Chapter Four (פֶּרֶק רְבִיעִי)

This point was comprised of ten (הַנְּקוּדָּה הַזֹּאת הָיְתָה כְּלוּלָה מֵעֶשֶׂר), and the ten were not visible nor distinguishable within it (וְלֹא הָיוּ נִרְאִים הָעֶשֶׂר וְנִיכָּרִים בָּהּ), by way of analogy: man is composed of four elements - fire, air, water, and earth (דֶּרֶךְ מָשָׁל: הָאָדָם הוּא מֻרְכָּב מִד׳ יְסוֹדוֹת: אֵשׁ, רוּחַ, מַיִם, עָפָר), and within his flesh no particular element is recognizable (וְאֵינוֹ נִכָּר בִּבְשָׂרוֹ שׁוּם יְסוֹד בִּפְרָטוּת). So too here precisely (כָּךְ בְּכָאן מַמָּשׁ), the point was comprised of ten at the beginning of its emanation (הַנְּקוּדָּה הִיא הָיְתָה כְּלוּלָה מֵעֶשֶׂר בִּתְחִלַּת אֲצִילוּתָהּ), and a light spreading from the Emanator, blessed be His Name (וְאוֹר מִתְפַּשֵּׁט מִן הַמְּאַצִּיל יִתְבָּרֵךְ שְׁמוֹ), was emanated together within it (נֶאֱצַל יַחַד בְּתוֹכָהּ), without temporal precedence of one over the other at all (בְּלִי קְדִימָה זְמַנִּית, לָזֶה עַל זֶה, כְּלָל). That is: the vessel, and the inner light (דְּהַיְנוּ: הַכֵּלִי, וְהָאוֹר פְּנִימִי), and that light is the essence to the point (וְאוֹר הַהוּא - עַצְמִיּוּת אֶל הַנְּקוּדָּה), for His will, may He be blessed, is the soul of all (כִּי רְצוֹנוֹ יִתְבָּרֵךְ הוּא נִשְׁמַת הַכֹּל). By way of analogy - with many distinctions - but for the sake of understanding, permission has been granted to us to use analogy from our bodily limbs (דֶּרֶךְ מָשָׁל לְהַבְדִּיל כַּמָּה הַבְדָּלוֹת, אֶלָּא כְּדֵי לְהָבִין נִתְּנָה לָנוּ רְשׁוּת לַעֲשׂוֹת מָשָׁל בְּאֵיבָרֵי גּוּפֵנוּ), in His statement: “And from my flesh I shall behold God” (Job 19:26) (בְּאֹמְרוֹ: וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹקַּה). But you are wise - purify your thought and contemplation (אֲבָל אַתָּה חָכָם לְטַהֵר רֵעוֹנֶךָ וּמַחְשְׁבוֹתֶיךָ), to know that above there is no corporeal limb, Heaven forbid (לָדַעַת שֶׁלְּמַעְלָה אֵין שׁוּם אֵיבָר גַּשְׁמִי חַס וְשָׁלוֹם), beware for your soul exceedingly (הִזָּהֵר בְּנַפְשְׁךָ מְאֹד), from thinking such thoughts (מִלַּחְשֹׁב מַחְשָׁבוֹת כָּאֵלֶּה), as it is said: “And what likeness will you compare unto Him?” (Isaiah 40:18) (שֶׁנֶּאֱמַר: וּמַה־דְּּמוּת תַּעַרְכוּ לוֹ). And even though we make an analogy with something physical (וְאַף עַל פִּי שֶׁאֲנַחְנוּ עוֹשִׂים מָשָׁל בְּדָבָר גַּשְׁמִי), it is only to soothe the ear (הוּא כְּדֵי לְשַׁכֵּךְ אֶת הָאֹזֶן), as we find in the verses: “The eyes of Hashem,” “the ears of Hashem” (כְּמוֹ שֶׁמָּצִינוּ בַּפְּסוּקִים: "עֵינֵי יי", "אָזְנֵי י־י"), and the matter is known, that they are called so only about the hidden spiritualities (וְהַדָּבָר יָדוּעַ שֶׁלֹּא נִקְרָא כֵּן אֶלָּא עַל הָרוּחָנִיּוּת הַנֶּעֱלָמוֹת), of the combinations of the letters of the Torah (שֶׁל צִירוּפֵי אוֹתִיּוֹת הַתּוֹרָה), which stand in every world and world (הָעוֹמְדִים בְּכָל עוֹלָם וְעוֹלָם), in the mystery of the Partzuf of the image of the limbs of man (בְּסוֹד פַּרְצוּף תְּמוּנַת אֵיבְרֵי אָדָם). [Which is] entirely letters of light (אֲשֶׁר כֻּלּוֹ אוֹתִיּוֹת שֶׁל אוֹר), pictured in its limbs (מְצוּיָּיר בְּאֵיבָרָיו), six hundred and thirteen limbs (תְּרַי"ג אֵיבָרִים), that is, the letters of the 248 positive commandments (דְּהַיְנוּ אוֹתִיּוֹת רמ"ח מִצְווֹת עֲשֵׂה), and the letters of the 365 negative commandments (וְאוֹתִיּוֹת שס"ה מִצְווֹת לֹא תַעֲשֶׂה), and the holy Names are the vitalities and the centers (וְהַשֵּׁמוֹת הַקְּדוֹשִׁים הֵם הַחַיּוֹת וְהַמֶּרְכָּזִים), giving life to the limbs of hashgachah, such as the eye and the ear (הַנּוֹתְנִים חַיּוּת אֶל אֵיבְרֵי הַהַשְׁגָּחָה כְּגוֹן עַיִן וְאֹזֶן). The eye oversees all the worlds (הָעַיִן לְהַשְׁגִּיחַ בְּכָל הָעוֹלָמוֹת), as it is said: “Always the eyes of Hashem your God are upon it” (שֶׁנֶּאֱמַר: "תָּמִיד עֵינֵי י־י אֱלֹהֶיךָ בָּהּ") (Deuteronomy 11), and it is also said: “The eye of Hashem is to those who fear Him” (וְגַם נֶאֱמַר: "עֵין י־י אֶל יְרֵאָיו") (Psalms 33). And the distinction is between Ze’ir and Atik (וְהַחִלּוּק הוּא בֵּין זְעִיר לְעַתִּיקָא). And behold, the word “eye” (וְהִנֵּה עַיִן) is in gematria five Havayot of Chassadim, which is the right eye (הוּא בְּגִימַטְרִיָּא חֲמִשָּׁה הַוָיּוֹת חֲסָדִים שֶׁהוּא עַיִן יָמִין), and five Havayot of Gevurot in the left eye (וַחֲמִשָּׁה הַוָיּוֹת גְּבוּרוֹת בְּעַיִן שְׂמֹאל), and all this is in Ze’ir Anpin who has two eyes (וְכָל זֶה בְּזְעִיר אַנְפִּין שֶׁיֵּשׁ לוֹ שְׁתֵּי עֵינַיִם), as it is said in Sefer Yetzirah: “Five against five” (כְּדְאִיתָא בְּסֵפֶר יְצִירָה: חָמֵשׁ כְּנֶגֶד חָמֵשׁ). And the Gevurot are not as sweetened as in Arich Anpin (וְאֵין לַגְּבוּרוֹת כָּל כָּךְ מִיתוּק כְּמוֹ בְּא״א), who has only one eye (שֶׁאֵין לוֹ אֶלָּא בְּחִינַת עַיִן אַחַת), that is, the ten Havayot are combined as one eye (דְּהַיְנוּ הָעֶשֶׂר הַוָיּוֹת הֵם בְּצֵרוּף בְּחִינוֹת עַיִן אֶחָד), and the Gevurot are sweetened through the Chassadim and bound together (וְהַגְּבוּרוֹת הֵן בְּמִיתּוּק הַחֲסָדִים וּמְקֻשָּׁרִים יַחַד), and about this it is said: “One with a good eye, he shall bless” (וְעַל זֶה נֶאֱמַר: "טוֹב עַיִן הוּא יְבֹרָךְ") (Proverbs 22). And the ear is gematria 64 (וְאֹזֶן הִיא בְּגִימַטְרִיָּא ס״ד), and it is the Name S”G with the kolel (וְהִיא שֵׁם ס״ג עִם הַכּוֹלֵל). And it is known to us, were it not for the hairs of Ze’ir which hang over the nape (וְיָדוּעַ לָנוּ, אִילְמָלֵי שֶׁהַשְּׂעָרוֹת שֶׁל זְעִיר הֵם חוֹפְפִים עַל הָעוֹרֶף), the judgments, Heaven forbid, would draw illumination from the nape of Ze’ir (הָיוּ הַדִּינִים חַס וְשָׁלוֹם לוֹקְחִים הַאֲרָה מֵעֹרֶף שֶׁל זְעִיר), for there is a hole there (שֶׁשָּׁם יֵשׁ חוֹר). And also, the word “hair” (וְגַם מִלַּת שֵׂעָר) has the same numerical value as: “Sound the great shofar for our freedom” (עוֹלָה כְּמִנְיַן "תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵנוּ"), it is the same as the gematria of MNTZPKH with the five letters (הוּא כְּמִנְיַן מַנְצָפ״ךְ עִם ה׳ אוֹתִיּוֹת), twice - right and left (שְׁתֵּי פְּעָמִים: יָמִין וּשְׂמֹאל). Therefore these hairs must be black (לָכֵן צָרִיךְ הַשְּׂעָרוֹת הָאֵלּוּ לִהְיוֹת שְׁחֹרוֹת), for they intensify in the force of their judgments (שֶׁמִּתְגַּבְּרִין בְּתוֹקֶף דִּינֵיהֶם), in order to repel the girdinei tahirin(pure guardians) (כְּדֵי לְגָרֵשׁ הַגַּרְדִּינֵי טָהִירִין), so that they will not benefit from the light of the hole at the nape of Ze’ir (שֶׁלֹּא יֵהָנוּ מֵאוֹר חוֹר הָעוֹרֶף שֶׁל זְעִיר), for there is the mystery of “Ohr Kadli of Rabbi Meir” (שֶׁשָּׁם סוֹד "אוֹר קַדְלִי׳ דְּרַבִּי מֵאִיר"). And in that place are two Names of Havayah in milui (וְיֵשׁ בְּאוֹתוֹ מָקוֹם ב׳ שֵׁמוֹת הוי"ה בְּמִלּוּי), which total 67, which equal 134 (שֶׁעוֹלִים ס״ז, שֶׁעוֹלִים קַד״ל), and the appearance of this configuration is not like the appearance of that configuration (וְאֵין רְאִי צִירוּף זֶה כְּרְאִי צִירוּף זֶה). That of the right, the first Hei is filled with Yod and the final Hei with Hei (אוֹתוֹ שֶׁל יָמִין, ה״י רִאשׁוֹנָה בְּיו״ד וְה״א אַחֲרוֹנָה בְּה״א), and the left is the reverse (וְהַשְּׂמָאלִי לְהֵיפֶךְ). And all are vowelized with patach (וְכֻלָּם מְנֻקָּדִים פַּתַח), because the fallen lights of Chokhmah reach there (מִפְּנֵי שֶׁנוֹבְלוֹת שֶׁל חָכְמָה מַגִּיעוֹת לְשָׁם). And the Partzuf of Leah is clinging to the end of the neck of Ze’ir (וּפַרְצוּף לֵאָה הִיא מְדוּבֶּקֶת בְּסוֹף צַוָּאר זְעֵיר), and she has two squared Names of Adnut (וְיֵשׁ לָהּ ב׳ שֵׁמוֹת מְרוֻבָּעִים שֶׁל אֲדְנוּת), for she is a part of the Malkhut that remained in Imma (כִּי הִיא חֵלֶק מִמַלְכוּת שֶׁנִּשְׁאֶרָה בְּאִמָּא), in the reality of the first Ibbur (בִּמְצִיאַת עִיבּוּר רִאשׁוֹן). And the point of Malkhut split into two (וְנֶחֱלְקָה נְקֻדַּת מַלְכוּת לִשְׁנַיִם), and she did not remain there in the state of the first Ibbur (וְלֹא נִשְׁאֵרָה שָׁם בִּמְצִיאַת עִיבּוּר רִאשׁוֹן), and Rachel also transmits her signs of Adnut to Leah (וְגַם רָחֵל מוֹסֶרֶת סִימָנֶיהָ שֶׁל אֲדְנוּת לְלֵאָה). And these two squared forms of Adnut total 252, the value of “Me’ir” (וְאֵלוּ ב׳ רִבּוּע שֶׁל אֲדְנוּת עוֹלִים רנ״ב, כְּמִנְיָן מֵאִיר), and the one additional Alef is that which clings to the end of the neck of Ze’ir, in the mystery (וְהָא׳ הָעוֹדֵף הוּא הַדָּבוּק בְּסוֹף צַוָּאר זְעֵיר בְּסוֹד)-Leah, she is the mystery of the knot of the Tefillin (לֵאָה, הִיא סוֹד קֶשֶׁר שֶׁל תְּפִלִּין), and she is the form of the dalet of Tevunah (וְהִיא תְּמוּנַת הַדָּלֵ"ת שֶׁל תְּבוּנָה), which begins to clothe Ze’ir from that place (אֲשֶׁר הִיא מַתְחֶלֶת לְהַלְבִּישׁ זְעֵיר מִמָּקוֹם זֶה), from the end of the neck of Ze’ir (מִסוֹף צַוָּאר זְעֵיר), for the face is always revealed (כִּי לְעוֹלָם הַפָּנִים הוּא מְגֻלֶּה), just as it is, so to speak, with a human - the garment does not cover his face (כְּמוֹ שֶׁהוּא כְּבִיָּכוֹל אֵצֶל הָאָדָם, הַמַּלְבּוּשׁ אֵינוֹ מְכַסֶּה אֶת פָּנָיו). And our holy Rabbi was the gilgul of Ya'akov Avinu, peace be upon him (וְרַבֵּנוּ הַקָּדוֹשׁ הָיָה גִּלְגּוּלוֹ שֶׁל יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם), and his primary shefa and vitality came from these two aforementioned Names (עִקָּר שֶׁפַע וְחַיּוּת הָיָה לוֹ מֵאֵלוּ ב׳ שֵׁמוֹת הַנִּזְכָּרִים), because they are the light of the fallen drops (וּלְפִי שֶׁאוֹר הַנּוֹבְלוֹת הֵם), and they reach there (וּמַגִּיעִים שָׁם), and from it light reaches and radiates to Ya'akov (וּמִמֶּנּוּ מַגִּיעַ וּמֵאִיר לְיַעֲקֹב). Therefore his light was drawn from the back (לָזֶה אוֹרוֹ נִשְׁפַּע מֵעוֹרֶף), that is, Or Kadli of Rabbi Meir to Rabbeinu haKadosh (דְּהַיְנוּ: "אוֹר קַדְלִיָּא דְּרַבִּי מֵאִיר" לְרַבֵּנוּ הַקָּדוֹשׁ), who was in the mystery of Ya'akov, peace be upon him (שֶׁהָיָה בְּסוֹד יַעֲקֹב עָלָיו הַשָּׁלוֹם). And thus Rabbi said: This is why I am sharper than my colleagues - because I saw Rabbi Meir from behind (וְלָכֵן אָמַר רַבִּי: "הַאי דְּמְחַדְּדְנָא מֵחַבְרַאי דְּחָזִיתֵיהּ לְרַבִּי מֵאִיר מֵאֲחוֹרֵיהּ") (Eruvin 13b). He meant: I saw him in that world, in the mystery of the light of the back of Ze’ir (רָצָה לוֹמַר: דְּחָזִיתֵיהּ בַּהַהוּא עַלְמָא בְּסוֹד אוֹר עוֹרֶף זְעֵיר). And the hairs must cover the nape (וְהַשְּׂעָרוֹת צְרִיכִים לְכַסּוֹת הָעוֹרֶף), so that the “pure gradinin” not benefit from the nape of Ze’ir (שֶׁלֹּא יֵהָנוּ מֵעוֹרֶף שֶׁל זְעֵיר הַגַּרְדִּינִי טָהִירִין), they are the stars of the shattered vessels (הֵם הַכּוֹכָבִים שֶׁל שִׁבְרֵי כֵּלִים), and they are the judgments of the Names of Elohim (וְהֵם הַדִּינִים שֶׁל שֵׁמוֹת אֱלֹהִים), and from what extends from them, the Klipot were made (וּמִן הַנִּמְשָׁכִים מֵהֶם נַעֲשׂוּ הַקְּלִיפּוֹת), who are called other gods (הַנִּקְרָאִים אֱלֹהִים אֲחֵרִים). And through our many transgressions (וּבַעֲו‍ֹנוֹתֵינוּ הָרַבִּים), when Yisrael sins (כְּשֶׁיִּשְׂרָאֵל הֵם חוֹטְאִים), that nape is turned away (נִפְנֶה הָעֹרֶף הַהוּא), meaning that the hairs turn upon the ears of Ze’ir (הַיְנוּ שֶׁהַשֵּׂעָרוֹת פּוֹנִים עַל אָזְנֵי זְעֵיר), in order that, as it were, He not hear their prayer (כְּדֵי שֶׁכְּבִיָּכוֹל לֹא יִשְׁמַע תְּפִלָּתָן), and the nape remains exposed (וְנִשְׁאַר הָעֹרֶף מְגוּלֶּה), and the judgments benefit from the radiance of its light (וְהַדִּינִין נֶהֱנִין מִזִּיו אוֹרוֹ). Therefore the prophet said in the name of Ze’ir (וְלָכֵן אָמַר הַנָּבִיא בְּשֵׁם זְעֵיר): “For they turned unto Me the nape and not the face” (Jeremiah 2) ("כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים"). Do not read “for they turned” (אַל תִּקְרִי 'כִּי פָנוּ'), but rather “for our mouth” (אֶלָּא: כִּי־פִינוּ), meaning that through their evil deeds (כְּלוֹמַר שֶׁבְּמַעֲשֵׂיהֶם הָרָעִים), they were acting against the will of Ze’ir (הָיוּ עוֹשִׂים הֶפֶךְ רְצוֹן זְעֵיר). For it was fitting for them to perform their good deeds (שֶׁהָיָה רָאוּי לָהֶם שֶׁיַּעֲשׂוּ מַעֲשֵׂיהֶם הַטּוֹבִים), so that the face would be turned (כְּדֵי שֶׁיִּפְנוּ הַפָּנִים), and the ears be revealed (וְיִתְגַּלוּ הָאָזְנַיִם), in order that He should hear their prayer (כְּדֵי שֶׁיִּשְׁמַע תְּפִלָּתָן). This is what the verse says (זֶהוּ שֶׁאָמַר הַפָּסוּק): “Incline, O my God, Your ear and hear” (Daniel 9) ("הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע"). And through this they would gain (וּבָזֶה יֵרוִיחוּ), that His nape also be covered (שֶׁגַּם הָעֹרֶף שֶׁלּוֹ יִהְיֶה מְכוּסֶּה), so that the klipot not benefit from His nape (כְּדֵי שֶׁלֹּא יִתְהַנּוּ מֵעָרְפּוֹ שֶׁלּוֹ הַקְּלִיפּוֹת). But they did the opposite (וְהֵם עָשׂוּ לְהֵיפֶךְ), that they turned the nape of Ze’ir (שֶׁפִּינוּ עֹרֶף שֶׁל זְעֵיר), and concerning this Ze’ir, as it were, protests (וְעַל זֶה מִתְרַעֵם כְּבִיָּכוֹל זְעֵיר), that the klipot benefit from His nape which is empty of hairs (שֶׁהַקְּלִיפּוֹת נֶהֱנִין מֵעָרְפּוֹ שֶׁהוּא פָּנוּי מִן הַשֵּׂעָרוֹת). But regarding the hairs of Arich it is said (אֲבָל עַל שֵׂעָרוֹת דְּאֲרִיךְ נֶאֱמַר): “And the hair of His head is like clean wool” (Daniel 7) ("וּשְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא") - from the judgments (מֵהַדִּינִין). And this is the secret of the hairs (וְזֶהוּ סוֹד הַשֵּׂעָרוֹת), and of the organ of the eye and the ear (וְאֵיבַר עַיִן וְאֹזֶן), which the Torah has spoken about (שֶׁאָמְרָה תּוֹרָה), that they are all Names (שֶׁהֵם כֻּלָּם שֵׁמוֹת) that illuminate and govern the world (הַמְאִירִים וּמַנְהִיגִים אֶת הָעוֹלָם). And also “Finger” (וְגַם אצב״ע) equals numerically the Name Ahavah (עולה שֵׁם אהוה) in its spelling with Yods (בִּמְלוּא יוּדִי״ן), which is the seal of Arich (שֶׁהוּא גוּשְׁפַּנְקָא דְּאֲרִיךְ), who with His ten fingers (אֲשֶׁר בְּעֶשֶׂר אֶצְבְּעוֹתָיו) built Abba and Imma (בָּנָה [אֶת] אַבָּא וְאִמָּא). And they are the fingers of the Kohanim (וְהֵם אֶצְבְּעוֹת הַכֹּהֲנִים), which they raise them up to the head (שֶׁנוֹשְׂאִים אוֹתָם עַד הָרֹאשׁ), in the mystery of (בְּסוֹד) “And Aharon lifted up his hands to the people” (Leviticus 9) ("וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם"). And therefore it is called (וְלָכֵן נִקְרָא) the lifting of the palms upward (נְשִׂיאוּת כַּפַּיִם לְמַעְלָה), corresponding to the head of Atika (כְּנֶגֶד הָרֹאשׁ דְּעַתִּיקָא), and in its place (וּבִמְקוֹמוֹ) we will say a word regarding it (נֵימָא בָּהּ מִלְּתָא). And the Name Ahavah (וְהַשֵּׁם אהוה) - the Zohar says (אוֹמֵר הַזֹּהַר) - is the seal (הוּא גוּשְׁפַּנְקָא) with which He seals heaven and earth (דְּחָתִים בֵּיהּ שְׁמַיָּא וְאַרְעָא), that is inscribed in the initials of the verse (שֶׁרָשׁוּם בְּרָאשֵׁי תֵּבוֹת הַפָּסוּק): “Et: the heavens, “and ET”: and the earth” (Bereshit 1) (א׳ת ה׳שָׁמַיִם וְא׳ת הָאָרֶץ), and also the secret of (וְגַם סוֹד) “Et: the mother,: “and Et” the children” (א׳ת הָאֵם וְא׳ת הַבָּנִים), in the mystery of the Ibbur of Imma (בְּסוֹד עִבּוּר אִמָּא), in whom were gestated a son and a daughter (שֶׁנִּתְעַבְּרוּ בָּהּ בֵּן וּבַת). And in every new creation (וּבְכָל בְּרִיאָה חֲדָשָׁה) this Name serves (מְשַׁמֵּשׁ הַשֵּׁם הַזֶּה), the one who gives measurement by the zeret [hand-breadth] (הַנּוֹתֵן הַמִּדָּה בְּזֶרֶת), and in the rest of the fingers (וּבִשְׁאָר הָאֶצְבָּעוֹת), and enough for the one who understands (וְדַי לַמֵּבִין). And also the leg (וְגַם רֶגֶל), this is the secret of the Names A”B and 161 (הוּא סוֹד שֵׁמוֹת ע״ב קס״א), which total 233 (Leg) (הָעוֹלִים רג״ל), they are the secret of the legs (הֵם סוֹד רַגְלֵי) of the limbs of Adam haElyon (אֵיבְרֵי אָדָם הָעֶלְיוֹן), as it is said (Zechariah 14) ("וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים"): “And His feet shall stand in that day on the Mount of Olives” (וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים"). It is the Hod of Ze’ir (הוּא הוֹד דְּזְעֵיר), to sweeten His judgments (לְמַתֵּק דִּינָיו) with the Gevurot of Asiyah (עִם גְּבוּרוֹת עֲשִׂיָּה). And if Hashem will decree life (וְאִם יִגְזֹר הַשֵּׁם בַּחַיִּים), I will explain the other limbs of Adam haElyon (אַפְרֵשׁ שְׁאָר אֵיבְרֵי אָדָם הָעֶלְיוֹן), which are the thirty-two Elohim (שֶׁהֵם ל״ב אֱלֹהִים), and also the hands (וְכֵן הַיָּדַיִם), and the nose (וְחוֹטְמָא), and so all of them (וְכָךְ כֻּלָּם) I will present a gate of its own (אָצִיג שַׁעַר בִּפְנֵי עַצְמוֹ), with the aid of Kudsha Berikh Hu and His Shekhinta (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ).