Chapter Sixty (פֶּרֶק שִׁשִּׁים)

The length of the thirty-nine letters of A”B, S”G, M”H, B”N (אוֹרֶךְ ל״ט אוֹתִיּוֹת שֶׁל ע״ב ס״ג מ״ה ב״ן), spans the full length of all twenty-two letters (הוּא תּוֹפֵס אוֹרֶךְ כָּל כ״ב אוֹתִיּוֹת), of the length of the 231 gates (שֶׁל אוֹרֶךְ הָרל״א שְׁעָרִים), front and back (פָּנִים וְאָחוֹר). And each letter from the letters of the Name Havayah (וְכָל אוֹת מֵאוֹתִיּוֹת הַהֲוָיָה), is wide with a breadth equal to the full measure of the 231 gates (רְחָבָה בְּרוֹחַב כָּל הָרל״א שְׁעָרִים). And after the making of this Malbush (וְאַחַר עֲשִׂיַּת הַמַּלְבּוּשׁ הַזֶּה), the Holy One, Blessed be He, contracted it (צִמְצֵם אוֹתוֹ הקב״ה), the lower half of the 231 backs (חֶצְיוֹ הַתַּחְתּוֹן שֶׁל רל״א אָחוֹר), and raised it behind the upper half of the 231 gates of the front (וְהֶעֱלָהוּ אַחוֹרֵי חֶצְיוֹ הָעֶלְיוֹן שֶׁל רל״א שְׁעָרִים פָּנִים), and this is the third Tzimtzum (וְהוּא צִמְצוּם שְׁלִישִׁי). And through this, space was cleared for the worlds (וּבְזֶה פִּנָּה מָקוֹם לָעוֹלָמוֹת), for they were not fit to use the great light of this Malbush (שֶׁלֹּא הָיוּ רְאוּיִין לְהִשְׁתַּמֵּשׁ בְּאוֹר הַגָּדוֹל שֶׁל אוֹר הַמַּלְבּוּשׁ הַזֶּה), whose end was radiant and exalted as its beginning (שֶׁהָיָה סוֹפוֹ בָּהִיר וּמְעֻלֶּה כְּתְחִלָּתוֹ), and such was not the intent of Ein Sof, Blessed be He (וְלֹא כֵן כַּוָּנַת אֵין־סוֹף בָּרוּךְ הוּא), but that it would descend to a diminished state (אֶלָּא שֶׁיָּבוֹא אֶל פְּחִיתוּת הַיְּרִידָה), so that He could create man and his mate (כְּדֵי שֶׁיִּבְרָא אָדָם וּזְוּגוֹ), which is the ultimate purpose of His primordial thought in creating this Malbush (הוּא תַּכְלִית מַחֲשַׁבְתּוֹ הַקְּדוּמָה לִבְרִיאַת הַמַּלְבּוּשׁ הַזֶּה). And there was no place for the worlds to stand (וְלֹא הָיָה מָקוֹם לַעֲמִידַת הָעוֹלָמוֹת), because of this Malbush (מִפְּנֵי הַמַּלְבּוּשׁ הַזֶּה), which reached until the end of the seven earths (שֶׁהָיָה מַגִּיעַ עַד סוֹף הַשְּׁבַע אֲרָצוֹת), from which point it returns to being Ein Sof (אֲשֶׁר מִשָּׁם חוֹזֵר לִהְיוֹת אֵין־סוֹף). Therefore, the Holy One, Blessed be He, contracted it (לָכֵן צִמְצֵם אוֹתוֹ הקב״ה), and cleared space for the worlds (וּפִנָּה מָקוֹם לָעוֹלָמוֹת), and raised half of the Alef–Bet of the 231 backs (וְהֶעֱלָה חֲצִי הָאַלְפָּ״א בֵּיתָ״א שֶׁל רל״א אָחוֹר), that is, from Lamed to Tav (וְהַיְנוּ מִלַּמֶּ״ד עַד תַּי״וָ״), behind the first half of the Alef–Bet of the 231 fronts (אֲחוֹרֵי חֲצִי הָאַלְפָּ״א בֵּיתָ״א הָרִאשׁוֹן שֶׁהוּא רל״א פָּנִים), which is from Alef to Lamed (דְּהַיְנוּ מֵהָאַלֶ״ף עַד לַמֶּ״ד), like this: (כַּזֶּה:)

And it all became AL-BM (וְנַעֲשָׂה כֻּלוֹ אל״ב״ם), that is (הַיְנוּ): that each of the Lameds ascended behind each of the Alefs (שֶׁכָּל לַמְּדִי״ן עָלוּ אֲחוֹרֵי כָּל אַלְפִּי״ן), in each of the Sefirot (בְּכָל אַחַת מִן הַסְּפִירוֹת), and each of the Mems ascended behind each of the Bets (וְכָל מֵ״ם מִמֵּ״ן עָלוּ אֲחוֹרֵי כָּל בֵּיתִי״ן), and through this all became AL-BM (וּבְזֶה נַעֲשָׂה כֻּלוֹ אל״ב״ם). And not only in its life-force is there AL-BM (וְלֹא בִּלְבַד בַּחַיּוּת שֶׁלּוֹ יֵשׁ בּוֹ אל״ב״ם), but also the entire Alef–Bet (אֶלָּא גַּם הָאַלְפָּ״א בֵּיתוֹת), all of them entirely (הַכֹּל כַּאֲשֶׁר לַכֹּל), are joined in the mystery of AL-BM (מְחֻבָּרִים בְּסוֹד אל״ב״ם). For each of the Lameds ascended behind the twenty-two Alefs (כִּי כָּל לַמְּדִי״ן עָלוּ אֲחוֹרֵי כ״ב אַלְפִּי״ן), and thus every Partzuf A"L (נִמְצָא כָּל פַּרְצוּף א״ל), that is, its twenty-two Alef–Bet combinations (דְּהַיְנוּ כ״ב אַלְפָּ״א בֵּיתוֹת שֶׁלּוֹ), became twenty-two repetitions of A"L (נַעֲשָׂה כ״ב פְּעָמִים א״ל), and likewise in the Partzuf B"M (וְכֵן אֵצֶל פַּרְצוּף ב״ם), and so with all of them until completion (וְכֵן אֵצֶל כֻּלָּם עַד גְּמִירָא). And this is the secret of the poet who composed "El Na [O God, Please]" (וְזֶה סוֹד הַפַּיְּטָן שֶׁחִבֵּר ״אֵ־ל נָא״), and he begins with the letter Mem (וּמַתְחִיל בְּאוֹת מֵּ״ם): "King of kings of kings" (מֶלֶךְ מַלְכֵי הַמְּלָכִים), and he begins from the word ALBM (וּמַתְחִיל מִמִּלַּת אל״ב״ם), that is (דְּהַיְנוּ), "El Na [O God, Please]" (״אֵ־ל נָא״), and the Chazzan chants this song (וְהַחַזָּן מְנַגֵּן הַשִּׁיר הַזֶּה). And Moshe Rabbeinu saw this light (וּמֹשֶׁה רַבֵּנוּ רָאָה זֶה הָאוֹר), as it is said: “And he saw the beginning for him” (שֶׁנֶּאֱמַר: "וַיַּרְא רֵאשִׁית לוֹ"), which is the beginning of all the worlds (שֶׁהוּא רֹאשׁ כׇּל הָעוֹלָמוֹת), “He shall set the portion of the lawgiver as hidden” (Deuteronomy 33) (יָשֵׂם חֶלְקַת מְחֹקֵק סָפוּן), but he did not attain it (אֲבָל לֹא הִשִּׂיגוֹ לוֹ), and this is a matter of wonder (וְהוּא עִנְיָן פֶּלֶא). And through this, male and female were made - that is, front and back (וּבְזֶה נַעֲשׂוּ זָכָר וּנְקֵבָה, הַיְנוּ פָּנִים וְאָחוֹר), cleaving one to the other (מְדוּבָּקִים אִישׁ בְּאָחִיו), and they are eleven Partzufim (וְהֵם י״א פַּרְצוּפִים): that is, Partzuf A"L is Keter (דְּהַיְנוּ פַּרְצוּף א״ל הוּא כֶּתֶר), and it is male (וְהוּא זָכָר), called the front (נִקְרָא פָּנִים); B"M is Chokhmah (וּב״ם חָכְמָה), G"N is Binah (ג״ן בִּינָה), D"S is Da‘at (ד״ס דַּעַת), A"H is Gedulah (ע״ה גְּדוּלָּה), V"P is Gevurah (ו״ף גְּבוּרָה), Z"T is Tiferet (ז״ץ תִּפְאֶרֶת), Ḥ"K is Netzach (ח״ק נֵצַח), Ṭ"R is Hod (ט״ר הוֹד), Y"Sh is Yesod (י״ש יְסוֹד), K"T is Malkhut (כ״ת מלְכוֹ) - until here is the front (עַד כָּאן הוּא פָּנִים), and from here onward is the back (וּמִכָּאן וָאֵילָךְ הוּא אֲחוֹרַיִים), the female of each and every one (נְקֵבָה שֶׁל כָּל אֶחָד וְאֶחָד). L"A is the back Keter of A"L, which is the Keter of the front - which is the male (ל״א הוּא כֶּתֶר אָחוֹר שֶׁל א״ל שֶׁהוּא כֶּתֶר הַפָּנִים שֶׁהוּא הַזָּכָר); M"B is Chokhmah (מ״ב חָכְמָה), N"G is Binah (נ״ג בִּינָה), S"D is Da‘at (ס״ד דַּעַת), A"H is Gedulah (ע״ה גְּדוּלָּה), P"V is Gevurah (פ״ו גְּבוּרָה), T"Z is Tiferet (צ״ז תִּפְאֶרֶת), K"Ḥ is Netzach (ק״ח נֵצַח), R"Ṭ is Hod (ר״ט הוֹד), Sh"Y is Yesod (ש״י יְסוֹד), T"K is Malkhut (ת״ך מלְכוֹ). And this weaving of the backs was from Tav to Lamed (וְזֹאת הָאֲרִיגָה שֶׁל הָאֲחוֹרִים הָיְתָה מִתַּי״ו עד לַמֶּ״ד), from bottom to top (מִלְּמַטָּה לְמַעְלָה), in the mystery of fire, which is judgment (בְּסוֹד אֵשׁ שֶׁהוּא דִּין), whose nature is to rise upward (טִבְעוֹ לַעֲלוֹת לְמַעְלָה). And for this reason, it is also called the back (וּלְזֶה נִקְרָא גַּם כֵּן אֲחוֹרַיִים), and for this our sages of blessed memory said (וּלְזֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה): Tav said before the Holy One, Blessed be He (אָמְרָה תָּיו לִפְנֵי הקב״ה), “Do You desire to create Your world with me?” (רְצוֹנְךָ שֶׁתִּבְרָא בִּי עוֹלָמֶךָ) (Midrash Otiot deRabbi Akiva HaShalem).

For this reason, the ascent began from Tav (לָזֶה הִתְחִילוּ לַעֲלוֹת מִן הַתָּיו), and also the life-forces of the backs (וְגַם הַחַיּוֹת שֶׁל אֲחוֹרַיִים), that is, AL-BM, is in the backs (דְּהַיְינוּ אל״ב״ם הוּא בָּאֲחוֹרַיִים). And the front descends from above to below (וְהַפָּנִים יוֹרֵד מִלְמַעְלָה לְמַטָּה), like water that flows downhill (כְּדִמְיוֹן הַמַּיִם הַנִּגָּרִים בְּמוֹרָד), but the front is very hidden (אֲבָל הַפָּנִים הוּא נֶעְלָם מְאֹד), for it is covered and not seen (מִפְּנֵי שֶׁהוּא מְכוּסֶּה וְאֵינוֹ נִרְאֶה), and therefore it is not mentioned in the words of our sages in the creation of the world (לָכֵן אֵינָם נִזְכָּרִים בִּדְבַרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בִּבְרִיאַת הָעוֹלָם), only all from AL-BM in the backs (רַק כֻּלָּם מֵהָאל״ב״ם בָּאֲחוֹרַיִים), that is, from their lower half (הַיְנוּ מֵחֲתִיֵיהֶם). And just as the second half of the Alef–Bet, the final series, rose behind the first half (וּכְמוֹ שֶׁחֲצִי הַמַּלְבּוּשׁ הָאַלְפָּ״א בֵּיתָ״א הָאַחֲרוֹן עָלָה אֲחוֹרֵי חֲצִי הָרִאשׁוֹן), so too the Names M”H and B”N, which are nineteen letters (כֵּן שֵׁמוֹת מ״ה וּב״ן שֶׁהֵם י״ט אוֹתִיּוֹת), went behind A”B and S”G, which are twenty letters (הָלְכוּ אַחוֹרֵי ע״ב וְס״ג שֶׁהֵם כ׳ אוֹתִיּוֹת). Thus the Yod of the milui of the final Heh of S”G remained protruding below without a mate (נִמְצֵא שֶׁיו״ד שֶׁל מִלּוּי ה״י אַחֲרוֹנָה שֶׁל ס״ג עוֹדֶפֶת מִלְּמַטָּה וְאֵין לָהּ בֶּן זוּג). And therefore she said before the Holy One, Blessed be He (וְלָכֵן אָמְרָה לִפְנֵי הקב״ה): “To all You gave a mate, but to me You did not give a mate” ("לְכֻלָּם נָתַתָּ בֶּן זוּג, וְלִי לֹא נָתַתָּ בֶּן זוּג"). Thus, I have no zivug above (נִמְצָא שֶׁאֵין לִי זִוּוּג לְמַעְלָה), for if I had a zivug, I would be fixed above (וְאִם הָיָה לִי זִוּוּג הָיִיתִי קָבוּעַ לְמַעְלָה), and I would not be able to descend below (וְלֹא הָיְתָה לִי יְכֹלֶת לֵירֵד לְמַטָּה), which is not the case when I have no mate (מַה שֶּׁאֵין כֵּן כְּשֶׁאֵין לִי בֶּן זוּג). For what purpose was this done to me? (וְעַל אֵיזוֹ כַּוָּנָה נַעֲשָׂה לִי זֶה) The Holy One, Blessed be He, replied to her (הֵשִׁיב לָהּ הקב״ה): “Kenesset Yisrael will be your mate” ("כְּנֶסֶת יִשְׂרָאֵל תִּהְיֶה בֶן זוּגֵךְ"), meaning, from the language of gathering and uniting all lights (רָצָה לוֹמַר: מִלְּשׁוֹן כְּנִיסַת וְקִיבּוּץ כָּל הָאוֹרוֹת), that will be emanated downward for the sake of Yisrael (שֶׁיִּתְאצְּלוּ לְמַטָּה לְצוֹרֶךְ יִשְׂרָאֵל), all will be from you (כֻּלָּם יִהְיוּ מִמֵּךְ). It follows that the entirety of Atzilut will be from you (נִמְצָא שֶׁכָּל הָאֲצִילוּת יִהְיֶה מִמֵּךְ). And know that the final letter of the Alef–Bet of the Malbush (וְדַע כִּי הָאוֹת הָאַחֲרוֹן מֵהָאַלְפָּ״א בֵּיתָ״א שֶׁל הַמַּלְבּוּשׁ), when the Malbush was formed through Tzimtzum (כְּשֶׁנַּעֲשָׂה הַמַּלְבּוּשׁ בְּצִמְצוּם), in which half of it was folded into the other half (שֶׁנִּתְקַפֵּל חֶצְיוֹ בַּחֶצְיוֹ), the thighs of the letter Tav remained in the Primordial Air (נִשְׁאֲרוּ יְרֵכוֹתֶיהָ שֶׁל אוֹת תָּיו בַּאֲוִיר קַדְמוֹן), because they were longer than the letter Kaf of the Partzuf K"T which stands opposite it (מִפְּנֵי שֶׁהָיוּ יוֹתֵר אֲרוּכִים מֵאוֹת כַּ״ף שֶׁל פַּרְצוּף כ״ת שֶׁהִיא כְּנֶגְדָּהּ). And when the thighs of the Tav cooled in the Primordial Air (וּכְשֶׁנִּצְטַנְּנוּ יְרֵכוֹתֶיהָ שֶׁל תָּיו בַּאֲוִיר קַדְמוֹן), because they were exposed (מִפְּנֵי שֶׁהָיוּ מְגֻלּוֹת), and extended downward into this Primordial Air (וְנִתְפַּשְּׁטוּ לְמַטָּה בְּתוֹךְ אֲוִיר קַדְמוֹן זֶה), to attach to the Reshimu of the Malbush (לְהִדָּבֵק בְּרְשִׁימוּ שֶׁל הַמַּלְבּוּשׁ), it caused the Reshimu to absorb it (וְגָרְמָה שֶׁהָרְשִׁימוּ קָלַט אוֹתָהּ). And because she did not see there the Vav–Heh as it had been in the Malbush before the Tzimtzum (וּבִהְיוֹת שֶׁלֹּא רָאֲתָה שָׁם ו״ה כְּמוֹ שֶׁהָיָה בַּמַּלְבּוּשׁ קֹדֶם הַצִּמְצוּם), she remained at the end of half the Malkhut and was left astonished (וְנִשְׁאֲרָה בְּסוֹף חֲצִי הַמַלְכוּת וְנִשְׁאֲרָה מִשְׁתּוֹמֶמֶת). And this is what the verse says: “And the earth was tohu and bohu” (Bereshit 1) (וְזֶהוּ מַה שֶּׁאָמַר הַכָּתוּב: "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ"), and regarding this the Sages said (וְעַל זֶה אָמְרוּ חֲז״ל): What is tohu and bohu? That a person wonders (מַהוּ תֹהוּ וָבֹהוּ - שֶׁאָדָם תּוֹהֶה וּבוֹהֶה). Meaning: this Tav is the “earth,” and Primordial Air is called “earth” in relation to the Malbush (רָצָה לוֹמַר: שֶׁהַתָּיו הַזֹּאת הִיא אֶרֶץ, וַאֲוִיר קַדְמוֹן הוּא נִקְרָא אֶרֶץ לְגַבֵּי הַמַּלְבּוּשׁ), and within this air are the thighs of the Tav (וּבְתוֹךְ אֲוִיר זֶה שָׁם הֵם יְרֵכוֹתֶיהָ שֶׁל תָּיו). And the Tav itself was astonished and said in her understanding (וְהַתָּיו עַצְמָהּ הָיְתָה תּוֹהָה וְאוֹמֶרֶת בִּינָה לְבֵין עַצְמָהּ): Where are the letters Vav–Heh that were in the Malbush? (אֵיֵה אֵיפֹה אוֹתִיּוֹת ו״ה שֶׁהָיוּ בַּמַּלְבּוּשׁ), and they did not hold her to ascend (וְלֹא הֶחֱזִיקוּ אוֹתָהּ לַעֲלוֹת). Therefore, she remained below in the intention of the one who directs (עַל כֵּן נִשְׁאֲרָה לְמַטָּה בִּכְוַנַּת הַמְכַוֵּן), to be imprinted in every Partzuf (שֶׁתִּהְיֶה נִרְשֶׁמֶת בְּכָל פַּרְצוּף), until she is inscribed in the Partzuf of every human being (עַד שֶׁנִּרְשְׁמָה בְּפַרְצוּף כָּל אָדָם). And this is the secret of: “And you shall mark a Tav on the foreheads of the men” (Ezekiel 9) (וְזֶהוּ סוֹד: "וְהִתְוִיתָ תָּו עַל מִצְחוֹת הָאֲנָשִׁים"), and it is Tav–you shall live, Tav–you shall die (וְהִיא: תָּיו תִּחְיֶה, תָּיו תָּמוּת). And the word tohu is divided into two words: Tav–Vav (וּמִלַּת תֹהוּ הִיא נֶחֱלֶקֶת לִשְׁתֵּי מִלִּים: תָּיו ו״ה), meaning that the Tav asks about the Vav–Heh: where are they? (רָצָה לוֹמַר: הַתָּיו שׁוֹאֶלֶת עַל הַו״ה: אֵיכָן הֵם), for she saw before her into the Primordial Air but not behind her (כִּי הִיא הָיְתָה רוֹאָה לְפָנֶיהָ תּוֹךְ הָאֲוִיר קַדְמוֹן וְלֹא לַאֲחוֹרֶיהָ). And Adam Kadmon, who was born from the Reshimu that was absorbed in the Yod of the Name S”G mentioned above (וְהָאָדָם קַדְמוֹן הַנּוֹלָד מֵהָרְשִׁימוּ שֶׁנִּדְבַּק בְּיו״ד שֶׁל שֵׁם ס״ג הַנִּזְכָּר), answered the Tav (הֵשִׁיב לַתָּיו): meaning, in it is the Vav–Heh (רָצָה לוֹמַר: בּוֹ ו״ה), for they went up above behind the Yod–Heh of the face (כִּי עָלוּ לְמַעְלָה אַחוֹרֵי י״ה שֶׁל פָּנִים), in the mystery of the Zivug of face and back (בְּסוֹד זִוּוּג פָּנִים וְאָחוֹר). And this suffices (וְדַי בזֶה). And let us return to our subject (וְנָחֲזוֹר לְעִנְיָנֵינוּ). And the light that performed this action - which split the Malbush in two (וְהָאוֹר שֶׁעָשָׂה אֶת הַפְּעוּלָה הַזֹּאת שֶׁחָתַךְ אֶת הַמַּלְבּוּשׁ לִשְׁנַיִם), it was from the order of the Gevurot that shine downward (הוּא מִסּוֹד הַגְּבוּרוֹת הַמִּתְנוֹצֶצֶת לְמַטָּה), and Havayot emerged from the orders of A”B, S”G, M”H, B”N (וְיָצְאוּ הֲוָיוֹת מִסּוֹד ע״ב ס״ג מ״ה ב״ן), and they emerged conjoined and connected with them - the 27 letters of the Alef–Bet (וְיָצְאוּ מְצוֹרָפִים וּמְחֻבָּרִים עִמָּהֶם כ״ז אוֹתִיּוֹת הָאַלְפָּ״א בֵּיתָ״א), with the final MNTZPKH letters (עִם מַנְצָפ״ךְ הַכְּפוּלוֹת), which are judgment (שֶׁהֵם דִּין). And from them emerged the letters of Elohim (וּמֵהֶם יָצְאוּ אוֹתִיּוֹת אֱלֹהִים), each letter taking for itself one filling of the Name Havayah (כָּל אוֹת לָקְחָה לָהּ מִילּוּי אֶחָד שֶׁל שֵׁם הוי״ה). And these 27 Havayot mentioned add up to Shabbat (וְהַכ״ז הֲוָיוֹת הַנִּזְכָּרִים עוֹלִים שַׁבָּ״ת), like the value of Paskanit (כְּמִנְיָן פַּסְקָנִית), with two crowns (עִם ב׳ כְּלִילוֹת), of the two halves of the Malbush, front and back (שֶׁל שְׁנֵי חֲצָאֵי הַמַּלְבּוּשׁ פָּנִים וְאָחוֹר). And this is the secret of Ruach Paskanit (וְזֶהוּ סוֹד רוּחַ פַּסְקָנִית), for this spirit was what “cut” and divided the Malbush into two (כִּי זֶה הָרוּחַ הָיָה פּוֹסֵק וְחוֹתֵךְ אֶת הַמַּלְבּוּשׁ לִשְׁנַיִם), and it descends to Yetzirah (וְיוֹרֵד לִיצִירָה), in the mystery of the 70 Names of Metatron (בְּסוֹד ע׳ שֵׁמוֹת שֶׁל מֶטַטְרוֹן), and it is in the middle of the 70 Names (וְהוּא בֶּאֶמְצַע הַע׳ שֵׁמוֹת). And it is known that this youth holds the 120 Elohim (וְיָדוּעַ שֶׁהַנַּעַר הַזֶּה יֵשׁ בְּיָדוֹ הַק״ך אֱלֹהִים), that is, his sword (דְּהַיְינוּ הַחֶרֶב שֶׁלּוֹ), and he also cuts this judgment into two (וְהוּא גַּם כֵּן חוֹתֵךְ אֶת הַדִּין הַזֶּה לִשְׁנַיִם), that is, into sixty and sixty (דְּהַיְינוּ לְשִׁשִּׁים שִׁשִּׁים), that is, sixty mighty ones surrounding her (דְּהַיְינוּ שִׁשִּׁים גִּבּוֹרִים סְבִיב לָהּ), to guard her from the Klipot (לִשְׁמֹרָהּ מִן הַקְּלִיפּוֹת). And it is known that the thirteen Havayot within the aforementioned twenty-seven are the root-forms (וְיָדוּעַ שֶׁהַי״ג הֲוָיוֹת אֲשֶׁר בְּתוֹךְ כ״ז הֲוָיוֹת הַנִּזְכָּרִים הֵם הַשָּׁרְשִׁיִּים), and afterward they are doubled (וְאַחַר כָּךְ הֵם כְּפוּלִים). Thus there are thirteen letters of the milui of Elohim with Yod, whose filling totals Ruach (כֵּן יֵשׁ י״ג אוֹתִיּוֹת שֶׁל בְּמִלּוּי אֱלֹהִים בְּיו״ד שֶׁמִּלּוּאוֹ עוֹלֶה רוּ״חַ), and in gematria: Chanoch, yes he shall descend (וּבְגִימַטְרִיָּא: חֲנוֹךְ כֵּן יֵרֵ״ד). And this is the secret of Ruach Paskanit (וְזֶהוּ סוֹד רוּחַ פַּסְקָנִית), and this is the secret of what our sages said in Bava Batra and Sanhedrin, chapter Nigmar HaDin, 44b (וְזֶהוּ סוֹד אָמְרָם ז״ל בְּבָבָא בַּתְרָא וּבְסַנְהֶדְרִין פֶּרֶק נִגְמַר הַדִּין דַּף מ״ד ע״ב): “Said Ruach Paskanit before the Holy One, Blessed be He” ("אָמְרָה רוּחַ פַּסְקָנִית לִפְנֵי הקב״ה"). And it is called Paskanit [Divider] in this language (וְנִקְרֵאת פַּסְקָנִית בַּזֶּה הַלָּשׁוֹן), to say that by the strength of these Gevurot [Severities], the Malbush [Garment] was divided into two (לוֹמַר שֶׁבְּכֹחַ אֵלּוּ הַגְּבוּרוֹת פָּסְקוּ הַמַּלְבּוּשׁ לִשְׁנַיִם). And afterward, this Yod took the Butzina deKardinuta [Hard Spark] (וְאַחַר כָּךְ לָקְחָה הַיּו״ד הַזֹּאת הַנִּזְכָּר הַבּוּצִינָא דְקַדְרִינוּתָא), meaning (פֵּירוּשׁ), the spark of blackness caught in the edges of the cauldron (נִיצוֹץ הַשַּׁחֲרוּת הַנִּלְכָּד בְּשׁוּלֵי הַמַּרְחֶשֶׁת), and it is the spark that begets below the blackness, which is Din [Judgment] (וְהוּא הַנִּיצוֹץ הַמּוֹלִיד לְמַטָּה הַשַּׁחֲרוּת שֶׁהוּא הַדִּין). And in the hand of the Yod is the power of the mentioned Gevurot [Severities] (וּבְיַד הַיּו״ד כֹּחַ הַגְּבוּרוֹת הַנִּזְכָּר), to make a measuring line for each and every structure it built below (לַעֲשׂוֹת קַו הַמִּדָּה לְכָל בִּנְיָן וּבִנְיָן שֶׁבָּנְתָה לְמַטָּה). And the vacated space that was made by this Tzimtzum (וְהַמָּקוֹם הַפָּנוּי שֶׁנַּעֲשָׂה בָּזֶה הַצִּמְצוּם) is called Primordial Air (נִקְרָא אֲוִיר קַדְמוֹן), for it is the first of all the airs (כִּי הוּא רִאשׁוֹן לְכָל הָאֲוִירִים), and it is not fit to be called by the name of the Malbush [Garment], which is called Ohr Pnei-El [Light of the Face of God], whose gematria is Ein Sof (וְאֵינוֹ רָאוּי לְהִקָּרֵא בְּשֵׁם הַלְּבוּשׁ, הַנִּקְרָא אוֹר פְּנֵי־אֵל גִּימַטְרִיָא אֵין סוֹף). And also because the Yod was destined to descend below to shine in this vacated space (וְגַם מִפְּנֵי הַיּו״ד שֶׁעֲתִידָה לָרֶדֶת לְמַטָּה לְהָאִיר בַּמָּקוֹם הַפָּנוּי הַזֶּה), there is the imprint of the light of His Malbush [Garment] (שָׁם רֹשֶׁם אוֹר לְבוּשׁוֹ). And if you place a Yod between the Vav and the Resh of the letters of Ohr [Light] (וּכְשֶׁתָּשִׂים יו״ד בֵּין וי״ו לְרֵי״שׁ שֶׁל אוֹתִיּוֹת אוֹר), it spells the word Avir [Air] (הוּא אוֹתִיּוֹת אֲוִיר). And also Ohr [Light] has the gematria of two hundred and seven, which is the secret that was hidden for the Tzaddikim [Righteous Ones] to walk in in the World to Come (וְגַם אוֹר גִּימַטְרִיָא ר״ז שֶׁגְּנָזוֹ לַצַּדִּיקִים לֵילֵךְ בּוֹ לָעוֹלָם הַבָּא). And the world of this Malbush [Garment]—its all-encompassing Name is the Name Havayah (וְעוֹלָם הַמַּלְבּוּשׁ הַזֶּה שְׁמוֹ הַתּוֹפֵס כּוּלּוֹ הוּא שֵׁם הוי״ה), because the Name Havayah is the essence within it and sustains its gates (לְפִי שֶׁשֵּׁם הוי״ה הוּא עִיקָר בּוֹ וּמַחֲזִיק שְׁעָרָיו). And this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רַז״ל): "Before the world was created"—that is, the World of Tohu (קֹדֶם שֶׁנִּבְרָא הָעוֹלָם, דְּהַיְינוּ עוֹלָם הַתֹּהוּ), "He was, and His Name alone" (הָיָה הוּא וּשְׁמוֹ בִּלְבַד), that is (דְּהַיְינוּ), Ein Sof and the Malbush [Garment] (אֵין סוֹף וְהַמַּלְבּוּשׁ). Or we may say (או נוּכַל לוֹמַר): before the world was created (קֹדֶם שֶׁנִּבְרָא הָעוֹלָם), that is, the vacant space fit for the position of a world (דְּהַיְינוּ מָקוֹם פָּנוּי הָרָאוּי לְמַצַּב עוֹלָם), which is the Primordial Air (שֶׁהוּא אווִירִי הַקַּדְמוֹן), before it, there was nothing (לְפָנָיו לֹא הָיָה שׁוּם דָּבָר), except for Ein Sof and the Malbush, which is His Name (אֶלָּא אֵין־סוֹף וְהַמַּלְבּוּשׁ שֶׁהוּא שְׁמוֹ). And about it is said: “They stood as a garment” (Job 38) (וְעָלָיו נֶאֱמַר: "וַיִּתְיַצְּבוּ כְּמוֹ לְבוּשׁ"). And in the future to come, from the Malbush will come sweetness (וּלְעָתִיד לָבוֹא יָבוֹא מֵהַמַּלְבּוּשׁ מִיתּוּק), to the sun of righteousness with healing in its wings (לְשֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ) - for “sun” is His Shin–Kaf and her Shin–Kaf (כִּי שֶׁמֶשׁ הוּא ש״ך דִּידֵיהּ וְש״ך דְּנוּקְבֵּיהּ), and He will remove from it sorrow and sighing (וְיָסִיר מִמֶּנּוּ יָגוֹן וַאֲנָחָה). And judgment will come upon His enemies, blessed is He (וְהַדִּין יָבוֹא לִרְחוֹקָיו יִתְבָּרֵךְ): “And the coming day shall burn them up” (Malachi 3) (וְ"לִהַט אוֹתָם הַיּוֹם הַבָּא"). And for Israel (וְלְיִשְׂרָאֵל): “The mountains shall drip sweet wine” (Amos 9) (יִטְּפוּ הֶהָרִים עָסִיס) - for Hei–Resh is the square of Elohim (כִּי ה״ר הוּא רִבּוּעַ אֱלֹהִים), and all the straps of judgment will come upon the nations (וְכָל רְצוּעוֹת הַדִּינִין יָבֹאוּ עַל הָאֻמּוֹת), and it will be striking for them (וְיִהְיֶה נוֹגֵף לָהֶם), and healing for Israel (וּרְפוּאָה לְיִשְׂרָאֵל), and all the male and female forces of the Klipot will be sweetened (וְכָל הַזְּכָרִים וְהַנְּקֵבוֹת שֶׁל הַקְּלִיפּוֹת יוּמְתָּקוּ). And then the moon will be in its fullness and completion (וְאָז תִּהְיֶה הַלְּבָנָה בִּמְלוֹאָהּ וּשְׁלֵימוּתָהּ), as it was in the days of Shlomo haMelekh, peace be upon him (כְּמוֹ שֶׁהָיְתָה בִּימֵי שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), at the time when they fulfilled the will of the Omnipresent (בִּזְמַן שֶׁעָשׂוּ רְצוֹנוֹ שֶׁל מָקוֹם), as it is said: “Then came two harlot women to the king” (1 Kings 3) (שֶׁנֶּאֱמַר: "אָז תָּבוֹאנָה שְׁתֵּי נָשִׁים זוֹנוֹת אֶל הַמֶּלֶךְ"). But not from the beginning was it so (וְלֹא מִקַּדְמַת דְּנָא). And these are the women of: “Men, spies, asleep, silently” (Joshua 2) (וְהֵן הַנָּשִׁים שֶׁל: יְשֵׁנִים אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ), who fell beneath the feet of Yehoshua (שֶׁנָּפְלוּ תַּחַת כַּפוֹת רַגְלֵי יְהוֹשֻׁעַ), for they were Azzah and Azzazel (שֶׁהֵם הָיוּ עֲזָ״א וַעֲזָאזֵ״ל), the two goats of impurity (ב׳ שְׂעִירֵי הַטֻּמְאָה), for they would send one of them to Azazel (שֶׁהָיוּ שׁוֹלְחִים אֶחָד מֵהֶם לַעֲזָאזֵל), which is a composite word of Azzah and Azzazel (וְהִיא מִלָּה מְרֻכֶּבֶת מֵעֲזָ״א וַעֲזָאזֵ״ל). And to this day they teach sorcery to human beings (וְהֵם עוֹד הַיּוֹם מְלַמְּדִים כִּשּׁוּף לִבְנֵי אָדָם). And it says cheresh specifically (וְאוֹמְרוֹ "חֶרֶשׁ" דַּיְקָא), for they are expert in magic and witchcraft (שֶׁהֵם בְּקִיאִין בַּחֶרֶשִׁים וּכְשָׁפִים). And they are the heads of the forces of impurity (וְהֵם הָרָאשִׁים שֶׁל כֹּחוֹת הַטֻּמְאָה), who are suspended in the back of the upper backs (אֲשֶׁר נִתְלוּ בְּאֲחוֹרֵי אֲחוֹרַיִים הָעֶלְיוֹנִים), which are 121 combinations of other Elohim (שֶׁהֵם קכ״א צֵירוּפִים שֶׁל אֱלֹהִים אֲחֵרִים), in the mystery of “whoever adds, subtracts” (בְּסוֹד כָּל הַמּוֹסִיף גּוֹרֵעַ), as I have explained in the Gate of Kiryat Arba (כַּאֲשֶׁר בֵּאַרְתִּי בְּשַׁעַר קִרְיַת אַרְבַּע). And in the future, it will be sweetened (וּלְעָתִיד יוּמְתְּקוּ), as it is said: “And the suckling child shall play over the hole of the viper” (Isaiah 11) (שֶׁנֶּאֱמַר: "וְשִׁעֲשַׁע יוֹנֵק עַל חֻר פֶּתֶן"). And yonek is an infant (וְיוֹנֵק הוּא תִּינוֹק), one who nurses from his mother’s breasts (הַיוֹנֵק מִשְּׁדֵי אִמּוֹ), which is Metatron the Youth (הוּא מְטַטְרוֹן נַעַר), and he is called Shaddai (וְנִקְרָא שַׁדַּי). And then Ze’ir will be complete in his ten Sefirot and limbs (וְאָז זְעֵיר יִהְיֶה שָׁלֵם בְּי׳ סְפִירוֹתָיו וְאֵבָרָיו), and his Nukvah will also be complete in her ten Sefirot and limbs (וּנְקוּבְיָיה תִּהְיֶה גַם כֵּן שְׁלֵמָה בְּי׳ סְפִירוֹתֶיהָ וְאֵבָרֶיהָ). And since it is said: “Male and female He created them, and He called their name Adam” (Bereshit 5) (וּלְהִיוֹת שֶׁנֶּאֱמַר: "זָכָר וּנְקֵבָה בְרָאָם וַיִּקְרָא אֶת שְׁמָם אָדָם"), including both male and female (הַכּוֹלֵל הַזָּכָר וְהַנְּקֵבָה), therefore you will find that the Name of 45, which is the gematria of Adam (לָכֵן תִּמְצָא שֶׁבְּשֵׁם מ״ה שֶׁהוּא גִּימַטְרִיָּא אָדָם), its filling is 19, equal to the value of Chavah (הַמִּלּוּי שֶׁלוֹ שֶׁהוּא י״ט כְּמִנְיָן חַוָּה). And about this it is said: “On that day Hashem will be One and His Name One” (Zechariah 14) (וְעַל זֶה נֶאֱמַר: "בַּיּוֹם הַהוּא יִהְיֶה יְהוָ״ה אֶחָד וּשְׁמוֹ אֶחָד"), meaning, complete (רָצָה לוֹמַר: שָׁלֵם), as it is said: “And the Mishkan shall be one” (Exodus 26) (שֶׁנֶּאֱמַר: "וְהָיָה הַמִּשְׁכָּן אֶחָד"). But now, in this bitter exile (מַה שֶּׁעַתָּה בַּגָּלוּת הַחֵל הַזֶּה), that filling is lacking from the Name (חָסֵר מִן הַשֵּׁם הַמִּלּוּי הַזֶּה), which is the secret of the exile of the Shekhinah (שֶׁהוּא סוֹד גָּלוּת הַשְּׁכִינָה), as it is said: “The crown of our head has fallen” (Lamentations 5) (שֶׁנֶּאֱמַר: "נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ"). And in the future it is said: “On that day I will raise up the fallen sukkah of David” (Amos 9) (וּלְעָתִיד נֶאֱמַר: "בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת"). Amen, so may it be His will (אָמֵן כֵּן יְהִי רָצוֹן).