Chapter Seventy-One (פֶּרֶק שִׁבְעִים וְאֶחָד)

Before the conclusion of the discourse on the Gate of the World of Tohu, the World of Nekudot, the World of Destruction (קוֹדֶם סִיּוּם דְּרוּשׁ שַׁעַר עוֹלָם הַתֹּהוּ, עוֹלַם הַנְּקֻדוֹת, עוֹלַם הַחֻרְבָּן), we shall clarify that the ten Nekudot and Sefirot that were within the Tehiru (נְפָרֵשׁ שֶׁהָעֶשֶׂר נְקֻדוֹת וְסְפִירוֹת שֶׁהָיוּ בְּתוֹךְ הַטְּהִירוּ), the destruction and diminution are justified for them (יוּצְדַק בָּהֶם הַחֻרְבָּן וְהַמִּעוּט), excluding Adam Kadmon HaSetimah, the Primordial Air, and the Garment (לְאַפּוּקֵי הָאָדָם קַדְמָאָה סְתִימָאָה, וְהָאֲוִיר קַדְמוֹן וְהַמַּלְבּוּשׁ), which are outside the circle of the Tehiru (שֶׁהֵם חוּץ לְעִגּוּל הַטְּהִירוּ), and they are the simple Chesed (וְהֵם חֶסֶד הַפָּשׁוּט), and are not included in the World of Tohu (אֵינָם בִּכְלַל עוֹלַם הַתֹּהוּ). Even though they were later rectified in their Partzufim in the World of Tikkun (אַף עַל פִּי שֶׁנִּתְקְנוּ אַחַר כָּךְ בְּפַרְצוּפֵיהֶן בְּעוֹלַם הַתִּקּוּן), in the most perfect manner (בְּאֹפֶן הַיּוֹתֵר נָאֶה), in the greatness of their Partzufim (בְּגַדְלוּת פַּרְצוּפֵיהֶן), nevertheless they are not part of Olam haTohu (עַל כָּל זֹאת אֵינָם בִּכְלַל עוֹלַם הַתֹּהוּ), for their letters were thin and small like the antennae of locusts (כִּי אוֹתִיּוֹתֵיהֶם הָיוּ דַּקִּים וּקְטַנִּים כְּקַרְנֵי חַגָּבִים), due to their closeness to the Emanator (לְפִי קִרְבָתָם אֶל הַמַּאֲצִיל). And they attained, in the World of Tikkun, a bit of greatness (וְהִשִּׂיגוּ בְּעוֹלַם הַתִּקּוּן מְעַט גַּדְלוּת), for the sake of what is beneath them (לְצוֹרֶךְ מַה שֶּׁלְּמַטָּה מֵהֶם), for they cannot be without a flow of the thread of Ein Sof for even a single moment (שֶׁאִי אֶפְשָׁר לָהֶם לִהְיוֹת בְּלִי שֶׁפַע חוּט שֶׁל א״ס רֶגַע אַחַת), for it descends from the head of Adam Kadmon to its end (כִּי הוּא הַיּוֹרֵד מֵרֹאשׁ אָדָם קַדְמוֹן אֶל סוֹפוֹ), in the mystery of “And You give life to all” (Nehemiah 9:6) (בְּסוֹד "וְאַתָּה מְחַיֶּה אֶת כֻּלָּם"). And it is fitting that these three, which are above the Tehiru (וְרָאוּי לִשְׁלֹשָׁה אֵלּוּ שֶׁהֵם לְמַעְלָה מִטְּהִירוּ), be included in “He and His Name” (לִהְיוֹת בִּכְלַל הוּא וּשְׁמוֹ), as Rabbi Eliezer said (שֶׁאָמַר רַבִּי אֱלִיעֶזֶר): “Before the world was created” (קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם), meaning the World of Tohu, which contains good and evil (דְּהַיְינוּ עוֹלַם הַתֹּהוּ הַכָּלוּל מִטּוֹב וָרָע), there was only “He,” meaning the Master of Will (הָיָה הוּא, דְּהַיְינוּ בַּעַל הָרָצוֹן), and “His Name” alone, meaning the great Name in its full spelling prevailed in those worlds (וּשְׁמוֹ בִּלְבַד, דְּהַיְינוּ הַשֵּׁם הַגָּדוֹל בִּמְלוֹאוֹ הָיָה גּוֹבֵר בָּעוֹלָמוֹת הָהֵם). But the World of Tohu was created in the attribute of judgment (אֲבָל עוֹלַם הַתֹּהוּ נִבְרָא בְּמִדַּת הַדִּין), as it is said: “In the beginning Elohim created” (Bereshit 1:1) (שֶׁנֶּאֱמַר: "בְּרֵאשִׁית בָּרָא אֱלֹהִים"). And therefore the earth, that is, Malkhut, with an added Vav (וְלָכֵן הָאָרֶץ דְּהַיְינוּ מַלְכוּת עִם וי"ו הַנוֹסֶפֶת), that is the six Sefirot that shattered (הִיא שֵׁשׁ סְפִירוֹת שֶׁנִּשְׁבְּרוּ). And note that they said: “It was Tohu and Bohu” (Bereshit 1:2) (וְדוֹק אָמְרוּ: "וְהָיְתָה תֹהוּ וָבֹהוּ"), in the mystery of the World of Tohu (בְּסוֹד עוֹלָם הַתֹּהוּ), it was before the World of Tikkun was created, and not now (הָיְתָה קוֹדֶם שֶׁנִּבְרָא עוֹלַם הַתִּקּוּן וְלֹא עַתָּה). And therefore we call the Tehiru “the field” in mystery (וְלָכֵן אָנוּ מְכַנִּים הַטְּהִירוּ בְּסוֹד הַשָּׂדֶה), and the ten Nekudot are sown within it like wheat (וְהָעֶשֶׂר נְקֻדוֹת נִזְרָעִים בְּתוֹכוֹ כַּחִטָּה), and just as each wheat kernel sprouts according to its strength (וּכְמוֹ שֶׁכָּל גַּרְגִּיר חִטָּה צוֹמֵחַ לְפִי כֹּחוֹ), so too these Nekudot each sprout according to their strength (כֵּן אֵלּוּ הַנְּקֻדוֹת צוֹמְחוֹת כָּל אֶחָת לְפִי כֹּחָהּ). And just as the kernel (וּכְמוֹ שֶׁהַגַּרְגִּיר), as long as it remains in its current state, does not come to the stage of sprouting and rectification (כָּל עוֹד שֶׁהוּא בְּקִיּוּמוֹ אֵינוֹ בָּא לִכְלַל צְמִיחָה וְתִקּוּן), only its decay brings about the growth (רַק הֶפְסֵדּוֹ הוּא גּוֹרֵם הַצְּמִיחָה), so too these Nekudot, as long as they remained in their state (כָּךְ אֵלּוּ הַנְּקֻדוֹת, כָּל עוֹד שֶׁהָיוּ בְּקִיּוּמָן), it was not possible for the Tikkun of the Partzufim (לֹא הָיָה אֶפְשָׁר בִּתְקּוּן הַפַּרְצוּפִים), until they shattered (עַד שֶׁנִּשְׁבְּרוּ). And the matter of the growth of the Nekudot, one above the other, in the Tikkun (וְעִנְיָן צְמִיחַת הַנְּקֻדוֹת זוֹ לְמַעְלָה מִזּוֹ בַּתִּקּוּן), is until the Nekudah of Malkhut reaches the membrane that divides the heart of Ze’ir (הֵם עַד נְקֻדוֹת מַלְכוּת עַד טְרַפְשָׁא דְּלִבָּא דְּזְעֵיר), which consists of six Nekudot (שֶׁהוּא מִשֵּׁשׁ נְקֻדוֹת), and Ze’ir reaches until the heart (וּזְעֵיר מַגִּיעַ עַד לִבָּא), of Imma (דְּאִמָּא), and Imma reaches until the crown of the head of Abba (וְאִמָּא מַגַּעַת עַד קַדְקְדוֹ דְּאַבָּא), in proportion to the female relative to the limbs of the male (כְּשִׁיעוּר הַנְּקֵבָה בְּעֵרֶךְ אֵבְרֵי הַזָּכָר).

And on this the philosophers said: “Nefesh in the liver, Ruach in the heart, Neshamah in the brain” (וְעַל זֶה אָמְרוּ הַפִּילוֹסוֹפִים: נֶפֶשׁ בַּכָּבֵד, רוּחַ בַּלֵּב, נְשָׁמָה בַּמּוֹחַ), and they alluded to this: that Nefesh, which is the feminine, reaches until the dividing membrane of Ze’ir (וְרָמְזוּ לָזֶה: נֶפֶשׁ שֶׁהִיא נוּקְבָּא מַגַּעַת עַד הַמֶּבְדִּיל דְּלִבָּא דְּזְעֵיר), which is Ruach (שֶׁהוּא רוּחַ), and Ruach, which is Ze’ir, is in the heart (וְרוּחַ שֶׁהוּא זְעֵיר בַּלֵּב), meaning it reaches until the heart of Imma (רָצוֹן לוֹמַר מַגִּיעַ עַד לִבָּא דְּאִמָּא), and Neshamah, which is Imma, is in the brain (וְנְשָׁמָה שֶׁהִיא אִמָּא בַּמּוֹחַ), meaning it reaches Abba until the brain (רָצוֹן לוֹמַר מַגַּעַת לְאַבָּא עַד מוֹחָא). And from our discussion emerges the case of the descent of the shattered vessels, along with the attachment of their sparks (וְיָצָא לָנוּ מִנִּדוֹן דִּידַן: יְרִידַת שִׁבְרֵי כֵּלִים עִם דִּיבּוּק נִצּוֹצוֹתֵיהֶם), which are the root of good and evil (אֲשֶׁר הֵם שֹׁרֶשׁ טוֹב וָרָע). They descended below and are called “the dead” (יָרְדוּ לְמַטָּה וְנִקְרָאִים מֵתִים), for it was necessary that they descend below (כִּי בְּהֶכְרֵחַ הוּצְרְכוּ לֵרֵד לְמַטָּה), in order that the world be composed of good and evil (שֶׁיְּהֵא הָעוֹלָם כָּלוּל מִטּוֹב וָרָע), half and half (מֶחֱצָה עַל מֶחֱצָה), the secret of the Ruach as it is said: “And the Spirit of Elohim hovered” (Bereshit 1:2) (סוֹד הָרוּחַ שֶׁנֶּאֱמַר: "וְרוּחַ אֱלֹהִים מְרַחֶפֶת"), after it says: “And the earth was Tohu” (אַחֲרֵי שֶׁאָמַר: "וְהָאָרֶץ הָיְתָה תֹהוּ"). And in the future, the Holy One Blessed Be He will destroy even this world (וּלְעָתִיד יַחֲרִיב הקב״ה גַּם הָעוֹלָם הַזֶּה), and He will create the World of the Soul (וִיבְרָא עוֹלָם הַנְּשָׁמָה), which will be entirely good (שֶׁיְּהֵא כֻּלוֹ טוֹב), a Shabbat and rest for the Living of Eternity (שַׁבָּת וּמְנוּחָה לְחַי עוֹלָמִים). And also these shattered vessels, which are called “the dead” (וְגַם שִׁבְרֵי כֵּלִים הָאֵלֶּה שֶׁהֵם נִקְרָאִים מֵתִים), the Holy One Blessed Be He will revive through the light of the resurrection of the dead (יְחַיֶּה הקב״ה בְּאוֹר תְּחִיָּית הַמֵּתִים), and with them will be rectified all of those evildoers (וְעִמָּהֶם יִתְקַנּוּ כָּל אוֹתָם הָרְשָׁעִים), the evildoers of Israel who are in Gehinnom (רִשְׁעֵי יִשְׂרָאֵל שֶׁבְּגֵיהִנֹּם), who are seized in the judgments of the shattered vessels (הַנֶּאֱחָזִים בַּדִּינִים שֶׁל שִׁבְרֵי כֵּלִים). And Gehinnom will be rectified with them (וְהַגֵּיהִנֹּם יִתְקַּן עִמָּהֶם), to be added onto the boundaries of Gan Eden (לִהְיוֹת נוֹסָף עַל גְּבוּלֵי גַּן עֵדֶן), and then all those nations who justify upon themselves the judgment of Heaven (וְאָז יִתְקַּנּוּ עִמָּהֶם כָּל אוֹתָם הַגּוֹיִם שֶׁיַּצְדִּיקוּ עַל עַצְמָם דִּין שָׁמַיִם), in the days of Mashiach (בִּימֵי הַמָּשִׁיחַ), will be prepared afterwards for the great compassion (יִהְיוּ מְזוּמָנִים אַחַר כָּךְ אֶל הָחֶמְלָה הַגְּדוֹלָה), for His compassion has not ceased from all creation (כִּי לֹא כָלוּ רַחֲמָיו עַל כָּל הַיְּצוּר). And it will be the mitzvah of lovingkindness that is time-bound (וְיִהְיֶה מִצְוַת הַחֶסֶד שֶׁהַזְּמַן גּוֹרְמָהּ). At that time, the Name Havayah will overpower all the inhabitants of the world (בְּאוֹתוֹ הַפַּעַם יִתְגַּבֵּר שֵׁם הוי״ה עַל כָּל בָּאֵי עוֹלָם), as it is said: “And Hashem alone shall be exalted on that day” (Isaiah 2:11) (שֶׁנֶּאֱמַר: וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא), which is the time of the eighth millennium (שֶׁהוּא זְמַן אֶלֶף הַשְּׁמִינִי). And the day of the Holy One Blessed Be He is a thousand years (וְיוֹמוֹ שֶׁל הקב״ה אֶלֶף שָׁנָה), for when Hashem revives the shattered bodies (כִּי כַּאֲשֶׁר יְחַיֶּה הקב״ה אֶת גּוּפֵי הַשְּׁבִירָה), evil will be transformed to good (יִתְהַפֵּךְ הָרָע לְטוֹב), and then it will be entirely good (וְאָז יִהְיֶה כֻּלוֹ טוֹב). And then below as well, the bodies of the dead will Hashem revive (וְאָז לְמַטָּה גַּם כֵּן גּוּפֵי הַמֵּתִים יְחַיֶּה הקב״ה). And then, “On that day Hashem shall be One and His Name One” (Zechariah 14:9) (וְאָז "בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד"), and all the appellations will be absorbed into the Unique Name (וְהַכִּינוּיִים יִהְיוּ נִבְלָעִים בַּשֵּׁם הַמְיֻחָד), as it is said: “And your Teacher will no longer be hidden, and your eyes shall see your Teacher” (Isaiah 30:20) (שֶׁנֶּאֱמַר: "וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ"). And at that time, the Holy One Blessed Be He will gladden the shattered vessels that arise (וּבְאוֹתוֹ הַפַּעַם יְשַׂמֵּחַ הקב״ה אֶת שִׁבְרֵי הַכֵּלִים שֶׁיָּקוּמוּ), and they will no longer weep (וְלֹא יִבְכּוּ עוֹד), as it is said about them: “And behold, I saw the tears of the oppressed, and they had no comforter” (Ecclesiastes 4:1) (שֶׁנֶּאֱמַר עֲלֵיהֶם: "רָאִיתִי וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם"), in this world (בָּעוֹלָם הַזֶּה), and immediately their oppressors had power (וּמִיָּד עֹשְׁקֵיהֶם כֹּחַ), [but they shall rise] for the resurrection of the dead (לִתְחִיָּית הַמֵּתִים). And it is said: “And Hashem Elohim shall wipe away tears from all faces” (Isaiah 25:8) (וְנֶאֱמַר: "וּמָחָה ה׳ אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים"), meaning to include the shattered vessels (רָצוֹן לוֹמַר לְרַבּוֹת שִׁבְרֵי כֵּלִים), and with them all the evildoers will be rectified (וְעִמָּהֶם יִתְקַּנּוּ כָּל הָרְשָׁעִים), who have grasp upon those shattered vessels (שֶׁיֵּשׁ לָהֶם אֲחִיזָה בַּשְּׁבָרִים הָאֵלּוּ). And even those who pertain to our father Avraham, peace be upon him, and Sarah, peace be upon her (וַאֲפִילּוּ אוֹתָם שֶׁשַּׁיָּךְ אַבְרָהָם אָבִינוּ ע״ה וְשָׂרָה ע״ה), who fulfilled the mitzvah of yibbum (שֶׁקִּיְּימוּ מִצְוַת יִבּוּם), in the mystery of the souls for twenty generations that preceded him (בְּסוֹד הַנְּשָׁמוֹת לְעֶשְׂרִים דּוֹרוֹת שֶׁקְּדָמוּהוּ), and they prepared those whom they would bring under the wings of the Shekhinah (וְהֵכִינוּ אֶת אֲשֶׁר יָבִיאוּ תַּחַת כַּנְפֵי הַשְּׁכִינָה), until the days of our Mashiach (עַד יְמוֹת מְשִׁיחֵנוּ). And afterwards converts will no longer be accepted (וְשׁוּב אֵין מְקַבְּלִים גֵּרִים), for the Merciful One left them for another time (דְּשַׁיְּירִינְהוּ רַחֲמָנָא לְיוֹמָא אַחֲרִינָא), since they damaged themselves, for they hardened their spirit and strengthened their hearts (כֵּיוָן שֶׁחָבְלוּ בְּעַצְמָם כִּי הִקְשׁוּ אֶת רוּחָם וְאִמְּצוּ אֶת לְבָבָם), “years we have seen evil” (Psalm 90:15) ("שְׁנוֹת רָאִינוּ רָעָה").

Thus their error is fitting for them (כָּךְ יָפָה לָהֶם טָעְתָּם), that the servants of Hashem shall eat and they shall hunger (שֶׁעַבְדֵי ה׳ יֹאכֵלוּ וְהֵם יִרְעָבוּ), and whoever among them will justify upon himself the judgment of Heaven at that time (וּמִי מֵהֶם יַצְדִּיק עַל עַצְמוֹ דִּין שָׁמַיִם בְּאוֹתוֹ הַשָּׁעָה), will be prepared afterward for the great compassion first (יִהְיֶה מְזוּמָן אַחַר כָּךְ אֶל הָחֶמְלָה הַגְּדוֹלָה תְּחִלָּה), for His compassion has not ended upon all creation (כִּי לֹא כָלוּ רַחֲמָיו עַל כָּל הַיְּצוּר). And it is fitting to say that the mitzvah of yibbum fulfilled by Avraham and Sarah, peace be upon them (וְרָאוּי לְהֵאָמֵר שֶׁמִּצְוַת יִבּוּם אַבְרָהָם וְשָׂרָה ע״ה), was in the mystery of the zivug of the Tzaddikim with their wives in Gan Eden after their death (הָיוּ בְּסוֹד זִוּוּג הַצַּדִּיקִים עִם נְשֵׁיהֶם בְּגַן עֵדֶן אַחֲרֵי מִיתָתָם), to bring forth souls for the converts (לְהוֹצִיא נְשָׁמוֹת לַגֵּרִים), as mentioned in the Zohar, Parashat Shelach Lecha, Zohar Gadol, daf 80, column 318 (כְּנִזְכָּר בַּזֹּהַר פָּרָשַׁת שְׁלַח לְךָ זֹהַר גָּדוֹל דַּף פ׳ עַמּוּד שׁי״ח). There it says that the head of the academy of Gan Eden revealed this secret to him (אוֹמֵר שָׁם שֶׁמָּסַר לוֹ רֵישׁ מְתִיבְתָּא שֶׁל גַּן עֵדֶן סוֹד זֶה), and this is his wording: “O Rabbi, O Rabbi! If not for Bar Yochai, this would not have been transmitted for revelation” (וְזֶה לְשׁוֹנוֹ: אִי רַבִּי אִי רַבִּי, אִילְמָלֵא בַּר יוֹחָאי אַתְּ, לָא אִתְמְסַר לִגְלָאָה). The zivug of that world is made with desire greater than the desire used in this world in their zivug (זִוּוּגָא דְּהַהוּא עָלְמָא אִתְעֲבִיד בְּאִיבָּא יַתִּיר מֵאִיבָּא דְּאִתְעֲבִיד בְּהַאי עָלְמָא בְּזִוּוּגָא דִּלְהוֹן), in the zivug of that world, in their mutual desire as one (בְּזִוּוּגָא דְּהַהוּא עָלְמָא בִּתְּאוּבְתָּא דִּילְהוֹן כַּחֲדָא), when the souls are cleaving one with another (כְּד מִתְדַּבְּקִין נְשָׁמִין דָּא עִם דָּא), they create desires and radiances emerge from them (עָבְדִי אִיבִין וְנָפְקֵי נְהוֹרִין מִנְּהוֹן), and lamps are made (וְאִתְעֲבִידוּ שְׁרָגִין). For the mystery of Ner (candle) is the mystery of the Nukvah (כִּי סוֹד נֵר הִיא סוֹד נוּקְבָא), which possesses 248 limbs (שֶׁיֵּשׁ לָהּ רמ״ח אֵיבָרִים), corresponding to the two arms of the male (וְעֵס תְּרֵין דְּרוֹעִין שֶׁל הַזָּכָר), for she has an embrace between the two arms of the King (שֶׁיֵּשׁ לָהּ חִיבּוּק בֵּין תְּרֵין דְּרוֹעִין דְּמַלְכָּא). And the Targum (Aramaic rendering) of ner [lamp] is shraga [lamp] (וְתַרְגּוּמוֹ שֶׁל נֵר הוּא שְׁרַגָּא), which is the mystery of the Klipah Nogah (סוֹד קְלִיפַּת נוֹגַהּ), and it is the secret of the Targum (וְהוּא סוֹד הַתַּרְגּוּם), which confesses to (i.e., reveals or acknowledges) the blade of the revolving sword (שֶׁהוּא מוֹדֶה לְהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), from the staff of Metatron of holiness (מִמַּטֶּה דְּמֵטַטְרוֹן דְּקְדוּשָּׁה) to the serpent (נָחָ״שׁ) of impurity (דְּטוּמְאָה). And she desires to do kindness with Israel (וְהִיא תָּאִיבָא לַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל), but sin causes her to be in impurity (אֶלָּא שֶׁהַחֵטְא גּוֹרֵם שֶׁהִיא בְּטוּמְאָה), in the mystery of Takla [Scale] (בְּסוֹד טַקְלָא), scales of righteousness or scales of deceit (מוֹאזְנֵי־צֶדֶק מוֹאזְנֵי מִרְמָה), either this or that prevails (אוֹ זֶה אוֹ זֶה גּוֹבֵר). And they are the Gerim [Converts] who attained a Nefesh that contains a side of holiness (וְהֵם הַגֵּרִים אֲשֶׁר הִשִּׂיגוּ נֶפֶשׁ שֶׁיֵּשׁ בָּהּ צַד קְדוּשָּׁה), which comes from this upper Klippah (שֶׁהִיא מִן הַקְּלִיפָּה הָעֶלְיוֹנָה הַזֹּאת), the one closest to holiness (הַקְּרוֹבָה אֶל הַקֹּדֶשׁ), and they converted and cleaved to holiness (וְנִתְגַּיְּרוּ וְנִדְבְּקוּ בַּקְּדוּשָּׁה). And she enters under the wings of the Shekhinah (וְהִיא נִכְנֶסֶת תַּחַת כַּנְפֵי הַשְּׁכִינָה), and comes into the Heikhal [Palace] of Livenat haSapir [Pavement of Sapphire] (וּבָאָה בְּהֵיכַל לִבְנַת הַסַּפִּיר), but no further (וְלֹא יוֹתֵר), except for Rabbi Akiva and those like him (זוּלַת רַבִּי עֲקִיבָא וְכַדּוֹמֶה לוֹ). And the Zohar says: “And lights emerge from them, and lamps are made” (וְאוֹמֵר הַזֹּהַר: וּנְפָקִין נְהוֹרִין מִנַּיְיהוּ וְאִתְעֲבִידוּ שְׁרָגִין), and these are the Neshamot for the Gerim [Converts] who convert (וְאִינּוּן נִשְׁמָתִין לְגִיּוּרִין דְּמִתְגַּיְּרִין), and all of these enter into this Heikhal [Palace] (וְכָל הָנֵי עָיְלִין לְהֵיכְלָא דָּא). And when a Ger [Convert] converts (וּכְד מִתְגַּיֵּירִי גְיוֹרָא), a Neshamah flies out from that Heikhal [Palace] (פָּרְחֵי מֵהַהוּא הֵיכְלָא נִשְׁמְתָא), and enters beneath the wings of the Shekhinah (וְעָאֲלַת תְּחוֹת גַּדְפָהּ דְּשְׁכִינְתָּא), and is prepared in the dwellings that emerge from the seven palaces of Malkhut (וּמֻכֶּוֶנֶת בְּמָדוֹרִין דְּנָפְקִין מִז׳ הֵיכָלוֹת דְּמַלְכוּת). And therefore they are called “the seven wings of the Shekhinah” (וְלָכֵן נִקְרָאִים ז׳ כְּנָפַיִם שֶׁל הַשְּׁכִינָה), and she kisses it (וְנָשֵׁק לָהּ), meaning the Shekhinah kisses the Neshamah of the Ger [Convert] (רָצוֹן לוֹמַר שֶׁהַשְּׁכִינָה נוֹשֶׁקֶת לְנִשְׁמַת הַגֵּר), for she is the desire of the Tzaddikim (בְּגִין דְּאִיהִי אִיבָּא דְּצַדִּיקַיָּא), and she sends it into that Ger [Convert] (וּמְשַׁדֶּרֶת לָהּ לְגוֹ הַהוּא גְיוֹרָא), and she rests upon him (וּשְׁרָאַת בֵּיהּ). And from that moment he is called “a righteous Ger [Convert]” (וּמֵהַהוּא זִמְנָא אִתְקְרֵי גֵּר צֶדֶק), because he acquires a Nefesh from Malkhut which is called Tzedek [Righteousness] (עַל שֵׁם שֶׁקוֹנֶה נֶפֶשׁ מִמַלְכוּת הַנִּקְרֵאת צֶדֶק). And this is the mystery of what is written: “The fruit of the Tzaddik is a Tree of Life” (פְּרִי צַדִּיק עֵץ חַיִּים) (Proverbs 11:30), just as the Tree of Life brings forth Neshamot (מָה אִילָנָא דְּחַיֵּי מוֹפֵיק נְשָׁמִין), so too the Tzaddik, his desire brings forth Neshamot (אַף כֵּן צַדִּיק אִיבָּא דִּילֵיהּ מוֹפֵיק נְשָׁמִין).

The Head of the Academy said: it is written: “And Sarai was barren, she had no child” (וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד) (Bereshit 11:30) (רַב מְתִיבְתָּא אָמַר: כְּתִיב: וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד), from the fact that it says “barren,” do I not already know that she had no child? (מִמַּה דְּאָמַר: וַתְּהִי שָׂרַי עֲקָרָה, לֵית אֲנָא יָדַע דְּלֵית לָהּ וָלָד), what then is “she had no child”? (מַהִי אֵין לָהּ וָלָד), rather, she did not give birth to a physical child (אֶלָּא וָלָד לָא הֲוָת מוֹלִידָא), but she did give birth to Neshamot (אֲבָל נְשָׁמִין הֲוָת מוֹלִידָא). Through the Zivug [Union] (בִּהִתְדַּבְּקוּתָא), and through the desire of those two righteous ones (דִּתְּאוּבְתָּא דְּאִנּוּן תְּרֵין זַכָּאֵי), they brought forth Neshamot for the Gerim [Converts] (הֲווֹ מוֹלִידֵי נְשָׁמִין לְגִיּוּרֵי), all the time that they were in Charan (כָּל הַהוּא זִמְנָא דְּהֲווֹ בְּחָרָן), just as the Tzaddikim do in Gan Eden (כְּמָה דְּעָבְדִין צַדִּיקַיָּא בְּגַן עֵדֶן). As it is written: “And the souls that they made in Charan” (וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן) (Bereshit 12:5) (כְּמָה דִּכְתִיב: וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן), Neshamot they made indeed (נֶפֶשׁ עָשׂוּ וַדַּאי), and not bodies (וְלֹא גוּף). And upon this mystery, Rabbi Shimon bar Yochai, peace be upon him, rejoiced (וְעַל סוֹד זֶה חֲדִי רַשְׁבִּ״י ע״ה). And the Zivug [Union] of Avraham and Sarah was not, Heaven forbid, an empty or physical act (וְלֹא הָיָה זִוּוּגָם שֶׁל אַבְרָהָם וְשָׂרָה רֵיקָנִי חַס וְשָׁלוֹם), but extremely spiritual (אֶלָּא רוּחָנִי מְאֹד), like the Zivug [Union] of Gan Eden (כְּעֵין זִוּוּג שֶׁל גַּן עֵדֶן). And therefore Rabbi Shimon, peace be upon him, rejoiced (וְלָכֵן שָׂמַח רַבִּי שִׁמְעוֹן ע״ה), from that which he had previously grieved himself over (מִמַּה שֶּׁהָיָה מְצַעֵר עַצְמוֹ קוֹדֶם עַל זֶה). And there is more in this matter (וְיֵשׁ עוֹד דְּבָרִים בַּגּוֹ), I will surely recall them again regarding the matter of the Zivug [Union] of Neshamot in Gan Eden (זָכוֹר אֶזְכְּרֵם עוֹד בְּעִנְיָן זִוּוּג נְשָׁמוֹת שֶׁל גַּן עֵדֶן). And this is the renewal of the old Neshamot that sit in Gan Eden (וְהוּא חִדּוּשׁ נְשָׁמוֹת הַיְּשָׁנוֹת הַיּוֹשְׁבוֹת בְּגַן עֵדֶן), as it is said: “New every morning, great is Your faithfulness” (חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ) (Lamentations 3:23). That is to say, how many Neshamot of Gerim [Converts] are renewed each night (רָצוֹן לוֹמַר: כַּמָּה נְשָׁמוֹת גֵּרִים מִתְחַדְּשׁוֹת בְּכָל לַיְלָה), and in the morning they go out into the world (וּבַבֹּקֶר יוֹצְאוֹת לָעוֹלָם), to each and every one who is worthy to receive it (לְכָל אֶחָד וְאֶחָד הָרָאוּי לוֹ). And all of them are received by Malkhut, which is called Emunah [Faith] (וְכֻלָּם קוֹלְטָתָם מַלְכוּת הַנִּקְרֵאת אֱמוּנָה), and she becomes great and expansive (וְהִיא נַעֲשֵׂית רַבָּה וּגְדוֹלָה), like the matter of the city of Jerusalem (כְּעִנְיַן עִיר יְרוּשָׁלַיִם), which is full of Neshamot who dwell in the houses of Gan Eden (הַמְּלֵאָה נְשָׁמוֹת הַדָּרִים בְּבָתֵּי גַּן עֵדֶן), and like the land of the deer (Eretz Tzvi) (וּכְאֶרֶץ צְבִי שֶׁאֵינוֹ מַחֲזִיק עוֹרוֹ), which does not contain its skin. And with this is completed the great and awesome matter of the Gate of the World of Tohu (וְנִשְׁלַם בָּזֶה הָעִנְיָן הַגָּדוֹל וְהַנּוֹרָא שַׁעַר עוֹלָם הַתֹּהוּ), the secret of the shattered Kelim [Vessels] that shall be rectified speedily in our days (סוֹד שְׁבִירַת הַכֵּלִים שֶׁיִּתְקַּנּוּ בִּמְהֵרָה בְּיָמֵינוּ). And even those who do not merit such a great Tikkun (וְאַף אוֹתָם שֶׁלֹּא יִזְכּוּ לְתִיקּוּן גָּדוֹל כָּל כָּךְ), will at least merit to be included in “David” (יִזְכּוּ עַל כָּל פָּנִים לִהְיוֹת בִּכְלַל "דָּוִד"), as it is said: “And the stumbling among them on that day shall be like David, and the House of David like Elohim” (וְהָיָה הַנִּכְשָׁל בָּהֶם בַּיּוֹם הַהוּא כְּדָוִד, וּבֵית דָּוִד כֵּאלֹהִים) (Zechariah 12:8).

In the secret of the Kingdom of the House of David, which is called “I, and not another” (בְּסוֹד מַלְכוּת בֵּית דָּוִד הַנִּקְרֵאת "אֲנִי וְלֹא אַחֵר"), meaning not another god (רָצוֹן לוֹמַר: אֵל אַחֵר), for she is a wall of fire in herself (לִהְיוֹתָהּ חוֹמַת אֵשׁ בְּעַצְמָהּ), as it is said: “I will be for her, says Hashem, a wall of fire around” (Zechariah 2:9) (שֶׁנֶּאֱמַר: אֲנִי אֶהְיֶה לָהּ נְאֻם ה׳ חוֹמַת אֵשׁ סָבִיב). And not the Klipah (וְלֹא הַקְּלִיפָּה), but the small sparks within it will surround Jerusalem (אֶלָּא נִצּוֹצוֹת הַקְּטַנִּים שֶׁבָּהּ יִהְיוּ סָבִיב לִירוּשָׁלַיִם), which the Holy One Blessed Be He will bring down from the supernal heavens (שֶׁיוֹרִיד הקב״ה מִשְּׁמֵי מָרוֹם), as it is said: “Jerusalem that is built” (Psalms 122:3) (שֶׁנֶּאֱמַר: יְרוּשָׁלַיִם הַבְּנוּיָה), since the creation of the world (מֵאָז שֶׁנִּבְרָא הָעוֹלָם), “as a city that is bound together” (Psalms 122:3) (כְּעִיר שֶׁחֻבְּרָה לָּהּ יַחְדָּו). Which has twelve gates mentioned by Yechezkel in chapter 48 (שֶׁיֵּשׁ לָהּ י״ב שְׁעָרִים שֶׁמַּזְכִּירָם יְחֶזְקֵאל מ״ח), and each tribe stands at its own gate (וְכָל שֵׁבֶט בְּעַצְמוֹ עוֹמֵד עַל פִּתְחוֹ), and calls him to go through his gate to his own sanctuary (וְקוֹרֵא לוֹ שֶׁיֵּלֵךְ דֶּרֶךְ פִּתְחוֹ לְהֵיכָלוֹ). And this is the secret of saying the verse “May Reuven live and not die” (Deuteronomy 33:6) (וְזֶהוּ סוֹד אֲמִירַת הַפָּסוּק "יְחִי רְאוּבֵן אֶחָד"), because Reuven himself stands at his gate (לְפִי שֶׁהוּא [רְאוּבֵן] בְּעַצְמוֹ עוֹמֵד עַל פִּתְחוֹ). But one who is not even included among the righteous converts (אֲבָל מִי שֶׁאֵינוֹ אֲפִלּוּ בִּכְלַל גֵּרֵי צֶדֶק), and is, Heaven forbid, a mamzer (שֶׁהוּא חַס וְשָׁלוֹם מַמְזֵר), it is said about him: “That which is crooked cannot be made straight” (Ecclesiastes 1:15) (עָלָיו נֶאֱמַר: מְעֻוָּת לֹא יוּכַל לִתְקֹן), and he is pushed away from all the gates and entrances (וְהוּא נִדְחֶה מִכָּל הַשְּׁעָרִים וְהַפְּתָחִים), and there is none who calls him inward (וְאֵין מִי שֶׁיִּקְרָא אוֹתוֹ אֵלָיו). And so the Sages, of blessed memory, said in Bava Kamma: “Jerusalem was not divided among the tribes” (יְרוּשָׁלַיִם לֹא נִתְחַלְּקָה לִשְׁבָטִים) (Bava Kamma 82b), but each and every tribe has a share in her (אֶלָּא כָּל שֵׁבֶט וְשֵׁבֶט יֵשׁ לוֹ חֵלֶק בָּהּ), and she is divided into twelve gates and Heikhalot [Palaces] (וְהִיא מְחֻלֶּקֶת לִי״ב שְׁעָרִים וְהֵיכָלוֹת). It turns out that Jerusalem is a city that the tribes united together (נִמְצָא שֶׁיְרוּשָׁלַיִם הִיא עִיר שֶׁחִבְּרוּ לָהּ הַשְּׁבָטִים יַחְדָּו), and it includes the dwelling of the twelve tribes of Yah (וְהִיא כּוֹלֶלֶת דִּירַת י״ב שִׁבְטֵי יָ־הּ). And it is a testimony to Israel that he is from the seed of Ya'akov (וְהִיא עֵדוּת לְיִשְׂרָאֵל שֶׁהוּא מִזֶּרַע יַעֲקֹב), who is called Israel (הַנִּקְרָא יִשְׂרָאֵל), and dwells beneath the Shekhinah with his father Yitzchak and Avraham our father, peace be upon him (שֶׁיוֹשֵׁב תַּחַת הַשְּׁכִינָה עִם אָבִיו יִצְחָק וְאַבְרָהָם אָבִינוּ ע״ה), and these are the Merkavah [Chariot] (וְהֵן הֵן הַמֶּרְכָּבָה). And he has one Father in Heaven (וְיֵשׁ לוֹ אָב אֶחָד בַּשָּׁמַיִם), and whoever is not included within Israel will be rectified in the future (וּמִי שֶׁאֵינוֹ בִּכְלַל יִשְׂרָאֵל יִתְקַּן לֶעָתִיד לָבוֹא), through Elijah the prophet, may he be remembered for good (עַל יְדֵי אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב), as it is said: “And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers” (וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם) (Malachi 3:24). And they shall be included in what Yechezkel said: “And he who serves the city…” (וְהָעוֹבֵד הָעִיר) (Ezekiel 48:19), meaning: a blemished Nefesh, due to the evil of its deeds (רָצוֹן לוֹמַר: נֶפֶשׁ פְּגוּמָה מִפְּנֵי רֹעַ מַעֲלָלֶיהָ), which requires disgrace and revulsion among the Netinim and Mamzerim (הַצְּרִיכָה אֶל גְּנוּת וּמֵאוּס הַנְּתִינִים וְהַמַּמְזֵרִים). And there must be a set time for it, assigned by the Master of the world (וְצָרִיךְ לִהְיוֹת זְמַן מָה הַקָּצוּבָה לוֹ מֵאֲדוֹן הָעוֹלָם), in that Netin or Mamzer (בְּאוֹתוֹ נָתִין וּמַמְזֵר), until lowliness is exalted among men (עַד כְּרוּם זֻלוּת לִבְנֵי אָדָם). And then Hashem, may He be blessed, will have mercy on him (וְאָז יְרַחֲמֵהוּ הַשֵּׁם יִתְבָּרַךְ), and will create him in another body, holy and pure (וִיבְרָאֵהוּ בְּגוּף אַחֵר קָדוֹשׁ וְטָהוֹר), after the Holy One, Blessed be He, made him swear to shame and disgrace in the World to Come as well (אַחַר שֶׁהִשְׁבִּיעוֹ אוֹתוֹ הקב״ה חֶרְפָּה וּבוּשָׁה בָּעוֹלָם הַבָּא גַּם כֵּן), having been rejected from all gates of Tzedek [Righteousness] (שֶׁדְּחֻהוּ מִכָּל שַׁעֲרֵי צֶדֶק). After his weeping for many days (אַחֲרֵי בְּכִיָּתוֹ יָמִים רַבִּים), he will attain another body (יִשְׂגֶּה גּוּף אַחֵר), and will be rebuilt as at the beginning (וְיִבָּנֶה כְּמִלְּקַדְמִין).

And regarding this it is said: “And He is merciful” (Psalm 78:38) (וְעַל זֶה נֶאֱמַר: וְהוּא רַחוּם), upon all creatures (עַל כָּל הַבְּרוּאִים), “He shall atone for iniquity” — both general and specific (כִּפֵּר עָוֹן בִּכְלָל וּבִפְרָט). It says “iniquity” specifically concerning a married woman (נֶאֱמַר עָוֹן אֵצֶל אֵשֶׁת אִישׁ), as it is said: “And You shall visit upon me the iniquity of the woman today” (1 Samuel 28:10) (שֶׁנֶּאֱמַר: וַתִּפְקֹד עָלַי עֲוֹן הָאִשָּׁה הַיּוֹם). Which the Zohar Ḥadash expounds in Parashat Yitro on this verse (שֶׁדּוֹרֵשׁ הַזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ עַל פָּסוּק זֶה): just as there it refers to a married woman, so here it also refers to a married woman (מַה הָתָם אֵשֶׁת אִישׁ, אַף כָּאן אֵשֶׁת אִישׁ), from whom came forth a mamzer (שֶׁיָּצָא מִמֶּנָּה מַמְזֵר). And regarding this it is said: “And He increased to turn away His anger and did not arouse all His wrath” (Psalm 78:38) (וְעַל זֶה נֶאֱמַר: וְהִרְבָּה לְהָשִׁיב אַפּוֹ וְלֹא יָעִיר כָּל חֲמָתוֹ), for He exacts repayment not all at once (בְּפַעַם אַחַת לֹא), but collects it from him little by little (וּמִשְׁתַּלֵּם מִמֶּנּוּ מְעַט מְעַט), and afterward Hashem, may He be blessed, will have compassion upon him (וְאַחַר כָּךְ יְנַחֲמֵהוּ הַשֵּׁם יִתְבָּרַךְ). And even the servants and maidservants will be rectified in the future (וַאֲפִילּוּ הָעֲבָדִים וְהַשְּׁפָחוֹת יִתְקַּנּוּ לֶעָתִיד לָבוֹא), as it is said: “And even upon the servants and upon the handmaids… I will pour out My Spirit” (Joel 3:2) (שֶׁנֶּאֱמַר: וְגַם עַל הָעֲבָדִים וְעַל הַשְּׁפָחוֹת... אֶשְׁפֹּךְ אֶת רוּחִי). Like the matter of: “A maidservant saw at the sea what Yechezkel did not see” (כְּעִנְיָן "רָאָתָה שִׁפְחָה עַל הַיָּם מַה שֶּׁלֹּא רָאָה יְחֶזְקֵאל"). And about that time it is said: “And the earth shall be filled with knowledge of Hashem as the waters cover the sea” (Isaiah 11:9) (וְעַל אוֹתוֹ הַזְּמַן נֶאֱמַר: וּמָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳ כַּמַּיִם לַיָּם מְכַסִּים). Amen. (אָמֵן)