Chapter Forty-Two (פֶּרֶק אַרְבָּעִים וּשְׁנַיִם)

The letter Nun Peshutah [Final Nun] (אוֹת נוּ״ן פְּשׁוּטָה): its point extended and went out beyond its boundary (וְנְקוּדָּתָהּ נִתְפַּשְׁטָה וְיָצְאָה חוּץ מִגְּבוּלָהּ). And why did it go beyond its boundary? (וּמַדּוּעַ יָצְאָה חוּץ לִגְּבוּלָהּ) Because these elongated letters are Din [Judgment] (מִפְּנֵי שֶׁאֵלּוּ הָאוֹתִיּוֹת הָאֲרוּכוֹת הֵן דִּין), and the proof is that it extended beyond its boundary (וְהָרְאָיָה שֶׁנִּתְפַּשְׁטָה חוּץ מִגְּבוּלָהּ). And this going out beyond its boundary was in the mystery of expansion (וְהַיְּצִיאָה הַזֹּאת חוּץ לִגְּבוּלָהּ הָיְתָה בְּסוֹד הַהִתְפַּשְׁטוּת), that it expanded in a straight path (שֶׁנִּתְפַּשְׁטָה דֶּרֶךְ יָשָׁר). And all expansion is Chesed (וְכָל הַהִתְפַּשְׁטוּת הוּא חֶסֶד), to indicate that the Tzaddikim [Righteous Ones] turn Din [Judgment] into Rachamim [Mercy] (לְהוֹרוֹת שֶׁהַצַּדִּיקִים מַהֲפְכִים דִּין לְרַחֲמִים). That is to say (דְּהַיְנוּ), all of it is expansion (הַכֹּל הוּא הִתְפַּשְׁטוּת), meaning (כְּלוֹמַר), whether it was Din [Judgment] or Rachamim [Mercy], it has already been extended (בֵּין שֶׁהָיְתָה דִּין, בֵּין שֶׁהָיְתָה רַחֲמִים - כְּבָר נִתְפַּשְׁטָה). However, the Tzaddikim [Righteous Ones], who transform the attribute of Din [Judgment] into the attribute of Rachamim [Mercy] (אֲבָל הַצַּדִּיקִים שֶׁהֵם הַמַּהֲפְכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים), these letters behave toward them only in the mystery of expansion, which is Rachamim [Mercy] (מִתְנַהֲגִים עִמָּהֶם אֵלּוּ הָאוֹתִיּוֹת בְּסוֹד הִתְפַּשְׁטוּת לְבַדּוֹ, שֶׁהוּא רַחֲמִים). And toward the wicked they behave according to the aspect of boundary-crossing, which is Din [Judgment] (וְלִרְשָׁעִים מִתְנַהֲגִים עִמָּהֶם כְּפִי עֵרֶךְ הוֹצָאַת הַגְּבוּל, שֶׁהוּא דִּין), and not according to the aspect of expansion at all (וְלֹא בְּעֵרֶךְ הִתְפַּשְׁטוּת כְּלָל).

And behold, I shall reveal to you a great secret which many of the early Sages did not attain (וְהִנְנִי אוֹדִיעֲךָ סוֹד גָּדוֹל שֶׁלֹּא הִשִּׂיגוּהוּ הַרְבֵּה מִן הָרִאשׁוֹנִים): Know that the letter Final Nun (דַּע שֶׁאוֹת הַן־סוֹפִית), is destined to be engraved in Yesod and rooted in Binah (עֲתִידָה לְהֵיחָקֵק בַּיְסוֹד וְעִקָּרָהּ בַּבִּינָה). For its letter Heh is comprised of Yod (שֶׁאוֹת ה׳ שֶׁלָּהּ כְּלוּלָה מִיו״ד), and it is found that five times Yod is fifty, which is Nun (נִמְצָא ה׳ פְּעָמִים יו״ד הֵם נ׳). And know that the expansion which the Final Nun expands from the Heh as mentioned, is established in the Yesod of Imma (וְדַע שֶׁהַהִתְפַּשְׁטוּת שֶׁמִּתְפַּשֶּׁטֶת הַן׳ מִן הַה׳ כַּנִּזְכָּר הִיא נִקְבַּעַת בִּיסוֹד אִמָּא). And also in the Yesod of Abba it is established (וְגַם בִּיסוֹד אַבָּא נִקְבַּעַת בּוֹ), because the Yesod of Abba enters within the Yesod of Imma (מִפְּנֵי שֶׁיְּסוֹד אַבָּא הוּא נִכְנָס תּוֹךְ יְסוֹד אִמָּא). And you already know that the Yesod of Abba is long, and the Yesod of Imma is short (וְכְבָר יָדַעְתָּ שֶׁיְּסוֹד אַבָּא הוּא אָרוֹךְ, וִיסוֹד אִמָּא קָצָר), for the Yesod of Abba is longer than the Yesod of Imma by a bit more than a third (שֶׁיְּסוֹד אַבָּא הוּא אָרוֹךְ מִיְּסוֹד אִמָּא יוֹתֵר מִשְּׁלִישׁ מְעַט). And therefore there is a short Nun and a long Nun (וְלָזֶה יֵשׁ נוּ״ן קְצָרָה, נוּ״ן אֲרוּכָה). The long Nun is in the Yesod of Abba (נוּ״ן אֲרוּכָה הִיא בְּיְסוֹד אַבָּא), the short Nun is in the Yesod of Imma, which is short (נוּ״ן קְצָרָה הִיא בִּיסוֹד אִמָּא שֶׁהוּא קְצָרָה). And if you say: How is it possible that the long Nun, which is complete Din, should be in Abba, which is complete Rachamim? (וְאִם תֹּאמַר: אֵיךְ אֶפְשָׁר שֶׁהַנּוּ"ן אֲרוּכָה שֶׁהִיא דִּין גָּמוּר תִּהְיֶה בְּאַבָּא שֶׁהוּא רַחֲמִים גְּמוּרִים), your answer is: Know that this Nun is from the thirty-two pathways of Chokhmah (תְּשׁוּבָתְךָ: דַּע שֶׁזוֹ הַנּוּ"ן הִיא מִל"ב נְתִיבוֹת חָכְמָה), which are the thirty-two times Elohim in Ma‘aseh Bereshit (שֶׁהֵם ל״ב אֱלֹהִים שֶׁבְּמַעֲשֵׂה בְּרֵאשִׁית). Within Chokhmah they are not visible and do not act (שֶׁבַּחָכְמָה אֵינָם נִרְאִים וְאֵינָם פּוֹעֲלִים), because it is pure Rachamim (מִפְּנֵי שֶׁהוּא רַחֲמִים פְּשׁוּטִים). But when the thirty-two Elohim descend into the Yesod of Abba (וּכְשֶׁיוֹרְדִים ל״ב אֱלֹהִים בִּיסוֹד שֶׁל אַבָּא), that is, the “Eighteen Worlds” which are at the time of the union of Abba and Imma (דְּהַיְנוּ ח"י הָעוֹלָמִים שֶׁהוּא בְּעֵת יִחוּד אַבָּא וְאִמָּא), then in the union of the thirty-two Elohim with the eighteen worlds (נִמְצָא שֶׁבִּיחוּד ל״ב אֱלֹהִים הַנִּזְכָּרִים עִם ח״י הָעוֹלָמִים), they rise together - thirty-two and eighteen - to fifty, which is Nun in potential (עוֹלִים בֵּין ח״י וְל״ב חֲמִשִּׁים, כְּמִסְפָּר שֶׁהוּא ן׳ בַּכֹּחַ). And when the Yesod of Abba enters into the Yesod of Imma (וּכְשֶׁנִּכְנָס יְסוֹד אַבָּא לְתוֹךְ יְסוֹד אִמָּא), and finds there the bent Nun, which is as it were opposite the place of the “apple” in the woman (וּמָצָא שָׁם הַנּוּ״ן הַכְּפוּפָה שֶׁהִיא כְּבִיָּכוֹל נֶגֶד מְקוֹם הַתַּפּוּחַ בָּאִשָּׁה), then the thirty-two and eighteen of Abba become a Nun in actuality (אָז נַעֲשֵׂית הַי״ל״ב וְח״י שֶׁל אַבָּא בְּסוֹד ן׳ בַּפֹּעַל). And since the Yesod of Abba is long (וּמִפְּנֵי שֶׁיְּסוֹד שֶׁל אַבָּא וְהוּא אָרוֹךְ), the Nun also becomes long like it (נַעֲשֵׂית גַּם כֵּן הַנּוּ״ן אֲרוּכָה כָּמוֹהוּ). And know that the Yesod of Abba is in the mystery of the Nun (וְדַע שֶׁיְּסוֹד אַבָּא הוּא בְּסוֹד ן׳), and when it enters into the Yesod of Imma and finds there the bent Nun (וּכְשֶׁנִּכְנַס לְתוֹךְ יְסוֹד אִמָּא וּמָצָא שָׁם הַנּוּ״ן כְּפוּפָה), behold there are Nun and Nun Bent (הֲרֵי ן׳ וְנ כְּפוּפָה), and afterwards the thirty-two and eighteen of the Yesod of Abba expand (וְאַחַר כָּךְ מִתְפַּשְּׁטִים ל״ב וְח״י שֶׁל יְסוֹד אַבָּא), which are the Nun Peshutah (שֶׁהֵם נוּ״ן פְּשׁוּטָה - הֲרֵי נוּ״ן). And therefore, when you want to write the Nun, there is a Vav between the two Nuns (וְלָכֵן כְּשֶׁתִּרְצֶה לִכְתֹּב נוּ״ן יֵשׁ ו׳ בֵּין ב׳ נוּנִין), which is a hint to the Yesod of Abba, as mentioned (שֶׁהוּא רֶמֶז לִיסוֹד שֶׁל אַבָּא כַּנִּזְכָּר). And we will also give another answer (וְגַם נָשִׁיב תְּשׁוּבָה אַחֶרֶת): because Rabbi Shimon bar Yochai, peace be upon him, wrote in the Idra of Parashat Naso, and this is his language (לִהְיוֹת שֶׁכָּתַב הָרַשְׁבִּ״י ע"ה בְּאִדְרָא שֶׁל נָשֹׂא, וְזֶה לְשׁוֹנוֹ): "The thirty-two pathways of Chokhmah, when they are in Abba, do not open; but when they descend to Ze’ir, they become divided into thirty-two paths of wisdom" (ל״ב נְתִיבִין דְּחָכְמָה, כְּד אִינּוּן בְּאַבָּא לָא מִתְפַּתְּחִין, וּכְד נַחֲתִין לְזְעֵיר מִתְפָּרְשִׁין ל־ל״ב שְׁבִילִין דְּחָכְמְתָא). And the explanation of the matter (וּפֵירוּשָׁא דְּמִלְּתָּא): these are the thirty-two Elohim which we said descend into Yesod - meaning, into the Yesod of Abba which is called Chai [life] (שֶׁאֵלּוּ הַל״ב אֱלֹהִים שֶׁאָמַרְנוּ שֶׁיּוֹרְדִים לַיְּסוֹד, פֵּירוּשׁ לִיסוֹד אַבָּא הַנִּקְרָא חַ״י) - which, we said, sweetens the thirty-two mentioned above (שֶׁאָמַרְנוּ הוּא מְמַתֵּק הַל״ב הַנִּזְכָּרִים), through their union with it together (בְּהִתְחַבְּרוּתוֹ עִמָּם יַחַד), and it becomes in the mystery of one letter - namely, the aforementioned Nun (וְנַעֲשֵׂית בְּסוֹד אוֹת אַחַת שֶׁהִיא ן׳ הַנִּזְכֶּרֶת). And even though the thirty-two are the root of Din (וְאַף עַל פִּי שֶׁהַל״ב הֵם שֹׁרֶשׁ הַדִּין), and also the long Nun is Din (וְגַם הַנּוּ״ן הָאֲרוּכָה הִיא דִּין), nevertheless they do not act their effect there (מִכָּל מָקוֹם אֵינָם פּוֹעֲלִים פְּעוּלָתָם שָׁם), because the Yesod of Abba is pure Rachamim (מִפְּנֵי שֶׁיְּסוֹד אַבָּא הֵם רַחֲמִים פְּשׁוּטִים). But when they descend to Ze’ir, there they act their effect (וּכְשֶׁיוֹרְדִים לְזְעֵיר שָׁם פּוֹעֲלִים פְּעוּלָתָם), and they are divided into the thirty-two pathways (וּמִתְפָּרְשִׁין לִל״ב נְתִיבוֹת) - they are the thirty-two Elohim themselves (הֵם הַל״ב אֱלֹהִים עַצְמָם). And also the Nun itself, when it descends below into the Yesod of Ze’ir (וְגַם הַנּוּ״ן עַצְמָהּ כְּשֶׁהִיא יוֹרֶדֶת לְמַטָּה בְּיִסוֹד זְעֵיר), there the Chai has no strength to sweeten it (שָׁם לֹא הָיָה כֹּחַ בַּחַ״י לְמַתֵּקָהּ), and the Final Nun remains a complete measure of Din (וְנִשְׁאֶרֶת הַ״ן מִדַּת הַדִּין גְּמוּרָה).

And know that from this Nun, meaning from its root above Abba and Imma (וְדַע שֶׁמֵּהַנּוּן הַזֹּאת, כְּלוֹמַר מִשָּׁרְשָׁהּ לְמַעְלָה מֵאֲבָּא וְאִמָּא), from there was hewn the soul of Rav Hamnuna Sava and his son (מִשָּׁם נֶחְצְבוּ נִשְׁמַת רַב הַמְּנוּנָא סָבָא וּבְנוֹ), his own soul being in the mystery of the long Nun (נִשְׁמָתוֹ בְּסוֹד ן׳ אֲרוּכָה), and his son’s in the mystery of the short Nun (וּבְנוֹ בְּסוֹד נ׳ קְצָרָה). And because of this he is called in the Zohar “Nuna Rabba” (וְעַל זֶה נִקְרָא בַּזֹּהַר נוּנָא רַבָּא), and Nuna means “fish” (וְנוּנָא הוּא דָּג), and the fish is in the mystery of Yesod (וְהַדָּג בְּסוֹד יְסוֹד). And just as the fish within the sea is ever in motion (וּכְמוֹ שֶׁהַדָּג בְּתוֹךְ הַיָּם לְעוֹלָם מִתְנוֹעֵעַ), so too the Yesod is ever in motion, to bestow to the Malkhut (כָּךְ הַיְּסוֹד לְעוֹלָם מִתְנוֹעֵעַ כְּדֵי לְהַשְׁפִּיעַ לַמַּלְכוּת). And the root of the soul of Rav Hamnuna Sava was Jehoiada (וְשֹׁרֶשׁ נִשְׁמָתוֹ שֶׁל רַב הַמְּנוּנָא סָבָא הָיָה יְהוֹיָדָע), and his son was Benaiah (וּבְנוֹ הָיָה בְּנָיָהוּ). For YHV are in every Ze‘ir and Ze‘ir among the Sefirot (כִּי יָה״וּ הוּא בְּכָל זְעִיר וּזְעִיר שֶׁבַּסְּפִירוֹת), and Yada-“he knew”-is the remnant of the Name within Jehoiada (וְיָדַע הוּא שְׁאָרִית הַשֵּׁם שֶׁל יְהוֹיָדָע), meaning: Yada as in “And Adam knew Chavah his wife” (רָצוֹן לוֹמַר יָדַע הוּא כְּמוֹ: וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ) (Bereshit 4). That is, the Yesod of Abba, within which is the knowledge between man and his wife (דְּהַיְנוּ יְסוֹד שֶׁל אַבָּא שֶׁבּוֹ הַיְּדִיעָה בֵּין אִישׁ לְאִשְׁתּוֹ). And Benaiah is Ben-YHV (וּבְנָיָהוּ הוּא בֶּן־יָהוּ), meaning from the Yesod of Ze‘ir of Imma (שֶׁהוּא מִיְּסוֹד דְּזְעִיר שֶׁל אִמָּא), within which is the Name B”N (שֶׁיֵּשׁ בּוֹ שֵׁם ב״ן). And therefore he is called Benaiah ben Jehoiada (וְלָזֶה אִתְקְרֵי בְּנָיָהוּ בֶּן יְהוֹיָדָע), for he includes the Name B”N twice (שֶׁכּוֹלֵל שֵׁם ב״ן ב׳ פְּעָמִים), which are the two Names of Havayah in the filling of the letters Heh (שֶׁהֵם שְׁנֵי שֵׁמוֹת שֶׁל הֲוָיָה שֶׁל מִלּוּי הַהִין), each of which equals B”N (שֶׁעוֹלִים ב״ן כָּל אֶחָד מֵהֶם), and they are from the Yesod of Binah, which is of Imma (שֶׁהֵם מִיְּסוֹד בִּינָה שֶׁהוּא שֶׁל אִמָּא). And therefore he died in the shortness of days (וְלָזֶה מֵת בְּקִצְרוּת שָׁנִים). When Benaiah the youth came, who was the son of Rav Hamnuna (כְּשֶׁבָּא בְּנָיָהוּ בְּיִנוּקָא, שֶׁהָיָה בְּנוֹ שֶׁל רַב הַמְּנוּנָא), that is, Jehoiada who died, because he completed his Neshama at that time (בָּא, שֶׁהוּא יְהוֹיָדָע וָמֵת, מִפְּנֵי שֶׁהִשְׁלִים נִשְׁמָתוֹ בְּאוֹתוֹ הַזְּמַן), and likewise he died in shortness of days (וְגַם כֵּן מֵת בְּקִצְרוּת שָׁנִים), at the time when Benaiah was, because of the mortifications he performed (בִּזְמַן שֶׁהָיָה בְּנָיָהוּ, מִפְּנֵי הַסִּיגוּפִים שֶׁעָשָׂה). And this is what the Scripture says: “And he went down and struck the lion in the pit on a snowy day” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: וְהוּא יָרַד וְהִכָּה אֶת הָאֲרִי בְּתוֹךְ הַבּוֹר בְּיוֹם הַשָּׁלֶג) (II Samuel 23:20). That is to say (רָצוֹן לוֹמַר), for on the snowy day, he immersed himself in the snow itself (כִּי בְּיוֹם הַשָּׁלֶג נִטְבַּל בַּשֶּׁלֶג עַצְמוֹ), and broke the ice against the evil inclination (וְשִׁבַּר הַקֶּרַח נֶגֶד הַיֵּצֶר הָרָע), which was inciting and misleading him not to do it (שֶׁהָיָה מְסִיתוֹ וּמַדִּיחוֹ שֶׁלֹּא לַעֲשׂוֹתוֹ), and he subdued his inclination (וְהוּא כָּבַשׁ אֶת יִצְרוֹ). And this is the striking wherewith he struck the lion (וְזֶהוּ הַהַכָּאָה שֶׁהִכָּה אֶת הָאֲרִי), for the lion is the evil inclination (שֶׁהָאֲרִי הוּא הַיֵּצֶר הָרָע). And these are the apples by which the Kudsha Berikh Hu smells (וְהֵם הַתַּפּוּחִים שֶׁמֵרִיחַ בְּהוֹן קב״ה), and this is what is written in the Zohar concerning this youth: “And these are the apples through which the Kudsha Berikh Hu walks” (וְזֶה שֶׁכָּתוּב בַּזֹּהַר עַל דֵּין יַנוּקָא: וְדֵין אִנּוּן תַּפּוּחִין דְּאָרֵחַ בְּהוֹן קב״ה) (Bereshit 70a).

And the intention in this is (וְהַכַּוָּנָה בָּזֶה), that just as when a man smells, the scent enters within him (כִּי כְּמוֹ שֶׁהָאָדָם הַמֵּרִיחַ, הָרֵיחַ נִכְנָס לְתוֹכוֹ), and being within him, it becomes united with him (וּבְהִיוֹתוֹ בְּתוֹכוֹ נִכְלָל בּוֹ), so too, as it were, these holy and pure Neshamot (כֵּן כְּבִיָּכוֹל אֵלּוּ הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת וְהַטְּהוֹרוֹת), especially those who engage in the Ma‘aseh Merkavah (וּבִפְרָט הֵם אֲשֶׁר עוֹסְקִים בְּמַעֲשֵׂה מֶרְכָּבָה), and they are from the World of Nukvah, that is, Imma (וְהֵם מֵעָלְמָא דְּנוּקְבָּא, דְּהַיְנוּ אִמָּא), He, as it were, smells in them (הוּא מֵרִיחַ בְּהוֹן כְּבִיָּכוֹל), and their Neshama cleaves to His Shekhinta (וְנִדְבֶּקֶת נִשְׁמָתָם בִּשְׁכִינָתוֹ). And if you say, why is it that those who are from the side of the Nukvah do not live long lives in this world (וְאִם תֹּאמַר, מַדּוּעַ אוֹתָם שֶׁהֵם מִנּוּקְבָּא אֵינָם חַיִּים בָּעוֹלָם הַזֶּה חַיִּים אֲרוּכִים), the answer is: because the corporeal female caused death to the world (הַתְּשׁוּבָה הִיא: לִהְיוֹת שֶׁהַנְּקֵבָה הַגּוּפָנִית גָּרְמָה מִיתָה לָעוֹלָם). And also the Malkhut is called “the Tree of Knowledge of Good and Evil” (וְגַם מַלְכוּת נִקְרֵאת עֵץ הַדַּעַת טוֹב וָרָע), and “Her feet go down to death” (וְרַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5:5). Meaning, that the legs of Malkhut, which are Netzach–Hod–Yesod, extend into this world (פֵּרוּשׁ שֶׁרַגְלֵי הַמַּלְכוּת שֶׁהֵם נַה״י מִתְפַּשְּׁטוֹת בָּעוֹלָם הַזֶּה), which is the world of death and separation (שֶׁהוּא עוֹלָם הַמָּוֶת וְהַפֵּרוּד). And all the Neshamot that come from her side have not long life (וְכָל הַנְּשָׁמוֹת הַבָּאוֹת מִצִּדָּהּ, אֵין לָהֶן חַיִּים אֲרוּכִים). And know that Yitzchak Avinu, being the attribute of harsh Din (וְדַע שֶׁיִּצְחָק אָבִינוּ, לִהְיוֹת שֶׁהוּא מִדַּת הַדִּין הַקָּשֶׁה), that the Malkhut is one of his branches (שֶׁמַלְכוּת הִיא עָנָף אֶחָד מֵעֲנָפָיו), therefore he is designated by the name of Nukvah (וְלָזֶה הוּא מְכוּנֶּה בְּשֵׁם נְקֵבָה), which is Din (שֶׁהוּא דִּין), as it is written: “At the appointed time I will return to you, at this season, and Sarah shall have a son” (Bereshit 18:14) (כַּדְּכָתִיב: לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵּן).

Behold, Yitzchak was thus ascribed to Sarah (הֲרֵי שֶׁנִּתְכַּנָּה יִצְחָק לְשָׂרָה), and for this reason he was bound upon the altar (וְעַל זֶה נֶעֱקַד עַל גַּבֵּי הַמִּזְבֵּחַ), and almost died (וְכִמְעַט שֶׁמֵּת), if not that the Holy One, blessed be He (הקב״ה), said afterwards to Avraham: “And also of her I have given you a son” (Bereshit 21:13) (אִלְּמָלֵא שֶׁהקב״ה אָמַר אַחַר כָּךְ לְאַבְרָהָם: וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן). And He attached him to him (וְתָלָה אוֹתוֹ בּוֹ), and the male came into the world (וּבָא לָעוֹלָם הַזָּכָר), and therefore he was saved and lived (וְעַל כֵּן נִמְלַט וְחָיָה). And also it is written: “And Sarah conceived and bore Avraham a son” (Bereshit 21:2) (וְגַם כָּתוּב: וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן). He removed it from Sarah and attached it to Avraham (הֵסִירוֹ מִשָּׂרָה וְתָלָאוֹ לְאַבְרָהָם). And also Shmuel was designated after Channah (וְגַם שְׁמוּאֵל נִתְכַּנָּה לְחַנָּה), as it is written: “And give to Your maidservant seed of men” (I Samuel 1:11) (דִּכְתִיב: וּנְתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים). And it is also written: “And it was at the turning of the days, and Channah conceived and bore a son” (I Samuel 1:20) (וְגַם כָּתוּב: וַיְהִי לִתְקוּפוֹת הַיָּמִים וַתַּהַר חַנָּה וַתֵּלֶד בֵּן). And further it is written: “For this boy I prayed, and Hashem has granted me my request which I asked of Him” (I Samuel 1:27) (וְעוֹד כָּתוּב: אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי וַיִּתֵּן ה׳ לִי אֶת שְׁאֵלָתִי). And therefore Eli almost killed him (וְלָכֵן כִּמְעַט שֶׁהָרְגוֹ עֵלִי), because he ruled a halakhah that slaughtering by non-priests is valid (מִפְּנֵי שֶׁהוֹרָה הֲלָכָה דִּשְׁחִיטָה כְּשֵׁרָה בְּזָרִים). And if not that Channah said: “O my lord, it was I who prayed for this boy” (I Samuel 1:26–27) (וְאִלְּמָלֵא שֶׁאָמְרָה חַנָּה: בִּי אֲדֹנִי...אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי), meaning, “The sin is upon me, not upon him” (כְּלוֹמַר בִּי הָעָוֹן וְלֹא בּוֹ), and Eli forgave him (וְעֵלִי מָחַל לוֹ). Yet even so, he died in shortness of days, fifty-two years old (וְעִם כָּל זֶה מֵת בְּקִצְרוּת שָׁנִים, בֶּן נ״ב שָׁנָה). And Chavakuk was designated to the Shunamite woman (וְחֲבַקּוּק הוּא נִתְכַּנָּה לַשּׁוּנַמִּית), as it is written: “At this season, according to the time of life, you shall embrace a son” (II Kings 4:16) (דִּכְתִיב: לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חֹבֶקֶת בֵּן). And therefore he died (וּלְזֶה מֵת), and afterwards Elisha was required to draw him forth from the World of the Male (וְהוּצְרַךְ אַחַר כָּךְ אֱלִישָׁע לְהַמְשִׁיכוֹ מֵעָלְמָא דְּדְכוּרָא), that is, from the Name of A"B" (ע״ב) which issues from the verses “And he journeyed, and he came, and he stretched” (Exodus 14:19–21) (דְּהַיְינוּ שֵׁם שֶׁל ע״ב הַיּוֹצֵא מִן וַיִּסַּע וַיָּבֹא וַיֵּט), in which there are 216 letters (שֶׁיֵּשׁ בָּהֶן רְיו״ו אוֹתִיּוֹת), which is the numerical value of Chavakuk (שֶׁהֵם כְּמִנְיַן חֲבַקּוּק). And the word Chavakuk itself alludes to two embraces (וְגַם מִלַּת חֲבַקּוּק רוֹמֶזֶת לִתְרֵין חִיבּוּקִין), one of his mother and one of Elisha (חַד דְּאִמֵּיהּ וְחַד דְּאֱלִישָׁע). And know that Sarah, Channah, the Shunamite, and the Widow of Tzarfat were all incarnations of Chavah (וְדַע שֶׁשָּׂרָה, חַנָּה, שׁוּנַמִּית וְצָרְפָתִית, כֻּלָּן הָיוּ מִגִּלְגּוּל חַוָּה), and they came to rectify Niddah, Challah, and Hadlakat haNer (וּבָאוּ לְתַקֵּן נִדָּה, חַלָּה, הַדְלָקַת הַנֵּר). Sarah rectified all of them, as far as her hand could reach (שָׂרָה תִּקְּנָה כֻּלָּן עַד שֶׁיָּדָהּ מַגַּעַת), that is, as our Sages said: “That blessing was found in her dough” (דְּהַיְינוּ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז״ל: שֶׁהָיְתָה בְּרָכָה מְצוּיָה בָּעִסָּה) (Bereshit Rabbah 60:16). Meaning, because of the mitzvah of Challah (דְּהַיְינוּ בִּשְׁבִיל מִצְוַת חַלָּה). And her lamp would burn from one Shabbat evening to the next (וְנֵרָהּ דּוֹלֵק מִלֵּילֵי שַׁבָּת עַד לֵילֵי שַׁבָּת), and with regard to Niddah it is written: “It ceased to be with Sarah after the manner of women” (Bereshit 18:11) (וְנִדָּה דִּכְתִיב: חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים). And because she was the beginning of the Tikkun, they were not yet rectified properly (וּמִפְּנֵי שֶׁהָיְתָה תְּחִלַּת הַתִּקּוּן לֹא נִתְקַּנוּ כַּרָּאוּי), therefore it was necessary that these three other women should come (לָזֶה הֻצְרַךְ שֶׁתָּבוֹאנָה אֵלֶּה הַשָּׁלוֹשׁ נָשִׁים הָאֲחֵרוֹת), each one to rectify one of those three mitzvot (לְתַקֵּן כָּל אַחַת מֵהֶן מִצְוָה אַחַת מֵאֵלֶּה הַשָּׁלוֹשׁ). Channah rectified Niddah (חַנָּה תִּקְּנָה נִדָּה), as it is written: “And her countenance was no more” (וּפָנֶיהָ לֹא הָיוּ לָהּ עוֹד) (I Samuel 1:18). The Shunamite rectified the Ner (הַשּׁוּנַמִּית תִּקְּנָה נֵר), as it is written: “And let us make for him there a small upper chamber and set there for him a bed and a table and a chair and a lamp” (וְנַעֲשֶׂה נָּא עֲלִיָּה קִיר קְטַנָּה וְנָשִׂים לוֹ שָׁם מִטָּה וְשֻׁלְחָן וְכִסֵּא וּמְנוֹרָה) (II Kings 4:10). And the Widow of Tzarfat rectified the Challah (וְצָרְפָתִית תִּקְּנָה חַלָּה), as it is said: “The jar of meal did not cease” (כַּד הַקֶּמַח לֹא כָלָתָה) (I Kings 17:16). And the signs of these four men who are designated to the feminine aspect - Yitzchak, Shmuel, Chavakuk, and Yonah (וְסִימָנִין שֶׁל אֵלּוּ הָאַרְבָּעָה אֲנָשִׁים הַמְּכוּנִים לַנְּקֵבָה: יִצְחָק, שְׁמוּאֵל, חֲבַקּוּק, יוֹנָה) - and all Shi’ach of the field before it was in the earth (וְכָל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה) (Bereshit 2:5). And it is written after it: “And there was no man to work the ground” (וְכָתוּב בַּתְּרֵיהּ: וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה). The explanation: why did the shrub of the field not yet grow? (פֵּרוּשׁ: לָמָּה לֹא יִצְמַח שִׂיחַ הַשָּׂדֶה), and the verse answers: “Because there was no man” (וְתִירֵץ הַכָּתוּב: וְאָדָם אַיִן). And the initial letters of Shi’ach are the Tikkun of Adam (וְרָאשֵׁי תֵבוֹת שִׂיחַ הוּא תִּקּוּן אָדָם). And the explanation of the matter is thus (וּפֵרוּשׁ הַדְּבָרִים כָּךְ הוּא): before these came into the world, the Name M”H, which equals the numerical value of Adam, was not rectified (טֶרֶם בָּאוּ אֵלּוּ לָעוֹלָם, לֹא נִתְקַּן שֵׁם מ״ה שֶׁעוֹלֶה כְּמִנְיַן אָדָם), because the Name M”H, its Milui (filling) without the root letters, is the numerical value of Chavah (מִפְּנֵי שֶׁשֵּׁם מ״ה, הַמִּלּוּי שֶׁלּוֹ בְּלִי אוֹתִיּוֹת הַשּׁוֹרֶשׁ, כְּמִנְיַן חַוָּה). That is as it is written: “Male and female He created them… and He called their name Adam” (הֵינוּ דִּכְתִיב: זָכָר וּנְקֵבָה בָּרָא אוֹתָם... וַיִּקְרָא אֶת שְׁמָם אָדָם) (Bereshit 5:2). The male is the root - Havayah (הַזָּכָר הוּא הַשֹּׁרֶשׁ: הֲוָיָה), and the Milui rises as Chavah (וְהַמִּלּוּי עוֹלֶה חַוָּה). Behold, in this Name there are Adam and Chavah together (הֲרֵי כִּי בַּשֵּׁם הַזֶּה יֵשׁ אָדָם וְחַוָּה). And therefore Chavah was one of his sides - that is, this Milui (וְלָזֶה חַוָּה הָיְתָה אַחַת מִצַּלְעוֹתָיו, שֶׁהוּא הַמִּלּוּי הַזֶּה). And as long as Chavah had not been rectified through these four women who corrected the three commandments (וְכָל זְמַן שֶׁלֹּא נִתְקַּנָּה חַוָּה בְּאַרְבַּע נָשִׁים אֵלּוּ שֶׁתִּקְּנוּ הַשָּׁלוֹשׁ מִצְוֺת), there was no complete Adam (לֹא הָיָה שׁוּם אָדָם שָׁלֵם). For, as it were, that Milui was blemished (שֶׁכְּבִיָּכוֹל הַמִּלּוּי הַהוּא הָיָה פָּגוּם), and this is what is written: “And there was no man to work the ground,” as mentioned above (וְזֶה שֶׁכָּתוּב: וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה כַּדְּלֵעֵיל) (Bereshit 2:5). And if so, also Benaiah ben Jehoiada, being from the Yesod of Binah (וְאִם כֵּן, גַּם בְּנָיָהוּ בֶּן יְהוֹיָדָע, לִהְיוֹתוֹ מִיְּסוֹד בִּינָה), died in the shortness of days in all his incarnations (מֵת בְּקִצְרוּת שָׁנִים בְּכָל גִּלְגּוּלָיו). And if you will say: Binah is from the World of the Male (וְאִם תֹּאמַר: בִּינָה הוּא מֵעָלְמָא דְּדְכוּרָא), if so, why did he die in the shortness of days? (אִם כֵּן, מַדּוּעַ מֵת בְּקִצְרוּת שָׁנִים), but rather, because Binah nests in the World of Beri’ah (אֶלָּא מִפְּנֵי שֶׁבִּינָה מְקַנֶּנֶת בְּעוֹלַם הַבְּרִיאָה), and the World of Beri’ah is generated from the legs of Malkhut of Atzilut (וְעוֹלַם הַבְּרִיאָה הוּא מִתְהַוֶּה מֵרַגְלֵי מַלְכוּת דְּאֲצִילוּת). And there she nests, in Imma (וְשָׁם מְקַנֶּנֶת בְּאִמָּא), and as the mother, so the daughter (וְכְאֵם כֵּן בַּתָּהּ). Meaning, that although in Imma there is neither death nor any evil (כְּלוֹמַר, שֶׁאַף עַל פִּי שֶׁבְּאִמָּא אֵין שׁוּם מָוֶת וְשׁוּם רָע), nevertheless, when the Gevurot spread below, they perform their action (מִכָּל מָקוֹם כְּשֶׁמִּתְפַּשְּׁטוֹת הַגְּבוּרוֹת לְמַטָּה, עוֹשׂוֹת פְּעוּלָתָן). It follows that in this place, which is the World of Beri’ah, as the mother, so the daughter (נִמְצָא שֶׁבַּמָּקוֹם הַזֶּה שֶׁהוּא עוֹלַם הַבְּרִיאָה, כְּאֵם כֵּן בַּתָּהּ). And Benaiah - that is, the youth - he is Rabbi Bena’a in a later incarnation (וּבְנָיָהוּ, דְּהַיְנוּ יַנוּקָא, וְהוּא רַבִּי בְּנָאָה בְּגִלְגּוּל), and he came after Rabbi Eliezer, as one who is riding upon the donkey (וְהוּא בָּא אַחֲרֵי רַבִּי אֱלִיעֶזֶר, כְּדְמוּת טַיָּעָא עַל הַחֲמוֹר), to allude to the Yesod which rides upon the Malkhut (לְרַמֵּז עַל הַיְּסוֹד שֶׁהוּא רוֹכֵב עַל הַמַּלְכוּת), in the mystery of “Yissachar is a strong donkey” (בְּסוֹד יִשָּׂשכָר חֲמוֹר גָּרֶם) (Bereshit 49:14). That is to say, it alludes to Avraham, who, before he converted, was called Avram (כְּלוֹמַר, שֶׁרוֹמֵז עַל אַבְרָהָם שֶׁקֹּדֶם שֶׁנִּתְגַּיֵּר הָיָה שְׁמוֹ אַבְרָם), which equals the numerical value of Gerim (Converts) (שֶׁעוֹלֶה כְּמִנְיַן גַּרֶם), and after he converted, his name was changed to Avraham (וְאַחַר שֶׁנִּתְגַּיֵּר הֵסִיב שְׁמוֹ אַבְרָהָם), which equals Chamor (שֶׁעוֹלֶה חֲמר), lacking the letter Vav, which equals 248 (חָסֵר ו׳, הָעוֹלֶה רַמַ״ח). And know that just as there is a donkey on the side of holiness, which is of the right (וְדַע, כְּמוֹ שֶׁיֵּשׁ חֲמוֹר לְצַד הַיָּמִין בִּקְדֻשָּׁה), so there is a harmful donkey on the side of the Klipah (כָּךְ יֵשׁ בַּקְּלִפָּה חֲמוֹר מַזִּיק), as Rabbi Akiva said (כְּמוֹ שֶׁאָמַר רַבִּי עֲקִיבָא), that when he was an unlearned man, he used to say: “Would that I might find a Torah scholar and bite him like a donkey” (שֶׁבְּחַיּוֹתוֹ עַם הָאָרֶץ הָיָה אוֹמֵר: מִי יִתֵּן לִי תַּלְמִיד חָכָם וְאֶנַּשְׁכֶּנּוּ כַּחֲמוֹר) (Pesachim 49b). And on the left side there is the “goring ox” (וּבְסִטְרָא דְּשְׂמָאלָא יֵשׁ שׁוֹר מוּעָד), from whom they keep far away as far as their eyes can see (שֶׁמִּתְרַחֲקִים מִמֶּנּוּ כְּמְלוֹא עֵינָיו). That he has a strong vessel like a donkey (שֶׁיֵּשׁ לוֹ כְּלִי חֲזָקָה כַּחֲמוֹר), and stronger than it is the goring (וְיוֹתֵר מִמֶּנּוּ וְהִיא הַנְּגִיחָה).

Behold before you, that ox and donkey are the right and left sides of the Klipah (הֲרֵי לְפָנֶיךָ שֶׁשּׁוֹר וַחֲמוֹר הֵם מִיָּמִין וּשְׂמֹאל שֶׁל קְלִפָּה). And in holiness also, there is the ox - “A bullock, horned from bulls” (וּבִקְדֻשָּׁה גַּם כֵּן שׁוֹר – פַּר מַקְרִין מִפָּרִים) (Deuteronomy 33:17), and the donkey on the right side, from Avraham (וַחֲמוֹר מִצַּד יָמִין מֵאַבְרָהָם), as we said (כְּמוֹ שֶׁאָמַרְנוּ). And know that Yishma‘el had in him the power of the donkey (וְדַע שֶׁיִּשְׁמָעֵאל הָיָה בוֹ כֹּחַ חֲמוֹר), and because he came upon his mother-in-law and upon males (וּלְהִיוֹת שֶׁבָּא עַל חֲמוֹתוֹ וְעַל זְכָרִים), he came in reincarnation as the angel (בָּא בְּגִלְגּוּל שֶׁל מַלְאָךְ), as our Sages said (שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה) regarding the verse: “And I gave her life” (בַּפָּסוּק: וְאוֹתָהּ הֶחֱיִיתִי) (Ezekiel 16:6). And afterwards he returned in the reincarnation of the donkey of Rabbi Pinchas ben Ya’ir (וְאַחַר כָּךְ חָזַר בְּגִלְגּוּל חֲמוֹרְתָּא דְּרַבִּי פִּנְחָס בֶּן יָאִיר), for the spark of Rabbi Pinchas was Avraham (שֶׁנִּצּוֹץ רַבִּי פִּנְחָס הָיָה אַבְרָהָם), who came to rectify the soul of Yishma‘el his son (שֶׁבָּא לְתַקֵּן נֶפֶשׁ יִשְׁמָעֵאל בְּנוֹ). And because the Yishma‘elim are thieves and robbers (וּלְהִיוֹת שֶׁהַיִּשְׁמְעֵאלִים הֵם גַּנָּבִים וְגוֹזְלָנִים), therefore she was stolen (לָכֵן נִגְנְבָה), and she sat for three days without eating or drinking (וְיָשְׁבָה שְׁלוֹשָׁה יָמִים בִּלְתִּי אֲכִילָה וּשְׁתִיָּה), until they returned her to Rabbi Pinchas (עַד שֶׁחֲזָרוּהָ לְרַבִּי פִּנְחָס). And Esav is the “goring ox” (וְעֵשָׂו הוּא שׁוֹר מוּעָד), and Esav in his full spelling - Ayin, Shin, Vav - together with his three letters which are the root (וְעֵשָׂו בִּמְלוּאוֹ – עַיִ״ן, שִׁי״ן, וא״ו, עִם ג׳ אוֹתִיּוֹתָיו שֶׁהֵן הַשֹּׁרֶשׁ), they equal 506, which is the value of Shor (שֶׁעוֹלִים תַּק״ו, כְּמִנְיַן שׁוֹר). And therefore the youth was riding on the donkey, as we said (וְלָכֵן הַיַּנוּקָא הָיָה רוֹכֵב עַל הַחֲמוֹר, כַּאֲשֶׁר אָמַרְנוּ), and this is what Ya‘akov hinted at when he said: “And I have ox and donkey” (וְזֶהוּ מַה שֶּׁרָמַז יַעֲקֹב בְּאוֹמְרוֹ: וַיְהִי לִי שׁוֹר וַחֲמוֹר) (Bereshit 32:6), meaning that Esav and Yishma‘el were under him (כְּלוֹמַר שֶׁעֵשָׂו וְיִשְׁמָעֵאל הָיוּ תַּחְתָּיו), and also to hint to their branches - the servant and the maidservant (וְגַם לְרַמֵּז לַעֲנָפִים שֶׁלָּהֶם, שֶׁהֵם עֶבֶד וְשִׁפְחָה). And this is what the Scripture says: “Under a servant when he reigns… and a handmaid when she inherits her mistress” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: תַּחַת עֶבֶד כִּי יִמְלֹךְ... וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Proverbs 30:22–23). The “servant” - this is Esav (עֶבֶד דָּא עֵשָׂו), as it is said: “And your brother you shall serve” (כְּמוֹ שֶׁנֶּאֱמַר: וְאֶת אָחִיךָ תַּעֲבוֹד) (Bereshit 27:40), meaning Sama’el shall serve Ya‘akov (דְּהַיְנוּ סַמָּאֵ"ל יַעֲבוֹד לְיַעֲקֹב), as Rabbi Shimon bar Yochai, peace be upon him, wrote: “Servant - this is Sama’el” (כְּמוֹ שֶׁכָּתַב הָרַשְׁבִּ״י ע״ה: עֶבֶד הַיְינוּ סַמָּאֵ"ל). And the “maidservant” - this is Yishma‘el (וְשִׁפְחָה הִיא יִשְׁמָעֵאל), meaning Lilith, which ascends to At (דְּהַיְנוּ לִילִית שֶׁעוֹלָה עַ״ת). And this is what the Scripture says: “And he shall not come at all times into the sanctuary” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: וְאַל יָבוֹא בְכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16:2). For the “good time” (עֵת טוֹב) is Rachel (רָחֵל), and the “evil time” (עֵת רַע) is Lilith (לִילִית). And every son of Israel cleaves in the good time (וְיִדְבַּק כָּל בַּר יִשְׂרָאֵל בְּעֵת טוֹב), which is the Shekhinta that is called “a time of favor” (דָּא שְׁכִינְתָא דְּאִתְקְרִיאַת עֵת רָצוֹן).