Chapter Thirty-Five (פֶּרֶק שְׁלוֹשִׁים וַחֲמִשָּׁה)

Nine hundred and seventy-four generations were the secret of the evil of the World of Tohu (הַתְּתַּקְע״ד דּוֹרוֹת הָיוּ סוֹד הָרַע שֶׁל עוֹלַם הַתֹּהוּ), and the thousand generations of the pure were the secret of the good of the World of Tohu (וְהָאֶלֶף דּוֹר שֶׁל טְהוֹרִים הָיוּ סוֹד הַטּוֹב שֶׁל עוֹלַם הַתֹּהוּ). These were hidden away, and those fell downward (אֵלּוּ נִגְנְזוּ וְאֵלּוּ נָפְלוּ לְמַטָּה), as it is said of them: “the tear of the oppressed and they have no comforter” (שֶׁנֶּאֱמַר עֲלֵיהֶם: 'דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם' (Ecclesiastes 4)). For they have no sufficient excuse (כִּי אֵין לָהֶם תֵּרוּץ מַסְפִּיק), for they have a claim: Why did You not create us from the light of the good, from the side of the Chesedim (שֶׁיֵּשׁ לָהֶם טַעֲנָה לָמָּה לֹא בְרָאתָנוּ מֵאוֹר הַטּוֹב מִצַּד הַחֲסָדִים), and we would not have fallen into the depths of the Klipot (וְלֹא הָיִינוּ נוֹפְלִים אֶל עֻמְקֵי הַקְּלִיפּוֹת). And with all this, there is an answer (וְעִם כָּל זֹאת יֵשׁ תֵּרוּץ), that The Holy One Blessed Be He needed the World of Tohu (שֶׁהָיָה צָרִיךְ הקב״ה לְעוֹלַם הַתֹּהוּ), whose essence is good and evil (שֶׁעִקָּרוֹ טוֹב וָרָע), they are these souls (הֵם הַנְּשָׁמוֹת הָאֵלֶּה), which themselves are the good and the evil (אֲשֶׁר הֵם עַצְמָם הַטּוֹב וְהָרַע). And it was necessary to create actual evil (וְהָיָה צָרִיךְ לִבְרוֹא רַע מַמָּשׁ), therefore, “together with the thorn grows the cabbage” (וְלָכֵן 'בְּהַדֵּי הוּצָא לֵיקֵי כְּרוּבָא'). And all those thousand generations-namely, the nine hundred and seventy-four generations together with the twenty-six generations-they are the thousand generations for whom the Torah was hidden for Israel (וְכָל אוֹתָם הָאֶלֶף דּוֹר, דְּהַיְינוּ הַתְּתַּקְע״ד דּוֹרוֹת עִם הַכ״ו דּוֹרוֹת הֵם אֶלֶף דּוֹר, אֲשֶׁר הָיְתָה הַתּוֹרָה גְּנוּזָה לְיִשְׂרָאֵל), those generations would receive illumination from the excess of the Zivug of Abba and Imma for their own need (אוֹתָם הַדּוֹרוֹת הָיוּ מְקַבְּלִים הָאָרָה מֵהַמּוֹתָר שֶׁל זִוּוּג אַבָּא וְאִמָּא לְצֹרֶךְ עַצְמָם). For there are two Zivugim in Abba and Imma (כִּי יֵשׁ ב׳ זִוּוּגִים בְּאַבָּא וְאִמָּא), and He who separates made many separations from the pressing forth of their illumination (וְהָיָה הַמַּבְדִּיל כַּמָּה הַבְדָּלוֹת מִבְּלִיטַת הַאֲרָתָם), and from my flesh I behold God-like the discharge of a woman who does not conceive (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ, פְּלִיטַת הָאִשָּׁה כַּאֲשֶׁר לֹא תִתְעַבֵּר). Therefore, they did not merit the Torah (וְלָכֵן לֹא זָכוּ לַתּוֹרָה). And this is what the verse says: “They are wrinkled before their time; a river pours out their foundation” (Job 22) (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב: 'קִמְּטוּ בְּלֹא עֵת נָהָר יוּצַק יְסוֹדָם') (Job 22), and their foundation poured (וְיְסוֹד הֵצִיק), and it emptied the Shefa immediately without Zivug, Ibbur, and mitigation (וְהֵרִיק הַשֶּׁפַע תֵּכֶף בְּלִי זִוּוּג וְעִיבּוּר וּמִתּוּק), in the sense of “He pressed them and poured them from vessel to vessel” (מִלְּשׁוֹן הֵצִיקָם וְהֵרִיקָם מִכְּלִי אֶל כְּלִי), and what spilled from it was given to the nine hundred and seventy-four generations (וְהַנִּשְׁפָּךְ מִמֶּנּוּ, נִתְּנָה לַתְּתַּקְע״ד דּוֹרוֹת), who were in the land in those days (אֲשֶׁר שָׁם הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם). For Malchut cast them down in the secret of the Nephilim (כִּי הִפִּילַתָם הַמַּלְכוּת בְּסוֹד נְפִילִים), and understand this great secret (וְהָבֵן הַסּוֹד הַגָּדוֹל הַזֶּה). Therefore, they too corrupted seed upon the face of the entire earth in vain (וְלָכֵן הָיוּ מַשְׁחִיתִים גַּם הֵם זֶרַע עַל פְּנֵי כָל הָאָרֶץ לַבַּטָלָה), like the corruption of seed that is not absorbed in the Nukvah (דּוּגְמַת הַשְׁחָתַת הַזֶּרַע שֶׁאֵינוֹ נִקְלָט בַּנֻּקְבָּא). And the reason for this is because it is known before Him, blessed be He, that there is no benefit in them at present (וְטַעַם הַדָּבָר לְפִי שֶׁיָּדוּעַ לְפָנָיו יִתְבָּרֵךְ שֶׁאֵין בָּהֶם תּוֹעֶלֶת עַתָּה), and they are harsh Dinim (וְהֵם דִּינִים קָשִׁים), and therefore Malchut cast them down (וְלָכֵן הִפִּילַתָם הַמַּלְכוּת), as happened with Binah of the World of Tohu (כְּמוֹ שֶׁהָיָה אֵצֶל בִּינָה שֶׁל עוֹלַם הַתֹּהוּ), for she too cast them down (שֶׁגַּם הִיא הִפִּילָתָם). And this is the secret of: “The offspring of your cattle” (Deuteronomy 7) (וְזֶהוּ סוֹד: "שְׁגַר אֲלָפֶיךָ"), and they are the thousand of the nine hundred and seventy-four and the twenty-six generations (וְהֵם הָאֶלֶף שֶׁל הַתְּתַּקְע״ד וְכ״ו דּוֹרוֹת), who lingered there seven, nine, and twelve months (שֶׁנִּשְׁתָּהוּ שָׁם ז׳ וְט׳ וְי״ב חֹדֶשׁ). Therefore, they fell and died in the secret of: “A woman who miscarries the fruit of her womb” (וְלָכֵן נָפְלוּ וּמֵתוּ בְּסוֹד: 'אִשָּׁה מַפֶּלֶת פְּרִי בִטְנָה') (Job 3). So much so that even King David, peace be upon him, from this aspect, was fitting to be a miscarriage (עַד שֶׁאֲפִלּוּ דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם מִצַּד זֶה, הָיָה רָאוּי לִהְיוֹת נֵפֶל), until life was given to him from the Patriarchs through the Life of the Worlds (עַד שֶׁנִּתְּנוּ לוֹ חַיִּים מֵהָאֲבוֹת עַל יְדֵי חַי הָעוֹלָמִים), and he ascended and merited the Yesod of Ze’ir, in his union with Malchut (וְנִתְעַלֶּה וְזָכָה לְיְסוֹד דְּזְעֵיר בְּחִבּוּרוֹ עִם הַמַּלְכוּת). And with all this, he needed to guard himself from the whisper of “death’s breath” (וְעִם כָּל זֹאת הָיָה צָרִיךְ לִשְׁמוֹר עַצְמוֹ מִלִּשְׁן 'ס׳ נִשְׁמֵי'), the secret of the decayed emissions of death (סוֹד נוֹבְלוֹת הַמָּוֶת), but rather to be truly alive (אֶלָּא יִהְיֶה חַי מַמָּשׁ), to transmit his Zivug from the Yesod called Avir, the strength of Ya'akov (לְהַשְׁפִּיעַ זִוּוּגוֹ מִיְּסוֹד הַנִּקְרָא אַבִּיר, תּוֹקְפוֹ שֶׁל יַעֲקֹב). And this is what the verse says: “If I give sleep to my eyes, slumber to my eyelids, until I find a place for Hashem, a dwelling for the Mighty One of Ya'akov” (Psalms 132) (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב: "אִם אֶתֵּן שְׁנַת לְעֵינַי לְעַפְעַפַּי תְּנוּמָה עַד אֶמְצָא מָקוֹם לַי־י מִשְׁכָּנוֹת לַאֲבִיר יַעֲקֹב"), who has two dwellings: the First Temple and the Second, which are Leah and Rachel (שֶׁיֵּשׁ לוֹ שְׁנֵי מִשְׁכָּנוֹת בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי, שֶׁהֵן לֵאָה וְרָחֵל). And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ). Because it was the beginning of their arrival into this world (מִפְּנֵי שֶׁהָיְתָה תְּחִלַּת בּוֹאָם לָעוֹלָם הַזֶּה), therefore they were exceedingly harsh (לָכֵן הָיוּ קָשִׁים מְאֹד). And this is the secret of the seventy bulls (וְזֶהוּ סוֹד שִׁבְעִים פָּרִים), MNTZPKH is the gematria of 280 (מנצפ״ך גִּימַטְרִיָּיא פ״ר), five foreign crowns grasp them (ה׳ קַטְּרִין נוּכְרָאִין אוֹחֲזִים בָּהֶם), and they are the sustenance of the nations (וְהֵם מְזוֹן הָאוּמּוֹת), who also come from the secret of the fall (שֶׁבָּאִים גַּם כֵּן מִסוֹד הַנְּפִילָה). And the bulls decrease day by day (וְהַפָּרִים הוֹלְכִים וְחַסְרִים), and Malchut did not want to receive them (וּמַלְכוּת לֹא רָצְתָה לְקַלְּטָם), to make from them a complete reckoning (לַעֲשׂוֹת מֵהֶם חֶשְׁבּוֹן שָׁלֵם). But “on the eighth day, there shall be an Atzeret for you” (וַאֲבָל "בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם") (Numbers 29), specifically for you and not for the other nations (דַּוְקָא לָכֶם וְלֹא לִשְׁאָר עַמִּין), and she receives the supernal seed (וְהִיא מְקַבֶּלֶת הַזֶּרַע הָעֶלְיוֹן), and she does not miscarry it, Heaven forbid (וְאֵינָהּ מַפֶּלֶת אוֹתוֹ חַס וְחָלִילָה), but rather retains and absorbs the seed (רַק עוֹצֶרֶת וְקוֹלֶטֶת אֶת הַזֶּרַע). And therefore she is called Atzeret (וְלָכֵן נִקְרֵאת עֲצֶרֶת). And indeed, the absorption of the seed is within three days (וְאָמְנָם קְלִיטַת הַזֶּרַע בִּג׳ יָמִים), for behold, if she expels the seed on the third day, she is pure (כִּי הֲרֵי אִם תִּפְלֹט הַזֶּרַע בַּיּוֹם הַג׳ הִיא טְהוֹרָה), as is written in the Mishnah, tractate Shabbat, chapter of Rabbi Akiva (כְּמוֹ שֶׁכָּתוּב בַּמִּשְׁנָה מַסֶּכֶת שַׁבָּת פֶּרֶק ר׳ עֲקִיבָא), for then already the emission of seed is spoiled and unfit (כִּי אָז כְּבָר שִׁכְבַת הַזֶּרַע הִיא מִסְרַחַת וְאֵינָהּ רְאוּיָה). And behold, these three days are the secret of Tiferet of Ze’ir Anpin (וְהִנֵּה ג׳ יָמִים אֵלּוּ הֵם סוֹד תִּפְאֶרֶת דְּזְעֵיר אַנְפִּין), in which it receives the supernal drop from Imma (שֶׁבָּ(מ)הֶם מְקַבֶּלֶת הַטִּפָּה הָעֶלְיוֹן מֵאִמָּא), and there is the place of the drop (וְשָׁם מְקוֹמָה שֶׁל הַטִּפָּה), at the end of the upper third of the Tiferet of Ze’ir Anpin (בְּסוֹף שְׁלִישׁ הָעֶלְיוֹן שֶׁל תִּפְאֶרֶת זְעֵיר). And these are the secret of the three sons of Noach who emerged from the ark (וְאֵלּוּ הֵם סוֹד ג׳ בְּנֵי נֹחַ הַיּוֹצְאִים מִן הַתֵּבָה), and parallel to the three appearances of the rainbow (וּכְנֶגֶד שְׁלשָׁה מַרְאוֹת הַקֶּשֶׁת), which is the Yesod filled with hues and illumination (שֶׁהוּא יְסוֹד מָלֵא גְוָנִין וְהָאָרָה), which receives the drop below (הַמְּקַבֵּל הַטִּפָּה לְמַטָּה), and there it is cooked (וְשָׁם נִתְבַּשֵּׁל), and it shoots like an arrow (וְיוֹרֶה כַּחֵץ), in the secret of the Zivug in her Yesod (בְּסוֹד הַזִּוּוּג בִּיסוֹד שֶׁלָּהּ), and this is not the place to elaborate further (וְאֵין כָּאן מָקוֹם לְהַאֲרִיךְ בָּזֶה). And behold, corresponding to these three aspects, three days of absorption are required (וְהִנֵּה כְּנֶגֶד ג׳ בְּחִינוֹת אֵלּוּ צְרִיכָה ג׳ יְמֵי קְלִיטָה), which are these three aspects (שֶׁהֵם ג׳ בְּחִינוֹת אֵלּוּ). And behold, the secret is that the drop of the seed is Chesed (וְהִנֵּה הַסּוֹד הוּא שֶׁהַטִּפָּה שֶׁל הַזֶּרַע הוּא חֶסֶד), and Chesed has a gematria of seventy-two (וְחֶסֶד גִּימַטְרִיָּיא ע״ב), and there are three aspects within the seventy-two (וְיֵשׁ בּוֹ ג׳ בְּחִינוֹת בַּע״ב), which are three times twenty-four (שֶׁהֵם ג׳ פְּעָמִים כ״ד), they are seventy-two (הֵם ע״ב), and corresponding to them are the three days of absorption (וּכְנֶגְדָּם ג׳ יְמֵי הַקְּלִיטָה), in order that the 72 Name may be formed within it (לְהִצְטַיֵּר בּוֹ שֵׁם ע״ב זֶה). It is in the formation mentioned in the Tikkunim (הוּא בְּצִיּוּר הַנִּזְכָּר בַּתִּיקּוּנִים), and it is such that it has twenty-four circles formed in this manner (וְהוּא כָּזֶה שֶׁיֵּשׁ בּוֹ כ״ד עִגּוּלִים הַמִּצְטַיְּרִים כָּזֶה).

Without Tagin, for the Tagin are from her eyes themselves (בְּלֹא תָּגִין, כִּי הַתָּגִין הוּא שֶׁל עֵינִין דִּילָהּ מַמָּשׁ), from Netzach and Hod of Imma, from the mystery of the Beautiful Concealed One who has no eyes (מנ״ה דְּאִמָּא מִסוֹד עוֹלִימְתָּא שַׁפִּירְתָּא דְּלֵית לַהּ עֵינִין), to exclude: the diagram here is the mystery of the Kafs alone, without Tagin (לְאַפּוּקֵי: הַצִּיּוּר דְּכָאן הוּא סוֹד הַכַּדִּין לְבַד, בְּלִי תָּגִין), and they are twenty-four circles (וְהֵם כ״ד עִגּוּלִים). And there are three such Havayot, which are three times twenty-four (וְיֵשׁ ג׳ הֲוָיוֹת כַּאֵלּוּ, שֶׁהֵם ג׳ פְּעָמִים כ״ד), and all of them are aspects of Chesed, which is seventy-two (וְכֻלָּם בְּחִינוֹת חֶסֶד שֶׁהוּא ע״ב), and this is the secret of Isru Chag(Bind the festival)(Psalm 118:27) (וְהוּא סוֹד הָאִסְרוּ חַג), it is the absorption of the seed, which binds and secures the seed in her womb to give birth (הוּא קְלִיטַת הַזֶּרַע שֶׁנִּקְשָׁר וְאוֹסֵר הַזֶּרַע בְּרַחְמָהּ לְהוֹלִיד). And the word Chag is a notarikon of Chesed, Gevurah, and Tiferet (וּמִלַּת חַ״ג הוּא נוֹטָרִיקוֹן חֶסֶד גְּבוּרָה תִּפְאֶרֶת), for the upper third is covered with them (לְפִי שֶׁשְּׁלִישׁ הָעֶלְיוֹן מְכֻסֶּה עִמָּהֶם), and it is not considered to mention the Tav (וְאֵינוֹ נֶחְשָׁב לְהַזְכִּיר הַתּ׳). And this is the secret of “bind the horns of the altar” (וְזֶהוּ סוֹד "יַעַד קַרְנוֹת הַמִּזְבֵּחַ"), which is Malchut, upon which the sparks of Inanimate, Vegetative, Animal, Speaking are rectified, like on the altar (שֶׁהִיא מַלְכוּת שֶׁעָלֶיהָ מְתוּקָנִים הַנִּיצוֹצוֹת דְּצַ"חַ"ם, כְּמוֹ עַל הַמִּזְבֵּחַ), and Chesed–Gevurah–Tiferet are her horns (וְחָג״ת הֵם קַרְנוֹת שֶׁלָּהּ), meaning: bind the drop from Chesed–Gevurah (רָצָה לוֹמַר: תִּקְשׁוֹר אֶת הַטִּפָּה מֵחַ״ג), which are themselves the horns of right and left in her womb (שֶׁהֵם עַצְמָם קַרְנוֹת יָמִין וּשְׂמֹאל בְּמֵעֶיהָ), through the three Havayot mentioned (בְּג׳ הֲוָיוֹת הַנִּזְכָּרִים), and these are also her horns that illuminate and birth souls (וְהֵם גַּם כֵּן קַרְנוֹת שֶׁלָּהּ הַמְּאִירִים וּמוֹלִידִים נְשָׁמוֹת). And in the future, Hashem will be One-that is, Ze’ir Anpin in his ten Sefirot and his Tikkunim, like Arich in the Tikkunim of the beard, in great mercy (וְלֶעָתִיד יִהְיֶה ה׳ אֶחָד, שֶׁהוּא זְעֵיר בְּי׳ סְפִירוֹתָיו וּבְתִיקּוּנָיו, כְּמוֹ אֲרִיךְ בִּתְיקּוּנֵי דִּקְנָא, בְּרַחֲמִים גְּדוֹלִים), and His Name will also be One, in all her limbs and Sefirot (וּשְׁמוֹ יִהְיֶה גַם כֵּן אֶחָד, בְּכָל אֵבָרֶיהָ וּסְפִירוֹתֶיהָ), which is not the case now (מַה שֶּׁאֵין כֵּן עַתָּה). The Mochin of Ze’ir Anpin and his Tikkunim are hidden in Imma and in Arich (מוֹחִין דְּזְעֵיר וְתִיקּוּנָיו נֶעְלָמִים בְּאִמָּא וַאֲרִיךְ), in the four Tikkunim of the beard (בְּד׳ תִּיקּוּנֵי דִּקְנָא), for he only has nine (כִּי אֵין לוֹ אֶלָּא ט׳), and also Malchut has only one point constantly (וְגַם הַמַּלְכוּת נְקֻדָּה אַחַת יֵשׁ לָהּ תָּמִיד), and the other nine are hidden in Imma (וְשׁאָר הַט׳ נֶעְלָמִים בְּאִמָּא), and at certain known times she gives her limbs to her (וּלְעִתִּים יְדוּעִים הִיא נוֹתֶנֶת לָהּ אֵבָרֶיהָ), and afterward they return above (וְחוֹזְרִים אַחַר כָּךְ לְמַעְלָה). But in the future they will remain in their wholeness (וּלְעָתִיד יִשָּׁאֲרוּ בִּשְׁלֵימוּתָם), and not only that, but the Emanator will add upon them a new light (וְלֹא עוֹד, אֶלָּא יוֹסִיף הַמַּאֲצִיל עֲלֵיהֶם אוֹר חָדָשׁ). Therefore at that time we will sing a new song (וְלָכֵן בְּאוֹתוֹ הַפַּעַם נָשִׁיר שִׁיר חָדָשׁ). Amen and amen, so may it be His will (אָמֵן וְאָמֵן, כֵּן יְהִי רָצוֹן).