Chapter Five (פֶּרֶק חֲמִישִׁי)

We said above (אָמַרְנוּ לְמַעְלָה), that the final Heh of the Name B”N [52] of Vavin rectified Beri’ah, Yetzirah, and Asiyah (כִּי הַהֵ״י אַחֲרוֹנָה שֶׁל שֵׁם ב״ן דְּוָי״ן תִּקְּנָה בִי״ע), and it was in this manner (הוּא בְּאֹפֶן זֶה), for with the upper line of the Heh (כִּי בַּקַּו הָעֶלְיוֹן שֶׁל הַהֵ״י), she surrounded and rectified the World of Beri’ah (סָבְבָה וְתִקְּנָה עוֹלָם הַבְּרִיאָה). And this upper line (וְקַו עֶלְיוֹן זֶה), would have attached itself to Beri’ah (הָיָה נִדְבָּק בִּבְרִיאָה), were it not for the two pearls (לוּלֵי תְּרֵין מַרְגָּלָאִין), which are the two Names Ehyeh and YHV (שֶׁהֵם שְׁנֵי שֵׁמוֹת אֶהְיֶ״ה יְהוּ), which were sent to her from Imma and Ze’ir Anpin (אֲשֶׁר שֻׁלְּחוּ לָהּ מֵאִמָּא וּזְעֵיר), as will be explained before us (כְּמוֹ שֶׁיִּתְבָּאֵר לְפָנֵינוּ), for they support this upper line (שֶׁהֵם סוֹמְכִים הַקַּו הָעֶלְיוֹן הַזֶּה), one from the right and one from the left (אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל), so that it should not attach itself to Beri’ah (שֶׁלֹּא יִדְבַּק בִּבְרִיאָה). And from the right line (וּמִקַּו הַיְמִינִי), which is the suspended leg of the Heh (שֶׁהוּא כַּרְעָא דְהֵ״י הַתָּלוּי), she surrounded and rectified the World of Asiyah (הִקִּיפָה וְתִקְּנָה עוֹלָם הָעֲשִׂיָּה), and the two pearls came to the upper line of the Heh for this reason (וּתְרֵין הַמַּרְגָּלָאִין בָּאוּ לַקַּו הָעֶלְיוֹן שֶׁל הַהֵ״י לְסִבָּה זוֹ). For when Imma saw (כִּי בִּרְאוֹת אִמָּא), that the Mochin [Intellects] of the World of Beri’ah were not rectified as mentioned (שֶׁמּוֹחֵי עוֹלָם הַבְּרִיאָה אֵינָם מְתֻקָּנִים כָּאָמוּר), because the Netzach, Hod, and Yesod of the Malchut of the Malchut of Atzilut did not find there any impression for the Mochin [Intellects] (לְפִי שֶׁלֹּא מָצְאוּ שָׁם נה״י דְּמַלְכוּת דְּמַלְכוּת שֶׁבָּאֲצִילוּת שׁוּם רֹשֶׁם אֶל הַמּוֹחִין), therefore, in order to complete them (לָכֵן כְּדֵי לְהַשְׁלִימָם), when we improve our deeds (כַּאֲשֶׁר אֲנַחְנוּ מֵיטִיבִים מַעֲשֵׂינוּ), in the secret of Mayin Nukvin [Female Waters] (בְּסוֹד מַיִן נוּקְבִין), Imma illuminates from her Name Ehyeh (מְאִירָה אִמָּא מִשֵּׁם אֶהְיֶ״ה דִּידָהּ), and Ze’ir Anpin also illuminates from the Name YHV that is within him (וְגַם זְעֵיר מֵאִיר מִשֵּׁם יְהוּ שֶׁבּוֹ). And they send these lights to Rachel (וְשׁוֹלְחִים הָאוֹרוֹת אֵלּוּ לְרָחֵל), and Rachel distributes illuminations from the Name Ehyeh of Imma (וְרָחֵל מְחַלֶּקֶת הֶאָרוֹת מִשֵּׁם אֶהְיֶ״ה דְּאִמָּא), to the Mochin [Intellects] of Beri’ah (לְמוֹחִין דִּבְרִיאָה), and illuminations from the Name YHV of Ze’ir Anpin (וְהֶאָרוֹת מִשֵּׁם יְהוּ דִּזְעֵיר), to the Mochin [Intellects] of Yetzirah (לְמוֹחִין דִּיצִירָה), in the manner that will be explained (בְּאֹפֶן שֶׁיִּתְבָּאֵר). And to this the Book of the Zohar alludes when it says (וְלָזֶה כִּוֵּן סֵפֶר הַזֹּהַר בְּאוֹמְרוֹ): “Imma nests in the Throne, and the Son in Yetzirah” (אִמָּא מְקַנְנָא בְּכוּרְסְיָיא וּבְרָא בִּיצִירָה), where “the Son” is Ze’ir Anpin (הוּא זְעֵיר אַנְפִּין), and its intention is not to say that Imma herself nests in Beri’ah (וְאֵין כַּוָּנָתוֹ לוֹמַר שֶׁאִמָּא תְּקַנֵּן בִּבְרִיאָה), rather its intent and understanding is this (רַק דַּעְתּוֹ וּסְבָרָתוֹ הוּא בָזֶה), that Imma sends her illuminations to Rachel (כִּי אִמָּא שׁוֹלַחַת הֶאָרוֹתֶיהָ לְרָחֵל), through which Rachel rectifies the World of Beri’ah (שֶׁבָּהֶם תְּתַקֵּן רָחֵל עוֹלָם הַבְּרִיאָה), and Ze’ir Anpin sends his illuminations to Rachel (וּזְעֵיר שׁוֹלֵחַ הֶאָרוֹתָיו לְרָחֵל), so that she may rectify through them the World of Yetzirah (שֶׁתְּתַקֵּן בָּהֶם עוֹלָם הַיְצִירָה). However, their place and station are in the World of Atzilut (אַךְ מְקוֹמָם וּמַצָּבָם הוּא בְּעוֹלָם הָאֲצִילוּת). And when it says that Rachel nests in Asiyah (וְרָחֵל מְקַנֶּנֶת בַּעֲשִׂיָּה), its intention is to say (כַּוָּנָתוֹ לוֹמַר), that Rachel of Atzilut sends her filling of the Name B”N (שֶׁרָחֵל דַּאֲצִילוּת שׁוֹלַחַת מִלּוּי שֵׁם ב״ן דִּידָהּ), together with the Name Elohim (עִם שֵׁם אֱלֹהִים), to save the World of Asiyah and all the worlds from the Klipot and the External Forces (לְהַצִּיל עוֹלָם הָעֲשִׂיָּה וְכָל הָעוֹלָמוֹת מִן הַקְּלִיפּוֹת וְהַחִיצוֹנִים). And until now we have spoken concerning the three sections of the aforementioned Netzach, Hod, and Yesod (וְעַד הֵנָּה דִּבַּרְנוּ מִן שְׁלֹשָׁה פְרָקִים דְּנה״י הַנִּזְכָּרִים), and their Malchut which is within the Yesod of each one of them (וּמַלְכוּת שֶׁלָּהֶם בִּיסוֹד שֶׁל כָּל אֶחָד מֵהֶם), and now we shall speak concerning the Malchut of the Malchut of Atzilut (וְעַתָּה נְדַבֵּר מִן מַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), what became of it (מַה נַּעֲשָׂה מִמֶּנָּה).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the Malchut of the Malchut within the Malchut of Atzilut (כִּי מַלְכוּת דְּמַלְכוּת שֶׁבַּמַּלְכוּת דַּאֲצִילוּת), which is beneath the aforementioned Netzach, Hod, and Yesod (שֶׁהִיא תַּחַת נה״י הַנִּזְכָּר), was divided into three parts (נֶחְלְקָה לִגְ׳ חֲלָקִים). And into its first section (וּבְפֶרֶק הָרִאשׁוֹן שֶׁלָּהּ), entered and was included the impression of the Malchut that had been crushed (נִכְנַס וְנִכְלַל רֹשֶׁם הַמַּלְכוּת שֶׁנִּתְמַעֲכָה), whose impression was recognizable in Beri’ah (שֶׁרִשּׁוּמָהּ נִכָּר בִּבְרִיאָה), and with this the Malchut of Beri’ah became complete (וְעִם זֶה נַעֲשֵׂית מַלְכוּת דִּבְרִיאָה שְׁלֵמָה). And in the second section of this Malchut (וּבְפֶרֶק הַשֵּׁנִי דְּמַלְכוּת זוֹ), which was divided into three parts (שֶׁנֶּחְלְקָה לִשְׁלֹשָׁה חֲלָקִים), there entered and was included from the impression of the Malchut that had been crushed (נִכְנַס וְנִכְלַל מֵרִשּׁוּמָהּ דְּמַלְכוּת שֶׁנִּתְמַעֲכָה), whose impression was recognizable in Yetzirah (אֲשֶׁר רִשּׁוּמָהּ נִכָּר בִּיצִירָה), and through this the Malchut of Yetzirah was strengthened (וּבָזֶה נִתְחַזְּקָה מַלְכוּת דִּיצִירָה). And through its third section (וּבְפֶרֶק שְׁלִישִׁי שֶׁלָּהּ), the Malchut of Asiyah was strengthened (חִזְּקָה מַלְכוּת דַּעֲשִׂיָּה). And although this Malchut, which was divided into three parts (וְאַף עַל פִּי שֶׁמַּלְכוּת זוֹ שֶׁנֶּחְלְקָה לִשְׁלֹשָׁה חֲלָקִים), is beneath the Netzach, Hod, and Yesod of the Malchut within the Malchut (הִיא תַּחַת נה״י דְּמַלְכוּת שֶׁבַּמַּלְכוּת), which rectified Beri’ah, Yetzirah, and Asiyah (שֶׁתִּקְּנוּ בִי״ע), nevertheless (וּבְהִיּוֹת), since it rectified the Malchut of Beri’ah, Yetzirah, and Asiyah (שֶׁהִיא תִּקְּנָה מַלְכוּת שֶׁל בִי״ע), it follows that its first section rectified the Malchut of Beri’ah (נִמְצָא שֶׁהַפֶּרֶק הָרִאשׁוֹן שֶׁלָּהּ תִּקֵּן מַלְכוּת דִּבְרִיאָה), and remained above the second section of the Netzach, Hod, and Yesod of the Malchut of the Malchut (וְנִשְׁאַר לְמַעְלָה מִפֶּרֶק ב׳ דְּנה״י דְּמַלְכוּת שֶׁל מַלְכוּת), through which the World of Yetzirah was made (שֶׁבּוֹ נַעֲשָׂה עוֹלָם הַיְצִירָה). And do not wonder concerning the desire of the Master of Will (וְאַל תִּתְמַהּ עַל הַחֵפֶץ שֶׁל בַּעַל הָרָצוֹן), for concerning the Malchut of the Malchut within the Malchut of Atzilut (כִּי עַל מַלְכוּת דְּמַלְכוּת שֶׁבַּמַּלְכוּת דַּאֲצִילוּת), it is said regarding her (נֶאֱמַר עָלֶיהָ): “The stone which the builders rejected has become the chief cornerstone” (אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה) (Psalms 118:22), and she is “the stone cut out without hands” (וְהִיא אֶבֶן הִתְגְּזֶרֶת לָא בִידַיִן) (Daniel 2:34). And all of these worlds of Beri’ah, Yetzirah, and Asiyah stand in the secret of Elohim (וְהָעוֹלָמוֹת הַלָּלוּ בִי״ע כֻּלָּם עוֹמְדִים בְּסוֹד אֱלֹהִים), and the matter is (וְהָעִנְיָן הוּא), that Rachel sends this Name (כִּי רָחֵל שׁוֹלַחַת שֵׁם זֶה), to protect them from the Klipot (לְהָגֵן עֲלֵיהֶם מִן הַקְּלִיפּוֹת). And behold, in the World of Beri’ah (וְהִנֵּה בְּעוֹלָם הַבְּרִיאָה), Rachel sends the Name Elohim (שׁוֹלַחַת שָׁם רָחֵל שֵׁם אֱלֹהִים), which is in the filling of Yudin (אֲשֶׁר הוּא בְּמִלּוּי יוּדִי״ן), whose value rises in mercy (שֶׁעוֹלֶה בְּרַחֲמִים), and equals Argaman [Purple] together with the letters and the kolel (וּכְמִנְיַן אַרְגָּמָן עִם הָאוֹתִיּוֹת וְהַכּוֹלֵל), and this Beri’ah is called the World of the Throne (וּבְרִיאָה זוֹ נִקְרֵאת עוֹלָם הַכִּסֵּא), whose value is eighty-six (הָעוֹלֶה פ״ו), corresponding to the numerical value of the Name Elohim (כְּמִנְיַן שֵׁם אֱלֹהִים), for there the Throne of Glory is the Shekhinah of His Glory (כִּי שָׁם כִּסֵּא הַכָּבוֹד הִיא שְׁכִינַת כְּבוֹדוֹ), and the World of Beri’ah becomes the Throne of Eliyahu (וְעוֹלָם הַבְּרִיאָה נַעֲשָׂה כִּסֵּא אֵלִיָּהוּ), and the one who understands will understand (וְהַמֵּבִין יָבִין). And in Yetzirah (וּבִיצִירָה), it is in the filling of Alephin (הוּא בְּמִלּוּי אַלְפִי״ן), whose value is Eretz [Earth] (הָעוֹלֶה אָרֶץ), and in Asiyah (וּבַעֲשִׂיָּה), it is in the filling of Hehin (הוּא בְּמִלּוּי הֵי״ן), whose value is Ratzah [He favored] (הָעוֹלֶה רָצָה), and concerning this Name it is said in the Zohar (וְעַל שֵׁם זֶה נֶאֱמַר בַּזֹּהַר), “Five mighty leaves that surround her from every side” (ה׳ עָלִין תַּקִּיפִין דְּסָחֲרִין לָהּ מִכָּל סִטְרָהָא) (Introduction to the Zohar 1a). The meaning is (פֵּירוּשׁ), that the five letters of the Name Elohim (כִּי ה׳ אוֹתִיּוֹת שֶׁל שֵׁם אֱלֹהִים), surround and protect the portions of Rachel in all the worlds of Beri’ah, Yetzirah, and Asiyah (סוֹבְבִים וּמְגִינִים חֶלְקֵי רָחֵל בְּכָל הָעוֹלָמוֹת בִי״ע), and therefore David said (וְלָכֵן אָמַר דָּוִד): “O Elohim, nations have entered Your inheritance... they have made Jerusalem into heaps” (אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ... שָׂמוּ אֶת יְרוּשָׁלַיִם לְעִיִּים) (Psalms 79:1), and Jerusalem is the Shekhinah, as is known (וִירוּשָׁלַיִם הִיא הַשְּׁכִינָה כַּנּוֹדָע). And in the future it is said (וְלֶעָתִיד נֶאֱמַר): “On that day I will raise up the fallen Sukkah of David” (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת) (Amos 9:11). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).