Chapter Sixty-Four (פֶּרֶק שִׁשִּׁים וְאַרְבָּעָה)

Know, my brother, that the mystery of Mayin Nukvin [Female Waters] and Mayin Dukhrin [Male Waters] is a very great mystery (דַּע אַחִי שֶׁסּוֹד מַיִּין נוּקְבִין וּמַיִּין דּוּכְרִין הוּא סוֹד גָּדוֹל מְאֹד), encompassing all the secrets of the Torah and the Tikkun of the world (הַכּוֹלֵל כָּל רָזֵי הַתּוֹרָה וְתִקּוּן הָעוֹלָם), for there will be no renewal and no addition to the creation now or after the resurrection (כִּי לֹא יָבוֹא תִּחוּדֵשׁ וְתוֹסֶפֶת הַבְּרִיאָה עַתָּה אוֹ לְאַחַר הַתְּחִיָּה), from beginning to end (מֵרֵאשִׁית וְעַד אַחֲרִית), no Tzaddik will emerge or ascend from below or above (לֹא יֵצֵא וְיַעֲלֶה שׁוּם צַדִּיק מִלְּמַטָּה אוֹ מִלְּמַעְלָה), and there will be no governance in the world (וְלֹא תִהְיֶה שׁוּם הַנְהָגָה בָּעוֹלָם), except through these pure waters (כִּי אִם עַל יְדֵי מַיִּם טְהוֹרִים הָאֵלֶּה), which will purify us in the future from all refuse (שֶׁיְּטַהֲרוּ אוֹתָנוּ לֶעָתִיד מִכָּל פְּסֹלֶת), and we will be alive and enduring forever (וְנִהְיֶה אֲנַחְנוּ חַיִּים וְקַיָּמִים לְעוֹלָם), through these pure waters of Imma (בְּאֵלּוּ מַיִּם טְהוֹרִים שֶׁל אִמָּא). Therefore, everything depends on teshuvah, which is Imma who purifies all (וְלָכֵן תָּלוּי הַכֹּל בִּתְשׁוּבָה שֶׁהִיא אִמָּא הַמְּטַהֶרֶת הַכֹּל), for Abba is called “holy” and Imma is called “pure” (כִּי אַבָּא נִקְרָא קָדוֹשׁ וְאִמָּא נִקְרֵאת טָהוֹר). Therefore, I must explain the living waters—the well—thoroughly (לָכֵן מֻכְרָח אֲנִי לְבָאֵר אֶת הַמַּיִם חַיִּים בְּאֵר הֵיטֵב), in a necessary introduction that includes all (בְּהַקְדָּמָה מֻכְרַחַת הַכּוֹלֶלֶת הַכֹּל). And it is this: know that indeed Ze’ir Anpin and Nukvah are called children of Abba and Imma (וְהִיא זֹאת: דַּע כִּי הֲלֹא זו״ן נִקְרָאִים בָּנִים שֶׁל אַבָּא וְאִמָּא), and we, human beings who dwell in this world, are called children to Hashem our God, who are Ze’ir Anpin and Nukvah (וַאֲנַחְנוּ בְּנֵי אָדָם הַיּוֹשְׁבִים בָּעוֹלָם הַזֶה נִקְרָאִים בָּנִים לַי־יָ אֱלֹהֵינוּ, שֶׁהֵם זו״ן).

And behold, the Mayin Nukvin [Female Waters] that the Malkhut raises to Ze’ir Anpin is the mystery of the souls of the Tzaddikim, who are their children (וְהִנֵּה הַמַּיִּין נוּקְבִין שֶׁמַּעֲלָה הַמַלְכוּת לִזְעֵיר, הוּא סוֹד נְשָׁמוֹת הַצַּדִּיקִים שֶׁהֵם הַבָּנִים שֶׁלָּהֶם), in the mystery of: “You are children to Hashem your God” (בְּסוֹד: ״בָּנִים אַתֶּם לַי־יָ אֱלֹהֵיכֶם״) (Deuteronomy 14), who are Ze’ir Anpin and Nukvah (שֶׁהֵם זו״ן). For we, in the aspect of the particular parts of our Neshamot, come from their Zivug [Union], as is known (כִּי אֲנַחְנוּ מִצַּד חֶלְקֵי פְּרָטֵי נְשָׁמוֹתֵינוּ, בָּאִים מִזִּוּוּגָם כַּנּוֹדָע). And the Mayin Nukvin [Female Waters] that Imma raises to Abba—they are Ze’ir Anpin and Nukvah (וְהַמַּיִּין נוּקְבִין שֶׁתַּעֲלֶה אִמָּא לְאַבָּא, הֵם זו״ן), and [Imma raises] their Mochin, which are the inner Neshamah of Ze’ir Anpin and Nukvah (וְ[אִמָּא מַעֲלָה] הַמּוֹחִין שֶׁלָּהֶם, שֶׁהֵם הַנְּשָׁמָה הַפְּנִימִית דְּזו״ן), who are their children (שֶׁהֵם הַבָּנִים שֶׁלָּהֶם). And behold, know that indeed within man in this world there are now four parts—Nefesh, Ruach, Neshamah, Chayah, Yechidah—and no more (וְהִנֵּה דַּע כִּי הֲלֹא בָאָדָם יֵשׁ עַתָּה בָּעוֹלָם הַזֶּה ד' חֲלָקִים נרנח״י וְלֹא יוֹתֵר), for he does not attain the Yechidah except in Gan Eden (כִּי אֵינָהּ מַשֶּׂגֶת יְחִידָה, כִּי אִם בְּגַן־עֵדֶן), in the mystery of: “Thirteen rivers of pure Afars’mona [Balsam]” (בְּסוֹד: י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַכְּיָא). And the four parts are: Neshamah of the Neshamah from the side of Abba (וְהַד׳ חֲלָקִים הֵם: נְשָׁמָה לַנְּשָׁמָה מִצַּד אַבָּא), Neshamah from the side of Imma (נְשָׁמָה מִצַּד אִמָּא), Ruach from Tiferet—that is, Ze’ir Anpin (וְרוּחַ מִתִּפְאֶרֶת דְּהַיְנוּ זְעֵיר אַנְפִּין), and Nefesh from Malkhut, which is the Nukvah of Ze’ir Anpin (וְנֶפֶשׁ מִמַלְכוּת שֶׁהִיא נוּקְבָה דְּזְעֵיר אַנְפִּין). And indeed, the Ruchin and Nafshin of the Tzaddikim are Mayin Nukvin [Female Waters] and Mayin Dukhrin [Male Waters] of Ze’ir Anpin and Nukvah (וְאָמְנָם רוּחִין וְנַפְשִׁין שֶׁל הַצַּדִּיקִים הֵם מַיִּין נוּקְבִין וּמַיִּין דּוּכְרִין דְּזו״ן), but the Neshamah of the Neshamah and the Neshamah are Mayin Nukvin [Female Waters] and Mayin Dukhrin [Male Waters] of Abba and Imma (אֲבָל נְשָׁמָה לַנְּשָׁמָה וְנְשָׁמָה הֵם מַיִּין נוּקְבִין וּדּוּכְרִין שֶׁל אַבָּא וְאִמָּא), for from there they are hewn (כִּי מִשָּׁם נֶחְצָבוּ).

And our teacher, the Rav Chaim Vital, may his memory be for a blessing, student of our master and teacher, the holy one of holies, the Ari, may his memory be for a blessing, wrote (וְכָתַב מוֹרֵנוּ הָרַב חַיִּים וִיטַל זלה״ה, תַּלְמִידוֹ שֶׁל מוֹרֵנוּ וְרַבֵּנוּ הָרַב קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זלה״ה): “My teacher told me that one must raise both - this one as mayin dukhrin and this one as mayin nukvin - to elevate and unite them in the mystery of the Zivug” (אָמַר לִי מוֹרִי שֶׁצָּרִיךְ לְהַעֲלוֹת שְׁתֵּיהֶן, זוֹ מַיִּין דּוּכְרִין וְזוֹ מַיִּין נוּקְבִין, לְהַעֲלוֹת לְחַבֵּר אוֹתָם בְּסוֹד הַזִּוּוּג). And behold, our intention is to raise Ze’ir Anpin and Nukvah in the mystery of mayin nukvin (וְהִנֵּה כַּוָּנָתֵנוּ לְהַעֲלוֹת זו״ן בְּסוֹד מַיִּין נוּקְבִין), only that they have no strength to rise due to our many sins (רַק שֶׁאֵין בָּהֶם כֹּחַ לַעֲלוֹת בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים), because of the exile (מִפְּנֵי הַגָּלוּת). And we must first give them some illumination from above (וַאֲנַחְנוּ צְרִיכִין לָתֵת לָהֶם תְּחִלָּה אֵיזוֹ הָאָרָה מִלְמַעְלָה), so that they will be able afterward to ascend (כְּדֵי שֶׁיוּכְלוּ אַחַר כָּךְ לַעֲלוֹת), and afterward Abba and Imma will unite (וְאַחַר כָּךְ יִזְדַּוְּוגוּ אַבָּא וְאִימָּא). And behold, how could that illumination be received from above (וְהִנֵּה אוֹתָהּ הַהָאָרָה אֵיךְ תּוּכַל לְקַבֵּלָהּ מִלְמַעְלָה), if there is not a Zivug above (אִם לֹא יֵשׁ מִלְמַעְלָה זִוּוּג), for the mayin nukvin have not yet ascended (כִּי עֲדַיִן לֹא עָלוּ מַיִּין נוּקְבִין)? And the answer is in that which we explained in the earlier chapters (וְהַתֵּרוּץ הוּא בְּמַה שֶׁבֵּאַרְנוּ בַּפְּרָקִים הַקּוֹדְמִים), that above there are two types of Zivugim in Abba and Imma (שֶׁיֵּשׁ לְמַעְלָה ב׳ מִינֵי זִוּוּגִים בַּאֲבָּא וְאִימָּא). The first Zivug is to give life to the worlds and to sustain necessary existence (הַזִּוּוּג הָאֶחָד הוּא לְהַחֲיוֹת הָעוֹלָמוֹת וּלְקַיֵּם קִיּוּם הֶכְרֵחִי), and this Zivug is constant and never ceases (וְזִוּוּג זֶה הוּא תָּדִיר וְאֵינוֹ נִפְסָק לְעוֹלָם), for if it were to cease even for a moment, all the worlds would be nullified - Heaven forbid (שֶׁאִם יִתְבַּטֵּל רֶגַע אֶחָד, יִתְבַּטְּלוּ כָּל הָעוֹלָמוֹת חַס וְשָׁלוֹם). The second Zivug is to give mochin to Ze’ir Anpin and Nukvah (זִוּוּג שֵׁנִי הוּא לָתֵת מוֹחִין לְזו״ן), in order to generate souls in the world, which is the inner dimension of the worlds, as is known (כְּדֵי לְהוֹלִיד נְשָׁמוֹת בָּעוֹלָם, שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת כַּנּוֹדָע). And this Zivug is not constant (וְזִוּוּג זֶה אֵינוֹ תָּדִיר). Therefore, you will find in the Zohar that sometimes the separation reaches, so to speak, even to Abba and Imma (וְלָכֵן תִּמְצָא פְּעָמִים בַּזֹּהַר שֶׁהַפֵּרוּד מַטִּי כְּבִיָּכוֹל עַד אַבָּא וְאִימָּא), like that which the Sages said - that the Holy One, blessed be He, who is Ze’ir Anpin, swore not to enter the Upper Jerusalem, which is Imma Ila’ah (דּוּגְמַת מַה שֶּׁאָמְרוּ ז״ל, שֶׁנִּשְׁבַּע הקב״ה, שֶׁהוּא זְעֵיר, שֶׁלֹּא יִכָּנֵס לִירוּשָׁלַיִם שֶׁל מַעְלָה שֶׁהִיא אִמָּא עִילָּאָה), until He enters into the Lower Jerusalem, which is Imma Tata’ah (עַד שֶׁיִּכָּנֵס לִירוּשָׁלַיִם שֶׁל מַטָּה שֶׁהִיא אִמָּא תַּתָּאָה). And we find in the verse: “And a river went out from Eden” (וּמָצִינוּ בַּכָּתוּב: וְנָהָר יוֹצֵא מֵעֵדֶן) (Bereshit 2), which does not cease - it is constant (דְּלָא פָסִיק תָּדִיר), and the matter is resolved by the two Zivugim we have mentioned (וְהַדָּבָר מְתוּרָץ עִם ב׳ הַזִּוּוּגִים שֶׁזָּכַרְנוּ). And indeed, the mayin nukvin of Binah for the purpose of the Zivug of the souls, which is the innerness of the worlds (וְאָמְנָם הַמַּיִּין נוּקְבִין שֶׁל בִּינָה לְצֹרֶךְ זִוּוּג הַנְּשָׁמוֹת שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת), they are Ze’ir Anpin and Nukvah (הֵם זו״ן). And if they do not ascend, there is no Zivug above (וְאִם הֵם לֹא יַעֲלוּ, אֵין זִוּוּג לְעֵילָּא), for I have already informed you of the nature of mayin nukvin (כִּי הֲלוֹא כְּבָר הוֹדַעְתִּיךָ מְצִיאוּת מַיִּין נוּקְבִין).

Behold, at the time of the first union, the groom leaves within the bride his own spirit (הֲלֹא בְּעֵת בְּעִילָה רִאשׁוֹנָה, הֶחָתָן שָׁבִיק בְּכַלָּה רוּחָא דִּילֵיהּ), which is the Name of B”N (הוּא שֵׁם ב"ן), which constantly arouses mayin nukvin (הַמְּעוֹרֵר תָּדִיר מַיִּין נוּקְבִין). And that spirit remains in her continually (וְהַהוּא רוּחָא אִשְׁתָּאַר בָּהּ תָּדִיר), and it is alluded to in the initial letters of: R'achum [Merciful], V'chanun [and Gracious], Ch'atati [I have sinned] (וְהוּא נִרְמַז בְּרָאשֵׁי תֵבוֹת: ר׳חוּם ו׳חַנּוּן ח׳טָאתִי). One must intend this (צָרִיךְ לְכַוֵּן אֶל זֶה). And this is the reason that a woman does not conceive from the first union (וְזֶהוּ מוֹד אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיעָה רִאשׁוֹנָה), for at first it is necessary to make her into a vessel to receive the supernal drop (כִּי תְּחִלָּה צָרִיךְ לַעֲשׂוֹתָהּ כְּלִי לְקַבֵּל הַטִּפָּה הָעֶלְיוֹנָה), and therefore in the first union he makes her into a vessel (וְלָכֵן בִּבְעִילָה רִאשׁוֹנָה עוֹשֶׂה אוֹתָהּ כְּלִי). And this is the mystery of: “A woman does not cut a covenant except with one who made her a vessel” (וְזֶהוּ סוֹד: אֵין הָאִשָּׁה כּוֹרֶתֶת בְּרִית אֶלָּא לְמִי שֶׁעָשָׂהּ כְּלִי), because that spirit is left within her (מִשּׁוּם דְּשָׁבִיק הַהוּא רוּחָא בָּהּ), and from that point onward all the unions are imprinted through that spirit within her (וּמִשָּׁם וָהָלְאָה כָּל הַבִּיעוֹת מִצְטַיְּרוֹת עַל יְדֵי הַהוּא רוּחָא שֶׁבָּהּ). And the reason is that all the children from then onward are made through the power of that spirit within her (וְהַטַּעַם הוּא שֶׁכָּל הַבָּנִים מִשָּׁם וָאֵילָךְ הֵם נַעֲשִׂים בְּכֹחַ הַהוּא רוּחָא דְּאִית בָּהּ), and all of them receive a portion from that spirit (וְכֻלָּם לוֹקְחִים מְעַט מִן הַהוּא רוּחָא), until it is completed (עַד שֶׁנִּשְׁלָם). And when it is completed, the woman no longer conceives (וּכְשֶׁנִּשְׁלָם אֵין הָאִשָּׁה מִתְעַבֶּרֶת עוֹד). Therefore, you will find that a person is obligated in honoring his older brother (וְלָכֵן תִּמְצָא שֶׁחַיָּב הָאָדָם בִּכְבוֹד אָחִיו הַגָּדוֹל), as the Sages said: “Honor your father and your mother - ‘et’ includes your older brother” (כְּמוֹ שֶׁאָמְרוּ ז״ל: כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ - ‘אֶת’ לְרַבּוֹת אָחִיךָ הַגָּדוֹל) (Kiddushin 31b). And the matter is that indeed, the older brother takes first the essence and root, a large portion of that spirit (וְהָעִנְיָן הוּא כִּי הֲלֹא אָחִיו הַגָּדוֹל לוֹקֵחַ תְּחִלָּה עִקָּר וְשׁוֹרֶשׁ, חֵלֶק גָּדוֹל מִן הַהוּא רוּחָא), and the second brother takes a large portion of what remains from it (וְהָאָח הַשֵּׁנִי לוֹקֵחַ חֵלֶק גָּדוֹל מִמַּה שֶּׁנִּשְׁאַר מִמֶּנּוּ), and thus he is subsidiary to him (וְנִמְצָא שֶׁהוּא טָפֵל אֵלָיו). And likewise, the third brother is subsidiary to the two first brothers (וְכֵן הָאָח הַשְּׁלִישִׁי טָפֵל לִשְׁנֵי הָאֲחִים הָרִאשׁוֹנִים), for he too takes what remains from them (כִּי לוֹקֵחַ גַּם כֵּן הַנִּשְׁאָר מֵהֶם), and the one who understands will understand (וְהַמֵּבִין יָבִין). However, Ze’ir Anpin and his Nukvah are the elder siblings (אֲבָל זְעֵיר וּנְוֵקְבֵיהּ הֵם אַחִים הַגְּדוֹלִים), and all the pure souls that emerge from the supernal Zivug of Abba and Imma, as is known (וְכָל הַנְּשָׁמוֹת הַטְּהוֹרוֹת הַיּוֹצְאוֹת מִזִּוּוּג עֶלְיוֹן שֶׁל אַבָּא וְאִמָּא כַּנּוֹדָע), behold, they are siblings to Ze’ir Anpin and Nukvah (הִנֵּה הֵם אַחִים לְזו״ן). And this is the mystery of: “For the sake of my brothers and my companions, I will now speak peace within you” (וְזֶהוּ סוֹד: לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ) (Psalms 122). Therefore, the Holy One, blessed be He, called Israel “My brothers” (לָכֵן קָרָא הקב״ה אֶת יִשְׂרָאֵל אֲחַי). And if you understand this secret, do not marvel at the greatness of the level of the Tzaddikim - how great it is (וְאִם תָּבִין זֶה הַסּוֹד, אַל תִּתְמַהּ מִגְּדֻלַּת מַעֲלַת הַצַּדִּיקִים כַּמָּה הִיא), for they possess Neshamah and Chayah (כִּי יֵשׁ לָהֶם נְשָׁמָה וְחַיָּה), and they effect miracles and wonders (פּוֹעֲלִים נִסִּים וְנִפְלָאוֹת). But I have seen “Bnei Aliyah” - men of spiritual ascent - and they are few (אֲבָל רָאִיתִי בְּנֵי עֲלִיָּה וְהֵם מְעַטִּים). And there are, in our many sins, in our generation, many people who possess only a Nefesh from demons of the world of Asiyah (וְיֵשׁ בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים בְּדוֹרֵנוּ זֶה הַרְבֵּה אֲנָשִׁים שׁיֵּשׁ לָהֶם נֶפֶשׁ שֶׁל שֵׁדִים מַעֲשֵׂיהּ דַּעֲשִׂיָּה). Their hope is crushed - when will they ever acquire Nefesh, Ruach, Neshamah, Chayah, Yechidah” of Asiyah (תִּקְוָתָם מִפַּח נֶפֶשׁ, אֵימָתַי יִקְנֶה נרנח״י שֶׁל עֲשִׂיָּה), or a Ruach of Yetzirah (אוֹ רוּחַ יְצִירָה), or a Neshamah of Beri’ah (אוֹ נְשָׁמָה דְּבְרִיאָה), through difficult gilgulim (בְּגִלְגּוּלִים קָשִׁים)? And sometimes this soul will go to destruction (וּלְפָעָמִים זֶה יֵלֵךְ לְאַבַּדּוֹן), for it was born under the shadow of death and idolatry (כִּי בְּצֵל מָוֶת וַעֲבוֹדָה זָרָה נוֹלַד), and it will go to idolatry [azal] and destruction and eternal disgrace (וְיֵלֵךְ לַעֲבוֹדָה זָרָה [אַזַל] וְלְאַבַּדּוֹן וּלְדֵרָאוֹן עוֹלָמִים). And understand the matter of the differing levels of souls (וְתָבִין עִנְיַן מַדְרֵגוֹת שׁוֹנוֹת שֶׁל נְשָׁמוֹת), for every world includes A"B"Y"A (כִּי כָל עוֹלָם כָּלוּל מֵאבי״ע), and each part is composed from a part of its companion (וְכָל חֵלֶק מֵחֵלֶק חֲבֵרוֹ).

Let us return to our matter: indeed, Ze’ir Anpin and his Nukvah are the elder siblings (נַחֲזוֹר לְעִנְיָנֵנוּ, אֲבָל זְעֵיר וּנְוֵקְבֵיהּ הֵם הָאֲחִים הַגְּדוֹלִים), and all are obligated in their honor (וְכֻלָּם חַיָּבִים בִּכְבוֹדָם). When Ze’ir Anpin and Nukvah emerged, a root remained from that spirit which Abba left in Imma (כְּשֶׁיָּצָא זו״ן נִשְׁאַרָה שָׁרֶשׁ אֶל הַהוּא רוּחָא דְּשָׁבִיק אַבָּא בְּאִמָּא), and part of it remained within Imma (וְנִשְׁאַר מִמֶּנּוּ גּוֹ אִמָּא). However, its essence is in Ze’ir Anpin and Nukvah (אֲבָל עִיקָּרִיּוּתוֹ הוּא בְּזו״ן). Therefore, when Abba and Imma desire to unite for the sake of the inner dimension - which is the souls - there is no Zivug except through the ascent of Ze’ir Anpin and Nukvah there (לָכֵן כְּשֶׁרוֹצִים אַבָּא וְאִמָּא לְהִזְדַּוֵּוג לְצֹרֶךְ הַפְּנִימִיּוּת, שֶׁהֵם הַנְּשָׁמוֹת, אֵין זִוּוּג אֶלָּא עַל־יְדֵי עֲלִיַּת זו״ן שָׁם), in the mystery of mayin nukvin (בְּסוֹד מַיִּין נוּקְבִין). And therefore, this is the essential focus of our intention in the mystery of prayer and in the mystery of the commandments (וְלָכֵן זוֹ הִיא עִקַּר כַּוָּנָתֵנוּ בְּסוֹד הַתְּפִלָּה וּבְסוֹד הַמִּצְוֹת), in order to rectify Ze’ir Anpin and Nukvah that they may ascend into Abba and Imma (כְּדֵי לְתַקֵּן לְזו״ן שֶׁיוּכְלוּ לַעֲלוֹת בְּאַבָּא וְאִמָּא), now after the destruction, when they are called “the fallen” (עַתָּה אַחַר הַחֻרְבָּן, שֶׁנִּקְרָאִים נוֹפְלִים), and we are required to raise and uplift them through our deeds (וַאֲנַחְנוּ צְרִיכִים לְהָקִימָם וּלְהַעֲלוֹתָם עַל־יְדֵי מַעֲשֵׂינוּ). And therefore the Amidah prayer of eighteen blessings is called “standing” (וְלָכֵן נִקְרֵאת תְּפִלַּת י״ח עֲמִידָה), for previously they were in the World of Beri’ah (שֶׁמִּקּוֹדֶם הָיוּ בְּעוֹלַם הַבְּרִיאָה), in the mystery of the recitation of the Shema (בְּסוֹד קְרִיאַת שְׁמַע), until the Amidah prayer which are the Heikhalot (עַד תְּפִלַּת י״ח, הֵם הַהֵיכָלוֹת). For from “Praises of the Most High” begins the Heikhal of the Holy of Holies (כִּי מִתְּהִלּוֹת לְאֵ־ל עֶלְיוֹן הוּא הֵיכַל קֹדֶשׁ קָדָשִׁים) until “Who redeems Israel” (עַד גָּאַל יִשְׂרָאֵל). And “Hashem, open my lips” is the mystery of the parsa and the curtain that divides between Beri’ah and Atzilut (וַאֲדוֹ־נָי שְׂפָתַי תִּפְתָּח הוּא סוֹד הַפַּרְסָה וְהַמָּסָךְ שֶׁבֵּין בְּרִיאָה לַאֲצִילוּת), and after it - the mystery of Atzilut itself (וְאַחֲרָיו סוֹד אֲצִילוּת מַמָּשׁ). And also the Mashiach is called Bar Nafli [literally: 'The Son of the Fallen Ones' / 'The Son of an Abortion'] (וְגַם מָשִׁיחַ נִקְרָא בַּר־נַפְלֵי), and regarding this it is said: “She has fallen, she shall rise no more - the virgin of Israel” (וְעַל זֶה נֶאֱמַר: נָפְלָה לֹא תוֹסִיף [לִנְפּוֹל עוֹד] קוּם בְּתוּלַת יִשְׂרָאֵל) (Amos 5). And it is said: “On that day I will raise up the fallen sukkah of David” (וְנֶאֱמַר: בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנֹּפֶלֶת) (Amos 9). And this is the mystery of “May the Merciful One raise up for us the fallen sukkah of David,” which we say on the festival of Sukkot (וְזֶהוּ סוֹד: הָרַחֲמָן הוּא יָקִים לָנוּ אֶת סֻכַּת דָּוִד הַנֹּפֶלֶת שֶׁאֲנַחְנוּ אוֹמְרִים בְּחַג הַסֻּכּוֹת). And this is the mystery of the blessing “Supporter of the fallen” (וְזֶהוּ סוֹד בִּרְכַּת סוֹמֵךְ נוֹפְלִים), to shine to them in their place (לְהָאִיר לָהֶם בִּמְקוֹמָם), to give them strength to ascend afterwards (לָתֵת לָהֶם כֹּחַ לַעֲלוֹת אַחַר כָּךְ), as we will explain in the mystery of prayer (כַּאֲשֶׁר נְבָאֵר בְּסוֹד הַתְּפִלָּה). But the external Zivug is for the sake of the vitality of the worlds (אֲבָל הַזִּוּוּג הַחִיצוֹן הוּא לְצֹרֶךְ חַיּוּת הָעוֹלָמוֹת), which does not cease (אֲשֶׁר אֵינוֹ נִפְסָק), it has no need for the ascent of Mayin Nukvin of Ze’ir Anpin and Nukvah through our deeds (אֵין לוֹ צֹרֶךְ בַּעֲלִיַּת מַיִּין נוּקְבִין דְּזו״ן עַל יְדֵי מַעֲשֵׂינוּ), and it happens by itself (וּמֵעַצְמוֹ נַעֲשֶׂה זֶה). And this too is the reason why that Zivug never ceases (וְגַם זֶהוּ הַטַּעַם דְּלָא פָסִיק הַאי זוּוגָא תָּדִיר). And if it were necessary for the ascent of Ze’ir Anpin and his Nukvah for this external Zivug (וְאִם הָיָה צֹרֶךְ אֶל עֲלִיַּת זְעֵיר וּנְוֵקְבֵיהּ לְצֹרֶךְ זִוּוּג הַזֶּה הַחִיצוֹן), the Zivug would not be constant (הַזִּוּוּג לֹא הָיָה תָּדִיר), and it would not endure at a time when Ze’ir Anpin and his Nukvah are unable to unite (וְלֹא הָיָה מִתְקַיֵּם בִּזְמַן שֶׁאֵין זְעֵיר וּנְוֵקְבֵיהּ יְכוֹלִים לְהִזְדַּוֵּוג), because they have no strength (כִּי אֵין לָהֶם כֹּחַ). Therefore, they receive strength from that root (לְכָךְ יַשִּׂיגוּ כֹּחַ מִן אוֹתוֹ הַשֹּׁרֶשׁ), from that spirit which was left there (דְּהַהוּא רוּחָא דְּאִשְׁתַּבֵּיק לְתַמָּן), and it is that which elevates the Mayin Nukvin [Female Waters] (וְהוּא הַמַּעֲלֶה הַמַּיִּין נוּקְבִין). And this spirit is the mystery of the Name B”N (וְזֶה הָרוּחַ הוּא סוֹד שֵׁם ב"ן), Havayah in the Milui [Spelling-Out] of He’in (הויה דְּמִילּוּי הֵי"ן), in the mystery of “Four kings against the five” (בְּסוֹד ״אַרְבָּעָה מְלָכִים אֶת הַחֲמִשָּׁה״) (Bereshit 14). And this is the mystery of the verse: “And it came to pass as her soul was departing, for she died” (וְזֶהוּ סוֹד הַפָּסוּק: ״וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה״) (Bereshit 35), meaning that the spirit was completed (רָצוֹן לוֹמַר שֶׁנִּשְׁלַם הָרוּחַ הַהוּא), and the two sons of Rachel each took his portion (וְהַתְּרֵין בְּנִין דְּרָחֵל לָקְחוּ כָּל אֶחָד חֶלְקוֹ). And this is “as her soul departed”—that is, the spirit which was within her womb (וְזֶהוּ ״בְּצֵאת נַפְשָׁהּ״ שֶׁהוּא הָרוּחָא שֶׁהָיָה בְּמֵעֶיהָ). And at that moment she bore Binyamin (וּבְאוֹתוֹ הַפַּעַם יָלְדָה בִּנְיָמִין), which is two words: “Ben Yamin” (שְׁנֵי תֵּבוֹת: בֶּן יָמִין), the son of Rachel, who is called “the right side” of the Holy One, Blessed be He (בְּנָהּ שֶׁל רָחֵל הַנִּקְרֵאת יְמִינוֹ שֶׁל הקב״ה), the lower Imma (אִמָּא תַּתָּאָה). And he is the portion of “son” from that spirit (וְהוּא חֵלֶק שֶׁל בֵּן מִן הַהוּא רוּחָא), and she was not required then to give birth below (וְלֹא הֻצְרְכָה אָז לָלֶדֶת לְמַטָּה), and she took the supernal house along with the twelve supernal tribes (וְלָקְחָה הַבַּיִת הָעֶלְיוֹן עִם י״ב שְׁבָטִים עֶלְיוֹנִים). And even though we have said that the external Zivug [Union], which is constant, is only to give life to the worlds (וְאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁהַזִּוּוּג הַחִיצוֹן אֲשֶׁר הוּא תָּדִיר, אֵינוֹ אֶלָּא לָתֵת חַיּוּת הָעוֹלָמוֹת), nevertheless, it also has another function (מִכָּל מָקוֹם יֵשׁ לוֹ גַּם כֵּן פְּעוּלָה אַחֶרֶת), to direct intention during the recitation of Shema, even in passing (לְכַוֵּן בּוֹ בְּשָׁעַת קְרִיאַת שְׁמַע דֶּרֶךְ מִקְרֶה בְּעַלְמָא), and it does not require the Tikkun of Asiyah (וְאֵינוֹ צָרִיךְ תִּקּוּן עֲשִׂיָּה). And our intention is to draw illumination from the external Zivug [Union] of Abba and Imma to Ze’ir Anpin and his Nukvah (וּכְוַנָּתֵנוּ לְהוֹרִיד הָאָרָה מִן הַזִּוּוּג הַחִיצוֹן שֶׁל אַבָּא וְאִמָּא אֶל זְעֵיר וּנְוֵקְבֵיהּ), that through this Zivug [Union] they will have strength to raise Mayin Nukvin [Female Waters] for the second Zivug [Union] of the inner aspect, to bring forth Neshamot (שֶׁיִּהְיֶה לָהֶם כֹּחַ עַל־יְדֵי זִוּוּג זֶה לְהַעֲלוֹת מַיִּין נוּקְבִין לְצֹרֶךְ הַזִּוּוּג הַשֵּׁנִי שֶׁל הַפְּנִימִיּוּת, לְהוֹצִיא נְשָׁמוֹת).

And with this, the mystery of Mayin Nukvin [Female Waters] of the ascent of the Tzaddikim is fully explained (וּבָזֶה נִשְׁלַם בְּאֵר הֵיטֵב סוֹד מַיִּין נוּקְבִין שֶׁל עֲלִיַּת הַצַּדִּיקִים), and the merit of our good deeds and our prayer (וּזְכוּת מַעֲשֵׂינוּ הַטּוֹבִים וּתְפִלָּתֵנוּ), aside from the mystery of the ascent of Mayin Nukvin [Female Waters] of male and female souls during the sleep of the night (מִלְּבַד סוֹד עֲלִיַּת מַיִּין נוּקְבִין שֶׁל זְכָרִים וּנְקֵבוֹת בְּסוֹד הַשֵּׁנָה שֶׁל לַיְלָה), to renew the old Neshamot (לְחַדֵּשׁ נְשָׁמוֹת הַיְשָׁנוֹת), for each one to draw a vital spirit from its source (לִשְׁאֹב כָּל אֶחָד רוּחַ חִיּוּנִי מִמְּקוֹרוֹ), and to give “food to her household and a portion to her maidens” (וְלָתֵת טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Proverbs 31), who are the seven maidens fit to be given to her from the King’s house (שֶׁהֵן שֶׁבַע הַנַּעֲרוֹת הָרְאוּיוֹת לָתֵת לָהּ מִבֵּית הַמֶּלֶךְ), and abundance to the angels who ascend there (וְשֶׁפַע לַמַּלְאָכִים שֶׁעוֹלִים שָׁם), through the Neshamot of human beings that ascend above each night (עַל־יְדֵי נִשְׁמַת בְּנֵי אָדָם אֲשֶׁר מַעֲלִים לְמַעְלָה בְּכָל לַיְלָה). And if he is a Tzaddik and unique in his generation, he chooses which Yeshivah [Academy] he wishes to enter (וְאִם הוּא צַדִּיק וְיָחִיד בְּדוֹרוֹ, הוּא בּוֹחֵר בְּאֵיזוֹ יְשִׁיבָה רוֹצֶה לָלֶכֶת), and there they transmit to him the secrets and mysteries of the Torah (וְשָׁם מוֹסְרִים לוֹ סוֹדוֹת וְרָזֵי הַתּוֹרָה). And therefore, at that time when sleep comes upon human beings (וְלָכֵן בְּאוֹתוֹ הַפַּעַם שֶׁבָּאָה הַשֵּׁנָה עַל בְּנֵי אָדָם), by the power of the Sitra Achra which is cast downward (בְּכֹחַ סִטְרָא אַחְרָא הַנִּשְׁלֶכֶת לְמַטָּה), they do not ascend together with the angels and Neshamot above (וְלֹא יַעֲלוּ עִם הַמַּלְאָכִים וְהַנְּשָׁמוֹת לְמַעְלָה), and they are given the vapor of the air of this world in which to wander (וְנִתַּן לָהֶם הֶבֶל אוֹוִיר הָעוֹלָם הַזֶּה לְשׁוֹטֵט בּוֹ), for sleep comes through them (כִּי הַשֵּׁנָה בָאָה עַל־יְדֵיהֶם), and it is one-sixtieth of death (וְהוּא אֶחָד מִשִׁשִּׁים בַּמִּיתָה). And any person who is driven away from the gates of Gan Eden and is not worthy to ascend (וּמִי מִבְּנֵי אָדָם שֶׁדּוֹחִים אוֹתוֹ מִשַּׁעֲרֵי גַן־עֵדֶן וְאֵינוֹ רָאוּי לַעֲלוֹת), they attach themselves to him (הֵם מְחַבְּרִים עַצְמָם עִמּוֹ), and they defile him (וּמְטַמְּאִים אוֹתוֹ), and sometimes they tell him words of falsehood and lies (וּמַגִּידִים לוֹ לְפָעָמִים דִּבְרֵי שֶׁקֶר וְכָזָב), and sometimes a bit of truth is mixed in (לְפָעָמִים קְצָת אֱמֶת מְעֹרָב בּוֹ), like the peel and the fruit, which are one within the other (כְּמוֹ הַקְּלִיפָּה וְהַפְּרִי אֲשֶׁר הֵם זֶה תּוֹךְ זֶה). And this matter I will surely remember when explaining the nighttime recitation of Shema (וְהָעִנְיָן הַזֶּה זָכוֹר אַזְכִּרֶנּוּ בְּעִנְיָן קְרִיאַת שְׁמַע שֶׁל לַיְלָה), with the Names and combinations that pertain to this Mayin Nukvin [Female Waters] (עִם הַשֵּׁמוֹת וְהַצֵּירוּפִים הַשַּׁיָּכִים לְמַיִּין נוּקְבִין זֶה), and I will explain it well (בְּאֵר הֵיטֵב), therefore I will be brief here (עַל כֵּן אֲקַצֵּר בּוֹ). Only there remains for us the obligation to explain, sufficiently, the matter of the ascent of the Mayin Nukvin [Female Waters] of the Ten Martyrs (רַק נִשְׁאַר עָלֵינוּ חוֹבָה לְבָאֵר דֵּי צָרְכּוֹ עִנְיָן עֲלִיַּת מַיִּיךְ נוּקְבִין שֶׁל עֲשֶׂרֶת הֲרוּגֵי מַלְכוּת), together with the other holy ones who gave up their souls in death (וּבְצֵירוּף שְׁאָר קְדוֹשִׁים אֲשֶׁר הֶעֵרוּ לַמָּוֶת נַפְשָׁם), and they are the Tzaddikim who transform the attribute of judgment into the attribute of mercy (וְהֵם הַצַּדִּיקִים הַמְּהַפְּכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים), and this is sufficient (וְדַי בָּזֶה).