Chapter Forty-One (פֶּרֶק אַרְבָּעִים וְאֶחָד)

And the explanation of these matters (וּפֵירוּשָׁן שֶׁל דְּבָרִים אֵלּוּ) is that when these Orot [Lights] of Ze'ir Anpin descended below in the Shevirah [Breaking] (לִהְיוֹת שֶׁכְּשֶׁיָּרְדוּ בַּשְּׁבִירוֹת אֵלּוּ הָאוֹרוֹת שֶׁל זְעֵיר אַנְפִּין לְמַטָּה), which are Names (שֶׁהֵם שֵׁמוֹת), from them was formed the root of the Klipot [Shells] and the Dinim [Judgments], as you already know (וְנִתְהַווּ מֵהֶם שׁוֹרֶשׁ הַקְּלִיפּוֹת וְהַדִּינִים כַּאֲשֶׁר יָדַעְתָּ). And from these Names of the Klipot [Shells] and the Dinim [Judgments] (וּמֵאֵלּוּ הַשֵּׁמוֹת הַקְּלִיפּוֹת וְהַדִּינִים), other Names emerged from them (יָצְאוּ שֵׁמוֹת אֲחֵרִים מֵהֶם), and they cleaved to the Names of holiness (וְנִדְבְּקוּ בִּשְׁמוֹת הַקְּדֻשָּׁה), and these are the “other elohim” (שֶׁהֵם אֱלֹהִים אֲחֵרִים), whose entire grasp is upon the holy Names of Elohim (שֶׁכָּל אֲחִיזָתָם בֵּאלֹהִים קְדוֹשִׁים). And in holiness there are 120 Names of Elohim (וּבַקְּדֻשָּׁה יֵשׁ ק״ך אֱלֹהִים) for the five letters build 120 structures (כִּי ה׳ אוֹתִיּוֹת בּוֹנוֹת ק״ך בָּתִּים) and in impurity there are 121 (וּבַטֻּמְאָה קכ״א) in the mystery of: “Whoever adds, subtracts” (בְּסוֹד כָּל הַמּוֹסִיף גּוֹרֵעַ) and in holiness there is right and left in the mystery of: “A throne lofty and exalted” (וְיֵשׁ בָּהֶם בַּקְּדֻשָּׁה יָמִין וּשְׂמֹאל בְּסוֹד כִּסֵּא רָם וְנִשָּׂא) (Isaiah 6:1). And opposite them in the Klipah is “a bitter fruit” (וְכְנֶגְדָּם בַּקְּלִפָּה פְּרִי מָר) the gematria of Amalek (גִּימַטְרִיָּא עֲמָלֵק) which includes all harsh Dinim (הַכּוֹלֵל כָּל הַדִּינִין הַקָּשִׁים) and it also equals Aram (וְעוֹלֶה גַּם כֵּן אֲרָם) in the mystery of “whoever adds, subtracts” (בְּסוֹד כָּל הַמּוֹסִיף גּוֹרֵעַ) and it constrains the Land of Israel (וְהִיא מְצַרְנִית לְאֶרֶץ יִשְׂרָאֵל) and it will be the first to be purified in the future (וְהִיא רִאשׁוֹנָה לְהִטָּהֵר לֶעָתִיד). And also the Pelishtim are the gematria of ten times Elohim (וְגַם פְּלִשְׁתִּים גִּימַטְרִיָּא י׳ פְּעָמִים אֱלֹהִים), and they are the iron cutters (וְהֵם גְּזֵירִין דְּפַרְזְלָא), who would strike upon the head of Aza and Aza'el (אֲשֶׁר הָיוּ מַכִּים עַל רֹאשׁ עֲזָא וַעֲזָאֵל), who sought to ascend to their domain (שֶׁרָצוּ לַעֲלוֹת לִמְחִיצָתָם), and they fell below (וְנָפְלוּ לְמַטָּה), and even to this day they do not allow one who is not worthy to ascend (וְעוֹד הַיּוֹם אֵינָם מַנִּיחִים לַעֲלוֹת לְמִי שֶׁאֵינוֹ רָאוּי לַעֲלוֹת). And these one hundred and twenty Names of Elohim (וְאֵלּוּ הַק״ך אֱלֹהִים) have the gematria of KTZL (הֵם גִּימַטְרִיָּא כצ״ל), from the verse: “who does not fear before Elohim” (Bereshit 20:11) (אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים), and this is holiness (וְהַקְּדֻשָּׁה), and its opposite is Letz [Scoffer] (וְהִפּוּכוֹ ל״ץ), which has the same gematria as “in Gehinnom” (וְהוּא בְּגִימַטְרִיָּא בְּגֵיהִינֹּם), to teach you that anyone who mocks falls into Gehinnom (לוֹמַר לְךָ שֶׁכָּל הַמִּתְלוֹצֵץ נוֹפֵל בְּגֵיהִנֹּם). For he ignites all the fires of Gehinnom (כִּי הוּא מַבְעִיר כָּל הָאֵשׁוֹת שֶׁל הַגֵּיהִנֹּם), and within it are seven levels (וּבוֹ ז׳ מְדוֹרִים), which are the refuse and the Klipot [Shells] of the forty-nine myriads of letters (שֶׁהֵם הַפְּסֹלֶת וְהַקְּלִיפּוֹת שֶׁל הַמ״ט רְבָבוֹת אוֹתִיּוֹת), which are seven times seven levels (שֶׁהֵם ז׳ פְּעָמִים ז׳ מַדְרֵגוֹת), and from them comes the entire mystery of the number seven (וּמֵהֶם כָּל סוֹד מִנְיַן שִׁבְעָה). And the four levels of impurity upon them are eleven (וְד׳ מַדְרֵגוֹת הַטֻּמְאָה עֲלֵיהֶם הֵם י״א) in the mystery of “whoever adds, subtracts” (בְּסוֹד כָּל הַמּוֹסִיף גּוֹרֵעַ). And do not be astonished by what we have said until now about the power of the Names of the Klipot and the Dinim (וְאַל תִּתְמַהּ מִזֶּה שֶׁאָמַרְנוּ עַד עַתָּה כֹּחַ שֵׁמוֹת הַקְּלִיפּוֹת וְהַדִּינִים) even though the Klipot do not yet exist (אֲפִלּוּ שֶׁאֵין קְלִיפּוֹת עֲדַיִן) nevertheless the root of the Klipot existed (מִכָּל מָקוֹם שׁוֹרֶשׁ הַקְּלִיפּוֹת הָיָה) in which the Klipot were in potential (שֶׁבּוֹ הָיוּ הַקְּלִיפּוֹת בַּכֹּחַ) and if not for the sin of Adam haRishon (וְאִילּוּלֵי חֵטְאוֹ שֶׁל אָדָם הָרִאשׁוֹן) the Klipot would not have emerged into actuality (לֹא הָיוּ יוֹצְאִים הַקְּלִיפּוֹת לְפֹעַל). And if you will say: if the Klipot had not yet emerged, how did Adam haRishon sin, if there was no evil inclination in the world? (וְאִם תֹּאמַר אִם לֹא הָיוּ הַקְּלִיפּוֹת יוֹצְאוֹת לְפֹעַל אֵיךְ חָטָא אָדָם הָרִאשׁוֹן שֶׁלֹּא הָיָה יֵצֶר הָרַע בָּעוֹלָם) Rather, the answer is: that the body of the serpent was a complete creation (אֶלָּא הַתֵּרוּץ הוּא כִּי הַגּוּף שֶׁל הַנָּחָשׁ הָיְתָה בְּרִיאָה שְׁלֵמָה) as it is said: “And He creates evil” (כְּמוֹ שֶׁנֶּאֱמַר וּבוֹרֵא רָע) and it was created at the time of the Shattering of the Vessels (וְנִבְרְאָה בִּזְמַן שְׁבִירַת הַכֵּלִים) from the letters of MNTZPKH, which are the most severe (מִן הָאוֹתִיּוֹת שֶׁל מ״נ״צ״פ״ך הַיּוֹתֵר קָשִׁים) and in the extreme aspect (וְעַל צַד הַיּוֹתֵר) of its being (הֱיוֹתוֹ) from Din Nun of MNTZPKH (מִהנּוּ״ן דְּמ״נ״צ״פ״ך). And the Klipah emerged before the Mochin, which is the holiness (וְהַקְּלִיפָה יָצְאָה קוֹדֶם לְמוֹחָא שֶׁהוּא הַקְּדֻשָּׁה) like with a fruit, whose shell protects it (כְּמוֹ אֵצֶל הַפְּרִי שֶׁקְּלִיפָתוֹ שׁוֹמֶרֶת אוֹתוֹ) and when it is eaten, the shell is thrown away and the fruit is taken (וּכְשֶׁאוֹכְלִים אוֹתוֹ זוֹרְקִים הַקְּלִיפָה לַחוּץ וְלוֹקְחִים הַפְּרִי) and regarding this it is said: “The wicked prepares and the righteous will wear it” (וְעַל זֶה נֶאֱמַר רָשָׁע יָכִין וְצַדִּיק יִלְבָּשׁ) (Proverbs 13:22). And the Dinim that come from the shattered vessels (וְהַדִּינִין הַבָּאִים מִשִּׁבְרֵי כֵּלִים) found the body of the serpent ready to receive them (מָצְאוּ גּוּף הַנָּחָשׁ מוּכָן לְקַבְּלָם) after they separated from Ze’ir Anpin (אַחַר שֶׁנִּפְרְדוּ מִזְּעֵיר אַנְפִּין) by the power of the cooking in the two eggs of Yesod of Abba (מִכֹּחַ הַבִּשּׁוּל שֶׁל תְּרֵי בֵּיעֵי שֶׁל יְסוֹד דְּאַבָּא) and they descended below and found no rest for the sole of their foot (וְיָרְדוּ לְמַטָּה וְלֹא מָצְאוּ מָנוֹחַ לְכַף רַגְלָם) until the serpent was formed (עַד שֶׁנִּתְהַוֶּה הַנָּחָשׁ) who is “he shall bruise your head” (שֶׁהוּא הוּא יְשׁוּפְךָ רֹאשׁ) (Bereshit 3:15) he was more fit to receive these Dinim (הָיָה יוֹתֵר מוּכָן לְקַבֵּל אֵלּוּ הַדִּינִין) as will be explained with the help of the Creator and His Shekhinah (כַּאֲשֶׁר נְפָרֵשׁ בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And this is its explanation (וְזֶהוּ פֵּרוּשׁוֹ): that all things are Elohim (שֶׁכָּל הַדְּבָרִים הֵם אֱלֹהִים) whether spiritual or physical (בֵּין רוּחָנִיִּים בֵּין גַּשְׁמִיִּים) all of them were made through the 231 Gates mentioned in the Mishnah of Sefer Yetzirah (כֻּלָּם נַעֲשׂוּ עַל יְדֵי רל״א שְׁעָרִים הַנִּזְכָּרִים בְּמִשְׁנַת סֵפֶר יְצִירָה) and I arranged them in the first Gate of this book (וַאֲנִי סִדַּרְתִּים בַּשַּׁעַר הָרִאשׁוֹן שֶׁל סֵפֶר זֶה) which is called Sha‘ar Sha‘ashu‘ei haMelekh (The Gate of the Kings Delight) (הַנִּקְרָא שַׁעַר שַׁעֲשׁוּעֵי הַמֶּלֶךְ) and they are twenty-one alphabets (וְהֵם כ״א אַלְפָּא בֵּיתוֹת) excluding AL”BM, from which the Torah is built (חוּץ מֵא״ל ב״ם שֶׁהַתּוֹרָה נִבְנֵית מֵהֶם). And these letters divide into three parts (וְהָאוֹתִיּוֹת הָאֵלּוּ מִתְחַלְּקוֹת לִשְׁלוֹשָׁה חֲלָקִים) that is, twelve simple letters which are: (הַיְנוּ י״ב פְּשׁוּטוֹת שֶׁהֵם:)

Mercy, Judgment, and Kindness (רַחֲמִים דִּין חֶסֶד):

Heh, Vav, Zayin, Chet, Tet, Yod, Lamed, Nun, Samekh, Ayin, Tzadi, Kuf (ה״ו ז״ח ט״י ל״נ ס״ע צ״ק) and the seven double letters which are: Bet, Gimel, Dalet, Kaf, Peh, Resh, Tav (וְז׳ כְּפוּלוֹת שֶׁהֵם ב״ג״ד כ״פ״ר״ת) and the three letters Alef, Mem, Shin (וְג׳ אוֹתִיּוֹת א״מ״ש). And they divide into three categories: Kindness, Judgment, and Mercy (וּמִתְחַלְּקוֹת לִשְׁלשָׁה חֲלָקִים חֶסֶד דִּין וְרַחֲמִים) and the letters MNTZPKH are more harsh Judgment than all of them (וְאוֹתִיּוֹת מ״נ״צ״פ״ךְ הֵם יוֹתֵר דִּין קָשֶׁה מִכֻּלָּם) and among them the Nun is the longest of them all (וּמֵהֶם הַנ״ו אֲרוּכָה יוֹתֵר מִכֻּלָּם) and from it the serpent we mentioned was formed (וּמִמֶּנָּה נִתְהַוֶּה הַנָּחָשׁ שֶׁזָּכַרְנוּ) and it itself is the form of a serpent (וְהִיא עַצְמָהּ צוּרַת נָחָשׁ) and likewise the serpent is harsher Judgment than all beasts (וְכֵן גַּם הַנָּחָשׁ יוֹתֵר דִּין קָשֶׁה מִכָּל הַחַיּוֹת). And the letters MNTZPKH are the extension of the five Gevurot (וְאוֹתִיּוֹת מ״נ״צ״פ״ךְ הֵם הַהִתְפַּשְׁטוּת שֶׁל ה׳ גְּבוּרוֹת) and their root is called in the Zohar Butzina deKardinuta (The Hard Spark) (Bereshit 15a) (וְשָׁרְשָׁם נִקְרָא בַּזֹּהַר בּוּצִינָא דְּקַדְרוּנוּתָא) and they equal gematria 280 (וְהֵם עוֹלִים פ״ר) and so too does Sandalfon, who is the ministering angel of the Forests of Asiyah (וְכֵן עוֹלֶה סַנְדַלְפוֹן שֶׁהוּא מַלְאַךְ הַיַּעַ״ר שֶׁל עֲשִׂיָּה) the majority of which are barren trees more than fruit trees (שֶׁרֻבּוֹ אִילָנֵי סְרָק יוֹתֵר מֵעֵץ פְּרִי) for the evil there overpowers the good (כִּי הָרַע שָׁם גּוֹבֵר עַל הַטּוֹב) and it also equals in gematria Ir haKodesh (The Holy City) (וְגַם עוֹלֶה בְּחֶשְׁבּוֹן עִיר הַקֹּודֶשׁ) which is her sandal (שֶׁהִיא סַנְדָּל שֶׁלָּהּ). And therefore the sandal and the lock operate through this Name (וְלָכֵן הַסַּנְדָּל וְהַמַּנְעוּל פּוֹעֲלִים בַּשֵּׁם הַזֶּה) at a crossroads (בְּפַרְשַׁת דְּרָכִים) to know which path a man should take to reach his destination (לָדַעַת אֵיזֶה דֶּרֶךְ יֵלֵךְ לִמְחוֹז חֶפְצוֹ) and this is hinted at in the verse: “I have eaten my forest with my honey” (וְהוּא הַנִּרְמָז בַּפָּסוּק אָכַלְתִּי יַעְרִי עִם דְּבָשִׁי) (Song of Songs 5:1) as will be explained in its place (כַּאֲשֶׁר נְבָאָרֵהוּ בִּמְקוֹמוֹ) with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).