Chapter Eighteen (פֶּרֶק שְׁמוֹנָה עָשָׂר)

It is called the Kroma DeItpatach [Membrane that Opens] (נִקְרָא קְרוֹמָא דְּאִתְפְּתַח), and it is the third Tikkun of the seven Tikkunim of Ze’ir Anpin (וְהוּא הַתִּיקּוּן הַשְּׁלִישִׁי מִזּ׳ תִּיקּוּנִים דְּזְעֵיר אַנְפִּין). The third Tikkun of the seven Tikkunim of Ze’ir Anpin (הַתִּיקּוּן הַשְּׁלִישִׁי מִשִּׁבְעָה תִּיקּוּנִים דְּז״א), is called the Kroma DePasak VeItpatach [Membrane that Breaks Open] (הוּא נִקְרָא קְרוֹמָא דְּפָסַק וְאִתְפְּתַח), and it is not like the Kroma DeAvira [Membrane of the Air] of Arich Anpin (וְאֵינוֹ כְּמוֹ קְרוֹמָא דַּאֲוִירָא דַּאֲרִיךְ אַנְפִּין), which is its third Tikkun (שֶׁהוּא הַתִּיקּוּן הַשְּׁלִישִׁי שֶׁלּוֹ). That membrane is strong and ancient from many days (אוֹתוֹ הַקְּרוֹם הוּא חָזָק וְזָקֵן מִיָּמִים רַבִּים), and closes off the Dinim [judgments] of the thirty-two Elohim (וְסוֹגֵר הַדִּינִים שֶׁל הַל״ב אֱלֹהִי״ם), so that they should not multiply and emerge outward (שֶׁלֹּא יִתְרַבּוּ וְיֵצְאוּ חוּצָה), but rather remain gathered within the inclusion of the two Yod-Vavs of the two halves of the Aleph of Ein [Nothingness] (רַק יִהְיוּ מְקוּבָּצִים בִּכְלִילוּת שְׁנֵי י״ו שֶׁל שְׁנֵי חֶצְאֵי הָאָלֶ״ף דְּאֵי״ן). And that membrane surrounds the Mochin on every side and closes it securely (וְאוֹתוֹ הַקְּרוֹם הוּא חוֹפֵף עַל הַמּוֹחַ מִסָּבִיב וְסוֹגֵר אוֹתוֹ הֵיטֵב), only drops emerge with difficulty and trickle downward a little (רַק טִפִּין יוֹצְאִים בְּדוֹחַק וְנוֹזְלִים לְמַטָּה מְעַט מִזְּעֵיר), for the world cannot exist without dew (שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלֹא טַל). And from this the seed that emerges from the Mochin is aroused (וּמִזֶּה מִתְעוֹרֵר הַזֶּרַע הַיּוֹצֵא מִן הַמּוֹחַ), and Ze’ir Anpin unites with his Nukvah (וּמִזְדַּוֵּג זְעֵיר אַנְפִּין עִם נוּקְבֵיהּ). But the membrane of Ze’ir Anpin is thin (אֲבָל הַקְּרוֹם שֶׁל זְעֵיר אַנְפִּין הוּא דַּקִּיק), and the light is able to pass through there (וְיָכוֹל לֵילֵךְ הָאוֹר דֶּרֶךְ שָׁם), especially since it spreads forth and opens up (וּבִפְרָט מַה דְּאִתְפַּשַּׁט וְאִתְפָּסַק), and emerges into the thirty-two Paths (וְיוֹצֵא לִתְלָתִין וּתְרֵין שְׁבִילִין), causing the Dinim [judgments] to increase (שֶׁיִּתְרַבּוּ הַדִּינִין). And if the influence of Arich Anpin does not descend below from the Reisha Chivra [White Head], sufficient for it (וְאִם לֹא יוֹרֵד לְמַטָּה הַשְׁפָּעַת א״א מֵרֵישָׁא חִוָּרָא דַּי לֵיהּ), its Dinim [judgments] would never be sweetened, Heaven forbid (לֹא יוּמְתְּקוּ דִּינָיו לְעוֹלָם חַס וְשָׁלוֹם), and the entire world would be in pain, grief, and sighing, Heaven forbid (וְהָעוֹלָם כֻּלּוֹ בְּצַעַר וְיָגוֹן וַאֲנָחָה חַס וְשָׁלוֹם), because of the abundance of the Dinim [judgments] (מִכֹּחַ רִבּוּי הַדִּינִין). And at the time when the Holy One Blessed Be He has mercy upon the world (וּבִזְמַן שֶׁהַקב״ה מְרַחֵם עַצְמוֹ עַל הָעוֹלָם), then He illuminates below (אָז מֵאִיר לְמַטָּה), and whitens the hairs of Ze’ir (וּמְלַבֵּן שְׂעָרוֹת דְּזְעֵיר), then He is called “the King who pardons and forgives, abundant in Chesed [kindness], and passes over transgression” (אָז נִקְרָא מֶלֶךְ מוֹחֵל וְסוֹלֵחַ וְרַב חֶסֶד וְעוֹבֵר עַל פֶּשַׁע), and the entire world is at rest (וְכָל הָעוֹלָם כֻּלּוֹ בְּנַחַת), and the Klipot sink into the Great Deep (וְהַקְּלִיפּוֹת נִשְׁקָעִים בִּתְהוֹמָא רַבָּא). And concerning these two membranes he brings a thorough explanation in the Zohar, in the Idra Rabba, daf 61, column 2, page 2 (וּמֵעִנְיַן אֵלּוּ הַשְּׁנֵי קְרוּמִים הוּא מֵבִיא, בָּאֵר הֵיטֵב בַּזֹּהַר בְּאַדְרָא רַבָּא דַּף ס״א עַמּוּד ב׳ עָלֶה ב׳), and this is its language (וְזֶה לְשׁוֹנוֹ): “In the cavity of the Gulgalta [skull] is the Kroma DeAvira [Membrane of the Air], of the Supernal Hidden Chokhmah, which does not open” (בַּחֲלָלָא דְּגוּלְגַּלְתָּא קְרוֹמָא דַּאֲוִירָא, דְּחָכְמְתָא עִלָּאָה סְתִימָאָה, דְּלָא פָּסִיק, וְהַאי לָא שְׁכִיחָא וְלָא אִתְפְּתַח). “And this membrane covers the Mochin of this Hidden Chokhmah” (וְהַאי קְרוֹמָא אִתְחַפְּיָיא עַל מוֹחָא דְּהַאי חָכְמְתָא סְתִימָאָה), “and because of this, this Hidden Chokhmah is concealed, for it does not open through that membrane” (וּבְגִינֵי כָּךְ אִתְכַּסְיָיא הַאי חָכְמְתָא סְתִימָאָה דְּלָא אִתְפְּתַחָא בְּהַהוּא קְרוֹמָא). “And that Mochin, which is this Hidden Chokhmah, is quiet and settled in its place from the Dinim [judgments], like fine wine upon its lees” (וְהַהוּא מוֹחָא דְּאִיהוּ הַאי חָכְמְתָא סְתִימָאָה, שָׁקִיט וְאִשְׁתְּכִיךְ בְּאַתְרֵיהּ מֵהַדִּינִין כְּחַמְרָא טָב עַל דּוּרְדְּיָא). And this is what I already explained to you (וְזֶהוּ פֵּרַשְׁתִּי לְךָ כְּבָר), that “Durdaya [dregs]” are the sediments (שֶׁדּוּרְדְּיָא הֵם הַשְּׁמָרִים), and they are the Dinim [judgments], which are sweetened, quieted, and calmed (וְהֵם הַדִּינִים נִמְתָּקִים וְשׁוֹקְטִים וְנִשְׁכָּכִים), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “And the king’s wrath subsided” (וַחֲמַת הַמֶּלֶךְ שָׁכָכָה) (Esther 7:10). And this is the meaning of what they say (וְהַיְינוּ דְּאָמְרִי): “An elder, whose Da’at is concealed and whose Mochin are hidden and tranquil” (סָבָא דַּעְתּוֹהִי סָתִים וּמוֹחֵיהּ סָתִים וְשָׁכִיךְ), in order that the Dinim [judgments] should not emerge and multiply by inclusion within ten (כְּדֵי שֶׁלֹּא יֵצְאוּ הַדִּינִים וְיִכָּפְלוּ בִּכְלִילוּת עֶשֶׂר), as they do emerge and spread forth when there is no one to restrain them (כְּמוֹ שֶׁהֵם יוֹצְאִים וּמִתְפַּשְּׁטִים אִם לֹא יֵשׁ מִי שֶׁיִּסְגְּרֵם), namely their letters (דְּהַיְינוּ הָאוֹתִיּוֹת שֶׁלָּהֶם), so that they should not emerge outward and become filled with their expansions (כְּדֵי שֶׁלֹּא יֵצְאוּ חוּצָה וְיִתְמַלְּאוּ בְּמִלּוּאֵיהֶם), and then, Heaven forbid, they become strengthened (וְאָז מִתְגַּבְּרִים חַס וְשָׁלוֹם), and from them draw sustenance the twisted judgments, which are other gods (וְיוֹנְקִים מֵהֶם הָעַוְּתוּ דִּינִים שֶׁהֵם אֱלֹהִים אֲחֵרִים). “And this membrane is broken open in Ze’ir Anpin” (וְהַאי קְרוֹמָא אִתְפָּסַק מִזְּעֵיר אַנְפִּין), “and because of this his Mochin spreads forth and emerges into thirty-two Paths” (וּבְגִינֵי כָּךְ מוֹחֵיהּ אִתְפַּשַּׁט וְנָפִיק לִתְלָתִין וּתְרֵין שְׁבִילִין), “this is what is written: ‘And a river went out from Eden’” (הֲדָא הוּא דִכְתִיב וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10), “what is the reason?” (מַאי טַעְמָא), “because the membrane is broken open and does not cover the Mochin” (מִשּׁוּם דְּקְרוֹמָא אִתְפָּסַק דְּלָא מְחַפְּיָא עַל מוֹחָא). And in any event (וְעַל כָּל פָּנִים), the membrane is broken open below in Ze’ir Anpin (קְרוֹמָא פָּסִיק לְתַתָּא בִּזְעֵיר אַנְפִּין), in order to bring forth the expansions of the Dinim [judgments] (לְהוֹצִיא מִלּוּי הַדִּינִין), and the multiplication of the Dinim [judgments] by inclusion within ten (וְכֶפֶל הַדִּינִין בִּכְלִילוּת עֶשֶׂר), such as from the thirty-two Paths of Chokhmah which are in Abba (כְּגוֹן מִן ל״ב נְתִיבוֹת חָכְמָה שֶׁהֵן בְּאַבָּא), ten utterances (עֶשֶׂר אֲמִירָן), namely his ten Sefirot (דְּהַיְינוּ עֶשֶׂר סְפִירוֹת שֶׁלּוֹ), and the twenty-two letters of the Torah (וְכ״ב אוֹתִיּוֹת הַתּוֹרָה), and in Ze’ir Anpin they become literally the thirty-two Elohim (וּבִזְעֵיר אַנְפִּין נַעֲשִׂים מַמָּשׁ ל״ב אֱלֹהִי״ם), and from the thirty-two Elohim are made the three hundred and twenty Dinim [judgments] (וּמֵהַל״ב אֱלֹהִים נַעֲשִׂים שַׁ״ךְ דִּינִים), and three hundred and twenty-five Dinim [judgments] for the Dinim [judgments] of his Nukvah (וְשכ״ה דִּינִים לְדִינִים דְּנוּקְבֵיהּ).

And this is the statement of Rabbi Shimon bar Yochai (וְזֶהוּ מַאֲמַר הָרַשְׁבִּ״י) (Zohar Shemot 38b): “Before she received the male, she was called Na’ar [Youth] without Heh” (דְּעַד לָא קַבִּילַת דְּכוּרָא אִתְקְרִיאַת נַעַר בְּלָא ה׳), which equals three hundred and twenty (הָעוֹלֶה שַׁ״ךְ), and these are complete Dinim [judgments] (וְהִיא דִּינִים גְּמוּרִים), and when she received the male through the secret of the union (וּמִדְּאִתְקַבִּילַת דְּכוּרָא עָלָה בְּסוֹד הַזִּוּוּג), she was called Na’arah [Maiden] with Heh (אִתְקְרִיאַת נַעֲרָה בְּה״י), to indicate that the Dinim [judgments] within her were sweetened with the five Alephin of Adonai (לְהוֹרוֹת שֶׁנִּמְתְּקוּ הַדִּינִים שֶׁבָּהּ עִם הַה׳ אַלְפִין שֶׁל אֲדנ״י). For five times Adonai equals three hundred and twenty-five (כִּי חֲמִשָּׁה פְּעָמִים אֲדנ״י עוֹלֶה שכ״ה), and five times the Din of Adonai equals three hundred and twenty (וַחֲמִשָּׁה פְּעָמִים דִּי״ן שֶׁל אֲדנ״י עוֹלֶה שַׁ״ךְ), to allude to the sweetening through the Alephin mentioned above (לִרְמוֹז עַל הַמִּתּוּק שֶׁל הָאַלְפִין הַנִּזְכָּרִים). And this is the secret of what Shmuel said in the Gemara (וְזֶהוּ הַסּוֹד שֶׁאָמַר שְׁמוּאֵל בַּגְּמָרָא): “The law of the kingdom is law” (דִּינָא דְּמַלְכוּתָא דִּינָא) (Nedarim 28a; Gittin 10b; Bava Kamma 113a), meaning (רוֹצֶה לוֹמַר), reverse Dina [law] and you will find Adonai (הֲפוֹךְ דִּינָא וְתִמְצָא אֲדנ״י), and it is in Malkhut (וְהוּא בְּמַלְכוּת), namely in the Nukvah of Ze’ir Anpin (דְּהַיְינוּ בְּנוּקְבֵיהּ דְּז״א), and it is Din [judgment] with a slight sweetening of the Aleph (וְהוּא דִּין עִם קְצָת מִתּוּק שֶׁל הָאָלֶ״ף). And these thirty-two Elohim (וְאֵלּוּ הַל״ב אֱלֹהִים), are the teeth in the mouth of the Supernal Man (הֵם הַשִּׁנַּיִם שֶׁבְּפֶה הָאָדָם הָעֶלְיוֹן), and they come through the power of the Gevurot [strengths] (וְהֵם בָּאִים מִכֹּחַ הַגְּבוּרוֹת), they are white because of the Chokhmah (הֵם לְבָנִים מִפְּנֵי הַחָכְמָה), and severe because of the Gevurot (וְקָשִׁים מִפְּנֵי הַגְּבוּרוֹת). And the thirty-two Paths of Chokhmah (וְהַל״ב נְתִיבוֹת חָכְמָה), are included within ten and become three hundred and twenty Dinim [judgments] (הֵם כְּלוּלִים מֵעֶשֶׂר וְנַעֲשׂוּ שַׁ״ךְ דִּינִים), which emerge from the thirty-two Elohim of Bereshit (הַיּוֹצְאִים מֵהַל״ב אֱלֹהִים שֶׁל בְּרֵאשִׁית), and this is the more Chesed-filled aspect within the Dinim [judgments] compared to what is beneath them (וְהוּא יוֹתֵר חֶסֶד שֶׁבַּדִּינִין נֶגֶד מַה שֶׁלְּמַטָּה מֵהֶם), therefore they are white (לָכֵן הֵם לְבָנִים). And therefore we said above in the passage that we explained (וְלָכֵן אָמַרְנוּ לְמַעְלָה בַּמַּאֲמָר שֶׁבֵּאַרְנוּ): “And that Mochin, which is this Hidden Chokhmah, is quiet and settled in its place, like fine wine upon its lees” (וְהַאי מוֹחָא דְּאִיהִי הַאי חָכְמְתָא סְתִימָאָה, שָׁקִיט וְאִשְׁתְּכִיךְ בְּאַתְרֵיהּ, כְּחַמְרָא טָב עַל דּוּרְדְּיָיהּ), and this is the meaning of what was said (וְהַיְינוּ דְּאָמַר): “An elder whose Da’at is concealed, and whose Mochin are concealed and tranquil” (סָבָא דַּעְתּוֹהִי סָתִים, וּמוֹחֵיהּ סָתִים וְשָׁכִיךְ). “And this membrane is opened in Ze’ir Anpin, and because of this his Mochin spreads forth and emerges into thirty-two Paths” (וְהַאי קְרוֹמָא אִתְפְּתַח בְּזְעֵיר אַנְפִּין, וּבְגִין כָּךְ מוֹחֵיהּ אִתְפַּשַּׁט וְנָפִיק לִתְלָתִין וּתְרֵין שְׁבִילִין). For this Hidden Chokhmah (שֶׁהַחָכְמָה הַזֹּאת הַסְּתוּמָה), namely its Dinim [judgments] (דְּהַיְינוּ הַדִּינִין דִּילָהּ), are designated by the name Wine (הֵם מְכוּנִין בְּשֵׁם יַיִן), which is Din [judgment], as is known (שֶׁהוּא דִּין כַּנּוֹדָע), except that it is fine wine (אֶלָּא שֶׁהוּא יַיִן טוֹב), this being in Chokhmah (זֶה שֶׁהוּא בְּחָכְמָה), and the root of the Dinim [judgments] are the lees (וְשֹׁרֶשׁ הַדִּינִין הֵם הַשְּׁמָרִים), and when they are quiet the wine becomes clear (וּכְשֶׁהֵם שׁוֹקְטִים הַיַּיִן יִהְיֶה צָלוּל), and this is in Chokhmah (וְזֶהוּ בְּחָכְמָה). And note carefully the expression used by Rabbi Shimon bar Yochai, peace be upon him (וְדַיֵּיק לִישָׁנָא דְּאָמַר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם): “quiet and settled in its place” (שָׁקִיט וְאִשְׁתְּכִיךְ בְּאַתְרֵיהּ), meaning (כְּלוֹמַר) that in Chokhmah there is no arousal of the Dinim [judgments] (שֶׁבְּחָכְמָה אֵין הִתְעוֹרְרוּת לַדִּינִין), and on the contrary, the beauty of Chokhmah is such that even though there are Dinim [judgments] within it, they have no power (וְאַדְּרַבָּה תִּפְאֶרֶת הַחָכְמָה אַף עַל פִּי שֶׁיֵּשׁ בָּהּ דִּינִין, אֵין לָהֶם יְכוֹלֶת), and this is the meaning of what it says (וְהַיְינוּ דְּאָמַר): “like fine wine resting upon its lees” (כְּחַמְרָא טָב דְּיָתִיב עַל דּוּרְדְּיָיהּ), meaning (רוֹצֶה לוֹמַר) like fine wine that stands upon the lees and endures (כְּיַיִן הַטּוֹב הָעוֹמֵד עַל הַשְּׁמָרִים, הוּא מִתְקַיֵּים). And when these Dinim [judgments] emerge in Ze’ir Anpin (וּכְשֶׁיּוֹצְאִים אֵלּוּ הַדִּינִים בִּזְעֵיר אַנְפִּין), then the thirty-two Paths become visible (אָז נִרְאִים הַל״ב נְתִיבוֹת), and perform their function (וּפוֹעֲלִים פְּעוּלָּתָם), which rise to become three hundred and twenty Dinim [judgments] (שֶׁעוֹלִים שַׁ״ךְ דִּינִים), and Above there are thirty-two Elohim (וְיֵשׁ לְמַעְלָה ל״ב אֱלֹהִים), and Abba receives a Yod-Vav from Arich (וּמְקַבֵּל אַבָּא מֵאֲרִיךְ י״ו), and Imma receives a Yod-Vav from Arich (וְאִמָּא מֵאֲרִיךְ י״ו), and they are doubled in Abba and he gives them to Imma (וְנִכְפָּלִים בְּאַבָּא וְנוֹתְנָם לְאִמָּא). And these thirty-two Elohim rise to three hundred and twenty (וְאֵלּוּ הַל״ב אֱלֹהִים עוֹלִים שַׁ״ךְ), and they are sparks of the three hundred and twenty Dinim [judgments] (וְהֵם נִיצוֹצִים שֶׁל שַׁ״ךְ דִּינִים), and likewise there are five times Din of Adonai (וְגַם כֵּן יֵשׁ ה׳ פְּעָמִים דִּי״ן שֶׁל אֲדנ״י), which equals three hundred and twenty (שֶׁעוֹלֶה שַׁ״ךְ), and the five Alephin of Adonai sweeten them (וְה׳ אַלְפִי״ן שֶׁל אֲדנ״י הַמְמַתְּקִים אוֹתָם). And these three hundred and twenty Dinim [judgments] that come forth (וְאֵלּוּ הַשַּׁ״ךְ דִּינִים הַבָּאִים), Imma gives them to Malkhut (אִמָּא נוֹתֶנֶת אוֹתָם לְמַלְכוּת), and at times “she lends from herself to her daughter” (וְלִפְעָמִים אוֹזִיפַת לְבַרְתָּא מִנָּהָא) (Zohar, Introduction 2a), and they are the three hundred and twenty sparks of the thirty-two Elohim (וְהֵם שַׁ״ךְ נִיצוֹצִים שֶׁל ל״ב אֱלֹהִים), and then she possesses the two sets of three hundred and twenty (וְאָז יֵשׁ בָּהּ הַשְּׁנֵי שַׁ״ךְ), of Elohim and of Adonai (שֶׁל אֱלֹהִים וְשֶׁל אֲדנ״י), which equal Tamar [date palm] (שֶׁעוֹלִים תָּמָר), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Tamar, bitternesses” (תָּמָר תַּמְרוּרִים), “in her bitterness she stands” (בְּתַמְרוּרֶיהָ הִיא עוֹמֶדֶת) (Jerusalem Talmud, Megillah 4:2), for all the bitterness of the Dinim [judgments] is within her (שֶׁכָּל מְרִירוּת הַדִּינִים יֵשׁ בָּהּ), and her sweetening is Shemesh [sun] (וְהַמִּתּוּק שֶׁלָּהּ הוּא שֶׁמֶשׁ). And it is two times thirty-two of the Havayot that are in Abba (וְהוּא ב׳ פְּעָמִים לֵ״ב שֶׁל הֲוָיוֹת שֶׁיֵּשׁ בְּאַבָּא), just as there are two aspects of Dinim [judgments], of Elohim and of Adonai, in Imma (כְּמוֹ שֶׁיֵּשׁ שְׁתֵּי בְּחִינוֹת שֶׁל דִּינִים שֶׁל אֱלֹקִים וְשֶׁל אֲדנ״י בְּאִמָּא). And the second thirty-two of the Havayot are one for Abba and one for Ze’ir (וְהַשֵּׁנִי ל״ב שֶׁל הֲוָיוֹת הֵם אֶחָד לְאַבָּא וְאֶחָד לִזְעֵיר), and Abba also gives to Ze’ir from his thirty-two (וְאַבָּא נוֹתֵן לִזְעֵיר בְּל״ב שֶׁלּוֹ גַּם כֵּן), and they equal Shemesh [sun] (וְעוֹלִים שֶׁמֶ״שׁ), and then the Gevurot are sweetened (וְאָז מִתְמַתְּקִים הַגְּבוּרוֹת), and when are they sweetened? (וְאֵימָתַי נִמְתָּקִים), when the sun is hot (כְּשֶׁהַשֶּׁמֶשׁ חַם). And this is its heat (וְזֶהוּ הַחֲמִימוּת שֶׁלּוֹ), that when the Havayot come from Abba to Imma they are clothed within the thirty-two Elohim (שֶׁהַהֲוָיוֹת כְּשֶׁבָּאִים מֵאַבָּא לְאִמָּא הֵם מְלֻבָּשִׁים בְּל״ב אֱלֹהִים), and through the power of that Din [judgment] they become heated (וּמִכֹּחַ אוֹתוֹ הַדִּין מִתְחַמְּמוֹת), and then the Gevurot return to be sweetened through the power of the Gevurot within the Havayot (וְאָז הַגְּבוּרוֹת חוֹזְרִים לְהִתְמַתֵּק בְּכֹחַ הַגְּבוּרוֹת שֶׁבַּהֲוָיוֹת), and they are sweetened in their root (וּבְשָׁרְשָׁם מִתְמַתְּקוֹת), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “And the sun grew hot, and it melted” (וְחַם הַשֶּׁמֶשׁ וְנָמָס) (Exodus 16:21). And this is the secret of (וְזֶהוּ סוֹד): “And they came to Marah, but they could not drink the waters of Marah, for they were bitter” (וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתּוֹת מַיִם מִמָּרָה כִּי מָרִים הֵם) (Exodus 15:23), “And Hashem showed him a tree, and he cast it into the waters, and the waters became sweet” (וַיּוֹרֵהוּ י״הוָה עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם) (Exodus 15:25). And the explanation is (וּפֵרוּשׁוֹ), that the Name Havayah sweetened them (כִּי הַשֵּׁם הֲוָיָה הָיָה מְמַתְּקָם), and the allusion is (וְהָרֶמֶז), that when the three hundred and twenty Dinim [judgments] are divided into two parts, to the numerical value of Etz [tree], which is half of three hundred and twenty (כְּשֶׁתְּחַלֵּק הַשַּׁ״ךְ דִּינִים לִשְׁנֵי חֲלָקִים לְמִסְפַּר עֵ״ץ שֶׁהוּא חֲצִי שַׁ״ךְ), and they were also sweetened with them somewhat temporarily (וְגַם נִמְתְּקוּ עִמָּם קְצָת לְפִי שָׁעָה), by two times one hundred and twenty Elohim (ב׳ פְּעָמִים ק״ךְ אֱלֹהִים), which equal Mar [bitter] (הָעוֹלִים מַר), who rule in the wilderness (הַשּׁוֹלְטִים בַּמִּדְבָּר). And this is the secret of what the Philistines said (וְזֶהוּ הַסּוֹד שֶׁאָמְרוּ פְּלִשְׁתִּים): “Who shall save us from the hand of these mighty gods? These are the gods that smote Egypt with every plague in the wilderness” (מִי יַצִּילֵנוּ מִיַּד הָאֱלֹהִים הָאַדִּירִים הָאֵלֶּה, אֵלֶּה הֵם הָאֱלֹהִים הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר) (I Samuel 4:8). But were not the plagues in Egypt? (וַהֲלֹא בְּמִצְרַיִם הָיוּ הַמַּכּוֹת). Rather it says “in the wilderness” (אֶלָּא הוּא אוֹמֵר בַּמִּדְבָּר), because the dominion of Egypt was in the wilderness (לְפִי שֶׁשְּׁלִיטָתוֹ שֶׁל מִצְרַיִם הָיָה בַּמִּדְבָּר), namely Kachad-Midbar [as one wilderness] (דְּהַיְינוּ כַּחַד־מִדְבָּר), which is the center of all impurity (שֶׁהִיא מֶרְכָּז שֶׁל כָּל הַטֻּמְאָה), and it is the Wilderness of the Nations (וְהִיא מִדְבַּר הָעַמִּים), and there their subjugation and humiliation needed to take place (וְשָׁם הָיָה צָרִיךְ לִהְיוֹת הַכְנָעָתָם וְהַשְׁפָּלָתָם). However, the sin caused (אֶלָּא שֶׁהַחֵטְא גָּרַם), that the rectification remained for the Future to Come (שֶׁנִּשְׁאַר הַתִּיקּוּן לֶעָתִיד לָבוֹא), through Moshe Rabbeinu, peace be upon him (עַל יְדֵי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), during the forty days that the righteous are destined to be in the Wilderness of the Nations (בְּמ׳ יוֹם שֶׁעֲתִידִים לִהְיוֹת הַצַּדִּיקִים בְּמִדְבַּר הָעַמִּים) (Midrash Shir HaShirim Rabbah 2:25), and they will suffer great hunger there (וְיִסְבְּלוּ רָעָב גָּדוֹל עֲלֵיהֶם), in order to rectify the forty years during which they did not listen to the voice of Hashem (לְתַקֵּן הַמ׳ שָׁנָה שֶׁלֹּא שָׁמְעוּ בְּקוֹל ה׳), and caused blemish rather than rectification (וְגָרְמוּ פְּגָם וְלֹא תִּיקּוּן). And they will flee there because of the heavy yoke of the nations of the world (וְיִהְיוּ בּוֹרְחִים שָׁמָּה מִפְּנֵי כֹּבֶד עֹל אֻמּוֹת הָעוֹלָם), and the persecutions and decrees that will be decreed at that time upon “the haters of Yisrael” (וְשְׁמָדוֹת וּגְזֵרוֹת שֶׁיִּגְזְרוּ בְּאוֹתוֹ הַזְּמַן עַל שׂוֹנְאֵי יִשְׂרָאֵל), and there Moshe Rabbeinu, peace be upon him, will be revealed to them (וְשָׁם יִתְגַּלֶּה עֲלֵיהֶם מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), and the light of Hashem will be upon them and never depart from them forever (וְאוֹר ה׳ יִהְיֶה עֲלֵיהֶם לֹא יָסוּר מֵהֶם עַד לְעוֹלָם), and He will rain down for them Manna from heaven and quail (וְיַמְטִיר לָהֶם מָן מִן הַשָּׁמַיִם וּשְׂלָו), and the cloud of Hashem will go before them together with the Well of Miriam (וַעֲנַן ה׳ יֵלֵךְ לִפְנֵיהֶם עִם בְּאֵרָהּ שֶׁל מִרְיָם), for because of the blemish they lost the three good gifts (כִּי מִפְּנֵי הַפְּגָם נֶאֶבְדוּ ג׳ מַתָּנוֹת טוֹבוֹת מֵהֶם), and through the rectification they will return (וְעַל יְדֵי הַתִּיקּוּן יַחְזְרוּ).

The general principle that emerges (כְּלָל הָעוֹלֶה), is that when it says “in the wilderness” (בְּאוֹמְרוֹ בַּמִּדְבָּר), it is as though it says “Egypt” (הוּא כְּאִלּוּ אוֹמֵר מִצְרַיִם), for it is the center of impurity (כִּי הוּא מֶרְכַּז הַטֻּמְאָה), and the intention of Moshe Rabbeinu, peace be upon him, was to rectify the atmosphere of the wilderness, to purify it and sanctify it (וְכַוָּנַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם הָיְתָה לְתַקֵּן אֲוִיר הַמִּדְבָּר לְטַהֲרוֹ וּלְקַדְּשׁוֹ), together with the external atmosphere that is within the Circle of Ein Sof (עִם אֲוִיר הַחִיצוֹן שֶׁתּוֹךְ עִגּוּל אֵין סוֹף), for it is called the Wilderness of the Nations (כִּי הוּא נִקְרָא מִדְבַּר הָעַמִּים), since all the nations had a share in it (שֶׁכָּל הָאֻמּוֹת הָיָה לָהֶם חֵלֶק בּוֹ). And the Prince of the Wilderness would go bound before them (וְשַׂר הַמִּדְבָּר הָיָה הוֹלֵךְ כָּפוּת לִפְנֵיהֶם) (Zohar Shemot 184a), like a kid (כְּמוֹ גְּדִי), until they sinned with the Calf (עַד שֶׁחָטְאוּ בָּעֵגֶל), and strengthened the spirit of impurity (וְהֶחֱזִיקוּ בְּרוּחַ הַטֻּמְאָה), and gave strength to the impure atmosphere of the wilderness (וְהִגְבִּירוּ בַּאֲוִיר הַטָּמֵא שֶׁל הַמִּדְבָּר), enabling its impurity to endure and spread along its borders (לְהַחֲזִיק וּלְהִתְפַּשֵּׁט טֻמְאָתוֹ בְּשׁוּלָיו), through the power of the impure prince (כֹּחַ הַשַּׂר הַטָּמֵא), who governs the impurity and the wilderness (הַמַּנְהִיג הַטֻּמְאָה וְהַמִּדְבָּר), and brings forth serpents and scorpions (וְהַמּוֹלִיד נְחָשִׁים וְעַקְרַבִּים), as it is said (שֶׁנֶּאֱמַר): “Who led you through the great and terrible wilderness, with serpent, fiery serpent, and scorpion, and thirst, where there was no water” (הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם) (Deuteronomy 8:15), and there is no impurity greater than this (וְאֵין לְךָ טֻמְאָה גְּדוֹלָה מִזּוֹ). For these forms also exist Above (שֶׁיֵּשׁ גַּם כֵּן אֵלּוּ הַצּוּרוֹת לְמַעְלָה), in the world of the female of the Great Deep (בְּעָלְמָא דְּנוּקְבָא דִּתְהוֹמָא רַבָּא), as is known to those who know grace-wisdom (כַּנּוֹדָע לְיוֹדְעֵי חֵ״ן), and likewise when they sinned (וְכֵן כְּשֶׁחָטְאוּ), they were stricken by the bite of the fiery serpents (לָקוּ בִּנְשִׁיכַת נְחָשִׁים הַשְּׂרָפִים), and they thirsted for water (וְצָמְאוּ לְמַיִם), and I have explained this secret and its parallel elsewhere sufficiently (וְדוּגְמָתוֹ בֵּאַרְתִּי זֶה הַסּוֹד בִּמְקוֹמוֹת אֲחֵרִים דֵּי צָרְכּוֹ), therefore I shall be brief concerning it (עַל כֵּן אֲקַצֵּר בּוֹ). And concerning this, Yeshayahu the Prophet, peace be upon him, said (וְעַל זֶה אָמַר יְשַׁעְיָה הַנָּבִיא עָלָיו הַשָּׁלוֹם): “The wilderness and the dry land shall rejoice, and the desert shall be glad and blossom like the rose” (יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת) (Isaiah 35:1). And all this will be after the coming of the Mashiach (וְכָל זֶה יִהְיֶה אַחַר בִּיאַת מָשִׁיחַ), who will rectify the atmosphere of the world that is outside Gan Eden (שֶׁיְתַקֵּן אֲוִיר הָעוֹלָם שֶׁהוּא חוּץ לְגַן עֵדֶן), and all of it comes from the atmosphere of the inner circle within Ein Sof (וְהַכֹּל מֵאֲוִיר הָעִגּוּל הַפְּנִימִי שֶׁבְּתוֹךְ אֵין סוֹף), which Adam HaRishon corrupted through his sin (שֶׁקִּלְקֵל אוֹתוֹ אָדָם הָרִאשׁוֹן בְּחֶטְאוֹ), and he was expelled from Gan Eden (וְנִגְרַשׁ מִגַּן עֵדֶן), in order to rectify the external atmosphere through the breath of the mouth of Torah and the performance of the Mitzvot (לְתַקֵּן אֲוִיר הַחִיצוֹן בְּהֶבֶל פֶּה שֶׁל הַתּוֹרָה וּמַעֲשֵׂה הַמִּצְווֹת), as is known (כַּנּוֹדָע). And the exile of Shomron, because they were not people of Torah (וְגָלוּת שׁוֹמְרוֹן לְפִי שֶׁלֹּא הָיוּ בְּנֵי תוֹרָה), the Holy One Blessed Be He gave them only one corner to rectify and sanctify (נָתַן לָהֶם הַקּב״ה רַק פֵּאָה אַחַת לְקַדֵּשׁ וּלְתַקֵּן פֵּאָה אַחַת), of the atmosphere of the world (מִן אֲוִיר הָעוֹלָם), namely (דְּהַיְינוּ): “Chalach and Chavor and the River Gozan” (חֲלַח וְחָבוֹר וּנְהַר גּוֹזָן) (II Kings 17:6), this is the River Sambatyon (זֶהוּ נְהַר סַבַּטְיוֹן), for they dwell upon that river (שֶׁהֵם יוֹשְׁבִים עַל הַנָּהָר הַהוּא). But the exile of Yerushalayim, who are the children of Yehudah and Binyamin (אֲבָל גָּלוּת יְרוּשָׁלַיִם שֶׁהֵם בְּנֵי יְהוּדָה וּבִנְיָמִין), “their springs shall spread outward” (יָפוּצוּ מַעְיְנוֹתָם חוּצָה) (Proverbs 5:16), to the four winds and the atmosphere of the world (לְאַרְבַּע רוּחוֹת וַאֲוִיר הָעוֹלָם), because they are people of Torah (לְפִי שֶׁהֵם בְּנֵי תוֹרָה), they are obligated to rectify the remainder of the atmosphere of the world (מְחֻיָּבִים הֵם לְתַקֵּן אֶת שְׁאָר אֲוִיר הָעוֹלָם), which the exile of Shomron [Samaria] did not rectify (שֶׁלֹּא תִּקְּנוּ גָּלוּת שׁוֹמְרוֹן). And every land among the nations of the world (וְכָל אֶרֶץ וָאֶרֶץ מֵאֻמּוֹת הָעוֹלָם), requires at least one Jew (צָרִיךְ יְהוּדִי אֶחָד עַל כָּל פָּנִים), either exiled there or taken captive there (לִהְיוֹת גּוֹלֶה שָׁם אוֹ נִשְׁבָּה שָׁם), and there he will rectify sparks of Torah and sparks of Neshamot [souls] together with the Shekhinah (וְשָׁם יְתַקֵּן נִיצוֹצֵי תוֹרָה וְנִיצוֹצֵי נְשָׁמוֹת עִם הַשְּׁכִינָה). And from these sparks Neshamot [souls] will be created (וְיִתְבָּרְאוּ מֵהַנִּיצוֹצִים הָאֵלֶּה נְשָׁמוֹת), until the holiness is clarified (עַד שֶׁתִּתְבָּרֵר הַקְּדֻשָּׁה), and they remove all the sparks from the hand of impurity (וְיוֹצִיאוּ כָּל הַנִּיצוֹצִים מִיַּד הַטֻּמְאָה), which is their life-force (הוּא חַיּוּת שֶׁלָּהֶם), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “And I shall remove what he swallowed from his mouth, and nations shall no longer stream to him” (וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו וְלֹא יִנְהֲרוּ אֵלָיו עוֹד גּוֹיִם) (Jeremiah 51:44), and it is said (וְנֶאֱמַר): “He swallowed wealth and shall vomit it up; God shall cast it out of his belly” (חַיִל בָּלַע וַיְקִאֶנּוּ מִבִּטְנוֹ יוֹרִשֶׁנּוּ אֵל) (Job 20:15), and I explained its secret elsewhere (וְסוֹדוֹ בֵּאַרְתִּי בְּמָקוֹם אַחֵר). And then impurity shall become sacrifices of the dead (וְאָז יִהְיֶה הַטֻּמְאָה זִבְחֵי מֵתִים), and it shall no longer be said (וְלֹא יֵאָמַר עוֹד): “These are your gods, O Yisrael” (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל) (Exodus 32:4).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), the Ten Tribes who dwell beyond the River Sambatyon (הָעֲשֶׂרֶת הַשְּׁבָטִים הַיּוֹשְׁבִים מֵעֵבֶר לְנַהַר סַבַּטְיוֹן), are mentioned in the Zohar Chadash, Parashat Balak [daf 69a] (הֵם נִזְכָּרִים בְּסֵפֶר הַזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק), where it says (בְּאוֹמְרוֹ): “And the Ten Tribes shall wage war on the four sides of the world together with the Mashiach who was anointed over them” (וְעֶשֶׂר שִׁבְטִין יִנְחוּן קְרָבָא לְאַרְבַּע סִטְרֵי דְּעָלְמָא בַּהֲדֵי מְשִׁיחָא דְּאִתְמְשַׁח עֲלַיְיהוּ). And with them will come the mighty prince from the Tribe of Dan (וְעִמָּהֶם יָבוֹא הַגִּבּוֹר שַׂרְיָה מִשֵּׁבֶט דָּן), who will execute vengeance upon the nations of the world (שֶׁיַּעֲשֶׂה נְקָמוֹת בְּאֻמּוֹת הָעוֹלָם), with a might that is beyond measure (בִּגְבוּרָה שֶׁהִיא בִּלְתִּי שִׁעוּר), and it is beyond nature (וְהִיא חוּץ לְהַטֶּבַע), and he is the mighty one mentioned in the Zohar, Parashat Balak, in the Great Zohar, daf 90, column 1, page 2 (וְהוּא הַגִּבּוֹר הַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת בָּלָק זֹהַר גָּדוֹל דַּף צ׳ עַמּוּד א׳ עָלֶה ב׳) (Daf 274a). There it mentions three mighty men (מַזְכִּיר שָׁם שְׁלֹשָׁה גִבּוֹרִים), who derived their vitality from the attribute of Hod (שֶׁחָיוּ מִמִּדַּת הַהוֹד), which received a measure of sweetening in those days (שֶׁהִיא הִשִּׂיגָה מִתּוּק בַּיָּמִים הָהֵם קְצָת), and these three mighty men emerged from the sweetening of Imma (וְיָצְאוּ ג׳ גִבּוֹרִים אֵלּוּ מִמִּתּוּק אִמָּא), in order to benefit Yisrael (לְהוֹעִיל לְיִשְׂרָאֵל), and they correspond to the three chapters of Hod (וְהֵם כְּנֶגֶד תְּלַת פִּרְקֵי הוֹד). And the first was Tzalya (וְהָרִאשׁוֹן הָיָה צַלְיָה), who flew after Bil’am the wicked by the command of Pinchas (שֶׁפָּרַח אַחֲרֵי בִּלְעָם הָרָשָׁע בְּצִוּוּי פִּינְחָס), and he perceived the path upon which Bil’am flew (וְנִתְגַּלָּה לוֹ הָאוֹרַח שֶׁפָּרַח בּוֹ בִּלְעָם), and Tzalya cast him down before Pinchas (וְהִפִּילוֹ צַלְיָה לְמַטָּה לִפְנֵי פִּינְחָס), and they killed him (וַהֲרָגוּהוּ). And therefore Tzalya is called “a viper upon the path” (וְלָכֵן נִקְרָא צַלְיָה שְׁפִיפֹן עֲלֵי אֹרַח), concerning that path made by that wicked one (עַל הַהוּא אֹרַח דְּעָבִיד הַהוּא רַשִּׁיעָא), as it is written (דִּכְתִיב): “Dan shall be a serpent upon the road” (יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ) (Genesis 49:17), this refers to Shimshon (דָּא שִׁמְשׁוֹן), “a viper upon the path” (שְׁפִיפֹן עֲלֵי אֹרַח), this refers to Tzalya (דָּא צַלְיָה). “That bites the horse’s heels” (הַנֹּשֵׁךְ עִקְּבֵי סוּס) (Genesis 49:17), this refers to Ira HaYa’iri (דָּא עִירָא הַיָּאִירִי), who was with David (דַּהֲוָה בַּהֲדֵיהּ דְּדָוִד), and who came from Dan (וַהֲוָה אָתֵי מִדָּן), and because of him David’s might depended upon him (וּבְגִינֵיהּ תַּלְיָא גְּבוּרְתֵיהּ בְּדָוִד), as it is written (דִּכְתִיב): “And David hamstrung all the chariot horses” (וַיְעַקֵּר דָּוִד אֶת כָּל הָרֶכֶב) (II Samuel 8:4), just as it says (כְּמָא דְאַתְּ אָמַר): “that bites the horse’s heels” (הַנֹּשֵׁךְ עִקְּבֵי סוּס) (Genesis 49:17). And because his might is not mentioned in the Book of Shmuel, and everything is attributed to David (וּמִפְּנֵי שֶׁלֹּא נִזְכַּר גְּבוּרְתֵיהּ בְּסֵפֶר שְׁמוּאֵל וּמְיַחֵס כֻּלּוֹ לְדָוִד), therefore among these three mighty men only their holy names are mentioned (לָכֵן לֹא נִזְכַּר בִּג׳ גִבּוֹרִים אֵלּוּ אֶלָּא שְׁמוֹתָם הַקְּדוֹשִׁים). And Ira taught David how to conquer his enemies through wondrous workings (וְעִירָא לִמֵּד לְדָוִד אֵיךְ יְנַצֵּחַ אוֹיְבָיו בִּפְעוּלוֹת נוֹרָאוֹת), but he himself did nothing (אֲבָל הוּא עַצְמוֹ לֹא עָשָׂה כְּלוּם), and these names derived from his level and the rank of his Neshamah [soul] from the attribute of Hod (וְשֵׁמוֹת הָאֵלּוּ הָיוּ מִמַּעֲלָתוֹ וּמַדְרֵגַת נִשְׁמָתוֹ מִמִּדַּת הוֹד). “And his rider shall fall backward” (וַיִּפֹּל רֹכְבוֹ אָחוֹר) (Genesis 49:17), this refers to Sarya (דָּא שַׂרְיָה), who is destined to come together with the Mashiach of Ephraim (דְּזָמִין לְמֵיתֵי בַּהֲדֵי מְשִׁיחָא דְּאֶפְרַיִם), and he will be from the Tribe of Dan (וְאִיהוּ יְהֵא מִשִּׁבְטָא דְּדָן), and he is destined to execute vengeance and wars against the other nations (וְזָמִין אִיהוּ לְמֶעְבַּד נוּקְמִין וּקְרָבִין בִּשְׁאָר עַמִּין), and when this one arises (וְכַד דָּא יָקוּם), then he will await the redemption of Yisrael (כְּדֵין הֲוֵי מְחַכָּא לְפוּרְקָנָא דְּיִשְׂרָאֵל), as it is written afterward (דִּכְתִיב בַּתְרֵיהּ): “For Your salvation I have hoped, O Hashem” (לִישׁוּעָתְךָ קִוִּיתִי י״י) (Genesis 49:18). And he shall execute vengeance among the nations and rebukes among the peoples (וְהוּא יַעֲשֶׂה נְקָמוֹת בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים), “to bind their kings with chains and their nobles with fetters of iron” (לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל) (Psalms 149:8). And this is what it says in the Zohar, Parashat Shemot (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר פָּרָשַׁת שְׁמוֹת): “And the Holy One Blessed Be He will clothe jealousy upon one small Shofar” (וְקוּדְשָׁא בְּרִיךְ הוּא יַלְבִּישׁ קִנְאָה לְחַד שׁוֹפָר זְעֵירָא),p1-1 this is the King Mashiach (הוּא הַמֶּלֶךְ מָשִׁיחַ), who will come from the younger of the tribes (שֶׁיָּבוֹא מִצְּעִירֵי הַשְּׁבָטִים), who is from the Tribe of Ephraim (שֶׁהוּא מִשֵּׁבֶט אֶפְרַיִם). As Yonatan translated in Parashat Vayechi concerning the verse (כְּמוֹ שֶׁתִּרְגֵּם יוֹנָתָן בְּפָרָשַׁת וַיְחִי עַל פָּסוּק): “But his younger brother shall become greater than he” (וְאוּלָם אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ) (Genesis 48:19), “the younger among his sons” (זְעֵיר בְּנוֹי), who is the Tribe of Ephraim (שֶׁהוּא שֵׁבֶט אֶפְרַיִם), from him will come Mashiach ben Yosef and redeem us (מִמֶּנּוּ יָבוֹא מָשִׁיחַ בֶּן יוֹסֵף וְיִגְאָלֵנוּ). As it is said (כְּמוֹ שֶׁנֶּאֱמַר): “Surely the youngest of the flock shall drag them away” (אִם לֹא יִסְחָבוּם צְעִירֵי הַצֹּאן) (Jeremiah 49:20). And the intention of the verse is concerning Edom (וְכַוָּנַת הַפָּסוּק עַל אֱדוֹם), that he will drag and pull the prince of Edom (שֶׁיִּסְחַב וְיִמְשֹׁךְ אֶת שַׂר אֱדוֹם), from the ladder of the youth Metatron (מִסֻּלָּם הַנַּעַר מֶטַּטְרוֹן), and he will fall into the River of Fire (שֶׁיִּפּוֹל בִּנְהַר דִּינוּר), and Metatron will remove his dominion from him (וְיָסִיר מֶטַּ״ט מֶמְשַׁלְתּוֹ מִמֶּנּוּ). And who will do this? (וּמִי יַעֲשֶׂה זֶה), “the youngest of the flock” (צְעִירֵי הַצֹּאן), who are the Tribe of Ephraim (שֶׁהֵם שֵׁבֶט אֶפְרַיִם), for he was born last among the tribes (שֶׁהוּא נוֹלַד אַחֲרוֹן שֶׁבַּשְּׁבָטִים), and he is the youngest (וְהוּא הַצָּעִיר), and Yisrael are called a flock (וְיִשְׂרָאֵל נִקְרְאוּ צֹאן), as it is said (שֶׁנֶּאֱמַר): “And you are My flock, the flock of My pasture, you are Adam” (וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34:31), together with the Mashiach who was anointed over them (עִם הַמְּשִׁיחָא דְּאִתְמְשַׁח עֲלַיְיהוּ), who will be Mashiach ben Yosef from the Tribe of Ephraim (שֶׁהוּא יִהְיֶה מָשִׁיחַ בֶּן יוֹסֵף מִשֵּׁבֶט אֶפְרַיִם). And this is literally the secret of the Neshamah [soul] of Yeravam (וְהוּא מַמָּשׁ סוֹד נִשְׁמַת יָרָבְעָם), which flew away from him before he sinned (שֶׁפָּרְחָה מִמֶּנּוּ קֹדֶם שֶׁחָטָא), at the moment when the thought to sin arose within him (בְּשָׁעָה שֶׁעָלָה בְּמַחֲשַׁבְתּוֹ לַחֲטוֹא), just as with Adam HaRishon, whose Neshamah [soul] flew away from him (כְּמוֹ אֵצֶל אָדָם הָרִאשׁוֹן שֶׁפָּרְחָה נִשְׁמָתוֹ מִמֶּנּוּ), and Chanoch, Metatron, attained it (וְהִשִּׂיגָהּ חֲנוֹךְ מֶטַּטְרוֹן), and therefore he did not die (וְלָכֵן לֹא מֵת). For at the time of the sin, death was decreed upon Adam HaRishon (כִּי בִּשְׁעַת הַחֵטְא נִגְזְרָה מִיתָה עַל אָדָם הָרִאשׁוֹן), but upon his holy Neshamah [soul] it was not decreed (וְעַל הַנְּשָׁמָה הַקְּדוֹשָׁה שֶׁלּוֹ לֹא נִגְזְרָה), for it departs in purity from the sinner (כִּי מִסְתַּלֶּקֶת בִּנְקִיּוּת מִן הַחוֹטֵא), and has no share in the sin (וְאֵין לָהּ חֵלֶק בַּחֵטְא). For the Nefesh [soul] is the one that sins (כִּי הַנֶּפֶשׁ הִיא הַחוֹטֵאת), as it is said (שֶׁנֶּאֱמַר): “And a Nefesh [soul] that sins” (וְנֶפֶשׁ כִּי תֶחֱטָא) (Leviticus 5:1), and it is said (וְנֶאֱמַר): “The Nefesh [soul] that sins, it shall die” (הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת) (Ezekiel 18:4). For the Neshamah [soul] comes from the Name Havayah itself (כִּי הַנְּשָׁמָה הִיא בָּאָה מִן שֵׁם הֲוָיָה עַצְמָהּ), as it is written (דִּכְתִיב): “For Hashem’s portion is His people” (כִּי חֵלֶק י״י עַמּוֹ) (Deuteronomy 32:9), and this Name does not lend itself to others (וְזֶה הַשֵּׁם לֹא אוֹזִיף לְאוֹחֲרָן), neither to the nations of the world (לֹא לְאֻמּוֹת הָעוֹלָם), but only to Yisrael alone (אֶלָּא לְיִשְׂרָאֵל לְבַדּוֹ), and not to the seventy princes Above (וְלֹא לְע׳ שָׂרִים שֶׁלְּמַעְלָה). For the word Neshamah [soul] equals in numerical value the names 184 and 161 (כִּי מִלַּת נְשָׁמָה עוֹלָה דפ״ק וקס״א), together with the fifty Gates of Binah (עִם נ׳ שַׁעֲרֵי בִינָה), and likewise the Name Mah (וְכֵן שֵׁם מ״ה), which equals Adam (שֶׁעוֹלֶה אָדָ״ם), with the vocalization of Segol (בְּנִקּוּד סֶגוֹל), together with the fifty Gates of Binah (עִם נ׳ שַׁעֲרֵי בִינָה), equals Neshamah [soul] (עוֹלֶה נְשָׁמָה). And likewise Nefesh [soul] equals four hundred and thirty (וְכֵן נֶפֶשׁ גִּימַטְרִיָּא ת״ל), which equals five times the Name Elohim (עוֹלֶה ה׳ פְּעָמִים שֵׁם אֱלֹהִי״ם), for each one of the Nefesh, Ruach, Neshamah, Chayah, and Yechidah is included from all of them (שֶׁכֵּן כָּל אֶחָד מִן נרנח״י כָּלוּל מִכֻּלָּם). Therefore there are five parts in the Nefesh [soul] (לָכֵן יֵשׁ בַּנֶּפֶשׁ ה׳ חֲלָקִים), namely five times Elohim (דְּהַיְינוּ ה׳ פְּעָמִים אֱלֹהִים), as is known (כַּנּוֹדָע). And because the Neshamah [soul] comes from Binah, namely Imma (וּלְהִיוֹת שֶׁהַנְּשָׁמָה בָּאָה מִבִּינָה דְּהַיְינוּ אִמָּא), therefore the Name Ehyeh is included together with the Name Havayah (לָכֵן כָּלוּל שֵׁם אֶהְיֶ״ה עִם שֵׁם הֲוָיָה), and also the fifty Gates of Binah (וְגַם חֲמִשִּׁים שַׁעֲרֵי בִינָה), for the Nefesh [soul] comes from the Nukvah of Ze’ir Anpin (כִּי הַנֶּפֶשׁ בָּאָה מִנוּקְבֵיהּ דְּז״א), and the Ruach [spirit] from Ze’ir Anpin (וְרוּחַ מִזּ״א), and the Neshamah [soul] from Imma (וּנְשָׁמָה מֵאִמָּא), the Chayah from Abba (חַיָּה מֵאַבָּא), and the Yechidah from Arich Anpin (וִיחִידָה מֵאֲרִיךְ אַנְפִּין), and this is sufficient (וְדַי בָּזֶה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ); in the Future to Come the Mashiach will rectify the bitterness of Hod (לֶעָתִיד לָבוֹא יְתַקֵּן מָשִׁיחַ הַמְּרִירוּת שֶׁל הוֹד), for the translation of Hod is Shufra [Beauty] (כִּי תַּרְגּוּם שֶׁל הוֹד הוּא שׁוּפְרָא), therefore the Hod of Ze’ir is called the Small Shofar (לָכֵן נִקְרָא הוֹד זְעֵיר שׁוֹפָר זְעֵירָא), because its Sefirot are small in comparison to Imma (כִּי סְפִירוֹתָיו הֵם קְטַנִּים בְּעֵרֶךְ אִמָּא), from whom come the large letters (שֶׁמִּמֶּנָּה אַתְוָון רַבְרְבִין), “God, Master of all works” (אֵל אָדוֹן עַל כָּל הַמַּעֲשִׂים), with one complete line corresponding to each letter of the Aleph-Bet (עַל כָּל אוֹת מֵאַלְפָא בֵיתָא שׁוּרָה אַחַת). This is not so during the weekdays (מַה שֶּׁאֵין כֵּן בְּחוֹל), for each letter of the Aleph-Bet has only one word corresponding to it (שֶׁאֵין לְכָל אוֹת מֵאַלְפָא בֵיתָא אֶלָּא תֵּבָה אַחַת), namely (דְּהַיְינוּ): “God, Blessed, Great in Knowledge...” (אֵל בָּרוּךְ גְּדוֹל דֵּעָה...), and there is no relation there to the Name Ayin-Bet [Seventy-Two-Letter Name] (וְאֵין הִתְיַחֲסוּת לְשֵׁם ע״ב). And therefore it is called Ze’ir Anpin (וְלָכֵן נִקְרָא ז״א), and it is rectified from the Hod of Imma (וְהוּא מְתֻקָּן מֵהוֹד דְּאִמָּא), within which is the Hod of Abba (שֶׁבְּתוֹכוֹ הוֹד דְּאַבָּא), and this is what it says in the Zohar (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר): “Large letters are in Binah” (אַתְוָון רַבְרְבִין בְּבִינָה) (Zohar Shemot 180b). And all the blemishes will be rectified through Arich (וְכָל הַפְּגָמִים יְתֻקְּנוּ עַל יְדֵי אֲרִיךְ), and to Him we pray (וְאֵלָיו אָנוּ מִתְפַּלְּלִים): “Return us, Hashem, unto You and we shall return; renew our days as of old” (הֲשִׁיבֵנוּ י״י אֵלֶיךָ וְנָשׁוּבָה חַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21), for from there comes the vitality of the Ancient Days (שֶׁמִּשָּׁם חַיּוּת יְמֵי קֶדֶם), and not as it is written (וְלֹא כְּמוֹ דִּכְתִיב): “The days of our years are seventy years” (יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה) (Psalms 90:10). And it is said (וְנֶאֱמַר): “Then shall the offering of Yehudah and Yerushalayim be pleasing unto Hashem, as in the days of old and as in ancient years” (וְעָרְבָה לַי״י מִנְחַת יְהוּדָה וִירוּשָׁלַיִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת) (Malachi 3:4). For our present vitality in general (כִּי הַחַיּוּת שֶׁלָּנוּ עַתָּה סְתָם), comes from Ze’ir Anpin (הוּא מִזּ״א), which possesses seven Sefirot (שֶׁיֵּשׁ לוֹ ז׳ סְפִירוֹת), and when each is included within ten they equal seventy (וּמַעֲלוֹת כְּלוּלִים עֶשֶׂר הֵם ע׳). But the day of the Holy One Blessed Be He (אֲבָל יוֹמוֹ שֶׁל הַקּב״ה), namely Arich (דְּהַיְינוּ אֲרִיךְ), which is built from Binah (שֶׁהִיא נִבְנֵית מִבִּינָה), which is called the Holy One Blessed Be He (שֶׁנִּקְרֵאת הַקּב״ה), is one thousand years (הוּא אֶלֶף שָׁנָה), for Shanah [year] equals in numerical value Sefirah (כִּי שָׁנָה גִּימַטְרִיָּא סְפִירָה). Therefore the Idra mentions, regarding every light that comes from Arich Anpin to Ze’ir Anpin and his Nukvah (וְלָכֵן מַזְכֶּרֶת הָאַדְרָא אֵצֶל כָּל אוֹר הַבָּא מִן א״א אֶל זְעֵיר אַנְפִּין וְנוּקְבֵיהּ), “a thousand thousands” (אֶלֶף אַלְפִין), for every one of its lights and Sefirot includes one thousand years (כִּי כָּל אוֹר וּסְפִירָה שֶׁלּוֹ כְּלוּלָה מֵאֶלֶף שָׁנָה), and the numerical value of Sefirah rises to one thousand (גִּימַטְרִיָּא סְפִירָה עוֹלָה עַד אֶלֶף), namely the One of whom our Sages of Blessed Memory said (דְּהַיְינוּ אֶחָד שֶׁאָמְרוּ חֲזַ״ל): “And before the One, what can you count?” (וְלִפְנֵי אֶחָד מָה אַתָּה סוֹפֵר) (Sefer Yetzirah (1:7), in the secret of AIQ [the AIQ BKR cipher] rising to one thousand (בְּסוֹד אי״ק עוֹלֶה עַד אֶלֶף). And this is what Iyov said (וְזֶהוּ שֶׁאָמַר אִיּוֹב): “Who would grant me to be as in the months of old” (מִי יִתְּנֵנִי כְּיַרְחֵי קֶדֶם) (Job 29:2), when there was no sin whatsoever in the world before Adam HaRishon sinned (שֶׁלֹּא הָיָה שׁוּם חֵטְא בָּעוֹלָם קֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן), and he possessed vitality from Arich Anpin (וְהָיָה לוֹ חַיּוּת מֵא״א), for there Hashem commanded the blessing, life forevermore (כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).