Chapter Thirty-Six (פֶּרֶק שְׁלוֹשִׁים וְשִׁשָּׁה)

And since I have come to explain the matter of the Shevirah (וכְּיוֹן שֶׁבָּאתִי לְבָאֵר עִנְיָן הַשְּׁבִירָה), I will explain to you the manner of its becoming (אֲבָאֵר לְךָ אֹפֶן הֲוָיָתָהּ), explain it well (בָּאֵר הֵיטֵב), each word upon its arrangement (דָּבָר דָּבָר עַל אֹפְנָיו). Know that when the letters descended below to be made into Kelim (דַּע כִּי כְּשֶׁיָּרְדוּ הָאוֹתִיּוֹת לְמַטָּה לְהֵעָשׂוֹת מֵהֶם כֵּלִים), since they traveled and were hewn from their supernal place (כֵּיוָן שֶׁנָּסְעוּ וְנֶחְצְבוּ מִמְּקוֹמָם הָעֶלְיוֹן), each and every letter among them acquired its milui (כָּל אוֹת וָאוֹת מֵהֶם נַעֲשָׂה לוֹ מִלּוּאוֹ). And that milui was in the mystery of external light (וְאוֹתוֹ הַמִּלּוּי הָיָה בְּסוֹד אוֹר חִיצוֹן), for every externality is milui and achorayim (כִּי כָל חִיצוֹן הוּא מִלּוּי וַאֲחוֹרַיִים). And the proof for this is that milui has the gematria of Elokim (וְהָעֵד עַל זֶה: מִלּוּי גִּימַטְרִיָּיא אֱלֹהִים), which is din (שֶׁהוּא דִּין), which encamps outside (אֲשֶׁר חוּץ מִמֶּנּוּ יַחֲנֶה). And in every place where we mention external light (וְכָל מָקוֹם שֶׁנַּזְכִּיר אוֹר חִיצוֹן), it is the mystery of achorayim (הוּא סוֹד אֲחוֹרַיִים). So it was in the World of Tohu (כֵּן הָיָה בְּעוֹלַם הַתֹּהוּ), that milui was in the secret of external light (שֶׁאוֹתוֹ הַמִּלּוּי בְּסוֹד אוֹר חִיצוֹן), and not ohr makif for the vessel (וְלֹא אוֹר מַקִּיף לַכֵּלִי). And the essential letters were the inner essence of the vessel (וְאוֹתִיּוֹת הָעִקָּרִיּוֹת הָיוּ עַצְמִיּוּת הַכֵּלִי), and these were the principal letters (וְהָיוּ אֵלּוּ הָאוֹתִיּוֹת הָעִקָּרִיּוֹת), shining upon the milu’im that were upon them from outside (מְאִירוֹת לַמִּלּוּאִים שֶׁהָיוּ לָהֶם מִבַּחוּץ). And when these hundred forty thousand letters of the shefa we mentioned above entered the vessels (וּכְשֶׁבָּאוּ תּוֹךְ הַכֵּלִים אֵלּוּ הַק״ם רְבוֹא אוֹתִיּוֹת שֶׁל הַשֶּׁפַע שֶׁאָמַרְנוּ לְמַעְלָה), they needed to expand in order to give them place within them (נִצְרְכוּ לְהִתְרַחֵב כְּדֵי לָתֵת לָהֶם מָקוֹם בְּתוֹכָם), to bestow them as an inheritance (לְהַנְחִילָם). And they went and expanded (וְהָיוּ הוֹלְכִים וּמִתְרַחֲבִים), for because of the multitude of letters coming upon them (שֶׁמִּפְּנֵי רִבּוּי הָאוֹתִיּוֹת הַבָּא עֲלֵיהֶם), they needed to expand so greatly (נִצְרְכוּ לְהִתְרַחֵב כָּל כָּךְ), until, so to speak, they became separated from one another (עַד שֶׁכְּבִיָּכוֹל נִפְרְדוּ אֵלּוּ מֵאֵלּוּ), and they became scattered (וְנִתְפַּזְּרוּ). And since the essential letters-which were the inner lights-were scattered (וּכְיוֹן שֶׁנִּתְפַּזְּרוּ הָאוֹתִיּוֹת הָעִקָּרִיּוֹת שֶׁהָיוּ אוֹרוֹת הַפְּנִימִיּוּת), they joined with the other letters of the inner shefa (נִתְחַבְּרוּ בִּשְׁאָר אוֹתִיּוֹת שֶׁל שֶׁפַע הַפְּנִימִי), which are the ten myriad letters (שֶׁהֵם הַי׳ רְבוֹא אוֹתִיּוֹת), that remained suspended in the air (שֶׁנִּשְׁאֲרוּ תְּלוּיִים בָּאֲוִיר), to enter the womb of Imma (לְהִכָּנֵס בְּמֵעֵי אִמָּא), as we will explain with the help of Heaven (כְּמוֹ שֶׁנְּבָאֵר בְּסִיַּיעְתָּא דִשְׁמַיָּיא). But the letters of the milu’im were separated, so to speak, from the essential letters (אֲבָל הָאוֹתִיּוֹת שֶׁל הַמִּלּוּאִים נִפְרְדוּ כְּבִיָּכוֹל מִן הָאוֹתִיּוֹת הָעִקָּרִיּוֹת), and they are the ones that fell below to the ground of the Tehiru (וְהֵם הָיוּ שֶׁנָּפְלוּ לְמַטָּה עַד קַרְקַע הַטְּהִירוּ), and they prepared and sealed the four preparations for the four worlds of A"B"Y"A (וְהֵכִינוּ וְחָתְמוּ הַד׳ הֲכָנוֹת לְד׳ עוֹלָמוֹת אבי״ע). That is, in the world of Atzilut they shone from the front side (דּהַיְנוּ בְּעוֹלַם הָאֲצִילוּת הֵאִירוּ בְּצַד פָּנִים), meaning the illumination they had from the essential letters on the side of the face (פֵּירוּשׁ בְּהַאֲרָה שֶׁהָיָה לָהֶם מֵאוֹתִיּוֹת הָעִקָּרִיּוֹת מִצַּד פָּנִים). And they sealed in the world of Beri’ah with the illumination that they shone from the right side of their bread (וְחָתְמוּ בְּעוֹלַם הַבְּרִיאָה בְּהַאֲרָה שֶׁהֵאִירוּ מִצַּד יָמִין שֶׁלְחָם), and in the world of Yetzirah from the left side (וּבְעוֹלַם הַיְצִירָה מִצַּד שְׂמֹאל), and in the world of Asiyah from the back side (וּבְעוֹלַם הָעֲשִׂיָּה בְּצַד אָחוֹר), meaning in their squaring (רָצָה לוֹמַר בְּרִיבּוּעַ שֶׁלָּהֶם), as we will explain further with the help of the Creator and His Shekhinta (כְּמוֹ שֶׁנְּבָאֵר עוֹד בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינְתֵּו). And from that illumination which they received from the essential letters (וּמֵאוֹתוֹ הַהָאֲרָה שֶׁקִּבְּלוּ מִן הָאוֹתִיּוֹת הָעִקָּרִיּוֹת), a small residue of it remained clinging to them (נִשְׁאֲרָה מִמֶּנָּה מְעַט דְּבוּקָה בָּהֶם), even when it descended to the ground of the Tehiru (גַּם כְּשׁיָּרְדָה בְּקַרְקַע הַטְּהִירוּ). And this illumination is the drops and sparks of purity (וְהָאֲרָה הַזֹּאת הֵם הַטִּיפִּין וְנִצּוֹצֵי טָהֳרָה), which we said remained clinging to the shattered vessels (שֶׁאָמַרְנוּ שֶׁנִּשְׁאֲרָה דְּבוּקָה בִּשְׁבָרֵי כֵּלִים). And from that expansion of scattering and fall (וּמֵאוֹתוֹ הַרְחָבַת הַפִּיזּוּר וְהַנְּפִילָה), of these letters of separation (שֶׁל אוֹתִיּוֹת הַפֵּירוּד הַזֶּה), the Dinim were formed (נִתְהַווּ הַדִּינִין). And from the Dinim were formed the Klipot (וּמִן הַדִּינִין נִתְהַווּ הַקְּלִיפּוֹת), when Adam haRishon sinned and they came into actuality (כְּשֶׁחָטָא אָדָם הָרִאשׁוֹן וְיָצְאוּ לַפֹּעַל), and the Klipot attached themselves to these letters (וְנִדְּבְקוּ הַקְּלִיפּוֹת בְּאֵלּוּ הָאוֹתִיּוֹת), and they benefited from the illumination of the drops that were clinging to them (וְנֶהֱנוּ מֵהַאֲרָת הַטִּיפִּין שֶׁהָיוּ דְּבוּקִים בָּהֶם). And the Dinim that we mentioned are the thousand thousands masters of shields (וְהַדִּינִין שֶׁזָּכַרְנוּ הֵם אֶלֶף אַלְפִּין מָרֵי תְרִיסִין), they are the Dinim of Beri’ah (הֵם דִּינִין דְּבְרִיאָה), and the Names of Imma sweeten them (וּשְׁמוֹת אִמָּא מְמַתְּקִים), for El Shaddai rules in Beri’ah (כִּי אֵל־שַׁדַּי הוּא שׁוֹלֵט בְּבְרִיאָה), and She constructed in Beri’ah the screen and the veil (וְהִיא בָּנְתָה בְּבְרִיאָה הַמָּסָךְ וְהַפַּרְגּוֹד), which is between Atzilut and Beri’ah (שֶׁהוּא בֵּין אֲצִילוּת לִבְרִיאָה), and said to His world: Enough (וְאָמַר לְעוֹלָמוֹ דַּי). And this is the secret of Shaddai (וְזֶהוּ סוֹד שַׁדַּי). And from this curtain there shines outward (וּמִן הַפָּרוֹכֶת הַזֹּאת מֵאִירָה לַחֲוָץ), in the mystery of the Name of Chesed, which is El (בְּסוֹד שֵׁם חֶסֶד שֶׁהוּא אֵל), which is the secret of three Yod letters and an Alef from the Name S"G of Her (שֶׁהוּא סוֹד ג' יוּדִין וְאָלֶף מִשֵּׁם ס״ג שֶׁלָּהּ). And through its sweetening, the Dinim become “masters of shields” (וְעַל־יְדֵי מִיתוּקָהּ נַעֲשִׂים הַדִּינִין 'מָרֵי תְּרִיסִין'), who are protectors of the passages of the Merkavah (שֶׁהֵם מָגִנִּים עַל מָבוֹאוֹת הַמֶּרְכָּבָה), that the Klipot not seize them (שֶׁלֹּא יֵאָחֲזוּ בָּהֶם הַקְּלִיפּוֹת). For its Targum (Aramaic rendering) of “shield” is “Taris” (כִּי תַּרְגּוּמוֹ שֶׁל מָגֵן הוּא תְּרִיס), and three times “El,” which is the sweetening of Beri’ah, Yetzirah, and Asiyah, equals “shield” (וְג' פְּעָמִים אֵל שֶׁהוּא מִיתוּק שֶׁל בִּי״ע עוֹלֶה מָגֵן). Also, El Shaddai is the gematria of Moshe (גַּם אֵל־שַׁדַּי גִּימַטְרִיָּא מֹשֶׁה), who merited Binah that sweetens the Dinim of Beri’ah (שֶׁזָּכָה לְבִינָה שֶׁמְּמַתֶּקֶת דִּינִין דְּבְרִיאָה). For Imma of Atzilut nests in the Throne, by means of a Masach (screen) (כִּי אִמָּא דְּאֲצִילוּת מְקַנֶּנֶת בְּכוּרְסַיָּא עַל־יְדֵי מָסָךְ), and this Name encompasses the entire world of Beri’ah (וְהַשֵּׁם הַזֶּה כּוֹלֵל כָּל עוֹלַם הַבְּרִיאָה), for it is the mystery of the blood of the Dinim (כִּי הוּא סוֹד הַדָּם שֶׁל הַדִּינִין), which turned to milk in Her breasts (שֶׁנֶּהֶפַךְ לְחָלָב בַּשָּׁדַיִם שֶׁלָּהּ). And therefore it is the one that sweetens the Dinim through the Name “El,” which is Chesed (וְלָכֵן הוּא הַמְמַתֵּק הַדִּינִין עַל־יְדֵי שֵׁם אֵל שֶׁהוּא חֶסֶד), it is from the Name S"G of Her (הוּא מִשֵּׁם ס״ג שֶׁלָּהּ), and it shines by Her also from the corners of Arich Anpin (וּמֵאִיר עַל יָדָהּ גַּם כֵּן מִן הַפֵּאוֹת שֶׁל אֲרִיךְ אַנְפִּין), as we will explain in its place at the head of Arich Anpin (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ בְּרֹאשׁ אֲרִיךְ אַנְפִּין). And El Shaddai in its full spelling equals, together with the word “a thousand oxen” (וְאֵל שַׁדַּי בִּמְלוֹאוֹ עוֹלֶה עִם הַמִּלָּה אֶלֶף טוּרִין), which the attribute of Malkhut consumes every day (שֶׁאוֹכֶלֶת מִדַּת הַמַלְכוּת בְּכָל יוֹם). And because three times “El” descend from Binah through Arich Anpin from His corners (וּמִפְּנֵי שֶׁג׳ אֵל, הֵם יוֹרְדִים מִבִּינָה עַל־יְדֵי אֲרִיךְ אַנְפִּין מֵהַפֵּאוֹת שֶׁלּוֹ), and they are the root of the sweetening of A"B"Y"A (וְהֵם שׁוֹרֶשׁ מִיתוּק אבי״ע), which are: El Shaddai, El Havayah, El–Adonai (שֶׁהֵם: אֵל שַׁדַּי, אֵל הוי״ה, אֵל־אדני), therefore it says “a thousand thousand,” which are three Alephs (לְכָךְ אָמַר אֶלֶף אַלְפִּין, שֶׁהֵם ג׳ אַלְפִּין), and understand this (וְהָבֵן). And further it says in the Idra: “Fifty-seven thousand levels, masters of trembling” (וְעוֹד אוֹמֵר בָּאַדְרָא: "נ״ז אַלְפִּין דַּרְגִּין, מָרֵי דִּבְבָא"), and these are the Dinim of Yetzirah (וְהֵם דִּינִין דִּיְצִירָה), and Ze’ir Anpin dwells within them (וְזְעֵיר אַנְפִּין מְקַנֵּן בָּהֶם), which is the mystery of Havayah (שֶׁהוּא סוֹד הוי״ה), and El is Chesed that descends with Him from Arich Anpin (וְאֵל הוּא חֶסֶד הַיּוֹרֵד עִמּוֹ מֵאֲרִיךְ אַנְפִּין). And El Havayah is the gematria of fifty-seven (וְאֵל הוי״ה הוּא גִּימַטְרִיָּיא נ״ז), and therefore they are fifty-seven thousand (וְלָכֵן הֵם נ״ז אַלְפִּין), and He sweetens them (וְהוּא הַמְמַתְּקָם). And also the Name El is the first rectification of the Thirteen Rectifications of the Beard (וְגַם שֵׁם אֵל הוּא תִּיקּוּן רִאשׁוֹן מִי״ג תִּיקּוּנֵי דִּיקְנָא). And in Asiyah they are ninety-six thousand, masters of hanging, (וּבַעֲשִׂיָּה הֵם צ״ו אַלְפִּין מָרֵי דִּילְלָא), because the Name Adnut is in Malkhut, which nests in Asiyah (כִּי שֵׁם אדני הוּא בַּמַלְכוּת הַמְּקַנֶּנֶת בַּעֲשִׂיָּה), and joined with it is the Name El, which is the gematria of ninety-six (וּמְצוֹרָף עִמּוֹ שֵׁם אֵל, הוּא גִּימַטְרִיָּיא צ״ו), therefore they are ninety-six thousand (לָכֵן הֵם צ״ו אַלְפִּין). And this Name El repaired three worlds of the masters of Dinim (וְשֵׁם אֵל זֶה תִּקֵּן ג׳ עוֹלָמוֹת שֶׁל מָרֵי דִּינִין), and they were perfumed by it (וְנִתְבַּשְּׂמוּ עַל יָדוֹ). And it is known that there are three Elohim within the Middot (וְיָדוּעַ שֶׁיֵּשׁ ג׳ אֱלֹהִים בַּמִּדּוֹת), one in Binah, which is called Elohim Chayim (אֶחָד בִּבִינָה, שֶׁהוּא נִקְרָא אֱלֹהִים חַיִּים), the second in Gevurah (וְהַשֵּׁנִי בִּגְבוּרָה), and the third in Malkhut (וְהַשְּׁלִישִׁי בַּמַלְכוּת). And Elohim, spelled in its full form and squared expansion, equals Alef (וַאֱלֹהִים מָלֵא בִּמְלוּאוֹ וּרְבוּעוֹ עוֹלֶה אַל״ף), as in this form: Alef (אַל״ף), Alef Lamed (אַל״ף לָמֶ״ד), Alef Lamed Heh (אַל״ף לָמֶ״ד ה״ה), Alef Lamed Heh Yod (אַל״ף לָמֶ״ד ה״ה יו״ד), Alef Lamed Heh Yod Mem (אַל״ף לָמֶ״ד ה״ה יו״ד מ״ם). And for this reason, it says “Alef Alfin” - a thousand Alefs - in each of them (וְלָזֶה נָקַט אַל״ף אַלְפִּין בְּכָל אֶחָד מֵהֶם). For the intense Dinim were made from the name Elokim with the added Dalet (כִּי הַדִּינִין הַתַּקִּיפִים נַעֲשׂוּ מֵאֵלֹהִים), and every squaring is the back-side - meaning their externality, the mystery of the back (וְכָל רִיבּוּעַ הוּא אֲחוֹרַיִים, דְּהַיְנוּ חִיצוֹנִיּוּת שֶׁלָּהֶם סוֹד אָחוֹר), which is Asiyah (שֶׁהוּא עֲשִׂיָּה). And the first one in Binah includes the other two (וְהָרִאשׁוֹן שֶׁבְּבִינָה כּוֹלֵל הַב׳ אֲחֵרִים), and for this reason, the first king of the kings is called Bela (וְלָזֶה נִקְרָא הַמֶּלֶךְ הָרִאשׁוֹן מֵהַמְּלָכִים בֶּלַע), for he swallows and includes the two other kings (שֶׁהוּא בֹּולֵעַ וְכוֹלֵל הַשְּׁנֵי מְלָכִים הָאֲחֵרִים). And it says in the Idra that the world of groaning and wailing (וְאוֹמֵר בָּאַדְרָא שֶׁעוֹלַם הַיְּבָבָה וְהַיְלָלָה), is for the sake of the other two kings, Yovav and Chusham (הוּא בְּעַד הַב׳ מְלָכִים הָאֲחֵרִים יוֹבָב וְחֻשָׁם). For these kings have their root in Binah (שֶׁאֵלּוּ הַמְּלָכִים עִקָּרָם בִּבִינָה), as the verse says: “Who reigned in the land of Edom” (כְּמוֹ שֶׁאָמַר הַכָּתוּב: "אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם") - which is Binah (שֶׁהִיא בִּינָה), and is called “the drop of Edom” (וְנִקְרֵאת טִפַּת אֱדוֹם), for from its left side emerge the Dinim (דְּמִסִּטְרָהָא נָפְקִין דִּינִין), and this was before the Tikkun (וְזֶה הָיָה קֹדֶם הַתִּקּוּן). Meaning to say: from the Malkhut of Binah these Dinim emerge (רְצוֹנִי לוֹמַר מִמַלְכוּת דְּבִינָה נָפְקִין אֵלּוּ הַדִּינִין), like good wine sitting on the sediment (כְּחַמְרָא טַב דְּיָתֵיב עַל דּוּרְדְּיָא), which are these Dinim (שֶׁהֵם אֵלּוּ הַדִּינִין). But above in Binah, all is mercy (וּלְמַעְלָה בִּבִינָה הַכֹּל רַחֲמִים), because the Dinim are subdued there (מִפְּנֵי שֶׁהַדִּינִין נִכְפִּים שָׁם). And in every world of A"B"Y"A, the Name El descends, which is Chesed–El (וּבְכָל עוֹלָם שֶׁל אבי״ע יוֹרֵד שֵׁם אֵל, שֶׁהוּא חֶסֶד־אֵל), and enters into the Dinim in order to rectify and sweeten them (וּנִכְנָס בְּתוֹךְ הַדִּינִים כְּדֵי לְתַקְּנָם וּלְבַשְּׂמָם), and to subdue them (וּלְאַכְפָּיָא לְהוֹן), as is stated at length in Idra Naso - see there (כְּמוֹ שֶׁאוֹמֵר בְּאַדְרָת נשא בְּאֲרִיכוּת עַיֵּן שָׁם). And also on Rosh HaShanah, which is the Day of Judgment (וְגַם בְּרֹאשׁ הַשָּׁנָה, שֶׁהוּא יוֹם הַדִּין), and all are summoned - against the enemies of Israel - to accuse (וְכוּלָּם מְזֻמָּנִים עַל שׂוֹנְאֵי יִשְׂרָאֵל לְקַטְרֵג), and there is fear, lest, Heaven forbid, the Klipot should seize them (וְיֵשׁ מוֹרָא שֶׁמָּא חַס וְשָׁלוֹם יֵאָחֲזוּ בָּהֶם הַקְּלִיפּוֹת), and receive the fire of Din and strengthening, Heaven forbid (וְיְקַבְּלוּ אֵשׁ הַדִּין וּתְגַבּוֹרֶת חַס וְשָׁלוֹם). Then they are sweetened by the counsel of the Holy One Blessed Be He (אָז נִמְתָּקִים עַל יְדֵי עֲצַת הקב״ה), who commanded to blow the shofar of Binah, the supernal Imma (שֶׁצִּוָּה לִתְקוֹעַ בְּשׁוֹפָר שֶׁל בִּינָה אִמָּא עִילָּאָה), which sweetens these Dinim (שֶׁהִיא מְמַתֶּקֶת הַדִּינִים הָאֵלּוּ).

And I have already lengthened above on the matter of the shofar - see there (וְכְבָר הֶאֱרַכְתִּי לְמַעְלָה בְּעִנְיַן הַשּׁוֹפָר, עַיֵּן שָׁם). Also our Sages, of blessed memory, said: “A person's sustenance is as difficult as the splitting of the Red Sea” (גַּם אָמְרוּ רַז״ל: 'קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם כְּקְרִיעַת יַם סוּף'), for in eating one extracts actual sparks of purity (כִּי בַּאֲכִילָה הוּא מוֹצִיא מַמָּשׁ נִצּוֹצֵי טָהֳרָה), life-force from this refuse (חַיּוּת שֶׁל הַפְּסֹלֶת הַזֹּאת), in the mystery of the thirty-two Elohim, which are the thirty-two teeth (בְּסוֹד ל״ב אֱלֹהִים שֶׁהֵם ל״ב שִׁנַּיִם). In the upper mouth - sixteen teeth in the upper jaw (שֶׁבַּפֶּה הָעֶלְיוֹן י״ו שִׁנַּיִם בְּפֶה לְמַעְלָה), and sixteen below (וְי״ו לְמַטָּה), the mystery of the two halves of the Alef of Ein (סוֹד שְׁנֵי חֲצָאֵי הָאַל״ף שֶׁל אי״ן), where is the root of the thirty-two paths (שֶׁשָּׁם שׁוֹרֶשׁ הַל״ב נְתִיבוֹת), but they are not divided into parts as in Abba (אֲבָל אֵינָם נֶחֱלָקִים לַחֲלָקִים כְּמוֹ בְּאַבָּא). And through this, the food is separated from the refuse (וּבְזֶה נִבְרַר אוֹכֶל מִתּוֹךְ הַפְּסֹלֶת), in the mystery of the union of the upper mouth of Arich Anpin (בְּסוֹד זִוּוּג הַפֶּה הָעֶלְיוֹן שֶׁל א״א), and from there Abba and Imma receive illumination (וּמִשָּׁם מְקַבְּלִים הַאֲרָה אַבָּא וְאִמָּא), and from it they unite (וּמִמֶּנּוּ מִזְדַּוְּגִים). And this union is called by the term “eating” (וְהַזִּוּוּג הַזֶּה הוּא מְכוּנֶּה בִּלְשׁוֹן אֲכִילָה), and all of this is the order of Din (וְכָל זֶה הוּא שׁוּרַת הַדִּין), that a person takes their life-force - which is the mentioned sparks of purity (שֶׁיִּקַּח הָאָדָם חַיּוּתָם שֶׁהוּא נִצּוֹצֵי טָהֳרָה הַנִּזְכָּרִים). As it is said: “HaElohim who shepherds me from my beginning” (Bereshit 48) (שֶׁנֶּאֱמַר: "הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי"), which is the attribute of Din (שֶׁהוּא מִדַּת הַדִּין). Therefore, one must also have intention to sweeten the Dinim (לָזֶה צָרִיךְ גַּם כֵּן לְכַוֵּן מִיתוּק הַדִּינִים):

On the first day, which is the day of illumination of the droppings of the Neshamah (בְּיוֹם רִאשׁוֹן, שֶׁהוּא יוֹם הַאֲרַת נוֹבְלוֹת הַנְּשָׁמָה), whose mystery is Beri’ah (שֶׁסוֹדוֹ בְּרִיאָה), one should have intention to El Shaddai during Birkat HaMazon (צָרִיךְ לְכַוֵּן אֵל־שַׁדַּי בִּבְרָכַת הַמָּזוֹן), which receives influx from the extra Neshamah of the past Shabbat (שֶׁיֵּשׁ לוֹ שֶׁפַע מִנְּשָׁמָה יְתֵירָה שֶׁל שַׁבָּת שֶׁעָבַר). And on the second day, the illumination of the Ruach from the past Shabbat, which is the mystery of Yetzirah (וּבְיוֹם ב׳, הַאֲרַת הָרוּחַ מִשַּׁבָּת שֶׁעָבַר, שֶׁהוּא סוֹד יְצִירָה), one should have intention to El Havayah (יִכַּוֵּן אֵל־הוי״ה). And on the third day, which is the illumination of the Nefesh from the past Shabbat (וּבְיוֹם ג׳, שֶׁהוּא הַאֲרַת הַנֶּפֶשׁ מִשַּׁבָּת שֶׁעָבַר), meaning the standing form of the impression of the Nefesh (דְּהַיְנוּ שֶׁהוּא מַעֲמַד הָרוֹשֶׁם שֶׁל הַנֶּפֶשׁ), which is the mystery of Asiyah (שֶׁהוּא סוֹד עֲשִׂיָּה), one should have intention to El Adnut in Birkat HaMazon, in remembering the Name (יִכַּוֵּן אֵל־אדני בִּבְרָכַת הַמָּזוֹן בְּזָכְרוֹ הַשֵּׁם). And on the fourth day, he should make a preparation from Nefesh, Ruach, and Neshamah - from below to above - toward the coming Shabbat (וּבְיוֹם ד׳, הוּא יַעֲשֶׂה הֲכָנָה מִנֶּפֶשׁ רוּחַ נְשָׁמָה מִלְּמַטָּה לְמַעְלָה אֶל הַשַּׁבָּת הַבָּאָה), using these Names (בַּשֵּׁמוֹת הָאֵלּוּ), in the mystery of “And it shall be on the sixth day they shall prepare what they bring” (Exodus 16) (בְּסוֹד "וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ") - from all the days of the week (מִכָּל יְמוֹת הַשָּׁבוּעַ). And through this, the Dinim are sweetened (וּבָזֶה מִמְתִּיק הַדִּינִין), and there is no hindrance to these illuminations and to this sweetening (וְאֵין מְנִיעָה לָאֲרָוֹת הָאֵלּוּ וּלְמִיתוּק הַזֶּה). And this matter we will explain further in its proper place and in the necessary depth (וְעִנְיָן הַזֶּה נְבָאֵר אוֹתוֹ עוֹד דַּי צַרְכּוֹ בִּמְקוֹמוֹ הָרָאוּי לוֹ). And from these Dinim which we mentioned above (וּמֵאֵלּוּ הַדִּינִין שֶׁזָּכַרְנוּ לְמַעְלָה), the Klipot were formed - names of sorcery (נִתְהַווּ הַקְּלִיפּוֹת שֵׁמוֹת שֶׁל כִּשּׁוּף), and they were created from letters of separation and scattering (וְנִבְרְאוּ מֵאוֹתִיּוֹת שֶׁל פֵּרוּד וּפִזּוּר), thus all of them: jealousy, hatred, rivalry, strife, contention, murder (כָּךְ כֻּלָּם: קִנְאָה וְשִׂנְאָה וְתַחֲרוּת וּקְטָטָה וּמְרִיבָה וּרְצִיחוֹת), and every evil blemish and defect (וְכָל מוּם רָע וּפְגָם), and there is no wholeness in them (וְאֵין בָּהֶם שְׁלֵמוּת). Therefore they have no legs of holiness (לְכָךְ אֵין לָהֶם רַגְלַיִם שֶׁל קְדֻשָּׁה), which act through a foundation that is living and enduring (שֶׁפּוֹעֲלִים יְסוֹד חַי וְקַיָּים), giving life and strengthening their actions forever (וּנוֹתְנִים חַיִּים וְחִיזּוּק פְּעוּלּוֹתֵיהֶם לְעוֹלְמֵי עַד). And this is the secret of the thighs, which are Netzach and Hod (וְזֶהוּ סוֹד הַשׁוֹקַיִם שֶׁהֵם נֵצַח וְהוֹד), meaning that their actions are eternal (פֵּרוּשׁ שֶׁפְּעוּלּוֹתֵיהֶם נֶצַח). And this is: “Splendor and majesty are before Him” (Psalms 96) (וְזֶהוּ: "הוֹד וְהָדָר לְפָנָיו"), that His actions are everlasting eternities (שֶׁפְּעוּלּוֹתָיו נֶצַח נְצָחִים), and they have a foundation that is living and enduring (וְיֵשׁ לָהֶם יְסוֹד חַי וְקַיָּם), forever and for all eternities (לְעוֹלָם וּלְעָלְמֵי עוֹלָמִים). But falsehood has no legs (אֲבָל שֶׁקֶר אֵין לוֹ רַגְלַיִם), and the legs of the serpent were cut off (וְנִתְקַצְּצוּ רַגְלֵי הַנָּחָשׁ). For even though the sorcerer may have temporary support from them (כִּי אַף עַל פִּי שֶׁהַמְכַשֵּׁף יֵשׁ לוֹ הַבְטָחָה זְמַנִּית מֵהֶם), to do evil and fulfill his lust (לַעֲשׂוֹת רַע וּלְמַלּוֹת תַּאֲוָתוֹ), they will abandon him in the midst of his days (יַעַזְבֻהוּ בַּחֲצִי יָמָיו), or within a short time they will slaughter and destroy him (אוֹ לְזְמַן מוּעָט יִשְׁחָטֵהוּ וִימִיתֵהוּ). And before the sin of Adam haRishon (וְקוֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן), the Klipot had no grasp upon these Dinim (לֹא הָיְתָה אֲחִיזָה לַקְּלִיפּוֹת בַּהַדִּינִין הָאֵלּוּ), and they did not benefit from them nor cling to them (וְלֹא נֶהֱנוּ וְלֹא נִדְּבְּקוּ בָּהֶם), and they did not emerge into actuality (וְלֹא הָיוּ יוֹצְאוֹת לַפֹּעַל), for their obliteration was instant (כִּי הָיְתָה אֲפִיסָתָם כָּרֶגַע), and they melted away after their emanation (וְנִמּוֹחוּ אַחַר אֲצִילָתָם), and never did the egg of the viper come forth into the world (וְלֹא יָצְאָה בֵּיצַת צִפְעוֹנִי לָעוֹלָם). And the analogy for this nullification (וְהַמָּשָׁל לַאֲפִיסָה הַזֹּאת), is like a burning wick placed in a glass vessel of oil (כְּפְתִילָה דוֹלֶקֶת הַמֻּנַּחַת בַּעֲשָׁשִׁית שֶׁל שֶׁמֶן), and the wick draws from the oil constantly (וְהַפְּתִילָה שׁוֹאֶבֶת מֵהַשֶּׁמֶן תָּמִיד). And when one wishes to dim it somewhat, so that it not shine outward (וּכְשֶׁרוֹצִים לְכַבּוֹתָהּ קְצָת שֶׁלֹּא תָאִיר לַחֻץ), but rather only within the vessel itself (אֶלָּא בְּתוֹךְ הַכֵּלִי מַמָּשׁ), one submerges it into the oil (שׁוֹקְעִין אוֹתָהּ בְּאוֹתוֹ הַשֶּׁמֶן), from which it draws and burns there, but does not shine outward (שֶׁהִיא שׁוֹאֶבֶת וְדוֹלֶקֶת שָׁם וְאֵינָהּ מֵאִירָה לַחֻץ). And this is their nullification, in that they did not go forth into actuality (וְזוֹ הִיא אֲפִיסָתָם שֶׁלֹּא הָיוּ יוֹצְאוֹת לַפֹּעַל), like a sleeping serpent (כְּמוֹ נָחָשׁ הַיָּשֵׁן), and it had no union or offspring (וְלֹא הָיְתָה לָהּ זִוּוּג וְתוֹלָדוֹת). And Adam haRishon would not have begotten shedin, ruchin, and lilin, had he not sinned (וְלֹא הָיָה מוֹלִיד אָדָם הָרִאשׁוֹן שֵׁדִין רוּחִין וְלִילִין אִם לֹא הָיָה חוֹטֵא). And when Adam haRishon sinned (וּכְשֶׁחָטָא אָדָם הָרִאשׁוֹן), the Klipot clung to those letters of the Dinim (נִדְּבְקוּ הַקְּלִיפּוֹת בְּאֵלּוּ הָאוֹתִיּוֹת שֶׁל הַדִּינִין), and they benefited from the illumination of the drops that were clinging to them (וְנֶהֱנוּ מֵהַאֲרַת הַטִּיפִּין שֶׁהָיוּ דְּבוּקִים בָּהֶם). And Adam haRishon begot shedin, ruchin, and lilin (וְאָדָם הָרִאשׁוֹן הוֹלִיד שֵׁדִין רוּחִין וְלִילִין), and conflict was born in the world (וְנוֹלְדָה קְטָטָה בָּעוֹלָם). And their desire was to confuse the entire Atzilut (וְרְצוֹנָם לְבַלְבֵּל כָּל הָאֲצִילוּת), and to cut down the Tree with all its branches (וּלְקַצֵּץ הָאִילָן עִם כָּל נְטִיעוֹתָיו). And the foreskin hovered over the Holy Covenant (וְהָיְתָה הָעָרְלָה חוֹפֶפֶת עַל בְּרִית קֹדֶשׁ), until Avraham came and cut the foreskin from the Covenant (עַד שֶׁבָּא אַבְרָהָם וְחָתַךְ הָעָרְלָה מִן הַבְּרִית), which is the secret of the palace of Etzem HaShamayim - “the essence of the heavens” (שֶׁהוּא סוֹד הֵיכַל עֶצֶם הַשָּׁמַיִם). And souls of the uniquely select began once again to go forth (וְחָזְרוּ לָצֵאת נְשָׁמוֹת יְחִידֵי סְגוּלָּה), until the emergence of the entire Israelite nation (עַד יְצִיאַת כְּלַל הָאֻמָּה הַיִּשְׂרְאֵלִית), from the choicest of the Patriarchs (מִן בְּחִיר שֶׁבָּאָבוֹת). Not so before Avraham, for most generations were evildoers, idol worshippers (מַה שֶּׁאֵין כֵּן קֹדֶם אַבְרָהָם, הָיוּ הַדּוֹרוֹת רֻבָּם רְשָׁעִים עוֹבְדֵי עֲבוֹדָה זָרָה), due to the power of this foreskin (מִכֹּחַ הָעָרְלָה הַזֹּאת), which is called Etzev - “sorrow” (הַנִּקְרֵאת עֶצֶב), as it is said: “In sorrow shall you eat of it” (Bereshit 3) (שֶׁנֶּאֱמַר: "בְּעִצָּבוֹן תֹּאכֲלֶנָּה"). And eating is a term of union in the womb of the female (וַאֲכִילָה הִיא לָשׁוֹן זִוּוּג בֵּית הָרֶחֶם שֶׁל נְקֵבָה), as it is said: “She ate and wiped her mouth” (Proverbs 30) (שֶׁנֶּאֱמַר: "אָכְלָה וּמָחֲתָה פִיהָ"). It is also said: “And he ate bread” (Bereshit 24) (קְרָאָן לוֹ וַיֹּאכַל לֶחֶם), and it is said: “Except the bread which he eats” (Bereshit 43) (וְנֶאֱמַר: "כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל"). And then, in the sin of Adam haRishon, the mem of the phrase Etzem HaShamayim was transformed into a Bet (וְאָז, בַּחֵטְא שֶׁל אָדָם הָרִאשׁוֹן, נֶהֶפַךְ הַמֵּ"ם שֶׁל מִלַּת עֶצֶם הַשָּׁמַיִם לְבֵית), and it became Etzev (“sorrow”) through the hovering of the foreskin (וְנַעֲשֵׂית עֶצֶב בְּחֲפִיפַת הָעָרְלָה הַזֹּאת). And this is the secret of the mem of which the Zohar says (וְהִיא סוֹד הַמֵּ"ם שֶׁאוֹמֵר הַזֹּהַר), that it flew in the air (שֶׁהָיְתָה פּוֹרַחַת בָּאֲוִיר), and did not want to join with the letters Vav Tav to form mavet - “death” - completely (וְלֹא רָצְתָה לְהִדָּבֵק עִם ו״ת, לַעֲשׂוֹת מָוֶת שָׁלֵם), which is the secret of the garment of skin - kotnot or - and the flesh of the Klipah (שֶׁהוּא סוֹד הַלְּבוּשׁ כְּתֹנוֹת עוֹר וּבָשָׂר שֶׁל הַקְּלִפָּה), whose end is death (שֶׁסוֹפוֹ מִיתָה). Until it circled her four times (עַד שֶׁסָּבַב אוֹתָהּ אַרְבַּע זִמְנִין), and Adam haRishon was punished with the punishment: “In sorrow shall you bear children” (Bereshit 3) (וְנֶעֱנַשׁ אָדָם הָרִאשׁוֹן עֹנֶשׁ: "בְּעֶצֶב תֵּלְדִי בָנִים"). And the palace of Etzem HaShamayim is the mystery of the womb of the female (וְהֵיכַל עֶצֶם הַשָּׁמַיִם הוּא סוֹד בֵּית הָרֶחֶם שֶׁל נְקֵבָה), as is known (כְּנוֹדָע), and from there the souls emerge (וּמִשָּׁם יוֹצְאוֹת הַנְּשָׁמוֹת). And after the Exodus from Egypt, this was rectified in the mystery of that which is said (וְאַחַר יְצִיאַת מִצְרַיִם נִתְקַן זֶה בְּסוֹד שֶׁנֶּאֱמַר): “And they saw the God of Israel, and beneath His feet was like the work of a sapphire brick, and like the essence of the heavens for purity” (Exodus 24) ("וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל, וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר, וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר"). And in this verse, three Heichalot (palaces) are mentioned (וְהִזְכִּיר בַּפָּסוּק זֶה ג׳ הֵיכָלוֹת): the Heichal of the God of Israel, and the Heichal of the Sapphire Brick, and the Heichal of Etzem HaShamayim (הֵיכַל אֱלֹהֵי יִשְׂרָאֵל, וְהֵיכַל לִבְנַת הַסַּפִּיר, וְהֵיכַל עֶצֶם הַשָּׁמַיִם), which were rectified at that time (שֶׁנִּתְקְנוּ בְּאוֹתוֹ הַפַּעַם). For in the Heichal of the God of Israel - which is the Chokhmah, Binah, and Da’at of Malkhut (שֶׁבְּהֵיכַל אֱלֹהֵי יִשְׂרָאֵל שֶׁהוּא חָכְמָה בִּינָה וָדַעַת – חב״ד דְּמַלְכוּת), there stand the souls (שָׁם עוֹמְדוֹת הַנְּשָׁמוֹת), the treasuries of the dead and the treasuries of the living (גִּנְזֵי מֵתִים וּגִּנְזֵי חַיִּים). And at the time they are prepared to descend below, they stand in the Heichal of Etzem HaShamayim (וּבִזְמַן שֶׁמוּכָנִים לָרֶדֶת לְמַטָּה עוֹמְדִים בְּהֵיכַל עֶצֶם הַשָּׁמַיִם), and in the Heichal of the Sapphire Brick, there the converts stand (וּבְהֵיכַל לִבְנַת הַסַּפִּיר שָׁם עוֹמְדִים הַגֵּרִים). But in the future it is said: “Death shall be swallowed up forever” (Isaiah 25) (אֲבָל לֶעָתִיד לָבֹוא נֶאֱמַר: "בִּלַּע הַמָּוֶת לָנֶצַח"), and it is said: “Arise, Elohim, judge the earth, for You shall inherit all the nations” (Psalms 82) (וְנֶאֱמַר: "קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי אַתָּה תִנְחַל בְּכָל הַגּוֹיִם"). And the explanation of “Arise, Elohim” is that until now there was no arising for this Name in Atzilut (וּפֵירוּשׁ קוּמָה אֱלֹהִים, שֶׁעַד עַתָּה לֹא הָיְתָה תְּקוּמָה לְשֵׁם זֶה, לְמַעְלָה בַּאֲצִילוּת), because of separation (מִשּׁוּם הַפֵּרוּד), in the mystery of Mi veEleh - “Who and these” (בְּסוֹד מִי וְאֵלֶּה). Imma withdrew from the structure (אִמָּא אִסְתַּלְּקַת מֵעַל בִּנְיָן), and “because of your transgressions your mother was sent away” (Isaiah 50) (וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם). And below, the shattered vessels fell (וּלְמַטָּה שִׁבְרֵי כֵּלִים נָפְלוּ), and they have no sweetening until the future (וְאֵין לָהֶם מִיתּוּק עַד לֶעָתִיד), at the time when the Holy One Blessed Be He will judge the world of Asiyah - both physical and spiritual - which is called “earth” (בִּזְמַן שֶׁיִּשְׁפּוֹט הקב״ה אֶת עוֹלַם הָעֲשִׂיָּה הַגַּשְׁמִי וְהָרוּחָנִי, הַנִּקְרֵאת אֶרֶץ), for Malkhut nests in Asiyah (כִּי מַלְכוּת מְקַנֶּנֶת בַּעֲשִׂיָּה), and she sends and dwells and rests within it (וּשׁוֹלַחַת וְשׁוֹכֶנֶת וְנוֹחַת בְּתוֹכָהּ). The Name Elohim of Malkhut, when spelled in its full form with the letters hei, equals “earth” (שֵׁם אֱלֹהִים שֶׁלָּהּ מָלֵא הֵין, עוֹלֶה אֶרֶץ), to shield from the Klipot of Asiyah (לְהָגֵן מִן הַקְּלִיפּוֹת שֶׁל עֲשִׂיָּה). For in Beri’ah, when filled with Yodim, it rises in mercy (כִּי בִּבְרִיאָה הוּא בִּיוּדִין, עוֹלֶה בְּרַחֲמִים), and in Yetzirah, when filled with Alephs, it equals ratzah - “He desired” (וּבִיצִירָה מָלֵא אַלְפִּין, עוֹלֶה רָצָה). And during Bein haMetzarim, one must intend in the Amidah prayer at the word Retzeh, to save us from distress (וּבֵין הַמְּצָרִים צָרִיךְ לְכַוֵּן בִּתְפִלַּת י״ח בִּמְלַת רְצֵה, לְהַצִּילֵנוּ מִצָּרָה), through this Name, to shield from the oppressors in days of distress (בַּשֵּׁם הַזֶּה לְהָגֵן מִן הַצָּרִים בִּימֵי צָרָה). For in Yetzirah stands Samael with his hosts (כִּי בִּיצִירָה עוֹמֵד סַמָּאֵל עִם מַחֲנוֹתָיו), opposite Mikha’el, the great prince, with his hosts (כְּנֶגֶד מִיכָאֵל שַׂר הַגָּדוֹל עִם מַחֲנוֹתָיו), and there good and evil are equal (וְשָׁם שָׁוִים טוֹב וָרָע), and there was the battle, in the mystery of: “A slain one, kingdom and its princes” (וּשָׁם הָיְתָה הַמִּלְחָמָה בְּסוֹד: "חָלָל מַמְלָכָה וְשָׂרֶיהָ"). And it is said (וְנֶאֱמַר): “And I will destroy his fruit from above, and his roots from beneath” (וְאַשְׁמִיד פִּרְיוֹ מִמַּעַל וְשָׁרָשָׁיו מִתָּחַת"). And in the future it is said (וּלֶעָתִיד לָבֹוא נֶאֱמַר): “On that day, Hashem will visit punishment” (בַּיּוֹם הַהוּא יִפְקֹד יי״), “upon the host of the high ones in the high place” (עַל צְבָא הַמָּרוֹם בַּמָּרוֹם), and afterward “upon the kings of the earth on the earth” (וְאַחַר כָּךְ עַל מַלְכֵי הָאֲדָמָה בָּאֲדָמָה). “Hashem will visit with His hard and great and strong sword upon Leviathan the straight serpent” (יִפְקֹד יי״ בְּחַרְבּוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִיחַ), who is Samael (שֶׁהוּא סַמָּאֵל), “and upon Leviathan the twisted serpent” (וְעַל לִוְיָתָן נָחָשׁ עֲקַלְתּוֹן), who is Lilit, the guilty one (שֶׁהִיא לִילִית חַיָּיבְתָּא). And afterward: “You shall inherit among all the nations” (וְאַחַר כָּךְ תִּנְחַל בְּכָל הַגּוֹיִם), for it is said to her: “Enlarge the place of your tent” (כִּי נֶאֱמַר לָהּ: "הַרְחִיבִי מְקוֹם אָהֳלֵךְ"). And the holiness will include all lands (וְיִכְלֹל הַקְּדוּשָּׁה כָּל הָאֲרָצוֹת), and every place of impurity (וְכָל מָקוֹם הַטֻּמְאָה), as it is said (שֶׁנֶּאֱמַר): “Prepared from yesterday is Tophet - even it is ready for the king” (עָרוּךְ מֵאֶתְמוֹל תָּפְתֶּה גַּם הִיא לַמֶּלֶךְ הוּכַּן). And the void of Ein Sof, of which it is said: “Behold, a place is with Me” (שֶׁהֶחָלָל שֶׁל אֵין סוֹף, שֶׁנֶּאֱמַר עָלָיו: "הִנֵּה מָקוֹם אִתִּי"), will be purified and sanctified (יִטְהַר וְיִתְקַדֵּשׁ). Amen and amen; so may it be His will. (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).