Chapter Forty-Seven (פֶּרֶק אַרְבָּעִים וְשִׁבְעָה)

In it shall be explained the parashat: “And these are the kings who reigned in the land of Edom before a king reigned over the children of Israel” (בּוֹ יִתְבָּאֵר פָּרָשַׁת ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם בְּטֶרֶם מְלֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל׳) (Genesis 36), in deeper manner than the first approach (יוֹתֵר עָמוֹק מִן הַדֶּרֶךְ הָרִאשׁוֹן), according to the path of the Idra (עַל דֶּרֶךְ הָאִדְרָא).

Naftali, son of my lord, my father, the pious one, our teacher the Rav, Rabbi Ya'akov Elchanan, of blessed and holy memory, the Ashkenazi, a small one among the companions, The author of this book said (אָמַר מְחַבֵּר הַסֵּפֶר הַזֶּה נַפְתָּלִי, בֶּן לַאֲדוֹנִי אָבִי, הֶחָסִיד מוֹרֵנוּ הָרַב רַ יַעֲקֹב אֶלְחָנָן זלה״ה אֶשְׁכְּנָזִי, זְעֵירָא דְּמִן חַבְרַיָּא): All the days of my youth, while I was still tender in years (כָּל יְמֵי בְּחוּרוּתִי בְּעוֹד הָיִיתִי רַךְ בַּשָּׁנִים), I was greatly puzzled (הָיִיתִי מִתְמַהּ עַד מְאֹוד) about the stories of the Torah (עַל הַסִּיפּוּרִים שֶׁל הַתּוֹרָה), in words and tales of commoners (בְּמִילִין וְסִיפּוּרִין דְּהֶדְיוֹטוֹת), the matters of Esav and Lavan (מִילִין דְּעֵשָׂו וְלָבָן), and especially the section: “And these are the kings who reigned in the land of Edom” (וּבִפְרָט פָּרָשַׁת: ׳וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם׳) (Genesis 36). Why should the Holy One Blessed Be He list the kings of Edom? (לָמָּה לוֹ לַהקב״ה לִמְנוֹת מַלְכֵי אֱדוֹם), for on its surface they serve no purpose at all in our holy Torah (וּלְפִי פְּשׁוּטוֹ אֵין לָהֶם צֹרֶךְ כְּלָל בְּתוֹרָתֵנוּ הַקְּדוֹשָׁה). And I was distressed about this for a long time (וְהָיִיתִי מִצְטַעֵר עַל זֶה זְמַן רַב), and I had no comfort and no clear answer from the sages of our generation whom I asked about it (וְלֹא הָיְתָה לִי נֶחָמָה וּתְשׁוּבָה נְכוֹנָה מֵחַכְמֵי דוֹרֵנוּ שֶׁשְּׁאַלְתִּים עַל זֶה), until Hashem enlightened my eyes in His great kindness (עַד שֶׁהֵאִיר י״י אֶת עֵינַי בְּחַסְדּוֹ הַגָּדוֹל), through the books of our teacher and master the Ari, of blessed memory (עַל יְדֵי סִפְרֵי מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), a holy one who descended from Heaven (עִיר וְקַדִּישׁ מִן שְׁמַיָּא נְחִית), which open the eyes of the blind (הַפּוֹתְחִים עֵינֵי הַעִוְרִין), to examine and understand the great wellspring (לַעֲיֵין וּלְהָבִין בַּמַּעְיָן הַגָּדוֹל), flowing from the source of wisdom (הַנּוֹבֵעַ מִמָּקוֹר הַחָכְמָה), which is the Book of the Zohar, composed by the holy luminary, our teacher and master Rabbi Shimon bar Yochai, peace be upon him (הוּא סֵפֶר הַזֹּהַר שֶׁחִבֵּר בּוּצִינָא קַדִּישָׁא מוֹרֵנוּ וְרַבֵּנוּ הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), the Holy of Holies (קֹדֶשׁ הַקֳּדָשִׁים). And this is his language in Parashat Beha'alotcha, daf 152a (וְזֶה לְשׁוֹנוֹ בְּפָרָשַׁת בְּהַעֲלֹתְךָ דַּף קנ״ב ע״א):

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר): “Woe to that man who says that the Orayta comes to relate mundane stories and words of commoners” (וֹי לְהַהוּא בַּר נָשׁ דְּאָמַר דְּהָא אוֹרַיְיתָא אָתְיָא לְאַחֲזָאָה סִפּוּרִין דְּעָלְמָא וּמִילִין דְּהֶדְיוֹטָי), “for if so, even in our time we could compose a Orayta from mundane words and praise greater than all of them” (דְּאִי הָכִי, אֲפִילוּ בִּזְמַנָּא דָא אֲנַן יָכְלִין לְמֶעְבַּד אוֹרַיְיתָא בְּמִילִין דְּהֶדְיוֹטָי וּבְשִׁבְחָא יַתִּיר מִכָּלְהוֹ). “If to show worldly things” (אִי לְאַחֲזָאָה מִלָּה דְּעָלְמָא) - meaning, to reveal novelties in worldly matters that are written in chronicles of kings, which renew daily (רָצוֹן לוֹמַר לְהַרְאוֹת חִידוּשִׁין מִילֵי דְעָלְמָא שֶׁנִּכְתָּבִים בִּדְבַרְיֵי הַיָּמִים שֶׁל מְלָכִים, חִידּוּש הַנַּעֲשֶׂה דָּבָר יוֹם בְּיוֹמוֹ) - “even those fools of the world, have among them higher matters” (אֲפִילוּ אִינוּן קַפְּסִירֵי דְעָלְמָא, אִית בִּינַיְהוּ מִלִּין עִלָּאִין יַתִּיר).

Interpretation: “fools of the world” (פֵּירוּשׁ: קַפְּסִירֵי דְּעָלְמָא) - these are the rulers and kings of the world (הֵם הַשַּׁלִּיטִים וְהַמְּלָכִים שֶׁבָּעוֹלָם), who have many chronicles and historical records from which wisdom and ethics are learned (יֵשׁ לָהֶם כַּמָּה סִפּוּרִים וּדִבְרֵי הַיָּמִים שֶׁלוֹמְדִים מֵהֶם חָכְמָה וּמוּסָר), such as the book “Mashal haKadmōni,p2-8” “From the wicked emerges wickedness,” and others like them (בְּסֵפֶר מָשָׁל הַקַּדְמוֹנִי: "מֵרְשָׁעִים יֵצֵא רֶשַׁע", וְהַדּוֹמִים לוֹ). And these books are called in their language "Chronicles" (וְאֵלּוּ הַסְּפָרִים נִקְרָאִים בִּלְשׁוֹנָם קְרוֹנִי״קֶה), and in them is found providence of reward and punishment (וְנִמְצָא בָהֶם הַשְׁגָּחָה שֶׁל שָׂכָר וְעוֹנֶשׁ), and stories like those in the Torah-Heaven forbid the comparison, to separate between the holy and the profane (וְסִפּוּרִים כְּמוֹ בַּתּוֹרָה, לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל). If so, let us follow them and derive from them an Orayta?! (אִי הָכִי, נֵיזוֹל אַבָּתְרַיְיהוּ, וְנַעֲבוֹד מִנַּיְיהוּ אוֹרַייְתָא). Rather, every word of the Orayta is of this kind and beyond (אֶלָּא כָּל מִלִּין דְּאוֹרַיְיתָא כְּהָאִי גַּוְונָא).

Come and see: the upper world and the lower world were measured with one scale (תָּא חֲזֵי, עָלְמָא עִילָּאָה וְעָלְמָא תַּתָּאָה בְּחַד מִתְקַלָּא אִתְקַלּוּ). What befell the fathers befalls the children (מַה שֶּׁאֵרַע לָאֲבוֹת אֵרַע לַבָּנִים), and the governance and change that occurs above occurs below (וְהַהַנְהָגָה וְהַהִשְׁתַּנוּת שֶׁיֵּשׁ לְמַעְלָה, יֵשׁ לְמַטָּה), for with one measure they were weighed (כִּי בְּמִשְׁקָל אֶחָד נִשְׁקָלוּ). Even though above all is spiritual, and below dense and corporeal (אַף עַל פִּי שֶׁלְּמַעְלָה הַכֹּל רוּחָנִי, וּלְמַטָּה עָב וְגוּפָנִי), Yisrael below are corresponding to the supernal angels above (יִשְׂרָאֵל לְתַתָּא, מַלְאֲכֵי עִילָּאָה לְעֵילָּא).

Supernal angels—it is written concerning them: “He makes His angels spirits” (מַלְאֲכֵי עִילָּאָה כְּתִיב בְּהוֹ: ׳עֹשֶׂה מַלְאָכָיו רוּחוֹת׳) (Psalms 104), for they are outside the curtain (שֶׁהֵם חוּץ מִן הַפַּרְגּוֹד), in Yetzirah itself (בִּיצִירָה מַמָּשׁ), and they are those who perform missions in the lower world (וְהֵם הָעוֹשִׂים שְׁלִיחוּת בָּעוֹלָם הַתַּחְתּוֹן), to perform miracles and the decrees of the King of kings, the Holy One Blessed Be He (לַעֲשׂוֹת נִסִּים וּצְוִיּוּי גְּזֵרוֹתָיו שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הקב״ה). And just as we find in the verse: “And Ya'akov sent angels” (וּכְמוֹ שֶׁמָּצִינוּ בַּפָּסוּק: ׳וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים׳) (Genesis 32), and the Targum renders it: “Azgedin [Messengers]” (וּתַרְגּוּמוֹ: ׳אַזְגְּדִין׳), which means messengers (שֶׁפֵּרוּשׁוֹ: שְׁלוּחִים). Not so: “His ministers, a flaming fire” (לֹא כֵן ׳מְשָׁרְתָיו אֵשׁ לֹהֵט׳) (Psalms 104), for they are within the curtain (שֶׁהֵם לִפְנִים מִן הַפַּרְגּוֹד), fixed in their place (קְבוּעִים בִּמְקוֹמָם), and do not perform missions (וְאֵינָם עוֹשִׂים שְׁלִיחוּת). Therefore, they are called ministers of the Holy One Blessed Be He (וְלָכֵן נִקְרָאִים מְשָׁרְתָיו שֶׁל הקב״ה), and not ministers of men (וְלֹא מְשָׁרְתֵי בְּנֵי אָדָם), and they are not called angels (וְאֵינָם נִקְרָאִים מַלְאָכִים). This refers to a supernal place (הַאי בְּאַתְרָא עִילָּאָה). When they are in their place in Yetzirah, they are fine spirits (כְּשֶׁהֵם בִּמְקוֹמָם בִּיצִירָה, הֵם רוּחוֹת דַּקִּים), for ruach is a small one that nests in Yetzirah (כִּי רוּחַ הוּא זְעִיר הַמְּקַנֵּן בִּיצִירָה), and ruach is not seen at all (וְרוּחַ אֵינוֹ נִרְאֶה כְּלָל). But at the time they descend below (אֲבָל בִּשְׁעָתָא דְּנָחֲתִין לְתַתָּא), even though they descend (אַף עַל גַּב דְּנָחֲתִין), and they are given permission to descend below (וְיֵשׁ לָהֶם רְשׁוּת לֵירֵד לְמַטָּה), they cannot descend by ruach alone (אֵינָם יְכוֹלִים לֵירֵד בְּרוּחַ לְבַדּוֹ), and are compelled to clothe themselves in garments of this world (וּמוּכְרָחִים לְהִתְלַבֵּשׁ בִּלְבוּשָׁא דְּהַאי עַלְמָא). And if they do not clothe themselves in the likeness of this world (וְאִי לָאו מִתְלַבְּשִׁי כִּגְוָונָא דְּהַאי עַלְמָא), they are unable to exist in this world (לָא יָכְלִין לְמֵיקַם בְּהַאי עַלְמָא), and the world cannot bear them (וְלָא סָבִיל לוֹן עַלְמָא). But the Holy One Blessed Be He is not so (אֲבָל הקב״ה אֵינוֹ כֵּן), for even when He descended below, He did not need to clothe Himself in any other garment at all (אַף עַל פִּי שֶׁיָּרַד לְמַטָּה לֹא הָיָה צָרִיךְ לְהִתְלַבֵּשׁ בְּלְבוּשׁ אַחֵר כְּלָל). And this is the secret: “For you did not see any form, only a voice” (וְזֶהוּ סוֹד: ׳כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה זוּלָתִי קוֹל׳) (Deuteronomy 4). And by this you will understand: “I created the world” (וּבָזֶה תָּבִינוּ: שֶׁאֲנִי בָּרָאתִי הָעוֹלָם), and I am separate in this from the angels (וַאֲנִי מֻבְדָּל בָּזֶה מִן הַמַּלְאָכִים), who are unable to descend below except in their garment (אֲשֶׁר אֵינָם יְכוֹלִים לֵירֵד לְמַטָּה כִּי אִם בִּלְבוּשָׁם). And if this is so for angels (וְאִי בְּמַלְאָכִים כָּךְ), that when they descend below they are compelled to clothe themselves in thick garments and body (כְּשֶׁיוֹרְדִים לְמַטָּה מֻכְרָחִים לְהִתְלַבֵּשׁ בִּלְבוּשׁ עָב וְגוּף), how much more so the Orayta (מִכָּל שֶׁכֵּן אוֹרַיְיתָא).

He created them—meaning, the angels—and He created all the worlds (דְּבָרָא לְהוֹן, רָצוֹן לוֹמַר לַמַּלְאָכִים, וּבָרָא עָלְמִין כֻּלְּהוֹ), as it is said: “And I was beside Him as a nursling” (שֶׁנֶּאֱמַר: ׳וָאֶהְיֶה אֶצְלוֹ אָמוֹן׳) (Proverbs 8). Do not read “amon [nursling],” but “uman [craftsman]” (אַל תִּקְרִי אָמוֹן אֶלָּא אוּמָן). And it [the Torah] is extremely refined, at the utmost degree of refinement (וְהִיא דַּקָּה בְּתַכְלִית הַדַּקּוּת מְאֹד), how much more so that it must clothe itself (כָּל שֶׁכֵּן שֶׁמֻּכְרַחַת לְהִתְלַבֵּשׁ), in a thick garment (בְּלְבוּשׁ עָב), in stories of the world (בְּסִיפּוּרִין דְּעָלְמָא). And since it descended to this world (וְכֵיוָן דְּנַחֲתַת לְהַאי עָלְמָא), if it had not clothed itself in these garments of this world (אִי לָא דְּמִתְלַבְּשִׁי בְּהָנֵי לְבוּשִׁין דְּהַאי עָלְמָא), the world could not bear it (לֹא יָכִיל עָלְמָא לְמִסְבַּל). The holiness and refinement from the World of the Garment and its companions (הַקְּדוּשָּׁה וְהַדַּקּוּת מֵעוֹלַם הַלְּבוּשׁ וַחֲבֵרָיו), would nullify the physical (וַהֲווֹ מְבַטְּלִין הַגַּשְׁמִיּוּת), if it had been written in its order, without narrative (אִילּוּ הָוְיָא כְּתוּבָה כִּסְדָרָהּ, בְּלִי סִיפּוּר), and a person could revive the dead through it (וְיָכוֹל אָדָם לְהַחֲיוֹת בָּהּ אֶת הַמֵּתִים). And this would nullify the Ruach [Spirit] and the Nefesh [Soul] (וְזֶה מְבַטֵּל הָרוּחַ וְהַנֶּפֶשׁ), and it would remain entirely Neshamah [Soul] (וְנִשְׁאֶרֶת כֻּלָּהּ נְשָׁמָה), and all human beings would have one level (וְכָל הַבְּנֵי אָדָם מַדְרֵגָה אַחַת יִהְיֶה לָהֶם), that is, the level of Neshamah [Soul] (דּהַיְינוּ מַדְרֵגַת נְשָׁמָה).

And the aspect of thickness would not remain in some human beings (וְלֹא יִשָּׁאֵר חֵלֶק הָעֲבִיּוּת בְּקְצָת בְּנֵי אָדָם), that they should have Nefesh [Soul] (שֶׁיְּהֵא לָהֶם נֶפֶשׁ), which is the narratives of the world (שֶׁהוּא סִיפּוּרִין דְּעָלְמָא), the peshat of the Orayta (פְּשָׁטָא דְּאוֹרַיְּיתָא), and the Ruach [Spirit], which is vision and allusion (וְהָרוּחַ שֶׁהוּא הֲרְאָיָה וְחֶרְמֵז). And this was not the intention of the One who intended (וְלֹא כֵן כַּוָּונַת הַמְכַוֵּן). And for that reason, this narrative of the Orayta (וְעַל דָּא הַאי סִיפּוּרָא דְּאוֹרַיְּיתָא), is the garment of the Orayta (לְבוּשָׁא דְּאוֹרַיְּיתָא אִיהוּ). One who thinks that this garment of the Orayta is the Orayta itself, and not something else (מַאן דְּחָשִׁיב דְּהַהוּא לְבוּשָׁא דְּאוֹרַיְּיתָא אִיהוּ מַמָּשׁ וְלָא מִלָּה אַחֲרָא), may his spirit be cursed (תִּפַּח רוּחֵיהּ), and he will have no portion in the World to Come (וְלָא יְהֵא לֵיהּ חוּלָקָא בְּעָלְמָא דְאָתֵי). For this reason David said: “Uncover my eyes, and I will behold wonders from Your Torah” (בְּגִין כָּךְ אָמַר דָּוִד: ׳גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ׳) (Psalms 119:18), and show me what is beneath the garment of this Orayta (וְהַרְאֵנִי מַה דְּתַחוֹת לְבוּשָׁא דָא דְּאוֹרַיְּיתָא).

Come and see (תָּא חֲזֵי): there is a garment that is visible to all (אִית לְבוּשָׁא דְּאִתְחֲזֵי לְכֹלָא), and those who are fools, when they see a man in a garment that appears to them beautiful (וְאִינוּן טִפְשָׁן כַּד חָמָאן לְבַר נָשׁ בְּלְבוּשָׁא דְּאִתְחֲזֵי לוֹן שַׁפִּירָא), they do not look any deeper (לָא מִסְתַּכְּלִין יַתִּיר), because they are mistaken in their perception (כֵּיוָן דְּאִינוּן טָעִין בְּדַעְתָּיְיהוּ). But they think that the garment is the body itself (חָשְׁבִין דְּהַהוּא לְבוּשָׁא גּוּפָא). But the essence of the body is the soul (אֲבָל חֲשִׁיבוּתָא דְּגוּפָא נְשָׁמְתָא). Likewise, the Orayta has a body (כְּהַאי גַּוְונָא אוֹרַיְּיתָא אִית לַהּ גּוּפָא), and the words of the Orayta are called ‘the bodies of Torah’ (וּמִילֵי אוֹרַיְּיתָא דְּאִקְרוּן גּוּפֵי תּוֹרָה). And this is what it says in Pirkei Avot: “Kinim and the openings of Niddah—these are the bodies of Halakhot” (וְזֶהוּ שֶׁאוֹמֵר בְּפִרְקֵי אָבוֹת: ׳קִינִים וּפִתְחֵי נִדָּה הֵן הֵן גּוּפֵי הֲלָכוֹת׳) (Pirkei Avot 3:18). And not to praise the least element to the utmost degree (וְלֹא לְשַׁבֵּחַ מְעוּלָה עַד קְצֵה הָאַחֲרוֹן), did they call them ‘bodies of Torah’ (קָרְאוּ גּוּפֵי תּוֹרָה), even though we need them greatly (אַף עַל פִּי שֶׁצְּרִיכִין לָנוּ מְאֹד). Is not the soul far greater, in the path of the secret, hidden within the body? (הֲלוֹא יוֹתֵר מִמֶּנּוּ הַנְּשָׁמָה עַל פִּי דֶּרֶךְ הַסּוֹד, הַנִּסְתֶּרֶת בְּתוֹךְ הַגּוּף). All the more so the soul of the soul (כָּל שֶׁכֵּן נְשָׁמְתָא לְנְשָׁמְתָא), which is hidden within the Neshamah [Soul] itself (הַנִּסְתֶּרֶת בְּתוֹךְ הַנְּשָׁמָה עַצְמָהּ). This body is clothed in garments, which are the narratives of this world (הַאי גּוּפָא מִתְלַבְּשָׁא בְּלְבוּשִׁין דְּאִינוּן סִיפּוּרִין דְּהַאי עָלְמָא), just as the body also has garments (כְּמוֹ שֶׁלַּגּוּף יֵשׁ לוֹ גַּם כֵּן מַלְבּוּשִׁין). So too the narrative is a garment for the body of halakhah (כָּךְ הַסִּיפּוּר הוּא לְבוּשׁ לְגוּף הֲלָכָה), and the body of Halakhah is a garment for the Neshamah [Soul], which is the path of the secret (וְגוּף הֲלָכָה לְבוּשׁ אֶל הַנְּשָׁמָה, שֶׁהוּא דֶּרֶךְ הַסּוֹד).

The fools of the world look only at that garment, which is the story of the Orayta (טִפְשִׁין דְּעָלְמָא לָא מִסְתַּכְּלִי אֶלָּא בְּהַהוּא לְבוּשָׁא דְּאִיהוּ סִיפּוּרָא דְּאוֹרַיְּיתָא), and they know no more (וְלָא יָדְעִי יַתִּיר), and they do not look into what is beneath that garment (וְלָא מִסְתַּכְּלִי בְּמַה דְּאִיהוּ תַּחוֹת הַהוּא לְבוּשָׁא). But those who know more do not look at the garment (אִינוּן דְּיָדְעִין יַתִּיר לָא מִסְתַּכְּלִין בְּלְבוּשָׁא), but rather at the body that is beneath that garment (אֶלָּא בְּגוּפָא דְּאִיהוּ תַּחוֹת הַהוּא לְבוּשָׁא). The wise ones, servants of the supernal King (חֲכִימִין עַבְדֵי דְּמַלְכָּא עִילָּאָה), they are those who stood at Mount Sinai (אִינוּן דְּקָאִימוּ בְּטוּרָא דְסִינַי). There their defilement ceased (שָׁם פָּסְקָה זוּהֲמָתָן), and the inheritance was divided to them in the secrets of the Torah (וְהַיְּרוּשָּׁה נֶחְלְקָה לְהוֹן בְּסוֹדֵי הַתּוֹרָה), “to those who are here and to those who are not here” (Deuteronomy 29) (לְאֵת אֲשֶׁר יֵשְׁנוֹ פֹה וְאֵת אֲשֶׁר אֵינֶנּוּ פֹה), that which pertains to his portion in the new secrets of the Torah (מַה דְּנָגֵעַ לְחֶלְקוֹ לְחַדֵּשׁ סוֹדֵי הַתּוֹרָה). Also there, physicality was lost (גַּם שָׁם נֶאֶבְדָה הַגַּשְׁמִיּוּת), and this is the secret of the adornments they removed at Mount Horeb because of the sin of the calf (וְזֶהוּ סוֹד עֲדָיִים שֶׁהִתְנַצְּלוּ בְּהַר חוֹרֵב בַּעֲווֹן הָעֵגֶל). Those ones (אִינוּן) look only at the Neshamah, which is the root of all (לָא מִסְתַּכְּלִי אֶלָּא בְּנְשָׁמְתָא דְּאִיהִי עִקָּרָא דְּכֹלָא), the true Orayta (אוֹרַיְּיתָא מַמָּשׁ), the Primordial Torah (תּוֹרָה קַדְמוֹנָה), which was not materialized before the world of garments was created (שֶׁלֹּא נִתְגַּשְׁמָה קֹדֶם שֶׁנִּבְרָא הָעוֹלָם שֶׁל לְבוּשִׁין).

And “two thousand years” - this is derived from the verse: “and I will instruct you in wisdom” (וְאַלְפִים שָׁנָה - הוּא נִגְזָר מִלָּשׁוֹן: ׳וָאֲאַלֶּפְךָ חָכְמָה׳) (Proverbs 4), two teachings that are distinct from one another (שְׁנֵי לִימוּדִים שֶׁהֵם מְשֻׁנִּים זוֹ מִזּוֹ), and one is deeper within than the other (וְזוֹ לִפְנִים מִזּוֹ), that is, the two paths of the secret (דְּהַיְינוּ בּ׳ דַּרְכֵי הַסּוֹד), which are the way of the Neshamah [Soul] and the Neshamah [Soul] of the Neshamah [Soul] (שֶׁהוּא דֶּרֶךְ הַנְּשָׁמָה וְנְשָׁמְתָא לְנְשָׁמְתָא), that is, the worlds and their combinations in particular and in general, and the supernal contemplations (דְּהַיְינוּ הָעוֹלָמוֹת וְצֵירוּפֵיהֶם בִּפְרָט וּבִכְלַל הָעִיּוּנִים הָעֶלְיוֹנִים). And Atika Kadisha sweetens the dishes (וְעַתִּיקָא קַדִּישָׁא מְמַתֵּק הַתַּבְשִׁילִין), and gives them flavor by clothing them (וְנוֹתֵן בָּהֶם טַעַם לְהַלְבִּישָׁם), so that human beings may understand (כְּדֵי שֶׁיָּבִינוּ בְּנֵי אָדָם). And in the World to Come, they are destined to gaze at the Neshamah [Soul] of the Neshamah [Soul] of the Orayta (וּלְעָלְמָא דְאָתֵי זָמִין לְאִסְתַּכָּלָא בְּנְשָׁמְתָא דְּנְשָׁמְתָא דְּאוֹרַיְּיתָא), as it is in the Zohar, Parashat Shelach Lecha (Daf 162b) (כְּמוֹ שֶׁהוּא בְּזוֹהַר שְׁלַח לְךָ): “They heard two things in the secrets of Atika de-Atikin, that build worlds and destroy worlds” (שָׁמְעוּ תְּרֵין מִלִּין בְּרָזֵי עַתִּיקָא דְעַתִּיקִין, דְּבָנֵי עָלְמִין וּמְחָרֵיב עָלְמִין) (Zohar, Shelach Lecha 162b). And the one who understands shall understand (וְהַמֵּבִין יָבִין).

Come and see (תָּא חֲזֵי), so too above (הֲכִי נַמֵי לְעֵילָּא), there is a garment, and a body, and a soul, and a soul of the soul (אִית לְבוּשָׁא, וְגוּפָא, וּנְשָׁמְתָא, וּנְשָׁמְתָא לְנְשָׁמְתָא). The heavens and their hosts-these are the garments (שְׁמַיָּא וְחֵילֵיהוֹן אִלֵּין אִינוּן לְבוּשִׁין). And Knesset Yisrael, the Nukvah of Ze’ir Anpin-this is the body (וּכְנֶסֶת יִשְׂרָאֵל, נוּקְבָא דְּזְעֵיר אַנְפִּין, דָּא גּוּפָא). The Oral Torah, which receives the soul-this is Tiferet Yisrael (תּוֹרָה שֶׁבְּעַל־פֶּה, דְּמְקַבְּלָא לְנְשָׁמְתָא, דְּאִיהִי תִּפְאֶרֶת יִשְׂרָאֵל). Ze’ir Anpin itself, which is the actual Orayta-this is the Written Torah (זְעֵיר אַנְפִּין מַמָּשׁ, דְּאִיהוּ אוֹרַיְּיתָא מַמָּשׁ, תּוֹרָה שֶׁבִּכְתָב). The soul of the soul-this is Atika Kadisha (נְשָׁמְתָא לְנְשָׁמְתָא, דָּא אִיהוּ עַתִּיקָא קַדִּישָׁא), and all is bound one with another (וְכֻלָּא אֲחִיד דָּא בְּדָא).

Woe to those sinners who say (וֹי לְאִינוּן חַיָּיבַיָּא דְּאָמְרֵי), that the Orayta is nothing but mere narrative (דְּאוֹרַיְּיתָא לָאו אִיהִי אֶלָּא סִיפּוּרָא בְּעָלְמָא), and they look only at the garment and nothing more (וְאִינוּן מִסְתַּכְּלִין בְּלְבוּשָׁא דָּא וְלָא יַתִּיר). Fortunate are those Tzaddikim [Righteous Ones] who engage in the Orayta properly (זַכָּאִין אִינוּן צַדִּיקַיָּא דְּמִשְׁתַּדְּלִי בְּאוֹרַיְּיתָא כְּדְקָא יָאוֹת), in the secret of Pardes (בְּסוֹד פַּרְדֵ״ס), to complete the Name of the Holy One Blessed Be He, which is the Name Havayah (לְשַׁלֵּים שְׁמוֹ שֶׁל הקב״ה, הוּא שֵׁם הוי״ה), and through this he completes his neshamah [Soul], so that he will not need to return through Gilgul [Reincarnation] (וּבְזֶה מַשְׁלִים נִשְׁמָתוֹ שֶׁלֹּא יִצְטָרֵךְ לָבוֹא לִידֵי גִּלְגּוּל עוֹד). For the neshamah [Soul] itself is the secret of “the sweetness of Hashem” (כִּי נְשָׁמָה עַצְמָהּ הִיא סוֹד ׳נֹעַם י״י׳) (Psalms 27), and the Neshamah [Soul] of the Neshamah [Soul] is the secret of the thirteen rivers of pure Afarsmona Dakya (וּנְשָׁמְתָא לְנְשָׁמְתָא הוּא סוֹד י״ג נְהָרֵי אֲפַרְסְמוֹנָא דַּכְּיָא), which are at the head of creation (אֲשֶׁר הֵם בְּרֹאשׁ הַבְּרִיאָה), in the Heikhal [Palace] of the Holy of Holies, which is called Eden (בְּהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים הַנִּקְרָא עֵדֶן), and from it emerges a river to water the Garden (וְיוֹצֵא מִמֶּנּוּ נָהָר לְהַשְׁקוֹת אֶת הַגַּן) (Genesis 2), where are the souls of the Tzaddikim [Righteous Ones] who await their reward (אֲשֶׁר שָׁם נְשָׁמוֹת הַצַּדִּיקִים הַמְצַפִּים שְׂכָרָם), “from the high place, the place of expectation” (״מִמָּקוֹם הָרָמָה מְקוֹם הַמִּצְפֶּה״) (I Samuel 1). And this is what is stated in Brit Menuchah (וְזֶהוּ אוֹמְרוֹ בְּ׳בְּרִית מְנוּחָה׳): “The World to Come goes forth from its place” (״עוֹלָם הַבָּא יוֹצֵא מִמְּקוֹמוֹ״), to the place of the Tzaddikim [Righteous Ones] who stand in the Heikhal [Palace] of the God of Yisrael (אֶל מְקוֹם הַצַּדִּיקִים הָעוֹמְדִים בְּהֵיכַל אֱלֹהֵי יִשְׂרָאֵל), “for there every male shall appear before the Lord Hashem, the God of Yisrael” (״כִּי שָׁם יֵרָאֶה כָּל זְכוּרְךָ אֶת פְּנֵי הָאָדוֹן י״י אֱלֹהֵי יִשְׂרָאֵל״) (Exodus 34). And regarding his saying “the face of the Lord” (וְאוֹמְרוֹ ״פְּנֵי הָאָדוֹן״), this means the face of Adonai, which is numerically equal to Heikhal [Palace] (רָצוֹן לוֹמַר פָּנִים דְּאֲדֹנָי שֶׁהוּא גִּימַטְרִיָּא הֵיכָל), and this is her Chokhmah, Binah, Da’at (חָכְמָה־בִּינָה־דַּעַת), which completes the seventh Heikhal [Palace] among the Heikhalot [Palaces] of the Male (וְהוּא חָכְמָה־בִּינָה־דַּעַת שֶׁלָּהּ, הַמְשַׁלֵּם הֵיכָל שְׁבִיעִי לְהֵיכָלוֹת הַזָּכָר), and it is the most choice portion in her (וְהוּא הַחֵלֶק הַיּוֹתֵר מֻבְחָר שֶׁבָּהּ). And examine carefully His saying in the verse itself: “the Lord Hashem” (וְדוֹק אוֹמְרוֹ בַּפָּסוּק עַצְמוֹ: ׳הָאָדוֹן י״י׳) (Isaiah 1), this is Ze’ir Anpin and His Nukvah (זְעֵיר אַנְפִּין וְנוּקְבָּיהּ), and the word “Elohei Yisrael [God of Yisrael]” (וּמִלַּת ׳אֱלֹהֵי יִשְׂרָאֵל׳), and this is sufficient (וְדַי בָּזֶה).

And just as we see in this physical world (וּכְמוֹ שֶׁרָאִינוּ בָּעוֹלָם הַזֶּה הַגַּשְׁמִי), “wine does not rest except in a vessel” (חַמְרָא לָא יָתֵיב אֶלָּא בְּקַנְקַן) (Pirkei Avot 4:20), so too the Orayta does not rest except in this garment (כַּךְ אוֹרַיְּתָא לָא יָתֵיב אֶלָּא בְּלְבוּשָׁא דָּא). And for this reason, one should only look at what is underneath the garment (וְעַל דָּא לָא בָּעֵי לְאִסְתַּכָּלָא אֶלָּא בְּמַה דְּאִיתֵי תַּחוֹת לְבוּשָׁא), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חֲז״ל): “Do not look at the vessel, but at what is in it” (אֵל תִּסְתַּכֵּל בַּקַּנְקַן אֶלָּא בְּמַה שֶׁיֵּשׁ בּוֹ) (Pirkei Avot 4:20). And for this reason, all those words and all those stories (וְעַל דָּא כָּל אִינוּן מִילִין וְכָל אִינוּן סִיפּוּרִין), are garments (לְבוּשִׁין אִינוּן). And fortunate are Yisrael, to whom was given the supernal Orayta, the Orayta of truth (וְזַכָּאִין אִינוּן יִשְׂרָאֵל דְּאִתְיְהַב לְהוֹ אוֹרַיְּיתָא עִילָּאָה, אוֹרַיְּיתָא דִּקְשׁוֹט). And one who says that that narrative of the Orayta comes only to show that story alone (וּמַאן דְּאָמַר דְּהַהוּא סִיפּוּרָא דְּאוֹרַיְּתָא לְאַחֲזָאָה עַל הַהוּא סִיפּוּר בִּלְחּוֹד קָאָתֵי), may his spirit be blasted (תִּפַּח רוּחֵיהּ). For if so, it is not the supernal Orayta, the Orayta of truth (דְּאִי הָכִי לָאו הִיא אוֹרַיְּתָא עִילָּאָה, אוֹרַיְּיתָא דִּקְשׁוֹט), as it would appear to contain tales of vanity—Heaven forbid (כְּנִרְאֶה שֶׁיֵּשׁ בָּהּ סִיפּוּרֵי הֶבֶל חַס וְשָׁלוֹם). Rather, certainly it is the supernal Orayta (אֶלָּא וַדַּאי אוֹרַיְּיתָא עִילָּאָה אִיהִי), the Orayta of truth (אוֹרַיְּיתָא דִּקְשׁוֹט), meaning the Primordial Torah in her secrets (רָצוֹן לוֹמַר: תּוֹרָה קַדְמוֹנָה בְּסוֹדוֹתֶיהָ), which is called the supernal Torah without garments (הַנִּקְרֵאת תּוֹרָה הָעֶלְיוֹנָה בְּלִי לְבוּשִׁין), she is the Torah of truth, with supernal secrets (הִיא תּוֹרַת אֱמֶת, סוֹדוֹת עֶלְיוֹנִים), whose letters are living and enduring forever (אֲשֶׁר אוֹתִיּוֹתֶיהָ חַיִּים וְקַיָּימִים לְעוֹלָם).

Come and see (תָּא חֲזֵי), a flesh-and-blood king—does it not diminish his honor to speak mundane words? (מֶלֶךְ בָּשָׂר וָדָם לָאו יִקְרָא דִילֵיהּ הוּא לְאִשְׁתְּעוֹיֵי מִלָּה דְהֶדְיוֹטָא), how much more so to write them down? (כָּל שֶׁכֵּן לְמִכְתַּב לֵיהּ). And if it should arise in your thought (וְאִי סָלֵיק בְּדַעְתָּךְ), that the supernal King, Kudsha Berikh Hu (דְּמַלְכָּא עִילָּאָה קב״ה), would not have holy words to write (לָא הֲווֹ לֵיהּ מִלִּין קַדִּישִׁין לְמִכְתַּב), and to make from them the Orayta (וּלְמֶעְבַּד מִנַּיְיהוּ אוֹרַיְּיתָא). Rather, He gathered all words of the mundane (אֶלָּא דְּאִיהוּ כְּנִישׁ כָּל מִלִּין דְּהֶדְיוֹטִין), such as the words of Esav (כְּגוֹן מִלִּין דְּעֵשָׂו), the words of Hagar (מִלִּין דְּהָגָר), the words of Lavan (מִלִּין דְּלָבָן), the words of Ya'akov (מִלִּין דְּיַעֲקֹב), the words of the donkey (מִלִּין דְּאָתוֹן), the words of Bil‘am (מִלִּין דְּבִלְעָם), the words of Balak (מִלִּין דְּבָלָק), the words of Zimri (מִלִּין דְּזִמְרִי), and He gathered all the other stories that are written (וְכְנִישׁ לְהוֹן כָּל שְׁאָר סִפּוּרִין דִּכְתִיבִין), and He made from them the Orayta (וְעֲבַד מִנַּיְיהוּ אוֹרַיְּיתָא). If so, why is it called “Torat Emet [Torah of Truth]?” (אִי הָכִי, אַמַּאי אִקְרֵי ׳תּוֹרַת אֱמֶת׳), “Torat Hashem Temimah [the Torah of Hashem is perfect]” (תּוֹרַת י״י תְּמִימָה) (Psalms 19), “Edut Hashem Ne’emanah [the testimony of Hashem is faithful]” (עֵדוּת י״י נֶאֱמָנָה) (Psalms 19), “Pekudei Hashem Yesharim [the precepts of Hashem are upright]” (פִּקּוּדֵי י״י יְשָׁרִים) (Psalms 19), “Mitzvat Hashem Barah [the commandment of Hashem is pure]” (מִצְוַת י״י בָּרָה) (Psalms 19), “Yir’at Hashem Tehorah [the fear of Hashem is clean]” (יִרְאַת י״י טְהוֹרָה) (Psalms 19)? And it is written: “More desirable than gold, and even much fine gold” (וְכָתוּב: ׳הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב׳) (Psalms 19), and are these the words of the Orayta?! (וְאֵלִּין אִינוּן מִילִין דְּאוֹרַיְּיתָא).

Rather, certainly “Torat Hashem” is called a complete Torah (אֶלָּא וַדַּאי תּוֹרַת י״י אִקְרֵי תּוֹרָה תְמִימָה), and every single word comes to show other supernal matters (וְכָל מִלָּה וּמִלָּה אָתְיָא לְאַחֲזָאָה מִילִין אַחֲרִינִין עִילָאִין). For that word of that story did not come to show itself alone (דְּהַהוּא מִלָּה דְּהַהוּא סִיפּוּר לָאו לְאַחֲזָאָה עַל גַּרְמֵיהּ קָאָתֵי), but rather to show the general rule (אֶלָּא לְאַחֲזָאָה עַל הַהוּא כְּלָלָא קָאָתֵי). And this is what we find in the thirteen middot through which the Torah is expounded (וְהַדָּא הוּא דְּמָצִינַן בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן): every case that was in the general and came out from the general (כָּל דָּבָר שֶׁהָיָה בַכְּלַל וְיָצָא מִן הַכְּלַל), did not come out to teach about itself, but to teach about the whole general it came out (לֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלַל כֻּלּוֹ יָצָא). The meaning of this is in regard to the four pathways of the Torah—Peshat [Plain Meaning], Remez [Allusion], Derash [Exposition], Sod [Secret] [Pardes] (פֵּירוּשׁ הַדָּבָר, הוּא עַל ד׳ דַּרְכֵי הַתּוֹרָה - פ׳שָׁט ר׳מֶז ד׳רָשׁ ס׳וֹד [פַּרְדֵ״ס]). And the worldly stories, which are the garments mentioned above (וְסִיפּוּרִין דְּעָלְמָא שֶׁהֵם הַלְּבוּשִׁין הַנִּזְכָּרִים), come out from the general (יוֹצְאִים מִן הַכְּלָל), even from the laws and the bodies of halakhot, which is the plain meaning of the Torah (אֲפִילוּ מִדִּינִים וּגּוּפֵי הֲלָכוֹת שֶׁהוּא פְּשׁוּטוֹ שֶׁל תּוֹרָה), how much more so they depart from the other three levels above it (כָּל שֶׁכֵּן שֶׁיוֹצְאִים מִכְּלַל שְׁלוֹשֶׁת חֲבֵירָיו שֶׁלְּמַעְלָה מִמֶּנּוּ). Not to teach about itself alone does it go out from the general mentioned (לֹא לְלַמֵּד עַל עַצְמוֹ לְבַדּוֹ יוֹצֵא מִן הַכְּלָל הַנִּזְכָּר), Heaven forbid, to believe such things (חַס וְשָׁלוֹם, לְהַאֲמִין דְּבָרִים כָּאֵלּוּ), to reject the other parts of the paths of the Torah (לִדְחוֹת שְׁאָר הַחֲלָקִים שֶׁל דַּרְכֵי הַתּוֹרָה). Rather, it goes out to teach about the entire general (אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא), to believe and affirm the other parts along with it (לְהַאֲמִין וּלְאַמֵּת שְׁאָר הַחֲלָקִים עִמּוֹ), and not to reject the other parts which are above it (וְלֹא לִדְחוֹת שְׁאָר חֲלָקָיו שֶׁהֵם לְמַעְלָה הֵימֶנּוּ).

And now, the one who contemplates this book of mine (וְעַתָּה יֵשׁ לַמְּעַיֵּן בְּסִפְרִי זֶה), has a great awakening (הִתְעוֹרְרוּת גְּדוֹלָה), when he sees the explanation of the section “And these are the kings” (כְּשֶׁיִּרְאֶה פֵּרוּשׁ שֶׁל פָּרָשַׁת ׳וְאֵלֶּה הַמְּלָכִים׳), along with its companions that resemble it (עִם חֲבֵרָיו הַדּוֹמִים לוֹ), let him not, Heaven forbid, think an unworthy thought (אַל יַחְשֹׁב חַס וְחָלִילָה מַחֲשָׁבָה שֶׁאֵינָהּ הֲגוּנָה), saying: What is this to me—these hints and secrets that we are hinting at in the section of the kings of Esav, and Lavan, and Hagar, and their like? (לֹאמַר: מַה־לִּי וְלָאֵלּוּ הָרְמָזִים וְהַסּוֹדוֹת שֶׁאֲנַחְנוּ מְרַמְזִים בִּפְרָשַׁת מַלְכֵי עֵשָׂו וְלָבָן וְהָגָר וְדוֹמֵיהֶם), is not the plain meaning of the verse sufficient for us? (הֲלֹא יַסְפִּיק לָנוּ פְּשׁוּטוֹ שֶׁל מִקְרָא), and who compels us to say that there are such deep secrets in them? (וּמִי יַכְרִיחֵנוּ לוֹמַר שֶׁיֵּשׁ בָּהֶם סוֹדוֹת עֲמֻקּוֹת כָּזֶה), and who says that they are true? (וּמִי יוֹמַר שֶׁהֵם אֱמֶת). On this the sacred luminary will testify (עַל זֶה יָעִיד בּוּצִינָא קַדִּישָׁא), the holy mouth of Holies (פֻּם קֳדָשׁ קֳדָשִׁים), our teacher and master Rabbi Shimon bar Yochai, peace be upon him, in the Idra Kadisha (מוֹרֵנוּ וְרַבֵּנוּ הָרַשְׁבִּ״י ע״ה בְּאִדְרָא קַדִּישָׁא), and our teacher and master the Ari, peace be upon him (וּמוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י ע״ה). And in the chain of the worlds (וּבְהִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת), behold, you will see in Zohar Chadash, Midrash haNe’elam, Parashat Bereshit, daf 5b (הֲלֹא תִרְאֶה בְּזוֹהַר חָדָשׁ, מִדְרָשׁ הַנֶּעְלָם, פָּרָשַׁת בְּרֵאשִׁית, דַּף ה׳ ע״ב), a great man who bears testimony about me (גַּבְרָא רַבָּא דְּקָא מְסַהֵיד עֲלַי), like this which Rabbi Yoḥanan ben Zakkai said on this verse (כְּהַאי דְּאָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי עַל הַאי פָּסוּקָא): “And the name of his wife was Meheitav'el daughter of Matred, daughter of Mei Zahav” (וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת מַטְרֵד בַּת מֵי זָהָב) (Genesis 36:39), [that from this verse] three hundred halakhot were expounded (שְׁלוֹשׁ מֵאוֹת הֲלָכוֹת פְּסוּקוֹת), and he did not wish to reveal them except to Rabbi Eliezer ben Arakh and Rabbi Eliezer ben Hyrcanus, his students (וְלֹא רָצָה לְגַלּוֹת אוֹתָם אֶלָּא לְרַבִּי אֱלִיעֶזֶר בֶּן עֲרָךְ וְלְרַבִּי אֱלִיעֶזֶר בֶּן הוּרְקָנוּס תַּלְמִידָיו), who engaged in Ma‘aseh Merkavah with him (דְּהֲווֹ עָסְקֵי בְּמַעֲשֵׂה מֶרְכָּבָה עִמּוֹ).

Know for yourself (תֵּדַע לְךָ), that upon every single thing (כִּי עַל כָּל דָּבָר וְדָבָר), there are heaps upon heaps of secrets, halakhot, and interpretations (תִּילֵי תִּילִים שֶׁל סוֹדוֹת, הֲלָכוֹת וּפֵירוּשִׁים), as it is said: “His locks are curled” (שֶׁנֶּאֱמַר: ׳קוּצּוֹתָיו תַּלְתַּלִּים׳) (Song of Songs 5:11), on every thorn and thorn are heaps upon heaps of secrets (עַל כָּל קוֹץ וְקוֹץ תְּלִי תִּילִים שֶׁל סוֹדוֹת), that Rabbi Akiva is destined to expound (שֶׁעָתִיד רַבִּי עֲקִיבָא לִדְרֹשָׁם). And the three hundred decisive halakhot are from the secret of Ma‘aseh Merkavah (וּשְׁלֹשׁ מֵאוֹת הֲלָכוֹת פְּסוּקוֹת הֵם מִסּוֹד מַעֲשֵׂה מֶרְכָּבָה), and we derive clearly from this (וְדַיֵּיקִינַן שַׁפִּיר מִזֶּה): “that they were engaged in Ma‘aseh Merkavah with him” (דְּהֲווֹ עָסְקֵי בְּמַעֲשֵׂה מֶרְכָּבָה עִמּוֹ). For if it were, Heaven forbid, a matter of the Peshat [Plain Meaning] of the Torah (וְאִילּוּ הָיוּ דְּבָרִים פְּשׁוּטוֹ שֶׁל תּוֹרָה חַס וְשָׁלוֹם), certainly he would not have hidden them (בְּוַדַּאי לֹא הָיָה מַסְתִּיר אוֹתָם). And because half of them are in holiness and half of them in impurity (וּמִפְּנֵי שֶׁחֶצְיָם בִּקְדֻשָּׁה וְחֶצְיָם בְּטֻמְאָה), therefore they are called halakhot pesukot [decisive halakhot] (לָכֵן נִקְרָאִים הֲלָכוֹת פְּסוּקוֹת), meaning separated and distinguished from one another (שֶׁמוּפְסָקִים וּמוּבְדָלִים זֶה מִזֶּה), since at first they too were unrectified in the World of Tohu (מַה שֶׁהָיוּ מִקֹּדֶם גַּם הֵם בִּלְתִּי מְתוּקָּנִים בְּעוֹלַם הַתֹּהוּ). And now, half of the three hundred have been rectified (וְעַכְשָׁיו נִתְקַנּוּ הַחֶצְיִי מִן שְׁלוֹשׁ מֵאוֹת), which are 150 generations of angels (שֶׁהֵם ק״ן דּוֹר שֶׁל הַמַּלְאָכִים), and the second half—of 150 from the 974 generations (וְחֶצְיָן הַשֵּׁנִי שֶׁל ק״ן דּוֹר מִן תִּתְק״ע״ד דּוֹרוֹת)—are not rectified immediately (אֵינָם מְתוּקָּנִים תֵּכֶף), but rather in every generation and generation (אֶלָּא בְּכָל דּוֹר וָדוֹר), for they are the brazen-faced of the generation (שֶׁהֵם עַזֵּי פָּנִים שֶׁבַּדּוֹר). Therefore they are called pesukot (לָכֵן נִקְרָאִים פְּסוּקוֹת). See the discourse on the 974 generations that I explained in Chapter 28 (עֲיֵן דְּרוּשׁ תִּתְק״ע״ד דּוֹרוֹת שֶׁבֵּאַרְתִּי פֶּרֶק כ״ח), and we derive carefully the 974 generations that I explained (וְדַיֵּיקִינַן תִּתְק״ע״ד דּוֹרוֹת שֶׁבֵּאַרְתִּי וְדַיֵּיקִינַן), and “and the name of his wife”—male and female (וְשֵׁם אִשְׁתּוֹ - זָכָר וּנְקֵבָה), each one had 150 generations (כָּל אֶחָד הָיָה לוֹ ק״ן דּוֹרוֹת). .

See the discourse on the 974 generations (עֲיֵן בְּדְרוּשׁ הַתִּתְק״ע״ד דּוֹרוֹת). And they are called halakhot pesukot [decisive halakhot] (וְנִקְרָאִים הֲלָכוֹת פְּסוּקוֹת), which one may neither diminish nor add to (שֶׁאֵין לִגְרוֹעַ אוֹ לְהוֹסִיף עֲלֵיהֶן), nor to contradict them (וְלֹא לִסְתּוֹר אוֹתָן), lest someone err, Heaven forbid (שֶׁלֹּא יִטְעֶה חַס וְשָׁלוֹם). And so you will find in Pirkei Heikhalot of Rabbi Yishma‘el ben Elisha the Kohen Gadol (וְכֵן תִּמְצָא בִּפְרָקֵי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע כֹּהֵן גָּדוֹל), each chapter is called a halakhah (כָּל פֶּרֶק נִקְרָא הֲלָכָה), and he even marks them by their signs: Halakhah 1, Halakhah 2 (וְכֵן מְצַיֵּין בְּסִימָנָיו: הֲלָכָה א׳, הֲלָכָה ב׳). And I, the author (וַאֲנִי הַמְחַבֵּר), hope and pray to El Hashem Elokim (אֲקַוֶּה וְאֵיחַל לְאֵל י״י אֱלֹהִים), that He will uncover my ear (שֶׁיְּגַלֶּה אָזְנִי), and illuminate my eyes with His true and holy Torah (וְיָאִיר עֵינַי בְּתוֹרָתוֹ הָאֲמִיתִּית וְהַקְּדוֹשָׁה), and send me the keys of wisdom (וְיִשְׁלַח לִי מַפְתְּחוֹת הַחָכְמָה), from His revealed rays (מִקַּרְנָיו הַמְּגוּלִּים), to explain the section of “And these are the kings” (לְפָרֵשׁ פָּרָשַׁת ׳וְאֵלֶּה הַמְּלָכִים׳) (Genesis 36), according to the way of truth (עַל דֶּרֶךְ הָאֱמֶת), in two paths (בִּשְׁנֵי דְרָכִים); and the first is deeper than the second (וְהָרִאשׁוֹנָה עֲמוּקָה מֵהַשֵּׁנִית), according to the way of the Idra Kadisha (עַל דֶּרֶךְ הָאִדְרָא קַדִּישָׁא). And the third path we already explained above, in the previous chapter to this (וְהַדֶּרֶךְ הַשְּׁלִישִׁית פֵּרַשְׁנוּהָ לְמַעְלָה בַּפֶּרֶק שֶׁלְּפָנֵי זֶה). And with this I begin, with the help of my Rock and Redeemer (וְזֶה חִלִּי בְּעֶזְרַת צוּרִי וְגוֹאֲלִי).