Chapter Ten (פֶּרֶק עֲשִׂירִי)

Let us return to the matter of the making of the three heads (נַחֲזוֹר לְעִנְיַן עֲשִׂיַּת תְּלַת רֵישִׁין). Know (דַּע), when Ein Sof alluded to Keter, Chokhmah, and Binah (כְּשֶׁרָמַז אֵין סוֹף לְכֶתֶר חָכְמָה וּבִינָה), that each one should make the form of a Partzuf in actuality (שֶׁיַּעֲשׂוּ כָּל אֶחָד צוּרַת פַּרְצוּף בְּפוֹעַל), and I have already told you (וּכְבָר אָמַרְתִּי לְךָ), that when the seven vessels shattered (כְּשֶׁנִּשְׁבְּרוּ הַז׳ כֵּלִים), the lights ascended (עָלוּ הָאוֹרוֹת), namely the letters (דְּהַיְנוּ הָאוֹתִיּוֹת), into the innards of Binah (אֶל תּוֹךְ מְעֵי בִינָה), in order to ascend to their root (כְּדֵי לַעֲלוֹת לְשָׁרְשָׁם). And she wished to take them for herself (וְרָצְתָה לָקַחַתָם בְּעַדָּהּ), but she was unable to hold them (וְלֹא יָכְלָה לְהַחֲזִיקָם), and she cracked (וְנִסְדְּקָה), and they also went to Chokhmah (וְהָלְכוּ גַּם כֵּן לְחָכְמָה), and it too cracked (וְנִסְדְּקָה גַּם הִיא), and they returned to descend into Binah (וְחָזְרוּ לָרֶדֶת אֶל תּוֹךְ בִּינָה), and she was unable to hold them (וְלֹא יָכְלָה לְהַחֲזִיקָם), even after her cracking (אֲפִלּוּ אַחַר סְדִיקָתָהּ). And therefore Ein Sof alluded to Binah (וְלָכֵן רָמַז אֵין סוֹף לְבִינָה), that she should hold within herself the first three Sefirot (שֶׁתַּחֲזִיק בְּתוֹכָהּ ג׳ סְפִירוֹת רִאשׁוֹנוֹת), from all the seven Sefirot that shattered (מִכָּל ז׳ סְפִירוֹת שֶׁנִּשְׁבְּרוּ). And she should give the seven Ketarim of the seven shattered vessels to Keter (וְתִתֵּן ז׳ כְּתָרִים שֶׁל ז׳ כֵּלִים שֶׁנִּשְׁבְּרוּ לַכֶּתֶר), and seven Chokhmot to Chokhmah (וְז׳ חָכְמוֹת לְחָכְמָה), and seven Binot that she should retain for herself (וְז׳ בִּינוֹת שֶׁתַּחֲזִיקֵן לְעַצְמָהּ). And the seven lights that shattered from every shattered vessel (וְז׳ אוֹרוֹת שֶׁנִּשְׁבְּרוּ מִכָּל כְּלִי הַנִּשְׁבָּר), which are forty-nine (שֶׁהֵם מ״ט), remained hovering beneath the feet of Binah (נִשְׁאֲרוּ מְרַחֲפִין תַּחַת רַגְלֵי הַבִּינָה), and this is what the verse says (וְהַיְינוּ דְּאָמַר קְרָא): “And the spirit of Elohim hovered over the face of the waters” (וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Genesis 1). Meaning (כְּלוֹמַר), the spirit which is the filling of Elohim with Yodin (רוּחַ שֶׁהוּא מִלּוּי אֱלֹהִים בְּיוּדִין) [Ruach = 214 + Elohim = 86 = 300 = Elohim with Yodin] ([רוּחַ - 214 + אֱלֹהִים - 86 = 300 - אֱלֹהִים בְּיוּדִין]), namely these seven shattered vessels (דְּהַיְנוּ אֵלּוּ ז׳ כֵּלִים הַנִּשְׁבָּרִים), which are in the secret of Elohim with Yodin (שֶׁהֵם בְּסוֹד אֱלֹהִים בְּיוּדִין), namely in the secret of points (דְּהַיְנוּ בְּסוֹד נְקוּדוֹת), they hover over the face of Binah (הֵם מְרַחֲפִין עַל פְּנֵי בִינָה), namely beneath her feet (הַיְינוּ תַּחַת רַגְלֶיהָ), just as the verse says (כְּמוֹ שֶׁאוֹמֵר הַפָּסוּק): “over the face of the waters” (עַל פְּנֵי הַמָּיִם). And Binah is called waters (וְנִקְרֵאת בִּינָה מַיִם), because she is entirely mercy and has no judgment in actuality (מִפְּנֵי שֶׁכֻּלָּהּ רַחֲמִים וְאֵין בָּהּ דִּין בְּפוֹעַל). And after Binah gave the seven Ketarim to Keter (וְאַחַר שֶׁנָּתְנָה הַבִּינָה הַז׳ כְּתָרִים לַכֶּתֶר), and the seven Chokhmot to Chokhmah (וְהַז׳ חָכְמוֹת לְחָכְמָה), and the seven Binot she retained for herself (וְהַז׳ בִּינוֹת הֶחֱזִיקָה אוֹתָם בְּעַדָּהּ), each one of them brought forth its Partzuf outward (הוֹצִיאָה כָּל אֶחָד מֵהֶן פַּרְצוּפָהּ לַחוּץ), from potential into actuality (מִן הַכֹּחַ אֶל הַפּוֹעַל), through this power that was added to them (בְּכֹחַ זֶה שֶׁנִּתּוֹסֵף לָהֶם). And then when they were all made in the form of a Partzuf (וְאָז שֶׁנַּעֲשׂוּ כֻּלָּם בְּצוּרַת פַּרְצוּף), Chokhmah and Binah joined together (נִתְחַבְּרוּ חָכְמָה וּבִינָה יַחַד), and extended upward (וְנִתְאָרְכוּ לְצַד מַעְלָה), until they covered all the Chesed within the Malkhut of Keter (עַד שֶׁכִּסּוּ כָּל חֶסֶד שֶׁבְּמַלְכוּת הַכֶּתֶר). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the power which was added to Chokhmah, Binah, Keter (שֶׁהַכֹּחַ שֶׁנִּתּוֹסֵף לְכָחָ״ב), is the name A"B, M"H, B"N (הוּא שֵׁם ע״ב מ״ה ב״ן), that is in the head of the garment (שֶׁבְּרֹאשׁ הַמַּלְבּוּשׁ), in this manner (בְּזֶה הָאֹפֶן): that the Yod descended (שֶׁיָּרַד יו״ד), of the filling of the final Heh of the filling of A"B (שֶׁל מִלּוּי הֵ״א אַחֲרוֹנָה שֶׁל מִלּוּי ע״ב), together with the Aleph of the filling of the final Heh of M"H (עִם א׳ שֶׁל מִלּוּי הֵ״א אַחֲרוֹנָה שֶׁל מ״ה), and they descended through Avir Kadmon [Primordial Air] and Adam Kadmon (וְיָרְדוּ דֶּרֶךְ אֲוִיר קַדְמוֹן וְאָדָם קַדְמוֹן), into the Yod that is fixed into the head of the Keter (אֶל תּוֹךְ הַיּו״ד הַנְּעוּצָה אֶל רֹאשׁ הַכֶּתֶר). And that Y0d which is fixed into the head of the Keter (וְאוֹתָהּ הַיּו״ד הַנְּעוּצָה אֶל רֹאשׁ הַכֶּתֶר), took them (לָקְחָה אוֹתָם), and brought them forth (וְהוֹצִיאָה אוֹתָם), through its line of measure (דֶּרֶךְ קַו הַמִּדָּה שֶׁלָּהּ), and inserted them into the midst of the Keter (וְהִכְנִיסָה אוֹתָם אֶל תּוֹךְ הַכֶּתֶר), and through its power the Partzuf of Keter was built in the secret of Metakla [balance] (וּמִכֹּחָהּ נִבְנָה פַּרְצוּף כֶּתֶר בְּסוֹד מַתְקְלָא). And the artisan Yod (וְהַיּו״ד הָאוּמָנִית), through the power of the aforementioned Yod of A"B (בְּכֹחַ י׳ שֶׁל ע״ב הַנִּזְכֶּרֶת), gave measurement and limitation to the Sefirah of Keter (נָתְנָה שִׁעוּר וְהַגְבָּלָה לִסְפִירַת כֶּתֶר), together with the seven Ketarim that ascended from Binah (עִם הַז׳ כְּתָרִים שֶׁעָלוּ מִבִּינָה). And it measured them in this manner (וְשִׁעֲרָה אוֹתָם בְּזֶה הָאֹפֶן): and it took the aforementioned seven Ketarim (וְלָקְחָה הַז׳ כְּתָרִים הַנִּזְכָּרִים), each one of which is included from ten in potential (שֶׁכָּל אֶחָד מֵהֶם כָּלוּל מֵעֶשֶׂר בְּכֹחַ), and joined them one to another like layers of onions one upon another (וְחִבְּרָה אוֹתָם אַחַת אֶל חֲבֶרְתָּהּ כְּגַלְדֵּי בְצָלִים זוֹ עַל זוֹ), firmly attached (מְדוּבָּקִים הֵיטֵב). And afterward it took the seven inclusions of the seven aforementioned Ketarim (וְאַחַר כָּךְ לָקְחָה ז׳ כְּלָלִיּוֹת שֶׁל ז׳ כְּתָרִים הַנִּזְכָּרִים), from the inclusiveness of the Ketarim within it (מִכְּלָלוּת הַכְּתָרִים שֶׁבָּהּ), together with the inclusion of Keter within Keter (עִם כְּלָלוּת כֶּתֶר שֶׁבְּכֶתֶר), and made the Sefirah of Keter in actuality (וְעָשְׂתָה סְפִירַת כֶּתֶר בְּפוֹעַל), from one thousand and two hundred myriads of letters (מֵאֶלֶף וּמָאתַיִם רִבּוֹא אוֹתִיּוֹת). And likewise from all the other nine inclusions within the seven aforementioned Ketarim (וְכֵן מִכָּל שְׁאָר הַתֵּשַׁע כְּלָלִיּוֹת שֶׁבַּז׳ כְּתָרִים הַנִּזְכָּרִים), joined together with the nine inclusions within Keter (מְחֻבָּרִים עִם הַתֵּשַׁע כְּלָלִיּוֹת שֶׁבַּכֶּתֶר), from them were made the remaining nine Sefirot of the Keter (נִתְנַעֲשׂוּ מֵהֶם הַט׳ סְפִירוֹת הַנִּשְׁאָרוֹת מִן הַכֶּתֶר), each one of them in actuality (כָּל אֶחָד מֵהֶם בְּפוֹעַל).

It follows (נִמְצָא), that every single Sefirah from the ten inclusions within the Keter (שֶׁכָּל סְפִירָה וּסְפִירָה מִן [י] הַכְּלָלוּיוֹת שֶׁבַּכֶּתֶר), was made from seven inclusions or points (נַעֲשָׂה מִז׳ כְּלָלִיּוֹת אוֹ נְקוּדוֹת), thus within all the ten within the Keter (נִמְצָא שֶׁבְּכָל ה׳י׳ [שֶׁבַּכֶּתֶר]), there are seventy points (יֵשׁ ע׳ נְקוּדוֹת), and for this reason (וְלָזֶה), once every seventy years the Chilazon ascends among the fish (אַחַת לְשִׁבְעִים שָׁנָה עוֹלֶה הַחִלָּזוֹן בַּדָּגִים), and in the carob tree (וּבְעֵץ חֲרוּבִים), the carob is once in seventy years (הֶחָרוּב אַחַת לְשִׁבְעִים שָׁנָה), and likewise the date-palm (וְגַם הַתָּמָר). And the carobs allude to the seventy that were destroyed (וְהֶחֲרוּבִין רוֹמְזִים לַשִּׁבְעִים שֶׁנֶּחְרְבוּ), which are from the shattered vessels (שֶׁהֵם מֵהַכֵּלִים הַנִּחְרָבִים), and the Chilazon (וְהַחִלָּזוֹן), which comes from the waters and whose color is Tekhelet (שֶׁהוּא בָּא מִן הַמַּיִם וְגוֹנוֹ תְּכֵלֶת), alludes that it comes from the power of the vessels and was rectified (לִרְמוֹז שֶׁבָּא מִכֹּחַ הַכֵּלִים וְנִתְתַּקֵּן). And the date-palm alludes (וְהַתָּמָר מְרַמֵּז), after they were rectified in the secret of Metakla [balance] (אַחַר שֶׁנִּתְקְּנוּ בְּסוֹד מַתְקְלָא), which possesses equal sides and a head above it (שֶׁהוּא שָׁוֶה הַצְּלָעוֹת וְרֹאשׁ לוֹ מִלְמַעְלָה), namely the lulav (הַיְינוּ הַלּוּלָב), and these seven Ketarim (וְאֵלּוּ הַז׳ כְּתָרִים), are seven names (הֵם ז׳ שֵׁמוֹת), which all together with the kolel ascend in the numerical value of Tekhelet (שֶׁעוֹלִים בֵּין כֻּלָּם וְהַכּוֹלֵל בְּמִנְיַן תְּכֵלֶת), and they are (וְהֵם): two Havayot (ב׳ הֲוָיוֹת), and Elohim and El (וֶאֱלֹהִים וְאֵל), and two MTZPTZ (וּב׳ מַצְפַּ״ץ), and the name YH ADNI (וְשֵׁם יָ״ה אַדְנָ״י). And if you should say (וְאִם תֹּאמַר), how is it possible that the seven aforementioned Ketarim (אֵיךְ אֶפְשָׁר שֶׁהַז׳ כְּתָרִים הַנִּזְכָּרִים), made from the essential Keter a complete Partzuf (עָשׂוּ מֵהַכֶּתֶר הָעִקָּרִי פַּרְצוּף שָׁלֵם), which is ten (שֶׁהוּא עֲשָׂרָה)? Rather (אֶלָּא), you already know (כְּבָר יָדַעְתָּ), that each one of the vessels possessed ten myriads (שֶׁכָּל אֶחָד מֵהַכֵּלִים הָיָה לָהֶם עֶשֶׂר רִבּוֹא), thus every one of the points from the inclusiveness of the Keter within it (נִמְצָא שֶׁלְּכָל אַחַת מִן הַנְּקוּדוֹת מִכְּלָלוּת הַכֶּתֶר שֶׁבְּתוֹכָהּ), possesses one myriad (יֵשׁ לוֹ אֶחָד רִבּוֹא), and every Sefirah from the inclusiveness of its inclusiveness (וּלְכָל סְפִירָה מִכְּלָלוּת כְּלָלוּיוֹתֶיהָ), possesses one thousand letters (יֵשׁ לָהּ אֶלֶף אוֹתִיּוֹת). It follows (נִמְצָא), that every single Sefirah from those ten which the Keter brought forth from potential into actuality (שֶׁלְּכָל סְפִירָה וּסְפִירָה מֵאוֹתָן הָעֶשֶׂר שֶׁהוֹצִיא הַכֶּתֶר מִן הַכֹּחַ אֶל הַפּוֹעַל), possessed seven thousand letters (הָיָה לוֹ ז׳ אֲלָפִים אוֹתִיּוֹת). And this is what the sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל): “Six thousand years the world shall exist, and one shall be destroyed” (שִׁית אַלְפִין שְׁנִין הֲוֵי עָלְמָא וְחַד חָרוּב) (Rosh Hashanah 31a). Meaning (כְּלוֹמַר), that same power of seven mentioned above (שֶׁאוֹתוֹ הַכֹּחַ שֶׁל ז׳ הַנִּזְכָּר), which came from the destruction of Tohu (שֶׁבָּאוּ מִן הַחָרְבָּה [תֹּהוּ]), caused the world to become destroyed in the seventh millennium (גָּרְמוּ לִהְיוֹת הָעוֹלָם חָרֵב בָּאֶלֶף הַז׳).

Behold (הֲרֵי), within the inclusiveness of the aforementioned Partzuf (שֶׁבְּהַכְּלָלוּת שֶׁל הַפַּרְצוּף הַנִּזְכָּר), there were seven hundred letters (הָיָה לוֹ ז׳ מֵאוֹת אוֹתִיּוֹת), and your sign is (וְסִימָנָךְ): “For Elohim has appointed me another seed in place of Hevel, for Kayin slew him” (כִּי שָׁת לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן) (Genesis 4). The secret of the death and slaying of the kings (סוֹד מִיתַת וַהֲרִיגַת הַמְּלָכִים). And likewise the world of Tohu (וְגַם עוֹלַם הַתֹּהוּ) is called by the expression Hevel and Tohu (מְכוּנֶה בִּלְשׁוֹן הֶבֶל וָתֹהוּ), which was destroyed (שֶׁנֶּחְרַב), and it is derived from the expression (וְנִגְזַר מִלְּשׁוֹן): “He did not create it for tohu, He formed it to be inhabited” (לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ) (Isaiah 45), in the world of Tikkun (בְּעוֹלַם הַתִּיקּוּן). And the explanation of the verse shall be thus (וְיִהְיֶה הַפֵּרוּשׁ שֶׁל הַפָּסוּק כָּךְ), namely (כְּלוֹמַר), Adam haRishon (אָדָם הָרִאשׁוֹן), who alludes to the world of the points (שֶׁהוּא רוֹמֵז לְעוֹלַם הַנְּקוּדוֹת), found no rest except in Shet (לֹא מָצָא מַרְגּוֹעַ כִּי אִם בְּשֵׁת), which is the world of Tikkun (שֶׁהוּא עוֹלַם הַתִּיקּוּן). This is what the verse says (הוּא שֶׁאָמַר הַכָּתוּב): “And he begot in his likeness, according to his image” (וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ) (Genesis 5). And he possessed all the Tikkunim (וְהָיָה לוֹ כָּל הַתִּיקּוּנִים). And the matter is (וְהָעִנְיָן הוּא), that all the Neshamot dependent upon Adam haRishon (כִּי כָּל הַנְּשָׁמוֹת הַתְּלוּיוֹת בְּאָדָם הָרִאשׁוֹן), as the sages of blessed memory said (כְּאָמְרָם זַ״ל), they already existed in the world of Tohu (הֵם הָיוּ כְּבָר בְּעוֹלַם הַתֹּהוּ), as I explained there in the world of Tohu (כַּאֲשֶׁר פֵּרַשְׁתִּי שָׁם בְּעוֹלַם הַתֹּהוּ). And in the world of Tikkun they were rectified (וּבְעוֹלַם הַתִּיקּוּן נִתְקְּנוּ), for “Tohu” and “Vanity of vanities, said Kohelet” are one (כִּי תֹּהוּ וַהֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֵם אֶחָד) (Ecclesiastes 1). And it is called the world of Tohu (וְנִקְרָא עוֹלַם הַתֹּהוּ), because it was destroyed (לְפִי שֶׁנֶּחְרַב), since they became vanity and tohu and were destroyed (מִפְּנֵי שֶׁנַּעֲשׂוּ לְהֶבֶל וָתֹהוּ וְנֶחְרְבוּ), and “Elohim appointed me another seed in place of Hevel” (וְשָׁת לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל) (Genesis 4), who was slain and destroyed (שֶׁנֶּהֱרַג וְנֶחְרַב), and this suffices for the understanding one (וְדַי לַמֵּבִין).

And know (וְדַע), that besides these letters of the seven aforementioned Ketarim (שֶׁמִּלְּבַד אֵלּוּ הָאוֹתִיּוֹת שֶׁל ז׳ כְּתָרִים הַנִּזְכָּרִים), which are seventy myriads (שֶׁהֵם ע׳ רִבּוֹא), the Keter already possessed before these (הָיוּ לוֹ לַכֶּתֶר מִקֹּדֶם אֵלּוּ), twelve thousand myriads (י״ב אֶלֶף רִבּוֹא), which belonged to it in the secret of Ohr Penimi [inner light] (שֶׁהָיוּ לָהּ בְּסוֹד אוֹר פְּנִימִי), and the aforementioned seventy myriads (וְהָע׳ רִבּוֹא הַנִּזְכָּרִים) became all ten vessels of the Keter (נַעֲשׂוּ מֵהֶם כָּל עֶשֶׂר כְּלֵי הַכֶּתֶר), and the twelve thousand myriads were within them as Ohr Penimi [inner light] (וְהַי״ב אֶלֶף רִבּוֹא הָיוּ בְּתוֹכָם לְאוֹר פְּנִימִי). And corresponding to them in Adam is the power of nourishment (וּכְנֶגְדָּם בְּאָדָם בְּכֹחַ הַזָּן), as it is said (שֶׁנֶּאֱמַר): “For man lives by all that proceeds from the mouth of Hashem” (כִּי עַל מוֹצָא פִי יְהוָ״ה יִחְיֶה הָאָדָם) (Deuteronomy 8). From the name Havayah (מִשֵּׁם הֲוָיָ״ה) is the power of nourishment (הוּא כֹּחַ הַזָּן), through the twelve permutations of Havayah (בִּי״ב צֵירוּפֵי הֲוָיָ״ה), descending every day from the head of Atika [the Ancient One] (הַיּוֹרְדִים מֵרֹאשׁ עַתִּיקָא בְּכָל יוֹם), and this is the nourishment of the Neshamah (וְהוּא מְזוֹן הַנְּשָׁמָה). And the nine letters of the vessel of the Keter itself (וְהַתֵּשַׁע אוֹתִיּוֹת שֶׁל כְּלִי הַכֶּתֶר עַצְמוֹ), which are the three names that we mentioned (שֶׁהֵם ג׳ שֵׁמוֹת שֶׁאָמַרְנוּ), namely Yechaḥ, Chayah, haChai (שֶׁהֵם יח״ח חַיָּה הַחַ״י), were divided one letter to each one of the vessels of the Keter (נֶחְלְקוּ אוֹת אַחַת לְכָל אֶחָד מִכְּלֵי הַכֶּתֶר), except for the Malkhut within the Keter (חוּץ מִן הַמַּלְכוּת שֶׁבַּכֶּתֶר), which in the future from its Chesed and below will enter into Reisha DeEin [the Head of Nothingness] and Arich Anpin (שֶׁעֲתִידָה מֵחֶסֶד שֶׁלָּהּ וּלְמַטָּה לִכָּנֵס בְּרֵישָׁא דְאַיִן וַאֲרִיךְ אַנְפִּין), which is the world of Atzilut (שֶׁהוּא עוֹלַם הָאֲצִילוּת). And it was not fitting for the world to make use of so great a light (וְלֹא הָיָה רָאוּי הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹר כָּל כָּךְ גָּדוֹל), because of the worlds that were destined afterward to descend from it (מִפְּנֵי הָעוֹלָמוֹת שֶׁהֵם עֲתִידִים לְהִשְׁתַּלְשֵׁל מִמֶּנּוּ אַחַר כָּךְ), which are not worthy and fitting for this light of these letters (שֶׁאֵינָם כְּדַאיִים וּרְאוּיִים לְזֶה הָאוֹר שֶׁל אֵלּוּ הָאוֹתִיּוֹת), which are simple Chesed (שֶׁהֵם חֶסֶד הַפָּשׁוּט).

And know (וְדַע), that the aforementioned twelve thousand myriads (שֶׁהַי״ב אֶלֶף רִבּוֹא הַנִּזְכָּרִים) were divided (נֶחְלְקוּ), one thousand and two hundred myriads to each one of the inclusive Sefirot of the Keter (אֶלֶף וּמָאתַיִם רִבּוֹא לְכָל אַחַת מִן הַסְּפִירוֹת כְּלָלוּת הַכֶּתֶר), and the one thousand (וְהָאֶלֶף) are in order that each one of them should possess Ohr Penimi [inner light] (הֵם כְּדֵי לִהְיוֹת לְכָל אֶחָד מֵהֶם אוֹר פְּנִימִי), and in order to sustain its vessel (וּכְדֵי לְהַעֲמִיד הַכְּלִי שֶׁלּוֹ), and the two hundred (וְהַמָּאתַיִם) are in order to illuminate within the vessel of the Malkhut within Keter (הֵם כְּדֵי לְהָאִיר תּוֹךְ כְּלִי מַלְכוּת שֶׁבַּכֶּתֶר), and so that she would be able to illuminate with them within the world of Atzilut (וּכְדֵי שֶׁתּוּכַל הִיא לְהָאִיר בָּהֶם בְּעוֹלַם הָאֲצִילוּת). And this is what the verse says (וְזֶה שֶׁאוֹמֵר הַכָּתוּב): “The thousand are for you, Shlomo, and two hundred for the keepers of its fruit” (הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנוֹטְרִים אֶת פִּרְיוֹ) (Song of Songs 8). Meaning (כְּלוֹמַר), that the thousand are for the vessel itself (שֶׁהָאֶלֶף הֵם בְּעַד הַכְּלִי עַצְמוֹ), and two hundred for the keepers of its fruit (וּמָאתַיִם לְנוֹטְרִים אֶת פִּרְיוֹ), which is the world of Atzilut (שֶׁהוּא עוֹלַם הָאֲצִילוּת), those who guard and preserve and wait and anticipate to eat from its fruit (הַנּוֹטְרִים וְשׁוֹמְרִים וּמַמְתִּינִים וּמְצַפִּים לֶאֱכוֹל מִפִּרְיוֹ), descending from there into the world of Atzilut (הַיּוֹרֵד מִשָּׁם לְעוֹלַם הָאֲצִילוּת). And this is what the Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל): “Every Shlomo in Shir haShirim is holy” (כָּל שְׁלֹמֹה שֶׁבְּשִׁיר הַשִּׁירִים הוּא קֹדֶשׁ) (Shevuot 35b), except for “The thousand are for you, Shlomo” (חוּץ מֵהָאֶלֶף לְךָ שְׁלֹמֹה), meaning (כְּלוֹמַר), that all of them are in relation to the world of Atzilut (שֶׁכֻּלָּם הֵם בְּעֵרֶךְ עוֹלַם הָאֲצִילוּת), except for this one which is above that level (חוּץ מִזֶּה שֶׁהוּא לְמַעְלָה מִזֶּה הָעֵרֶךְ), namely the world of Ein Sof (דְּהַיְנוּ עוֹלַם אֵין סוֹף). It follows (נִמְצָא), that every one of the Sefirot of the Keter (שֶׁכָּל אֶחָד מִן סְפִירוֹת הַכֶּתֶר) possesses according to the number of Erez [cedar] myriads plus one (יֵשׁ בָּהּ כְּמִנְיַן אֶרֶ״ז רִבּוֹא וְאֶחָד יַתִּיר), namely one thousand and two hundred and seven (הַיְינוּ אֶלֶף וּמָאתַיִם וְשֶׁבַע), and they are the cedars of Lebanon (וְהֵם אַרְזֵי לְבָנוֹן), which Hashem planted in the world of Tikkun (אֲשֶׁר נָטַע יְהוָ״ה בְּעוֹלַם הַתִּיקּוּן), from that which the Holy One blessed be He uprooted from the world of Tohu (מִמַּה שֶּׁעֲקָרָן הקב״ה מֵעוֹלַם הַתֹּהוּ), and replanted them in the world of Tikkun (וּשְׁתָלָן בְּעוֹלַם הַתִּיקּוּן). And through this (וּכָזֶה), the language of Rashbi, peace be upon him, will be understood (יוּבַן לְשׁוֹן הָרַשְׁבִּ״י ע״ה), who said in Parashat Bereshit (שֶׁאָמַר בְּפָרָשַׁת בְּרֵאשִׁית), concerning the verse (עַל פָּסוּק): “And Hashem Elohim planted a garden in Eden from the beginning” (וַיִּטַּע יְהוָ״ה אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם) (Genesis 2): “These are the plantings that the Holy One blessed be He uprooted, and replanted them in another place” (אִלֵּין נְטִיעָן דַּעֲקָרִן קֻבְּ״ה וְאִשְׁתִּיל לוֹן בַּאֲתַר אוֹחֲרָא).

In the Holy Land (בְּאַרְעָא קַדִּישָׁא), and this is in the aforementioned Malkhut (וְהוּא בַּמַּלְכוּת הַנִּזְכָּרֶת), which is called the Holy Land (הַנִּקְרֵאת אַרְעָא קַדִּישָׁא). And likewise in the Zohar, Parashat Vayikra (וְגַם בַּזֹּהַר פָּרָשַׁת וַיִּקְרָא), on the first verse concerning (פָּסוּק רִאשׁוֹן עַל): “The blossoms appeared in the land” (הַנִּצָּנִים נִרְאוּ בָאָרֶץ) (Song of Songs 2). And let us return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), that afterward Ein Sof alluded to Chokhmah (שֶׁאַחַר כָּךְ רָמַז אֵין סוֹף לְחָכְמָה), that it should make a complete Partzuf (שֶׁתַּעֲשֶׂה פַּרְצוּף שָׁלֵם), just as the Keter was made (כְּמוֹ שֶׁנַּעֲשְׂתָה הַכֶּתֶר), and it was made through the power of the seven Chokhmot from the seven shattered vessels (וְנַעֲשֵׂית בְּכֹחַ הַז׳ חָכְמוֹת מִז׳ כֵּלִים הַנִּשְׁבָּרִים), which are seventy myriads (שֶׁהֵם ע׳ רִבּוֹא), such that every Sefirah received seven myriads (שֶׁיַּעֲלֶה לְכָל סְפִירָה ז׳ רִבּוֹא). And also the four thousand myriads that it possessed (וְגַם אַרְבַּעַת אֲלָפִים רִבּוֹא שֶׁיֵּשׁ לָהּ), entered into all its vessels (נִכְנְסוּ אֶל כָּל כֵּלֶיהָ), in such a manner that each one of its Sefirot possesses four hundred myriads (בְּאֹפֶן שֶׁיֵּשׁ לְכָל אֶחָד מִסְּפִירוֹתֶיהָ ד׳ מֵאוֹת רִבּוֹא). And these four hundred myriads (וְאֵלּוּ הַד׳ מֵאוֹת רִבּוֹא) illuminate within the vessels of Arich Anpin (הֵם מְאִירִים בְּתוֹךְ כְּלֵי אֲרִיךְ אַנְפִּין), and within its head they illuminate even more intensely (וּבְרֹאשׁוֹ מְאִירִים בְּיוֹתֵר), except that its hairs are not divided (רַק שֶׁהַשְּׂעָרוֹת שֶׁלּוֹ אֵינָם מִתְחַלְּקִים), for they are simple Chesed (כִּי הֵם חֶסֶד הַפָּשׁוּט). And afterward the aforementioned light emerges through its navel (וְאַחַר כָּךְ יוֹצֵא הָאוֹר הַנִּזְכָּר דֶּרֶךְ טַבּוּרוֹ), and illuminates within the division of the hairs of the head of Ze’ir Anpin (וּמֵאִיר בְּפַלְגּוּתָא דְשַׂעֲרֵי דְּרֵישָׁא דְזְעֵיר אַנְפִּין), namely from the forehead to the crown (דְּהַיְנוּ מִן הַמֵּצַח עַד הַקָּדְקֹד), namely through the middle of the head (הַיְינוּ דֶּרֶךְ אֶמְצָעוּת הָרֹאשׁ), where the hairs are divided (שֶׁשָּׁם מִתְחַלְּקִים הַשְּׂעָרוֹת), half to the right and half to the left (חֶצְיָם לַיָּמִין וְחֶצְיָם לַשְּׂמֹאל). Because the hairs are judgments (מִפְּנֵי שֶׁהַשְּׂעָרוֹת הֵם דִּינִים), and through this illumination they are sweetened (וּבְהֶאָרָה הַזֹּאת הֵם מְמוּתָקִים), therefore they are divided into two (וְעַל כֵּן הֵם מִתְחַלְּקִים לִשְׁנַיִם), so that the judgments should not be together (כְּדֵי שֶׁלֹּא יִהְיוּ הַדִּינִין יַחַד). And these four hundred myriads of letters (וְאֵלּוּ הַד׳ מֵאוֹת רִבּוֹא אוֹתִיּוֹת), are the four hundred worlds of longing (הֵם ד׳ מֵאוֹת עָלְמִין דְּכִסּוּפִין), of which Rashbi says (שֶׁאוֹמֵר הָרַשְׁבִּ״י), that they illuminate within the division of the hairs of Ze’ir Anpin (שֶׁהֵם מְאִירִים בְּפַלְגּוּתָא דְשַׂעֲרֵי דְזָ״א), which is called the path of the righteous (הַנִּקְרָא אֹרַח צַדִּיקִים), as it is said (שֶׁנֶּאֱמַר): “And the path of the righteous is like the light of Nogah” (וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ) (Proverbs 4). The light divides the hairs (הָאוֹר מְחַלֵּק הַשְּׂעָרוֹת), half to the left and half to the right (חֶצְיָם לַשְּׂמֹאל וְחֶצְיָם לַיָּמִין), and the hairs are five YHVH Names of Chesadim to the right (וְהַשְּׂעָרוֹת הֵם ה׳ הֲוָיוֹת חֲסָדִים לַיָּמִין), and five YHVH Names of Gevurot to the left (וְה׳ הֲוָיוֹת גְּבוּרוֹת לַשְּׂמֹאל), namely the YHVH Name with the vowelization of Elohim (דְּהַיְנוּ יהו״ה בְּנִקּוּד אֱלֹהִים), like this YHVH (כָּזֶה יֱהֹוִה), the Aleph with a Chataf-Segol (הָאָלֶ״ף בַּחֲטַף סֶגּוֹל), whose letters together with the vowels ascend to Talmud (שֶׁאוֹתִיּוֹתֵיהֶם עִם הַנְּקוּדוֹת עוֹלִים תַּלְמוּד), which is entirely judgments (שֶׁכֻּלּוֹ דִּינִים), namely the disputes that exist within judgment (דְּהַיְנוּ הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ בְּדִין), such as forbidden and permitted (כְּגוֹן אָסוּר מֻתָּר), impure and pure (טָמֵא טָהוֹר), valid and invalid (כָּשֵׁר פָּסוּל). And also (וְגַם), a person must exert himself (צָרִיךְ הַבֶּן אָדָם לִטְרוֹחַ עַצְמוֹ) in the difficulties of the Talmud (בְּקוּשְׁיוֹת הַתַּלְמוּד), with the companions of the academy (בַּחֲבֵירֵי הַיְשִׁיבָה), in order to split the air of the Klipot (כְּדֵי לְבַקֵּעַ אֲוִיר הַקְּלִיפּוֹת), and to take back that which swallowed from its mouth (וְלִקַּח אֶת בּוֹלְעוֹ מִפִּיו), namely sparks of purity (הֵם נִיצוֹצֵי טָהֳרָה), to fulfill that which is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר): “By the sweat of your brow shall you eat bread” (בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם) (Genesis 3), the bread of Torah (לַחְמָהּ שֶׁל תּוֹרָה). And an allusion to this is (וְרֶמֶז לָזֶה), Lilith (לִילִית), whose numerical value is 480 (גִּימַטְרִיָּא פַּת), according to the number of Talmud (כְּמִנְיַן תַּלְמוּד), which weakens her power (שֶׁמַּחֲלִישׁ כֹּחָהּ). Only these difficulties (רַק אֵלּוּ הַקּוּשְׁיוֹת), which are in the secret of Teiku [unresolved difficulty] (שֶׁהֵם בְּסוֹד תֵּיקוּ), for the container of impurity closes it (שֶׁהַתִּיק שֶׁל הַטֻּמְאָה סוֹגְרוֹ), and it does not illuminate outward (וְאֵינוֹ מֵאִיר לַחוּץ), because it has no place to grasp it and separate it from impurity (שֶׁאֵין לוֹ מָקוֹם לְאָחְזוֹ וּלְהַבְדִּילוֹ מִן הַטֻּמְאָה), that light remains without Tikkun (אוֹתוֹ הָאוֹר מוּנָח בְּלִי תִּיקּוּן), until Eliyahu comes (עַד שֶׁיָּבוֹא אֵלִיָּהוּ), he shall reveal its Tikkun (הוּא יְגַלֶּה תִּיקּוּנוֹ). And one who knows the secret of the fruit within the earth (וּמִי שֶׁיּוֹדֵעַ סוֹד הַפְּרִי שֶׁבָּאָרֶץ), knows that among them there are those whose peel is inside and the food outside, or the opposite (יֵשׁ מֵהֶם קְלִיפָתוֹ מִבִּפְנִים וְהָאֹכֶל מִבַּחוּץ אוֹ אִיפְּכָא), knows the secret of these sparks (יוֹדֵעַ סוֹד הַנִּיצוֹצוֹת הַלָּלוּ). And Adam haRishon, peace be upon him (וְאָדָם הָרִאשׁוֹן ע״ה), through his sin (בְּחֶטְאוֹ), took for himself this Torah of forbidden and permitted (לָקַח לוֹ הַתּוֹרָה הַזֹּאת בְּאִסּוּר וְהֶתֵּר), in the secret of Yetzirah where the Tree of Knowledge of Good and Evil exists (בְּסוֹד יְצִירָה שֶׁשָּׁם עֵץ הַדַּעַת טוֹב וָרָע). For in Beri’ah (כִּי בִּבְרִיאָה), there the Garden of Eden is entirely good (שָׁם הַגַּן עֵדֶן כֻּלּוֹ טוֹב), overpowering the evil (גּוֹבֵר עַל הָרַע), and there he possessed the Torah of intention of eating from the Tree of Life (וְהָיָה לוֹ שָׁם תּוֹרַת הַכַּוָּנָה שֶׁל אֲכִילַת עֵץ הַחַיִּים), within which are positive and negative commandments (שֶׁיֵּשׁ בּוֹ עֲשֵׂה וְלֹא תַעֲשֶׂה), which I already explained (שֶׁפֵּרַשְׁתִּיהוּ כְּבָר), in the gate of the world of Tohu (בְּשַׁעַר עוֹלַם הַתֹּהוּ). And Adam haRishon, peace be upon him (וְאָדָם הָרִאשׁוֹן ע״ה), did not wish to remain continually in Beri’ah before His Shekhinah (לֹא רָצָה לַעֲמוֹד תָּמִיד בִּבְרִיאָה לִפְנֵי שְׁכִינָתוֹ), and he went to Yetzirah (וְהָלַךְ לִיצִירָה), and there the serpent incited him through his wife (וְשָׁם הֵסִיתוֹ הַנָּחָשׁ עַל יְדֵי אִשְׁתּוֹ), and he desired to distance himself (וְרָצָה לְהִתְרַחֵק), and he became distanced (וְנִתְרַחֵק), until his Maker would have mercy upon him (עַד יְרַחֲמֵהוּ עוֹשֵׂהוּ), together with all the Neshamot dependent upon him (עִם כָּל הַנְּשָׁמוֹת הַתְּלוּיוֹת בּוֹ). And the five YHVH Names that we mentioned (וְהַה׳ הֲוָיוֹת שֶׁאָמַרְנוּ), Imma gives to Ze’ir Anpin (נוֹתֶנֶת אִמָּא לִזְעֵיר), and they descend into Ze’ir Anpin until his Yesod (וְהֵם יוֹרְדִים לִזְעֵיר עַד יְסוֹד שֶׁלּוֹ), and when they arrive at the end of the Yesod (וּכְשֶׁמַּגִּיעִים לְסוֹף יְסוֹד), they do not find a place to emerge (אֵינָם מוֹצְאִים מָקוֹם לָצֵאת), and they ascend upward (וְעוֹלִים לְמַעְלָה), and emerge through the opening between his shoulders (וְיוֹצְאִים דֶּרֶךְ הַחוֹר שֶׁבֵּין כְּתֵפָיו), and enter into the Malkhut and illuminate within her (וְנִכְנָסִין לַמַּלְכוּת וּמְאִירִים בָּהּ), and fill her vessels (וּמְמַלְאִים כֵּלֶיהָ). And when we come to the Tikkun of Ze’ir Anpin and his Nukvah, with the help of the Creator and His Shekhinah (וּכְשֶׁנָּבוֹא לְתִקּוּן זְעֵיר וְנוּקְבֵיהּ בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ), we shall explain in detail these five illuminations (נֹאמַר בִּפְרָטוּת ה׳ הֶאָרוֹת הָאֵלּוּ), what they rectify within the Malkhut (מַה הֵם מְתַקְּנִים בַּמַּלְכוּת).