Chapter Sixty-Seven (פֶּרֶק שִׁשִּׁים וְשִׁבְעָה)

Behold, in prayer there are found two kinds of self-surrender (הִנֵּה בַּתְּפִלָּה נִמְצָא שְׁנֵי מִינֵי מְסִירָה), either surrendering oneself for the sanctification of the Name during the recitation of Shema (אִם מְסִירָה עַצְמוֹ עַל קִדּוּשׁ הַשֵּׁם בִּקְרִיאַת שְׁמַע), or surrendering to death in Nefilat Apayim, as is known (וְאִם מְסִירָה לַמָּוֶת בְּנְפִילַת אַפַּיִם כְּנוֹדָע). And the matter is that there are two types of zivug in the supernal Atzilut (וְהָעִנְיָן הוּא שֶׁיֵּשׁ שְׁנֵי מִינֵי זִוּוּג בְּאֲצִילוּת הָעֶלְיוֹן), either the zivug of Chokhmah and Binah (אִם זִוּוּג חָכְמָה וּבִינָה), or the zivug of Tiferet and Malkhut (אִם זִוּוּג תִּפְאֶרֶת וּמַלְכוּת), and neither of them is possible without mayin nukvin and mayin dukhrin (וְאִי אֶפְשָׁר לִשְׁנֵיהֶם בְּלֹא מַיִּין נוּקְבִין דְּכוּרִין). And behold, the mayin nukvin of Malkhut are the souls of the Tzaddikim (וְאַמְנָם מַיִּין נוּקְבִין דִּמַלְכוּת הֵם נְשָׁמוֹת הַצַּדִּיקִים). And when he gives over his soul to death (וּכְשֶׁיִּמְסוֹר נַפְשׁוֹ לַמָּוֶת), as if he departed from the world (כְּאִלּוּ נִפְטַר מִן הָעוֹלָם), then his soul cleaves above to her Yesod (וְתִדְבַּק נִשְׁמָתוֹ לְמַעְלָה בִּיסוֹד שֶׁלָּהּ), and it becomes a well of living waters (וְיֵעָשֶׂה בְּאֵר מַיִם חַיִּים). Then the mayin dukh rin will come from Tiferet (וְאָז יָבֹאוּ מַיִּין דְּכוּרִין מִתִּפְאֶרֶת), and the sacred zivug will be enacted in its proper form (וְזִוּוּג הַקָּדוֹשׁ נַעֲשֶׂה כְּתִקּוּנוֹ). And this is the secret of “To You Hashem, I lift up my soul” (וְזֶהוּ סוֹד: אֵלֶיךָ ה׳ נַפְשִׁי אֶשָּׂא) (Psalms 25), to elevate his soul upward (לְהַעֲלוֹת נִשְׁמָתוֹ לְמַעְלָה). And it becomes a well of flowing waters (וְנַעֲשֶׂה בִּירָא דְּמַיָּין נוֹבְעִין), a flowing from below and a flowing from above (נָבִיעָא מִתַּתָּא וּנָבִיעָא מֵעִילָּא). The flowing from below is from the souls of the Tzaddikim (נָבִיעָא מִתַּתָּא מִנִּשְׁמָתֵיהוֹן דְּצַדִּיקַיָּא), who give themselves over for the sanctification of the Name (הַמּוֹסְרִים עַצְמָן עַל קִדּוּשׁ הַשֵּׁם), which is Binah (שֶׁהִיא בִּינָה), that is called “Great Name” (שֶׁנִּקְרֵאת שֵׁם גָּדוֹל), as it is said: “What will You do for Your great Name” (שֶׁנֶּאֱמַר: וּמֶה תַּעֲשֶׂה לִשְׁמֶךָ הַגָּדוֹל) (Joshua 7). For Shem Gadol means large letters (כִּי שֵׁם גָּדוֹל הֵם אוֹתִיּוֹת גְּדוֹלוֹת), and an expanded Alef-Bet (וְאַלְפָּא בֵּיתָא רַבְרְבָא). And in the Nukvah, the letters are small (וּבְנוּקְבָּה אַתְוָון זְעֵירִין), and a small Alef-Bet (וְאַלְפָּא בֵּיתָא זְעֵירָא), “large faces and small faces” (אַנְפֵי רַבְרְבֵי וְאַנְפֵי זוּטְרָתֵי). And this is the secret of “Great Name” (וְזֶהוּ סוֹד שֵׁם גָּדוֹל). And Kiddush Hashem is to ascend from below to above (וּקִדּוּשׁ הַשֵּׁם לַעֲלוֹת מִמַּטָּה לְמַעְלָה), in the secret of Kodesh, which is Chokhmah (בְּסוֹד הַקֹּדֶשׁ שֶׁהִיא חָכְמָה). But giving over their souls to death is in the secret of Malkhut (אֲבָל מְסִירַת נַפְשָׁם לַמִּיתָה הִיא בְּסוֹד הַמַלְכוּת), which is the place of death (שֶׁהִיא אֲתַר דְּמוּתָא). And Kiddush Hashem is above (וּקִדּוּשׁ הַשֵּׁם הוּא לְמַעְלָה). And this is the secret of the verse: “For for You we are killed all the day” (וְזֶהוּ סוֹד הַפָּסוּק: כִּי עָלֶיךָ הוֹרַגְנוּ כָּל הַיּוֹם) (Psalms 44), for You literally (עָלֶיךָ מַמָּשׁ), for they are above Malkhut (כִּי הֵם לְמַעְלָה מִמַלְכוּת). But in one who gives himself over to death it is written: “To You, Hashem, I lift my soul” (וּבְמִסְּרֵי עַצְמוֹ לַמִּיתָה כָּתוּב: אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא) (Psalms 25), to You, not for You (אֵלֶיךָ וְלֹא עָלֶיךָ), for they are below Malkhut (כִּי הֵם לְמַטָּה מִמַלְכוּת). And this is the secret of “even if He takes your soul” (וְזֶהוּ סוֹד: אֲפִלּוּ הוּא נוֹטֵל נִשְׁמָתֶךָ) (Berakhot 61b), He precisely, a hidden expression (הוּא דַּיְקָא לְשׁוֹן נִסְתָּר), for He is Binah, the concealed world (שֶׁהִיא בִּינָה עָלְמָא דְאִתְכַּסְיָא), called “He” (נִקְרָא הוּא). As it says in the Zohar on the verse “And the Levite shall serve, he” (כְּמוֹ שֶׁאָמַר בַּזֹּהַר עַל פָּסוּק: וְעָבַד הַלֵּוִי הוּא) (Numbers 18), meaning Binah (דְּהַיְנוּ בִּינָה), who takes the souls of the Tzaddikim (שֶׁנוֹטֶלֶת נְשָׁמוֹת דְּצַדִּיקַיָּא), to ascend with them into the supernal thought (לַעֲלוֹת עִמָּהֶם לַמַּחֲשָׁבָה הָעֶלְיוֹנָה). And this is what was said to Moshe, “Be silent, thus it arose in [My] thought” (וְזֶה שֶׁנֶּאֱמַר לְמֹשֶׁה, שְׁתוֹק כָּךְ עָלָה בְּמַחֲשָׁבָה), concerning Rabbi Akiva, who was killed for the sanctification of the Name (שֶׁל רַבִּי עֲקִיבָא שֶׁנֶּהֱרַג עַל קִדּוּשׁ הַשֵּׁם).

And know that the upper Zivug [Union] is in the mystery of the letter Alef in this manner: ALEPH, the upper Yod is in the mystery of Mayin Dukhrin [Male Waters] (וְדַע כִּי הַזִּוּוּג הָעֶלְיוֹן הוּא בְּסוֹד א׳ כָּזֶה: א׳, יוּ״ד עֶלְיוֹנָה בְּסוֹד מַיִּין דְּכוּרִין), the lower Yod is in the mystery of Mayin Nukvin [Female Waters] (יוּ״ד לְמַטָּה בְּסוֹד מַיִּין נוּקְבִין), and in the middle is a Vav, in the mystery of the Supernal Da‘at (וּבָאֶמְצָע ו׳, וּבְסוֹד דַּעַת עֶלְיוֹן), which performs Zivug [Union] between Chokhmah and Binah (הַמְזוּוֵּג חָכְמָה וּבִינָה). And the lower Zivug [Union] is in the mystery of the Name YAHDVNHY (וְהַזִּוּוּג הַתַּחְתּוֹן הוּא בְּסוֹד יאהדונה״י), Yod at the beginning, Mayin Dukhrin [Male Waters] (יוּ״ד בָּרֹאשׁ, מַיִּין דְּכוּרִין), Yod at the end, Mayin Nukvin [Female Waters] (יוּ״ד בַּסּוֹף, מַיִּין נוּקְבִין), and six letters in the middle, in the mystery of Tiferet (וְשֵׁשׁ אוֹתִיּוֹת בָּאֶמְצַע בְּסוֹד תִּפְאֶרֶת). And behold, also to the upper Zivug [Union] there is another aspect, in the mystery of: YAHH and VYHH (וְהִנֵּה גַּם לְזִוּוּג הָעֶלְיוֹן יֵשׁ בְּחִינָה אַחֶרֶת בְּסוֹד: יאה״ה וִיה״ה), Yod at the beginning and Heh at the end, in the mystery of YH (יו״ד בָּרֹאשׁ ה״א בַּסּוֹף, סוֹד י״ה), and they are: Yod at the beginning, Mayin Dukhrin [Male Waters] (וְהֵם: יו״ד בָּרֹאשׁ, מַיִּין דְּכוּרִין), and Heh-Yod at the end, Mayin Nukvin [Female Waters] (ה״י בַּסּוֹף, מַיִּין נוּקְבִין), for they do not have strength to ascend from below to above into Binah except through the upper YH (כִּי אֵין לָהֶם כֹּחַ לַעֲלוֹת מִמַּטָּה לְמַעְלָה בִּבְינָה אֶלָּא עַל־יְדֵי י״ה עֶלְיוֹנוֹת): Keter, Chokhmah, Binah, Gedulah, Gevurah, and in Malkhut—all of them ascend from below to above in the mystery of the Yod (כֶּתֶר, חָכְמָה, בִּינָה, גְּדֻלָּה, גְּבוּרָה, וּבְמַלְכוּת-כֻּלָּם עוֹלִים מִמַּטָּה לְמַעְלָה בְּסוֹד יו״ד), and therefore in Binah is Heh, and in Malkhut is Yod (וְלָכֵן בִּבְינָה ה״א, וּבְמַלְכוּת יו״ד). And further, for Binah is the mother of the children (וְעוֹד, כִּי הַבִּינָה הִיא אֵם הַבָּנִים), and Malkhut is the mother of the Neshamot of the Tzaddikim (וְהַמַלְכוּת אֵם הַנְּשָׁמוֹת שֶׁל הַצַּדִּיקִים), and the children of Binah are D-U in union: Dalet upon Vav, the mystery of Heh (וּבְנֵי הַבִּינָה שֶׁהֵם ד״ו בְּחִבּוּר: ד״לֶת עַל ו״ו, סוֹד ה״א), they are her Mayin Nukvin [Female Waters], and they are Tiferet and Malkhut (הֵם מַיִּין נוּקְבִין דִּילָה, וְהֵם תִּפְאֶרֶת וּמַלְכוּת). And the children of Malkhut, who are the Neshamot of the Tzaddikim, they are her Mayin Nukvin [Female Waters] (וּבְנֵי הַמַלְכוּת שֶׁהֵם נְשָׁמוֹת הַצַּדִּיקִים, הֵם מַיִּין נוּקְבִין דִּילָה), in the mystery of Yod, the drop that is drawn from the Yesod, which is Tzaddik (סוֹד יו״ד, הַטִּפָּה הַנִּמְשֶׁכֶת מִן הַיְּסוֹד שֶׁהוּא צַדִּיק), and it is the place of the Tzaddikim—the Bundle of Life (וְהוּא מְקוֹם הַצַּדִּיקִים - צְרוֹר הַחַיִּים). And furthermore, every single Neshamah is composed of ten (וְעוֹד, כָּל נְשָׁמָה וְנְשָׁמָה כְּלוּלָה מֵעֶשֶׂר), and therefore there is a Yod at the end (וּלְפִיכָךְ יו״ד בַּסּוֹף).

And behold, the Mayin Nukvin from Binah never cease as long as the Beit HaMikdash exists (וְהִנֵּה מַיִּין נוּקְבִין דְּבִינָה לְעוֹלָם אֵינָם פּוֹסְקִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), for her children were always with her (כִּי בָּנֶיהָ הָיָה אֶצְלָה תָּמִיד), [namely] Tiferet and Malkhut (תִּפְאֶרֶת וּמַלְכוּת), and therefore the first Zivug of Abba and Imma is constant and does not cease (וּלְפִיכָךְ הַזִּוּוּג הָרִאשׁוֹן שֶׁל אַבָּא וְאִמָּא תָּמִידִי לֹא פָסִיק). Except that in the souls of the Tzaddikim who give themselves over for the sanctification of the Name (אֶלָּא שֶׁבְּנִשְׁמוֹת הַצַּדִּיקִים הַמּוֹסְרִים עַצְמָם עַל קִדּוּשׁ הַשֵּׁם), the upper Zivug becomes whole and refined (יִהְיֶה הַזִּוּוּג הָעֶלְיוֹן שָׁלֵם וּמְשׁוּבָח), for through the souls, Tiferet and Malkhut will shine with wondrous illumination (כִּי עַל־יְדֵי הַנְּשָׁמוֹת יָאִירוּ תִּפְאֶרֶת וּמַלְכוּת הָאָרָה נִפְלָאָה), and in accordance with the measure of their illumination, the upper Zivug will be refined (וּכְפִי עֶרֶךְ הַאֲרָתָם יִהְיֶה הַזִּוּוּג הָעֶלְיוֹן מְשׁוּבָח). And they will inherit “those two crowns hidden within them, and the countenance of the King will shine” (וְיִירְשׁוּ הָנֵי תְּרֵין עַטְרִין דְּגַנִּיזִין בְּגוֹיֵיהוּ, וְנַהֲרִין אַנְפֵי מַלְכָּא), as is explained in the Idra Zuta (כְּמְבוֹאָר בְּאַדְרָא זוּטָא). And then “a river goes out”-that is, Binah (וְאָז "וְנָהָר יֹצֵא" דְּהַיְינוּ בִּינָה), from Eden-that is, Chokhmah (מֵעֵדֶן דְּהַיְינוּ חָכְמָה), to water the garden-that is, Tiferet (לְהַשְׁקוֹת אֶת הַגָּן, דְּהַיְינוּ תִּפְאֶרֶת), and from there-that is, Binah-it separates (וּמִשָּׁם, דְּהַיְינוּ בִּינָה, יִפָּרֵד), and becomes four heads (וְהָיָה לְאַרְבָּעָה רָאשִׁים), which become the four Mochin of Ze’ir Anpin (דְּאִתְעַבִּידוּ ד׳ מוֹחִין דְּזְעֵיר אַנְפִּין), and they are the four compartments of the Tefillin of the head (וְאִינּוּן ד׳ בָּתֵּי תְּפִלִּין דְּרֵישָׁא), as explained in the Idra Zuta (הַמְּבוֹאָרִים בְּאַדְרָא זוּטָא). And it says “it separates,” because they are separated in the mercies of Binah (וְקָאָמַר "יִפָּרֵד", מִשּׁוּם דְּמִתְפָּרְשִׁין בְּרַחֲמֵי דְּבִינָה), [whereas] above that, they are all one (מַה דְּלָאו הָכִי לְעֵילָא, דְּכֻלְּהוּ חַד), as is explained in the parashah of Chayei Sarah (כְּמְבוֹאַר בְּפָרָשַׁת חַיֵּי שָׂרָה).

And when there is no man who gives himself over for the sanctification of the Name (וְכַאֲשֶׁר אֵין אִישׁ מוֹסֵר עַצְמוֹ עַל קִדּוּשׁ הַשֵּׁם), neither through power at the recitation of the Shema (לֹא בְכֹחַ בִּקְרִיאַת שְׁמַע), nor in actuality through the Ten Martyrs of the Kingdom (וְלֹא בַפֹּעַל בַּעֲשָׂרָה הֲרוּגֵי מַלְכוּת), then there is no complete Zivug for the sake of the children, Tiferet and Malkhut (אָז אֵין זִוּוּג שָׁלֵם לְצֹרֶךְ הַבָּנִים תִּפְאֶרֶת וּמַלְכוּת), to pour out upon them blessing until there is no end (לְהָרִיק לָהֶם בְּרָכָה עַד בִּלִי דָי), but only to give them life and sustain them in their place alone (רַק לְהַחֲיוֹתָם וּלְהַעֲמִידָם עַל עַמְדָּם לְבַד), and then it is called “a ruined place above building” (וְאָז תִּקָּרֵא 'אַתְתְּרִיכַת מַעַל בִּנְיָן'), as is known (כַּנּוֹדָע). And know, that until the time of the Martyrs of the Kingdom, Tiferet and Malkhut shone, and their light was sufficient (וְדַע כִּי עַד זְמַן הֲרוּגֵי מַלְכוּת הָיוּ מֵאִירִים תִּפְאֶרֶת וּמַלְכוּת וְהָיָה דַי לְאוֹרָם), in order to raise Mayin Nukvin to Binah from below to above (לְהַעֲלוֹת מַיִּין נוּקְבִין לְבִינָה מִמַּטָּה לְמַעְלָה), with a bit of assistance from the Tzaddikim (עִם קְצָת סִיּוּעַ מֵהַצַּדִּיקִים), who gave themselves over for the sanctification of the Name, with force at the time of the recitation of the Shema (אֲשֶׁר מָסְרוּ עַצְמָם עַל קִדּוּשׁ הַשֵּׁם, בְּכֹחַ בִּשְׁעַת קְרִיאַת שְׁמַע). But in the time of the Ten Martyrs of the Kingdom (אֲבָל בִּזְמַן עֲשָׂרָה הֲרוּגֵי מַלְכוּת), “Sun and moon were darkened” (שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ), due to the sin of the generation (בַּעֲו‍ֹן הַדּוֹר), and there was not in them the strength to raise Mayin Nukvin (וְלֹא הָיָה בָהֶם כֹּחַ לְהַעֲלוֹת מַיִּין נוּקְבִין), until the Ten Martyrs of the Kingdom were actually killed (עַד שֶׁנֶּהֶרְגוּ י' הֲרוּגֵי מַלְכוּת בַּפֹּעַל), and then they illuminated through their souls to Tiferet and Malkhut (וְאָז הֵאִירוּ בְּנִשְׁמוֹתֵיהוֹן לְתִּפְאֶרֶת וּמַלְכוּת), and they gathered strength to raise Mayin Nukvin (וְעָצְרוּ כֹּחַ לְהַעֲלוֹת מַיִּין נוּקְבִין), to receive Mayin Dechurin that come from Chokhmah, which is called “Thought” (לְקַבֵּל מַיִּין דְּכוּרִין הַבָּאִים מֵהַחָכְמָה הַנִּקְרֵאת מַחֲשָׁבָה). And on this it was said: “Thus it arose in thought” (וְעַל זֶה אָמַר: כָּךְ עָלָה בְּמַחֲשָׁבָה). And this is what Scripture says: “From men-by Your hand, Hashem-‘from men of Cheled [the hidden world], whose portion is in this life” (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: מִמְּתִים יָדְךָ י"י מִמְּתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים) (Psalms 17:14). Two deaths: either to give themselves over to death-this is for the sake of “the hand of Hashem,” which is Malkhut, called “Hand” (שְׁתֵּי מִיתוֹת: אִם לִמְסוֹר עַצְמָם לַמִּיתָה, וְזֶהוּ לְצֹרֶךְ יַד י"י, שֶׁהִיא הַמַלְכוּת הַנִּקְרֵאת יָד), or to give themselves over for the sanctification of “My hand”-this is “from men of this world” (וְאִם לִמְסוֹר עַצְמָם עַל קִדּוּשׁ יָדִי, וְזֶהוּ "מִמְּתִים מֵחֶלֶד"). And Cheled [the hidden world] is the Supernal Imma (וְחֶלֶד הִיא אִמָּא עִלָּאָה), which is concealed and hidden (שֶׁהִיא נֶעֱלֶמֶת וְנֶחְלֶדֶת), as in the matter of: Derasah [pressing] and Chaladah [concealing beneath] (כְּעִנְיָן: "דָּרְסָה חַלְדָּה) (Chullin 9a), for she is not revealed (שֶׁאֵינָהּ נִגְלֵית). “Their portion is in life,” for they ascend into the supernal life-life of the King, which is Binah (חֶלְקָם בַּחַיִּים, כִּי הֵם עוֹלִים בַּחַיִּים הָעֶלְיוֹנִים, חַיֵּי הַמֶּלֶךְ, הִיא בִּינָה), as it is said: “You fill their belly with Your hidden treasure, and leave their residue to their infants” (כְּמוֹ דְאַת אָמַר: וּצְפוּנְךָ תְמַלֵּא בִטְנָם, וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם) (Psalms 17:14). In the mystery of “a path that no bird of prey knows” (Job 28:7) (בְּסוֹד "נָתִיב לֹא יְדָעוּ עַיִט")-this is that fine path that descends from the Yod (הַהוּא שְׁבִיל דַּקִּיק דְּנָחֵית מִן יוּ״ד), and opens the womb of Imma with mercy (וְאַפְּתַּח רַחֲמֵי [רַחְמָה] דְּאִמָּא), and extends Mayin Dechurin (וְאוֹשִׁיט מַיִּין דְּכוּרִין), and Imma Ila’ah, who is called “womb,” receives them (וְקַבִּילַת לְהוּ אִמָּא עִילָּאָה, הַנִּקְרֵאת בֶּטֶן), in the mystery of “from the womb-who issued forth the frost?” (Job 38:29) (בְּסוֹד "מִבֶּטֶן מִי יָצָא הַקָּרַח").

The awe-inspiring one, who is Ze’ir, before the Zivug is gestated in her womb (הַנּוֹרָא, שֶׁהוּא זְעֵיר, לִפְנֵי הַזִּוּוּג מְעֻבָּר בְּבִטְנָהּ). And Imma is filled from that hidden, fine path (וְאִמָּא אִתְמַלְיָאת מֵהַהוּא שְׁבִיל דַּקִּיק טְמִיר), and the Yesod of Abba, hidden and concealed, is drawn into her (וּגְנוּז יְסוֹד שֶׁל אַבָּא), and then “the children shall be satisfied”-Tiferet and Malkhut (וְאָז "יִשְׂבְּעוּ בָנִים" תִּפְאֶרֶת וּמַלְכוּת), and “they shall leave their surplus to their infants”-(וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם) Yesod–Netzach–Hod (נ״ה״י), or the souls of the Tzaddikim (אוֹ נִשְׁמָתְהוֹן דְּצַדִּיקַיָּא), who come from Tiferet and Malkhut (דְּאַתְיֵין מִתִּפְאֶרֶת וּמַלְכוּת), and they are their infants (וְאִינוּן עוֹלְלִין דִּילְהוֹן). And behold, the constant upper Zivug is in the mystery of YAHHVYH (וְהִנֵּה הַזִּוּוּג הָעֶלְיוֹן הַתָּמִידִי הוּא בְּסוֹד יאה״הויהה), as I have written (כַּאֲשֶׁר כָּתַבְתִּי): Yod at the beginning-Chokhmah (יו״ד בָּרֹאשׁ חָכְמָה), Heh at the end-Binah (ה״א בַּסּוֹף בִּינָה), Daled-Vav-two Partzufim, her two children (ד״ו פַּרְצוּפִין שְׁנֵי בָנֶיהָ). And when the Zivug is through the souls of the Tzaddikim who give themselves over for the sanctification of the Name (וְכַאֲשֶׁר יִהְיֶה הַזִּוּוּג עַל־יְדֵי נְשָׁמוֹת הַצַּדִּיקִים הַמּוֹסְרִים עַצְמָם עַל קִדּוּשׁ הַשֵּׁם), then it will be in the mystery of an Alef in this form: א׳ - Yod at the beginning, Mayin Dechurin (אָז יִהְיֶה בְּסוֹד אַל״ף כָּזֶה: א׳ - יו״ד בָּרֹאשׁ מַיִּין דְּכוּרִין), Heh at the end, Mayin Nukvin from the souls of the Tzaddikim who give themselves over for the sanctification of the Name (ה״א בַּסּוֹף מַיִּין נוּקְבִין מִנִּשְׁמָתָן שֶׁל צַדִּיקִים הַמּוֹסְרִים עַצְמָם עַל קִדּוּשׁ הַשֵּׁם), and the Vav in the middle, in the mystery of the Supernal Da‘at (וָו בָּאֶמְצָעִיתָּא סוֹד דַּעַת הָעֶלְיוֹן). And behold, the Name Havayah that binds the upper Zivug [Union]—YAHHVYHH—is a four-letter Name in the Milui [Spelling-Out] of Yodin: Yod Heh Yod, Vav Heh Yod (וְהִנֵּה שֵׁם הוי״ה הַמְחַבֵּר הַזִּוּוּג הָעֶלְיוֹן יאה״הוי״הה, הוּא שֵׁם בֶּן ד׳ בְּמִלּוּי יוּדִין: יו״ד ה״י וי״ו ה״י), and it is their inner Neshamah, and is called Mazal (וְהוּא נִשְׁמָתָן דְּפְנִימִיּוּת וְנִקְרֵאת מַזְּלָא), for their connection depends upon Mazal (דְּחִבּוּרָא דִּילְהוֹן תָּלְיָא בְּמַזְּלָא). And it is from the two: the Shibolet [Lock] of the beard (וְהוּא מִן־תְּרֵי: שִׁיבֹּלֶת הַזָּקָן). And the Name that binds the lower Zivug [Union]—YAHDVNHY—is a four-letter Name, in the Milui [Spelling-Out] of Alephin: Yod Aleph, Heh Aleph, Vav Aleph, Heh Aleph (וְשֵׁם הַמְחַבֵּר הַזִּוּוּג הַתַּחְתּוֹן יאַהדוּנה״י, הוּא שֵׁם בֶּן ד׳, מִלּוּי אַלְפִּין: יו״ד א״לף ה״א א״לף וָו א״לף ה״א א״לף), which adds up to M"H—45 (הָעוֹלֶה מ״ה), and it is the Machshavah [Thought]—the letters of “Chashav M"H [He calculated M"H] (וְהוּא הַמַּחֲשָׁבָה אוֹתִיּוֹת חָשַׁ״ב מ״ה), in the mystery of Voice, Speech, and Thought (בְּסוֹד קוֹל וּדִבּוּר וּמַחֲשָׁבָה), and it is the sap of the Tree (וְהוּא שַׁקִּיא דְּאִילָנָא), as explained in the Tikkunim (כְּמְבוֹאַר בַּתִּיקּוּנִים). And behold, the upper Zivug [Union], when it is joined, becomes YAHHVYHH (וְהִנֵּה הַזִּוּוּג הָעֶלְיוֹן בְּהִתְחַבְּרוֹ וְנַעֲשֶׂה יאַה״הוי״ה״ה): the first letters are the Name Ehyeh, and the last letters the Name Havayah (הָאוֹתִיּוֹת הָרִאשׁוֹנוֹת הֵם שֵׁם אֶהְיֶה וְהָאַחֲרוֹנוֹת שֵׁם הוי״ה), and thus it is found that Binah has prevailed over Chokhmah (וְנִמְצָא שֶׁגָּבְרָה בִּינָה עַל חָכְמָה).

Explanation of the matter: the first letters are the Name Ehyeh, and the last ones are from the Name Havayah, in this form—YAHHVYHH—and understand it (פֵּרוּשׁ הַדָּבָר: אוֹתִיּוֹת הָרִאשׁוֹנוֹת הֵם שֵׁם אֶהְיֶה, וְהָאַחֲרוֹנוֹת הֵם מִשֵּׁם הוי״ה, כָּזֶה: יאה״הוי״הה, וְהָבֵן), the first is the Name Ehyeh and the last is the Name Havayah (הָרִאשׁוֹן הוּא שֵׁם אֶהְיֶה וְהָאַחֲרוֹן הוּא שֵׁם הוי״ה), and this suffices for the understanding one (וְדַי לַמֵּבִין). And the reason for the matter is that their connection is through the four-letter Name in the filling of Yodin (וְטַעַם הַדָּבָר לִהְיוֹת שֶׁחִבּוּר דִּילְהוֹן בְּשֵׁם שֶׁל ד׳ בְּמִלּוּי יוּדִין), and it is a Heh over a Yod—female over the male (וְהוּא ה״א עַל יו״ד, נוּקְבָא עַל דְּכוּרָא), [Explanation: in the four-letter Name in the filling of Yodin, it is a Heh over Yod in the filling of Hehin, like this:] Heh Yod, Heh Yod (פֵּרוּשׁ: בַּשֵּׁם בֶּן ד׳ בְּמִלּוּי יוּדִין הוּא ה״א עַל יו״ד בְּמִלּוּי הֵאִין שֶׁלּוֹ, כָּזֶה: ה״י ה״י), like this: Yod Heh Yod, Vav Heh Yod (כָּזֶה: יו״ד ה״י וָיו ה״י), as explained in the Tikkunim (כְּמְבוֹאַר בַּתִּיקּוּנִים). Therefore also the Name Ehyeh over the Name Havayah is female over male, Binah over Chokhmah (לְפִיכָךְ גַּם שֵׁם אֶהְיֶה עַל שֵׁם הוי״ה: נוּקְבָא עַל דְּכוּרָא, בִּינָה עַל חָכְמָה). And she ascends to become the crown of her higher husband (וְעָלְתָה לִהְיוֹת עֲטֶרֶת בַּעְלָהּ הָעֶלְיוֹן). And the explanation of the matter is: for Chokhmah is hidden from the eyes of all the living (וּבֵיאוּר הָעִנְיָן: כִּי הַחָכְמָה נֶעְלָמָה מֵעֵינֵי כָּל חָי), and we do not have strength to receive its flow (וְאֵין בָּנוּ כֹּחַ לְקַבֵּל שֶׁפָעָה), all the more so through Mazal (וּמַה גַּם עַל־יְדֵי מַזְּלָא), except through Binah (כִּי אִם בְּבִינָה). For it is Chokhmah that flowed into Binah (כִּי הִיא הַחָכְמָה הִשְׁפִּיעָה בַּבִּינָה), and she gives from the influence of the Chokhmah within her (וְהִשְׁפִּיעָה מִשֶּׁפַע הַחָכְמָה שֶׁבָּהּ), through the enclothing of the light of Chokhmah in her (עַל־יְדֵי הִתְלַבְּשׁוּת אוֹר הַחָכְמָה בָּהּ). Therefore Binah prevails (וּלְפִיכָךְ הַבִּינָה גּוֹבֶרֶת), when they are able to receive the flow of the pleasant judgments (לְכְשֶׁיּוּכְלוּ לְקַבֵּל שֶׁפַע הַדִּינִים הַנְּעִימִים), and therefore she is called the mother of the children (וּלְפִיכָךְ נִקְרֵאת אֵם הַבָּנִים). Furthermore, the flow that descends is from Chokhmah (וְעוֹד כִּי הַשֶּׁפַע הַיּוֹרֵד הוּא מֵהַחָכְמָה), for from her own aspect, judgments are awakened (כִּי מִצִּד עַצְמָהּ דִּינִין מִתְעָרִין), and therefore the four-letter Name that alludes to Chokhmah is at the end—close to the children (וּלְפִיכָךְ שֵׁם בֶּן ד׳ הַמּוֹרֶה עַל הַחָכְמָה הוּא בַּסּוֹף, קָרוֹב לַבָּנִים), that they should receive a flow of mercy from the Chokhmah within her, and not judgments from her essence (וּשֶׁיְּקַבְּלוּ שֶׁפַע רַחֲמִים מֵחָכְמָה שֶׁבָּהּ, וְלֹא דִּינִין מִצַּד עַצְמוּתָהּ). Also, the Supernal Woman gave seed first, and afterward the Supernal Man (וְעוֹד כִּי הָאִשָּׁה עֶלְיוֹנָה הִזְרִיעָה תְּחִלָּה, וְאַחַר כָּךְ הָאִישׁ עֶלְיוֹן), and therefore her letters preceded the letters of the Supernal Male (וּלְפִיכָךְ קָדְמוּ אוֹתִיּוֹתֶיהָ לְאוֹתִיּוֹת הַזָּכָר הָעֶלְיוֹן). And in her own letters, the males preceded the females (וּבְאוֹתִיּוֹתֶיהָ עַצְמָהּ קָדְמוּ הַזְּכָרִים לַנְּקֵבוֹת), for the Yod and the Alef came before the two Hehs, which are female (כִּי הַיו״ד וְהָא״לֶף קָדְמוּ לִבְּ׳ הַהֵי״ן שֶׁהֵן נְקֵבוֹת), and similarly the Vav and Yod preceded the Hehs (וְכֵן קָדְמוּ הַו״ו וְהַיו״ד לַהֵי״ן).

[That is to say, in the Name Havayah and Ehyeh they are not interwoven (רָצָה לוֹמַר: בְּשֵׁם הוי״ה וְאֶהְיֶה אֵינָם מְשֻׁלָּבִים), like YAHDVNHY, rather, the letters do not stand in order (כְּמוֹ יאהדונה״י, אֶלָּא שֶׁלֹּא כַסֵּדֶר עוֹמְדוֹת הָאוֹתִיּוֹת), but they are not intermingled, like this: Ehyeh is interwoven like YAHH (אֲבָל לֹא מְעֹרָבִים, כָּזֶה: אֶהְיֶה הוּא מְשֻׁלָּב כָּזֶה: יאַה״ה), and Havayah (וְהַוי״ה), VYHH(נ״א: ויה״ה), [is interwoven] in halves (מְשֻׁלָּב לַחֲצָאִין)]. Therefore, it is said that in the letters of Ehyeh—which is Binah—the males preceded: namely the Yod and the Alef (וְלָכֵן אוֹמֵר בָּאוֹתִיּוֹת אֶהְיֶה, דְּהַיְינוּ בִּינָה, קָדְמוּ הַזְּכָרִים שֶׁהֵם יו״ד א״לֶף), to the females, which are the two Hehs (לַנְּקֵבוֹת שֶׁהֵן תְּרֵין הֵי״ן), and likewise in the letters of Havayah, the Vav and the Yod, which are male, preceded the females, the two Hehs (וְכֵן אוֹתִיּוֹת הוי״ה, הַו״ו וְהַיו״ד שֶׁהֵם זְכָרִים, קָדְמוּ לַנְּקֵבוֹת שֶׁהֵן תְּרֵין הֵי״ן). Therefore she bore a male first—Tiferet—and he is the firstborn son (וְלָכֵן יָלְדָה זָכָר תְּחִלָּה—תִּפְאֶרֶת—וְהוּא בְּרָא בּוּכְרָא), and afterward the female (וּבָתַר כֵּי בַּרְתָּא). And even the flow of the Yod, she is nourished from it (וְאַף שֶׁפַע הַיו״ד, הִיא נִיזּוֹנֶת מִמֶּנּוּ), and this is the mystery of the Heh, which is a Dalet upon a Vav (וְזֶהוּ סוֹד ה״א, שֶׁהִיא ד״לֶת עַל וא״ו), for the Vav—firstborn son—was born first and revealed first (כִּי וא״ו—בְּרָא בּוּכְרָא—נוֹלַד תְּחִלָּה, וְנִתְגַּלָּה תְּחִלָּה), and afterward the bride “from insight of joy” (וְאַחַר־כָּךְ הַכַּלָּה "מִבִּין חֶדוָֹי"), as explained in the Idra Zuta (כְּמְבוֹאָר בְּאִדְרָא זוּטָא). And it is found that the upper Zivug, which is for the sake of the groom and the bride (וְנִמְצָא שֶׁהַזִּוּוּג הָעֶלְיוֹן שֶׁהוּא לְצֹרֶךְ הֶחָתָן וְהַכַּלָּה), brings the flow of the Supernal Male to the groom (בָּא שֶׁפַע הַזָּכָר הָעֶלְיוֹן לֶחָתָן), and from him the female and the lower Zivug are nourished (וּמִמֶּנּוּ נִיזּוֹנֶת הַנְּקֵבָה וְהַזִּוּוּג הַתַּחְתּוֹן), which is for the sake of the souls of the lower beings (שֶׁהוּא לְצֹרֶךְ הַנְּשָׁמוֹת שֶׁל הַתַּחְתּוֹנִים), and the male and female souls emerge, included one within the other (וְיוֹצְאִים נְשָׁמוֹת הַזָּכָר וְהַנְּקֵבָה כְּלוּלִים זֶה בָּזֶה), but afterward they are separated according to the pathways of human beings below (אֶלָּא דְּאַחַר־כַּךְ מִתְפָּרְשִׁין לְפוּם אוֹרְחִין דְּבְנֵי נָשָׁא לְמַטָּה). And therefore the Zivug of Tiferet and Malkhut, which is YAHDVNHY, the letters of the male and the letters of the female are included one within the other (וּלְפִיכָךְ הַזִּוּוּג שֶׁל תִּפְאֶרֶת וּמַלְכוּת שֶׁהוּא יאהדונ״הי, נִכְלָלִים זֶה בָּזֶה אוֹתִיּוֹת הַזָּכָר עִם אוֹתִיּוֹת הַנְּקֵבָה), and they become one flesh (וְהָיוּ לְבָשָׂר אֶחָד), and they give birth to Names similar to themselves (וּמוֹלִידִים שֵׁמוֹת כְּדוֹמֶה לָהֶם). Nevertheless, the Zivug YAHHVYHH has some extension downward (וּמִכָּל מָקוֹם זִוּוּג יאה״הוי״הה יֵשׁ בּוֹ הִתְפַּשְּׁטוּת קְצָת לְמַטָּה), since the female is over the male (אַחַר שֶׁהַנְּקֵבָה עַל דְּכוּרָא), and their union is through the four-letter Name in the filling of Yodin, a Heh over a Yod, and it is Din (וּמְחַבְּרָן הוּא שֵׁם בֶּן ד׳ בְּמִלּוּי יוּדִין, ה״א עַל יו״ד, וְדִּינָא אִיהוּ). But the Zivug through an Alef is pure mercy (אֲבָל זִוּוּג עַל־יְדֵי אַל״ף הוּא רַחֲמִים גְּמוּרִים), for all of it is male—Vav (דְּכוּלֵּהוּ דְּכוּרָא ו״ו), and Binah has drawn out Mayin to receive it (וּבִינָה אוֹשְׁדַת מַיִּין לְקַבָּלְיֵיהּ), in the mystery of the central point within her, the mystery of the Yod (בְּסוֹד נְקוּדָה אֶמְצָעִיתָּא שֶׁבָּהּ, סוֹד יו״ד), and therefore a Yod is at the beginning and a Yod at the end (וּלְפִיכָךְ יו״ד בָּרֹאשׁ וְיו״ד בַּסּוֹף). And it is “Pele Yo‘etz [Wonderful Counselor]” when it is in Alef (וְהוּא פֶּלֶא יוֹעֵץ כְּשֶׁהוּא בְּאַל״ף), and it is the upper Zivug [Union] in the mystery of Spirit in Spirit (וְהוּא זִוּוּג עֶלְיוֹן בְּסוֹד רוּחָא בְּרוּחָא), they are included one within the other in their very Havayot (נִכְלָלִים זֶה בָּזֶה בְּעַצְמוּ הֲוָיוֹתֵיהֶם), in the Zivug [Union] of YAHHVYHH, and one unified Zivug [Union] from within (בְּזִוּוּג יאה״הוי״הה, וְזִוּוּג אֶחָד מִלְּגָאוֹ), this is the mystery of the hidden kisses in the supernal world (זֶהוּ סוֹד הַנְּשִׁיקִין הַנֶּעְלָמִים בָּעוֹלָם הָעֶלְיוֹן). And behold, the Tzaddikim who give themselves over for the sanctification of the Name (וְהִנֵּה הַצַּדִּיקִים הַמּוֹסְרִים עַצְמָם עַל קִדּוּשׁ הַשֵּׁם), ascend until Malkhut, and they are her Mayin Nukvin [Female Waters] (עוֹלִים עַד הַמַלְכוּת וְהֵן מַיִּין נוּקְבִין דִּילָהּ), and they ascend further until Binah, and become her Mayin Nukvin [Female Waters] (וְעוֹלִים עוֹד עַד הַבִּינָה וְנַעֲשׂוּ מַיִּין נוּקְבִין דִּילָהּ), to raise up to Machshavah [Thought] both Mayin Nukvin [Female Waters] and Mayin Dukhrin [Male Waters] (לְהַעֲלוֹת לְמַחֲשָׁבָה מַיִּין נוּקְבִין וּמַיִּין דּוּכְרִין), and they are in the mystery of ten from below to above, and ten from above to below (וְהֵם בְּסוֹד עֶשֶׂר מִלְּמַטָּה לְמַעְלָה וְעֶשֶׂר מִלְמַעְלָה לְמַטָּה). And the lower Zivug [Union], which is YAHDVNHY, is in the mystery of the outstretched Kaf (כַּ״ף) [Final Kaf], which is Imma Ila’ah (וְהַזִּוּוּג הַתַּחְתּוֹן שֶׁהוּא יאהדונה״י, הוּא בְּסוֹד כַּ״ף פְּשׁוּטָה שֶׁהִיא אִמָּא עִלָּאָה), which is ten from above to below, and ten from below to above (שֶׁהִיא עֶשֶׂר מִלְמַעְלָה לְמַטָּה וְעֶשֶׂר מִלְּמַטָּה לְמַעְלָה). Therefore, there is a Kaf Peshutah [Straight Kaf] and a Kaf Kefufah [Bent Kaf] (לְפִיכָךְ כ״ף פְּשׁוּטָה וְכ״ף כְּפוּפָה), and thus one who gives himself over for the sanctification of the Name performs these two Zivugim [Unions], which are Kaf Peshutah [Straight Kaf] and Kaf Kefufah [Bent Kaf] (וְלָכֵן הַמּוֹסֵר עַצְמוֹ עַל קִדּוּשׁ הַשֵּׁם עוֹשֶׂה שְׁנֵי זִוּוּגִים אֵלּוּ שֶׁהֵם כ״ף פְּשׁוּטָה וְכ״ף כְּפוּפָה). And therefore it was said to Moshe: “Thus it arose in Machshavah [Thought]” (וְלָכֵן נֶאֱמַר לְמֹשֶׁה: ״כָּךְ עָלָה בְּמַחֲשָׁבָה״), and understand this very deeply (וְהָבֵן זֶה מְאֹד).

And this is the secret of what the Sages said in Tractate Chagigah: “Rabbi Akiva entered in peace and exited in peace” (וְזֶהוּ סוֹד שֶׁאָמְרוּ חֲז״ל בְּמַסֶּכֶת חֲגִיגָה: רַבִּי עֲקִיבָא נִכְנַס בְּשָׁלוֹם וְיָצָא בְּשָׁלוֹם) (Chagigah 14b), and “he exited in peace” refers to two Shaloms [Peaces]—one above and one below (וְיָצָא בְּשָׁלוֹם: תְּרֵין שְׁלוֹמִין דְּלְעֵילָא וּדְלְתַתָּא). And know that the Zivug [Union] of YAHHVYHH is through Da‘at, to which Moshe Rabbeinu, peace be upon him, is a Merkavah [Chariot] (וְדַע שֶׁזִּוּוּג יאה״הוי״ה״ה הוּא עַל־יְדֵי הַדַּעַת שֶׁמֹּשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם מֶרְכָּבָה אֵלָיו), and he is the Neshamah of Tiferet, and the Guf [Body] of Binah (וְהוּא נְשָׁמָה לְתִּפְאֶרֶת וְגוּפָא לְבִינָה). And therefore, at times the “great luminary” is called Tiferet, and at times it is called Binah, and it is all one (וּלְפִיכָךְ פַּעַם יִקָּרֵא הַמָּאוֹר הַגָּדוֹל תִּפְאֶרֶת, וּפַעַם יִקָּרֵא בִּינָה, וּכְלָא חַד). And this Zivug [Union] is through Alef—Da‘at haElyon [Supernal Knowledge], the Neshamah of Binah (וְזִוּוּג זֶה הוּא עַל־יְדֵי א׳, דַּעַת הָעֶלְיוֹן, נְשָׁמְתָא דְּבִינָה). And therefore it was said to Moshe: “Be silent, thus it arose…”—above him, that he be a Merkavah [Chariot] for the inward Zivug [Union] (וּלְפִיכָךְ נֶאֱמַר לְמֹשֶׁה: שְׁתוֹק, כָּךְ עָלָה — לְמַעְלָה מִמֶּנּוּ, לִהְיוֹת מֶרְכָּבָה לְזִוּוּג פְּנִימִי), and Moshe Rabbeinu became a Merkavah [Chariot] for the Zivug [Union] of Ehyeh (וּמֹשֶׁה רַבֵּינוּ נֶעֱשָׂה מֶרְכָּבָה לְזִוּוּג אֶהְיֶה), and therefore it was said to him at the beginning of his prophecy: “Ehyeh Asher Ehyeh” (אֶהְיֶה אֲשֶׁר אֶהְיֶה) (Exodus 3). And behold, in the unification of the Shema Yisrael with “Barukh Shem kevod malkhuto le‘olam va‘ed [Blessed be the Name of His glorious kingdom forever and ever]” (וְהִנֵּה בְּיִחוּד קְרִיאַת שְׁמַע עִם "בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד"), this is the mystery of Kisses (הוּא סוֹד נְשִׁיקִין), and therefore, near the Heikhal [Palace] of Love, where the Kisses are, one must perform this union (וּלְפִיכָךְ סָמוּךְ לְהֵיכַל אַהֲבָה, שָׁם הַנְּשִׁיקִין, צָרִיךְ לְיַיחֵד). And thus the Daled of Echad is written large, to indicate the Upper Four (וּלְפִיכָךְ ד׳ שֶׁל אֶחָד גְּדוֹלָה, לְהוֹרוֹת עַל ד׳ עִילָּאָה), for behold, the Upper Heh was also once a Daled, as explained in the Zohar in many places (דְּהָא ה״א עִילָּאָה נָמֵי דַלֶּ״ת הֲוָת, כְּמְבוֹאָר בַּזֹּהַר בְּכַמָּה דּוּכְתֵי), and we unite her in the mystery of upper Kisses (וַאֲנַן מְיַיחְדִין אוֹתָהּ בְּסוֹד נְשִׁיקִין עִילָּאִין). And therefore, the soul of Rabbi Akiva departed at the word Echad (וּלְפִיכָךְ יָצְאָה נִשְׁמַת רַבִּי עֲקִיבָא בְּ־אֶחָד), for he intended to unify her in the mystery of the upper Kisses (כִּי נִתְכַּוֵּן לְיַיחְדָהּ בְּסוֹד נְשִׁיקִין עִילָּאִין), and “Barukh Shem kevod malkhuto le‘olam va‘ed [Blessed be the Name of His glorious kingdom forever and ever]”—these are the mystery of the lower Kisses, between Tiferet and Malkhut (וּ"בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד", הֵם סוֹד הַנְּשִׁיקִין הַתַּחְתּוֹנִים ת״ת וּמַלְכוּת).

They are the dregs of the pot that the daughter of the king smelled (וְהֵם הֵם צִיקֵי קְדֵירָה שֶׁהֵרִיחָה בַּת־מֶלֶךְ), the adorned bride (הַכַּלָּה הַכְּלוּלָה), for she smelled the supernal kisses (כִּי הֵרִיחָה הַנְּשִׁיקִין הָעֶלְיוֹנִים), and she desired to unite with the groom (וְרָצְתָה לְהִזְדַּוֵּוג בַּחָתָן), spirit with spirit (רוּחָא בְּרוּחָא), in the supernal inner Zivug (בִּזִּוּוּג הָעֶלְיוֹן הַפְּנִימִי). And Moshe did not say (וְלֹא אָמַרוֹ מֹשֶׁה) — may His great Name be blessed (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד) — for he was in the mystery of kisses (כִּי הוּא הָיָה בְּסוֹד נְשִׁיקִין), in the mystery of “mouth to mouth I speak with him” (בְּסוֹד פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ) (Numbers 12). For Abba and Imma, that is, the supernal Partzufim, stand beneath the mouth (כִּי אַבָּא וְאִמָּא דְּהַיְינוּ הַפַּרְצוּפִים הָעֶלְיוֹנִים עוֹמְדִים תַּחַת הַפֶּה), and they receive from the Zivug of the mouth (וּמְקַבְּלִים מִזִּוּוג הַפֶּה), and unite themselves in the mystery of the kiss of the mouth (וּמִתְזַוְּגִים עַצְמָם בְּסוֹד נְשִׁיקַת הַפֶּה), and its likeness in Beri’ah (וְדוּגְמָתוֹ בִּבְרִיאָה), for what occurred to the fathers occurred to the sons (כִּי מַה שֶּׁקָּרָה לָאֲבוֹת קָרָה לַבָּנִים). Therefore, Moshe did not need to say: “Blessed is the Name of the glory of His Kingship forever” (וְלָכֵן מֹשֶׁה לֹא הָיָה צָרִיךְ לוֹמַר: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), for why should he trouble himself with such lower kisses (וְכִי מַה־לוֹ לִדְחוֹק עַצְמוֹ בְּנְשִׁיקִין תַּתָּאִין כָּל־הַאִי), and perhaps it is possible to draw kisses there (וְאוּלַי אֶפְשָׁר לִמְשׁוֹךְ שָׁם נְשִׁיקִין), while he is grasping supernal kisses (וְהוּא אָחֵז בְּנְשִׁיקִין עִילָּאִין), uniting Chokhmah and Binah (מְזַוֵּוג חָכְמָה וּבִינָה), body with body (גוּפָא בְּגוּפָא), in the mystery of Da’at in Malkhuth above (בְּסוֹד הַדַּעַת בְּמַלְכוּתָא לְמַעְלָה), as explained (כְּמוֹ שֶׁמְּבֹאָר). And this is the Zivug of Tiferet, spirit with spirit (וְהוּא הַזִּוּוּג תִּפְאֶרֶת רוּחָא בְּרוּחָא), in the mystery of kisses (בְּסוֹד נְשִׁיקִין), and Ya'akov is the one who unites body with body between Tiferet and Malkhut (וְיַעֲקֹב הוּא הַמְּזַוֵּוג גוּפָא בְּגוּפָא לְתִפְאֶרֶת וּמַלְכוּת), and he wished to unify her in the mystery of kisses at the moment of his death (וְרָצָה לְיַחֲדָהּ בְּסוֹד נְשִׁיקִין בִּשְׁעַת מִיתָתוֹ). For just as one who gives his life for the sanctification of the Name unites Abba and Imma in the mystery of supernal kisses (כִּי כְּמוֹ שֶׁהַמּוֹסֵר עַצְמוֹ עַל קִידּוּשׁ הַשֵּׁם מְיַחֵד אַבָּא וְאִמָּא בְּסוֹד נְשִׁיקִין עִלָּאִין), so too one who gives himself over to death unites Tiferet and Malkhut in the mystery of lower kisses (כָּךְ הַמּוֹסֵר עַצְמוֹ לְמִיתָה מְיַחֵד תִּפְאֶרֶת וּמַלְכוּת בְּסוֹד נְשִׁיקִין תַּתָּאִין), even one who intends this at the very moment of his death (גַּם הַמְּכַוֵּן לְכָךְ בִּשְׁעַת מִיתָתוֹ מַמָּשׁ). This is the mystery of the death of the Tzaddikim by a kiss (זֶהוּ סוֹד מִיתַת הַצַּדִּיקִים בְּנְשִׁיקָה).

And know that even in the prayer of the Tzaddikim, Nukva waters are aroused (וְדַע שֶׁגַּם בִּתְפִלַּת הַצַּדִּיקִים מִתְעוֹרְרִין מַיִן נוּקְבִין), to receive Male waters (לְקַבֵּל מַיִן דּוּכְרִין), whether in Binah or in Malkhut (בֵּין בְּבִינָה וּבֵין בַּמַלְכוּת), only that there are no kisses—neither supernal nor lower—except by one who gives himself over to death or for the sanctification of the Name (אֶלָּא שֶׁאֵין נְשִׁיקִין לֹא עִלָּאִין וְלֹא תַּתָּאִין אֶלָּא עַל יְדֵי שֶׁיִּמְסוֹר עַצְמוֹ לְמִיתָה אוֹ עַל קִידּוּשׁ הַשֵּׁם). For then there will be Nukva waters—above or below (כִּי אָז יִהְיוּ מַיִן נוּקְבִין לְעֵילָּא אוֹ לְתַתָּא), and the Zivug will be complete, body with body, and spirit with spirit (וִיהֵא הַזִּוּוּג שָׁלֵם גוּפָא בְּגוּפָא וְרוּחָא בְּרוּחָא). And behold, even though one who gives himself over to death unites Tiferet and Malkhut in the mystery of kisses (וְהִנֵּה אַף עַל פִּי שֶׁהַמּוֹסֵר עַצְמוֹ לְמִיתָה מְיַחֵד תִּפְאֶרֶת וּמַלְכוּת בְּסוֹד נְשִׁיקִין), and likewise one who gives his life for the sanctification of the Name unites Chokhmah and Binah in the mystery of kisses (וְכֵן הַמּוֹסֵר עַצְמוֹ עַל קִידּוּשׁ הַשֵּׁם מְיַחֵד חָכְמָה וּבִינָה בְּסוֹד נְשִׁיקִין), this is only for the moment (זֶהוּ לְפִי הַשָּׁעָה), but he does not become a permanent Merkavah for this (אֲבָל אֵינוֹ נַעֲשֶׂה מֶרְכָּבָה תָּמִידִית לְכָךְ), unless he actually gives himself over to death for the Torah and the mitzvot (אֶלָּא אִם כֵּן יִמְסוֹר עַצְמוֹ לְמִיתָה עַל הַתּוֹרָה וְעַל הַמִּצְוֹת בְּפֹעַל), and for the sanctification of the Name in action (וְעַל קִידּוּשׁ הַשֵּׁם בְּפֹעַל), like Rabbi Akiva (כְּרַבִּי עֲקִיבָא). And the mystery of the lower kisses, which are in Tiferet and Malkhut, spirit with spirit (וְסוֹד נְשִׁיקִין הַתַּחְתּוֹנִים שֶׁהֵם בְּתִפְאֶרֶת וּמַלְכוּת רוּחָא בְּרוּחָא), is that the Tzaddik can make himself a Merkavah for this Zivug (הוּא שֶׁהַצַּדִּיק יָכוֹל לַעֲשׂוֹת עַצְמוֹ מֶרְכָּבָה לַזִּוּוּג הַזֶּה), if he gives over his soul to death (אִם יִמְסוֹר נַפְשׁוֹ לְמִיתָה), and elevates Nukva waters from Asiyah to Yetzirah (וּמַעֲלֶה מַיִן נוּקְבִין מֵעֲשִׂיָּה לִיצִירָה), and from Yetzirah to Beri’ah (וּמִיצִירָה לִבְרִיאָה), and from Beri’ah to Atzilut (וּמִבְּרִיאָה לַאֲצִילוּת), and from Atzilut—from its Nukvah—to Ze’ir (וּמֵאֲצִילוּת מִנֻּקְבָּהּ לְזְעֵיר), and to Binah and to Chokhmah, which is in thought (וּלְבִינָה וּלְחָכְמָה שֶׁהִיא בַּמַּחֲשָׁבָה), and this Tikkun is until the supernal thought (וְתִקּוּן זֶהוּ עַד הַמַּחֲשָׁבָה הָעֶלְיוֹנָה). And in Beri’ah also, they are able to unite there (וּבִבְרִיאָה יְכוֹלִים גַּם כֵּן לְהִזְדַּוֵּוג שָׁם), but corresponding to the seven palaces of the Malkhut of the Klipot which are on the outside (אֲבָל כְּנֶגֶד שִׁבְעָה הֵיכְלֵי מַלְכוּת הַקְּלִיפּוֹת שֶׁהֵם מִבַּחוּץ), and in the mystery of the giving of their souls by the Tzaddikim (וּבְסוֹד מְסִירַת נַפְשָׁם שֶׁל צַדִּיקִים), they distance the Klipot very far (מְרַחִיקִים אֶת הַקְּלִיפּוֹת הַרְחֵק מְאֹד), like the distance of a bowshot (כְּמִטַּחֲוֵי קֶשֶׁת), and within they cleave, spirit with spirit (וּבִפְנִים מִתְדַּבְּקִין רוּחָא בְּרוּחָא), and there will be no hindrance (וְלֹא יִהְיֶה מְעַכֵּב). And this must be done in secret (וְזֶה צָרִיךְ בַּחֲשַׁאי), lest the Klipot draw sustenance from the vital spirit that gives life to all (שֶׁלֹּא יִינְקוּ הַקְּלִיפּוֹת מֵהָרוּחַ הַחִיּוּנִי הַמְחַיֶּה אֶת הַכֹּל), and especially at the time of the Zivug of Tiferet and Malkhut (וּבִפְרָט בִּזְמַן זִוּוּג תִּפְאֶרֶת וּמַלְכוּת), the worlds of Beri’ah, Yetzirah, and Asiyah ascend (עוֹלִים הָעוֹלָמוֹת בִּי"ע), and they become like wings to the Malkhut of Atzilut (וְנַעֲשִׂים כִּדְמוּת כְּנָפַיִם לְמַלְכוּת דְּאֲצִילוּת), in the mystery of “your navel is a round goblet” (Song of Songs 7) (בְּסוֹד שָׁרְרֵךְ אַגַּן הַסַּהַר), and she is the center within (וְהִיא הַמֶּרְכָּז בִּפְנִים).

And this is the mystery of the wheels of the Merkavah ascending upward (וְהוּא סוֹד גַּלְגַלֵּי הַמֶּרְכָּבָה הַהוֹלְכִים לְמַעְלָה), the Ofanim of Asiyah (אוֹפַנִּים דַּעֲשִׂיָּה), and the Chayot of Yetzirah (וְחַיּוֹת דְּיְצִירָה), which bear the Throne of Beri’ah upward (הַנּוֹשְׂאוֹת הַכִּסֵּא דְּבְרִיאָה לְמַעְלָה), to be included within the Malkhut of Atzilut (לְהִתְכַּלֵּל בְּמַלְכוּת דְּאֲצִילוּת), in the mystery of song (בְּסוֹד שִׁיר), and they are the ones who escort the Queen to the King (וְהֵם הַמְלַוִּים הַמַּלְכָּה אֶל הַמֶּלֶךְ). The aspects of her Netzach, Hod, and Yesod (פִּרְקֵי נֵהִ"י דִּילָהּ)—upon which the camps of Shekhinah are built in Beri’ah, Yetzirah, and Asiyah (אֲשֶׁר מַחֲנוֹת שְׁכִינְה הֵם בִּי"ע נִבְנִים עֲלֵיהֶם), must ascend upward at the time of Zivug (וּמוּכְרָחִים לַעֲלוֹת לְמַעְלָה בְּעֵת הַזִּוּוּג), to complete her full stature (וּלַעֲשׂוֹת קוֹמָה שֶׁלָּהּ שָׁלֵם). Therefore we say “Blessed be the Name of the glory of His Kingship forever and ever” in secret and in a soft voice (וְלָכֵן אוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד בַּחֲשַׁאי וּבְקוֹל נָמוּךְ), so that the Klipot should not hear (שֶׁלֹּא יִשְׁמְעוּ הַקְּלִיפּוֹת), and ascend with it (וְיַעֲלוּ עִמָּהּ), and cleave themselves, God forbid, to this inner Zivug (וְיִדְבְּקוּ עַצְמָם חַס וְשָׁלוֹם בַּזִּוּוּג הַפְּנִימִי הַזֶּה). And in exile, they also ascend from outside (וּבַגָּלוּת הֵם גַּם כֵּן עוֹלִים מִבַּחוּץ), and receive from Metatron, the minister of the world (וּמְקַבְּלִים מִמְּטַטְרוֹן שַׂר הָעוֹלָם), through the Klipah Nogah (עַל יְדֵי קְלִיפַּת נוֹגַה), who distributes sustenance to all the ministers of the world (הַמְחַלֵּק מָזוֹן לְכָל שָׂרֵי הָעוֹלָם). And even though they also ascend during weekdays (וְאַף עַל פִּי שֶׁעוֹלִים גַּם כֵּן בְּחוֹל), during the days of exile they stand outside (בִּימֵי הַגָּלוּת מִבַּחוּץ הֵם עוֹמְדִים), and not within (וְלֹא בִפְנִים). And because in Malkhut the Klipot have more grasp (וּלִהְיוֹת שֶׁבַּמַלְכוּת יוֹתֵר יֵשׁ לָהֶם אֲחִיזָה לַקְּלִיפּוֹת), and they stand outside (וְהֵם עוֹמְדִים מִבַּחוּץ), therefore one must be afraid lest the Klipot draw, God forbid, from this vital spirit (לָכֵן יֵשׁ לִירֹא שֶׁלֹּא יִינְקוּ הַקְּלִיפּוֹת חַס וְשָׁלוֹם מֵהָרוּחַ הַחִיּוּנִי הַזֶּה), which gives life to all (הַמְחַיֶּה אֶת כֻּלָּם). Therefore, we say “Blessed be the Name of the glory of His Kingship forever and ever” in a whisper (לָכֵן אוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד בַלַּחַשׁ), and not aloud (וְלֹא בְּקוֹל רָם), except on Yom Kippur (חוּץ מִיּוֹם הַכִּפּוּרִים), when the radiance of the supernal Imma shines in the lower Imma without a veil (דְּנָהֲרָא אִמָּא עִילָּאָה בְּאִמָּא תַּתָּאָה בְּלִי מָסָךְ). And at that time she clothes herself in freedom (וּבְאוֹתוֹ הַפַּעַם הִיא מַלְבֶּשֶׁת לָהּ חֵרוּת), from the Angel of Death and from all accusers (מִמַלְאַךְ הַמָּוֶת וּמִכָּל מְקַטְרְגִין), through penitents (עַל־יְדֵי בַּעֲלֵי תְשׁוּבָה), who are Yisrael that return with a complete heart (הֵם יִשְׂרָאֵל הָעוֹשִׂים תְּשׁוּבָה בְּלֵב שָׁלֵם), they draw upon themselves the freedom (מוֹשְׁכִים עֲלֵיהֶם הַחֵרוּת), and one becomes pure from impure (וְנַעֲשֶׂה מִטָּמֵא טָהוֹר), and the transgressions become for him as merits (וְהַעֲבֵרוֹת נַעֲשׂוּ לוֹ זָכִיּוֹת). And this is the mystery (וְזֶהוּ סוֹד), of “Who will bring forth a pure one from an impure one?” (Job 14) (מִי־יִתֵּן טָהוֹר מִטָּמֵא), for she is the one who sweetens the judgments (כִּי הִיא הַמְמַתֶּקֶת אֶת הַדִּינִים). And therefore on Yom Kippur (וְלָכֵן אוֹמְרִים בְּיוֹם הַכִּפּוּרִים), “Blessed be the Name of the glory of His Kingship forever and ever” (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), is said aloud and without fear (בְּקוֹל רָם וְאֵין מוֹרָא וּפַחַד), for all the lights of Imma (כִּי כָּל אוֹרוֹת אִמָּא), the external forces cannot rule over them (אֵין הַחִיצוֹנִים יְכוֹלִים לִשְׁלוֹט בָּהֶם). And therefore the shofar of the Jubilee is sounded at the end (וְלָכֵן תּוֹקְעִים בְּסוֹפוֹ שׁוֹפַר הַיּוֹבֵל), to show the freedom (לְהַרְאוֹת אֶת הַחֵרוּת), that we have overcome the accusers (שֶׁנִּצַּחְנוּ אֶת הַמְּקַטְרְגִים), through the fifty gates of freedom (בַּחֲמִשִּׁים תַּרְעִין דְּחֵרוּתָא). And all this is for one who attaches himself to Teshuvah (וְכָל זֶה לְמִי שֶׁמְּדַבֵּק עַצְמוֹ בִּתְשׁוּבָה), for Imma is called Teshuvah (כִּי אִמָּא נִקְרֵאת תְּשׁוּבָה). And this is the mystery of the liturgical poet of Yom Kippur (וְזֶהוּ סוֹד הַפַּיְטָן שֶׁל יוֹם הַכִּפּוּרִים), who said: “One and one, one and two, until seven” (שֶׁאָמַר: אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם, עַד שֶׁבַע), he said at the count of one (אָמַר אֵצֶל מִסְפַּר אַחַת), which is the mystery of Imma (שֶׁהוּא סוֹד אִמָּא), that she is a complete unification and oneness from her root (שֶׁהִיא יִחוּד גָּמוּר וְאַחְדוּת מִשָּׁרְשָׁהּ), in the mystery of “One is she to her mother” (Song of Songs 6) (בְּסוֹד אַחַת הִיא לְאִמָּהּ). And the total number is fourteen (וְהַמִּסְפָּרִים הֵם י״ד), that is, the seven branches of the Menorah of Imma (הַיְנוּ, ז׳ קַנֵּי הַמְּנוֹרָה שֶׁל אִמָּא), which clothe the seven lights of Ze’ir and his Nukvah (הַמַלְבִּישִׁים ז׳ אוֹרוֹת דְּזְעֵיר וּנוּקְבָּה). For on Yom Kippur the supernal Imma shines into the lower Imma (כִּי בְּיוֹם הַכִּפּוּרִים אִמָּא עִילָּאָה נָהֲרָא בְּאִמָּא תַּתָּאָה), to whiten and sweeten her Gevurot (לְלַבֵּן וּלְמַתֵּק הַגְּבוּרוֹת שֶׁלָּהּ), in the mystery of “the thread of crimson” (בְּסוֹד לְשׁוֹן שֶׁל זְהוֹרִית). For “tongue” raises the Shekinah with the word (כִּי לְשׁוֹן עוֹלָה שְּׁכִינָה עִם הַמִּלָּה), and this is the mystery of “pure waters” (וְזֶהוּ סוֹד מַיִם טְהוֹרִים), of the supernal Imma (שֶׁל אִמָּא עִילָּאָה), who would purify the judgments of Ze’ir Anpin and his Nukvah (שֶׁהָיְתָה מְטַהֶרֶת הַדִּינִים שֶׁל זְעֵיר וּנֻקְבָּה), after the destruction of the worlds (אַחַר חֻרְבָּן הָעוֹלָמוֹת), and she selected food from within the refuse (וּבֵרְרָה אוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), and so also now, and forever—thus are her acts (וְכֵן גַּם עַתָּה וְעַד עוֹלָם כָּךְ מַעֲשֶׂיהָ). And her awakening is Teshuvah (וְהִתְעוֹרְרוּת שֶׁלָּהּ הִיא תְּשׁוּבָה), which returns everything to its original state (שֶׁהִיא מַשִּׁיבָה הַכֹּל לְקַדְמוּתָהּ), and also Teshuvah is the letters “Tashuv Vav-Heh” (וְגַם תְּשׁוּבָה הוּא אוֹתִיּוֹת תָּשׁב ו״ה), which return Ze’ir Anpin and his Nukvah to their place (שֶׁהִיא מַשִּׁיבָה זְעֵיר וּנֻקְבָּה לִמְקוֹמָם), and raise them from the dust in which they had fallen, so to speak (וּמְקִימִים מֵעָפָר שֶׁנָּפְלוּ כְּבִיָּכוֹל). And this is the mystery of the Shekinah’s saying to the guilty Lilit (וְזֶהוּ סוֹד אֲמִירַת הַשְּׁכִינָה אֶל לִילִית חַיֶּיבְתָּא): “Do not rejoice over me, my enemy, for though I have fallen, I have arisen” (Micah 7) (אַל־תִּשְׂמְחִי אוֹיְבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי). But in the fall of impurity, it shall never have rising again forever (אֲבָל בְּעֵת נְפִילַת הַטֻּמְאָה לֹא יִהְיֶה לָהּ תְּקוּמָה לְעוֹלָם וָעֶד). But regarding the Shekinah it is said: “She has fallen, she shall not continue” — meaning, she shall not fall again (אֲבָל אֵצֶל הַשְּׁכִינָה נֶאֱמַר: נָפְלָה לֹא־תוֹסִיף לִנְפּוֹל עוֹד), “Arise, O virgin of Yisrael” (Amos 5) (קוּמִי בְּתוּלַת יִשְׂרָאֵל). And concerning this the verse says (וְעַל זֶה אָמַר הַכָּתוּב): “On that day I will raise up the fallen Sukkah of David” (Amos 9) (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנֹּפֶלֶת). And Sukkah is the gematria of Havayah and Adnut (וְסֻכָּה הִיא גִּימַטְרִיָּא הוי״ה וַאֲדְנָי), which is the Zivug now absent during the time of exile (הוּא הַזִּוּוּג הַנֶּעֱדָר עַתָּה בִּזְמַן הַגָּלוּת), and about this time it is said (וְעַל זְמַן זֶה נֶאֱמַר): “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days” (Isaiah 30) (וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה, וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים). Amen and amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).