Chapter Forty-Six (פֶּרֶק אַרְבָּעִים וְשִׁשָּׁה)

The inner light of the broken Kelim [Vessels] ascended upward into the womb of Imma (הָאוֹר פְּנִימִי שֶׁל מָאנִין תְּבִירִין הָלַךְ לְמַעְלָה אֶל מֵעֵי אִמָּא), these are the secret of “the cedars of Lebanon which Hashem has planted” (הֵם סוֹד 'אֲרָזֵי לְבָנוֹן אֲשֶׁר נָטַע י״י) (Psalms 104), mentioned elsewhere (בְּמָקוֹם אַחֵר). For they were at first red and black (כִּי הֵם הָיוּ מִקּוֹדֶם אֲדֻמִּים וּשְׁחֹרִים), through the power of the Gevurot of the houses of judgment (מִכֹּחַ הַגְּבוּרוֹת שֶׁל בָּתֵּי הַדִּינִין), and they were whitened through the secret of the four Names of Unification, which have the numerical value of “Lebanon” (וְנִתְלַבְּנוּ בְּסוֹד ד׳ שֵׁמוֹת הַיִּחוּד הָעוֹלִים לְבָנוֹן), the numerical value of ḤeK״L [Field] (מִסְפַּר חק״ל), of the Holy Apples (תַּפּוּחִין קַדִּישִׁין). And it is said, “See, the fragrance of my son” (Genesis 27:27) (וְנֶאֱמַר: 'רְאֵה רֵיחַ בְּנִי'), this is Ze'ir Anpin, who was rectified (הוּא זְעֵיר שֶׁנִּתְקַן), “like the fragrance of a field which Hashem has blessed” (כְּרֵיחַ הַשָּׂדֶה אֲשֶׁר בֵּרְכוֹ י״י) (Genesis 27:27). And the Names are: Havayah, Ehyeh, Havayah, Adonai (וְהַשֵּׁמוֹת הֵם: הוי״ה, אֶהְיֶה, הוי״ה, אֲדנָ״י) - [representing] Abba, Imma, Ze’ir, and his Nukvah (אַבָּא וְאִמָּא, זְעֵיר וְנוּקְבָה), and Arich is concealed within them (וְאֲרִיךְ מִסְתַּתֵּר בְּתוֹכָם), in the secret of the thorn of the Yod of Havayah (בְּסוֹד קוֹצוֹ שֶׁל יו״ד דְּהוי״ה). And they are the secret of the four cubits of halakhah (וְהֵם סוֹד ד׳ אַמוֹת שֶׁל הֲלָכָה), which is the letters of the word “Kalah” (שֶׁהוּא אוֹתִיּוֹת הַכַּלָּה). And when the groom unites with her (וּכְשֶׁהֶחָתָן מִזְדַּוֵּוג עִמָּהּ), he is crowned with two crowns by the agency of Abba and Imma (נִכְתַּר בִּתְרֵין עֲטָרִין עַל יְדֵי אַבָּא וְאִמָּא). And the number of 208 was explained (וְנִתְבָּאֵר מִסְפַּר א״ר״ז), in Idra Zuta (אַדְרָא זוּטָא), in the previous chapters (בַּפְּרָקִים הַקּוֹדְמִים). And likewise, the language of Rabbi Shimon bar Yochai, peace be upon him (וְכֵן יוּבַן לְשׁוֹן הָרַשְׁבִּ״י ע״ה), who said in Parashat Bereshit, concerning the verse, “And Hashem Elohim planted a garden in Eden, from the east” (Genesis 2) (שֶׁאָמַר בְּפָרָשַׁת בְּרֵאשִׁית עַל פָּסוּק: וַיִּטַּע ה׳ אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם): “These are the plantings which the Holy One, Blessed Be He, uproots and replants in another place” (אִילֵּין נְטִיעִין דְּעָקַרִין קב״ה וּמְשַׁתֵּיל לוֹן בְּאַתַּר אָחֳרָא), in the Holy Land, which is Binah (בְּאַרְעָא קַדִּישָׁא שֶׁהִיא בִּינָה), which is called the Land of Life above (הַנִּקְרֵאת אֶרֶץ הַחַיִּים שֶׁלְּמַעְלָה). For there is a Jerusalem above and a Jerusalem below (כִּי יֵשׁ יְרוּשָׁלַיִם שֶׁלְּמַעְלָה וְשֶׁלְּמַטָּה), and likewise a land corresponding to a land (וְכֵן אֶרֶץ מוּל אֶרֶץ). And for this the Holy One, Blessed Be He, swore (וְלָזֶה נִשְׁבַּע הקב״ה), that He would not enter Jerusalem above, which is Binah (שֶׁלֹּא יָבוֹא בִּירוּשָׁלַיִם שֶׁלְּמַעְלָה שֶׁהִיא בִּינָה), to receive the Mochin [Intellectual Lights] (לְקַבֵּל הַמּוֹחִין), until He enters Jerusalem below, which is Nukvah (עַד שֶׁיָּבוֹא בִּירוּשָׁלַיִם שֶׁלְּמַטָּה שֶׁהִיא נוּקְבָא), to elevate her with Him (לְהַעֲלוֹתָהּ עִמּוֹ). And then she ascends with Him (וְאָז הִיא עוֹלָה עִמּוֹ), and does not descend again (וְאֵינָהּ יוֹרֶדֶת). And the word miKedem [from the east] indicates that He took these lights from their former place (וּמִלַּת מִקֶּדֶם מוֹרָה שֶׁלָּקַח הָאוֹרוֹת הָאֵלּוּ, מִמְּקוֹמָם שֶׁהָיוּ מִקֶּדֶם), and He planted them in another place (וְנָטְעָם בְּאַתַּר אָחֳרָא).

And also in Parashat Vayikra, concerning the verse, “The blossoms have appeared in the land” (Song of Songs 2) (וְגַם בְּפָרָשַׁת וַיִּקְרָא עַל פָּסוּק: ׳הַנִּצָּנִים נִרְאוּ בָאָרֶץ׳), the Holy Luminary says (אוֹמֵר בּוּצִינָא קַדִּישָׁא): and it alludes to these plantings (וּמְרַמֵּז אִילֵּין נְטִיעִין), of the internal lights that were rectified (שֶׁל אוֹרוֹת פְּנִימִיּוֹת שֶׁנִּתְקְנוּ). And the secret of those Kelim [Vessels] that were broken (וְסוֹד אֵלּוּ הַכֵּלִים שֶׁנִּשְׁבְּרוּ), they are the worlds of which our Sages of blessed memory spoke (הֵם הָעוֹלָמוֹת שֶׁאָמְרוּ רז״ל). And in order to establish you upon the proper foundation of this saying—that our Sages of blessed memory said (וְכְדֵי שֶׁאַעֲמִידְךָ עַל מִתְּכוֹנָתוֹ שֶׁל מַאֲמָר זֶה שֶׁאָמְרוּ חז״ל), that the Holy One, Blessed Be He, before creating this world (שֶׁהקב״ה קֹדֶם בְּרִיאַת הָעוֹלָם הַזֶּה), was building worlds and destroying them (הָיָה בּוֹנֶה עוֹלָמוֹת וּמַחֲרִיבָן), and would say, “This one pleases Me and this one does not please Me” (וְהָיָה אוֹמֵר: ׳דֵּין אֲהָנְיֵין לִי וְדֵּין לָא אֲהָנְיֵין לִי׳). It almost appears that this saying opens the mouth for heretics, Heaven forbid (שֶׁכִּמְעַט נִרְאֶה שֶׁהַמַּאֲמָר הַזֶּה הוּא פּוֹתֵחַ פֶּה לַאֲפִיקוֹרוֹסִים חַס וְשָׁלוֹם), who say: How is it possible that the Holy One, Blessed Be He, acted in this way—to build and destroy? (שֶׁאוֹמְרִים: אֵיךְ אֶפְשָׁר שֶׁהקב״ה עָשָׂה כָּכָה לִבְנוֹת וּלְהַחֲרִיב). Would it not have been proper for Him to create the world from the beginning in a manner that pleased Him? (הֲוָה לֵיהּ לִבְרוֹא הָעוֹלָם בַּתְּחִלָּה בְּאֹפֶן דְּמְהָנֵי לֵיהּ). And also that He would build the world and say, “This one pleases Me,” and afterward destroy it and say, “This one does not please Me”? (וְגַם שֶׁהָיָה בּוֹנֶה הָעוֹלָם וְאוֹמֵר: ׳דֵּין אֲהָנְיֵין לִי׳, וְאַחַר כָּךְ הָיָה מַחֲרִיבוֹ וְאוֹמֵר: ׳לָא אֲהָנְיֵין לִי׳). Is there, Heaven forbid, a deficiency in His knowledge? (וְכִי חַס וְשָׁלוֹם יֵשׁ בּוֹ חִסָּרוֹן יְדִיעָה). But behold, all is revealed before Him (וְהֲלֹא הַכֹּל גָּלוּי לְפָנָיו).

Two answers exist on the matter (שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר): the first (הָרִאשׁוֹנָה), is as we explained above in the previous chapters (הִיא כְּמוֹ שֶׁפֵּרַשְׁנוּ לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים), that evil must precede good (שֶׁמֻּכְרָח לִהְיוֹת הָרַע קוֹדֵם אֶל הַטּוֹב), for this world is called good in relation to the World of Tohu, which is evil (כִּי הָעוֹלָם הַזֶּה נִקְרָא טוֹב בְּעֶרֶךְ עוֹלַם הַתֹּהוּ שֶׁהוּא רַע). Even though this world too is called evil (אַף עַל פִּי שֶׁגַּם הָעוֹלָם הַזֶּה נִקְרָא רַע), that is in relation to the World to Come after the resurrection (הַיְנוּ בְּעֶרֶךְ הָעוֹלָם הַבָּא שֶׁיְּהִיֶה אַחַר הַתְּחִיָּה). Therefore the Holy One, Blessed Be He, will destroy it (לְכָךְ יַחֲרִיב אוֹתוֹ הקב״ה), and its reason will be explained in this chapter (וְטַעֲמוֹ יִתְבָּאֵר בְּפֶרֶק זֶה). Therefore He says (וְלָכֵן אוֹמֵר): “This one pleases Me” (דֵּין אֲהָנְיֵין לִי), from that which does not please Me (מִמַּה דְּלָא אֲהָנְיֵין לִי). As we say (כְּמוֹ שֶׁאֲנַחְנוּ אוֹמְרִים): “The purpose of our knowing is that we do not know” (הַתַּכְלִית שֶׁנֵּדַע הוּא מַה שֶּׁלֹּא נֵדַע). So too here (כֵּן הָעִנְיָן בְּכָאן): since His intention, may He be blessed, was that there be a root of good and evil in the world (הוֹאִיל וּכְוָנָתוֹ יִתְבָּרַךְ לִהְיוֹת שֹׁרֶשׁ טוֹב וָרָע בָּעוֹלָם), His intention was, “This one pleases Me” (כְּוָנָתוֹ אֲהָנְיֵין לֵיהּ), and He said, “This one does not please Me” (וְאָמַר לָא אֲהָנְיֵין לִי), when He destroyed the worlds (שֶׁהֶחֱרִיב אֶת הָעוֹלָמוֹת). These are the seven kings who ruled (הֵם הַז׳ מְלָכִים שֶׁמָּלְכוּ), and seven worlds of human beings were created (וְנִבְרְאוּ ז׳ עוֹלָמוֹת מִבְּנֵי אָדָם), as I explained above (כְּמוֹ שֶׁבֵּאַרְתִּי לְמַעְלָה). And a proof for this is: “worlds,” in the plural form (וְרָאָיָה לָזֶה: עוֹלָמוֹת לָשׁוֹן רַבִּים), and concerning all of them it says, “and He destroyed them” (וְעַל כֻּלָּם אָמַר: וְהֶחֱרִיבָן), implying that not even one pleased Him (מַשְׁמָע שֶׁלֹּא הָיָה אֲפִלּוּ אֶחָד דְּאֲהָנְיֵין לֵיהּ).

For the vessels that were broken were letters (כִּי הַמָּאנִין תְּבִירִין הָיוּ אוֹתִיּוֹת), and in their fall below (וּבְנְפִילָתָם לְמַטָּה), from them was created the root of evil (נִבְרָא מֵהֶם שֹׁרֶשׁ הָרַע). And the destruction of old and aged worlds (וְסְתִירַת עוֹלָמוֹת זְקֵנִים וִישָׁנִים), is a condition for the construction of the World of Tikkun (תְּנַאי לִבְנִיַן עוֹלַם הַתִּקּוּן). And also concerning this world, which will eventually be destroyed (וְגַם עַל הָעוֹלָם הַזֶּה שֶׁעָתִיד לְהֵיחָרֵב), He despaired after the time of “six thousand years shall the world be” (הָיָה מִתְיָאֵשׁ לְאַחַר זְמַן דְּשִׁיתָּא אַלְפֵי שְׁנִין הֲוֵה עַלְמָא). And about this too it is said: “and He destroyed them” (וְגַם עַל זֶה נֶאֱמַר: וְהֶחֱרִיבָן), for the decree has already been issued (כִּי כְּבָר נִגְזְרָה גְּזֵרָה), and it is as if already done (וְהוּא כְּאִלּוּ כְּבָר עָשׂוּי). Since the place of the World to Come is already prepared and established (מֵאַחַר שֶׁמְּקוֹם עוֹלָם הַבָּא מוּכָן וּמְזֻמָּן), only that the evil must be consumed (רַק שֶׁהָרַע יִכְלֶה), and nothing will remain except the World of the Soul (וְלֹא יִשָּׁאֵר אֶלָּא עוֹלָם הַנְּשָׁמָה), about which it is said (וְעָלָיו נֶאֱמַר): “For behold, the new heavens and the new earth which I am making” (Isaiah 66) (כִּי הִנֵּה הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹושֶׂה). And for the second answer (וְעַל הַתְּשׁוּבָה הַשֵּׁנִית), we must first introduce a preface (צְרִיכִים אָנוּ לְהַקְדִּים הַקְדָּמָה), and it is this (וְהִיא זֹאת):

Know, my son (דַּע בְּנִי), that the secret of Gilgul Neshamot [Reincarnation of Souls] (שֶׁסוֹד גִּלְגּוּל נְשָׁמוֹת), is dependent upon the knowledge of the secret of the seven kings who reigned before a king reigned over the children of Israel (הוּא תָּלוּי בְּיְדִיעַת סוֹד ז׳ מְלָכִים אֲשֶׁר מָלְכוּ לִפְנֵי מָלֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל) (Genesis 36:31). For evil precedes good (כִּי הָרַע קוֹדֵם אֶל הַטּוֹב), and therefore they died and were shattered (וְלָכֵן מֵתוּ וְנִשְׁתַּבְּרוּ), and included in their death were 974 generations (וְאַגַּבְּהוֹן מֵתוּ תַּתְקַ״ע דּוֹרוֹת), who were compressed before their time (אֲשֶׁר קִמְּטוּ בְּלֹא עִתָּן וּזְמַנָּן). And likewise, all the kings and the angels (וְכֵן כָּל הַמְּלָכִים וְהַמַּלְאָכִים), and all the upper and lower beings (וְכָל בְּרִיּוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), all of them were destroyed and died (כֻּלָּם נֶחֱרְבוּ וּמֵתוּ), and were hidden away (וְאִצְטַנְּעוּ) until the appointed time came (עַד עֵת בָּא), and the will of the King of the kings of kings arrived (וְהִגִּיעַ רָצוֹן מֶלֶךְ מַלְכֵי הַמְּלָכִים), the Holy One, Blessed Be He (הקב״ה), to revive them and rectify them a second time (לְהַחֲיוֹתָם וּלְתַקְּנָם פַּעַם שֵׁנִית), with a more fitting Tikkun (בְּתִיקּוּן יוֹתֵר נָאוֶה). For all the original beings of the seven kings (כִּי כָּל הַבְּרִיּוֹת הָרִאשׁוֹנִים שֶׁל הַז׳ מְלָכִים), who were created before this world was created (שֶׁנִּבְרְאוּ קֹדֶם שֶׁנִּבְרָא הָעוֹלָם הַזֶּה), which is called the eighth king (שֶׁנִּקְרָא מֶלֶךְ הַח׳), were all “wicked and sinners exceedingly before Hashem” (רְשָׁעִים וְחַטָּאִים לַי־י מְאֹד) (Genesis 13:13), because the Dinim [Judgments] and the Klipot overpowered them exceedingly (לִהְיוֹת שֶׁגָּבְרָה עֲלֵיהֶם הַדִּינִין וְהַקְּלִיפּוֹת עַד לְמְאֹד), and the Holy One, Blessed Be He, found no satisfaction from them in the world whatsoever (וְלֹא מָצָא הקב״ה מֵהֶם שׁוּם נַחַת רוּחַ בָּעוֹלָם כְּלָל וָעִקָּר). Therefore He returned and destroyed them (עַל כֵּן חָזַר וְהֶחֱרִיבָן). And this is what the Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רז״ל): “He created worlds and destroyed them, and said: ‘This one does not please Me’” (מְלַמֵּד שֶׁבָּרָא עוֹלָמוֹת וְהֶחֱרִיבָן וְאָמַר: ׳דֵּין לָא אֲהָנְיֵין לִי׳) (Bereishit Rabbah 3:7). And concerning this world which He built the second time (וְעַל הָעוֹלָם הַזֶּה שֶׁבָּנָה פַּעַם שֵׁנִית), He said: “This one pleases Me—from that which did not please Me” (אָמַר: ׳דֵּין אֲהָנְיֵין לִי מַה דְּלָא אֲהָנְיֵין לִי׳). And even though evil precedes good (וְאַף עַל פִּי שֶׁהָרַע קוֹדֵם אֶל הַטּוֹב), that is only in deed (הַיְנוּ בְּמַעֲשֶׂה בִּלְבַד), and not in thought (וְלֹא בַּמַּחֲשָׁבָה). And this is the secret of “Israel arose in thought” (וְזֶהוּ סוֹד יִשְׂרָאֵל עָלוּ בַּמַּחֲשָׁבָה). And that is what the Sages of blessed memory said (וְהַיְנוּ שֶׁאָמְרוּ חז״ל): that concerning the souls of the Tzaddikim [Righteous Ones] He consulted when He created the world (בְּנִשְׁמוֹתֵיהֶם שֶׁל צַדִּיקִים נִמְלַךְ כְּשֶׁבָּרָא אֶת הָעוֹלָם) (Bereishit Rabbah 8:7). Therefore He first said (לְכָךְ אָמַר קוֹדֶם): “This one pleases Me” concerning this world (דֵּין אֲהָנְיֵין לִי עַל הָעוֹלָם הַזֶּה), in the secret of the Mochin [Intellectual Lights] alone (בְּסוֹד הַמוֹחִין לְבַד), and in the secret of the Klipah alone (וּבְסוֹד הַקְּלִיפָּה לְבַד), which He built a second time (שֶׁבְּנָאוֹ פַּעַם שֵׁנִית). And therefore it is said in the account of Creation (וְעַל כֵּן נֶאֱמַר בְּמַעֲשֵׂה בְּרֵאשִׁית): “And Elohim saw that it was good” (וַיַּרְא אֱלֹהִים כִּי טוֹב) (Genesis 1), and: “And Elohim saw all that He had made, and behold, it was very good” (וְוַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד) (Genesis 1:31), to teach you (לְלַמֶּדְךָ) that at first the Holy One, Blessed Be He, was building worlds (שֶׁמִּתְּחִלָּה הָיָה הקב״ה בּוֹנֶה עוֹלָמוֹת), and they did not please Him (וְלֹא אֲהָנְיֵין לֵיהּ), and they were not good in His eyes (וְלֹא הָיוּ טוֹבִים בְּעֵינָיו).

For they were created with the Name Elohim, which is Din [Judgment] (שֶׁנִּבְרְאוּ בְּשֵׁם אֱלֹהִים שֶׁהוּא דִּין). And this is what the verse says: “In the beginning Elohim created… and the earth was tohu and bohu and darkness upon the face of the deep” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב: בְּרֵאשִׁית בָּרָא אֱלֹהִים... וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם) (Bereshit 1). This refers to the letters of death, which are the Klipot (הוּא אוֹתִיּוֹת הַמָּוֶת, הֵם הַקְּלִיפּוֹת), and “the spirit of Elohim hovered over the face of the waters” (וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) - this is the residual vapor of the bones that is within the Kelim (הוּא הֲבָלָא דְגַרְמֵי שֶׁבְּתוֹךְ הַכֵּלִים), which the Holy One Blessed Be He will one day revive through it (שֶׁעָתִיד הקב״ה לְהַחֲיוֹתָן בּוֹ). And until “And Elohim said: Let there be light” (וְעַד וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר), it is all speaking of the world that was before this one (הַכֹּל הוּא מְדַבֵּר מֵהָעוֹלָם שֶׁהָיָה לִפְנֵי עוֹלָם זֶה), and it is called the World of Tohu (וְהוּא נִקְרָא עוֹלַם הַתֹּהוּ), because no benefit was found in it (יַעַן לֹא נִמְצָא בוֹ תּוֹעֶלֶת), so He returned and destroyed them (חָזַר וְהֶחֱרִיבָן). And some Kabbalists erred (וּלְקִצַּת מְקוּבָּלִים נָפְלָה טָעוּת), who wrote that before this world there was one world (שֶׁכָּתְבוּ שֶׁלִּפְנֵי הָעוֹלָם הַזֶּה הָיָה עוֹלָם אֶחָד), and it was the secret of the Shemittat haChesed (וְהָיָה סוֹד שְׁמִטַּת הַחֶסֶד), and now this second world is the Shemittat haPachad (וְעַתָּה זֶה הָעוֹלָם הַשֵּׁנִי הוּא שְׁמִטַּת הַפַּחַד), and so the exalted God will renew worlds (וְכֵן יְחַדֵּשׁ הָאֵל יִתְעַלֶּה עוֹלָמוֹת), until the seven Shemittot are completed (עַד שֶׁיִּכְלוּ שֶׁבַע שְׁמִטּוֹת). And they erred because (וְהֵם טָעוּ מִשּׁוּם) they heard from their teacher that there was another world before this one (שֶׁשָּׁמְעוּ מֵרַבָּם שֶׁהָיָה עוֹלָם אַחֵר קֹדֶם לָזֶה הָעוֹלָם), and they did not trouble themselves to ask their teacher (וְלֹא חָשׁוּ לִשְׁאוֹל לְרַבָּם), what was the nature of that world (מַה הָיָה טִבְעוֹ שֶׁל אוֹתוֹ הָעוֹלָם), why He destroyed it and rebuilt it a second time (לָמָּה הֶחֱרִיבוֹ וְחָזַר וּבְנָאוֹ פַּעַם שֵׁנִית). Rather, they immediately said from their own reasoning (אֶלָּא תֵּכֶף אָמְרוּ מִדַּעְתָּם), that the Holy One Blessed Be He will renew seven times worlds (שֶׁהקב״ה יְחַדֵּשׁ שֶׁבַע פְּעָמִים עוֹלָמוֹת), and the previous world was the secret of the Shemittat haChesed (וְהָעוֹלָם שֶׁעָבַר הָיָה סוֹד שְׁמִטַּת הַחֶסֶד), and now we are standing in this world which is the secret of the Shemittat haPachad (וְכַעְתָּה אָנוּ עוֹמְדִים בָּעוֹלָם הַזֶּה שֶׁהוּא סוֹד שְׁמִטַּת הַפַּחַד). But this is not the view of our teacher and master the Ari may his memory be for the life of the World to Come (וְלֹא כֵן דִּבְרֵי מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ"י זלה״ה), who said that in the beginning the Holy One Blessed Be He built one world (שֶׁאָמַר שֶׁמִּתְּחִלָּה בָּנָה הקב״ה עוֹלָם אֶחָד), and seven kings reigned in it (וּמָלְכוּ בּוֹ שִׁבְעָה מְלָכִים), which are: the Da‘at, Chessed, Gevurah, and the Netzach and Hod together (שֶׁהֵם: הַדַּעַת, חַג״ת, וְהַנֵּצַח וְהָהוֹד יַחַד), which are the two halves of the body (שֶׁהֵם תְּרֵי פַלְגֵי דְּגוּפָא), and the Yesod and the Malkhut (וְהַיְּסוֹד וְהַמַלְכוּת).

Bela hints to Da‘at (בֶּלַע רוֹמֵז לַדַּעַת), Yovav hints to Chesed (יוֹבָב רוֹמֵז לְחֶסֶד), Chusham hints to Gevurah (חוּשָׁם רוֹמֵז לִגְּבוּרָה), Hadad hints to Tiferet (הֲדַד רוֹמֵז לִתִּפְאֶרֶת), Samlah hints to Netzach and Hod (שַׂמְלָה רוֹמֵז לְנֵצַח וְהוֹד), which are two halves of the body (שֶׁהֵם תְּרֵי פַלְגֵי דְּגוּפָא), and operate together (וּפוֹעֲלִים יַחַד), like a man who cannot walk on one leg (כְּמוֹ הָאָדָם שֶׁאֵינוֹ יָכוֹל לָלֶכֶת עַל רֶגֶל אֶחָת), unless he walks on both legs at once (אֶלָּא אִם כֵּן יֵלֵךְ עַל שְׁתֵּי רַגְלָיו בְּפַעַם אַחַת). So too these two Sefirot do not act one without the other (כֵּן אֵלּוּ הַשְּׁתֵּי סְפִירוֹת אֵין פּוֹעֵל אַחַד בְּלֹא חֲבֵרוֹ). And even though there was no conflict between them (וְאַף עַל פִּי שֶׁלֹּא הָיָה בְּכָאן מִתְקַלָּא), nevertheless they emerged joined together in the World of Tohu (עַל כָּל פָּנִים יָצְאוּ מְדוּבָּקִים יַחַד בְּעוֹלַם הַתֹּהוּ), and performed their action (וּפָעֲלוּ פְּעוּלָתָם), in their descent below Binah (בְּרִדְתָּם לְמַטָּה מִבִּינָה), their movement was in twos (הֲלִיכָתָם בִּשְׁתַּיִם). And therefore King Samlah hints to both of them (וְלָכֵן מֶלֶךְ שַׂמְלָה רוֹמֵז לִשְׁנֵיהֶם), Netzach and Hod (נֵצַח הוֹד).

Shaul from Rechovot haNahar is Yesod (שָׁאוּל מֵרְחֹבוֹת הַנָּהָר הוּא יְסוֹד), and he is called Shaul because the kingship was borrowed to him (וְנִקְרָא שָׁאוּל שֶׁהַמְּלוּכָה הָיְתָה מֻשְׁאֶלֶת אֵלָיו), at the time when he had vitality greater than his companions (בִּזְמַן שֶׁהָיְתָה לוֹ חַיּוּת יְתֵרָה מֵחֲבֵרָיו). And this was when he had the portion of Malkhut on deposit from Binah (וְזֶהוּ בִּזְמַן שֶׁהָיָה לוֹ חֵלֶק שֶׁל מַלְכוּת בִּפְקָדוֹן מִבִּינָה), who sent him her spark and her flow alone (שֶׁשָּׁלְחָה לוֹ נִיצוֹצוֹ וּשְׁפָעוֹ לְבַדּוֹ). And she is called Rechovot haNahar (שֶׁהִיא נִקְרֵאת רְחֹבוֹת הַנָּהָר), for Binah is feminine (כִּי הַבִּינָה הִיא נְקֵבָה), and her rechem [womb], so to speak, is broad but not long like the male Yesod (וְרַחְמָהּ שֶׁלָּהּ כְּבִיָּכוֹל רָחָב וְלֹא אָרוֹךְ כְּמוֹ יְסוֹד הַזָּכָר). And since the flow would go like a river downward (וּלְהִיוֹת שֶׁהַשֶּׁפַע הָיָה הוֹלֵךְ כְּמוֹ נָהָר לְמַטָּה), sweeping away and breaking the Kelim [Vessels] (הַשּׁוֹטֵף וּמְשַׁבֵּר הַכֵּלִים), she is called Nahar [River] (נִקְרֵאת נָהָר). And even in the World of Tikkun she is called Nahar-Yovel [River-Jubilee] (וְגַם בְּעוֹלַם הַתִּקּוּן נִקְרֵאת נָהָר יוֹבֵל). And for this reason he was called Shaul (וּלָזֶה נִקְרָא שָׁאוּל), because the kingship was temporarily borrowed to him (לְפִי שֶׁהַמְּלוּכָה הָיְתָה לְפִי שָׁעָה מֻשְׁאֶלֶת אֵלָיו), for the sake of Malkhut not being shattered (בִּשְׁבִיל מַלְכוּת שֶׁלֹּא תִשָּׁבֵר). And every borrowing must be returned (וְכָל שְׁאֵלָה חוֹזֶרֶת), and therefore Shaul was not worthy to reign (וְלָכֵן שָׁאוּל לֹא הָיָה רָאוּי לִמְלוֹךְ). Rather, the Malkhut was lent to him (אֶלָּא הַמַלְכוּת הָיְתָה מֻשְׁאֶלֶת אֵלָיו), due to the principle “insolence even against Heaven has effect” (אַגַּב חוּצְפָּא אֲפִילּוּ כְּלַפֵּי שְׁמַיָּא מְהַנֵּי). Even though they heard from the mouth of Shmuel the prophet peace be upon him (אַף עַל פִּי שֶׁשָּׁמְעוּ מִפִּי שְׁמוּאֵל הַנָּבִיא ע״ה), who warned them many times (שֶׁהִתְרָה בָּהֶם כַּמָּה פְּעָמִים), not to appoint a king over them at that time (שֶׁלֹּא לְמַנּוֹת עֲלֵיהֶם מֶלֶךְ בְּאוֹתוֹ הַפַּעַם). And they should have waited for the kingship of the House of David (וְהָיָה לָהֶם לְהַמְתִּין עַל מַלְכוּת בֵּית דָּוִד), for upon him was the intention of the Blessed One (שֶׁעָלָיו הָיְתָה כַּוָּנָתוֹ יִתְבָּרַךְ), when He commanded them this commandment (כְּשֶׁצִּוָּה לָהֶם מִצְוָה זוֹ), which is one of the three commandments before their entrance into the Land of Israel (שֶׁהִיא אַחַת מִשָּׁלוֹשׁ מִצְווֹת קֹדֶם בִּיאָתָם לְאֶרֶץ יִשְׂרָאֵל), to appoint for themselves a king (לְמַנוֹת לָהֶם מֶלֶךְ). But they did not want to wait for David (וְהֵם לֹא רָצוּ לְהַמְתִּין עַל דָּוִד), for their sins caused it (כִּי עֲוֹנוֹתֵיהֶם גָּרְמוּ לָהֶם), which is the secret of “the loss of the she-asses” (שֶׁהוּא סוֹד אַבְדַּן הָאֲתוֹנוֹת). They are the Klipot called atonot (she-asses) (הֵם הַקְּלִיפּוֹת הַנִּקְרָאִים אֲתוֹנוֹת), which became strong (שֶׁגָּבְרוּ), because of the sin of the Idol of Michah (Judges 17) (מִפְּנֵי עֲוֹן פֶּסֶל מִיכָה) that was among them at that time (שֶׁהָיָה בֵינֵיהֶם בְּאוֹתוֹ הַזְּמַן). And behold, the kingship of the House of David was lost from Israel (וְהִנֵּה מְלוּכַת בֵּית דָּוִד נֶאֶבְדָה מִן יִשְׂרָאֵל), through the she-asses for two and a half years (עַל יְדֵי הָאֲתוֹנוֹת שְׁתֵּי שָׁנִים וָחֵצִי). And this is what is said in the Zohar, Shir haShirim 21a (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר שִׁיר הַשִּׁירִים דַּף כ״א עַמּוּד א׳): and this is its wording (וְזֶה לְשׁוֹנוֹ): “In the manner that it is written: He told us plainly that the she-asses were found, but the matter of the kingship he did not tell him” (כְּגוֹונָא דִּכְתִיב: הַגֵּד הִגִּיד לָנוּ כִּי נִמְצְאוּ הָאֲתוֹנוֹת וְאֶת דְּבַר הַמְּלוּכָה לֹא הִגִּיד לוֹ). “Even so, it is in the secret of wisdom” (אֲפִלּוּ הָכִי בְּרָזָא דְּחָכְמְתָא הֲוֵי). “For were it not in the secret of wisdom, how would Shmuel have known whether they were found or not?” (דְּאַלְמָלֵא בְּרָזָא דְּחָכְמְתָא מִנָּא יָדַע שְׁמוּאֵל אִי אִשְׁתַּכְּחוּן אִי לָא). “And the matter of the kingship - this is supernal wisdom, above and below, and the mysteries of the Holy One Blessed Be He” (וּדְבַר הַמְּלוּכָה חָכְמְתָא עִלָּאָה הוּא, לְעֵילָּא וּלְתַתָּא, וְרָזִין דְּקב״ה). And the matter is (וְהָעִנְיָן הוּא), that Shmuel did not tell Shaul (שֶׁשְׁמוּאֵל לֹא הִגִּיד לְשָׁאוּל), that the loss of the she-asses was what caused him the matter of kingship (כִּי אַבְדַּן הָאֲתוֹנוֹת גָּרַם לוֹ דְּבַר הַמְּלוּכָה). And as long as the Nukvah of Ze’ir Anpin - that is, the Malkhut of the House of David - is not rectified (וְכָל זְמַן שֶׁנֻּקְבָּה דְּזְעֵיר אַנְפִּין, דְּהַיְנוּ מַלְכוּת בֵּית דָּוִד, אֵינָהּ מְתֻקֶּנֶת), he is not worthy to reign (אֵינוֹ רָאוּי לִמְלוֹךְ). For the spark of Shaul was from the spark of Yesod of the World of Tohu (כִּי נִיצוֹץ שָׁאוּל הָיָה מִנִּיצוֹץ יְסוֹד שֶׁל עוֹלַם הַתֹּהוּ), and he sought to stretch forth his hand to the deposit of kingship and betray it with treachery (וְרָצָה לִשְׁלֹחַ יָד בִּפְקָדוֹן שֶׁל מַלְכוּת וּלְמָעַל בּוֹ מַעַל), to take that flow for himself (לָקַחַת לוֹ הַשֶּׁפַע הַזֶּה). For the flow of this deposit caused the kingship of the World of Tohu (כִּי הַשֶּׁפַע שֶׁל הַפִּקָּדוֹן הַזֶּה גָּרְמָה מְלוּכַת מַלְכוּת שֶׁל עוֹלַם הַתֹּהוּ), before it was nullified (קֹדֶם שֶׁנִּתְבַּטֵּל). Therefore he and his kingship were nullified (לָכֵן נִתְבַּטֵּל הוּא וּמַלְכוּתוֹ), for he lived only a little longer than the others (כִּי כָּל עַצְמוֹ לֹא הָיָה חַי אֶלָּא לְפִי שָׁעָה יוֹתֵר מְעַט מֵחֲבֵרָיו), solely in order that he should reign with kingship alone (אֶלָּא כְּדֵי שֶׁיִּמְלֹךְ מַלְכוּת לְבַד). And therefore, in the hand of David is the power to rectify all (וְלָכֵן בְּיַד דָּוִד הוּא לְתַקֵּן הַכֹּל), for the kingship of the House of David was never shattered and never nullified (כִּי מַלְכוּת בֵּית דָּוִד לֹא נִשְׁבַּר וְלֹא נִתְבַּטֵּל). Only the spark of Yehonatan was from the Ze’ir of the World of Tohu (אֲבָל רַק נִיצוֹץ יְהוֹנָתָן הָיָה מִן זְעֵיר שֶׁל עוֹלַם הַתֹּהוּ), which is called YHV (שֶׁנִּקְרָא יְ־ה־וּ), which is in every place Ze’ir Anpin (שֶׁהוּא בְּכָל מָקוֹם זְעֵיר אַנְפִּין), for the final Hei is Malkhut (כִּי הַה״א אַחֲרוֹנָה הִיא מַלְכוּת).

And behold, he too receives from Binah her fifty Gates (וְהִנֵּה גַּם הוּא מְקַבֵּל מִבִּינָה חֲמִשִּׁים שַׁעֲרֶיהָ), and fifty times ten equals five hundred (וְנ׳ פְּעָמִים יו״ד עוֹלִים ת״ק), which is the numerical value of Natan (כְּמִנְיָן נָתָן), the secret of Yehonatan (סוֹד יְהוֹנָתָן). And all the flow of Ze’ir comes only to influence Malkhut (וְכָל שֶׁפַע זְעֵיר לֹא בָּא אֶלָּא לְהַשְׁפִּיעַ לַמַלְכוּת), and therefore the spark of Yehonatan was divided into ten parts (וְלָכֵן נִיצוֹץ יְהוֹנָתָן הָיָה נֶחְלָק לַעֲשָׂרָה חֲלָקִים), and every flow is divided into ten (וְכָל שֶׁפַע נֶחְלָק לַעֲשָׂרָה), for it comes from the Yod of the Name S”G (כִּי הוּא בָּא מִן הַיו״ד שֶׁל שֵׁם ס״ג). And he was worthy to reign over the ten tribes (וְרָאוּי הָיָה לוֹ לִמְלֹךְ עַל י׳ הַשְּׁבָטִים), but only because his kingship was not established in the World of Tohu, rather it was nullified (אֲבָל רַק מִפְּנֵי שֶׁלֹּא נִתְקַיְּמָה מַלְכוּתוֹ בְּעוֹלַם הַתֹּהוּ אֶלָּא נִתְבַּטְּלָה), therefore he had no kingship at all (לָכֵן לֹא הָיְתָה לוֹ מְלוּכָה כְּלָל וָעִקָּר). Only in the secret of second to King David (אֶלָּא בְּסוֹד מִשְׁנֶה לְמֶלֶךְ דָּוִד), the secret of: “And you shall reign over Israel, and I shall be for you a second” (סוֹד: וְאַתָּה תִּמְלֹךְ עַל יִשְׂרָאֵל וְאָנֹכִי אֶהְיֶה לְךָ לְמִשְׁנֶה), and even Shaul my father knows this (וְגַם שָׁאוּל אָבִי יוֹדֵעַ כֵּן) (I Samuel 23). For he was a great Torah scholar (כִּי הוּא הָיָה תַּלְמִיד חָכָם גָּדוֹל), and knew the secret of the matter (וְיוֹדֵעַ סוֹד הַדָּבָר), for even in the heavens, it is the kingship of the House of David (כִּי גַּם בַּשָּׁמַיִם הִיא מַלְכוּת בֵּית דָּוִד), and the second is Metatron (וְהַמִּשְׁנֶה מֶטַטְרוֹ״ן), for the kingship on earth is as the kingship in heaven (כִּי מַלְכוּתָא דְאַרְעָא כְּעֵין מַלְכוּתָא דְרָקִיע). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “For all the days that the son of Yishai lives upon the earth” (I Samuel 20) (כִּי כָּל הַיָּמִים אֲשֶׁר בֶּן יִשַׁי דּוֹאֶה עַל הָאֲדָמָה), on account of the earth which is Malkhut (בְּסִיבַת אֲדָמָה שֶׁהִיא מַלְכוּת), “you and your kingship will not be established” (לֹא תִּכּוֹן אַתָּה וּמַלְכוּתֶךָ). That is (הַיְנוּ), the king and the second-in-command (הַמֶּלֶךְ וְהַמִּשְׁנֶה), in the secret of the World of Tikkun (בְּסוֹד עוֹלַם הַתִּקּוּן). And the secret of “son of Yishai” is a branch from him (וְסוֹד בֶּן יִשַׁי הוּא עֲנָף מִמֶּנּוּ), that is, a portion of the great flow (דְּהַיְנוּ חֵלֶק מִן הַשֶּׁפַע הַגָּדוֹל), that was in the first half of the vessel of Yesod, in deposit (שֶׁהָיָה בַּחֲצִי הַחֵלֶק הָרִאשׁוֹן שֶׁל כְּלִי יְסוֹד בִּפְקָדוֹן), and he does not receive the remainder (וְאֵינוֹ מְקַבֵּל הַשְּׁאָר), until he gives it to Malkhut (עַד שֶׁנוֹתְנוֹ לַמַלְכוּת). And he is called Yishai, which is the gematria of 320 Dinim (וְנִקְרָא יִשַׁי, שֶׁהוּא גִּימַטְרִיא ש״ך דִּינִים), ten times thirty-two pathways of Elohim that were broken (עֶשֶׂר פְּעָמִים ל״ב נְתִיבוֹת אֱלֹהִים שֶׁנִּשְׁבְּרוּ). And since the Dinim [Judgments] fell upon the Malkhut [Kingship] of the House of David (וּלְהִיוֹת שֶׁהַדִּינִים נָפְלוּ עַל מַלְכוּת בֵּית דָּוִד), and were like a pursuer coming to kill her (וְהָיוּ כְּמוֹ רוֹדֵף הַבָּא לְהָרְגָהּ), like a pursuer after a betrothed maiden (וְרוֹדֵף אַחֲרֵי נַעֲרָה הַמְאוֹרָסָה), Therefore also Shaul, who was from the aspect of that same flow of Dinim [Judgments] (לָכֵן גַּם כֵּן שָׁאוּל שֶׁהָיָה מִבְּחִינַת הַשֶּׁפַע הַזֶּה שֶׁל הַדִּינִים), which pursued after her (שֶׁרָדְפוּ אַחֲרֶיהָ), so he pursued after David to kill him and nullify him (כֵּן רָדַף אַחַר דָּוִד לְהָרְגוֹ וּלְבַטְּלוֹ). And this is the secret that the Holy One Blessed Be He drove him out from his kingship (וְזֶהוּ סוֹד שֶׁגֵּרֵשׁ אוֹתוֹ הקב״ה מִמַלְכוּתוֹ), when the sin damaged the Woman, Malkhut [Kingship], Bat-Sheva the Queen (כְּשֶׁפָּגַם הַחֵטְא בָּאִשָּׁה – מַלְכוּת בַּת־שֶׁבַע הַמֶּלֶכֶת), who had already been rectified (שֶׁנִּתְקְנָה כְּבָר). And all the drive of Shaul to pursue him (וְכָל מִגְמַת שָׁאוּל לִרְדֹּף אַחֲרָיו), was from the power of his spark (הָיְתָה מִכֹּחַ הַנִּיצוֹץ שֶׁלוֹ), which pursued after Malkhut [Kingship] to give her the flow (שֶׁרָדַף אַחֲרֵי מַלְכוּת לָתֵת לָהּ הַשֶּׁפַע). But the will of Yehonatan the Tzaddik [Righteous One] was to be “subservient and bent beneath him” (אֲבָל רְצוֹן יְהוֹנָתָן הַצַּדִּיק הָיָה לִהְיוֹת 'מִיכֵּף כֵּיף לֵיהּ'), and the sin caused that the kingship “devoured unripe fruit” (וְהֶעָווֹן גָּרַם שֶׁהַמְּלוּכָה 'אָכְלָה פַגָּה'). And this is what Shmuel the prophet, peace be upon him, hinted to them (וְזֶהוּ שֶׁרָמַז לָהֶם שְׁמוּאֵל הַנָּבִיא ע״ה): “And know and see that your wickedness is great which you have done in the eyes of Hashem in requesting for yourselves a king” (וּדְעוּ וּרְאוּ כִּי רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם בְּעֵינֵי י״י לִשְׁאוֹל לָכֶם מֶלֶךְ) (I Samuel 12). For Yisrael became corrupted, and the generations after them along with them (כִּי נִתְקַלְקְלוּ יִשְׂרָאֵל וְהַדּוֹרוֹת אַחֲרֵיהֶם עִמָּהֶם), and were killed through the many sins - Shaul and his sons, and many thousands and tens of thousands from Yisrael (וְנֶהֶרְגוּ בַּעֲוֹנוֹת הָרַבִּים, שָׁאוּל וּבָנָיו, וְכַמָּה אֲלָפִים וְרְבָבוֹת מִיִּשְׂרָאֵל), and Yarov‘am the deputy rebelled against the kingdom of the House of David (וִירָבְעָם הַמִּשְׁנֶה מָרַד בְּמַלְכוּת בֵּית דָּוִד), and sinned and caused Yisrael to sin (וְחָטָא וְהֶחֱטִיא אֶת יִשְׂרָאֵל), until the destruction - his idolatry did not cease from them (עַד הַחֻרְבָּן לֹא פָּסְקָה מֵהֶם עֲבוֹדָה זָרָה שֶׁלוֹ), for he did not desire that David should go at the head and that he be “subservient and bent beneath him” (כִּי לֹא רָצָה שֶׁיֵּלֵךְ דָּוִד בָּרֹאשׁ וְלִהְיוֹת 'מִיכֵּף כֵּיף לֵיהּ’). Not so Yehonatan the Tzaddik [Righteous One] - with his good will, he wanted to be bent and obedient to him (מַה שֶּׁאֵין כֵּן יְהוֹנָתָן הַצַּדִּיק בִּרְצוֹנוֹ הַטּוֹב, רָצָה לִהְיוֹת כֵּיף וְצָיֵית לֵיהּ), as our Rabbis of blessed memory said in Tractate Sanhedrin, Chapter Chelek (102b) (כְּדְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת סַנְהֶדְרִין פֶּרֶק חֵלֶק):

The Holy One, blessed be He, said to Yarov‘am: Return in repentance, and I, and you, and the son of Yishai shall stroll in Gan Eden (אָמַר הקב״ה לִירָבְעָם: חֲזוֹר בְּךָ וַאֲנִי וְאַתָּה וּבֶן יִשַׁי נְטַיֵּיל בְּגַן עֵדֶן), he said: Who will go at the head? (אָמַר: מִי יֵלֵךְ בָּרֹאשׁ), He said to him: The son of Yishai will go at the head (אָמַר לוֹ הקב״ה: בֶּן יִשַׁי יֵלֵךְ בָּרֹאשׁ), he said: If so, I do not want it (אָמַר: אִי הָכִי לָא בָעֵינָא). And one who has eyes in his head will understand the teaching according to its true form (וּמִי שֶׁיֵּשׁ לוֹ עֵינַיִם בְּרֹאשׁוֹ יָבִין הַמַּאֲמָר עַל מִתְכוֹנָתוֹ). But in the future to come, “And the jealousy of Ephraim shall depart, and the adversaries of Yehudah shall be cut off; Ephraim shall not envy Yehudah, and Yehudah shall not harass Ephraim” (Isaiah 11) (אֲבָל לְעָתִיד לָבוֹא "וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא יְקַנֵּא אֶת יְהוּדָה וִיהוּדָה לֹא יָצוּר אֶת אֶפְרַיִם"). Therefore the prophet says: “And they shall look upon Me whom they pierced” (Zechariah 12) (וְלָכֵן אוֹמֵר הַנָּבִיא "וְהִבִּיטוּ אֵלַי אֵת אֲשֶׁר דָּקָרוּ"), for they agreed with My judgment, that Yarov‘am was a rebel against the kingship of the House of David (כִּי הֵם הִסְכִּימוּ בְּדִינִי כִּי הָיָה יָרָבְעָם מוֹרֵד בְּמַלְכוּת בֵּית דָּוִד). And Mashiach ben Yosef will be the soul of Yarov‘am the deputy, which departed from him before he sinned and was removed (וּמָשִׁיחַ בֶּן יוֹסֵף יִהְיֶה נְשָׁמַת יָרָבְעָם הַמִּשְׁנֶה, שֶׁפָּרְחָה מִמֶּנּוּ קֹדֶם שֶׁחָטָא וְנִסְתַּלְּקָה), in purity (בְּנְקִיּוּת). And his son’s son merited it - he is the son of his father - who was born on the day he died (וְזָכָה בָהּ בֶּן בְּנוֹ, הוּא בֶּן אָבִיהוּ, שֶׁנּוֹלַד בּוֹ בַּיּוֹם שֶׁמֵּת), as was said of him: “For this one alone shall come to Yarov‘am into the grave, because there was found in him something good toward Hashem, the God of Yisrael” (1 Kings 14) (שֶׁנֶּאֱמַר עָלָיו: כִּי זֶה לְבַדּוֹ יָבוֹא לִירָבְעָם אֶל הַקָּבֶר יַעַן נִמְצָא בוֹ דָּבָר טוֹב אֶל יי אֱלֹהֵי יִשְׂרָאֵל). “Something good toward Hashem” (דָּבָר טוֹב אֶל יי), see Zohar Chadash, Parashat Balak (עֲיֵן זֹהַר חָדָשׁ פָּרָשַׁת בָּלָק). And it is the secret which they said in the Gemara: “A shattered one of death in an egg” (Pesachim 62b) (וְהוּא סוֹד שֶׁאָמְרוּ בַּגְּמָרָא: רְצִיצָא דְּמֵיּת בְּבֵיעָתָא), for his kingship was like a chick whose eyes have not yet opened (כִּי מְלוּכָתוֹ הוּא כְּאֶפְרוֹחַ שֶׁלֹּא נִפְתְּחוּ עֵינָיו), “with this his spirit departed” (בְּהַאי נָפַק רוּחֵיהּ). Meaning, through which judgment did his soul depart? (רְצֵי לְמֵימַר: בְּאֵי דִּין נָפְקָא רוּחֵיהּ), and behold, at the beginning of his kingship the Tzaddik perished, and he never sinned any sin (וַהֲלֹא בְּרֵאשׁ מַלְכוּתוֹ נֶאֱבַד הַצַּדִּיק, וְלֹא חָטָא שׁוּם חֵטְא מֵעוֹלָם). Rabbi Yehoshua ben Chananyah answered: “With this that he brought in” (Pesachim 62b) (הֵשִׁיב רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה: 'בְּהַאי דְּעָאַל’), meaning - it was Yarov‘am his father who brought this soul into him (פֵּירוּשׁ, הוּא יָרָבְעָם אָבִיו שֶׁהִכְנִיס בּוֹ הַנְּשָׁמָה הַזֹּאת), and he caused that he inherit his soul (וְהוּא גָּרַם שֶׁיִּירַשׁ נִשְׁמָתוֹ), and also caused by his rebellion against the kingship of the House of David that he should be liable for death (וְגָרַם גַּם כֵּן מְרִידָתוֹ בְּמַלְכוּת בֵּית דָּוִד שֶׁיְּהֵא חַיָּב מִיתָה). And afterward, David the Mashiach will pray over him and revive him (וְאַחַר כָּךְ יִתְפַּלֵּל עָלָיו דָּוִד מְשִׁיחָא וִיחַיֵּיהּ), and he shall be the true deputy (וִיהֵא הַמִּשְׁנֶה הָאֲמִתִּי), and this is sufficient (וְדַּי בָּזֶה).

And Ba‘al Chanan the king hints to Malkuth (וּמֶלֶךְ בַּעַל חָנָן רוֹמֵז לַמַּלְכוּת), for she is the field of the Ba‘al (כִּי הִיא שְׂדֵה הַבַּעַל), who attained grace (חֲנִינָה) through her husband (עַל יְדֵי בַּעְלָהּ), who is Yesod (שֶׁהוּא יְסוֹד). For above him everything broke (כִּי לְמַעְלָה הֵימֶנּוּ נִשְׁבַּר הַכֹּל), and this Ba‘al granted her grace in his portion (וְהַבַּעַל הַזֶּה חָנַן אוֹתָהּ בְּחֶלְקוֹ), flowing shefa to two - that is, the two tribes which remained to the House of David when the deputy rebelled (הַשֶּׁפַע לִשְׁנַיִם, שֶׁהֵם שְׁנֵי שְׁבָטִים שֶׁנִּשְׁאֲרוּ לְבֵית דָּוִד כְּשֶׁמָּרַד הַמִּשְׁנֶה), and she attained shefa from the Name Havayah of 72 (וְהִשִּׂיגָה שֶׁפַע מִשֵּׁם הוי״ה דְּע״ב), her root being 26 (שָׁרְשָׁהּ כ״ו). And this caused that she was not broken when she benefitted from the aforementioned Chasadim (וְזֶה גָּרַם שֶׁלֹּא נִשְׁבְּרָה כְּשֶׁנֶּהֱנֵיתָה מִן הַחֲסָדִים הַנִּזְכָּרִים). But afterwards came the shefa of the second portion from the Name Elohim (אֲבָל אַחַר כָּךְ בָּא הַשֶּׁפַע שֶׁל הַחֵלֶק הַשֵּׁנִי מִשֵּׁם אֱלֹהִים), a second time (פ״כ) [בְּפַעַם ב’], which amounts to Resh (עוֹלֶה ר׳), E–ELY–ELH–ELHY–ELHYM (א אֵלִי אֵלֶּה אֱלֹהֵי אֱלְהִים), amounting to Resh (עוֹלֶה ר׳), which is Din (שֶׁהוּא דִּין). While the first shefa was still in her palm, the last portion was swallowed (וּבְעוֹדוֹ הַשֶּׁפַע הָרִאשׁוֹן בְּכַפּוֹ, יִבְלַע הַחֵלֶק הָאַחֲרוֹן), and this caused her partial nullification (וְזֶה גָּרַם בִּטּוּלָהּ קְצָת). Therefore she is called Ben Akbur (וְלָכֵן נִקְרֵאת בֶּן עַכְבּוּר), which is the secret of Ayin–Beit (72), Chaf–Vav (26), Resh (200) that we explained (שֶׁהוּא סוֹד ע״ב כ״ו ר׳ שֶׁפֵּרַשְׁנוּ). And this world was not found fitting in the eyes of the Holy One, blessed be He (וְזֶה הָעוֹלָם לֹא הֻכְשַׁר בְּעֵינֵי הקב״ה), and He saw that no good would ever emerge from it (וְרָאָה שֶׁלֹּא יֵצֵא מִמֶּנּוּ דָּבָר טוֹב לְעוֹלָם), for the judgments had greatly increased in the place of the World of Atzilut (יַעַן כִּי גָּבְרוּ הַדִּינִין הַרְבֵּה בִּמְקוֹם עוֹלַם הָאֲצִילוּת), and all the more so in the place of the lower worlds, where the Klipah increased without end (וּמִכָּל שֶׁכֵּן בִּמְקוֹם הָעוֹלָמוֹת הַתַּחְתּוֹנִים שֶׁגָּבְרָה הַקְּלִיפָּה לְאֵין תַּכְלִית). And the reason is that Ein Sof, King of kings, the Holy One Blessed Be He, did not emanate in that world (והטַּעַם הוּא שֶׁאֵין סוֹף מֶלֶךְ מַלְכֵּי הַמְּלָכִים הקב״ה, לֹא הֶאֱצִיל בָּאוֹתוֹ הָעוֹלָם), from His holy and pure light except the sod of the nefesh alone (מֵאוֹרוֹ הַקָּדוֹשׁ וְהַטָּהוֹר אֶלָּא סוֹד הַנֶּפֶשׁ לְבַד), from His great Name, blessed is He (מִשְּׁמוֹ הַגָּדוֹל בָּרוּךְ הוּא).

And it is already known to those who know grace, that the sin of man comes only from the nefesh [Soul] (וְכְבָר נוֹדַע לְיוֹדְעֵי חֵן שֶׁחֵטְאַת הָאָדָם אֵינָהּ בָּאָה אֶלָּא מִצַּד הַנֶּפֶשׁ), as it is said: “The soul that sins, it shall die” (הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת) (Ezekiel 18), and likewise: “That soul shall be cut off from among her people” (וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִקֶּרֶב עַמָּהּ) (Exodus 31), and it is said: “And if a soul shall sin…” (וְנֶפֶשׁ כִּי תֶחֱטָא) (Leviticus 5). To exclude the ruach [Spirit] and the neshamah [Soul], which do not desire to do evil, God forbid (לְאַפּוּקֵי הָרוּחַ וְהַנְּשָׁמָה שֶׁאֵינָם חֲפֵצִים לַעֲשׂוֹת רַע חַס וְשָׁלוֹם). For in the nefesh [Soul], evil is mixed with good, like a mixed dough (כִּי בַּנֶּפֶשׁ מְעֹרָב הָרַע עִם הַטּוֹב, כְּעִיסָּה מְעֹרֶבֶת), and the evil overcomes the good (וְהָרַע גּוֹבֵר עַל הַטּוֹב), whereas ruach [Spirit] and neshamah [Soul] are not intermixed (וְרוּחַ וְנְשָׁמָה אֵינָם מְעֹרָבִים). And all the more so one who possesses a nefesh [Soul] of Atzilut, in which there is not so much evil (וּמִכָּל שֶׁכֵּן מִי שֶׁיֵּשׁ לוֹ נֶפֶשׁ דַּאֲצִילוּת שֶׁאֵין בּוֹ רַע כָּל כָּךְ). And this evil is the sod of the evil inclination (וְהָרַע הַזֶּה הוּא סוֹד הַיֵּצֶר הָרָע), which is constantly attached to this nefesh [Soul] (הוּא דָּבוּק תָּמִיד עִם הַנֶּפֶשׁ הַזֶּה), and it has grasp and attachment in it (וְיֵשׁ לוֹ אֲחִיזָה וְדְבִיקוּת בּוֹ). And this is the portion of evil, the “heart of stone,” which one must rectify (וְזֶהוּ חֵלֶק הָרַע לֵ״ב הָאֶבֶן שֶׁיֵּשׁ לוֹ לְתַקֵּן), the secret of the Torah that was written very clearly in seventy languages upon the “heart of stone” (סוֹד הַתּוֹרָה שֶׁנִּכְתְּבָה בְּאֵר הֵיטֵב בְּשִׁבְעִים לָשׁוֹן עַל לֵ״ב הָאֶבֶן), that the impure becomes pure—he and his place (שֶׁנַּעֲשֶׂה מִטָּמֵא טָהוֹר, הוּא וּמְקוֹמוֹ). And this is the secret of: “With all your heart”—with both your inclinations (וְזֶהוּ סוֹד: ׳בְּכָל לְבָבְךָ׳ בִּשְׁנֵי יְצָרֶיךָ) (Deuteronomy 6/Berakhot 54a). And everyone who is greater than his fellow—his inclination is greater than his fellow’s (וְכָל מִי שֶׁגָּדוֹל מֵחֲבֵירוֹ, יִצְרוֹ גָּדוֹל מֵחֲבֵירוֹ) (Avodah Zarah 20b), meaning, if his neshamah [Soul] is from a spark of the Masters of the Eyes (רָצָה לוֹמַר, אִם נִשְׁמָתוֹ מִנִּיצוֹץ מָרֵי דְּעַיְנִין), he must rectify the spark of the power of the eyes of Adam Belial, and its place (יֵשׁ לוֹ לְתַקֵּן נִיצוֹץ כֹּחַ עֵינֵי אָדָם בְּלִיַּעַל וּמְקוֹמוֹ). Until the verse is fulfilled: “Death shall be swallowed up forever” (בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25), when holiness will swallow the place of death (שֶׁיִּבְלַע הַקְּדוּשָּׁה מְקוֹם הַמָּוֶת), and it shall be swallowed and not seen by you (וְיִתְבַלַּע וְלֹא יֵרָאֶה לְךָ), that leaven be not seen in all your borders (שֶׂאֹר בְּכָל גְּבוּלְךָ) (Exodus 13), as Rabbi Shimon bar Yochai, peace be upon him, says in the Zohar, Pekudei, daf 240b (כְּמוֹ שֶׁאוֹמֵר הַרַשְׁבִּ״י ע״ה בְּזֹהַר פְּקוּדֵי דַּף ר״מ ע״ב): “Rather, the Holy One Blessed Be He shall raise up Knesset Yisrael, and He shall establish its supports and its defenses, and all those called ‘House’ in its rectification and its strength forever and to all eternity” (אֶלָּא קב״ה יוֹקִים לָהּ לְכְנֶסֶת יִשְׂרָאֵל, וְאִיהוּ יוֹקִים סָמְכִין וְסוּכִין וְכָל אִינוּן דְּקָרִין בֵּיתָא בְּתִיקּוּנֵיהּ וּבְתַקִּיפוּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא). And it is written: “Enlarge the place of your tent” (הַרְחִיבִי מְקוֹם אָהֳלֵךְ) (Isaiah 54), because the Other Side shall be swallowed (בְּגִין דִּיִּתְבַלַּע סִטְרָא אָחֳרָא), and shall not rise forever (וְלָא יְקוּם לְעָלְמִין). And then: “And the reproach of His people He shall remove from all the earth, for Hashem has spoken” (וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ כִּי י־הוָה דִּבֵּר) (Isaiah 25). And in its fitting place, the matter shall be said about it (וּבִמְקוֹמוֹ הָרָאוּי לוֹ נֵימָא בֵיהּ מִלְּתָא).

Let us return to our matter (נַחְזֹר לְעִנְיָנֵנוּ). For when He saw-blessed be His Name-the King of kings, the Holy One Blessed Be He (כִּיוָן שֶׁרָאָה, יִתְבָּרַךְ שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵּי הַמְּלָכִים הקב״ה), that the judgments and the Klipot (שֶׁהַדִּינִין וְהַקְּלִפּוֹת), the secret of the nefesh [Soul]-whose gematria is five times Elohim (סוֹד הַנֶּפֶשׁ גִּימַטְרִיָּא חֲמֵשׁ פְּעָמִים אֱלֹהִים), as it comes to teach (תַּלְמוּד לוֹמַר), had overpowered in His world (גָּבְרוּ בְּעוֹלָמוֹ), He returned and destroyed it (חָזַר וְהֶחֱרִיבוֹ), and built another world (וּבָנָה עוֹלָם אַחֵר), which is this world (שֶׁהוּא הָעוֹלָם הַזֶּה). And He emanated from His spirit and His holy and pure light, the secret of the ruach [Spirit] (וְהֶאֱצִיל מֵרוּחוֹ וּמֵאוֹרוֹ הַקָּדוֹשׁ וְהַטָּהוֹר, סוֹד הָרוּחַ), and this is what is written: “And the spirit of Elohim hovered over the face of the waters” (הֲדָא הוּא דִּכְתִיב: "וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם") (Genesis 1). And there reigned the eighth king, who is called Hadar (וּמָלַךְ מֶלֶךְ הַשְּׁמִינִי הַנִּקְרָא הֲדָר), and he includes all the seven first kings (וְהוּא כּוֹלֵל כָּל הַז' מְלָכִים הָרִאשׁוֹנִים), who were shattered before their time and destroyed (אֲשֶׁר קָמְטוּ בְּלֹא עֵת וְנֶחֱרָבוּ). And the Holy One Blessed Be He found in him satisfaction of spirit (וּמָצָא הקב״ה בּוֹ נַחַת רוּחַ), and he endured (וְנִתְקַיֵּים), and therefore it is not said of him “and he died,” as it is said of the seven first kings: “and he died, and there reigned in his place” (וְעַל כֵּן לֹא נֶאֱמַר בּוֹ "וַיָּמָת" כְּמוֹ שֶׁנֶּאֱמַר בַּשִּׁבְעָה מְלָכִים הָרִאשׁוֹנִים: "וַיָּמָת וַיִּמְלֹךְ תַּחְתָּיו"). And therefore he is called Hadar (וְלָכֵן נִקְרָא הֲדָר), for he returned to this world and was rectified (שֶׁחָזַר לָעוֹלָם הַזֶּה וְנִתְקַן). And concerning this our Rabbis of blessed memory said (וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ ז״ל): “In the beginning, the Holy One Blessed Be He created His world with judgment” (בַּתְּחִלָּה בָּרָא הקב״ה עוֹלָמוֹ בְּדִין) (Bereshit Rabbah 12:15). Meaning, the secret of the nefesh [Soul], which is entirely judgments (רָצוֹן לוֹמַר, סוֹד הַנֶּפֶשׁ שֶׁהִיא כֻלָּהּ דִּינִין), in the secret of “Bereshit bara Elohim” (בְּסוֹד: "בְּרֵאשִׁית בָּרָא אֱלֹהִים") (Genesis 1), for five times Elohim is the gematria of nefesh [Soul] (כִּי ה' פְּעָמִים אֱלֹהִים, גִּימַטְרִיָּא נֶפֶשׁ). He saw that it could not endure (רָאָה שֶׁאֵין לוֹ קִיּוּם), so He stood and partnered with it the attribute of mercy, which is the secret of this ruach [Spirit] (עָמַד וְשִׁיתֵּף עִמּוֹ מִדַּת הָרַחֲמִים שֶׁהוּא סוֹד הָרוּחַ הַזֶּה), and it endured (וְנִתְקַיֵּים), as it is said: “On the day that Hashem Elohim made earth and heavens” (שֶׁנֶּאֱמַר: "בְּיוֹם עֲשׂוֹת י״י אֱלֹהִים אֶרֶץ וְשָׁמָיִם") (Genesis 2). And this is what they said, of blessed memory (וְזֶה אָמְרָם ז״ל): “Any judge who judges a true judgment to its truth” (כָּל דַּיָּן הַדָּן דִּין אֱמֶת לַאֲמִיתּוֹ) (Shabbat 10a/Sanhedrin 7a), for truth is the secret of the attribute of mercy (כִּי אֱמֶת הוּא סוֹד מִדַּת הָרַחֲמִים), it is as if he became a partner with the Holy One Blessed Be He in the act of creation (הוּא כְּאִלּוּ נַעֲשָׂה שֻׁתָּף לַהקב״ה בְּמַעֲשֵׂה בְרֵאשִׁית). And this is what they said: “If there is judgment below, there is no judgment above” (וְזֶהוּ אוֹמְרָם: ״אִם יֵשׁ דִּין לְמַטָּה, אֵין דִּין לְמַעְלָה״), only mercy (אֶלָּא רַחֲמִים). For upon the pillar of true judgment the world endures (כִּי עַל עַמּוּד דִּין אֱמֶת, הָעוֹלָם קַיָּם), as they said in Pirkei Avot (כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה בְּפִרְקֵי אָבוֹת) (Pirkei Avot 1:18).

And its parallel in the World of Tikkun: if, God forbid, the pillar of judgment is removed (וּדְיוּקְנָא דִּילֵיהּ בְּעוֹלַם הַתִּקּוּן, אִם חַס וְשָׁלוֹם נִסְתַּלֵּק עַמּוּד הַדִּין), it is said: “And He has appointed their appointments as a nefesh [Soul]” (נֶאֱמַר: ״וְקָבַע אֶת קְבָעֵיהֶם נֶפֶשׁ״) (Isaiah 3). And our Rabbis of blessed memory said (וְאָמְרוּ רַבּוֹתֵינוּ ז״ל): “The sword comes to the world on account of delay of justice and perversion of justice” (חֶרֶב בָּאָה לָעוֹלָם עַל עִנּוּי הַדִּין וְעַל עִוּוּת הַדִּין) (Pirkei Avot 5:8), and the decree of the generation of the flood was not sealed except on account of robbery (וְלֹא נֶחְתַּם גְּזַר דִּינָם שֶׁל דּוֹר הַמַּבּוּל אֶלָּא עַל הַגָּזֵל) (Sanhedrin 108a). And this is the likeness of the destruction of the World of Tohu (וְזֶהוּ דִּיוּקְנָא דְּחֻרְבָּן עוֹלַם הַתֹּהוּ). Therefore He created the world a second time—this world (וְלָכֵן בָּרָא פַּעַם שֵׁנִיָּה הָעוֹלָם הַזֶּה). And nevertheless, also this world in which we are—comes into being and passes away (וּמִכָּל מָקוֹם גַּם זֶה הָעוֹלָם שֶׁאֲנַחְנוּ בוֹ, הוּא הֹוֶה וְנִפְסָד), and in the future, even it will be destroyed (וּלְעָתִיד גַּם הוּא יֵחָרֵב). And therefore you will find in Divrei HaYamim that death is mentioned also regarding the eighth king (וְעַל כֵּן תִּמְצָא בְּדִבְרֵי הַיָּמִים שֶׁנִּזְכַּר מִיתָה גַּם בַּמֶּלֶךְ הַשְּׁמִינִי), as it is said: “And Hadad died” (שֶׁנֶּאֱמַר: ״וַיָּמָת הֲדַד״) (I Chronicles 1), a language of wailing (לָשׁוֹן יְלָלָה), for also in him the Dinim [Judgments] and Klipot strengthened (לְפִי שֶׁגַּם בּוֹ נִתְגַּבְּרוּ הַדִּינִים וְהַקְּלִיפּוֹת), even though they are not as strong as the first ones (הַגַּם שֶׁאֵינָם חֲזָקִים כָּל כָּךְ כַּרִאשׁוֹנִים). Nevertheless, in order to destroy all the Klipot and the evil from the world entirely (מִכָּל מָקוֹם, כְּדֵי לְבָעֵר אֶת כָּל הַקְּלִיפּוֹת וְהָרַע מִן הָעוֹלָם לְגַמְרֵי), so that they be no more remembered or mentioned ever again (בִּלְתִּי יִזָּכְרוּ וּבִלְתִּי יִפָּקְדוּ עוֹד לְעוֹלָם), the Holy One Blessed Be He will return this world also to tohu va-vohu (יַחֲזִיר הקב״ה גַּם אֶת הָעוֹלָם הַזֶּה לְתֹהוּ וָבֹהוּ), and only the nefashot [Souls] of the tzaddikim [Righteous Ones] will remain (וְלֹא יִשָּׁאֲרוּ כִּי אִם נְפָשׁוֹת הַצַּדִּיקִים), who cleaved themselves to Hashem Elohim of Life (שֶׁדָּבְקוּ עַצְמָם בַּי״י אֱלֹהִים חַיִּים). Therefore the Holy One Blessed Be He will renew His world (בְּכֵן יְחַדֵּשׁ הקב״ה עוֹלָמוֹ), and Hashem will create a new creation (וִיבְרָא י״י בְּרִיאָה חֲדָשָׁה), and He will bring forth from His great light the secret of the neshamah [Soul] (וְיוֹצִיא מֵאוֹרוֹ הַגָּדוֹל סוֹד הַנְּשָׁמָה), of His great Name, blessed is He (שֶׁל שְׁמוֹ הַגָּדוֹל בָּרוּךְ הוּא). And thus: “And Hashem alone shall be exalted on that day” (וּבְכֵן: ״וְנִשְׂגַּב י״י לְבַדּוֹ בַּיּוֹם הַהוּא״) (Isaiah 2).

Havayah is the secret of the neshamah [Soul] (הוי״ה הוּא סוֹד הַנְּשָׁמָה), and this is the secret of what our Rabbis of blessed memory said: “One [millennium] shall be desolate” (וְזֶהוּ סוֹד שֶׁאָמְרוּ רז״ל: ״וְחַד חָרוּב״) (Sanhedrin 97a), as it is said: “And Hashem alone shall be exalted on that day” (שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב י״י לְבַדּוֹ בַּיּוֹם הַהוּא״) (Isaiah 2), which is the seventh day and millennium (שֶׁהוּא יוֹם וְאֶלֶף שְׁבִיעִי). And it is said: “Hashem alone shall guide him” (וְנֶאֱמַר: ״י״י בָּדָד יַנְחֶנּוּ״) (Deuteronomy 32). And badad [alone] is the gematria of ten (וּבָדָד הוּא גִּימַטְרִיָּא י׳), meaning that all ten sefirot will be together in complete deveikut [cleaving] (רָצוֹן לוֹמַר כִּי כָּל הָעֶשֶׂר סְפִירוֹת יִהְיוּ יַחַד בְּדְבֵקוּת גָּמוּר), and even Ze’ir and Nukvah, who did not have mochin except at designated times (וַאֲפִילוּ זְעֵיר וְנוּקְבָּה שֶׁלֹּא הָיוּ לָהֶם מוֹחִין אֶלָּא לְעִתִּים יְדוּעִים), will have ten sefirot in completeness (יִהְיֶה לָהֶם י׳ סְפִירוֹת בְּשַׁלֵּמוּת), “a peg driven into a sure place, a tent never removed” (״יִתֵּד תְּקוּעָה אָהֶל בַּל יִצְעַן״) (Isaiah 22). For all five partzufim will be complete with ten sefirot (כִּי כָּל הַחֲמִשָּׁה פַּרְצוּפִין יִהְיוּ שְׁלֵמִים בַּעֶשֶׂר סְפִירוֹת), in perfect unity (בְּאַחְדוּת גָּמוּר), and they will shine together (וִיהְיוּ מֵאִירִים יַחַד), with the light of the neshamah [Soul] known in all ten parts within them (בְּמוֹד אוֹר הַנְּשָׁמָה בְּכָל י׳ חֲלָקִים שֶׁבָּהֶם). And concerning this it is said: “And it shall be... on that day, Hashem shall be echad [One]” (וְעַל זֶה נֶאֱמַר: ״וְהָיָה... בַּיּוֹם הַהוּא יִהְיֶה י״י אֶחָד״) (Zechariah 14), that is, Ze’ir, and “His Name”—which is Nukvah—shall also (שֶׁהוּא זְעֵיר, וּשְׁמוֹ שֶׁהִיא נוּקְבָּה יִהְיֶה גַּם כֵּן), be echad [one] with her ten sefirot (אֶחָד בַּעֲשֶׂר סְפִירוֹתֶיהָ). And the word echad [one] means “whole” (וּמִלַּת ״אֶחָד״ פֵּרוּשׁוֹ: יִהְיֶה שָׁלֵם), as we find in the verse: “And the Mishkan was one,” meaning it was whole (כְּמוֹ שֶׁמָּצִינוּ בַּפָּסוּק: ״וְהָיָה הַמִּשְׁכָּן אֶחָד״ - שֶׁפֵּרוּשׁוֹ שָׁלֵם) (Exodus 26). And two times echad [one] equals the Name Havayah (וּשְׁנֵי פְּעָמִים ״אֶחָד״ הוּא עוֹלֶה שֵׁם הוי״ה), as we said above: “Hashem alone shall guide him” (כַּאֲשֶׁר אָמַרְנוּ לְמַעְלָה: ״י״י בָּדָד יַנְחֶנּוּ״) (Deuteronomy 32), meaning: Hashem, which is the secret of the neshamah [Soul] (רָצוֹן לוֹמַר: י״י שֶׁהוּא בְּסוֹד הַנְּשָׁמָה), badad [alone]—meaning alone—shall guide him, and not Elohim (בָּדָד, שֶׁפֵּרוּשׁוֹ לְבַדּוֹ יַנְחֶנּוּ, וְלֹא אֱלֹהִים).

For Elohim divides into “Eleh [These]” and “Yam [Sea]” (כִּי ׳אֱלֹהִים׳ נֶחְלָק לְ׳אֵלֶּה׳ וְ׳יַם׳), and “Eleh [These]” is the aspect of ruach [Spirit] (וְ״אֵלֶּה״ הוּא בְּחִינַת הָרוּחַ), and “Yam [Sea]” is the aspect of nefesh [Soul] (וְ״יַם״ הוּא בְּחִינַת הַנֶּפֶשׁ), and “no foreign god is with Him”—meaning no god of other powers, which is the secret of the Klipot [Shells] (וְאֵין עִמּוֹ אֵל נֵכָר אֵל שֶׁל אֱלֹהִים אֲחֵרִים שֶׁהוּא סוֹד הַקְּלִיפּוֹת). For once the secret of His neshamah [Soul] is revealed (שֶׁכֵּיוָן שֶׁתִּתְגַּלֶּה סוֹד נְשָׁמָתוֹ יִתְבָּרַךְ), the entire world will be filled with light, holiness, wisdom, and prophecy (תִּתְמַלֵּא כָּל הָעוֹלָם כּוּלוֹ אוֹרָה, קְדוּשָּׁה, חָכְמָה וּנְבוּאָה), “as the waters cover the sea” (כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11). And the impure spirit, which is the Klipot, He shall remove from the earth (וְאֶת הָרוּחַ הַטֻּמְאָה שֶׁהֵם הַקְּלִיפּוֹת יַעֲבִיר מִן הָאָרֶץ), and they shall no longer be remembered (וְלֹא יִזָּכְרוּ עוֹד), thus His kingship shall be revealed in the world (כֵּן יִתְפַּרְסֵם מַלְכוּתוֹ בָּעוֹלָם), as it is said: “Hashem shall reign forever and ever” (כְּמוֹ שֶׁנֶּאֱמַר: "י־הֹוָה יִמְלֹךְ לְעוֹלָם וָעֶד") (Exodus 15). For as long as those eight kings ruled, His kingship, blessed be His Name, was not revealed (שֶׁכָּל זְמַן שֶׁמָּלְכוּ הַשְּׁמוֹנָה מְלָכִים הַנִּזְכָּרִים לֹא נִתְפַּרְסְמָה מַלְכוּתוֹ יִתְבָּרַךְ שְׁמוֹ), and therefore it is written: “And these are the kings who reigned before there reigned a king for the children of Israel” (וְעַל כֵּן כָּתוּב: "וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ... בְּטֶרֶם מְלֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל") (Genesis 36). And when the Holy One Blessed Be He shall also remove the eighth king from the earth, as it is said in Divrei HaYamim: “And Hadad died” (וּכְשֶׁיַּעֲבִיר הַשֵּׁם יִתְבָּרַךְ גַּם אֶת הַמֶּלֶךְ הַשְּׁמִינִי מִן הָאָרֶץ, כְּמוֹ שֶׁנֶּאֱמַר בְּדִבְרֵי הַיָּמִים: "וַיָּמָת הֲדָד") (I Chronicles 1), then a king shall reign for the children of Israel, blessed be His Name (אָז יִמְלֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל יִתְבָּרַךְ שְׁמוֹ), and that is the dominion of His neshamah [Soul], blessed be He, which is entirely life and entirely perfect mercy (וְהוּא שִׁלְטוֹן נְשָׁמָתוֹ יִתְבָּרַךְ שֶׁהִיא כֻּלָּהּ חַיִּים, וְכֻלָּהּ רַחֲמִים גְּמוּרִים), and there is in it no evil whatsoever (וְאֵין בּוֹ רַע כְּלָל וְעִקָּר). Therefore the greatness of His kingship will be revealed (בְּכֵן תִּתְפַּרְסֵם גְּדֻלַּת מַלְכוּתוֹ יִתְבָּרַךְ), and His Name shall be exalted in His world (וְיִתְעַלֶּה שְׁמוֹ בְּעוֹלָמוֹ), and all shall incline with one shoulder to serve Him (וְיִטּוּ כֻּלָּם שְׁכֶם אֶחָד לַעֲבָדוֹ), and all shall accept upon themselves the yoke of His kingship (וְיִקַּבְּלוּ כֻּלָּם עֹל מַלְכוּתוֹ), “On that day Hashem shall be echad [One] and His Name echad [One]” (בַּיּוֹם הַהוּא יִהְיֶה י״י אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). May His Name be blessed forever (וְיִתְבָּרַךְ שְׁמוֹ לְעוֹלָם), amen and amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).