like hairs that become entangled with one another (כְּמוֹ הַשְּׂעָרוֹת הַמִּסְתַּבְּכוֹת זֹאת בְּזוֹ), which a woman must separate carefully (שֶׁצְּרִיכָה הָאִשָּׁה לְהַפְרִידָם הֵיטֵב), before the purification of her immersion (קוֹדֶם טָהֳרַת טְבִילָתָה), from the judgments of impure blood (מִדִּינֵי דָּמִים טְמֵאִים), in the waters of the Mikveh, which I will explain in its place (בְּמֵי מִקְוֶה אֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ). And if the species join together, Heaven forbid, without separation (וְאִם יִתְחַבְּרוּ הַמִּינִים חַס וְשָׁלוֹם בְּלֹא פֵּרוּד), her purification will not be effective (לֹא יוֹעִיל לָהּ טָהֳרָתָה), in the waters of the Mikveh (בְּמֵי מִקְוֶה), which rises to 151 (שֶׁעוֹלֶה קנ״א), the Name Ehyeh of Imma (שֵׁם אֶהְיֶה דְּאִמָּא), who holds the power to rectify with her pure waters all her judgments (שֶׁבְּיָדָהּ לְתַקֵּן בְּמֵימֵי טָהֳרָה שֶׁלָּהּ כָּל דִּינֶיהָ), and all freedom is given into her hand (וְכָל חֵרוּת נִתָּן בְּיָדָהּ), and she sends the broken free (וְשָׁלַח רְצוּצִים חָפְשִׁים), sparks of purity (נִצּוֹצֵי טָהֳרָה), which are from the World of Tohu (שֶׁהֵן מֵעוֹלַם הַתֹּהוּ), they are now—the sparks—for whoever merits (הֵן עַתָּה [הַנִּצּוֹצוֹת] מִי שֶׁזוֹכֶה), to refine her Mayin Nukvin [Female Waters] (לְמַיֵּין נוּקְבִין שֶׁלָּהּ).

But if not, Heaven forbid (וְאִם לָאו, חַס וְשָׁלוֹם), it is said of him: “That soul shall surely be cut off” (נֶאֱמַר עָלָיו: ׳כָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא׳) (Leviticus 23). And because in the World of Tohu (וּמִפְּנֵי שֶׁבְּעוֹלַם הַתֹּהוּ), the flow of the Dinim [Judgments] which are aroused from it causes the shattering of the Kelim [Vessels] (הַשֶּׁפַע שֶׁל הַדִּינִין אֲשֶׁר מִתְעָרִין מִנָּהּ לְשְׁבִירַת הַכֵּלִים), there is its likeness in the World of Tikkun (יֵשׁ דֻּגְמָתוֹ בְּעוֹלַם הַתִּקּוּן). And about this it is said in the Zohar: “Judgments are aroused from her” (וְעַל זֶה אָמַר בַּזֹּהַר: ׳דִּינִין מִתְעָרִין מִנָּהּ׳), from then and from before (מֵאָז וּמִקֶּדֶם), and how much more so now (וּמַה גַּם עַתָּה), but not with the same intensity as at first (אֲבָל לֹא חָזָק כָּל כָּךְ כְּמוֹ בָּרִאשׁוֹנָה), and in her hand is the power to rectify all (וּבְיָדָהּ לְתַקֵּן הַכֹּל). And because Yesod is the Milah [Circumcision] (וּמִפְּנֵי שֶׁיְּסוֹד הִיא הַמִּילָה), which was given on the eighth day (שֶׁנִּתְּנָה בַּשְּׁמִינִי), therefore it received eight Havayot mentioned above (לְכָךְ קִבֵּל ח׳ הַוָּיוֹת הַנִּזְכָּרִים), and he is the eighth king (וְהוּא הַמֶּלֶךְ הַשְּׁמִינִי), in order that he be able to rectify the eight kings mentioned from Tohu (כְּדֵי שֶׁיּוּכַל לְתַקֵּן ח׳ מְלָכִים הַנִּזְכָּרִים שֶׁל תֹּהוּ), and the eighth of the World of Tikkun (וְהַשְּׁמִינִי שֶׁל עוֹלַם הַתִּקּוּן), that is, Ze’ir Anpin and his Nukvah (דּהַיְנוּ זְעֵיר וְנוּקְבֵיהּ), and he made one king from all seven (וְעָשָׂה מֶלֶךְ אֶחָד מִכָּל הַז׳). And his wife went out with him (וְאִשְׁתּוֹ יָצְאָה עִמּוֹ), who is called Meheitavel bat Matred (הַנִּקְרֵאת: מֵהֵיטַבְאֵל בַּת מַטְרֵד), who was rectified in her seven levels (שֶׁנִּתְקְנָה בְּשֶׁבַע מַדְרֵגוֹת שֶׁלָּהּ), seven times seven equals forty-nine (ז׳ פְּעָמִים ז׳ עוֹלִים מ״ט), which descended from Binah (ר״ד שֶׁיָּרְדוּ מִבִּינָה), forty-nine of her gates (מ״ט שְּׁעָרִים שֶׁלָּהּ). And this is the secret of the seven kingdoms (וְזֶהוּ סוֹד שֶׁבַע מַלְכִיּוֹת), that were rectified from the seven days of her impurity (שֶׁנִּתְּקְנוּ מִשִּׁבְעַת יְמֵי נִדָּתָהּ). And this is the secret of: “If you seek her as silver, and search for her as hidden treasures” (וְזֶהוּ סוֹד: ׳אִם תְּבַקְשֶׁנָּה כַכֶּסֶף וְכַמַּטְמוֹנִים תְּחַפְּשֶׂנָּה׳), then shall you understand the fear of Hashem (אָז תָּבִין יִרְאַת י״י) (Proverbs 2)—she is Malkhut, which is called “Yirah [Fear]” (הִיא מַלְכוּת הַנִּקְרֵאת יִרְאָה). And she was rectified from the Havayah (וְנִתְּקְנָה מֵהוי״ה), and this is “Yir’at Hashem [Fear of Hashem]”—the secret of “waters of gold” (וְזֶהוּ יִרְאַת י״י סוֹד מֵי זָהָב), Chesed and Din [Judgment] (חֶסֶד וְדִין), water which is Chesed (מַיִם שֶׁהוּא חֶסֶד), and gold which is Din [Judgment] (וְזָהָב הוּא דִּין), which was rectified in the secret of gold (שֶׁנִּתְקַּן בְּסוֹד הַזָּהָב), which is more desirable to human beings than silver (שֶׁהוּא יוֹתֵר נֶחְמָד לִבְנֵי אָדָם מִן הַכֶּסֶף), which is Chesed (שֶׁהוּא חֶסֶד), for it is exceedingly subtle (שֶׁהוּא דַּק בְּיוֹתֵר), and is not a thing comparable to the soul when it comes in abundance (וְאֵינוֹ דָּבָר הַמִּשְׁתַּוֶּה אֶל הַנֶּפֶשׁ אִם הוּא בָּא בִּרְבוּי), as it is said: “If you have found honey, eat only your fill, lest you be sated and vomit it” (שֶׁנֶּאֱמַר: ׳דְּבַשׁ מָצָאת, אֱכֹל דַּיֶּךָ פֶּן תִּשְׂבָּעֶנּוּ וַהֲקֵאתוֹ׳) (Proverbs 25). But Din [Judgment] is a thick matter (אֲבָל הַדִּין הוּא דָּבָר עָב), that corresponds to the thickness of human beings (הַמִּשְׁתַּוֶּה אֶל עֲבִיּוּת בְּנֵי אָדָם). If it becomes rectified and sweetened (אִם נִתְתַּקֵּן וְנִתְבַּשֵּׂם), it is most delightful (הוּא נֶחְמָד בְּיוֹתֵר). And this is the secret of the physical parable among us (וְזֶהוּ סוֹד מָשָׁל גַּשְׁמִי אֵצֶלֵנוּ): the value of gold has an advantage over that of silver (עֵרֶךְ הַזָּהָב יֵשׁ לוֹ מַעֲלָה בְּעֵרְכּוֹ עַל הַכֶּסֶף), by a ratio of one to two, as is known (עַל חַד תְּרֵין כְּנוֹדָע).

In this you will understand “if you seek her like silver” (בְּזֶה תָּבִין: ׳אִם תְּבַקְשֶׁנָּה כַכֶּסֶף׳) (Proverbs 2), and the understanding one will understand (וְהַמֵּבִין יָבִין), that he must investigate (שֶׁהוּא צָרִיךְ לְעַיֵּן), that he should not take too much (שֶׁלֹּא יִקַּח יוֹתֵר מִדַּי), and it is not so much to benefit from it (וְאֵינוֹ כָּל כָּךְ לְהֵנוֹת מִמֶּנּוּ), as from the gold (כְּמוֹ מִן הַזָּהָב). And therefore, in the future to come, the governance will be through Din [Judgment] (וְלָכֵן לֶעָתִיד לָבוֹא תִּהְיֶה הַהַנְהָגָה עַל יְדֵי הַדִּין), and it will be the head of rule (וְיִהְיֶה רֹאשׁ שָׁלִיטוּתוֹ), which is not the case now (מַה שֶּׁאֵין כֵּן עַתָּה), for the Chitzonim [External Forces] cling to it (לְפִי שֶׁהַחִיצוֹנִים נֶאֱחָזִים בּוֹ), in the Din [Judgment] at present (בַּדִּין עַכְשָׁו). But in the future to come, it is said of it: “He will swallow up death forever” (אֲבָל לֶעָתִיד לָבוֹא נֶאֱמַר בּוֹ: ׳בִּלַּע הַמָּוֶת לָנֶצַח׳) (Isaiah 25), and then it will be said about Yitzchak (וְאָז נֶאֱמַר עַל יִצְחָק), who is the head of Din [Judgment] that is sweetened by Imma (שֶׁהוּא רֹאשׁ הַדִּין הַמְּתוּק מֵאִמָּא): “For You are our Father” (כִּי אַתָּה אָבִינוּ) (Isaiah 63). And behold, we have still not been rescued from the question (וְהִנֵּה עֲדַיִן לֹא נִצַּלְנוּ מִשְּׁאֵלַת), of the change in the word “Pa‘u” (שִׁנּוּי שֶׁל מִלַּת פָּעוּ), which is written in the Torah with a Vav (הַנִּכְתֶּבֶת בַּתּוֹרָה בְּוָאו), and is changed in Divrei HaYamim [Chronicles] and written with a Yod—“Pa‘i” (וְנִשְׁתַּנָּה בְּדִבְרֵי הַיָּמִים וְנִכְתְּבָה בְּיוֹ״ד פָּעִי), along with the question of the change from “Hadad” in Divrei HaYamim [Chronicles] (עִם שְׁאֵלַת שִׁנּוּי הַדַּד שֶׁל דִּבְרֵי הַיָּמִים), to “Hadar” in the Torah (וְהַדָּר שֶׁל תּוֹרָה), and the interpretation of the verse according to its structure (וּפֵרוּשׁ הַפָּסוּק עַל מִתְכּוּנָתוֹ)—all of this, as to each part, I will explain sufficiently (הַכֹּל כַּאֲשֶׁר לַכֹּל אֲבָאֵר דַּי צָרְכּוֹ), in the second explanation that will come with the help of Heaven after this (בַּפֵּרוּשׁ הַשֵּׁנִי, שֶׁיָּבוֹא בְּסִיַּעְתָּא דִשְׁמַיָּא אַחַר זֶה), because it speaks of the nullification of the Nukvah and the rectification of the Nukvah (מִפְּנֵי שֶׁמְדַבֵּר מִבִּטּוּל נוּקְבָא וְתִקּוּן נוּקְבָא), the edge of it you will see, but all of it you will not see (אֶפֶס קְצֵהוּ תִרְאֶה וְכֻלּוֹ לֹא תִרְאֶה), and one must be cautious regarding the honor of Molcho Shel Olam [King of the Universe] (וְיֵשׁ לַחְוֹשׁ עַל כְּבוֹד מַלְכּוֹ שֶׁל עוֹלָם), as it is said: “The glory of Elohim is to conceal a matter” (שֶׁנֶּאֱמַר: ׳כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר׳) (Proverbs 25). However, I will explain what is necessary for the student to investigate (וּמִיָּהּ אֲפָרֵשׁ מַה שֶּׁמֻּכְרָח לַמְּעַיֵּן לִדְרוֹשׁ), in the secret of Ma‘aseh Bereshit (בְּסוֹד מַעֲשֵׂה בְרֵאשִׁית), concerning the matter of the seven kings (בְּעִנְיַן ז׳ מְלָכִים), as it is said: “The glory of kings is to search out a matter” (שֶׁנֶּאֱמַר: ׳כְּבוֹד מְלָכִים חֲקוֹר דָּבָר׳) (Proverbs 25).