Chapter Forty-Three (פֶּרֶק אַרְבָּעִים וּשְׁלוֹשָׁה)

And you, my beloved, who studies this book of mine (וְאַתָּה אֲהוּבִי הַמְעַיֵּן בְּסִפְרִי זֶה), I will open for you a path where uprightness dwells and Ohr [Light] resides (אֶפְתַּח לְךָ דֶּרֶךְ הַיָּשָׁר יִשְׁכֹּן אוֹר), to reveal to you yet another great principle regarding the sin of Adam haRishon (לְגַלּוֹת לְךָ עוֹד כְּלָל גָּדוֹל בְּעִנְיַן חֵטְא אָדָם הָרִאשׁוֹן), which is of great necessity for the sparks of purity (מַה שֶּׁהוּא צֹרֶךְ גָּדוֹל לְנִצּוֹצוֹת הַטָּהֳרָה). And yet, “but the edge of it you will see, and its totality you will not see” (Job 26:14) (וְעַל כָּל זֹאת ״אֶפֶס קְצֵהוּ תִרְאֶה וְכֻלּוֹ לֹא תִרְאֶה״), in this gate (בַּשַּׁעַר הַזֶּה). However, I will broaden its explanation in its proper place (אֲכֵן אַרְחִיב בֵּיאוּרוֹ בִּמְקוֹמוֹ הָרָאוּי לוֹ), when I come to explain the matter of the sin of Adam haRishon on its own (כְּשֶׁאָבוֹא לְפָרֵשׁ עִנְיַן חֵטְא אָדָם הָרִאשׁוֹן בִּפְנֵי עַצְמוֹ). And this is the matter, known to every enlightened one (וְהוּא זֶה יָדוּעַ לְכָל מַשְׂכִּיל), that Adam haRishon blemished all the worlds (כִּי אָדָם הָרִאשׁוֹן פָּגַם כָּל הָעוֹלָמוֹת), and therefore it was inevitable that sparks of Kedushah [Holiness] should fall from him (וְאִם כֵּן הָיָה מֻכְרָח שֶׁיִּפְּלוּ מִמֶּנּוּ נִצּוֹצוֹת הַקְּדוּשָּׁה), and they became intermingled throughout the four directions of the world (וְנִתְעָרְבוּ בְּכָל אַרְבַּע רוּחוֹת הָעוֹלָם), and each of the seventy princes of the nations took its share (וְכָל ע׳ שָׂרֵי הָאֻמּוֹת כָּל אֶחָד נָטַל חֶלְקוֹ).

Now, those sparks have no foothold or strength to emerge from there (וְהִנֵּה אוֹתָם הַנִּצּוֹצוֹת אֵין לָהֶם אֲחִיזָה וְכֹחַ לָצֵאת מִשָּׁם), except through Yisrael, who perform mitzvot and tefillot (רַק עַל יְדֵי יִשְׂרָאֵל שֶׁעוֹשִׂים מִצְווֹת וּתְפִלּוֹת), and through their prayer elevate them in the secret of Mayin Nukvin [Feminine Waters] (וְעַל יְדֵי תְּפִלָּתָם מַעֲלִים אוֹתָם בְּסוֹד מַיִּין נוּקְבִּין), and then all are clarified (וְאָז מִתְבָּרְרִים כֻּולָּם). And the likeness of this also exists in the World to Come (וּדְגוּמַת זֶה הוּא גַּם כֵּן בָּעוֹלָם הַבָּא), after the passing of the Tzaddik from this world (אַחַר פְּטִירַת הַצַּדִּיק מִן הָעוֹלָם הַזֶּה), for there is no Tzaddik from Yisrael who does not pass through and enter Gehinnom (שֶׁאֵין לְךָ צַדִּיק מִיִּשְׂרָאֵל שֶׁאֵינוֹ עוֹבֵר וְנִכְנָס בְּגֵיהִנֹּם), even though he is not fit for it (אַף עַל פִּי שֶׁאֵינוֹ רָאוּי אֵלָיו), for Gehinnom surrounds the Kedushah [Holiness] and Gan Eden (כִּי הַגֵּיהִנֹּם מַקִּיף הַקְּדוּשָּׁה וְהַגַּן עֵדֶן), and it is necessary that he pass through there (וּמוּכְרָח הוּא לֵילֵךְ דֶּרֶךְ שָׁם). And his activity there, when he passes through Gehinnom, is that by the power of his deeds (וּפְעוּלָתוֹ שָׁם שֶׁעוֹבֵר דֶּרֶךְ גֵּיהִנֹּם וּמוֹצִיא מִשָּׁם בְּכֹחַ מַעֲשָׂיו), he extracts from there some wicked one of Yisrael who is there (לְאֵיזֶה רָשָׁע מִיִּשְׂרָאֵל אֲשֶׁר שָׁם), who has no garment (שֶׁאֵין לוֹ לְבוּשׁ), and he takes him beneath his own garment and cloak (וְהוּא לוֹקְחוֹ תַּחַת לְבוּשׁוֹ וּמְעִילוֹ). And this too is what the Tzaddikim do during their lifetime in this world (וְזֶה גַּם כֵּן עוֹשִׂים הַצַּדִּיקִים בְּחַיֵּיהֶם בָּעוֹלָם הַזֶּה), for they go into exile among the nations (כִּי הֵם גוֹלִים אֵצֶל הָאֻמּוֹת), in order to extract those sparks (כְּדֵי לְהוֹצִיא אוֹתָם הַנִּצּוֹצוֹת). And this is the secret of the verse: “A time when man rules over man to his detriment” (Ecclesiastes 8:9) (וְזֶהוּ סוֹד הַפָּסוּק: ״עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרָע לוֹ״): that the nations rule over Yisrael (שֶׁשּׁוֹלְטִים הָאֻמּוֹת בְּיִשְׂרָאֵל), so that Yisrael may extract from beneath their hand those sparks (כְּדֵי שֶׁיִּשְׂרָאֵל יוּכְלוּ לְהוֹצִיא מִתַּחַת יָדָם אוֹתָם הַנִּצּוֹצוֹת), which are those that give vitality to the Klipah (אֲשֶׁר הֵם הַנּוֹתְנִים חַיּוּת לַקְּלִיפָּה), for the Klipot are dead (כִּי הַקְּלִיפּוֹת הֵם מֵתִים). And this is the secret that the wicked, even during their lifetime, are called dead (וְזֶהוּ סוֹד שֶׁהָרְשָׁעִים בְּחַיֵּיהֶם קְרוּאִים מֵתִים), for they have no holy Neshamah [Soul] from the Yesod, which is called “Chai haOlamim [Life of the Worlds]” (כִּי אֵין לָהֶם נְשָׁמָה קְדוֹשָׁה מִן הַיְּסוֹד הַנִּקְרָא: חַי הָעוֹלָמִים), in both worlds, in this world and in the World to Come (בִּתְרֵין עָלְמִין, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא). Rather, they possess only a Nefesh [Soul] from the Klipah, which is called death and shadow of death (רַק יֵשׁ לָהֶם נֶפֶשׁ מִן הַקְּלִיפָּה, הַנִּקְרֵאת מָוֶת וְצַלְמָוֶת), and through those sparks they live (וְעַל יְדֵי אוֹתָם הַנִּצּוֹצוֹת הֵם חַיִּים). And this is the reason for the desire and craving of the Klipot to seize Neshamot [Souls] and cause them to sin (וְזֶהוּ סִבַּת חֵפֶץ וְרָצוֹן הַקְּלִיפּוֹת לֶאֱחֹז נְשָׁמוֹת וּלְהַחֲטִיאָם), for they have no life except through our sins (כִּי אֵין לָהֶם חַיִּים לֻלֵי עֲוֹנוֹתֵינוּ), for then they are able to snatch pure and holy Neshamot [Souls] (שֶׁאָז יֵשׁ לָהֶם יְכֹלֶת לַחֲטֹף נְשָׁמוֹת טְהוֹרוֹת וּקְדוֹשׁוֹת), and from this they live (וּמִזֶּה הֵם חַיִּים). Therefore, great is the punishment of the wicked (וְלָכֵן גָּדוֹל עֲנָשׁ הָרָשָׁע), for he causes the death of the Kedushah [Holiness] (שֶׁהוּא מֵמִית הַקְּדוּשָּׁה), because he delivers it into the hand of death and the Klipah (שֶׁהוּא נוֹתְנָהּ אֶל יַד הַמָּוֶת וְהַקְּלִיפָּה), and gives vitality to the Klipah (וּמְחַיֶּה הַקְּלִיפָּה).

However, Yisrael were required to go into exile together with the Shekhinah among all the seventy languages (וְאַמְנָם הֻצְרְכוּ יִשְׂרָאֵל לְגָלוּת הַשְּׁכִינָה בְּכָל ע׳ לָשׁוֹן), for there are sparks of Kedushah [Holiness] from the Neshamah [Soul] of Adam haRishon there (אֲשֶׁר שָׁם נִצּוֹצוֹת הַקְּדוּשָּׁה שֶׁל נִשְׁמַת אָדָם הָרִאשׁוֹן), which fell into the Klipot of the seventy languages (שֶׁנָּפְלוּ לְתוֹךְ הַקְּלִיפּוֹת שֶׁל ע׳ לָשׁוֹן), and there is no power to bring them out from there (וְאֵין כֹּחַ לָצֵאת מִשָּׁם), were it not for His mercy, may He be blessed (לֻלֵי רַחֲמָיו יִתְבָּרַךְ), whereby the Shekhinah went into exile with us (שֶׁגָּלְתָה שְׁכִינָה עִמָּנוּ), and She gathers those Neshamot [Souls] to Herself (וְהִיא מְלַקֶּטֶת אוֹתָם הַנְּשָׁמוֹת אֵלֶיהָ), in the secret of Mayin Nukvin [Feminine Waters] (בְּסוֹד מַיִּין נוּקְבִּין), through the Ten Martyrs (עַל יְדֵי עֲשָׂרָה הֲרוּגֵי מַלְכוּת), as I will explain in the coming chapters, with the help of the Creator and His Shekhinah (כַּאֲשֶׁר אֲבָאֵר בַּפְּרָקִים הַבָּאִים בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And She receives through them these sparks, in the secret of: “Great is Your faithfulness” (Lamentations 3:23) (וְהִיא מְקַבֶּלֶת עַל יְדֵיהֶם הַנִּצּוֹצוֹת הָאֵלּוּ בְּסוֹד: ״רַבָּה אֱמוּנָתֶךָ״); she is Malkhut, which is called Emunah [Faith] (הִיא מַלְכוּת שֶׁנִּקְרֵאת אֱמוּנָה), and she becomes Rabbah [great] and great (הִיא נַעֲשֵׂית רַבָּה וּגְדוֹלָה), in the secret of the city Yerushalayim, filled with the Neshamot [Souls] of all Yisrael, the living and the dead (בְּסוֹד עִיר יְרוּשָׁלַיִם, מְלֵאָה נְשָׁמוֹת כָּל יִשְׂרָאֵל, הַמֵּתִים וְהַחַיִּים). And when the cooking of the Zivug [Union] is completed (וּכְשֶׁנִּגְמַר הַבִּשּׁוּל שֶׁל הַזִּוּוּג), then Hashem, may He be blessed, sends that Neshamah [Soul] into this world (אָז שׁוֹלֵחַ הַשֵּׁם יִתְבָּרַךְ הַנְּשָׁמָה הַזֹּאת בָּעוֹלָם הַזֶּה). And once the portion of sparks that she is to elevate has been completed (וּכְבָר נִגְמְרָה הַחֶלֶק שֶׁל הַנִּצּוֹצוֹת שֶׁיֵּשׁ לָהּ לְהַעֲלוֹת), then the Shekhinah comes after the Neshamah [Soul] (אָז הַשְּׁכִינָה בָּאָה אַחַר הַנְּשָׁמָה), to gather her from the world (לִלְקוֹט אוֹתָהּ מִן הָעוֹלָם), and to give her Nefesh, Ruach, Neshamah, Chayah, Yechidah in wholeness (וּלְתֵת לָהּ נרנח״י בְּשׁלֵימוּת), so that through her the final ascent will be accomplished (כְּדֵי שֶׁעַל יָדָה יִהְיֶה גְּמַר הָעֲלִיָּה), and the purification of her place—the void where her sparks had stood (וְטָהֳרַת מְקוֹמָהּ שֶׁל הֶחָלָל שֶׁעָמְדוּ שָׁם נִצּוֹצוֹתֶיהָ), and through her a perpetual Zivug [Union] is made (וְעַל יָדָה נַעֲשֶׂה זִוּוּג תָּמִידִי).

And this derush [Exposition] should suffice for the student (וְיָסְפִיק הַדְּרוּשׁ הַזֶּה אֶל הַמְעַיֵּן), to warn him not to err in thinking (לְהַזְהִירוֹ שֶׁלֹּא יִטְעֶה לַחְשׁוֹב), that the Neshamah [Soul] of the sparks comes immediately from the place of impurity below into a son of Yisrael (שֶׁתֵּכֶף יָבוֹא הַנְּשָׁמָה שֶׁל הַנִּצּוֹצוֹת מִמָּקוֹם הַטּוּמְאָה לְמַטָּה בְּבַר יִשְׂרָאֵל תֵּכֶף), Heaven forbid to believe such a thing (חַס וְשָׁלוֹם לְהַאֲמִין זֶה). Rather, it is the Shekhinah—who is in exile—that takes that Neshamah [Soul] and the sparks (אֶלָּא הַשְּׁכִינָה שֶׁהִיא בַּגָּלוּת, לוֹקַחַת אוֹתָהּ הַנְּשָׁמָה וְהַנִּצּוֹצוֹת), in the secret of Mayin Nukvin [Feminine Waters], for a Zivug [Union] with Ze'ir (בְּסוֹד מַיִּין נוּקְבִּין, לְזִוּוּג עִם זְעֵיר), and afterward the Shekhinah sends it down again into exile (וְאַחַר כָּךְ שׁוֹלַחַת הַשְּׁכִינָה לְמַטָּה בַּגָּלוּת), into that son of Yisrael (לְאוֹתוֹ בַּר־יִשְׂרָאֵל), through that void in which she resides (דֶּרֶךְ אוֹתוֹ הֶחָלָל שֶׁהִיא בּוֹ). And when the ingathering of exiles is completed from all seventy Klipot (וּכְשֶׁיִּסְתַּיֵּם קִבּוּץ גָּלֻיּוֹת זֶה מִכָּל ע׳ קְלִיפּוֹת), then it will be the time when “foot joins with foot” (אָז עִידְנָא דְּמָטוּ רַגְלִין בְּרַגְלִין), and then will be fulfilled: “He will swallow up death forever” (Isaiah 25:8) (וְאָז יִתְקַיֵּים ״בִּלַּע הַמָּוֶת לָנֶצַח״), as mentioned in the Zohar, Parashat Pekudei (daf 269a) (כְּנִזְכַּר בַּזֹּהַר פָּרָשַׁת פְּקוּדֵי). And with this you will understand how the sin of Adam haRishon caused all the exiles until the days of the Mashiach (וּבְזֶה תָּבִין אֵיךְ עֲוֹן אָדָם הָרִאשׁוֹן גָּרַם כָּל הַגָּלוּיוֹת עַד יְמוֹת הַמָּשִׁיחַ), in the secret of: “In the footsteps of the Mashiach, brazenness will increase” (Sotah 49b) (בְּסוֹד: בְּעִקְּבוֹת מְשִׁיחָא חוּצְפָּה יִסְגֵּי), when the heels of Adam haRishon will have been completely clarified (כְּשֶׁיוּשְׁלְמוּ הָעֲקֵבִים שֶׁל אָדָם הָרִאשׁוֹן לְהִתְבָּרֵר). And you will also understand why Yisrael needed to go into exile in Mitzrayim [Egypt], and in Madai [Media], and the like (וְגַם תָּבִין לָמָּה הֻצְרְכוּ יִשְׂרָאֵל לְגָלוּת בְּמִצְרַיִם וּבְמָדַי וְכַיּוֹצֵא בָּזֶה), and why specifically these four are singled out from among all the others (וְלָמָּה אֵלּוּ הַד׳ נִרְשָׁמִים מִכָּל הַשְּׁאָר), for since they went into exile among all seventy languages (מֵאַחַר שֶׁגָּלוּ בְּכָל ע׳ לָשׁוֹן), why are only these four mentioned (לָמָּה לֹא נִזְכְּרוּ רַק אֵלּוּ הַד׳)? And why, in these four, all of Yisrael went into exile (וְלָמָּה בְּאֵלּוּ הַד׳ גָּלוּ כָּל יִשְׂרָאֵל), whereas among the other seventy languages, even if only one of Yisrael goes into exile there (אֲבָל בִּשְׁאָר ע׳ לָשׁוֹן אֲפִלּוּ אֶחָד מִיִּשְׂרָאֵל גּוֹלֶה שָׁם), it is considered and reckoned for him as though all of Yisrael had gone into exile (נֶחְשָׁב וּמַעֲלֶה עָלָיו כְּאִילוּ גָּלוּ כָּל יִשְׂרָאֵל). But the matter is this (אֲבָל הָעִנְיָן הוּא), that just as the root of Kedushah [Holiness] is four rivers (כִּי הֲלֹא הוּא כְּמוֹ שֶׁעִיקַּר הַקְּדוּשָּׁה הוּא ד׳ נְהָרוֹת), which are the four letters of the Name (וְהֵם ד׳ אוֹתִיוֹת הַשֵּׁם), the secret of the exuding of the four Chayot of the Merkavah (סוֹד זֵיעַת ד׳ חַיּוֹת הַמֶּרְכָּבָה), so too, corresponding to them, Yisrael went into exile through four rivers issuing within the Klipah (כָּךְ כְּנֶגְדָּם גָּלוּ יִשְׂרָאֵל בְּד׳ נְהָרוֹת הַיּוֹצְאִים בַּקְּלִיפָּה), and they are the secret of the exuding of the four impure Chayot that bear the impure Merkavah (וְהֵם סוֹד זֵיעַת אַרְבַּע חַיּוֹת טְמֵאוֹת הַנּוֹשְׂאוֹת הַמֶּרְכָּבָה הַטְּמֵאָה). And they are: lion, horse, man, and serpent (וְהֵם: אַרְיֵה וְסוּס וְאָדָם וְנָחָשׁ), corresponding to Yetzirah (כְּנֶגֶד יְצִירָה), and they include everything (וְהֵם כּוֹלְלִים הַכֹּל). And when the Neshamot [Souls] went into exile (וּכְשֶׁגָּלוּ הַנְּשָׁמוֹת), the essence of all the sparks of the Neshamot [Souls] went there (עִקַּר כָּל נִצּוֹצוֹת הַנְּשָׁמוֹת הָלְכוּ לְשָׁם), to those four rivers that issue within the Klipah (לְאֵלּוּ הַד׳ נְהָרוֹת הַיּוֹצְאִים בַּקְּלִיפָּה).

Therefore all of Yisrael were required to be exiled in these four (וְלָכֵן הֻצְרְכוּ כָּל יִשְׂרָאֵל לִהְיוֹתָם גּוֹלִים בְּאֵלּוּ הָאַרְבָּעָה), for according to the aspect of each and every person, according to his root, there is one particular aspect (כִּי כְּפִי בְּחִינוֹת כָּל אָדָם וְאָדָם כְּפִי שָׁרְשׁוֹ יֵשׁ בְּחִינָה אַחַת), and then that Jew who comes from that root goes into exile there (וְאָז גּוֹלֶה שָׁם אוֹתוֹ הַיְּהוּדִי שֶׁבָּא מֵאוֹתוֹ הַשֹּׁרֶשׁ), and the aspect of that Neshamah [Soul] is to extract it from there (וּבְחִינַת נְשָׁמָה הַהִיא כְּדֵי לְהוֹצִיאָהּ מִשָּׁם). And with this you will understand all the rest from there (וּבְזֶה תָּבִין כָּל הַשְּׁאָר מִשָּׁם). Also for this reason they were first exiled to Mitzrayim [Egypt] (גַּם לְטַעַם זֶה גָּלוּ לְמִצְרַיִם תְּחִלָּה), for it is the first of the four rivers (כִּי הוּא רִאשׁוֹן לְאַרְבַּע נְהָרוֹת), which is the exile of the head (שֶׁהוּא גָּלוּת הָרֹאשׁ), and its counterpart is Bavel [Babylon], concerning which it is said: “You are the head of gold” (Daniel 2:38) (וַחֲבֵרוֹ בָּבֶל שֶׁנֶּאֱמַר עָלָיו ״אַנְתְּ רֵישָׁא דְּדַהֲבָא״), for the order of exile is such that the Kedushah [Holiness] begins to be gathered from the head (כִּי סֵדֶר הַגָּלוּת כָּךְ הוּא שֶׁמַּתְחִיל הַקְּדוּשָּׁה לְהִכָּנֵס מֵהָרֹאשׁ), and proceeds downward until the feet (וְלֵילֵךְ עַד לְמַטָּה עַד הָרַגְלַיִם). And therefore, when the Shekhinah enters there, reaching the feet (וְלָכֵן כַּאֲשֶׁר נִכְנְסָה שָׁם הַשְּׁכִינָה עַד הָרַגְלַיִם), then comes the intensification of the Chitzonim [External Forces] (אָז הוּא תַּגְבּוּרוֹת הַחִיצוֹנִים), for “he shall come like a rushing river” (Isaiah 59:19) (כִּי ״יָבוֹא כַּנָּהָר צָר״), and immediately the light of the redemption will come (וּתְכֶף יָבוֹא אוֹר הַגְּאֻלָּה), “and a redeemer shall come to Tzion” (Isaiah 59:20) (וּבָא לְצִיּוֹן גּוֹאֵל). For the intensity of the exile is the cause of the redemption (כִּי תֹקֶף הַגָּלוּת הוּא סִבַּת הַגְּאֻלָּה), for once the heels have been completely clarified (כִּי כְּוָן שֶׁיִּשְׁתַּלְּמוּ הָעֲקֵבִים לְהִתְבָּרֵר), then “He will swallow up death forever” (Isaiah 25:8) (אָז ״בִּלַּע הַמָּוֶת לָנֶצַח״).

However, in the exile of Yavan [Greece] and Edom [Rome] (אֲבָל בְּגָלוּת יָוָן וֶאֱדוֹם), not all of Yisrael were exiled there (לֹא הָיוּ כָּל יִשְׂרָאֵל נִגְלִים שָׁם), for the Ten Tribes had first gone into exile in Ashur [Assyria] (כִּי עֲשֶׂרֶת הַשְּׁבָטִים מִתְּחִלָּה גָּלוּ בְּאַשּׁוּר). And the reason is (וְהַטַּעַם הוּא), that the aspects of the sparks found in Yavan [Greece] and Edom [Rome] (כִּי בְּחִינוֹת הַנִּצּוֹצוֹת שֶׁבְּיוָן וֶאֱדוֹם), are these very tribes (הֵם אֵלּוּ הַשְּׁבָטִים), and the like (וְכַיּוֹצֵא בָּזֶה). And there is no need to elaborate (וְאֵין לְהַאֲרִיךְ), and the one who understands will understand on his own (וְהַמֵּבִין יָבִין מֵעַצְמוֹ).

And behold, in all the redemptions (וְהִנֵּה בְּכָל הַגְּאֻלּוֹת), there was no complete redemption (לֹא הָיְתָה גְּאֻלָּה שְׁלֵמָה), for there always remained small sparks (כִּי הִנֵּה נִשְׁאֲרוּ נִצּוֹצוֹת קְטַנִּים), over which the hand of the Klipot prevailed greatly (אֲשֶׁר גָּבְרָה יַד הַקְּלִיפּוֹת בָּהֶם מְאֹוד), and they could not be refined except over a long period of time (וְלֹא יָכְלוּ לְהִתְבָּרֵר אִם לֹא בְּאֲרִיכוּת זְמַן). Therefore, Yisrael were not required to remain united there (וְלָכֵן לֹא הֻצְרְכוּ יִשְׂרָאֵל לְהִתְאַחֵד שָׁם), and they went out from that exile (וְיָצְאוּ מִן הַגָּלוּת הַהוּא). However, for this reason (וְאַמְנָם לְטַעַם זֶה), the return to that place was never forbidden (לֹא נֶאֶסְרָה הַחֲזָרָה אֶל הַמָּקוֹם הַהוּא), for it is still necessary that the person who comes from the root of those sparks (כִּי עֲדַיִן צָרִיךְ שֶׁיִּגָּלֶה שָׁם אוֹתוֹ הָאָדָם הַבָּא מִשֹּׁרֶשׁ אוֹתָם הַנִּצּוֹצוֹת), which remained there (שֶׁנִּשְׁאֲרוּ שָׁם), be revealed in that place in order to extract them (כְּדֵי לְהוֹצִיאָם). For there still remain small sparks (כִּי עֲדַיִן נִשְׁאֲרוּ נִצּוֹצוֹת קְטַנִּים), from Bavel [Babylon], Madai [Media], Yavan [Greece], and their companions (קְצָת מִן בָּבֶל מָדַי וְיָוָן וַחֲבֵרֵיהֶם), which could not be completely refined (שֶׁלֹּא יָכְלוּ לְהִתְבָּרֵר לְגַמְרֵי).

However, all the redemptions by which Yisrael were redeemed are called a redemption (וְאַמְנָם כָּל הַגְּאֻלּוֹת שֶׁנִּגְאֲלוּ יִשְׂרָאֵל נִקְרָאִים גְּאֻלָּה), by the name of the principal matter (עַל שֵׁם הָעִקָּר), yet it is not a complete redemption (אַךְ אֵינָהּ גְּאֻלָּה שְׁלֵמָה). But the redemption from Mitzrayim [Egypt] was a complete redemption (אַךְ גְּאֻלַּת מִצְרַיִם הָיְתָה גְּאֻלָּה שְׁלֵמָה). This is the secret of what the Rabbis of blessed memory said concerning the verse: “And they emptied out Egypt” (Exodus 12:36) (זֶהוּ סוֹד שֶׁאָמְרוּ רַז״ל עַל פָּסוּק: ״וַיְנַצְּלוּ אֶת מִצְרַיִם״), that they made it like a net without fish (שֶׁעֲשָׂאוּהָ כְּמְצוּלָה שֶׁאֵין בָּהּ דָּגִים). And no spark of Kedushah [Holiness] remained there (וְלֹא נִשְׁאַר שָׁם שׁוּם נִצּוֹץ קְדוּשָּׁה), and it was the complete redemption of the Shekhinah (וְהָיְתָה גְּאֻלַּת הַשְּׁכִינָה לְגַמְרֵי), which was not the case with any other redemption (מַה שֶּׁאֵין כֵּן בְּשׁוּם גְּאֻלָּה אַחֶרֶת). And this is the reason we remember the Exodus from Mitzrayim [Egypt] more than all the other redemptions (וְזֶהוּ הַטַּעַם לִזְכֹּר יְצִיאַת מִצְרַיִם מִכָּל שְׁאָר הַגְּאֻלּוֹת), now, before the final redemption (עַתָּה, קֹדֶם גְּאֻלָּה אַחֲרוֹנָה), for it is the principal one (הִיא עִיקָּר), because in the other lands there still remain small sparks to gather (כִּי בִּשְׁאָר אֲרָצוֹת נִשְׁאֲרוּ עֲדַיִן נִצּוֹצוֹת קְטַנִּים לְלַקֵּט), but in Mitzrayim [Egypt] no spark of Kedushah [Holiness] remained (וּבְמִצְרַיִם לֹא נִשְׁאַר שׁוּם נִצּוֹץ קְדוּשָּׁה), and it was the complete redemption of the Shekhinah from that Klipah [Shell] (וְהָיְתָה גְּאֻלַּת הַשְּׁכִינָה לְגַמְרֵי מֵאוֹתָהּ קְלִיפָּה), which was not the case with any other redemption (מַה שֶּׁאֵין כֵּן בְּשׁוּם גְּאֻלָּה אַחֶרֶת). But in the future, when there will be a redemption encompassing the entire world (אֲבָל לֶעָתִיד לָבֹא שֶׁתִּהְיֶה גְּאֻלָּה כּוֹלֶלֶת בְּכָל הָעוֹלָם), the redemption from Mitzrayim [Egypt] will be secondary (תִּהְיֶה גְּאֻלַּת מִצְרַיִם טְפֵלָה), and the final redemption will be the principal one (וְגְאֻלָּה אַחֲרוֹנָה עִיקָּר). And regarding this the Rabbis of blessed memory said in Tractate Berakhot, Chapter One, “From when?” (וְעַל זֶה אָמְרוּ רַז״ל בְּמַסֶּכֶת בְּרָכוֹת פֶּרֶק רִאשׁוֹן מֵאֵימָתַי): “It was taught: Ben Zoma said to the Sages, ‘Do we mention the Exodus from Mitzrayim [Egypt] in the days of the Mashiach?’” (תַּנְיָא: אָמַר לָהֶם בֶּן זוֹמָא לַחֲכָמִים, וְכִי מַזְכִּירִין יְצִיאַת מִצְרַיִם לִימוֹת הַמָּשִׁיחַ), “But is it not already stated: ‘Behold, days are coming, says Hashem, and it shall no longer be said, “As Hashem lives, who brought up the children of Yisrael from the land of Mitzrayim [Egypt]” (Jeremiah 23:7) (וְהֲלֹא כְּבָר נֶאֱמַר: ״הִנֵּה יָמִים בָּאִים נְאֻם י״י, וְלֹא יֹאמְרוּ עוֹד: חַי י״י אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם״), “but rather: ‘As Hashem lives, who brought up and who brought the seed of the House of Yisrael from the land of the north and from all the lands where I had driven them’” (Jeremiah 23:8) (כִּי אִם: חַי י״י אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפוֹנָה וּמִכָּל הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם״).

They said to him: It is not that the Exodus from Mitzrayim [Egypt] will be uprooted from its place (אָמְרוּ לוֹ: לֹא שֶׁתֵּעָקֵר יְצִיאַת מִצְרַיִם מִמְּקוֹמָהּ), but that the subjugation of kingdoms will be primary (אֶלָּא שֶׁתִּהְיֶה שִׁעְבּוּד מַלְכֻיּוֹת עִיקָּר), and the Exodus from Mitzrayim [Egypt] will be secondary to it (וְיְצִיאַת מִצְרַיִם טָפֵל לוֹ). Therefore, the redemption from Mitzrayim [Egypt] was followed by an interruption (לָכֵן גְּאֻלַּת מִצְרַיִם הָיָה אַחֲרֶיהָ הֶפְסֵק), for in all the other lands there still remained sparks (כִּי עֲדַיִן בְּכָל שְׁאָר הָאֲרָצוֹת הָיוּ שָׁם נִצּוֹצוֹת). But in the future there will be a general redemption (אֲבָל לֶעָתִיד לָבֹא תִּהְיֶה גְּאֻלָּה כְּלָלִית), after which there will be no interruption (שֶׁאֵין אַחֲרֶיהָ הֶפְסֵק), for it will include the gathering of sparks throughout the entire world (כִּי הִיא כּוֹלֶלֶת לִקּוּט נִצּוֹצוֹת בְּכָל הָעוֹלָם). And with this you will understand a great secret (וּבְזֶה תָּבִין סוֹד גָּדוֹל), in the mystery of the exiles (בְּסוֹד הַגָּלוּיוֹת), that Yisrael were required to be exiled into all four directions of the world (שֶׁהֻצְרְכוּ יִשְׂרָאֵל לְהִגָּלוֹת בְּכָל ד׳ רוּחוֹת הָעוֹלָם).

And as the Rabbis of blessed memory said (וּכְמוֹ שֶׁאָמְרוּ רַז״ל): Yisrael were exiled among all seventy languages (גָּלוּ יִשְׂרָאֵל בְּכָל ע׳ לָשׁוֹן) (Pesachim 87b), for once a single Jew goes into exile among that nation, alone (כִּי כֵיוָן שֶׁגָּלָה יְהוּדִי אֶחָד בֵּין אוֹתָהּ אוּמָה בִּיחִידוּת), whether through captivity or by some other cause (בֵּין דֶּרֶךְ שְׁבִיָּה אוֹ עַל יְדֵי סִבָּה אַחֶרֶת), through a necessary mission (בִּשְׁלִיחוּת מֻכְרַחַת), it is considered as if all of Yisrael were exiled there (נֶחְשָׁב כְּאִילּוּ כָּל יִשְׂרָאֵל גָּלוּ שָׁם). And this is due to the sparks of his Neshamah [Soul], which he must gather there (וְזֶהוּ מִצַּד נִצּוֹצוֹת נִשְׁמָתוֹ אֲשֶׁר שָׁם צָרִיךְ לְלַקֵּט אוֹתָהּ). And it is found, according to this path (וְנִמְצָא עַל דֶּרֶךְ זֶה), that all seventy nations ruled over Yisrael (כִּי כָּל ע׳ אוּמּוֹת שָׁלְטוּ בְּיִשְׂרָאֵל), and they went into exile there (וְגָלוּ שָׁם). And this is the secret of the verse (וְזֶהוּ סוֹד פָּסוּק): “For as you have seen Mitzrayim [Egypt] today, you shall not continue to see them again forever” (Exodus 14:13) (כִּי כַּאֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תֹסִפוּ לִרְאוֹתָם עוֹד עַד עוֹלָם). And it is difficult: why was descent to Mitzrayim [Egypt] forbidden more than to any of the other lands outside the Land? (וְקָשֶׁה, לָמָּה נֶאֶסְרָה יְרִידָת מִצְרַיִם מִכָּל הָאֲרָצוֹת שֶׁבְּחוּץ לָאָרֶץ). The secret of the matter is (סוֹד הַדָּבָר הוּא), that no root at all remained there, none whatsoever (שֶׁלֹּא נִשְׁאַר בּוֹ שׁוּם שֹׁרֶשׁ כְּלָל וָעִקָּר), for everything was gathered during the exile of Mitzrayim [Egypt] (כִּי הַכֹּל לִקְּטוּ בְּגָלוּת מִצְרַיִם), and they left no gleanings behind there (וְלֹא הִשְׁאִירוּ שָׁם עוֹלֵלוֹת). If so, there is no need to return there (וְאִם כֵּן אֵין צֹרֶךְ לַחֲזוֹר שָׁם), and even the Erev Rav [Mixed Multitude], who were the children of those converts whom Yosef converted (וַאֲפִלּוּ הָעֵרֶב רַב שֶׁהֵם בְּנֵי אוֹתָם הַגֵּרִים שֶׁגֵּיֵּר יוֹסֵף), and who were not refined properly (וְלֹא הָיוּ מְזוּקָּקִים כָּרָאוּי), even them Moshe Rabbeinu, peace be upon him, took (אֲפִלּוּ אוֹתָם לָקַח מֹשֶׁה רַבֵּינוּ ע״ה). Which is not the case with the other lands (מַה שֶּׁאֵין כֵּן בִּשְׁאָר אֲרָצוֹת), for although when Yisrael goes into exile among them, he subdues the Kedushah [Holiness] and brings it there (אַף עַל פִּי שֶׁכַּאֲשֶׁר גּוֹלֶה יִשְׂרָאֵל בֵּינֵיהֶם הוּא מַכְנִיעַ הַקְּדוּשָּׁה וּמַכְנִיסָהּ שָׁם), and this is for the sake of gathering the sparks that fell there (וְהוּא לְצוֹרֶךְ לְלַקֵּט נִצּוֹצוֹת אֲשֶׁר נָפְלוּ שָׁמָּה), which are the limbs of the Neshamah [Soul] of Adam haRishon (וְהֵם אֵבָרֵי נִשְׁמַת אָדָם הָרִאשׁוֹן), who previously encompassed within himself all the Neshamot [Souls] of Benei Yisrael (שֶׁהָיָה כּוֹלֵל מִקּוֹדֶם זֶה כָּל נִשְׁמוֹת בְּנֵי יִשְׂרָאֵל). But whoever returns to enter Mitzrayim [Egypt] causes the exile of the Shekhinah for nothing, without benefit (אֲבָל מִי שֶׁחוֹזֵר לְהִכָּנֵס בְּמִצְרַיִם הוּא גּוֹרֵם גָּלוּת שְׁכִינָה עַל חִנָּם בְּלִי תּוֹעֶלֶת), and he revives the Chitzonim [External Forces] again, without benefit, after they had died (וְחוֹזֵר וּמְחַיֶּה הַחִיצוֹנִים בְּלִי תּוֹעֶלֶת אַחַר שֶׁמֵּתוּ).

AAnd for this reason you will observe (וְאַמְנָם לְטַעַם זֶה תִּרְאֶה), that there is no exile among any of the others (כִּי אֵין לְךָ שׁוּם גָּלוּת מֵאֵלּוּ), that did not bring them some great advantage (שֶׁלֹּא הָיְתָה לָהֶם אֵיזוֹ מַעֲלָה גְּדוֹלָה). For when they went into exile in Mitzrayim [Egypt] (כִּי כְּשֶׁגָּלוּ בְּמִצְרַיִם), they ruled over the entire world (הָיוּ מוֹלְכִים בְּכָל הָעוֹלָם), for the Shekhinah was in exile there (כִּי הַשְּׁכִינָה גּוֹלָה שָׁם), and all the nations drew the essence of their vitality from there (וְעִקַּר הַחַיּוּת מוֹשְׁכִים כָּל הָאֻמּוֹת מִשָּׁם), and the other lands remained secondary to it (וְנִשְׁאֲרוּ שְׁאָר הָאֲרָצוֹת טְפֵלִים לָהּ). And this is why there was famine in all the other lands, while in the land of Mitzrayim [Egypt] there was great abundance (וְזֶהוּ שֶׁהָרָעָב הָיָה בְּשְׁאָר הָאֲרָצוֹת וּבְאֶרֶץ מִצְרַיִם הָיָה שֹׂבַע גָּדוֹל). And therefore, when Yisrael went out from Mitzrayim [Egypt] (וְלָכֵן בְּצֵאת יִשְׂרָאֵל מִמִּצְרַיִם), it remained a lowly kingdom (נִשְׁאֲרָה מַמְלָכָה שְׁפֵילָה), for after there came to be exile in the other lands, they drew vitality from there (כִּי אַחֲרֵי שֶׁיֵּשׁ גָּלוּת בְּשְׁאָר הָאֲרָצוֹת יֵשׁ לָהֶם יְנִיקָה מִשָּׁם). But in the future, when there will be a complete redemption and no more exile (אֲבָל לֶעָתִיד לָבוֹא שֶׁתִּהְיֶה גְּאֻלָּה כּוֹלֶלֶת וְאֵין שׁוּם גָּלוּת), there will no longer be any vitality drawn by any Klipah [Shell] (אָז לֹא תִּהְיֶה שׁוּם יְנִיקָה לְשׁוּם קְלִיפָּה), and their vitality will cease entirely (וְיִתְבַּטֵּל מֵהֶם הַחַיּוּת לְגַמְרֵי). And then: “He will swallow up death forever” (Isaiah 25:8) (וְאָז ״בִּלַּע הַמָּוֶת לָנֶצַח״), which is the nullification of the Sitra Achra [Other Side] (שֶׁהוּא בִּטּוּל סִטְרָא אָחֳרָא). And also in Mitzrayim [Egypt]: “And a new king arose over Mitzrayim” (Exodus 1:8) (וְגַם בְּמִצְרַיִם: ״וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם״), whose decrees were renewed (שֶׁנִּתְחַדְּשׁוּ גְּזֵרוֹתָיו), and then came “like a rushing river” (Isaiah 59:19) (וְאָז ״כַּנָּהָר צָר״), and “a redeemer shall come to Tzion” (Isaiah 59:20) (וּבָא לְצִיּוֹן גּוֹאֵל), and the hardship of the enslavement brought about the redemption (וְקֹשִׁי הַשִּׁעְבּוּד גָּרַם הַגְּאֻלָּה), and this itself is a true sign of the redemption (וְהוּא מַמָּשׁ סִימָן הַגְּאֻלָּה), just as it will be in the future (כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד לָבוֹא), as the Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רַז״ל): “Before the first is remembered, the second is already hastening to come” (מֵעוֹד שֶׁהָרִאשׁוֹנָה פְּקוּדָה, שְׁנִיָּה מְמַהֶרֶת לָבוֹא) (Shir HaShirim Rabbah 2:13). And then Mashiach comes when the mind is turned away (וְאָז מָשִׁיחַ בָּא בְּהֶסַּח הַדַּעַת), at a time when they turn their thoughts away from him and say, “He will no longer come” (בְּעֵת שֶׁמְּסִיחִים דַּעְתָּם מִמֶּנּוּ וְאוֹמְרִים שׁוּב לֹא יָבוֹא), because of the multitude of afflictions (מִכֹּחַ רֹב צָרוֹת). Understand this well (וְהָבֵן). And regarding the secret of the gathering of sparks, the Rabbis of blessed memory said (וְעַל סוֹד לִקּוּט הַנִּצּוֹצוֹת אָמְרוּ רַז״ל): “Ben David will not come until all the souls in the Guf [Body] are exhausted” (Sanhedrin 98a) (אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף), meaning, in the body of Adam haRishon (שֶׁבְּגוּף אָדָם הָרִאשׁוֹן). As the Rabbis of blessed memory said concerning the verse: “Where were you when I founded the earth?” (Job 38:4) (כְּמוֹ שֶׁאָמְרוּ רַז״ל עַל פָּסוּק: ״אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ״), this teaches that all the Neshamot [Souls] were suspended within Adam haRishon (מְלַמֵּד שֶׁכָּל הַנְּשָׁמוֹת הָיוּ תְּלוּיוֹת בְּאָדָם הָרִאשׁוֹן), this one hanging from his hair, and that one from his nose... (זֶה תָּלוּי בִּשְׂעָרוֹ, וְזֶה בְּחוֹטְמוֹ...). Even though Rashi of blessed memory explains: “There is a chamber whose name is Guf [Body]” (אַף עַל פִּי שֶׁרַשִ״י ז״ל מְפָרֵשׁ: ״חֶדֶר יֵשׁ שֶׁשְּׁמוֹ גּוּף״), this follows the principle: “The Torah has seventy faces” (עַל פִּי ״שִׁבְעִים פָּנִים לַתּוֹרָה״).

And they are the secret of the Neshamot [Souls] that were suspended in Adam haRishon (וְהֵם סוֹד הַנְּשָׁמוֹת הַתְּלוּיוֹת בְּאָדָם הָרִאשׁוֹן), and that fell into the hand of the Klipah (וְנָפְלוּ בְּיַד הַקְּלִיפָּה). And it is in the hand of the Holy One, blessed be He, to hasten the redemption (וּבְיַד הקב״ה לְמַהֵר הַגְּאֻלָּה), as it is said: “The smallest shall become a thousand, and the youngest a mighty nation; I, Hashem, in its time I will hasten it” (Isaiah 60:22) (שֶׁנֶּאֱמַר: ״הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר לְגוֹי עָצוּם, אֲנִי י״י בְּעִתָּהּ אֲחִישֶׁנָּה״). If He creates six in one womb (אִם יִבְרָא שִׁשָּׁה בְּכֶרֶס אֶחָד)... And regarding this Rabbi Yoḥanan said: “If they are meritorious, ‘I will hasten it’; if they are not meritorious, ‘in its time’” (Sanhedrin 98a) (וְעַל זֶה אָמַר רַבִּי יוֹחָנָן: ״זָכוּ אֲחִישֶׁנָּה, לֹא זָכוּ בְּעִתָּהּ״). And this is the secret of the verse: “And they were fruitful, and they increased, and they multiplied exceedingly” (Exodus 1:7) (וְזֶהוּ סוֹד הַפָּסוּק: ״וַיִּפְרוּ וַיִּרְבּוּ וַיַּעַצְמוּ מְאֹד״), for the Holy One, blessed be He, skipped ahead (שֶׁדִּלֵּג הקב״ה), in order to hasten the end of the four hundred years (לְמַהֵר הַקֵּץ שֶׁל ת׳ שָׁנָה), and brought it at two hundred and ten years (בְּרַד״וּ שָׁנָה). And this is the secret of the Midrash in Eikhah, that the Holy One, blessed be He, walked with Avraham Avinu, peace be upon him, “long and short paths” (Eikhah Rabbah 3) (וְזֶהוּ סוֹד הַמִּדְרָשׁ אֵיכָה שֶׁהָלַךְ הקב״ה עִם אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם אֲרוּכוֹת וּקְצָרוֹת), and the one who understands will understand: “long” means be'itah [in its time], and “short” means aḥishenah [I will hasten it] (וְהַמֵּבִין יָבִין ״אֲרוּכוֹת״ בְּעִתָּהּ, וְ״קְצָרוֹת״ בִּזְמַן אֲחִישֶׁנָּה), to appease and comfort Avraham Avinu, peace be upon him (לְפַיֵּס וּלְנַחֵם אֶת אַבְרָהָם אָבִינוּ ע״ה). But according to the simple meaning, Avraham has no comfort in this (אֲבָל לְפִי פְּשׁוּטוֹ אֵין לְאַבְרָהָם נֶחָמָה בָּזֶה), and enough for the one who understands (וְדַּי לַמֵּבִין). May it be Your will that the Holy One, blessed be He, hasten to gather our sparks (יְהִי רָצוֹן שֶׁיְּמַהֵר הקב״ה לִלְקוֹט נִצּוֹצוֹתֵינוּ), and hasten our redemption (וִיחִישׁ פְּדוּיוֹתֵינוּ). Amen and amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).