Chapter Sixty-Three (פֶּרֶק שִׁשִּׁים וּשְׁלוֹשָׁה)

We said above: the secret of Mayin Nukvin [Female Waters] from below (אָמַרְנוּ לְמַעְלָה סוֹד מַיִּין נוּקְבִין שֶׁל הַתַּחְתּוֹנִים), is the secret of the unification of Keri’at Shema and Nefilat Appayim [Falling on the Face] (הוּא סוֹד יִחוּד קְרִיאַת שְׁמַע וּנְפִילַתִי אַפַּיִם), and other good deeds (וּשְׁאָר מַעֲשִׂים טוֹבִים), and also the souls of the Tzaddikim that ascend above (וְגַם נִשְׁמוֹת הַצַּדִּיקִים הָעוֹלִים לְמַעְלָה), destroy the structure of the high places of the foreign god (מַהֲרְסִים בִּנְיַן ׳בָּמוֹת אֵל נֵכָר׳), in the secret of: “a time when man ruled over man to his detriment” (בְּסוֹד ׳עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרַע לוֹ׳) (Ecclesiastes 8). That is: the dominion of Adam Belial over the holy man (דְּהַיְינוּ שְׁלִיטַת אָדָם בְּלִיַּעַל בָּאָדָם הַקָּדוֹשׁ), to extract his soul and kill him—to his harm (לְהוֹצִיא נִשְׁמָתוֹ לְהָמִיתוֹ לְרַע לוֹ), to Adam Belial, indeed (לְאָדָם בְּלִיַּעַל וַדַּאי). For he destroys all his structure (כִּי הוּא מַהֲרֵס כָּל בִּנְיָנוֹ), and a sign: the Holy Ark that was taken by the Philistines (וְסִימָנָא: אֲרוֹנָא קַדִּישָׁא דְּאִתְעַשֵּׁק גּוֹ פְּלִשְׁתִּים), and they ruled over it to their own harm (וּשְׁלִיטוּ בֵיהּ לְרַע לוֹן), indeed (וַדַּאי). For He extracts “the prisoners of the King, who are imprisoned there” (כִּי הוּא מוֹצִיא ׳אֲסִירֵי הַמֶּלֶךְ אֲשֶׁר הֵם אֲסוּרִים שָׁם׳), under his hand—they are the sparks of purity (תַּחַת יָדוֹ, הֵם הַנִּיצוֹצוֹת טָהֳרָה), and also the wicked ones who imagine themselves in the darkness of Gehinnom (וְגַם הָרְשָׁעִים אֲשֶׁר יִדְמוּ בַּחֹשֶׁךְ הַגֵּיהִנּוֹם), and who have suffered and received their punishment already (וְסָבְלוּ וְקִבְּלוּ עֲנָשָׁם כְּבָר), and they have no merit of Mayin Nukvin [Female Waters] to ascend (וְאֵין לָהֶם זְכוּת מַיִּין נוּקְבִין לַעֲלוֹת).

The Tzaddikim become for them Mayin Nukvin [Female Waters] (הַצַּדִּיקִים נַעֲשִׂים לָהֶם מַיִּין נוּקְבִין), and they also raise with them sparks of purity (וּמַעֲלִים גַּם כֵּן עִמָּהֶם נִיצוֹצוֹת טָהֳרָה), which is the vitality of the Klipah (אֲשֶׁר הוּא חִיּוּת הַקְּלִפָּה), and by taking the sparks, they die (וְהוּא נְטִילַת הַנִּיצוֹצוֹת מְמִיתָם), and they fall as corpses, offerings of the dead (וְנוֹפְלִים פְּגָרִים, זִבְחֵי מֵתִים), in the secret of: “Hashem kills and brings to life; He brings down to She’ol and brings up” (בְּסוֹד: ״י״י מֵמִית וּמְחַיֶּה, מוֹרִיד שְׁאוֹל וַיַּעַל״) (I Samuel 2). Explanation: Hashem, may He be blessed, kills the Tzaddik in order to revive the sparks of purity within the Klipot (פֵּירוּשׁ: הַשֵּׁם יִתְבָּרַךְ מֵמִית לַצַּדִיק, לְהַחֲיוֹת נִיצוֹצוֹת טָהֳרָה שֶׁבְּתוֹךְ הַקְּלִיפּוֹת), which are called offerings of the dead (הַנִּקְרָאִים ״זִבְחֵי מֵתִים״). Or it may be desired [another explanation] (אוֹ יִרְצֶה [פֵּירוּשׁ אַחֵר]), the Holy One, Blessed be He (הקב״ה) kills the Tzaddik and brings life to this wicked one who dwells in the valley of the shadow of death (מֵמִית לַצַּדִיק וּמְחַיֶּה לָרָשָׁע הַזֶּה הַיּוֹשֵׁב בְּגֵיא צַלְמָוֶת), therefore He brings him down to She’ol, which is the sixth chamber (לָכֵן מוֹרִיד אוֹתוֹ שְׁאוֹל, שֶׁהוּא מָדוֹר הַשִּׁשִּׁי), and brings him up (וַיַּעַל), in order that the wicked one be raised (כְּדֵי שֶׁיַּעֲלֶה הָרָשָׁע), even though he is in the sixth chamber (אַף עַל פִּי שֶׁהוּא בַּמָּדוֹר הַשִּׁשִּׁי). And not only this, but even more than this is stated (וְלֹא זוּ אֶלָּא אַף זוּ קָאָמַר), not only does the Tzaddik elevate, by the power of Kudsha Berikh Hu, the souls of the wicked from the upper chambers (לֹא זוּ שֶׁמַּעֲלֶה הַצַּדִּיק עַל יְדֵי קב״ה נְשָׁמוֹת רְשָׁעִים שֶׁל הַמְּדוֹרִים הָרִאשׁוֹנִים), but even this: even from the sixth chamber He elevates (אֶלָּא אַף זוּ, אֲפִלּוּ מִמָּדוֹר הַשִּׁשִּׁי מַעֲלֶה), which is She’ol (שֶׁהוּא שְׁאוֹל). And there is no multiplication after multiplication except to exclude (וְאֵין רִיבּוּי אַחַר רִיבּוּי אֶלָּא לְמַעֵט), to exclude those who are in the lowest chamber, which is the seventh (לְאַפּוּקֵי אוֹתָם שֶׁהֵם בַּמָּדוֹר הַתַּחְתּוֹן שֶׁהוּא הַמָּדוֹר הַשְּׁבִיעִי), such as M"B"P [Yeshu] and his counterparts (כְּגוֹן מ״ב״ף [יֵשׁוּ] וְדוּגְמָתוֹ), for all of them are waste (שֶׁכֻּולָּם פְּסוֹלֶת). And already the Neshamah and Ruach of Kayin have been purified (וְכְבָר נִטְהֲרוּ נְשָׁמָה וְרוּחַ שֶׁל קַיִן), and all the filth remains in the final extremity of the Nefesh (וְנִשְׁאֲרָה כָּל הַזּוֹהֲמָא בִּקְצֵה הָאַחֲרוֹן שֶׁל הַנֶּפֶשׁ), and this is what is called boiling excrement (וְהוּא הַנִּקְרָא צוֹאָה רוֹתַחַת), which is in Avadon (אֲשֶׁר בָּאֲבַדּוֹן), and it is utterly lost (וְהוּא עֲדֵי אוֹבֵד).

No remedy will benefit him if he is entirely waste and impurity (כִּי לֹא יוֹעִיל לוֹ תַּקָּנָה אִם כֻּלּוֹ פְּסוֹלֶת וְטֻמְאָה), therefore it is called Avadon (לָכֵן נִקְרָא אֲבַדּוֹן), for all who descend there never ascend again (שֶׁכָּל הַיּוֹרֵד שָׁם שׁוּב אֵינוֹ עוֹלֶה). And this is M"B"P [Yeshu] judged in boiling excrement (וְזֶהוּ מ״ב״ף [יֵשׁוּ] נִידּוֹן בְּצוֹאָה רוֹתַחַת), meaning: he fell to the chamber of Avadon (כְּלוֹמַר נָפַל לִמְדוֹר אֲבַדּוֹן), where all the filth falls (אֲשֶׁר שָׁם נוֹפֵל כָּל הַזֹּהֲמָא), from the upper chambers of Gehinnom (מִמְּדוֹרִים הָעֶלְיוֹנִים שֶׁבְּגֵיהִנּוֹם), which are above it (אֲשֶׁר הֵם לְמַעְלָה מִמֶּנּוּ), from the power of the fire of Gehinnom (מִכֹּחַ הָאֵשׁ שֶׁל גֵיהִנּוֹם), that melts the filth and rust which the souls of the wicked absorbed (הַמַּתִּיךְ הַזֹּהֲמָא וְהַחַלּוּדָה שֶׁקִּבְּלוּ נַפְשׁוֹתֵיהֶם שֶׁל רְשָׁעִים). And therefore the destructive angels have rods of fire to strike that filth (וְלָכֵן מַלְאֲכֵי חַבָּלָה יֵשׁ לָהֶם מַקְלוֹת שֶׁל אֵשׁ לַחְבּוֹט אוֹתָהּ הַזֹּהֲמָא), and immediately it falls to Avadon (וּתֵכֶף נוֹפֵל לַאֲבַדּוֹן), for even before descending to Gehinnom it suffers the beating of the grave (כִּי גַּם קֹדֶם יְרִידָתוֹ לְגֵיהִנּוֹם סוֹבֵל חִבּוּט הַקֶּבֶר), or other punishments that strike it in anguish, wandering and trembling (אוֹ שְׁאָר עֲנָשִׁים שֶׁמַּכִּים אוֹתוֹ בְּצַעַר יִנַּע וָנָד), and quickly Gehinnom melts and separates its filth within twelve months (וּבְקַל מֵתִיךְ וּמַפְרִישׁ הַגֵּיהִנּוֹם זוֹהֲמָתוֹ תּוֹךְ י״ב חֹדֶשׁ), and immediately it falls to Avadon (וּתֵכֶף נוֹפֵל לַאֲבַדּוֹן). And so it is with every Neshamah, which is comprised of other Neshamot (וְכֵן כָּל נְשָׁמָה כְּלוּלָה מִשְּׁאָר נְשָׁמוֹת), and at times it may happen that at the furthest end of the Tree, from seven branches of light (וּלְפָעָמִים יִקָּרֶה שֶׁבְּסוֹף קְצֵה הָאִילָן מִז׳ עֲנָפִים שֶׁל אוֹר), the filth remains in the final extremity (יִשָּׁאֵר הַזֹּהֲמָא בַּקָּצֶה הָאַחֲרוֹן), and it goes to Avadon (וְהוֹלֶכֶת לַאֲבַדּוֹן). Therefore, whoever descends there never ascends again (וְלָכֵן מִי שֶׁיוֹרֵד שָׁם שׁוּב אֵינוֹ עוֹלֶה), for there is no good spark within him (כִּי אֵין בּוֹ נִיצוֹץ טוֹב), and he remains entirely waste (וְנִשְׁאָר כֻּלּוֹ פְּסוֹלֶת). And it emerges for us from our present inquiry (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), that the Tzaddik elevates Mayin Nukvin [Female Waters] through the Shekhinah (כִּי הַצַּדִּיק מַעֲלֶה מַיִּין נוּקְבִין עַל יְדֵי הַשְּׁכִינָה), which is called “Ketz haYamin [End of the Right]” (הַנִּקְרֵאת קֵץ הַיָּמִין), in the mystery of: “The queen stands at Your right hand” (בְּסוֹד: ״נִצְּבָה שֵׁגַל לִימִינֶךָ״) (Psalms 45). And it is said: “He has turned back His right hand” (וְנֶאֱמַר: ״הֵשִׁיב אָחוֹר יְמִינוֹ״) (Lamentations 2). And she comes to take the Neshamah (וְהִיא בָּאָה לָקַחַת אֶת הַנֶּשָׁמָה), just as the Angel of Death comes to take the body (כְּמוֹ שֶׁהַמַּלְאַךְ הַמָּוֶת בָּא לָקַחַת אֶת הַגּוּף), which is called “Ketz haYamim [End of Days]” (הַנִּקְרָא קֵץ הַיָּמִים), in the secret of: “He has set an end to darkness” (בְּסוֹד: ״קֵץ שָׂם לַחֹשֶךְ״) (Job 28). This is the end of the body (דָּא קֵץ דְּגוּפָא), and this is the end of the Neshamah, which is the Shekhinah (וְדָא קֵץ דְּנִשְׁמְתָּא, הַיְנוּ הַשְּׁכִינָה).

And this is the mystery of: “One who sees Techelet [Blue] in a dream—it is a bad sign” (וְזֶהוּ סוֹד: ״הָרוֹאֶה תְכֵלֶת בַּחֲלוֹם הוּא סִימָן רָע״), that he will die (שֶׁיָּמוּת). And this is the garmenting that she clothes herself in when she comes to take the Neshamah (וְזֶהוּ הַהִתְלַבְּשׁוּת שֶׁהִיא מַלְבִּישָׁה כְּשֶׁבָּאָה לָקַחַת הַנֶּשָׁמָה), for she is called Techelet [Blue] (כִּי הִיא נִקְרֵאת תְּכֵלֶת). Therefore, she is the mystery of Techelet [Blue] that consumes all (וְלָכֵן הִיא סוֹד תְּכֵלֶת שֶׁמְּכַלֶּה אֶת הַכֹּל), and Techelet [Blue] is a complete end (וּתְכֵלֶת הוּא תַּכְלִית גָּמוּר), in order to hasten the Tikkun of the world (כְּדֵי שֶׁיְּמַהֵר תִּקּוּן הָעוֹלָם), which are the Neshamot that are in the body (שֶׁהֵם הַנְּשָׁמוֹת אֲשֶׁר בַּגּוּף). And through the Tzaddik who brings forth sparks of purity (וְעַל יְדֵי הַצַּדִּיק הַמֵּבִיא נִצּוֹצֵי טָהֳרָה), Mayin Nukvin [Female Waters] is made for Ze’ir and his Nukvah (נַעֲשֶׂה מַיִּין נוּקְבִין אֶל זְעֵיר וּנְוֵקְבֵיהּ), and she brings him above (וְהִיא מְבִיאָה אוֹתוֹ לְמַעְלָה), and says: “See with what creation I have come before You” (וְאוֹמֶרֶת: חֲזִי בְּמַה בְּרִיאָה אֲתֵינָא לְקַמָּךְ), such and such are his deeds (כָּךְ וְכָךְ מַעֲשָׂיו). And immediately he unites with her (וּתֵכֶף הוּא מִזְדַּוֵּוג עִמָּהּ). Thus it is found that the Tzaddik causes a supernal Zivug (נִמְצָא הַצַּדִּיק גּוֹרֵם זִוּוּג עֶלְיוֹן), and this is the secret of: “All Israel have a portion in the World to Come” (וְזֶהוּ סוֹד ״כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא״) (Sanhedrin 90a), for many Neshamot are included within one complete Partzuf of 613 limbs (כִּי נִכְלְלוּ כַּמָּה נְשָׁמוֹת בְּפַרְצוּף אֶחָד שָׁלֵם שֶׁל תַּרְי״ג אֵיבָרִים), and they become one bond and cause a supernal Zivug from their side (וְנַעֲשִׂים קֶשֶׁר אֶחָד וְגוֹרְמִים זִוּוּג עֶלְיוֹן מִצִּדָּם). And there are such as Benayahu ben Yehoyada, who alone causes the Zivug of the World to Come (וְיֵשׁ כְּמוֹ בְּנָיָהוּ בֶּן יְהוֹיָדָע, הַגּוֹרֵם הוּא לְבַדּוֹ זִוּוּג עוֹלָם הַבָּא), which is Binah, Imma Ila’ah (שֶׁהִיא בִּינָה אִמָּא עִילָּאָה). And therefore, the Yesod of Binah is the secret of the Nunna Rabba [Great Fish] (וְלָכֵן יְסוֹד בִּינָה הוּא סוֹד נוּנָּא רַבָּא), and that is the spark of his Neshamah (וְהוּא נִיצוֹץ נִשְׁמָתוֹ), until there reaches the completion (עַד שָׁם מַגִּיעַ שְׁלֵמוּתָא).

[Explanation: The secret of the Binah of Keter is Arich (פֵּירוּשׁ: סוֹד בִּינָה שֶׁל כֶּתֶר הוּא אֲרִיךְ)], the secret of Yechidah (סוֹד יְחִידָה), this is the final end of the completion of all Israel (זֶהוּ קָצֶה הָאַחֲרוֹן שֶׁל שְׁלֵמוּת כָּל יִשְׂרָאֵל), from the mystery of the pipe of the Holy of Holies of the First Temple (מִסוֹד צִנּוֹר קָדְשֵׁי הַקֳּדָשִׁים שֶׁל בֵּית רִאשׁוֹן). But one who is not worthy—Heaven forbid—of this (אֲבָל מִי שֶׁאֵינוֹ זוֹכֶה חַס וְשָׁלוֹם אֶל זֶה), such that the Shekhinah does not come after him (שֶׁהַשְּׁכִינָה אֵינָהּ בָּאָה אַחֲרָיו), because of the evil of his deeds (מִפְּנֵי רֹעַ מַעֲשָׂיו), and he is compelled to go from downfall to downfall (וּמֻכְרָח לָלֶכֶת מִדַּחִי אֶל דַּחִי), until he receives his punishment (עַד שֶׁמְּקַבֵּל עוֹנְשׁוֹ), it is said of him: “That soul shall be cut off from before Me” (וְנֶאֱמַר עָלָיו: ״וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנַי״) (Leviticus 22). And there is a distinction between severance and severance (וְיֵשׁ חִלּוּק בֵּין כָּרֵת לְכָרֵת), for there are evildoers who are severed from the mystery of Mayin Nukvin [Female Waters] (כִּי יֵשׁ רְשָׁעִים שֶׁנִּכְרָתִים מִסוֹד מַיִּין נוּקְבִין), for a span of several years (עַל זְמַן אֵיזֶה שָׁנִים), until they receive their punishment (עַד שֶׁיְּקַבְּלוּ עוֹנְשָׁם), or for some months or days (אוֹ עַל אֵיזֶה חֳדָשִׁים אוֹ יָמִים). And there are—may the Merciful One spare us—who are severed from the atmosphere of this land, which is called Tevel [The Inhabited World] (וְיֵשׁ רַחֲמָנָא לִצְלָן שֶׁנִּכְרָתִים מֵאֲוִיר הָאָרֶץ הַזֹּאת הַנִּקְרֵאת תֵּבֵל), and the soul descends to the six lands beneath it (וְיוֹרֶדֶת הַנֶּפֶשׁ לְשֵׁשׁ אֲרָצוֹת אֲשֶׁר תַּחְתֶּיהָ), and this is severance that consumes all worlds (וְזֶהוּ כָּרֵת מְכַלֶּהוּ עָלְמִין).

Like one faction from the four factions of the Generation of the Dispersion (כְּמוֹ כִּתָּה אַחַת מֵאַרְבַּע כִּתוֹת שֶׁל דּוֹר הַפַּלָּגָה), and the one appointed over this rejection is a cruel one (וְהַמְּמוּנֶה עַל הַדְּחִיָּה הַזֹּאת הוּא אַכְזָרִי), called Keritiel (הַנִּקְרָא כְּרִיתִיאֵ"ל), who is the Keter of the Sefirah of defilement (אֲשֶׁר הוּא כֶּתֶר שֶׁל סְפִירַת הַטֻּמְאָה), for if you reverse Keter, you will find Karet [Severance] (כִּי הָפוֹךְ כֶּתֶר תִּמְצָא כָּרֵת). And the one who is severed (וְהַנִּכְרָת) is he who is not worthy to sit in Gan Eden with the Tzaddikim (הוּא מִי שֶׁאֵינוֹ זוֹכֶה לֵישֵׁב בְּגַן־עֵדֶן עִם הַצַּדִּיקִים), who have their crowns upon their heads (אֲשֶׁר עֲטָרוֹתֵיהֶם בְּרָאשֵׁיהֶם), and this crown of defilement is coarse and thick, until it is visible to the eyes (וְהַכֶּתֶר הַזֶּה שֶׁל הַטֻּמְאָה, הוּא גַּס וְעָב עַד שֶׁנִּרְאֶה לָעֵינַיִם), not like the crown of holiness which is not seen and we have no grasp of it (לֹא כְּכֶתֶר הַקְּדֻשָּׁה שֶׁאֵינוֹ נִרְאֶה, וְאֵין לָנוּ הַשָּׂגָה בּוֹ). And this is the mystery of “the Yediot [Knowledges] of defilement” (וְזֶהוּ סוֹד יְדִיעוֹת הַטֻּמְאָה), it is the thought of defilement (הִיא הַמַּחֲשָׁבָה שֶׁל טֻּמְאָה), in the mystery of: “And the man knew Chavah his wife” (וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ) (Bereshit 4). And also the Yediot [Knowledges], which are two (וְגַם הַיְדִיעוֹת שֶׁהֵן שְׁתַּיִם), for the stirring of thought at the time of union concerning another woman (כִּי הִרְהוּר הַמַּחֲשָׁבָה בִּשְׁעַת הַזִּוּוּג בְּאִשָּׁה אַחֶרֶת), which are fourfold (שֶׁהֵן אַרְבַּע), in the mystery of: “Visiting the iniquity of the fathers upon the children unto the third and fourth generation” (פּוֹקֵד עֲו‍ֹן אָבוֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים) (Exodus 20). Until the fourth generation he is compelled to reincarnate and to be oppressed (עַד דּוֹר רְבִיעִי שֶׁלּוֹ מֻכְרָח לְהִתְגַּלְגֵּל וְלִהְיוֹת נֶעֱשָׁק), in the mystery of: “On the one who drowned, they drown you” (עַל דְּאַטַּפְתְּ אַטְּפוּךְ) (Shabbat 105b). And this is the mystery of: “A man oppressed with the blood of a soul, until the pit he shall flee; let none support him” (אָדָם עָשׁוּק בְּדַם נָפֶשׁ עַד־בּוֹר יָנוּס, אַל־יִתְמְכוּ בוֹ) (Proverbs 28), the guilty fetus (שְׁלִילִית חַיָּיבְתָא), which is called “the pit is empty—there is no water in it” (בּוֹר רֵיק אֵין בּוֹ מַיִם) (Bereshit 37), but there are serpents within it that smile at him (אֲבָל יֵשׁ בּוֹ נְחָשִׁים, מְחַיְּיכִין בֵּיהּ); see Zohar Sava of Mishpatim (עֲיֵן בְּזוֹהַר סָבָא דְּמִשְׁפָּטִים). And regarding this David prayed and said: “Redeem me from the oppression of man” (פְּדֵנִי מֵעֹשֶׁק אָדָם) (Psalms 119).

And this is the mystery of the verse: “Canaan, in his hand are deceitful balances, to oppress he loves” (וְזֶהוּ סוֹד הַפָּסוּק: ״כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשׁוֹק אָהֵב״) (Hosea 12), meaning: when the Klipah called Canaan, the evil slave (פֵּירוּשׁ: כְּשֶׁהַקְּלִפָּה הַנִּקְרֵאת כְּנַעַן עֶבֶד רַע), for all his service is for evil (כִּי כָל שֵׁרוּתוֹ לְרַע), he rules in the Klipat Nogah (שׁוֹלֵט בִּקְלִפַּת נוֹגַהּ), and at that time he is called “deceitful balances” (וּבְאוֹתוֹ הַזְּמַן נִקְרֵאת מֹאזְנֵי מִרְמָה), and all his aim and desire and love (וְכָל מִגְמָתוֹ וְתַאֲוָתוֹ וְאַהֲבָתוֹ) is to oppress children (לַעֲשׁוֹק יְלָדִים). And through prayer, the father arouses the axe of Beri’ah (וְעַל יְדֵי הַתְּפִלָּה הוּא הָאָב מְעוֹרֵר הַגַּרְזֶן דְּבְרִיאָה), which hews Neshamot (הַחוֹצֶבֶת נְשָׁמוֹת), it is the Name of A”B (הוּא הַשֵּׁם שֶׁל ע״ב), it is Mayin Dukhrin [Male Waters] (הוּא מַיִּין דּוּכְרִין), and according to his intention and his deeds, so it hews Neshamot for his children (וּכְפִי כַּוָּנָתוֹ וּמַעֲשָׂיו כָּךְ הוּא חוֹצֵב נְשָׁמוֹת לְבָנָיו). And it is possible that another female also prays at that time (וְיָכוֹל לִהְיוֹת שֶׁגַּם נְקֵבָה אַחֶרֶת תִּתְפַּלֵּל בָּעֵת הַהִיא), and the intention of the prayer and their deeds are weighed equally (וִיהִיּוּ כַּוָּנַת הַתְּפִלָּה וּמַעֲשֵׂיהֶם שְׁקוּלִים), as the Master of all sees (כַּאֲשֶׁר יִרְאֶה אֲדוֹן הַכֹּל), and they will bring forth holy Neshamot for their children (וְיוֹצִיאוּ נְשָׁמוֹת קְדוֹשׁוֹת לִבְנֵיהֶם), in the mystery of man and woman (בְּסוֹד אִישׁ וְאִשָּׁה). And if their deeds are slightly defective (וְאִם מַעֲשֵׂיהֶם קְצָת מְקוּלְקָלִים), then they will bring forth blemished Neshamot (אָז יוֹצִיאוּ נְשָׁמוֹת פְּגוּמוֹת), and in any case, there must be a relevance between the Neshamot they bring forth and the Zivug [Union] (וְעַל כָּל פָּנִים צָרִיךְ שֶׁיְּהֵא שַׁיָּכוּת לַנְּשָׁמוֹת הָהֵם הַמּוֹצִיאִים זִוּוּג אֶחָד). And if the woman has greater intention (וְאִם הָאִשָּׁה תִּתְכַּוֵּן יוֹתֵר), then her seed dominates the seed of the man after they unite (אָז זַרְעָהּ שׁוֹלֵט עַל זֶרַע הָאִישׁ אַחַר שֶׁמִּזְדַּוְּגִים). And even if after the birth they corrupt their deeds (וְגַם אִם אַחַר הַלֵּידָה יְקַלְקְלוּ מַעֲשֵׂיהֶם), they have the power in their hands to corrupt and destroy (יֵשׁ לָהֶם כֹּחַ בְּיָדָם לְקַלְקֵל וּלְהַפְסִיד) the union of that Zivug [Union] (חִבּוּר הַזִּוּוּג הַהוּא), and they unite with those not of their kind (וּמִזְדַּוְּגִים לְשֶׁאֵינָם מִינָם), and then their lives are not lives (וְאָז חַיֵּיהֶם אֵינָם חַיִּים). And sometimes that other man dies (וּלְפָעָמִים יָמוּת הָאִישׁ הָאַחֵר הַהוּא), like Uriah the Hittite with Bathsheba (כְּמוֹ אוּרִיָּה הַחִתִּי עִם בַּת־שֶׁבַע), and afterward David took her (וְאַחַר כָּךְ לְקָחָהּ דָּוִד). Therefore, let one not pray except with great intention (לְכָךְ אַל יִתְפַּלֵּל אֶלָּא בְּכַוָּנָה גְדוֹלָה), and with submission of heart and confession with tears that open the gates (וּבְהַכְנָעַת הַלֵּב וּבוִדּוּי דְּמָעוֹת הַפּוֹתְחִים הַשְּׁעָרִים), and then nothing stands before him (וְאָז אֵין דָּבָר עוֹמֵד לְפָנָיו). It is found that the mystery of prayer is the mystery of Mayin Nukvin [Female Waters] (נִמְצָא שֶׁסּוֹד הַתְּפִלָּה הִיא סוֹד מַיִּין נוּקְבִין), and it arouses Mayin Dukhrin [Male Waters] (וְהִיא מְעוֹרֶרֶת מַיִּין דּוּכְרִין), meaning that the Mochin come from Abba and Imma to Ze’ir and his Nukvah (דְּהַיְנוּ שֶׁבָּאִים הַמּוֹחִין מֵאַבָּא וְאִמָּא לְזְעֵיר וּנְוֵקְבֵיהּ), and after these of Ze’ir and Nukvah are aroused (וְאַחַר שֶׁמִּתְעוֹרְרִים אֵלּוּ שֶׁל זְעֵיר וּנְוֵקְבֵיהּ), they too ascend and become Mayin Nukvin [Female Waters] relative to Abba and Imma (גַּם הֵם עוֹלִים וְנַעֲשִׂים מַיִּין נוּקְבִין לְגַבֵּי אַבָּא וְאִמָּא), who are Yisrael Sava and Tevunah (שֶׁהֵם יִשְׂרָאֵל סָבָא וּתְבוּנָה). And they too unite (שֶׁגַּם הֵם מִזְדַּוְּגִים), and bring forth other Mayin Dukhrin [Male Waters] (וּמֵבִיאִים מַיִּין דּוּכְרִין אֲחֵרִינִין), higher than Abba and Imma above Yisrael Sava and Tevunah (יוֹתֵר מְעוּלִים מֵאַבָּא וְאִמָּא שֶׁלְּמַעְלָה מִיִּשְׂרָאֵל סָבָא וּתְבוּנָה).