Chapter Eight (פֶּרֶק שְׁמִינִי)

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the Nekudot [Points] of the Malchuyot of the seven Sefirot of Beri’ah (כִּי נְקֻדּוֹת הַמַּלְכֻיּוֹת שֶׁל הַז׳ סְפִירוֹת דִּבְרִיאָה), are called in the Book of the Zohar the seven Heikhalot [Palaces] (נִקְרְאוּ בְּסֵפֶר הַזֹּהַר ז׳ הֵיכָלוֹת), and each and every Heikhal [Palace] is engraved and hewn from the Name Adnut (וְכָל הֵיכָל וְהֵיכָל נֶחְקָק וְנֶחְצָב מִשֵּׁם אַדְנוּת), whose numerical value equals Heikhal [Palace] (הָעוֹלֶה כְּמִנְיַן הֵיכָל), as it is said (שֶׁנֶּאֱמַר): “And Hashem is in His holy Heikhal [Palace]; let all the earth be silent before Him” (וַי״י בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל הָאָרֶץ) (Habakkuk 2:20). And know (וְדַע), that besides these seven Heikhalot [Palaces] in Beri’ah (כִּי מִלְּבַד שֶׁיֵּשׁ ז׳ הֵיכָלוֹת אֵלּוּ בִּבְרִיאָה), there are another eight Heikhalot [Palaces] in the Malchut itself of Beri’ah (יֵשׁ עוֹד בְּמַלְכוּת עַצְמָהּ דִּבְרִיאָה ח׳ הֵיכָלוֹת), namely (דְּהַיְנוּ), one Heikhal [Palace] is made from its Chokhmah, Binah, and Da’at (הֵיכָל אֶחָד נַעֲשֶׂה מִן חב״ד שֶׁלָּהּ), and it is counted among the six upper ones (וְהוּא נִמְנֶה בְּכָל הַשִּׁשָּׁה עֶלְיוֹנִים), and from its seven Sefirot, which are Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut of the Malchut of Beri’ah (וּמִז׳ סְפִירוֹת שֶׁלָּהּ שֶׁהֵם גג״ת נהי״ם דְּמַלְכוּת דִּבְרִיאָה), seven other Heikhalot [Palaces] are made (נַעֲשִׂים ז׳ הֵיכָלוֹת אֲחֵרִים). In this manner (בְּאֹפֶן זֶה), namely (דְּהַיְנוּ), that the upper Heikhalot [Palaces] illuminate the Sefirot of the Malchut of Beri’ah (שֶׁהַהֵיכָלוֹת הָעֶלְיוֹנִים מְאִירִים בַּסְּפִירוֹת דְּמַלְכוּת דִּבְרִיאָה), and through the power of their illumination (וּמִכֹּחַ הֶאָרָתָם), they engrave and hew seven Heikhalot [Palaces] within the Malchut (חוֹקְקִים וְחוֹצְבִים ז׳ הֵיכָלוֹת בַּמַּלְכוּת). For through the power of the illumination of the Heikhal [Palace] that is in the point of the Malchut of the Gedulah of Beri’ah (כִּי מִכֹּחַ הֶאָרַת הֵיכָל שֶׁבִּנְקֻדַּת מַלְכוּת דִּגְדוּלָה דִּבְרִיאָה), one Heikhal [Palace] is made within the Gedulah of the Malchut (נַעֲשֶׂה בִּגְדוּלָה דְּמַלְכוּת הֵיכָל אֶחָד), and likewise through the power of the illumination of the Heikhal [Palace] that is in the point of the Malchut of the Gevurah of Beri’ah (וְכֵן מִכֹּחַ הֶאָרַת הֵיכָל שֶׁבִּנְקֻדַּת מַלְכוּת דִּגְבוּרָה דִּבְרִיאָה), Gevurah is made, namely one Heikhal [Palace] within its Malchut (נַעֲשֵׂית גְּבוּרָה דְּהַיְנוּ מַלְכוּת שֶׁבּוֹ הֵיכָל אֶחָד), and likewise all of them (וְכֵן כֻּלָּם).

In such a manner (בְּאֹפֶן), that there are eight Heikhalot [Palaces] in the Malchut of Beri’ah (שֶׁיֵּשׁ בְּמַלְכוּת דִּבְרִיאָה ח׳ הֵיכָלוֹת): one from its Chokhmah, Binah, and Da’at (אֶחָד מֵחב״ד שֶׁלָּהּ), which are not divided into parts (שֶׁאֵינָם מִתְחַלְּקִים לַחֲלָקִים), because they are its Mochin [Intellects] (מִפְּנֵי שֶׁהֵם הַמּוֹחִין שֶׁלָּהּ), and seven from its seven Sefirot (וְז׳ מִז׳ סְפִירוֹת שֶׁלָּהּ). But the Sefirot that are above it (אֲבָל הַסְּפִירוֹת אֲשֶׁר עָלֶיהָ), have only one Heikhal [Palace] within them (אֵין בָּהֶם אֶלָּא הֵיכָל אֶחָד), which fills the point of the Malchut (שֶׁמְּמַלֵּא נְקֻדַּת מַלְכוּת), of each Sefirah and no more (שֶׁל כָּל סְפִירָה וְלֹא יוֹתֵר), because they are male aspects (לְפִי שֶׁהֵם זְכָרִים). But Malchut (אֲבָל מַלְכוּת), which is in the secret of the feminine aspect (שֶׁהִיא בְּסוֹד נְקֵבָה), receives the likeness of the Heikhalot [Palaces] that are above it (מְקַבֶּלֶת דִּיּוּקַן הַהֵיכָלוֹת שֶׁלְּמַעְלָה מִמֶּנָּה), and through the power of its receiving (וּמִכֹּחַ קַבָּלָתָהּ), the aforementioned Heikhalot [Palaces] are engraved within it (נֶחְקָקִים בָּהּ הַהֵיכָלוֹת הָאֲמוּרִים). And these are the names of the seven upper Heikhalot [Palaces] (וְאֵלּוּ הֵן שְׁמוֹת הַז׳ הֵיכָלוֹת הָעֶלְיוֹנִים): one Heikhal [Palace] is called Holy of Holies (הֵיכָל אֶחָד נִקְרָא קֹדֶשׁ קָדָשִׁים), and it is Gedulah (וְהוּא גְּדוּלָה), the second is called Ratzon [Will] (הַב׳ נִקְרָא רָצוֹן), and it is Gevurah (וְהוּא גְּבוּרָה), the third is called Ahavah [Love] (הַג׳ נִקְרָא אַהֲבָה), and it is Tiferet (וְהוּא ת״ת), and it is called Ahavah Rabbah [Great Love] of the male (וְהוּא הַנִּקְרָא אַהֲבָה רַבָּה שֶׁל הַזָּכָר). And there is also Ahavah Zuta [Small Love] in the Heikhalot [Palaces] of the female (וְיֵשׁ גַּם כֵּן אַהֲבָה זוּטָא בְּהֵיכָלוֹת הַנְּקֵבָה), which is called Ahavat Olam [Eternal Love] (הַנִּקְרֵאת אַהֲבַת עוֹלָם), and they unite (וְהֵם מִזְדַּוְּגִים), and the Name Havayah equals two times Ahavah [Love] (וְהַשֵּׁם הֲוָיָ״ה עוֹלֶה ב׳ פְּעָמִים אַהֲבָה), it follows that the Name is complete (נִמְצָא שֶׁהַשֵּׁם הוּא שָׁלֵם), and the Throne is also complete (וְהַכִּסֵּא גַּם כֵּן שָׁלֵם). The fourth Heikhal [Palace] is called Zekhut [Merit] (הֵיכָל הד׳ נִקְרָא זְכוּת), and it is Netzach (וְהוּא נֵצַח), the fifth is called Nogah [Radiance] (הה׳ נִקְרָא נֹגַהּ), and it is Hod (וְהוּא הוֹד), the sixth is called Etzem haShamayim [Essence of the Heavens] (הו׳ עֶצֶם הַשָּׁמַיִם), and it is Yesod (וְהוּא יְסוֹד), the seventh Heikhal [Palace] is called the Heikhal [Palace] of the God of Yisrael (הֵיכָל הז׳ נִקְרָא הֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and it is the Chokhmah, Binah, and Da’at of Malchut (וְהוּא חב״ד דְּמַלְכוּת), and so the seven lower Heikhalot [Palaces] are called (וְכֵן נִקְרְאוּ הז׳ הֵיכָלוֹת הַתַּחְתּוֹנִים), except that the last of the seven lower ones is called Livnat haSapir [The Sapphire Brick] (אֶלָּא שֶׁהָאַחֲרוֹן מִן הז׳ הַתַּחְתּוֹנִים נִקְרָא לִבְנַת הַסַּפִּיר). And know (וְדַע), that each and every Heikhal [Palace] is hewn and engraved in the secret of the Name Adnut (כִּי כָּל הֵיכָל וְהֵיכָל הוּא נֶחְצָב וְנֶחְקָק בְּסוֹד שֵׁם אַדְנוּת), which equals the numerical value of Heikhal [Palace] (הָעוֹלֶה כְּמִנְיַן הֵיכָל), and in each Heikhal [Palace] within the Malchut of Beri’ah (וּבְכָל הֵיכָל שֶׁבְּמַלְכוּת דִּבְרִיאָה), there is within it a special chamber called a Mador [Dwelling] (יֵשׁ בּוֹ חֶדֶר מְיֻחָד הַנִּקְרָא מָדוֹר), which are the seven Madorin [Dwellings] (שֶׁהֵם ז׳ מָדוֹרִין), and they are called the Lower Gan Eden [Garden of Eden] (וְנִקְרָא גַּן עֵדֶן שֶׁל מַטָּה), and in them stand the Nefashot [Souls of Action] (וּבָהֶם עוֹמְדִים הַנְּפָשׁוֹת). And the Madorin [Dwellings] fall and descend from the Heikhalot [Palaces] (וְהַמָּדוֹרִין נוֹפְלִים וְיוֹרְדִים מִן הַהֵיכָלוֹת), and remain at the head of the World of Yetzirah (וְנִשְׁאָרִים בְּרֹאשׁ עוֹלָם הַיְצִירָה), as we shall explain with the help of Atik Yomayya [Ancient of Days] (כְּמוֹ שֶׁנְּבָאֵר בְּסִיַּיעְתָּא דְעַתִּיק יוֹמַיָּיא). And in the Heikhalot [Palaces] of Malchut stand the Ruchot [Spirits] (וּבְהֵיכָלוֹת דְּמַלְכוּת עוֹמְדִים הָרוּחוֹת), and in the Heikhalot [Palaces] of Gedulah, Gevurah, Tiferet, Netzach, Hod, and Yesod of Beri’ah stand the Neshamot [Souls] (וּבְהֵיכָלוֹת דְּגג״ת נה״י דִּבְרִיאָה עוֹמְדִים הַנְּשָׁמוֹת), and they are called the Upper Gan Eden [Garden of Eden] (וְהֵם נִקְרָאִים גַּן עֵדֶן הָעֶלְיוֹן). And between these Madorin [Dwellings] and the seven Heikhalot [Palaces] (וּבֵין הַמָּדוֹרִין וְז׳ הֵיכָלוֹת אֵלּוּ), there is one pillar called the Foundation of Mount Zion (יֵשׁ עַמּוּד אֶחָד הַנִּקְרָא מְכוֹן הַר־צִיּוֹן), and it is the Middle Bar that joins them one to another (וְהוּא הַבְּרִיחַ הַתִּיכוֹן הַמְחַבֵּר אוֹתָם אֶחָד אֶל אֶחָד), and it is the fifth Heikhal [Palace] itself (וְהוּא הַהֵיכָל הה׳ בְּעַצְמוֹ), and it is Tiferet (וְהוּא ת״ת), and in the secret of the Heikhal [Palace] it is called Ahavah [Love] (וּבְסוֹד הֵיכָל נִקְרָא אַהֲבָה). And through this pillar (וְדֶרֶךְ הָעַמּוּד הַזֶּה), the Ruchot [Spirits] ascend together with the Neshamot [Souls] (עוֹלוֹת הָרוּחוֹת עִם הַנְּשָׁמוֹת), on Sabbaths and New Moons (בְּשַׁבָּתוֹת וּבֶחֳדָשִׁים), to delight in the Supernal Radiance (לְהִתְעַנֵּג מִזִּיו הָעֶלְיוֹן), each one to the Heikhal [Palace] fitting for it (כָּל אֶחָד וְאֶחָד לַהֵיכָל הָרָאוּי לָהּ), and through it they ascend from the Madorin [Dwellings] to the Heikhalot [Palaces] (וּבוֹ עוֹלִים מִן הַמָּדוֹרִין אֶל הַהֵיכָלוֹת), and from the Heikhalot [Palaces] to the upper Heikhalot [Palaces] (וּמִן הַהֵיכָלוֹת אֶל הַהֵיכָלוֹת הָעֶלְיוֹנוֹת). And this pillar is mentioned in the Book of the Zohar (וְהָעַמּוּד הַזֶּה נִזְכָּר בְּסֵפֶר הַזֹּהַר), and this is its language (וְזֶה לְשׁוֹנוֹ): “A pillar embroidered in three colors: white, red, and green” (עַמּוּדָא דְמִתְרַקֵּם בִּתְלַת גַּוְונִין חִיוָּר סוּמָק וִירוֹק) (Zohar, Bereshit 39b), namely Chesed, Din, and Rachamim [Kindness, Judgment, and Mercy] (דְּהַיְנוּ חד״ר [חֶסֶד דִּין רַחֲמִים]). And the Heikhal [Palace] that we mentioned above (וְהַהֵיכָל שֶׁאָמְרוּ לְמַעְלָה), which was made from the first three Sefirot of the Malchut of Beri’ah (שֶׁנַּעֲשָׂה מִג׳ רִאשׁוֹנוֹת דְּמַלְכוּת דִּבְרִיאָה), is called Elohei Yisrael (נִקְרָא אֱלֹהֵי יִשְׂרָאֵל), and it is called thus to allude that it was made from Keter, Chokhmah, and Binah (וְנִקְרָא כֵּן לִרְמוֹז שֶׁנַּעֲשָׂה מִכח״ב), for the Name Elohei alludes to the filling of the Name A”B (כִּי שֵׁם אֱלֹהֵי רוֹמֵז לְמִלּוּי שֵׁם ע״ב), which illuminates in the Keter of the Malchut of Beri’ah (הַמֵּאִיר בְּכֶתֶר דְּמַלְכוּת דִּבְרִיאָה). Therefore it is called the Heikhal [Palace] of Elohei Yisrael (לָכֵן נִקְרָא הֵיכָל אֱלֹהֵי יִשְׂרָאֵל), alluding to Chokhmah and Binah (רוֹמֵז לְחָכְמָה וּבִינָה), as it is written in the Book of the Zohar (כְּמוֹ שֶׁכָּתוּב בְּסֵפֶר הַזֹּהַר): “A song from the right to the left” (שִׁיר מִימִינָא אֶל מִשְּׂמָאלָא). For Shir [Song] alludes to Chokhmah in this manner (כִּי שִׁיר רוֹמֵז לְחָכְמָה בְּאֹפֶן זֶה), because in the filling of the Name A”B that is in Chokhmah (לְפִי שֶׁבְּמִלּוּי שֵׁם ע״ב שֶׁבְּחָכְמָה), there are five Yudin (יֵשׁ בּוֹ ה׳ יוּדִי״ן), together with the filling of the Yud, which is Vav–Dalet (עִם מִלּוּי הַיּוּ״ד שֶׁהוּא ו״ד), whose value is ten (שֶׁעוֹלֶה י׳), and the five Yudin are each included from ten (וְה׳ יוּדִי״ן כְּלוּלִים מִי׳), and ten from ten equals five hundred (וְי׳ מִי׳ הֲרֵי ת״ק), and together with the ten letters that are in the filling of the Name A”B (וְעִם הַי׳ אוֹתִיּוֹת שֶׁבְּמִלּוּי שֵׁם ע״ב), they equal five hundred and ten (הֲרֵי תק״י), which is the numerical value of Shir [Song] (כְּמִנְיַן שִׁיר). And El alludes to Binah in this manner (וְאֵל רוֹמֵז לְבִינָה בְּאֹפֶן זֶה), because in the filling of the Name S”G that is in Binah (לְפִי שֶׁבְּמִלּוּי שֵׁם ס״ג שֶׁבְּבִינָה), there are three Yudin and one Aleph (יֵשׁ בָּהּ ג׳ יוּדִי״ן וְא׳ אַחַת), which equals El (הֲרֵי אֵ״ל), and the remaining Vav from the filling of the Name S”G (וְהָוי״ו הַנּוֹתֶרֶת מִמִּלּוּי שֵׁם ס״ג), alludes to the root of Ze’ir Anpin (רוֹמֶזֶת לְשֹׁרֶשׁ ז״א), whose impression is always recognizable in Beri’ah (שֶׁלְּעוֹלָם רִישּׁוּמוֹ נִכָּר בִּבְרִיאָה). Behold before you the reason (הֲרֵי לְפָנֶיךָ טַעַם), why the upper Heikhal [Palace] of the Malchut of Beri’ah is called Elohei Yisrael [God of Israel] (לָמָּה יִקָּרֵא הֵיכָל הָעֶלְיוֹן דְּמַלְכוּת דִּבְרִיאָה אֱלֹהֵי יִשְׂרָאֵל). And the lower Heikhal [Palace] (וְהֵיכָל הַתַּחְתּוֹן), which is the Heikhal [Palace] of the Malchut of the Malchut of Beri’ah (שֶׁהוּא הַהֵיכָל דְּמַלְכוּת דְּמַלְכוּת דִּבְרִיאָה), is called the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (נִקְרָא הֵיכָל לִבְנַת הַסַּפִּיר), and these two Heikhalot [Palaces] are alluded to in the verse (וּב׳ הֵיכָלוֹת אֵלּוּ נִרְמְזוּ בַּפָּסוּק): “And they saw the God of Israel, and beneath His feet was like the work of a sapphire brick” (וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר) (Exodus 24:10). And it is called thus (וְנִקְרָא כֵּן), because within it the Gevurot of Beri’ah are whitened and purified (לְפִי שֶׁבּוֹ מִתְלַבְּנוֹת וּמִתְמָרְקוֹת הַגְּבוּרוֹת דִּבְרִיאָה), as is alluded to in the expression Livnat haSapir [the Sapphire Brick] (כְּמוֹ שֶׁנִּרְמַז בְּמִלַּת לִבְנַת הַסַּפִּיר), for the word Livnat [Brick] indicates sweetening and whitening (כִּי מִלַּת לִבְנַת מוֹרָה מִתּוּק וְלִבּוּן). And the word haSapir [the Sapphire] is divided as follows: Has [silence/hush], Par [280], Yud (וּמִלַּת הַסַּפִּיר: הַס פַּר י׳), and the meaning of the matter is (וּפֵירוּשׁ הַדָּבָר), that Has [silence/hush] equals the numerical value of Heikhal [Palace] and the numerical value of Adonai (כִּי הַס עוֹלֶה כְּמִנְיַן הֵיכָל וּכְמִנְיַן אֲדנ״י), and Par alludes to the five Gevurot [Severities] (וּפַר רוֹמֵז לַה׳ גְּבוּרוֹת), which are the secret of the letters MNTZPKH (שֶׁהֵם סוֹד אוֹתִיּוֹת מנצפ״ך), whose value equals Par [280] (שֶׁעוֹלִים כְּמִנְיַן פַּר), and the Yud alludes to the final Yud of the Name A”B (וְי׳ רוֹמֶזֶת לַיּוּ״ד הָאַחֲרוֹנָה שֶׁל שֵׁם ע״ב). And the intent of the matter is to say (וְכַוָּנַת הַדָּבָר לוֹמַר), that within this Heikhal [Palace], which is Has (כִּי בְּהֵיכָל זֶה שֶׁהוּא הַס), the five Gevurot [Severities] of Beri’ah, which are Par [280], are sweetened (מִתְמַתְּקוֹת ה׳ גְּבוּרוֹת דִּבְרִיאָה שֶׁהֵם פַּר). And with what are they sweetened (וּבַמֶּה מִתְמַתְּקוֹת), with the final Yud of the Name A”B that illuminates in this Heikhal [Palace] (עִם י׳ אַחֲרוֹנָה דְשֵׁם ע״ב הַמְּאִירָה בְּהֵיכָל זֶה), for it is the longing of Abba toward the daughter (דְּתִיאוּבְתָּא דְּאַבָּא לְגַבֵּי בְּרַתָּא), and therefore it appeared to Yisrael in this likeness (וְלָכֵן נִרְאֶה לָהֶם לְיִשְׂרָאֵל כִּדְמוּת זֶה), to make known that their sins had been purified and whitened (לְהוֹדִיעַ שֶׁנִּתְבָּרְרוּ וְנִתְלַבְּנוּ עֲוֹנוֹתֵיהֶם). And this is the secret of the crimson thread that would turn white (וְזֶהוּ סוֹד לְשׁוֹן שֶׁל זְהוֹרִית שֶׁהָיָה מִתְלַבֵּן), which was tied at the entrance of the Heikhal [Palace] (שֶׁהָיָה קָשׁוּר בְּפֶתַח הַהֵיכָל), for the entrance of the Heikhal [Palace] alludes to the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (כִּי פֶּתַח הַהֵיכָל רוֹמֵז לְהֵיכָל לִבְנַת הַסַּפִּיר), which is the first entrance to all the worlds (שֶׁהוּא פִּתְחוֹ רִאשׁוֹן לְכָל הָעוֹלָמוֹת). Lashon [Tongue/Thread] equals Shekhinah (לָשׁוֹן עוֹלֶה שְׁכִינָה), and Zehorit [Crimson] alludes to the name Zehariel (זְהוֹרִית רוֹמֵז אֶל שֵׁם זְהַרִיאֵ״ל), who is in the uppermost Heikhal [Palace] of the upper ones (שֶׁהוּא בַּהֵיכָל הָעֶלְיוֹן מִן הָעֶלְיוֹנִים), and it is he who whitens the sins of Yisrael (וְהוּא הַמַלְבִּין עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל). And before the whitening (וְקוֹדֶם הַלִּבּוּן), the name is Zehadriel (הַשֵּׁם הוּא זְהַדְרִיאֵ״ל), with the Dalet (עִם הַדָּלֶ״ת), which is the letter of judgment, namely the Gevurot [Severities] (שֶׁהוּא אוֹת דִּין שֶׁהֵם הַגְּבוּרוֹת), and this is the intention of their tying the the scarlet thread, which is the Shekhinah (וְזֶהוּ הַכַּוָּנָה שֶׁהָיוּ קוֹשְׁרִין לָשׁוֹן שֶׁהִיא הַשְּׁכִינָה), within the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (שֶׁבְּתוֹךְ הֵיכָל לִבְנַת הַסַּפִּיר), which is the thread of the Shekhinah illuminating there (שֶׁהוּא חוּט שְׁכִינָה הַמְּאִירָה שָׁם). And they bind it with this Name (וְקוֹשְׁרִים אוֹתוֹ עִם שֵׁם זֶה), and draw down influx from it (וּמוֹרִידִים שֶׁפַע מִמֶּנּוּ), namely that it whitens the sins of Yisrael (הַיְנוּ שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל), and then it is called Zehariel (וְאָז נִקְרָא זְהַרִיאֵ״ל), for the Dalet, which are the Gevurot [Severities], have been sweetened and perfumed (ד׳ שֶׁהֵם הַגְּבוּרוֹת הֵם מְמוּתָּקִים וּמְבֻשָּׂמִים).

And you must also know (וְגַם צָרִיךְ אַתָּה לָדַעַת), that the filling of the Name Adnut equals Rut [Ruth] (כִּי מִלּוּי שֵׁם אַדְנוּ״ת עוֹלֶה רוּת), and from this spark Rut [Ruth] emerged (וּמִנִּיצוֹץ זֶה יָצְאָה רוּת), and together with the Name Adnut (וְעִם שֵׁם שֶׁל אַדְנוּ״ת), it equals Tar‘a [Gate] (עוֹלֶה תרע״א), which is the Aramaic translation of Sha‘ar [Gate] (שֶׁהוּא תַּרְגּוּמוֹ שֶׁל שַׁעַר), as it is said (שֶׁנֶּאֱמַר): “This is the gate of Hashem; the righteous shall enter through it” (זֶה הַשַּׁעַר לַי״י צַדִּיקִים יָבֹאוּ בוֹ) (Psalms 118:20). And it is said (וְנֶאֱמַר): “Open for me the gates of righteousness; I shall enter through them and praise Yah” (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ) (Psalms 118:19). And ascent is only through the Name of Forty-Two (וַעֲלִיָּה אֵינָהּ אֶלָּא בְּשֵׁם מ״ב), which is Bam [through them] (שֶׁהוּא בָם), and the one who understands will understand (וְהַמֵּבִין יָבִין). Therefore Adonai is called Tar‘a [Gate] and Sha‘ar [Gate] (וְלָכֵן נִקְרָא אֲדנ״י תַּרְעָא וְשַׁעַר), through which one enters the innermost sanctum (לִכָּנֵס לִפְנַי וְלִפְנִים). And Tar‘a [Gate] together with the Name KS”V [166] (וְתַרְעָ״א עִם שֵׁם קס״ו), which is the Achorayim [Backs] of the Name S”G that it receives from Imma (שֶׁהוּא אֲחוֹרַיִם דְּשֵׁם ס״ג שֶׁמְּקַבֶּלֶת מֵאִמָּא), equals Livnat haSapir [the Sapphire Brick] (עוֹלֶה לִבְנַת הַסַּפִּיר). And behold (וְהִנֵּה), regarding one who establishes worthy children in the world (מִי שֶׁמַּעֲמִיד בָּנִים הֲגוּנִים בָּעוֹלָם), it is said concerning them (נֶאֱמַר עֲלֵיהֶם): “Behold, children are the inheritance of Hashem, the fruit of the womb is a reward” (הִנֵּה נַחֲלַת יְהוָ״ה בָּנִים שָׂכָר פְּרִי הַבָּטֶן) (Psalms 127:3). “Fortunate is the man who has filled his quiver with them; they shall not be ashamed when they speak with enemies in the gate” (אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם לֹא יֵבֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר) (Psalms 127:5). Amen, so may it be His will (אָמֵן כֵּן יְהִי רָצוֹן). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).