Chapter Four (פֶּרֶק רְבִיעִי)

Behold, I have set before you the first faction (הִנֵּה עָרַכְתִּי לְפָנֶיךָ הַכְּתָה הָרִאשׁוֹנָה), which denies the words of the living God, the King of the Universe (הַמַּכְחֶשֶׁת דִּבְרֵי אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם), by refuting their opinions (בִּבְטוּל סְבָרוֹתֵיהֶם). It is still proper to speak about them and about their opinions (רָאוּי עוֹד לְדַבֵּר בָּהֶם וּבְסְבָרוֹתֵיהֶם), for they say that there is no necessity to believe in the hidden mysteries of the Torah (שֶׁהֵם אוֹמְרִים כִּי אֵין הֶכְרֵחַ לְהַאֲמִין בְּנַעֲלָמֵי הַתּוֹרָה), for many reasons (לְסִבּוֹת רַבּוֹת). Whether they regard these matters according to their literal meaning (אִם לְחַשְּׁבָם הַדְּבָרִים כְּפְשׁוּטָן), while having no desire for the hidden mysteries (וּבְנַעֲלָם אֵין לָהֶם חֵפֶץ), saying, “Who will compel us to believe in the Ten Sefirot?” (בֵּאֲמָרָם כִּי מִי יַכְרִיחֵם לְהַאֲמִין בַּעֲשֶׂר סְפִירוֹת), and in the other branches of this wisdom (וּבִשְׁאָר חֲלָקִים אֲשֶׁר לַחָכְמָה הַזֹּאת). Their only desire is to believe in the wondrous Unity (וְאֵין רְצוֹנָם לְהַאֲמִין אֶלָּא בְּאַחְדוּת הַנִּפְלָאָה). When even a little of this wisdom reaches them (וּכְאֲשֶׁר יַגִּיעַם קְצָת מֵחָכְמָה זוֹ), especially when they hear of the “Worlds of Ein Sof” (וּמָה גַּם בְּשָׁמְעָם עוֹלָמוֹת אֵין סוֹף), and “the Master of the Will” (וּבַעַל הָרָצוֹן), and the forms and descriptions found in the Torah (וְצוּרַת תְּאָרֵי הַתּוֹרָה), they open their mouths without restraint in slander against the enlightened (יִפְעִירוּ פִיהֶם לִבְלִי־חֹק בְּדוֹפִי הַמַּשְׂכִּילִים). In their eyes, the Mekubalim [Kabbalists] are almost heretics (וְכִמְעַט יִהְיוּ הַמְקוּבָּלִים בְּעֵינֵיהֶם כַּכּוֹפְרִים). There is one who places his life in his hand (וְיֵשׁ אֲשֶׁר יָשִׂים נַפְשׁוֹ בְּכַפּוֹ), cloaking himself with this mantle (וְיִתְכַּסֶּה בִּשְׁלֵמָה זוֹ), and completes the degradation of his soul by accepting this opinion (וְיַשְׁלִים פְּחִיתוּת נַפְשׁוֹ בְּסְבָרָה זוֹ בְּקַבָּלָה), without believing it in his heart with complete faith (בְּלִי שֶׁיַאֲמִינֵהוּ בִּלְבָבוֹ אֱמוּנָה שְׁלֵמָה). There is another in whose heart this belief truly stands with a whole heart (וְיֵשׁ שֶׁמִּתְקַיֵּם אֱמוּנָה זוֹ בְּלִבּוֹ בֶּאֱמֶת וּבְלֵבָב שָׁלֵם). Behold, concerning the refutation of those who hold these opinions (וְהִנֵּה בְּהַרְחָקוֹת בַּעֲלֵי סְבָרוֹת אֵלּוּ), it is not fitting, Heaven forbid, to answer their foolishness (שֶׁלֹּא לְהָשִׁיב חַס וְשָׁלוֹם תְּשׁוּבָה עַל טִפְּשׁוּתָם), for this is almost forbidden (כִּמְעַט אָסוּר), because (מִשּׁוּם), “Feed the wicked and he shall die” (הַלְעִיטֵהוּ לָרָשָׁע וְיָמוּת) (Bava Kamma 69a). Nevertheless, it is proper to be concerned for the honor of our Torah (אֲבָל רָאוּי לַחֲשׁוֹשׁ עַל כְּבוֹד תּוֹרָתֵנוּ), to blunt his teeth and nullify his opinion (לְהַקְהוֹת אֶת שִׁנָּיו וּלְבַטֵּל דַּעְתּוֹ).

Behold, there is no doubt that concerning these and others like them (הִנֵּה אֵין סָפֵק שֶׁעַל אֵלּוּ וְעַל כְּיוֹצֵא בָּהֶם), King Shlomo, peace be upon him, said (אָמַר שְׁלֹמֹה הַמֶּלֶךְ ע״ה), “A fool has no delight in understanding, but only in revealing his own heart” (לֹא יַחְפֹּץ כְּסִיל בִּתְבוּנָה כִּי אִם בְּהִתְגַּלּוֹת לִבּוֹ) (Proverbs 18:2). And behold, his saying, “the fool” (וְהִנֵּה אֹמְרוֹ כִּי הַכְּסִיל), refers to one who does not wish to study except the plain meaning of the Torah (הוּא קָאֵי עַל מִי שֶׁאֵינוֹ רוֹצֶה לִלְמוֹד אֶלָּא פְּשׁוּטָהּ שֶׁל תּוֹרָה). He has no desire or will for Tevunah (אֵין חֶפְצוֹ וּרְצוֹנוֹ בִּתְבוּנָה), meaning the hidden mysteries that are called Tevunah (רָצָה לוֹמַר בַּסּוֹדוֹת הַנַּעֲלָמִים הַנִּקְרָאִים תְּבוּנָה), as our Sages, of blessed memory, expounded (כְּפִי שֶׁדָּרְשׁוּ ז״ל), “understanding one thing from another” (מֵבִין דָּבָר מִתּוֹךְ דָּבָר). “But only in revealing his own heart” (כִּי אִם בְּהִתְגַּלּוֹת לִבּוֹ), these are the revealed matters, the plain meaning of the Torah (הֵם הַדְּבָרִים הַנִּגְלִים וּפְשׁוּטוֹ שֶׁל תּוֹרָה). Otherwise (דְּאִם לָאו כֵּן), it would not be fitting for the verse to say this (לֹא יִתָּכֵן הַכָּתוּב לוֹמַר כֵּן), regarding something obvious to every person (בְּדָבָר שֶׁהוּא פָּשׁוּט לְכָל אָדָם). For why should the fool have no desire for Tevunah and wisdom (שֶׁאֵין לַכְּסִיל חֵפֶץ בִּתְבוּנָה וְשֵׂכֶל)? Why should one who introduces nothing new be called a fool (מַה־לוֹ לִקְרָא שֶׁאֵינוֹ מְחַדֵּשׁ שׁוּם דָּבָר)? All the more so the explanation that follows (וּמָה גַּם הַפֵּירוּשׁ שֶׁאוֹמֵר אַחֲרָיו), “But only in revealing his own heart” (כִּי אִם בְּהִתְגַּלּוֹת לִבּוֹ). Rather, it is necessary (אֶלָּא מֻכְרָח), that he is not a fool in the absolute sense (שֶׁלֹּא יִהְיֶה כְּסִיל מַמָּשׁ), but only with respect to this matter (אֶלָּא בַּדָּבָר הַזֶּה), that he does not turn his heart toward Tevunah (שֶׁלֹּא יָשִׁיב אֶל לִבּוֹ הַתְּבוּנָה), although it is possible for him to have a share in it (אַף עַל פִּי שֶׁהוּא בְּאֶפְשָׁרִי לוֹ לִהְיוֹת חֵלֶק בּוֹ). Rather, he pushes Tevunah away from himself (אֶלָּא יִדְחֶה הַתְּבוּנָה מִמֶּנּוּ), for he has no desire for it (כִּי אֵין חֶפְצוֹ בָהּ), because of his false claims (אוֹדוֹת טַעֲנוֹתָיו הַמְזוּיָּיפוֹת). And concerning these and others like them (וְעַל אֵלּוּ וְכִיוֹצֵא בָּהֶם), Rashbi, peace be upon him, says (אוֹמֵר הָרַשְׁבּ״י ע״ה), in the Tikkunim, Tikkun 43 (בַּתִּקּוּנִים תִּקּוּן מ״ג), and this is his wording (וְזֶה לְשׁוֹנוֹ): “Bereshit, there it is dry (בְּרֵאשִׁית, תַּמָּן יָבֵשׁ), and this is, ‘and the river shall be wasted and dried’ (וְדָא אִיהוּ וְנָהָר יֶחֱרַב וְיָבֵשׁ). At that time, when He is dry and she is dry (בְּהַהוּא זִמְנָא דְּאִיהוּ יָבֵשׁ וְאִיהִי יַבְּשָׁה), the children cry below in unity (בְּנִין צוֹוחִין לְתַתָּא בִּיחוּדָא), and they say, ‘Shema Yisrael’ (וְאוֹמְרִין שְׁמַע יִשְׂרָאֵל), and there is no voice and there is no answer (וְאֵין קוֹל וְאֵין עוֹנֶה). This is what is written (הֲדָא הוּא דִּכְתִיב), ‘Then they shall call to Me, but I will not answer’ (אָז יִקְרָאוּנְנִי וְלֹא אֶעֱנֶה) (Proverbs 1:28). And so (וְהָכִי), whoever causes Kabbalah and wisdom to be removed (מָאן דְּגָרֵם דְּאִסְתַּלִּיק קַבָּלָה וְחָכְמְתָא), from the Oral Orayta and from the Written Orayta (מֵאוֹרַיְתָא דְּבְעָל פֶּה וּמֵאוֹרַיְיתָא דִּכְתָב), causes them not to labor in them (דְּגָרֵם דְּלָא יִשְׁתַּדְּלוּן בְּהוֹן). And he says that there is nothing except Peshat in the Orayta and in the Talmud (וַאֲמַר דְּלָא אִית אֶלָּא פְּשָׁט בְּאוֹרַיְיתָא וּבְתַלְמוּדָא). Surely it is as though the spring had departed from that river and from that garden (בוַדַאי כְּאִלּוּ הֲוָה אִסְתַּלֵּק נְבִיעוּ מֵהַהוּא נָהָר וּמֵהַהוּא גַן). Woe to him (וֵי לֵיהּ). Better for him had he not been created in the world (טַב לֵיהּ דְּלָא אִבְּרִי בְּעָלְמָא), and not learned that Written Orayta and that Oral Orayta (וְלָא יוּלִיף הַהִיא אוֹרַיְיתָא דִּבְכְתָב וְהַהִיא אוֹרַיְיתָא דְּבְעָל פֶּה). For it is considered for him as though the world had returned to tohu va-vohu, Heaven forbid (דְּאִתְחַשַּׁב לֵיהּ כְּאִלּוּ חֲזַר עָלְמָא לְתֹהוּ וָבֹהוּ חַס וְשָׁלוֹם), and he causes poverty in the world (וְגָרֵם עֲנִיּוּת לְעָלְמָא), and the prolonging of the exile (וְאוֹרֶךְ גָּלוּתָא). Until here is his wording (עַד כָּאן לְשׁוֹנוֹ).

And the intention of this statement (וְכוּוָנַת הַמַּאֲמָר הַזֶּה), is to explain to us the greatness of the blemish (לְבָאֵר לָנוּ גֹּדֶל הַפֶּגַם), of those men who cause obstruction (שֶׁל אוֹתָם הָאֲנָשִׁים הַגּוֹרְמִים מְנִיעָה), to those who desire to study the wisdom of Kabbalah (לָאוֹתָם הָרוֹצִים לִלְמוֹד חָכְמַת הַקַּבָּלָה), through the reasoning of their false arguments (בִּסְבָרַת טַעֲנוֹתֵיהֶם הַמְזוּיָּפִים), in all the forms of their reasoning (בְּכָל אוֹפַנֵּי טַעֲמֵיהֶם). And our teacher Rabbi Moshe Cordovero, of blessed memory (וְאוֹמֵר מהר״ם קוֹרְדוֹוֵירוֹ ז״ל), says concerning them (שֶׁעֲלֵיהֶם אוֹמֵר הַכָּתוּב), “How long, you simple ones, will you love simplicity?” (עַד מָתַי פְּתָיִם תֶּאֱהָבוּ פֶתִי) (Proverbs 1:22). That is to say (יִרְצֶה לוֹמַר), you are drawn after the Peshat [plain meaning] of the Torah (אַתֶּם נִמְשָׁכִים אַחַר פְּשׁוּטָהּ שֶׁל תּוֹרָה), and you deceive yourselves with simplicity (וְאַתֶּם מְפַתִּים אֶת עַצְמְכֶם בְּפֶתִיּוּת), and you love simplicity (וְתֶאֱהָבוּן פְּתָיִם). And concerning them it is said (וְעֲלֵיהֶם נֶאֱמַר), “And fools hate knowledge” (וּכְסִילִים יִשְׂנְאוּ דָּעַת) (Proverbs 1:29), that is to say (דְּהַיְינוּ), the hidden knowledge within the Torah (יְדִיעוֹת הַנַּעֲלָמוֹת בַּתּוֹרָה). And afterward, what is written? (וּבָתְרֵיהּ מַאי כְּתִיב), “Turn at My reproof; behold, I will pour forth My spirit unto you” (תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי) (Proverbs 1:23). Meaning (פֵּירוּשׁ), the Neshamah [Soul] clothed within the Peshat [plain meaning] (הַנְּשָׁמָה הַמִּתְלַבֶּשֶׁת בְּתוֹךְ הַפְּשָׁט). “I will pour forth My spirit unto you; I will make My words known to you” (אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אִתְּכֶם) (Proverbs 1:23). In the hidden that is within Me (בַּנִּסְתָּר שֶׁיֵּשׁ בִּי).

“Then they shall call Me, but I will not answer; they shall seek Me diligently, but they shall not find Me” (אָז יִקְרָאנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאנְנִי) (Proverbs 1:28). And not only this, but furthermore it says (וְלֹא זוֹ אַף זוֹ קָאָמַר), meaning to say (רָצָה לוֹמַר), not only those who do not believe in the hidden matters (לֹא זוֹ אוֹתָם שֶׁאֵינָם מַאֲמִינִים בַּנִּסְתָּרוֹת), and who say that there is nothing in it except the Peshat [plain meaning] of the Torah (וְאוֹמְרִים שֶׁאֵין בָּהּ אֶלָּא פְּשׁוּטָהּ שֶׁל תּוֹרָה), they are included among those who prevent the Yihud [Unification] between Ze'ir Anpin and Nukvah from the collective whole (שֶׁהֵם בִּכְלַל הַמּוֹנְעִים הַיִּחוּד בֵּין ז״א וְנוּקְבִיה מִן הַכְּלָל). By his saying (בַּאֲמָרוֹ), “Whoever causes Kabbalah and Chokhmata [Wisdom] to be removed from the Oral Orayta and the Written Orayta causes them not to labor in them” (מָאן דְּגָרֵם דְּאִסְתַּלִּיק קַבָּלָה וְחָכְמְתָא מֵאוֹרַיְתָא דְּבְעָל פֶּה וּמֵאוֹרַיְיתָא דִּכְתָב דְּגָרֵם דְּלָא יִשְׁתַּדְּלוּן בְּהוֹן). And afterward the Zohar says (וְאַחַר כָּךְ אוֹמֵר הַזֹּהַר), “And he said that there is nothing except Peshat [plain meaning] in the Orayta and in the Talmud; surely from these the spring-flow departed from that river” (וַאֲמַר דְּלָא אִית אֶלָּא פְּשָׁט בְּאוֹרַיְיתָא וּבְתַלְמוּדָא בּוָדַאי בְּאֵלּוּ אִסְתַּלֵּק נְבִיעוּ מֵהַהוּא נָהָר). This is Imma Ila'ah (שֶׁהִיא אִמָּא עִילָּאָה), in whose hand are the greatness and the freedom of Ze'ir Anpin (אֲשֶׁר בְּיָדָהּ הַגְּדוּלוֹת וְהַחֵרוּת דְּז״א), as it is said (שֶׁנֶּאֱמַר), “Who shall rise up for Ya'akov, for he is small?” (מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2).

And nevertheless, the Tikkun [Rectification] is in the hand of Imma (וּמִכָּל מָקוֹם בְּיַד אִמָּא הַתִּקּוּן), for in the time of exile Ein Sof made a Tikkun [Rectification] (כִּי בִּזְמַן הַגָּלוּת עָשָׂה א״ס תִּקּוּן). At the time when the Klipot become strongest (בִּשְׁעָה שֶׁמִּתְגַּבְּרִים הַקְּלִיפּוֹת בְּיוֹתֵר), such as during the nights of the weekdays (כְּגוֹן בַּלֵּילוֹת הַחוֹל), and also during the day after the prayer and after some good deed (וְגַם בַּיּוֹם אַחַר הַתְּפִלָּה וְאַחַר אֵיזֶה מַעֲשֶׂה טוֹב), Ze'ir Anpin and Nukvah return to their state of Katnut [Smallness] (חוֹזְרִים ז״א וְנוּקְבִיה לִקְטַנּוּתָם), so that the Klipot will not rule over their crowns (כְּדֵי שֶׁלֹּא יִשְׁלְטוּ הַקְּלִיפּוֹת בַּכְּתָרִים שֶׁלָּהֶם), when Imma departs (כְּשֶׁמִּסְתַּלֶּקֶת אִמָּא). And because of the exceedingly great effort (וְעַל צַד [וּבִגְלַל], הַיּוֹתֵר טֹרַח גָּדוֹל), it is almost impossible to unite them (כִּמְעַט שֶׁאֵי אֶפְשָׁר לְהִזְדַּוְּגָם), except through the intention of this wisdom (אִם לֹא בְּכַוָּונַת הַחָכְמָה הַזֹּאת), when we mention the Unique Name (כְּשֶׁאֲנַחְנוּ מַזְכִּירִים הַשֵּׁם הַמְיֻחָד). Therefore the Zohar says (לָכֵן אוֹמֵר הַזֹּהַר), "It is as though the spring-flow departed from that river" (כְּאִלּוּ מִסְתַּלֵּק נְבִיעוּ מֵהַהוּא נָהָר). This is Imma (שֶׁהִיא אִמָּא), who receives two crowns and two Mochin [Intellectual Lights] in order to clothe Ze'ir Anpin and Nukvah with them, who are called "the Garden" (הַמְקַבֶּלֶת תְּרֵין עֲטָרִין וּתְרֵין מוֹחִין לְהַלְבִּישָׁם לְז״א וְנוּקְבִיה הַנִּקְרָאִים גַּן). "Woe to him! Better for him had he not been created in the world" (וֵי לֵיהּ טַב לֵיהּ דְּלָא אִבְּרִי בְּעָלְמָא). And it would have been better for him had he not learned even the Peshat [plain meaning] (וְיוֹתֵר טוֹב הָיָה לוֹ שֶׁלֹּא לָמַד אֲפִלּוּ הַפְּשׁוּטוֹ), so that he would not cause harm to others (שֶׁלֹּא גָּרַם לַאֲנָשִׁים אֲחֵרִים רָעָה), like Yeravam, who sinned and caused the many to sin (כְּעִנְיַן יָרָבְעָם שֶׁחָטָא וְהֶחֱטִיא אֶת הָרַבִּים). And if he had been an ignoramus (וְאִם הָיָה עַם הָאָרֶץ), they would not have paid attention to the mockers of the language of truth (לֹא הָיוּ מַשְׂגִּיחִים בְּלַעֲגֵי שְׂפַת אֱמֶת). And this is his saying (וְזֶהוּ אוֹמְרוֹ), "And not learn that Written Orayta and that Oral Orayta" (וְלֹא יוּלִיף הַהִיא אוֹרַיְיתָא דִּבְכְתָב וְהַהִיא אוֹרַיְיתָא דְּבְעָל פֶּה). For it is considered for him as though the world had returned to tohu va-vohu (דְּאִתְחַשַּׁב לֵיהּ כְּאִלּוּ חֲזַר עָלְמָא לְתֹהוּ וָבֹהוּ), and he causes poverty in the world (וְגָרֵם עֲנִיּוּת לְעָלְמָא), and the prolonging of the exile (וְאוֹרֶךְ גָּלוּתָא).

For the exile is like the World of Tohu (כִּי הַגָּלוּת הוּא מֵעֵין עוֹלָם הַתֹּהוּ), in which the upright order and the constant Zivug [Union] between Ze'ir Anpin and Nukvah was annulled (שֶׁנִּתְבַּטְּלָה הַנַּהֲגָה הַיְשָׁרָה וְהַזִּוּוּג הַתָּמִידִי בֵּין ז״א וְנוּקְבִיה). And impurity prevailed (וְגָבְרָה הַטֻּמְאָה), until holiness is unable to raise its head because of our many sins (עַד שֶׁאֵין יְכוֹלֶת בַּקְּדוּשָּׁה לְהָרִים רֹאשׁ בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And it causes, as it were, a separation between Ze'ir Anpin, who is called "heavens," and Nukvah, who is called "earth" (וְגוֹרֵם פֵּירוּד כְּבִיָכוֹל בֵּין ז״א הַנִּקְרָא שָׁמַיִם וּבֵין נוּקְבִיה הַנִּקְרָא אֶרֶץ). And the word "Et" hints to the righteous ones of the people of Yisrael (וּמִלַּת אֶת מְרַמֶּזֶת עַל צַדִּיקֵי עַם יִשְׂרָאֵל), whom the Master of Will commanded to perform Tikkunim [Rectifications] (אֲשֶׁר צִוָּה עֲלֵיהֶם בַּעַל הָרָצוֹן לַעֲשׂוֹת תִּקּוּנִים), to maintain the Yihud [Union] between Ze'ir Anpin and Nukvah (לְהַתְמִיד הַיִּחוּד בֵּין ז״א וְנוּקְבִיה), and not, Heaven forbid, to cause its reversal (וְלֹא לִגְרוֹם הִיפּוּכוֹ חַס וְשָׁלוֹם), as it is said (שֶׁנֶּאֱמַר), "Who rides upon the heavens to help you" (רֹכֵב שָׁמַיִם בְּעֶזְרֶךָ) (Deuteronomy 33:26). And it is said (וְנֶאֱמַר), "Hashem Tzeva'ot is with us" (ה׳ צְבָאוֹת עִמָּנוּ) (Psalms 46:8, 46:12), through the awakening from below (בְּהִתְעוֹרְרוּת הַתַּחְתּוֹן). And our Sages, of blessed memory, said (וְאָמְרוּ חֲכָמִים ז״ל), that the Holy One, Blessed be He—that is, Ze'ir Anpin—said to Moshe (שֶׁאָמַר הקב״ה, דְּהַיְינוּ ז״א לְמֹשֶׁה), "You should have helped Me" (הָיָה לְךָ לַעֲזָרֵנִי). And upon this the world stands (וְעַל זֶה הָעוֹלָם קַיָּם), for Hashem, blessed be He, gave the power to rectify and to damage (כִּי נָתַן הַשֵּׁם יִתְבָּרַךְ לְתַקֵּן וּלְקַלְקֵל). And His saying, "et the heavens and et the earth" (וְאוֹמְרוֹ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ), hints to us (לְרַמֵּז לָנוּ), as the Zohar says in Shir haShirim, and this is its wording (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר בְּשִׁיר הַשִּׁירִים, וְזֶה לְשׁוֹנוֹ): "Just as it is necessary that there be an awakening from below to above, in order to arouse the King and the Matronita—Ze'ir Anpin and Nukvah (כַּמָּה דְּאִצְטָרִיךְ אִתְעָרוּתָא מִתַּתָּא לְעֵילָּא, לְאִתְעֲרָא מַלְכָּא וּמַטְרוֹנִיתָא, ז״א וְנוּקְבִיה), so too it is necessary that there be an awakening from the King and the Matronita to arouse Abba and Imma above (כָּךְ אִצְטָרִיךְ אִתְעָרוּתָא מִמַּלְכָּא וּמַטְרוֹנִיתָא לְאִתְעֲרָא אַבָּא וְאִמָּא לְעֵילָּא)." And then the first and second Gadlut [Greatness] of Ze'ir Anpin and Nukvah will be renewed (וְאָז יִתְחַדְּשׁוּ גַּדְלוּת רִאשׁוֹן וְשֵׁנִי לְז״א וְנוּקְבִיה).

And behold, woe to him and to his Neshamah [Soul] (וְהִנֵּה אוֹי לוֹ וּלְנִשְׁמָתוֹ), to one who causes damage (לְמִי שֶׁהוּא גּוֹרֵם בְּנִזְקִין). And the word Bereshit proves that it is two words (וּמִלַּת בְּרֵאשִׁית יוֹכִיחַ שֶׁהוּא שְׁתֵּי תֵּיבוֹת): dry land (אַרְת יָבֵשׁ), for it dries up the lights of the second Gadlut [Greatness] that we said (שֶׁמְּיַבֵּשׁ אוֹרוֹת גַּדְלוּת שֵׁנִי שֶׁאָמַרְנוּ). And concerning this it says in the Tikkunim (וְעַל זֶה אוֹמֵר בַּתִּקּוּנִים), “And the river shall be wasted and dried” (וְנָהָר יֶחֱרַב וְיָבֵשׁ) (Isaiah 19:5). To hint that Imma does not receive the two crowns and the two Mochin [Intellectual Lights] (לְרַמֵּז שֶׁאִמָּא אֵינָהּ מְקַבֶּלֶת תְּרֵין עֲטָרִין וּתְרֵין מוֹחִין), which are included in the word “lights” in the plural (הַנִּכְלָלִים בְּמִלַּת אוֹרוֹת לְשׁוֹן רַבִּים). And this awakening that rises up to the Master of Will (וְהִתְעוֹרְרוּת הַזֶּה הָעוֹלֶה עַד בַּעַל הָרָצוֹן), is the spring from which the upper and lower beings draw (הוּא הַמַּעְיָין שֶׁמִּמֶּנּוּ שׁוֹאָבִים עֶלְיוֹנִים וְתַחְתּוֹנִים).

And behold, I will make known to you a great principle (וְהִנֵּה אוֹדִיעֲךָ כְּלָל גָּדוֹל): whoever engages in this wisdom properly (שֶׁכָּל מִי שֶׁעוֹסֵק בַּחָכְמָה הַזֹּאת כָּרָאוּי), not for the sake of pride and arrogance (לֹא לְשֵׁם גַּאֲוָה וִיהָרָה), but rather to bring about the Zivug [Union] of Ze'ir Anpin and Nukvah (אֶלָּא לְזוּוּג ז״א וְנוּקְבִיה), when I present these secrets in their proper place (כַּאֲשֶׁר אֲנִי מֵבִיא הַסּוֹדוֹת הָאֵלּוּ בִּמְקוֹמָם הָרָאוּי לָהֶם), then certainly he causes the Zivug [Union] between Ze'ir Anpin and Nukvah (אָז בּוַדַּאי הוּא גּוֹרֵם זִוּוּג בֵּין ז״א וְנוּקְבִיה), and precious Neshamot [Souls] that bring about the redemption will come into the world (וִיבֹאוּ נְשָׁמוֹת יְקָרוֹת לָעוֹלָם הַגּוֹרְמִים הַגְּאֻלָּה). And how much more so now (וּמָה גַּם עַתָּה), for the time of love is near (הִיא קְרוֹבָה עֵת דּוֹדִים), for Ze'ir Anpin and Nukvah (ז״א וְנוּקְבִיה), who will delight in love (שֶׁיִתְעַלְּסוּ בָּאֲהָבִים), as he says (בְּאוֹמְרוֹ), “And by this merit they shall go forth from exile” (וּבִזְכוּתָא דָּא יִפְקוּן מִן גָּלוּתָא) (Tikkunei Zohar 43a). Therefore the Zohar, in the Introduction to Idra Naso, calls them “the harvesters of the small field” (וְלָכֵן קָרָאום הַזֹּהַר בְּהַקְדָּמַת אַדְרָת נָשָׁא מַחְצְדֵי חַקְלָא דְּזְעִירִין אִנוּן). They are those Talmidei Chachamim [Torah Scholars] (הֵם אוֹתָם הַתַּלְמִידֵי חֲכָמִים), who engage in this wisdom (הָעוֹסְקִים בַּחָכְמָה הַזֹּאת), who are called “the harvesters of the field” (נִקְרָאִים מַחְצְדֵי חַקְלָא). Like a man harvesting thorns from a field of grain (כְּמוֹ הָאָדָם הַקּוֹצֵר הַקַּמְשׁוֹנִים מִן הַשָּׂדֶה שֶׁל זְרָעִים), so too (כָּךְ), whoever studies this wisdom properly (כָּל מִי שֶׁהוּא לוֹמֵד בַּחָכְמָה הַזֹּאת כָּרָאוּי), it is as though he has a two-edged sword in his hand (דּוֹמֶה שֶׁיֵּשׁ לוֹ חֶרֶב פִּיפִיּוֹת בְּיָדוֹ), and cuts down all the Klipot (וְחוֹתֵךְ כָּל הַקְּלִיפּוֹת), which are metaphorically called “thorns” (הַנִּקְרָאִים בִּלְשׁוֹן מָשָׁל קַמְשׁוֹנִים), from the field of grain (מִן הַשָּׂדֶה שֶׁל זְרָעִים). This is the Shekhinah (הִיא הַשְּׁכִינָה), which is called “the field that Hashem has blessed” (הַנִּקְרֵאת שָׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳). And this is the secret (וְזֶהוּ סוֹד): “And Boaz said to the reapers, ‘Hashem be with you’” (וַיֹּאמֶר בֹּעַז לַקּוֹצְרִים ה׳ עִמָּכֶם) (Ruth 2:4). And we translate (וּמְתַרְגְּמִינַן): “the harvesters of the field” (מַחְצְדֵי חַקְלָא). For the Klipah surrounds holiness (כִּי הַקְּלִיפָּה מְסַבֶּבֶת הַקְּדוּשָּׁה). And it is said concerning it (וְנֶאֱמַר עָלֶיהָ): “You have covered Yourself with a cloud, so that no prayer should pass through” (סָכוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44). And it is said (וְנֶאֱמַר): “I, Hashem, dwell among them in the midst of their impurity” (אֲנִי ה׳ הַשֹּׁכֵן אוֹתָם בְּתוֹךְ טֻמְאָתָם) (Leviticus 16:16). “But your iniquities have separated between you and your God” (כִּי אִם עֲוֹנוֹתֵיכֶם מַבְדִּילִים בֵּינֵיכֶם וּבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). And we have proof from Yechezkel the prophet, peace be upon him (וְרָאָיָה לָנוּ מִיְחֶזְקֵאל הַנָּבִיא ע״ה), when he saw the supernal Merkavah [Chariot] (כַּאֲשֶׁר רָאָה הַמֶּרְכָּבָה הָעֶלְיוֹנָה). He said (אָמַר): “And I looked, and behold, a stormy wind came from the north” (וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָאָה מִן הַצָּפוֹן) (Ezekiel 1:4). As it is said (שֶׁנֶּאֱמַר): “Out of the north the evil shall break forth” (מִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1:14). “A great cloud, and a fire flashing forth, and a brightness round about it” (עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנוֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4). And it is said (וְנֶאֱמַר): “The wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9). The Klipah is outside, but the Mocha [Brain] is within (קְלִיפָּה לְבַר, מוֹחָא מִלְּגוֹא), as is found in the Zohar in many places (כְּדְאִיתָא בַּזֹּהַר בְּכַמָּה מְקוֹמוֹת). And the evil that rules over the good (וְהָרַע שׁוֹטֵר הַטּוֹב), should not come to be called by the Name (שֶׁלֹּא יָבוֹא לְכַנּוֹת בַּשֵּׁם), nor to be seen by one who is not worthy (וּלְרָאוֹת לְמִי שֶׁאֵינוֹ רָאוּי). And so Eliyahu the prophet, peace be upon him, said (וְכֵן אֵלִיָּהוּ הַנָּבִיא ע״ה אָמַר): “And behold, a great and strong wind, breaking mountains and shattering rocks” (וְהִנֵּה רוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים), “Hashem was not in the wind” (לֹא בָרוּחַ ה׳). “And after the wind, an earthquake” (וְאַחַר הָרוּחַ רַעַשׁ), “Hashem was not in the earthquake” (לֹא בָרַעַשׁ ה׳). “And after the earthquake, a fire” (וְאַחַר הָרַעַשׁ אֵשׁ), “Hashem was not in the fire” (לֹא בָאֵשׁ ה׳). “And after the fire, a still small voice” (וְאַחַר הָאֵשׁ קוֹל דְּמָמָה דַקָּה), this is holiness (שֶׁהִיא הַקְּדוּשָּׁה). As it is said (שֶׁנֶּאֱמַר): “The words of the wise are heard in quiet” (דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים) (Ecclesiastes 9:17). According to the capacity of the recipient (כְּפִי כֹּחַ הַמְקַבֵּל), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And behold, it is impossible in the world through the Peshat [plain meaning] of the Torah (וְהִנֵּה אִי אֶפְשָׁר בָּעוֹלָם בִּפְשׁוּטוֹ שֶׁל תּוֹרָה), for one who knows the secret of Pardes [Peshat, Remez, Derash, Sod] (לְמִי שֶׁיוֹדֵעַ סוֹד פַּרְדֵּ״ס), to understand this secret according to its proper order (יָבִין זֶה הַסּוֹד עַל מִתְכּוֹנָתוֹ), to split the atmosphere of the forces of impurity (לִבְקֹעַ אֲוִיר כּוֹחוֹת הַטֻּמְאָה); it is impossible except through the Sod [mystical secret] (אִי אֶפְשָׁר אִם לֹא עַל יְדֵי הַסּוֹד). For in His world there is no impurity and no Klipah (שֶׁאֵין בְּעוֹלָמוֹ שׁוּם טֻמְאָה וּקְלִיפָּה), as it is said concerning Him (שֶׁנֶּאֱמַר עָלָיו), “Hashem alone shall guide him, and there is no foreign god with Him” (ה׳ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32:12). And it is said (וְנֶאֱמַר), “I am Hashem, I am He, and there is no other god; I and not an angel, I and not a Seraph” (אֲנִי ה׳ אֲנִי הוּא וְלֹא אֵל אַחֵר אֲנִי וְלֹא מַלְאָךְ וְשָׂרָף), against whose partition stand the forces of impurity and witchcraft (שֶׁכְּנֶגֶד מְחִיצָתָם כּוֹחוֹת הַטֻּמְאָה וּכְשָׁפִים), who deny the heavenly host (הַמַּכְחִישִׁים פַּמַלְיָא שֶׁל מַעְלָה). And they have no power to nullify them except "I" alone (וְאֵין לָהֶם כֹּחַ לְבַטְּלָם אֶלָּא אֲנִי לְבַדִּי). As it is said (שֶׁנֶּאֱמַר), “I have trodden the winepress alone, and of the peoples there was no man with Me” (פּוּרָה דָרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין אִישׁ אִתִּי) (Isaiah 63:3). Meaning (רוֹצֶה לוֹמַר), that none can stand against Me (שֶׁיָּכוֹל לַעֲמוֹד כְּנֶגְדִּי), since he is not within My partition (מֵאַחַר שֶׁאֵינוֹ בִּמְחִיצָתִי). And this is the secret of the exile (וְזֶהוּ סוֹד הַגָּלוּת), as it is said (שֶׁנֶּאֱמַר), “And I will surely hide My face from them” (וְהִסְתַּרְתִּי פָּנַי מֵהֶם) (Deuteronomy 31:18), which is the World of Sod [Mystical Secret], called Panim [Face] (שֶׁהוּא עוֹלָם הַסּוֹד הַנִּקְרָא פָּנִים). As it is said (שֶׁנֶּאֱמַר), “Face to face Hashem spoke with you” (פָּנִים בְּפָנִים דִּבֶּר ה׳ עִמָּכֶם) (Deuteronomy 5:4). “I will see what their end shall be” (אֶרְאֶה מָה אַחֲרִיתָם) (Deuteronomy 32:20), that they shall mourn over the yoke of the exile (שֶׁיִּתְאַבְּלוּ עַל עֹל הַגָּלוּת), and there is no one who will wage war against the forces of impurity and nullify them (וְאֵין מִי שֶׁיִּלָּחֵם נֶגֶד כּוֹחוֹת הַטֻּמְאָה וִיכַחֲשֵׁם), since they cleave to the lowest level (מֵאַחַר שֶׁהֵם מִתְדַּבְּקִים בַּשֵּׁפֶל הַמַּדְרֵגָה), in the place of the Peshat [plain meaning] of the Torah (בִּמְקוֹם פְּשׁוּטוֹ שֶׁל תּוֹרָה). And no man dwells with the serpent in one basket (וְאֵין אָדָם דָּר עִם הַנָּחָשׁ בִּכְפִיפָה אַחַת), to wage war against him (וְיִלָּחֵם כְּנֶגְדּוֹ), since they deny the heavenly host (מֵאַחַר שֶׁמַּכְחִישִׁים פַּמַלְיָא שֶׁל מַעְלָה). And all this is caused by those factions who prevent and create obstacles (וְכָל זֶה גּוֹרְמִים אוֹתָם חֲכִתּוֹת הַמּוֹנְעִים וְגוֹרְמִים), from studying the perfect wisdom (מִלִּלְמוֹד הַחָכְמָה הַמְּתוּמָח), through every kind of obstruction (בְּכָל מִינֵי מְנִיעָה). Not only that some of them do not believe (לֹא זוֹ שֶׁחֵם מִקְצָתָם אֵינָם מַאֲמִינִים), but even those who do believe in it (אֶלָּא אֲפִלּוּ אוֹתָם הַמַּאֲמִינִים בָּהּ), merely seek far-fetched pretexts not to print them (רַק שֶׁמְּבַקְשִׁים עֵצוֹת מֵרָחוֹק שֶׁלֹּא לְהַדְפִּיסָם), as it is written in the Haskamah [Approbation] to the Zohar Katan [Lesser Zohar], which refutes their opinion (כְּמוֹ שֶׁכָּתוּב בְּהַסְכָּמַת הַזֹּהַר קָטָן הַמְּבַטֵּל סְבָרָתָם). Or they say that it is necessary to conceal these matters (אוֹ שֶׁהֵם אוֹמְרִים שֶׁצָּרִיךְ לְהַעֲלִים הַדְּבָרִים). And all their intention is for the sake of arrogance (וְכָל כַּוָּנָתָם הוּא לְשֵׁם יוֹהֲרָא), since they are wise in their own eyes (מֵאַחַר שֶׁהֵמָּה חֲכָמִים בְּדַעְתָּם), that they are complete in every perfection in the world (שֶׁהֵם מֻשְׁלָמִים בְּכָל שְׁלֵימוּת שֶׁבָּעוֹלָם). But in this wisdom their hands have not touched (וּבְזֹאת הַחָכְמָה לֹא חָלוּ בָּהּ יְדֵיהֶם). And if one man should ask them one of the secrets of Atik Yomin (וְאִם אָדָם אֶחָד יִשְׁאַל אוֹתָם אַחַת מֵרָזִין דְּעַתִּיק יוֹמִיָּיא), it would be a great disgrace to them (יִהְיֶה לָהֶם חֶרְפָּה גְּדוֹלָה), because they do not know what the Rabbis said concerning those hidden mysteries (שֶׁלֹּא יֵדְעוּ מַאי קָאָמְרִי רַבָּנַן בְּאוֹתָן סִתְרֵי סוֹדוֹת). And because of a man's envy toward his fellow in their eyes (וּמִקִּנְאַת אִישׁ מֵרֵעֵהוּ בְּעֵינֵיהֶם), they will incur great disgrace (יַשִּׂיגוּ חֶרְפָּה גְּדוֹלָה). And all this is not worth it to them (וְכָל זֶה אֵינֶנּוּ שָׁוֶה לָהֶם). Since some of them hold the staff and the strap in their hand to withhold good from its owner (מֵאַחַר שֶׁבְּיַד מִקְצָתָם מַקֵּל וּרְצוּעָה לִמְנוֹעַ טוֹב מִבְּעָלָיו), they speak and strive to prevent them from being printed (יוֹמְרוּ וְיִשְׁתַּדְּלוּ שֶׁלֹּא לְהַדְפִּיסָם). [Meaning, they are the rabbis of the communities who prohibit the printing of the books of Kabbalah and prevent the public from studying them] ([כְּלוֹמַר הֵם רַבְּנֵי הַקְּהִלּוֹת הָאוֹסְרִים עַל הַדְפָּסַת סִפְרֵי הַקַּבָּלָה, וּמוֹנְעִים אֶת הַצִּבּוּר מִלִּמּוּד בָּהֶם]). And their intention is not for the sake of Heaven (וְאֵין כַּוָּנָתָם לְשֵׁם שָׁמַיִם).

And they are under the punishment stated in the Tikkunim, as mentioned above (וְהֵם בָּעוֹנֶשׁ הָאָמֻר בַּתִּקּוּנִים כַּנִּזְכָּר), and they cause our prayers not to ascend to heaven to unite Ze'ir Anpin and Nukvah (וּגוֹרְמִים שֶׁלֹּא יַעֲלֶה תְּפִלָּתֵינוּ לַשָּׁמַיִם לְיַחֵד ז״א וּנוקביה), and they cause poverty and the prolonging of the exile (וּגוֹרְמִים עֲנִיּוּת וַאֲרִיכוּת הַגָּלוּת). Concerning them it is said (עֲלַיְיהוּ אִתְמַר), “Her adversaries have become the head” (הָיוּ צָרֶיהָ לְרֹאשׁ) (Lamentations 1:5). And they are the Erev Rav [Mixed Multitude] (וְהֵם עֵרֶב רַב), who caused many corruptions in Yisrael (שֶׁגָּרְמוּ כַּמָּה קִלְקוּלִים לְיִשְׂרָאֵל). As is expounded in the Ra'aya Meheimna [The Faithful Shepherd], Parashat Naso, in the section of Sotah, daf 59 (כְּנִדְרַשׁ בְּרַעְיָא מְהֵימְנָא פָּרָשַׁת נָשֹׂא בְּפָרָשַׁת סוֹטָה דַף נ״ט), and in the Ra'aya Meheimna [The Faithful Shepherd], Parashat Beha'alotekha, daf 73a (וּבְרַעְיָא מְהֵימְנָא פָּרָשַׁת בְּהַעֲלֹתְךָ דַף ע״ג ע״א). And although it is necessary to explain the error of the opponents in their false opinions, as much as is necessary for this matter (וְעִם הֱיוֹת שֶׁצָּרִיךְ לְפָרֵשׁ טָעוּתָם שֶׁל הַמִּתְנַגְּדִים בִּסְבָרוֹתָם הַמְזוּיָפוֹת מַה שֶּׁצָּרִיךְ לְעִנְיָן הַזֶּה), nevertheless, we still need [Rabbi Elazar] ha-Moda'i (עֲדַיִין צְרִיכִין אֲנַחְנוּ לְמוֹדָעִי׳) (Megillah 15b/Shabbat 55b). But I have set my heart to refute them (אֶלָּא שַׂמְתִּי אֶל לִבִּי לְבַטֵּל אוֹתָם), by “one by one, to find out the account” (אַחַת לְאַחַת לִמְצוֹא חֶשְׁבּוֹן) (Ecclesiastes 7:27), so that I may bring to light the statements that oppose their opinions (כְּדֵי שֶׁאוֹצִיא לָאוֹר הַמַּאֲמָרִים הַמִּתְנַגְּדִים אֶל סְבָרוֹתֵיהֶם). And if I were to bring them all at one time (וְאִם הָיִיתִי מֵבִיאִים בְּפַעַם אַחַת), I would have lifted up a potsherd in my hand (הֶעֱלֵיתִי חֶרֶס בְּיָדִי). But little by little, with patience (וְלָאַט לָאַט בְּמָתוֹן), I will raise up against them “seven shepherds and eight princes of men” (שִׁבְעָה רֹעִים וּשְׁמוֹנָה נְסִיכֵי אָדָם) (Sukkah 52b/Micah 5:4). By the zeal of Hashem Tzeva'ot this shall be accomplished (בְּקִנְאַת ה׳ צְבָאוֹת תַּעֲשֶׂה זֹּאת). And to you sages shall come from the ends of the earth (אֲשֶׁר אֵלֶיךָ יָבֹאוּ חֲכָמִים מֵאַפְסֵי אָרֶץ), and they shall say (וְיֹאמְרוּ), “Surely our opinions are falsehood, vanity, and there is no profit in them” (אַךְ שֶׁקֶר נָחֲלָה סְבָרוֹתֵינוּ, הֶבֶל וְאֵין בָּם מוֹעִיל). And then there shall be fulfilled in us what is written (וְאָז יִקּוֹיֵם בָּנוּ מַה שֶּׁכָּתוּב), “Return us to You, Hashem, and we shall return; renew our days as of old” (הֲשִׁיבֵנוּ ה׳ אֵלֶיךָ וְנָשׁוּבָה, חַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21). Amen (אָמֵן).