Chapter Sixty-Eight (פֶּרֶק שִׁשִּׁים וּשְׁמוֹנָה)

In this chapter, the author conceals letters through Atbash (בַּפֶּרֶק הַזֶּה הַמְחַבֵּר מַסְתִּיר אוֹתִיּוֹת אַתְבַּ״ש)

In order to establish you in the content of the matter of the Ten Martyrs of the Kingdom (כְּדֵי לְהַעֲמִידְךָ עַל תּוֹכֶן עִנְיָן עֲשָׂרָה הֲרוּגֵי מַלְכוּת), and the mystery of the sparks of purity—what their matter is in extremely concise form (וְסוֹד נִיצוֹצוֹת טָהֳרָה מַה הֵם עִנְיָנָם בִּקְצָרוּת מֻפְלָג), we must first preface one teaching from the Zohar (צְרִיכִין אָנוּ לְהַקְדִּים מַאֲמָר אֶחָד מִן הַזֹּהַר), from Parashat Pekudei, daf 254b (שֶׁל פָּרָשַׁת פְּקוּדֵי דַּף רנ״ד ע״ב), and from it everything will be clarified with the help of the Creator and His Shekinah (וּמִתּוֹכוֹ יִתְבָּאֵר הַכֹּל בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And this is its language (וְזֶה לְשׁוֹנוֹ):

“Come and see, for Rabbi Akiva ascended above as is fitting” (תָּא חֲזֵי: בְּגִין דְּרַבִּי עֲקִיבָא סַלִּיק לְעֵילָא כְּדְקָא יָאוּת), “he entered in peace and departed in peace” (עָאַל בִּשְׁלָם וְנָפַק בִּשְׁלָם). “David asked a question and it was not explained” (דָּוִד שָׁאֵיל שְׁאֵלְתָּא וְלָא אִתְפָּרֵשׁ), as it is written: “From men—by Your hand, Hashem—from men of fleeting time, whose portion is in life” (Psalms 17) (דִּכְתִיב: מִמְּתִים יָדְךָ י"י מִמְּתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים). Because of this—what are these who were killed in the killings of the world? (עַל דָּא: מַה אִילֵין דְּאִתְקְטִילוּ בְּקִטּוּלֵי עָלְמָא) Meritorious are they (זַכָּאִין), Tzaddikim who did not commit sin (צַדִּיקַיָּא דְּלָא חָאֲבוּ חוֹבָה), yet are punished (וְגִין דְּיִתְעַנְּשׁוּן).

Come and see (תָּא חֲזֵי): “From men by Your hand, Hashem, from men of Cheled [the Hidden World], whose portion is in life” (מִמְּתִים יָדְךָ י״י מִמְּתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים) (Psalms 17). Here are two sides—“Your hand, Hashem,” and “Cheled [the Hidden World]” (הָכָא אִיהוּ תְּרֵין סִטְרִין: יָדְךָ י״י וְחֶלֶד). “Your hand, Hashem”—this is Kudsha Berikh Hu (יָדְךָ י״י דָּא קב״ה), and the Neshamah is gathered to Him “from the dead, from Cheled [the Hidden World]”—that is the Sitra Achra (וְנִשְׁמְתָא אִתְכְּנִישׁ לְגַבֵּיהּ מִמְּתִים מֵחֶלֶד דָּא סִטְרָא אַחֲרָא), over which the body rules (דְּגוּפָא אִיהוּ שָׁלְטָא עֲלֵיהּ), as it is written (דִּכְתִיב): “I shall no longer look upon man, with the inhabitants of Cheled [the Hidden World]” (לֹא אַבִּיט אָדָם עוֹד עִם יוֹשְׁבֵי חֶלֶד) (Isaiah 38)—Chadel [Ceased] (חָדֵל).

Come and see (תָּא חֲזֵי): the Neshamah of these is for the completion of the Holy Spirit (נִשְׁמְתָא דְּאִילֵין לְאַשְׁלָמוּתָא דְּרוּחָא קַדִּישָׁא), that there be ten spirits below as is fitting (דִּלְהֵווֹן עֲשַׂרָה רוּחִין מִתַּתָּא כְּדְקָא יָאוּת), and their bodies be given over to the foreign king (וְגוּפָא דִּלְהוֹן יִתְמְסַר לְמַלְכָּא אַחֲרָא). Each one takes his portion (כָּל חַד נָטִיל חוּלְקֵיהּ), and from here is the mystery of offerings (וּמֵהָכָא רָזָא דְּקָרְבָּנִין). And its explanation: he [David] asked a question that was not explained in its explanation (וּפֵירוּשׁוֹ: הוּא [דָּוִד] שָׁאַל שְׁאֵלְתָּא דְּלָא אִתְפָּרֵשׁ פֵּירוּשׁוֹ), he asked to die by that death (שָׁאַל שֶׁיָּמוּת בְּאוֹתָהּ מִיתָה), to rectify the supernal Yesod (לְתַקֵּן הַיְּסוֹד הָעֶלְיוֹן), and he was not disqualified nor separated from it (וְלֹא נִפְסַל וְנִפְרַשׁ מִמֶּנּוּ), for the Holy One Blessed Be He joins a good thought—“When will it come to my hand and I will fulfill it”—unto action (כִּי הקב״ה מְצָרֵף מַחֲשָׁבָה טוֹבָה: מָתַי יָבוֹא לְיָדִי וַאֲקַיְּמֶנָּה, לְמַעֲשֶׂה), and all the more so in this case (וְכָל שֶׁכֵּן הָכָא). They are two aspects: “Your hand, Hashem” and “Cheled [the hidden world]” (אִינוּן תְּרֵין סִטְרִין, יָדְךָ י"י וְחֶלֶד). “Your hand”—this is the Holy One Blessed Be He, whose hidden form in every place is the Shekinah (יָדְךָ דָּא קָדוֹשׁ בָּרוּךְ הוּא, שֶׁסְּתָמוֹ בְּכָל מָקוֹם הִיא הַשְּׁכִינָה). And when they died, they were gathered to Him “from the dead” (וּכְשֶׁמֵּתוּ אִתְכְּנְשׁוּ לְגַבֵּיהּ מִמְּתִים), “from Cheled [the hidden world]”—this is the Sitra Achra, for the body rules over it (מִחֶלֶד דָּא סִטְרָא אַחֲרָא, דְּגוּפָא אִיהוּ שָׁלְטָא עִלָּוֵיהּ). And its explanation: in this death there are two aspects (וּפֵירוּשׁוֹ, שֶׁבַּמִּיתָה הַזֹּאת יֵשׁ שְׁתֵּי בְּחִינוֹת), the first is natural death (הָאַחַת הִיא הַמִּיתָה הַטִּבְעִית), for Rabbi Akiva was already one hundred and twenty years old (שֶׁכְּבָר הָיָה רַבִּי עֲקִיבָא בֶּן ק״ך שָׁנָה), and the second is the execution (וְהַשְּׁנִית הִיא הָהֲרִיגָה). And if his death had been natural, he would have entered into the lower chamber of “Your hand, Hashem” (וְאִם הָיְתָה מִיתָתוֹ טִבְעִית, הָיָה נִכְנָס בְּנְקִיבָה תַּחְתּוֹנָה שֶׁל יָדְךָ י"י), but in being killed, he was elevated upward (וּבְהָרִיגָה נִסְתַּלֵּק [וְעָלָה] לְמַעְלָה). And thus the word “Your hand” functions both above and below (וְתִהְיֶה מִלַּת יָדְךָ מְשַׁמֶּשֶׁת לְמַעְלָה וּלְמַטָּה), and the word “from Cheled [the hidden world]” likewise above and below (וּמִלַּת מֵחֶלֶד לְמַעְלָה וּלְמַטָּה). Meaning: “From the dead—Your hand” — if the death was from Your hand, he would have entered into “Your hand, Hashem,” which is the Shekhinah (פֵּירוּשׁ: מִמְּתִים יָדְךָ, אִם הָיְתָה הַמִּיתָה מִיָּדְךָ, הָיָה נִכְנָס בִּיָדְךָ י"י שֶׁהִיא הַשְּׁכִינָה).

Now that the death came “from Cheled [the Hidden World]”—from the external forces (עַכְשָׁו שֶׁהָיְתָה הַמִּיתָה מִחֶלֶד שֶׁהֵם הַחִיצוֹנִים), “from Cheled [the Hidden World]—their portion is in life” (מֵחֶלֶד חֶלְקָם בַּחַיִּים). And Cheled [the Hidden World] means from the word “Chuldah [Weasel]” (וְחֶלֶד פֵּרוּשׁוֹ מִלְּשׁוֹן חוּלְדָּה), which is hidden and enters into the supernal Yesod (שֶׁהוּא מֻצְנָע וְנִכְנָס בִּיסוֹד הָעֶלְיוֹן), the mystery of life (סוֹד הַחַיִּים), and is called El Chai (וְנִקְרָא אֵ־ל חַי). And upon the light of this supernal Yesod of Yosef (וְעַל הָאוֹר שֶׁל זֶה הַיְּסוֹד הָעֶלְיוֹן שֶׁל יוֹסֵף), the small Yesod (יְסוֹד זְעֵיר), which reaches up to the Yesod of Imma (הַמַּגִּיעַ עַד יְסוֹד אִמָּא), through the bending of Imma and including him within the chambers of her belly (בְּהַרְכָּנַת אִמָּא וּכְלוֹלוֹ בְּחַדְרֵי בִטְנָהּ), upon this the verse says (וְעָלָיו אוֹמֵר הַכָּתוּב): “A light is sown for the righteous, and for the upright in heart, gladness” (Psalm 97) (“אוֹר זָרוּעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה”), final letters: R. Akiva (סוֹפֵי תֵּבוֹת: ר״ עֲקִיבָה). Meaning, that the Tzaddikim would straighten and repair the heart (פֵּרוּשׁ שֶׁהָיוּ [הַצַּדִּיקִים] מְיַשְּׁרִים וּמְתַקְּנִים הַלֵּב), that is, the thirty-two Elohim which fell below (דְּהַיְנוּ ל״ב אֱלֹהִים שֶׁנָּפְלוּ לְמַטָּה), and became a heart of stone (וְהָיוּ לֵב הָאֶבֶן). And through the death of the Tzaddikim (וּבְמִיתַת הַצַּדִּיקִים), “and sorrow and sighing” (Isaiah 35) (וִיגוֹן וַאֲנָחָה), is transformed into joy (נֶהְפַּךְ לְשִׂמְחָה), and they are sweetened at that moment (וְנִמְתְּקוּ בְּאוֹתוֹ פַּעַם), and every day until the coming of the redeemer (וּבְכָל יוֹם וָיוֹם עַד בִּיאַת הַגּוֹאֵל). And all of this is from “A light is sown for the righteous” of Abba and Imma (וְהַכֹּל מֵ“אוֹר זָרוּעַ לַצַּדִּיק” שֶׁל אַבָּא וְאִמָּא). And this is the mystery of “entered in peace” — of Binyamin, the Yesod of the Nukvah (וְהַיְנוּ סוֹד “עָאַל בְּשָׁלוֹם” שֶׁל בִּנְיָמִין, יְסוֹד הַנֻּקְבָּה), and “departed in peace” — of Yosef, the small Yesod, which reaches up to the Yesod of Imma at the time of Zivug (וְ“נָפַק בְּשָׁלוֹם” שֶׁל יוֹסֵף, יְסוֹד זְעֵיר הַמַּגִּיעַ עַד יְסוֹד אִמָּא בִּזְמַן הַזִּוּוּג). And after the Zivug, he remains orphaned from the supernal Imma (וְאַחַר הַזִּוּוּג נִשְׁאָר יָתוֹם מֵאִמָּא עִילָּאָה), in the mystery of Yosef: “handsome in form and handsome in appearance” (Bereshit 39) (בְּסוֹד יוֹסֵף: “יְפֵה תֹאַר וִיפֵה מַרְאֶה”), initial letters: Yatom (רָאשֵׁי תֵּבוֹת: יָתוֹם). And the mystery of “handsome in form” — the splendor of the beard above (וְסוֹד “יְפֵה תֹאַר” הַדְרַת זָקֵן לְמַעְלָה), and “handsome in appearance” — the splendor of the beard below (וְ“יְפֵה מַרְאֶה” הַדְרַת זָקֵן הַתַּחְתּוֹן), for one depends on the other (כִּי הַא בְּהַא תַּלְיָא), and a eunuch has no splendor of the beard (וְסָרִיס אֵין לוֹ הַדְרַת זָקֵן), and this suffices (וְדַּי בָּזֶה). And before we come to explain the matter of the completion of the Holy Spirit (וְקוֹדֶם שֶׁנָּבוֹא לְבָאֵר עִנְיַן הַשְּׁלֵמוּת דְּרוּחָא קַדִּישָׁא), we must preface an explanation of the passage from the Zohar on Ruth, daf 28 (מֻכְרָחִים אָנוּ לְהַקְדִּים בֵּיאוּר הַמַּאֲמָר שֶׁל זֹהַר רוּת דַּף כ"ח): “Ten elders who were martyrs of the kingdom were the sons of Ya'akov” (עֲשָׂרָה סַבֵּי קְטוּלֵי מַלְכוּת בְּנֵי דְיַעֲקֹב הֲווֹ), and that accuser from above arose and said before the Holy One Blessed Be He (וְקָם הַהוּא מְקַטְרֵג שֶׁל מַעְלָה וְאָמַר לִקב״ה), “This verse of the Torah: ‘And one who kidnaps a man and sells him’” (הַאי קְרוּס דְּתוֹרָה: וְגוֹנֵב אִישׁ וּמְכָרוֹ), He planted ten bodies, the Holy One Blessed Be He (נָטַע עֲשָׂרָה גּוּפִין הקב״ה), and brought the souls into them (וְאַעִיל הַנְּפָשׁוֹת בְּהוֹן), and they were punished for the sale of Yosef (וְאִתְעַנְּשׁוּ עַל מְכִירַת יוֹסֵף). For the Holy One Blessed Be He does not give reward to one who has not done wrong (שֶׁהקב״ה לֹא נָתַן שָׂכָר לְמִי שֶׁלֹּא עָשָׂה רָע), on account of the one who did evil (בִּשְׁבִיל הַהוּא שֶׁעָשָׂה רָע), as it is said (שֶׁנֶּאֱמַר): “Fathers shall not be put to death for sons, and sons shall not be put to death for fathers; each man for his own sin shall be put to death” (Deuteronomy 24) (לֹא יוּמְתוּ אָבוֹת עַל בָּנִים וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת אִישׁ בְּחֶטְאוֹ יוּמָתוּ). “The secret of Hashem is to those who fear Him” (Psalms 25) (סוֹד י"י לִירֵאָיו). And this is the secret of what it says in the Zohar on Parashat Pekudei (וְזֶהוּ סוֹד אוֹמְרוֹ בַּזֹהַר פָּרָשַׁת פְּקוּדֵי), which I cited above (שֶׁהֵבֵאתִי לְמַעְלָה): “Upon this—what are these who were killed in the killings of the world—meritorious are the Tzaddikim who did not commit a sin and yet are punished” (יַעַל דָּא: מַה אִילֵין דְּאִתְקְטְלוּן בִּקְטוּלָא עָלְמָא, זַכָּאִין צַדִּיקַיָּא דְּלָא חָבוּ חוֹבָה וְגִין דְּיִתְעַנְּשׁוּן), like these, for the mystery of the sale of Yosef (כְּמוֹ אֵלּוּ, עַל סוֹד מְכִירַת יוֹסֵף). And it says there before that statement (וְאָמַר שָׁם קוֹדֶם זֶה הַמַּאֲמָר): “He opened and said: And Ya'akov came from the field in the evening, and Leah went out to meet him and said, To me shall you come, for I have surely hired you” (Bereshit 30) (פָּתַח וְאָמַר: וַיָּבֹא יַעֲקֹב מִן הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ). Two times: “I have hired”—one now, and “I have hired” another time later (שְׁנֵי פְּעָמִים: שָׂכָר הַשְּׁתָּא, שְׂכַרְתִּיךָ לְבַתַּר זִמְנָא), there is reward now and reward later (יֵשׁ שָׂכָר הַשְּׁתָּא, לְבַתַּר זְמַנָּא). They became for the Kingdom of Heaven (נַהֲווֹ לְמַלְכוּת שָׁמַיִם), meaning, to rectify the Kingdom of Heaven and to give their souls over for the yoke of the Kingdom of Heaven (רָצוֹן לוֹמַר לְתַקֵּן מַלְכוּת שָׁמַיִם וּלְמְסוֹר נַפְשָׁם עַל עוֹל מַלְכוּת שָׁמַיִם). And it says there: their bodies will remain in their places in this world, and all will return as before (וְאוֹמֵר שָׁם: גּוּפָא דִּלְהוֹן יִשְׁתָּאֲרוּן בִּדְוּכְתַּיְיהוּ בְּהַאי עָלְמָא וְכֹּלָּא אַתְהַדַּר כְּמִלְּקַדְּמִין), as it says: “Each man according to his blessing he blessed them” (Bereshit 49) (כְּמָה דְּאַתְּ אָמַר: אִישׁ אֲשֶׁר כִּבְרָכָתוֹ בֵּרַךְ אוֹתָם).

And the intent is to say that in the end they will remain in this world (וְהַכַּוָּנָה לוֹמַר שֶׁלְּסוֹף יִשְׁתָּאֲרוּן בְּהַאי עָלְמָא), even though not now (אַף עַל פִּי שֶׁאֵינוֹ עַתָּה). And this is what it means when it says “they shall remain” with a Yod (וְהַיְּנוּ דְּקָאָמַר יִשְׁתָּאֲרוּן בְּיו"ד), and not “they remained” with an Alef (וְלֹא אִשְׁתָּאֲרוּן בְּאַל"ף), to say they are destined to remain (לוֹמַר שֶׁעָתִידִין לְהִשָּׁאֵר), and this is what it says: “and all will return as before” (וְזֶהוּ דְּקָאָמַר: וְכֹּלָּא אַתְהַדַּר כְּמִלְּקַדְּמִין). And its meaning is that the souls will return into the bodies as at the beginning (וּפֵירוּשׁוֹ כִּי יַחְזְרוּ הַנְּשָׁמוֹת תּוֹךְ הַגּוּפִין כְּמוֹ בַּתְּחִלָּה), to be a dwelling place for the souls of the tribes (לִהְיוֹת מִשְׁכָּן לַנְּשָׁמוֹת שֶׁל הַשְּׁבָטִים), and he brought a proof for this matter (וְהֵבִיא רְאָיָה לַעִנְיָן זֶה), and how they were acquired for the Kingdom of Heaven (וְאֵיךְ נִקְנוּ לְמַלְכוּת שָׁמַיִם), from the verse: “Each man according to his blessing he blessed them” (Bereshit 49) (מִפָּסוּק: אִישׁ אֲשֶׁר כִּבְרָכָתוֹ בֵּרַךְ אוֹתָם). And the matter is known, that “his blessing” refers to the Kingdom of Heaven (וְהָעִנְיָן יָדוּעַ כִּי בִּרְכָתוֹ הִיא מַלְכוּת שָׁמַיִם), “his blessing” meaning that each one of them is a likeness of the Malkhut (בִּרְכָתוֹ רָצוֹן לוֹמַר שֶׁכָּל אֶחָד מֵהֶם הוּא דּוּגְמַת הַמַלְכוּת), and this is “Each man according to his blessing he blessed them” (וְזֶהוּ: אִישׁ אֲשֶׁר כִּבְרָכָתוֹ בֵּרַךְ אוֹתָם). For just as the Malkhut, her inwardness is in holiness with her husband (כִּי כְּמוֹ שֶׁהַמַלְכוּת פְּנִימִיּוּתָהּ הִיא בַּקֹּדֶשׁ אֵצֶל בַּעְלָהּ), and in her externality the Sitra Achra clings to her (וּבַחִיצוֹנִיּוּתָהּ נִדְבָּקִין בָּהּ סִטְרָא אַחֲרָא), so too are they precisely (כֵּן הֵם מַמָּשׁ). For their soul rose to Malkhut in order to complete the Holy Spirit (כִּי נִשְׁמָתָם עָלְתָה לְמַלְכוּת כְּדֵי לְאַשְׁלָמָא רוּחָא קַדִּישָׁא), and their body to the portion of the Sitra Achra (וְגוּפָם לְחֵלֶק סִטְרָא אַחֲרָא), and thus they are precisely as “his blessing” (וְנִמְצָא שֶׁהֵם מַמָּשׁ כִּבְרָכָתוֹ). And furthermore, the verse was precise and said: “Each man according to his blessing” (וְעוֹד דִּקְדֵּק הַכָּתוּב וְאָמַר: אִישׁ אֲשֶׁר כִּבְרָכָתוֹ), and did not say “according to his blessing” (וְלֹא אָמַר: אֲשֶׁר כִּבְרָכָתוֹ), and why did it need to mention the word “man” (וְלָמָּה לוֹ לְהַזְכִּיר מִלַּת אִישׁ)? To tell you that when he is reincarnated into another man (לוֹמַר לְךָ: כִּי כַּאֲשֶׁר יִתְגַּלְגֵּל בְּאִישׁ אַחֵר), then it will be “according to his blessing” (אָז יִהְיֶה כִּבְרָכָתוֹ).

For at first, he blessed them themselves (כִּי בַּתְּחִלָּה בֵּרֵךְ לָהֶם עַצְמָם), as it says: “And this is that which their father spoke to them” (Bereshit 49) (וּכְמוֹ שֶׁאָמַר: וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם), and he repeated and said: “Each man according to his blessing” (וְחָזַר וְאָמַר: אִישׁ אֲשֶׁר כִּבְרָכָתוֹ), to hint that when he is reincarnated into another man, they will then be “according to his blessing” (לְרַמֵּז כַּאֲשֶׁר יִתְגַּלְגֵּל בְּאִישׁ אַחֵר, שֶׁיִּהְיוּ אָז כִּבְרָכָתוֹ). It is also possible to be precise in the fact that he repeated and said “man” (עוֹד אֶפְשָׁר לְדַקְדֵּק בְּמַה שֶּׁחָזַר וְאָמַר: אִישׁ), to inform us that it is their bodies (לְהַשְׁמִיעֵנוּ שֶׁהֵם גּוּפִים דִּילְהוֹן), they shall be blessed as before (יִתְבָּרְכוּן כְּמִלְּקַדְּמִין), in the place of holiness (בִּמְקוֹם הַקֹּדֶשׁ). For at first he blessed the tribes themselves, in the mystery of their soul (כִּי מִתְּחִלָּה בֵּרֵךְ לַשְּׁבָטִים עַצְמָן בְּסוֹד נִשְׁמָתָם), and afterwards he blessed the bodies (וְאַחַר כָּךְ בֵּרֵךְ לַגּוּפִים), that they too should be “according to his blessing” in the place of holiness (שֶׁגַּם הֵם יִהְיוּ כִּבְרָכָתוֹ בִּמְקוֹם הַקֹּדֶשׁ), and therefore it says “man” (וְלְפִיכָךְ אָמַר: אִישׁ). There is further to explain in the verse that says, “Each man according to his blessing” (עוֹד יֵשׁ לְפָרֵשׁ הַפָּסוּק שֶׁאָמַר אִישׁ אֲשֶׁר כִּבְרָכָתוֹ), the intention is (הַכַּוָּנָה הוּא) that what he blessed them with was that they should become (שֶׁמַּה שֶׁבֵּרֵךְ אוֹתָם, הוּא שֶׁיִּהְיוּ), for the completion of the Holy Spirit (לְאַשְׁלָמָא רוּחָא קַדִּישָׁא), in ten spirits below (בְּעֲשָׂרָה רוּחִין מִתַּתָּא), just as the Malkhut is comprised of ten supernal spirits from above (כְּמוֹ שֶׁמַלְכוּת כְּלוּלָה מֵעֲשָׂרָה רוּחִין עִילָּאִין מֵלְעֵילָא), so too are these ten spirits, holy ones from below (כֵּן אֵלּוּ הָעֲשָׂרָה רוּחִין קַדִּישִׁין מִלְּתַתָּא).

And furthermore, he blessed them that they should be literally as his blessing (וְעוֹד בֵּרְכָם שֶׁיִּהְיוּ מַמָּשׁ כִּבְרָכָתוֹ), limbs of the Shekinah (אֵיבָרֵי הַשְּׁכִינָה), as he said: for the completion of the Holy Spirit (וּכְמוֹ שֶׁאָמַר: לְאַשְׁלָמָא רוּחָא קַדִּישָׁא). And now is a time of affection to reveal to you what the completion of the Holy Spirit is (וְעַתָּה עֵתִי דּוֹדִים לְגַלּוֹת לְךָ הַשְׁלֵמַת רוּחָא קַדִּישָׁא מַה הוּא). For when it arose in the will of the Supernal Emanator to emanate the world of Atzilut (כִּי כַּאֲשֶׁר עָלָה בָּרָצוֹן הַמַּאֲצִיל הָעֶלְיוֹן לְהַאֲצִיל הָאֲצִילוּת), through the upper earth (עַל יְדֵי הָאָרֶץ הָעֶלְיוֹנָה), the first kings emerged first (יָצְאוּ הַמְּלָכִים הָרִאשׁוֹנִים תְּחִלָּה), in the mystery of strict judgment (בְּסוֹד הַדִּין הַגָּמוּר), which was within the supernal thought (שֶׁהִיא הָיְתָה בְּתוֹךְ הַמַּחֲשָׁבָה הָעֶלְיוֹנָה), as it is said: “And these are the kings who reigned in the land of Edom” (Bereshit 36) (כְּמוֹ שֶׁאָמַר: וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם). And among them were mixed the Klipot and unholy judgments (וּבְתוֹכָם מְעֹרָבִים הַקְּלִיפּוֹת וְהַדִּינִים הַבִּלְתִּי קְדוֹשִׁים). And from the abundance of judgments, the earth was nullified (וּמֵרוֹב הַדִּינִין אַרְעָא אִתְבַּטְּלַת), which is the Malkhut (אֲשֶׁר הִיא הַמַלְכוּת), until the root of the judgments struck forth from the power of the Hard spark (עַד שֶׁבָּטַשׁ שׁוֹרֶשׁ הַדִּינִין מִכֹּחַ בּוּצִינָא דְּקַדְּרוּנוּתָא), like a hammer striking on an anvil (כְּפַטִּישׁ שֶׁמַּכֶּה בַּקּוּרְנָס), and sparks go out in all directions (וְיוֹצְאִין נִיצוֹצוֹת לְכָל צַד). And so the root of the judgments divided these kings into 320 sparks (וְכֵן שׁוֹרֶשׁ הַדִּינִין חִילֵּק מְלָכִים אֵלּוּ לְשַׁ"ךְ נִיצוֹצוֹת), in the mystery of the thirty-two paths of Chokhmah (בְּסוֹד ל״ב נְתִיבוֹת חָכְמָה), each one included from ten (כָּל אֶחָד כָּלוּל מֵעֲשָׂרָה). And from these sparks, the sparks of judgments belonging to holiness were selected (וּבֵרֵר מִן הַנִּיצוֹצוֹת אֵלּוּ נִיצוֹצוֹת הַדִּינִין שֶׁל קְדוּשָׁה), and these are the thirty-two Elohim of Bereshit (וְהֵם ל״ב אֱלֹהִים דְּבְרֵאשִׁית). And in thought they were clarified (וּבְמַחֲשָׁבָה אִתְבָּרִירוּ), from the side of the judgments of holiness (מִצַּד הַדִּינִים שֶׁל קְדוּשָׁה), by way of the thirty-two teeth (בְּל״ב שִׁינַיִם), which are specifically for the Israelite person (אֲשֶׁר הֵם דַּוְקָא לָאָדָם הַיִּשְׂרְאֵלִי), who chews the mystery of clarification (הַלּוֹעֵס סוֹד הַבֵּרוּר), extracting food from waste every single day (אוֹכֶל מִתּוֹךְ הַפְּסֹלֶת בְּכָל יוֹם וָיוֹם). And this is the mystery of the supernal eating each day (וְזֶהוּ סוֹד אֲכִילָה שֶׁל מַעְלָה בְּכָל יוֹם), in the Zivug of the mouth (בְּזִוּוּג הַפֶּה), and all the more so in Ma'aseh Bereshit (וּכָל שֶׁכֵּן בְּמַעֲשֵׂה בְּרֵאשִׁית). And the matter of the division of these kings into the thirty-two paths is as follows (וְעִנְיָן הִתְחַלְּקוּת מְלָכִים אֵלּוּ לְל״ב נְתִיבוֹת הוּא): for the kings are eight (כִּי הַמְּלָכִים הֵם ח׳), for the king Bela is the mystery of Da‘at (כִּי הַמֶּלֶךְ בֶּלַע הוּא סוֹד הַדַּעַת), and from Da‘at until Malkhut there are eight kings (וְיֵשׁ מִן דַּעַת עַד מַלְכוּת ח׳ מְלָכִים), as we explained above in the earlier chapters (שֶׁבֵּאַרְנוּ לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים). And each one of these eight kings is divided into four parts (וְכָל אֶחָד מֵאֵלּוּ ח׳ מְלָכִים מִתְחַלֵּק לְד׳ חֲלָקִים), in the mystery of the four letters of the Name Havayah (בְּסוֹד ד׳ אוֹתִיּוֹת הַהֲוָיָ"ה). The great flow, from which the breaking of the vessels came (שֶׁפַּע הַגָּדוֹל אֲשֶׁר שֶׁבֶר הַכֵּלִים הָיָה מִמֶּנּוּ), therefore all its parts are squared (נִמְצָא שֶׁכָּל חֶלְקָיו הֵם מְרוּבָּעִים), and even every shard from the fragments of its vessels (וַאֲפִילוּ כָּל שֶׁבֶר מִשִּׁבְרֵי כֵּלָיו), they are squared (הֵם מְרוּבָּעִים), in order to provide preparation and imprint for the worlds of A"B"Y"A (כְּדֵי לָתֵת הֲכָנָה וָרוֹשֶׁם לְעוֹלָמוֹת אֲבִי״ע), in their fall below by way of that path (בְּנְפִילָתָם לְמַטָּה דֶּרֶךְ שָׁם). It follows that they are four times eight, which is thirty-two Elohim (נִמְצָא שֶׁהֵם ד׳ פְּעָמִים ח׳ — הֲרֵי ל״ב אֱלֹהִים), and each one includes ten, totaling 320 (וְכָל אֶחָד כָּלוּל מֵעֶשֶׂר — הֲרֵי שַׁ״ךְ). And this is what is written: “When the wrath of the king subsided” (Esther 7) (וְזֶהוּ: כְּשׁוֹךְ חֲמַת הַמֶּלֶךְ), it is written deficient, without a Vav (כְּתִיב חָסֵר ו). Meaning, that the 320 judgments are the wrath and fury of the King (רָצוֹן לוֹמַר: שַׁ״ךְ דִּינִין הֵם חֵמָה וָרוֹגֶז שֶׁל הַמֶּלֶךְ), and they are the mystery of the 320 judgments of wrath (וְהֵם סוֹד שַׁ״ךְ דִּינִין שֶׁל חֵמָה). And when the sparks of holiness were refined (וְכַאֲשֶׁר נִתְבָּרְרוּ נִיצוֹצוֹת הַקְּדוּשָּׁה), in the secret of the thirty-two [times] Elohim (בְּסוֹד ל״ב אֱלֹהִים), the remainder of the sparks descended below (יָרְדוּ שְׁאָר הַנִּיצוֹצוֹת לְמַטָּה), and these remaining sparks (וּשְׁאָר נִיצוֹצוֹת אֵלּוּ), they are the secret of Molcho (הֵם סוֹד מַלְכוֹ), in each of the first thirty-two paths (שֶׁבְּכָל ל״ב נְתִיבוֹת רִאשׁוֹנִים). For Elohim is the secret of Eleh [these] (כִּי אֱלֹהִים הוּא סוֹד אֵלָה), and Mi [Who] is the secret of the first fifty [gates] (וּמִי הוּא סוֹד נ׳ רִאשׁוֹנוֹת), and Eleh [these] is the secret of the six extremities (וְאֵלֶּה הוּא סוֹד ו׳ קְצָווֹת), for six times six is the gematria of Eleh [these] (כִּי ו׳ פְּעָמִים ו׳ הוּא גִּימַטְרִיָּיא אֵלָה), which in each of the first paths (אֲשֶׁר בְּכָל נָתִיב מֵהָרִאשׁוֹנִים), of the judgments was refined toward the side of holiness (שֶׁל הַדִּינִין נִתְבָּרֵר לִצַּד הַקֹּדֶשׁ). However, the Malchut in each of the first paths (אֲבָל הַמַלְכוּת שֶׁבְּכָל נָתִיב מֵהָרִאשׁוֹנִים), became refuse below (נַעֲשִׂית פְּסוֹלֶת לְמַטָּה), for she is the last of each path (כִּי הִיא אַחֲרוֹנָה לְכָל נָתִיב), and she was not able to be refined (וְלֹא יָכְלָה לְהִתְבָּרֵר). And this is [the meaning of]: “And the earth was chaos and void” (Bereshit 1) (וְזֶהוּ: וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ), for she is the lower earth in each and every path (כִּי הִיא הָאָרֶץ [הַתַּחְתּוֹנָה] שֶׁבְּכָל נָתִיב וְנָתִיב). And the number of the sparks that were rectified according to this (וּמִנְיַן הַנִּיצוֹצוֹת שֶׁנִּתְקְנוּ לְפִי זֶה), will be 288 (יִהְיוּ רַח״ף), and the remainder, which are thirty-two to complete 320, died (וְהַשְּׁאָר שֶׁהֵם ל״ב לְתַשְׁלוּם ש״ך מֵתוּ), and were not able to be rectified (וְלֹא יָכְלוּ לְהִתְתַּקֵּן). And regarding these thirty-two that died it is said: “Who heals the brokenhearted” (Psalms 147) (וְעַל אֵלּוּ הַל״ב שֶׁמֵּתוּ נֶאֱמַר: הָרוֹפֵא לִשְׁבוּרֵי לֵב), they are the secret of the thirty-two Elohim and the paths that will be rectified (הֵם סוֹד ל״ב אֱלֹהִים וּנְתִיבוֹת שֶׁיִּתְקַנּוּ), in the future to come (לֶעָתִיד לָבוֹא), and they will attain vitality and healing (וְיַשִּׂיגוּ חַיּוּת וּרְפוּאָה).

And understand the word “to the brokenhearted” (וְהָבֵן מִלַּת לִשְׁבוּרֵי לֵב), that they come from the power of the Shevirah (שֶׁהֵם בָּאִים מִכֹּחַ הַשְּׁבִירָה), and are destined to be healed (וְעֲתִידִים לְהִתְרַפְּאוֹת). And with this He binds up their sorrow (וּבָזֶה מְחַבֵּשׁ לְעַצְּבוּתָם), for their sorrow is (כִּי הָעַצְּבוֹן שֶׁלָּהֶם הוּא), that there is no one who answers them a response (שֶׁאֵין מִי מֵשִׁיב לָהֶם תְּשׁוּבָה), [explaining] what they sinned, that they were broken (מַה חָטְאוּ שֶׁנִּשְׁבְּרוּ), in the secret of: “The tears of the oppressed, and they have no comforter” (Ecclesiastes 4) (בְּסוֹד: דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם). And the one who understands will understand (וְהַמֵּבִין יָבִין). And this is the secret of: “And the spirit of Elohim hovered” (Bereshit 1) (וְזֶהוּ סוֹד: וְרוּחַ אֱלֹהִים מְרַחֶפֶת), it is the letters “288 died” (הוּא אוֹתִיּוֹת מֵת־רפ״ח), and these 288 sparks were rectified (וְאֵלּוּ הָרפ״ח נִיצוֹצוֹת נִתְקְנוּ), through the Name of seventy-two by its letters and words (עַל־יְדֵי שֵׁם בֶּן ע"ב בְּאוֹתִיּוֹתָיו וּתְבוֹתָיו), for 72 and 216 are 288 (כִּי ע"ב וְרִי״ו הֵם רפ״ח). And it is known that the Name 72 is in Chokhmah which is called “thought” (וְיָדוּעַ כִּי שֵׁם ע"ב הוּא בַּחָכְמָה הַנִּקְרֵאת מַחְשָׁבָה), therefore the Zohar says in Parashat Pekudei at the end of the discourse (לְכָךְ אוֹמֵר הַזֹּהַר פָּרָשַׁת פְּקוּדֵי בְּסוֹף הַמַּאֲמָר): “In thought they were refined” (בְּמַחְשָׁבָה אִתְבָּרִירוּ). And regarding these 288 sparks the verse says (וְעַל אֵלּוּ הָרפ״ח נִיצוֹצוֹת אוֹמֵר הַכָּתוּב): “And behold, Aharon’s staff blossomed” (Numbers 17) (וְהִנֵּה פָרַח מַטֶּה אַהֲרֹן), for the secret of Chesed (כִּי סוֹד הַחֶסֶד), the side of Aharon (סִטְרָא דְאַהֲרֹן), for the house of Levi (לְבֵית לֵוִי), Two Hundred and Sixteen letters are the secret of Gevurah (רִי״ו אוֹתִיּוֹת סוֹד הַגְּבוּרָה). And this is the reason for: “She [i.e. Malchut] has nothing of her own light” (וְזֶהוּ סִיבַּת: דְלֵית לַהּ [לְמַלְכוּת] מִגַּרְמָהּ נְהוֹרָא), for her sparks were not rectified (כִּי לֹא נִתְקְנוּ נִיצוֹצוֹתֶיהָ), only that she received from her Husband ten from above to below (אֶלָּא שֶׁקִּיבְּלָה מִבַּעְלָהּ עֶשֶׂר מִלְמַעְלָה לְמַטָּה). And because her original sparks were not rectified (וּמִפְּנֵי שֶׁנִּיצוֹצוֹתֶיהָ הָרִאשׁוֹנִים לֹא נִתְקְנוּ), this is in the lower Malchut (זֶהוּ בַּמַלְכוּת הַתַּחְתּוֹנָה). But the upper Malchut which is in Chokhmah and Binah (אֲבָל מַלְכוּת הָעֶלְיוֹנָה שֶׁבַּחָכְמָה וּבִינָה), was rectified first (נִתְקְנָה תְּחִלָּה). For behold, the eight kings who died (כִּי הִנֵּה ח׳ הַמְּלָכִים שֶׁמֵּתוּ), they are corresponding to Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut (הֵם כְּנֶגֶד חַג״ת נְהִי״ם), thus Chokhmah and Binah were already rectified (הֲרֵי שֶׁחָכְמָה וּבִינָה מְתוּקָּנִים הָיוּ), and from Binah and below (וּמִבִּינָה וּלְמַטָּה), these eight kings emerged (יָצְאוּ ח׳ מְלָכִים אֵלּוּ).

And behold, the Tzaddikim who give over themselves for the sanctification of the Name (וְהִנֵּה הַצַּדִּיקִים הַמּוֹסְרִים עַצְמָם עַל קִדּוּשׁ הַשֵּׁם), ascend up to the level of Malchut (עוֹלִים עַד הַמַלְכוּת), and they are her feminine waters (וְהֵם מַיִן נוּקְבִין דִּילָה), and they ascend up to Binah (וְעוֹלִים עַד הַבִּינָה), and become her feminine waters (וְנַעֲשִׂים מַיִן נוּקְבִין דִּילָה), to ascend to the level of Thought (לַעֲלוֹת לַמַּחֲשָׁבָה). And the feminine waters and masculine waters are in the secret of twenty (וְהַמַּיִן נוּקְבִין וּמַיִן דְּכוּרִין הֵם בְּסוֹד כ'), ten from below to above (עֶשֶׂר מִלְמַטָּה לְמַעְלָה), and ten from above to below (וְעֶשֶׂר מִלְמַעְלָה לְמַטָּה). And the lower zivug, which is YAHDVNHY (וְהַזִּוּוּג הַתַּחְתּוֹן שֶׁהוּא יאהדונה״י), is in the secret of the bent Kaf (הוּא בְּסוֹד כ״ף כְּפוּפָה), and the upper zivug, which is in the secret of Alef (וְהַזִּוּוּג הָעֶלְיוֹן שֶׁהוּא בְּסוֹד א׳), is in the secret of the straight Kaf (הוּא בְּסוֹד כ״ף פְּשׁוּטָה), which is the supernal Imma (שֶׁהִיא אִמָּא עִילָּאָה), ten from below to above and ten from above to below (עֶשֶׂר מִלְמַטָּה לְמַעְלָה וְעֶשֶׂר מִלְמַעְלָה לְמַטָּה). And therefore, the bent kaf and the straight final Kaf (וְלְפִיכָךְ כ כְּפוּפָה וָך פְּשׁוּטָה). And since the one who gives over himself for the sanctification of the Name (וּלְפִי שֶׁהַמּוֹסֵר עַצְמוֹ עַל קִדּוּשׁ הַשֵּׁם), performs both of these zivugim (עוֹשֶׂה שְׁנֵי זִוּוּגִים אֵלוּ), which are the bent Kaf and the straight Kaf (שֶׁהֵם כ״ף כְּפוּפָה וָך״ף פְּשׁוּטָה), as appears in the word kakh (כַּמוֹפִיעַ בַּתֵּיבָה כָּךְ), it was said to Moshe Rabbeinu, peace be upon him (נֶאֱמַר לְמֹשֶׁה רַבֵּינוּ ע״ה): “Kakh [thus] it arose in [My] thought” (בַּמַּאֲמָר: כָּךְ עָלָה בַּמַּחֲשָׁבָה) (Menachot 29b), and understand this very deeply (וְהָבֵן זֶה מְאֹד). And this is the secret of: “Rabbi Akiva entered in peace and exited in peace” (Berakhot 61b) (וְזֶהוּ סוֹד: רַבִּי עֲקִיבָא נִכְנַס בְּשָׁלוֹם וְיָצָא בְּשָׁלוֹם), two peaces (תְּרֵין שְׁלוֹמִין), above and below (לְעֵילָּא וּתְתָּא). And know that the zivug of YAHHVYHH (וְדַע כִּי זִוּוּג י״אההוי״הה), is through Da‘at (הוּא עַל־יְדֵי הַדַּעַת), to which Moshe Rabbeinu, peace be upon him, is a merkavah (אֲשֶׁר מֹשֶׁה רַבֵּינוּ ע״ה מֶרְכָּבָה אֵלָיו). And this is [the level of] Neshamah to Tiferet and the body to Binah (וְזֶהוּ נְשָׁמָה לְתִּפְאֶרֶת וְגוּפָא לְבִינָה), and therefore, at times the great light is called Tiferet (וּלְפִיכָךְ פַּעַם יִקָּרֵא הַמָּאוֹר הַגָּדוֹל תִּפְאֶרֶת), and at times it is called Binah (וּפַעַם יִקָּרֵא בִּינָה), and all is one (וּכְלָא חַד). And the zivug of the Alef is by the supernal Da‘at (וְזִוּוּג הָאַל״ף עַל־יְדֵי דַּעַת עֶלְיוֹן), the Neshamah of Binah (נְשְׁמְתָא דְּבִינָה), and therefore it was said to Moshe: “Be silent” (Sanhedrin 52b) (וּלְפִיכָךְ נֶאֱמַר לְמֹשֶׁה: שְׁתוֹק), for he ascended above it (כִּי עָלָה לְמַעְלָה מִמֶּנּוּ), to be a merkavah for the inner zivug (לִהְיוֹת מֶרְכָּבָה לְזִוּוּג פְּנִימִי), and Moshe Rabbeinu, peace be upon him, is a merkavah for the zivug of the Name Ehyeh (וּמֹשֶׁה רַבֵּינוּ ע״ה מֶרְכָּבָה לְזִוּוּג שֵׁם אֶהְיֶה), and therefore at the beginning of his prophecy it was said to him: “Ehyeh Asher Ehyeh” (Exodus 3) (וּלְפִיכָךְ נֶאֱמַר לוֹ בִּתְחִלַּת נְבוּאָתוֹ: אֶהְיֶה אֲשֶׁר אֶהְיֶה). And indeed, in the time of the Ten Martyrs (וְאָמְנָם בִּזְמַן י׳ הֲרוּגֵי מַלְכוּת), then the sins became strong (אָז גָּבְרוּ הֶעֱוֹנוֹת), for mankind no longer had strength to raise feminine waters (כִּי לֹא הָיָה כֹּחַ בִּבְנֵי אָדָם לְהַעֲלוֹת מַיִן נוּקְבִין), and to refine these sparks through their prayer (וּלְבָרוּר נִיצוֹצוֹת אֵלוּ עַל־יְדֵי תְּפִלָּתָם). And not only this, but even the feminine waters of Binah (וְלֹא דַּי זֶה, אֶלָּא אֲפִלּוּ הַמַּיִן נוּקְבִין דְּבִינָה), descended below (יָרְדוּ לְמַטָּה), and returned to be intermingled with the Klipot (וְחָזְרוּ לְהִתְעָרֵב בַּקְּלִיפּוֹת). And this is the secret of: “Because of your transgressions was your mother sent away” (Isaiah 50) (וְזֶהוּ סוֹד: וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם). And therefore the world was being destroyed (וְלָכֵן הָיָה נֶאֱבָד הָעוֹלָם), until the Holy One, Blessed be He, needed the death of these Ten Martyrs (עַד שֶׁנִּצְטָרֵךְ הַשֵּׁם יִתְבָּרַךְ לְמוֹת י׳ הֲרוּגֵי מַלְכוּת אֵלוּ).

And the content of these matters is (וְתוֹכֶן הַדְּבָרִים אֵלּוּ הוּא): Behold, you already know the reality of the feminine waters and what their matter is (הֲלֹא כְּבָר יָדַעְתָּ מְצִיאוּת הַמַּיִן נוּקְבִין מַה עִנְיָנָם), and we have also explained these matters in the previous chapters (גַּם בֵּאַרְנוּ הַדְּבָרִים בַּפְּרָקִים הַקּוֹדְמִים), the secret of the vessel of Yesod of the woman and what its nature is (סוֹד כְּלִי יְסוֹד שֶׁל הָאִשָּׁה מַה עִנְיָנוֹ). However, there is yet another reality (וְאַכֵּן עוֹד יֵשׁ מְצִיאוּת אַחֵר), to clarify the matter for you fully (כְּדֵי לְבָרֵר לְךָ הַדְּבָרִים הֵיטֵב), and you too will see with your own eyes, with the eye of your intellect (וְגַם אַתָּה תִּרְאֶה בְּעֵינֶיךָ בְּעֵין שִׂכְלְךָ). And that is what we explained to you above (וְהוּא שֶׁבֵּאַרְנוּ לְךָ לְמַעְלָה), that the feminine waters have no power to ascend on their own (שֶׁאֵין כֹּחַ לְמַיִן נוּקְבִין לַעֲלוֹת מֵעַצְמָן). But the male enters his female and places within her one spirit (אֲבָל הַזָּכָר עָיֵיל בְּנוּקְבֵיהּ חַד רוּחָא), and this is the secret of the Name B"N (שֵׁם שֶׁל ב"ן), of the filling with the two Heh’s (שֶׁל מִלּוּי הַהֵי"ן): Yod–Heh Vav–Heh (יו״ד ה״ה ו״ו ה״ה), it is what elevates the feminine waters to her Husband (הוּא מַעֲלֶה הַמַּיִן נוּקְבִין לְגַבֵּי בַּעְלָהּ). This is the secret of “one spirit that her Husband leaves within her” (זֶהוּ סוֹד: חַד רוּחָא דְּשַׁבִּיק בְּגוֹהּ בַּעְלָהּ), mentioned in Parashat Mishpatim (הַנִּזְכָּר בְּפָרָשַׁת מִשְׁפָּטִים). And at every time of union (וּבְכָל זְמַן הַזִּוּוּג), this spirit comes — the Name B"N — and elevates the feminine waters (בָּא הָרוּחַ הַזֶּה שֵׁם ב"ן וּמַעֲלֶה מַיִן נוּקְבִין). And this is the secret of Binyamin, who enters and exits (וְהוּא סוֹד בִּנְיָמִין דְּעָיֵיל וְנָפֵיק), as the Zohar says in Parashat Vayetze (שֶׁאוֹמֵר הַזֹּהַר פָּרָשַׁת וַיֵּצֵא). And all of this was before the destruction (וְכָל זֶה הָיָה קֹדֶם הַחֻרְבָּן), and the Name B"N would elevate the feminine waters (וְהָיָה מַעֲלֶה הַשֵּׁם ב"ן מַיִן נוּקְבִין). But now, after the destruction (אֲבָל עַתָּה אַחַר הַחֻרְבָּן), all of this did not avail (כָּל זֶה לֹא הוֹעִיל), and they did not have the power to elevate the feminine waters (וְלֹא הָיָה לָהֶם כֹּחַ לְהַעֲלוֹת מַיִן נוּקְבִין), except by another aspect (אִם לֹא בִּבְחִינָה אַחֶרֶת), and that is that the lives of these Chassidim were slain (וְהוּא שֶׁהָרְגוּ חַיֵּי חֲסִידִים אֵלּוּ). And afterward, these [souls] have the power to elevate (וְאַחַר כָּךְ אֵלּוּ יֵשׁ בָּהֶם כֹּחַ לְהַעֲלוֹת) the feminine waters (אֶת הַמַּיִן נוּקְבִין), and to refine the kings in every union and union (וּלְבָרוּר אֶת הַמְּלָכִים בְּכָל זִוּוּג וְזִוּוּג), whether the feminine waters of Binah (בֵּין מַיִן נוּקְבִין שֶׁל הַבִּינָה), or the feminine waters of Malchut (בֵּין מַיִן נוּקְבִין שֶׁל הַמַלְכוּת). And indeed, this is the intention of the Zohar in Parashat Pekudei (וְאַמְנָם זוֹ הִיא כַּוָּנַת הַזֹּהַר פָּרָשַׁת פְּקוּדֵי), which I brought above (שֶׁהֵבֵאתִי לְמַעְלָה), concerning the matter of the Ten Martyrs (בְּעִנְיַן עֲשָׂרָה הֲרוּגֵי מַלְכוּת): “Their bodies were given over to the Other Side” (גוּפִין דִּלְהוֹן אִתְמְסַרוּן לְסִטְרָא אָחֳרָא), “and their souls to the Holy King” (וּנְשָׁמְתָהוֹן לְמַלְכָּא קַדִּישָׁא). The matter is (הָעִנְיָן כִּי), that we already explained how the feminine waters of Binah (כְּבָר בֵּאַרְנוּ אֵיךְ הַמַּיִן נוּקְבִין שֶׁל הַבִּינָה), were already refined (הָיוּ מְבֹרָרִים כְּבָר), but afterward they returned to be intermixed below within the Klipot (רַק שֶׁאַחַר כָּךְ חָזְרוּ לְהִתְעָרֵב לְמַטָּה בַּקְּלִיפּוֹת). Therefore (וְלָכֵן), the souls of these Ten Martyrs (הַנְּשָׁמוֹת שֶׁל י׳ הֲרוּגִים אֵלּוּ), have within them the capacity to elevate those feminine waters of Binah (יֵשׁ בָּהֶם יְכוֹלֶת לְהַעֲלוֹת אוֹתָם הַמַּיִן נוּקְבִין שֶׁל הַבִּינָה). But the feminine waters of Malchut (וְאֲבָל הַמַּיִן נוּקְבִין שֶׁל הַמַלְכוּת), were always in the Other Side (לְעוֹלָם הָיוּ בְּסִטְרָא אָחֳרָא), and never exited from there (וּמֵעוֹלָם לֹא יָצְאוּ מִשָּׁם). Therefore, through these bodies they elevate those feminine waters (לְכָךְ עַל־יְדֵי גוּפִין אֵלּוּ הֵם מַעֲלִים מַיִן נוּקְבִין הָאֵלּוּ). And this is the explanation of what was said: “Their very bodies were given over to the Sitra Achra” (וְזֶהוּ פֵּרוּשׁ מַה שֶּׁנֶּאֱמַר גּוּפָא דִּלְהוֹן אִתְמְסַרוּ לְסִטְרָא אָחֳרָא), for the mystery of the Klipot, which are the Sitra Achra (כִּי סוֹד הַקְּלִיפּוֹת אֲשֶׁר הֵם סִטְרָא אָחֳרָא), in which the feminine waters of the Malkhut are essentially grasped (אֲשֶׁר בָּהֶם נֶאֱחָזִים הַמַּיִן נוּקְבִין שֶׁל הַמַּלְכוּת בְּעֶצֶם), and they are referred to by the name Sitra Achra in truth (וְהֵם מְכוּנִים בְּשֵׁם סִטְרָא אָחֳרָא מַמָּשׁ).

And behold, these bodies were truly delivered into the hands of the Sitra Achra and were slain (וְהִנֵּה גּוּפִים אֵלּוּ נִמְסְרוּ מַמָּשׁ בְּיָדָם דְּסִטְרָא אָחֳרָא וְהָרְגוּם), in order that there be in them the power to elevate feminine waters from there through their merit (כְּדֵי שֶׁיִּהְיֶה בָהֶם כֹּחַ לְהַעֲלוֹת מַיִן נוּקְבִין מִשָּׁם בִּזְכוּתָם), for behold, the bodies are those that receive the pain of the slaughter (כִּי הֲלוֹא הַגּוּפִים הֵם הַמְּקַבְּלִים צַעֲרֵי הַהֲרִיגָה), and therefore, in order to extract these feminine waters of the Malkhut (וְלָכֵן כְּדֵי לְהוֹצִיא הַמַּיִן נוּקְבִין אֵלּוּ שֶׁל הַמַּלְכוּת), which are rooted in the depths of the Klipot of the Sitra Achra (שֶׁהֵם מְשׁוֹרָשִׁים בְּעִמְקֵי הַקְּלִיפּוֹת דְּסִטְרָא אָחֳרָא), their bodies needed to be given over to the Sitra Achra and be slain by them (הוּצְרְכָה גּוּפָן לְהִמָּסֵר בְּסִטְרָא אָחֳרָא וְשֶׁיֶּהַרְגוּם). Therefore, the elevation of feminine waters of the Malkhut is by means of the very bodies of the Ten Martyrs (לָכֵן הַעֲלָאַת מַיִן נוּקְבִין שֶׁל הַמַּלְכוּת הוּא עַל יְדֵי הַגּוּפִים עַצְמָם שֶׁל י׳ הֲרוּגֵי מַלְכוּת). But the elevation of feminine waters of the Binah is by means of their souls, which are more exalted (אֲבָל הַעֲלָאַת מַיִן נוּקְבִין שֶׁל הַבִּינָה הוּא עַל יְדֵי נִשְׁמָתָם שֶׁהִיא יוֹתֵר עֶלְיוֹנָה), and do not be astonished by this (וְאַל תִּתְמַהּ מִזֶּה), for behold, their bodies were so refined (כִּי הֲרֵי גּוּפָם הָיוּ מְזוֻכָּכִים כָּל כָּךְ), to the point that the [bodies] were fitting, relative to other souls (עַד שֶׁהָיוּ הַגּוּפִים רְאוּיִים בְּעֵרֶךְ נְשָׁמוֹת אֲחֵרוֹת). For is this not the greatness of the Tzaddikim — to refine their body and make it a form (הֲלֹא זוֹ הִיא מַעֲלַת הַצַּדִּיקִים לְזַכֵּךְ גּוּפָם לַעֲשׂוֹתוֹ צוּרָה)? Therefore, no death is ever mentioned in regard to the Tzaddikim (וְלָכֵן אֵין מִיתָה נִזְכֶּרֶת בַּצַּדִּיקִים), and proof is also from Elijah, may his memory be blessed (וּרְאַיָּה גַּם כֵּן מֵאֵלִיָּהוּ ז״ל), who ascended with body and soul to the heavens (שֶׁעָלָה בְּגוּף וְנֶפֶשׁ בָּרָקִיעַ). And as we will explain in other gates to come in this book (וּכְמוֹ שֶׁנְּבָאֵר בִּשְׁעָרִים אֲחֵרִים שֶׁיָּבוֹאוּ בַּסֵּפֶר הַזֶּה), with the help of the Kudsha Berikh Hu and His Shekhinta (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּו), in the mystery of: “The body of Adam haRishon and Chavah — from where were they?” (בְּסוֹד: גּוּפוֹ שֶׁל אָדָם הָרִאשׁוֹן וְחַוָּה מֵאֵיכָן הָיָה). And all the more so (וּמַכָּל שֶׁכֵּן)... In the aforementioned teaching: “Come and see: the souls of these, for their completion, ten spirits of theirs below” (בַּמַּאֲמָר הַנִּזְכָּר: תָּא חֲזֵי נִשְׁמְתָא דְאִלֵּין לְאִשְׁלָמוּתָא דִּלְהוֹן עֲשַׂרָה רוּחִין דִּלְהוֹן לְתַתָּא), meaning, that through their spirits they raise feminine waters from below to above (פֵּרוּשׁ: שֶׁעַל יְדֵי רוּחִין דִּלְהוֹן יַעֲלוּ מַיִן נוּקְבִין מִתַּתָּא לְעֵילָּא), and this is what was said: “from below” (וְזֶהוּ מַה שֶּׁנֶּאֱמַר מִתַּתָּא). And their very bodies to elevate feminine waters from the Sitra Achra (וּגוּפָא דִּלְהוֹן לְהַעֲלוֹת מַיִן נוּקְבִין מִסִּטְרָא אָחֳרָא), which are the mystery of those feminine waters of the Malkhut that are there (שֶׁהֵם סוֹד אֵלּוּ הַמַּיִן נוּקְבִין שֶׁל הַמַּלְכוּת אֲשֶׁר שָׁם), and their bodies elevate them (וְהַגּוּפִים שֶׁלָּהֶם מַעֲלִים אוֹתָם). This is what was said: “And from here — the mystery of the offerings” (זֶהוּ מַה שֶּׁנֶּאֱמַר: וּמֵהָכָא רָזָא דְּקָרְבָּנִין). For just as the offerings elevate and bring things near to one another (כִּי כְּמוֹ שֶׁהַקָּרְבָּנִין מַעֲלִים וּמְקָרְבִין הַדְּבָרִים זֶה אֶל זֶה), as we will explain in the order of the ascent of the prayer (כְּמוֹ שֶׁנְּבָאֵר בְּסֵדֶר עֲלִיַּית הַתְּפִלָּה), how by means of the continual offering we elevate world upon world until Ein Sof, blessed be He (אֵיךְ עַל יְדֵי קָרְבַּן הַתָּמִיד אָנוּ מַעֲלִים עוֹלָם בְּעוֹלָם עַד הָאֵין סוֹף ב"ה), so too do these elevate with their very bodies the feminine waters of the Malkhut above (גַּם אֵלּוּ מַעֲלִים בְּגוּפָם מַמָּשׁ אֶת הַמַּיִן נוּקְבִין שֶׁל הַמַּלְכוּת לְמַעְלָה). Also, that which was said, “For in thought everything is refined” (גַּם מַה שֶּׁנֶּאֱמַר כִּי בְּמַחֲשָׁבָה אִתְבָּרִיר כֻּלָּא), we have already explained this reason above (כְּבָר בֵּאַרְנוּ זֶה הַטַּעַם לְמַעְלָה). Also, the matter of casting sparks into 320 limbs (גַּם עִנְיַן זְרִיק נִיצוֹצִין לִתְלַת מֵאָה וְעֶשְׂרִין עִבַּר), we have already explained that they are the mystery of the feminine waters (כְּבָר בֵּאַרְנוּ שֶׁהֵם סוֹד הַמַּיִן נוּקְבִין), which are the mystery of these Gevurot (שֶׁהֵם סוֹד הַגְּבוּרוֹת הָאֵלּוּ), which are in gematria 325 along with the five Gevurot (שֶׁהֵם בְּגִימַטְרִיָּיא שכ״ה עִם ה׳ גְּבוּרוֹת). And afterward, He refined from them the waste from within the thought (וְאַחַר כָּךְ בֵּרֵר מִינֵיהוּ הַפְּסֹלֶת מִגּוֹ הַמַּחֲשָׁבָה). And indeed, from all this you may well understand (וְאַמְנָם מִכָּל זֶה תָּבִין הֵיטֵב) the elevation of the feminine waters in every Zivug and Zivug — what is its matter (הַעֲלָאַת הַמַּיִן נוּקְבִין בְּכָל זִוּוּג וְזִוּוּג מַה עִנְיָינוֹ). And with this you shall understand: if all the holiness had already been separated and elevated from the waste, then the Mashiach would already have come (וּבָזֶה תָּבִין, אִם הָיוּ נִבְרָרִים וְעוֹלִים כָּל הַקְּדוּשָּׁה מִן הַפְּסֹלֶת, כְּבָר הָיָה בָּא הַמָּשִׁיחַ), and this is the mystery of “until all the souls in the Guf are finished” (וְזֶהוּ סוֹד עַד שֶׁיִּכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף). And this is the mystery mentioned in parashat of Pekudei, daf 258a (וזֶהוּ סוֹד הַנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי דַּף רנ״ח ע״א): “When the Zivug is completed, until the legs reach the legs, then the Mashiach will come” (כְּד אִשְׁתְּלִים זוִוּוגָא, עַד דְּמָטוּ רַגְלִין בְּרַגְלִין, כְּדֵין אֲתֵי מְשִׁיחָא).

For behold, the mystery of these kings — they are the mystery of Adam haRishon from his head to his feet (כִּי הֲלוֹא סוֹד הַמְּלָכִים אֵלּוּ הֵם סוֹד אָדָם הָרִאשׁוֹן מֵרֹאשׁוֹ וְעַד רַגְלָיו), who was immersed in these Klipot (אֲשֶׁר נִטְבַּע בְּקְלִיפּוֹת אֵלּוּ). And every time we elevate feminine waters (וּבְכָל פַּעַם שֶׁאָנוּ מַעֲלִים מַיִן נוּקְבִין), we elevate the sparks of his parts (אָנוּ מַעֲלִים נִיצוֹצוֹת חֶלְקָיו), and when the sparks from his feet are elevated and refined (וּכְשֶׁיִּעָלוּ וְיִתְבָּרְרוּ הַנִּיצוֹצוֹת מֵחֵלֶק הָרַגְלַיִם דִּילֵיהּ), then the Mashiach will come speedily in our days (אָז יָבוֹא הַמָּשִׁיחַ בְּמְהֵרָה בְּיָמֵינוּ).

Also, with this you shall understand the sin of Adam haRishon (גַּם בָּזֶה תָּבִין חֵטְא אָדָם הָרִאשׁוֹן), and what the sin caused (וּמַה גָּרַם הַחֵטְא שֶׁלוֹ), and what is the matter of the delay of our Mashiach — all is well explained (וּמַה עִנְיַן עִכּוּב מְשִׁיחֵנוּ — הַכֹּל בָּרוּר הֵיטֵב). And this too is the mystery of the Zohar’s teaching in the parashat of Pekudei, at the end of the passage we cited above (וְגַם זֶהוּ סוֹד הַמַּאֲמָר שֶׁל זֹהַר פָּרָשַׁת פְּקוּדֵי סוֹף הַמַּאֲמָר שֶׁהֵבֵאנוּ לְמַעְלָה), and this is its language (וְזֶה לְשׁוֹנוֹ): “Come and see: the head, the beginning of faith, within thought” (תָּא חֲזֵי רֵישָׁא שִׁירוּתָא דְּמְהֵימְנוּתָא גּוֹ מַחֲשָׁבָה), “the Hard spark struck” (בַּטֵּשׁ בּוּצִינָא דְּקַדְרִינוּתָא), “and thought ascended” (וְסָלִיק מַחֲשָׁבָה), “sparks, sparks were cast into 320 limbs” (נִצּוֹצִין נִצּוֹצִין זָרִיק לִתְלַת מֵאָה וְעֶשְׂרִין עִבַּר), “and waste was separated from within thought” (וּבָרִיר פְּסוֹלְתָא מִגּוֹ מַחֲשָׁבָה), “and it was clarified” (וְאִתְבָּרִיר). “Likewise, these in whom completion occurred — whoever was needed, indeed when it ascended in thought, and all according to what was required” (אוּף הָכֵי אִלֵּין דְּבְהוֹן אִשְׁתְּלִים מַאן דְּאִצְטָרִיךְ, וַדַּאי כְּדְ סָלִיק בְּמַחֲשָׁבָה. וְכֻלָּא כַּמָּה דְּאִצְטָרִיךְ). And indeed, what is the matter of these Ten Martyrs? In brief it is this: for behold, the root of all the souls (וְאַף עַל פִּי כֵּן י' הֲרוּגֵי מַלְכוּת אֵלּוּ מַה עִנְיָנָם, בִּקְצָר הוּא: כִּי הֲלֹא הַשֹּׁרֶשׁ שֶׁל כָּל הַנְּשָׁמוֹת), all of them, is the twelve tribes (כֻּלָּם הֵם הַי״ב שְׁבָטִים).

And you already know that the mayin nukvin are the very reality of the souls themselves (וְכְבָר יָדַעְתָּ כִּי הַמַּיִן נוּקְבִין הֵם מְצִיאוּת הַנְּשָׁמוֹת עַצְמָן), as mentioned above (כְּנִזְכָּר לְעֵיל). And you already know that the Ten Martyrs are the tribes themselves (וְכְבָר יָדַעְתָּ כִּי י׳ הֲרוּגֵי מַלְכוּת הֵם הַשְּׁבָטִים עַצְמָם). Therefore, since they are the root of all the mayin nukvin (וְלָכֵן הֱיוֹתָם הֵם שֹׁרֶשׁ אֶל כָּל הַמַּיִן נוּקְבִין), therefore they possess the power to elevate the mayin nukvin (לָכֵן יֵשׁ בָּהֶם כֹּחַ לְהַעֲלוֹת הַמַּיִן נוּקְבִין). And do not be astonished that the tribes are twelve and these are only ten (וְאַל תִּתְמַהּ אִם הַשְּׁבָטִים הֵם י״ב וְאֵלּוּ הֵם י׳ לְבַד), for you already know that Reuven and Binyamin were not present in the sale of Yosef (כְּבָר יָדַעְתָּ כִּי רְאוּבֵן וּבִנְיָמִין לֹא נִמְצְאוּ בְּמְכִירַת יוֹסֵף). And even though Reuven did not consent to his sale (וְאַף עַל פִּי שֶׁלֹּא הִסְכִּים רְאוּבֵן בְּמְכִירָתוֹ), nevertheless, since he said, “Cast him into the empty pit” (עַל כָּל זֹאת עַל יְדֵי [שֶׁאָמַר] הַשְׁלִיכֻהוּ אֶל הַבּוֹר רֵק), he blemished the attribute of the Tzaddik (פָּגַם מִדַּת הַצַּדִּיק), therefore he was punished and reincarnated as Rabbi Eliezer ben Parta (לְכָךְ נֶעֱנַשׁ וְנִתְגַּלְגֵּל בְּרַבִּי אֱלִיעֶזֶר בֶּן פַּרְטָא), who was seized in the fortress (דְּתָפְסוּהֵי בְּבִירָא), and was saved (וְאִשְׁתְּזִיב), as we find in Tractate Avodah Zarah (כְּמוֹ שֶׁמָּצִינוּ בְּמַסֶּכֶת עֲבוֹדָה זָרָה). And he was saved in the merit of the prayer of Moshe Rabbeinu, peace be upon him, who said: “Let Reuven live and not die” (וְנִצּוֹל בִּזְכוּת תְּפִלָּתוֹ שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה שֶׁאָמַר: "יִחִי רְאוּבֵן וְאַל יָמוּת" (Deuteronomy 33)). And it is difficult — did Reuven not die? What then is the meaning of “and not die”? (וְקַשָּׁה, וַהֲלֹא מֵת רְאוּבֵן, מַהוּ “וְאַל יָמוּת”). Rather, the explanation is: “Let Reuven live” — at the time when he is called Reuven (אֶלָּא פֵּרוּשׁוֹ: "יִחִי רְאוּבֵן" בִּזְמַן שֶׁיִּקָּרֵא רְאוּבֵן), and “not die” — at the time when he will be called Rabbi Eliezer ben Parta, who is Reuven himself (וְ"אַל יָמוּת" בִּזְמַן שֶׁיִּהְיֶה נִקְרָא רַבִּי אֱלִיעֶזֶר בֶּן פַּרְטָא, שֶׁהוּא רְאוּבֵן עַצְמוֹ), who returned to this world to rectify the blemish of the sale of Yosef (שֶׁחָזַר לָעוֹלָם הַזֶּה לְתַקֵּן פְּגַם מְכִירַת יוֹסֵף), for he gave the counsel to cast him into the pit (שֶׁהוּא נָתַן עֵצָה לְהַשְׁלִיכוֹ בַּבּוֹר), therefore they seized him in a pit to kill him (וְלָכֵן תָּפְסוּהוּ בְּבִירָא לְמִימַת). And they asked him: Why do you bear the title “Rabbi,” when the kingdom has decreed not to ordain? (וְשָׁאֲלוּהוּ לָמָּה יֵשׁ לְךָ סְמוּכוּת שֶׁאַתָּה נִקְרָא “רַבִּי,” וַהֲלֹא הַמַּלְכוּת גָּזְרוּ שֶׁלֹּא לִסְמוֹךְ). And he would answer them: “I am the Rav of the smiths” (וְהָיָה מֵשִׁיב לָהֶם: רַבָּן שֶׁל טַרְסִיָּים אָנָא), and by this he was saved (וְנִצּוֹל בָּזֶה), as it is found in the Gemara of Avodah Zarah (כְּדֵאיתָא בַּגְּמָרָא דַּעֲבוֹדָה זָרָה). And in the Zohar on Eikhah, they said: “And this is Rabbi Eliezer ben Parta, when they seized him in pit to kill him, and he was saved — it was the soul of Reuven” (וּבְזוֹהַר אֵיכָה אָמְרוּ: וְדָא רַבִּי אֱלִיעֶזֶר בֶּן פַּרְטָא, כְּד תָּפְסוּהֵי בְּבִירָא לְמִימַת וְאִשְׁתְּזִיב — נִשְׁמָתֵיהּ דְּרְאוּבֵן). And we deduce precisely — for the verse does not say “and let Reuven not die,” specifically, but [just] “and let him not die” (וְדַּיֵּקִינַן שַׁפִּיר, מִפְּנֵי שֶׁהַפָּסוּק אֵינוֹ אוֹמֵר “וְאַל יָמוּת רְאוּבֵן” דַּוְקָא, אֶלָּא “וְאַל יָמוּת”), implying that it refers to Eliezer ben Parta (מִכְּלַל דְּקָאֵי עַל אֱלִיעֶזֶר בֶּן פַּרְטָא). Therefore, the Yerushalmi translates: “Let Reuven live in this world, and not die the second death, by which the wicked die in the World to Come” (וְלָכֵן תִּרְגֵּם הַיְרוּשַלְמִי: "יִחִי רְאוּבֵן בְּעָלְמָא דֵּין, וְלָא יָמוּת מוֹתָא תִּנְיָינָא דְּבַהּ מֵיתִין רְשִׁיעַיָּיא לְעָלְמָא דְאָתֵי"). That is to say: he did not say that his soul would not reincarnate again (רָצָה לוֹמַר: שֶׁלֹּא אָמַר שֶׁלֹּא תִּתְגַּלְגֵּל נִשְׁמָתוֹ עוֹד), rather it is certain that it must return to this world to rectify that mentioned blemish (אֶלָּא וַדַּאי מֻכְרָח הוּא לָבוֹא וְלַחֲזוֹר לָעוֹלָם הַזֶּה לְתַקֵּן הַפֶּגַם הַנִּזְכָּר), for it is great (כִּי רַבָּה הִיא), as mentioned in the Zohar in many places (כְּנִזְכָּר בַּזֹּהַר בִּכְמָה מְקוֹמוֹת). Only this advantage shall be his (רַק זֶה הַיִּתְרוֹן יִהְיֶה לוֹ), that he shall not die a second death of the wicked (שֶׁלֹּא יָמוּת פַּעַם שֵׁנִית מִיתַת רְשָׁעִים), who do not come to the World to Come (שֶׁאֵינָם בָּאִים לָעוֹלָם הַבָּא), and are not received in Gan Eden (וְאֵין מְקַבְּלִים אוֹתָם בְּגַן עֵדֶן), until they are forced to return many times (עַד שֶׁנֶּאֶנְסִים לַחֲזוֹר כַּמָּה פְּעָמִים), until they restore the theft they have stolen (עַד שֶׁיָּשִׁיבוּ אֶת הַגְּזֵלָה אֲשֶׁר גָּזְלוּ). Then: “And he shall return and it shall be healed for them” (אָז: וְשָׁב וְרָפָא לוֹ), as it is said: “Salvation is far from the wicked” (שֶׁנֶּאֱמַר: רְחוֹק מֵרְשָׁעִים יְשׁוּעָה (Psalms 119). But Reuven will rectify in any case (אֲבָל רְאוּבֵן יְתַקֵּן עַל כָּל פָּנִים), through the second death (בְּמוֹתָא תִּנְיָינָא), the blemish to its end (הַפֶּגַם עַד קְצֵהוּ), and he shall have rest (וִיהִי לוֹ מְנוּחָה), like Daniel and David (כְּמוֹ דָּנִיֵּאל וְדָוִד), who were greatly afraid of this matter (שֶׁהָיוּ מִתְיָרְאִים מִן הָעִנְיָן הַזֶּה הַרְבֵּה מְאֹד), until they needed to be reassured (עַד שֶׁנִּצְטָרְכוּ לְהִתְבַּשֵּׂר), and then they rejoiced in their portion (וְאָז שָׂמְחוּ בְּחֶלְקָם). For David said: “Had I not believed to see the goodness of Hashem in the land of the living” (כִּי דָּוִד אָמַר: לוּלֵא הֶאֱמַנְתִּי לִרְאוֹת בְּטוּב י־י בְּאֶרֶץ חַיִּים )(Psalms 27), and Avigayil brought him tidings (וּבִשְּׂרָתוֹ אֲבִיגַיִל), and said: “And the soul of my lord shall be bound in the bundle of life” (וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים )(I Samuel 25) — this is the mystery of Yechidah (הוּא סוֹד יְחִידָה), the reward of the World to Come (שְׂכַר הָעוֹלָם הַבָּא), the thirteen rivers of pure balsam (י״ג נַהֲרֵי אַפַּרְסְמוֹנָא דַכִּיא), which Rabbi Abbahu saw in his sleep (שֶׁרָאָה רַבִּי אַבָּהוּ [בִּשְׁנָתוֹ]), as mentioned in Bereshit Rabbah (כְּמוֹזָכָר בְּמִדְרַשׁ רַבָּה דְּבְרֵאשִׁית). And he said: “I have said, in vain have I labored, surely my judgment is with Hashem and my work before my God” (וְאָמַר: וַאֲנִי אָמַרְתִּי לָרִיק יָגַעְתִּי, אַךְ מִשְׁפָּטִי אֶת י־י וּפָעֳלָתִי לֵאלֹהָי) (Isaiah 49). And understand (וְהָבֵן). And Daniel judged this matter (וְדָנִיֵּאל דָּאָן עַל זֶה), and the angel reassured him (וּבִשְּׂרוֹ הַמַּלְאָךְ): “But you, go to the end and you shall rest, and you shall arise to your portion at the end of days” (וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמוֹד לְגוֹרָלְךָ לְקֵץ הַיָּמִין) (Daniel 12). And if such Tzaddikim feared for this (וְאִם צַדִּיקִים כָּאֵלּוּ דָּאֲגוּ עַל זֶה), and required assurance (וְנִצְטָרְכוּ לְהִתְבַּשֵּׂר), what shall we do — the moss of the wall, orphans of orphans (מַה נַּעֲשֶׂה אֲנַחְנוּ אֲזוֹבֵי הַקִּיר, יְתוֹמֵי דִּיתוֹמִין)? Therefore, every soul-possessing person (לָכֵן כָּל בַּעַל נֶפֶשׁ) must see himself to rectify (יִרְאֶה עַצְמוֹ לְתַקֵּן), that he may come clean before the Holy King, blessed be He (שֶׁיָּבוֹא נָקִי לִפְנֵי הַמֶּלֶךְ הקב״ה). And he will delight in radiant purity (וְיִשְׁתַּעֲשַׁע בְּצַח צַחֲרוֹת), as it is said: “And He will satisfy your soul in brightnesses” (Isaiah 58) (שֶׁנֶּאֱמַר: וְהִשְׂבִּיעַ בְּצַחְצְחוֹת נַפְשֶׁךָ). Radiance (צַח) is singular, and it is holiness (חַד וְהוּא קֹדֶשׁ); brightnesses (צַחֲרוֹת) is plural, and it is holy things in the plural form (צַחֲרוֹת תְּרֵין, וְהוּא קֳדָשִׁים לְשׁוֹן רַבִּים). It is the secret of the thirteen rivers of pure persimmon (הוּא סוֹד י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא). “And you shall be like a well-watered garden, and like a spring of water, whose waters do not fail” (Isaiah 58) (וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו). And let us return to our matter (וְנָחוּזַר לְעִנְיָנֵנוּ), and on this Rabbi Shimon bar Yochai, peace be upon him, says in the Zohar Vayechi (וְעַל זֶה אוֹמֵר רַשְׁבִּ״י ע״ה בְּזֹהַר וַיְחִי): “And we saw that Ya'akov did not bless him” (וַחֲמִינָן דְּלָא בָּרְכֵיהּ יַעֲקֹב), and the blessings ascended away from him (וְסַלִּיק בְּרִיכָן מִנֵּיהּ), until Moshe came and prayed over him a prayer (עַד דְּאַתָּא מֹשֶׁה וְצַלִּי עֲלֵיהּ צְלוֹתָא), then it was said: “Let Reuven live and not die” (Deuteronomy 33) (כְּדֵין אִמַּר: יְחִי רְאוּבֵן וְאַל יָמוּת). And it is a doubled expression (וְהוּא לָשׁוֹן כָּפוּל), for since it says “Let Reuven live” (כֵּיוָן דְּאָמַר: יְחִי רְאוּבֵן), it is obvious that he will not die (פְּשִׁיטָא דְּלָא יָמוּת). Rather, since Ya'akov said: “Each man according to his blessing” (אִישׁ אֲשֶׁר כִּבְרָכָתוֹ) (Bereshit 49), it hints to the Ten Martyrs who would give up their souls for the sanctification of the Name (אֶלָּא כֵּיוָן שֶׁאָמַר יַעֲקֹב: אִישׁ אֲשֶׁר כִּבְרָכָתוֹ, לְרַמֵּז לַעֲשֶׂרֶת הָרוּגֵי מַלְכוּת שֶׁיִּמְסְרוּ נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם), and Ya'akov’s intention was to repair the blemish of the Holy Covenant (וּכְוָנָתוֹ שֶׁל יַעֲקֹב הָיְתָה לְתַקֵּן הַפֶּגַם שֶׁל בְּרִית קֹדֶשׁ), in that they sold Yosef [Yesod] to the Klipah, to channel to them (שֶׁמָּכְרוּהוּ לְיוֹסֵף [יְסוֹד] לִקְלִפָּה, לְהַשְׁפִּיעַ לָהֶם), and therefore they were punished through his blessing, to rectify the supernal blemish (וְלָכֵן נֶעֱנְשׁוּ עַל יְדֵי בִּרְכָתוֹ לְתַקֵּן הַפֶּגַם הָעֶלְיוֹן). And on this the Zohar there says (וְעַל זֶה אוֹמֵר הַזֹּהַר שָׁם): “Rather, certainly he blessed them” (אֶלָּא וַדַּאי בָּרְכֵיהּ), meaning: Ya'akov blessed them with death (רָצָה לוֹמַר: יַעֲקֹב בֵּרֵךְ אוֹתָם לְהֲרִיגָה), to rectify (לְתַקֵּן), and that they should be prepared for the life of the World to Come through this (וִיהְיוּ מְזֻמָּנִים לְחַיֵּי הָעוֹלָם הַבָּא עַל יְדֵי זֶה). Meaning: to elevate the Mayin Nukvin [Female Waters] of Binah, which is called the World to Come (רָצָה לוֹמַר: לְהַעֲלוֹת מַיִּין נוּקְבִין דְּבִינָה הַנִּקְרֵאת עוֹלָם הַבָּא), and the Mayin Nukvin [Female Waters] will be to Malkhut (וּמַיִּין נוּקְבִין יִהְיוּ אֶל מַלְכוּת). But Moshe elevated that blessing back to its place, as is mentioned in Zohar Vayechi there (אֲבָל מֹשֶׁה סַלִּיק הַהִיא בִּרְכָּה לְאַתְרֵיהּ כְּנִזְכָּר זֹהַר וַיְחִי שָׁם), and he blessed him in another manner (וּבֵרְכוֹ בְּאֹפֶן אַחֵר), that Reuven be saved from a strange death in his Gilgul [Reincarnation] (שֶׁיֵּנָצֵל רְאוּבֵן מִמִּיתָה מְשֻׁנָּה בְּגִלְגּוּלוֹ), since his intent was only to rescue him from their hand (מֵאַחַר שֶׁלֹּא הָיְתָה כַּוָּנָתוֹ אֶלָּא לְהַצִּילוֹ מִיָּדָם), as it is said: “And he rescued him from their hand” (וַיַּצִּלֵהוּ מִיָּדָם) (Bereshit 37). And he was saved from the hand of the kingdom (וְנִצּוֹל מִיַּדֵי הַמַּלְכוּת), namely Rabbi Eliezer ben Parta (דְּהַיְנוּ ר׳ אֱלִיעֶזֶר בֶּן פַּרְטָא), who was saved from death (נִצּוֹל מִמִּיתָה), measure for measure (מִדָּה כְּנֶגֶד מִדָּה). And in any case, the Holy One Blessed Be He prolongs His anger and heightens His attribute (וְעַל כָּל פָּנִים הקב״ה מַאֲרִיךְ אַפּוֹ וּגְבוּהָא דִּילֵיהּ), for since through him they cast Yosef into the pit (כֵּיוָן שֶׁעַל יָדוֹ הִשְׁלִיכוּהוּ לַבּוֹר), he too was cast into a pit (נִשְׁלַךְ הוּא גַּם כֵּן לַבּוֹר). And just as Yosef was saved through him (וּכְמוֹ שֶׁיוֹסֵף נִצּוֹל עַל יָדוֹ), so too was he saved (כֵּן הוּא נִצּוֹל), “And the pit was empty, there was no water in it” (Bereshit 37) (וְהַבּוֹר רֵק אֵין בּוֹ מַיִם) — that is the harsh Klipah (הִיא הַקְּלִיפָּה הַקָּשָׁה). And they caused that the maidservant should inherit her mistress (וְהֵם גָּרְמוּ שֶׁהַשִּׁפְחָה תִּירַשׁ גְּבִרְתָּהּ), and become attached to Yosef, who is the ruler of the Holy Covenant (וְנִדְבֶּקֶת עִם יוֹסֵף שֶׁהוּא נְגִיד בְּרִית קֹדֶשׁ), that the tribes should reincarnate and receive their punishment, as is mentioned (שֶׁיִּתְגַּלְגְּלוּ הַשְּׁבָטִים וִיקַבְּלוּ עוֹנְשָׁם כְּנִזְכָּר). And concerning Reuven it is said: “When Hashem desires the ways of a man, even his enemies will make peace with him” (Proverbs 16) (וְעַל רְאוּבֵן נֶאֱמַר: בִּרְצוֹת י־י דַּרְכֵי אִישׁ גַּם אֹיְבָיו יַשְׁלִם אִתּוֹ). And do not wonder at this — that the tribes were twelve, and the Ten Martyrs are only ten (וְאַל תִּתְמַהּ עַל זֶה שֶׁהַשְּׁבָטִים הָיוּ י״ב, וַעֲשָׂרָה הֲרוּגֵי מַלְכוּת אֵינָם אֶלָּא עֲשָׂרָה), for Reuven was present at the sale (כִּי רְאוּבֵן הָיָה אֵצֶל מְכִירָתוֹ), and his intention was for the good (וּכְוָנָתוֹ הָיְתָה לְטוֹבָה), to rescue him (לְמַעַן הַצִּיל אוֹתוֹ), that he should not (שֶׁלֹּא) channel to the Klipah entirely (יַשְׁפִּיעַ לַקְּלִיפָּה לַחֲלוּטִין). For the Holy One Blessed Be He does not do evil to one who did no evil (כִּי הקב״ה אֵינוֹ עוֹשֶׂה רָע לְמִי שֶׁלֹּא עָשָׂה רָעָה), as it is taught in the Midrash haNe‘elam of Ruth (כְּדְאִיתָא בְּמִדְרָשׁ הַנֶּעְלָם שֶׁל רוּת). And Binyamin was not at the sale (וּבִנְיָמִין לֹא הָיָה אֵצֶל מְכִירָתוֹ), for he was young at that time (וְהוּא הָיָה קָטָן בָּאוֹתָהּ פַּעַם), and he remained with his father who was teaching him Torah (וְנִשְׁאַר אֵצֶל אָבִיו הַמְלַמְּדוֹ תּוֹרָה). Therefore the tribes were only ten who sold him (לָכֵן הַשְּׁבָטִים לֹא הָיוּ אֶלָּא עֲשָׂרָה שֶׁמָּכְרוּ אוֹתוֹ), and likewise the Ten Martyrs were only ten (וְגַם הֲרוּגֵי מַלְכוּת לֹא הָיוּ אֶלָּא עֲשָׂרָה), and understand (וְהָבֵן).

And even though the Ten Martyrs were exchanged with their enemies p2-15(וְאַף עַל פִּי שֶׁהֶעָשָׂרָה הֲרוּגֵי מַלְכוּת נִתְחַלְּפוּ בְּאוֹיְבֵיהֶם), as I explained regarding the verse: “I will give men for you” (Isaiah 43) (כְּמוֹ שֶׁבֵּאַרְתִּי עַל פָּסוּק: וְאֶתֵּן אָדָם תַּחְתֶּיךָ), read not Adam (אָדָם) but Edom (אַל תִּקְרֵי אָדָם אֶלָּא אֱדוֹם), “and nations for your soul” (וּלְאֻמִּים תַּחַת נַפְשֶׁךָ) — from the seed of Esav (מִזַּרְעָא דְעֵשָׂו), as it is written: “One nation shall strengthen itself from the other” (Bereshit 25) (דִּכְתִיב בֵּיהּ: וּלְאֹם מִלְאֹם יֶאֱמָץ), as it is found in the Zohar Balak (כְּדְאִיתָא בְּזֹהַר בָּלָק), and as I have explained in this Gate (וּכְדְפֵירַשְׁתִּי בַּשַּׁעַר הַזֶּה). Despite all this, with their forms they carried out judgments as they pleased (עַל כָּל זֹאת בְּצַלְמֵיהֶם עָשׂוּ שְׁפָטִים כִּרְצוֹנָם), according to their thoughts, in which they thought these were the ones (בְּמַחְשְׁבוֹתֵיהֶם שֶׁחָשְׁבוּ שֶׁהֵם אֵלּוּ), and their scheme was not withheld from them (וּמְזִמָּתָם לֹא יִבָּצֵר מֵהֶם). As is found in the Pirkei Heikhalot of Rabbi Yishma‘el the High Priest (כְּדְאִיתָא בִּפְרַקֵי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל), who himself was one of them (שֶׁגַּם הוּא הָיָה אֶחָד מֵהֶם), and he himself wrote the account of what happened (וְכָתַב בְּעַצְמוֹ הַמַּעֲשֶׂה שֶׁהָיָה). And this is his wording in the book Raza deRazin (וְזֶה לְשׁוֹנוֹ בְּסֵפֶר רָזָא דְרָזִין): “Rabbi Yishma‘el the High Priest said” (אָמַר רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל), “that day was Thursday” (אוֹתוֹ הַיּוֹם חֲמִישִׁי בַּשַּׁבָּת הָיָה), “when there came harsh news from the great city of Gaphs [Rome]” (כְּשֶׁבָּאָה שְׁמוּעָה קָשָׁה מִכָּרַךְ גָּדוֹל שֶׁל גַּפְס [רוֹמִי]), “saying: they have captured ten mighty ones of Israel” (לֵאמֹר: תָּפְשׂוּ עֲשָׂרֶה אַבִּירֵי יִשְׂרָאֵל), “and at their head Rabbi Shimon ben Gamliel” (וּבְרֹאשָׁם רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל), “and Rabbi Yishma‘el ben Elisha” (וְרַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע), “and Rabbi Eliezer ben Dama” (וְרַבִּי אֱלִיעֶזֶר בֶּן דָּמָא), “and Rabbi Yehudah ben Bava” (וְרַבִּי יְהוּדָה בֶּן בָּבָא), “and two thousand Torah scholars from Jerusalem as their ransom” (וְאַלְפַּיִם תַּלְמִידֵי חֲכָמִים מִירוּשָׁלַיִם פִּדְיוֹן שֶׁלָּהֶם). And when Rabbi Nechunya ben HaKanah saw this decree (וּכְשֶׁרָאָה רַבִּי נְחוּנְיָא בֶן הַקָּנָה גְּזֵרָה זוֹ), he stood and brought me down to the Merkavah (עָמַד וְהוֹרִידַנִי לַמֶּרְכָּבָה), and I requested from Suriel, the Prince of the Presence (וּבִקַּשְׁתִּי מִן סוּרִיאֵ"ל שַׂר הַפָּנִים), whether it is a decree from before the King of Kings, the Holy One Blessed Be He (אִם הִיא גְּזֵרָה מִלִּפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים, הקב״ה). And he said to me: “Ten were written by the Heavenly Court and given to Samael, the prince of Gaphs” (וְאָמַר לִי: עֲשָׂרָה כָּתְבוּ בֵּית דִּין שֶׁל מַעְלָה וּנְתָנוּ לְסַמְאֵ"ל שַׂר שֶׁל גַּפְס), “to say: Go and destroy ten mighty ones of Israel, every choice piece” (לוֹמַר: לֵךְ וְהַכְחֵד עֲשָׂרָה אַבִּירֵי יִשְׂרָאֵל, כָּל נִתָּח טוֹב), “and it was written to complete the decree and to steal a soul from Israel” (וְנִכְתַּב לְהַשְׁלִים גְּזֵרָה וְגוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל). And a day of vengeance is appointed for him, to avenge from him (וּשְׁמוּרָה לוֹ יוֹם נְקָמָה, לְהִנָּקֵם מִמֶּנּוּ), until the time comes when Hashem will take account against the prince of the heavenly hosts (עַד שֶׁיַּגִּיעַ הָעֵת אֲשֶׁר יִפְקֹד י־י עַל שַׂר הַצָּבָא הַמָּרוֹם), in the heights, when Samael will be slaughtered (בַּמָּרוֹם, שֶׁנִּשְׁחַט סַמְאֵ"ל), and all the princes of the kingdoms in the heights like goats and lambs of Yom Kippur (וְכָל שָׂרֵי מַלְכֻיּוֹת בַּמָּרוֹם כִּגְּדָיִים וּכְכִבְשִׂים שֶׁל יוֹם הַכִּפּוּרִים). Rabbi Yishma‘el ben Elisha the High Priest said (אָמַר רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע כֹּהֵן גָּדוֹל), “all these conditions and warnings they warned him” (כָּל הַתְּנָאִים הָאֵלּוּ וְכָל הַתְּרוֹאוֹת הָאֵלּוּ הִתְרוּ בוֹ), “and stipulated with Samael” (וְהִתְנוּ בְּסַמְאֵ"ל), “and he said: I have accepted upon myself” (וְהוּא אָמַר: קִבַּלְתִּי עָלַי), “and these ten mighty ones were chosen” (וַיִּבָּחֲרוּ עֲשָׂרָה אַבִּירִים הָאֵלּוּ). And Rabbi Yishma‘el said: “What did Zeharya’el, Hashem Tzeva’ot, the God of Israel, do at that time?” (וְאָמַר רַבִּי יִשְׁמָעֵאל: מַה עָשָׂה זְהַרְיָאֵ"ל י־י צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל בְּאוֹתָהּ שָׁעָה) He did not even have time to say to the scribe: “Write harsh and fearsome plagues, mighty and staggering, upon the wicked Gaphs [Romans]” (לֹא הִסְפִּיק לוֹמַר לַסּוֹפֵר: כְּתוֹב גְּזֵרוֹת וּמַכּוֹת גְּדוֹלוֹת וּמְבוֹהֲלוֹת כְּבִירוֹת וּמוּטָלוֹת עַל גַּפְס הָרְשָׁעָה), because of the wrath with which the Holy One Blessed Be He was filled against the wicked Samael who accepted upon himself all these conditions (מִפְּנֵי חֵמָה שֶׁנִּתְמַלֵּא הקב״ה עַל סַמְאֵ"ל הָרָשָׁע שֶׁקִּבֵּל עָלָיו כָּל הַתְּנָאִים הָאֵלּוּ). Rather, immediately Samael himself took the quill and wrote (אֶלָּא מִיָּד סַמְאֵ"ל עַצְמוֹ נָטַל אֶת הַחֲקוֹלְמוּס וְכָתַב), and he wrote for the day of vengeance that is destined and reserved for the wicked city of Gaphs [Romans] (וְכֵן כָּתַב לְיוֹם נְקָמָה אֲשֶׁר עָתִיד וּשְׁמוּר לְעִיר גַּפְס הָרְשָׁעָה): a cloud will ascend and stand above Gaphs [Romans] (תַּעֲלֶה עָנָן אַחַת וְתַעֲמוֹד לְמַעְלָה מִן גַּפְס), and it will pour boils into it (וְתוֹרִיד שְׁחִין לְתוֹכָהּ), for six months upon man and beast and silver and gold (שִׁשָּׁה חֳדָשִׁים עַל הָאָדָם וְהַבְּהֵמָה וְהַכֶּסֶף וְהַזָּהָב), and fruits and all metal vessels (וְהַפֵּרוֹת וְעַל כָּל כְּלֵי מַתֶּכֶת). And after the end of these six months, another cloud will ascend over it (וְאַחַר סוֹף ו׳ חֳדָשִׁים הַלָּלוּ תַּעֲלֶה עָנָן אַחֶרֶת עָלֶיהָ), and it will push away its companion from its place for six months (וְתִדְחֶה חֲבֵרְתָהּ מִמְּקוֹמָהּ ו׳ חֳדָשִׁים), and it will pour tthe plague of Tzara'at [Leprosy], Sapachat [Rash], and Baheret [Bright Spot], and all kinds of plagues and pestilence and destruction (וְתוֹרִיד נֶגַע הַצָּרַעַת וְסַפַּחַת וּבַהֶרֶת, וְכָל מִינֵי נְגָעִים וָדָבֶר וּמְנִיפָה), all upon the wicked Gaphs [Romans] (כֻּלָּם עַל גַּפְס הָרְשָׁעָה), until the time comes that a man will say to his fellow (עַד שֶׁתָּבוֹא הַשָּׁעָה שֶׁיֹּאמַר אָדָם לַחֲבֵירוֹ): “Here, take wicked Gaphs and all that is in it for a single coin” (הֵילָךְ גַּפְס הָרְשָׁעָה הִיא וְכָל אֲשֶׁר בָּהּ בִּפְרוּטָה אַחַת), and he will say to him: “It is not wanted by me” (וְיֹאמַר לוֹ: אֵינָהּ מִתְבַּקֶּשֶׁת לִי).

Rabbi Yishma‘el said (אָמַר רַבִּי יִשְׁמָעֵאל): When I came and made known the testimony from before the Glory (כְּשֶׁבָּאתִי וְהוֹדַעְתִּי עֵדוּת מִלִּפְנֵי הַכָּבוֹד), that the Prince of the Presence told me (שֶׁאָמַר לִי שַׂר הַפָּנִים): “Accept upon yourselves the judgment of Heaven” (קַבְּלוּ עֲלֵיכֶם דִּין שָׁמַיִם), “for it is a decree from before Me” (כִּי גְּזֵרָה הִיא מִלְּפָנַי). At that time, all the companions rejoiced (בְּאוֹתָהּ הַשָּׁעָה שָׂמְחוּ כָּל הַחֲבֵרִים), and they made that day before Rabbi Nechunya ben HaKanah a day of feasting and joy (וְעָשׂוּ אוֹתוֹ הַיּוֹם לִפְנֵי רַבִּי נְחוּנְיָא בֶן הַקָּנָה יוֹם מִשְׁתֶּה וְשִׂמְחָה). And not only that, but they said (וְלֹא עוֹד אֶלָּא שֶׁאָמְרוּ): “Let the Nasi begin our rejoicing” (יַתְחִיל נָשִׂיא בְּשִׂמְחָתֵנוּ), “and we will follow after him” (וַאֲנַחְנוּ אַחֲרָיו). Therefore, we sang before ourselves every kind of song (וְלָכֵן רַנֵּנוּ לְפָנֵינוּ כָּל מִינֵי זֶמֶר), and that day became a day of feasting and rejoicing (וְנַעֲשֶׂה הַיּוֹם הַזֶּה יוֹם מִשְׁתֶּה וְשִׂמְחָה), and we drank wine in it (וְנִשְׁתֶּה בוֹ יַיִן), since Zeharya’el, the fear of the God of Israel, is destined to perform vengeance and wonders and wonder of wonders in the wicked city of Gaphs (הוֹאִיל וְעָתִיד זְהַרְיָאֵ"ל יִרְאֵי אֱלֹהֵי יִשְׂרָאֵל לַעֲשׂוֹת נְקָמוֹת וּנְפָלָאוֹת וּנְפִלְאֵי נִפְלָאוֹת בְּעִיר גַּפְס הָרְשָׁעָה), and we will rejoice and be glad with the joy of lyre and harp (וְנָגִילָה וְנִשְׂמְחָה בְּשִׂמְחַת כִּנּוֹר וְעוּגָב).

Rabbi Yishma‘el said (אָמַר רַבִּי יִשְׁמָעֵאל): When I came and made this matter known to the sages (כְּשֶׁבָּאתִי וְהוֹדַעְתִּי הַדָּבָר הַזֶּה לַחֲכָמִים), what did the Beit Din do? (מַה עָשׂוּ בֵּית דִּין) At that time, the Holy One Blessed Be He commanded destructive angels (בְּאוֹתָהּ שָׁעָה צִוָּה הקב״ה לְמַלְאֲכֵי חַבָּלָה), and they descended below (וְיָרְדוּ לְמַטָּה), and they carried out a complete and final annihilation upon Lufinus d'Maḥag [the Caesar] (וְעָשׂוּ עַל לוּפִינוּ״ס דְּמַחַ״ג [קֵיסָר] כָּלָה וְנֶחֱרָצָה), and not a remnant or survivor was left in his palace (וְלֹא נִשְׁתַּיֵּר בְּהֵיכָלוֹ שָׂרִיד וּפָלִיט). And “Rifa”, the wife of his youth (וְ״רִיפָא״ אֵשֶׁת נְעוּרָיו), and all his mothers and concubines (וְכָל אִמּוֹתָיו וְכָל פִּילַגְשָׁיו), were burned and cast down before him (הָיוּ שְׂרוּפִין וּמוּטָלִין לְפָנָיו), all his sons and all his delights (כָּל בָּנָיו וְכָל מַחְמַדֵּי עֵינָיו).

Rabbi Yishma‘el said (אָמַר רַבִּי יִשְׁמָעֵאל): What did they do to that wicked one? (מַה עָשׂוּ לְאוֹתוֹ רָשָׁע) They seized him (חֲטָפוּהוּ), and they terrified him with great terrors (וְהָיוּ מְבַהֲלִים אוֹתוֹ בֶּהֱלוֹת גְּדוֹלוֹת), with the people of his household who were cast down before him (בְּאַנְשֵׁי בֵיתוֹ שֶׁהָיוּ מֻטָּלִין לְפָנָיו), all his sons and all his household and all the delights of his eyes (כָּל בָּנָיו וְכָל בֵּיתוֹ וְכָל מַחְמַדֵּי עֵינָיו). And when people came and stretched out their hands to take one of the dead of Lufinus (וְכֵיוָן שֶׁהָיוּ בָּאִים בְּנֵי אָדָם וְהָיוּ שׁוֹלְחִים יְדֵיהֶם וְנוֹטְלִים אֶחָד מִן הַמֵּתִים שֶׁל לוּפִינוּס), to place him in a bed and bury him (לְהַנִּיחוֹ לְמִטָּתוֹ וּלְקָבְרוֹ), the abyss would swallow him (הָיָה בּוֹלְעוֹ תְּהוֹם). And when he withdrew his hand from him (וּכְשֶׁהָיָה מוֹשֵׁךְ יָדוֹ מִמֶּנּוּ), the abyss would spew him back out (הָיָה פּוֹלְטוֹ תְּהוֹם), and they would be cast down before him (וְהָיוּ מֻטָּלִין לְפָנָיו). And not only that, but they rotted and stank throughout his royal palace (וְלֹא עוֹד אֶלָּא שֶׁסָּרְחוּ וְנִבְאֲשׁוּ בְּכָל הֵיכַל מַלְכוּתוֹ), and he was ashamed before all the princes of the kingdoms who entered and exited before him (וְהָיָה מִתְבַּיֵּשׁ מִכָּל שָׂרֵי מַלְכֻיּוֹת הַנִּכְנָסִים וְהַיוֹצְאִים מִלְּפָנָיו).

Rabbi Yishma‘el said (אָמַר רַבִּי יִשְׁמָעֵאל): Suriel, the Prince of the Presence, said to me (אָמַר לִי סוּרִיאֵל שַׂר הַפָּנִים): “My friend, I shall tell you” (יְדִידִי, אוֹמֵר לְךָ), “all this shame, and all this disgrace, and all this humiliation—why was it for that wicked one?” (כָּל בּוּשָׁה זוֹ, וְכָל כְּלִימָה זוֹ, וְכָל חֶרְפָּה זוֹ, מִפְּנֵי מָה לְאוֹתוֹ רָשָׁע) Because of Rabbi Chanina ben Teradyon (עַל רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן). On the day that his death arrived (שֶׁהִגִּיעַ יוֹם שֶׁמֵּת), that wicked one was commanded to execute him (שֶׁהָיָה עָלָיו לְהָרְגוֹ), and Marid Demaḥag [the Caesar] said to him (אָמַר לוֹ מָרִי דְּמַחַ״ג קֵיסָר): “Reconsider concerning that sage, that he not be executed” (חֲזוֹר בְּךָ עַל אוֹתוֹ חָכָם שֶׁלֹּא יֵהָרֵג). He said: “Let him die, and I and all my household, and all Gaphs, shall be destroyed at his hand, yet in this matter I do not recant” (אָמַר: יָמוּת, וַאֲנִי וְכָל בֵּיתִי הָאֵלֶּה וְכָל גַּפְס יִסָּפֶה בְּיָדוֹ, וּבַדָּבָר הַזֶּה אֵינֶנִּי חוֹזֵר).

Rabbi Yishma‘el said (אָמַר רַבִּי יִשְׁמָעֵאל): Suriel, Prince of the Presence, told me (סָח לִי סוּרִיאֵל שַׂר הַפָּנִים): “I will tell you why the power of that wicked one was so strong” (אֲנִי אוֹמֵר לְךָ מִפְּנֵי מָה חֲזָקָה כֹּחוֹ שֶׁל אוֹתוֹ רָשָׁע)—“because he descends from the seed of Esav the wicked” (מִפְּנֵי שֶׁמִּשַּׁלְשֶׁלֶת שֶׁל עֵשָׂו הָרָשָׁע הוּא בָּא). “Therefore he is brazen and strong, and his heart is hard” (לְפִיכָךְ עַז וְחָזָק וְקָשֶׁה לִבּוֹ).

Rabbi Yishma‘el said (אָמַר רַבִּי יִשְׁמָעֵאל): Suriel, Prince of the Presence, told me and said (סָח לִי סוּרִיאֵל שַׂר הַפָּנִים וְאָמַר לִי): “Do not be grieved over this death with which you are departing to your eternal home” (אַל תֵּעָצֵב בְּמִיתָה זוֹ שֶׁאַתָּה נִפְטָר בָּהּ [בְּכָרֵת עוֹלָמִים] לְבֵית עוֹלָמֶךָ), “for already Zeharya’el, Hashem the God of Israel, has filled His mouth with laughter” (שֶׁכְּבָר מִילֵּא זְהַרְיָאֵ"ל י״י אֱלֹהֵי יִשְׂרָאֵל פִּיו בְּשָׂחוֹק), “and laughed at that wicked one” (וְשָׂחַק עַל אוֹתוֹ רָשָׁע). And He said (וְאָמַר): “The glory of the palace of awe wherein I dwell—its beauty I will forsake” (הָדַר גָּאוֹן הֵיכָל נוֹרָא שֶׁאֲנִי שׁוֹרֶה בְּתוֹכָהּ), “and My Throne of Glory, in which I am adorned—I will leave all that has been created, and all the worlds, in order to cause that wicked one to taste the taste of fiery light and coals of broom fire” (וְכִסֵּא כְבוֹדִי שֶׁסַלְסוּלַי בּוֹ, שֶׁאֲנִי עוֹזֵב מַה שֶּׁנִּבְרָא וְכָל הָעוֹלָמִים, עַד שֶׁאֲנִי מַטְעִימוֹ טַעַם אוֹר אֵשׁ וְגַחֲלֵי רְתָמִים שֶׁל אֵשׁ לְאוֹתוֹ רָשָׁע), “on that day—for the sake of Rabbi Chanina ben Teradyon” (בְּאוֹתוֹ הַיּוֹם, בִּשְׁבִיל רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן).

Rabbi Yishma‘el said (אָמַר רַבִּי יִשְׁמָעֵאל): Suriel, Prince of the Presence, told me (אָמַר לִי סוּרִיאֵל שַׂר הַפָּנִים יְדִידִי): “I will tell you what Zeharya’el, Hashem the God of Israel, did at that time” (אוֹמֵר לְךָ מַה עָשָׂה זְהַרְיָאֵ"ל י״י אֱלֹהֵי יִשְׂרָאֵל בְּאוֹתוֹ הַשָּׁעָה). “He commanded me to descend below” (צִוָּנִי לֵרֵד לְמַטָּה), “and I descended and disturbed and terrorized Lufinus Demaḥag [the Caesar] from his palace” (וְיָרַדְתִּי וְטִרְדְתִּי וְרָהַבְתִּי אֶת לוּפִּינוּ״ס דְּמַחַ״ג [קֵיסָר] מֵהֵיכָלוֹ), “in which he was sleeping that night” (שֶׁהָיָה יָשֵׁן בּוֹ בַלַּיְלָה). “And I brought him to the prison where Rabbi Chanina ben Teradyon sat” (וְהוֹלַכְתִּיהוּ בְּבֵית הָאֲסוּרִים שֶׁיָּשַׁב בּוֹ רַבִּי חֲנִינָא בֶּן תְּרַדְיוֹן), “in a house of swine and dogs” (בְּבֵית לַהֲקַת חֲזִירִים וּכְלָבִים). “And I brought Rabbi Chanina ben Teradyon into his palace” (וְהִכְנַסְתִּי אֶת רַבִּי חֲנִינָא בֶּן תְּרַדְיוֹן בְּהֵיכָלוֹ), “where he sat and spoke wonders in the Beit Midrash” (שֶׁהָיָה יוֹשֵׁב וְאוֹמֵר נִפְלָאוֹת בְּבֵית הַמִּדְרָשׁ), “and taught Torah to the mighty ones of Israel” (וּמְלַמֵּד לְאַבִּירֵי יִשְׂרָאֵל תּוֹרָה). “And I changed the appearances of their faces” (וְהֶחֱלַפְתִּי דְּיוֹקְנֵי רֹאשָׁם), “so that Lufinus Demaḥag appeared to them like Rabbi Chanina ben Teradyon” (נִרְאָה לָהֶם לוּפִּינוּס דְּמַחַ״ג כְּמוֹ רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן), “and he and Rabbi Nechunya ben HaKanah cut off his head” (וְהוּא וְרַבִּי נְחוּנְיָא בֶן הַקָּנָה חָתְכוּ אֶת רֹאשוֹ). “And the wife of Rabbi Chanina was exchanged with the wife of Demaḥag” (וְאֵשֶׁת רַבִּי חֲנִינָא בְּאֵשֶׁת דְּמַחַ״ג), “and the daughter of Demaḥag was exchanged with the daughter of Rabbi Chanina ben Teradyon” (וּבִתּוֹ שֶׁל דְּמַחַ״ג נִתְחַלְּפָה בְּבִתּוֹ שֶׁל רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן). And Rabbi Chanina ben Teradyon placed a royal crown upon his head (וְרַבִּי חֲנִינָא בֶן תְּרַדְיוֹן קָשַׁר כֶּתֶר מַלְכוּת), and went and ruled over wicked Gaphs (וְהָלַךְ מָלַךְ עַל גַּפְס הָרְשָׁעָה), in the form of the face of Lufinus Demaḥag (בִּצּוּרַת פָּנִים שֶׁל לוּפִּינוּס דְּמַחַ״ג), for six months (שִׁשָּׁה חֳדָשִׁים). And he killed in it six thousand Tzerifetmi [Dukes or Governors] (וְהָרַג בָּהּ שֵׁשֶׁת אֲלָפִים צְרִי״פְתְּמִי [הַגְּמוֹנִים]), one thousand Tzerifetmi each month (אֶלֶף צְרִי״פְתְּמִי בְּכָל חֹדֶשׁ). And afterward he ascended with his companions alive above, in holiness and purity (וְאַחַר כָּךְ נִסְתַּלֵּק עִם חֲבֵרָיו חַיִּים לְמַעְלָה בְּקְדֻשָּׁה וּבְטָהֳרָה). And they placed Lufinus in the form of Rabbi Chanina ben Teradyon (וְהֶעֱמִידוּ לוּפִּינוּס בִּצּוּרַת רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן), before the wicked Gaphs (לִפְנֵי גַּפְס הָרְשָׁעָה), and they seized him and cast him and threw him into the fire (וְתָפְשׂוּהוּ וְהִטִּילֻהוּ וְהִשְׁלִיכֻהוּ בָּאֵשׁ). And who is it that they cast into the fire in place of Rabbi Chanina? (וּמִי הוּא שֶׁהִטִּילוּ בָּאֵשׁ תַּחַת רַבִּי חֲנִינָא) Lufinus (לוּפִּינוּס). But did they not cut off his head? (וַהֲלֹא חָתְכוּ אֶת רֹאשוֹ) Rather, after they killed him, the Heavenly Court revived him again (אֶלָּא אַחַר שֶׁהֵמִיתוּהוּ, חָזְרוּ וְהֶחֱיוּ אוֹתוֹ בֵּית דִּין שֶׁלְּמַעְלָה), and the Gaphim [Romans] seized him and cast him into the fire (וְתָפְשׂוּהוּ צַגְפִּ״מִי [הָרוֹמִים] וְהִשְׁלִיכוּהוּ בָּאֵשׁ), and behold it is written: “in the rows of the house of burning” (וְהִנֵּה בַּשִּׁיטִין בֵּית הַשְּׂרֵפָה). And this measure was given to all ten sages of Israel (וּמִדָּה זוֹ לְכָל עֲשֶׂרֶת חַכְמֵי יִשְׂרָאֵל), they are the Ten Martyrs (הֵם י׳ הֲרוּגֵי מַלְכוּת). And why all this? (וְכָל כָּךְ לָמָּה) Because a proclamation goes out from the heights of the firmament of Aravot (מִפְּנֵי שֶׁכְּרוּז יוֹצֵא מֵרוּם עֲרָבוֹת רָקִיעַ), and it announces and says in the Heavenly Court (וּמַכְרִיז וְאוֹמֵר בְּבֵית דִּין שֶׁל מַעְלָה): “A thought that the wicked Gaphim [Romans] thought (מַחֲשָׁבָה שֶׁחָשְׁבוּ הַגַּפִּ״ים הָרְשָׁעָה), concerning the mighty shepherds, to kill them— (עַל אַבִּירֵי הָרוֹעִים לַהֲרֹגָם), Zeharya’el, Hashem the God of Israel, agrees.” (זְהַרְיָאֵ"ל י״י אֱלֹהֵי יִשְׂרָאֵל הוּא מַסְכִּים). And even the thought of the heart (וַאֲפִילוּ הִרְהוּר הַלֵּב) of the wicked Gaphim [Romans] (שֶׁל נַפִּ״ים רְשָׁעָה) that they think against the Children of the Important One (שֶׁמְהַרְהֶרֶת עַל בְּנֵי חֲשׁוּבָה), it is considered by them as if it were done (חֲשׁוּבָה הִיא לָהֶם כְּאִלּוּ עֲשָׂאָהוּ). Until here is his wording (עַד כָּאן לְשׁוֹנוֹ).

And now, my brothers and my companions (וְעַתָּה אַחַי וְרֵעַי), in order that you may merit to shine in the Light of Life (לְמַעַן תִּזְכּוּ לְהָאִיר בְּאוֹר הַחַיִּים), I will explain to you this secret (אַפְרֵשׂ לָכֶם הַסּוֹד הַזֶּה), yet only its extremity shall you behold (אֶפֶס קְצֵהוּ תִרְאֶה), and from it you shall understand the rest (וּמִמֶּנּוּ תָבִין אֶת הַשְּׁאָר), if you are a possessor of soul (אִם בַּעַל נֶפֶשׁ אָתָּה). Behold, from the longing of Rabbi Akiva, peace be upon him (הִנֵּה מִתַּשׁוּקַת רַבִּי עֲקִיבָא עָלָיו הַשָּׁלוֹם), it is proven (מוּכָח), as our Sages of blessed memory said (כַּאֲשֶׁר אָמְרוּ רַז״ל): “Rabbi Akiva said: All my days I was pained over this verse — (אָמַר רַבִּי עֲקִיבָא כָּל יָמַי הָיִיתִי מִצְטַעֵר עַל פָּסוּק זֶה), ‘With all your soul,’ even if He takes your soul (בְּכָל נַפְשְׁךָ אֲפִילוּ נוֹטֵל אֶת נִשְׁמָתֶךָ); now that it has come to my hand, shall I not fulfill it?!” (עַכְשָׁיו שֶׁבָּא לְיָדִי לֹא אֲקַיְּמֶנּוּ). And upon this it is fitting, the saying of our Sages of blessed memory (וְעַל זֶה יִתָּכֵן מַאֲמַר רַז״ל), that the Holy One Blessed Be He responded to Moshe, and also to the angels, with a different utterance (שֶׁהֵשִׁיב הקב״ה לְמשֶׁה וְגַם לַמַּלְאָכִים בְּמֵאמָר אַחֵר), who asked: “This is Torah, and this is its reward?” (שֶׁשָּׁאֲלוּ: 'זוֹ תּוֹרָה וְזוֹ שְׂכָרָה'), the Holy One Blessed Be He said: “Thus it arose in [the] thought” (אָמַר הקב״ה: כָּךְ עָלָה בַּמַּחֲשָׁבָה). That is to say: in the thought of Rabbi Akiva arose the thought (רָצָה לוֹמַר: בְּמַחֲשַׁבְתּוֹ שֶׁל רַבִּי עֲקִיבָא עָלְתָה הַמַּחֲשָׁבָה), as he prayed for this longing—to die in that death (בְּהִתְפַלְלוֹ עַל הַתַּשׁוּקָה הַזֹּאת שֶׁיָּמוּת בְּאוֹתָהּ הַמִּיתָה). As it is brought in the Zohar, Pekudei: “He will ask the question, and it will not be separated from him” (כַּאֲשֶׁר מוּבָא בַּזֹּהַר פְּקוּדֵי: יִשְׁאֵל שְׁאֵלְתָּא וְלָא אִתְפָּרֵשׁ מִמַּנָּה), for the Holy One Blessed Be He joins a good thought to an action for Israel (כִּי הקב״ה מְצָרֵף מַחֲשָׁבָה טוֹבָה לְמַעֲשֶׂה אֵצֶל יִשְׂרָאֵל), and likewise the opposite — a wicked thought for the nations of the world (וְכֵן לְהֶפֶךְ: מַחֲשָׁבָה רָעָה אֵצֶל אוּמוֹת הָעוֹלָם). For if not so, then a sinner would profit (דְּאִם לָאו כֵּן נִמְצָא חוֹטֵא נִשְׂכָּר), if the Holy One Blessed Be He did not perform a miracle for such Tzaddikim (אִם [לֹא] יַעֲשֶׂה הקב״ה נֵס לַצַּדִּיקִים כָּאֵלּוּ). And there is no doubt that these Tzaddikim would have accepted upon themselves with a complete heart (וְאֵין סָפֵק שֶׁהַצַּדִּיקִים הָאֵלּוּ הָיוּ מְקַבְּלִים עֲלֵיהֶם בְּלֵב שָׁלֵם), and with a willing soul (וּבְנֶפֶשׁ חָפֵצָה), to sanctify His Name in public (לְקַדֵּשׁ שְׁמוֹ בְּרַבִּים), as they did — that day was a feast and rejoicing (כַּאֲשֶׁר עָשׂוּ אוֹתוֹ יוֹם יוֹם מִשְׁתֶּה וְשִׂמְחָה), and they took up harp and lyre (וְתָפְשׂוּ כִּנּוֹר וְעוּגָב). And the Prince of the Face said to them: “Accept upon yourselves the judgment of Heaven” (וְאָמַר לָהֶם שַׂר הַפָּנִים: קַבְּלוּ עֲלֵיכֶם דִּין שָׁמַיִם), “for it is a decree from before Me” (כִּי גְּזֵרָה הִיא מִלְּפָנַי), so that a good thought may be joined to action (כְּדֵי שֶׁיְּצָרֵף מַחֲשָׁבָה טוֹבָה לְמַעֲשֶׂה). And afterward, the Holy One Blessed Be He saved them (וְאַחַר כָּךְ הִצִּילָם הקב״ה), and all this was by command and will of the King of kings of kings (וְכָל זֶה הָיָה צִוּוּי וּרְצוֹן מֶלֶךְ מַלְכֵי הַמְּלָכִים), that this salvation should not be revealed (שֶׁלֹּא לְגַלּוֹת מֵהַצָּלָה הַזֹּאת), and they should accept upon themselves the yoke of the Kingdom of Heaven in love (וִיקַבְּלוּ עֲלֵיהֶם עֹל מַלְכוּת שָׁמַיִם בְּאַהֲבָה), in order to attach it to deed (כְּדֵי שֶׁיְּצָרְפָם לְמַעֲשֶׂה). And likewise, the king of Rome and his officers knew nothing of this salvation (וְכֵן מֶלֶךְ רוֹמִי וְשָׂרָיו לֹא יָדְעוּ מֵהַצָּלָה הַזֹּאת כְּלוּם). And also a thought among the wicked of the nations of the world, the Holy One Blessed Be He joins to action (וְגַם מַחֲשָׁבָה אֵצֶל רְשָׁעִים שֶׁל אוּמוֹת הָעוֹלָם הקב״ה מְצָרְפָה לְמַעֲשֶׂה), for if the Master of mercy had not saved them (כִּי אִם לֹא הִצִּילָם בַּעַל הָרַחֲמִים), certainly they would have been judged by these wicked ones (בְּוַדַּאי הָיוּ נִדּוֹנִים מִן הָרְשָׁעִים הָאֵלּוּ). Thus it would turn out that the sinner is rewarded (נִמְצָא יִהְיֶה חוֹטֵא נִשְׂכָּר), and then their bodies were refined (וְאָז גּוּפָם נִזְדַּכֵּךְ), like that of Chanoch–Metatron and Eliyahu–Sandalphon, as said (כְּמוֹ שֶׁל חֲנוֹךְ–מֶטָטְרוֹן וְאֵלִיָּהוּ–סַנְדַּלְפוֹן כְּאָמֻר). And that which the liturgical poet says in our prayer: “May their merit give us life, to help for our good all our days” (וּמַה שֶּׁאוֹמֵר הַפַּיְּטָן בִּתְפִלָּתֵנוּ: שֶׁיְּחַיֶּה לָנוּ זְכוּתָם לְעֵזֶר לְטוֹב לָנוּ כָּל הַיָּמִים), the line of justice demands so (שׁוּרַת הַדִּין הוּא נוֹתֵן כָּךְ), for from the side of these pious ones, the good thought could not be withheld (כִּי מִצַּד הַחֲסִידִים הָאֵלּוּ לֹא יִבָּצֵר הַמַּחֲשָׁבָה הַטוֹבָה), who accepted upon themselves the judgment of Heaven (שֶׁקִּבְּלוּ עֲלֵיהֶם דִּין שָׁמַיִם), with the desire of their love, in great longing (בִּרְצוֹן אַהֲבָתָם בְּתַשׁוּקָה גְּדוֹלָה). And from the side of wicked thought, their scheme could not be withheld, in great longing (וּמִן צַד הַמַּחֲשָׁבָה רָעָה לֹא יִבָּצֵר מֵהֶם מְזִמָּתָם בְּתַשׁוּקָה גְּדוֹלָה), from the one who incites and leads astray — he is the Satan (מִן הַמְּסִית וְהַמַּדִּיחַ הוּא הַשָּׂטָן), he is the Evil Inclination (הוּא הַיֵּצֶר הָרָע), he is the Angel of Death (הוּא מַלְאַךְ הַמָּוֶת), in order to complete decrees and steal a soul from his brother (כְּדֵי לְהַשְׁלִים גְּזֵרוֹת וְגוֹנֵב נֶפֶשׁ מֵאָחִיו)... and they sold, and that thief died (וּמָכְרוּ וּמֵת הַגַּנָּב הַהוּא). And also, since all of them beheld the Merkavah (וְגַם מִצַּד שֶׁכֻּלָּם צָפוּ בַּמֶּרְכָּבָה), they were all rescued, due to the merit of the one who beholds the Merkavah (כֻּלָּם הָיוּ נִצּוֹלִים מִצַּד מַעֲלַת הַצּוֹפֶה בַּמֶּרְכָּבָה), as it is brought in Pirkei Heikhalot (כְּדֵאִיתָא בִּפְרַקֵּי הֵיכָלוֹת), and this is its wording in brief form: (וְזֶה לְשׁוֹנוֹ בְּקִצּוּר מֻפְלָג):

Greater than all is he — that whoever raises his hand against him and strikes him (גְּדוֹלָה מִכֻּלָּן שֶׁכָּל הַמַּגְבִּיהַּ יָדוֹ עָלָיו וּמַכֵּהוּ), they clothe him in afflictions (מַלְבִּישִׁין אוֹתוֹ נְגָעִים), and they cover him in leprosy (וּמְכַסִּים אוֹתוֹ צָרַעַת), and they crown him with bahereth spots (וּמְעַטְּרִין אוֹתוֹ בַּהֶרֶת).

Greater than all — that whoever speaks evil about him (גְּדוֹלָה מִכֻּלָּן שֶׁכָּל הַמְסַפֵּר עָלָיו לָשׁוֹן הָרָע), they place upon him blows, bundled afflictions, and evil bruises and wounds (מַטִּילִין עָלָיו מַכּוֹת צְרוּרוֹת וַחֲבֻרוֹת רָעוֹת וּפְצָעִים), from which evil boils descend (שֶׁיוֹרֵד מֵהֶם שְׁחִין רָע).

Greater than all — that he is separated from human beings (גְּדוֹלָה מִכֻּלָּן שֶׁהוּא מֻבְדָּל מִבְּנֵי אָדָם), and he is honored by the supernal and the lower ones (וְנִכְבָּד עַל הָעֶלְיוֹנִים וְעַל הַתַּחְתּוֹנִים), and anyone who stumbles in him (וְכָל הַנִּכְשָׁל בּוֹ), great and difficult stumblings fall upon him from Heaven (הַכְּשָׁלוֹת רָעוֹת וְקָשׁוֹת נוֹפְלִים עָלָיו מִן הַשָּׁמַיִם). And whoever sends his hand against his disparagement (וְכָל הַשּׁוֹלֵחַ יָדוֹ בִּגְנוּתוֹ), the Heavenly Court sends a hand against him (בֵּית דִּין שׁוֹלְחִין בּוֹ יָד), until here is his wording (עַד כָּאן לְשׁוֹנוֹ). And if the Heavenly Court sends a hand against him (וְאִם בֵּית דִּין שֶׁל מַעְלָה שׁוֹלְחִין בּוֹ יָד), who can be saved from them? (מִי יִנָּצֵל מֵהֶם). And since they all beheld the Merkavah (וּלְהִיוֹת שֶׁכֻּלָּם צָפוּ בַּמֶּרְכָּבָה), therefore these wicked ones were unable to send a hand against them (לָכֵן לֹא יָכְלוּ הָרְשָׁעִים הָאֵלּוּ לִשְׁלוֹחַ בָּהֶם יָד), and they were saved (וְנִצּוֹלוּ). And if you are a possessor of a single soul, you will be able to understand all of this from your understanding (וְאִם בַּעַל נֶפֶשׁ אַחַת תּוּכַל לְהָבִין כֻּלוֹ מִשְּׂכֶלְךָ). But in truth, these Ten (וַאֲבָל בֶּאֱמֶת לֹא הָיוּ אֵלּוּ ה־י׳), were not actual Gilgul of the sons of Ya'akov (גִּלְגּוּל מַמָּשׁ שֶׁל בְּנֵי יַעֲקֹב), but rather in the secret of the Ibbur of ten souls from the sons of Yosef the Tzaddik, peace be upon him (אֶלָּא בְּסוֹד הָעִבּוּר שֶׁל י׳ נְשָׁמוֹת שֶׁל בְּנֵי יוֹסֵף הַצַּדִּיק עָלָיו הַשָּׁלוֹם), whom he emitted through nocturnal emission (שֶׁהוֹצִיאָם בְּדֶרֶךְ קֶרִי), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חֲז״ל). And also in the Zohar, parashat Bereshit, on the verse “And the arms of his hands were made supple, by the hands of the Mighty One of Ya'akov” (Bereshit 49:24) (וְגַם בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית עַל פָּסוּק 'וַיָּפֹזוּ זְרֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֹב'), and on the verse: “And there was no man of the men of the house there” (Bereshit 39:11) (וְעַל פָּסוּק: 'וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת שָׁם') — but Ya'akov was there (אֲבָל יַעֲקֹב הָיָה שָׁם), and [on] “and he came to do his work” — literally (וַיָּבוֹא לַעֲשׂוֹת מְלַאכְתּוֹ' מַמָּשׁ), had not the image of Ya'akov appeared before him (אִם לֹא נִרְאָה לְפָנָיו דְּמוּת דְּיוּקְנוֹ שֶׁל יַעֲקֹב). And behold, He brought them — the splendor of Hashem — the Ten Martyrs (וְהִנֵּה הֵבִיאָם נֹאת ה׳ הֲרוּגֵי מַלְכוּת), the Holy One Blessed Be He, after the Destruction (הקב״ה אַחַר הַחֻרְבָּן), in the time when sun and moon were darkened due to the sin of the generation (בִּזְמַן אֲשֶׁר שֶׁמֶשׁ וְיָרֵחַ קָדְרוּ בַּעֲוֹן הַדּוֹר), to extract sparks of purity (לְהוֹצִיא נִצּוֹצֵי טָהֳרָה). These matters I will explain in full clarity in their proper place (הַדְּבָרִים הָאֵלֶּה אֲבָאֵר אוֹתָם בְּבֵאֵר הֵיטֵב בִּמְקוֹמוֹ): “Ya'akov shall rejoice, Yisrael shall be glad” (Psalm 14:7) ("יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל").