Chapter Thirty-Two (פֶּרֶק שְׁלוֹשִׁים וּשְׁנַיִם)

And let us come to the letter Hei (וְנָבוֹא אֶל אוֹת הָא). Its point formed exactly like the Dalet (נְקוּדָּתָהּ שֶׁל ה״א עָשְׂתָה כְּמוֹ הַדָּלֶ״ת מַמָּשׁ), except that the lower line extended from the upper roof had much light (אֶלָּא שֶׁהַקַּו הַתַּחְתּוֹן הַנִּמְשָׁךְ מִן הַגַּג הָעֶלְיוֹן הָיָה אוֹרוֹ רַב), and it illuminated across from it a line like itself (וְהֵאִיר אֶל עֵבֶר פָּנָיו קַו כְּמוֹהוּ), and this is the line that was made beneath the roof of the Dalet, which formed the Hei (וְהוּא הַקַּו שֶׁעָשָׂה מִתַּחַת גַּג הַדָּלֶ״ת שֶׁעָשָׂה אֶת הָה״א). And if you ask why this line is not connected to the upper roof like the other, which is joined and formed the Dalet (וְאִם תֹּאמַר מַדּוּעַ אֵינוֹ מְחוּבָּר זֶה הַקַּו עִם הַגַּג הָעֶלְיוֹן כְּמוֹ הָאַחֵר שֶׁהוּא מְחוּבָּר וְעָשָׂה הַדָּלֶ״ת), the answer is (תְּשׁוּבָה): just as a man who places one pillar attached to a roof against the light, its shadow does not stand straight, but only slightly on a diagonal and does not reach the top of the roof (כְּמוֹ שֶׁהָאָדָם כְּשֶׁמְּשִׂים עַמּוּד אֶחָד דָּבוּק בְּגַג אֶחָד נֶגֶד הָאוֹר, הַצֵּל שֶׁלּוֹ אֵינוֹ עוֹמֵד בְּיוֹשֶׁר כִּי אִם מְעַט בֶּאֱלַכְסוֹן, וְאֵינוֹ מַגִּיעַ לְרֹאשׁ הַגַּג), so too the line born near the leg of the Dalet within the Hei is not attached to the roof (כֵּן הַקַּו שֶׁנּוֹלַד אֵצֶל יֶרֶךְ הַדָּלֶ״ת שֶׁבַּה״א אֵינוֹ דָּבוּק בַּגַּג). And for this reason it is called Hei (וְלָזֶה נִקְרֵאת ה״א), because when a person utters from his mouth a Hei, he brings it forth with breath alone, without effort (מִפְּנֵי שֶׁכְּשֶׁהָאָדָם מוֹצִיא מִפִּיו ה״א מוֹצִיאָהּ בְּהֶבֶל לְבַד מִבְּלִי טֹרַח), therefore the second line, which is not attached to the roof, was born without a point and without labor (לָכֵן הַקַּו הַשֵּׁנִי שֶׁאֵינוֹ דָּבוּק בַּגַּג נוֹלַד בְּלֹא נְקוּדָּה וּבְלֹא עָמָל), but from the shadow of the first line (כִּי אִם מִן הַצֵּל שֶׁל הַקַּו הָרִאשׁוֹן). And if you ask why the light of the Dalet within the Hei was greater than that of the primary Dalet (וְאִם תֹּאמַר מַדּוּעַ הָיָה אוֹרוֹ שֶׁל דָּלֶ״ת שֶׁבַּה״א יוֹתֵר גָּדוֹל מִן הַדָּלֶ״ת הָעִקָּרִית), the answer is (הַתְּשׁוּבָה הִיא): because she is destined to be established in the Explicit Name (לְפִי שֶׁהִיא עָתִידָה לְהִיקָּבַע בַּשֵּׁם הַמְּפֹרָשׁ), therefore her light was greater (לָזֶה הָיָה אוֹרָהּ יוֹתֵר גָּדוֹל).

And know (וְדַע) that the Hei is in the Palace of Livenat haSapir [Brickwork of Sapphire] (שֶׁהָא הִיא בְּהֵיכַל לִבְנַת הַסַּפִּיר), and from the shadow of the roof descends and closes the leg of the Hei (וּמִצֵּל הַגַּג יוֹרֵד וְסוֹגֵר רֶגֶל הָא), and it is the opening that opens not, except for one who is worthy (וְהוּא הַפֶּתַח הַפּוֹתֵחַ שֶׁאֵינוֹ נִפְתָּח כִּי אִם לְמִי שֶׁזּוֹכֶה). And in this opening (וּבַפֶּתַח הַזֶּה), from within, there are two angels (מִבִּפְנִים יֵשׁ שְׁנֵי מַלְאָכִים), one whose name is Petachon and one whose name is Sigron (אֶחָד שְׁמוֹ פְּתַחוֹן וְאֶחָד שְׁמוֹ סִגְרוֹן), and the one appointed over them is Tahariel (וְהַמְּמוּנֶה עֲלֵיהֶם הוּא טַהֲרִיאֵל).

And when the Neshamah [Soul] departs from this world (וּכְשֶׁהַנְּשָׁמָה יוֹצֵאת מִן הָעוֹלָם הַזֶּה), and ascends above to enter into Gan Eden, within this Palace of Livenat haSapir [Brickwork of Sapphire] (וְעוֹלָה לְמַעְלָה לִכָּנֵס בְּגַן עֵדֶן בְּתוֹךְ הֵיכַל לִבְנַת הַסַּפִּיר הַזֶּה), Tahariel the angel comes and examines (בָּא טַהֲרִיאֵל הַמַּלְאָךְ וּמְעַיֵּין). If she is worthy, he signals to Petachon to open the gate (אִם הִיא רְאוּיָה רוֹמֵז לִפְתַחוֹן שֶׁיִּפְתַּח הַפֶּתַח), and says (וְאוֹמֵר): ״פִּתְחוּ שְׁעָרִים וְיָבוֹא גּוֹי צַדִּיק שֹׁמֵר אֱמוּנִים״ (Isaiah 26:2). And he informs Petachon from which level she is (וּמוֹדִיעַ לִפְתַחוֹן מֵאֵיזוֹ מַדְרֵגָה הִיא), whether from the Masters of Contemplation (אִם מִמָּארֵי דְּעַיְנִין), or from the Masters of Stature (אוֹ מִמָּארֵי דְּקוֹמָה), whether from the Masters of the Neck (אִם מִמָּארֵי דְּצַוְּאָר), or from the Masters of the Hands (אִם מִמָּארֵי דְּיָדִין), or from the Masters of the Legs (אִם מִמָּארֵי דְּרַגְלִין), for all of these are limbs of the Merkavah [Chariot] (שֶׁכָּל אֵלּוּ הֵם אֵיבָרֵי הַמֶּרְכָּבָה), as we shall explain with the help of Kudsha Berikh Hu and His Shekhinta in the World of Beri’ah (כְּמוֹ שֶׁנְּפָרֵשׁ בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּהּ בְּעוֹלָם הַבְּרִיאָה). And let us return to the matter of the Neshamah [Soul] (וְנָחֲזוֹר לְעִנְיַן הַנְּשָׁמָה). When she is worthy, and Petachon opens for her the mentioned gate (כְּשֶׁהִיא רְאוּיָה וּפוֹתֵחַ לָהּ פְּתַחוֹן הַנִּזְכָּר), he immediately delivers her to the angel Rachamiel (תֵּכֶף מוֹסֵר אוֹתָהּ לְרַחֲמִיאֵל הַמַּלְאָךְ), in order to elevate her through the station of Har Tziyon [Mount Zion], which is the Upper Gan Eden (כְּדֵי לְהַעֲלוֹת אוֹתָהּ דֶּרֶךְ מָכוֹן הַר צִיּוֹן שֶׁהוּא גַּן עֵדֶן שֶׁל מַעְלָה).

And the explanation of the matter is (וּפֵירוּשָׁא דְּמִלְּתָא הוּא), that this Palace of Livenat haSapir [Brickwork of Sapphire] is the Malkhut of Beri’ah (שֶׁהֵיכַל לִבְנַת הַסַּפִּיר זֶה הוּא מַלְכוּת דְּבְרִיאָה), that is, the shadow of Malkhut of Atzilut (הַיְנוּ צֵל מַלְכוּת דְּאֲצִילוּת). And within this Palace there is a single veil, which is like a firmament (וּבְתוֹךְ הֵיכָל זֶה יֵשׁ פָּרוֹכֶת אֶחָד שֶׁהוּא כְּמוֹ רָקִיעַ), and it is called the Pargod [Veil] (וְהוּא הַנִּקְרָא פַּרְגּוֹד), and from this Pargod [Veil] the prophets would prophesy in a dream (וּמִן הַפַּרְגּוֹד הַזֶּה הָיוּ מִתְנַבְּאִים הַנְּבִיאִים בַּחֲלוֹם), except for Moshe Rabbeinu, peace be upon him, for he was within the Pargod [Veil] (חוּץ מִמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם שֶׁהוּא הָיָה לִפְנִים מִן הַפַּרְגּוֹד). And in this Pargod [Veil] there is an appointed angel, and his name is Rachamiel (וּבַפַּרְגּוֹד הַזֶּה יֵשׁ מַלְאָךְ אֶחָד מְמוּנֶה וְרַחֲמִיאֵל שְׁמוֹ). And from this Palace to the Palace of Etzem haShamayim [Essence of the Heavens], which is above it (וּמֵהֵיכַל זֶה לְהֵיכַל עֶצֶם הַשָּׁמַיִם שֶׁהוּא לְמַעְלָה מִמֶּנּוּ), that is, the Yesod of Beri’ah (דְּהַיְנוּ יְסוֹד דְּבְרִיאָה), there is a hollow column, which is the gate of the inner courtyard that faces east (יֵשׁ עַמּוּד חָלָל שֶׁהוּא שַׁעַר הֶחָצֵר הַפְּנִימִית הַפּוֹנֶה קֵדְם), which is closed and not opened except on New Moons and Sabbaths, and also at the ascent of the Neshamah [Soul] when she ascends from this world (הַסָּגוּר שֶׁאֵינוֹ נִפְתָּח אֶלָּא בַּחֳדָשִׁים וּבְשַׁבָּתוֹת, וְגַם בַּעֲלִיַּת הַנְּשָׁמָה כְּשֶׁעָלְתָה מִן הָעוֹלָם הַזֶּה). When Tahariel examined her beforehand (כְּשֶׁבָּדַק אוֹתָהּ קוֹדֶם טַהֲרִיאֵל), and its gematria is (וּגִימַטְרִיָּא): ״נָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן, וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים״ (Genesis 2:10), and he found her pure (וּמְצָאָהּ טְהוֹרָה), he commanded Petachon and he opened for her (וְצִוָּה לִפְתַחוֹן וּפוֹתֵחַ לָהּ), and immediately he delivers her to Rachamiel (וְתֵכֶף מוֹסֵר אוֹתָהּ לְרַחֲמִיאֵל), and when this angel sees her clean (וְהַמַּלְאָךְ הַזֶּה כְּשֶׁרוֹאֶה אוֹתָהּ נְקִיָּה), he immediately opens for her that hollow column (תֵּכֶף פּוֹתֵחַ לָהּ אוֹתוֹ עַמּוּד הַחָלָל). And Tzidkiel the angel, who is there, clothes her (וְצִדְקִיאֵל הַמַּלְאָךְ שֶׁהוּא שָׁם, מַלְבִּישׁ אוֹתָהּ) in the Chalukah deRabbanan [Robe of the Sages] from the Torah and the Mitzvot [Commandments] that she performed in this world (חֲלוּקָא דְרַבְּנָן מִן הַתּוֹרָה וְהַמִּצְוֹת שֶׁעָשְׂתָה בָּעוֹלָם הַזֶּה), and in that robe her deeds are visible above (וְאוֹתוֹ הַחֲלוּק נִרְאִין מַעֲשֶׂיהָ לְמַעְלָה).

And know that this hollow column is the Name Havayah and Adnut (וְדַע שֶׁעַמּוּד הַחָלָל הַזֶּה הוּא שֵׁם הֲוָיָה וְהָאֲדוּנוּת), one letter from each Name (אוֹת אַחַת מִכָּל שֵׁם). And there are also Names from three colors (וְיֵשׁ גַּם כֵּן שֵׁמוֹת מִשְּׁלֹשָׁה גְוָנִים): namely, white—and this is the Name Ehyeh (הֵינוּ לָבָן וְהוּא שֵׁם אֶהְיֶה), green—and this is the Name YHV (יָרוֹק וְהוּא שֵׁם יָהוּ), and one shade leaning toward red—and this is the Name Eloah (וְגוָן אֶחָד נוֹטֶה לְאָדֹם וְהוּא שֵׁם אֱלוֹהַּ). And the Neshamot [Souls] pass through this hollow in order that the Klipot will not see them nor rule over them (וְעוֹבְרוֹת הַנְּשָׁמוֹת בַּחָלוּל הַזֶּה כְּדֵי שֶׁלֹּא יִרְאוּ אוֹתָן הַקְּלִיפּוֹת וְיִשְׁלְטוּ בָהֶן), and within this column there is one appointed angel, and his name is Zohariel (וּבְתוֹךְ הָעַמּוּד הַזֶּה יֵשׁ מַלְאָךְ אֶחָד מְמוּנֶה וְזוֹהַרִיאֵל שְׁמוֹ), and he takes the Neshamah [Soul] (וְלוֹקֵחַ אוֹתָהּ הַנְּשָׁמָה), and raises that Neshamah [Soul] upward to the Palace of Etzem haShamayim [Essence of the Heavens] (וּמַעֲלֶה אוֹתָהּ הַנְּשָׁמָה לְמַעְלָה בְּהֵיכַל עֶצֶם הַשָּׁמַיִם), which is the Yesod of Beri’ah (שֶׁהוּא יְסוֹד דְּבְרִיאָה), the shadow of Yesod of Atzilut (צֵל יְסוֹד דְּאֲצִילוּת), and there they seat her in the place that is fitting for her (וְשָׁם מוֹשִׁיבִין אוֹתָהּ בַּמָּקוֹם הָרָאוּי לָהּ). And if, Heaven forbid, he finds her not as is fitting (וְאִם חַס וְשָׁלוֹם מוֹצֵא אוֹתָהּ שֶׁלֹּא כַהוֹגֵן), immediately he delivers her to the destroyers (תֵּכֶף וּמִיָּד מוֹסֵר אוֹתָהּ לַמְחַבְּלִים), who are in the Palace of the Klipot opposite Livenat haSapir (שֶׁהֵם בְּהֵיכַל הַקְּלִיפּוֹת כְּנֶגֶד לִבְנַת הַסַּפִּיר), and into these palaces of the Klipot did Noach enter to see them (וּבְאֵלּוּ הֵיכָלוֹת שֶׁל קְלִיפּוֹת נִכְנַס נֹחַ לִרְאוֹתָם), and he nearly erred in them (וְכִמְעַט שֶׁטָּעָה בָהֶם), as it is written (דִּכְתִיב): ״וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל״ (Genesis 9:21). That is (הַיְנוּ), he became attached to them (שֶׁנִּדְבַּק בָּהֶם), and they defiled him and revealed his nakedness (וְהֵם טִמְּאוּ אוֹתוֹ וְגִּילוּ אֶת עֶרְוָתוֹ), and this was because he engaged in marital relations by day (וְזֶהוּ בַּעֲבוּר שֶׁבָּעַל בַּיּוֹם). And this palace is Gomer Bat Devlayim (וְהֵיכָל זֶה הוּא גּוֹמֶר בַּת דִּבְלָיִם), and she is the woman of harlotries whom Hoshea took by command of Hashem (וְהִיא אֵשֶׁת זְנוּנִים שֶׁלָּקַח הוֹשֵׁעַ עַל פִּי ה׳), to hint that the people clung to this impure palace (לְרַמֵּז שֶׁהָעָם נִדְבְּקוּ בְּהֵיכָל הַטָּמֵא הַזֶּה). And if this Neshamah [Soul] is intermediate (וְאִם הַנְּשָׁמָה הַזּוֹ הִיא בֵּינוֹנִית), the angel Tahariel brings her before the seventy-one Sanhedrin (טַהֲרִיאֵל הַמַּלְאָךְ מַכְנִיס אוֹתָהּ לִפְנֵי ע״א סַנְהֶדְרִין), and Metatron is the head of the court (וּמֶטָטְרוֹן הוּא אַב בֵּית דִּין). And they examine her judgment (וּמְעַיְּנִין בְּדִינָהּ), and if she emerges meritorious in her judgment (וְאִם תֵּצֵא זַכָּאִית בְּדִינָהּ), they deliver her to Rachamiel (מוֹסְרִין אוֹתָהּ לְרַחֲמִיאֵל), and Rachamiel examines her judgment (וְרַחֲמִיאֵל מְעַיֵּין בְּדִינָהּ), and opens for her two openings (וּפוֹתֵחַ לָהּ שְׁנֵי פְּתָחִים), one through Gan Eden and one to Gehinnom (אֶחָד דֶּרֶךְ גַּן עֵדֶן וְאֶחָד לְגֵיהִנֹּם). She sees the great light and the great delight that the Tzaddikim [Righteous Ones] receive (הִיא רוֹאָה אוֹתוֹ הָאוֹר הַגָּדוֹל וְהָעֹנֶג הַגָּדוֹל שֶׁיֵּשׁ לַצַּדִּיקִים), and the light in each wedding canopy of the Tzaddik [Righteous One] is such that she is burned by that light (וְהָאוֹר שֶׁבְּכָל חוּפַּת הַצַּדִּיק הִיא נִכְוֵית מֵאוֹתוֹ הָאוֹר), and is ashamed of her evil deeds (וּמִתְבַּיֶּשֶׁת מִמַּעֲשֶׂיהָ הָרָעִים), and this becomes for her atonement for sins (וְהוּא לָהּ לְכַפָּרַת עֲוֹנוֹת). And from that opening on the left side, she sees Gehinnom (וּמִן אוֹתוֹ הַפֶּתַח שֶׁל צַד שְׂמֹאל רוֹאָה גֵיהִנֹּם), where even the wicked are judged (וְאַף הָרְשָׁעִים נִדּוֹנִים שָׁם), and she becomes frightened (וּמִתְפַּחֶדֶת), and even that fear becomes atonement for her sins (וְגַם אוֹתוֹ הַפַּחַד מְכַפֵּר עֲוֹנוֹתֶיהָ). And if this penitent had wept over his sins (וְאִם בַּעַל הַתְּשׁוּבָה הַזֶּה בָּכָה עַל עֲוֹנוֹתָיו), then they open for him the Gates of Tears (אָז פּוֹתְחִין לוֹ שַׁעֲרֵי דִּמְעָה), which is the opening found between the roof of the Hei and the line that is not connected (שֶׁהוּא הָרֶוַח שֶׁיֵּשׁ מִן גַּג שֶׁל ה״א לַקַּו שֶׁאֵינוֹ מְחוּבָּר), which was made from the shadow (שֶׁנַּעֲשָׂה מִן הַצֵּל), and this opening is called the Gate of Tears (וְאוֹתוֹ הַשַּׁעַר נִקְרָא שַׁעַר דִּמְעָה). And when he enters through this gate (וּכְשֶׁנִּכְנָס בַּשַּׁעַר הַזֶּה), then Rachamiel takes her and opens for her the station of Har Tziyon [Mount Zion], which is the hollow column (אָז רַחֲמִיאֵל לוֹקֵחַ אוֹתָהּ וּפוֹתֵחַ לָהּ מָכוֹן הַר צִיּוֹן שֶׁהוּא עַמּוּד הַחָלָל), and then Zohariel takes her and comforts her (וְאָז זוֹהַרִיאֵל לוֹקֵחַ אוֹתָהּ וּמְנַחֵם אוֹתָהּ), and opens for her a window and shines for her like “a sun of righteousness with healing in its wings” (וּפוֹתֵחַ לָהּ חַלּוֹן וְזוֹרֵחַ לָהּ כְּמוֹ ״שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא״) (Malachi 4:2). The explanation is (פֵּירוּשׁ): when this Neshamah [Soul] ascends to the Palace of Etzem haShamayim [Essence of the Heavens] (כְּשֶׁעוֹלָה הַנְּשָׁמָה הַזֹּאת לְהֵיכַל עֶצֶם הַשָּׁמַיִם), there are two openings there (שָׁם יֵשׁ שְׁנֵי פְּתָחִים): one that heals the Nefesh [Soul] from the suffering she endured, whether in her life or in her death (אֶחָד שֶׁהוּא מְרַפֵּא הַנֶּפֶשׁ הַצַּעַר שֶׁעָבַר עָלֶיהָ בֵּין בְּחַיֶּיהָ בֵּין בְּמוֹתָהּ), and heals her pains (וּמְרַפֵּא מַכְאוֹבֶיהָ). And the second opening draws upon her a Ruach [Spirit] of life from the Tree of Life (וְהַפֶּתַח הַשֵּׁנִי מוֹשֵׁךְ עָלֶיהָ רוּחָא דְּחַיֵּי מֵאִילָנָא דְּחַיֵּי), and gives her strength to endure the great delight (וּנוֹתֵן בָּהּ כֹּחַ שֶׁיוּכַל לָסֵבֶל הָעֹנֶג הַגָּדוֹל), to enjoy the radiance of the Shekhinah (לְהִתְעַנֵּג מִזִּיו הַשְּׁכִינָה).