Chapter Four (פֶּרֶק רְבִיעִי)

Behold, from one hundred points was created one letter (הִנֵּה מִן מֵאָה נְקוּדוֹת נִבְרָא אוֹת אַחַת), and at first He created the Alef–Beit [Alphabet] in its order (וּמִתְּחִלָּה בָּרָא הָאַלְפָּא־בֵּיתָא כְּסִדְרָהּ), and afterwards He combined each letter of the Alef–Beit [Alphabet] with all the letters (וְאַחַר כָּךְ צֵירֵף כָּל אוֹת שֶׁל הָאַלְפָּא־בֵּיתָא עִם כָּל הָאוֹתִיּוֹת), in order that below there should meet limb with limb (כְּדֵי שֶׁיִּפְגֹּשׁ לְמַטָּה אֵבֶר בְּאֵבֶר), nose with eye (חוֹטֶם בְּעַיִן), and eye with ear (וְעַיִן בְּאָזֶן), and hand with foot, and the like to this (וְיָד בְּרֶגֶל וְכַדּוֹמֶה לָזֶה). As it is said in Sefer Yetzirah (כַּאֲשֶׁר אָמוּר בְּסֵפֶר יְצִירָה): “He weighed them, combined them, and exchanged them” (שְׁקָלָן צֵירְפָן הֵמִירָן), “Alef with all and all with Alef” (אָלֶף עִם כֻּלָּם וְכֻלָּם עִם אָלֶף), “and Bet with all and all with Bet” (וּבֵית עִם כֻּלָּם וְכֻלָּם עִם בֵּית), as we will explain in this gate with the help of Kudsha Berikh Hu and His Shekhinta (כַּאֲשֶׁר נְבָאֵר בַּשַּׁעַר הַזֶּה בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), and thus He combined all the letters until Tav (וְכֵן צֵירֵף כָּל הָאוֹתִיּוֹת עַד תָּיו). It is found that each letter has twenty-two Alef–Beitot [Alphabets] (נִמְצָא כָּל אוֹת יֵשׁ לוֹ כ״ב אַלְפָּא־בֵּיתוֹת), except for A״L–B״M (אַלְבָּ״ם) (חוּץ מֵאַלְבָּ״ם), which is the center and the life-force in every Partzuf [Configuration] of each and every letter (שֶׁהוּא הַמֶּרְכָּז וְהַחַיּוּת בְּכָל פַּרְצוּף שֶׁל כָּל אוֹת וָאוֹת), and it is its inner light (וְהוּא הָאוֹר פְּנִימִי שֶׁלּוֹ). And concerning them it is said: “And He formed them, the letters” (וַיּוֹצְרוֹ הָאוֹתִיּוֹת), and it is said: “And they stood as a garment” (וַיִּתְיַצְּבוּ כְּמוֹ לְבוּשׁ), and this is the light of the garment of the Holy One, blessed be He (וְהוּא אוֹר לְבוּשׁוֹ שֶׁל הקב״ה), as it is said of Him (שֶׁנֶּאֱמַר עָלָיו): “Who wraps Himself with light as with a garment” (עוֹטֶה אוֹר כַּשַּׂלְמָה) (Psalms 104:2). The common property among them is this (הַצַּד הַשָּׁוֶה שֶׁבָּהֶן): there are always ten Alef–Beitot [Alphabets] above the center (תָּמִיד עֶשֶׂר אַלְפָּא־בֵּיתוֹת לְמַעְלָה מִן הַמֶּרְכָּז), and ten Alef–Beitot [Alphabets] below the center (וְעֶשֶׂר אַלְפָּא־בֵּיתוֹת לְמַטָּה מִן הַמֶּרְכָּז), and within them is a living spirit (וְיֵשׁ בָּהֶן רוּחַ חַיִּים), it is the center that gives life to its entire Partzuf [Configuration] (הוּא הַמֶּרְכָּז הַנּוֹתֵן חַיּוּת לְכָל הַפַּרְצוּף שֶׁלּוֹ), and it gives the power of tracing to all of its Alef–Beitot [Alphabets] (וְנוֹתֵן כֹּחַ הַשַּׂרְטוּט לְכָל הָאַלְפָּא־בֵּיתוֹת שֶׁלּוֹ). It is found that they are two times two hundred and thirty-one letters in every Partzuf [Configuration], each letter by itself (נִמְצָא שֶׁהֵם ב׳ פְּעָמִים רל״א אוֹתִיּוֹת בְּכָל פַּרְצוּף, אוֹת וָאוֹת לְבַדּוֹ), which in their number equals 462 (הָעוֹלֶה בְּחֶשְׁבּוֹנוֹ נְתִי״ב), which is two times two hundred and thirty-one (שֶׁהוּא ב׳ פְּעָמִים רל״א). And likewise the count ascends until Lamed (וְכֵן עוֹלֶה הַחֶשְׁבּוֹן עַד לָמֶ״ד), they are two hundred and thirty-one inner Alef–Beitot [Alphabets] (הֵם רל״א אַלְפָּא־בֵּיתוֹת פְּנִים), for the Alef–Beit of the A״L–B״M (אַלְבָּ״ם) (שֶׁהָאַלְפָּא־בֵּיתָא שֶׁל הָאַלְבָּ״ם) extends there in a straight line (בָּא עַד שָׁם בְּיוֹשֶׁר), and it is the Neshamah [Soul] of the Malbush [Garment] (וְהִיא הַנְּשָׁמָה שֶׁל הַמַּלְבּוּשׁ). And there are also two hundred and thirty-one Alef–Beitot [Alphabets] of the Back [Backside] (וְיֵשׁ גַּם כֵּן רל״א אַלְפָּא־בֵּיתוֹת אָחוֹר), from the letter Lamed until Tav (מִן אוֹת הַלָּמֶ״ד עַד תָּיו), for the A״L–B״M (אַלְבָּ״ם) (שֶׁהָאַלְבָּ״ם) with its eleven pairs (עִם י״א זוּגוֹת שֶׁלּוֹ) proceeds backward thus (בָּא בְּאָחוֹר כָּזֶה): Lamed–Alef (ל״א), Mem–Bet (מ״ב), Nun–Gimel (נ״ג), Samekh–Dalet (ס״ד), and so on (וְכֵן הָלְאָה). And it is known that every face is Chesed and is called male (וְיָדוּעַ כִּי כָּל פָּנִים הוּא חֶסֶד וְנִקְרָא זָכָר), and every back is Din [Judgment] and is called female (וְכָל אָחוֹר הוּא דִּין וְנִקְרָא נְקֵבָה). And even though there was not there an actual Din [Judgment] (וְאַף שֶׁלֹּא הָיָה שָׁם דִּין מַמָּשׁ), but a power of the power of Din [Judgment] relative to itself (אֶלָּא כֹּחַ דְּכֹחַ דִּין לְגַבֵּי דִידֵיהּ), and not in relation to the worlds beneath it (וְלֹא בְּעֵרֶךְ הָעוֹלָמוֹת שֶׁלְּמַטָּה הֵימֶנּוּ), which are truly the power of mercy (שֶׁהוּא מַמָּשׁ כֹּחַ הָרַחֲמִים).

For if in the first world there had not been some small measure of Din [Judgment] (וְאִם לֹא הָיָה בָּעוֹלָם הָרִאשׁוֹן דִּין קְצָת), the letters would not have been seen (לֹא הָיוּ הָאוֹתִיּוֹת נִרְאִים), for they would have had no boundary to stand (מִפְּנֵי שֶׁלֹּא הָיָה לָהֶם גְּבוּל לַעֲמֹד), and all would have reverted to the simple One (וְהָיָה הַכֹּל חוֹזֵר אֶל אֶחָד הַפָּשׁוּט), and there would have been no creation in the world (וְלֹא הָיְתָה שׁוּם בְּרִיאָה בָּעוֹלָם) for the Tree of Life, which is the secret of the Name Havayah (לְעֵץ הַחַיִּים שֶׁהוּא סוֹד שֵׁם הוי״ה), and for the Tree of Knowledge of good and evil, which is the secret of the Name Elohim (וְלְעֵץ הַדַּעַת טוֹב וָרָע שֶׁהוּא סוֹד שֵׁם אֱלֹהִים), which is divided into the secret of holy Elohim and other Elohim (הַמִּתְחַלֵּק לְסוֹד אֱלֹהִים קְדוֹשִׁים וֵאלֹהִים אֲחֵרִים). And there would not have been good and evil, reward and punishment in the world (וְלֹא הָיָה טוֹב וָרָע וְשָׂכָר וְעֹנֶשׁ בָּעוֹלָם), with the attendants of good and evil to complete their functions (עִם הַמְשָׁרְתִים שֶׁל טוֹב וָרָע לְהַשְׁלִים פְּעוּלָתָם). And if you say, what need was there (וְאִם תֹּאמַר מָה הָיָה צֹרֶךְ) for the Possessor of Will for the world (לְבַעַל הָרָצוֹן אֶל הָעוֹלָם), we will answer (נָשִׁיב): we have already said that the nature of the good is to do good to another (כְּבָר אָמַרְנוּ שֶׁטֶּבַע הַטּוֹב לְהֵיטִיב לְזוּלָתוֹ). And the proof for this is that it is said (וְהָעֵד לָזֶה שֶׁנֶּאֱמַר): “How abundant is Your goodness which You have hidden for those who fear You” (מַה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ) (Psalms 31:20). Hidden (צָפַנְתָּ) precisely (צָפַנְתָּ דַּיְיקָא), for it is an expression of tzafon [north], which is Din [Judgment] (שֶׁהוּא לְשׁוֹן צָפוֹן שֶׁהוּא דִּין), as it is said (שֶׁנֶּאֱמַר): “Out of the north the evil shall break forth” (מִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1:14). And this is what our Sages, of blessed memory, said (וְזֶה מַה שֶׁאָמְרוּ רַז״ל): “Happy are the Tzaddikim [Righteous Ones] who turn the attribute of Din [Judgment] into the attribute of mercy” (אֲשֶׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים). Behold, their reward (הִנֵּה שְׂכָרָם) is that you are with them in Gan Eden (אַתֶּם בְּגַן עֵדֶן), for at the northern side, which is the attribute of Din [Judgment] (כִּי בְּצַד צָפוֹן שֶׁהִיא מִדַּת הַדִּין), behold the Chesed which is subtle (הִנֵּה הַחֶסֶד שֶׁהוּא דַּק), and by its nature it is impossible for the righteous to benefit from it (וּבְטִבְעוֹ אִי אֶפְשָׁר לַצַּדִּיקִים לֵיהָנוֹת מִמֶּנּוּ); it mingles within it the attribute of Din [Judgment] (הוּא מְעָרֵב בּוֹ מִדַּת הַדִּין), which is sweetened by Chesed (שֶׁנִּמְתָּק עַל יְדֵי הַחֶסֶד), in order that they can receive it (כְּדֵי שֶׁיּוּכְלוּ הֵם לְקַבְּלוֹ). For greater elevation has the gold over the silver to be enjoyed from it (כִּי מַעֲלָה יְתֵרָה יֵשׁ לַזָּהָב עַל הַכֶּסֶף לֵיהָנוֹת מִמֶּנּוּ), and it is said (וְנֶאֱמַר): “From the north comes gold” (מִצָּפוֹן זָהָב יֵאָתֶה) (Job 37:22), and it is a matter resembling the Neshamah [Soul] (וְהוּא דָבָר הַמִּשְׁתַּוֶּה אֶל הַנְּשָׁמָה), and it is thicker than silver (וְהוּא עָב יוֹתֵר מִן הַכֶּסֶף). And let us return to our matter (וְנָחוּז לְעִנְיָנֵינוּ): behold, two times 231 equal 462 (הִנֵּה ב׳ פְּעָמִים רל״א עוֹלִים נְתִי״ב), and it is the fiftieth gate that is in Binah (וְהוּא שַׁעַר הַחֲמִשִּׁים שֶׁבְּבִינָה), which Moshe Rabbenu, peace be upon him, did not attain (שֶׁלֹּא הִשִּׂיגוֹ מֹשֶׁה רַבֵּנוּ ע״ה), as it is said (שֶׁנֶּאֱמַר): “A path no bird of prey knows” (נְתִיב לֹא יָדָעוּ עָיִט) (Job 28:7). And our Sages called this World of the Malbush [Garment] (וַחֲכָמֵינוּ קָרְאוּ עוֹלָם הַמַּלְבּוּשׁ הַזֶּה): “The Torah that preceded the world by two thousand years” (תּוֹרָה קָדְמָה לָעוֹלָם אַלְפַּיִם שָׁנָה), from the expression (מִלְּשׁוֹן): “And I will teach you wisdom” (וָאֲאַלֶּפְךָ חָכְמָה) (Proverbs 4:11).

He means to say, two teachings (רָצָה לוֹמַר שְׁנֵי לִמּוּדִים), which are the two 231 gates mentioned (שֶׁהֵם שְׁנֵי רל״א הַנִּזְכָּרִים), and she too is built from those two 231 gates mentioned (וְנִבְנֵית גַּם כֵּן מִשְּׁנֵי רל״א הַנִּזְכָּרִים), which are distinct from one another (שֶׁהֵם מְשֻׁנִּים זוֹ מִזּוֹ), as mentioned in the Zohar on Bereshit (כַּנִּזְכָּר בַּזֹּהַר בְּרֵאשִׁית), where Rabbi Ḥamnuna Sava, peace be upon him, says (שֶׁאוֹמֵר רַבִּי חַמְנוּנָא סָבָא עָלָיו הַשָּׁלוֹם): “Two thousand years” are hinted at in the verse: Bereshit bara Elohim et (Bereshit 1) (“בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת”), that is, two Beitin and two Alpin (דְּהַיְנוּ שְׁנֵי בֵיתִין וּשְׁנֵי אַלְפִין), to hint at the two 231 gates mentioned (לְרַמֵּז אֶל הַב׳ רל״א הַנִּזְכָּרִים), and it is called the Primordial Torah (וְנִקְרֵאת תּוֹרָה קְדוּמָה). For the Torah that spreads below in all the worlds (כִּי הַתּוֹרָה הַמִּתְפַּשֶׁטֶת לְמַטָּה בְּכָל הָעוֹלָמוֹת), in the mystery of the Holy Tongue and its combinations that are not in the order of the Alef-Beit (בְּסוֹד לְשׁוֹן הַקֹּדֶשׁ וּבְצֵרוּפֶיהָ שֶׁלֹּא כְּסֵדֶר הָאַלְפָּא־בֵיתָא), could not have been created (לֹא הָיְתָה יְכוֹלָה לְהִבָּרֵאות), if not through the combination of the letters of the Alef-Beitot in the world of the garment (אִם לֹא עַל־יְדֵי צֵרוּף הָאוֹתִיּוֹת שֶׁל הָאַלְפָּא־בֵיתוֹת בָּעוֹלָם הַמַּלְבּוּשׁ). For from where would there be connection and union of the Alef of the word Et in the Holy Tongue (כִּי מֵאֵיכָן יִהְיֶה שַׁיָּכוּת וְחִבּוּר אֶל ״הָאַלֶף״ שֶׁל מִלַּת ״אֶת״ שֶׁל לְשׁוֹן הַקֹּדֶשׁ), with the Tav of the word Et (עִם ״הַתָּיו״ שֶׁל מִלַּת ״אֶת״), and the like to it, which is not in the natural order of the Alef-Beit (וְכָדוֹמֶה לָהּ שֶׁהוּא שֶׁלֹּא כְּסֵדֶר הָאַלְפָּא־בֵיתָא). For the intention is that the Alef cannot meet and unite with the Tav (הַכַּוָּנָה שֶׁהָאַלֶף אֵינָהּ יְכוֹלָה לְהִפָּגֵשׁ וְלְהִתְכַּלֵּל עִם הַתָּיו), except with the Tav that is included within it (אֶלָּא עִם הַתָּיו הַנִּכְלֶלֶת בְּתוֹכָהּ). And so all the Names and the words are not in the order of the Alef-Beitot (וְכֵן כָּל הַשֵּׁמוֹת וְהַתֵּיבוֹת הֵם שֶׁלֹּא כְּסֵדֶר הָאַלְפָּא־בֵיתוֹת), and therefore it is called the primordial Torah (וְלָכֵן נִקְרֵאת תּוֹרָה קְדוּמָה). And understand that every addition, separation, multiplication, or lack of a letter or word (וְהָבֵן כִּי כָּל הוֹסָפָה וּפֵירוּד וְרִבּוּי וְחִסָּרוֹן אוֹת אוֹ תֵיבָה), is a power of the Sitra Achra (הוּא כֹּחַ סִטְרָא אָחֳרָא), which was created by the separation and scattering of the letters (שֶׁנִּבְרְאָה עַל־יְדֵי פֵּירוּד אוֹתִיּוֹת וּפִזּוּר שֶׁלָּהֶם), from the shards of the vessels and their letters (מִן שִׁבְרֵי הַכֵּלִים וְאוֹתִיּוֹתֵיהֶם), which fell below at the time when He built worlds and destroyed them (אֲשֶׁר נָפְלוּ לְמַטָּה בִּזְמַן שֶׁבָּנָה עוֹלָמוֹת וְהֶחֱרִיבָן). And through them were born hatred, jealousy, and strife in the world (וְעַל־יְדֵיהֶם נוֹלְדָה שִׂנְאָה קִנְאָה וּקְטָטָה בָּעוֹלָם), and the wars of the nations that were created from them (וּמִלְחֲמוֹת הָאֻמּוֹת שֶׁנִּבְרְאוּ מֵהֶם). And all their aim and thought is to harm the holy people (וְכָל מַגְמָתָם וּמַחֲשַׁבְתָּם לְהָרֵעַ לָעַם הַקָּדוֹשׁ), and to cut down the holy tree with all its branches, Heaven forbid (וּלְקַצֵּץ הָאִילָן הַקָּדוֹשׁ עִם כָּל נְטִיעוֹתָיו חַס וְשָׁלוֹם), as it is said: And I will put enmity between you and the woman (Bereshit 3) (שֶׁנֶּאֱמַר: וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה), who is the Shekhinah (שֶׁהִיא הַשְּׁכִינָה), and between your seed and her seed (וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ), which is the seed of the holy people (שֶׁהוּא זֶרַע עַם הַקֹּדֶשׁ), whose souls came forth from her, as is known (אֲשֶׁר נִשְׁמוֹתֵיהֶם יָצְאוּ מִמֶּנָּה כַּנּוֹדָע).

Thus it emerges in our discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן) that every lack or addition (שֶׁכָּל חֶסֶר אוֹ יִתּוּר) is truly the way and power of the Sitra Achra (הוּא מַמָּשׁ דֶּרֶךְ וְכֹחַ סִטְרָא אָחֳרָא) which is indeed the letters of Adam Beliel (שֶׁהוּא מַמָּשׁ אוֹתִיּוֹת אָדָם בְּלִיַּעַל) whose nature is to shed blood in a mighty war (אֲשֶׁר טִבְעוֹ לִשְׁפּוֹךְ דָּם בְּמִלְחָמָה עֲצוּמָה) that exists between the princes of destruction and the angels of the Shekhinah (שֶׁיֵּשׁ לְשָׂרֵי הַמַּשְׁחִית עִם מַלְאֲכֵי הַשְּׁכִינָה). And at the time of the waning of the moon they are strengthened (וּבִזְמַן מִעוּט הַלְּבָנָה הֵם מִתְגַּבְּרִים) and at the time of its fullness the power of the hosts of impurity is weakened (וּבִזְמַן מְלוֹאָהּ נֶחְלַשׁ כֹּחַ צְבָא הַטּוּמְאָה) as I have explained in the secret of the goat of the New Moon and the blessing of the moon (כַּאֲשֶׁר בֵּאַרְתִּי בְּסוֹד שָׂעִיר רֹאשׁ־חֹדֶשׁ וּבִרְכַּת הַלְּבָנָה). But not so is the way of holiness (אֲבָל לֹא כֵן דֶּרֶךְ הַקְּדוּשָׁה) for all her ways and paths are peace (שֶׁכָּל דְּרָכֶיהָ וּנְתִיבוֹתֶיהָ שָׁלוֹם) and her letters have neither lack nor addition nor separation (וְאֵין לְאוֹתִיּוֹתֶיהָ חֶסְרוֹן אוֹ הוֹסָפָה אוֹ פֵּרוּד). Therefore every letter of the letters of the Alef Beit (לָכֵן כָּל אוֹת מֵאוֹתִיּוֹת הָאַלְפָּא בֵיתָא) takes with it in its combinations all the other letters of the Alef Beit (לוֹקַחַת עִמָּהּ בְּצֵרוּפֶיהָ כָּל שְׁאָר אוֹתִיּוֹת הָאַלְפָּא בֵיתָא) as the Sefer Yetzirah says “Alef with all and all with Alef” (כְּמַאֲמַר סֵפֶר יְצִירָה אָלֶף עִם כּוּלָּם וְכוּלָּם עִם אָלֶף) and so you shall judge for the rest of the letters (וְכֵן תָּדִין לִשְׁאָר הָאוֹתִיּוֹת). And through the combination in inter-inclusion (וּבְצֵרוּף בְּהִתְכַּלְּלוּת) there is relation and cleaving of each letter to every other letter (יִהְיֶה שַׁיָּכוּת וּדְבֵקוּת לְכָל אוֹת אֶל כָּל שְׁאָר הָאוֹתִיּוֹת). Therefore below the Torah was extended in its letters not according to the order of the Alef Beit (וְלָכֵן לְמַטָּה הִשְׁתַּלְשְׁלָה הַתּוֹרָה בְּאוֹתִיּוֹתֶיהָ שֶׁלֹּא כְּסֵדֶר הָאַלְפָּא בֵיתָא). And the one who understands will understand (וְהַמֵּבִין יָבִין) that this primordial Torah (כִּי הַתּוֹרָה הַקְּדוּמָה הַזֹּאת) is the root of the dough and the corner of all the worlds beneath it (הִיא שֹׁרֶשׁ עִיסַת פִּנַּת כָּל הָעוֹלָמוֹת אֲשֶׁר תַּחְתֶּיהָ) and those that are drawn forth from her combinations and letters (וְהַמִּשְׁתַּלְשְׁלִים מִצֵּרוּפֶיהָ וְאוֹתִיּוֹתֶיהָ). For above there is nothing (כִּי לְמַעְלָה אֵין שׁוּם דָּבָר) except letters of light (רַק אוֹתִיּוֹת שֶׁל אוֹר) standing in the mystery of the likeness of man (עוֹמְדִים בְּסוֹד תְּמוּנַת אָדָם) male and female He created them (זָכָר וּנְקֵבָה בָּרָאָם) and He called their name Adam (Bereshit 5) (וַיִּקְרָא אֶת שְׁמָם אָדָם). And they stand truly in the form of male and female (וְעוֹמְדִים מַמָּשׁ בְּצוּרַת זָכָר וּנְקֵבָה). And this measure and image descends through all the worlds (וְיוֹרֵד הַמִּדּוֹת וְהַצֶּלֶם הַזֶּה בְּכָל הָעוֹלָמוֹת) even into the world of angels (אֲפִלּוּ בְּעוֹלָם הַמַּלְאָכִים) as Rabbi Yishmael the High Priest wrote in Pirkei Heikhalot Rabbati (שֶׁכָּתַב רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל בִּפְרָקֵי הֵיכָלוֹת) among the angels some have the form of men some have the form of women (בַּמַּלְאָכִים יֵשׁ מֵהֶם צוּרַת אֲנָשִׁים יֵשׁ מֵהֶם צוּרַת נָשִׁים) but all of them are letters (אֲבָל הֵם כֻּלָּם אוֹתִיּוֹת). And they are nourished or take delight from the light of this parchment (וְהֵם נִזּוֹנִים אוֹ נֶהֱנִים מֵאוֹר הַנְּיָר הַזֶּה) which is the light of the Essence so to speak (שֶׁהוּא אוֹר הָעַצְמוּת כִּבְיָכוֹל) after many partitions and walls of His providence upon them (אַחַר כַּמָּה מְחִיצוֹת וְכֹתְלִים שֶׁל הַשְׁגָּחָתוֹ יִתְבָּרֵךְ עֲלֵיהֶם) as it is said Behold this One stands behind our wall (Song of Songs 2) (שֶׁנֶּאֱמַר הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ) looking through the windows these are the five Chesedim (מַשְׂגִּיחַ מִן הַחַלּוֹנוֹת הֵם ה׳ חֲסָדִים) peering through the lattices these are the five Gevurot (מֵצִיץ מִן הַחֲרַכִּים הֵם ה׳ גְּבוּרוֹת) and it is derived from the expression “a small sack scorched” (וְנִגְזָר מִלְּשׁוֹן קְטִינָא חָרִיךְ שַׂקִּי). And the windows are always open (וְהַחַלּוֹנוֹת הֵם תָּמִיד פְּתוּחִים) to bestow without any hindrance of judgment (לְהַשְׁפִּיעַ בְּלִי שׁוּם מוֹנֵעַ שֶׁל הַדִּין) but the lattices are not open (אֲבָל הַחֲרַכִּים אֵינָם פְּתוּחִים) except in the mystery of a small opening (אֶלָּא בְּסוֹד נֶקֶב קָטָן) in the mystery of the female (בְּסוֹד נְקֵבָה) meaning the female which is the secret of judgment that prevents illumination below through His influence (רָצוֹן לוֹמַר נְקֵבָה שֶׁהִיא סוֹד הַדִּין הַמּוֹנֵעַ לְהָאִיר לְמַטָּה בְּהַשְׁפָּעָתוֹ).

And behold, the letters of the Sefirah of Keter (וְהִנֵּה אוֹתִיּוֹת סְפִירַת הַכֶּתֶר), which because of our many sins are now hidden from us (אֲשֶׁר בַּעֲוֹנוֹתֵינוּ הָרַבִּים נֶעְלַם עַתָּה מִמֶּנּוּ מֵאִתָּנוּ), more than any other flow of the rest of the Sefirot (בְּיוֹתֵר מִכָּל שֶׁפַע שְׁאָר הַסְּפִירוֹת). The Chashmalim [Electric-Angelic Beings] that receive from it (הַחַשְׁמַלִּים הַמְקַבְּלִים מִמֶּנּוּ) are also hidden and do not go forth (גַּם הֵם נֶעְלָמִים וְלֹא יֵצְאוּ), until there arises a Tzaddik [Righteous One] such as Moshe Rabbenu, peace be upon him (עַד שֶׁיֵּשׁ צַדִּיק כְּמוֹ מֹשֶׁה רַבֵּינוּ ע״ה), or our teacher and master the Ari, may his memory be for life of the World to Come (אוֹ מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), who have in their hand the key of the resurrection of the dead (אֲשֶׁר יֵשׁ בְּיָדָם מַפְתֵּחַ שֶׁל תְּחִיַּת הַמֵּתִים). And they have a small trace of the gleanings of Keter in the World to Come and no more (וְיֵשׁ לָהֶם מְעַט רוֹשֶׁם נוֹבְלוֹת הַכֶּתֶר בָּעוֹלָם הַבָּא וְלֹא יוֹתֵר), and also to shield from evil decrees (וְגַם לְהָגֵן מִגְּזֵרוֹת רָעוֹת), and they decree and annul the decree of the King of kings (וְהֵם גּוֹזְרִים וּמְבַטְּלִים גְּזֵרָתוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים), for the letters and gleanings of Keter are the Mayin nukvin [feminine waters] for the resurrection of the dead (כִּי אוֹתִיּוֹת וְנוֹבְלוֹת הַכֶּתֶר הֵם מַיִן נוּקְבִין לִתְחִיַּת הַמֵּתִים), as I explained in the last chapter of the Gate of Olam haTohu [World of Chaos] (כַּאֲשֶׁר בֵּאַרְתִּי בַּפֶּרֶק הָאַחֲרוֹן שֶׁל שַׁעַר עוֹלָם הַתֹּהוּ). And from Keter (וּמִן הַכֶּתֶר) comes the secret of the level of Yechidah [Unique Soul-Level] to every Tzaddik [Righteous One] after his death in Gan Eden (בָּאָה סוֹד יְחִידָה לְכָל צַדִּיק אַחֲרֵי מוֹתוֹ בְּגַן עֵדֶן), for this world cannot bear the light of Keter (כִּי הָעוֹלָם הַזֶּה אִי אֶפְשָׁר לוֹ לְסַבְּלוֹ לְאוֹר הַכֶּתֶר), because of the greatness of its holiness (מִפְּנֵי רֹב קְדוּשָׁתוֹ), and all this was prevented from us through the sin of Adam haRishon (וְכָל זֶה מָנַע מֵאִתָּנוּ חֵטְא אָדָם הָרִאשׁוֹן). And from the letters of the Sefirah of Chokhmah (וּמֵאוֹתִיּוֹת סְפִירַת הַחָכְמָה), the ministers of the Torah receive (הֵם מְקַבְּלִים שָׂרֵי הַתּוֹרָה), and they act to make men wise and to expound publicly (וְהֵם פּוֹעֲלִים לְהַחֲכִים וּלְדָרוֹשׁ בָּרַבִּים), and they decree upon Eliyahu the Prophet, may he be remembered for good (וְהֵם גּוֹזְרִים עַל אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב), to reveal himself in actuality (לְהִתְגַּלּוֹת אֶל הַפֹּעַל), after he sanctifies himself for seven years in fasting and immersions, as is known to us (אַחֲרֵי שֶׁיִּתְקַדֵּשׁ עַצְמוֹ שֶׁבַע שָׁנִים בְּתַעֲנִיּוֹת וּבִטְבִילוֹת כַּנּוֹדָע לָנוּ). And all this is through the Sefirah of Malkhut (וְהַכֹּל עַל־יְדֵי סְפִירַת הַמַּלְכוּת), which itself is the secret of speech (שֶׁהִיא עַצְמָהּ סוֹד הַדִּבּוּר). And Ze’ir Anpin (וְז״א), which is the Sefirah of Tiferet (שֶׁהוּא סְפִירַת ת״ת), including its own Partzuf [Configuration] (הַכּוֹלֶלֶת פַּרְצוּפָהּ בִּפְנֵי עַצְמָהּ), is the secret of the seven voices (הוּא סוֹד הַז׳ קוֹלוֹת), they are the seven fruits fixed in it always (הֵם הַז׳ פֵּירוֹת הַקְּבוּעִים בּוֹ תָּמִיד), and they are mentioned in the psalm “Ascribe to Hashem, O sons of the mighty” (הָבוּ לִידו״ד בְּנֵי אֵלִים) (Psalms 29:1), and Abba and Imma are upon them (וְאַבָּא וְאִמָּא עֲלֵיהֶם), and from them they go out (וּמֵהֶם יוֹצְאִים), and they, Abba and Imma, in their place are hidden (וְהֵם אַבָּא וְאִמָּא בִּמְקוֹמָם נֶעְלָמִים), and they are revealed below in Chokhmah and Tevunah and Da’at (וּמִתְגַּלִּים לְמַטָּה בְּחָכְמָה וּתְבוּנָה וָדַעַת), and this is sufficient (וְדַי בָּזֶה). And also the letters of the Sefirah of Chokhmah act in their thought in the thirty-two Dinim [Judgments] of Chokhmah (וְגַם אוֹתִיּוֹת סְפִירוֹת הַחָכְמָה פּוֹעֲלוֹת בְּמַחְשַׁבְתָּם בְּל״ב דִּינֶיהָ דְּחָכְמָה), which are the thirty-two Elohim of Ma‘aseh Bereshit [Work of Creation] (שֶׁהֵם הַל״ב אֱלֹהִים דְּמַעֲשֵׂה בְּרֵאשִׁית), to give Shefa [Flow] to all the Sefirot according to what her wisdom will see (לָתֵת שֶׁפַע כָּל הַסְּפִירוֹת כְּפִי אֲשֶׁר יֵרְאֶה חָכְמָתָהּ), to each and every one the portion fitting for him, and not less (לְכָל אֶחָד וְאֶחָד חֵלֶק הָרָאוּי לוֹ וְלֹא פָּחוֹת), so that her statute and her providence not be nullified, to bestow to others below her (כְּדֵי שֶׁלֹּא תִתְבַּטֵּל חֻקָּהּ וְהַשְׁגַּחְתָּהּ לְהַשְׁפִּיעָה לַאֲחֵרִים שֶׁלְּמַטָּה הֵימֶנָּה). And She distributes nourishment to all the host of the heavens (וְהִיא מְחַלֶּקֶת מָזוֹן לְכָל צְבָא הַמָּרוֹם), and to the spheres and to their stars (וְלַגַּלְגַּלִּים וּלְכוֹכְבֵיהֶם), and to the twelve constellations (וְלִשְׁנֵים־עָשָׂר מַזָּלוֹת), and she gives abundance to the angels alone and to the sons of man alone (וְנוֹתֶנֶת שֶׁפַע לַמַּלְאָכִים לְבַדָּם וְלִבְנֵי אָדָם לְבַדָּם). And if she were to give more than the measure fitting for him (וְאִם הָיְתָה נוֹתֶנֶת יוֹתֵר מִכְּדֵי שִׁעוּר הָרָאוּי לוֹ), that species would be completely nullified (הָיָה הַמִּין הַהוּא מִתְבַּטֵּל לְגַמְרֵי), and also the law of the world would be nullified (וְגַם חֹק הָעוֹלָם יִבָּטֵל). And all this she gives through the Shekhinah, as it is said (וְהַכֹּל הִיא נוֹתֶנֶת עַל יְדֵי הַשְּׁכִינָה שֶׁנֶּאֱמַר): “She gives food to her household and a portion to her maidens” (וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Proverbs 31:15).

They are the seven palaces of Beri’ah (הֵם הַז׳ הֵיכָלוֹת דְּבְרִיאָה), and the houses are the dwellings of Yetzirah and Asiyah (וְהַבָּתִּים הֵם הַמְּדוֹרִים שֶׁל יְצִירָה וַעֲשִׂיָּה), and all through Keter whose flow has no measure (וְהַכֹּל עַל יְדֵי הַכֶּתֶר אֲשֶׁר שִׁפְעָהּ אֵין לָהּ שִׁעוּר). Therefore they are the thirty-two judgments, the membranes that divide, so that the flow not go out too much (לָכֵן הֵם הַל״ב דִּינִים הֵם הַקְּרוּמִים הַמַּפְסִיקִים שֶׁלֹּא יֵצֵא שֶׁפַע חוּצָה יוֹתֵר מִדַּי). Thus the Sefirah of Chokhmah and the actions of its letters act all the actions below (נִמְצָא שֶׁסְּפִירַת הַחָכְמָה וּפְעֻלּוֹת אוֹתִיּוֹתֶיהָ הֵם פּוֹעֲלִים כָּל הַפְּעֻלּוֹת לְמַטָּה), and her own Chokhmah has no measure and does not occupy place (וְלַחָכְמָתָהּ עַצְמָהּ אֵין לָהּ שִׁעוּר וְאֵינָהּ תּוֹפֶסֶת מָקוֹם). And if you are a person of spirit you will understand by yourself the order of creation of Ma‘aseh Bereshit and its chainings (וְאִם בַּעַל נֶפֶשׁ אַתָּה תָּבִין מֵעַצְמְךָ סֵדֶר הַבְּרִיאָה שֶׁל מַעֲשֵׂה בְרֵאשִׁית וְהִשְׁתַּלְשְׁלוּיוֹתֶיהָ), which must descend from the First Cause through the endless worlds (אֲשֶׁר הִיא מֻכְרַחַת לֵירֵד מִן הַסִּבָּה הָרִאשׁוֹנָה דֶּרֶךְ הָעוֹלָמוֹת אֵין־סוֹף), line to line, precept to precept (קו לָקו צו לָצו), until the flow of Providence reaches Chokhmah (עַד שֶׁמַּגִּיעַ שֶׁפַע הַשְּׁגָּחָה אֶל הַחָכְמָה), which has the power in her wisdom to grasp all the Providence of the worlds below her (שֶׁיֵּשׁ בָּהּ יְכוֹלֶת לְתָפֵס בְּחָכְמָתָהּ כָּל הַשְּׁגָּחַת הָעוֹלָמוֹת שֶׁלְּמַטָּה מִמֶּנָּה), because of the descent of the steps of the degrees until there is made for her a measure relative to the worlds above her (מִפְּנֵי יְרִידַת גֶּרֶם הַמַּעֲלוֹת עַד שֶׁנַּעֲשָׂה לָהּ שִׁעוּר לְעֵרֶךְ הָעוֹלָמוֹת שֶׁלְמַעְלָה הֵימֶנָּה). But the flow itself is entirely letters (אֲבָל הַשֶּׁפַע עַצְמָהּ הִיא כּוּלָּהּ אוֹתִיּוֹת), which thicken as they descend below (הַמִּתְעַבָּה בְּיְרִידָתָהּ לְמַטָּה), and concerning this David was astonished and said: “How manifold are Your works, Hashem, all of them You made with wisdom” (Psalm 104) (וְעָלֶיהָ תָּמַהּ דָּוִד וְאָמַר מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ), and it is said: “YHVH in wisdom founded the earth” (Proverbs 3) (וְנֶאֱמַר ידו״ד בְּחָכְמָה יִסַּד אָרֶץ). And she sustains all the host of the heavens with the lower beings (וְהִיא מְפַרְנֶסֶת כָּל צְבָא הַמָּרוֹם עִם הַתַּחְתּוֹנִים). And this happens only through the joining of the letters of the Sefirah of Binah with her (וְזֶה יִהְיֶה דַּוְקָא בְּחִבּוּר אוֹתִיּוֹת סְפִירַת בִּינָה עִמָּהּ), which is in the likeness of the female, as it were (שֶׁהִיא כְּדְמוּת נְקֵבָה כִּבְיָכוֹל). And from them come forth the letters of Da‘at (וּמֵהֶם יוֹצְאִים אוֹתִיּוֹת דַּעַת), which divide to every host of the heavens abundance and nourishment (הוּא הַמְחַלֵּק לְכָל צְבָא הַמָּרוֹם שֶׁפַע וּמָזוֹן), like a man, as it were, who has Chokhmah and received Torah from his teacher but cannot innovate or understand one thing from another (כְּמוֹ הָאָדָם כִּבְיָכוֹל שֶׁיֵּשׁ לוֹ חָכְמָה וְקִבֵּל מֵרַבּוֹ תּוֹרָה אֲבָל אֵינוֹ יָכוֹל לְחַדֵּשׁ וּלְהָבִין דָּבָר מִתּוֹךְ דָּבָר). But a man who possesses Chokhmah (אֲבָל אָדָם שֶׁיֵּשׁ לוֹ חָכְמָה), and who understands one thing from another (וְהוּא מֵבִין דָּבָר מִתּוֹךְ דָּבָר), can bring forth a new matter that he did not receive from his teacher (יָכוֹל לְחַדֵּשׁ עִנְיָן אֶחָד מַה שֶּׁלֹּא קִבֵּל מֵרַבּוֹ), and this innovation is called the Da‘at born of his Chokhmah and his Binah (וְאוֹתוֹ הַתְחַדְּשׁוּת נִקְרָא דַּעַת הַנּוֹלָד מֵחָכְמָתוֹ וּבִינָתוֹ). Therefore, in every place where Chokhmah and Binah unite (לָכֵן בְּכָל מָקוֹם שֶׁחָכְמָה וּבִינָה מִזְדַּוְּגִים), Da‘at is born from them, and understand this (נוֹלָד מֵהֶם דַּעַת וְהָבֵן). Therefore, the ministers of Chokhmah, the ministers of Binah, and the ministers of Da‘at act together always (לָכֵן שָׂרֵי הַחָכְמָה וְשָׂרֵי הַבִּינָה וְשָׂרֵי הַדַּעַת פּוֹעֲלִים יַחַד תָּמִיד), and they are the secret of the Mochin included together (וְהֵם סוֹד הַמּוֹחִין הַנִּכְלָלִים יַחַד), and they go forth below when there is a Zivug (וְיוֹצְאִים לְמַטָּה כְּשֶׁיֵּשׁ זִוּוּג), and when there is no Zivug they are concealed in their source (וּכְשֶׁאֵין זִוּוּג הֵם נֶעְלָמִים בְּמְקוֹרָם). And in the world of Yetzirah I have explained what may be revealed (וּבְעוֹלָם הַיְצִירָה בֵּאַרְתִּים מַה שֶּׁאֶפְשָׁר לְגַלּוֹת). And were it not for my fear of unworthy men who might misuse these things (וְלוּלֵי יִרְאָתִי מִבְּנֵי אָדָם שֶׁאֵינָם מְהֻגָּנִים שֶׁיִּשְׁתַּמְּשׁוּ בָּהֶם), I would have elaborated upon them (הָיִיתִי מַאֲרִיךְ בָּהֶם). But one who merits that Eliyahu, of blessed memory, be revealed to him (אֲבָל מִי שֶׁזוֹכֶה שֶׁיִתְגַּלֶּה אֵלָיו אֵלִיָּהוּ ז״ל), is greater than the level of a Maggid (הוּא יוֹתֵר מְשֻׁבָּח מִמַּדְרֵגַת הַמַּגִּיד), and from the levels of these ministers that I have mentioned (וּמִמַּדְרֵגוֹת שָׂרִים הָאֵלּוּ שֶׁזָּכַרְתִּי אוֹתָם). And behold, I will bring the precious book Berit haMenuchah (וְהִנֵּה אָבִיא סֵפֶר הַנֶּחְמָד בְּרִית הַמְּנוּחָה), in brief and exalted form (בְּקִצּוּר מוּפְלָג), which speaks concerning the Sefirot of Chokhmah of the world of Beri’ah (וְהוּא מְדַבֵּר בַּסְּפִירוֹת חָכְמָה שֶׁל עוֹלָם הַבְּרִיאָה), which receives from the Chokhmah of the world of Atzilut (הַמְקַבֶּלֶת מֵחָכְמָה שֶׁל עוֹלָם הָאֲצִילוּת), and there he explains the course of her flow (וְאוֹמֵר שָׁם מַהֲלַךְ הַשֶּׁפַע שֶׁלָּהּ), that they are great and important Names (שֶׁהֵם שֵׁמוֹת גְּדוֹלִים וַחֲשׁוּבִים), and they spread in every direction of the Merkavah (וּמִתְפַּשְׁטִים בְּכָל צַדֵּי הַמֶּרְכָּבָה). And these are his words (וְזֶה לְשׁוֹנוֹ): And from the radiance of the Chokhmah and from its splendor are spread all the orders of the watches (וּמִזִּיו הַחָכְמָה וּמֵהָדָרָהּ מִתְפַּשְׁטִים כָּל תְּכוּנוֹת הַמִּשְׁמָרוֹת), each watch and watch in its place to perform its function and to serve its service (כָּל מִשְׁמָרָה וּמִשְׁמָרָה בִּמְקוֹמָהּ לִפְעוֹל פְּעוּלָתָהּ וְלַעֲבוֹד עֲבוֹדָתָהּ). These are the watches that receive from the radiance of the Chokhmah and depend upon it (אֵלֶּה הֵם הַמִּשְׁמָרוֹת הַמְקַבְּלִים מִזִּיו הַחָכְמָה וּבָהּ תְּלוּיוֹת); and to the north stands one watch guarding the entrances of the angels of destruction, lest they go out and spread to destroy the world (וְלַצָּפוֹן עוֹמֶדֶת מִשְׁמָרָה אַחַת שׁוֹמֶרֶת מְבוֹאוֹת מַלְאֲכֵי הַמַּשְׁחִית לְבִלְתִּי יֵצְאוּ וְיִתְפַּשְׁטוּ לְהַשְׁחִית הָעוֹלָם); and this watch covers a distance of six hundred parsa’ot (וְזוֹ הַמִּשְׁמָרָה תּוֹפֶסֶת מַהֲלַךְ שֵׁשׁ־מֵאוֹת פַּרְסָאוֹת), and so forth (וְכֵן הָלְאָה).

The explanation is that every place called Parsa [Partition] is a holy Name (פֵּרוּשׁ כָּל מָקוֹם שֶׁנִּקְרָא פַּרְסָה הוּא שֵׁם קָדוֹשׁ), and Parsa [Partition] by gematria equals “the Name” (וְהוּא פַּרְסָה בְּגִימַטְרִיאָ ״הַשֵּׁם״). And it says there (וְאוֹמֵר שָׁם): And concerning the Sefirah of Chokhmah they said that she is the mother of all luminaries (וְעַל סְפִירַת הַחָכְמָה אָמְרוּ שֶׁהִיא אֵם כָּל הַמְּאוֹרוֹת), and all the spheres and their hosts (וְכָל הַגַּלְגַּלִּים וּצְבָאוֹתָם), and the luminaries that sustain the exalted creatures (וְהַמְּאוֹרוֹת הַמְפַרְנְסִים לִבְרוּאֵי רָם וְנִשָּׂא), and all the treasuries are regarded by her as nothing (וְכָל הַגְּנָזִים לֹא נֶחְשְׁבוּ אֶצְלָהּ רַק כְּלֹא הָיוּ), for she dwells in the bosom of the King and ministers to the King (כִּי הִיא שׁוֹכֶנֶת בְּחֵיק הַמֶּלֶךְ וְסוֹכֶנֶת לַמֶּלֶךְ). And when the sages, those who delve deeply into Chokhmah, behold (וּבִרְאוֹת הַחֲכָמִים הַמַּעֲמִיקִים בַּחָכְמָה), to know the root and extent of all the luminaries and the spheres and their hosts (לָדַעַת שֹׁרֶשׁ שֶׁטַח כָּל הַמְּאוֹרוֹת וְהַגַּלְגַּלִּים וּצְבָאוֹתֵיהֶם), and the world and its hosts and the depths and the fish of the sea (וְהָעוֹלָם וּצְבָאוֹתָיו וְהַתְּהוֹמוֹת וּדְגֵי הַיָּם), and the waters which are above the heavens (וְהַמַּיִם אֲשֶׁר מֵעַל לַשָּׁמָיִם), the Chokhmah hovers over them all (הַחָכְמָה חוֹפֶפֶת עַל כֻּלָּם), and none of them is seen from their beginning to their end (וְלֹא נִרְאֶה מֵהֶם דָּבָר מֵרֹאשָׁם וְעַד רַגְלֵיהֶם), and all of them are considered before Chokhmah like a small bowl in which there is no water (וְנֶחְשְׁבוּ כֻּלָּם אֵצֶל הַחָכְמָה כְּקְעָרָה קְטַנָּה וּמַיִם אֵין בָּהּ), and all of them serve her (וְכוּלָּם עוֹבְדִים לָהּ). And the sages who delved deeply to know in Chokhmah (וְהַחֲכָמִים אֲשֶׁר הֶעֱמִיקוּ לָדַעַת בַּחָכְמָה), said that all the wondrous matters of the Master of all the worlds (אָמְרוּ שֶׁכָּל עִנְיְנֵי נִפְלָאוֹת שֶׁל רִבּוֹן כָּל הָעוֹלָמִים), and all His strength and might (וְכָל תַּקְפּוֹ וּגְבוּרָתוֹ), are considered by her as though they were nothing (לֹא נֶחְשְׁבוּ אֶצְלָהּ אֶלָּא כְּלֹא הָיָה). And He is the light of “the Savior and the One Who answers in a time of distress” (וְהוּא מָאוֹר ״הַמּוֹשִׁיעַ וְעוֹנֶה בְּעֵת צָרָה״) (Psalms 20:2, source uncertain), and He is called Kivrot ha-Ta’avah [Graves of Desire] (וְהוּא הַנִּקְרָא קִבְרוֹת הַתַּאֲוָה), for all the creatures long to attain His depth, His understanding, His beauty, and His dominion (שֶׁכָּל הַנִּבְרָאִים מִתְאַוִּים לְהַשִּׂיג עָמְקוֹ וּתְבוּנָתוֹ וְיָפְיוֹ וּמֶמְשַׁלְתּוֹ). And the men of intellect said (וְאָמְרוּ בַּעֲלֵי הַשֵּׂכֶל), that when they attained somewhat to the nature of this luminary (כַּאֲשֶׁר הִגִּיעוּ קְצָת לְתְכוּנָתוֹ שֶׁל הַמָּאוֹר הַזֶּה), some of them stood astonished (מֵהֶם עָמְדוּ תְּמֵהִים), and some of them went astray from the path and from faith (וּמֵהֶם יָצְאוּ מִן הַדֶּרֶךְ וּמִן הָאֱמוּנָה), and they came to the destruction that ruins the world (וְהִשִּׂיגוּ לַחֲרָב חֻרְבָּן עוֹלָם), as we have found among great men (כְּמוֹ שֶׁמָּצָאנוּ בַּאֲנָשִׁים גְּדוֹלִים), such as Elisha Acher who erred in Metatron (כְּגוֹן אֱלִישָׁע אַחֵר שֶׁטָּעָה בְּמֶטַטְרוֹן) (Chagigah 15a), who is the Chokhmah of Yetzirah (אֲשֶׁר הוּא חָכְמָה דְּיִצִירָה), and so also Ben Azzai and Ben Zoma (וְכֵן בֶּן עַזַּאי וּבֶן זוֹמָא) (Chagigah 14b), and upon them it is said (וְעֲלֵיהֶם נֶאֱמַר): “For there they buried the people who lusted” (כִּי שָׁם קָבְרוּ אֶת הָעָם הַמִּתְאַוִּים) (Numbers 11:34), and understand this (וְהָבֵן).

And they said: Since Chokhmah is such that there is nothing above or below it that can act without it (וְאָמְרוּ מֵאַחַר שֶׁהַחָכְמָה אֵין דָּבָר לְמַעְלָה וּלְמַטָּה שֶׁיַּעֲשֶׂה שׁוּם דָּבָר מִבַּלְעָדֶיהָ), for it is she who grants Chokhmah to perform that thing (כִּי הִיא נוֹתֶנֶת חָכְמָה לַעֲשׂוֹת הַדָּבָר הַהוּא), since nothing is done without Chokhmah (הוֹאִיל וְאֵין דָּבָר נַעֲשֶׂה מִבַּלְעֲדֵי הַחָכְמָה), [they asked:] Who created Chokhmah, and who brought her forth from her place? (הַחָכְמָה מִי בְּרָאָהּ וּמִי הוֹצִיאָהּ מִמְּקוֹמָהּ). And pay attention, for this is a great question (וֶהְיֵה מַעְיֵן כִּי זֹאת הִיא קֻשְׁיָה גְּדוֹלָה), among the greatest and deepest doubts (מִן הַסְּפֵקוֹת הַגְּדוֹלוֹת וְהָעֲמוּקוֹת): how can it be that Chokhmah could be created within the things that surround her (כִּי הַחָכְמָה כֵּיצַד יוּכַל לִהְיוֹת שֶׁתִּהְיֶה נִבְרֵאת בְּתוֹךְ הַדְּבָרִים הַסּוֹבְבִים אוֹתָהּ), since she does not occupy place? (הוֹאִיל וְאֵינָהּ תּוֹפֶסֶת מָקוֹם). And if Chokhmah had first spread forth from the existence of the Great One (וְאִם הַחָכְמָה קוֹדֶם הִתְפַּשְּׁטָה מִמְּצִיאוּת הַגָּדוֹל), what then was her state and essence? (מַה הָיָה עִנְיָנָהּ). For these questions there is no end (לְאֵלּוּ הַקֻּשְׁיוֹת אֵין סוֹף), and there is no Chokhmah that can explain them (וְאֵין חָכְמָה לְפָרְשָׁם), because they are exceedingly deep, a very great depth (מִפְּנֵי שֶׁהֵם לָרוֹב עֲמוּקוֹת מְאֹד עֹמֶק גָּדוֹל). They said concerning the secret of Chokhmah that it is a radiance spreading from the hidden source (אָמְרוּ עַל סוֹד הַחָכְמָה שֶׁהוּא מָאוֹר הַמִּתְפַּשֵּׁט מִן הַמָּקוֹר הַנֶּעְלָם), and its source is called the Source of Chokhmah (וְנִקְרָא מְקוֹרוֹ מְקוֹר הַחָכְמָה), and it is the secret of the World of the Garment, which is called the Primordial Torah (וְהוּא סוֹד עוֹלָם הַמַּלְבּוּשׁ הַנִּקְרָא תּוֹרָה קְדוּמָה). And concerning it Rabbi Eliezer said (וְעָלָיו אָמַר רַבִּי אֱלִיעֶזֶר): Before the world was created, He and His Name alone existed (קֹדֶם שֶׁנִּבְרָא הָעוֹלָם הָיָה הוּא וּשְׁמוֹ בִּלְבַד), and the Name of Havayah in its combinations includes the entire World of the Garment (וְשֵׁם הֲוָיָה בְּצֵרוּפָיו הוּא כּוֹלֵל כָּל עוֹלָם הַמַּלְבּוּשׁ), as you will see before you in this gate (בַּאֲשֶׁר תִּרְאֶה לְפָנֶיךָ בַּשַּׁעַר הַזֶּה). And from it the Holy One, blessed be He (וּמִמֶּנּוּ נָתַן הקב״ה), gave a portion of Chokhmah to King Shlomo, peace be upon him (קְצַת חָכְמָה לִשְׁלֹמֹה הַמֶּלֶךְ ע״ה), as it is said: “And Hashem gave Chokhmah to Shlomo” (I Kings 5) (שֶׁנֶּאֱמַר וַה׳ נָתַן חָכְמָה לִשְׁלֹמֹה); meaning, simple Chokhmah and not the supernal Chokhmah (רָצָה לוֹמַר חָכְמָה סְתָם וְלֹא הַחָכְמָה הַיְדוּעָה). And so too the Holy One, blessed be He, will give to the King Mashiach (וְכֵן יִתֵּן הקב״ה לַמֶּלֶךְ הַמָּשִׁיחַ), as it is said: “And the spirit of Hashem shall rest upon him, the spirit of Chokhmah” (Isaiah 11) (שֶׁנֶּאֱמַר וְנָחָה עָלָיו רוּחַ יְדו״ד רוּחַ חָכְמָה). And it is said: “For the earth shall be filled with the knowledge of Hashem” (Isaiah 11) (וְנֶאֱמַר כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יְדו״ד). And it is said: “And also upon the servants and upon the handmaids I will pour out My spirit” (Joel 3) (וְנֶאֱמַר וְגַם עַל הָעֲבָדִים וְעַל הַשְּׁפָחוֹת אֶשְׁפּוֹךְ אֶת רוּחִי). And so it was at the sea, as our sages of blessed memory said (וְכֵן הָיְתָה עַל הַיָּם שֶׁאָמְרוּ רַז״ל): A maidservant at the sea saw what even Yeḥezkel did not see (רָאֲתָה שִׁפְחָה עַל הַיָּם מַה שֶּׁלֹּא רָאָה יְחֶזְקֵאל). And so too the handmaid of our master, Rabbeinu ha-Kadosh, was among them (וְכֵן אֲמָתּוֹ דְּרַבֵּינוּ הַקָּדוֹשׁ הָיְתָה מֵהֶם). And after Chokhmah spread forth, she brought her actions to light (וְאַחַר שֶׁנִּתְפַּשְׁטָה הַחָכְמָה הוֹצִיאָה פְּעוּלוֹתֶיהָ לָאוֹר), and before the creation, for two thousand years, Chokhmah displayed her power before her Source (וְקוֹדֶם לַיְצִירָה אַלְפַּיִם שָׁנָה הָיְתָה הַחָכְמָה מַרְאִית כּוֹחָהּ לִפְנֵי מְקוֹרָהּ), as the verse says: “Then I was by Him as a nursling, and I was daily His delight” (Proverbs 8) (כְּמוֹ שֶׁאוֹמֵר הַכָּתוּב וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם). And the day of the Holy One, blessed be He, is a thousand years (וְיוֹמוֹ שֶׁל הקב״ה אֶלֶף שָׁנָה), as it is written: “For a thousand years in Your eyes are as a day that passes” (Psalms 90) (כַּדִּכְתִיב כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבוֹר). And the word shana (year) is equal in gematria to Sefirah (וּמִלַּת שָׁנָה גִּימַטְרִיאָ סְפִירָה), and in these worlds one Sefirah is greater than a thousand Sefirot below (וּבָעוֹלָמוֹת הָאֵלּוּ סְפִירָה אַחַת הִיא יְתוֹמָה גְּדוֹלָה מֵאֶלֶף סְפִירוֹת לְמַטָּה), and all of them give their power to magnify the hours of the day (וְכוּלָּם נוֹתְנִים כּוֹחָם לְהַגְדִּיל שָׁעוֹת הַיּוֹם).

Its explanation will come in the following gates, with the aid of Kudsha Berikh Hu and His Shekhinta (יָבוֹא בֵּיאוּרוֹ בַּשְּׁעָרִים הַבָּאִים בְּסִיעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And Chokhmah walks continually with Yisrael (וְהַחָכְמָה הִיא הוֹלֶכֶת תָּדִיר עִם יִשְׂרָאֵל), therefore Shlomo said of her: “Who is this that comes up from the wilderness like pillars of smoke?” (Song of Songs 3) (לָכֵן אָמַר שְׁלֹמֹה עָלֶיהָ מִי זֹאת עֹלָה מִן הַמִּדְבָּר כְּתִימְרוֹת עָשָׁן). She is the secret of Gevurah (הִיא סוֹד הַגְּבוּרָה), for she spreads forth with great might to protect Yisrael through her thirty-two Elohim (שֶׁהִיא מִתְפַּשֶׁטֶת בִּגְבוּרָה גְּדוֹלָה לְהָגֵן עַל יִשְׂרָאֵל בְּל״ב אֱלֹהִים שֶׁלָּהּ), for she shields Yisrael from the nations (שֶׁהִיא מְגִינָה עַל יִשְׂרָאֵל מִן הָאֻמּוֹת). For tamar (date palm) is equal in gematria to shakh judgments (שֶׁתָּמָר הוּא גִּימַטְרִיאָ ש״ך דִּינִים), and they are twofold: his shakh and hers (שְׁנֵי פְּעָמִים הֵם ש״ך דִּידֵיהּ וּדְנוּקְבָּהּ), and they total tamar (וְעוֹלִים תָּמָר). This is the secret of that which is said: “When the wrath of the king was pacified” (Esther 7) (וְזֶהוּ סוֹד שֶׁנֶּאֱמַר כְּשׁוֹךְ חֲמַת הַמֶּלֶךְ). And this is the secret of “the coals of rathmin” which were not extinguished for twelve months, which Rabba bar bar Ḥana saw (Bava Batra 74b) (וְזֶהוּ סוֹד גַּחֲלֵי דְרַתְמֵי שֶׁלֹּא נִכְבּוּ י״ב חֹדֶשׁ שֶׁרָאָה רַבָּה בַּר בַּר חָנָה). For when you reverse tamar, you find the word retam (כִּי כְּשֶׁתַּהֲפוֹךְ תָּמָר תִּמְצָא מִלַּת רֶתֶם), and this is the secret of the retam of Eliyahu, of blessed memory (וְזֶהוּ סוֹד הָרֶתֶם שֶׁל אֵלִיָּהוּ ז״ל), as it is said: “And he sat under one retam tree and asked for his soul to die” (I Kings 19) (שֶׁנֶּאֱמַר וַיֵּשֶׁב תַּחַת רֶתֶם אֶחָד וַיִּשְׁאַל אֶת נַפְשׁוֹ לָמוּת). And this is precisely when the powers of Gevurot extend downward into the lower worlds (וְזֶהוּ דַּוְקָא כְּשֶׁמִּתְפַּשְׁטִים הַגְּבוּרוֹת לְמַטָּה בָּעוֹלָמוֹת הַתַּחְתּוֹנִים). And she is the one who gives Chokhmah to the downtrodden (וְהִיא הַנּוֹתֶנֶת חָכְמָה לַנִּדְכָּאִים), for she rests only upon the lowly (וְאֵינָהּ שׁוֹרָה כִּי אִם עַל הַנִּדְכָּאִים). And her name is called Ḥeshbon (וְנִקְרָא שְׁמָהּ חֶשְׁבּוֹן), because in the intellect of her Chokhmah she comprehends every need of the created beings (לְפִי שֶׁהִיא תּוֹפֶסֶת בַּשֵּׂכֶל דְּחָכְמָתָהּ כָּל צֹרֶךְ הַנִּבְרָאִים), and she nourishes and sustains them (וְזוֹנָה וּמְפַרְנֶסֶת אוֹתָם), and she knows the count of how many skulls she must sustain and watch over (וְיוֹדַעַת חֶשְׁבּוֹן כַּמָּה קַרְקַפְתָּא אֲשֶׁר הִיא צְרִיכָה לְפַרְנֵס וּלְהַשְׁגִּיחַ עֲלֵיהֶם). And because all the princes have their desire and longing to ascend and receive from her (וּמִפְּנֵי שֶׁכָּל הַשָּׂרִים תַּאֲוָתָם וְחֵשְׁקָם לַעֲלוֹת וּלְקַבֵּל מִמֶּנָּה), therefore those who rule in the heavens say: “Come to Cheshbon” (Numbers 21) (עַל כֵּן יֹאמְרוּ הַמֹּשְׁלִים בַּשָּׁמַיִם בֹּאוּ חֶשְׁבּוֹן). And the three princes say to one another (וְאוֹמְרִים הַשְּׁלֹשָׁה שָׂרִים זֶה לָזֶה): Let us ascend and receive from the place of Chokhmah (נַעֲלֶה וְנִקַּבֵּל מִמְּקוֹם הַחָכְמָה). And in their saying this, they praise her: “Come to Cheshbon,” etc. (וּבְאָמְרָם זֶה הֵם מְהַלְּלִים אוֹתָהּ בֹּאוּ חֶשְׁבּוֹן וְגוֹ׳).

And I have explained the secret of this verse in the Gate of Kiryat Arba (וּבֵאַרְתִּי סוֹד הַכָּתוּב הַזֶּה בְּשַׁעַר קִרְיַת אַרְבַּע), and from there the praise that is in it will be understood (וּמִמֶּנּוּ יִתְבָּאֵר הַשֶּׁבַח אֲשֶׁר בּוֹ), until here are his words (עַד כָּאן לְשׁוֹנוֹ). And the three princes mentioned (וְהַשְּׁלֹשָׁה שָׂרִים הַנִּזְכָּרִים), whose sign is this: zeh shami [This is My Name] (וַאֲשֶׁר סִימְנָם זֶה שְׁמ״י), a notarikón for Shemu’el, Metatron, and Yehoyel (נוֹטָרִיקוֹן שְׁמוּאֵל מְטַטְרוֹן יְהוֹאֵל), and they are the Mochin of Yetzirah (וְהֵם הַמּוֹחִין דְּיִצִירָה). And there is one angel, and his name is Uriel (וְיֵשׁ מַלְאָךְ אֶחָד וּשְׁמוֹ אוּרִיאֵל), and he leapt in a single leap from the tenth sphere to the earth (וְהוּא קָפַץ בִּקְפִיצָה אַחַת מִן הַגַּלְגַּל הָעֲשִׂירִי לָאָרֶץ), and said to Yehoshua: “I am the prince of the army of Hashem” (Joshua 5) (וְאָמַר לִיהוֹשֻׁעַ אֲנִי שַׂר צְבָא ה׳). And he is not regarded by the three princes except as a small youth among them (וְלֹא נֶחְשַׁב אֵצֶל הַג׳ שָׂרִים אֶלָּא כְּנַעַר קָטָן מֵהֶם). And behold, you will see the words of the precious book Berit Menuchah (וְהִנֵּה תִּרְאֶה דִּבְרֵי הַסֵּפֶר הַנֶּחְמָד בְּרִית מְנוּחָה), how he questions and answers in allusion (אֵיךְ הוּא מוֹתִיב וְאִיהוּ מְפָרֵק בְּרֶמֶז), that Chokhmah spreads from the first world (שֶׁהַחָכְמָה מִתְפַּשֶׁטֶת מֵעוֹלָם הָרִאשׁוֹן), which is called the Primordial Torah (הַנִּקְרָא תּוֹרָה קְדוּמָה), to the world for two thousand years (לָעוֹלָם אַלְפַּיִם שָׁנָה), from the expression two thousand Alef-Beits (מִלָּשׁוֹן תְּרֵי אַלְפָא בֵּיתוֹת), and two teachings (וּשְׁנֵי לִמּוּדִים).

Therefore, let it not be difficult for you to ask, “Who created her?” (וְלָכֵן אַל יִקְשֶׁה לְךָ מִי בְּרָאָהּ), for she is entirely letters (מִפְּנֵי שֶׁהִיא כֻּלָּהּ אוֹתִיּוֹת), and was created by the Master of Will (וְנִבְרְאָה מִבַּעַל הָרָצוֹן), who is not letter nor likeness at all (שֶׁאֵינוֹ אוֹת וְדִמְיוֹן כְּלָל), and is exceedingly hidden (וְנֶעְלָם מְאֹד), to the point that in Him there is no aspect of Chesed nor Din (עַד שֶׁאֵין שַׁיָּךְ בּוֹ לֹא חֶסֶד וְלֹא דִּין). Until it was almost necessary that He emanate letters for every Sefirah (עַד שֶׁכִּמְעַט מֻכְרָח שֶׁהֶאֱצִיל אוֹתִיּוֹת לְכָל סְפִירָה וּסְפִירָה), of Chesed, Din, and Rachamim (שֶׁל חֶסֶד וְדִין וְרַחֲמִים). And the letters of Din are reversed from below upward (וְאוֹתִיּוֹת שֶׁל דִּין הֵם בְּהֵפוּךְ מִמַּטָּה לְמַעְלָה), as in the verse “and he came” (vayavo’) in the Name of 72 (כְּגוֹן פָּסוּק שֶׁל וַיָּבֹא בְּשֵׁם שֶׁל ע״ב), according to the nature of fire that ascends upward (כְּטֶבַע הָאֵשׁ לַעֲלוֹת לְמַעְלָה), to withhold the greater flow from reaching the lower worlds (לִמְנוֹעַ שֶׁפַע הַיּוֹתֵר גָּדוֹל בַּתַּחְתּוֹנִים). And through the letters He bestows good to all, to the wicked and to the good (וְעַל יְדֵי הָאוֹתִיּוֹת הוּא מֵיטִיב לַכֹּל לָרְעִים וְלַטּוֹבִים), and He truly hides Himself within them (וּמַמָּשׁ מִסְתַּתֵּר בָּהֶם), and gives them life and strength (וְנוֹתֵן לָהֶם חַיּוּת וְכֹחַ). And if He were to withdraw from them, they would, Heaven forbid, perish instantly (וְאִם יִסְתַּלֵּק מֵהֶם הָיוּ חַס וְשָׁלוֹם נִפְסָדִים כָּרֶגַע), as befell them in the World of Tohu (כְּמוֹ שֶׁאֵירַע לָהֶם בָּעוֹלָם הַתֹּהוּ). Thus it is found that all is one unity (נִמְצָא שֶׁהַכֹּל הוּא אַחְדוּת אֶחָד), but through them He is made known to the lower beings (אֶלָּא שֶׁעַל יְדֵיהֶם יִתְוַדַּע לַתַּחְתּוֹנִים). And from their image and likeness the lower man was created (וּמִצַּלְמָם וּדְמוּתָם נִבְרָא הָאָדָם הַתַּחְתּוֹן), for the Neshama is entirely letters (כִּי הַנְּשָׁמָה הִיא כֻּלָּהּ אוֹתִיּוֹת). And concerning this it is said: “And you, My flock, the flock of My pasture, you are Adam” (Ezekiel 34) (וְעַל זֶה נֶאֱמַר וְאַתֶּם צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם). And our sages of blessed memory said (וְאָמְרוּ רַז״ל): “You are called Adam” (Sanhedrin 58b) (אַתֶּם קְרוּיִים אָדָם), referring to the soul of Adam ha-Rishon (מִצַּד נִשְׁמַת אָדָם הָרִאשׁוֹן), but the nations of the world are not called Adam (וְאֵין אוּמוֹת הָעוֹלָם קְרוּיִים אָדָם). For they have no Neshama from the supernal holy Adam (כִּי אֵין לָהֶם נְשָׁמָה מֵאָדָם הָעֶלְיוֹן הַקָּדוֹשׁ), but they have Nefesh from the impure Adam Belial (אֶלָּא נֶפֶשׁ יֵשׁ לָהֶם מֵאָדָם בְּלִיַּעַל הַטָּמֵא), in whom are letters of sorcery (אֲשֶׁר בּוֹ אוֹתִיּוֹת שֶׁל כִּשּׁוּף). And although all of them were born from Adam ha-Rishon (וְאַף עַל פִּי שֶׁכּוּלָּם נוֹלְדוּ מֵאָדָם הָרִאשׁוֹן), and they are our brothers in body (וְהֵם אַחֵינוּ מִצַּד הַגּוּף), yet not from the side of the Neshama (וְלֹא מִצַּד הַנְּשָׁמָה). Therefore it is impossible to divide or separate between the Sefirot and the Master of Will (וְלָכֵן אִי אֶפְשָׁר לַחֲלֹק וּלְהַפְרִיד בֵּין הַסְּפִירוֹת וּבֵין בַּעַל הָרָצוֹן), for the Sefirot have life only through their cleaving to Him (אֲשֶׁר אֵינָם חַיִּים הַסְּפִירוֹת כִּי אִם בְּהִדָּבְקָם בּוֹ), and through them He performs His actions below (וּבָהֶם יִפְעַל פְּעוּלוֹתָיו לְמַטָּה). And this is called, in the language of our sages, of blessed memory, “cutting the plantings” (וְזֶה יִקָּרֵא בִּלְשׁוֹן חֲכָמֵינוּ ז״ל קוֹצֵץ בַּנְטִיעוֹת), meaning that he separates the plantings from the Planter, Heaven forbid (רָצָה לוֹמַר שֶׁמַּבְדִּיל הַנְּטִיעוֹת מִן הַנּוֹטֵעַ חַס וְשָׁלוֹם). And they are truly like the letters of a Sefer Torah standing upon the parchment, which cause them to be seen (וְהֵם מַמָּשׁ כְּמוֹ הָאוֹתִיּוֹת שֶׁל הַסֵּפֶר תּוֹרָה הָעוֹמְדִים עַל הַקְּלָף וְהוּא גּוֹרֵם לָהֶם שֶׁיִתְרָאוּ).

Behold, the Sefirot are called by the names of their actions (הִנֵּה הַסְּפִירוֹת נִקְרָאִים עַל שֵׁם פְּעוּלוֹתֵיהֶם), through which He bestows good or evil upon the lower beings (אֲשֶׁר עַל יְדֵיהֶם מֵיטִיב אוֹ מֵרִיעַ לַתַּחְתּוֹנִים). But every Sefirah has thousands and myriads of Names (אֲבָל כָּל סְפִירָה יֵשׁ לָהּ כַּמָּה אֲלָפִים וְרְבָבוֹת שֵׁמוֹת). And before the coming of Shlomo, the Torah was as a basket without ears (וְקוֹדֶם שֶׁבָּא שְׁלֹמֹה הָיְתָה הַתּוֹרָה כְּכַפִּיפָה שֶׁאֵין לָהּ אָזְנַיִם), meaning that he called them by Names that include all their letters (רָצָה לוֹמַר שֶׁקָּרָא לָהֶם שֵׁמוֹת הַכּוֹלְלִים כָּל אוֹתִיּוֹתֵיהֶם), so that every Torah scholar would understand well through the “ears” of the Torah, if he were worthy of it (כְּדֵי שֶׁכָּל תַּלְמִיד חָכָם יָבִין עַל יְדֵי אָזְנֵי הַתּוֹרָה בָּאֵר הֵיטֵב אִם יִזְכֶּה לָזֶה), and this is sufficient (וְדַי בָּזֶה). And behold, we have explained the Names of Keter, somewhat of her activity (וְהִנֵּה בֵּאַרְנוּ שֵׁמוֹת הַכֶּתֶר קְצָת מַה פְּעוּלָתָהּ), which is the secret of the Ohr Makif that spreads over all Yisrael as “Sukkot Shalom,” canopies of peace (שֶׁהִיא סוֹד אוֹר מַקִּיף הַפּוֹרֵס עַל כָּל יִשְׂרָאֵל סֻכּוֹת שָׁלוֹם), to protect them from all calamities of the nations of the world and from destructive forces (לְהַצִּילָם מִכָּל פּוּרְעָנִיּוֹת שֶׁל אוּמוֹת הָעוֹלָם וּמִמַּזִּיקִין). And through this he has the crown of kingship (וּבָזֶה יֵשׁ לוֹ כֶּתֶר מַלְכוּת), and this can only be through Chokhmah, Binah, and Da‘at (וְזֶה לֹא יִהְיֶה אֶלָּא עַל יְדֵי הַחָכְמָה וְהַבִּינָה וְהַדַּעַת), which he possesses in our holy Torah (שֶׁיִּהְיֶה לוֹ בְּתוֹרָתֵנוּ הַקְּדוֹשָׁה). And Binah it was that sweetened and purified the judgments of the World of Tohu (וְהַבִּינָה הִיא הָיְתָה מְמַתֶּקֶת וּמְטַהֶרֶת דִּינֵי עוֹלָם הַתֹּהוּ), which is the secret of “Who can bring the pure from the impure? Not One” (Job 14) (שֶׁהוּא סוֹד מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד). And she is called Mi (Who), whose gematria is fifty, corresponding to the fifty gates of Binah (וְהִיא נִקְרֵאת מִ״י גִּימַטְרִיאָ נ׳ שַׁעֲרֵי בִּינָה). And she is more revealed than Chokhmah, which is called Mah (What) (וְהִיא יוֹתֵר נִגְלֵית מֵחָכְמָה הַנִּקְרֵאת מ״ה), which is a term of hiddenness (שֶׁהוּא לָשׁוֹן נַעֲלָם). And therefore the freedom of the shofar of the Jubilee was given into her hand (וְלָכֵן נִתַּן בְּיָדָהּ הַחֵרוּת שֶׁל שׁוֹפַר הַיּוֹבֵל), which brings the slaves to freedom (שֶׁמוֹצִיא הָעֲבָדִים לַחֵרוּת). And she is called Teshuvah (וְנִקְרֵאת תְּשׁוּבָה), for she purifies those who return in repentance (שֶׁהִיא הַמְטַהֶרֶת הַבַּעֲלֵי תְּשׁוּבָה). And the right hand of the Supernal Man is the Sefirah of Chesed, Gedulah (וְהַיָּד יְמִין שֶׁל הָאָדָם הָעֶלְיוֹן הִיא סְפִירַת חֶסֶד גְּדוּלָּה), and her Names act to draw near the distant ones and to gather the dispersed (וְהַשֵּׁמוֹת שֶׁלָּהּ פּוֹעֲלִים לְקָרֵב הַנִּדָּחִים וּלְקַבֵּץ הַמְפֻזָּרִים). And the Sefirah of Gevurah and its Names (וְסְפִירַת גְּבוּרָה וְשֵׁמוֹתֶיהָ), she is the left hand, to smite the enemies of Yisrael (הִיא הַיָּד הַשְּׂמֹאל לְהַכּוֹת שׂוֹנְאֵי יִשְׂרָאֵל), and to take vengeance for the blood of His servants that has been shed (וּלְנָקֹם נִקְמַת דַּם עֲבָדָיו הַשָּׁפוּךְ) (see Psalms 79). And the Sefirah of Tiferet acts to understand (וְסְפִירַת תִּפְאֶרֶת הִיא פּוֹעֶלֶת לְהָבִין), and she is the heart that perceives the hidden things in the Written Torah (וְהִיא הַלֵּב הַמַּשִּׂיג נִסְתָּרוֹת בַּתּוֹרָה שֶׁבִּכְתָב), and she beholds in the supernal worlds wondrous secrets (וְיִרְאָה בָּעוֹלָמוֹת עֶלְיוֹנִים סוֹדוֹת נִפְלָאִים). And the Sefirot of Netzach and Hod are the thighs (וְסְפִירוֹת נֵצַח וְהוֹד הֵם הַשּׁוֹקַיִם), and they act for the contraction of the path (וְהֵם פּוֹעֲלִים לְקְפִיצַת הַדֶּרֶךְ), and they also act to sustain all actions, that they may be living and enduring forever (וְעוֹד הֵם פּוֹעֲלִים לְקַיֵּם כָּל הַפְּעוּלוֹת שֶׁיִּהְיוּ חַיִּים וְקַיָּמִים לְעוֹלָם). And this is the meaning of the word Netzach - that its action endures forever (וְזֶהוּ פֵּרוּשׁ מִלַּת נֵצַח שֶׁיִּיקָּיֵם פְּעוּלָתוֹ לָנֶצַח), and it is the Hod of its action and its beauty (וְהוּא הוֹד פְּעוּלָתוֹ וְתִפְאַרְתּוֹ), together with the Sefirah of Yesod, which serves as the foundation of the world for the actions of the Names (עִם סְפִירַת יְסוֹד שֶׁיִּהְיֶה לִפְעוּלַת הַשֵּׁמוֹת יְסוֹד עוֹלָם). But among the offspring of Adam Belial (אֲבָל אֵצֶל אָדָם בְּלִיַּעַל), everyone who engages in sorcery shall be abandoned in half his days (כָּל מִי שֶׁעוֹסֵק בְּכִשּׁוּף יַעַזְבֶנּוּ בַּחֲצִי יָמָיו), as Bilaam, who was slain in his half days (כְּמוֹ בִּלְעָם שֶׁנֶּהֱרַג בַּחֲצִי יָמָיו), or his power and his action depart from him after some time (אוֹ כֹּחוֹ וּפְעוּלָתוֹ נֶאֱבָד מִמֶּנּוּ אַחַר אֵיזֶה זְמַן), whether after seven years or nine years (יֵשׁ לְאַחַר ז׳ שָׁנִים אוֹ ט׳ שָׁנִים), and he has no strength thereafter (וְאֵין לוֹ כֹּחַ יוֹתֵר). As our sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רַז״ל): The legs of the serpent were cut off (שֶׁנִּתְקַצְּצוּ רַגְלֵי נָחָשׁ), and they have no Netzach and Hod, which are the legs of holiness (וְאֵין לָהֶם נַה״י שֶׁהֵם רַגְלֵי הַקְּדוּשָׁה). And also the function of Yesod is the holy covenant (וְגַם פְּעוּלַת יְסוֹד הוּא בְּרִית קֹדֶשׁ), to release what is bound in its sorceries (לְהַתִּיר אָסוּר בְּכִשּׁוּפָיו), and that he may have sons (וִיהְיוּ לוֹ בָּנִים). And also the Zivug that the groom and bride have, which are Tiferet and Malkhut (וְגַם הַזִּוּוּג שֶׁיֵּשׁ לַחָתָן וְכַלָּה שֶׁהֵם תִּפְאֶרֶת וּמַלְכוּת), to increase love (לְהַרְבּוֹת הָאַהֲבָה), and the Names act greatly for love and for grace (וְהַשֵּׁמוֹת פּוֹעֲלִים מְאֹד לְאַהֲבָה וְלָחֵן). And it is impossible to elaborate here (וְאִי אֶפְשָׁר בָּזֶה לְהַאֲרִיךְ כָּאן), so as not to depart from the intended path (שֶׁלֹּא לָצֵאת מִן הַמְּכוּוָּן). But estimate within yourself all that pertains to the action of the organs of man, as it were (אֲבָל תְּשַׁעֵר בְּעַצְמְךָ כָּל מַה שֶּׁשַּׁיָּךְ לִפְעוּלַת אֵיבָרֵי הָאָדָם כִּבְיָכוֹל), for in their likeness do these Names act (דּוּגְמָתוֹ יִפְעָלוּ בַּשֵּׁמוֹת הָאֵלּוּ). And the Names of Malkhut act to understand the Oral Torah (וְשֵׁמוֹת הַמַּלְכוּת יִפְעֲלוּ לְהָבִין בַּתּוֹרָה שֶׁבְּעַל פֶּה), but the Names of Chokhmah, Binah, and Da‘at act in the mysteries of the Torah (אֲבָל שֵׁמוֹת חָכְמָה וּבִינָה וָדַעַת יִפְעֲלוּ בְּרָזִין דְּאוֹרַיְתָא). And on this Rabbi Eliezer said (וְעַל זֶה אָמַר רַבִּי אֱלִיעֶזֶר): “If the Torah had been written in its proper order, a man would be able to revive the dead by it” (Sanhedrin 90a) (אִלְמָלֵא הָיְתָה הַתּוֹרָה כְּתוּבָה כְּסִדְרָהּ הָיָה אָדָם יָכוֹל לְהַחֲיוֹת בָּהּ אֶת הַמֵּתִים). And behold, in the worlds without end (וְהִנֵּה בָּעוֹלָמוֹת אֵין־סוֹף), the combination is from the combination of the Alef-Beits (הַצֵּרוּף הוּא מִן צֵרוּף הָאַלְפָּא־בֵיתוֹת), by which a Golem, a human being, can be created (שֶׁעַל יְדֵיהֶם יָכוֹל לְהִבָּרֵא גּוֹלֶם בֶּן אָדָם). But the one who performs it cannot give him the power of speech (אֲבָל אֵינוֹ יָכוֹל הַפּוֹעֵל לָתֵת לוֹ כֹּחַ הַדִּבּוּר), and also to create the calf of Abaye and Rava, as it is arranged according to my system (Sandedrin 65a) (וְגַם לִבְרוֹא הָעֶגְלָא תְּלָתָא דְּאַבָּיֵי וְרָבָא כְּמוֹ שֶׁהוּא מְסֻדָּר אֶצְלִי). And these Names spread also in the worlds below them (וְהֵם הַשֵּׁמוֹת מִתְפַּשְׁטִים גַּם כֵּן בָּעוֹלָמוֹת שֶׁלְּמַטָּה מֵהֶם). And in the world of Atzilut, they are also the combinations of the ten Names that are not erased (וּבְעוֹלָם הָאֲצִילוּת הֵם גַּם כֵּן צֵרוּפֵי הָעֶשֶׂר שֵׁמוֹת שֶׁאֵינָם נִמְחָקִים), both their value and their combinations (הֵן וְחֶשְׁבּוֹנָם וְצֵרוּפֵיהֶם). And concerning them it is said: “I am Hashem; that is My Name, and My glory I will not give to another, nor My praise to idols” (Isaiah 42) (וְעֲלֵיהֶם נֶאֱמַר אֲנִי ה׳ הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים). That is, the combinations of My Name will not reach the place where another god dwells (כְּלוֹמַר לֹא יַגִּיעוּ צֵרוּפֵי שְׁמִי לַמָּקוֹם אֲשֶׁר אֵל אַחֵר שׁוֹכֵן שָׁם), that is, in the worlds of Beri’ah, Yetzirah, and Asiyah (דְּהַיְינוּ בָּעוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה). They are not there permanently (לֹא יִהְיוּ שָׁם בְּתָמִידוּת), but are borrowed there at a time of favor (אֲבָל הֵם מוּשְׁאָלִים שָׁם בְּעֵת רָצוֹן), to save the betrothed maiden, who is the Shekhinah (לְהוֹשִׁיעַ לַנַּעֲרָה הַמְאוֹרָסָה הִיא הַשְּׁכִינָה), who cries out in the city of Yerushalayim above (אֲשֶׁר צוֹעֶקֶת בָּעִיר יְרוּשָׁלַיִם שֶׁל מַעְלָה), and has no savior there except from the world of Atzilut (וְאֵין לָהּ מוֹשִׁיעַ שָׁם אֶלָּא מֵעוֹלָם הָאֲצִילוּת). And in the world of Beri’ah were emanated the combinations of the verses of the Torah, not in the order they are written in the Torah (וּבְעוֹלָם הַבְּרִיאָה נֶאֱצְלוּ צֵרוּפֵי פְּסוּקֵי הַתּוֹרָה שֶׁלֹּא כְּסֵדֶר הַנִּכְתָּבִים בַּתּוֹרָה), but all of them are holy Names (אֶלָּא כֻּלָּם שֵׁמוֹת הַקְּדוֹשִׁים). And in the world of Yetzirah, they are the angels whose chief Names are sealed in the Torah (וּבְעוֹלָם הַיְצִירָה הֵם הַמַּלְאָכִים שֶׁרֹאשׁ שְׁמָם נֶחְתָּם בַּתּוֹרָה), such as the word zeh shami - “this is My Name” (Exodus 3) (כְּגוֹן מִלַּת זֶה שְׁמִי), which is a notarikón for Shemu’el, Metatron, Yehoyel (הוּא נוֹטָרִיקוֹן שְׁמוּאֵל מְטַטְרוֹן יְהוֹאֵל). And the word re’em mentioned in the verse “And Ya‘akov said when he saw them, ‘This is the camp of Elohim’” (Bereshit 32) (וּמִלַּת רְאֵ״ם הַנִּזְכֶּרֶת בַּפָּסוּק וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רְאָם מַחֲנֵה אֱלֹהִים זֶה) is a notarikón for Raphael, Uriel, and Mikha’el (נוֹטָרִיקוֹן רְפָאֵל אוּרִיאֵל מִיכָאֵל). And the words “and My Face shall not be seen” (Exodus 33) (וְתֵיבוֹת וּפָנַי לֹא יֵרָאוּ) are the letters of Uriel and Peniel (הֵן אוֹתִיּוֹת אוּרִיאֵל וּפְנִיאֵל), and the word El serves both here and there (וּמִלַּת אֵל מְשַׁמֶּשֶׁת לְכָאן וּלְכָאן). And some of them, by way of gematria, are mentioned in Shimusha Zuta of the Geonim, of blessed memory (וְיֵשׁ מֵהֶם עַל דֶּרֶךְ הַגִּימַטְרִיאָ וְנִזְכָּרִים בְּשִׁימוּשָׁא זוּטָא שֶׁל הַגְּאוֹנִים ז״ל). And there are six hundred thousand letters in the Torah (וְשִׁשִּׁים רִבּוֹא אוֹתִיּוֹת הֵם בַּתּוֹרָה), and from them go forth six hundred thousand angels (וְיוֹצְאִים מֵהֶם שִׁשִּׁים רִבּוֹא מַלְאָכִים). And in the World of Asiyah is the mystery of Temurah (וּבְעוֹלָם הָעֲשִׂיָּה הוּא סוֹד הַתְּמוּרָה), that the Ofanim emerge in the manner of Temurah and the interchange of the Alef-Bet from the Torah (שֶׁיוֹצְאִים הָאוֹפַנִּים עַל דֶּרֶךְ תְּמוּרָה וְחִלּוּף הָאַלְפָּא בֵּיתוֹת מִן הַתּוֹרָה), and there it is said (Leviticus 27): “And he shall not exchange it, good for bad… and if he shall surely exchange… then both it and its exchange shall be holy” (וְשָׁם נֶאֱמַר: וְלֹא יַמִּיר אֹתוֹ טוֹב בְּרַע... וְאִם הָמֵר יָמִיר... וְהָיָה הוּא וּתְמוּרָתוֹ יִהְיֶה קֹדֶשׁ). And there is no man of Israel whose name does not emerge from our holy Torah (וְאֵין לְךָ אָדָם מִיִּשְׂרָאֵל אֲשֶׁר שְׁמוֹ אֵינוֹ יוֹצֵא מִתּוֹרָתֵינוּ הַקְּדוֹשָׁה), whether by explicit mention, or by way of gematria, or through Substitution and Permutation (הֵן בִּפֵּרוּשׁ אוֹ עַל דֶּרֶךְ גִּימַטְרִיאָה אוֹ עַל יְדֵי חִלּוּף וְתְמוּרָה). And we find concerning the complete sage, the Ramban, may his memory be blessed (וּמָצִינוּ לַחָכָם הַשָּׁלֵם הָרַמְבַּ״ן ז"ל), that he had one student who would eat pig and followed the desires of his heart (שֶׁהָיָה לוֹ תַּלְמִיד אֶחָד שֶׁהָיָה אוֹכֵל חֲזִיר וְהָלַךְ אַחֲרֵי תַּאֲוַת לִבּוֹ). And he asked him, What will be my end (וְשָׁאַל אוֹתוֹ מַה יִּהְיֶה אַחֲרִיתוֹ), and he answered him with this verse (וְהֵשִׁיב לוֹ הַפָּסוּק הַזֶּה): “I said, I would scatter them, I would make the remembrance of them cease from man” (Deuteronomy 32) (אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם). The third letters of this verse spell Rab Avner, the name of this student (שֶׁאוֹתִיּוֹת שְׁלִישִׁיּוֹת שֶׁלּוֹ הוּא ר׳ אַבְנֵר שְׁמוֹ שֶׁל הַתַּלְמִיד הַזֶּה), and his end was to perish utterly (וְאַחֲרִיתוֹ עַדֵּי אָבַד). It is thus found that even the wicked are mentioned in the Torah according to their deeds (נִמְצָא שֶׁאֲפִלּוּ הָרְשָׁעִים מֻזְכָּרִים בַּתּוֹרָה לְפִי מַעֲשֵׂיהֶם). And our Sages, may their memory be blessed, said (Megillah 13a): “Haman, from where is he in the Torah?” “From the verse, Is it from the tree?” (Bereshit 3) (וְאָמְרוּ רז״ל: הָמָן מִן הַתּוֹרָה מִנַּיִן – הֲמִן הָעֵץ). And our teacher and master, the Ari, of blessed memory, for the life of the World to Come (וְאוֹמֵר מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זל"הה), said that when every infant of Israel is circumcised (כְּשֶׁמָּלִים כָּל תִּינוֹק מִיִּשְׂרָאֵל), they call him by name (קוֹרְאִים לוֹ שֵׁם), and it is not by chance (וְלֹא בְּאַקְרָאִי בְּעַלְמָא הוּא), but the Holy One Blessed Be He ordains it in the mouth of his father (אֶלָּא הקב״ה יַזְמִינוֹ בְּפִי אָבִיו). And thus it is immediately inscribed upon the Throne of Glory whether he will be a Tzaddik (וְכָךְ נִרְשָׁם תֵּכֶף בְּכִסֵּא הַכָּבוֹד אִם יִהְיֶה צַדִּיק). And may the Living God and King of the Universe establish in us this verse, as it is said (Isaiah 54): “And all your children shall be taught of Hashem” (וֵאלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם יְקַיֵּם בָּנוּ הַמִּקְרָא הַזֶּה שֶׁנֶּאֱמַר: וְכָל בָּנַיִךְ לִמּוּדֵי י״י). And it is said (Isaiah 46): “Those borne from the womb, carried from the belly” (וְנֶאֱמַר: הָעֲמוּסִים מִנִּי רָחֶם הַנְּשֻׂאִים מִנִּי בָטֶן). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).