Chapter Forty-Four (פֶּרֶק אַרְבָּעִים וְאַרְבָּעָה)

This Tehiru is like a field (הַטְּהִירוּ הַזֶּה הוּא כְּמוֹ הַשָּׂדֶה), and the ten points of the world of Tohu are sown within it (וְעֶשֶׂר הַנְּקוּדוֹת שֶׁל עוֹלַם הַתֹּהוּ הֵן נִזְרָעִים בְּתוֹכוֹ). And just as each grain of wheat sprouts on its own according to its strength (וּכְמוֹ שֶׁכָּל גַּרְגִּיר חִטָּה כָּל אַחַת וְאַחַת צוֹמַחַת בִּפְנֵי עַצְמָהּ לְפִי כֹּחָהּ), so too the points of the world of Tohu grew each according to its strength (כָּךְ הַנְּקוּדוֹת שֶׁל עוֹלַם הַתֹּהוּ הָיוּ צוֹמְחוֹת כָּל אַחַת וְאַחַת לְפִי כֹּחָהּ). And as long as the grain of wheat remains in its place (וְכָל זְמַן שֶׁהַגַּרְגִּיר שֶׁל חִטָּה קַיֶּמֶת בִּמְקוֹמָהּ), it does not come to a state of sprouting and Tikkun (אֵינוֹ בָּא לִכְלַל צְמִיחָה וְתִקּוּן), only its decay produces growth (רַק הֶפְסֵדָהּ הִיא הַצְּמִיחָה), when it decays and dissolves in its dust (כְּשֶׁכָּלָה וּבָלָה בַּעֲפָרָהּ). So too with these points (כָּךְ אֵלּוּ הַנְּקוּדוֹת), as long as they remained in their existence (כָּל עוֹד שֶׁהָיוּ בִּקְיוּמָם), they could not come to the possibility of Tikkun through the Partzufim (לֹא הָיוּ בָּאִים בְּאֶפְשָׁרוּת הַתִּקּוּן שֶׁל הַפַּרְצוּפִין), until they were broken (עַד שֶׁנִּשְׁתַּבְּרוּ). And also, in the world of Tohu there were not the four worlds of A"B"Y"A (וְגַם בְּעוֹלַם הַתֹּהוּ לֹא הָיוּ ד' עוֹלָמוֹת אבי״ע). But after the points were broken (וְאַחַר שֶׁנִּשְׁתַּבְּרוּ הַנְּקוּדוֹת), and the food was separated from the waste, and the fine flour from the bran (וְנִתְבָּרֵר הָאֹכֶל מִן הַפְּסֹלֶת, וְהַסֹּלֶת מִן הַסֻּבִּין), the four worlds of A"B"Y"A were formed (נַעֲשׂוּ ד' עוֹלָמוֹת אבי״ע).

It is a parable to the wheat: as long as it is whole and unchanged (הוּא מָשָׁל לַחִטָּה, כָּל זְמַן שֶׁהִיא שְׁלֵמָה וְאֵינָהּ נִשְׁתַּנְּתָה), it is mixed with the fine flour and the bran (הִיא מְעֹרֶבֶת עִם הַסֹּלֶת וְעִם הַסֻּבִּין). But when the wheat is ground (וּכְשֶׁטּוֹחֲנִים אֶת הַחִטָּה), the fine flour is separated from the bran (נִפְרֶדֶת הַסֹּלֶת מִן הַסֻּבִּין)—so too with the Nekudot [Points] (כָּךְ בַּנְּקוּדוֹת). And afterward, through this separation (וְאַחַר כָּךְ עַל יְדֵי הַפֵּרוּד הַזֶּה), the purest and clearest became Atzilut (הַיּוֹתֵר צַח וְזַךְ נַעֲשָׂה מִמֶּנּוּ אֲצִילוּת), and it is called Panim [Front], coming from the light of the Yod of Havayah (וְהוּא הַנִּקְרָא פָּנִים, הַבָּא מֵאוֹר הַיּוּ״ד שֶׁל הוי״ה). And after it, the next most refined and clarified from its two companions beneath it became Beri'ah (וְאַחֲרָיו הַיּוֹתֵר זַךְ וּבָרוּר מִשְּׁנֵי חֲבֵרָיו שֶׁלְּמַטָּה מִמֶּנּוּ, נַעֲשָׂה מִמֶּנּוּ בְּרִיאָה), and it is called Yamin [Right], coming from the light of the first Heh of Havayah (וְהוּא הַנִּקְרָא יָמִין, הַבָּא מֵאוֹר הֵ״א רִאשׁוֹנָה שֶׁל הוי״ה). And after it, the next most refined and clarified from its companion beneath it became Yetzirah (וְאַחֲרָיו הַיּוֹתֵר זַךְ וּבָרוּר מֵחֲבֵרוֹ שֶׁלְּמַטָּה הֵימֶנּוּ, נַעֲשָׂה מִמֶּנּוּ יְצִירָה), and it is called Semol [Left], coming from the light of the Vav of Havayah (וְהוּא הַנִּקְרָא שְׂמֹאל, הַבָּא מֵאוֹר וָ״ו שֶׁל הוי״ה). And after it, the coarsest aspect, the aspect of Din [Judgment], relative to its three companions above it, became Asiyah (וְאַחֲרָיו הַיּוֹתֵר עָב וְצַד הַדִּין מִשְּׁלֹשֶׁת חֲבֵרָיו שֶׁלְּמַעְלָה מִמֶּנּוּ, נַעֲשָׂה מִמֶּנּוּ עֲשִׂיָּה), and it is called Aḥor [Back], coming from the light of the final Heh of Havayah (וְהוּא הַנִּקְרָא אָחוֹר, הַבָּא מֵאוֹר הֵ״א אַחֲרוֹנָה שֶׁל הוי״ה). And every square configuration is called Aḥorayim [Backsides] (וְכָל רִבּוּעַ הוּא נִקְרָא אֲחוֹרַיִים), and is called Mispar haHak'ah [Number of Striking] (וְנִקְרָא מִסְפַּר הַהַכָּאָה), because the letters press, strike, and multiply one upon another (כִּי הָאוֹתִיּוֹת בּוֹטְשִׁים וּמַכִּים וּמִתְרַבִּים זוֹ עַל זוֹ), and sparkle, separating from their companions (וּמִתְנוֹצְצִים מֵעֲדָרֵי חֲבֵרֵיהֶם), in the secret of the striking of the Sela' [Rock] (בְּסוֹד הַכּאַת הַסֶּלַע), the daughter of the King (בַּרְתָּא דְּמַלְכָּא), on account of which Moshe Rabbeinu, peace be upon him, was punished (שֶׁעָלֶיהָ נֶעֱנַשׁ מֹשֶׁה רַבֵּינוּ ע״ה). Sela' [Rock] (סֶּלַע) has the gematria of Etz haDa'at Tov vaRa' [Tree of the Knowledge of Good and Evil] (שֶׁסֶּלַע הוּא בְּגִימַטְרִיָּא עֵץ הַדַּעַת טוֹב וָרָע): Tov [Good] is the Gevurot [Severities] (טוֹב הֵינוּ הַגְּבוּרוֹת), and Ra' [Evil] are the Klipot [Shells] (וְרַע הֵם הַקְּלִיפּוֹת). And the word Sela' [Rock] (סֶּלַע) equals the Name Havayah in its letters when multiplied and squared, two by two, in pairs, as follows (וּמִלַּת סֶּלַע עוֹלָה שֵׁם הוי״ה בְּאוֹתִיּוֹתָיו הַמִּתְרַבּוֹת וּמִתְרַבְּעוֹת זוֹ עַל זוֹ שְׁתַּיִם שְׁתַּיִם זוּגוֹת כָּזֶה): Yod times Heh is ten times five, which is fifty (י״ פְּעָמִים ה״ הוּא נ׳), Heh times Yod is five times ten, which is fifty (ה״ פְּעָמִים י״ הוּא נ׳), Vav times Heh is six times five, which is thirty (ו״ פְּעָמִים ה״ הוּא ל׳), Heh times Vav is five times six, which is thirty (ה״ פְּעָמִים ו״ הֵם ל׳), totaling one hundred and sixty (עוֹלֶה ק״ם), which is the gematria of Sela' [Rock] (סֶּלַע).

And it is known that the Torah is the Tov [Good] (וְיָדוּעַ כִּי הַתּוֹרָה הִיא הַטּוֹב), and the Klipot [Shells] are the Ra [Evil] (וְהַקְּלִיפּוֹת הֵם רַע): evil and bitter waters (מַיִם רָעִים וּמָרִים), and the bitter waters of cursing (וּמֵי הַמְאָרֲרִים), which surround and enclose the Tov [Good] (וְסוֹגְרִים וּמַקִּיפִים הַטּוֹב), so that the drops of the Well of Torah should not flow outward (כְּדֵי שֶׁלֹּא יֵצְאוּ טִפֵּי בְּאֵר הַתּוֹרָה לַחוּץ), in the secret of drops of blood (בְּסוֹד טִפֵּי דָם), which are a powerful and exceedingly hidden Din [Judgment] (שֶׁהֵם דִּין חָזָק וְנֶעְלָם מְאֹד), so that Yisrael should not attain the Sodot [Mysteries] (שֶׁלֹּא יַשִּׂיגוּ יִשְׂרָאֵל הַסּוֹדוֹת). And the will of the Holy One, blessed be He, was to sweeten them through Dibur [Speech] (וְרְצוֹנוֹ שֶׁל הקב״ה הָיָה לְהַמְתִּיקָם בְּדִבּוּר), which is the level of Malkhut (שֶׁהִיא מַדְרֵגַת מַלְכוּת), to the daughter of the King (לִבְרַתָּא דְּמַלְכָּא), through the Names of the Etz Chayim [Tree of Life] (בִּשְׁמוֹת עֵץ חַיִּים), and then Mayim Chayim [Living Waters] would emerge (וְיֵצְאוּ מַיִם חַיִּים), new teachings of Orayta [Torah] (אוּלְפִין חֲדָתִין דְּאוֹרַיְיתָא). As Yonatan translated the verse: “And you shall draw water with joy from the wells of salvation” (Isaiah 12:3) (שֶׁתִּרְגֵּם יוֹנָתָן עַל הַפָּסוּק: ״וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה״). Amen and amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).