Chapter Sixty-Six (פֶּרֶק שִׁשִּׁים וְשִׁשָּׁה)

We said above that in the time when the Beit haMikdash was standing (אָמַרְנוּ לְמַעְלָה שֶׁבִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), and before the Ten Martyrs of the kingdom (וּקֹדֶם עֲשָׂרָה הֲרוּגֵי מַלְכוּת), the world did not require the slaughter of the souls of the Tzaddikim (לֹא הָיָה צָרִיךְ הָעוֹלָם הֲרִיגַת נַפְשׁוֹתֵיהֶם שֶׁל הַצַּדִּיקִים), and even a small deed from the Tzaddikim (וּמַעֲשֶׂה מְעַט מֵהַצַּדִּיקִים), would elevate Mayin Nukvin (הָיָה מַעֲלֶה מַיִין נוּקְבִין). And if the early generations had not worshipped idolatry (וְאִלּוּ לֹא הָיוּ הַדּוֹרוֹת הָרִאשׁוֹנִים עוֹבְדִים עֲבוֹדָה זָרָה), they would not have been killed (לֹא הָיוּ נֶהֱרָגִים), and there would have been only the altar as atonement for themselves (וְלֹא הָווּ אֶלָּא מִזְבֵּחַ כַּפָּרָה עַל עַצְמָם), and not for the sin of the generation (וְלֹא בַּעֲוֹן הַדּוֹר), when the world collapses (כְּשֶׁהָעוֹלָם מִתְמוֹטֵט), and an iron partition separates between Yisrael and their Father in Heaven (וּמְחִיצָה שֶׁל בַּרְזֶל מַפְסֶקֶת בֵּין יִשְׂרָאֵל לְאֲבִיהֶם שֶׁבַּשָּׁמַיִם). But in the time of the Martyrs of the Kingdom (אֲבָל בִּזְמַן הֲרוּגֵי מְלוּכָה), “the sun and the moon darkened” (שֶׁשֶּׁמֶשׁ וְיָרֵחַ קָדְרוּ), because of the sin of the generation (בַּעֲוֹן הַדּוֹר), and they no longer had the strength to elevate Mayin Nukvin (וְלֹא הָיָה בָּהֶם כֹּחַ לְהַעֲלוֹת מַיִין נוּקְבִין), until ten martyrs of the kingdom were actually slain (עַד שֶׁנֶּהֶרְגוּ עֲשָׂרָה הֲרוּנֵי מְלוּכָה בְּפֹעַל). Then they illuminated with their Ruach and Nefesh to Ze’ir and its Nukvah (וְאָז הֵאִירוּ בְּרוּחָם וְנַפְשָׁם לְזְעֵיר וְנוּקְבָּה), and provided them the strength to elevate Mayin Nukvin (וְעָצְרוּ לָהֶם כֹּחַ לְהַעֲלוֹת מַיִין נוּקְבִין), to receive Mayin Dukhrin coming from Chokhmah, which is called “Machshavah” (thought) (לְקַבֵּל מַיִין דּוּכְרִין הַבָּאִים מֵהַחָכְמָה הַנִּקְרֵאת מַחְשָׁבָה), by means of their Neshamah and Chayah (עַל יְדֵי נְשָׁמָה וְחַיָּה שֶׁלָּהֶם), which is the secret of Yod, Heh - Chokhmah and Binah (שֶׁהוּא סוֹד י״ה - חָכְמָה וּבִינָה). And this is the secret of “Thus arose in thought” (וזֶהוּ סוֹד: כָּךְ עָלָה בַּמַּחְשָׁבָה), which is Abba (שֶׁהוּא אַבָּא), and the sparks and drops return to their root in Abba, in the Supernal Thought (וְחוֹזְרִים הַנִּצּוֹצוֹת וְהַטִּפִּין לְשָׁרְשָׁם לְאַבָּא, בַּמַּחְשָׁבָה הָעֶלְיוֹנָה). And from this point onward, the world began to collapse (וּמִכָּאן וָאֵילָךְ הִתְחִיל הָעוֹלָם לְהִתְמוֹטֵט), until their likeness and the sparks that extend from them were found (עַד שֶׁנִּמְצָא דּוּגְמָתָם וְנִצּוֹצוֹתֵיהֶם הַמִּתְפַּשְּׁטִים מֵהֶם), those who give over their lives for the sanctification of His great and blessed Name in every generation (הַמּוֹסְרִים נַפְשָׁם עַל קִדּוּשׁ שְׁמוֹ הַגָּדוֹל יִתְבָּרֵךְ בְּכָל דּוֹר וָדוֹר).

Indeed, these ten truly holy Chassidim (אֲמְנָם אֵלּוּ הָעֲשָׂרָה חֲסִידִים קְדוֹשִׁים מַמָּשׁ), they are the root and essence of all the holy ones who came after them (הֵם שֹׁרֶשׁ וְעִקָּר כָּל הַקְּדוֹשִׁים שֶׁהָיוּ אַחֲרֵיהֶם), and they are the branch of the Tree (וְהֵם נוֹף הָאִילָן), which is the great source that includes all the branches and the souls (שֶׁהוּא הַמָּקוֹר הַגָּדוֹל הַכֹּלֵל כָּל הָעֲנָפִים וְהַנְּשָׁמוֹת). And the reason is (וְהַטַּעַם הוּא), because the Ten Martyrs were the tribes themselves (לְפִי שֶׁהָעֲשָׂרָה הֲרוּגֵי־מַלְכוּת הָיוּ הַשְּׁבָטִים בְּעַצְמָם), and the mayin nukvin are the souls themselves (וְהַמַּיִּין נוּקְבִין הֵם הַנְּשָׁמוֹת בְּעַצְמָן), and the twelve tribes are the fathers [and the souls] of all the generations of the Children of Israel (וְהַי״ב שְׁבָטִים הֵם הָאָבוֹת [וְהַנְּשָׁמוֹת] לְכָל תּוֹלְדוֹת בְּנֵי יִשְׂרָאֵל), and therefore they are the root of all the mayin nukvin (וְלָכֵן הֵם שֹׁרֶשׁ אֶל כָּל הַמַּיִּין נוּקְבִין). And for this reason they have the power to raise the head (וּמִטַּעַם זֶה יֵשׁ לָהֶם כֹּחַ לְהָרִים רֹאשׁ), and to collect sparks of purity each and every day (וְלִלְקוֹט נִצּוֹצֵי טָהֳרָה בְּכָל יוֹם וָיוֹם), through our intention (עַל־יְדֵי כַּוָּנָתֵנוּ), in the verse: “God of vengeance, Hashem; God of vengeance, appear!” (בַּפָּסוּק: ״אֵל נְקָמוֹת י״י אֵל נְקָמוֹת הוֹפִיעַ״) (Psalms 94). Since You are “God of vengeance, Hashem” (מֵאַחַר שֶׁאַתָּה ״אֵל נְקָמוֹת י״י״), and such is the judgment (וְדִינָא הָכִי), and the line of justice dictates (וְשׁוּרַת הַדִּין נוֹתֵן) that the Divine One, blessed be He, should exact our vengeance (שֶׁהָאֵל יִתְבָּרַךְ יִנְקֹם נְקָמוֹתֵינוּ), since “God of vengeance is Hashem” (מֵאַחַר שֶׁ״אֵל נְקָמוֹת י״י״), and we have given over our lives to death for the sanctification of the Name (וַאֲנַחְנוּ מָסַרְנוּ נַפְשֵׁינוּ לַמָּוֶת עַל קִידּוּשׁ הַשֵּׁם). And we gave the place for the attribute of judgment to rule over us (וּמָסַרְנוּ מָקוֹם דִּינָא לִשְׁלוֹט עָלֵינוּ), the root of judgment dictates (שׁוֹרֶשׁ הַדִּין נוֹתֵן) that He too should give our vengeance into our hands (שֶׁגַּם הוּא יִתֵּן נְקָמָתֵנוּ בְּיָדֵינוּ), and through its power appeared the light of these sparks into holiness (וּבְכֹחָהּ הוֹפִיעַ אוֹר נִצּוֹצוֹת הָאֵלֶּה אֶל הַקְּדוּשָּׁה), and its likeness is: “And He shone forth from Seir to them, He appeared from Mount Paran” (וְדוּגְמָתוֹ: ״וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן״) (Deuteronomy 33), as He gathered the light that had been taken by the Klipah (שֶׁלָּקַט אוֹר הַנִּשְׁבָּה בְּיַד הַקְּלִיפָּה). And it is measure for measure (וְהוּא מִדָּה כְּנֶגֶד מִדָּה), just as they gave place for the attribute of judgment to rule over them (כְּמוֹ שֶׁנָּתְנוּ מָקוֹם לְמִדַּת הַדִּין לִשְׁלוֹט בָּם), so too the line of justice dictates (כָּךְ שׁוּרַת הַדִּין נוֹתֵן), that they have authority over the attribute of judgment to rule over it (שֶׁיֵּשׁ לָהֶם רְשׁוּת עַל מִדַּת הַדִּין לִשְׁלוֹט בּוֹ). And this is the secret: “Great are the Tzaddikim who overturn the attribute of judgment to the attribute of mercy” (וְזֶהוּ סוֹד: ״גְּדוֹלִים הֵם הַצַּדִּיקִים שֶׁהַמְּהַפְכִים מִדַּת הַדִּין לִמִדַּת רַחֲמִים״). And this they do every single day (וְזֶה הֵם עוֹשִׂים בְּכָל יוֹם וָיוֹם), collecting through our intention sparks from the field of Edom (מְלַקְּטִים בְּכַוָּנָתֵנוּ נִצּוֹצוֹת מִשְּׂדֵה אֱדוֹם), through the power of our good deeds (בְּכֹחַ מַעֲשֵׂינוּ הַטּוֹבִים), and through the power of the intention of the recitation of Shema (וּבְכֹחַ כַּוָּנַת קְרִיאַת שְׁמַע), and the Nefilat Appayim [Falling on the Face] (וּנְפִילַת אַפַּיִם), and the secret of “Av haRachamim [Father of Mercies]” hints at this, and understand (וְסוֹד ״אָב הָרַחֲמִים״ מְרַמֵּז עַל זֶה וְהָבֵן).

And indeed, in the time of the Ten Martyrs (וְאַמְנָם בִּזְמַן עֲשָׂרָה הֲרוּגֵי מַלְכוּת), then the sins prevailed (אָז גָּבְרוּ הָעֲוֹנוֹת), and mankind had no strength to raise Mayin Nukvin [Female Waters] (וְלֹא הָיָה כֹּחַ בִּבְנֵי אָדָם לְהַעֲלוֹת מַיִּין נוּקְבִין), and to refine these sparks through their prayer (וּלְבָרֵר נִצּוֹצוֹת אֵלּוּ עַל־יְדֵי תְּפִלָּתָם), and not only that (וְלֹא דַּי זֶה), but even the Mayin Nukvin [Female Waters] of Binah returned and descended below (רַק שֶׁאֲפִלּוּ הַמַּיִּין נוּקְבִין שֶׁל הַבִּינָה חָזְרוּ וְיָרְדוּ לְמַטָּה), that which had already been repaired (מַה שֶּׁנִּתְקַן כְּבָר), and returned to be intermingled with the Klipot (וְחָזְרוּ לְהִתְעָרֵב בַּקְּלִיפּוֹת). And this is the secret of: “And for your transgressions your mother was sent away” (וְזֶה סוֹד: ״וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם״) (Isaiah 50). The explanation: that is, the Mayin Nukvin [Female Waters] of your mother were sent away because of your transgressions (פֵּירוּשׁ: הַיְנוּ מַיִּין נוּקְבִין שֶׁל אִמְּכֶם נִשְׁלְחָה בְּפִשְׁעֵיכֶם), and they are from Binah herself (וְהֵם מִבִּינָה עַצְמָהּ), and her Orot (וְאוֹרוֹת שֶׁלָּהּ), therefore they are also called “Binah,” that is, “your mother” (לָכֵן נִקְרְאוּ גַּם כֵּן בִּינָה, דְּהַיְנוּ אִמְּכֶם). And this cannot be said about the constant Zivug [Union] (וְזֶה לֹא יִתָּכֵן עַל הַזִּוּוּג הַתָּמִידִי), for it occurs by itself (כִּי מֵעַצְמוֹ נַעֲשֶׂה), but only the second Zivug [Union] (כִּי אִם זִוּוּג הַשֵּׁנִי), the secret of Mayin Nukvin [Female Waters] (סוֹד מַיִּין נוּקְבִין), and therefore it was lost (וְלָכֵן הָיָה נֶאֱבָד). Until the Blessed Name was compelled to the secret of these Ten Martyrs (עַד שֶׁנִּצְטָרֵךְ הַשֵּׁם יִתְבָּרַךְ לְסוֹד י׳ הֲרוּגֵי מַלְכוּת אֵלּוּ), who are the head of the Neshamot (שֶׁהֵם רֹאשׁ הַנְּשָׁמוֹת). And even though the tribes were twelve (וְאַף עַל פִּי שֶׁהַשְּׁבָטִים הָיוּ י״ב), and the Martyrs were only ten (וְהֲרוּגֵי מַלְכוּת לֹא הָיוּ אֶלָּא י׳), examine and you will find (דּוּק וּתְשׁוֹכַח), for Reuven and Binyamin were not in the sale of Yosef (כִּי רְאוּבֵן וּבִנְיָמִין לֹא הָיוּ בְּמְכִירַת יוֹסֵף), and through this they rectified the secret of the sin of the sale of Yosef (וּבָזֶה תִּקְּנוּ סוֹד עֲוֹן מְכִירַת יוֹסֵף), which is the Yesod of the Holy Covenant (שֶׁהוּא יְסוֹד בְּרִית קֹדֶשׁ), that had been taken previously by the Klipah of exile (הַנִּשְׁבָּה מִקֹּדֶם אֶל הַקְּלִיפָה שֶׁל גָּלוּת). And He was, as it were, joined with the foreskin of the maidservant (וְנִזְדַּוֵּוג כְּבִיָּכוֹל עִם הָעָרְלָה שֶׁל הַשִּׁפְחָה), in which were included other gods among the holy Elohim (שֶׁנִּכְלְלוּ אֱלֹהִים אֲחֵרִים בֶּאֱלֹהִים קְדוֹשִׁים), and even more so in the exile of Edom, the strong and lengthy exile (וּבְיוֹתֵר בְּגָלוּת אֱדוֹם הַתַּקִּיפָה וְהָאֲרוּכָה), and it is the exile of the legs (וְהוּא גָּלוּת הָרַגְלַיִם), that is, the Neshamot of the legs (דְּהַיְנוּ הַנְּשָׁמוֹת שֶׁל הָרַגְלַיִם), who are required to rectify until the heels (הַמֻּכְרָחִים לְתַקֵּן עַד הָעֲקֵבִים), in the secret of the footsteps of the Messiah—[Ikvot Meshicha] (בְּסוֹד עִקְּבוֹת מְשִׁיחָא – עִקְּבְתָא דְמְשִׁיחָא). And this is what the Zohar says: “When they sit in the legs, there will be redemption” (וְזֶהוּ שֶׁאוֹמֵר הַזֹּהַר: כְּד יֵיתְבוּן בְּרַגְלִין יְהֵא גְּאוּלָה). And with them is the Yesod of Ze’ir, the Holy Covenant (וְאֶצְלָם הַיְּסוֹד דְּזְעֵיר – בְּרִית קֹדֶשׁ), and not even until there did the Covenant reach (וַאֲפִלּוּ עַד שָׁם לֹא הָיָה מַגִּיעַ הַבְּרִית), which is higher than the legs (שֶׁהוּא יוֹתֵר גָּבוֹהַּ מֵהָרַגְלַיִם). And therefore they did not have the strength to remove the foreskin from the Holy Covenant (וְלָכֵן לֹא הָיָה בָהֶם כֹּחַ לְהָסִיר הָעָרְלָה מִבְּרִית קֹדֶשׁ), for the foreskin is the Klipah of Edom (כִּי הָעָרְלָה הִיא קְלִיפַּת אֱדוֹם). For the exile of Egypt was the head (כִּי גָּלוּת מִצְרַיִם הָיָה הָרֹאשׁ), that is, the rectification of the souls of the head of Adam haRishon (דְּהַיְנוּ תִּקּוּן הַנְּשָׁמוֹת שֶׁל הָרֹאשׁ – אָדָם הָרִאשׁוֹן), they were refined and whitened in the exile of Egypt (נִצְרְפוּ וְנִתְלַבְּנוּ בְּגָלוּת מִצְרַיִם). And they had a grasp in the head, as it were (וְהָיְתָה לָהֶם אֲחִיזָה בָּרֹאשׁ כְּבִיָּכוֹל), and therefore the exile was two hundred and sixteen years (וְלָכֵן הָיָה הַגָּלוּת רַד"וּ שָׁנָה), which is three times seventy Nehorin (שֶׁהוּא ג׳ פְּעָמִים ע׳ נְהוֹרִין), in each head from the three heads (שֶׁבְּכָל רֵישׁ מִתְּלַת רֵישִׁין), corresponding to them in the Torah are three instances of Ehyeh in the portion of Shemot (כְּנֶגְדָּם בַּתּוֹרָה ג׳ אֶהְיֶה בְּפָרָשַׁת שְׁמוֹת), which are in gematria the Name S”G of Imma (אֲשֶׁר הֵם בְּגִימַטְרִיָּא שֵׁם ס״ג דְּאִימָּא), and she opened for them fifty gates of freedom (וְהִיא פָּתְחָה לָהֶם חֲמִשִּׁין תַּרְעִין דְּחֵירוּתָא), through their illumination in her (עַל־יְדֵי הָאֲהָרָתָם בָּהּ). And the two drops from the feet (וְהַתְּרֵין טִיפִּין מִרַגְלָאֵין), which are on the beard of Aharon (שֶׁהֵם עַל זְקַן אַהֲרֹן), which is Arich overshadowing Abba and Imma (שֶׁהוּא אֲרִיךְ חוֹפֵף עַל אַבָּא וְאִמָּא), upon the face of both of them (עַל פְּנֵי שְׁנֵיהֶם). And the exile of Bavel is likewise in the head (וְגָלוּת בָּבֶל כְּמוֹהוּ בָּרֹאשׁ), since it had not been fully rectified (לְפִי שֶׁלֹּא נִתְקַּן כֻּלּוֹ), and it skips over the end (וּמְדַלֵּג עַל הַקֵּץ). And there were people from Israel who joined themselves with the Erev Rav (וְהָיוּ אֲנָשִׁים מִיִּשְׂרָאֵל שֶׁהָיוּ מְשַׁתְּפִים עַצְמָם עִם עֵרֶב רַב), by taking once again the sin of the generation of dispersion (בְּלָקְחָם פַּעַם אַחֶרֶת עֲוֹן דּוֹר הַפַּלָּגָה), who said: “We will ascend to the heavens and there we will serve idolatry” (שֶׁאָמְרוּ: נַעֲלֶה לַשָּׁמַיִם וְנַעֲבֹד שָׁם עֲבוֹדָה זָרָה). And it is said regarding Nevuchadnezzar: “You are the head of gold” (וְנֶאֱמַר בְּנְבוּכַדְנֶצַּר: אַנְתָּ הוּא רֵאשָׁא דְּדַהֲבָא) (Daniel 2). And the exile of Media is in the chest and the arms (וְגָלוּת מָדַי הוּא בַּחָזֶה וּבִזְרוֹעוֹת), and the exile of Yavan is in the intestines and thighs (וְגָלוּת יָוָן הוּא בַּמֵּעַיִים וּבִיְרֵכַיִם). And in this our exile, after (וּבְגָלוּתֵנוּ זֶה אַחֲרֵי), that all has already been rectified through the previous exiles (שֶׁכְּבָר נִתְקַּן הַכֹּל בַּגָּלוּיוֹת שֶׁעָבְרוּ), there remains nothing but the aspect of the legs and the heels (לֹא נִשְׁאַר כִּי אִם בְּחִינַת הָרַגְלַיִם וְהָעֲקֵבַיִם). And the light in it has been sealed from us, to no end (וְהָאוֹר בָּהּ נִסְתַּם מִמֶּנּוּ לְאֵין תַּכְלִית). And Daniel was in holiness from this aspect of Asiyah (וְדָנִיֵּאל הָיָה בִּקְדֻשָּׁה מִזּוֹ אַסְפֵּקְתָּא שֶׁל הָעֲשִׂיָּה), and thus it ascends [to] Adonai (וְכֵן עוֹלָה [אֶל] אֲדְנָ"י), which shines in the World of Asiyah (הַמֵּאִיר בְּעוֹלַם הָעֲשִׂיָּה), for the Alef serves both here and there (לְפִי שֶׁהָאָלֶף מְשַׁמֶּשֶׁת לְכָאן וּלְכָאן), and therefore he knew the secret of the end (וְלָכֵן הָיָה יוֹדֵעַ סוֹד הַקֵּץ). And this is what it says in the Zohar, Pekudei 258a (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר פְּקוּדֵי דַּף רנ"ח): “Afterward, sins caused and that foreskin of Esav ruled (בָּתַר גָּרְמוּ חוּבִין וְשָׁלְטָא הַהִיא עָרְלָה שֶׁל עֵשָׂו), which hovers over the Holy Covenant (הַחוֹפֵף עַל בְּרִית קֹדֶשׁ), and they were driven out from the Second Temple to the outside” (וְאִתְדַּחְיָין מִבֵּית שֵׁנִי לְבַר), from the Heichalot of Ze’ir and His Nukvah (מֵהֵיכָלֵי זְעֵיר וּנְקֵבֵיהּ), which were standing before this as corresponding one to the other (שֶׁהָיוּ עוֹמְדִין מִקֹּדֶם זֶה לְעֻמַּת זֶה), exactly corresponding to Her Husband (כְּנֶגֶד בַּעְלָהּ מַמָּשׁ), and were cast out to the outside with the Heichalot of the Nukvah (וְנִדְּחוּ לְבַר עִם הֵיכָלֵי נוּקְבָּה), and descended from there to the curves of the thighs below, below (וְנַחֲתוּ מִתַּמָּן לַחֲמוּקֵי יְרֵכַיִם לְתַתָּא), until they settled below (עַד דְּיִשְׁרוּן לְתַתָּא) in the legs (בְּרַגְלִין). And the Holy One, Blessed be He, brings them down into the legs (וְהקב״ה מוֹרִידָן בְּרַגְלִים), to rectify also the souls (לְתַקֵּן גַּם הַנְּשָׁמוֹת) that are in the legs of Adam (שֶׁבְּרַגְלֵי אָדָם), the souls of Adam HaRishon (הַנְּשָׁמוֹת שֶׁל אָדָם הָרִאשׁוֹן). And through them are rectified also the legs of Ze’ir and His Nukvah (וְעַל יְדֵיהֶן נִתְקַּן גַּם רַגְלֵי זְעֵיר וּנְקֵבֵיהּ), Netzach, Hod, Yesod literally (נ״ה״י (נֵצַח הוֹד יְסוֹד מַמָּשׁ). And when they sit in the legs (וּכְד יֵיתְבוּן בְּרַגְלִין), meaning: they will be clarified, and whitened, and return to be joined and rectified until the heels of the legs (כְּלוֹמַר: יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיָשׁוּבוּ לְהִצְטָּרֵף וּלְהִתְתַּקֵּן עַד עִקְּבֵי הָרַגְלַיִם), then the Messiah will come (כְּדֵין יֵיתֵי מְשִׁיחָא). And it will be fulfilled: “And His feet shall stand in that day” (וְיִקּוֹיֵם: וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא) (Zechariah 14). And there will be for them a standing and rectification to raise the head (וְיִהְיֶה לָהֶם עֲמִידָה וְתִקּוּן לְהָרִים רֹאשׁ), and to exact vengeance (וּלִנְקֹם נָקָם), and the entire world will be conducted in the Supernal Mystery as is proper (וְעָלְמָא כֻּלֵּיהּ יִתְנַהֵג בְּרָזָא עִילָאָה כְּדַקָּא חָזֵי), meaning: as it was previously (כְּלוֹמַר: כְּמוֹ שֶׁהָיָה מִקֹּדֶם), and the sun and the moon will serve in the Holy of Holies (וְיִשְׁתַּמְּשׁוּ שִׁמְשָׁא וְסִיהֲרָא בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים), and the Second Temple will be included in the First Temple (וּבֵית שֵׁנִי יִכָּלֵל בְּבֵית רִאשׁוֹן). And whoever knows and measures by the measure of the Kav haMiddah (וּמַאן דְּיָדַע וּמְדִיד בְּשִׁיעוּרָא דְּקַו הַמִּדָּה), by the years of the generations worthy of rectification (בִּשְׁנֵי הַדּוֹרוֹת הָרְאוּיִים לְהִתְתַּקֵּן), and by the sparks of rectification of the Sefirah (וּבְנִצּוֹצֵי תִּקּוּן שֶׁל סְפִירָה), [each] gematria of a year (גִּימַטְרִיָּא שָׁנָה), the length of the extension from the thighs to the legs (אוֹרְכָּא דְּמְשִׁיכוּ דִּיַּרְכִין עַד רַגְלִין), is able to know the extension of the exile which has drawn out (יָכִיל לְמֵידַע מְשִׁיכָא דְּגָלוּתָא דְּאִתְמַשִּׁיךְ), and the secret of it is: “among the harvesters of the field” (וְרָזָא אִיהוּ: בֵּין מַחְצְדֵי חַקְלָא), and all is in the Supernal Mystery (וְכֻלָּא בְּרָזָא עִילָאָה). They are the Torah scholars who are called “Harvesters of the Field” (הֵם הַתַּלְמִידֵי חֲכָמִים הַנִּקְרָאִים מַחְצְדֵי חַקְלָא), for two reasons (לְסִיבַּת שְׁנֵי טַעֲמִים). The first reason is in the secret of (הַטַּעַם הָאֶחָד בְּסוֹד): “And he said to the reapers: Hashem be with you” (וַיֹּאמֶר לַקּוֹצְרִים ה׳ עִמָּכֶם) (Ruth 2). They are the reapers of thistles from a field of seed (הֵם הַקּוֹצְרִים הַקִּמְּשׁוֹנִים מִשְּׂדֵה שֶׁל זְרָעִים), they are the Klipot that are cut away by this Chokhmah (הֵם הַקְּלִיפּוֹת שֶׁנֶּחְתָּכִים מֵחָכְמָה זוֹ), if one engages in it properly (אִם עוֹסֵק בָּהּ כָּרָאוּי). And the other reason: the hind’s womb is narrow (וְהַטַּעַם הָאַחֵר: הָאַיָּלָה רַחְמָהּ צַר), and when the time of her birthing arrives (וּכְשֶׁהִגִּיעַ זְמַן לְדִידָהּ), the Holy One, Blessed be He, has compassion upon her (הקב״ה חַם עָלֶיהָ), and prepares for her a serpent that bites her in her womb (וּמְזַמֵּן לָהּ נָחָשׁ שֶׁמַּכִּישׁ לָהּ בְּרַחְמָהּ), and then the hind gives birth - she is the Shekinah (וְאָז יוֹלֶדֶת הָאַיָּלָה, הִיא הַשְּׁכִינָה), and the serpent that bites her is the Klipah (וְהַנָּחָשׁ אֲשֶׁר נוֹשֵׁךְ לָהּ הִיא הַקְּלִיפָּה). For the word Satan equals in gematria the word Nachash [Serpent] with the Kolel [Inclusive Count] (כִּי מִלַּת שָׂטָן עוֹלֶה בְּגִימַטְרִיָּא נָחָשׁ עִם הַמִּלָּה). And the explanation is: for Malkhut is that which is impregnated from the supernal light (וּפֵירוּשׁ: כִּי הַמַלְכוּת הִיא הַמְּעוּבֶּרֶת מֵהָאוֹר הָעֶלְיוֹן), and then the Klipah bites and becomes pregnant [and intermingled] with the light (וְאָז הַקְּלִיפָּה נוֹשֶׁכֶת וּמִתְעַבֶּרֶת [וּמִתְעָרֶבֶת] עִם הָאוֹר), and then 370 Lights from Arich are required to sweeten the Klipah (וְאָז צָרִיךְ ש״ע נְהוֹרִין מֵאֲרִיךְ לְמַתֵּק הַקְּלִיפָּה), and this is the secret of Kera Satan [Tear Satan] (וְזֶהוּ סוֹד קְרַ"ע שָׂטָ"ן), for Kera (קְרַ"ע) equals 370 (ש״ע), sweetening Satan—that is, the aforementioned Nachash [Serpent] (מְמַתֵּק הַשָּׂטָן – הוּא הַנָּחָשׁ הַנִּזְכָּר). And its explanation now is as follows (וּפֵירוּשׁוֹ עַתָּה): that the Chassidim and men of deeds, through their good actions (כִּי הַחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה בְּמַעֲשֵׂיהֶם הַטּוֹבִים), cause that Malkhut should not need the bite of the Nachash [Serpent] (עוֹשִׂים שֶׁהַמַלְכוּת לֹא תִּהְיֶה צְרִיכָה לִנְשִׁיכַת הַנָּחָשׁ), for they draw down the supernal hand with five fingers (כִּי הֵם מוֹרִידִים הַיָּד הָעֶלְיוֹן בְּה׳ אֶצְבָּעוֹת), the secret of the five letters of Elohim (סוֹד ה׳ אוֹתִיּוֹת אֱלֹהִים), and MNTZPKH (מַנְצְפ״ךְ) is the hand of Binah (הִיא הַיָּד שֶׁל בִּינָה), which sends downward into Her womb (הַשּׁוֹלַחַת לְמַטָּה בְּרַחְמָהּ), and severs her virginity, as it were, in the Yesod of the Nukvah (וְכוֹרֶתֶת בְּתוּלֶיהָ כְּבִיָכוֹל בִּיסוֹד דְּנוּקְבָּה). And this is the first aspect which made her into a Kli [Vessel] (וְזֹאת הִיא הַבְּחִינָה הָרִאשׁוֹנָה שֶׁעֲשָׂאָה כֵּלִי), and this is the secret: “A woman does not cut a covenant except with the one who made her a Kli [Vessel]” (וְזֶהוּ סוֹד: אֵין הָאִשָּׁה כּוֹרֶתֶת בְּרִית אֶלָּא לְמִי שֶׁעֲשָׂאָה כֵּלִי) (Sanhedrin 22b). For from the first union, the male gives into the female five Gevurot (כִּי מִן הַבִּיאָה הָרִאשׁוֹנָה נוֹתֵן הַזָּכָר בַּנְּקֵבָה חֲמֵשׁ גְּבוּרוֹת), and these remain in her permanently (וְאֵלּוּ הֵן הַנִּשְׁאָרוֹת בָּהּ תָּמִיד), in the secret of the Name B”N, which is the spirit cast into her (בְּסוֹד שֵׁם ב"ן דְּהוּא רוּחָא דְּשָׁדֵי בְּגוֹיָהּ). And these five letters cut her virginity (וְה׳ אוֹתִיּוֹת אֵלּוּ כּוֹרְתִים בְּתוּלֶיהָ), and they draw down the Name B”N with her as well (וּמוֹרִידִים שֵׁם ב"ן עִמָּהּ גַּם כֵּן), from the Yesod of Imma (מִיְּסוֹד אִמָּא), in the secret of that spirit mentioned, which is divided among the sons afterward (בְּסוֹד הָרוּחַ הַנִּזְכָּר שֶׁנֶּחְלַק אֶל הַבָּנִים אַחַר כָּךְ). And through its power, it raises Mayin Nukvin [Female Waters] continually in the subsequent unions (וּבְכֹחוֹ מַעֲלֶה מַיִּין נוּקְבִין תָּמִיד בִּשְׁאָר הַבִּיאוֹת), and there is a preparation there to receive the flow and to form it in the shape of a child (וְיֵשׁ שָׁם הֲכָנָה לְקַבֵּל הַשֶּׁפַע וּלְצַיֵּר אוֹתוֹ בְּצוּרַת וָלָד). And if there had not been that Kli [Vessel] (וְאִם לֹא הָיְתָה אוֹתוֹ הַכֵּלִי), all the drops would, God forbid, be wasted (הָיוּ כָּל הַטִּפּוֹת חַס וְשָׁלוֹם הוֹלְכוֹת לְבַטָּלָה). Therefore, a woman does not become pregnant from the first union (וְלָכֵן אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה), for that drop makes her into a Kli [Vessel] (כִּי אוֹתוֹ הַטִּפָּה עוֹשָׂה אוֹתָהּ כֵּלִי), and there is no child until there is first the aspect of a Kli [Vessel] (וְאֵין וָלָד עַד שֶׁיְּהִיֶּה שָׁם תְּחִלָּה בְּחִינַת כֵּלִי).

And indeed, in the time of the early generations, they would remove the virginity with the finger (וְאָמְנָם בִּזְמַן הַדּוֹרוֹת הָרִאשׁוֹנִים הָיוּ מוֹצִיאִים הַבְּתוּלִים בְּאֶצְבַּע), and these are the five fingers of the hand of Binah, from MNTZPKH (וְהֵם ה׳ אֶצְבָּעוֹת שֶׁל הַיָּד דְּבִינָה דְּמַנְצְפ״ךְ), for every severing and division is judgment (כִּי כָּל כְּרִיתָה וְחִלּוּקָה הִיא דִּין), and this is the secret of “they press with the hand” (וְזֶהוּ סוֹד: מְמַעֲכִין בְּיָד). And at the completion of the unions, the hand returns above (וּבִגְמַר הַבִּיאוֹת חוֹזֶרֶת הַיָּד לְמַעְלָה). And afterward she becomes again a virgin (וְנַעֲשֵׂית אַחַר כָּךְ בְּתוּלָה), and her virginity returns to her (וְחוֹזְרִים לָהּ בְּתוּלֶיהָ). Therefore she is called kallah (bride) (לְכָךְ נִקְרֵאת כַּלָּה), and Ze’ir is called chattan (groom) (וְזְעֵיר נִקְרָא חָתָן), for Ein Sof renews each day continuously the work of creation (כִּי אֵין־סוֹף מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית), the creation of Adam - that is, Ze’ir and His Nukvah (בְּרִיאַת אָדָם – דְּהַיְנוּ זְעֵיר וּנְקֵבְיָה). And Imma is a woman (וְאִמָּא הִיא אִשָּׁה), always joined to her husband (תָּמִיד בְּעוּלַת בַּעַל), for Abba and Imma “are companions who never separate forever” (דְּאַבָּא וְאִמָּא אִינּוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין) - see Idra Zuta in Sifra de-Rav Hamnuna Sava, may peace be upon him (עַיֵּן אַדְרָא זוּטָא, בְּסִפְרָא דְּרַב הַמְּנוּנָא סָבָא ע״ה). But the ruacḥ of the Name Ban remains in her belly (אֲבָל הָרוּחַ שֶׁל שֵׁם ב"ן נִשְׁאָר בְּמֵעֶיהָ), until the bringing forth of all the souls formed from that light (עַד הוֹצָאַת כָּל הַנְּשָׁמוֹת הַמִּצְטַיֵּרִים מֵהָאוֹר הַהוּא). And behold, this action is aroused by the Tzaddikim through their good deeds (וְהִנֵּה פְּעוּלָה זוֹ מְעוֹרְרִים הַצַּדִּיקִים בְּמַעֲשֵׂיהֶם הַטּוֹבִים), that the hand of Imma mentioned should descend into the Yesod of the Nukvah of Ze’ir Anpin (שֶׁתֵּרֵד הַיָּד שֶׁל אִמָּא הַנִּזְכֶּרֶת בִּיסוֹד דְּנוּקְבָּה דְּז״א), and there she presses with the hand (וְשָׁם מְמַעֲכָה בְּיָד), and this is the secret of: “Sanctuary, Hashem, which Your hands established” (וְזֶהוּ סוֹד: מִקְדָּשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ) (Exodus 15).

The explanation: the sanctuary, which is called Adnut, was established by Your supernal hands (פֵּירוּשׁ: הַמִּקְדָּשׁ הַנִּקְרָא אֲדֹנָ״י, כּוֹנְנוּ אוֹתוֹ יָדֶיךָ הָעֶלְיוֹנִים). And indeed, since the Mochin are withdrawn each day, as is known (וְאָמְנָם כַּאֲשֶׁר הַמּוֹחִין מִסְתַלְּקִים בְּכָל יוֹם כְּנוֹדָע), for they are the Netzach, Hod, Yesod of Imma (שֶׁהֵם נָהִ״י דְּאִמָּא), how much more so must her hands also be withdrawn, for they are even higher (כָּל שֶׁכֵּן שֶׁגַּם הַיָּדַיִם שֶׁלָּהּ יִסְתַלְּקוּ, שֶׁהֵם יוֹתֵר גָּבוֹהַּ). And therefore she is a kallah [bride] at every Zivug [Union] (וְלָכֵן הִיא כַלָּה בְּכָל זִוּוּג), for her virginity returns (כִּי בְּתוּלֶיהָ חוֹזְרִים). And this is the secret that before the Zivug [Union] she is called na‘ar [youth] (וְזֶהוּ סוֹד שֶׁקֹּדֶם הַזִּוּוּג נִקְרֵאת נַעַר), and afterward, na‘arah [young maiden] (וְאַחֲרָיו נַעֲרָה). And she is called “night” before chatzot [midnight] (וְנִקְרֵאת לַיְלָה קֹדֶם חֲצוֹת), and there is no Zivug [Union] (וְאֵין זִוּוּג), and the intensification of the Dinim [Judgments] is present (וּתְגַבּוֹרֶת הַדִּינִין הוּא), and, as it were, He is asleep until midnight arrives (וּכְבִיָּכוֹל יָשֵׁן עַד שֶׁבָּא בַּחֲצוֹת הַלַּיְלָה), and He joins in Zivug [Union] with Leah—No‘am Hashem [Pleasantness of Hashem] (וּמִזְדַּוֵּג עִם לֵאָה נֹעַם ה׳), and delights with the Tzaddikim (וּמִשְׁתַּעֲשֵׁעַ עִם הַצַּדִּיקִים), and then it is called “night” (וְאָז נִקְרֵאת לַיְלָה). And this is the secret of the splitting of the Sea by Moshe (וְסוֹד בְּקִיעַת הַיָּם דְּמֹשֶׁה), for “Mi” [Who] is Binah (כִּי "מִי" הִיא בִּינָה), and “Yam” [Sea] is Malkhut (וְ"יָם" הִיא מַלְכוּת), and the one who splits her virginity is the aforementioned hand (וְהַבּוֹקֵעַ בְּתוּלֶיהָ הִיא הַיָּד הַנִּזְכֶּרֶת). And the Zohar brings on this the verse in Parashat Beshalach, daf 52b (וּמֵבִיא הַזֹּהַר עַל זֶה הַפָּסוּק בְּפָרָשַׁת בְּשַׁלַּח דַּף נ״ב ע״ב), the incident of this hind (אֶת הַמַּעֲשֶׂה שֶׁל הָאַיָּלָה הַזּוֹ), and at its conclusion it says: “Rabbi Shimon said, concerning this matter, do not ask” (וְאָמַר בְּסוֹפוֹ: אָמַר רַבִּי שִׁמְעוֹן בְּהַאי מִלָּה לָא תִשְׁאֵיל), and “do not test Hashem” (וְלֹא תְנַסֵּה אֶת יְיָ), to act through the Holy Name appointed over inquiry (לִפְעוֹל בַּשֵּׁם הַקָּדוֹשׁ הַמְּמֻנֶּה עַל הַשְּׁאֵלָה), for they will not answer you anything (כִּי לֹא יַעֲנוּ לְךָ שׁוּם דָּבָר). And precisely so, and be even more cautious with this secret (וְהַכִּי דַּיְקָא וְיוֹתֵר תִּהְיֶה זָהִיר בָּזֶה הַסּוֹד), not to pursue it beyond all the secrets of the Torah (שֶׁלֹּא לְהַשִּׂיגוֹ יוֹתֵר מִכָּל סוֹדוֹת שֶׁבַּתּוֹרָה). And this is the secret of difficulty before the Holy One, Blessed be He (וְזֶהוּ סוֹד קְשִׁי קַמֵּיהּ קב״ה), who is Ze’ir (שֶׁהוּא זְעֵיר), the splitting of the Sea of Reeds (קְרִיעַת יַם־סוּף), for the Nukvah is called sea (שֶׁנֻּקְבָּה נִקְרֵאת יָם), which receives five Gevurot (שֶׁמְּקַבֶּלֶת ה׳ גְּבוּרוֹת), composed of ten which rise to fifty (כְּלוּלִים מֵעֶשֶׂר עוֹלִים חֲמִשִּׁים), equal to the numerical value of Yam [Sea] (כְּמִנְיָן יָם), and it is the end of all levels (וְהוּא סוֹף דְּכָל דַּרְגִּין). And all depends upon Atika Kadisha (וְהַכֹּל תָּלוּי בְּעַתִּיקָא קַדִּישָׁא), who overshadows with His mazalot upon Abba and Imma (הַחוֹפֵף בְּמַזְּלָיו עַל אַבָּא וְאִמָּא), and joins them together in Zivug [Union] (וּמְזוַּוגָם), and sends forth the aforementioned hand (וּמְשַׁלַּח הַיָּד הַנִּזְכֶּרֶת). And after it comes the secret of the twelve Havayot (וְאַחֲרֶיהָ סוֹד הַי״ב הֲוָיוֹת), which are the secret of the tefillin (שֶׁהֵם סוֹד הַתְּפִלִּין). And this is what it says there in the discourse on the splitting of the Sea of Reeds (וְזֶהוּ שֶׁאוֹמֵר שָׁם בַּמַּאֲמָר קְרִיעַת יַם־סוּף), that it depends upon Atika (בְּעַתִּיקָא תָּלְיָא). Therefore the Holy One, Blessed be He, who is Ze’ir, said to Moshe (וְלָכֵן אָמַר הקב״ה שֶׁהוּא זְעֵיר לְמֹשֶׁה): “Why do you cry out to Me?” (מַה תִּצְעַק אֵלַי) (Exodus 14), for this power is not in My hands (וְאֵין בְּיָדִי זֶה הַכֹּחַ), precisely Ein [Nothingness] (אֵין דַּיְקָא). And just as the sea was split above (וְלָכֵן כְּמוֹ שֶׁקָּרַע לַיָּם לְמַעְלָה), and she received twelve Havayot (וְקִבְּלָה י״ב הֲוָיוֹת), so too was the sea split into twelve tearings (כֵּן נִקְרַע הַיָּם לִי״ב קְרָעִים), twelve paths to the twelve tribes (י״ב דְּרָכִים אֶל י״ב שְׁבָטִים). And this is sufficient (וְדַּי בָּזֶה).