Chapter Thirty-Eight (פֶּרֶק שְׁלוֹשִׁים וּשְׁמוֹנָה)

We said above (אָמַרְנוּ לְמַעְלָה) these shattered fragments descended four levels of A"B"Y"A (אֵלּוּ הַשְּׁבָרִים יָרְדוּ ד׳ מַדְרֵגוֹת אֲבִי״ע) and fell to the ground of Asiyah (וְנָפְלוּ עַד קַרְקַע עֲשִׂיָּה) and regarding this it is said: “The place where the king’s prisoners are bound” (וְעָלָיו נֶאֱמַר מָקוֹם אֲשֶׁר אֲסִירֵי הַמֶּלֶךְ אֲסוּרִים) until the resurrection of the dead (עַד תְּחִיָּית הַמֵּתִים) and from them were made the four elements A"R"M"A (Fire, Air, Water, Earth) (וּמֵהֶם נַעֲשׂוּ הָאַרְבָּעָה יְסוֹדוֹת אַרמ״ע) from which came into being the four levels of Inanimate, Vegetative, Animal, and Speaking (שֶׁמֵּהֶם נִתְהַווּ אַרְבַּע מַדְרֵגוֹת דּוֹמֵם צֹמֵחַ חַי מְדַבֵּר) (דצח״ם) and sparks of purity remained absorbed within these four species (וְנִיצוֹצוֹת טָהֳרָה נִשְׁאֲרוּ בְּלוּעִים בְּתוֹךְ אֵלּוּ הַד׳ מִינִים) and when the things became materialized (וּכְשֶׁנִּתְגַּשְׁמוּ הַדְּבָרִים) the drops remained absorbed within them (נִשְׁאֲרוּ הַטִּפִּין בְּלוּעִים בְּתוֹכָם) because in those shattered fragments there remained in them some aspect of the Light (מִפְּנֵי שֶׁבְּאוֹתָן הַשְּׁבָרִים נִשְׁאַר בָּהֶם אֵיזֶה צַד מִן הָאוֹר) like drops and sparks (כְּמוֹ טִפִּין טִפִּין וְנִיצוֹצוֹת) and in their descent to Asiyah (וּבְיְרִידָתָם לַעֲשִׂיָּה) these species absorbed these sparks (קָלְטוּ אֵלּוּ הַמִּינִים הַנִּיצוֹצוֹת הָאֵלֶּה) the analogy to this is (הַמָּשָׁל בָּזֶה) just as a vessel full of oil is broken (כִּי כְּמוֹ שֶׁהַכְּלִי שֶׁהוּא מָלֵא שֶׁמֶן וְנִשְׁבַּר) there remains within it - that is, in the shards - the moistness of the oil (נִשְׁאַר בּוֹ הַיְנוּ בַּשְּׁבָרִים לַחְלוּחוֹת שֶׁל שֶׁמֶן) which is like drops (שֶׁהוּא כְּמוֹ טִפִּין) and the entirety of our Tikkun and the performance of the mitzvot (וְכָל כְּלַל תִּקּוּנֵנוּ וּמַעֲשֵׂה הַמִּצְוֺת) is to extract the precious from the vile (הוּא לְהוֹצִיא יָקָר מִזּוֹלֵל) to imprison transgression and to finish sin (לְכַלֵּא הַפֶּשַׁע וּלְתַם חַטָּאת) and regarding this it is said: “And I will bring up what he swallowed from his mouth” (וְעָלָיו נֶאֱמַר וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו) and they are truly sparks of souls (וְהֵם מַמָּשׁ נִיצוֹצוֹת נְשָׁמוֹת) that are rectified by the one who eats (שֶׁמְּתַקֵּן אוֹתָם הָאוֹכֵל) with the kavvanah of the blessing of Birkat haNehenin (בְּכַוָּונַת הַבְּרָכָה שֶׁל בִּרְכַּת הַנֵּהֲנִין) and through this he rectifies the sparks of his soul (וּבְזֶה מְתַקֵּן נִיצוֹצוֹת נִשְׁמָתוֹ) and sparks that touch the soul of his father (וְנִיצוֹצוֹת הַנּוֹגְעִים בְּנִשְׁמַת אָבִיו) and if he did not do so and benefited without a blessing (וְאִם לֹא עָשָׂה כֵן וְנֶהֱנָה בְּלֹא בְּרָכָה) regarding him our Sages of blessed memory said (עָלָיו אָמְרוּ רַזַ״ל) that it is as if he robs his father and his mother (שֶׁהוּא כְּאִילּוּ גּוֹזֵל אָבִיו וְאִמּוֹ) from the sparks that belong to their souls (מִנִּיצוֹצוֹת הַשַּׁיָּכוֹת לְנִשְׁמוֹתֵיהֶם). And he becomes a companion to the destructive man (וְהוּא יִתְחַבֵּר הוּא לְאִישׁ מַשְׁחִית) for the entire intention of the destructive man is to steal sparks and to capture them (שֶׁכָּל מְגַמָּתוֹ שֶׁל אִישׁ מַשְׁחִית לִגְזֹל נִיצוֹצוֹת וּלְקוֹלְטָם) and not to return them to holiness (וְלֹא לְהַחֲזִירָם אֶל הַקְּדֻשָּׁה) and he is his companion if he does not bless (וְהוּא חֲבֵרוֹ אִם אֵינוֹ מְבָרֵךְ) since he damages the sparks of his eating (כֵּיוָן שֶׁפּוֹגֵם בְּנִיצוֹצוֹת אֲכִילָתוֹ) returning them to the destructive man (שֶׁמַּחֲזִירָם לְאִישׁ מַשְׁחִית) and he becomes a companion to his transactions (וְהוּא חֲבֵר לִמְשָׂא וּמַתָּן שֶׁלוֹ). And this is the secret of: “Not by bread alone shall man live, but by every utterance of the mouth of Hashem” (וְזֶהוּ סוֹד: כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל כָּל מוֹצָא פִּי י־הוָ־ה) that this is the blessing that extracts them from impurity to holiness (שֶׁהוּא הַבְּרָכָה הַמּוֹצִיאָם מֵהַטּוּמְאָה לַקְּדֻשָּׁה) and it is clarified through the mouth of Hashem (וּנְבָרֶרֶת עַל יְדֵי פִּי י־הוָ־ה) through the chewing of the thirty-two Elohim, which are the teeth (בִּלְעִיסַת הַל״ב אֱלֹהִים שֶׁהֵם הַשִּׁנַּיִם). And for this a person must have intention when he eats (וּלְזֶה צָרִיךְ הָאָדָם לְכַוֵּן כְּשֶׁהוּא אוֹכֵל) that through the power of chewing with the thirty-two teeth (שֶׁבְּכֹחַ הַלְּעִיסָה בְּל״ב שִׁנַּיִם) which are the thirty-two Elohim (שֶׁהֵם ל״ב אֱלֹהִים) mentioned in Ma‘aseh Bereshit (הַנִּזְכָּרִים בְּמַעֲשֵׂה בְּרֵאשִׁית) and they are the thirty-two paths of Chokhmah (וְהֵם ל״ב נְתִיבוֹת חָכְמָה) which came from the power of the Alef in the head of Ein (שֶׁבָּאוּ מִכֹּחַ הָאַל״ף שֶׁבְּרֵישָׁא דְאֵין) which will be explained in its place (שֶׁנְּבָאֲרֶנָּה בִּמְקוֹמָהּ). And this Alef, its form is two Yods with a Vav between them (וְהָאַל״ף הַזֹּאת צוּרָתָהּ תְּרֵין יוּדִין וְוָו בֵּינַיְהוּ) and when descended the black fire of judgment (וּכְשֶׁיָּרַד בּוּצִינָא דְקַדְרְנוּתָא) it is the letters of MNTZPKH, the spark of judgment from the garment (הוּא אוֹתִיּוֹת מנצפ״ך נִיצוֹץ הַדִּין מִן הַלְּבוּשׁ) it cut the Vav in the middle into two from beginning to end (חָתַךְ הַוָּו שֶׁבֵּינַתַּיִם לִשְׁנַיִם מֵרֹאשָׁהּ לְסוֹפָהּ), and the Yod split to each side like this (וְנֶחְלְקוּ יוּ״ד לְכָל צַד כָּזֶה). And so too they are divided in the mouth (וְכֵן הֵם נֶחֱלָקִים בַּפֶּה) and from these were created the thirty-two teeth of the Israeli man specifically (וּמֵאֵלּוּ נִבְרְאוּ הַל״ב שִׁנַּיִם שֶׁל הָאָדָם הַיִּשְׂרְאֵלִי דַּוְקָא) who possess this number (שֶׁיֵּשׁ לָהֶם הַמִּסְפָּר הַזֶּה) and this is the secret of the millstones that grind manna for the Tzaddikim (וְהוּא סוֹד הָרֵחַיִם שֶׁשּׁוֹחֲקוֹת מָן לַצַּדִּיקִים) for there, in the Heikhal Ahavah, are the millstones mentioned (כִּי שָׁם בְּהֵיכַל אַהֲבָה הֵם הָרֵחַיִם הַנִּזְכָּרִים) and the grinding is of judgmental Mem, Nun from MNTZPKH (וְהַטְּחִינָה שֶׁל דִּין מ״ן מִמנצב״ך) which are exceedingly harsh (שֶׁהֵם קָשִׁים בְּיוֹתֵר) for the Mem is the letter of death (כִּי מֵם הִיא אוֹת שֶׁל מָוֶת) and the Nun is the letter of serpent (וְנוּן הִיא אוֹת שֶׁל נָחָשׁ) and it is itself the form of a serpent (וְהִיא עַצְמָהּ צוּרַת נָחָשׁ) and from it was created (וּמִמֶּנָּה נִבְרְאָה) for its lower point is the golden end of the five foreign crowns (כִּי קוֹצָהּ הַתַּחְתּוֹן הִיא סוּסְפִּיתָא דְדַהֲבָא שֶׁל ה׳ קוּטְרִין נוֹכְרָאִין) that draw sustenance from it (הַיוֹנְקִים מִמֶּנָּה). And this sweetening is performed by those who love (וּמִיתּוּק זֶה נַעֲשֶׂה עַל יְדֵי אִינוּן רְחִימִין) these are the holy ones who fulfilled the verse: “And you shall love Hashem with all your heart” (הֵם הַקְּדוֹשִׁים שֶׁקִּיְּימוּ פָּסוּק וְאָהַבְתָּ אֵת י־הוָ־ה בְּכָל לְבָבְךָ) through the power of chewing by the Israelite man (בְּכֹחַ הַלְּעִיסָה שֶׁל הָאָדָם הַיִּשְׂרְאֵלִי) with his kavvanah he elevates those drops absorbed within that food (בְּכַוָּנָתוֹ מַעֲלֶה אוֹתָן הַטִּפִּין הַנִּבְלָעִים בְּאוֹתוֹ מַאֲכָל) to the place of holiness through the power of his soul (לִמְקוֹם הַקְּדֻשָּׁה בְּכֹחַ נִשְׁמָתוֹ). And regarding this the verse said: “He has swallowed riches and shall vomit them; from his belly shall El drive them out” (וְעַל זֶה אָמַר הַפָּסוּק חֵיל בָּלַע וַיְקִיאֶנּוּ מִבִּטְנוֹ יוֹרִשֶׁנּוּ אֵל) that this refers to holiness (שֶׁהוּא הַקְּדֻשָּׁה) and in its initial letters you will find one of the Names of the seventy-two (וּבְרָאשֵׁי תֵבוֹת שֶׁלּוֹ תִּמְצָא שֵׁם אֶחָד מִשֵּׁמוֹת ע״ב) which is CHB"V (שֶׁהוּא חב״ו) whose function is to extract sparks of purity from the grip of the Klipot (שֶׁפְּעוּלָתוֹ לְהוֹצִיא נִיצוֹצוֹת טָהֳרָה מִיַּדֵי הַקְּלִיפּוֹת) and sparks of wasted seminal emission (וְנִיצוֹצוֹת שִׁכְבַת זֶרַע לְבַטָּלָה) if he intends with it (אִם הוּא מְכַוֵּן בּוֹ). And its secret is its number, which is sixteen (וְסוֹדוֹ הוּא הַמִּסְפָּר שֶׁלוֹ שֶׁהוּא י״ו) and one must intend this Name twice, which are two times sixteen (וְיֵשׁ לְכַוֵּן פְּעָמַיִם אֶל שֵׁם זֶה שֶׁהֵם שְׁנֵי י״ו) corresponding to the two halves of the Alef (שֶׁל שְׁנֵי חֲצָאֵי הָאַל״ף) and they are the thirty-two teeth in the man of Beri’ah (וְהֵם ל״ב שִׁנַּיִם שֶׁבָּאָדָם דְּבְרִיאָה) in these grindings (בַּהַשְׁחָקִים הָאֵלּוּ) and they are the two rows of teeth in his mouth (וְהֵם שְׁתֵּי שוּרוֹת שִׁנַּיִם שֶׁבְּפִיו) upper and lower (לְמַעְלָה וּלְמַטָּה) for two times sixteen equals thirty-two teeth (כִּי שְׁנֵי פְּעָמִים י״ו עוֹלֶה ל״ב שִׁנַּיִם) and its power is very great (וְכֹחוֹ גָּדוֹל מְאֹוד).

And I, Naftali, the Author of this book (וַאֲנִי נַפְתָּלִי הַמְחַבֵּר הַסֵּפֶר הַזֶּה) intend with it morning and evening (מְכַוֵּן בּוֹ בַּקֶּר וָעֶרֶב) during the Amidah of eighteen blessings (בִּתְפִלַּת י״ח) in the section “Sound the great shofar” (בְּסֵדֶר תִּקְעָה בְּשׁוֹפָר) in the phrase “and gather us together from the four corners” (בְּנֻסַּח וְקַבְּצֵנוּ יַחַד מֵאַרְבַּע כַּנְפוֹת) that is, the letter preceding the final letter (דְּהַיְנוּ הָאוֹת הַקּוֹדֶמֶת לָאוֹת הָאַחֲרוֹן) is this very Name within the prayer (הוּא הַשֵּׁם הַזֶּה בַּתְּפִלָּה) which is specific to this Name (הַמְיֻחֶדֶת לְשֵׁם זֶה) for it gathers the sparks of the outcasts of His people Israel (שֶׁהוּא מְקַבֵּץ נִיצוֹצוֹת נִדְחֵי עַמּוֹ יִשְׂרָאֵל). And the word “nidchei” has the same gematria as the Name of seventy-two (וּמִלַּת נִדְחֵי גִּימַטְרִיָּא שֵׁם ע״ב) and in the Gate of the Order of the Prayer Intentions I will explain it clearly (וּבְשַׁעַר סֵדֶר כַּוָּנַת הַתְּפִלּוֹת אֲבָאֲרֶנּוּ בְּאֵר הֵיטֵב) with the intentions that pertain to this matter (עִם הַכַּוָּנוֹת הַשַּׁיָּכוֹת לָזֶה הָעִנְיָן). And how good and how pleasant it is for every person to intend it in every blessing of enjoyment (וּמַה־טּוֹב וּמַה־נָּעִים לְכָל אָדָם לְכַוֵּן בּוֹ בְּכָל בִּרְכַּת הַנֵּהֲנִין) and especially for one who returns in repentance to repair what was corrupted (וּבִפְרָט לְבַעַל תְּשׁוּבָה לְתַקֵּן הַמְעֻוָּת) through whom the sparks of holiness return to their place (שֶׁעַל יָדוֹ תָּשׁוּבְנָה נִיצוֹצוֹת הַקְּדֻשָּׁה לִמְקוֹמָן) to the portions of his soul (אֶל חֶלְקֵי נִשְׁמָתוֹ). And for this the Psalmist said: “and Your Torah is in my innards” (וּלְזֶה אָמַר הַמְשׁוֹרֵר וְתוֹרָתְךָ בְּתוֹךְ מֵעָי) meaning that by the power of the eating of King David, peace be upon him (כְּלוֹמַר שֶׁבְּכֹחַ אֲכִילָתוֹ שֶׁל דָּוִד הַמֶּלֶךְ ע״ה) and the kavvanah he had during eating (וְהַכַּוָּנָה שֶׁהָיְתָה מִתְכַּוֵּן בְּעֵת הָאֲכִילָה) he would bring in those drops which are sparks of Torah into his innards (הָיָה מַכְנִיס אֵלּוּ הַטִּפִּין שֶׁהֵם נִיצוֹצוֹת הַתּוֹרָה בְּתוֹךְ מֵעָיו). And with this kavanah the Sages of blessed memory said (וּבְכוֹוָנָה זוֹ אָמְרוּ רַזַ״ל) that the two kidneys of Avraham our father, peace be upon him, would overflow with wisdom (שֶׁשְּׁתֵּי כִלְיוֹתָיו שֶׁל אַבְרָהָם אָבִינוּ ע״ה הָיוּ נוֹבְעוֹת חָכְמָה) from the power of these drops (מִתּוֹךְ כֹּחַ אֵלּוּ הַטִּפִּין) as you will come to know in detail in the coming chapters (כַּאֲשֶׁר תֵּדְעֵם בִּפְרָטִיּוּת בַּפְּרָקִים הַבָּאִים) with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And for this our Sages of blessed memory said: “One who swallows maror has not fulfilled” (וּלְזֶה אָמְרוּ רַזַ״ל בָּלַע מָרוֹר לֹא יָצָא) because one must chew with the teeth (מִפְּנֵי שֶׁצָּרִיךְ לַעֲיֵן בַּשִּׁנַּיִם) to extract from it those drops (לְהוֹצִיא מִמֶּנּוּ אוֹתָן הַטִּפִּין). And know that the word “maror (Bitter herb)” equals “death” in gematria (וְדַע שֶׁמִּלַּת מָרוֹר עוֹלֶה מָוֶת) and if he swallowed it, the death would remain complete, Heaven forbid (וְאִם בְּלָעוֹ הָיָה נִשְׁאָר הַמָּוֶת שָׁלֵם חַס וְשָׁלוֹם) therefore it requires chewing with the teeth (לָכֵן צָרִיךְ לַעֲיֵן בַּשִּׁנַּיִם) and through this comes the Vav within the Alef of Ein (וּמִכֹּחַ זֶה בָּאָה הַוָּו שֶׁבְּתוֹךְ הָאַל״ף שֶׁל אֵין) and it cuts the Tav of “death” into two Reishin (וְחוֹתֵךְ הַתָּו שֶׁל מָוֶת לִשְׁנֵי רֵי״שִׁין) and it becomes “maror” (וְנַעֲשֵׂית מָרוֹר). And it itself is the Vav of the word “death” (וְהִיא עַצְמָהּ הַוָּו שֶׁל מִלַּת מָוֶת) and therefore one must chew with the thirty-two teeth (וְלָכֵן צָרִיךְ לְלַעֵס בְּל״ב שִׁנַּיִם) which come from the power of the Vav in the Alef of Ein (שֶׁבָּאִים מִכֹּחַ הַוָּו שֶׁל אַ׳ דְּאֵין) which is cut into two by the force of the Gevurot which are the Black Flame (שֶׁהִיא נֶחְתֶּכֶת לִשְׁנַיִם מִכֹּחַ הַגְּבוּרוֹת שֶׁהֵם בּוּצִינָא דְּקַדְרוּנוּתָא) and therefore the Vav itself that is cut (וְלָכֵן הַוָּו עַצְמָהּ הַנֶּחֱתֶכֶת) which is also the Vav of “death” (שֶׁהִיא גַּם כֵּן הַוָּו שֶׁל מָוֶת) cut the Tav of “death” into two (חָתְכָה הַתָּו שֶׁל מָוֶת לִשְׁנַיִם) meaning into two Reishin (רָצָה לוֹמַר לִשְׁנֵי רֵי״שִׁין) and it becomes “maror” (וְנַעֲשֵׂית מָרוֹר). And therefore it is necessary to chew with one’s teeth in order to cut the maror (וְלָכֵן צָרִיךְ לְלַעֵס בְּשִׁינָיו כְּדֵי לַחְתּוֹךְ הַמָּרוֹר) to hint that if it is not cut, the maror remains whole (לְרַמֵּז שֶׁאִם לֹא נֶחְתַּךְ נִשְׁאַר הַמָּרוֹר שָׁלֵם) and it is the Tav of “death” (וְהִיא תָּו שֶׁל מָוֶת) which is the power of the Sitra Achra (שֶׁהִיא כֹּחַ סִטְרָא אַחְרָא) in the mystery of “Tav, you shall die” (בְּסוֹד תָּו תָּמוּת) and “and set a Tav on the foreheads of the men” (וְהִתְוִיתָ תָּיו עַל מִצְחוֹת הָאֲנָשִׁים) (Ezekiel 9). And know that this same Vav is the spear with which Pinchas killed Zimri (וְדַע שֶׁגַּם כֵּן הַוָּאו הַזֹּאת הִיא הָרוֹמַח שֶׁהָרַג בּוֹ פִּינְחָס לְזִמְרִי) for it is in the form of a spear (שֶׁהִיא כִּדְמוּת רוֹמַח) and with his kavvanah and the Names associated with that action (וּבְכַוָּנָתוֹ וְהַשֵּׁמוֹת הַשַּׁיָּכִים אֶל הַפְּעֻלָּה הַהִיא) he was saved from Zimri and the twenty-four thousand Alef-men who were standing around his tent to protect him (נִצּוֹל מִזִּמְרִי וְכ״ד אַל״ף אִישׁ שֶׁהָיוּ עוֹמְדִים סְבִיבוֹת אָהֳלוֹ לְשׁוֹמְרוֹ). For the Vav of “death” was hovering in the air (כִּי הַוָּאו שֶׁל מָוֶת הָיְתָה פּוֹרַחַת בָּאֲוִיר) preparing to enter between the Mem and the Tav to make a complete “death” (כְּדֵי לְהִכָּנֵס בֵּין מֵם וְתָו לַעֲשׂוֹת מָוֶת שָׁלֵם) to cause destruction, Heaven forbid (לַעֲשׂוֹת כִּלָּיָה חַס וְחַלִילָה) and Pinchas arose and took them in his hand (וְעָמַד פִּינְחָס וְלָקַח אוֹתָם בְּיָדוֹ) do not read “in his hand,” but “in his Yod-Vav” (אַל תִּקְרֵי בְּיָדוֹ אֶלָּא בִּיו״ד־ו) which is the letter of the covenant that was given to him (שֶׁהִיא אוֹת הַבְּרִית שֶׁנִּתְּנָה לוֹ) and therefore it is said “My covenant of peace” with a Vav, which is in the form of a spear (וְלָכֵן נֶאֱמַר בְּרִיתִי שָׁלוֹם עִם ו׳ שֶׁהִיא כִּדְמוּת רוֹמַח).