Chapter Two (פֶּרֶק שֵׁנִי)

And this ascent was in the form of Chesed (וְהָעֲלִיָּה הַזֹּאת הָיְתָה בְּתוֹרַת חֶסֶד), as it is said (שֶׁנֶּאֱמַר): “I have said, the world shall be built by Chesed” (אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89:3). For there is no ascent except in the mystery of Mayin nukvin [feminine waters] (כִּי אֵין עֲלִיָּה אֶלָּא סוֹד מַיִן נוּקְבִין), the arousal of the deeds of the Tzaddikim [Righteous Ones] (הִתְעוֹרְרוּת מַעֲשֵׂה הַצַּדִּיקִים), an arousal from below of the Tzaddikim [Righteous Ones] in the lower world (הִתְעוֹרְרוּת מִלְּמַטָּה שֶׁל הַצַּדִּיקִים שֶׁבָּעוֹלָם הַתַּחְתּוֹן). And so it is in the Zohar, Shir haShirim (וְכֵן הוּא בַּזֹּהַר שִׁיר הַשִּׁירִים), and this is its language (וְזֶה לְשׁוֹנוֹ): “Just as an arousal is required from below to above to awaken the King and the Matronita from below to above, so too is an arousal required from the King and the Matronita to awaken Abba and Imma” (כְּמָה דְּאִצְטָרִיךְ אִתְעָרוּתָא מִתַּתָּא לְעֵילָא לְאִתְעֲרָא מַלְכָּא וּמַטְרוֹנִיתָא מִתַּתָּא לְעֵילָא, כֵּן אִצְטָרִיךְ אִתְעָרוּתָא מִמַלְכָּא וּמַטְרוֹנִיתָא לְאִתְעֲרָא אַבָּא וְאִמָּא). For it is impossible to elevate Mayin nukvin [feminine waters] (כִּי אִי אֶפְשָׁר לְהַעֲלוֹת מַיִן נוּקְבִין), except through the good deeds of those below (כִּי אִם עַל־יְדֵי מַעֲשֶׂה הַטּוֹב שֶׁל הַתַּחְתּוֹנִים), as is known (כַּנּוֹדָע), which arouse a flow of goodness (הַמְעוֹרֵר אֵיזֶה שֶׁפַע טוֹב) to pour down upon us blessing (לְהָרִיק עָלֵינוּ בְּרָכָה), from the mystery of the upper Zivug [Union] (מִסּוֹד הַזִּוּוּג הָעֶלְיוֹן). When the Shekhinah says (שֶׁהַשְּׁכִינָה אוֹמֶרֶת): “See with what I have been created to come before You” (חֲזִי בְּמַה בְּרָאתַנִּי לְקָמָךְ), “such and such is his diligence in study, such and such are his deeds” (כָּךְ וְכָךְ שְׁקִידַת לִמּוּדוֹ, כָּךְ וְכָךְ מַעֲשָׂיו), therefore the line of justice is that flow and blessing be given through him to the lower world (לְפִיכָךְ שׁוּרַת הַדִּין הִיא שֶׁתִּתֵּן שֶׁפַע וּבְרָכָה עַל־יָדוֹ לָעוֹלָם הַתַּחְתּוֹן). It is thus found that this ascent was in the form of Chesed (נִמְצָא הָעֲלִיָּה הַזֹּאת הָיְתָה בְּתוֹרַת חֶסֶד).

And because the higher decree, the royal ordinance, would not be nullified (וּלְפִי שֶׁלֹּא יִתְבַּטֵּל חוֹק הָעֶלְיוֹן, גְּזֵרַת הַמֶּלֶךְ), that there should not be ascent or new creation brought about by an upper union (שֶׁלֹּא יִהְיֶה עֲלִיָּה אוֹ בְּרִיאָה חֲדָשָׁה, הַנַּעֲשִׂית עַל־יְדֵי עֲלִיָּה אוֹ זִוּוּג עֶלְיוֹן), except by the merit of the deeds of the Tzaddikim [Righteous Ones]—an arousal from below (אֶלָּא בִּזְכוּת מַעֲשֵׂה הַצַּדִּיקִים, הִתְעוֹרְרוּת מִלְּמַטָּה)—therefore He considered in His thought (לָכֵן חָשַׁב בְּמַחְשַׁבְתּוֹ) the good deeds of the Tzaddikim [Righteous Ones] that were destined to be created (מַעֲשִׂים טוֹבִים שֶׁל הַצַּדִּיקִים הָעֲתִידִים לְהִבָּרֵאוֹת), for His thought (לִהְיוֹת מַחְשַׁבְתּוֹ) is a law that cannot be transgressed (חוֹק וְלֹא יַעֲבוֹר). And His thought sufficed for Him (וְהִסְפִּיקָה לוֹ מַחְשַׁבְתּוֹ), in which He thought of the Tzaddikim and His holy ones (שֶׁחָשַׁב בַּצַּדִּיקִים וְעִם קְדוֹשָׁיו), and of their deeds which they were destined to perform (וּבְמַעֲשֵׂיהֶם אֲשֶׁר הֵם עֲתִידִים לַעֲשׂוֹת). And with this He brought forth His thought from potential into actuality (וּבָזֶה הוֹצִיא מַחְשַׁבְתּוֹ מִן הַכֹּחַ אֶל הַפֹּעַל), and elevated this light unto Himself from within Himself (וְהֶעֱלָה אֶת הָאוֹר הַזֶּה אֵלָיו מִנֵּיהּ וּבֵיהּ). And not only was this ascent in the form of Chesed (וְלֹא הָעֲלִיָּה הַזֹּאת לְבַדָּהּ הָיְתָה בְּתוֹרַת חֶסֶד), but many ascents followed afterward (אֶלָּא כַּמָּה עֲלִיּוֹת הָיוּ אַחַר כָּךְ), until after the creation of Adam haRishon (עַד אַחַר בְּרִיאַת אָדָם הָרִאשׁוֹן), as it is said (שֶׁנֶּאֱמַר): “And there was no man to work the ground” (וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה) (Genesis 2:5), which is the Shekhinah (שֶׁהִיא הַשְּׁכִינָה), who required rectification for her ascent through the deeds of those below (הַצְּרִיכָה לְתִקּוּן עֲלִיָּתָהּ עַל־יְדֵי מַעֲשֵׂה הַתַּחְתּוֹנִים), as the Zohar says (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר): “to work it—with positive commandments, and to keep it—with negative commandments” (לַעֲבְדָהּ בְּמִצְוֹת עֲשֵׂה, וּלְשָׁמְרָהּ בְּמִצְוֹת לֹא תַעֲשֶׂה). Because before this it is said (לְפִי שֶׁקֹּדֶם זֶה נֶאֱמַר): “And every shrub of the field had not yet grown” (וְכָל שִׂיחַ הַשָּׂדֶה טֶרֶם יִצְמָח) (Genesis 2:5), as mentioned above (כַּדְּלְעֵיל). And why had it not yet sprouted and there was no rain? (וְלָמָּה לֹא יִצְמַח וְלֹא יִהְיֶה מָטָר). The verse answers (וְתִירֵץ הַכָּתוּב): “And there was no man to work the ground” (וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה) (Genesis 2:5)—to elevate Mayin nukvin [feminine waters] (לְהַעֲלוֹת מַיִן נוּקְבִין) to the Shekhinah (לַהַשְּׁכִינָה), who is called Adamah [Ground] (הַנִּקְרֵאת אֲדָמָה), whose numerical value is fifty (אֲשֶׁר חֶשְׁבּוֹנוֹ חֲמִשִּׁים), for she receives fifty Gates of Binah from Imma Ila’ah (שֶׁמְּקַבֶּלֶת חֲמִשִּׁים שַׁעֲרֵי בִּינָה מֵאִמָּא עִלָּאָה).

It is thus found that all the ascents—that is, the first ascent in which He vacated a place for the worlds (נִמְצָא שֶׁכָּל הָעֲלִיּוֹת דְּהַיְנוּ הָעֲלִיָּה הָרִאשׁוֹנָה שֶׁפִּינָּה מָקוֹם לָעוֹלָמוֹת), and also the second ascent, in which was elevated the lower half of the Malbush [Garment] behind the upper half of the Malbush [Garment] (וְכֵן הָעֲלִיָּה הַשֵּׁנִית שֶׁנִּתְעַלָּה חֲצִי הַמַּלְבּוּשׁ הַתַּחְתּוֹן אַחֲרֵי חֲצִי מַלְבּוּשׁ הָעֶלְיוֹן), and likewise all the ascents in which the letter Yod of the Name S״G was elevated from the light of His Essence which was within the Tehiru (וְכֵן כָּל הָעֲלִיּוֹת שֶׁהֶעֱלָה הַיּוּ״ד שֶׁל שֵׁם ס״ג מֵאוֹר עַצְמוּתוֹ שֶׁהָיָה בְּתוֹךְ הַטְּהִירוּ), and also the ascent of the seven inner lights of the shattered Kelim [Vessels] which Arich Anpin elevated when He folded His half within His half (וְכֵן הָעֲלִיָּה שֶׁל ז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל שִׁבְרֵי כֵּלִים שֶׁהֶעֱלָה אֲרִיךְ אַנְפִּין שֶׁנִּתְקַפֵּל חֶצְיוֹ בְּחֶצְיוֹ), all of them were in the form of Chesed (כֻּלָּם הָיוּ בְּתוֹרַת חֶסֶד). And His thought concerning the Tzaddikim sufficed for them (וְהִסְפִּיקָה לָהֶם מַחְשַׁבְתּוֹ שֶׁחָשַׁב בַּצַּדִּיקִים), for all the ascents (לְכָל הָעֲלִיּוֹת), how He would have for Himself a holy people (אֵיךְ יִהְיֶה לוֹ עַם קָדוֹשׁ), who would accumulate good deeds (וְיִסְגְּלוּ מַעֲשִׂים טוֹבִים), of the commandments and the study of the Torah (שֶׁל הַמִּצְוֹת וְלִמּוּד הַתּוֹרָה), for all was created for their sake (אֲשֶׁר הַכֹּל נִבְרָא בִּשְׁבִילָם). And immediately He rejoiced within Himself, as it were (וּתְכֵף הָיָה מְשַׂמֵּחַ עַצְמוֹ כְּבִיָּכוֹל), in such a holy people that would one day be His (בְּעַם קָדוֹשׁ כָּזֶה שֶׁיִּהְיֶה לוֹ אַחַר כָּךְ). And since joy is judgment (וּלִהְיוֹת שֶׁהַשִּׂמְחָה הִיא דִּין), there was created the power of motion and delight (נִבְרָא כֹּחַ הַנַּעֲנוּעַ וְהַשַּׁעֲשׁוּעַ), which are the contraction of the points of the letters (שֶׁהֵם קִמּוּץ נְקוּדוֹת הָאוֹתִיּוֹת), which we are destined to explain, with the help of Kudsha Berikh Hu and the Shekhinta (אֲשֶׁר עֲתִידִים אָנוּ לְבָאֵר בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתָא). “Let Ya'akov rejoice, let Yisrael be glad” (יִגַּל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7).

And in order that we may come to explain the matter of the thought of the Emanator of all concerning this ascent (וּכְדֵי שֶׁנָּבוֹא לְבָאֵר עִנְיַן מַחְשֶׁבֶת הַמְאַצִּיל הַכֹּל אֶל הָעֲלִיָּה הַזֹּאת), we shall first introduce one saying from Tractate Rosh Hashanah, chapter Yom Tov (נַקְדִּים מַאֲמָר אֶחָד דְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה פֶּרֶק יוֹם טוֹב). And this is its language (וְזֶה לְשׁוֹנוֹ): “These ten proclamations of kingship, corresponding to what are they?... Rabbi Yochanan said: corresponding to the ten utterances with which the world was created.” (הַנֵּי עֲשָׂרָה מַלְכֻיּוֹת כְּנֶגֶד מִי... רַבִּי יוֹחָנָן אָמַר כְּנֶגֶד עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם) (Rosh Hashanah 32a). “What are they?” (מַאי נִינְהוּ). “If we say they are the sayings of ‘And He said’ from Bereshit, these are only nine.” (אִילֵּימָא וַיֹּאמֶר דְּבְרֵאשִׁית, הָנֵי תִּשְׁעָה הֲווֹ). “Rather, ‘Bereshit’ is also a saying, for it is written: ‘By the word of Hashem were the heavens made.’” (אֶלָּא בְּרֵאשִׁית נָמֵי מַאֲמָר הוּא, דִּכְתִיב: בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ) (Psalms 33:6). And this saying is difficult for me (וְקָשֶׁה לִי עַל זֶה הַמַּאֲמָר), that he said (שֶׁאָמַר): “‘Bereshit’ is also an utterance” (בְּרֵאשִׁית נָמֵי מַאֲמָר הוּא). For how do we find an expression of speech in the word “Bereshit”? (וְהֵיאַךְ מָצִינוּ לְשׁוֹן דִּבּוּר בְּמִלַּת בְּרֵאשִׁית). Until, since he did not find how to complete the count of the ten utterances (עַד שֶׁמִּפְּנֵי שֶׁלֹּא מָצָא לְהַשְׁלִים מִנְיַן הָעֲשָׂרָה מַאֲמָרוֹת), he said: “‘Bereshit’ is also an utterance” (אוֹמֵר: בְּרֵאשִׁית נָמֵי מַאֲמָר הוּא), even though it is not a form of speech (אַף שֶׁאֵינוֹ לְשׁוֹן מַאֲמָר). And it is further difficult (וְעוֹד קָשֶׁה): why did the Scripture bend its wording (לָמָּה עִקֵּם הַכָּתוּב אֶת פִּיו), to write this saying in a hidden language (לִכְתֹּב מַאֲמָר זֶה בְּלָשׁוֹן נֶעְלָם), and not say explicitly “And He said” (וְלֹא אָמַר לְשׁוֹן וַיֹּאמֶר), but rather “Bereshit” (אֶלָּא בְּרֵאשִׁית).

Behold, it must necessarily be that it was impossible to mention here the word “And He said” (הִנֵּה יוּכְרַח שֶׁאִי אֶפְשָׁר לְהַזְכִּיר כָּאן מִלַּת וַיֹּאמֶר), because there is some reason for this (מִפְּנֵי שֶׁיֵּשׁ אֵיזֶה טַעַם לַדָּבָר). And we are able to interpret the expression “Bereshit” in the manner of the Midrash (וִיכוֹלִים אָנוּ לְתַרֵּץ לְשׁוֹן מִלַּת בְּרֵאשִׁית עַל דֶּרֶךְ הַמִּדְרָשׁ), as it is found in Bereishit Rabbah, page 1 (דְּאִיתָא בְּבְרֵאשִׁית רַבָּה דַּף א׳): Rabbi Yochanan said: “On the second day the angels were created” (רַבִּי יוֹחָנָן אָמַר: בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים). This is what is written (הֲדָא הוּא דִּכְתִיב): “Who roofs His upper chambers in the waters” (הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו) (Psalms 104:3), and it is written (וּכְתִיב): “He makes His angels spirits” (עֹשֶׂה מַלְאָכָיו רוּחוֹת) (Psalms 104:4). Rabbi Chanina said: “On the fifth day the angels were created” (רַבִּי חֲנִינָא אָמַר: בַּחֲמִישִׁי נִבְרְאוּ הַמַּלְאָכִים). This is what is written (הֲדָא הוּא דִּכְתִיב): “And let the bird fly upon the earth” (וְעוֹף יְעוֹפֵף עַל הָאָרֶץ) (Genesis 1:20), and it is written (וּכְתִיב): “With two he flew” (בִּשְׁתַּיִם יְעוֹפֵף) (Isaiah 6:2). Rabbi Lulyani bar Tavrin said in the name of Rabbi Yitzchak (רַבִּי לוּלְיָאנִי בַּר טַבְרִין אָמַר בְּשֵׁם רַבִּי יִצְחָק): Whether according to the opinion of Rabbi Chanina or according to the opinion of Rabbi Yochanan (בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן), all agree that nothing was created on the first day (הַכֹּל מוֹדִים שֶׁלֹּא נִבְרָא בַּיּוֹם הָרִאשׁוֹן כְּלוּם), so that they would not say: “Michael was stretching the southern side of the firmament, and Gabriel its northern side, and the Holy One Blessed Be He was measuring in its middle” (שֶׁלֹּא יֹאמְרוּ: מִיכָאֵל הָיָה מוֹתֵחַ בְּדָרוֹמוֹ שֶׁל רָקִיעַ, וּגַבְרִיאֵל בְּצָפוֹנוֹ, וְהקב״ה מְמַדֵּד בְּאֶמְצָעִיתוֹ), but rather: “I am Hashem, I do all these things, Who stretches forth the heavens alone...” (אָנֹכִי ה׳ עֹשֶׂה כָּל אֵלֶּה, נוֹטֶה שָׁמַיִם לְבַדִּי) (Isaiah 44:24). “From Me—‘Who was with Me’ is written; who was partner with Me in the creation of the world?” (מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיאָתוֹ שֶׁל עוֹלָם) (Isaiah 44:24). Until here is his language (עַד כָּאן לְשׁוֹנוֹ).

And behold, we find in the words of our Rabbis, of blessed memory, and in the words of Rabbi Yishmael the High Priest (וְהִנֵּה מָצִינוּ בִּדִבְרֵי רַז״ל וּבִדִבְרֵי רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל), that from every word and word of the Holy One Blessed Be He a single angel was made (שֶׁמִּכָּל דִּבּוּר וְדִבּוּר שֶׁל הקב״ה נַעֲשֶׂה מַלְאָךְ אֶחָד). And behold, if it had been written an expression of speech and utterance on the first day (וְהִנֵּה אִם הָיָה נִכְתָּב לָשׁוֹן דִּבּוּר וּמַאֲמָר בַּיּוֹם הָרִאשׁוֹן), immediately one angel would have been created (הָיָה נִבְרָא תֵּכֶף מַלְאָךְ אֶחָד), and immediately they would have said that he was a partner with the Holy One Blessed Be He in the work of Creation (וְתֵכֶף הָיוּ אוֹמְרִים שֶׁהָיָה שֻׁתָּף לַהקב״ה בְּמַעֲשֵׂה בְּרֵאשִׁית). And this is what the verse said (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “By the word of Hashem were the heavens made, and by the breath of His mouth all their host” (בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם) (Psalms 33:6). And its explanation is (וּפֵירוּשׁוֹ): therefore it says, “‘Bereshit’ is also an utterance,” for we find in the verse: “By the word of Hashem were the heavens made” (לָכֵן אוֹמֵר בְּרֵאשִׁית נָמֵי מַאֲמָר הוּא, שֶׁמָּצִינוּ בַּכָּתוּב: בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ) (Psalms 33:6). And why did the Scripture bend its wording and not say “And He said”? (וְלָמָּה עִקֵּם הַכָּתוּב אֶת פִּיו וְלֹא אָמַר וַיֹּאמֶר). The reason is because of: “And by the breath of His mouth all their host” (הַיְינוּ טַעֲמָא מִשּׁוּם וּבְרוּחַ פִּיו כָּל צְבָאָם) (Psalms 33:6).

For if the Holy One Blessed Be He had uttered a speech with the breath of His mouth (שֶׁאִם הָיָה מוֹצִיא הקב״ה דִּבּוּר בְּרוּחַ פִּיו), immediately all the host of the angels would have been created (תֵּכֶף הָיוּ נִבְרָאִים כָּל צְבָא הַמַּלְאָכִים). And then they would have said: this angel was stretching the southern side of the firmament, and another angel the northern side of the firmament (וְאָז הָיוּ אוֹמְרִים: מַלְאָךְ זֶה הָיָה מוֹתֵחַ בְּדָרוֹמוֹ שֶׁל רָקִיעַ, וּמַלְאָךְ אַחֵר הָיָה מוֹתֵחַ בְּצָפוֹנוֹ שֶׁל רָקִיעַ), and this would contradict the words of the Midrash which say (וְהָיָה זֶה נֶגֶד דִּבְרֵי הַמִּדְרָשׁ שֶׁאוֹמֵר): “All agree that nothing was created on the first day, so that they would not say…” and so forth (הַכֹּל מוֹדִים שֶׁלֹּא נִבְרָא בַּיּוֹם הָרִאשׁוֹן כְּלוּם שֶׁלֹּא יֹאמְרוּ... וְכֵן הָאֵלָּה). Or it may be explained concerning the matter, “‘Bereshit’ is also a saying” (אוֹ יִפוֹרַשׁ עִנְיַן 'בְּרֵאשִׁית נַמֵי מַאֲמָר הוּא'), in the manner of the Midrash in the Zohar Chadash, Parashat Bereshit, daf 38a (עַל דֶּרֶךְ הַמִּדְרָשׁ בְּזוֹהַר חָדָשׁ פ׳ בְּרֵאשִׁית דַּף ל״ח עַמּוּד א׳), on the verse: “Let us make man in our image, after our likeness” (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) (Genesis 1:26). It says there to give a reason and an answer to reply to the heretics (אוֹמֵר שָׁם לָתֵת טַעַם וּתְשׁוּבָה לְהָשִׁיב לָאֲפִיקוֹרוֹסִים), because the word Na'aseh [Let us make] is in the plural form (מִפְּנֵי כִּי מִלַּת 'נַעֲשֶׂה׳ הִיא לְשׁוֹן רַבִּים). And Rabbi Buta there explains (וּמְתָרֵץ רַבִּי בוּטָא שָׁם): a parable to a king who always speaks in the plural form (מָשָׁל לְמֶלֶךְ שֶׁכָּל דְּבָרָיו אוֹמֵר בְּלָשׁוֹן רַבִּים), to teach that dominion depends upon him and that many are under his hand (לְהוֹרוֹת שֶׁהַמֶּמְשָׁלָה תְּלוּיָה בּוֹ וְרַבִּים תַּחַת יָדוֹ). But this explanation the disciples did not accept (וְזֶה הַתִּירוּץ לֹא קִבְּלוּ הַתַּלְמִידִים), and they said: “This is nothing but the answer of the sectarians, but for us, what do you answer?” (וְאָמְרוּ שֶׁזֶּה אֵינוֹ אֶלָּא תְּשׁוּבַת הַמִּינִים, לָנוּ מָה אַתָּה מֵשִׁיב). Until they went before Rashbi, peace be upon him (עַד שֶׁהָלְכוּ לִפְנֵי רַשְׁבִּ״י ע״ה), and they asked him (וְשָׁאֲלוּ אוֹתוֹ), and he answered them as it is mentioned there in the Zohar (וְהֵשִׁיב לָהֶם כַּנִּזְכָּר שָׁם בַּזֹּהַר), and this is his language (וְזֶה לְשׁוֹנוֹ): Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): “It is written: ‘The deaf, hear, and the blind, look to see’” (כְּתִיב: הַחֵרְשִׁים שִׁמְעוּ וְהָעִוְרִים הַבִּיטוּ לִרְאוֹת) (Isaiah 42:18). “And did the Torah speak to the blind and the deaf?” (וְכִי לַעִוְרִים וְלַחֵרְשִׁים אָמְרָה תּוֹרָה הָאִי). Rather, to those who are blind and deaf in the Torah (אֶלָּא לַעִוְרִים שֶׁהֵם עִוְרִים וַחֵרְשִׁים בַּתּוֹרָה), and the straight path is before them (וְהַדֶּרֶךְ הַיָּשָׁר לִפְנֵיהֶם), yet they walk in crooked ways as blind and deaf (וְהוֹלְכִים אָרְחוֹת עֲקַלְקָלוֹת כַּעִוְרִים וַחֵרְשִׁים).

And they do not know that the root of the word of this verse is decreed in our Mishnah (וְלָא יָדְעִין דִּי עִקָּרָא דִּמִלְּתָא דְּהַאי פָּסוּקָא אִתְגְּזַר בְּמַתְנִיתָא דִּילָן), and thus I decree (וְהָכִי גָּזַרְנָא): When Kudsha Berikh Hu created the world (כַּד בָּרָא קב״ה עָלְמָא), the root of all was water (הֲוָה עִקָּרָא דְּכָלָּא מַיָּא), and from the waters all the world was planted (וּמִן מַיָּא אִשְׁתִּיל כָּל עָלְמָא). And Kudsha Berikh Hu made three artisans (וַעֲבַד קב״ה תְּלַת אוּמְנִין), who perform His craftsmanship in this (דִּי עָבְדוּן אוּמְנוּתֵיהּ בְּהַאי), and these are: heaven, earth, and water (וְאִלֵּין אִנּוּן: שְׁמַיָּא וְאַרְעָא וּמַיָּא). And through these, everything in this world was created (וְעַל יְדוֹי דְּאִלֵּין אִתְבְּרִי כָּל מָה דִּי בְּעָלְמָא דֵּין). And He prepared these three, each one of them, to bring forth the creation that the world needs (וְזָמִין לְאִלֵּין תְּלָתָא לְכָל חַד מִנְּהוֹן לְאַפְּקָא בְּרִיָּתָא דִּצְרִיךְ עָלְמָא). He prepared the waters, and said to them (זְמִין לְמַיָּא אָמַר לֵיהּ): You, bring forth the earth that is beneath you (אַתְּ אַפֵּיק לְאַרְעָא דְּתַחוֹתָךְ), and you, go and gather to one place (וְאַתְּ זִיל אִתְכְּנִישׁ לְאַתַּר חַד). And the waters did so (וּמַיָּא עַבְּדוּ כָּךְ), this is what is written (הַדָּא הוּא דִּכְתִיב): “Let the waters be gathered” (יִקָּווּ הַמַּיִם) (Genesis 1:9). He called to the earth and said to her (קָרָא לְאַרְעָא אָמַר לָהּ): Bring forth creatures from yourself (אַתְּ אַפֵּיק בְּרִיַּין מִינָּךְ), beasts and living things and their kinds (בְּעִירִין וַחֵיוָתָן וּכְדָמֵי לוֹן). Immediately she did so (מִיָּד עֲבַדִּית כָּךְ), this is what is written (הַדָּא הוּא דִּכְתִיב): “And Elohim said: Let the earth bring forth living creatures after their kind” (וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ) (Genesis 1:24). He called to the heavens and said to them (קָרָא לִשְׁמַיָּא אָמַר לוֹן): You, separate between the waters and the waters (אַתּוּן אַבְדִּילוּ בֵּין מַיָּא לְמַיָּא). They did so (עֲבָדוּ כָּךְ), this is what is written (הַדָּא הוּא דִּכְתִיב): “And Elohim made the firmament” (וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ) (Genesis 1:7). He called to the earth and said to her (קָרָא לְאַרְעָא אָמַר לָהּ): Bring forth grasses and herbs and produce and trees of the field (אַפִּיקִי דְשָׁאִים וַעֲשָׂבִין וִיבוּלִין וְאִילָנֵי חַקְלָא). Immediately what is written concerning it? (מִיָּד מַה כְּתִיב בָּהּ): “And the earth brought forth grass, herb yielding seed after its kind” (וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ) (Genesis 1:12). He likewise called to the heavens and said to them (קָרָא כְּמוֹ כֵן לִשְׁמַיָּא אָמַר לוֹן):

And behold, there shall be in you lights and brightnesses to shine upon the earth (וְהָא יְהֵא בְּכוֹן נְהִירִין וּבוּצִינִין לְאַנְהָרָא עַל אַרְעָא), this is what is written (הַדָּא הוּא דִּכְתִיב): “Let there be lights in the firmament of the heavens” (יְהִי מְאֹרוֹת בִּרְקִיעַ הַשָּׁמָיִם) (Genesis 1:14). He likewise called to the waters and said to them (קָרָא כְּמוֹ כֵן לְמַיָּא אָמַר לוֹן): You, bring forth the moving things and the creeping things of the fish and birds and their kinds (אַתּוּן אַפִּיקוּ רְמַשָׁא וְרַחֲשָׁא דְּנוּנִין וְעוֹפִין וּכְדָמֵי לוֹן), this is what is written (הַדָּא הוּא דִּכְתִיב): “Let the waters swarm with a swarm of living creatures” (יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה) (Genesis 1:20). And through these three, all the work of Bereshit [Creation] was made (וְעַל יְדוֹהִי דְּתְלָתָא אִלֵּין אִתְעֲבִיד כָּל עוֹבְדָּא דִּבְרֵאשִׁית), each and every one according to its kind (כָּל חַד וְחַד לְזִינֵיהּ). When the sixth day came (כַּד אֲתָא יוֹמָא שִׁתֵּיתָאָה), all of them were prepared to create as on the other days (כָּלְהוֹ הֲווֹ זָמִינִין לְמִבְרֵי כִּשְׁאָר יוֹמִין). Kudsha Berikh Hu said to them (אָמַר לוֹן קב״ה): None among you is able to make this creature alone (לָא שׁוּם חַד מִנְּכוֹן יָכִיל לְמֶעְבַּד בְּרִיָּה דָּא בִּלְחוֹדוֹהִי), as all the other creatures that have been until now (כִּשְׁאָר כָּל בְּרִיָּין דַּהֲווֹ עַד כָּאן). Rather, all of you join together as one (אֶלָּא כֻּלְּכוֹן תִּתְחַבְּרוֹן כַּחֲדָא), and I will be with you (וַאֲנָא עִמְּכוֹן), and we shall make a human being (וְנַעֲבִיד אֲנָשָׁא). For behold, you are not able to make him alone (דְּהָא אַתּוּן לָא תִּיכְלוֹן לְמֶעְבַּדֵיהּ בִּלְחוֹדוֹכוֹן), but the Guf [Body] will be from you three (אֲבָל גוּפָּא דָּא דִּלְכוֹן תְּלָתָכוֹן), and the Neshamah [Soul] is Mine (וְנִשְׁמְתָא דִּילִי). Therefore, Kudsha Berikh Hu called to them (וּלְפִיכָךְ קָרָא לוֹן קב״ה), and said to them (וַאֲמַר לוֹן): “Let us make man”—a counsel and faith (נַעֲשֶׂה אָדָם עֵצוּ וֶאֱמוּן), I am the Neshamah [Soul] and you are the Guf [Body] (אֲנָא נִשְׁמְתָא וְאַתּוּן גוּפָּא). And thus it is (וְכָךְ הוּא): that the Guf [Body] is from you three, who are the artisans of Bereshit [Creation] (דְּגוּפָּא הוּא מִתְּלָתֵיכוֹן דַּהֲווֹ אוּמָנִין דִּבְרֵאשִׁית), and the Neshamah [Soul] Kudsha Berikh Hu gave (וְנִשְׁמְתָא יְהַבָהּ קב״ה), and He joined with them in it (וְאִשְׁתְּתַף עִמְּהוֹן בְּהָא). “In Our image, after Our likeness” (בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) (Genesis 1:26), meaning, that he will appear to Us in that Guf [Body] (כְּלוֹמַר דְּאִתְחֲזֵי לָנָא בַּהַהוּ גוּפָּא), that is taken from you (דְּאִתְנְסִיב מִנְּכוֹן), to know and resemble you (לְמֵנְדַּע וּלְאַדְמָאָה לְכוֹן), like the one whose Neshamah [Soul] is taken from Me (כַּהַהוּ דְּאִתְנְסִיב מִינִּי נִשְׁמְתָא), that is separated from the workings of the world (דְּאִתְפָּרֵשׁ מֵעֲבוּדָא דְעָלְמָא), and his repentance and desire shall be to the Holy Supernal Ones (וִיהֵא תְּיוּבְתֵּיהּ וְרְעוּתֵיהּ לְעִילָּאִין קַדִּישִׁין). And further, “In Our image, after Our likeness” (בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) (Genesis 1:26), meaning that the Guf [Body] that is taken from you will not endure in existence because of you (דְּגוּפָּא דְּאִתְנְסִיב מִנְּכוֹן לָא יְהֵוי בְּקִיּוּמָא בְּגִינָּכוֹן). What is “because of you”? (מַאי בְּגִינָּכוֹן)—because you are the creatures that you brought forth (דְּאִנּוּן בְּרִיָּן דַּאֲפַקִּיתוֹן). For he is dust, like all the other creatures (עַל דַּא הוּא עַפְרָא כִּשְׁאָר כָּל בְּרִיָּין), but that holy Neshamah [Soul] that I give within him (וְהַהִיא נִשְׁמְתָא קַדִּישָׁא דַאֲנָא יָהֵיב בֵּיהּ), that will give him endurance forever (דִּיְהֵא לֵיהּ קִיּוּמָא לְעָלְמִין), for the Guf [Body] does not exist by itself (דְּלֵיתָא גוּפָּא), but resembles My existence (וְיִדְמֶה בְּקִיּוּמָא דִּילִי).

Rabbi Abbahu said (אָמַר רַבִּי אַבָּהוּ): This is the clear meaning of the matter (הַדֵּין הוּא בְּרִירָא דִּמִּלְּתָא). Until here is his language (עַד כָּאן לְשׁוֹנוֹ). And I have lengthened somewhat in bringing this saying (וְהֶאֱרַכְתִּי קְצָת בְּהֲבָאַת הַמַּאֲמָר הַזֶּה), for the sake of the answer to the heretics (לְמַעַן תְּשׁוּבַת הַמִּינִים). And behold, upon the axis of this saying (וְהִנֵּה עַל קוֹטֶב הַמַּאֲמָר הַזֶּה), it is explained what our Sages, of blessed memory, said (וְיִפוֹרַשׁ מַה שֶּׁאָרְזוּ״ל): “Bereshit [In the Beginning] is also a saying” (בְּרֵאשִׁית נַמֵי מַאֲמָר הוּא) (Rosh Hashanah 32a). And behold, it is known (וְהִנֵּה יָדוּעַ), that in the beginning the Holy One Blessed Be He created these three artisans on the first day (כִּי בָּרִאשׁוֹנָה בָּרָא הקב״ה הַשְּׁלשָׁה אוּמָנִים הָאֵלּוּ בַּיוֹם הָרִאשׁוֹן), and they are heaven and earth and water (וְהֵם שָׁמַיִם וָאָרֶץ וּמַיִם), as our Sages, of blessed memory, said (כְּמוֹ שֶׁאָמְרוּ רַז״ל): “Ten things were created on the first day” (עֲשָׂרָה דְבָרִים נִבְרְאוּ בַּיוֹם הָרִאשׁוֹן) (Chagigah 12a), and within them were included these three artisans (וְנִכְלְלוּ בְּתוֹכָם הַשְּׁלשָׁה אוּמָנִים הָאֵלּוּ). And these are the servants that serve the Master, Who is the Holy One Blessed Be He (וְהֵם הָעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב שֶׁזֶּהוּ הקב״ה), all six days of Bereshit [Creation] (כָּל שֵׁשֶׁת יְמֵי בְּרֵאשִׁית). And behold, the creation of the servants themselves was on the first day for the work (וְהִנֵּה בְּרִיאַת הָעֲבָדִים עַצְמָם הָיְתָה בַּיוֹם הָרִאשׁוֹן לַמְלָאכָה), and He had not yet servants for the Holy One Blessed Be He to create the servants themselves (וְלֹא הָיוּ לוֹ לַהקב״ה עֲבָדִים עֲדַיִן לִבְרוֹא אֶת הָעֲבָדִים עַצְמָם). To whom then could He say to create them? (לְמִי הָיָה לוֹ לוֹמַר לִבְרוֹא אוֹתָם). Therefore it says (לָכֵן אוֹמֵר): “Bereshit [In the Beginning] is also a saying” (בְּרֵאשִׁית נַמֵי מַאֲמָר הוּא) (Rosh Hashanah 32a), and He did not say “And He said” (וְלֹא אָמַר וַיֹּאמֶר), because He had not yet servants (מִפְּנֵי שֶׁלֹּא הָיוּ לוֹ עֲבָדִים עֲדַיִן), for it was the beginning of all (כִּי הָיָה בְּרֵאשִׁית הַכֹּל), that is to say, in the beginning (דְּהַיְינוּ בָּרִאשׁוֹנָה), He had not yet servants (שֶׁלֹּא הָיוּ לוֹ עֲדַיִן עֲבָדִים).

It follows that He was compelled to speak to Himself that He would make those servants (נִמְצָא הוּצְרַךְ לְדַבֵּר אֶל עַצְמוֹ שֶׁיַּעֲשֶׂה אוֹתָם הָעֲבָדִים) and this is not the way of the world nor its order (וְזֶהוּ לֹא אוֹרַח אֲרְעָא וְסֵדֶר הָעוֹלָם) but His thought alone sufficed that His thought would grasp the creation (אֶלָּא הִסְפִּיקָה לוֹ מַחְשַׁבְתּוֹ שֶׁתִּתְפֹּס הַבְּרִיאָה בְּמַחְשַׁבְתּוֹ שֶׁלּוֹ) and then He created them (וְאָז בָּרָא אוֹתָם). For the way of the nature of the world is this (כִּי דֶּרֶךְ טֶבַע הָעוֹלָם הוּא) if a man takes a cedar tree in his hand (אִם יִקַּח אָדָם עֵץ אֶרֶז בְּיָדוֹ) if he does not take in his thought the image of that vessel (אִם לֹא יִקַּח בְּמַחְשַׁבְתּוֹ הַצִּיוּר שֶׁל הַכְּלִי הַהוּא) he will cut without end and will never make a vessel (יִכְרוֹת לְאֵין תַּכְלִית וְלֹא יַעֲשֶׂה כְּלִי לְעוֹלָם). And this is the intent of the verse to think thoughts in craftsmanship of wood and stone (וְזֶהוּ כַּוָּנַת הַכָּתוּב לַחְשֹׁב מַחֲשָׁבוֹת בְּחָרֹשֶׁת עֵץ וָאֶבֶן) and the verse does not depart from its plain meaning (וְאֵין מִקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ) to teach you the Torah of the way of the world (לְלַמֶּדְךָ תּוֹרַת דֶּרֶךְ אֶרֶץ) and the Torah spoke in the language of man (וְדִבְּרָה תּוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם).

Bereshit [In the Beginning] is also a saying, as above (בְּרֵאשִׁית נַמֵי מַאֲמָר הוּא כְּדֶלְעֵיל), to make you understand Binah [Understanding] (לְהַשְׂכִּילְךָ בִּינָה), for it is a saying hidden and concealed (כִּי הוּא מַאֲמָר סָתוּם וְגָנוּז). Therefore the Jerusalem Targum translated “With wisdom” (BeChokhmata [With Wisdom]) on the word Bereshit [In the Beginning] (וְלָכֵן תִּרְגֵּם יְרוּשַׁלְמִי בְּחָכְמְתָא עַל מִלַּת בְּרֵאשִׁית), and this is sufficient (וְדַי בָּזֶה). And behold, also here there were not yet Tzaddikim [Righteous Ones] in the world (וְהִנֵּה גַּם כֵּן כָּאן לֹא הָיוּ עֲדַיִן צַדִּיקִים בָּעוֹלָם), and it was not fitting for Him to say a saying of the Mitzvot [Commandments] (וְלֹא הָיָה לוֹ לוֹמַר מַאֲמַר הַמִּצְווֹת), to the Tzaddikim [Righteous Ones] that they should perform His commandments (לַצַּדִּיקִים שֶׁיַּעֲשׂוּ מִצְוֹתָיו), and raise Mayin nukvin [feminine waters] upward (וְיַעֲלוּ מַיִן נוּקְבִין לְמַעְלָה), for there were not yet Tzaddikim [Righteous Ones] in the world (כִּי לֹא הָיוּ עֲדַיִן צַדִּיקִים בָּעוֹלָם). And His thought alone sufficed for this elevation (וְהִסְפִּיקָה לוֹ מַחְשַׁבְתּוֹ לָעֲלִיָּה הַזֹּאת), to elevate before Him the deeds of the Tzaddikim [Righteous Ones] (לְהַעֲלוֹת לְפָנָיו מַעֲשֵׂה הַצַּדִּיקִים), that would afterwards come forth from these worlds (שֶׁיֵּצֵא אַחַר כָּךְ מֵאֵלּוּ הָעוֹלָמוֹת), and are destined to be created from them and through them (וַעֲתִידִים לְהִבָּרֵא מֵהֶם וְעַל יְדֵיהֶם). Therefore our Sages, of blessed memory, said (וְלָכֵן אָמְרוּ רַז״ל): “With whom did He consult? With the Neshamot [Souls] of the Tzaddikim [Righteous Ones]” (בְּמִי נִמְלַךְ בְּנִשְׁמוֹתֵיהֶן שֶׁל צַדִּיקִים) (Bereishit Rabbah 8:7).

And also concerning this our Sages of blessed memory said (וְגַם לָזֶה אָמְרוּ רַז״ל): “Whoever whose wisdom precedes his deeds, his wisdom endures” (כָּל מִי שֶׁחָכְמָתוֹ קוֹדֶמֶת לְמַעֲשָׂיו חָכְמָתוֹ מִתְקַיֶּמֶת) (Pirkei Avot 3:9). And by this saying the place was actually created as a vacant space (וּבְזֶה הַמַּאֲמָר בָּרָא מַמָּשׁ הַמָּקוֹם פָּנוּי), in which the heavens and the earth, both spiritual and physical, are destined to stand (אֲשֶׁר עֲתִידִים לַעֲמוֹד בְּתוֹכוֹ שָׁמַיִם וָאָרֶץ הָרוּחָנִיִּים וְהַגַּשְׁמִיִּים). And this is the meaning of the verse (וְזֶהוּ כַּוָּנַת הַפָּסוּק): “In the beginning Elohim created the heavens and the earth” (בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ) (Genesis 1:1). And concerning it Rashbi, peace be upon him, explained (וְעָלָיו פֵּירֵשׁ הָרַשְׁבִּ״י ע״ה): “In the Head, by decree of the King, He engraved engravings in the Supernal Tehiru” (בְּרֵישׁ הוּרְמָנוּתָא דְּמַלְכָּא גְּלִיף גְּלִיפוֹי בְּטְהִירוּ עִילָאָה) (Zohar, Bereshit 15a), which we are destined to explain sufficiently (אֲשֶׁר אָנוּ עֲתִידִים לְבָאֵר דַּי צָרְכוֹ). The sum of the matters that we have said (כְּלַל הַדְּבָרִים שֶׁאָמַרְנוּ) is that it is impossible to raise Mayin nukvin [feminine waters] except through the good deeds of the Tzaddikim [Righteous Ones] (שֶׁאִי אֶפְשָׁר לְהַעֲלוֹת מַיִן נוּקְבִין כִּי אִם עַל יְדֵי מַעֲשֶׂה הַטּוֹב שֶׁל הַצַּדִּיקִים). But now, when He had not yet servants who are the Tzaddikim [Righteous Ones] that raise Mayin nukvin [feminine waters] (אֲבָל עַתָּה שֶׁלֹּא הָיוּ לוֹ עֲדַיִן עֲבָדִים הֵם הַצַּדִּיקִים הַמַּעֲלִים מַיִן נוּקְבִין), His thought alone sufficed, which He thought about the Tzaddikim [Righteous Ones] and their good deeds which are destined to be created (הִסְפִּיקָה לוֹ מַחְשַׁבְתּוֹ שֶׁחָשַׁב בַּצַּדִּיקִים וּבְמַעֲשֵׂיהֶם הַטּוֹבִים הָעֲתִידִים לְהִבָּרֵאוֹת). And the end of the deed is the beginning of the thought (וְסוֹף הַמַּעֲשֶׂה הוּא תְּחִלַּת הַמַּחֲשָׁבָה), for whose sake the world was created, all of it spiritual for the Neshamah [Soul] (אֲשֶׁר בִּשְׁבִילָם נִבְרָא הָעוֹלָם כֻּלוֹ רוּחָנִי לַנְּשָׁמָה), and for the Torah and the performance of the Mitzvot [Commandments] which they are destined to do (וּבִשְׁבִיל הַתּוֹרָה וּמַעֲשֵׂה הַמִּצְוֹת אֲשֶׁר הֵם עֲתִידִים לַעֲשׂוֹת), as it is said (שֶׁנֶּאֱמַר): “If not for My covenant day and night, the statutes of heaven and earth I have not set” (אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי) (Jeremiah 33:25). And every statute is an expression of a boundary (וְכָל חֹק הוּא לְשׁוֹן גְּבוּל), as it is said (שֶׁנֶּאֱמַר): “That I have set the sand for a boundary to the sea, an eternal statute which it shall not pass” (אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם חֹק עוֹלָם וְלֹא יַעַבְרֶנְהוּ) (Jeremiah 5:22).

And its explanation is this (וּפֵירוּשׁוֹ): the statute and the boundary that I have set for the world which includes heaven and earth (הַחֹק וְהַגְּבוּל אֲשֶׁר שַׂמְתִּי לָעוֹלָם הַכּוֹלֵל שָׁמַיִם וָאָרֶץ), that is, this vacant place (דְּהַיְינוּ הַמָּקוֹם פָּנוּי הַזֶּה), which is the beginning of My thought (שֶׁהוּא תְּחִלַּת מַחְשַׁבְתִּי). When I made room for the worlds (כַּאֲשֶׁר פִּנִּיתִי מָקוֹם לָעוֹלָמוֹת), I did not set and I did not create except for the sake of the Torah and the performance of the Mitzvot [Commandments] (לֹא שָׂמְתִּי וְלֹא בָרָאתִי אֶלָּא בִּשְׁבִיל הַתּוֹרָה וּמַעֲשֵׂה הַמִּצְוָה), to raise Mayin nukvin [feminine waters] (לְהַעֲלוֹת מַיִן נוּקְבִין). And from the greatness of the joy that He thought concerning the Tzaddikim [Righteous Ones] (וּמֵרוֹב הַשִּׂמְחָה שֶׁחָשַׁב בַּצַּדִּיקִים), He was delighting and taking pleasure in how He would have for Himself a holy people (הָיָה מִשְׁתַּעֲשֵׁעַ וּמִתְעַנֵּג אֵיךְ יִהְיֶה לוֹ עַם קָדוֹשׁ). And from this movement was born the power of the power of judgment (וּמִזֹּאת הַתְּנוּעָה נוֹלַד כֹּחַ דְּכֹחַ שֶׁל הַדִּין). That is (הַיְנוּ), the contraction of the letters (קִימּוּץ הָאוֹתִיּוֹת), which were born from the points that were in the Reshimu which remained within the Igul [Circle] (אֲשֶׁר נוֹלְדוּ מִן הַנְּקוּדוֹת שֶׁבָּרְשִׁימוּ הַנִּשְׁאָר בְּתוֹךְ הָעִגּוּל), for every letter has a boundary upon the parchment (כִּי כָּל אוֹת וָאוֹת יֵשׁ לוֹ גְּבוּל עַל הַנְּיָיר). And in order to make the ear understand (וּכְדֵי לְשַׁבֵּר אֶת הָאֹזֶן), I shall give you a parable that distinguishes many distinctions (אֲמְשׁוֹל לְךָ מָשָׁל הַמַּבְדִּיל כַּמָּה הַבְדָּלוֹת). The physical human being, when he has some joy or thinks that a great profit will come into his hands (הָאָדָם הַגַּשְׁמִי כְּשֶׁיֵּשׁ לוֹ אֵיזֶה שִׂמְחָה אוֹ יַחְשֹׁב שֶׁיָּבוֹא לְיָדוֹ רֶוַח גָּדוֹל), delights within himself and laughs to himself (הוּא מִשְׁתַּעֲשֵׁעַ בְּעַצְמוֹ וְשׂוֹחֵק בֵּינוֹ לְבֵין עַצְמוֹ). And from the greatness of the joy he moves (וּמֵרוֹב הַשִּׂמְחָה מִתְנוֹעֵעַ), and it is known that laughter in the physical man comes from the spleen (וְיָדוּעַ כִּי הַשְּׂחוֹק בָּאָדָם הַגַּשְׁמִי בָּא לוֹ מִן הַטְּחוֹל), and the spleen is entirely the residue of the blood (וְהַטְּחוֹל כֻּלּוֹ מוֹתָרֵי הַדָּם). If so, laughter comes to man from the side of the residues, that is, the power of judgment (וְאִם כֵּן הַשְּׂחוֹק בָּא לָאָדָם מִצַּד הַמּוֹתָרוֹת דְּהַיְינוּ כֹּחַ הַדִּין). So too, as it were, the Possessor of Will, blessed be His Name forever (כֵּן כְּבִיָּכוֹל בַּעַל הָרָצוֹן יִתְבָּרַךְ שְׁמוֹ לָעַד), foresaw and saw that these worlds that He was contemplating to emanate (צָפָה וְרָאָה שֶׁאֵלּוּ הָעוֹלָמוֹת שֶׁהָיָה מְשַׁעֵּר לְהַאֲצִילָם), required within them Din in order to give reward and punishment (הָיָה צָרִיךְ בָּהֶם דִּין כְּדֵי לָתֵת שָׂכָר וְעוֹנֶשׁ). And if He had not delighted (וְאִלּוּ לֹא הָיָה מִשְׁתַּעֲשֵׁעַ), there would be no place for Din (לֹא הָיָה מָקוֹם לְדִין), and even for the engraving that He engraved within His Essence there would not be a place (וַאֲפִלּוּ לַחֲקִיקָה שֶׁחָקַק בְּעַצְמוּתוֹ לֹא הָיָה לָהּ מָקוֹם). That is, the Igul [Circle], the sphere that is fitting to establish within it all the worlds (דְּהַיְינוּ הַכַּדּוּר הָרָאוּי לְהַעֲמִיד בּוֹ כָּל הָעוֹלָמוֹת), because it is Din in relation to the Ein Sof (מִפְּנֵי שֶׁהוּא דִּין לְגַבֵּי הָאֵין סוֹף). And because of this He delighted (וּמִפְּנֵי זֶה נִשְׁתַּעֲשַׁע), which is like the water or the fire when the wind blows upon them (שֶׁהוּא כַּמוֹ הַמַּיִם אוֹ הָאֵשׁ כְּשֶׁהָרוּחַ נוֹשֵׁב בָּהֶם), and the water or the fire move and blaze like lightning to the eyes (וְהַמַּיִם אוֹ הָאֵשׁ מִתְנוֹעֲעִים וּמִתְלַהֲטִים כְּבָרָק לָעֵינַיִם), and they flash and sparkle here and there (וּמַבְהִיקִין וּמַבְרִיקִין אָנָה וָאָנָה). So too the Ein Sof, blessed be His Name, was moving within Himself (כֵּן אֵין סוֹף יִתְבָּרַךְ שְׁמוֹ הָיָה מִתְנוֹעֵעַ בְּעַצְמוֹ), and flashing and sparkling within the Igul [Circle] (וּמַבְהִיק וּמַבְרִיק בְּהָעִגּוּל), from within to within (מִתּוֹכוֹ אֶל תּוֹכוֹ), and that movement is called delight (וְאוֹתוֹ הַנַּעֲנוּעַ נִקְרָא שַׁעֲשׁוּעַ). And from that delight, of His parts within Himself (וּמֵאוֹתוֹ הַשַּׁעֲשׁוּעַ מֵחַלְקֵי עַצְמוֹ אֶל עַצְמוֹ), was born from Him the power of the measure of the engraving of the letters, which is the Torah (נוֹלַד מִמֶּנּוּ כֹּחַ שִׁיעוּר הַחֲקִיקָה שֶׁל הָאוֹתִיּוֹת הִיא הַתּוֹרָה), which exists in potential, concealed within the Alef Beitot [Letter Combinations] which I shall later explain (הַנִּמְצֵאת בְּכֹחַ גָּנוּז בָּאֲלֶפָּא בֵּיתוֹת אֲשֶׁר אַפְרְשֵׁם אַחַר כָּךְ). And the sum of the matters is that everything was made from the thought that He thought concerning the Tzaddikim [Righteous Ones] (וְכְלַל הַדְּבָרִים שֶׁנַּעֲשָׂה הַכֹּל מִן הַמַּחֲשָׁבָה שֶׁחָשַׁב בַּצַּדִּיקִים), and it sufficed to raise the light of His Essence, blessed be He (וְהִסְפִּיקָה לְהַעֲלוֹת אוֹר עַצְמוּתוֹ יִתְבָּרַךְ), to make a vacant place for the creation of the worlds (כְּדֵי לַעֲשׂוֹת מָקוֹם פָּנוּי אֶל מְקוֹם בְּרִיאַת הָעוֹלָמוֹת). And the movement and the action of the delight itself served to gather the parts of the sparks of the impression (וְהַנַּעֲנוּעַ וּפְעוּלַת הַשַּׁעֲשׁוּעַ עַצְמוֹ הוֹעִיל לְקַבֵּץ חַלְקֵי נִיצוֹצֵי הָרוֹשֶׁם), to make them into letters (לַעֲשׂוֹתוֹ אוֹתִיּוֹת), and all this was in one instant (וְהַכֹּל הָיָה בְּפַעַם אֶחָת). And since the Ein Sof, blessed be His Name, is simple in the ultimate simplicity (וְלְפִי שֶׁאֵין סוֹף יִתְבָּרַךְ שְׁמוֹ הוּא פָּשׁוּט בְּתַכְלִית הַפְּשִׁיטוּת), every side of movement gives rise to heat (כָּל צַד תְּנוּעָה הוּא מוֹלִיד חֹם), in such a way that from this delight is the measure of the power of the power of judgment (בְּאוֹפֶן שֶׁמֵהַשַּׁעֲשׁוּעַ הַזֶּה הוּא שִׁיעוּר כֹּחַ דְּכֹחַ הַדִּין). And from the delight was born the measure of the engraving (וּמֵהַשַּׁעֲשׁוּעַ נוֹלַד שִׁיעוּר הַחֲקִיקָה), and the engraving is hinted to in the Zohar, Parashat Bereshit, and this is its language (וְהַחֲקִיקָה הִיא רְמוּזָה בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית, וְזֶה לְשׁוֹנוֹ): “In the Head, by decree of the King, He engraved engravings in the Supernal Tehiru” (בְּרֵישׁ הוּרְמָנוּתָא דְּמַלְכָּא גְּלִיף גְּלִיפוֹי בְּטְהִירוּ עִילָאָה) (Zohar, Bereshit 15a). And this is its explanation (וְזֶהוּ פֵירוּשׁוֹ): that is, at first, when it arose in His simple will (כְּלוֹמַר בַּתְּחִלָּה שֶׁעָלָה בִּרְצוֹנוֹ הַפָּשׁוּט), the delight that we have mentioned (הַשַּׁעֲשׁוּעַ שֶׁאָמַרְנוּ), which is the beginning of this measure that He measured within Himself (שֶׁהוּא תְּחִלַּת הַשִּׁיעוּר הַזֶּה שֶׁשִּׁעֵּר בְּעַצְמוֹ), in order that He would have dominion (כְּדֵי שֶׁיִּהְיֶה לוֹ שׁוֹלְטָנוּת). And all dominion is from the side of Din (וְכָל שׁוֹלְטָנוּת הוּא מִצַּד הַדִּין), because it commands over that which is beneath it (מִפְּנֵי שֶׁהוּא מְצַוֶּה לַאֲשֶׁר תַּחְתָּיו), and when it does that which He commands it, He gives it reward, and if not, He strikes it (וּכְשֶׁיַּעֲשֶׂה מַה שֶּׁהוּא מְצַוֶּהוּ נוֹתֵן לוֹ שָׂכָר, וְאִם לָאו יִלְקֶהוּ).

Behold, then, that dominion is the root of reward and punishment (הֲרֵי שֶׁהַשּׁוֹלְטָנוּת הוּא שׁוֹרֶשׁ שָׂכָר וְעוֹנֶשׁ). And likewise, this delight that is mentioned has within it the root of the roots of judgment (וְגַם כֵּן הַשַּׁעֲשׁוּעַ הַזֶּה הַנִּזְכָּר יֵשׁ בּוֹ שׁוֹרֶשׁ דְּשׁוֹרְשֵׁי הַדִּין), which is the 231 of the Back [Backside] (שֶׁהוּא רל״א אֲחוֹרַיִים), that is joined with mercy (הַמְּצוֹרָף עִמּוֹ הָרַחֲמִים), which is the root of all the roots of mercy (שֶׁהוּא שׁוֹרֶשׁ כָּל שָׁרְשֵׁי הָרַחֲמִים), which is the Neshamah [Soul] of Ein Sof, blessed be His Name forever, Amen (שֶׁהִיא נִשְׁמַת אֵין סוֹף יִתְבָּרַךְ שְׁמוֹ לָעַד אָמֵן). She is the Neshamah [Soul] of A״L–B״M (א״ל־ב״ם) that is concealed within Him (שֶׁהִיא נִשְׁמַת א״ל־ב״ם הַגָּנוּז בְּתוֹכוֹ), and the Chesed of Chesedim (וְחֶסֶד חֲסָדִים), which is the combination of the 231 Gates of the Front [Frontside] with the Neshamah [Soul] of A״L–B״M concealed within Him (שֶׁהוּא צֵרוּף רל״א שְׁעָרִים פָּנִים עִם נִשְׁמַת א״ל־ב״ם הַגָּנוּז בְּתוֹכוֹ). And this judgment is the root of the beginning of the Decree, which is dominion (וְהַדִּין הַזֶּה הוּא שׁוֹרֶשׁ תְּחִלַּת הַהוּרְמָנוּת שֶׁהוּא הַשּׁוֹלְטָנוּת), and therefore Rashbi called it the Decree of the King (וְלָזֶה קָרָאוּ רַשְׁבִּ״י הוּרְמָנוּתָא דְּמַלְכָּא), and he called Him King and Ruler (וְקָרָאוּ מֶלֶךְ וּשָׁלִיט), to indicate that which we have said (לְהוֹרוֹת עַל מַה שֶּׁאָמַרְנוּ). And this engraving which was born from this delight (וְהַחֲקִיקָה הַזֹּאת הַנּוֹלֶדֶת מֵהַשִּׂמְחָה הַזֹּאת), is the measure that the Ein Sof measured within Himself (הוּא הַשִּׁיעוּר שֶׁשִּׁעֵּר הָאֵין סוֹף בְּעַצְמוֹ), saying (לֵאמֹר): “This sphere shall be the place suitable for all the worlds to be created within it” (הַכַּדּוּר הַזֶּה יִהְיֶה מָקוֹם הָרָאוּי לְהִבָּרוֹא בְּתוֹכוֹ כָּל הָעוֹלָמוֹת). It follows that the portion of Ein Sof which is within that aforementioned measure is surrounded (נִמְצָא שֶׁחֵלֶק אֵין סוֹף שֶׁבְּתוֹךְ הַשִּׁיעוּר הַהוּא הַנִּזְכָּר הוּא מוּקָף), and the Ein Sof which is around the engraving surrounds it (וְהָאֵין סוֹף אֲשֶׁר הוּא סָבִיב אֶל הַחֲקִיקָה הוּא מַקִּיף). It is found, according to what we have said (נִמְצָא לְפִי מַה שֶּׁאָמַרְנוּ), that the Ein Sof, blessed be His Name, both surrounds and is surrounded (הָאֵין סוֹף יִתְבָּרַךְ שְׁמוֹ הוּא מַקִּיף וּמוּקָף), and the portion of Ein Sof—that is, the parchment which is surrounded (וְחֵלֶק אֵין סוֹף דְּהַיְינוּ הַנְּיָיר הַמּוּקָף)—is the root substance of all the worlds (הוּא שׁוֹרֶשׁ עִיסַת כָּל הָעוֹלָמוֹת). And the light was revealed a little until from it there was made a Malbush [Garment] (וְנִתְגַּלָּה הָאוֹר מְעַט עַד שֶׁנַּעֲשָׂה מִמֶּנּוּ מַלְבּוּשׁ).