Chapter Sixty-Five (פֶּרֶק שִׁשִּׁים וַחֲמִשָּׁה)

The matter of the mystery of the Ten Martyrs who gave their lives for the sanctification of the Name in their thought (עִנְיַן סוֹד עֲשֶׂרֶת הֲרוּגֵי מַלְכוּת שֶׁמָּסְרוּ נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם בְּמַחֲשַׁבְתָּם) - why did our Sages count specifically these ten (לָמָּה מָנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה אֶת עֲשֶׂרֶת אֵלּוּ), and behold, were there not many more holy ones before them (וְהֲלוֹא כַּמָּה וְכַמָּה קְדוֹשִׁים הָיוּ לִפְנֵי זֶה), from among the Levi’im and Benei Yisrael who were slain for not wishing to sing the song upon a foreign land (מִן הַלְוִיִּם וּבְנֵי יִשְׂרָאֵל שֶׁנֶּהֶרְגוּ עַל שֶׁלֹּא רָצוּ לָשִׁיר שִׁיר עַל אַדְמַת נֵכָר), and they did not desire to mingle with those nations (וְלֹא רָצוּ לְהִטָּמוֹעַ בַּגּוֹיִם הָהֵם)? And also after them, in our many sins, there were thousands in the generations of persecution who gave their lives for the sanctification of the Name (וְגַם אַחֲרֵיהֶם הָיוּ בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים כַּמָּה אֲלָפִים בְּדוֹרוֹ שֶׁל שְׁמַד שֶׁמָּסְרוּ נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם). And furthermore, it is difficult - why did they cry out so much (וְגַם קָשֶׁה לָמָּה צָעֲקוּ כָּל כָּךְ)? Did they reject suffering (וְכִי בָּעֲטוּ בְּיִסּוּרִין), the yoke of the Kingdom of Heaven (עוֹל מַלְכוּת שָׁמַיִם)? Especially Rabbi Akiva, who prayed for this and waited for it (וּבִפְרָט רַבִּי עֲקִיבָא אֲשֶׁר הִתְפַּלֵּל עַל זֶה וְהָיָה מְצַפֶּה), saying: “When will this verse come to my hands so that I may fulfill it” (מָתַי יָבוֹא לְיָדִי פָּסוּק זֶה וְאֲקַיְּימֶנּוּ) (Berakhot 61b)? [And similarly difficult] is the statement of our Sages that Moshe Rabbeinu, peace be upon him, said before the Holy One, blessed be He (וְ[כֵּן קָשֶׁה] מַאֲמַר רַזַ״ל שֶׁאָמַר מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם לִפְנֵי הקב״ה): “This is Torah and this is its reward?” (זוֹ תּוֹרָה וְזוֹ שְׂכָרָה) (Menachot 29b), and the Holy One answered Moshe: “Be silent - so it has arisen in thought” (הֵשֵׁב לוֹ הקב״ה לְמֹשֶׁה: הַשְׁתּוֹק - כָּךְ עָלָה בְּמַחֲשָׁבָה). And also the angels protested at the time of the event (וְגַם הַמַּלְאָכִים [טָעֲנוּ] [שֶׁ]בִּשְׁעַת מַעֲשֶׂה), when the Ten Martyrs gave their lives for the sanctification of the Name (כְּשֶׁמָּסְרוּ עֲשֶׂרֶת הֲרוּגֵי מַלְכוּת נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם), and they too said: “This is Torah and this is its reward?” (וְאָמְרוּ גַם כֵּן: זוֹ תּוֹרָה וְזוֹ שְׂכָרָה), and to them also the Holy One answered: “So it has arisen in thought” (וְגַם לָהֶם הֵשִׁיב הקב״ה: כָּךְ עָלָה בְּמַחֲשָׁבָה). And these are very astonishing statements without a true explanation - except by way of the secret (וְאֵלֶּה הֵם מַאֲמָרִים תְּמוּהִים מְאֹד בְּלִי פֵרוּשׁ אֲמִתִּי, כִּי אִם עַל דֶּרֶךְ הַסּוֹד).

All this I will explain thoroughly (כָּל זֶה אֲבָאֵר בְּאֵר הֵיטֵב), together with the sparks of purity and their mysteries (עִם הַנִּיצוֹצֵי טָהֳרָה וְסוֹדָם), which pertain to the mystery of the breaking of the vessels (הַנּוֹגְעִים אֶל סוֹד שְׁבִירַת הַכֵּלִים), and the inner aspect of their drops that cling to the walls of the shattered vessels (וּפְנִימִיּוּת טִפְתָּן הַדָּבֵק בְּדוֹפְנֵי הַשְּׁבָרִים), their nature and the nature of their rectification (מַהוּתָן וּמַהוּת תִּקּוּנָם), I will expound with the help of Heaven (אֲפָרֵשׁ בְּסִיַּיעְתָא דִשְׁמַיָּיא). And this is it: know that there are two kinds of Zivugim (וְהוּא זֶה: דַּע שֶׁיֵּשׁ שְׁנֵי מִינֵי זִוּוּגִים). The first Zivug is the Zivug of Tiferet and Malkhut, that is, Ze’ir Anpin and his Nukvah (הַזִּוּוּג הָרִאשׁוֹן - זִוּוּג תִּפְאֶרֶת וּמַלְכוּת, דְּהַיְינוּ זְעֵיר אַנְפִּין וּנְוֵקְבֵיהּ), which is accomplished through the self-sacrifice of the Tzaddikim for the sanctification of the Name in the recitation of the Shema with force (הַנַּעֲשֶׂה עַל יְדֵי מְסִירַת נַפְשָׁם שֶׁל הַצַּדִּיקִים עַל קִדּוּשׁ הַשֵּׁם בִּקְרִיאַת שְׁמַע בִּכֹחַ), and in actuality through nefilat apayim (וּבַפֹּעַל בִּנְפִילַת אַפַּיִם), when one gives himself over to death, as is known (שֶׁמוֹסֵר עַצְמוֹ לְמִיתָה כַּנּוֹדָע). But the second Zivug - of Abba and Imma - was effected by Benayahu ben Yehoyada, son of a living man (אֲבָל הַזִּוּוּג הַשֵּׁנִי שֶׁל אַבָּא וְאִמָּא שֶׁגָּרַם בְּנָיָהוּ בֶּן יְהוֹיָדָע בֶּן אִישׁ חָי), who is the Yesod of Binah (שֶׁהוּא יְסוֹד בִּינָה), “abundant in deeds” (רַב פְּעָלִים), mighty in great and mighty action (פּוֹעֵל גָּדוֹל וְרַב), and “a mouth that speaks greatness” (וּפוּם מְמַלֵּל רַבְרְבָן). And it is a superior Zivug (וְזֶה זִוּוּג מְעֻלֶּה), and in the greatness of its rectification he struck the lion (וּבְרֹב תִּקּוּנוֹ הִכָּה אֶת הָאֲרִי), which is the evil inclination (שֶׁהוּא יֵצֶר הָרָע), the man of Belial in the pit of the Sitra Achra (אָדָם בְּלִיַּעַל בְּתוֹךְ הַבּוֹר שֶׁל סִטְרָא אַחְרָא). And he would gather the sparks of purity (וְהוּא הָיָה מְלַקֵּט נִצּוֹצֵי טָהֳרָה), which pertain and connect to Abba and Imma (הַשַּׁיָּכִים וְנוֹגְעִים אֶל אַבָּא וְאִמָּא), in the mystery of “so it arose in thought” - which is Abba (בְּסוֹד: כָּךְ עָלָה בְּמַחֲשָׁבָה שֶׁהוּא אַבָּא). And even though it was “on the day of snow” - the day of judgment (וְאַף עַל פִּי שֶׁהוּא בְּיוֹם הַשֶּׁלֶג יוֹמָא דְדִינָא), still he snatched the spear (וְגַם הוּא גָּזַל הַחֲנִית), which is the staff of Moshe (שֶׁהוּא מַטֵּה מֹשֶׁה), Metatron who was transformed from staff to serpent and from serpent to staff (מְטַטְרוֹ״ן שֶׁנֶּהְפַּךְ מִמַּטֶּה לְנָחָשׁ וּמִנָּחָשׁ לְמַטֶּה), the Tree of Knowledge of Good and Evil (עֵץ הַדַּעַת טוֹב וָרָע). And in the time of Benayahu they called the spear by the name of Metatron (וּבִזְמַן בְּנָיָהוּ קָרְאוּ לַחֲנִית מֵטַטְרוֹ״ן), for he was the head of the army (כִּי הוּא הָיָה שַׂר הַצָּבָא), and David’s strength depended on him (וּגְבוּרָתוֹ שֶׁל דָּוִד בֵּיהּ תָּלְיָא), as it is said: “And David appointed him over his command” (שֶׁנֶּאֱמַר: וַיְשִׂימֵהוּ דָוִד אֵלָיו לְמִשְׁמַעְתּוֹ) (II Samuel 23). David needed him, but he did not need David (דָּוִד צָרִיךְ לֵיהּ, וְהוּא לָא צָרִיךְ לְדָוִד). And since the might of Hashem was what David fought with all his days (וּלְפִי שֶׁגְּבוּרַת ה׳ הָיְתָה מִלְחֶמְתּוֹ שֶׁל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם כָּל יָמָיו), he called it “spear” (קָרָא לֵיהּ: חֲנִית). And when Metatron attains strength, when the Holy One, blessed be He, builds His Name within him (וּכְשֶׁמַּשִּׂיג מְטַטְרוֹ״ן כֹּחַ, שֶׁהקב״ה בּוֹנֶה שְׁמוֹ בְּקִרְבּוֹ), and creates souls of angels in the World of Yetzirah (וּבוֹרֵא נְשָׁמוֹת מַלְאָכִים בְּעוֹלַם הַיְצִירָה), he fights and conquers the camps of the wicked (הוּא לוֹחֵם וּמְנַצֵּחַ אֶת מַחֲנוֹת הָרְשָׁעִים). For the camp of Israel below was six hundred thousand (כִּי מַחֲנֵה שֶׁל יִשְׂרָאֵל הָיָה שִׁשִּׁים רִבּוֹא לְמַטָּה), and the camp of Metatron is its counterpart (וּמַחֲנֵה מְטַטְרוֹ״ן דּוּגְמָתוֹ), a prepared war with the princes of destruction (מִלְחָמָה עֲרוּכָה עִם שָׂרֵי הַמַּשְׁחִית), camp against camp (מַחֲנֶה מוּל מַחֲנֶה). And the army of David was parallel to the upper army (וּמִשְׁרְיָיתָא דְּדָוִד הָיְתָה מוּל מִשְׁרְיָיתָא דְּלְעֵילָּא), as stated in the Zohar, Mishpatim, in Sava (כְּאָמֻר בְּזוֹהַר מִשְׁפָּטִים בְּסָבָא). And in Yetzirah it is said: “He makes His angels spirits” (וּבִיצִירָה נֶאֱמַר: עֹשֶׂה מַלְאָכָיו רוּחוֹת) (Psalms 104), and there is a good spirit and an evil spirit - may the Merciful One protect us (וְיֵשׁ רוּחַ טוֹב וְיֵשׁ רוּחַ רַע רַחֲמָנָא לִצְלַן), and there is good fragrance and evil fragrance (וְיֵשׁ רֵיחַ טוֹב וְרֵיחַ רַע). And fragrance is a matter of substance (וְרֵיחָא מִלְּתָא הִיא), for good and evil are adjacent one to another (כִּי הַטּוֹב וְהָרַע שָׁם סְמוּכִים זֶה לְזֶה), and it is half against half (וְהוּא מֶחֱצָה עַל מֶחֱצָה), each one as strong and mighty as his fellow (כָּל אֶחָד כָּל כָּךְ חָזָק וְגִבּוֹר כְּמוֹ חֲבֵרוֹ). Therefore, they constantly stir accusations and provoke conflicts (וְלָכֵן תָּמִיד קוֹרְאִים תִּגְרָא וּמְעוֹרְרִים מְדוֹנִים) with the seven seers of the King’s countenance (עִם שִׁבְעָה רוֹאֵי פְנֵי הַמֶּלֶךְ), and their king at the head (וּמַלְכָּם בְּרֹאשָׁם), who wage war with the seven princes of destruction, and their king at the head (הָעוֹשִׂים מִלְחָמָה עִם שִׁבְעָה שָׂרֵי הַמַּשְׁחִית וּמַלְכָּם בְּרֹאשׁ). And if the Holy One, blessed be He, sends shefa from the supernal Zivug (וְאִם יִשְׁלַח הקב״ה שֶׁפַע מִן הַזִּוּוּג שֶׁלְּמַעְלָה), and builds His Name within Metatron (וְיִבְנֶה שְׁמוֹ בְּקֶרֶב מְטַטְרוֹ״ן), and the letters are: Yod - Abba, Hei - Imma, which are the upper Zivug (וִיהִי יו״ד אַבָּא, ה״י אִמָּא, זִוּוּג עֶלְיוֹן), and Vav - Ze’ir Anpin, Hei - his Nukvah, the lower Zivug (וָאו זְעֵיר אַנְפִּין, ה״א נוּקְבֵיהּ, זִוּוּג תַּחְתּוֹן), and Metatron derives benefit from this and takes strength (וּמְטַטְרוֹ״ן נֶהֱנֶה מִזֶּה וְלוֹקֵחַ תַּגְבּוֹרֶת), and he consumes the princes of the nations (וּמְכַלֶּה שָׂרֵי הָאֻמּוֹת), and expands the boundary of holiness (וּמַרְחִיב תְּחוּמוֹ שֶׁל קְדוּשָּׁה). And this is the mystery of “He makes His angels spirits” (וְזֶהוּ סוֹד "עֹשֶׂה מַלְאָכָיו רוּחוֹת") (Psalms 104) - they are those in Yetzirah (הֵם אוֹתָם שֶׁבְּיְצִירָה), who are only messengers (שֶׁאֵינָם אֶלָּא שְׁלוּחִים), and they have no power to fight except with supernal assistance (וְאֵין לָהֶם כֹּחַ לְהִלָּחֵם אֶלָּא בְּסִיּוּעַ עֶלְיוֹן). And they are outside the curtain that separates between Yetzirah and Beri’ah (וְהֵם חוּץ לַפַּרְגוֹד הַמַּפְסִיק בֵּין יְצִירָה לִבְרִיאָה). But those who are within the curtain - of Beri’ah - they have the power to fight (וְאוֹתָם שֶׁהֵם לִפְנִים מִן הַפַּרְגוֹד דְּבְרִיאָה, יֵשׁ לָהֶם כֹּחַ לְהִלָּחֵם), and about them it is said: “His ministers a flaming fire” (וְעֲלֵיהֶם נֶאֱמַר: "מְשָׁרְתָיו אֵשׁ לֹהֵט") - against the camp of the destroyers (אֶת מַחֲנֵה הַמַּשְׁחִיתִים). And they are called “His ministers” and not “His angels” (וְהֵם נִקְרָאִים מְשָׁרְתָיו וְלֹא מַלְאָכָיו). And in the time when the Beit HaMikdash stood, when the korbanot would bring forth the sparks of purity and cause a supernal Zivug (וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם, שֶׁהַקָּרְבָּנוֹת הָיוּ מוֹצִיאִים אֶת נִצּוֹצוֹת הַטָּהֳרָה וּגוֹרְמִים זִוּוּג עֶלְיוֹן), because within the portion of the mizbe’ach were included all four elements into which those sparks had fallen (כִּי הָיָה בְּחֶלְקֵי הַמִּזְבֵּחַ מִכָּל אַרְבַּע יְסוֹדוֹת שֶׁנָּפְלוּ בָהֶן הַנִּצּוֹצוֹת הָאֵלֶּה), from the mystery of the four letters of the Name Havayah (מִסּוֹד ד’ אוֹתִיוֹת הֲוָיָה), for every shard of the shattered vessels was squared (כִּי כָּל שֶׁבֶר מִשִּׁבְרֵי הַכֵּלִים הָיָה מְרֻבָּע).

And it is known that Elokim was the vessel, and Havayah was the inner light (וְיָדוּעַ כִּי אֱלֹהִים הָיָה הַכֵּלִי, וְהֲוָיָה אוֹר פְּנִימִי), and it fell into the four worlds (וְנָפַל בְּד’ עוֹלָמוֹת): at first into the element of inanimate - that is, water and salt, which is the secret of Asiyah (בְּרֵאשׁ יְסוֹד הַדּוֹמֵם, הוּא מַיִם וּמֶלַח שֶׁהוּא סוֹד עֲשִׂיָּה); from the element of vegetative - fine flour, oil, and wine, which is Yetzirah (מִיְסוֹד הַצּוֹמֵחַ - סֹלֶת, שֶׁמֶן וְיַיִן שֶׁהוּא יְצִירָה); from the element of animal life - sheep and ox in the category of beheimah, and turtledoves and young pigeons in the category of birds - which is Beri’ah (מִיְסוֹד הַבַּעֲלֵי חַיִּים - צֹאן וּבָקָר בִּבְחִינַת בְּהֵמָה, וּתּוֹרִים וּבְנֵי יוֹנָה בִּבְחִינַת עוֹף - שֶׁהוּא בְּרִיאָה). And those who were engaged in this - the Kohanim in their service, the Levi’im on their platform, and Yisrael in their ma’amad, and the owners who offered their offerings (וְהַמִּשְׁתַּדְּלִים בּוֹ: כֹּהֲנִים בַּעֲבוֹדָתָם, לְוִיִּים בְּדוּכָנָם, וְיִשְׂרָאֵל בְּמַעֲמָדָם, וְהַבַּעֲלִים הַמַּקְרִיבִים אֶת עַצְמָם) - all are the secret of Atzilut (כֻּלָּם סוֹד אֲצִילוּת). And there is that which is consumed in fire - and that is Asiyah (וְיֵשׁ נֶאֱכָל לָאִשִּים וְהוּא עֲשִׂיָּה); there is fragrance - and that is Yetzirah (יֵשׁ רֵיחַ וְהוּא יְצִירָה); and there is “pleasing odor” - and that is Beri’ah (וְיֵשׁ נִיחוֹחַ - וְהוּא בְּרִיאָה); and there is “to Hashem” - and that is Atzilut (וְיֵשׁ לַידו"ד וְהוּא אֲצִילוּת). And all of this was needed (וְנִצְטְרְכוּ לְכָל זֶה), because sparks of light had fallen into the Klipot (מֵאַחַר שֶׁנָּפְלוּ נִצּוֹצוֹת שֶׁל אוֹר בְּתוֹךְ הַקְּלִיפּוֹת), and some fell into the inanimate (שֶׁקְּצָת נָפְלוּ בַּדּוֹמֵם), and some into the vegetative (וּקְצָת בַּצּוֹמֵחַ), and some into the animal (וּקְצָת בְּבַעֲלֵי חַיִּים), and some into the speaking - man (וּקְצָת בַּמְּדַבֵּר). And therefore our Sages of blessed memory said (וְלָפִיכָךְ אָמְרוּ רַז״ל): “There is no blade of grass below (אֵין לְךָ כָּל עֵשֶׂב לְמַטָּה) that does not have a (Sar) mazal above (שֶׁאֵין לוֹ (שר) מַזָּל לְמַעְלָה) striking it and saying to it: ‘Grow!’” (מַכֶּה בוֹ וְאוֹמֵר לוֹ גְּדַלִי). That is, the sparks of light that fell (דְּהַיְנוּ הַנִּיצוֹצוֹת שֶׁל אוֹר שֶׁנָּפְלוּ), and they cause all to grow (וְהֵם מְגַדְּלִים אֶת הַכֹּל), until they are elevated by human beings (עַד שֶׁמַּעֲלִים אוֹתָם עַל יְדֵי בְּנֵי אָדָם), who separate the good from the shell (שֶׁמְּבָרְרִים הַטּוֹב מִן הַקְּלִפָּה). And therefore the Torah warned (וּלְפִיכָךְ הִזְהִירָה תּוֹרָה) not to sow mixed species (שֶׁלֹּא לִזְרֹעַ כִּלְאַיִם), nor to crossbreed mixed species (וְלֹא לְהַרְבִּיעַ כִּלְאַיִם), not to mix the sparks of light one with another (שֶׁלֹּא לְעָרֵב הַנִּיצוֹצוֹת שֶׁל אוֹר זֶה בָּזֶה), for if one does so to them (שֶׁאִם כָּכָה יַעֲשֶׂה לָהֶם), they will not be beneficial properly (לֹא יוֹעִילוּ כָּהוֹגֶן). And in the time that the Temple existed (וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), the offering would bring benefit to elevate the sparks (הָיָה הַקָּרְבָּן מוֹעִיל לְהַעֲלוֹת הַנִּיצוֹצוֹת וּלְבָרְרָם), and now that there is no Temple (וְעַכְשָׁיו שֶׁאֵין מִקְדָּשׁ), prayer is in place of offering (הַתְּפִלָּה הִיא בִּמְקוֹם קָרְבָּן), and prayer brings forth the souls of men (וְהַתְּפִלָּה הִיא מוֹצִיאָה נְשָׁמוֹת בְּנֵי אָדָם), for before Adam haRishon sinned (כִּי קֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן), all souls were suspended within him (הָיוּ כָּל הַנְּשָׁמוֹת תְּלוּיִים בּוֹ), and he encompassed the three worlds of Beri’ah, Yetzirah, and Asiyah in full stature from his head to his feet (וְהָיָה כּוֹלֵל תְּלַת עָלְמִין בִּי״ע, מֵרֹאשׁוֹ וְעַד סוֹפוֹ קוֹמָה שְׁלֵמָה).

Explanation: Adam haRishon encompassed in his stature the three aspects of Beri’ah, Yetzirah, and Asiyah (פֵּרוּשׁ: אָדָם הָרִאשׁוֹן הָיָה כּוֹלֵל בְּקוֹמָתוֹ בִּי״ע בִּג׳ בְּחִינוֹתָיו), that is, the Neshama of Beri’ah (דְּהַיְנוּ נְשָׁמַת בְּרִיאָה), and the Ruach of Yetzirah (וְרוּחַ יְצִירָה), and the Nefesh of Asiyah (וְנֶפֶשׁ עֲשִׂיָּה), from all the souls of Israel who filled the chambers of those worlds (מִן כָּל הַנְּשָׁמוֹת שֶׁל יִשְׂרָאֵל שֶׁהָיוּ מְמַלְּאֵי חָלַל אֵלּוּ הָעוֹלָמוֹת), and the good stood alone by itself (וְהַטּוֹב עוֹמֵד לְבַדּוֹ לְפִנֵּי עַצְמוֹ), and the evil likewise (וְהָרַע גַּם כֵּן). And at that time there was no need to separate food from waste (וְאָז לֹא הָיָה צֹרֶךְ לִבְרוֹר אוֹכֶל מִתּוֹךְ הַפְּסֹלֶת), rather he would bring forth and draw (רַק הָיָה מוֹלִיךְ וּמֵבִיא) new souls from worlds higher than him (נְשָׁמוֹת חֲדָשׁוֹת מֵעָלְמוֹת שֶׁל מַעְלָה מִמֶּנּוּ). But through his sin, he mixed good with evil (וּבְחֶטְאוֹ הָיָה מְעָרֵב טוֹב בְּרַע), in the mystery of eating which contains waste and surplus (בְּסוֹד אֲכִילָה שֶׁיֵּשׁ בָּהּ פְּסֹלֶת וּמוֹתָרוֹת), and the blood becomes absorbed in the limbs (וְהַדָּם נִבְלָע בָּאֵבָרִים), and then it was decreed to separate food from waste (וְאָז נִגְזַר לִבְרוֹר אוֹכֶל מִתּוֹךְ הַפְּסֹלֶת), even on Shabbat (אֲפִלּוּ בְּשַׁבָּת), in the mystery of the Shabbat offering (בְּסוֹד קָרְבַּן שַׁבָּת), for all labors are forbidden on Shabbat (שֶׁכָּל הַמְּלָאכוֹת אֲסוּרוֹת בַּשַּׁבָּת), yet this is permitted (וְזֶה מֻתָּר). And the fire of the altar (וְאֵשׁ שֶׁל הַמִּזְבֵּחַ) would burn the surplus (הָיְתָה שׂוֹרֶפֶת הַמּוֹתָרוֹת), and the good remained alone (וְנִשְׁאַר הַטּוֹב לְבַדּוֹ), for the sake of the unification and supernal Zivug (לְצוֹרֶךְ יִחוּד וְזִוּוּג עֶלְיוֹן), and there was no need except a little of the deeds of the Tzaddikim (וְלֹא הָיָה צָרִיךְ אֶלָּא מְעַט מַעֲשֵׂה הַצַּדִּיקִים), and as if with ease (וּכְקַל) the two Zivugim were united (הָיוּ מְזוַּוגִים הַתְּרֵין זִוּוּגִין). For until the time of the martyrs of the kingdom (כִּי עַד זְמַן הָרוּגֵי מַלְכוּת), Tiferet and Malkhut would shine (הָיוּ מֵאִירִים תִּפְאֶרֶת וּמַלְכוּת), and the offering was sufficient for their light and their need (וְהָיָה דַּי [בַּקָּרְבָּן] לְאוֹרָם [וּלְצָרְכָּם]). [To] elevate them to Binah from below to above ([לְ]עָלוֹתָם לְבִינָה מִמַּטָּה לְמַעְלָה), with some assistance from the Tzaddikim (עִם קְצָת סִיּוּעַ מֵהַצַּדִּיקִים), who gave themselves over for the sanctification of the Name (אֲשֶׁר מָסְרוּ עַצְמָם עַל קִידּוּשׁ הַשֵּׁם), with power, at the moment of the recitation of Shema (בְּכֹחַ, בִּשְׁעַת קְרִיאַת שְׁמַע). And especially since the worlds were standing above (וּבִפְרָט שֶׁהָעוֹלָמוֹת הָיוּ עוֹמְדִים לְמַעְלָה), exalted and uplifted beyond their current level and place (רָם וְנִשָּׂא מִמַּדְרִיגָתָם וּמִמְּקוֹמָם), in contrast to where they stand now (שֶׁהֵם עוֹמְדִים עַתָּה), until the point where evil stood in the place of good (עַד מָקוֹם, שֶׁהָרַע הָיָה עוֹמֵד בִּמְקוֹם הַטּוֹב). The analogy is as follows: Asiyah stood in the place of Yetzirah (הַמָּשָׁל בָּזֶה, הָעֲשִׂיָּה הָיְתָה עוֹמֶדֶת בִּמְקוֹם יְצִירָה), and what the place caused (וּמַה שֶּׁהַמָּקוֹם גָּרַם), [that evil overcame the good, was at first] half and half ([שֶׁהָרַע גּוֹבֵר עַל הַטּוֹב, הָיְתָה] (מִקּוֹדֶם) (אַחַר כָּךְ) מֶחֱצָה עַל מֶחֱצָה), and Yetzirah which was formerly half and half (וִיצִירָה שֶׁהָיְתָה מִקּוֹדֶם מֶחֱצָה עַל מֶחֱצָה), was elevated to the place of Beri’ah (נִתְעַלָּה לִמְקוֹם בְּרִיאָה). See Zohar, Shir haShirim, on the verse: “Going he goes and weeps, bearing the draught of seed” (Psalms 126) (עֲיֵן זֹהַר שִׁיר הַשִּׁירִים עַל הַפָּסוּק: 'הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע'), and you will see that the weekdays in the days of Shlomo were better than the Shabbatot of today (וּתִרְאֶה כִּי יְמֵי הַחֹל בִּימֵי שְׁלֹמֹה הָיוּ טוֹבִים יוֹתֵר מִיְּמֵי הַשַּׁבָּת שֶׁהֵם עַתָּה). For the worlds stood in a holy and very exalted place (כִּי הָעוֹלָמוֹת עָמְדוּ בִּמְקוֹם קָדוֹשׁ וְגָבוֹהַּ מְאֹד), a place where the good overpowers the evil (מָקוֹם שֶׁהַטּוֹב גּוֹבֵר עַל הָרַע), and Beri’ah which formerly stood in a place where the minority was evil (וּבְרִיאָה שֶׁהָיְתָה מִקּוֹדֶם בִּמְקוֹם שֶׁמְּעוּטוֹ רָע), rose to the place of Atzilut where there is no evil whatsoever (עָלְתָה לִמְקוֹם אֲצִילוּת שֶׁאֵין שָׁם רַע כְּלָל וָעִיקָר). And even though the verse also uses the term “evil” for this place (וְאַף עַל פִּי שֶׁאוֹמֵר הַפָּסוּק גַּם כֵּן רַע עַל הַמָּקוֹם הַזֶּה), it is said regarding the Gevurot (הוּא נֶאֱמַר עַל הַגְּבוּרוֹת), which are called “evil” in relation to the Chessadim that are exceedingly good (שֶׁהֵם נִקְרָאִים רַע בְּעֵרֶךְ הַחֲסָדִים הַטּוֹבִים מְאֹד), but evil in essence is not there (אֲבָל רַע בְּעֶצֶם אֵינוֹ שָׁם). And regarding this it is said: “I am Hashem, the first, and with the last I am He” (Isaiah 41) (וְעָלָיו נֶאֱמַר: 'אֲנִי ה׳ רִאשׁוֹן וְאֶת אַחֲרוֹנִים אֲנִי הוּא'). And Ze’ir Anpin and its Nukvah of Atzilut (וְזְעֵיר וְנוּקְבְּה דַּאֲצִילוּת), were elevated within Abba and Imma (נִתְעַלּוּ בְּתוֹךְ אַבָּא וְאִמָּא), and they cover them as a wedding canopy of groom and bride (וּמְכַסִּים עֲלֵיהֶם כְּמוֹ חֻפַּת חָתָן וְכַלָּה). And on this it is said: “For the sun [i.e., Ze’ir Anpin] He made a tent in them, and he is as a groom coming forth from his canopy” (Psalms 19) (וְעַל זֶה נֶאֱמַר: 'לַשֶּׁמֶשׁ [ז״א] שָׂם אֹהֶל בָּהֶם וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ'). That is to say: “in them,” within Abba and Imma (רָצָה לוֹמַר: בָּהֶם, בְּתוֹךְ אַבָּא וְאִמָּא), and the second house of the lower Imma - that is, her Nukvah (וְהַבַּיִת שֵׁנִי שֶׁל אִמָּא תַּתָּאָה, דְּהַיְנוּ נֻקְבְּה), stood within the first house of the upper Imma (הָיְתָה עוֹמֶדֶת בַּבַּיִת הָרִאשׁוֹן שֶׁל אִמָּא עִילָּאָה), and she would not descend from there (וְלֹא הָיְתָה יוֹרֶדֶת מִשָּׁם). And in the mystery of Beri’ah, all stood in the House and Heichal of the Holy of Holies (וּבְסוֹד בְּרִיאָה הָיָה הַכֹּל עוֹמֵד בַּבַּיִת וְהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים). Therefore, it was revealed by King Shlomo, peace be upon him (לָכֵן נִתְגַּלָּה עַל יְדֵי שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), the Song of Songs (שִׁיר הַשִּׁירִים), which is entirely the Holy of Holies (שֶׁכֻּלּוֹ קֹדֶשׁ קֳדָשִׁים). As our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רַז״ל): “All the Writings are holy, but Shir haShirim is Holy of Holies” (Mishnah Yadayim 3:5) (כָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קֳדָשִׁים). And just as Abba and Imma are companions who never separate (וּכְמוֹ שֶׁאַבָּא וְאִמָּא אִינּוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), and Abba immediately sweetens the Gevurot of Imma at all times (וְאַבָּא מְמַתֵּק תֵּכֶף גְּבוּרוֹת שֶׁל אִמָּא, בְּכָל עֵת), so too at that time, when the second house [of Nukvah] was dwelling within the first house [of Imma] (כָּךְ בְּאוֹתוֹ הַפַּעַם שֶׁהָיָה בַּיִת שֵׁנִי שָׁרוּי בְּתוֹךְ בַּיִת רִאשׁוֹן), likewise Imma would sweeten her Gevurot [those of Malkhut] (גַּם כֵּן אִמָּא הָיְתָה מְמַתֶּקֶת גְּבוּרוֹתֶיהָ [שֶׁל מַלְכוּת]). And therefore miracles and wonders were always performed in their days without interruption (וְלָכֵן נַעֲשׂוּ נִסִּים וּנְפָלָאוֹת בִּימֵיהֶם תָּמִיד בְּלִי הַפְּסֵק), like Abba and Imma who have a constant Zivug (כְּמוֹ אַבָּא וְאִמָּא שֶׁיֵּשׁ לָהֶם זִוּוּג תָּדִירִי). And therefore even the weights were of gold in the days of Shlomo (וְלָכֵן אֲפִלּוּ הַמִּשְׁקָלוֹת הָיוּ שֶׁל זָהָב בִּימֵי שְׁלֹמֹה), for the gold - that is, the judgments - were sweetened (כִּי הַזָּהָב דְּהַיְינוּ הַדִּינִים הָיוּ נִמְתָּקִים), until they were enjoying them openly and with immense abundance (עַד שֶׁהָיוּ מִתְעַנְּגִים בּוֹ בְּגִילּוּי וּבְרִבּוּי עָצוּם), and they derived pleasure from it (וְנֶהֱנִים מִמֶּנּוּ), whereas now it is hidden (מַה שֶּׁהוּא נֶעְלָם עַתָּה), and on the contrary, it is harmful (וְאַדְּרַבָּא הוּא מַזִּיק), and prayer is needed that it not cause harm (וְצָרִיךְ תְּפִלָּה שֶׁלֹּא יַזִּיק). And therefore, even those who engaged in the building of the Beit haMikdash (וְלָכֵן גַּם אוֹתָם שֶׁעָסְקוּ בְּבִנְיַן בֵּית הַמִּקְדָּשׁ), a heavenly voice came forth that they have a portion in the World to Come - which is Imma (יָצְאָה בַּת קוֹל שֶׁיֵּשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא שֶׁהִיא אִימָּא). And the lion (וְאַרְיֵ״ה), which is 216 the letters of the seventy-two names (שֶׁהוּא רִ״י"וּ, אוֹתִיּוֹת דְּע״ב שֵׁמוֹת), which are the masculine waters of Abba and Imma (שֶׁהֵם מַיִין דְּכוּרִין דְּאַבָּא וְאִמָּא), would always crouch upon the altar, which is the Second Temple [Malkhut] (הָיָה תָּמִיד רָבוּץ עַל גַּבֵּי הַמִּזְבֵּחַ שֶׁהוּא בֵּית שֵׁנִי [מַלְכוּת]), and would take the sparks of purity from the korbanot (וְלָקַח נִיצוֹצוֹת טָהֳרָה שֶׁל הַקָּרְבָּנוֹת). And once the lion departed, with the departure of the Tzaddikim themselves (וְכֵיוָן שֶׁהָאַרִי נִסְתַּלֵּק בְּהִסְתַּלְּקוּת הַצַּדִּיקִים מַמָּשׁ), the Tzaddik strikes this lion backward, upward into the pit of Asiyah (הוּא הַצַּדִּיק מַכֶּה אֶת הָאַרִי הַזֶּה לַאֲחוֹרָיו לְמַעְלָה בְּתוֹךְ הַבּוֹר דַּעֲשִׂיָּה), "on the day of snow - a day of judgment" (בְּיוֹמָא דְּתַלְגָּא יוֹמָא דְּדִינָא) - see Zohar Bereshit (עַיֵּן זֹהַר בְּרֵאשִׁית). And the dog, which is Samael (וְהַכֶּלֶב שֶׁהוּא סַמְאֵ״ל), the prince of the wild beasts of the wicked (שַׂר בְּהֵמוֹת יַעַר שֶׁל הָרְשָׁעִים), who are likened to beasts (נִמְשְׁלוּ כַּבְּהֵמוֹת נִדְמוּ), entered in the Second Temple to take the korbanot (בָּא בְּבֵית שֵׁנִי לָקַחַת קָרְבָּנוֹת). And also "dog" has the numerical value of "beast" (וְגַם כֶּלֶב עוֹלֶה בְּמִסְפָּר בְּהֵמָה), and woe to that shame and disgrace (וְאוֹי לָהּ לְאוֹתָהּ בּוּשָׁה וּכְלִימָּה). And also Eliyahu has the same numerical value (וְגַם אֵלִיָּהוּ בְּגִימַטְרִיָּיא כֶּלֶב), and in wrath (וּבְחֵמָה), to allude that he is Sandalfon, the prince of the forest who subdues them (לְרַמֵּז שֶׁהוּא סַנְדַלְפוֹן שַׂר הַיַּעַר הַמַּכְנִיעָם), and were it not for him, whose dread lies upon them (וּלוּלֵי הוּא אֲשֶׁר אֵימָתוֹ מֻטֶּלֶת עֲלֵיהֶם), who sweetens "forest" - which equals the numerical value of the five final letters: MNTZPKH (הַמְמַתֵּק "יַעַר" גִּימַטְרִיָּיא מַנְצְפָּ״ךְ), the harsh judgments would blur the world (הַדִּינִים הַקָּשִׁים הָיוּ מְטַשְׁטְשִׁין עָלְמָא). And therefore our Sages of blessed memory said: “When the dogs are playing, Eliyahu has come to the city” (וְלָכֵן אָמְרוּ רַז״ל: כְּלָבִים מְשַׂחֲקִים - אֵלִיָּהוּ בָּא לָעִיר), for he is the one who sweetens them and nullifies their wrath and judgment (הוּא הַמְמַתֵּקָם וּמְבַטֵּל רוֹגְזָם וְדִינָם). And Eliyahu, of blessed memory, in gematria: Eliyahu Sandalfon (וֶאֱלִיָּהוּ זָכוּר לַטּוֹב, גִּימַטְרִיָּא: אֵלִיָּהוּ סַנְדַלְפוֹ״ן), he is Eliyahu, he is Sandalfon (הוּא אֵלִיָּהוּ - הוּא סַנְדַלְפוֹ״ן), and this is the second body of his light (וְזֶהוּ גּוּפָא אַחֲרִינָא דְּנְהוֹרָא דִילֵיהּ), as is mentioned in the Zohar, Parashat Vayakhel (הַנִּזְכָּר בְּזֹהַר פָּרָשַׁת וַיַּקְהֵל). And also Eliyahu equals in gematria the Name B"N (וְגַם אֵלִיָּהוּ גִּימַטְרִיָּא שֵׁם ב״ן), which is the secret of the Mayin Nukvin of the Nukvah of Malkhut (הוּא סוֹד מַיִין נוּקְבִין שֶׁל נְקִיבַת מַלְכוּת), that is: “one spirit which he left in her womb” (דְּהַיְנוּ: רוּחָא חֲדָא דְּשַׁבֵּק בְּמַעֲיָהּ), the secret of Binyamin the Tzaddik of the female - understand this (סוֹד בִּנְיָמִין הַצַּדִּיק שֶׁל נְקֵבָה וְהָבֵן). And he is the one who now elevates the Mayin Nukvin (וְהוּא הַמַּעֲלֶה עַתָּה מַיִין נוּקְבִין), and he is the one who offers the sacrifices in the Beit haMikdash even in its destruction (וְהוּא הַמַּקְרִיב בְּבֵית הַמִּקְדָּשׁ עַתָּה, אֲפִלּוּ בְּחֻרְבָּנוֹ), for the world cannot exist without offerings (כִּי אִי אֶפְשָׁר לָעוֹלָם בְּלֹא קָרְבָּנוֹת). And the nations do not see him and do not know of him (וְהָאֻמּוֹת אֵינָם רוֹאִים אוֹתוֹ וְאֵינָם יוֹדְעִים בּוֹ), and he has coins from the Terumat haLishkah that were hidden for this purpose (וְיֵשׁ לוֹ מָעוֹת מִתְּרוּמַת הַלִּשְׁכָּה שֶׁנִּגְנְזָה לְכָךְ), and regarding this our Sages of blessed memory said: “I have heard that they offer sacrifices even though there is no Temple” (וְעַל זֶה אָמְרוּ רַז״ל: שָׁמַעְתִּי שֶׁמַּקְרִיבִין קָרְבָּנוֹת אַף עַל פִּי שֶׁאֵין בַּיִת). Understand this (וְהָבֵן).

And in truth, the Beit haMikdash was not destroyed (וּבֶאֱמֶת בֵּית הַמִּקְדָּשׁ לֹא נֶחְרַב), just as the Holy One, Blessed Be He, decreed upon the spirits and demons that brought the stones in the days of Shlomo (כְּמוֹ שֶׁהקב״ה גָּזַר עַל הָרוּחִין וּשְׁדִין שֶׁהֵבִיאוּ הָאֲבָנִים בִּימֵי שְׁלֹמֹה), as it says in Midrash Rabbah, Shir haShirim (כַּאֲשֶׁר הוּא בְּמִדְרָשׁ רַבָּה שִׁיר הַשִּׁירִים), so too they brought burnt stones to fill the eye of that wicked one (כֵּן הֵבִיאוּ אֲבָנִים שְׂרוּפוֹת לְמַלּוֹת עֵינוֹ שֶׁל אוֹתוֹ רָשָׁע), and so it is in the Zohar, Pekudei, daf 240b (וְכֵן הוּא בְּזֹהַר פְּקוּדֵי דַּף ר״ם ע״ב): “Come and see - those stones of the foundations of Tziyon and Yerushalayim, Heaven forbid that other nations should rule over them” (תָּא חֲזֵי אִנּוּן אַבְנִין דְּיְסוֹדֵי צִיּוֹן וִירוּשָׁלַיִם חַס וְשָׁלוֹם דְּשַׁלְטוּ עֲלַיְהוּ שְׁאָר עַמִּין). And this is sufficient (וְדַּי בָּזֶה).