Chapters Fifty-Four and Fifty-Five (פְּרָקִים חֲמִשִּׁים וְאַרְבָּעָה וַחֲמִשָּׁה)

It emerges for us from our subject (יָצָא לָנוּ מִנְּדוֹן דִּידָן), that all the worlds are entirely composed of letters and Names (כִּי כׇל הָעוֹלָמוֹת כֻּלָּם אוֹתִיּוֹת וְשֵׁמוֹת). But the One who brings forth all has no Name (אֲבָל הַמַּמְצִיא הַכֹּל אֵין לוֹ שֵׁם), and regarding this Eliyahu said in the Tikkunim (וְעַל זֶה אָמַר אֵלִיָּהוּ בַּתִּיקּוּנִים): "You are One, but not in counting, and not letter and likeness at all" (Tikkunei Zohar 17a) (״אַנְתְּ חַד וְלָא בְּחֻשְׁבָּן, וְלָא אוֹת וְדִמְיוֹן כְּלָל״). And with this we will know and form in our minds the distinction between the One who brings forth all and the worlds (וּבָזֶה נֵדַע וְנְצַיֵּר בְּשִׂכְלֵנוּ הַחִלּוּק שֶׁבֵּין הַמַּמְצִיא הַכֹּל לָעוֹלָמוֹת). And regarding this it is said: "And what likeness will you compare unto Him?" (Isaiah 40:18) (וְעַל זֶה נֶאֱמַר: ״וּמַה דְּמוּת תַּעַרְכוּ לוֹ״). And this world of the Malbush [Garment] is the Chaluk [Robe] and the inner Malbush [Garment] (וְהָעוֹלָם הַמַּלְבּוּשׁ הַזֶּה הוּא הַחֲלוּק וְהַמַּלְבּוּשׁ הַפְּנִימִי), which is closer to His Essence, Blessed is He (אֲשֶׁר יוֹתֵר קָרוֹב אֶל עַצְמוּתוֹ בָּרוּךְ הוּא). And this Malbush [Garment] has a Name that encompasses it (וְהַמַּלְבּוּשׁ הַזֶּה יֵשׁ לוֹ שֵׁם הַכּוֹלֵל אוֹתוֹ), and it is called Ohr Pniel [Light of the Face of God]—its meaning is: the light of the Face of His Essence, Blessed is He (וְהוּא אוֹר פְּנִיאֵ״ל, פֵּירוּשׁוֹ הוּא אוֹר פָּנִים שֶׁל עַצְמוּתוֹ בָּרוּךְ הוּא). Meaning (כְּלוֹמַר), that the Malbush [Garment] is made from the light of the Face of His Essence, Blessed is He (שֶׁהַמַּלְבּוּשׁ נַעֲשָׂה מֵאוֹר פָּנִים שֶׁל עַצְמוּתוֹ בָּרוּךְ הוּא), which begins with the Partzuf A”L (הַמַּתְחִיל בְּפַרְצוּף א״ל). And this Name performs wonders (וְהַשֵּׁם הַזֶּה הוּא פּוֹעֵל נִפְלָאוֹת), and its gematria is Malkhut and Chashmal (וְהוּא בְּגִימַטְרִיָּיא מַלְכוּ״שׁ וְחַשְׁמַ״ל). And when it shines downward into the World of Yetzirah (וּכְשֶׁהוּא מֵאִיר לְמַטָּה לְעוֹלַם הַיְצִירָה), one angel emerges from it whose name is like the Name of its Master (יוֹצֵא מִמֶּנּוּ מַלְאָךְ אֶחָד שֶׁשְּׁמוֹ כְּשֵׁם רַבּוֹ), and from it emerge three hundred and seventy-eight angels, as the numerical value of its Name (וְיוֹצְאִים מִמֶּנּוּ שַׁע״ח מַלְאָכִים כְּמִנְיַן שְׁמוֹ), and they are speaking fiery beings (וְהֵם חַיּוֹת אֵשׁ מְמַלְלוֹת). At the time when Yisrael do the will of the Creator (בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), they advocate for Yisrael (מְלַמְּדִים סְנֵיגוֹרִיָּא עַל יִשְׂרָאֵל), and immediately a covering and a Malbush [Garment] goes forth to all the worlds (וּתֵכֶף יוֹצֵא כִּסּוּי וּמַלְבּוּשׁ לְכָל הָעוֹלָמוֹת), and protects and shields them (וּמַצִּיל וּמֵגֵן עֲלֵיהֶם), so that the Klipot should not draw near (לְבִלְתִּי יִקְרְבוּ הַקְּלִיפּוֹת), and, Heaven forbid, have any hold in holiness (וְהָיָה לָהֶם חַס וְשָׁלוֹם אֲחִיזָה אֶל הַקְּדֻשָּׁה).

And here he is in the mystery of an angel who performs a mission (וְכָאן הוּא בְּסוֹד מַלְאָךְ הָעוֹשֶׂה שְׁלִיחוּת), and he is not constant (וְאֵינוֹ תָּדִיר בְּקֶבַע), but above, he is in the mystery of a Name (אֲבָל לְמַעְלָה הוּא בְּסוֹד שֵׁם), and he does not move from there (וְאֵינוֹ זָז מִשָּׁם). And he also has another Name that includes him (וְיֵשׁ לוֹ גַּם כֵּן שֵׁם אַחֵר הַכּוֹלֵל אוֹתוֹ), which is Bet-Vav-Vav-Vav-Vav-Tzadi-Mem-Reish-Kaf-Dalet (שֶׁהוּא בְּווו״וּצְמַרְכַּ״ד), and it has ten letters (וְיֵשׁ לוֹ עֶשֶׂר אוֹתִיּוֹת), as the number of the ten Sefirot (כְּמִנְיַן עֶשֶׂר סְפִירוֹת), apart from the Partzuf A"L, which is the thread of Ein Sof (מִלְּבַד פַּרְצוּף א״ל שֶׁהוּא חוּט שֶׁל אֵין סוֹף), and therefore is not counted among them (וְלָכֵן אֵינוֹ מִן הַמִּנְיָן). And this Name amounts to Yesha (וְהַשֵּׁם הַזֶּה עוֹלֶה יֵשַׁע), and concerning this it is said: “For He has clothed me with the garments of salvation” (Isaiah 61) (וְעַל זֶה נֶאֱמַר: "כִּי הִלְבִּישַׁנִי בִגְדֵי־יֵשַׁע"), “a robe of righteousness has He wrapped me” (וּמְעִיל צְדָקָה יְעָטֵנִי). For King David, peace be upon him, prayed for the enwrapping of this garment, which is called the Sukkah of Peace (כִּי דָּוִד הַמֶּלֶךְ ע"ה הִתְפַּלֵּל עַל הִתְעַטְּפוּת הַלְּבוּשׁ הַזֶּה שֶׁהוּא הַנִּקְרָא סֻכַּת שָׁלוֹם), and also the word Shalom has the same letters as Malbush (וְגַם בִּשְׁלוֹם הוּא אוֹתִיּוֹת מַלְבּוּשׁ). And for this reason one must intend at the end of the Amidah when saying, “He Who blesses His people Israel with peace” (וְלָזֶה צָרִיךְ לְכַוֵּן בְּסוֹף תְּפִלַּת י״ח בְּאוֹמְרוֹ: "הַמְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם"), and it is that which descends upon the head of Atika Kadisha (וְהוּא הַיּוֹרֵד אֶל רֹאשׁ עַתִּיקָא קַדִּישָׁא), and from there the influx descends to all the worlds (וּמִמֶּנּוּ יוֹרֵד הַשֶּׁפַע אֶל כׇּל הָעוֹלָמוֹת), from the breath of the nose of Atika (מֵרוּחַ חוֹטְמָא שֶׁל עַתִּיקָא), from the light of the influx of the Malbush (מֵאוֹר שֶׁפַע הַמַּלְבּוּשׁ). And regarding this Rabbi Shimon bar Yochai, peace be upon him, said in the Sifra diTzniuta: “And from there a spirit awakens all” (וְעַל זֶה אָמַר הָרַשְׁבִּ״י ע"ה בְּסִפְרָא דִּצְנִיעוּתָא: וּמִשָּׁם אִתְעַר רוּחָא לְכֹלָּא). And this Name, Bet-Vav-Vav-Vav-Vav-Tzadi-Mem-Reish-Kaf-Dalet (וְזֶה הַשֵּׁם בְּווו״וּצְמַרְכַּ״ד), is called the Name of the Wing (נִקְרָא שֵׁם הַכָּנָף), for two reasons (לְסִבַּת שְׁנֵי טַעֲמִים). The first is: because it comes from the beginning and end of the verses of the first Parashah of Bereshit until “one day” (הָרִאשׁוֹן הוּא: לְפִי שֶׁיוֹצֵא מֵרֹאשׁ וְסוֹף פְּסוּקֵי הַפָּרָשָׁה הָרִאשׁוֹנָה שֶׁל "בְּרֵאשִׁית" עַד "יוֹם אֶחָד"), and it is the wing of the verses - beginning and end (וְהוּא כְּנָף הַפְּסוּקִים תְּחִלָּה וְסוֹף). And the second reason is: because it holds the wings of the Chayot that were diminished by our sins (וְהַטַּעַם הַשֵּׁנִי: לְפִי שֶׁהוּא מַחֲזִיק כַּנְפֵי הַחַיּוֹת אֲשֶׁר נִתְמַעֲטוּ בַּחֲטָאֵינוּ), and with its wings it covers and conceals over the heads of the holy nation and over all the worlds (וְהוּא בְּכַנְפָיו מְחַפֶּה וּמְכַסֶּה עַל רָאשֵׁי עַם קֹדֶשׁ וְעַל כׇּל הָעוֹלָמוֹת), and no accuser and no harmful force can approach (וְאֵין שָׂטָן וְאֵין פֶּגַע רָע), and regarding this it is said: “As an eagle awakens its nest, over its young it hovers, spreads its wings, takes it, bears it upon its pinions” (Deuteronomy 32) ("כַּנֶּשֶׁר יָעִיר קִנּוֹ עַל גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל אֶבְרָתוֹ"). “Hashem alone guides him, and with Him is no foreign god” (Deuteronomy 32) ("יי בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר"). That is to say, in the future to come, this light will flow upon Israel alone (רָצָה לוֹמַר: לָעָתִיד לָבוֹא, הָאוֹר הַזֶּה יַשְׁפִּיעַ עַל יִשְׂרָאֵל לְבַדּוֹ). And this Name that was mentioned acts for love toward those who know its source (וְהַשֵּׁם הַנִּזְכָּר פּוֹעֵל לְאַהֲבָה לְאוֹתָם הַיּוֹדְעִים מְקוֹרוֹ), and it also protects from thieves and all harmful afflictions (וְגַם הוּא מֵגֵן מִגַּזְלָנִים וּמִכׇּל פֶּגַע רָע), if a person sews it into the corner of his garment, with the other words appropriate for that function (אִם אָדָם תּוֹפֵר אוֹתוֹ בִּכְנַף בְּגָדוֹ עִם שְׁאָר תֵּבוֹת הָרְאוּיוֹת לְזֹאת הַפְּעוּלָה). And when he sees enemies, he takes the corner in his hand and raises it above his head toward the enemies (וּכְשֶׁרוֹאֶה הָאוֹיְבִים יִקַּח אֶת הַכָּנָף בְּיָדוֹ וּמַעֲלֶה אוֹתוֹ לְמַעְלָה עַל רֹאשׁוֹ, כְּנֶגֶד הָאוֹיְבִים). And the reason is that the Malbush is above the head of all the worlds (וְהַטַּעַם הוּא: כִּי הַמַּלְבּוּשׁ הוּא לְמַעְלָה עַל רֹאשׁ כׇּל הָעוֹלָמוֹת), and it is woven like a garment in the mystery of a square (וְהוּא נֶאֱרָג כְּמוֹ בֶּגֶד בְּסוֹד רִבּוּעַ), and not in the manner of warp and woof (וְלֹא כִּדְמוּת שְׁתִי וָעֵרֶב), of the Christians (שֶׁל הַנּוֹצְרִים), Heaven forbid (חַס וְשָׁלוֹם), but squared (אֶלָּא מְרֻבָּע), in the mystery of the Name Havayah, which is squared (בְּסוֹד שֵׁם הוי׳ שֶׁהוּא מְרֻבָּע). And this Malbush is called Shekhinah (וְהַמַּלְבּוּשׁ הַזֶּה נִקְרָא שְׁכִינָה), meaning: the place in which Yod–Heh dwells in the interior, and Vav–Heh in the back (רָצָה לוֹמַר: מָקוֹם שֶׁשׁוֹכֵן י״ה בִּפְנִים, ו״ה בָּאֲחוֹרַיִים). And this is what the sages said: “He contracted His Shekhinah between the two staves of the Ark” (וְזֶהוּ שֶׁאָמְרוּ חֲז״ל: צִמְצֵם שְׁכִינָתוֹ בֵּין שְׁנֵי בַּדֵּי הָאָרוֹן), which are the two halves of the Malbush (שֶׁהֵם ב׳ חֲצָאֵי הַמַּלְבּוּשׁ). And the one who understands will understand (וְהַמֵּבִין יָבִין).

And yet another great secret I will reveal to you in the actions of the Names (וְעוֹד אֲגַלֶּה לְךָ סוֹד גָּדוֹל בִּפְעוּלוֹת הַשֵּׁמוֹת), and make your ears like a funnel (וַעֲשֵׂה אָזְנֶיךָ כַּאֲפַרְכֶּסֶת) to hear the words of the living God (לִשְׁמוֹעַ דִּבְרֵי אֱלֹהִים חַיִּים), King of the World (מֶלֶךְ עוֹלָם), the edge of its extremity you shall see (אֶפֶס קָצֵהוּ תִרְאֶה) and its totality you shall not see (וְכֻלּוֹ לֹא תִרְאֶה), so that men who are not proper should not use it (שֶׁלֹּא יִשְׁתַּמְּשׁוּ בוֹ בְּנֵי אָדָם שֶׁאֵינָם מְהֻגָּנִים). And in order that you should know the action of the Alef-Bet (וּלְמַעַן תֵּדַע הַפְּעוּלָה שֶׁל הָאַלְפָא בֵּיתוֹת), if you wish to create one Golem (אִם תִּרְצֶה לִבְרוֹא גוֹלֶם אֶחָד) or a Calf of Three (אוֹ עֶגְלָא תְּלָתָא), such as Abaye and Rava of blessed memory (כְּגוֹן אַבַּיֵי וְרָבָא זַ"ל) who did this with the permission of the King of the Kings of Kings (שֶׁעָשׂוּ זֶה בִּרְשׁוּת מֶלֶךְ מַלְכֵי הַמְּלָכִים), for they attained peace from the academy of Kudsha Berikh Hu (Taanit 20a) (שֶׁהִשִּׂיגוּ שָׁלוֹם מִמְּתִיבְתָּא דְּקב״ה), meaning to say that He agreed with them (רָצָה לוֹמַר שֶׁהִסְכִּים עִמָּהֶם) that they should use the Crown of the King of the Kings of Kings (שֶׁיִּשְׁתַּמְּשׁוּ בְּכִתְרוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים), and if not, he will surely be punished (Sanhedrin 65b) (וְאִם לֹא יַעֲנוֹשׁ בְּוַדַּאי).

And the operator must combine with all the Alef-Bet (וְצָרִיךְ הַפּוֹעֵל לְצָרֵף עִם הָאִי"ב כֻּלָּם), the Name of Havayah (הַשֵּׁם שֶׁל חֲוָיָה) with five vowel movements (בַּחֲמִשָּׁה תְּנוּעוֹת) which are U A I I O (שֶׁהֵם אוּ אַ אִי אִי אוֹ), and one must roll (וִיגַלְגֵּל) first the Partzuf of the Alef (קוֹדֶם פַּרְצוּף הָאַלֶ"ף) with all its letters connected to it (עִם כָּל אוֹתִיּוֹתֶיהָ הַמְחֻבָּרִים אֵלֶיהָ) with the vowel movement UU (בִּתְנוּעַת אֻיֻ), and afterward a second time AA (וְאַחַר כָּךְ פַּעַם שֵׁנִית אָיָ), and afterward II (וְאַחַר כָּךְ אִיִ), and afterward EE (וְאַחַר כָּךְ אֵיֵ), and afterward OO (וְאַחַר כָּךְ אֹיֹ), until the completion of the letters of the Alef with the Yod of the Name Havayah (עַד תַּשְׁלוּם אוֹתִיּוֹת הָאַלֶ"ף עִם הַיּוֹד שֶׁל הוי״ה). And afterward in this sequence (וְאַחַר כָּךְ כְּסֵדֶר הַזֶּה) with the letter Heh of the Name Havayah (עִם אוֹת הֵי שֶׁל הַשֵּׁם הויה), and afterward with the Vav (וְאַחַ"כְּ עִם הַוָּי"ו), and afterward with the Heh (וְאַחַר כָּךְ עִם הַהֵי), and in this sequence (וּכְסֵדֶר הַזֶּה) for all the letters of the remaining Kaf-Alef Partzufim (לְכָל הָאוֹתִיּוֹת שֶׁל הַשְּׁאָר כ"א פַּרְצוּפִים), and you must not err in them (וְצָרִיךְ אַתָּה שֶׁלֹּא תִּטְעֶה בָּהֶם) and be punished (וְתֵעָנֵשׁ), and if you say them reversed, the earth will swallow you (וְאִם תֹּאמַר אוֹתָם מְהוּפָּכִים יִבְלָעֲךָ הָאָרֶץ). And you must also know (וְצָרִיךְ שֶׁתֵּדַע גַּם כֵּן) that when you make the body (כְּשֶׁתַּעֲשֶׂה הַגּוּף) you shall pronounce these mentioned letters (תֹּאמַר אֵלּוּ הָאוֹתִיּוֹת הַנִּזְכָּרוֹת), that is: when you make the gross body (דְּהַיְינוּ: כְּשֶׁתַּעֲשֶׂה הַגְּוִיָּה) you shall pronounce the Partzuf of Alef with its letters as I have instructed you (תֹּאמַר פַּרְצוּף שֶׁל אַלֶף עִם אוֹתִיּוֹתֶיהָ כַּאֲשֶׁר הוֹרֵיתִיךָ), and when you make the intestines (וּכְשֶׁתַּעֲשֶׂה הַבְּנֵי מֵעַיִם) you shall combine the letter Mem (תְּצָרֵף אוֹת מֵם), and when you make the head (וּכְשֶׁתַּעֲשֶׂה הָרֹאשׁ) you shall combine the Partzuf of Shin (תְּצָרֵף פַּרְצוּף שִׁין), and when you make the mouth (וּכְשֶׁתַּעֲשֶׂה הַפֶּה) you shall combine the Bet (תְּצָרֵף הַבֵּית), and the right eye the Partzuf of Gimmel (וְעַיִן יָמִין פַּרְצוּף גִּימֶל), and the left eye Cheit (וְעַיִן שְׂמֹאל חֵי), the right nostril Kaf (אַף יָמִין כַּף), and the left nostril Peh (וְאַף שְׂמֹאל פָּא), the right ear Reish (אֹזֶן יָמִין רֵישׁ), the left ear Tav (אֹזֶן שְׂמֹאל תָּיו), the right hand Cheit (יַד יָמִין חֵי), the left hand Vav (יַד שְׂמֹאל וָי"ו), the right leg Zayin (רֶגֶל יָמִין זַיִן), the left leg Chet (רֶגֶל שְׂמֹאל חֵית), the right kidney Tet (כּוּלְיָא יָמִין טֶת), the left kidney Yod (כּוּלְיָא שְׂמֹאל יוּד), the liver Lamed (כָּבֵד לָמֶד), the gall bladder Nun (מָרָה נוּן), the spleen Samech (טְחוֹל סָמֶךְ), the stomach Ayin (הַמֶּסֶס עַיִן), the large intestine Tzadi (קֵיבָה צַדִּי), the Muscular Stomach Kuf (קוּרְקְבָן קוּף). And one who occupies himself with the Sefer Yetzirah (וְהָעוֹסֵק בְּסֵפֶר יְצִירָה) must purify himself with white and clean garments (יְטַהֵר עַצְמוֹ בִּבְגָדִים לְבָנִים וּנְקִיִּים), and should not engage alone (וְאַל יַעֲסוֹק יְחִידִי אֶלָּא) but in two or three (בִּשְׁנַיִם אוֹ בִּשְׁלֹשָׁה), as it is written (דִּכְתִיב): ‘And the souls that they had made in Haran’ (Bereshit 12) (וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן). And it is written (וּכְתִיב): ‘Two are better than one’ (Ecclesiastes 4) (טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד). And it is written (וְכָתַב): ‘It is not good that the man should be alone’ (Bereshit 2) (לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ). And for this reason (וּלְכָךְ) the Torah began with the letter Bet (הִתְחִיל הַתּוֹרָה בְּאוֹת ב'), as it is said: ‘In the beginning created’ (Bereshit 1) (שֶׁנֶּאֱמַר: בְּרֵאשִׁית בָּרָא). And he should perform the fasts known to us (וְיַעֲשֶׂה תַּעֲנִיּוֹת הַיְּדוּעִים לָנוּ), with the rest of the spiritual intentions belonging to this action (עִם שְׁאָר כַּוָּנוֹת הַשַּׁיָּכִים לְזֹאת הַפְּעוּלָה). And afterward he should take virgin soil (וְאַחַר כָּךְ יִקַּח קַרְקַע בְּתוּלָה) in a place of mountains (בִּמְקוֹם הָרִים) where no man has dug (שֶׁלֹּא חָפַר בָּהּ אָדָם), and mix the earth in purity with living waters (וִיגַבֵּל הֶעָפָר בְּטָהֳרָה בְּמַיִם חַיִּים), and make one Golem, a calf (וְיַעֲשֶׂה גּוֹלֶם אֶחָד עֵגֶל), and roll with its combination (וִיגַלְגֵּל בְּצֵירוּפוֹ) the Alef-Bet of 231 Gates (הָאַלְפָא בֵּיתָא שֶׁל רְל"א שְׁעָרִים) each letter by itself (כָּל אוֹת אַחַת לְבַדּוֹ), with the letter of the Name and the vowel point (בְּאוֹת הַשֵּׁם וְהַנְּקֻדָּה) mentioned above (הַנִּזְכָּר לְמַעְלָה). And he should begin with it (וְיַתְחִיל בּוֹ) and roll it (וִיגַלְגְּלֶנּוּ) in the beginning of the Alef-Bet as mentioned (בְּהַתְחָלַת אִי"ב כַּנִּזְכָּר), and afterward he should roll it with the pronunciation U, A, I, I, O (וְאַחַר כָּךְ יְגַלְגְּלֶנּוּ בְּהַבְרַת אוּ אָה אִי אֵי אֵיֶ). And he shall always roll the Name with them (וּלְעוֹלָם תְּגַלְגֵּל אֶת הַשֵּׁם עִמָּהֶם), EY and all the Alef-Bet (אֵיְ וְכָל הָאַלְפָא בֵּיתָא), and afterward AY (וְאַחַר כָּךְ אָיַ), and afterward Ei (וְאַחַר כָּךְ אֵיֵ), and afterward I (וְאַחַר כָּךְ אִיִ), and afterward O (וְאַחַר כָּךְ אֹיֹ), and afterward UU (וְאַחַר כָּךְ אֻוּ), and also O (וְכֵן אוּ), and also HH (וְכֵן אְהְ), and so all the letters entirely with the Name Havayah (וְכֵן כָּל הָאוֹתִיּוֹת כֻּלָּם עִם הַשֵּׁם הוי"ה) in the manner mentioned (כְּדֶרֶךְ הַנִּזְכָּר), until the completion of the Partzuf of the letter Alef (עַד תַּשְׁלוּם פַּרְצוּף אוֹת הָאַלֶ"ף). And also (וְכֵן) you shall combine the letter Bet with the Name (תְּצָרֵף אוֹת ב' עִם הַשֵּׁם), and also the letter and Partzuf of the letter Gimmel (וְכֵן אוֹת וּפַרְצוּף אוֹת ג'), and so all of them until the Kaf-Alef Alef-Bets of the letter Tav (וְכֵן כֻּלָּם עַד כ"א אַלְפָא בֵּיתוֹת שֶׁל אוֹת תָּי"ו), and every limb with the letter that is created in it (וְכָל אֵבֶר בְּאוֹת הַנּוֹצָר בּוֹ), and all should be done in purity (וְהַכֹּל יַעֲסוֹק בְּטָהֳרָה), and he should not err, Heaven forbid (וְלֹא יִטְעֶה חַס וְשָׁלוֹם) neither in the letters (לֹא בָּאוֹתִיּוֹת) nor in the vowel points (וְלֹא בַּנְּקֻדוֹת), and all the more so that he should not err in the rolling of the letters of the Name (וּמִכָּל שֶׁכֵּן שֶׁלֹּא יִטְעֶה בְּגִלְגּוּל אוֹתִיּוֹת הַשֵּׁם), as it is said (שֶׁנֶּאֱמַר): ‘For the ways of Hashem are straight (כִּי יְשָׁרִים דַּרְכֵי יְי), and the righteous shall walk in them (וְצַדִּיקִים יֵלְכוּ בָם), but the transgressors shall stumble therein’ (Hosea 14) (וּפוֹשְׁעִים יִכָּשְׁלוּ בָם). And whoever knows the sequence of the actions of the Sefer Yetzirah (וּמִי שֶׁיּוֹדֵעַ סֵדֶר הַפְּעֻלּוֹת שֶׁל סֵפֶר יְצִירָה) will be loved Above and Below (יִהְיֶה נֶאֱהָב לְמַעְלָה וּלְמַטָּה), and will inherit two worlds (וְנוֹחֵל שְׁנֵי עוֹלָמוֹת), as it is said (שֶׁנֶּאֱמַר): “To cause those that love me to inherit substance (לְהַנְחִיל אֹהֲבַי יֵשׁ) and that I may fill their treasuries” (Proverbs 8) (וְאוֹצְרֹתֵיהֶם אֲמַלֵּא). And with them Ein Sof (וּבָהֶם אֵין סוֹף) created all the worlds (כָּל הָעוֹלָמוֹת), and the entire sequence of the physical and spiritual creation (וְכָל סֵדֶר הַיְּצִירָה הַגַּשְׁמִי וְהָרוּחָנִי), and this is what is said in the Sefer Yetzirah (וְזֶהוּ הָאָמוּר בְּסֵפֶר יְצִירָה): 'And He formed with them every creature...' (וְצָר בָּהֶם כָּל הַיָּצוּר...). As it is said (שֶׁנֶּאֱמַר): “Every one that is called by My Name (כָּל הַנִּקְרָא בִשְׁמִי) and for My glory, I have created him (לִכְבוֹדִי בְּרָאתִיו), I have formed him (יְצַרְתִּיו) yea, I have made him” (Isaiah 43) (אַף עֲשִׂיתִיו). And it is said (וְנֶאֱמַר): For with Yod-Heh Hashem formed the worlds (כִּי בְיָ"הּ ידו"ד צַוּר עוֹלָמִים). Blessed is Hashem forever (יִתְבָּרַךְ יְי לְעוֹלָם). Amen and Amen (אָמֵן וְאָמֵן).