Chapter One (פֶּרֶק רִאשׁוֹן)

lessed be His great Name (יִתְבָּרַךְ שְׁמוֹ הַגָּדוֹל), before all things (קוֹדֶם כָּל דָּבָר), it arose in His simple will to create the worlds (עָלָה בִּרְצוֹנוֹ הַפָּשׁוּט לִבְרוֹא הָעוֹלָמוֹת), for there is no king without a people (כִּי אֵין מֶלֶךְ בְּלֹא עָם), as it is said (שֶׁנֶּאֱמַר): “In the multitude of people is the glory of the King” (בְּרֹב עָם הַדְרַת מֶלֶךְ) (Proverbs 14:28). And also (וְגַם), the nature of the Good is to bestow goodness (טֶבַע הַטּוֹב לְהֵיטִיב), and if there is no world, to whom shall He bestow good? (וְאִם שֶׁאֵין עוֹלָם, לְמִי יֵיטִיב). And at that time there was no empty place for the worlds and for the seven lands that are beneath them (וּבְאוֹתוֹ זְמַן לֹא הָיָה מָקוֹם פָּנוּי לָעוֹלָמוֹת וְלַשֶּׁבַע אֲרָצוֹת אֲשֶׁר תַּחְתֵּיהֶן), and from there and below it returned to being Ein Sof (אֲשֶׁר מִשָּׁם וּלְמַטָּה חוֹזֵר לִהְיוֹת אֵין־סוֹף). For all was filled with the light of His Essence, blessed be He (כִּי הַכֹּל הָיָה מָלֵא מֵאוֹר עַצְמוּתוֹ יִתְבָּרַךְ), which He confined within Himself (אֲשֶׁר הִגְבִּיל אֶל־תוֹכוֹ), and He contracted from Himself, within Himself (וְהָיָה מְקַמֵּץ מִנֵּיהּ וּבֵיהּ). Afterwards, what did the Master of the Will do? (אַחַר כָּךְ מָה עָשָׂה בַּעַל הָרָצוֹן), He measured within His Essence, blessed be He, the breadth and length of the circle of the hollow in which the aforementioned worlds would stand (שִׁעֵר בְּעַצְמוּתוֹ יִתְבָּרַךְ רֹחַב וְאֹרֶךְ הָעִגּוּל שֶׁל חָלוּל עֲמִידַת הָעוֹלָמוֹת הַנִּזְכָּרִים). And that light which was inside the circle (וְאוֹתוֹ הָאוֹר שֶׁבְּתוֹךְ הָעִגּוּל), He contracted and gathered in from Himself, within Himself (צִמְצֵם וְקִבֵּץ מִנֵּיהּ וּבֵיהּ), like the locust whose garment is from itself, within itself (כְּהָדֵין קַמְצָא דְּלִבוּשֵׁיהּ מִנֵּיהּ וּבֵיהּ). And that light which was contracted He raised upward (וְאוֹתוֹ הָאוֹר הַנִּקְמָץ הֶעֱלָה לְמַעְלָה), and there remained an empty place from the first light (וְנִשְׁאַר מָקוֹם פָּנוּי מֵהָאוֹר הָרִאשׁוֹן). But not completely (אֲבָל לֹא מִכָּל וָכֹל), for the impression of the first light remains standing in its place and does not move from there (כִּי הָרוֹשֶׁם שֶׁל הָאוֹר הָרִאשׁוֹן בִּמְקוֹמוֹ עוֹמֵד וְאֵינוֹ זָז מִשָּׁם), in the mystery of what our Sages, of blessed memory, said (בְּסוֹד שֶׁאָמְרוּ רַז״ל): “The Shekhinah did not depart until it made an impression” (לֹא זָזָה שְׁכִינָה עַד שֶׁעָשְׂתָה רוֹשֶׁם) (Yonat Elem [The Silent Dove], chapter 1 ). And likewise our Sages, of blessed memory, said (וְכֵן אָמְרוּ רַז״ל): “The first sanctity sanctified for its time and sanctified for the future to come” (קְדוּשָׁה רִאשׁוֹנָה קִדְּשָׁה לִשְׁעָתָה וְקִדְּשָׁה לֶעָתִיד לָבוֹא) (Zevachim 107b; Megillah 10a). For every holy light, even though it departs from its place, its impression remains there in its place (כִּי כָּל אוֹר קָדוֹשׁ, אַף עַל פִּי שֶׁהוֹלֵךְ מִמְּקוֹמוֹ נִשְׁאָר שָׁם רִישׁוּמוֹ בִּמְקוֹמוֹ). And this is the first Tzimtzum [Contraction] from the light of His Essence, blessed be He (וְזֶהוּ הַצִּמְצוּם הָרִאשׁוֹן מֵאוֹר עַצְמוּתוֹ). And it follows that all the worlds which came afterward were standing within this circle that stands in the light of His Essence, blessed be He (נִמְצְאוּ כָּל הָעוֹלָמוֹת אַחַר־כָּךְ, שֶׁהָיוּ עוֹמְדִים בַּעִגּוּל זֶה הָעוֹמֵד בְּאוֹר עַצְמוּתוֹ יִתְבָּרַךְ). And this is the secret of the verse (וְזֶהוּ סוֹד הַכָּתוּב): “Behold, there is a place with Me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33:21). And concerning it our Sages expounded (וְעָלָיו דָּרְשׁוּ חֲז״ל): “He is the place of the world, and the world is not His place” (הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ) (Bereshit Rabbah 68:9).

And concerning this it is said (וְעַל זֶה נֶאֱמַר): “I am the First and I am the Last” (אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן) (Isaiah 44:6), meaning, the beginning of the circle and the end of the circle, the sphere (דְּהַיְינוּ רֹאשׁ הָעִגּוּל וְסוֹף הָעִגּוּל וְהַכַּדּוּר), and besides Me there is no God (וּמִבַּלְעָדַי אֵין אֱלֹהִים). In the middle, that is, within the circle itself (בָּאֶמְצַע, דְּהַיְינוּ בְּתוֹךְ הָעִגּוּל עַצְמוֹ). And concerning the light of His Essence, blessed be He, that which is behind the circle on both its sides, and that which is above and below the circle (וְעַל אוֹר עַצְמוּתוֹ יִתְבָּרַךְ, מַה שֶּׁהוּא אֲחוֹרֵי הָעִגּוּל מִשְּׁנֵי עֲבָרָיו, וּמַה שֶּׁהוּא לְמַעְלָה וּלְמַטָּה מֵהָעִגּוּל), concerning this our Sages, of blessed memory, said (עָלָיו אָמְרוּ רַז״ל): “Let not a man inquire what is before and what is behind” (לֹא יִשְׁאַל אָדָם מַה לְפָנִים וּמַה לְאָחוֹר) (Chagigah 11b). It follows that this hollow, within which today all the worlds stand together with their atmospheres (נִמְצָא שֶׁהֶחָלוּל הַזֶּה שֶׁעוֹמְדִים הַיּוֹם בְּתוֹכוֹ כָּל הָעוֹלָמוֹת עִם אֲוִירֵיהֶם), together with the hollow of the atmosphere of this world (עִם הֶחָלוּל שֶׁל אֲוִיר זֶה הָעוֹלָם), was previously occupied by His Essence, blessed be He, and it was entirely holy (הָיָה עוֹמֵד בּוֹ מִקֹּדֶם עַצְמוּתוֹ בָּרוּךְ הוּא וְהָיָה כֻּלּוֹ קֹדֶשׁ). And Adam haRishon, through his sin, when he worshiped idolatry, defiled that atmosphere (וְאָדָם הָרִאשׁוֹן בְּחֶטְאוֹ, שֶׁהָיָה עוֹבֵד עֲבוֹדָה זָרָה, הָיָה מְטַמֵּא אוֹתוֹ הָאֲוִיר). As our Sages, of blessed memory, said (כְּמוֹ שֶׁאָמְרוּ רַז״ל): Adam haRishon transgressed three sins—sexual immorality, idolatry, and bloodshed (אָדָם הָרִאשׁוֹן עָבַר עַל שָׁלוֹשׁ עֲבֵרוֹת, עַל גִּלּוּי עֲרָיוֹת, וַעֲבוֹדָה זָרָה, וּשְׁפִיכוּת דָּמִים) (Sanhedrin 38b). And the secret is (וְהַסּוֹד הוּא): behold, after Ma‘aseh Bereshit [The Work of Creation] (הִנֵּה אַחַר מַעֲשֵׂה בְרֵאשִׁית), when the Holy One, Blessed be He, created good and evil in the world (שֶׁבָּרָא הקב״ה טוֹב וָרָע בָּעוֹלָם), as it is said (שֶׁנֶּאֱמַר): “Who forms light and creates darkness, Who makes peace and creates evil” (יוֹצֵר אוֹר… וּבוֹרֵא רָע) (Isaiah 45:7). Only that the evil was exceedingly hidden (רַק שֶׁהָיָה הָרָע נֶעֱלָם מְאֹד), by way of metaphor (בְּדֶרֶךְ מָשָׁל), like an oil lamp that burns from itself, within itself (כְּמוֹ נֵר שֶׁל שֶׁמֶן הַדּוֹלֵק מִנֵּיהּ וּבֵיהּ), when the wick is placed inside the vessel itself (שֶׁהִכְנִיסוּ הַפְּתִילָה בַּכְּלִי עַצְמוֹ), and it does not burn and shine outward, but only within it (וְאֵינוֹ דוֹלֵק וּמֵאִיר לַחוּץ אֶלָּא בְּתוֹכוֹ). And behold, the evil was not able to bring forth offspring except through the sin of Adam haRishon (וְהִנֵּה הָרָע לֹא הָיָה יָכוֹל לְהוֹלִיד תּוֹלָדוֹת, אִם לֹא עַל־יְדֵי חֵטְא אָדָם הָרִאשׁוֹן). As our Sages, of blessed memory, said (כְּמוֹ שֶׁאָמְרוּ רַז״ל): Adam haRishon begot shedin [demons], ruchin [spirits], and lilin [night spirits] (אָדָם הָרִאשׁוֹן הָיָה מוֹלִיד שֵׁדִין רוּחִין וְלִילִין) (Eruvin 18b). That is (דְּהַיְינוּ), through his sin (בְּחֶטְאוֹ): “for it was great” (כִּי רַבָּה הִיא) (Bereshit 4:13), as I shall explain in its place, with the help of Kudsha Berikh Hu and Shekhinta (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ בְּסִיעֲתָא דְּקב״ה וּשְׁכִינְתֵּיהּ).

And behold, Adam haRishon gave permission to the seventy princes of the nations (וְהִנֵּה אָדָם הָרִאשׁוֹן נָתַן רְשׁוּת לְשִׁבְעִים שָׂרֵי הָאוּמוֹת), and apportioned to them lands above and below (וְחִלֵּק לָהֶם אֲרָצוֹת לְמַעְלָה וּלְמַטָּה), and he defiled the outer atmosphere (וְהָיָה מְטַמֵּא אֶת הָאֲוִיר הַחִיצוֹן). Is it not just that his children should rectify it, that is, we, Yisrael, the holy nation? (אֵינוֹ דִּין שֶׁיְתַקְּנוּ אוֹתוֹ בָּנָיו, דְּהַיְינוּ אֲנַחְנוּ יִשְׂרָאֵל עַמִּי הַקֹּדֶשׁ), as it is said (שֶׁנֶּאֱמַר): “For you are a holy people to Hashem your God” (כִּי עַם קָדוֹשׁ אַתָּה לַי־הוָה אֱלֹהֶיךָ) (Deuteronomy 14:2). And we must rectify it with the breath of Torah and mitzvot (וַאֲנַחְנוּ צְרִיכִים לְתַקֵּן אוֹתוֹ בְּהֶבֶל תּוֹרָה וּמִצְוֹת), in our exile in every place (בְּגָלוּתֵנוּ בְּכָל מָקוֹם), to prepare a place for the Throne of His Glory, that the Shekhinah may dwell in every place (לָתֵת מָקוֹם לְכִסֵּא כְּבוֹדוֹ שֶׁתִּשְׁרֶה הַשְּׁכִינָה בְּכָל מָקוֹם). And also, in the secret of prayer, we likewise rectify somewhat (וְגַם בְּסוֹד הַתְּפִלָּה אֲנַחְנוּ מְתַקְּנִים גַּם כֵּן קְצָת), in the “miniature sanctuary” (בְּמִקְדָּשׁ מְעַט) (Ezekiel 11:16), to draw down the holy impression from that delicate canopy (לְהַמְשִׁיךְ הָרוֹשֶׁם הַקָּדוֹשׁ מֵהַהִיא חֻפָּה קַלִּישָׁה), which is above, in the firmament over the House of the Holy of Holies that is in Jerusalem (שֶׁהִיא לְמַעְלָה בָּרָקִיעַ שֶׁהוּא עַל בֵּית קֹדֶשׁ הַקֳּדָשִׁים אֲשֶׁר בִּירוּשָׁלַיִם), which remains in its holiness even in its destruction (הַנִּשְׁאָרָה בְּקָדֻשָּׁתָהּ אַף בְּחָרְבָנָהּ). And behold, in the time of Ya‘akov Avinu, peace be upon him, the Beit HaMikdash [Holy Temple] had not yet been built (וְהִנֵּה בִּזְמַן יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם לֹא נִבְנָה עֲדַיִן בֵּית הַמִּקְדָּשׁ). And it is said (וַיֵּאָמֶר): “This is none other than the House of God, and this is the gate of heaven” (אֵין זֶה כִּי אִם בֵּית אֱלֹהִים, וְזֶה שַׁעַר הַשָּׁמָיִם) (Bereshit 28:17). For the breath of the prayers, and for the souls that must pass through Gilgul [Reincarnation] by way of the atmosphere of the world until there, and ascend upward through that gate (לְהֶבֶל הַתְּפִלּוֹת, וְלַנְּשָׁמוֹת הַצְּרִיכוֹת לְהִתְגַּלְגֵּל דֶּרֶךְ אֲוִיר הָעוֹלָם עַד שָׁם, וְעוֹלוֹת שָׁם לְמַעְלָה דֶּרֶךְ הַשַּׁעַר הַהוּא). And through this the outer atmosphere is rectified (וּבָזֶה יְתוּקַּן הָאֲוִיר הַחִיצוֹן), as it is said (שֶׁנֶּאֱמַר): “And they shall pray toward their land” (וְהִתְפַּלְלוּ דֶּרֶךְ אַרְצָם) (I Kings 8:48). And since, in the days of the Mashiach, the externality of the atmosphere will be purified completely (וּלִהְיוֹת שֶׁבִּימֵי הַמָּשִׁיחַ יִטָּהֵר הָאֲוִיר הַחִיצוֹן עַד קִצֵּהוּ), therefore our Sages, of blessed memory, said (לָכֵן אָמְרוּ ז״ל): “In the future, the synagogues and study houses of Babylon will be established in the Land of Israel” (עֲתִידִין בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת שֶׁבְּבָבֶל שֶׁיִּקָּבְעוּ בְּאֶרֶץ יִשְׂרָאֵל) (Megillah 29a). That is to say (רָצוֹן לוֹמַר), they will become like the holiness of the Land of Israel (שֶׁיִּהְיוּ כְּמוֹ קְדוּשַּׁת אֶרֶץ יִשְׂרָאֵל). And therefore we say in the Midrash (וְלָכֵן אָמְרִינַן בַּמִּדְרָשׁ) that in the future the Land of Israel will become so great as to be like the entire world (שֶׁעֲתִידָה אֶרֶץ יִשְׂרָאֵל לִהְיוֹת כָּל כָּךְ גְּדוֹלָה כְּמוֹ הָעוֹלָם כֻּלּוֹ). And the intention of the verse (וְכוּוָנַת הַכָּתוּב): “Behold, there is a place with Me, and you shall stand upon the rock; and it shall be, when My glory passes by” (הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל הַצּוּר וְהָיָה בַּעֲבוֹר כְּבוֹדִי) (Exodus 33:21–22), is as follows (הוּא כָּךְ):

“Behold, there is a place with Me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33:21), meaning, within Me stand all the worlds that I created (דְּהַיְינוּ בְּתוֹכִי עוֹמְדִים כָּל הָעוֹלָמוֹת שֶׁבָּרָאתִי). And it is possible for holiness to shine forth through that hollow (וְאֶפְשָׁר לַקְּדוּשָּׁה לְהִתְנוֹצֵץ דֶּרֶךְ הֶחָלוּל הַהוּא), so that the impression may return to its former state (שֶׁיַּחֲזוֹר הָרוֹשֶׁם לְקַדְמוּתוֹ). Therefore (וְלָכֵן), do not wonder at this (אַל תִּתְמַהּ עַל זֶה), that I reveal My Glory in this great and terrible wilderness (שֶׁאֲנִי מְגַלֶּה כְּבוֹדִי בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא הַזֶּה), a place of serpent, fiery serpent, scorpion, and thirst, where there is no water (מָקוֹם נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם) (Deuteronomy 8:15). For it is the father of fathers of impurity (שֶׁהוּא אֲבִי אֲבוֹת הַטֻּמְאָה), as it is said (שֶׁנֶּאֱמַר): “Who dwells with them in the midst of their impurity” (הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאָתָם) (Leviticus 16:16). And it is in My hand to subjugate all the powers of impurity (וּבְיָדִי לְהַכְרִיחַ כָּל כּוֹחוֹת הַטֻּמְאָה), and to make from evil good (וְלַעֲשׂוֹת מֵרָע טוֹב).

For the whole intention of the Holy One, Blessed be He, was that He led them in the wilderness to make from evil good (כִּי כָּל כַּוָּנַת הקב״ה הָיְתָה שֶׁהוֹלִיכָם בַּמִּדְבָּר לַעֲשׂוֹת מֵרָע טוֹב), to rectify the hollow of this circle together with all the seventy lands (לְתַקֵּן הֶחָלוּל שֶׁל הָעִגּוּל הַזֶּה עִם כָּל שִׁבְעִים אֲרָצוֹת). And precisely there, in the wilderness, it was more fitting to weaken their power (וּדְוַקָּא שָׁם בַּמִּדְבָּר הָיָה יוֹתֵר רָאוּי לְהַחֲלִישׁ כֹּחָם), as the Zohar says in Parashat Terumah (וּכְמוֹ שֶׁאוֹמֵר בַּזֹּהַר תְּרוּמָה). The impurity is in the wilderness (הַטֻּמְאָה הוּא בַּמִּדְבָּר), wherein are serpent, fiery serpent, and scorpion (שֶׁבּוֹ נָחָשׁ שָׂרָף וְעַקְרָב), and there “Lilith found rest” (וְשָׁם הִרְגִּיעָה לִילִית) (Isaiah 34:14). And the decree of Rabbi Yehoshua ben Levi was that there should be there a place for shedin [demons], ruchin [spirits], and lilin [night spirits] to dwell there (וְגְזֵירַת רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הָיְתָה לִהְיוֹת שָׁם מָקוֹם לְשֵׁדִין רוּחִין וְלִילִין לָדוּר שָׁם). And throughout all the forty years that Yisrael walked in the wilderness (וְכָל אַרְבָּעִים שָׁנָה שֶׁהָלְכוּ יִשְׂרָאֵל בַּמִּדְבָּר), the prince of the wilderness walked bound and chained before them like a kid (הָלַךְ שַׂר הַמִּדְבָּר כָּפוּת וַאֲסוּר לִפְנֵיהֶם כְּגְדִי), and they executed judgments upon him according to their will (וְעָשׂוּ בוֹ שְׁפָטִים כִּרְצוֹנָם). And the rectification was through Moshe Rabbenu, peace be upon him (וְהַתִּקּוּן הָיָה עַל־יְדֵי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), for he was the Gilgul [Reincarnation] of Shet and Hevel (שֶׁהוּא הָיָה גִּלְגּוּל שֵׁת וְהֶבֶל), to cover the nakedness of his father, who was Adam haRishon (לְכַסּוֹת עֶרְיָיתָא דְּאַבּוּהִי שֶׁהוּא אָדָם הָרִאשׁוֹן), to rectify his sin completely (לְתַקֵּן חֶטְאוֹ עַד קִצֵּהוּ). And if they had not worshiped idolatry afterward (וְאִם לֹא הָיוּ עוֹבְדִים עֲבוֹדָה זָרָה אַחַר כָּךְ), when Yisrael made the Calf (שֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל), and thereby afterward drew the forces of impurity into this wilderness (וְהִמְשִׁיכוּ אַחַר כָּךְ כּוֹחוֹת הַטֻּמְאָה בַּמִּדְבָּר הַזֶּה), there would not have been any further exile afterward (לֹא הָיָה גָלוּת אַחַר כָּךְ יוֹתֵר). And the holiness of the external atmosphere would have been rectified as in the days of old and as in the ancient years (וְהָיָה מְתוּקָּן קְדוּשַּׁת הָאֲוִיר הַחִיצוֹן כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת).

But the sin of Adam haRishon and of the generation of the wilderness caused the corruption of the Externalities of the air (אַךְ הַחֵטְא שֶׁל אָדָם הָרִאשׁוֹן וְשֶׁל דּוֹר הַמִּדְבָּר גָּרַם לְקַלְקֵל הָאֲוִיר הַחִיצוֹן), and there was decreed by the mouth of the Holy One Blessed Be He all the other exiles (וְשָׁם נִגְזַר מִפִּי הקב״ה כָּל שְׁאָר גָּלוּיוֹת). As it is said: “And they exchanged their Glory for the likeness of an ox that eats grass” (Psalms 106) (שֶׁנֶּאֱמַר וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב). “And He lifted up His hand against them, to make them fall in the wilderness, and to make their seed fall among the nations, and to scatter them in the lands” (Psalms 106) (וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר, וּלְהַפִּיל זַרְעָם בַּגּוֹיִם, וּלְזָרוֹתָם בָּאֲרָצוֹת). Until our Maker shall have mercy upon us, and He will pour upon us a spirit from on high to comfort us through Mashiach ben David (עַד יְרַחֲמֵנוּ עוֹשֵׂנוּ, וְיַעֲרֶה עָלֵינוּ רוּחַ מִמָּרוֹם, לְנַחֲמֵנוּ עַל־יְדֵי מָשִׁיחַ בֶּן דָּוִד). To conquer all the world through his great conquests, which are six hundred thousand (לִכְבּוֹשׁ כָּל הָעוֹלָם בְּכִבּוּשָׁיו הָרַבִּים שֶׁהוּא שִׁשִּׁים רִבּוֹא), and through him and through the angels, who are likewise six hundred thousand (וְעַל־יָדוֹ וְעַל־יְדֵי הַמַּלְאָכִים שֶׁהֵם גַּם־כֵּן שִׁשִּׁים רִבּוֹא), the boundary of holiness will expand (יִתְרַחֵב גְּבוּל הַקְּדוּשָּׁה). As it is said: “Enlarge the place of your tent” (Isaiah 54) (שֶׁנֶּאֱמַר הַרְחִיבִי מְקוֹם אָהֳלֵךְ).

And as the Zohar says, Parashat Pekudei, on the verse: “And Moshe erected the Mishkan” (Exodus 40) (וּכְמוֹ שֶׁאוֹמֵר הַזֹּהַר פָּרָשַׁת פְּקוּדֵי, עַל פָּסוּק וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן). But the sin of Adam haRishon and of the generation of the wilderness caused the corruption of the Externalities of the air (אַךְ הַחֵטְא שֶׁל אָדָם הָרִאשׁוֹן וְשֶׁל דּוֹר הַמִּדְבָּר גָּרַם לְקַלְקֵל הָאֲוִיר הַחִיצוֹן), and there was decreed by the mouth of the Holy One Blessed Be He all the other exiles (וְשָׁם נִגְזַר מִפִּי הקב״ה כָּל שְׁאָר גָּלוּיוֹת). As it is said: “And they exchanged their Glory for the likeness of an ox that eats grass” (Psalms 106) (שֶׁנֶּאֱמַר וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב). “And He lifted up His hand against them, to make them fall in the wilderness, and to make their seed fall among the nations, and to scatter them in the lands” (Psalms 106) (וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר, וּלְהַפִּיל זַרְעָם בַּגּוֹיִם, וּלְזָרוֹתָם בָּאֲרָצוֹת). Until our Maker shall have mercy upon us, and He will pour upon us a spirit from on high to comfort us through Mashiach ben David (עַד יְרַחֲמֵנוּ עוֹשֵׂנוּ, וְיַעֲרֶה עָלֵינוּ רוּחַ מִמָּרוֹם, לְנַחֲמֵנוּ עַל־יְדֵי מָשִׁיחַ בֶּן דָּוִד). To conquer all the world through his great conquests, which are six hundred thousand (לִכְבּוֹשׁ כָּל הָעוֹלָם בְּכִבּוּשָׁיו הָרַבִּים שֶׁהוּא שִׁשִּׁים רִבּוֹא), and through him and through the angels, who are likewise six hundred thousand (וְעַל־יָדוֹ וְעַל־יְדֵי הַמַּלְאָכִים שֶׁהֵם גַּם־כֵּן שִׁשִּׁים רִבּוֹא), the boundary of holiness will expand (יִתְרַחֵב גְּבוּל הַקְּדוּשָּׁה). As it is said: “Enlarge the place of your tent” (Isaiah 54) (שֶׁנֶּאֱמַר הַרְחִיבִי מְקוֹם אָהֳלֵךְ). And as the Zohar says, Parashat Pekudei, on the verse: “And Moshe erected the Mishkan” (Exodus 40) (וּכְמוֹ שֶׁאוֹמֵר הַזֹּהַר פָּרָשַׁת פְּקוּדֵי, עַל פָּסוּק וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן). And concerning this David the king, peace be upon him, prayed: “Arise, O God, judge the earth, for You shall inherit all the nations” (Psalms 82) (וְעַל זֶה הִתְפַּלֵּל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי אַתָּה תִנְחַל בְּכָל הַגּוֹיִם).

And also Adam haRishon was driven from Gan Eden in order to rectify the Externalities of the air through the breath of Torah and the performance of the commandments (וְגַם אָדָם הָרִאשׁוֹן נִגְרַשׁ מִגַּן עֵדֶן לְתַקֵּן הָאֲוִיר הַחִיצוֹן בְּהֶבֶל הַתּוֹרָה וּמַעֲשֵׂה הַמִּצְוֹת), and also in our exiles, this hollow, in all these lands (וְגַם בְּגָלוּיוֹתֵינוּ הֶחָל הַזֶּה בְּכָל הָאֲרָצוֹת הָאֵלֶּה). And therefore the exile of Shomron [Ten Tribes], since they were not Torah scholars (וְלָכֵן גָּלוּת שׁוֹמְרוֹן, לְפִי שֶׁלֹּא הָיוּ בְּנֵי תּוֹרָה), it was sufficient for them to rectify and sanctify one region of the world (דַּי לָהֶם לְתַקֵּן וּלְקַדֵּשׁ פֵּאָה אַחַת מִן הָעוֹלָם). But we, the children of Yehudah and Binyamin, since we are Torah scholars (אֲבָל אֲנַחְנוּ בְּנֵי יְהוּדָה וּבִנְיָמִין, לְפִי שֶׁאֲנַחְנוּ בְּנֵי תּוֹרָה), all those who went out from Jerusalem, our wellsprings shall spread outward to rectify the atmosphere of all the lands of the three remaining regions (כָּל אֵלּוּ שֶׁיָּצְאוּ מִיְּרוּשָׁלַיִם, יָפוּצוּ מַעְיְנוֹתֵינוּ חוּצָה לְתַקֵּן אֲוִיר כָּל הָאֲרָצוֹת שֶׁל הַשָּׁלוֹשׁ פֵּאוֹת הַנִּשְׁאָרִים), and to bring forth from there sparks of purity (וּלְהוֹצִיא מִשָּׁם נִצּוֹצֵי טָהֳרָה). And the Klipot shall become sacrifices of the dead (וְהַקְּלִיפּוֹת יִהְיוּ זִבְחֵי מֵתִים), and the hollow of Ein Sof shall return to its former state (וְהֶחָלוּל שֶׁל אֵין־סוֹף יַחֲזוֹר לְקַדְמוּתוֹ), and it shall become entirely holy (וְיִהְיֶה כֻּלּוֹ קֹדֶשׁ), through the suffering of the exiles and the breath of Torah, prayer, and the commandments (עַל־יְדֵי צַעַר הַגָּלוּיוֹת וְהֶבֶל הַתּוֹרָה וְהַתְּפִלָּה וְהַמִּצְוֹת). Until the time of redemption comes (עַד יָבוֹא עֵת הַפְּקוּדָה), as it is said (שֶׁנֶּאֱמַר): “Arise, O God, judge the earth, for You shall inherit all the nations” (קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי אַתָּה תִנְחַל בְּכָל הַגּוֹיִם) (Psalms 82:8), as above (כְּדִלְעֵיל). And for this (וּלְזֶה), the holiness of the Land of Israel will swallow up the whole world (תִּבְלַע קְדוּשַּׁת אֶרֶץ יִשְׂרָאֵל אֶת כָּל הָעוֹלָם), and the atmosphere of the world shall become holy (וְיִהְיֶה אֲוִיר הָעוֹלָם קָדוֹשׁ), as it is said (שֶׁנֶּאֱמַר): “He will swallow up death forever” (בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25:8). And the Zohar says in Parashat Pekudei (וְאוֹמֵר הַזֹּהַר בְּפָרָשַׁת פְּקוּדֵי): “Because the Sitra Achra will be swallowed up” (בְּגִין דְּיִתְבְּלַע סִטְרָא אָחֳרָא כְּדִלְעֵיל). That is to say (רָצָה לוֹמַר), the place of the Sitra Achra (מָקוֹם סִטְרָא אָחֳרָא). And through this (וּבָזֶה), the nations have no claim to challenge and accuse Israel (אֵין טַעֲנָה לָאוּמוֹת לְעָרֵעַר וּלְקַטְרֵג עַל יִשְׂרָאֵל), and to say: “You are thieves” (וְלוֹמַר גַּזְלָנִים אַתֶּם). As Rabbi Yitzchak said in the Midrash (כְּמוֹ שֶׁאָמַר רַבִּי יִצְחָק בַּמִּדְרָשׁ): “The Torah should have begun only from ‘This month shall be for you’” (שֶׁלֹּא הָיָה צָרִיךְ לְהַתְחִיל הַתּוֹרָה אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם) (Bereshit Rabbah 1:2). And the answer is (וְהַתְּשׁוּבָה הִיא): “The power of His deeds He declared to His people” (כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ) (Psalms 111:6). And this is the secret of Olam haMalbush [World of the Garment] (וְזֶהוּ סוֹד עוֹלָם הַמַּלְבּוּשׁ), and of the ascent of the lights of His Essence and their withdrawal upward (וַעֲלִיַּת אוֹרֵי הָעַצְמִיּוּת וְהִסְתַּלְּקוּתוֹ לְמַעְלָה). And through this (וּבָזֶה) He created an empty and hollow place (בָּרָא מָקוֹם פָּנוּי וְחָלוּל). And through this (וּבָזֶה) He declared to His people: “To give them the inheritance of the nations” (הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם) (Psalms 111:6). For it is the Externalities of the atmosphere of this circle (כִּי הוּא הָאֲוִיר הַחִיצוֹן שֶׁל הָעִגּוּל הַזֶּה), which was formerly holy (וְהָיָה מִקֹּדֶם קָדוֹשׁ), and the nations took it by robbery (וְהָאֻמּוֹת לָקְחוּ אוֹתָהּ בִּגְזֵילָה).

It is found, not only could they not call Yisrael “thieves” (נִמְצָא לֹא זוֹ שֶׁלֹּא יָכְלוּ לִקְרוֹת לְיִשְׂרָאֵל גַּזְלָנִים), but on the contrary, they are the thieves (אֶלָּא אֲדְּרַבָּה הֵם גַּזְלָנִים). And their inheritance came from the power of His deeds, which was the hiyuli [primordial matter] (וְהַנַּחֲלָה שֶׁלָּהֶם בָּאָה מִכֹּחַ מַעֲשָׂיו שֶׁהוּא הָיָה הִיּוּלִי), and the hidden power (וְהַכֹּחַ הַנִּסְתָּר), that made space for the worlds (שֶׁפִּינָּה מָקוֹם לָעוֹלָמוֹת). And from it the Externalities of the air were made (וּמִמֶּנּוּ נַעֲשָׂה הָאֲוִיר הַחִיצוֹן), from which afterwards came “the inheritance of the nations” (שֶׁמֵּהֶם בָּאָה אַחַר כָּךְ נַחֲלַת גּוֹיִם). For the deeds of the Holy One, Blessed be He, which are the worlds, had not yet been created (כִּי מַעֲשָׂיו שֶׁל הקב״ה שֶׁהֵם הָעוֹלָמוֹת לֹא הָיוּ נִבְרָאִים עֲדַיִן), for they were still in exceedingly hidden potential (שֶׁהָיוּ עֲדַיִן בְּכֹחַ גָּנוּז מְאֹד). And the hidden potential is the empty place (וְהַכֹּחַ הַגָּנוּז הוּא הַמָּקוֹם פָּנוּי). Or we may say (אוֹ נוּכַל לוֹמַר): therefore it is called “The power of His deeds” (לְכָךְ נִקְרָא כֹּחַ מַעֲשָׂיו), because at the time that He raised the light upward to make an empty place for the worlds (כִּי בִּזְמַן שֶׁהֶעֱלָה הָאוֹר לְמַעְלָה לַעֲשׂוֹת מָקוֹם פָּנוּי לָעוֹלָמוֹת), there were not yet mayin nukvin [female waters] in the world (לֹא הָיוּ מַיִן נוּקְבִין עֲדַיִן בָּעוֹלָם). And it is impossible for any ascent without mayin nukvin [female waters], an arousal from below (וְאִי אֶפְשָׁר לְשׁוּם עֲלִיָּה בְּלֹא מַיִן נוּקְבִין, אִתְעָרוּתָא דִתַּתָּא). And there were not yet Tzaddikim in the world (וְעֲדַיִן לֹא הָיוּ צַדִּיקִים בָּעוֹלָם), and His thought, blessed be He, in which He thought of the Tzaddikim, sufficed for Him (וְהִסְפִּיק לוֹ מַחֲשַׁבְתּוֹ יִתְבָּרַךְ שֶׁחָשַׁב בַּצַּדִּיקִים). As our Sages, of blessed memory, said (כְּמוֹ שֶׁאָמְרוּ רַז״ל): “Yisrael arose in thought” (יִשְׂרָאֵל עָלוּ בַּמַּחֲשָׁבָה) (Bereshit Rabbah 1:4). And they also said (וְגַם אָמְרוּ): “With the souls of the Tzaddikim the Holy One, Blessed be He, consulted, and He created the world” (בְּנַפְשׁוֹתֵיהֶן שֶׁל צַדִּיקִים הקב״ה נִמְלַךְ, וּבָרָא אֶת הָעוֹלָם) (Bereshit Rabbah 8:7). And it was His will that the Tzaddikim arose in His thought (וְיִרְצֶה שֶׁעָלוּ בְּמַחֲשַׁבְתּוֹ הַצַּדִּיקִים), for the end of the deed is the beginning of the thought with Him (כִּי סוֹף הַמַּעֲשֶׂה הוּא תְּחִלַּת הַמַּחֲשָׁבָה אֶצְלוֹ), and He rejoiced in His thought, how He would have a holy people (וְהָיָה שָׂמֵחַ בְּמַחֲשַׁבְתּוֹ אֵיךְ יִהְיֶה לוֹ עַם קָדוֹשׁ). And this is the secret of: “The power of His deeds”—that is, the Tzaddikim, at the time when they were in potential and had not yet come forth into actuality (וְזֶהוּ סוֹד כֹּחַ־מַעֲשָׂיו שֶׁהֵם הַצַּדִּיקִים, בִּזְמַן שֶׁהָיוּ בְּכֹחַ, וְלֹא יָצְאוּ עֲדַיִן לַפֹּעַל). And their hidden power arose in His thought (וְכוֹחָם הַגָּנוּז עָלָה בְּמַחֲשַׁבְתּוֹ), and this was in place of mayin nukvin [female waters] (וְזֶה הָיָה בִּמְקוֹם מַיִן נוּקְבִין). And through the thought of the Tzaddikim this ascent took place (וְעַל־יְדֵי הַמַּחֲשָׁבָה שֶׁל הַצַּדִּיקִים הָיְתָה הָעֲלִיָּה הַזֹּאת). And this ascent, which was brought about through the empty place (וְהָעֲלִיָּה הַזֹּאת שֶׁנִּבְרְאָה עַל־יְדֵי הַמָּקוֹם פָּנוּי), is called: “The power of His deeds He declared to His people” (כֹּחַ־מַעֲשָׂיו הִגִּיד לְעַמּוֹ) (Psalms 111:6). And where did He declare it to them? (וְהֵיכָן הִגִּיד לָהֶם). It must be said (הֲוֵי אוֹמֵר): “Bereshit bara Elohim” (בְּרֵאשִׁית בָּרָא אֱלֹהִים) (Bereshit 1:1).

Its explanation is (פֵּרוּשׁוֹ): within this Reshit, which is the hollow of the circle called Reshit, which existed before all the other creations and worlds (בְּתוֹךְ הָרֵאשִׁית הַזֶּה, שֶׁהוּא חָלוּל הָעִגּוּל הַנִּקְרָא רֵאשִׁית, שֶׁהוּא הָיָה קֹדֶם כָּל שְׁאָר הַבְּרִיאוֹת וְהָעוֹלָמוֹת), “God created the heavens and the earth” (בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ) (Bereshit 1:1), meaning (כְּלוֹמַר), He created the heavens and the earth within this hollow (אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ בָּרָא בְּתוֹךְ הֶחָלוּל הַזֶּה). And the word “Et” (וּמִלַּת אֶת) and “Ve’et” (וְאֶת) comes to include the expansion of the other worlds (בָּא לְרַבּוֹת הִתְפַּשְּׁטוּת שְׁאָר הָעוֹלָמוֹת), from which the heavens and the earth spread forth (שֶׁנִּתְפַּשְּׁטוּ מֵהֶם שָׁמַיִם וָאָרֶץ). And also (וְגַם), the word “Bereshit” hints (יִרְמֹז מִלַּת בְּרֵאשִׁית), that for the sake of Yisrael, who are called “Reshit” (בִּשְׁבִיל יִשְׂרָאֵל שֶׁנִּקְרְאוּ רֵאשִׁית), who arose in thought (שֶׁעָלוּ בְּמַחֲשָׁבָה), the hollow of this world was created (נִבְרָא חָלוּל הָעוֹלָם הַזֶּה). And this too is the aforementioned “power of His deeds” (וְהַיְינוּ נָמֵי כֹּחַ מַעֲשָׂיו הַנִּזְכָּר). And because we said that in the future the Externalities of the air will be purified (וּמִפְּנֵי שֶׁאָמַרְנוּ שֶׁיִּטּוֹהַר לָעֲתִיד אֲוִיר הַחִיצוֹן), of the lands of the nations to the purity of the Land of Yisrael (שֶׁל אַרְצוֹת הָעַמִּים כְּטָהֳרַת אֶרֶץ־יִשְׂרָאֵל), which always remains in its holiness (הַנִּשְׁאֶרֶת תָּמִיד בְּקְדוּשָׁתָהּ), even in its destruction (אַף בְּחָרְבָּנָהּ), through this there is hope (בָּזֶה יֵשׁ תִּקְוָה) to resolve the difficulty that remains in wonder and teiku [unresolved] (לְתַרֵּץ הַקֻּשְׁיָּא אֲשֶׁר הִיא נִשְׁאֶרֶת בְּתֵימָא וּתֵּיקוּ). And this is what our Sages, of blessed memory, said (וְהוּא שֶׁאָמְרוּ רַז״ל): “Are there elders in Bavel?” (אִיכָּא סָבֵי בְּבָבֶל) (Berakhot 8a). He wondered (תָּמָהּ), for it is written (אָמַר): “So that your days and the days of your children shall be multiplied upon the land” (לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה) (Deuteronomy 11:21). Since he saw that they rose early and stayed late in the synagogue (כֵּיוָן דְּחָזָא דְּקָא מְקַדְּמֵי וּמַחֲשְׁכֵי לְבֵי כְּנִישְׁתָּא), he said (אָמַר): “This is what benefits them” (הַיְינוּ דְּאָהֲנֵי לְהוּ). Nevertheless (וּמִכָּל מָקוֹם), it remains difficult (קַשְׁיָא), for the synagogues in Bavel as well (הַבָּתֵּי כְּנֵסִיּוֹת שֶׁבְּבָבֶל נַמֵי) are not upon the soil of the Land of Yisrael (אֵינָם עַל הָאֲדָמָה שֶׁל אֶרֶץ יִשְׂרָאֵל).

Rather, according to our approach this is resolved well (אֶלָּא עַל פִּי דַּרְכֵּנוּ יִתּוֹרַץ הֵיטֵב), for through the breath of prayer (שֶׁעַל יְדֵי הֶבֶל הַתְּפִלָּה) they will in the future be rectified in the Land of Yisrael (יִתֻּקְּנוּ לָעֲתִיד בְּאֶרֶץ יִשְׂרָאֵל, בָּא״י). For our Sages, of blessed memory, said in Tractate Megillah (דְּאָמְרוּ רַז״ל בְּמַסֶּכֶת מְגִלָּה): “In the future, synagogues and study houses are destined to be established in the Land of Yisrael” (עֲתִידִין בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת לִהְיוֹת קְבוּעִים בְּאֶרֶץ יִשְׂרָאֵל, בָּא״י) (Megillah 29a). And do not hasten your mouth to ask (וְאַל תְּבַהֵל פִּיךָ לִשְׁאוֹל), “But behold, will not all the Externalities of the air be rectified?” (וְהֲלוֹא כָּל הָאֲוִיר הַחִיצוֹן יִתֻּקַּן), why then does he mention only the synagogues? (לָמָּה מַזְכִּיר הַבָּתֵּי כְנֵסִיּוֹת לְבַד). Rather (אֶלָּא), because the cord of prayer that goes forth from within it (שֶׁהַחֶבֶל שֶׁל תְּפִלָּה הַיּוֹצֵא מִתּוֹכָהּ), to weaken the power of defilement (לְהַחֲלִישׁ כֹּחַ הַטֻּמְאָה), is that which spreads forth in holiness (הִיא הַמִּתְפַּשֶּׁטֶת בְּקְדוּשָׁה), to subdue the remainder of the Externalities of the air of that land (לִכְבּוֹשׁ שְׁאָר אֲוִיר הָאָרֶץ הַהִיא). And because it itself is the cause of this (וּמִפְּנֵי שֶׁהִיא עַצְמָהּ סִבָּה לָזֶה), therefore it mentions synagogues, and all the more so study houses (לָכֵן אוֹמֵר בָּתֵּי כְנֵסִיּוֹת וּמִכָּל שֶׁכֵּן חֲתוּרָה). And also Gehinnom will be extinguished in the future (וְגַם הַגֵּיהִנֹּם יִכְבֶּה לָעֲתִיד), and Gan Eden will inherit its place (וְהַגַּן־עֵדֶן יוֹרֵשׁ מְקוֹמוֹ), as it is said (שֶׁנֶּאֱמַר): “For Tophet is prepared of old; even that for the King is prepared” (עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, גַּם־הִיא לַמֶּלֶךְ הוּכָנָה) (Isaiah 30:33). Because previously it had been the holiness of the King and holy air (מִפְּנֵי שֶׁהָיְתָה מִקּוֹדֶם קְדוּשַּׁת מֶלֶךְ וַאֲוִיר קָדוֹשׁ), so too shall it be restored in the future to holiness (כֵּן תַּחֲזִירָה לָעֲתִיד אֶל הַקְּדוּשָׁה), and it shall become the holiness of the King as from old and from the beginning (וְתִהְיֶה קְדוּשַּׁת מֶלֶךְ כְּמוֹ מֵאָז וּמִקֶּדֶם).

And therefore by this you will understand the matter of the saying in Tractate Pesachim (54a), chapter “Makom sheNahagu [The Place Where They Were Accustomed]” (וְלָכֵן בָּזֶה תָּבִין עִנְיַן הַמַּאֲמָר דְּמַסֶּכֶת פְּסָחִים פֶּרֶק מָקוֹם שֶׁנָּהֲגוּ), which raises a difficulty concerning the matter of Gehinnom (שֶׁמַּקְשֶׁה עַל עִנְיַן גֵּיהִנֹּם): “And the fire of Gehinnom was created on the eve of Shabbat” (וְאוּר דְּגֵיהִנֹּם בְּעֶרֶב שַׁבָּת אִבְרֵי), but behold, it is taught (וְהָא תַּנְיָא): “Seven things were created before the creation of the world” (ז׳ דְּבָרִים נִבְרְאוּ קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם), these are they (אֵלּוּ הֵן): Torah (תּוֹרָה), Teshuvah [Repentance] (תְּשׁוּבָה), Gan Eden (גַּן־עֵדֶן), and Gehinnom (וְגֵיהִנֹּם), and the Throne of Glory (וְכִסֵּא הַכָּבוֹד), and the Beit HaMikdash [Holy Temple] (וּבֵית הַמִּקְדָּשׁ), and the name of the Mashiach (וּשְׁמוֹ שֶׁל מָשִׁיחַ). Gehinnom—as it is written (גֵּיהִנֹּם דִּכְתִיב): “For Tophet is prepared of old” (כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה) (Isaiah 30:33), and there it answers (וּמְשַׁנֵּי הָתָם): its hollow existed before the creation of the world (חַלָּלָהּ קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם), but its fire was created on the eve of Shabbat (וְאוּר דִּידָהּ בְּעֶרֶב שַׁבָּת אִבְרֵי). And behold, it is taught (וְהָא תַּנְיָא): Rabbi Yossi said (אָמַר רַבִּי יוֹסֵי), the fire which the Holy One, Blessed be He, created on the second day of the week (אוּר שֶׁבָּרָא הקב״ה בִּשְׁנֵי בַּשַּׁבָּת), has no eternal extinguishing (אֵין לוֹ כִּבְיָה עוֹלָמִית), as it is said (שֶׁנֶּאֱמַר): “And they shall go out and look upon the corpses of the men who have transgressed against Me; for their worm shall not die, and their fire shall not be quenched” (וְיָצְאוּ וְרָאוּ בִּפְגָרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה) (Isaiah 66:24). Rather (אֶלָּא), its hollow existed before the creation of the world (חַלָּלָהּ קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם), and its fire was created on the second day of the week (וְאוּר דִּידָהּ בִּשְׁנֵי בַּשַּׁבָּת). Until here is the language of the saying (עַד כָּאן לְשׁוֹן הַמַּאֲמָר). And it requires examination (וְיֵשׁ לְעַיֵּן) why the Tanna distinguishes regarding Gehinnom (לָמָּה מְחַלֵּק הַתַּנָּא אֵצֶל גֵּיהִנֹּם) between its hollow and its fire (בֵּין חַלָּלָהּ וּבֵין אוּר דִּידָהּ), but not regarding Gan Eden (וְלֹא אֵצֶל גַּן־עֵדֶן). Rather, according to our approach this will be resolved (אֶלָּא יִתּוֹרַץ עַל פִּי דַרְכֵּנוּ): before the world was created, the hollow of Gehinnom was holy (קֹדֶם שֶׁנִּבְרָא הָעוֹלָם הָיְתָה חַלָּלָהּ דְּגֵיהִנֹּם קֹדֶשׁ). And every place where it says “world” (וְכָל מָקוֹם שֶׁנֶּאֱמַר: עוֹלָם), it is composed of good and evil (הוּא מֻרְכָּב מִטּוֹב וָרָע), and as yet there was no evil at all in the world (וְעֲדַיִן לֹא הָיָה שׁוּם רַע בָּעוֹלָם). And therefore he brings proof from the verse (וְלָכֵן מֵבִיא רְאָיָה מִפָּסוּק): “For Tophet is prepared of old; even that for the King is prepared” (עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה גַּם הִיא לַמֶּלֶךְ הוּכֵן) (Isaiah 30:33), as we have said (כְּדְאָמְרַן). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “Those who pass through the Valley of Baca make it a wellspring” (עוֹבְרֵי בְּעֵמֶק הַבָּכָא מַעְיָן יְשִׁיתוּהוּ) (Psalms 84:7).

Meaning to say: the wicked, by their weeping (רָצָה לוֹמַר: הָרְשָׁעִים בִּבְכִיָּתָם), who say: “Moshe is truth and his Torah is truth” (שֶׁאוֹמְרִים: מֹשֶׁה אֱמֶת וְתוֹרָתוֹ אֱמֶת) (Bava Batra 74a), they will make there like a spring (וְיַעֲשׂוּ שָׁם כְּמוֹ מַעְיָן), that flows from beneath the threshold of the House in the Future (הַמַּפְכֶּה מִתַּחַת מִפְתַּן הַבַּיִת שֶׁלָּעֲתִיד), and it will be preserved to purify for the Waters of Sprinkling (וְיִשָּׁמֵר לְטַהֵר לְמֵי נִדָּה). So too, by their weeping (כֵּן בִּבְכִיָּתָם), they shall purify the place of Gehinnom (יְטַהֲרוּ מְקוֹם גֵּיהִנֹּם). And therefore (וְלָכֵן): “The teacher shall cover it with blessings” (גַּם בְּרָכוֹת יַעְטֶהוּ מוֹרֶה) (Psalms 84). And Gan Eden will swallow the place of Gehinnom (וְיִבְלַע הַגַּן־עֵדֶן מְקוֹם גֵּיהִנֹּם), and there shall be the dance of the Tzaddikim [Righteous Ones] (וְשָׁם יִהְיֶה מָחוֹל הַצַּדִּיקִים), when the son of David (כְּשֶׁיָּבוֹא שָׁם בֶּן דָּוִד) will come there to rectify it (לְתַקְּנוֹ). And then the wicked will be ashes beneath the soles of the feet of the Tzaddikim [Righteous Ones] (וְאָז יִהְיוּ הָרְשָׁעִים אֵפֶר תַּחַת כַּפּוֹת רַגְלֵי הַצַּדִּיקִים), for they will be beneath them (כִּי יִהְיוּ לְמַטָּה מֵהֶם). And they shall not tread upon that ash with shoes (וְהָאֵפֶר הַהוּא לֹא יִדְרְכוּ בְּנַעֲלַיִם), for it shall be holy ground to Hashem, Lord of Hosts, God of Yisrael (כִּי אַדְמַת קֹדֶשׁ יִהְיֶה לַה׳ צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל). And upon this David the King, peace be upon him (וְעַל זֶה אָמַר דָּוִד הַמֶּלֶךְ ע״ה), who is himself the soul of Adam haRishon and his rectification (שֶׁהוּא עַצְמוֹ נִשְׁמַת אָדָם הָרִאשׁוֹן וְתִיקּוּנוֹ), the one who restores the crown to its former state (הַמַּחֲזִיר הָעֲטָרָה לְיוֹשְׁנָה): “Let the wicked fall into their own nets together, while I shall pass through” (Psalms 141) (יִפְּלוּ בְמַכְמוֹרָיו רְשָׁעִים יַחַד אָנֹכִי עַד אֶעֱבוֹר), through Gehennom to purify it (בְּגֵיהִנֹּם לְטַהֲרוֹ). And therefore the poet said p1-5(וְלָכֵן אָמַר הַפַּיְטָן): “Tzemach is a man, Tzemach is his name” (צֶמַח אִישׁ צֶמַח שְׁמוֹ), he is David himself (הוּא דָּוִד בְּעַצְמוֹ), heralding and saying (מְבַשֵּׂר וְאוֹמֵר). And also Yechezkel said (וְגַם יְחֶזְקֵאל אָמַר): “And David My servant shall be prince over them forever” (Ezekiel 37) (וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם). And that which Rabbi Yossi said (וּמַה שֶׁאוֹמֵר רַבִּי יוֹסֵי), “Gehennom has no eternal extinguishing” (הַגֵּיהִנֹּם אֵין לוֹ כִּבְיָה עוֹלָמִית) as mentioned above (כְּדִלְעֵיל), his intention is not to say that it will never cease to be extinguished (אֵין כַּוָּנָתוֹ לוֹמַר שֶׁלֹּא יַפְסִיק מִלְּכַבּוֹת), but “eternally” means: for all the time that this world exists it will not be extinguished (אֶלָּא עוֹלָמִית, כָּל זְמַן שֶׁיֵּשׁ זֶה הָעוֹלָם לֹא יִכְבֶּה).

But when the Holy One Blessed Be He will destroy this world (אֲבָל כְּשֶׁיַּחֲרִיב הקב״ה הָעוֹלָם הַזֶּה), and abolish evil (וִיבַטֵּל הָרָע), and it will all be Shabbat and rest for eternal life (וְיִהְיֶה כֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי עוֹלָמִים), then Gehennom also will be abolished (אָז יִתְבַּטֵּל גַּם כֵּן הַגֵּיהִנֹּם), and the wicked will be no more (וְהָרְשָׁעִים לֹא יִהְיוּ עוֹד). And they will not be warmed by the heat of sins (וְלֹא יִתְחַמְּמוּ בַּחִמּוּם הָעֲבֵרוֹת), for this is literally Mayin nukvin [feminine waters] to the burning fire of Gehennom (זֶה מַמָּשׁ מַיִן נוּקְבִין אֶל תַּבְעֶרֶת אֵשׁ הֶחָזָק שֶׁל גֵּיהִנֹּם). And then will be fulfilled the verse (וְאָז יִתְקַיֵּם הַפָּסוּק): “Let sins come to an end from the earth, and let the wicked be no more. Bless Hashem, O my soul, Hallelujah” (יִתַּמּוּ חֲטָאִים מִן הָאָרֶץ וּרְשָׁעִים עוֹד אֵינָם, בָּרֲכִי נַפְשִׁי אֶת ה׳, הַלְלוּיָהּ) (Psalms 104:35). And this is the completion of the Tikkun of the Nefesh [Soul] of David (וְהוּא גְּמַר תִּקּוּנוֹ שֶׁל נֶפֶשׁ דָּוִד), which is the Nefesh [Soul] of Adam haRishon (הוּא נֶפֶשׁ אָדָם הָרִאשׁוֹן). And therefore he said (וְלָכֵן אָמַר): “My soul shall bless Hashem” (נַפְשִׁי תְּבָרֵךְ אֶת ה׳) (Psalms 104:35), that it will be the completion of the Tikkun of his Nefesh [Soul] (שֶׁיְּהֵא גְּמַר תִּקּוּן נַפְשׁוֹ). For all the Neshamot are dependent upon Adam haRishon (כִּי כָּל הַנְּשָׁמוֹת תְּלוּיוֹת בְּאָדָם הָרִאשׁוֹן), and he is compelled to rectify them (וְהוּא מֻכְרָח לְתַקְּנָם), since he damaged them through his sin (מֵאַחַר שֶׁקִּלְקֵל אוֹתָם בְּחֶטְאוֹ). And this is what our Rabbis of blessed memory said there in Tractate Sanhedrin, chapter Chelek (וְזֶהוּ שֶׁאָמְרוּ רַז״ל שָׁם בְּמַסֶּכֶת סַנְהֶדְרִין פֶּרֶק חֵלֶק): “The son of David does not come until all the Neshamot in the Guf [Body] of Adam haRishon are finished” (אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף אָדָם הָרִאשׁוֹן) (Sanhedrin 97a) (Yevamot 62a) (Avodah Zarah 5a) (Niddah 13b), for in him they are dependent to be rectified (כִּי בּוֹ הֵם תְּלוּיוֹת לְתַקְּנָם). And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “And a redeemer shall come to Tzion, and to those who turn from transgression in Ya'akov, says Hashem” (וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶּשַׁע בְּיַעֲקֹב נְאֻם ה׳) (Isaiah 59:20). This is the initial letters of “Guf [Body]” (הוּא רָאשֵׁי תֵבוֹת גּוּף), as we have said (כְּדְאָמְרַן), and upon him it is imposed to rectify them (וְעָלָיו מוּטָל לְתַקְּנָם).

And this is sufficient to awaken the heart of the wise ones of Yisrael (וְדַי בָּזֶה לְעוֹרֵר לֵב חַכְמֵי יִשְׂרָאֵל), in this hollow (בַּחֲלוּל הַזֶּה), from which many Parashiyot [Sections] and secrets of the Torah go forth (אֲשֶׁר כַּמָּה פָּרָשִׁיּוֹת וְרָזֵי הַתּוֹרָה יוֹצְאִים מִמֶּנּוּ). “Let the wise one hear and add learning” (יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח) (Proverbs 1:5). And the entire purpose of the intent of this chapter (וְכָל תַּכְלִית כַּוָּנַת הַפֶּרֶק הַזֶּה) is to give contemplative understanding (לָתֵת הֲבָנָה עִיּוּנִית) to whom we pray (אֶל מִי אָנוּ מִתְפַּלְּלִין), to the Emanator of all (אֶל הַמְאַצִּיל הַכֹּל), Who surrounds the circle and this sphere (אֲשֶׁר הוּא מְסַבֵּב הָעִגּוּל וְהַכָּדוּר הַזֶּה), Who is not—He has no form nor likeness (אֲשֶׁר אֵינוֹ אֵין לוֹ אוֹת וּדְמָיוֹן), and He has no Name from the holy and awesome Names (וְאֵין לוֹ שֵׁם מִשְּׁמוֹת הַקֹּדֶשׁ הַנּוֹרָאִים) by which His actions are described (אֲשֶׁר בּוֹ יִתְוָּארוּ פְּעוּלוֹתָיו). And the worlds are the Names (וְהָעוֹלָמוֹת הֵם הַשֵּׁמוֹת), which stand upon the parchment of His Essence, may He be blessed (אֲשֶׁר הֵם עוֹמְדִים עַל הַנִּיָּיר שֶׁל עַצְמוּתוֹ יִתְבָּרֵךְ), each one further removed than its companion (כָּל אֶחָד וְאֶחָד יוֹתֵר רָחוֹק מֵחֲבֵירוֹ), and they are made from the residual impression, as we have said (וְהֵם הַנַּעֲשִׂים מֵהָרוֹשֶׁם הַנִּשְׁאָר שֶׁאָמַרְנוּ). For the Emanator of all (כִּי הַמְאַצִּיל הַכֹּל) was compressing the impression into small points (הָיָה מְקַמֵּץ הָרוֹשֶׁם לִנְקוּדוֹת קְטַנּוֹת), and from one hundred points one letter was made (וּמִמֵּאָה נְקוּדוֹת נַעֲשֵׂית אוֹת אַחַת). As we will explain (כְּמוֹ שֶׁנְּבָאֵר), the common feature among them is this (הַצַּד הַשָּׁוֶה שֶׁבָּהֶן), that all are alive and exist from the light of His Essence, may He be blessed (שֶׁכֻּלָּם חַיִּים וְקַיָּמִים מֵאוֹר עַצְמוּתוֹ בָּרוּךְ הוּא). For: “In the light of the face of the King is life” (כִּי בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים) (Proverbs 16:15). And upon this Eliyahu said in the Tikkunim (וְעַל זֶה אָמַר אֵלִיָּהוּ בַּתִּיקּוּנִים): “You are One, but not in a count, and not letter or likeness at all” (אַנְתְּ חַד וְלָא בְּחֻשְׁבָּן, וְלָא אוֹת וּדְמוּיוֹן כְּלָל) (Tikkunei Zohar 17a). It is found that the light of the Emanator of all (נִמְצָא שֶׁאוֹר הַמְאַצִּיל הַכֹּל), has no letter and no likeness at all (אֵינוֹ אֵין לוֹ אוֹת וּדְמָיוֹן כְּלָל). And the worlds which stand within the circle (וְהָעוֹלָמוֹת הָעוֹמְדִים בְּתוֹךְ הָעִגּוּל), they are all letters and likenesses of various colors (הֵם כֻּלָּם אוֹתִיּוֹת וּדְמִיּוֹנִים מְגוּוָנִים): white and black and red and green (לָבָן וְשָׁחוֹר וְאָדֹם וְיָרוֹק), whose sign is “Cheder [Chamber]” of the King (שֶׁסִּימָן מַהוּ "חֶדֶר" הַמֶּלֶךְ), which is Chesed, Din, Rachamim (שֶׁהוּא ח׳סֶד ד׳ין ר׳חמים). And from the worlds we know the distinction between them and between the Emanator of all (וּמִן הָעוֹלָמוֹת אָנוּ יוֹדְעִים הַפֵּרֶשׁ מַה שֶׁבֵּינֵיהֶם וּבֵין הַמְאַצִּיל הַכֹּל), and by them we know that which we cannot know (וְעַל יְדֵיהֶם אָנוּ יוֹדְעִים מַה שֶׁאֵין אָנוּ יְכוֹלִים לָדַעַת). And this is the goal (וְזֶהוּ הַתַּכְלִית): that we should know—it is what we cannot know (שֶׁנֵּדַע, הוּא מַה שֶׁלֹּא נֵדַע), and understand (וְהָבֵן). And furthermore this chapter gives a correct understanding (וְעוֹד הַפֶּרֶק הַזֶּה נוֹתֵן הֲבָנָה נְכוֹנָה), to give prudence to the simple (לָתֵת לַפְּתָאִים עָרְמָה). They are the foolish donkeys, Aristotle and his companions (הֵם הַחֲמוֹרִים הַטִּפְשִׁים אֲרִיסְטוֹ וַחֲבֵרָיו), who say in their books that the world is primordial (הָאוֹמְרִים בִּסְפָרֵיהֶם שֶׁהָעוֹלָם הוּא קַדְמוֹן). And certainly a fool who walks in darkness (וּבוַדַּאי כְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ). And it is said (וְנֶאֱמַר): “And He withholds from the wicked their light” (וַיִּמְנַע מֵרְשָׁעִים אוֹרָם) (Job 38:15). For light, and the secret of true Kabbalah (כִּי אוֹר, וְרָז הַקַּבָּלָה הָאֲמִתִּיָּית), is that the calculation of this is like the calculation of that (חֻשְׁבְּנָא דְּדֵין כְּחֻשְׁבְּנֵיהּ דְּדֵין), which Aristotle and his companions do not know (שֶׁאֵינָם יוֹדְעִים אֲרִיסְטוֹ וַחֲבֵרָיו): that the light of His Essence was filling the place that was fitting for the worlds to be created within it (שֶׁאוֹר עַצְמוּתוֹ הָיָה מְמַלֵּא מָקוֹם הָרָאוּי לְהִבָּרֵאוֹת בְּתוֹכוֹ הָעוֹלָמוֹת). And if He had not vacated a place for the worlds (וְאִם לֹא הָיָה פּוֹנֶה מָקוֹם לָעוֹלָמוֹת), it would not have been possible to establish the worlds within Him (לֹא הָיָה יָכוֹל לִהְיוֹת מַצָּב לְהַעֲמִיד בְּתוֹכוֹ הָעוֹלָמוֹת). And it is found that the vacating of the place was the first creation (וְנִמְצָא פְּנִיַּת הַמָּקוֹם הָיְתָה הַבְּרִיאָה רִאשׁוֹנָה), as it is expounded in the verse (כְּנִדְרָשׁ בַּכָּתוּב): “Behold, there is a place with Me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33:21). He is the place of the world, but the world is not His place (הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ). And how could it arise in the heart of man to say that the world is eternal (וְאֵיךְ יַעֲלֶה עַל לֵב הָאָדָם לִהְיוֹת הָעוֹלָם קַדְמוֹן), after there was no vacant place? (אַחַר שֶׁלֹּא הָיָה מָקוֹם פָּנוּי). And upon this it is said (וְעַל זֶה נֶאֱמַר): “Who is the simple one? Let him turn here” (מִי פֶתִי יָסוּר הֲנָּה) (Proverbs 9:4), “to give prudence to the simple” (לָתֵת לַפְּתָאִים עָרְמָה) (Proverbs 1:4), as above (כַּדְּעִיל). And there is nothing that is not hinted at in our holy Torah (וְאֵין לְךָ דָבָר שֶׁאֵינוֹ מְרוּמָז בְּתוֹרָתֵנוּ הַקְּדוֹשָׁה). And this is the secret that the Holy One Blessed Be He is called “HaMaqom [The Place/The Omnipresent]” (וְזֶהוּ הַסּוֹד שֶׁנִּקְרָא הקב״ה "הַמָּקוֹם"). And upon Him it is said (וְעָלָיו נֶאֱמַר): “Blessed is HaMaqom [The Place]” (בָּרוּךְ הַמָּקוֹם) (Bereshit Rabbah 68:9). And the one who understands will understand (וְהַמֵּבִין יָבִין). And behold (וְהִנֵּה): “May Hashem, God, give light to our eyes in His holy Torah; let Ya'akov rejoice, let Yisrael be glad” (אֵל ה׳ יָאִיר עֵינֵינוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה, יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן).