Chapter Nine (פֶּרֶק תְּשִׁיעִי)

Teshuvah [Repentance]) is a notarikon [acrostic]: Fasting, Sackcloth, and Ashes in the place of the placement of Tefillin [Phylacteries] (תְּשׁוּבָה הוּא נוֹטָרִיקוֹן תַּעֲנִית ש׳ק ו׳אֵפֶר ב׳מָקוֹם ה׳נַּחַת תְּפִלִּין). Or, a notarikon [acrostic]: Open the Gate, and Open with the Tears of Weeping (אוֹ נוֹטָרִיקוֹן ת׳פְתַּח ש׳עַר ו׳פְתַּח ב׳דְּמָעוֹת ה׳בְּכִיָּה), for the gates of tears are never locked (כִּי שַׁעֲרֵי דִּמְעָה לֹא נִנְעָלוּ). And so too they are the letters: “Return the lower Heh” (שֶׁכֵּן הִיא אוֹתִיּוֹת תְּשׁוּבִ ה׳ תַּתָּאָה), which is the Shekhinah (הִיא הַשְּׁכִינָה), from the exile into which she was exiled through our sins (מִן הַגָּלוּת אֲשֶׁר הָגְלְתָה בַּעֲו‍ֹנֵינוּ), as it is said (שֶׁנֶּאֱמַר): “And for your transgressions your mother was sent away” (וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם) (Isaiah 50). And in the merit of Teshuvah [Repentance] she ascends for Zivug [Union] with her husband, Ze’ir Anpin (וּבִזְכוּת הַתְּשׁוּבָה הִיא עוֹלָה לְזוּוּג עִם בַּעְלָהּ זְעֵיר אַנְפִּין), and then both of them return in the mystery of mayin nukvin [feminine waters] to Abba and Imma (וַאֲזַי יָשׁוּבוּ שְׁנֵיהֶם בְּסוֹד מַיִין נוּקְבִין לְאַבָּא וְאִמָּא), so that the second Zivug [Union] of Abba and Imma may be aroused, which is the inner Zivug [Union] (שֶׁיִּתְעוֹרֵר הַזִּוּוּג הַשֵּׁנִי שֶׁל אַבָּא וְאִמָּא שֶׁהוּא הַזִּוּוּג הַפְּנִימִי), which had been absent from them (מַה שֶּׁהָיָה נֶעְדָּר מֵהֶם). And to this the word Teshuvah [Repentance] also alludes (וְאֶל זֶה מְרַמֵּז גַּם כֵּן מִלַּת תְּשׁוּבָה): it is the letters, “Return the upper Heh” (הוּא אוֹתִיּוֹת תָּשׁוּב ה׳ עִילָּאָה) to Abba for Zivug [Union], and both of them ascend to Arich Anpin (אֶל אַבָּא לְזוּוּג וּשְׁנֵיהֶם יַעֲלוּ אֶל א"א). And behold, fasting is nourishment for the Neshamah [Soul] and not for the body (וְהִנֵּה הַתַּעֲנִית הוּא מָזוֹן הַנְּשָׁמָה וְלֹא הַגּוּף), as is mentioned in the Zohar (כַּנִּזְכָּר בַּזֹּהַר), and it is the beginning of all the Tikkunim [Rectifications] (וְהוּא רֵאשִׁית לְכָל הַתִּיקּוּנִים).

For through it he will humble and subdue the brazenness of the Yetzer Hara [Evil Inclination] (שֶׁעַל יָדוֹ יַשְׁפִּיל וְיַכְנִיעַ זְדוֹן הַיֵּצֶר הָרָע), and it causes the Neshamah [Soul] to rule over the body (וְגוֹרֵם לִשְׁלוֹט הַנְּשָׁמָה עַל הַגּוּף), as is mentioned in the Zohar, Parashat Shelach Lecha (כַּנִּזְכָּר בַּזֹּהַר שְׁלַח לְךָ) (Shelach Lecha 168a). “A piece of wood whose light does not ascend—they strike it, and its light ascends” (אֲעָא דְּלָא סַלִּיק נְהוֹרֵיהּ בָּטְשִׁין בֵּיהּ וְסַלִּיק נְהוֹרֵיהּ). And if he does not do this, afflictions will come upon him (וְאִם לֹא יַעֲשֶׂה זֶה יָבוֹאוּ עָלָיו יִסּוּרִין). And also in his kavanah [intention] there should be to elevate sparks of purity (וְגַם בְּכַוָּנָתוֹ יִהְיֶה לְהַעֲלוֹת נִיצוֹצֵי טָהֳרָה), which are the Neshamot [Souls] with which the one fasting has kinship and connection (הֵם הַנְּשָׁמוֹת שֶׁיֵּשׁ לַמִּתְעַנֶּה יִחוּס וְשַׁיָּכוּת לָהֶם), and that they are from one Partzuf (וְשֶׁהֵם מִפַּרְצוּף אֶחָד). And there is also reason to be concerned lest kinds of food came his way in which these sparks were hidden (וְגַם יֵשׁ לַחֲשׁוֹשׁ שֶׁמָּא נִזְדַּמְּנוּ לוֹ מִינֵי מַאֲכָל שֶׁנִּיצוֹצוֹת אֵלֶּה גְּנוּזִים בָּהֶם), and it was incumbent upon him to bring them out, but he ate them improperly (וְעָלָיו הָיָה מֻטָּל לְהוֹצִיאָם וְאָכַל אוֹתָם שֶׁלֹּא כַהוֹגֵן). And in the kavanah [intention] of the blessings of enjoyment (וּבְכַוַּנַּת בִּרְכַּת הַנֶּהֱנִין), one should intend the Name that emerges from the verse (שֶׁיְּכַוֵּן לַשֵּׁם הַיּוֹצֵא מִפָּסוּק): “The wealth he has swallowed he shall vomit it up; from his belly God shall drive it out” (חִיל בָּלַע וַיְקִיאֶנּוּ מִבִּטְנוֹ יוֹרִשֶׁנּוּ אֵל) (Job 20), which is holiness (שֶׁהִיא הַקְּדוּשָּׁה). And this is the secret of the blessing “Who creates many souls” (וְזֶהוּ סוֹד בִּרְכַת נְפָשׁוֹת רַבּוֹת), they are the sparks of purity (הֵם הַנִּיצוֹצֵי טָהֳרָה). And it concludes: “The Life of the worlds” (וּמְסַיְּמִים חֵי הָעוֹלָמִים). And it says in the Zohar (וְאוֹמֵר בַּזֹּהַר): “And they crown and bless the Tzaddik [Righteous One] of the world” (וּמְעַטְרִין וּמְבָרְכִין לֵיהּ לְצַדִּיקָא דְעָלְמָא), who is the Tzaddik [Righteous One], foundation of the world (שֶׁהוּא צַדִּיק יְסוֹד עוֹלָם), who receives them for the supernal Zivug [Union] (הַמְקַבְּלָם לְזוּוּג עֶלְיוֹן), and brings forth to light the drops that were oppressed in the hands of the Klipot (וּמוֹצִיא לָאוֹר הַטִּפִּין הָעֲשׁוּקִים בְּיַד הַקְּלִיפּוֹת). And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “And they shall eat those with whom atonement was made” (וְאָכְלוּ אֹתָם אֲשֶׁר כֻּפַּר בָּהֶם) (Exodus 29). And our Sages of blessed memory said (וְאָמְרוּ חֲזַ״ל): “The priests eat and the owners are atoned” (כֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים) (Pesachim 59b). And Korban [Offering] is an expression of drawing the sparks near to their Source (וְהַקָּרְבָּן הוּא לְשׁוֹן מְקָרֵב הַנִּיצוֹצוֹת אֶל מְקוֹרָם). And the fires of fasting are in its place (וְאִשֵּׁי הַתַּעֲנִית הוּא בִּמְקוֹמוֹ). And it must be asked (וְיֵשׁ לְהַקְשׁוֹת): for behold, the verse is written concerning the eating of the owners in the section of the Consecration Offerings (דְּהָא קְרָא בַּאֲכִילַת בְּעָלִים כְּתִיב בִּפְרָשַׁת הַמִּלּוּאִים), that Aaron and his sons were the owners (שֶׁאַהֲרֹן וּבָנָיו בְּעָלִים הֵם).

But surely proper eating, with the proper kavanah [intention], brings atonement, as we explained (אֶלָּא וַדַּאי הָאֲכִילָה כַּהֲגוּן עִם הַכַּוָּנָה הָרְאוּיָּה גּוֹרֶמֶת הַכַּפָּרָה כְּדְפֵירַשְׁנוּ). And then the sparks hidden there are truly those of the owners of that substance which is eaten (וַאֲזַי הַנִּיצוֹצוֹת הַגְּנוּזִים שָׁם הֵן מַמָּשׁ שֶׁל הַבְּעָלִים שֶׁל אוֹתוֹ הַחֹמֶר הַנֶּאֱכָל), and they are the ones who are atoned (וְהֵם הַמִּתְכַּפְּרִים). And this is the secret of “He opened with the altar and concluded with the table” (וְהוּא סוֹד פָּתַח בַּמִּזְבֵּחַ וְסִיֵּים בַּשֻּׁלְחָן), to tell you that when the Beit HaMikdash [Holy Temple] stood, the altar elevated the sparks that fell into Inanimate, Vegetative, Living, and Speaking (בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיָה הַמִּזְבֵּחַ מַעֲלֶה הַנִּיצוֹצוֹת שֶׁנָּפְלוּ בְּדְּצַחַ״ם). And now we have no altar, and the table atones in its place (וְעַכְשָׁיו אֵין לָנוּ מִזְבֵּחַ וְהַשֻּׁלְחָן מְכַפֵּר בִּמְקוֹמוֹ). And behold, Sackcloth and Ashes are in gematria: A"B, S"G, M"H, B"N, KS״A, KN״A, KM״G (וְהִנֵּה שַׂק וָאֵפֶר הֵם בְּגִימַטְרִיא ע״ב ס״ג מ״ה ב״ן קס״א קנ״א קמ״ג), which are the Miluim [Fillings] of Havayah and Ehyeh (הֵם מִלּוּאֵי הוי״ה וְאֶהְיֶה), pouring forth an abundance of mercy upon Bat-Sheva, who is Malkhut of the House of David (הַמְרִיקִים שֶׁפַע רַחֲמִים עַל בַּת שֶׁבַע הִיא מַלְכוּת בֵּית דָּוִד), and upon Ze’ir Anpin her husband (וְעַל זְעֵיר אַנְפִּין בַּעְלָהּ), who are called earth and heavens (שֶׁהֵם נִקְרָאִים אֶרֶץ וְשָׁמַיִם) (687). They are also equal in numerical value to Sackcloth and Ashes [687] (הֵם גַּם כֵּן בְּחֶשְׁבּוֹן שַׂק וָאֵפֶר). And when one wraps himself in his sackcloth and in this ash (וּבְהִתְפַּלְּשׁוֹ בְּשַׂקּוֹ בָּאֵפֶר הַזֶּה), he causes through his kavanah [intention] that these Names shine upon them (גָּרְמוּ בְּכַוָּנָתוֹ שֶׁיָּאִירוּ עֲלֵיהֶם הַשֵּׁמוֹת הָאֵלּוּ), and that they become united in their Zivug [Union] (וְיִהְיוּ מִתְיָיחֲדִים בִּזְוּוגָם). And they will be clothed in garments of light, the secret of Ohr Makif [Surrounding Light] (וְיִהְיוּ מְלוּבָּשִׁים כְּתָנוֹת אוֹר סוֹד אוֹר הַמַּקִּיף), and they will strip from themselves garments of skin, which is the secret of “and evil,” that is to say, the Tree of Knowledge of Good and Evil (וִיפְשִׁיטוּ מֵעֲלֵיהֶם כְּתָנוֹת עוֹר שֶׁהוּא סוֹד וָרַע דְּהַיְינוּ עֵץ הַדַּעַת טוֹב וָרָע). And behold, Moshe Rabbenu, peace be upon him, also saw the Queen in the garments of a maidservant (וְהִנֵּה גַּם מֹשֶׁה רַבֵּנוּ ע"ה רָאָה הַמַּלְכָּה בִּבְגָדֵי שִׁפְחָה), as it is said (שֶׁנֶּאֱמַר): “And an angel of Hashem appeared to him in a flame of fire from the midst of the bush” (וַיֵּרָא אֵלָיו מַלְאַךְ י־י בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה) (Exodus 3) (120). In gematria: 120 permutations of other elohim, in the mystery of exile (גִּימַטְרִיא ק״ך צֵרוּפֵי אֱלֹהִים אֲחֵרִים בְּסוֹד הַגָּלוּת).

And therefore it is written (וְלָכֵן כָּתוּב): “And Moshe hid his face” (וַיַּסְתֵּר מֹשֶׁה פָּנָיו) (Exodus 3), for it was not fitting to see the Queen, כביכול [as it were] (כְּבִיָכוֹל), in her corruption (בְּקִלְקוּלָהּ), because we ourselves caused the damage (מִפְּנֵי שֶׁאֲנַחְנוּ גָּרְמְנוֹי בְּנִזְקִין). And therefore he hid his face in great anguish over the exile of the Shekhinah (וְלָכֵן הִסְתִּיר פָּנָיו בְּצַעַר גָּדוֹל עַל גָּלוּת שְׁכִינָה), and intentionally she showed him this anguish so that he would rectify it (וְהִיא בְּכַוָּנָה מְכוּוֶנֶת הָיְתָה מַרְאָה לוֹ הַצַּעַר כְּדֵי שֶׁהוּא יְתַקֵּן). And so also Yirmiyahu the prophet, peace be upon him (וְכֵן רָאָה אוֹתָהּ יִרְמְיָהוּ הַנָּבִיא ע״ה), saw her (רָאָה אוֹתָהּ), that she went out in the form of a beautiful woman, defiled and with her head uncovered (שֶׁיָּצְאָה בִּדְמוּת אִשָּׁה יָפָה מְנוּוֶלֶת וְרֹאשָׁהּ פָּרוּעַ), the form of Rachel weeping for her children (דְּמוּת רָחֵל מְבַכָּה עַל בָּנֶיהָ), so that he should bring them back in complete Teshuvah [Repentance] (כְּדֵי שֶׁיַּחֲזִירֵם בִּתְשׁוּבָה שְׁלֵמָה). And he, Yirmiyahu, was the Gilgul [Reincarnation] of King Shlomo, peace be upon him (וְהוּא יִרְמְיָהוּ הָיָה גִּלְגּוּל שְׁלֹמֹה הַמֶּלֶךְ ע״ה), for he was the one who first began the corruption (כִּי הוּא הִתְחִיל בַּקִּלְקוּל תְּחִלָּה), by joining himself to foreign women (לְחַבֵּר עַצְמוֹ בְּנָשִׁים נָכְרִיּוֹת), and caused this anguish (וְגָרַם הַצַּעַר הַזֶּה). This is what he said in his anguish, after he understood this great blemish (הוּא שֶׁאָמַר בְּצַעֲרוֹ וְהֵבִין הַפֶּגַם הַגָּדוֹל הַזֶּה): “Under three things the earth trembles” (תַּחַת שָׁלוֹשׁ הֵמָּה רָגְזָה אֶרֶץ) (Proverbs 30), the supernal earth (הָעֶלְיוֹנָה). “Under a slave when he reigns” (תַּחַת עֶבֶד כִּי יִמְלֹךְ), this is Samael (הוּא סַמָּאֵל), as it is said (שֶׁנֶּאֱמַר): “And your brother you shall serve” (וְאֶת אָחִיךָ תַּעֲבֹד) (Genesis 27). “And a fool when he is filled with bread” (וְנָבָל כִּי יִשְׂבַּע לָחֶם), that he receives abundance on account of the transgression of Yisrael (שֶׁיִּקַּבֵּל שֶׁפַע בִּשְׁבִיל פֶּשַׁע יִשְׂרָאֵל). And what caused all these? (וּמָה גָּרַם כָּל אֵלֶּה): “Under a maidservant when she inherits her mistress” (תַּחַת שִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Proverbs 30).

And therefore the Torah said (וְלָכֵן אָמְרָה הַתּוֹרָה): “You shall not intermarry with them” (לֹא תִתְחַתֵּן בָּם) (Deuteronomy 7). And this great transgression—it is what caused us to lose the miracles from those who ascended from the exile of Bavel (וְהָעֲבֵרָה הַגְּדוֹלָה הַזֹּאת הִיא גָּרְמָה לָנוּ לְהַעֲבִיר הַנִּסִּים מֵעוֹלֵי גָלוּת בָּבֶל). For our Sages of blessed memory said (שֶׁאָמְרוּ חֲזַ״ל): They were worthy that miracles should also have been performed for them in the days of Ezra, just as they were performed for them in the days of Yehoshua (דְּרָאוּיָה הָיְתָה לַעֲשׂוֹת לָהֶם נִסִּים גַּם בִּימֵי עֶזְרָא כְּדֶרֶךְ שֶׁנַּעֲשָׂה לָהֶם בִּימֵי יְהוֹשֻׁעַ) (Berakhot 4a). Except that the sin of foreign women caused it (אֶלָּא שֶׁגָּרַם הַחֵטְא שֶׁל נָשִׁים נָכְרִיּוֹת). For Ezra was the Gilgul [Reincarnation] of Aharon the Kohen (כִּי עֶזְרָא הָיָה גִּלְגּוּל אַהֲרֹן הַכֹּהֵן), as it is said regarding Ezra (שֶׁנֶּאֱמַר בְּעֶזְרָא): “This is Ezra” (הוּא עֶזְרָא) (Ezra 7), and it is said regarding Aharon (וְנֶאֱמַר בְּאַהֲרֹן): “This is Aharon” (הוּא אַהֲרֹן) (Exodus 6). And still this transgression dances among us because of our many sins (וְעֲדַיִן הָעֲבֵרָה הַזֹּאת מְרַקֶּדֶת בֵּינֵינוּ בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים), and it is the cause of the delay of the exile because of the corruption of the Berit Kodesh [Holy Covenant] (וְהוּא עִכּוּב הַגָּלוּת עַל קִלְקוּל בְּרִית קֹדֶשׁ). And who will hear and not weep with triple tears over the exile of the Shekhinah (וּמִי יִשְׁמַע וְלֹא יִדְמַע בִּדְמָעוֹת שָׁלִישׁ עַל גָּלוּת הַשְּׁכִינָה), as it is said concerning her (שֶׁנֶּאֱמַר עָלֶיהָ): “She descended in wonders” (וַתֵּרֶד פְּלָאִים) (Lamentations 1). She is the fallen Sukkah of David (הִיא סֻכַּת דָּוִד הַנֹּפֶלֶת), which the Holy One, Blessed Be He, will raise it up speedily in our days, amen (שֶׁיָּקִימֶנָּה הקב״ה בִּמְהֵרָה בְיָמֵינוּ אָמֵן).