Chapter Thirty-Three (פֶּרֶק שְׁלוֹשִׁים וּשְׁלוֹשָׁה)

After the primordial kings died, the Holy One, Blessed Be He, repaired the worlds in this manner (בְּתַר דְּמִיתוּ מַלְכִין קַדְמָאִין הָיָה הקב״ה מְתַקֵּן הָעוֹלָמוֹת בְּאוֹפֶן זֶה), for the Holy One, Blessed Be He, selected the lights, the food from among the refuse, and the good from the evil (כִּי הקב״ה בֵּרֵר אֶת הָאוֹרוֹת, אוֹכֶל מִתּוֹךְ הַפְּסוֹלוֹת, וְהַטּוֹב מִן הָרָע), and He refined the good for Himself (וּבֵרֵר הַטּוֹב לְעַצְמוֹ), and by this all seven kings of the world of Atzilut were rectified (וּבְזֶה הָיָה מְתוּקָּן כְּלִילַת הַשִּׁבְעָה מַלְכִין שֶׁל עוֹלַם הָאֲצִילוּת), as will be explained in its place (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ). Afterwards, they were clarified through Arich, Abba, and Imma (כְּפִי שֶׁנִּתְבָּרְרוּ אַחַר כָּךְ עַל יְדֵי אֲרִיךְ, אַבָּא וְאִמָּא), and afterwards the rest of the worlds of Beri’ah, Yetzirah, and Asiyah were rectified (וְנִתְקְּנוּ אַחַר כָּךְ שְׁאָר עוֹלָמוֹת בִּי״ע), and although there was in them both good and evil (וְאַף עַל פִּי שֶׁהָיָה בָהֶם טוֹב וָרָע), in Yetzirah they were adjacent to one another (בִּיצִירָה סְמוּכִים זֶה לָזֶה), and in Asiyah they were within one another (וּבַעֲשִׂיָּה הָיוּ בְּתוֹכָם מַמָּשׁ), nevertheless the evil did not come into actuality (עַל כָּל זֹאת הָרַע לֹא הָיָה יוֹצֵא לַפֹּעַל), for the Gevurot remained sweetened (כִּי הַגְּבוּרוֹת נִשְׁאֲרוּ מְמוּתָקוֹת). And a measure of Gevurot was required so that the Klipot would not ascend (וְהוּצְרְכוּ קְצָת גְּבוּרוֹת כְּדֵי שֶׁלֹּא יַעֲלוּ הַקְּלִיפּוֹת), and they also remained necessary for the sake of Zivug, to bring forth offspring (וְנִשְׁאֲרוּ גַּם כֵּן לְצוֹרֶךְ הַזִּוּוּג לְהוֹלִיד), and there was need for the existence of Gevurah as the mystery of joy and the warmth of desire (וְהוּצְרַךְ מְצִיאוּת הַגְּבוּרָה סוֹד הַשִּׂמְחָה וְהַחִמּוּם שֶׁל הַתַּאֲוָה), which gives birth to love between man and his wife (הַמּוֹלִיד אַהֲבָה בֵּין אִישׁ לְאִשְׁתּוֹ). And if Adam haRishon had not sinned, the world would have remained so (וְאִם לֹא הָיָה חוֹטֵא אָדָם הָרִאשׁוֹן הָיָה נִשְׁאָר הָעוֹלָם כָּךְ), and he would have begotten through the sweetening of those Neshamot of Beri’ah (וְהָיָה מוֹלִיד עַל־יְדֵי מִתּוּק אוֹתָן הַנְּשָׁמוֹת שֶׁל בְּרִיאָה), which were not as clarified as those of Atzilut (שֶׁלֹּא הָיוּ מְבֹרָרוֹת כְּמוֹ שֶׁל אֲצִילוּת), and all the more so those of Yetzirah or Asiyah, together with the worlds themselves that were not so purified (וּמִכָּל שֶׁכֵּן יְצִירָה אוֹ עֲשִׂיָּה, עִם הָעוֹלָמוֹת עַצְמָן שֶׁלֹּא הָיוּ כָּל־כָּךְ מְכוּרָּרִים). And the will of the Holy One, Blessed Be He, was to rectify the Neshamot of Asiyah, which are called Nefesh (וְרָצוֹנוֹ שֶׁל הקב״ה הָיָה לְתַקֵּן הַנְּשָׁמוֹת שֶׁל עֲשִׂיָּה, הַנִּקְרָאִים נֶפֶשׁ), and those of Yetzirah, which are called Ruach (וְשֶׁל יְצִירָה רוּחַ), and those of Beri’ah, which are called Neshamah (וְשֶׁל בְּרִיאָה הַנִּקְרָאִים נְשָׁמָה), to make for them a Neshamah of Neshamah (לַעֲשׂוֹת לָהֶם נְשָׁמְתָּא לְנְשָׁמְתָּא), from Atzilut itself, from its highest level (מֵאֲצִילוּת עַצְמוֹ מִמַּדְרֵגָה הָעֶלְיוֹנָה שֶׁבּוֹ). And this cannot be until the time of six thousand years (וְזֶה לֹא יִתְכַּן אֶלָּא בִּזְמַן דִּשְׁתָּא אַלְפֵי שְׁנֵי הֲוָה עָלְמָא), after which will be the World of the Neshamah (שֶׁאַחֲרָיו יִהְיֶה עוֹלָם הַנְּשָׁמָה), as I have explained in the previous chapters (כַּאֲשֶׁר בֵּאַרְתִּי בַּפְּרָקִים הַקּוֹדְמִים). And the Emanator of all created Adam haRishon as one inclusive of all the worlds (וְהַמַּאֲצִיל הַכֹּל בָּרָא אָדָם הָרִאשׁוֹן כָּלוּל מִכָּל הָעוֹלָמוֹת), as our Sages of blessed memory said, that there is in him something from the higher beings and something from the lower (כְּמוֹ שֶׁאָמְרוּ רַז״ל שֶׁיֵּשׁ בּוֹ קְצָת מִן הָעֶלְיוֹנִים וּקְצָת מִן הַתַּחְתּוֹנִים). Therefore, he possesses a Nefesh from the World of Asiyah, which corresponds to the final Heh of the Name Havayah (לְפִיכָךְ יֵשׁ בּוֹ נֶפֶשׁ מֵעוֹלַם הָעֲשִׂיָּה וְהַיְנוּ ה״א מֵהֲוָיָה), and a Ruach from the World of Yetzirah, which corresponds to the Vav of Havayah (וְרוּחַ מֵעוֹלַם הַיְצִירָה וְהַיְנוּ וָאו מֵהֲוָיָה), and a Neshama from Beri’ah, which corresponds to the first Heh (וְנְשָׁמָה מִבְּרִיאָה וְהַיְנוּ ה״א), and a Neshama to Neshama from the World of Atzilut, which corresponds to the Yod of the Name (וְנְשָׁמָה לְנְשָׁמָה מֵעוֹלַם הָאֲצִילוּת דְּהַיְנוּ יו״ד שֶׁבַּשֵּׁם). And Adam haRishon needed to be in the lowest world, in the lower Garden of Eden (וְנִצְטָרֵךְ אָדָם הָרִאשׁוֹן לִהְיוֹת בָּעוֹלָם הַתַּחְתּוֹן בְּגַן־עֵדֶן שֶׁל מַטָּה), to connect all the worlds and to include them one within another (לְקַשֵּׁר כָּל הָעוֹלָמוֹת וּלְכַלְּלָם זֶה בָּזֶה), for if he had been in the middle world, there would have been none to connect the world beneath him (שֶׁאִם הָיָה בָּעוֹלָם הָאֶמְצָעִי לֹא הָיָה מִי שֶׁיִּקְשֹׁר הָעוֹלָם שֶׁתַּחְתָּיו). Therefore, He placed him in the Garden of Eden below, “to work it” with the positive commandments-that is, the Chasadim (וְלָכֵן הִנִּיחוֹ בְּגַן עֵדֶן שֶׁלְּמַטָּה לְעָבְדָהּ בְּמִצְוֹת עֲשֵׂה דְּהַיְנוּ הַחֲסָדִים), and “to guard it” with the negative commandments-that is, the Gevurot (וּלְשָׁמְרָהּ בְּמִצְוֹת לֹא תַעֲשֶׂה דְּהַיְנוּ הַגְּבוּרוֹת), and all was in the secret of the thought and intention of the mitzvah (וְהַכֹּל בְּסוֹד מַחֲשָׁבָה וְכַוָּנַת הַמִּצְוָה). And the mystery of the act of eating from the Tree of Life was considered for him like the eating of holy offerings and burnt offerings (וְסוֹד מַעֲשֵׂה אֲכִילַת עֵץ הַחַיִּים הָיָה נֶחְשָׁב לוֹ לַאֲכִילַת קֳדָשִׁים וְעוֹלָה), which contain both a positive commandment and a negative commandment (שֶׁיֵּשׁ בָּהֶם מִצְוַת עֲשֵׂה וְלֹא תַעֲשֶׂה), with the intention of the Divine Names and their verbal mention (וּבְכַוָּנַת הַשֵּׁמוֹת וְהַזְכָּרָתָם בַּפֶּה). And through the act of Zivug they would rectify all the worlds (וּמַעֲשֵׂה הַזִּוּוּג הָיוּ מְתַקְּנִים כָּל הָעוֹלָמוֹת), and even today, Ben David goes forth and returns from the Garden of Eden to this world (וְעוֹד הַיּוֹם בֶּן־דָּוִד יוֹצֵא וְשָׁב מִגַּן עֵדֶן לָעוֹלָם הַזֶּה), to rectify the rectification of Adam haRishon in the Garden of Eden (לְתַקֵּן תִּקּוּן אָדָם הָרִאשׁוֹן בְּגַן עֵדֶן), that which he was meant to rectify (מַה שֶּׁהָיָה לוֹ לְתַקֵּן), as I will explain in detail in the Gate of the Sin of Adam haRishon and in the discourse of “Six thousand years shall the world exist” (כַּאֲשֶׁר אֲבָאֵר בְּאֵרוּת בְּשַׁעַר חֵטְא אָדָם הָרִאשׁוֹן וּדְרוּשׁ שִׁיתָא אַלְפֵי הֲוֵי עָלְמָא). And the mystery of the Tree of the Knowledge of Good and Evil, of which He said to him, “You shall not eat from it” (וְסוֹד עֵץ הַדַּעַת טוֹב וָרָע אֲשֶׁר אָמַר לוֹ 'לֹא תֹאכַל מִמֶּנּוּ'), its essence was in Yetzirah, which is called the Tree of the Knowledge of Good and Evil (הָעִקָּר הָיָה בִּיצִירָה הַנִּקְרֵאת עֵץ הַדַּעַת טוֹב וָרָע), yet the blemish extended into all the worlds (אֲבָל הַפְּגָם הִגִּיעַ בְּכָל הָעוֹלָמוֹת). For there is good in Atzilut-this is the Chasadim (כִּי יֵשׁ טוֹב בַּאֲצִילוּת, הַיְנוּ הַחֲסָדִים), and evil-this is the Gevurot (וְרַע הַיְנוּ הַגְּבוּרוֹת), which, by comparison to the Chasadim, are called evil (הַזְּכוּת לְעֻמַּת הַחֲסָדִים נִקְרָאִים רַע). And there is also good and evil in Beri’ah in the same manner (וְעוֹד יֵשׁ טוֹב וָרָע בִּבְרִיאָה עַל הַדֶּרֶךְ הַזֶּה), only that the Chasadim there are borrowed from the World of Atzilut (רַק הַחֲסָדִים הֵם שָׁם מוּשְׁאָלִים מֵעוֹלַם הָאֲצִילוּת), and through our good deeds they descend from Imma, who broods in Beri’ah (וּבְמַעֲשֵׂינוּ הַטּוֹבִים יוֹרְדִים מֵאִמָּא הַמְּקַנֶּנֶת בִּבְרִיאָה). And in Yetzirah there is good-this being the Gevurot (וּבִיצִירָה יֵשׁ טוֹב, הַיְנוּ הַגְּבוּרוֹת), and evil-this being the Klipot (וְרַע הַיְנוּ הַקְּלִיפּוֹת). And when Adam ate from it, after the serpent had touched it (וּכְשֶׁאָכַל אָדָם מִמֶּנּוּ אַחַר שֶׁנָּגַע בּוֹ הַנָּחָשׁ), he mixed the evil with the good (עֵרֵב הָרַע עִם הַטּוֹב), and the Klipot prevailed (וְגָבְרוּ הַקְּלִיפּוֹת). Thus it is found that he blemished all the worlds (וְנִמְצָא שֶׁפָּגַם בְּכָל הָעוֹלָמוֹת), for once they have gained dominion, they grasp from world to world (כִּי כֵיוָן שֶׁיֵּשׁ לָהֶם שְׁלִיטָה הֵם נֶאֱחָזִים מֵעוֹלָם לְעוֹלָם). In this manner he corrupted again all the worlds (בְּאוֹפֶן שֶׁחָזַר וְקִלְקֵל כָּל הָעוֹלָמוֹת), for he drew upon himself the Klipot (שֶׁהִמְשִׁיךְ עָלָיו הַקְּלִיפּוֹת), and within him were included all the worlds (וּבוֹ נִכְלְלוּ כָּל הָעוֹלָמוֹת), for he occupied the space of the three worlds of Beri’ah, Yetzirah, and Asiyah (כִּי הָיָה תּוֹפֵס מָקוֹם שְׁלוֹשָׁה עוֹלָמוֹת בִּי״ע). And all the sparks fell from him (וְנָפְלוּ כָּל הַנִּיצוֹצוֹת מִמֶּנּוּ), and all the generations that require rectification until the coming of the Redeemer and the resurrection of the dead (וְכָל הַדּוֹרוֹת הַצְּרִיכִים תִּקּוּן עַד בִּיאַת הַגּוֹאֵל עַד תְּחִיַּת הַמֵּתִים), require a new Berur-clarification anew (וְצְרִיכִים בֵּרוּר אַחֵר מֵחָדָשׁ). And therefore we decree death upon him immediately (וְלָפִיכָךְ נִגְזְרָה עָלָיו מִיתָה תֵּכֶף וּמִיָּד), that it is impossible for him to be revived (שֶׁאִי אֶפְשָׁר לוֹ לְהַחֲיוֹת), but that they all must die many times (אֶלָּא שֶׁצָּרִיךְ שֶׁיָּמוּתוּ כֻּלָּם כַּמָּה פְּעָמִים), so that each and every time (כְּדֵי שֶׁבְּכָל פַּעַם וּפַעַם) a small amount may be clarified from the abundant (יִתְבָּרְרוּ קְצָת מְעַט מִן הַמְּרֻבֶּה), therefore it requires time and ages (לְפִיכָךְ צָרִיךְ עִדָּן וְעִדָּנִים), and this is this bitter exile (וְזֶהוּ הַגָּלוּת הַמַּר הַזֶּה). And the Berur (Clarification) is (וְהַבֵּרוּר הוּא): since they fell into the deep of the Great Abyss (כֵּיוָן שֶׁנָּפְלוּ בְּעוּמְקָא דִתְהוֹמָא רַבָּא), they return and ascend (חוֹזְרִין וְעוֹלִין) through the four foundations Fire, Air, Water, and Earth (בְּד' יְסוֹדוֹת אַרְמָ״ע), and from them (וּמֵהֶם) to Inanimate, Vegetative, Animal, Speaking (לְדְצַחַ"ם). And when the grasses ascend (וּכְשֶׁעוֹלִים הָעֲשָׂבִים) which are the plant-life (שֶׁהֵם הַצֹּמַח) and the animal eats them (וְאוֹכֵל אוֹתָם הַבַּעַל חַי) they are elevated (מִתְעַלִּים), and when man returns and eats the animal (וּכְשֶׁחוֹזֵר הָאָדָם וְאוֹכֵל הַבַּעַל חַי) it is further elevated (הוּא מִתְעַלֶּה יוֹתֵר), and is blessed within man (וּמְבֹרָךְ בְּתוֹךְ הָאָדָם). And behold the coarse Klipah (וְהִנֵּה הַקְּלִיפָה הַגַּסָּה) becomes the final excrement (נַעֲשֵׂית צוֹאָה אַחֲרוֹנָה) of all the Klipot (שֶׁבְּכָל הַקְּלִיפּוֹת), concerning which it is said (שֶׁנֶּאֱמַר עָלֶיהָ): ‘It shall go out (יָצָא) you shall speak to it’ (Zechariah 5) (תֹּאמַר לוֹ). And this is the worship of a strange god (וְהִיא עֲבוֹדַת אֱלִיל נֵכָר), and one casts it outside (וּמַשְׁלִיךְ אוֹתָהּ לַחוּץ), for it has no substance (שֶׁאֵין בָּהּ מַמָּשׁ). And by this one rectifies the Klipah of Asiyah within Asiyah (וּבָזֶה מְתַקֵּן קְלִיפַת עֲשִׂיָּה שֶׁבַּעֲשִׂיָּה), therefore one must cleanse (לְפִיכָךְ צָרִיךְ לְנַקּוֹת). And this is the secret (וְזֶהוּ סוֹד) that most Tzaddikim die from diseases of the intestines (רוּבָּן שֶׁל צַדִּיקִים מֵתִים בְּחֳלִי מֵעַיִם), to cleanse the World of Asiyah in its inner secret (לְנַקּוֹת עוֹלָם הָעֲשִׂיָּה בְּסוֹד הַפְּנִימִיּוּת שֶׁלּוֹ), and understand the completion of their rectification itself (וְהָבֵן גְּמַר תִּקּוּנָם עַצְמוֹ) before one eats (קוֹדֶם שֶׁיֹּאכַל), and one who delays his natural needs transgresses (וְהַמְּשַׁהֶה נְקָבָיו עוֹבֵר מִשּׁוּם) due to ‘You shall not make yourselves abominable’ (Leviticus 11) (בַּל תְּשַׁקְּצוּ אֶת נַפְשׁוֹתֵיכֶם). For the aspect of Nefesh is in Malkhut (דִּבְחִינַת נֶפֶשׁ הִיא בַּמַּלְכוּת). And if he eats before he purifies himself (וְאִם הוּא אוֹכֵל קוֹדֶם שֶׁיְּטַהֵר אֶת עַצְמוֹ), since the Klipah of Asiyah cleaves to him (כֵּיוָן שֶׁקְּלִיפַת עֲשִׂיָּה דְּבוּקָה בּוֹ), even when he eats and wishes to elevate the food from world to world (אַף כְּשֶׁיֹּאכַל וְיִרְצֶה לְהַעֲלוֹת הָאֲכִילָה מֵעוֹלָם אֶל עוֹלָם) and to clarify them from waste (וּלְבָרֵר אוֹתָם מִפְּסֹלֶת), by means of the 32 teeth (עַל יְדֵי הַלַּ"ב שִׁנַּיִם), it will not help (לֹא יוֹעִיל), may it not cause damage (הַלְּוַאי שֶׁלֹּא יַזִּיק), since there is the Klipah visibly in his body (כֵּיוָן שֶׁיֵּשׁ בְּגוּפוֹ קְלִיפָה בָּעַיִן). However, that which is clarified further (אֲמְנָם מַה שֶּׁמִּתְבָּרֵר יוֹתֵר) is swallowed by the organs (נִבְלַע בָּאֵיבָרִים) corresponding to Yetzirah (כְּנֶגֶד יְצִירָה), and that which is clarified further from the blood (וְהַמִּתְבָּרֵר יוֹתֵר מִן הַדָּם) enters the heart (נִכְנָס בַּלֵּב) which is a king corresponding to Beri'ah (שֶׁהוּא מֶלֶךְ נֶגֶד בְּרִיאָה), and the spiritual essence within it corresponds to Atzilut (וְהָרוּחָנִיּוּת שֶׁבּוֹ נֶגֶד אֲצִילוּת). And its parallel is in the rectification of the Altar (וְדוּגְמָתוֹ בְּתִקּוּן הַמִּזְבֵּחַ), which used to clarify food from within the waste (שֶׁהָיָה מְבָרֵר אוֹכֶל מִתּוֹךְ הַפְּסֹלֶת). For in it were the parts of Inanimate, Vegetative, Animal, Speaking (כִּי הָיָה בּוֹ חֶלְקֵי דְּצַחַ"ם): from the foundation of the Inanimate (מִיְּסוֹד הַדּוֹמֵם) are salt and water (מֶלַח וּמַיִם), which is Asiyah (שֶׁהוּא עֲשִׂיָּה); from the foundation of the Plant-life (מִיְּסוֹד הַצּוֹמֵחַ) are fine flour, oil, and wine (סֹלֶת שֶׁמֶן וָיַיִן), which is Yetzirah (שֶׁהוּא יְצִירָה); from the foundation of the Animal-life (מִיְּסוֹד הַבַּעֲלֵי חַיִּים) are sheep and cattle among the beasts (צֹאן וּבָקָר בַּבְּהֵמָה) and turtle-doves and young pigeons among the birds (וְתוֹרִים וּבְנֵי יוֹנָה בָּעוֹף), which is Beri'ah (שֶׁהוּא בְּרִיאָה); and those who exerted themselves in it (וְהַמִּשְׁתַּדְּלִים בּוֹ) are Priests in their service (כֹּהֲנִים בַּעֲבוֹדָתָם), Levites on their platform (לְוִיִּים בְּדוּכָנָם), and Israelites in their standing (וְיִשְׂרָאֵל בְּמַעֲמָדָם), and the owners who sacrifice themselves (וְהַבְּעָלִים הַמַּקְרִיבִים אֶת עַצְמָם) all are the mystery of Atzilut (כֻּלָּם סוֹד אֲצִילוּת). And there is that which is consumed by the fires (וְיֵשׁ נֶאֱכָל לָאִשִּׁים), and that is Asiyah (וְהוּא עֲשִׂיָּה); and there is the fragrance (וְיֵשׁ רֵיחַ) and that is Yetzirah (וְהוּא יְצִירָה); and there is a pleasant savor (וְיֵשׁ נִיחוֹחַ) and that is Beri'ah (וְהוּא בְּרִיאָה); and there is that which is for Hashem (וְיֵשׁ לַיי') and that is Atzilut (וְהוּא אֲצִילוּת). And they needed all of this (וְהוּצְרְכוּ לְכָל זֶה) because sparks of light fell into the Klipot (כֵּיוָן שֶׁנָּפְלוּ נִיצוֹצוֹת שֶׁל אוֹר בְּתוֹךְ הַקְּלִיפוֹת), that some fell in the inanimate (שֶׁקְּצָת נָפְלוּ בַּדּוֹמֵם) and some in the animals (וּקְצָת בְּבַעֲלֵי חַיִּים) and some in the wilderness (וּקְצָת בַּמִּדְבָּר), therefore the Sages of blessed memory said (לְפִיכָךְ אָמְרוּ רַזַ"ל): “There is no blade of grass below (אֵין לְךָ עֵשֶׂב לְמַטָּה) that does not have a minister Above (שֶׁאֵין לוֹ שָׂר לְמַעֲלָה) who strikes it and says to it: Grow!” (מַכֶּה בוֹ וְאוֹמֵר לוֹ גְּדַל) that is to say, the sparks of light that fell (דְּהַיְינוּ הַנִּיצוֹצִין שֶׁל אוֹר שֶׁנָּפְלוּ), and they cause everything to grow (וְהֵם מְגַדְּלִים אֶת הַכֹּל) until they are elevated by the hands of men (עַד שֶׁמַּעֲלִים אוֹתָם עַל יַד בְּנֵי אָדָם), who clarify the good from the Klipah (שֶׁמְּבָרְרִים הַטּוֹב מֵהַקְּלִיפָה). And therefore the Torah warned not to sow mixed seeds (וְלָפִיכָךְ הִזְהִירָה תּוֹרָה שֶׁלֹּא לִזְרֹעַ כִּלְאַיִם) and not to breed mixed animals (וְלֹא לְהַרְבִּיעַ כִּלְאַיִם), so as not to mix the sparks of light with one another (שֶׁלֹּא לְעַרְבֵּב הַנִּיצוֹצוֹת אוֹר זֶה בָּזֶה), for if one does so to them (שֶׁאִם כָּכָה יַעֲשֶׂה לָהֶם) they will not be useful for proper rectification (לֹא יוֹעִילוּ לְתַקֵּן כָּרָאוּי). And when the Holy Temple was standing (וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), the sacrifice was effective to elevate the sparks and clarify them (הָיָה הַקָּרְבָּן מוֹעִיל לְהַעֲלוֹת הַנִּיצוֹצִין וּלְבָרְרָם). And now that there is no Mikdash (וְעַכְשָׁו שֶׁאֵין מִקְדָּשׁ), the Tefillah is in place of the Korban (הַתְּפִלָּה הִיא בִּמְקוֹם קָרְבָּן), which one must divide in his intention (שֶׁצָּרִיךְ לַחֲלָקָהּ בְּכַוָּנָתוֹ), to the four worlds of A"B"Y"A in their places (לְאַרְבַּע עוֹלָמוֹת אֲבִי״ע בִּמְקוֹמָם), in their ascent and in their return to their places (וּבַעֲלִיָּתָם וּבְחֻזְרָתָם לִמְקוֹמָם), together with the other Kavanot that pertain to this (עִם שְׁאָר כַּוָּנוֹת הַשַּׁיָּכוֹת לָזֶה). And if the Olamot are rectified (וְאִם נִתְקְּנוּ הָעוֹלָמוֹת), we also elevate the sparks of Inanimate, Vegetative, Animal, Speaking that belong to them (אָנוּ מַעֲלִים גַּם כֵּן הַנִּיצוֹצוֹת דָּצַ״חְם הָרָאוּי לָהֶם). And if the Olamot themselves are rectified (וְאִם נִתְקְּנוּ הָעוֹלָמוֹת עַצְמָם), it is obvious that the sparks belonging to them are rectified by themselves (פְּשִׁיטָא שֶׁמִּתּוֹקָּן מֵעַצְמוֹ נִיצוֹצוֹתֵיהֶם הַשַּׁיָּכִים לָהֶם), which we elevate during Nefilat Appayim (אֲשֶׁר אָנוּ מַעֲלִים בִּנְפִילַת אַפַּיִם). And this is sufficient (וְדַי בָּזֶה).