Chapter Eighteen (פֶּרֶק שְׁמוֹנָה עָשָׂר)

The fourth Tikkun of the seven Tikkunim of Ze’ir Anpin is the hairs (הַתִּיקּוּן הָרְבִיעִי מִשִּׁבְעָה תִּיקּוּנֵי דְּזְעֵיר אַנְפִּין הֵם הַשְּׂעָרוֹת), which are called “black as a raven” (הַנִּקְרָאִים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11).

The hairs of Ze’ir Anpin come from the Mochin of Katnut [Smallness] (הַשְּׂעָרוֹת שֶׁל זְעֵיר אַנְפִּין הֵם בָּאִים מִן הַמּוֹחִין שֶׁל קַטְנוּת), and the Yesod of Abba contains two Elohim, which are four (וִיסוֹד אַבָּא יֵשׁ בּוֹ ב׳ אֱלֹהִים שֶׁהֵם אַרְבָּעָה), and likewise in the Yesod of Binah are two Elohim, which are four (וְכֵן בִּיסוֹד בִּינָה ב׳ אֱלֹהִים שֶׁהֵם אַרְבָּעָה). Corresponding to them emerged the eight strands of the Tzitzit (וּכְנֶגְדָּן יָצְאוּ שְׁמוֹנָה חוּטִין שֶׁל הַצִּיצִית), and they are four Mochin from the side of Abba (וְהֵם אַרְבָּעָה מוֹחִין מִצַּד אַבָּא), from his Netzach, Hod, Yesod, and Malkhut (מִנֵּצַח הוֹד יְסוֹד וּמַלְכוּת שֶׁבּוֹ), and likewise in Imma there are four other Mochin (וְכֵן הֵם בְּאִמָּא אַרְבָּעָה מוֹחִין אֲחֵרִים), from her Netzach, Hod, Yesod, and Malkhut (מִצַּד נֵצַח הוֹד יְסוֹד מַלְכוּת שֶׁלָּהּ). And behold, I shall explain them in a chapter of their own (וְהִנֵּה אֲבָאֵר אוֹתָם בְּפֶרֶק בִּפְנֵי עַצְמוֹ), in the secret of the Tzitzit (בְּסוֹד הַצִּיצִית), Tzitz, the male (צִיץ דְּכוּרָא), Tzitzit, the female (צִיצִית נוּקְבָא). And every single hair possesses in the World of Beri’ah a world unto itself (וְכָל שַׂעַר וְשַׂעַר יֵשׁ לוֹ בְּעוֹלָם הַבְּרִיאָה עוֹלָם בִּפְנֵי עַצְמוֹ), for it has a Partzuf of ten (כִּי יֵשׁ לוֹ פַּרְצוּף עֶשֶׂר), and reverse the word Se’ar [hair] and you will find Eser [ten] (וְהָפוֹךְ שַׂעַר וְתִמְצָא עֶשֶׂר), and this is the secret of “the Holy One Blessed Be He is exacting with the righteous to the measure of a hair’s breadth” (וְזֶהוּ סוֹד הַקּב״ה מְדַקְדֵּק עִם הַצַּדִּיקִים כְּחוּט הַשַּׂעֲרָה) (Yevamot 121b). And concerning the hairs of Ze’ir Anpin (וּבְעִנְיַן הַשְּׂעָרוֹת שֶׁבִּזְעֵיר אַנְפִּין), there are three aspects within them (יֵשׁ בָּהֶם שְׁלֹשָׁה בְּחִינוֹת), and they are divided into three parts (וְנֶחְלָקִים לִשְׁלֹשָׁה חֲלָקִים), and they are the Kutzin [Locks] that emerged from the Mochin of Da’at within the Gulgalta [skull] (וְהֵם קוּצִין שֶׁיָּצְאוּ מִמּוֹחַ הַדַּעַת שֶׁבַּגּוּלְגַּלְתָּא), and this is the secret of “His locks are curled” (וְזֶהוּ סוֹד קְוֻצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5:11), for the Kutzin [Locks] are five Elohim of Chesadim and five of Gevurot (כִּי הַקּוּצִין הֵם חֲמִשָּׁה אֱלֹהִים דַּחֲסָדִים וַחֲמִשָּׁה דִּגְבוּרוֹת), and they are of Katnut [Smallness] (וְהֵם שֶׁל קַטְנוּת), and they equal in numerical value Taltel [Curled] (וְהֵם גִּימַטְרִיָּא תַּלְתֵּל), and together with their fifty letters (וְעִם חֲמִשִּׁים אוֹתִיּוֹתֵיהֶם), the total equals in numerical value Taltalim [Curled Locks] (הֲרֵי הַכֹּל בְּגִימַטְרִיָּא תַּלְתַּלִּים), and these ten are in the Da’at of Ze’ir (וְעֶשֶׂר אֵלּוּ הֵם בְּדַעַת זְעֵיר), and are called “His locks” (וְנִקְרָאִים קְוֻצּוֹתָיו), and this is the secret of “His locks are curled” (וְזֶהוּ סוֹד קְוֻצּוֹתָיו תַּלְתַּלִּים). And the Nimin [Strands] are from the Mochin of Binah (וְהַנִּימִין מִמּוֹחַ הַבִּינָה), and the Se’arot [Hairs] are from the Mochin of Chokhmah of Ze’ir Anpin (וְהַשְּׂעָרוֹת הֵם מִמּוֹחַ חָכְמָה דְּז״א), and all of them are surplus lights beyond the measure of life of those vessels of Ze’ir Anpin (וְכֻלָּם הֵם אוֹרוֹת עוֹדְפִין עַל כְּדֵי חַיָּיו שֶׁל אוֹתָן הַכֵּלִים שֶׁל ז״א), namely the vessels of the Mochin of Chokhmah, Binah, and Da’at of Ze’ir Anpin (דְּהַיְינוּ כְּלֵי הַמּוֹחִין שֶׁל חב״ד דְּז״א). For the vessels of the Mochin were unable to contain these lights (שֶׁלֹּא הָיָה יָכוֹל כֵּלֵיהֶם שֶׁל הַמּוֹחִין לְהָכִיל הָאוֹרוֹת הַלָּלוּ), and they emerged outward in the secret of Ohr Chozer [Returning Light] (וְיָצְאוּ חוּצָה בְּסוֹד אוֹר חוֹזֵר), and became in the secret of Se’arot [Hairs], Nimin [Strands], and Kutzin [Locks] (וְנַעֲשׂוּ בְּסוֹד שְׂעָרוֹת וְנִימִין וְקוּצִין), hanging from the Mochin of the head (תְּלוּיִים מִמּוֹחִין שֶׁל רֹאשׁ). And all of them are letters and Names of Elohim, as mentioned (וְכֻלָּם אוֹתִיּוֹת וּשֵׁמוֹת שֶׁל אֱלֹהִים כָּאָמוּר), hanging lengthwise in the secret of the hairs mentioned (הַתְּלוּיִים בָּאוֹרֶךְ בְּסוֹד שְׂעָרוֹת הַנִּזְכָּרִים), and they perform wonders (וְהֵם פּוֹעֲלִים נִפְלָאוֹת), and hang in the form of hairs (וּתְלוּיִים כִּדְמוּת שְׂעָרוֹת). And do not believe that, Heaven forbid, there are actual hairs Above (וְאַל תַּאֲמִין שֶׁיֵּשׁ חַס וְשָׁלוֹם לְמַעְלָה שְׂעָרוֹת מַמָּשׁ), rather these letters stand in the likeness of actual hairs (אֶלָּא אוֹתִיּוֹת אֵלּוּ עוֹמְדִים כִּדְמוּת שְׂעָרוֹת מַמָּשׁ), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “For in the image of God He made man” (כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם) (Genesis 9:6), in the likeness of the Supernal Man (כִּדְמוּת אָדָם הָעֶלְיוֹן), and of the Supernal Worlds themselves (וְעוֹלָמוֹת עֶלְיוֹנִים מַמָּשׁ). And there is a Supernal Man (וְיֵשׁ אָדָם הָעֶלְיוֹן), holy and pure (קָדוֹשׁ וְטָהוֹר), built from letters that give life, wisdom, sustenance, abundance, blessing, and success to the world (בָּנוּי מֵאוֹתִיּוֹת שֶׁנּוֹתְנִים חַיִּים וְחָכְמָה וּמָזוֹן וְשֶׁפַע בְּרָכָה וְהַצְלָחָה לָעוֹלָם), and vengeance upon the enemies of Hashem (וּנְקָמוֹת לְאוֹיְבֵי י״י). And there is also the impure man (וְיֵשׁ גַּם כֵּן אָדָם הַטָּמֵא), who defiles all who cleave to him (הַמְטַמֵּא לְכָל הַדְּבֵקִים בּוֹ), and is built from letters of sorcery (וּבָנוּי מֵאוֹתִיּוֹת שֶׁל כִּשּׁוּף), but he is blemished and emasculated, unable to produce offspring (אֲבָל הוּא פָּגוּם וּמְסֹרָס שֶׁאֵינוֹ מוֹלִיד), and he has no legs (וְאֵין לוֹ רַגְלַיִם), and is called “the blind serpent” (וְנִקְרָא תַּנִּין עִוֵּר). As our Sages of Blessed Memory said, that Bil’am was blind and lame in both his legs (כְּמוֹ שֶׁאָמְרוּ רַזַ״ל שֶׁבִּלְעָם הָיָה סוּמָא וְחִגֵּר בִּשְׁתֵּי רַגְלָיו) (Sanhedrin 105b), because he does not possess the Netzach and Hod of holiness together with Yesod (לְפִי שֶׁאֵין לוֹ נֵצַח וְהוֹד דִּקְדֻשָּׁה עִם יְסוֹד), and therefore they have no Yesod and no permanence (שֶׁלָּכֵן אֵין לָהֶם יְסוֹד וְקִיּוּם). For every action that descends from Above through His holy Names, blessed be He (שֶׁאִלּוּ כָּל פְּעוּלָּה הַיּוֹרֶדֶת מִלְמַעְלָה מִשְּׁמוֹתָיו הַקְּדוֹשִׁים בָּרוּךְ הוּא), possesses permanence, endurance, legs, and a firm foundation (יֵשׁ לָהּ קִיּוּם וַעֲמִידָה וְרַגְלַיִם וִיסוֹד חָזָק), through Netzach, Hod, and Yesod (עַל יְדֵי נְהִ״י), which are never nullified eternally (שֶׁאֵינוֹ מִתְבַּטֵּל עוֹלָמִית), and therefore their actions possess permanence and foundation forever (וְלָכֵן יֵשׁ לִפְעוּלָתָם קִיּוּם וִיסוֹד עַד עוֹלָם). But the impure and lawless man has no legs (אֲבָל אָדָם הַטָּמֵא וְהַבְּלִיַּעַל אֵין לוֹ רַגְלַיִם), for “falsehood has no legs” (כִּי שֶׁקֶר אֵין לוֹ רַגְלַיִם) (Shabbat 104a), because the legs of the serpent were cut off (כִּי נִתְקַצְּצוּ רַגְלֵי נָחָשׁ). Therefore all the sorcery of magicians and practitioners of magic (לָכֵן כָּל הַכִּשּׁוּף שֶׁל הַקּוֹסְמִים וְהַמְכַשְּׁפִים), endures only for a period of seven years, or less than this, or more than this (אֵינוֹ אֶלָּא עַל זְמַן שֶׁבַע שָׁנִים אוֹ פָּחוֹת מִזֶּה אוֹ יוֹתֵר מִזֶּה), according to the power of each individual (כְּפִי כֹּחָם שֶׁל כָּל אֶחָד וְאֶחָד), and afterward it goes to destruction (וְאָז אַחַר כָּךְ יֵלֵךְ לַאֲבַדּוֹן). And the proof is Bil’am, the chief of the sorcerers, who was killed in the middle of his days (וּרְאָיָה בִּלְעָם רֹאשׁ הַמְכַשְּׁפִים שֶׁנֶּהֱרַג בַּחֲצִי יָמָיו) (Sanhedrin 106a), and likewise all of them (וְכֵן כֻּלָּם). And all the operations of this Adam Belial (וְכָל הַפְּעוּלוֹת שֶׁל אָדָם הַבְּלִיַּעַל הַזֶּה), require the sorcerer to burn incense and offer sacrifices before them (הוּא שֶׁצָּרִיךְ הַמְכַשֵּׁף לְהַקְטִיר קְטֹרֶת וְלִזְבֹּחַ לִפְנֵיהֶם), and to worship idolatry (וְלַעֲבֹד עֲבוֹדָה זָרָה), or to commit acts of murder (אוֹ עוֹשֶׂה רְצִיחוֹת), as in the case of the Terafim of Lavan (כְּמוֹ אֵצֶל הַתְּרָפִים דְּלָבָן), for this sorcery requires one to slaughter a firstborn human being (שֶׁצָּרִיךְ אֶל זֶה הַכִּשּׁוּף לִשְׁחוֹט בְּכוֹר אָדָם), and thus he descends into the Pit of Destruction (נִמְצָא יוֹרֵד לִבְאֵר שַׁחַת). And even though all the members of the Sanhedrin were required to learn sorcery thoroughly (וְאַף עַל פִּי שֶׁכָּל הַסַּנְהֶדְרִין הָיוּ מֻכְרָחִים לִלְמֹד כִּשּׁוּף עַל בּוּרְיָיו), as is brought in Tractate Sanhedrin (כְּדִאִיתָא בְּמַסֶּכֶת סַנְהֶדְרִין), and especially Avraham Avinu, peace be upon him (וּבִפְרָט אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם), who possessed a tractate of idolatry consisting of four hundred chapters (שֶׁהָיְתָה לוֹ מַסֶּכֶת עֲבוֹדָה זָרָה שֶׁל אַרְבַּע מֵאוֹת פְּרָקִים) (Avodah Zarah 14b), its secret is (וְסוֹדוֹ הוּא), that within that tractate were written and explained (שֶׁבְּתוֹךְ הַמַּסֶּכְתָּא הַזֹּאת הָיוּ נִכְתָּבִים וּמְבֹאָרִים), the wondrous operations of sorcery and the workings of demons in their proper form and order (פְּעוּלוֹת נוֹרָאוֹת שֶׁל כִּשּׁוּף וּמַעֲשֵׂה שֵׁדִים עַל מַתְכֻּנְתָּם כַּסֵּדֶר). And the entire structure of Adam Belial, his operations, and his attendants (וְכָל סֵדֶר בִּנְיַן אָדָם בְּלִיַּעַל וּפְעוּלוֹתָיו וּמְשַׁמְּשֵׁיהֶם), for one who wished to attain transgressions of the desire for wealth and immorality (לְמִי שֶׁרוֹצֶה לְהַשִּׂיג עֲבֵרוֹת תַּאֲוַת הַמָּמוֹן וּזְנוּת), or other operations through them (אוֹ שְׁאָר פְּעוּלוֹת מֵהֶם), it was necessary to worship a different idolatry for each operation (הָיָה צָרִיךְ לַעֲבֹד עֲבוֹדָה זָרָה אַחֶרֶת לְכָל פְּעוּלָּה), so that that impurity would perform his desire (כְּדֵי שֶׁיַּעֲשֶׂה הַטֻּמְאָה הַהִיא רְצוֹנוֹ). And written beside every operation was the ruling (וְכָתוּב אֵצֶל כָּל פְּעוּלָּה), that anything resembling incense is forbidden (כָּל שֶׁהוּא כְּעֵין קְטֹרֶת אָסוּר), and especially the other transgressions mentioned (וּבִפְרָט עֲבֵרוֹת אֲחֵרוֹת הַנִּזְכָּרִים), while sleight of hand is exempt (וַאֲחִיזַת עֵינַיִם פָּטוּר), but nevertheless forbidden (אֲבָל אָסוּר), because no actual deed is performed (מִפְּנֵי שֶׁאֵינוֹ עוֹשֶׂה מַעֲשֶׂה). And all of this Avraham Avinu, peace be upon him, transmitted to the sons of the concubines in the secret of gifts (וְכָל זֶה מָסַר אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם לִבְנֵי הַפִּילַגְשִׁים בְּסוֹד מַתָּנוֹת), and the proof of this is that Pilagshim [concubines] is composed of two words (וְהָעֵד עַל זֶה פִּילַגְשִׁים הוּא שְׁתֵּי תֵּבוֹת), Pigel [He disqualified] Shem [Name] (פִּיגֵל שֵׁם), for he transmitted to them a name of impurity (שֶׁמָּסַר לָהֶם שֵׁם טֻמְאָה), as it is said (שֶׁנֶּאֱמַר): “But to the sons of the concubines Avraham gave gifts” (וְלִבְנֵי הַפִּילַגְשִׁים נָתַן מַתָּנוֹת) (Genesis 25:6). And therefore Pirkei Avot asks (וְלָכֵן שׁוֹאֵל פִּרְקֵי אָבוֹת): “What is the difference between the disciples of Avraham Avinu, peace be upon him, and the disciples of Bil’am the wicked?” (מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע) (Avot 5:19). And this question is difficult (וְקָשֶׁה עַל הַשְּׁאֵלָה הַזֹּאת), for even a one-day-old infant knows the answer and the distinction between the two (אֲפִלּוּ תִּינוֹק בֶּן יוֹמוֹ יוֹדֵעַ הַתֵּרוּץ וְהַחִלּוּק שֶׁבֵּין זֶה לָזֶה). Rather, the matter and the answer are as we have said (אֶלָּא הָעִנְיָן וְהַתֵּרוּץ הוּא כְּמוֹ שֶׁאָמַרְנוּ), that Avraham Avinu, peace be upon him, composed a tractate and many books concerning the powers of impurity (שֶׁאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם עָשָׂה מַסֶּכְתָּא וּסְפָרִים רַבִּים עַל כּוֹחוֹת הַטֻּמְאָה), and likewise concerning the Holy Names (וְכֵן עַל הַשֵּׁמוֹת הַקְּדוֹשִׁים), especially Sefer Yetzirah, which is attributed to him (בִּפְרָט סֵפֶר יְצִירָה הַמְיֻחָס אֵלָיו), and the Sanhedrin are his disciples (וְהַסַּנְהֶדְרִין הֵם תַּלְמִידָיו), who received from him, one man from the mouth of another (שֶׁקִּבְּלוּ מִמֶּנּוּ אִישׁ מִפִּי אִישׁ), and likewise attained his books (וְכֵן הִשִּׂיגוּ הַסְּפָרִים שֶׁלּוֹ). And they would employ sorcery for the sake of learning (וְהָיוּ פּוֹעֲלִים בְּכִשּׁוּף לְהִתְלַמֵּד), and likewise to know how such things were done (וְכֵן לֵידַע כֵּיצַד נַעֲשׂוּ), and to undo their bindings (וּלְהַתִּיר הַקִּשּׁוּר שֶׁלָּהֶם), to heal those who needed healing (לְרַפֵּא לְמִי שֶׁצָּרִיךְ), and those who had been harmed by sorcerers (וּלְמִי שֶׁהִזִּיקוּ הַמְכַשְּׁפִים). Yet in all events (וְעַל כָּל פָּנִים), they would not do anything resembling idolatry (לֹא הָיוּ עוֹשִׂים מַה שֶׁהוּא כְּעֵין עֲבוֹדָה זָרָה), or the other transgressions (וּשְׁאָר עֲבֵרוֹת), but only the planting of cucumbers and similar acts (אֶלָּא נְטִיעַת קִשּׁוּאִין וְכַדּוֹמֶה לוֹ) (Sanhedrin 68a). And these members of the Sanhedrin were called the disciples of Avraham Avinu, peace be upon him (וְאֵלּוּ הַסַּנְהֶדְרִין נִקְרְאוּ תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם), for they received the entire order of sorcery and the workings of demons from the tractate of idolatry (שֶׁקִּבְּלוּ כָּל סֵדֶר הַכִּשּׁוּף וּמַעֲשֵׂה שֵׁדִים מֵהַמַּסֶּכְתָּא שֶׁל עֲבוֹדָה זָרָה), in which all the operations were arranged (שֶׁהָיוּ סְדוּרִים בָּהּ כָּל הַפְּעוּלוֹת). And also the holy operations that emerge from Sefer Yetzirah attributed to Avraham Avinu, peace be upon him (וְגַם פְּעוּלוֹת קְדוֹשׁוֹת הַיּוֹצְאִים מִסֵּפֶר יְצִירָה הַמְיֻחָס לְאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם), through which every person who knows its secret can build worlds and human beings, and destroy them (וְיָכוֹל כָּל אָדָם הַיּוֹדֵעַ סוֹדוֹ לִבְנוֹת בּוֹ עוֹלָמוֹת וּבְנֵי אָדָם וּלְהַחֲרִיבָן), and through it create a human being, cattle, creeping creatures, and beasts of the forest (וְלִבְרֹא עַל יָדוֹ אָדָם וּבְהֵמָה וָרֶמֶשׂ וְחַיְתוֹ יָעַר), such as the third-grown calf of Abaye and Rava (כְּגוֹן עִיגְלָא תִּלְתָּא דְּאַבָּיֵי וְרָבָא) (Sanhedrin 65b). And the answer is self-evident (וְהַתֵּרוּץ מְבֹאָר מֵעַצְמוֹ), that even though we perform acts involving sorcery like these disciples (אַף עַל פִּי שֶׁאָנוּ פּוֹעֲלִים בְּכִשּׁוּף כְּמוֹ אֵלֶּה הַתַּלְמִידִים), they are not equal (אֵינָם שָׁוֶה), for the disciples of Bil’am the wicked (כִּי תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע), who are drawn after sorcery until the Holy One Blessed Be He removes the spirit of impurity from the earth (הַנִּמְשָׁכִים אַחַר הַכִּשּׁוּף עַד עֵת שֶׁיַּעֲבִיר הַקָּדוֹשׁ בָּרוּךְ הוּא הָרוּחַ הַטֻּמְאָה מִן הָאָרֶץ) (Zechariah 13:2), do this because of the desire for wealth (עוֹשִׂים זֶה מִפְּנֵי תַּאֲוַת הַמָּמוֹן), and because of their evil eye toward the wealth of others (וְעֵינָם הָרָעָה בְּמָמוֹן שֶׁל אֲחֵרִים), and because of “a haughty spirit and an expansive soul” (וְרוּחַ גְּבוֹהָה וְנֶפֶשׁ רְחָבָה) (Avot 5:19). For they do not wish to eat from the sweat of their brow and their own labor (שֶׁאֵינָם רוֹצִים לֶאֱכֹל מִזֵּעַת אַפָּם וְטִרְחָתָם), and they desire to be princes and kings over the entire world (וְרוֹצִים לִהְיוֹת שָׂרִים וּמְלָכִים עַל כָּל הָעוֹלָם), so that there will be no one to rule over them or subjugate them (עַד שֶׁלֹּא יִהְיֶה מִי שֶׁיִּגְזֹר עֲלֵיהֶם וְיִשְׁתַּעְבֵּד בָּהֶם), and because of this they are compelled to murder souls (וּבָזֶה מֻכְרָחִים לִרְצִיחַת נְפָשׁוֹת). For Bil’am desired to curse an entire nation (שֶׁרָצָה בִּלְעָם לְקַלֵּל אֻמָּה שְׁלֵמָה), and he worshipped idolatry (וְעָבַד עֲבוֹדָה זָרָה), as I wrote concerning the sorcery of Aza and Azael (כְּמוֹ שֶׁכָּתַבְתִּי אֵצֶל כִּשּׁוּף שֶׁל עֲזָא וַעֲזָאֵל), which requires one to burn a rooster before them like incense (שֶׁצָּרִיךְ לִשְׂרֹף תַּרְנְגוֹל לִפְנֵיהֶם כְּעֵין קְטֹרֶת), and to bow before them (וּלְהִשְׁתַּחֲווֹת לִפְנֵיהֶם), and especially since he committed immorality with his donkey (וּבִפְרָט שֶׁהָיָה מְזַנֶּה עִם הָאָתוֹן שֶׁלּוֹ). Therefore it is fitting that they descend to the Pit of Destruction (לָכֵן רָאוּי הוּא שֶׁיֵּרְדוּ לִבְאֵר שַׁחַת). But the Sanhedrin are the disciples of Avraham Avinu, peace be upon him (אֲבָל הַסַּנְהֶדְרִין הֵם תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם), who received that tractate and Sefer Yetzirah (הֵם אֲשֶׁר קִבְּלוּ הַמַּסֶּכְתָּא הַהִיא וְהַסֵּפֶר יְצִירָה), through the tradition of one man from the mouth of another (בְּקַבָּלַת אִישׁ מִפִּי אִישׁ), and all of them are called his disciples (כֻּלָּם נִקְרָאִים תַּלְמִידָיו), because they follow his received tradition (מִפְּנֵי שֶׁנִּמְשָׁכִים אַחַר קַבָּלָתוֹ).

However, they perform such acts in order to know how sorceries are carried out (אָמְנָם הֵם פּוֹעֲלִים לֵידַע הַכִּשּׁוּפִים כֵּיצַד נַעֲשׂוּ), so that they may know how to understand them and render judgment concerning sorcerers (כְּדֵי שֶׁיֵּדְעוּ לְהָבִין וּלְהוֹרוֹת לָדוּן דִּין הַמְכַשְּׁפִים), and even though they employ sorcery for the sake of determining a halakhic ruling (וְאַף עַל פִּי שֶׁפּוֹעֲלִים בְּכִשּׁוּף אוֹדוֹת פְּסַק הֲלָכָה), and likewise to remove sorcery from one who was harmed through it (וְכֵן לְהַתִּיר כִּשּׁוּף הַנִּיזָּק עַל יָדָם), they do not descend to Gehinom because of this (לֹא יֵרְדוּ לְגֵיהִנֹּם עַל יְדֵי זֶה), but rather to Gan Eden (כִּי אִם לְגַן עֵדֶן), and they shall be beloved in the eyes of the Omnipresent and in the eyes of people (וְיִהְיֶה אָהוּב בְּעֵינֵי הַמָּקוֹם וּבְעֵינֵי הַבְּרִיּוֹת). And not like Adam Belial (וְלֹא כְּמוֹ הָאִישׁ הַבְּלִיַּעַל), who practiced sorcery and enticed and led Yisrael astray from their Father in Heaven (שֶׁכִּשֵּׁף וְהֵסִית וְהִדִּיחַ אֶת יִשְׂרָאֵל מֵאֲבִיהֶם שֶׁבַּשָּׁמַיִם), and all of this he received from his teacher Rabbi Yehoshua ben Perachyah (וְכָל זֶה קִבֵּל מֵרַבּוֹ רַבִּי יְהוֹשֻׁעַ בֶּן פְּרַחְיָה) (Sotah 47a), who was also one of the Sanhedrin (שֶׁהָיָה גַּם כֵּן אֶחָד מִן הַסַּנְהֶדְרִין), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “No plague shall come near your tent” (וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ) (Psalms 91:10). In the tent of Torah (בְּאָהֳלָהּ שֶׁל תּוֹרָה), and similarly (וְדוּגְמָתוֹ): “And Yaakov was a wholesome man, dwelling in tents” (וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים) (Genesis 25:27). To study Torah (לִלְמוֹד תּוֹרָה), and the intention of this verse is that you should not have a disciple who is unworthy (וְכַוָּנַת זֶה הַפָּסוּק שֶׁלֹּא יִהְיֶה לְךָ תַּלְמִיד שֶׁאֵינוֹ הָגוּן), who is called a plague (הַנִּקְרָא נֶגַע), who spoils his dish in public (שֶׁמַּקְדִּיחַ אֶת תַּבְשִׁילוֹ בָּרַבִּים), such as the disciple of Rabbi Yehoshua ben Perachyah (כְּגוֹן תַּלְמִידוֹ שֶׁל רַבִּי יְהוֹשֻׁעַ בֶּן פְּרַחְיָה), who practiced sorcery, and enticed and led Yisrael astray from their Father in Heaven (שֶׁכִּשֵּׁף, וְהֵסִית וְהִדִּיחַ אֶת יִשְׂרָאֵל מֵאֲבִיהֶם שֶׁבַּשָּׁמַיִם). And therefore he is judged in boiling excrement (וְלָכֵן הוּא נִדּוֹן בְּצוֹאָה רוֹתַחַת), which is the lowest compartment of Gehinom (שֶׁהוּא הַמָּדוֹר הַתַּחְתּוֹן שֶׁל גֵּיהִנֹּם), into which all the filth falls (שֶׁנּוֹפֵל שָׁם כָּל הַזּוֹהֲמָה), from the Nefashot [souls] dwelling in the compartments above it (מֵהַנְּפָשׁוֹת הַיּוֹשְׁבוֹת בְּהַמְּדוֹרִים שֶׁעָלֶיהָ), and it is like the privy (וְהוּא כְּמוֹ בֵּית הַכִּסֵּא), there all the excesses fall (שָׁם נוֹפֵל כָּל הַמּוֹתָרוֹת), in which there is no spark of holiness (אֲשֶׁר אֵין בּוֹ נִיצוֹץ קְדֻשָּׁה), and therefore it is called boiling excrement (וְלָכֵן נִקְרָא צוֹאָה רוֹתַחַת), in the secret of “vomit and excrement without place” (קִיא צֹאָה בְּלִי מָקוֹם) (Isaiah 28:8). Concerning which it is said (שֶׁנֶּאֱמַר עָלֶיהָ): “Go out, say to him” (צֵא תֹּאמַר לוֹ) (Isaiah 30:22), and it is the refuse and the filth that falls from the Nefashot [souls] (וְהוּא הַפְּסֹלֶת וְהַזּוֹהֲמָה הַנּוֹפֵל מִן הַנְּפָשׁוֹת), which adheres through transgressions (הַנִּדְבֶּקֶת עַל יְדֵי עֲבֵרוֹת), and whoever descends there has no spark of holiness (וּמִי שֶׁיּוֹרֵד שָׁם אֵין לוֹ נִיצוֹץ קְדֻשָּׁה), only the filth of the Primordial Serpent (רַק זֹהֲמַת נָחָשׁ הַקַּדְמוֹנִי). Therefore he does not ascend and does not leave Gehinom for generations of generations and for eternities of eternities (לָכֵן אֵינוֹ עוֹלֶה וְאֵינוֹ יוֹצֵא מֵהַגֵּיהִנֹּם לְדוֹרֵי דוֹרוֹת וּלְעוֹלְמֵי עוֹלָמִים), even on Shabbatot and Festivals (אֲפִלּוּ בְּשַׁבָּתוֹת וְיָמִים טוֹבִים), because he did not observe them (לְפִי שֶׁלֹּא שָׁמַר אוֹתָם). And he was the filth of the Nefesh [soul] of Kayin, murderer of a soul (וְהוּא הָיָה זֹהֲמַת נֶפֶשׁ קַיִן הוֹרֵג נֶפֶשׁ), the filth of an Other God, whose Gilgul [reincarnation] is Kayin (זֹהֲמַת אֵל אַחֵר שֶׁגִּלְגּוּלוֹ קַיִן), MB"F TPHG"M [Kayin, Yeshu Notzri] (מִבּ״ף טפהג״ם [ק׳ין ישו נוצרי]), whose initials are Kayin (רָאשֵׁי תֵּבוֹת קי״ן), and she is (וְהִיא). The Nefesh [soul] of the blasphemer whom they stoned with stones in the wilderness (נֶפֶשׁ הַמְקַלֵּל שֶׁרָגְמוּ אוֹתוֹ בָּאֲבָנִים בַּמִּדְבָּר), who was blessing the Name (שֶׁהָיָה מְבָרֵךְ אֶת הַשֵּׁם). And it is the filth of the Serpent that came upon Chavah (וְהִיא זוֹהֲמַת הַנָּחָשׁ שֶׁבָּאָה עַל חַוָּה), and from her came forth Kayin, the nest of impurity (וְיָצָא מִמֶּנָּה קַיִן קִינָה דִּמְסָאֲבוּתָא), and it is the portion of the filth of the Nefesh [soul] of Kayin that will never be purified (וְהִיא חֵלֶק הַזּוֹהֲמָה שֶׁל נֶפֶשׁ קַיִן שֶׁלֹּא יִטְהַר לְעוֹלָם), even though many sparks from it have been rectified (אַף עַל פִּי שֶׁכַּמָּה נִיצוֹצוֹת מִמֶּנּוּ נִתְקְנוּ). And it is literally idolatry, the Other God (וְהִיא מַמָּשׁ עֲבוֹדָה זָרָה אֵל־אַחֵר), therefore he made himself into an idol (לָכֵן עָשָׂה עַצְמוֹ עֲבוֹדָה זָרָה), and concerning him it is said (וְעָלָיו נֶאֱמַר): “And they shall go out” (וְיָצְאוּ) (Isaiah 66:24), the righteous from the lower Gan Eden (הַצַּדִּיקִים מִגַּן עֵדֶן שֶׁל מַטָּה), “and they shall look upon the carcasses of the men who rebelled against Me” (וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי) (Isaiah 66:24), specifically “against Me” (בִּי דַּיְקָא), for they make themselves into divinities (שֶׁעוֹשִׂים עַצְמָם אֱלָהוּת), “for their worm shall not die and their fire shall not be quenched” (כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה) (Isaiah 66:24), “and they shall be an abhorrence to all flesh” (וְהָיוּ דֵרָאוֹן לְכָל בָּשָׂר) (Isaiah 66:24). And it is said before this verse (וְנֶאֱמַר קֹדֶם זֶה הַפָּסוּק): “And it shall come to pass that from one New Moon to another and from one Shabbat to another, all flesh shall come to bow before Me, says Hashem” (וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל בָּשָׂר לְהִשְׁתַּחֲוֹת לְפָנַי אָמַר י״י) (Isaiah 66:23). From this you learn (מִכְּלָל זֶה אַתָּה שׁוֹמֵעַ), that these righteous ones will come from Gehinom to bow before the Holy One Blessed Be He and His Shekhinah every Shabbat and every Rosh Chodesh (שֶׁאֵלּוּ הַצַּדִּיקִים יָבוֹאוּ מֵהַגֵּיהִנֹּם לְהִשְׁתַּחֲוֹת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ כָּל שַׁבָּת וְרֹאשׁ חֹדֶשׁ). Since it says “all flesh” (מִדְּקָאָמַר כָּל בָּשָׂר), meaning that they still retain a bodily residue (שֶׁיֵּשׁ בָּהֶם עוֹד רֵיחַ גּוּפָנִי), namely flesh (דְּהַיְינוּ בָּשָׂר), throughout the duration of the first year after death (כָּל מֶשֶׁךְ זְמַן הַשָּׁנָה הָרִאשׁוֹנָה אַחֲרֵי מִיתָתוֹ), for the judgment of the wicked in Gehinom is twelve months and no more (כִּי מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם י״ב חֹדֶשׁ וְלֹא יוֹתֵר) (Shabbat 33b; Eduyot 2:10). Yet in any event (וְעַל כָּל פָּנִים), every Shabbat and every Rosh Chodesh they come to the lower Gan Eden (כָּל שַׁבָּת וְרֹאשׁ חֹדֶשׁ יָבוֹאוּ לְגַן עֵדֶן שֶׁל מַטָּה), and after a complete year they remain for another complete year in the lower Gan Eden (וְאַחֲרֵי שָׁנָה תְּמִימָה יֵשְׁבוּ עוֹד שָׁנָה תְּמִימָה בְּגַן עֵדֶן שֶׁל מַטָּה), and every Shabbat and every Rosh Chodesh they ascend to the upper Gan Eden (וְכָל שַׁבָּת וְרֹאשׁ חֹדֶשׁ יַעֲלוּ לְגַן עֵדֶן שֶׁל מַעְלָה), for they are unable to endure immediately the delight of the upper Gan Eden (כִּי אִי אֶפְשָׁר לָהֶם לִסְבֹּל הָעֹנֶג שֶׁל גַּן עֵדֶן שֶׁל מַעְלָה תֵּכֶף), and on the contrary, they would be scorched by its canopy (וְאַדְּרַבָּה יִהְיוּ נִכְוִים מֵחֻפָּתָם). And it emerges for us from the matter under discussion (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), that those who observed Shabbatot and Festivals (אֵלּוּ שֶׁשָּׁמְרוּ שַׁבָּתוֹת וּמוֹעֲדִים), will depart from Gehinom to the lower Gan Eden (הֵם יֵצְאוּ מִגֵּיהִנֹּם לְגַן עֵדֶן שֶׁל מַטָּה), but those men, “who rebelled against Me” (אֲבָל אֵלּוּ הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי) (Isaiah 66:24), who did not observe Shabbatot and Festivals (שֶׁלֹּא שָׁמְרוּ שַׁבָּתוֹת וּמוֹעֲדִים), will not depart (לֹא יֵצְאוּ), and Mo’ed [Festival] is included within Shabbat (וּמוֹעֵד הוּא בִּכְלַל שַׁבָּת), according to the wording of the verse “a Shabbat of complete rest” (בִּלְשׁוֹן הַפָּסוּק שַׁבַּת שַׁבָּתוֹן) (Leviticus 23:3), and there are many proofs for this (וְכֵן הַרְבֵּה לִרְאָיָה). And especially those who departed from the holy faith (וּבִפְרָט אֵלּוּ שֶׁיָּצְאוּ מֵהָאֱמוּנָה הַקְּדוֹשָׁה), and decreed to desecrate Shabbat and Festivals (וְגָזְרוּ לְחַלֵּל שַׁבָּת וְיָמִים טוֹבִים), and made themselves into divinities (וְעָשׂוּ עַצְמָם אֱלָהוּת), it is just that they should not depart from Gehinom (דִּין הוּא שֶׁלֹּא יֵצְאוּ מֵהַגֵּיהִנֹּם). As is brought in the Zohar, Parashat Terumah (כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת תְּרוּמָה), even though the judgment of Gehinom is suspended on Shabbat (אַף עַל פִּי שֶׁדִּין גֵּיהִנֹּם בָּטֵל בְּשַׁבָּת), nevertheless they do not go out from Gehinom (עַל כָּל פָּנִים לֹא יֵצְאוּ חוּצָה מֵהַגֵּיהִנֹּם). And how do I uphold the verse (וּמָה אֲנִי מְקַיֵּם): “and their fire shall not be quenched” (וְאִשָּׁם לֹא תִכְבֶּה) (Isaiah 66:24)? If it had said “and the fires of Gehinom shall not be quenched” (אִלּוּ נֶאֱמַר וְאִשֵּׁי גֵיהִנֹּם לֹא תִכְבֶּה), I could say that the fire of Gehinom burns even on Shabbat and Festivals (יָכוֹל אֲנִי לוֹמַר שֶׁאֵשׁ שֶׁל גֵּיהִנֹּם בּוֹעֵר אֲפִלּוּ בְּשַׁבָּת וְיָמִים טוֹבִים), but it says “their fire” (הֲרֵי הוּא אוֹמֵר וְאִשָּׁם), meaning that they themselves are the fire (רְצוֹנוֹ לוֹמַר שֶׁהֵם עַצְמָם אֵשׁ), which burns within them throughout the six days of action (שֶׁבּוֹעֵר בָּהֶם כָּל יְמֵי הַשֵּׁשֶׁת יְמֵי מַעֲשֶׂה), and that fire within their bodies is not quenched (וְאוֹתוֹ הָאֵשׁ שֶׁבְּגוּפָם לֹא תִכְבֶּה), but the fire of Gehinom is quenched (אֲבָל אֵשׁ שֶׁל גֵּיהִנֹּם יִכְבֶּה), and does not burn on every Shabbat and Rosh Chodesh and Festival (וְאֵינוֹ בּוֹעֵר כָּל שַׁבָּת וְרֹאשׁ חֹדֶשׁ וְיָמִים טוֹבִים), and peace be upon all Yisrael, and this is sufficient (וְשָׁלוֹם עַל כָּל יִשְׂרָאֵל וְדַי בָּזֶה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), that in Katnut [Smallness] Ze’ir Anpin has three Elohim from Abba and three from Imma (שֶׁבְּקַטְנוּת יֵשׁ לוֹ לִזְעֵיר אַנְפִּין שְׁלֹשָׁה אֱלֹהִים מֵאַבָּא וּשְׁלֹשָׁה מֵאִמָּא), and you need to know that in Katnut [Smallness] he has three Elohim from Abba and three from Imma (וְצָרִיךְ אַתָּה לָדַעַת שֶׁבְּקַטְנוּת יֵשׁ לוֹ ג׳ אֱלֹהִים מֵאַבָּא וְג׳ מֵאִמָּא), meaning three Mochin from each one (פֵּרוּשׁ ג׳ מוֹחִין מִכָּל אֶחָד), thus they are ten Elohim (נִמְצָא שֶׁהֵם עֲשָׂרָה אֱלֹהִי״ם), six in Katnut [Smallness] and four in Gadlut [Greatness] (שִׁשָּׁה בְּקַטְנוּת וְאַרְבָּעָה בְּגַדְלוּת), which equal Tel Tel [860] (הָעוֹלִים תֵּל תֵּל), and this is the secret of the verse “curled locks” (וְזֶהוּ סוֹד הַפָּסוּק תַּלְתַּלִּים) (Song of Songs 5:11), meaning in the number of ten Elohim (פֵּרוּשׁ בְּמִנְיַן י׳ אֱלֹהִים), and the Yod and the Mem of Taltalim [curled locks] (וְהַיוּ״ד וְהַמֵּ״ם שֶׁל תַּלְתַּלִּים), are the secret of the fifty letters of the ten Elohim (הוּא סוֹד חֲמִשִּׁים אוֹתִיּוֹת שֶׁל עֲשָׂרָה אֱלֹהִים). And know (וּדַע), that there are two hundred and forty-eight limbs in Ze’ir Anpin during Ibbur [gestation] (כִּי יֵשׁ רמ״ח אֵיבָרִים לְזְעֵיר אַנְפִּין בְּעִיבּוּר), three within three (תְּלַת גּוֹ תְּלַת), when Ze’ir Anpin is in Katnut [smallness] (כְּשֶׁזְּעֵיר אַנְפִּין בְּקַטְנוּת), he is three within three in his mother’s womb (הוּא תְּלַת גּוֹ תְּלַת בִּמְעֵי אִמּוֹ), and likewise in Gadlut [greatness] (וְכֵן בְּגַדְלוּת), and this is the secret of “a womb, two wombs, for the head of a man” (וְזֶהוּ סוֹד רֶחֶם רַחֲמָתַיִם לְרֹאשׁ גָּבֶר) (Judges 5:30), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין).

The explanation is (פֵּרוּשׁ), his three hundred and forty-eight limbs whose letters are Rechem [womb] (שְׁלֹשָׁה רמ״ח אֵיבָרִים שֶׁלּוֹ שֶׁאוֹתִיּוֹתָיו הֵם רֶחֶ״ם), and these are their particulars (וְזֶהוּ פְּרָטִיּוֹתֵיהֶם). The two hundred and forty-eight of the Ibbur of Ze’ir Anpin (הָרמ״ח שֶׁל עִיבּוּר זְעֵיר אַנְפִּין), attained these Names (הִשִּׂיג אֵלּוּ הַשֵּׁמוֹת), and had two hundred and forty-eight limbs (וְהָיוּ לוֹ רמ״ח אֵיבָרִים), and it is the Name Elohim in its simple, doubled, tripled, quadrupled, and quintupled form, equaling two hundred (וְהוּא שֵׁם אֱלֹהִים פָּשׁוּט כָּפוּל מְשֻׁלָּשׁ מְרֻבָּע מְחֻמָּשׁ עוֹלֶה מָאתַיִם), thus (כָּזֶה):

Aleph, Aleph-Lamed, Aleph-Lamed-Heh, Aleph-Lamed-Heh-Yod, Aleph-Lamed-Heh-Yod-Mem (א׳ א״ל אל״ה אלה״י אלהי״ם), behold they equal two hundred (הֲרֵי מָאתַיִם). And the fifteen letters mentioned (וַחֲמִשָּׁה עָשָׂר אוֹתִיּוֹת הַנִּזְכָּרִים), are equal in numerical value to “He cast into the sea” (הֵם כְּמִנְיַן יָרָה בַיָּם), and they are in the secret of Achor [backside] (וְהֵם בְּסוֹד אָחוֹר), which equals Yarah [he cast] (שֶׁעוֹלֶה יָרָה). And these, the Yarah together with the word Elohim (וְאֵלּוּ הַיָּרָה עִם מִלַּת אֱלֹהִים), equal 216 (הוּא רי״ו), add the thirty-two Elohim of Abba (תּוֹסִיף ל״ב אֱלֹהִים דְּאַבָּא), which altogether equal two hundred and forty-eight (שֶׁעוֹלֶה בֵּין הַכֹּל רמ״ח), behold before you the two hundred and forty-eight of his Ibbur [gestation] (הִנֵּה לְפָנֶיךָ רמ״ח שֶׁל עִבּוּרוֹ). The explanation is (פֵּרוּשׁ), Ze’ir Anpin in his mother’s womb (זְעֵיר אַנְפִּין בִּמְעֵי אִמּוֹ), was nursing and receiving influence from the aforementioned Name Elohim (הָיָה יוֹנֵק וּמֻשְׁפָּע מִשֵּׁם אֱלֹהִים הַנִּזְכָּר), and from it his limbs were formed (וּמִמֶּנּוּ נַעֲשׂוּ אֵיבָרָיו). And the second two hundred and forty-eight of Katnut [smallness] (וְהָרמ״ח הַשֵּׁנִי שֶׁל קַטְנוּת), is 216 (הוּא רי״ו), which are three A"B (שֶׁהֵם שְׁלֹשָׁה ע״ב), in this manner (בְּזֶה הָאֹפֶן): the Name S"G and its ten letters (שֵׁם ס״ג וְעֶשֶׂר אוֹתִיּוֹתָיו), and the Name M"H and the number twenty-six of Havayah itself (וְשֵׁם מ״ה וּמִסְפַּר כ״ו שֶׁל הֲוָיָ״ה עַצְמָהּ), together with the extra Aleph in the Name S"G (עִם א׳ שֶׁמְּיוּתָּר בְּשֵׁם ס״ג), for the root of Ze’ir always remains in the womb of Imma (כִּי לְעוֹלָם שֹׁרֶשׁ זְעֵיר נִשְׁאָר בִּמְעֵי אִמָּא), and the Name Havayah in its squared form (וְשֵׁם הֲוָיָ״ה בְּרִבּוּעוֹ), thus (כָּזֶה): Yod, Yod-Heh, Yod-Heh-Vav, Yod-Heh-Vav-Heh (י׳ י״ה יה״ו יהו״ה), behold this is the third A"B (הֲרֵי ע״ב שְׁלִישִׁי). They are three A"B Names that equal 216 (הֵם שְׁלֹשָׁה שֵׁמוֹת ע״ב שֶׁעוֹלִים רי״ו), and the thirty-two Paths of Chokhmah (וּל״ב נְתִיבוֹת חָכְמָה), the explanation being that the thirty-two Elohim (פֵּרוּשׁ ל״ב אֱלֹהִים), are the second two hundred and forty-eight (הֵם רמ״ח שֵׁנִי) [Thirty-Two and 216 are 248] ([לֵ״ב וְרִי״ו הֵם רמ״ח]).

The explanation is (פֵּרוּשׁ), that when Ze’ir Anpin was in Katnut [smallness] (בִּהְיוֹת זְעֵיר בְּקַטְנוּת), he was nursing and receiving influence from these three A"B mentioned above (הָיָה יוֹנֵק וּמֻשְׁפָּע מֵאֵלּוּ הַשְּׁלֹשָׁה ע״ב הַנִּזְכָּרִים), and the thirty-two Elohim as mentioned (וּל״ב אֱלֹהִי״ם כַּנִּזְכָּר), and the two hundred and forty-eight limbs of Gadlut [greatness] (וְהָרמ״ח אֵיבָרִים שֶׁל גַּדְלוּת), are A"B, S"G, M"H, B"N (הֵם ע״ב ס״ג מ״ה ב״ן), which equal two hundred and thirty-two (שֶׁעוֹלִים רל״ב), and the sixteen root letters of these four Names (וְט״ז אוֹתִיּוֹת הַשֹּׁרֶשׁ שֶׁל אֵלּוּ הָאַרְבָּעָה שֵׁמוֹת), are the third two hundred and forty-eight (הֵם רמ״ח שְׁלִישִׁי). And Ze’ir Anpin has many Dinim [judgments] in his head (וּזְעֵיר אַנְפִּין יֵשׁ לוֹ הַרְבֵּה דִּינִים בְּרֹאשׁוֹ), until from the Chokhmah, Binah, and Da’at of his Gulgalta [skull] emerge (עַד שֶׁיּוֹצְאִים מִתּוֹךְ חָכְמָה וּבִינָה וָדַעַת שֶׁל הַגּוּלְגַּלְתָּא דִּילֵיהּ), Kutzin [locks], Nimin [strands], and Se’arin [hairs] that we explained (קוּצִין וְנִימִין וְשַׂעֲרִין שֶׁבֵּאַרְנוּ). The Se’arot [hairs] are springs of light for him (שְׂעָרוֹת הֵם מַבּוּעֵי הָאוֹר לְדִידֵיהּ), the Nimin [strands] are the longer threads (נִימִין הֵם הַחוּטִים הַיּוֹתֵר אֲרוּכִּים), and they reach as far as the Reisha [head] of the Nukvah (וּמַגִּיעִים עַד רֵישָׁא דְּנוּקְבָא). For upon her head emerge illuminations from her Mochin (כִּי עַל רֵישָׁא דִּילָהּ יוֹצְאוֹת הֶאָרָה מֵהַמּוֹחִין דִּילָהּ), for the head of his Nukvah is at his left side (שֶׁרֹאשׁ נוּקְבֵיהּ הִיא לִשְׂמֹאלוֹ), where the Tefillin of the hand are (אֲשֶׁר שָׁם תְּפִלִּין שֶׁל יָד). And the Se’arin [hairs] emerge from the Chokhmah of Ze’ir Anpin (וְשַׂעֲרִי הֵם יוֹצְאִים מֵהַחָכְמָה שֶׁל ז״א), and the Nimin [strands] emerge from the Binah of Ze’ir Anpin (וְנִימִין הֵם יוֹצְאִים מִבִּינָה שֶׁל זְעֵיר אַנְפִּין), and the Kutzin [locks] emerge from his Da’at (וְקוּצִי הֵם יוֹצְאִים מֵהַדַּעַת שֶׁלּוֹ), and all of it comes from the Katnut [smallness] of Ze’ir (וְהַכֹּל בָּא מִקַּטְנוּת דְּזְעֵיר), which attained the Names Elohim from Abba and Imma (שֶׁהִשִּׂיג שֵׁמוֹת אֱלֹהִים מֵאַבָּא וְאִמָּא).

And they all emerge through the secret of Ohr Chozer [Returning Light] (וְהֵם כֻּלָּם יוֹצְאִים מִסּוֹד אוֹר חוֹזֵר), which emerges from Yesod and returns upward (שֶׁיּוֹצֵא מִיְּסוֹד, וְחוֹזֵר לְמַעְלָה), and they are lights exceeding “the measure of its life” (וְהֵם אוֹרוֹת עוֹדְפִים עַל כְּדֵי חַיָּיו), and they emerge in the secret of Ohr Chozer [Returning Light] upward (וְיוֹצְאִים בְּסוֹד אוֹר חוֹזֵר לְמַעְלָה), through Chokhmah and Binah and Da’at of the Gulgalta [skull] (דֶּרֶךְ חָכְמָה וּבִינָה וָדַעַת שֶׁל הַגּוּלְגַּלְתָּא). And they divide into three aspects (וּמִתְחַלְּקִים לִשְׁלֹשָׁה בְּחִינוֹת), namely Kutzin [locks] and Nimin [strands] and Se’arin [hairs] (דְּהַיְינוּ קוּצִין וְנִימִין וְשַׂעֲרִין), and therefore Rashbi, peace be upon him, says in Idrat Ha’azinu (וְלָכֵן אוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בְּאַדְרַת הַאֲזִינוּ) [see Zohar Bamidbar 128b, Idra Zuta 293a] (עַיֵּין זוֹהַר בַּמִּדְבָּר קכ״ח ב, אַדְרָא זוּטָא רצ״ג א), and this is his language (וְזֶה לְשׁוֹנוֹ):

“In the Gulgalta [skull] of the Head hang all those great ones” (בְּגוּלְגַּלְתָּא דְּרֵישָׁא תַּלְיָין כָּל אִינוּן רַבְרְבִין), great and faithful ministers (שָׂרִים גְּדוֹלִים וְנֶאֱמָנִים), who allude to their root Above (שֶׁהֵם רוֹמְזִים לְשֹׁרֶשׁ שֶׁלָּהֶם לְמַעְלָה), whether pure or impure (הֵן טְהוֹרִים הֵן טְמֵאִים), who receive from them (הַמְקַבְּלִים מֵהֶם). “And thousands” (וְאַלְפִין), meaning thousands and myriads (רוֹצֶה לוֹמַר אֲלָפִים וּרְבָבוֹת), “from the locks of the hairs which are black” (מִקּוּצֵי דְשַׂעֲרִין דְּאִינוּן אוּכְמִין), through the power of the multitude of masters of judgment called the sons of Elohim (מִכֹּחַ רִבּוּי בַּעֲלֵי הַדִּין הַנִּקְרָאִים בְּנֵי אֱלֹהִים), and this is the secret of “And the sons of Elohim came to present themselves before Hashem” (וְזֶהוּ סוֹד וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל י־י) (Job 1:6), as it were to wage war against the advocates of the attribute of mercy (כִּבְיָכוֹל לְהִלָּחֵם עִם סָנֵיגוֹרֵי מִדַּת הָרַחֲמִים). “And the Satan also came among them” (וַיָּבוֹא גַם הַשָּׂטָן בְּתוֹכָם) (Job 1:6), these are the external ones (הֵם הַחִיצוֹנִים), who receive from the hairs of His head during the time of Katnut [smallness] (הַמְקַבְּלִים מִשַּׂעֲרוֹת רֹאשׁוֹ, בִּזְמַן הַקַּטְנוּת), and they are those who are to the left of his path of the righteous (וְהֵם אֲשֶׁר הֵם לִשְׂמֹאל מֵאוֹרַח צַדִּיקִים שֶׁלּוֹ), as I shall explain with the assistance of Kudsha Berikh Hu and His Shekhinta (כַּאֲשֶׁר אֲבָאֵר בְּסִיַיעְתָּא דְקב״ה וּשְׁכִינְתֵּיהּ). And those hairs, black as a raven (וְאוֹתָן הַשְּׂעָרוֹת שְׁחוֹרוֹת כָּעוֹרֵב), “are intertwined one with another, attached one to another, attached in the Supernal Illumination that is crowned upon his head from Abba, and from the Mochin illuminated from Abba” (מִסְתַּבְּכִין דָּא עִם דָּא, אָחִידָן דָּא בְּדָא, אָחִידָן בִּנְהִירוּ עִלָּאָה דְּמִתְעַטַּר בְּרֵישֵׁיהּ מֵאַבָּא, וּמִמּוֹחָא דְּאִתְנְהִיר מֵאַבָּא), and they become like a garment (וְנַעֲשׂוּ כְּמִין בֶּגֶד), when the illumination of Arich Anpin comes to them (כְּשֶׁבָּא אֲלֵיהֶם נְהִירוּ דַּאֲרִיךְ אַנְפִּין), and every Nimah [strand] of Arich illuminates the Nimin [strands] of Ze’ir Anpin (וְכָל נִימָא שֶׁל אֲרִיךְ מֵאִיר לַנִּימִין דְּזְעֵיר אַנְפִּין), for in every Kutz [lock] and Kutz [lock] there are Shatz Nimin [three hundred and ninety strands] (כִּי בְּכָל קוּצָא וְקוּצָא ש״ץ נִימִין), equal in number to Shamayim [heavens] (כְּמִנְיַן שָׁמַיִם), for Ze’ir is called Shamayim [heavens] (שֶׁזְּעֵיר נִקְרָא שָׁמַיִם). And they wait (וְהֵם מַמְתִּינִים), for the spring of the Hidden Mochin to come (שֶׁיָּבוֹא מַבּוּעָא דְּמוֹחָא סְתִימָאָה), its Nimin [strands] (נִימִין שֶׁלּוֹ), to bestow upon these of Ze’ir Anpin (לְהַשְׁפִּיעַ לְאִלֵּין דְּזְעֵיר אַנְפִּין), and from there the Mochin of Ze’ir Anpin is nourished (וּמִשָּׁם מִתְזַן מוֹחָא דְּזְעֵיר אַנְפִּין), and flows and emerges into thirty-two Paths (וְנָגִיד וְנָפִיק לִתְלָתִין וּתְרֵין שְׁבִילִין).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), to the discourse that we began (לְהַמַּאֲמָר שֶׁהִתְחַלְנוּ), “afterward Nimin [strands] emerge upon Nimin [strands] from the illumination with which he is crowned in his head from Imma and from the other Mochin” (לְבָתַר דְּנָפְקִין נִימִין עַל נִימִין מִנְּהִירוּ דְּמִתְעַטַּר בְּרֵישֵׁיהּ מֵאִמָּא וּמִשְּׁאָר מוֹחִי), “and all of them are attached and intertwined within those hairs that are attached from Abba” (וְכֻלְּהוּ אָחִידִין וּמִסְתַּבְּכִי בְּאִינוּן שַׂעֲרִין דְּאָחִידִין מֵאַבָּא), which are the secret of the Elohim of Katnut [smallness] (שֶׁהֵם סוֹד אֱלֹהִים דְּקַטְנוּת), as we explained above (כַּאֲשֶׁר בֵּאַרְנוּ לְמַעְלָה). “And because they are mixed one with another and intertwined one with another” (וּבְגִין דְּאִינוּן מִתְעָרְבִין דָּא עִם דָּא וּמִסְתַּבְּכִין דָּא בְּדָא), “all the Mochin are attached in the Supernal Mochin” (כֻּלְּהוּ מוֹחִי אָחִידִין בְּמוֹחָא עִלָּאָה), which are nourished from the Hidden Mochin of Arich Anpin (שֶׁנִּיזוֹנִין מִמּוֹחָא סְתִימָאָה דַּאֲרִיךְ אַנְפִּין). “And all the extensions that are extended from the three cavities of the Mochin, and are mixed one with another, in purity and impurity” (וְכֻלְּהוּ מְשִׁיכִין דְּאִתְמְשְׁכִין מִתְּלַת חַלָּלָא דְּמוֹחָא וּמִתְעָרְבִין דָּא בְּדָא בְּדַכְיָא בִּמְסָאֲבָא), forty-nine faces of purity and forty-nine faces of impurity (מ״ט פָּנִים טָהוֹר מ״ט פָּנִים טָמֵא), these are those that were cast out from the refuse of Ze’ir Anpin in the Berur [clarification] of food from amidst the refuse (הֵם אֲשֶׁר הֻשְׁלְכוּ מִפְּסֹלֶת ז״א בְּבֵרוּר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת), and therefore they receive from him and are attached to him (וְלָכֵן מְקַבְּלִים מִמֶּנּוּ וַאֲחִידִין בֵּיהּ), “in all those Ta’amim [cantillation marks] and hidden and revealed secrets” (בְּכָל אִינוּן טַעֲמִין וְרָזִין סְתִימִין וּמִתְגַּלְּיָין). For the Chesadim that are on the right side (כִּי הַחֲסָדִים שֶׁבְּצַד יָמִין), in relation to the Gevurot that are on the left side (לְעֵרֶךְ הַגְּבוּרוֹת שֶׁבְּצַד שְׂמֹאל), are called Chesadim (נִקְרָאוּ חֲסָדִים), and they are more hidden and concealed (וְהֵם טְמוּנִים וּסְתוּמִים), and more concealed than the Gevurot (וּצְפוּנִים יוֹתֵר מֵהַגְּבוּרוֹת), as it says in the Idra (כְּמוֹ שֶׁאוֹמֵר בְּאַדְרָא), “Abba is more concealed” (אַבָּא טָמִיר יַתִּיר), because he is Chesed and he is subtle (לְפִי שֶׁהוּא חֶסֶד וְהוּא דַק), while the Gevurot are coarser (וְהַגְּבוּרוֹת הֵם עָבִים יוֹתֵר). Therefore it says (וְלָכֵן אוֹמֵר), “hidden and revealed” (סְתִימִין וּמִתְגַּלְּיָין). And the hairs of Arich are white (וְהַשְּׂעָרוֹת שֶׁבַּאֲרִיךְ הֵם לְבָנִים), “like clean wool” (כַּעֲמַר נְקֵי), but it is impossible for the wool to be as white as white lime (אֲבָל אִי אֶפְשָׁר שֶׁתִּהְיֶה הַצֶּמֶר כָּל כָּךְ לָבָן כַּסִּיד הַלָּבָן), because they are Dinim [judgments] (מִפְּנֵי שֶׁהֵם דִּינִים), but in Ze’ir Anpin they are “black as a raven” (אֲבָל בִּזְעֵיר אַנְפִּין הֵם שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11), like the Klipah, as it were, with all due distinction (כְּמוֹ הַקְּלִיפָּה כִּבְיָכוֹל לְהַבְדִּיל), between the impure and the pure (בֵּין הַטָּמֵא וְהַטָּהוֹר), for it is black (שֶׁהִיא שְׁחוֹרָה), but it is not an actual Klipah (אֲבָל לֹא קְלִיפָּה מַמָּשׁ). And this is what it says, “like a raven” (וְזֶהוּ שֶׁאָמַר כָּעוֹרֵב), for it is impure and it is a Klipah (שֶׁהוּא טָמֵא וְהוּא קְלִיפָּה), but not an actual raven (אֲבָל לֹא עוֹרֵב מַמָּשׁ). And afterward they become somewhat sweetened and become somewhat white (וְאַחַר כָּךְ הֵם נִמְתָּקִים מְעַט וְנַעֲשִׂים לְבָנִים מְעַט), when does this occur (אֵימָתַי), at the time when the lights come to him (בִּזְמַן שֶׁבָּאוּ אֵלָיו הָאוֹרוֹת), when the hairs of Arich Anpin come to him (כְּשֶׁבָּאוּ אֵלָיו הַשְּׂעָרוֹת דַּאֲרִיךְ אַנְפִּין), and from both of them there is formed a kind of garment (וּמִתְהַוֶּה מִשְּׁנֵיהֶם כְּמִין בֶּגֶד), and this is the secret of the Tallit (וְזֶהוּ סוֹד הַטַּלִּית), and it is white (וְהוּא לָבָן), and his intention is to bring the hairs of Arich Anpin (וְכַוָּנָתוֹ לְהָבִיא הַשְּׂעָרוֹת דַּאֲרִיךְ אַנְפִּין), and to mix them with his hairs of Ze’ir Anpin (וּלְעָרְבָם עִם שַׂעֲרוֹתָיו דְּזְעֵיר אַנְפִּין), so that they too will become white (בִּכְדֵי שֶׁיִּהְיוּ לְבָנִים גַּם כֵּן). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “Hashem was like an enemy” (הָיָה י״י כְּאוֹיֵב) (Lamentations 2:5), and not an actual enemy (וְלֹא אוֹיֵב מַמָּשׁ), for He is certainly the attribute of mercy (שֶׁהוּא וַדַּאי מִדַּת הָרַחֲמִים), to perform Chesed [kindness] with Yisrael at every moment (לַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל בְּכָל עֵת), but He is compelled to perform His function according to what He receives from Above (אֲבָל הוּא מֻכְרָח לִפְעוֹל פְּעוּלָּתוֹ כְּפִי מַה שֶּׁמְּקַבֵּל מִלְמַעְלָה). And all stand through a compelling force (וְהַכֹּל עוֹמְדִים בְּכֹחַ מֻכְרָח), to serve our Master, the King who emanates all things (לַעֲבֹד אֶת אֲדוֹנֵינוּ הַמֶּלֶךְ הַמַּאֲצִיל הַכֹּל), He is Ein Sof (הוּא אֵין סוֹף), who stands behind our wall (הָעוֹמֵד אַחַר כָּתְלֵנוּ), “gazing through the windows, peering through the lattices” (מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת מֵצִיץ מִן הַחֲרַכִּים) (Song of Songs 2:9), to illuminate us and to give us strength to do His will (לְהָאִיר לָנוּ וְלָתֵת לָנוּ כֹּחַ לַעֲשׂוֹת רְצוֹנוֹ), blessed be His Name forever (יִתְבָּרַךְ שְׁמוֹ לְעוֹלָם). And may He be sanctified through us (וְיִתְקַדֵּשׁ עַל יָדֵינוּ), and may the prophecy spoken by Yechezkel the Prophet, peace be upon him, be fulfilled in our days (וִיקֻיַּם בְּיָמֵינוּ הַיִּעוּד שֶׁאָמַר יְחֶזְקֵאל הַנָּבִיא עָלָיו הַשָּׁלוֹם): “And I shall magnify Myself and sanctify Myself and make Myself known in the eyes of many nations” (וְהִתְגַּדַּלְתִּי וְהִתְקַדַּשְׁתִּי וְנוֹדַעְתִּי לְעֵינֵי גּוֹיִם רַבִּים) (Ezekiel 38:23). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).