Chapter Seventy-Two (פֶּרֶק שִׁבְעִים וּשְׁנַיִם)

Until now we have said and spoken of the gleanings of Chokhmah and Binah sufficiently (עַד הֵנָּה אָמַרְנוּ וְדִבַּרְנוּ בְּנוֹבְלוֹת חָכְמָה וּבִינָה דַּי צַרְכָּם), and now you must know: where are the gleanings of Keter? (וְעַתָּה צָרִיךְ אַתָּה לָדַעַת נוֹבְלוֹת הַכֶּתֶר הֵיכָן הֵם), and for what purpose are those gleanings preserved? (וְעַל אֵיזֶה צֹרֶךְ שְׁמוּרִים הַנּוֹבְלוֹת הָהֵם), those that fall from the excess lights of the vessel of Keter (הַנּוֹבְלִים מֵאוֹרוֹת הָעוֹדְפִים שֶׁל כְּלִי הַכֶּתֶר), which raise Mayin Nukvin in the future (הַמַּעֲלִים מַיִּין נוּקְבִין לֶעָתִיד). And their counterpart in the World to Come is the Tzaddikim, unique individuals in the generation (וְדוּגְמָתוֹ שֶׁל הָעוֹלָם הַבָּא הֵם צַדִּיקִים יְחִידֵי סְגוּלָּה שֶׁבַּדּוֹר), who have in their hands the power to revive the dead (אֲשֶׁר בְּיָדָם לְהַחֲיוֹת מֵתִים), such as the Ari, may his memory be a blessing (כְּגוֹן הָאֲרִ"י זלה״ה), and similarly Rabbi Chanina in the story of Antoninus (וְדוּגְמָתוֹ רַבִּי חֲנִינָא בְּמַעֲשֶׂה אַנְטוֹנִינוּס), and like Rabbah, who slaughtered Rabbi Zeira and prayed for him, and he lived (וּכְגוֹן רַבָּה שֶׁשָּׁחַט לְרַבִּי זֵירָא וְהִתְפַּלֵּל עָלָיו וְחָיָה). And the dead whom Yechezkel revived—if you say, why did they die again afterward? (וְהַמֵּתִים שֶׁהֶחֱיָה יְחֶזְקֵאל, אִם תֹּאמַר לָמָּה מֵתוּ אַחַר כָּךְ שֵׁנִית), should they not have remained alive forever, as it will be in the future after the resurrection of the dead? (וְהָיָה לָהֶם לִהְיוֹת חַי וְקַיָּם לְעוֹלָם, כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד אַחַר תְּחִיַּית הַמֵּתִים).

And the matter is as follows: from the day that it arose in His simple Will to create the world (וְהָעִנְיָן הוּא: מִיּוֹם שֶׁעָלָה בִּרְצוֹנוֹ הַפָּשׁוּט לִבְרוֹא אֶת הָעוֹלָם), even though it had not yet been created (אַף עַל פִּי שֶׁלֹּא נִבְרָא עֲדַיִן), all the Ruchot of the Tzaddikim were hidden in Machshavah [Thought] before Him (כָּל רוּחוֹת הַצַּדִּיקִים הָיוּ גְּנוּזִים בַּמַּחֲשָׁבָה לְפָנָיו), which is the thought of the joy of the Tzaddikim that arose in His Will (שֶׁהִיא מַחֲשֶׁבֶת שִׂמְחַת הַצַּדִּיקִים שֶׁעָלְתָה בִּרְצוֹנוֹ). And it is the thought of the first Mayin Nukvin [Female Waters] (וְהִיא מַחֲשֶׁבֶת מַיִּין נוּקְבִין הָרִאשׁוֹנִים), which were in the Torah of Chesed (שֶׁהָיוּ בְּתּוֹרַת חֶסֶד), and they were imaged in the form of His thought (וְהָיוּ מְצוּיָּרִים בְּצִיּוּר מַחֲשַׁבְתּוֹ), each and every one in his form, in his likeness, and in his image (כָּל אֶחָד וְאֶחָד בְּצוּרָתוֹ כִּדְמוּתוֹ וּכְצַלְמוֹ). And after He formed and created all the worlds (וְאַחַר שֶׁצִּיֵּר וּבָרָא אֶת כָּל הָעוֹלָמוֹת כֻּלָּם), they were revealed from their subtle concealment (הָיוּ מִתְגַלִּים מֵהֶעְלָמָתָם הַדַּקָּה), and they stood in their form before Him, blessed be He (וְהָיוּ עוֹמְדִים בְּצוּרָתָם לְפָנָיו יִתְבָּרַךְ), there in the heavens of heavens (שָׁם בִּשְׁמֵי שָׁמַיִם), which is the Heikhal Ahavah [Palace of Love] (שֶׁהוּא הֵיכָל אַהֲבָה). And afterward He placed them in one treasury (וְאַחַר כָּךְ נָתַן אוֹתָם בְּאוֹצָר אֶחָד), which is the Heikhal El Elohei Yisrael [Palace of El, God of Israel] (הוּא הֵיכָל אֵל אֱלֹהֵי יִשְׂרָאֵל), whose name is “Guf [Body]” in the supernal Gan Eden of Beri’ah (שֶׁנִּקְרָא שְׁמוֹ "גוּף" בְּגַן עֵדֶן הָעֶלְיוֹן דְּבְּרִיאָה). For there they have a sapphire-like body (כִּי שָׁם יֵשׁ לָהֶם גוּף סַפִּירִי), that shines with the light of the radiant icy brilliance (הַמֵּאִיר מֵאוֹר זוֹהַר הַקֶּרַח הַנּוֹרָא), like Elijah when he ascended above in the storm to the heavens (כְּמוֹ אֵלִיָּהוּ כְּשֶׁעָלָה לְמַעְלָה בַּסְּעָרָה הַשָּׁמָיִם), he left his body in the storm (הִנִּיחַ גּוּפוֹ בַּסְּעָרָה), and takes it whenever he descends to this world to perform miracles (וּלְקָחוֹ כָּל זְמַן שֶׁיוֹרֵד לָעוֹלָם הַזֶּה לַעֲשׂוֹת נִסִּים), according to the supernal decree (עַל פִּי הַגְּזֵרָה הָעֶלְיוֹנָה). And he has another body whose name is Sandalphon (וְגוּף אַחֵר יֵשׁ לוֹ שֶׁשְּׁמוֹ סַנְדַלְפוֹן), which shines afar (שֶׁהוּא מֵאִיר לְמֵרָחוֹק), and his Neshamah sits in Gan Eden with the rest of the Tzaddikim (וְנִשְׁמָתוֹ יוֹשֶׁבֶת בְּגַן עֵדֶן עִם שְׁאָר הַצַּדִּיקִים). And this treasury is also called Guf [Body] (וְהָאוֹצָר הַזֶּה נִקְרָא גַּם כֵּן גוּף), because within it are all the Neshamot suspended in the body of Adam haRishon (מִפְּנֵי שֶׁבּוֹ כָּל הַנְּשָׁמוֹת הַתְּלוּיוֹת בְּגוּפוֹ שֶׁל אָדָם הָרִאשׁוֹן), as our Sages said in Tractate Sanhedrin, Perek Chelek (כְּמוֹ שֶׁאָמְרוּ רַז״ל בְּמַסֶּכֶת סַנְהֶדְרִין פֶּרֶק חֵלֶק), on the verse: “Where were you when I founded the earth” (אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ) (Job 38:4). One was hanging from His hair, another from His nostril, and so on (זֶה הָיָה תָּלוּי בִּשְׂעָרוֹ, וְזֶה בְּחֹטְמוֹ וְכֵן הָלְאָה). And if you merit, you will understand what they said there: “The son of David will not come until all the Neshamot in the Guf [Body] are completed” (אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגוּף) (Sanhedrin 98b). And this treasury is never full (וְהָאוֹצָר הַזֶּה אֵינוֹ מָלֵא לְעוֹלָם), just as Gehinnom is never full (וְכְמוֹ שֶׁגֵּיהִנֹּם אֵינוֹ מָלֵא), and it constantly cries out: “Give, give!—Bring me the souls of the wicked to Gehinnom” (וְתָמִיד צוֹעֵק "הַב הַב — תֵּן לִי הַנְּפָשׁוֹת שֶׁל הָרְשָׁעִים לְגֵיהִנֹּם"). And the Holy One, Blessed be He, created its desire and longing for this (וְהקב״ה בָּרָא תַּאֲוָתוֹ וְחֶשְׁקוֹ לְכָךְ), as it is said: “The leech has two daughters, ‘Give, give’” (לָעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב) (Proverbs 30:15).

So too this treasury—its desire and longing is to receive souls (כֵּן הָאוֹצָר הַזֶּה, תַּאֲוָתוֹ וְחֶשְׁקוֹ לְקַבֵּל נְשָׁמוֹת), from that river that flows and goes out (מֵהַהוּא נָהָר דְּנָגִיד וְנָפֵיק), as it is said: “And a river went out of Eden to water the garden” (Bereshit 2:10) (שֶׁנֶּאֱמַר: וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן), which is this treasury of desire (שֶׁהוּא אוֹצָר הַחֶמְדָּה הַזֶּה), in which there are souls of the dead (שֶׁיֵּשׁ שָׁם נְפָשׁוֹת הַמֵּתִים), and souls of the Tzaddikim who have not yet been in this world (וּנְפָשׁוֹת הַצַּדִּיקִים אֲשֶׁר עֲדַיִן לֹא הָיוּ בָּעוֹלָם הַזֶּה). And it constantly calls and cries out (וְתָמִיד קוֹרֵא וְצוֹעֵק): “The former ones, behold, they have come, and new ones I declare” (Isaiah 42:9) (הָרִאשׁוֹנוֹת הִנֵּה בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד). Meaning: the early souls who were in this world, behold they return and have already come back from this world to it (פֵּרוּשׁ: הַנְּשָׁמוֹת הָרִאשׁוֹנוֹת שֶׁהָיוּ בָּעוֹלָם הַזֶּה, הִנֵּה בָאוּ וְשָׁבוּ כְּבָר מֵהָעוֹלָם הַזֶּה אֵלָיו), to their original place (לִמְקוֹמָם הָרִאשׁוֹן). And new souls — “I declare” — that is, I announce and call (וְנְשָׁמוֹת חֲדָשׁוֹת אֲנִי מַגִּיד, רָצוֹן לוֹמַר: שֶׁאֲנִי מַגִּיד וְקוֹרֵא), that they should give Me souls to be hidden within Me (שֶׁיִּתְּנוּ לִי נְשָׁמוֹת לְהִתְגַּנֵּז בִּי). For it has no other desire or longing but to receive souls (כִּי אֵין לוֹ חֶמְדָּה וְתַאֲוָה אַחֶרֶת אֶלָּא לְקַבֵּל נְשָׁמוֹת), and every single day it cries out “Give, give” (וְכָל יוֹם וָיוֹם קוֹרֵא: הַב הַב), meaning: honor Me with the supernal souls that have fallen below (רָצוֹן לוֹמַר: כַּבְּדֵנִי בַּנְּשָׁמוֹת הָעֶלְיוֹנוֹת שֶׁנָּפְלוּ לְמַטָּה), through the axe that hews souls into this basket (עַל יְדֵי הַגַּרְזֶן הַחוֹצֵב נְשָׁמוֹת לַסַּל הַזֶּה). And this basket is the guardian of souls (וְהַסַּל הַזֶּה הוּא שׁוֹמֵר הַנְּשָׁמוֹת), until the time when the Holy One Blessed Be He clothes them in the garment of the form of the soul (עַד הַזְּמַן שֶׁהקב״ה מַלְבִּישׁ אוֹתָן בִּלְבוּשׁ הַצֶּלֶם שֶׁל הַנְּשָׁמָה), as it is said: “Surely in a tzelem shall man walk” (Psalm 39:7) (שֶׁנֶּאֱמַר: אַךְ בְּצֶלֶם יִתְהַלֵּךְ אִישׁ). Two shadows — that of Ruach and of Nefesh (שְׁנֵי צְלָלִים שֶׁל רוּחַ וְנֶפֶשׁ), as it is said: “Until the day breathes and the shadows flee” (Song of Songs 2:17) (כְּמוֹ שֶׁנֶּאֱמַר: עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים). And afterward they come into this world (וְאַחֲרֵי כֵן בָּאִים לזה העוֹלָם). And through the sin of Adam haRishon, which darkened the world (וְעַל יְדֵי הָעֲבֵרָה שֶׁל אָדָם הָרִאשׁוֹן שֶׁהָיָה מַחְשִׁיךְ הָעוֹלָם), and brought down the Sitra Achra into the world (וְהִמְשִׁיךְ סִטְרָא אַחֳרָא בָּעוֹלָם), as a consequence of this, the souls are forced to be clothed in a garment of flesh and worms and maggots (אַגַּב זֶה, הַנְּשָׁמוֹת מֻכְרָחִים לְהִתְלַבֵּשׁ בִּלְבוּשׁ שֶׁל חֹמֶר בָּשָׂר רִמָּה וְתוֹלֵעָה).

And the proof is, that this garment is cast into the grave of worms and maggots (וְהָרְאָיָה, שֶׁהַלְּבוּשׁ הַזֶּה נִדְחֶה אֶל הַקֶּבֶר שֶׁל רִמָּה וְתוֹלֵעָה). But the Holy One, Blessed Be He, His mercy is upon all creatures (וְהקב״ה רַחֲמָנוּתוֹ עַל כָּל בְּרִיָּה), and He weaves for him a garment of light, which is called Guf [Body] (וְאוֹרֵג לוֹ לְבוּשׁ שֶׁל אוֹר הַנִּקְרָא גוּף), and before He brings forth for him the garment of flesh, the body of light is prepared to clothe him (וְקוֹדֶם שֶׁהוֹצִיא לוֹ הַלְּבוּשׁ שֶׁל בָּשָׂר, מְזֻמָּן הַגּוּף שֶׁל אוֹר לְהַלְבִּישׁוֹ), if he merits it (אִם זוֹכֶה אֵלָיו). And the dead whom Yechezkel revived—why did he not remove from them this garment of defilement (וְהַמֵּתִים שֶׁהֶחֱיָה יְחֶזְקֵאל לָמָּה לֹא הֶעֱבִיר מֵעֲלֵיהֶם הַלְּבוּשׁ שֶׁל הַזוֹהֲמָא הַזֹּאת), as in the future, at the time of the resurrection of the dead, Hashem Yitbarach will remove the Zohama [Defilement] (כְּמוֹ שֶׁלֶּעָתִיד בִּזְמַן תְּחִיַּית הַמֵּתִים יַעֲבִיר הַשֵּׁם יִתְבָּרַךְ הַזוֹהֲמָא), and immediately clothe them in garments of Ketunot Ohr [Garments of Light] (וְיַלְבִּישׁ לוֹן תֵּכֶף לְבוּשׁ שֶׁל כְּתֹנוֹת אוֹר). And the Ketunot ‘Or [Garments of Skin], whose letters spell “Ve-ra [And Evil]” (וְכְּתֹנוֹת עוֹר שֶׁהוּא אוֹתִיּוֹת וְרַע), that is, “the Tree of Knowledge of Good and Evil” (עֵץ הַדַּעַת טוֹב וָרָע), “from it you shall not eat” (לֹא תֹאכַל מִמֶּנּוּ), and it will be nullified completely (וְהוּא נֶאֱבַד לְגַמְרֵי), that is, the evil within it (דְּהַיְינוּ הָרַע שֶׁבּוֹ), will become entirely good (יִהְיֶה כֻּלוֹ טוֹב), in the secret of: “And he shall not substitute it, and if he does substitute it—it and its substitute shall be holy” (וְלֹא יַמִּירֶנּוּ, וְאִם הָמֵר יַמִּירֶנּוּ וְהָיָה הוּא וּתְמוּרָתוֹ יִהְיֶה קֹדֶשׁ) (Leviticus 27:33). Rather, the reason is because the time of the resurrection of the dead has not yet arrived (אֶלָּא הַטַּעַם, מִשּׁוּם שֶׁלֹּא הִגִּיעַ עֲדַיִן הַזְּמַן שֶׁל תְּחִיַּית הַמֵּתִים), to remove the Zohama [Defilement] from the world (לְהַעֲבִיר הַזוֹהֲמָא מֵהָעוֹלָם), and for holiness to overpower all (וְהַקְּדוּשָּׁה תִּתְגַּבֵּר עַל פְּנֵי כֻּלָּה), to establish its place (לְהַחֲזִיק מְקוֹמָהּ), that pure atmosphere (אֹתָהּ אֲוִירָא דְּכִיָּיא), which weaves garments (הָאוֹרֵג לְבוּשִׁין). And because of this, He did not clothe them in that holy garment (וּבְעֲבוּר זֶה לֹא הִלְבִּישׁ לָהֶם הַלְּבוּשׁ הַקָּדוֹשׁ הַזֶּה), which is called Guf [Body] and Ketunot Ohr [Garments of Light] (הַנִּקְרָא גוּף וְכְּתֹנוֹת אוֹר), that shall be for the Tzaddikim at the resurrection of the dead (שֶׁיִּהְיֶה לַצַּדִּיקִים לִתְּחִיַּית הַמֵּתִים). And the first impurity shall not be there (וּזְהוּמָא הָרִאשׁוֹן לֹא יִהְיֶה שָׁם), and the time and moment to remove the spirit of impurity from the earth has not yet arrived (וְעֲדַיִן לֹא הִגִּיעַ הָעֵת וְהַזְּמַן לְהַעֲבִיר הָרוּחַ הַטֻּמְאָה מִן הָאָרֶץ). Therefore the dead whom Yechezkel revived were required to die a second death (לָכֵן הַמֵּתִים שֶׁהֶחֱיָה יְחֶזְקֵאל הֻצְרְכוּ לָמוּת מִיתָה שֵׁנִית), and the refinement of good from evil through death will not cease (וְצִירוּף הַטּוֹב מִן הָרַע עַל יְדֵי מִיתָה לֹא יִבָּטֵל), until the time comes of the day of vengeance—“He will swallow up death forever” (עַד עֵת בּוֹא יוֹם נָקָם, בִּלַּע הַמָּוֶת לָנֶצַח). And the light of the resurrection of the dead (וְאוֹר תְּחִיַּית הַמֵּתִים הַזֶּה), it is the gleanings of Keter in the secret of Yechidah (הוּא נוֹבְלוֹת הַכֶּתֶר בְּסוֹד יְחִידָה), and it has no feminine counterpart to be second to the masculine (וְאֵין לוֹ נְקֵבָה שֶׁהִיא שְׁנִיָּה לַזָּכָר). And it is also the one that reveals the secrets of the secrets of the Orayta (וְגַם הוּא מוֹד רָזִין דְּרָזִין דְּאוֹרַיְיתָא), and the final edge of the innermost secrets and mysteries of the Torah (וְקֵץ הָאַחֲרוֹן שֶׁל סוֹדֵי וְרָזֵי הַתּוֹרָה).

If the Torah scholar merits this level in Gan Eden (אִם זוֹכֶה הַתַּלְמִיד חָכָם אֶל הַמַּדְרֵגָה הַזֹּאת בְּגַן עֵדֶן), which is the level of the thirteen rivers of purifying Afarsmona [Balsam] (שֶׁהִיא מַדְרֵגַת י״ג נְהָרוֹת דְּאַפַּרְסְמוֹנָא דְּכִיָּיא), he shall rest and be quiet from the distress of Gilgulim [Reincarnations] (וְיָנוּחַ וְיִשְׁקוֹט מִטִּרְדַּת הַגִּלְגּוּלִים), and he is prepared for the life of the World to Come (וְהוּא מְזוּמָּן לְחַיֵּי הָעוֹלָם הַבָּא), and he constantly generates Mayin Nukvin [Female Waters] (וְתָמִיד הוּא עוֹשֶׂה מַיִּין נוּקְבִין). And on this Rabbi Abbahu said in Midrash Rabbah, Parashat Bereishit (וְעַל זֶה אָמַר רַבִּי אַבָּהוּ בְּמִדְרַשׁ רַבָּה פָּרָשַׁת בְּרֵאשִׁית), that in his illness he saw the thirteen rivers of purifying Afarsmona [Balsam] (שֶׁרָאָה בַּחֳלִיּוֹ י״ג נְהָרוֹת דְּאַפַּרְסְמוֹנָא דְּכִיָּיא). And what of these, said Abbahu? “But I said: in vain I have toiled” (וּמַה אִילֵּין דְּאַבָּהוּ וַאֲנִי אָמַרְתִּי לָרִיק יָגַעְתִּי)—that I may yet need to return in Gilgul [Reincarnation] (שֶׁאֶצְטָרֵךְ לָבוֹא בְּגִלְגּוּל), “indeed my judgment is with Hashem and my work with my God” (אָכֵן מִשְׁפָּטִי אֶת־ה׳ וּפְעוּלָתִי אֶת־אֱלֹהָי) (Isaiah 49:4). And the matter of the Ari, may his memory be for a blessing, that he revived the Tannaim and the Nevi’im to tell him the secrets of the Torah (וְעִנְיַן הָאֲרִ״י זלה״ה, שֶׁהֶחֱיָה אֶת הַתַּנָּאִים וְהַנְּבִיאִים לוֹמַר לוֹ סוֹדֵי הַתּוֹרָה), and yet—was he not already one who knew what is in the heavens and the earth? (וְהֲלֹא הוּא הָיָה יוֹדֵעַ מַה שֶּׁיֵּשׁ בַּשָּׁמַיִם וּבָאָרֶץ), and his intellect was increasing and strengthening like an overflowing spring (וְשִׂכְלוֹ הוֹלֵךְ וְגוֹבֵר כְּמַעְיָן הַמִּתְגַּבֵּר), and the Ruach HaKodesh flowed within him (וְנוֹבֵעַ רוּחַ הַקֹּדֶשׁ). Rather, it is known from the words of our Sages of blessed memory on the verse: “Those who are here… and those who are not here with us today” (אֲשֶׁר יֵשְׁנוֹ פֹה... וְאֵת אֲשֶׁר אֵינֶנּוּ פֹה עִמָּנוּ הַיּוֹם) (Deuteronomy 29:14), they were all at Mount Sinai (כּוּלָּם הָיוּ בְּהַר סִינַי), and it was decreed upon them: this one will renew such-and-such a matter (וְנִגְזַר עֲלֵיהֶם: זֶה יְחַדֵּשׁ דָּבָר פְּלוֹנִי), and this one such-and-such a matter (וְזֶה דָּבָר פְּלוֹנִי), and specifically through him—not through another (וּדְוַקָּא עַל יָדוֹ וְלֹא עַל יְדֵי אִישׁ אַחֵר), for this is a spark of his Neshamah (כִּי זֶהוּ נִיצוֹץ נִשְׁמָתוֹ). Therefore, the Ari needed to bring down upon them the light of the resurrection of the dead (לְכָךְ הָיָה צָרִיךְ הָאֲרִ״י לְהוֹרִיד עֲלֵיהֶם אוֹר תְּחִיַּית הַמֵּתִים), so that they would stand and rise upon their feet and speak with him (כְּדֵי שֶׁיַּעַמְדוּ וְיָקוּמוּ עַל רַגְלֵיהֶם וִידַבְּרוּ עִמּוֹ). And this is what our Sages of blessed memory said about Moshe Rabbeinu, peace be upon him (וְזֶהוּ מַה שֶּׁאָמְרוּ רַז״ל עַל מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), that the Holy One, Blessed Be He, showed him the Torah of Rabbi Akiva (שֶׁהֶרְאָה לוֹ הקב״ה תּוֹרָתוֹ שֶׁל רַבִּי עֲקִיבָא), and he did not understand what he was saying (וְלֹא הֲוָה יָדַע מַאי קָאָמַר) (Menachot 29b), because it had not been decreed for that secret to be revealed through him (לְפִי שֶׁלֹּא הָיָה נִגְזָר לְהִתְגַּלּוֹת עַל יָדוֹ זֶה הַסּוֹד), for that was not his spark (כִּי אֵין זֶה הַנִּיצוֹץ שֶׁלּוֹ). Even though he knew the center of that secret (אַף עַל פִּי שֶׁיָּדַע מֶרְכַּז הַסּוֹד הַהוּא), yet to expound it and expand it into countless layers of secrets upon each and every crown-point (אֲבָל לִדְרָשׁוֹ וּלְהַרְחִיבוֹ עַל כָּל קוֹץ וָקוֹץ תֵּלֵי תֵּלִים שֶׁל סוֹדוֹת)—that was not in his authority (לֹא הָיָה בִּרְשׁוּתוֹ). And on this Rabbi Yehudah said in Midrash haNe'elam, Parashat Toldot, daf 135 (וְעַל זֶה אָמַר רַבִּי יְהוּדָה בְּמִדְרָשׁ הַנֶּעֱלָם, פָּרָשַׁת תּוֹלְדוֹת דַּף קל״ה): “In the future, the Tzaddikim in that time are destined to create worlds and to revive the dead” (עֲתִידִים הַצַּדִּיקִים בְּאוֹתוֹ הַזְּמַן לִבְרוֹא עוֹלָמוֹת וּלְהַחֲיוֹת מֵתִים). Rabbi Yossi said to him: “But did we not learn: ‘There is nothing new under the sun’?” (וְהֲתַנְיָא: אֵין כָּל־חָדָשׁ תַּחַת הַשֶּׁמֶשׁ) (Ecclesiastes 1:9). He answered him: “Come and hear: when the Tzaddikim are in the world, then the world is sustained, and they are destined to revive the dead” (אָמַר לוֹ רַבִּי יְהוּדָה: תָּא שְׁמַע, כְּשֶׁהַצַּדִּיקִים בָּעוֹלָם, אָז הָעוֹלָם מִתְקַיֵּים, וְעֲתִידִים לְהַחֲיוֹת מֵתִים), just as it is said: “Old men and old women shall yet sit in the streets of Jerusalem, and every man with his staff in his hand because of great age” (עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִַם, וְאִישׁ מִשְּׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים) (Zechariah 8:4).

Meaning: the droplets (emanations) of the resurrection of the dead, which drip from the vessel of Keter, drip drop by drop, elongated, like a staff and a rod (רָצוֹן לוֹמַר: הַנּוֹבְלוֹת שֶׁל תְּחִיַּית הַמֵּתִים אֲשֶׁר נוֹטְפִים מִכְּלִי כֶּתֶר, הֵם נוֹטְפִים טִיף טִיף אָרוֹךְ, כְּמַקֵּל וּמִשְׁעֶנֶת). Therefore these terms are called Mish'enet [Staff] (לָכֵן נִקְרָאִים הַשֵּׁמוֹת הָאֵלּוּ מִשְׁעֶנֶת), and also like a weak person who cannot stand on his feet and leans on his Mish'enet [Staff] (וְגַם כֵּן כְּמוֹ אָדָם חַלָּשׁ שֶׁאֵינוֹ יָכוֹל לַעֲמוֹד עַל רַגְלָיו, נִשְׁעָן עַל מִשְׁעֶנְתּוֹ), so too these combinations revive the dead and make them stand on their feet (כֵּן הַצִּירוּפִים הָאֵלּוּ מְחַיִּים אֶת הַמֵּתִים וּמַעֲמִידִים אוֹתָם עַל רַגְלֵיהֶם), for they are weak and unable to stand on their own (אֲשֶׁר הֵם חַלָּשִׁים וְאֵינָם יְכוֹלִים לַעֲמוֹד עַל רַגְלֵיהֶם). And so it is regarding Elisha (וְכֵן הוּא אֵצֶל אֱלִישָׁע). And this Mish'enet [Staff] comes from the secret of Keter (וְהַמִּשְׁעֶנֶת הַזֹּאת בָּאָה מִסּוֹד הַכֶּתֶר), from which Adam Kadmon is later built (אֲשֶׁר אַחַר כָּךְ נִבְנֶה מִמֶּנּוּ אָדָם קַדְמא), and Arich Anpin, which includes three heads (וְאֲרִיךְ אַנְפִּין הַכּוֹלֵל תְּלָת רֵישִׁין), and his day is a thousand years (וְיוֹמוֹ אֶלֶף שָׁנָה). Therefore it is called Arich, for from there comes length of days (לָכֵן נִקְרָא אֲרִיךְ, שֶׁמִּשָּׁם יֵשׁ אֲרִיכוּת הַשָּׁנִים). And this is the secret of the generations before the generation of the Flood (וְזֶהוּ סוֹד הַדּוֹרוֹת שֶׁקֹּדֶם דּוֹר הַמַּבּוּל), that they lived one thousand years (שֶׁהָיוּ חַיִּים אֶלֶף שָׁנָה), for they possessed the Yechidah (כִּי הָיְתָה לָהֶם יְחִידָה). Explanation: not the Yechidah itself, for this world cannot bear its light (פֵּירוּשׁ: לֹא יְחִידָה מַמָּשׁ, כִּי אִי אֶפְשָׁר לָעוֹלָם הַזֶּה לִסְבֹּל אוֹרָהּ), but rather a spark, a small impression of it (אֶלָּא נִיצוֹץ רוֹשֶׁם קָטָן מִמֶּנּוּ), through which they had true freedom (שֶׁהָיָה לָהֶם חֵרוּת מַמָּשׁ). That is, the secret of Arich (דְּהַיְנוּ סוֹד אֲרִיךְ), in the secret of “Behold, I will add to your days” (הִנְנִי יוֹסִיף עַל יָמֶיךָ), in the secret of the hidden tongue (בְּסוֹד לְשׁוֹן נִסְתָּר), that makes from a twenty-four-hour day one thousand years (שֶׁעוֹשֶׂה מִיּוֹם כ"ד שָׁעוֹת, אֶלֶף שָׁנָה), in the secret of the day of Adam HaRishon (בְּסוֹד יוֹמוֹ שֶׁל אָדָם הָרִאשׁוֹן), and enough for the one who understands (וְדַי לַמֵּבִין).

But Ze’ir Anpin does not have such a length of years compared to Arich Anpin (אֲבָל זְעֵיר אַנְפִּין אֵינוֹ כָּל כָּךְ אֲרִיכוּת הַשָּׁנִים בְּעֵרֶךְ אֲרִיךְ אַנְפִּין), in the secret of: “And his days shall be a hundred and twenty years” (Bereshit 6) (בְּסוֹד: וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה), in the secret of 120 Elohim (בְּסוֹד ק"ך אֱלֹהִים), “male and female He created them” (Bereshit 1) (ד"ו פַּרְצוּפִים בְּרָאָם), and one body for them (וְגַב אֶחָד לָהֶם), sixty for the male and sixty for the female (שִׁשִּׁים לַזָּכָר וְשִׁשִּׁים לַנְּקֵבָה), in the union of 120 combinations (בְּחִיבּוּר ק"ך צֵירוּפִים), and this is the secret of: “And he said to the reapers, ‘Hashem be with you’” (Ruth 2) (וְזֶהוּ סוֹד: וַיֹּאמֶר לַקּוֹצְרִים ה׳ עִמָּכֶם). And all the more so in the secret of Yetzirah, where there is shortness of years (וּמִכָּל שֶׁכֵּן בְּסוֹד יְצִירָה, שֶׁיֵּשׁ קְצָרוּת שָׁנִים), for there is Metatron, the youth (שֶׁשָּׁם מְטַטְרוֹן נַעַר), who is shortness of years (שֶׁהוּא קְצָרוּת שָׁנִים), and all those who died, Heaven forbid, in shortness of years are in his academy (וְכָל אוֹתָם שֶׁמֵּתוּ בַּר מִנָּן בְּקְצָרוּת שָׁנִים הֵם בְּמְתִיבְתָּא דִילֵיהּ). And he is the teacher of the children, who is called “youth” (וְהוּא רַבָּן שֶׁל תִּינוֹקוֹת שֶׁנִּקְרָא נַעַר), and he is Av Beit Din over the seventy of the Sanhedrin (שֶׁהוּא אָב בֵּית דִּין עַל ע׳ סַנְהֶדְרִין), and therefore he is called “Na‘ar” (וְלָכֵן נִקְרָא נַעַר), which is numerically 320 judgments (גִּימַטְרִיָּא ש"ך דִּינִין). Therefore, everyone who dies in shortness of years — there he is, in the academy of the youth (וְלָכֵן כָּל מִי שֶׁמֵּת בְּקְצָרוּת שָׁנִים שָׁם הוּא, בְּמְתִיבְתָּא דִּנְּעַר), for there is the yeshivah of the youths (כִּי שָׁם יְשִׁיבַת הַנְּעָרִים), and he teaches them Torah (וְהוּא מְלַמְּדָם תּוֹרָה), and he is the head of the academy there (וְהוּא רֵישׁ מְתִיבְתָּא שָׁם). And therefore, the droppings of the Keter are called “abundance of days” (וְלָכֵן נוֹבְלוֹת הַכֶּתֶר נִקְרְאוּ רֹב יָמִים), and this is: “And each man his staff in his hand” (Numbers 17) (וְזֶהוּ: וְאִישׁ מַשְׁעַנְתּוֹ בְיָדוֹ). That is to say, in his strength from the abundance of days (רָצָה לוֹמַר בְּכֹחוֹ מֵרֹב יָמִים), that is, from these droppings (דְּהַיְנוּ מִנּוֹבְלוֹת הָאֵלֶּה), and regarding this it says in the Zohar, Parashat Shelach Lecha (וְעַל זֶה אוֹמֵר בַּזֹּהַר פָּרָשַׁת שְׁלַח לְךָ): “The foundation and root of that branch descending from the droppings of the Keter (יְסוֹדָא וְשָׁרְשָׁא דְּהַהוּא עַנְפָּא הַיּוֹרֵד מִנּוֹבְלוֹת הַכַּתְרִי), they are not joined except through water (לָאו אִיחוּדָא אִינּוּן אֶלָּא בְּמַיָּא), drops of that branch surrounding worlds” (טִפִּין דְּהַהוּא עַנְפָּא חָפִי עָלְמִין). That are destined to be created and renewed from it (שֶׁעֲתִידִים לְהִבָּרֵא וּלְהִתְחַדֵּשׁ מִמֶּנּוּ), and it has no Mayin Nukvin now to elevate (וְאֵין לוֹ מַיִּין נוּקְבִין עַתָּה לְהַעֲלוֹת), for the time and the moment of favor for the Resurrection has not yet arrived (כִּי עֲדַיִן לֹא הִגִּיעַ הַזְּמַן וְהָעֵת רָצוֹן שֶׁל הַתְּחִיָּיָה). “All the colors of the world are in His leaves” (זֹהַר: כָּל גַּוְנִין דְּעָלְמָא בְּאִינּוּן טְרָפִין דִּילֵיהּ), that is to say, He includes all (רָצָה לוֹמַר שֶׁהוּא כּוֹלֵל הַכֹּל), since everything has already been emanated from Keter (מֵאַחַר שֶׁכְּבָר נֶאֱצַל הַכֹּל מִכֶּתֶר), and all the Sefirot were drinking from its flow (וְכָל הַסְּפִירוֹת הָיוּ שׁוֹתִים מִשְּׁפָעָהּ). Therefore, all the souls, which are included from all colors (לְכָךְ כָּל הַנְּשָׁמוֹת הַכְּלוּלוֹת מִכָּל גַּוְונִים), that is to say: there are souls from the side of Chesed, and from the side of Din, and from the middle (רָצָה לוֹמַר: יֵשׁ נְשָׁמוֹת מִצַּד הַחֶסֶד, וּמִצַּד הַדִּין, וּמִצַּד הַמְּצוֹעַ), white, black, red, green (לָבָן, שָׁחוֹר, אָדֹם, יָרוֹק), include all the souls that are dependent on Adam haRishon (כּוֹלֵל כָּל הַנְּשָׁמוֹת הַתְּלוּיוֹת בְּאָדָם הָרִאשׁוֹן). This dew is destined to revive them (הַטַּל הַזֶּה הוּא עָתִיד לְהַחֲיוֹת אוֹתָם), and His leaves (וּטְרָפִין דִּילֵיהּ) are those that elevate the secret of the souls (הֵם הַמַּעֲלִים סוֹד הַנְּשָׁמוֹת), that were created in the World of Tohu (אֲשֶׁר נִבְרְאוּ בְּעוֹלַם הַתֹּהוּ), which are now — as was explained in the earlier chapters (אֲשֶׁר הֵם עַתָּה כְּמוֹ שֶׁמְּבוֹאָר בַּפְּרָקִים הַקּוֹדְמִים) — and in the future, the final Tikkun of the 974 generations will be completed (וְלֶעָתִיד יִהְיֶה גְּמַר תִּקּוּנָם שֶׁל תַּתְק"ע״ד דּוֹרוֹת). His inquiry (אִבְעָא דִילֵיהּ) is not known what it is (לָא יָדִיעַ מַהוּ), and it cannot be known (וְלָא יָכְלִין לְמִנְדַּע). And it was said: the head of the academy in Gan Eden was asking Mashiach about that inquiry (וַאֲמַר: רֵישׁ מְתִיבְתָּא דְּגַן עֵדֶן דְּקָא שָׁאֵיל לְמָשִׁיחַ עַל הַהוּא אִבְעָא), and he said: that inquiry is hidden for “each man his staff in his hand from abundance of days” (וַאֲמַר: אִבְעָא דָּא גָּנִיז לְאִישׁ מַשְׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים), whoever merits to understand this, let him know (מַאן דְּזָכָה לְמִנְדַּע דָּא לִינְדַּע). And the matter is understood on its own (וְהַדָּבָר מוּבָן מֵעַצְמוֹ), and therefore the Zohar says before this (וְלָכֵן אוֹמֵר הַזֹּהַר קֹדֶם זֶה), that it quells the desire for women (שֶׁהוּא מְשַׁכֵּךְ תַּאֲוַת נָשִׁים), since the Yechidah has no feminine counterpart (לְפִי שֶׁיְּחִידָה אֵין לָהּ נְקֵבָה), as we have explained (כְּדְפֵירַשְׁנוּ), and it is all sweetness and has no evil inclination for one who drinks from it (וְכוּלוֹ מִיתּוּק וְאֵין לוֹ יֵצֶר הָרָע לְמִי שֶׁשּׁוֹתֶה מִמֶּנּוּ).

And in the future, all feminine aspects of impurity will be sweetened above and below (וּלְעָתִיד יוּמְתְּקוּ כָּל נְקֵבוֹת הַטּוּמְאָה לְמַעְלָה וּלְמַטָּה). And in this King Shlomo, may peace be upon him, erred (וּבָזֶה טָעָה שְׁלֹמֹה הַמֶּלֶךְ ע״ה), that he took foreign women (שֶׁנָּשָׂא נָשִׁים נָכְרִיּוֹת), in the secret of: “Then two harlot women came in” (1 Kings 3) (בְּסוֹד: אָז תָּבוֹאנָה שְׁתֵּי נָשִׁים זוֹנוֹת). But not before this, for at that time there was only partial sweetening, not in completeness (וְלֹא מִקּוֹדֶם לָכֵן, כִּי בְּאוֹתוֹ הַזְּמַן הָיָה קְצָת מִיתּוּק וְלֹא בְּשְׁלֵמוּת), until they turned his heart (עַד שֶׁהִטּוּ אֶת לִבּוֹ). And in the future, they will be fully sweetened (וּלְעָתִיד יוּמְתְּקוּ), completely and utterly (מִכֹּל וָכֹל). And with this, Mashiach ben David will revive the dead (וּבְזֶה יְחַיֶּה מָשִׁיחַ בֶּן דָּוִד אֶת הַמֵּתִים), and anyone who engages in Torah — the dew of Torah revives him even now (וְכָל מִי שֶׁעוֹסֵק בַּתּוֹרָה, טַל תּוֹרָה מְחַיֵּהוּ עַתָּה), such as by way of the Ari, may his memory be for a blessing (כְּגוֹן עַל יְדֵי הָאֲרִ"י זִצ״ל), and also in the secret of: “moving the lips of those who sleep” (Song of Songs Rabbah 1:13) (וְגַם בְּסוֹד: דּוֹבֵב שִׂפְתֵי יְשֵׁנִים). When his students mention him while learning his book (כְּשֶׁמַּזְכִּירִים אוֹתוֹ הַתַּלְמִידִים הַמְּעַיְּנִים בְּסִפְרוֹ), a new light of resurrection drips upon him (נוֹסָף וְנוֹטֵף עָלָיו אוֹר חָדָשׁ שֶׁל תְּחִיַּת הַמֵּתִים מְעַט קָט), and he returns and renews his words in Gan Eden (וְחוֹזֵר וּמְחַדֵּשׁ דְּבָרָיו בְּגַן עֵדֶן), and unites the Nefesh, Ruach, and Neshamah together in one World (וּמְדַבֵּק נֶפֶשׁ וְרוּחַ וּנְשָׁמָה יַחְדָּיו בְּעוֹלָם אֶחָד), which previously had been in three Worlds (מַה שֶּׁהָיָה מִקּוֹדֶם בִּגְ׳ עוֹלָמוֹת). And woe to him who clothes himself (וְאוֹי לוֹ לְמִי שֶׁמִּתְלַבֵּשׁ) in a tallit that is not his (בְּטַלִּית שֶׁאֵינֶנּוּ שֶׁלּוֹ), and erases and conceals the name of the author from his book (וּמוֹחֵק וּמַעֲלִים אֶת שֵׁם הַמְחַבֵּר מִסִּפְרוֹ). He will not be among those who “move the lips of those who sleep” (לֹא יִהְיֶה בִּכְלַל דּוֹבֵב שִׂפְתֵי יְשֵׁנִים), and the light of the resurrection will not reach him — not now and not later (וְלֹא יַגִּיעַ עָלָיו אוֹר תְּחִיַּת הַמֵּתִים, לֹא עַתָּה וְלֹא אַחַר כָּךְ), unless through (כִּי אִם עַל יְדֵי) a great punishment that they will punish him in the World to Come (עוֹנֶשׁ גָּדוֹל שֶׁיַּעֲנִישׁוּ אוֹתוֹ בָּעוֹלָם הַבָּא). As we find that Rabbi Yochanan was strict about this in the Gemara in Tractate Yevamot (כְּמוֹ שֶׁמָּצִינוּ שֶׁהִקְפִּיד עַל זֶה רַבִּי יוֹחָנָן בַּגְּמָרָא דִּיבָמוֹת) (Yevamot 96b), and he will be from the naked Neshamot (וִיהִי מִנְּשָׁמְתִין עֲרָטִילָאִין), who have no garment (שֶׁאֵין לָהֶם לְבוּשׁ), in the secret of: “And they knew that they were naked” (וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם) (Bereshit 3). And it is said: “The cunning one sees evil and hides” (עָרוּם רָאָה רָעָה וְנִסְתָּר) (Proverbs 22), that is to say, he saw to do evil with his cunning (רָצָה לוֹמַר רָאָה לַעֲשׂוֹת רָעָה בְּעַרְמָתוֹ), and he concealed himself among other Torah scholars (וְנִסְתָּר בָּזֶה אֵצֶל תַּלְמִידֵי חֲכָמִים אֲחֵרִים), to say things that he himself had not innovated (לוֹמַר עִנְיָנִים מַה שֶּׁלֹּא חִדֵּשׁ הוּא). And they believe that he is a great man in Torah, but he is not so (וְסוֹבְרִים שֶׁהוּא אָדָם גָּדוֹל בַּתּוֹרָה וְאֵינוֹ כֵן), and they judge him measure for measure—as he was cunning in his trickery (וְדוֹנִין אוֹתוֹ מִדָּה כְּנֶגֶד מִדָּה מַה שֶּׁהוּא עָרוּם בְּעַרְמָתוֹ), he becomes naked of soul and without a garment (נַעֲשֶׂה עֵירֹם נַפְשׁוֹ מִלְּבוּשׁוֹ), in the secret of: “And they knew that they were naked” (וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם) (Bereshit 3). For even Adam did not desire the ways of the supernal Torah in Gan Eden of Beri’ah (כִּי גַּם אָדָם לֹא רָצָה בִּדְרָכֵי הַתּוֹרָה הָעֶלְיוֹנָה שֶׁבְּגַן עֵדֶן דְּבְרִיאָה), and he descended below into Yetzirah (וְיָרַד לְמַטָּה בִּיצִירָה), to have a Torah from the Tree of Knowledge of Good and Evil (לִהְיוֹת לוֹ תּוֹרָה מֵעֵץ הַדַּעַת טוֹב וָרָע), of prohibition and permission (אִסּוּר וְהֶתֵּר), and he was forced to strip off and expel his supernal garments (וְהֻכְרַח לְהִתְפַּשֵּׁט וּלְהוֹצִיא לְבוּשַׁי הָעֶלְיוֹנִים), for having abandoned his supernal Torah (עַל עָזְבוֹ תּוֹרָתוֹ הָעֶלְיוֹנָה). And he did not want to say a matter in the name of its sayer (וְלֹא רָצָה לוֹמַר דָּבָר בְּשֵׁם אָמְרוֹ), the Holy One, Blessed Be He, who is the Head of the Academy of Upper Gan Eden (הקב״ה שֶׁהוּא רֵישׁ מְתִיבְתָּא דְּגַן עֵדֶן הָעֶלְיוֹן), the Academy of Kudsha Berikh Hu (מְתִיבְתָּא דְּקב״ה), and he fell below into the Academy of the Firmament (וְנָפַל לְמַטָּה בְּמְתִיבְתָּא דִּרְקִיעָא). And concerning this, the dew of the Torah is said: “For Your dew is the dew of lights” (כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26:19). For “Orot [Lights]” has the numerical value of 613 mitzvot (כִּי "אוֹרוֹת" גִּימַטְרִיָּא תַּרְי״ג מִצְוֺת), and therefore one who engages in the dew of Torah—like the Ari and those similar to him—the dew of Torah revives him (וְלָכֵן הָעוֹסֵק בְּטַל תּוֹרָה כְּמוֹ הָאֲרִ״י וְדוּגְמָתוֹ, טַל תּוֹרָה מְחַיֵּיהוּ), to speak to him the secrets of Torah that pertain to his Neshamah (לוֹמַר לוֹ סוֹדוֹת הַתּוֹרָה הַנּוֹגְעִים בְּנִשְׁמָתוֹ). For the totality of all Neshamot are 600,000 Neshamot (לְפִי שֶׁכְּלָלוּת כָּל הַנְּשָׁמוֹת הֵם שִׁשִּׁים רִבּוֹא נְשָׁמוֹת), that is, 600,000 trees of seven branches of light (דְּהַיְנוּ ס׳ רִבּוֹא אִילָנוֹת שֶׁל ז׳ עֲנָפִים שֶׁל אוֹר), and all of them are called by the name of the canopy (וְכוּלָּם נִקְרָאִים עַל שֵׁם הַנּוֹף), and the rest of the generations are branches (וּשְׁאָר הַדּוֹרוֹת הֵם עֲנָפִים). And the Torah includes all the Neshamot of Israel (וְהַתּוֹרָה הִיא כּוֹלֶלֶת אֶת כָּל הַנְּשָׁמוֹת שֶׁל יִשְׂרָאֵל), in the secret of PaRDeS and A"B"Y"A (בְּסוֹד פַּרְדֵּ״ס וְאֲבִי״ע), and therefore there are opposite them 600,000 interpretations in Peshat (וְלָכֵן יֵשׁ כְּנֶגְדָּם ס׳ רִבּוֹא פֵּירוּשִׁים בִּפְשָׁט), and opposite them 600,000 in Remez and proof (וּכְנֶגְדָּם ס׳ בְּרֶמֶז וְרְאָיָה), and opposite them 600,000 in Derash (וּכְנֶגְדָּם ס׳ רִבּוֹא בְּדְרָשׁ), and opposite them 600,000 in Kabbalah (וּכְנֶגְדָּם ס׳ רִבּוֹא בְּקַבָּלָה), and similarly in like manner (וְכֵן כְּיוֹצֵא בָּזֶה), for there is no Neshamah that is not included from all of them (כִּי אֵין לְךָ נְשָׁמָה שֶׁאֵינָהּ כְּלוּלָה מִכֻּלָּם). And from each interpretation there was formed the root of one soul of Israel (וּמִכָּל פֵּירוּשׁ נִתְהַוֶּה שֹׁרֶשׁ נְשָׁמָה אַחַת מִיִּשְׂרָאֵל), and in the future, each and every one will read and know the Torah according to the interpretation corresponding to his root (וְלֶעָתִיד לָבוֹא כָּל אֶחָד וְאֶחָד יִקְרָא וְיֵדַע אֶת הַתּוֹרָה כְּפִי הַפֵּירוּשׁ הַמַּגִּיעַ לְשָׁרְשׁוֹ), through which he was created (אֲשֶׁר עַל יָדוֹ נִבְרָא). And so it is in Gan Eden (וְכֵן הוּא בְּגַן עֵדֶן), and there is a soul that includes several interpretations (וְיֵשׁ נְשָׁמָה שֶׁכּוֹלֶלֶת כַּמָּה פֵּירוּשִׁים), and the soul of Moshe Rabbeinu, peace be upon him, included all 600,000 interpretations (וְנִשְׁמַת מֹשֶׁה רַבֵּנוּ ע"ה הָיְתָה כּוֹלֶלֶת כָּל הַס׳ רִבּוֹא פֵּירוּשִׁים), and he knew them all (וְיָדַע אוֹתָם). And therefore, at night after the soul departs during sleep (וְלָכֵן בַּלַּיְלָה אַחַר צֵאת הַנְּשָׁמָה בְּעֵת הַשֵּׁנָה), behold, one who is worthy to ascend (הִנֵּה מִי שֶׁזוֹכֶה לַעֲלוֹת), reads there that interpretation which reaches his root (הוּא קוֹרֵא שָׁם אוֹתוֹ הַפֵּירוּשׁ הַמַּגִּיעַ אֶל שָׁרְשׁוֹ). Indeed, there are distinctions (אָכֵן יֵשׁ בְּחִינַת חִלּוּקוֹת), for on one night, this verse shines more in his soul (כִּי בַלַּיְלָה זוֹ מֵאִיר יוֹתֵר פָּסוּק זֶה בְּנִשְׁמָתוֹ), and on another night, a different verse (וּבַלַּיְלָה אַחֶרֶת פָּסוּק אַחֵר), and all is according to his actions (וְהַכֹּל כְּפִי מַעֲשָׂיו). And the Ari, may his memory be for a blessing and for life of the World to Come, would see in a person which verse shone more within him (וְהָאֲרִ״י זלה״ה לְחַיֵּי הָעוֹלָם הַבָּא הָיָה רוֹאֶה בָּאָדָם אֵיזֶה פָּסוּק הָיָה מֵאִיר בּוֹ יוֹתֵר), and then would explain it to him according to the interpretation that belonged to him (וְאָז הָיָה מְבָאֵר לוֹ כְּפִי הַפֵּירוּשׁ הַשַּׁיָּךְ לוֹ), according to his soul (כְּפִי נִשְׁמָתוֹ), from what he saw on his forehead (מִמַּה שֶּׁהָיָה רוֹאֶה בְּמִצְחוֹ). And he would explain it to him, so that when he reads it while awake (וְהָיָה מְבָאֲרוֹ לוֹ שֶׁכְּשֶׁיִּקְרָאֵהוּ בַּהֲקִיץ), his soul would ascend above without end (תַּעֲלֶה נִשְׁמָתוֹ לְמַעְלָה לְאֵין קֵץ), and other things would be revealed (וְיִתְגַּלּוּ דְּבָרִים אֲחֵרִים), even though the body would not sense them (אַף עַל פִּי שֶׁהַחוֹמֶר לֹא יַרְגִּישׁ בָּהֶם). And fortunate is he who has completed himself in this world to the utmost end (וְאַשְׁרֵי מִי שֶׁהִשְׁלִים עַצְמוֹ בָּעוֹלָם הַזֶּה עַד הַקָּצֶה הָאַחֲרוֹן), and merited his interpretation (וְזָכָה בְּפֵירוּשׁוֹ) — surely he will not need to reincarnate again (בְּוַדַּאי לֹא יִצְטָרֵךְ לְהִתְגַּלְגֵּל עוֹד). And because the droppings of this Keter drip from them the dew of revival (וּמִפְּנֵי שֶׁנּוֹבְלוֹת הַכֶּתֶר הַזֶּה נוֹטְפִים מֵהֶם טַל שֶׁל תְּחִיָּיָה), therefore in its Ze’ir is engraved the Name (לְכָךְ בִּזְעֵיר שֶׁלוֹ חָקוּק בּוֹ שֵׁם) KUZV (כוז"ו), which equals 39 (שֶׁעוֹלֶה ט״ל). And also in the World of Tikkun it is engraved in three Reshin (וְגַם בְּעוֹלַם הַתִּקּוּן הוּא חָקוּק בִּתְּלַת רֵישִׁין), but its root is in Tiferet of Malkhut, which is unknown (אֲבָל עִקָּרוֹ בִּתְּפֶאֶרֶת דְּמַלְכוּת דְּלָא אִתְיְדַע), that is, three of the seven Tikkunei of the skull, called 'Membrane of Air' (דְּהַיְנוּ ג׳ מִז׳ תִּקּוּנֵי גֻלְגַּלְתָּא הַנִּקְרָא קְרוּמָא דְּאֲוִירָא). And this membrane holds within it the holy brain (וְזֶה הַקְּרוּם מַחֲזִיק בְּתוֹכוֹ הַמּוֹחַ הַקָּדוֹשׁ), which is called 'Crystalline Dew' (הַנִּקְרָא טַלָּא דְּבַדּוֹלְחָא), from which this dew drips (אֲשֶׁר הַטַּל הַזֶּה נוֹטֵף מִמֶּנּוּ) under pressure of breakthrough (בִּדְחִיקָא דְּבְקִיעוּתָא), for its membrane seals it (כִּי קְרוּמוֹ סוֹתֵם אוֹתוֹ), and it has only a little air (וְאֵין לוֹ אֶלָּא אֲוִיר מְעַט), to the eighteen vertebrae of the spine (אֶל ח"י חֻלְיוֹת הַשִּׁדְרָה), until the Yesod of Chai Olamin (עַד יְסוֹד ח"י עוֹלָמִין), for the seed comes from the brain, as is known (כִּי הַזֶּרַע בָּא מִן הַמּוֹחַ כַּנּוֹדָע). And this is the secret of the verse: “And when the dew descended upon the camp” (Numbers 11) (וְזֶהוּ סוֹד פָּסוּק: וּבְרֶדֶת הַטַּל עַל הַמַּחֲנֶה), which descends upon the head of Abba and upon the hairs of Ze’ir to whiten them (שֶׁיוֹרֵד עַל רֹאשׁ אַבָּא וְעַל שְׂעָרוֹת זְעֵיר לְלַבְנָם), which are black as a raven (שֶׁהֵם שְׁחוֹרוֹת כָּעוֹרֵב). And therefore Ze’ir says: “Open for Me, My sister, My companion, My dove, My perfect one, for My head is filled with dew” (Song of Songs 5) (וְלָכֵן אוֹמֵר זְעֵיר: פִּתְחִי לִי אֲחוֹתִי רַעְיָתִי יוֹנָתִי תַּמָּתִי שֶׁרֹּאשִׁי נִמְלָא טָל). And this dew (וְהַטַּל הַזֶּה) is that which revived us at the Giving of the Torah (הוּא שֶׁהֶחֱיָנוּ בְּמַתַּן תּוֹרָה), when we died upon hearing “the voice of the living God speaking from the fire” (Deuteronomy 5) (כְּשֶׁמֵּתְנוּ בִּשְׁמִיעַת קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ הָאֵשׁ). And at that time He refined the food from the refuse (וּבְאוֹתוֹ זְמַן צֵרֵף אוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), and the good from the evil (וְטוֹב מִתּוֹךְ הָרַע), and all became good (וְנַעֲשָׂה כֻּלּוֹ טוֹב). And from this He drew forth freedom for Israel (וּמִזֶּה מָשַׁךְ הַחֵרוּת לְיִשְׂרָאֵל), from the subjugation of kingdoms (מִשִּׁעְבּוּד מַלְכֻיּוֹת) and from the Angel of Death (וּמִמַּלְאַךְ הַמָּוֶת). And therefore the verse says: “For the dew of lights” is the numerical value of the 613 mitzvot of the Torah (וְלָכֵן אוֹמֵר הַפָּסוּק: כִּי טַל אוֹרוֹת גִּימַטְרִיָּא תַּרְי״ג מִצְוֹת הַתּוֹרָה), that revived us at the time of the Giving of the Torah (שֶׁהֶחֱיָנוּ בִּזְמַן מַתַּן־תּוֹרָה); it is the dew that will revive you at the time of the resurrection of the dead (הוּא הַטַּל שֶׁיְּחַיֶּה אוֹתְךָ בִּזְמַן תְּחִיַּת הַמֵּתִים), it will be your dew in the future (הוּא יִהְיֶה טַלְּךָ לֶעָתִיד). And it is the dew with which the dead will be revived, as it is written: “For the dew of light is Your dew” (Isaiah 26) (וְהוּא הַטַּל שֶׁעָתִיד לְהַחֲיוֹת בּוֹ אֶת הַמֵּתִים דִּכְתִיב: כִּי טַל אוֹרֹת טַלֶּךָ). Two totalities (ב׳ כְּלוּלִים), that is: the dew of Atika (דְּהַיְנוּ טַל שֶׁל עַתִּיקָא), and the dew of Ze’ir (וְטַל שֶׁל זְעֵיר), and they become three drops (וְנַעֲשֵׂית ג׳ טִפִּין) corresponding to Nefesh, Ruach, and Neshamah — the three parts of the soul (כְּנֶגֶד נֶפֶשׁ רוּחַ נְשָׁמָה, ג׳ חֶלְקֵי הַנְּשָׁמָה). And they — Chayah and Yechidah — are the light of the resurrection of the dead itself (וְהֵם: חַיָּה וִיחִידָה, הֵם אוֹר תְּחִיַּת הַמֵּתִים עַצְמוֹ), and these three drops are the secret of the three Havayot (וְאֵלּוּ ג׳ טִפִּין הֵם סוֹד ג׳ הַוָּיוֹת). And behold: the three Havayot of the verse “Hashem is King, Hashem was King, Hashem will be King” (י״י מֶלֶךְ, י״י מָלַךְ, י״י יִמְלֹךְ), testify that through them the Holy One, Blessed Be He, will revive the dead (וְהִנֵּה ג׳ הַוָּיוֹת שֶׁל פָּסוּק י״י מֶלֶךְ, י״י מָלַךְ, י״י יִמְלֹךְ, לְהָעִיד שֶׁעָתִיד הקב״ה לְהַחֲיוֹת בָּהֶן אֶת הַמֵּתִים), through these three Havayot mentioned (בִּג׳ הַוָּיוֹת הַנִּזְכָּרִים), which are three Havayot that equal two times 39 (שֶׁהֵם ג׳ הַוָּיוֹת שֶׁעוֹלִים ב׳ פְּעָמִים ט״ל), and your sign is: one Yod-Heh-Vav-Dalet equals 39 (וְסִימָנְךָ: י״ד-ו״ד אֶחָד עוֹלֶה ט״ל). And every person must say this verse of the three Havayot twice, while standing (וְצָרִיךְ כָּל אָדָם לוֹמַר פָּסוּק זֶה שֶׁל ג׳ הַוָּיוֹת ב׳ פְּעָמִים מֵעוֹמֵד), as I, Naftali, author of this book, have practiced since the day I deepened in the knowledge of the secrets of the Ari, may his memory be blessed (כְּמוֹ שֶׁאֲנִי נַפְתָּלִי מְחַבֵּר הַסֵּפֶר הַזֶּה נוֹהֵג מִיּוֹם שֶׁהֶעֱמַקְתִּי לָדַעַת סוֹדֵי הָאֲרִ״י זלה״ה), together with the other Kavanot [Intentions] that pertain to this verse (עִם שְׁאָר סוֹדוֹת כַּוָּנוֹת הַשַּׁיָּכוֹת לְפָסוּק זֶה). And why twice? Once corresponding to Ruach, and once corresponding to Neshamah (וְלָמָּה ב׳ פְּעָמִים אֶחָד כְּנֶגֶד הָרוּחַ, וְאֶחָד כְּנֶגֶד הַנְּשָׁמָה), for the body is constructed from four winds that blow through the bones (שֶׁהַגּוּף נִבְנֶה מִד׳ רוּחוֹת הַנּוֹשְׁבוֹת בֶּעֲצָמוֹת), when their graves are opened (כְּשֶׁנִּפְתָּחִים קִבְרֵיהֶם). And there, KUZV opens their graves (וְשָׁם כוז״ו פּוֹתֵחַ קִבְרֵיהֶם), for it too equals 39 (כִּי גַם הוּא עוֹלֶה ט״ל). And the second reason is to show that these three Havayot are from two dews (וְטַעַם שֵׁנִי הוּא לְהַרְאוֹת כִּי ג׳ הַוָּיוֹת אֵלּוּ הֵם מִשְּׁנֵי טַלָּלִים), which are: the dew of Arich (שֶׁהֵם: טַל שֶׁל אֲרִיךְ), and the dew of Ze’ir (וְטַל שֶׁל זְעֵיר), therefore one must also say (לְכָךְ גַּם כֵּן צָרִיךְ לֵאמֹר) the verse “Hashem is King, Hashem was King, Hashem will be King” (י״י מֶלֶךְ, י״י מָלַךְ, י״י יִמְלֹךְ), entirely twice (כֻּלּוֹ ב׳ פְּעָמִים). And every matter that is from the World of Atzilut must be crowned while standing (וְכָל דָּבָר שֶׁהוּא מֵעוֹלַם הָאֲצִילוּת צָרִיךְ לְעַטְּרוֹ מֵעוֹמֵד), and all the more so this, which is Atzilut of Atzilut (וּבִפְרָט זֶה שֶׁהוּא אֲצִילוּת דְּאֲצִילוּת), how much more so (עַל אַחַת כַּמָּה וְכַמָּה) that it must be said standing (שֶׁצָּרִיךְ לְאוֹמְרוֹ מֵעוֹמֵד). And the Name KUZV, filled with Alephs, equals Tiftifiyah (וְשֵׁם כוז״ו מָלֵא אַלְפִּין עוֹלֶה טִפְטִפִיָּה), and the Name KUZV opens the graves (וְשֵׁם כוז״ו פּוֹתֵחַ אֶת הַקְּבָרִים). And the secret of the four winds which the prophet Yechezkel, peace be upon him, says: “From the four winds come, O spirit, and blow upon these slain” (מֵאַרְבַּע רוּחוֹת בּוֹאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה) (Ezekiel 37) — this is it (וְסוֹד הַד׳ רוּחוֹת שֶׁאוֹמֵר הַנָּבִיא יְחֶזְקֵאל ע״ה: מֵאַרְבַּע רוּחוֹת בּוֹאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה — הוּא זֶה):

Know that Malkhut begins from Tiferet of Ze’ir (דַּע כִּי מַלְכוּת מַתְחֶלֶת מִתִּפְאֶרֶת זְעֵיר), and from Tiferet until the Yesod of Ze’ir is the measure of her stature (וּמִתִּפְאֶרֶת עַד יְסוֹד זְעֵיר הוּא שִׁעוּר קוֹמָתָהּ). And it is known that Ze’ir is called Ruach (וְיָדוּעַ כִּי זְעֵיר נִקְרָא רוּחַ), and the reason is that just as the nature of the wind is warm and moist (וְהַטַּעַם הוּא כִּי כְּמוֹ שֶׁטֶּבַע הָרוּחַ הוּא חַם וְלַח), so too Ze’ir has in it Din and Rachamim (כֵּן זְעֵיר יֵשׁ בּוֹ דִּין וְרַחֲמִים). And therefore each of the Sefirot of Ze’ir is called Ruach (וְעַל כֵּן כָּל אַחַת מִסְּפִירוֹת זְעֵיר נִקְרֵאת רוּחַ), and it gives illumination to Malkhut (וְהוּא נוֹתֵן הָאָרָה לְמַלְכוּת), and with this power it builds the body and gives it life (וּבְכֹחוֹ זֶה הוּא בּוֹנֶה אֶת הַגּוּף וּמְחַיֵּה אוֹתוֹ), with the Nefesh of the flesh, which the Ruach grants it (בְּנֶפֶשׁ הַבָּשָׂר, שֶׁנּוֹתֵן בּוֹ הָרוּחַ). And regarding the secret of the verse (וְעַל סוֹד הַפָּסוּק): “Hashem is King, Hashem was King, Hashem will be King” (י״י מֶלֶךְ י״י מָלַךְ י״י יִמְלֹךְ) — Rabbi Akiva said (אָמַר רַבִּי עֲקִיבָא): Every day, one angel stands in the firmament and says (בְּכָל יוֹם וָיוֹם מַלְאָךְ אֶחָד עוֹמֵד בָּרָקִיעַ וְאוֹמֵר): “Hashem is King, Hashem was King, Hashem will be King forever and ever” (י"י מֶלֶךְ י"י מָלַךְ י"י יִמְלֹךְ לְעוֹלָם וָעֶד), and all the hosts of above follow after him (וְכָל גִּדּוּדֵי מַעְלָה אַחֲרָיו). And this angel is Sandalphon (וְזֶה הַמַּלְאָךְ הוּא סַנְדַלְפוֹ"ן), and Eliyahu and Sandalphon are in gematria: Eliyahu, of blessed memory (וְאֵלִיָּהוּ וְסַנְדַלְפוֹ"ן הֵם בְּגִימַטְרִיָּא: אֵלִיָּהוּ זָכוּר לַטּוֹב). And he is appointed over the prayers (וְהוּא מְמוּנֶה עַל הַתְּפִלּוֹת), from which he binds crowns for his Master (שֶׁקוֹשֵׁר מֵהֶן כְּתָרִים לְרַבּוֹ), and he is destined to arrange and prepare the bodies that will rise in the World of Resurrection (וְהוּא עָתִיד לְהַעֲמִיד, לְהָזְמִין, הַגּוּפִים הַקָּמִים בְּעוֹלַם הַתְּחִיָּיָה), through the three Havayot mentioned, which are the two dews we discussed (בִּג׳ הַוָּיוֹת הַנִּזְכָּרִים שֶׁהֵם ב׳ טַלָּלִים שֶׁאָמַרְנוּ). And for this reason, he says “Hashem is King” (וּלְזֶה הוּא אוֹמֵר: י"י מֶלֶךְ), to awaken the resurrection (כְּדֵי לְעוֹרֵר הַתְּחִיָּיָה), because by his awakening he pleads merit for Israel (מִפְּנֵי שֶׁבְּהִתְעוֹרְרוּתוֹ מְלַמֵּד זְכוּת עַל יִשְׂרָאֵל), as Rabbi Shimon bar Yochai explained (כְּמוֹ שֶׁפֵּרֵשׁ הָרַשְׁבִּ"י) regarding the verse: “When a bird’s nest happens before you” (Deuteronomy 22) (עַל פָּסוּק: כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ). That when a person takes the chicks and sends away the mother (שֶׁכְּשֶׁאָדָם לוֹקֵחַ הַבָּנִים וּמְשַׁלֵּחַ הָאֵם), the mother cries out before the Holy One Blessed Be He (הָאֵם צוֹעֶקֶת לִפְנֵי הקב״ה), and this Sandalphon, who is appointed over the birds (וְסַנְדַלְפוֹ"ן זֶה, הַמְּמוּנֶה עַל הָעוֹפוֹת), arouses mercy before His Throne of Glory on behalf of Israel (הוּא מְעוֹרֵר לִפְנֵי כִּסֵּא כְבוֹדוֹ רַחֲמִים עַל יִשְׂרָאֵל). By saying: Behold this bird, whose children were taken (בְּאוֹמְרוֹ: הִנֵּה הַצִּיפּוֹר הַזֹּאת שֶׁלָּקְחוּ בָנֶיהָ), and she wanders from her nest and weeps over them (וְהִיא נוֹדֶדֶת מִן קִנָּהּ וּמְבַכָּה עֲלֵיהֶם); and Your children Israel, who are in exile (וּבָנֶיךָ יִשְׂרָאֵל שֶׁהֵם בַּגָּלוּת), and the Shekhinah weeps, as it were (וְהַשְּׁכִינָה מְבַכָּה כְּבִיָּכוֹל), as it is written: “Rachel weeps for her children” (Jeremiah 31) (דִּכְתִיב: רָחֵל מְבַכָּה עַל בָּנֶיהָ) — and You will not awaken Your mercy upon them?! (וְאַתָּה לֹא תְּעוֹרֵר רַחֲמֶיךָ עֲלֵיהֶם) At that moment, the Holy One Blessed Be He kicks through the seventy firmaments (וּבְאוֹתָהּ שָׁעָה הקב״ה בּוֹעֵט בְּשִׁבְעִים רְקִיעִין), and the whole world trembles (וּמִזְדַּעֲזֵעַ הָעוֹלָם כֻּלּוֹ), and the Leviathan moves from its place (וְהַלִּוְיָתָן נוֹדֵד מִמְּקוֹמוֹ), and it drops two tears into the Great Sea (וּמוֹרִיד שְׁתֵּי דִּמְעוֹת לַיָּם הַגָּדוֹל), and Mashiach is stirred from his place (וּמִתְעוֹרֵר הַמָּשִׁיחַ מִמְּקוֹמוֹ), and Sandalphon again says: “Permit! Permit! Creator of the Beginning!” (וְחוֹזֵר וְאוֹמֵר סַנְדַלְפוֹ"ן: הַתֵּר, הַתֵּר, יוֹצֵר בְּרֵאשִׁית). Then two rays of glory emerge from beneath the Throne of Glory (וְאָז יוֹצְאִים שְׁנֵי קַרְנֵי הָהוֹד מִתַּחַת כִּסֵּא הַכָּבוֹד), and they say: “Fortunate are you, advocates for My children!” (וְאוֹמְרִים: אַשְׁרֵיכֶם מְלַמְּדֵי זְכוּת עַל בָּנַי). And then the Holy One Blessed Be He swears that He will redeem them (וְאָז נִשְׁבַּע הקב״ה שֶׁיִּגְאָלֵם), as it is written: “Hashem has sworn” — this is Ze’ir (דִּכְתִיב: נִשְׁבַּע ה׳ – דְּהַיְינוּ זְעֵיר), “by His right hand” — this is Torah (בִּימִינוֹ – זוֹ תּוֹרָה), “and by the arm of His strength” — these are Tefillin (וּבִזְרוֹעַ עוּזוֹ – אֵלּוּ תְּפִלִּין): “If I give your grain again as food to your enemies…” (Isaiah 62) (אִם אֶתֵּן אֶת דְּגָנֵךְ עוֹד לְמַאֲכָל לְאוֹיְבֶיךָ). And corresponding to Sandalphon is said [that there is found] Duma the angel (וְכְנֶגֶד סַנְדַלְפוֹ"ן נֶאֱמַר [שֶׁנִּמְצָא] דּוּמָה הַמַּלְאָךְ), in whose custody are all the souls and the buried bodies (שֶׁמְּסוּרוֹת בְּיָדוֹ כָּל הַנְּשָׁמוֹת וְהַגּוּפוֹת הַנִּקְבָּרוֹת). And when the Holy One Blessed Be He revives the dead (וּכְשֶׁהקב״ה מְחַיֶּה הַמֵּתִים), He seeks them from his hand (מְבַקֵּשׁ אוֹתָם מִיָּדוֹ), and he gives them according to his record to Sandalphon (וְהוּא נוֹתֵן אוֹתָם עַל פִּי פִּנְקָסוֹ לְסַנְדַלְפוֹ"ן), and he revives them with the dew (וְהוּא מְחַיֵּיהֶם בַּטַּל) mentioned above (הַנִּזְכָּר). And then Metatron is aroused (וְאָז מִתְעוֹרֵר מְטַטְרוֹ"ן), and they revolve his Name upon Israel (וּמְסַבְּבִין שְׁמוֹ לְיִשְׂרָאֵל), and he ascends to the level of Chayah (וְעוֹלֶה לְמַדְרֵגַת חַיָּה), and he arouses Mashiach to blow the Shofar (וּמְעוֹרֵר הַמָּשִׁיחַ לִתְקוֹעַ בַּשּׁוֹפָר), which is one of the horns of glory mentioned before (שֶׁהוּא אֶחָד מִקַּרְנֵי הַהוֹד הַנִּזְכָּרִים), and he blows (וְתוֹקֵעַ). And in that blast (וּבְאוֹתוֹ הַתְּקִיעָה), those whom Sandalphon revived stand upon their feet (עוֹמְדִים עַל רַגְלֵיהֶם אוֹתָם שֶׁהֶחֱיָה סַנְדַלְפוֹ״ן), and after they stand upon their feet (וְאַחַר שֶׁהֵם עוֹמְדִים עַל רַגְלֵיהֶם), Metatron, whose name is transformed to Yisrael (אוֹמֵר מְטַטְרוֹ״ן הַמּוּסָב שְׁמוֹ יִשְׂרָאֵל): “Bless Hashem, who is blessed” (בָּרְכוּ אֶת י״י הַמְבֹרָךְ), and all the hosts above and below, and even the people (וְכָל גִּדּוּדֵי מַעְלָה וּמַטָּה, גַּם הָאֲנָשִׁים), respond after him (יַעֲנוּ אַחֲרָיו): “Blessed is Hashem, who is blessed forever and ever” (בָּרוּךְ י״י הַמְבֹרָךְ לְעוֹלָם וָעֶד). And likewise this Metatron, every day before sunrise (וְכֵן מְטַטְרוֹ״ן זֶה בְּכָל יוֹם קֹדֶם הַנֵּץ הַחַמָּה), stands in the middle of the firmament (עוֹמֵד בְּאֶמְצַע הָרָקִיעַ), in the secret of Chayah (בְּסוֹד חַיָּה), and engraved upon his forehead is “Yisrael” (וְחָקוּק עַל מִצְחוֹ יִשְׂרָאֵל), and he says in a loud voice (וְאוֹמֵר בְּקוֹל רָם): “Bless Hashem, who is blessed” (בָּרְכוּ אֶת י״י הַמְבֹרָךְ), and all the hosts above respond after him (וְכָל גִּדּוּדֵי מַעְלָה עוֹנִין אַחֲרָיו): “Blessed is Hashem, who is blessed forever and ever” (בָּרוּךְ י״י הַמְבֹרָךְ לְעוֹלָם וָעֶד), and this is Metatron (וְהוּא מְטַטְרוֹ״ן). And by the power of this praise (וּבְכֹחַ זֶה הַשֶּׁבַח), in which the Name Havayah is mentioned, which is the source of blessing (שֶׁמַּזְכִּירִים שֵׁם הַוָּיָה שֶׁהוּא מְקוֹר הַבְּרָכָה), the secret of the Tefillin that Kudsha Berikh Hu places every day (סוֹד הַתְּפִלִּין דְּמַנַּח קב״ה בְּכָל יוֹם), and with the word “Bless” (וְעִם מִלַּת בָּרְכוּ), which is Itaruta deTata'a [Awakening from Below] (שֶׁהוּא אִתְעָרוּתָא דְּתַתָּאָה), which is Mayin Nukvin [Feminine Waters] (מַיִּין נוּקְבִין), that rise to the Mayin Dukhrin [Masculine Waters] (הָעוֹלִים אֶל מַיִּין דּוּכְרִין), which is the secret of “the blessed” (שֶׁהוּא סוֹד הַמְּבֹרָךְ), from above to below (מִלְמַעְלָה לְמַטָּה). And through this all the Havayot are rectified (וּבָזֶה מִתְּקָנִים כָּל הַהֲוָיוֹת), from the first Name of the twelve Havayot (מִן הַשֵּׁם הָרִאשׁוֹן שֶׁל י״ב הֲוָיוֹת), as mentioned in the upcoming gates (הַנִּזְכָּרִים בַּשְּׁעָרִים הַבָּאִים), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And through this, Hod will be rectified (וּבְזֶה יִתּוֹקַן הוֹד), the secret of the Shofar through which the dead of Eretz Yisrael will be revived (סוֹד הַשּׁוֹפָר שֶׁבּוֹ יִחְיוּ מֵתֵי אֶרֶץ יִשְׂרָאֵל), and they will be awakened by this praise (וְהֵם יִתְעוֹרְרוּ בַּשֶּׁבַח הַזֶּה), to revive the rest of the dead outside the Land (לְהַחֲיוֹת שְׁאָר הַמֵּתִים שֶׁבַּחוּצָה לָאָרֶץ). For the dead of Eretz Yisrael will live first (כִּי מֵתֵי אֶרֶץ יִשְׂרָאֵל יִחְיוּ תְּחִלָּה), as the Zohar says in Parashat Vayera, Midrash haNe'elam, daf 113 (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר פָּרָשַׁת וַיֵּרָא מִדְרָשׁ הַנֶּעְלָם דַּף קי״ג):

Rabbi Yochanan said: The dead in the Land of Israel are the first to live (אָמַר רִבִּי יוֹחָנָן: הַמֵּתִים שֶׁבְּאֶרֶץ יִשְׂרָאֵל הֵם חַיִּים תְּחִלָּה). This is what is written: “Your dead shall live” (Isaiah 26) (הֲדָא הוּא דִכְתִיב: יִחְיוּ מֵתֶיךָ), “my corpse shall arise” (נִבְלָתִי יְקוּמוּן) — these are the dead outside the Land (אֵלּוּ הַמֵּתִים שֶׁבַּחוּצָה לָאָרֶץ), who are called naveilah (שֶׁנִּקְרָאִים נְבֵלָה), for they die by another Angel of Death (שֶׁמֵּתִים עַל יְדֵי מַלְאַךְ הַמָּוֶת אַחֵר), impure and one who defiles the body (הַטָּמֵא וּמְטַמֵּא אֶת הַגּוּף), and he makes it a corpse with his sword (וְעָשָׂאוּ בְּחַרְבּוֹ נְבֵלָה). To exclude those in Eretz Yisrael (לְאַפּוּקֵי בְּאֶרֶץ יִשְׂרָאֵל [שֶׁשָּׁם]), where the angel is one of mercy (הוּא מַלְאַךְ שֶׁל רַחֲמִים), who is not impure (שֶׁאֵינוֹ טָמֵא), and whose will is to bring it to its perfection (וְרְצוֹנוֹ לְהָבִיאוֹ לִשְׁלֵמוּתוֹ). “Awaken and sing, dwellers in the dust” (Isaiah 26) (הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר) — these are the dead in the wilderness (אֵלּוּ הַמֵּתִים שֶׁבַּמִּדְבָּר). Rabbi Yochanan said: Why did Moshe die outside the Land? (דְּאָמַר רִבִּי יוֹחָנָן: לָמָּה מֵת מֹשֶׁה בַּחוּצָה לָאָרֶץ) To show all who enter the world (לְהַרְאוֹת לְכָל בָּאֵי עוֹלָם): Just as the Holy One Blessed Be He will revive Moshe (כְּשֵׁם שֶׁעָתִיד הקב״ה לְהַחֲיוֹת אֶת מֹשֶׁה), so too He will revive them (כָּךְ עָתִיד לְהַחֲיוֹתָם). And why? Because they received the Torah (וּמִפְּנֵי מָה שֶׁהֵם קִבְּלוּ הַתּוֹרָה). And regarding them it is said: “I remember for you the kindness of your youth, the love of your betrothals, your going after Me in the wilderness, in a land not sown” (Jeremiah 2) (וְעֲלֵיהֶם נֶאֱמַר: זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלוֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה). And the dead in the Diaspora (וְהַמֵּתִים שֶׁבַּחוּץ לָאָרֶץ), the Holy One Blessed Be He will build their bodies (יִבְנֶה הקב״ה גּוּפָם), and they will roll beneath the ground until Eretz Yisrael (וּמִתְגַּלְגְּלִין תַּחַת הֶהָרִים עַד אֶרֶץ־יִשְׂרָאֵל), and there they will receive their soul (וְשָׁם יְקַבְּלוּ נִשְׁמָתָם), and not in the Diaspora (וְלֹא בַּחוּץ לָאָרֶץ). This is what is written: “Therefore prophesy, and say to them… behold I open your graves, and I shall raise you up from your graves, My people, and I will bring you to the land of Israel” (Ezekiel 37) (הֲדָא הוּא דִכְתִיב: לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם... הִנְנִי פֹתֵחַ אֶת קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל אַדְמַת יִשְׂרָאֵל). What is written afterward? “And I shall place My spirit within you, and you shall live” (וּמַה כְּתִיב בָּתְרֵיהּ: וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם). And why do the dead of the Diaspora roll through underground passageways and only receive their souls in Eretz Yisrael? (וְלָמָּה יִתְגַּלְגְּלוּ הַמֵּתִים שֶׁבַּחוּץ לָאָרֶץ תַּחַת מְחִילוֹתֵי אֶרֶץ וִיקַבְּלוּ נִשְׁמָתָם בְּאֶרֶץ יִשְׂרָאֵל) The reason is because the Holy One Blessed Be He will swear to Israel in Jerusalem that He will never exile them again (הַטַּעַם הוּא שֶׁהקב״ה יִשָּׁבַע לְיִשְׂרָאֵל בִּירוּשָׁלַיִם שֶׁלֹּא יַגְלֵם עוֹלָמִית), and the Holy One Blessed Be He will bring down the Jerusalem Above beneath the highest heavens (וְהקב״ה מוֹרִיד יְרוּשָׁלַיִם שֶׁל מַעְלָה לְמַטָּה מִשְּׁמֵי מְרוֹמִים), with the Beit haMikdash built (עִם בֵּית הַמִּקְדָּשׁ בָּנוּי), and it will never again be destroyed (וְלֹא תֵהָרֵם לְעוֹלָם). Therefore, souls receive their life-force only in the place that is eternal (לְפִיכָךְ אֵין מְקַבְּלִים נִשְׁמָתָם אֶלָּא בַּמָּקוֹם הַקַּיָּם לָעוֹלָמִים), so that the soul may remain eternal in the body (כְּדֵי שֶׁתִּהְיֶה הַנֶּפֶשׁ קַיֶּמֶת בַּגּוּף לָעוֹלָמִים). As it is written: “And he who remains in Zion and is left in Jerusalem shall be called holy” (Isaiah 4) (דִּכְתִיב: וְהָנִשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֵר לוֹ). Just as Hashem Tzevaot is living and eternal forever and ever (מָה קָדוֹשׁ י"י צְבָאוֹת, הוּא חַי וְקַיָּם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים), so too the Tzaddikim are called holy and living, and they remain forever and ever (אַף הַצַּדִּיקִים נִקְרָאִים קְדוֹשִׁים וַחַיִּים וּקְיָמִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים). And in the future, the Tzaddikim will revive the converts (וְעָתִידִים הַצַּדִּיקִים לְהַחֲיוֹת אֶת הַגֵּרִים), who converted from among the nations of the world (שֶׁנִּתְגַּיְּרוּ מֵאֻמּוֹת הָעוֹלָם), and they are those who die in the days of Mashiach (וְהֵם הַמֵּתִים בִּימֵי הַמָּשִׁיחַ). As it is written regarding the nations of the world: “The youth who is one hundred years old shall die, and the sinner who is one hundred years old shall be cursed” (Isaiah 65) (דִּכְתִיב בָּאֻמּוֹת הָעוֹלָם: וְהַנַּעַר בֶּן מֵאָה שָׁנָה יָמוּת, וְהַחֹטֵא בֶּן מֵאָה שָׁנָה יֵקָלֵל). And because they did not convert before the coming of the Redeemer (וּמִפְּנֵי שֶׁלֹּא נִתְגַּיְּרוּ קֹדֶם בִּיאַת הַגּוֹאֵל), Mashiach will not draw them near (לֹא יְקָרֵב אוֹתָם מָשִׁיחַ), and they will be ashamed of their deeds (וְיִתְבַּיְּשׁוּ מִמַּעֲשֵׂיהֶם), and they will repent and die (וְיַעֲשׂוּ תְשׁוּבָה וְיָמוּתוּ), and after this they will live again by the hand of the Tzaddikim (וְאַחַר כָּךְ יִחְיוּ עַל יְדֵי הַצַּדִּיקִים). For His mercies are not exhausted (כִּי לֹא כָּלוּ רַחֲמָיו), upon all creation (עַל כָּל הַיְצוּר), and they are included in the verse: “My servants shall eat, and you shall hunger” (Isaiah 65) (וְהֵם בִּכְלָל: עַבְדַּי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ), and “they shall see our joy and be ashamed” (Isaiah 66) (וְיִרְאוּ בְּשִׂמְחָתֵנוּ וְיֵבֹשׁוּ). And afterward they will merit the great compassion (וְהֵם יִזְכּוּ אַחַר כָּךְ אֶל הָחֶמְלָה הַגְּדוֹלָה), by virtue of that shame and confession (מִכֹּחַ הַבֹּשֶׁת הַזֹּאת וְהַוִּדּוּי).

And on this Rabbi Yitzchak said in the Midrash haNe’elam, Parashat Vayera (וְעַל זֶה אָמַר רַבִּי יִצְחָק בְּמִדְרָשׁ הַנֶּעְלָם פָּרָשַׁת וַיֵּרָא): What is that which is written: “Old men and old women shall yet sit in the streets of Jerusalem, each with staff in his hand from multitude of days” (Zechariah 8) (מַאי דִּכְתִיב: עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּשְׁעָרֵי יְרוּשָׁלַיִם וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים)? What is the goodness in this? Is it merely to walk? (מַאי טִיבוּתָא, כְּדֵי לְמֵיזַל) Then it is written again: “and each man with his staff in his hand” (כְּדֵין כְּתִיב: וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ). Rather, Rabbi Yitzchak said (אֶלָּא אָמַר רַבִּי יִצְחָק): The Tzaddikim in the future will be like Elisha the prophet (עֲתִידִים הַצַּדִּיקִים לֶעָתִיד לָבוֹא לִהְיוֹת כֶּאֱלִישָׁע הַנָּבִיא), as it is written: “Take my staff in your hand and go” (II Kings 4) (דִּכְתִיב: וְקַח מִשְׁעַנְתִּי בְּיָדְךָ וְלֵךְ), and it is written: “and place my staff upon the face of the lad” (וְכִתִיב: וְשַׂמְתָּ מִשְׁעַנְתִּי עַל פְּנֵי הַנַּעַר). But “there was no voice, and no answer, and no attention” (II Kings 4) (וְאֵין קוֹל וְאֵין עוֹנֶה וְאֵין קָשֶׁב). However, in the future, the Tzaddikim will succeed in this promise (אֲבָל הַצַּדִּיקִים לֶעָתִיד לָבוֹא עוֹלֶה בְּיָדָם הַבְטָחָה זוֹ), as it is written: “and each man with his staff in his hand” (דִּכְתִיב: וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ), to revive the dead with it (כְּדֵי לְהַחֲיוֹת בּוֹ אֶת הַמֵּתִים). And all of this is from the droppings of Keter (וְהַכֹּל מִנּוֹבְלוֹת הַכֶּתֶר), which the Tzaddikim will elevate through Mayin Nukvin for its sake (שֶׁיַּעֲלוּ הַצַּדִּיקִים מַיִּין נוּקְבִין לְצָרְכוֹ), and through Rabbi Akiva ben Yosef, who will explain the Ta’amim (cantillation marks) on the Tagin (crowns of the letters) and the musical notes of the Torah (וְעַל יְדֵי רַבִּי עֲקִיבָא בֶּן יוֹסֵף שֶׁיֹּאמַר טַעֲמִים עַל הַתַּגִּים וְטַעֲמֵי הַתּוֹרָה), which are the secret of the droppings of Keter (שֶׁהֵם סוֹד נוֹבְלוֹת הַכֶּתֶר). As it is stated in the Tikkunim: Ta’amim and Tagin are in Keter, Nekudot are in Chokhmah, and Otiyot are in Binah (כְּאָמֻר בַּתִּיקּוּנִים: טַעֲמִים וְתַּגִּין בְּכֶתֶר, וּנְקֻדוֹת בְּחָכְמָה, וְאוֹתִיוֹת בְּבִינָה). And all the dead will rise with their defects (וְכָל הַמֵּתִים יַעַמְדוּ בְּמוּמָם), and even Moshe Rabbeinu, peace be upon him, will rise heavy of mouth and heavy of tongue (וַאֲפִלּוּ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם יַעֲמֹד כְּבַד פֶּה וּכְבַד לָשׁוֹן), so that they not say: it is someone else (כְּדֵי שֶׁלֹּא יֹאמְרוּ: אַחֵר הוּא). And afterward they will be healed, as it is said: “Then shall the lame skip like a deer, and the tongue of the mute shall sing” (Isaiah 35) (וְאַחַר כָּךְ יִתְרַפְּאוּ, שֶׁנֶּאֱמַר: אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרוֹן לְשׁוֹן אִלֵּם). And the secret is: that all the defects will be rectified above (וְהַסּוֹד הוּא שֶׁיִּתְקַנּוּ כָּל הַפְּגָמִים לְמַעְלָה), in the place of Neshamah, Ruach, and Nefesh in the highest heavens (בִּמְקוֹם נְשָׁמָה רוּחַ וְנֶפֶשׁ בִּשְׁמֵי מָרוֹם), and automatically the bodies below will be rectified as well (וּמִמֵּילָא יִתְקַנּוּ הַגּוּפִים לְמַטָּה גַּם כֵּן). And a holy body will be given to them (וְגוּף קָדוֹשׁ יִהְיֶה לָהֶם), from the storehouse whose name is “Guf” (מֵאוֹצָר שֶׁשְּׁמוֹ גּוּף), where the bodies of men stand (שֶׁשָּׁם עוֹמְדִים גּוּפוֹת בְּנֵי אָדָם), and the impurity will be destroyed and vanish, and will pass away (וְהַזּוֹהֲמָא כָּלָה וְנִפְסֶד וְחָלַף הָלְךְ לוֹ). And the building of the Beit haMikdash and the building of Jerusalem, the Holy City, which the Holy One Blessed Be He will bring down from the highest heavens (וּבְנִיַּן בֵּית הַמִּקְדָּשׁ וּבְנִיַּן יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ שֶׁיוֹרִיד הקב״ה מִשְּׁמֵי מָרוֹם), will come before the ingathering of the exiles (הוּא קוֹדֶם לְקִבּוּץ גָּלוּיוֹת), and the ingathering of the exiles comes before the resurrection of the dead (וּקִבּוּץ גָּלוּיוֹת קוֹדֵם לִתְחִיַּת הַמֵּתִים). And the resurrection of the dead is the last of them all (וּתְחִיַּת הַמֵּתִים הוּא אַחֲרוֹן שֶׁבְּכוּלָּם), as it is written: “The Builder of Jerusalem is Hashem; the banished of Israel He will gather, He heals the broken-hearted and binds up their wounds” (Psalms 147) (דִּכְתִיב: בּוֹנֵה יְרוּשָׁלַיִם י"י, נִדְחֵי יִשְׂרָאֵל יְכַנֵּס, הָרוֹפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְּבוֹתָם). It is last of all (הוּא אַחֲרוֹן עַל הַכֹּל). And from the time of the ingathering of the exiles until the resurrection of the dead will be forty years (וּמִזְּמַן קִבּוּץ גָּלוּיוֹת עַד תְּחִיַּת הַמֵּתִים יִהְיֶה מ׳ שָׁנָה), and all troubles and all wars will be stirred upon the enemies of Israel during those nine years (וְכָל צָרוֹת וְכָל מִלְחָמוֹת יִתְעוֹרְרוּ עַל שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל בְּאוֹתָן ט׳ שָׁנִים), and therefore they are called the birth-pangs of Mashiach (וְלָכֵן נִקְרָאִים חֶבְלֵי מָשִׁיחַ). And the forty years will be in the time of Mashiach’s kingship (וּמ׳ שָׁנָה הֵם בִּזְמַן מְלוּכַת הַמָּשִׁיחַ), and fortunate is he who escapes them (וְאַשְׁרֵי הַנִּמְלָט מֵהֶם), as it is written: “At that time, your people shall escape, all who are found written in the book” (Daniel 12) (דִּכְתִיב: וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כֹּל הַנִּמְצָא כָתוּב בַּסֵּפֶר). And those times will be days “of which you shall say: I have no desire in them” (Ecclesiastes 12) (וְאוֹתָם הַיְּמִים יִהְיוּ יָמִים: אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ).

And this will be for forty years (וְזֶה יִהְיֶה אַרְבָּעִים שָׁנָה), and after the troubles have passed, and the wicked are consumed (וְאַחֲרֵי שֶׁיַּעַבְרוּ הַצָּרוֹת וְהָרְשָׁעִים יִכְלוּ), the dead will live (יִחְיוּ הַמֵּתִים), and there will be no more suffering for them (וְלֹא יִהְיֶה לָהֶם צָרָה עוֹד), as it is written: “Affliction shall not arise a second time” (Nahum 1) (דִּכְתִיב: לֹא תָקוּם פַּעֲמַיִם צָרָה). And what they have already suffered will be sufficient for them (וְדַי לָהֶם בְּמַה שֶׁעָבָרוּ), and from the time of the resurrection of the dead, the world will return to its fullness (וּמִזְּמַן תְּחִיַּת הַמֵּתִים יִתְיַשֵּׁב הָעוֹלָם בְּיְשׁוּבוֹ), as it is written: “On that day, Hashem shall be One and His Name One” (Zechariah 14) (דִּכְתִיב: בַּיּוֹם הַהוּא יִהְיֶה י"י אֶחָד וּשְׁמוֹ אֶחָד). And I, Naftali, son of my master and father the pious Rabbi Ya'akov Elchanan, of blessed memory (וַאֲנִי נַפְתָּלִי בֶּן לַאֲדוֹנִי אָבִי הַחָסִיד מָהַר״ר יַעֲקֹב אֶלְחָנָן זִכְרוֹנוֹ לִבְרָכָה), offer praise and thanks to El who gave me strength and might (נוֹתֵן שֶׁבַח וְהוֹדָאָה לָאֵל אֲשֶׁר נָתַן לִי עֹז וְתַעֲצוּמוֹת), heavenly assistance (סִיַּיעְתָּא דִשְׁמַיָּא), to complete this gate called Sha‘ar Olam haTohu (לְהַשְׁלִים הַשַּׁעַר הַזֶּה הַנִּקְרָא שַׁעַר עוֹלָם הַתֹּהוּ). May it be His will that we merit to be among the company of the Tzaddikim, of whom it is said (יְהִי רָצוֹן שֶׁנִּזְכֶּה לְהִמָּנוֹת עִם כִּתַּת הַצַּדִּיקִים שֶׁנֶּאֱמַר עֲלֵיהֶם): “And he who remains in Zion and is left in Jerusalem shall be called holy” (Isaiah 4) (וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֵר לוֹ). Amen. So may it be His will (אָמֵן וְכֵן יְהִי רָצוֹן).

Completed is the Gate of the World of Tohu, which contains seventy-two chapters (סָלִיק שַׁעַר עוֹלָם הַתֹּהוּ שֶׁיֵּשׁ בּוֹ ע״ב פְּרָקִים), corresponding to the numerical value of Chesed (כְּמִנְיָן חֶסֶד), which is the Tikkun of the Tohu in the future (שֶׁהוּא תִּקּוּנוֹ שֶׁל הַתֹּהוּ לֶעָתִיד), with the help of Kudsha Berikh Hu and Shekhinteh (בְּסִיְּיעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ).

The Gate of The Unknown Head

שַׁעַר רֵישָׁא דְּלָא אִתְיָדַע

The second part of this book, and the second part of Ma‘aseh Bereshit, is called the World of Tikkun, the World of Scale (הַחֵלֶק הַשֵּׁנִי שֶׁל זֶה הַסֵּפֶר, וְהַחֵלֶק הַשֵּׁנִי שֶׁל מַעֲשֵׂה בְּרֵאשִׁית, נִקְרָא עוֹלַם הַתִּקּוּן, עוֹלַם חַמְתַּקְלָא). The first gate of the World of Tikkun is called: Tikkun of the Unknown Head (הַשַּׁעַר הָרִאשׁוֹן מֵעוֹלַם הַתִּקּוּן נִקְרָא: תִּקּוּן רֵישָׁא דְּלָא אִתְיְדַע). And it is the seventh gate of this book (וְהוּא הַשַּׁעַר הַשְּׁבִיעִי מִזֶּה הַסֵּפֶר).