Chapter Forty (פֶּרֶק אַרְבָּעִים)

The secret of the hairs alludes to the secret of the Tzitzit, which contain eight threads (סוֹד הַשְּׂעָרוֹת הֵם רוֹמְזִים לְסוֹד הַצִּיצִית שֶׁיֵּשׁ בָּהֶם ח׳ חוּטִין), for they come from the Mochin of Katnut [smallness], which are the Names of Elohim (כִּי הֵם בָּאִים מִן הַמּוֹחִין שֶׁל קַטְנוּת, שֶׁהֵם שֵׁמוֹת אֱלֹהִי״ם), for in the Yesod of Abba there are two Elohim Names, which are four (כִּי בִּיסוֹד אַבָּא יֵשׁ בּוֹ ב׳ אֱלֹהִי״ם שֶׁהֵם ד׳), and likewise in the Yesod of Binah there are two Elohim Names, which are four (וְכֵן בִּיסוֹד בִּינָה יֵשׁ בָּהּ שְׁתֵּים אֱלֹהִי״ם שֶׁהֵן אַרְבַּע), and corresponding to them emerged eight threads (וּכְנֶגְדָּם יָצְאוּ שְׁמוֹנָה חוּטִין), namely four Mochin from the side of Abba and four from the side of Imma (וְהֵן אַרְבַּע מוֹחִין מִצַּד אַבָּא וְאַרְבַּע מִצַּד אִמָּא). And there are three aspects in the hairs of Ze’ir Anpin (וְיֵשׁ בְּשַׂעֲרוֹת זְעֵיר אַנְפִּין שָׁלֹשׁ בְּחִינוֹת), and they are thorns from the Mochin of Da’at (וְהֵם קוֹצִים מִמּוֹחַ הַדַּעַת), and this is “His locks are curled” (וְזֶהוּ קְוֻצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5:11), for the thorns are the five right-side Elohim Names and the five left-side Elohim Names (כִּי קוֹצִין הֵם ה׳ אֱלֹהִי״ם יְמָנִיִּים ו־ה׳ שְׂמָאלִיִּים), the five of the Chasadim and the five of the Gevurot (ה׳ דַּחֲסָדִים ו־ה׳ דִּגְבוּרוֹת), and they are of Katnut [smallness] (וְהֵם דְּקַטְנוּת), and they have the numerical value of Taltel [curl] (וְהֵם בְּגִימַטְרִיָּא תַּלְתֵּל). And together with their fifty letters, all included as one, they have the numerical value of Taltalim [curls], as we have explained several times (וְעִם חֲמִשִּׁים אוֹתִיּוֹתֵיהֶם הַכֹּל כַּאֲשֶׁר לַכֹּל גִּימַטְרִיָּא תַּלְתַּלִּים, כַּדְּפֵרַשְׁנוּ זֶה כַּמָּה פְּעָמִים). And behold, these ten are in Da’at and are called “His locks are curls” (וְהִנֵּה עֲשָׂרָה אֵלּוּ הֵם בְּדַעַת, וְנִקְרָאִים קְוֻצּוֹתָיו תַּלְתַּלִּים), and they are the thorns of the hairs of Ze’ir Anpin (וְהֵם קוֹצִין דְּשַׂעֲרֵי דִּזְעֵיר אַנְפִּין), and the strands are from the Mochin of Binah (וְהַנִּימִין הֵם מִמּוֹחַ הַבִּינָה), and the hairs are from his Mochin of Chokhmah (וְהַשְּׂעָרוֹת מִמּוֹחַ הַחָכְמָה דִּילֵיהּ). And the hairs, strands, and thorns that we have mentioned, their explanation is as follows (וְהַשְּׂעָרִין וְהַנִּימִין וְקוֹצִין שֶׁאָמַרְנוּ, הָכִי פֵּרוּשָׁם): the hairs are small channels of light for him (שְׂעָרוֹת הֵם קְטַנִּים, מַבּוּעֵי הָאוֹר לְדִידֵיהּ), the strands are longer and reach to the head of the Nukvah (נִימִין הֵם יוֹתֵר אֲרוּכִּים וּמַגִּיעִים עַד רֵישָׁא דְּנוּקְבָא), and through the striking there emerges an illumination from his Mochin, namely the Tefillin of the hand (מִכֹּחַ הַבְּטִישָׁה יוֹצְאוֹת הֶאָרָה מֵהַמּוֹחִין דִּילֵיהּ הַיְינוּ תְּפִלִּין שֶׁל יָד). And every thorn, which is bundles upon bundles of strands (וְכָל קוֹץ שֶׁהוּא חֲבִילוֹת חֲבִילוֹת שֶׁל נִימִין), contains three hundred and ninety strands gathered within each and every thorn of Ze’ir Anpin (יֵשׁ בּוֹ ש״ץ נִימִין מְקֻבָּצִים בְּכָל קוֹץ וְקוֹץ דְּז״א), corresponding to the numerical value of Shamayim [Heavens] (כְּמִנְיַן שָׁמַיִם), for Ze’ir is called Shamayim [Heavens] (כִּי זְעֵיר נִקְרָא שָׁמַיִם), and they extend until the navel, which is up to the head of the Nukvah, to illuminate her (וּמַגִּיעִים עַד הַטַּבּוּר שֶׁהוּא עַד רֹאשׁ נוּקְבֵיהּ לְהָאִיר לָהּ). And we have already said in Sha’ar Arich Anpin [Gate of Arich Anpin], that Arich has hairs, strands, and thorns (וּכְבָר אָמַרְנוּ בְּשַׁעַר אַרִיךְ אַנְפִּין, שֶׁאֲרִיךְ יֵשׁ לוֹ שְׂעָרוֹת נִימִין וְקוֹצִין), for on the side of the face, in the hair of the crown, there are thirteen strands (כִּי מִצַּד הַפָּנִים יֵשׁ בְּשַׂעַר הַקָּדְקֹד תְּלִיסַר נִימִין), from which spread forth the Thirteen Tikkunei Dikna [Rectifications of the Beard] (דְּמִנַּיְיהוּ מִתְפַּשְּׁטִים תְּלִיסַר תִּקּוּנֵי דִּקְנָא), and these strands on the side of the face are called hairs in the plain sense (וְאֵלּוּ הַנִּימִין שֶׁל צַד הַפָּנִים נִקְרָאִים שְׂעָרוֹת סְתָם). And from the edges of the skull on the side of the back there is a great number of thorns of hair (וּמֵחַדּוּדֵי דְּגוּלְגַּלְתָּא מִצַּד אָחוֹר, יֵשׁ מִסְפָּר רַב שֶׁל קוֹצֵי דְּשַׂעֲרֵי), reaching to the tops of the shoulders of Ze’ir (מַגִּיעִין עַד רֵישֵׁי כַּתְפִין דְּזְעֵיר), to cover the neck of Ze’ir, as we explained (לְכַסּוֹת הָעוֹרֶף דְּזְעֵיר כַּדְּפֵרַשְׁנוּ). And every thorn contains four hundred and ten strands, corresponding to the numerical value of Kadosh [holy] (וְכָל קוֹץ וְקוֹץ יֵשׁ בּוֹ ת״י נִימִין כְּמִנְיַן קָדוֹשׁ), and these strands extend until the place of the head of Ze’ir Anpin (וְאֵלּוּ הַנִּימִין נִמְשָׁכִין עַד מְקוֹם רֹאשׁ זְעֵיר אַנְפִּין), as long threads (כְּמִנְיַן חוּטִים אֲרוּכִּים). And when that great light descends, it strikes from the back of Ze’ir Anpin upon his head (וּכְשֶׁיּוֹרֵד אוֹתוֹ הָאוֹר הַגָּדוֹל, מַכֶּה מֵאֲחוֹרָיו שֶׁל זְעֵיר אַנְפִּין, בְּרֹאשׁוֹ), for he clothes Arich from his navel and below (שֶׁהוּא מַלְבִּישׁ אֶת אַרִיךְ מִטַּבּוּרוֹ וּלְמַטָּה). And it brings forth the four compartments of the Tefillin outward, opposite the face, from the illumination of the Mochin (וּמוֹצִיא הָאַרְבָּעָה בָּתִּים שֶׁל תְּפִלִּין לַחוּץ, כְּנֶגֶד הַפָּנִים מֵהֶאָרַת הַמּוֹחִין), and all of this comes through the force of the striking of the hairs that strike him from behind (וְהַכֹּל מִכֹּחַ הַכָּאוֹת הַשְּׂעָרוֹת, שֶׁמַּכֶּה מֵאֲחוֹרָיו), and through that illumination in the Mochin, the compartments are brought forth (בַּמּוֹחִין אוֹתָהּ הַהֶאָרָה מוֹצִיאָה הַבָּתִּים). And these thorns of the hairs of Arich Anpin that we mentioned, descend until the head of Ze’ir Anpin (וְאֵלּוּ קוֹצֵי דְּשַׂעֲרֵי דַּאֲרִיךְ אַנְפִּין שֶׁאָמַרְנוּ, הַיּוֹרְדִין עַד רֹאשׁ זְעֵיר אַנְפִּין), and the thorns of the hairs of Ze’ir Anpin descend until the head of Nukvah, to illuminate her (וְקוֹצֵי דְּשַׂעֲרֵי דִּזְעֵיר אַנְפִּין יוֹרְדִין עַד רֹאשׁ נוּקְבֵיהּ, לְהָאִיר לָהּ), for the hairs that are on the head correspond to the Mochin (כִּי הַשְּׂעָרוֹת שֶׁהֵם בָּרֹאשׁ כְּנֶגֶד הַמּוֹחַ), and they are within and emerge outward (וְהֵן מִבִּפְנִים וְהֵן יוֹצְאִים לַחוּץ), and they are channels of light from which a great illumination emerges (וְהֵן מַבּוּעֵי דְּאוֹרָה, שֶׁיּוֹצְאִים מֵהֶם הֶאָרָה גְּדוֹלָה). And this is the intention of Rashbi, in his saying: “Tzitz is the male, Tzitzit is the female” (וְזֶה כַּוָּנַת הרשב״י, בְּאוֹמְרוֹ: צִיץ דְּכוּרָא, צִיצִית נוּקְבָא) [Ra’aya Meheimna, Bamidbar 175a], to allude to what we have said, that the hairs of Arich Anpin descend to Ze’ir Anpin (לִרְמוֹז לְמַה שֶּׁאָמַרְנוּ דְּשַׂעֲרֵי דַּאֲרִיךְ אַנְפִּין, יוֹרְדִים לִזְעֵיר אַנְפִּין), and Tzitzit is an expression of hair (וְצִיצִית הוּא לְשׁוֹן שֵׂעָר), as it is said: “And he took me by a lock of my head” (שֶׁנֶּאֱמַר: וַיִּקָּחֵנִי בְּצִיצַת רֹאשִׁי) (Ezekiel 8:3). And they are literally the hairs of the male and the female (וְהֵם מַמָּשׁ הַשְּׂעָרוֹת זָכָר וּנְקֵבָה). And Tzitz is that which comes from the Tzelem of Chokhmah, while Tzitzit is that which comes from the Tzelem of Binah (וְצִיץ הוּא מַה שֶּׁיָּבוֹא מִצֶּלֶם חָכְמָה, צִיצִית הוּא מַה שֶּׁיָּבוֹא מִצֶּלֶם בִּינָה), and the Yesodot of Chokhmah and Binah are both within Ze’ir (וְהַיְסוֹדוֹת שֶׁל חָכְמָה וּבִינָה הֵם שְׁנֵיהֶם בְּתוֹךְ זְעֵיר). And that which Ze’ir takes for himself is called Tzitz, for from it the hairs of his head are made (וּמַה שֶּׁיִּקַּח זְעֵיר לְעַצְמוֹ נִקְרָא צִיץ, כִּי מִשָּׁם נַעֲשִׂים שַׂעֲרוֹת רֹאשׁוֹ). And that which he takes for his Nukvah is called Tzitzit (וּמַה שֶּׁיִּקַּח לְנוּקְבֵיהּ נִקְרָא צִיצִית). If so, the Tallit with which we wrap ourselves is an allusion to Ze’ir, namely to his Ohr haMakif [Surrounding Light], which is the secret of the Tallit (אִם כֵּן הַטַּלִּית שֶׁאָנוּ מִתְעַטְּפִים בּוֹ הוּא רֶמֶז לִזְעֵיר, דְּהַיְינוּ לָאוֹר הַמַּקִּיף שֶׁלּוֹ, שֶׁהוּא סוֹד הַטַּלִּית). It comes from the three Makifin [Surrounding Lights] of Arich Anpin, emerging through the hairs and surrounding (הַבָּא מִשְּׁלֹשָׁה מַקִּיפִין, מִן אֲרִיךְ אַנְפִּין, יוֹצֵא דֶּרֶךְ הַשְּׂעָרוֹת, וּמַקִּיף), and from the Tzelem of Chokhmah and from the Tzelem of Binah (וּמִצֶּלֶם חָכְמָה, וּמִצֶּלֶם בִּינָה). It follows that the Ohr haMakif [Surrounding Light] of Ze’ir Anpin is the secret of the Tallit, woven from all of the Makifin together (נִמְצָא שֶׁמַּקִּיף זְעֵיר אַנְפִּין, הוּא סוֹד הַטַּלִּית, שֶׁהוּא אָרוּג מִכָּל הַמַּקִּיפִין כֻּלָּם), and the proof of this is that Tallit has the numerical value of Ohr Makif [with two kolelim] (וְהָעֵד עַל זֶה כִּי טַלִּית גִּימַטְרִיָּא אוֹר מַקִּיף [עִם ב׳ כּוֹלְלִים]). Therefore, when we wrap ourselves in a Tallit (לְפִיכָךְ כְּשֶׁאָנוּ מִתְעַטְּפִים בְּטַלִּית), and place all the Tzitzit on the left side, where the Shekhinah is (וּמַנִּיחִים כָּל הַצִּיצִית לְצַד שְׂמֹאל, שֶׁשָּׁם הַשְּׁכִינָה), they illuminate her, and this is the light of her hairs and her eyes (שֶׁמְּאִירִים לָהּ, וְהוּא אוֹר הַשְּׂעָרוֹת וְהָעֵינַיִם שֶׁלָּהּ). And you already know that the hairs of Arich are “clean wool,” white (וּכְבָר יָדַעְתָּ שֶׁהַשְּׂעָרוֹת שֶׁל אֲרִיךְ הֵם עֲמַר נְקֵא לָבָן), and all the more so the Thirteen Tikkunei Dikna [Rectifications of the Beard] (וּמִכָּל שֶׁכֵּן הַתְּלֵיסַר תִּיקּוּנֵי דִּקְנָא), and this is what the verse says: “And the Ancient of Days sat; His garment was like white snow, and the hair of His head like clean wool” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב וְעַתִּיק יוֹמִין יְתִיב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵישֵׁהּ כַּעֲמַר נְקֵא) (Daniel 7:9). And it says in the Idra Rabba (וְאוֹמֵר בְּאַדְרָא רַבָּא) [Zohar III 131b]: “We have learned that all the hairs, whether of the head or of the beard, are all white as snow” (תָּאנָא כָּלְהוּ שַׂעֲרֵי, בֵּין דְּרֵישָׁא בֵּין דְּדִיקְנָא, כָּלְהוּ חִוָּורָא כִּתְלַגָא). But in Ze’ir Anpin his hairs are black (וּבִזְעֵיר אַנְפִּין הַשְּׂעָרוֹת שֶׁלּוֹ שְׁחוֹרוֹת), as the verse says: “His locks are curled, black as a raven” (כְּמוֹ שֶׁאוֹמֵר הַכָּתוּב: קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11). And when the hairs of Arich emerge and descend, and become mingled and entangled with the hairs of Ze’ir (וּכְשֶׁיּוֹצְאִים וְיוֹרְדִים שַׂעֲרוֹת אֲרִיךְ, וּמִתְעָרְבִים וּמִסְתַּבְּכִים בְּשַׂעֲרוֹי דְּזְעֵיר), they become like a garment, a Tallit, and whiten them (נַעֲשֶׂה כְּעֵין בֶּגֶד וְטַלִּית וּמַלְבְּנִים אוֹתָם). And the Nukvah of Ze’ir Anpin, her hairs are red like argaman [purple-crimson] (וְנוּקְבֵיהּ דִּזְעֵיר אַנְפִּין הַשְּׂעָרוֹת שֶׁלָּהּ אֲדֻמִּים כְּאַרְגָּמָן), in the secret of the red heifer (בְּסוֹד פָּרָה אֲדֻמָּה), and they are longer than those of Ze’ir Anpin (וְהֵם אֲרוּכִּים יוֹתֵר מִשֶּׁל זְעֵיר אַנְפִּין), as with a woman (כְּמוֹ בְּאִשָּׁה), so to speak, her hairs are longer than those of the male (כִּבְיָכוֹל הַשְּׂעָרוֹת שֶׁלָּהּ הֵם יוֹתֵר אֲרוּכּוֹת מִשֶּׁל הַזָּכָר), and permission has already been given to make a parable (וּכְבָר נִתַּן רְשׁוּת לַעֲשׂוֹת מָשָׁל), as it is said: “And from my flesh I shall behold God” (שֶׁנֶּאֱמַר וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). And their sign is ESheL [tamarisk tree]: red, black, white (וְסִימָנָם אֵשֶׁל א׳דֻמִּים שׁ׳חוֹרִים ל׳בָנִים), and this is what the verse says: “And he planted an eshel in Be’er Sheva” (וְזֶהוּ שֶׁאָמַר הַפָּסוּק: וַיִּטַּע אֵשֶׁל בִּבְאֵר שָׁבַע) (Genesis 21:33), for the attribute of Avraham is the attribute of Chesed that polishes the hairs (כִּי מִדַּת אַבְרָהָם הִיא מִדַּת הַחֶסֶד הַמְצַחְצְחוֹת אֶת הַשְּׂעָרוֹת). And Avraham Avinu, peace be upon him, would plant this sweetening until Be’er Sheva (וְאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, הָיָה נוֹטֵעַ הַמִּיתוּק הַזֶּה, עַד בְּאֵר־שֶׁבַע), which is Malchut that receives from the seven Sefirot of Ze’ir Anpin (שֶׁהִיא מַלְכוּת הַמְקַבֶּלֶת מִשֶּׁבַע סְפִירוֹתֶיהָ שֶׁל זְעֵיר אַנְפִּין), and Arich Anpin is the one who whitens the hairs (וַאֲרִיךְ אַנְפִּין הוּא הַמַּלְבֵּן הַשְּׂעָרוֹת), for he and his attributes are great Chesed (כִּי הוּא וּמִדּוֹתָיו הֵם חֶסֶד גָּדוֹל), and concerning him it is said: “For Your kindness is great above the heavens” (וְעָלָיו נֶאֱמַר כִּי גָדוֹל מֵעַל שָׁמַיִם חַסְדֶּךָ) (Psalms 108:5). For Ze’ir, who is called Shamayim [heavens], above him is the great Chesed of the two Mazalin that hang and reach upon his actual head (כִּי זְעֵיר הַנִּקְרָא שָׁמַיִם, עָלָיו הוּא הַחֶסֶד הַגָּדוֹל, שֶׁל הַתְּרֵין מַזָּלִין הַתְּלוּיִים וּמַגִּיעִים עַל רֹאשׁוֹ מַמָּשׁ). And so it says in Zohar Chadash, Parashat Vayishma Yitro, daf 71b (וְכֵן הוּא אוֹמֵר בְּזוֹהַר חָדָשׁ פָּרָשַׁת וַיִּשְׁמַע יִתְרוֹ דַּף ע״א עַמּוּד ב׳) [Zohar II, Tosefot 274b; and in Shemot, Yitro, Sitrei Torah], and this is its language (וְזֶה לְשׁוֹנוֹ): “Because every orphan and widow stand in the charge of Metatron, who stands to judge with those seventy Sanhedrin in the Palace of Merit, judging all the judgments of the world, except for three, which are children, life, and sustenance” (בְּגִין דְּכָל יָתוֹם וְאַרְמַלְתָּא קַיְּימִין בְּפִקְדוֹנֵיהּ דְּמַטַטְרוֹן, דְּקַיְּימָא לְדַיָּינָא בְּאִינוּן שִׁבְעִין סַנְהֶדְרִין, בְּהֵיכָלָא דִּזְכוּתָא דַּיָּינִין כָּל דִּינִין דְּעָלְמָא, בַּר מִתְּלַת, דְּאִינוּן בְּנֵי חַיֵּי וּמְזוֹנֵי). And concerning this our Sages of blessed memory said: “Children, life, and sustenance do not depend on merit, but the matter depends on Mazal” (וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ ז״ל: בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא אֶלָּא בְּמַזָּלָא תַּלְיָא מִלְּתָא) [Mo’ed Katan 28a], they are the ones that reach upon the head of Ze’ir Anpin (הֵם הַמַּגִּיעִים עַל רֹאשׁ זְעֵיר אַנְפִּין). “And all of them are written in Scripture: children, ‘and Channah prayed upon Hashem’” (וְכֻלְּהוּ בִּקְרָאֵי כְּתִיב: בְּנֵי, וַתִּתְפַּלֵּל חַנָּה עַל יְיָ), “upon” specifically, above, above, the place of the supernal Mazal of Arich Anpin (עַל דַּיְיקָא, לְעֵילָּא לְעֵילָּא, אַתְרָא דְּמַזָּלָא עִלָּאָה שֶׁל אַרִיךְ אַנְפִּין) [Zohar II, Tosefot 274b]. And likewise it is in Parashat Shemot, Zohar Gadol, daf 2b [6a], at its conclusion (וְכֵן הוּא בְּפָרָשַׁת שְׁמוֹת זוֹהַר [ו־א] גָּדוֹל דַּף ב׳ עַמּוּד ב׳ עָלֶה ב׳ בְּסוֹפָהּ), and this is its language (וְזֶה לְשׁוֹנוֹ):

“Fortunate are you, O Yisrael, sowers beside all waters” (אַשְׁרֵיכֶם [יִשְׂרָאֵל] זֹרְעֵי עַל כָּל מָיִם). “In the book of Rav Yeiva Sava it is thus said” (בְּסִפְרָא דְּרַב יֵיבָא סָבָא הָכִי אָמַר): “It is written: ‘The matter is by the decree of the watchers, and the sentence by the word of the holy ones’” (כְּתִיב: בִּגְזֵרַת עִירִין פִּתְגָמָא וּבְמַאֲמַר קַדִּישִׁין שְׁאֵלְתָא) (Daniel 4:14), “all the judgments of this world, and all decrees, and all petitions, all stand in one Heikhal [Palace]” (כָּל דִּינִין דְּהַאי עָלְמָא וְכָל גְּזִירִין וְכָל שְׁאֵלְתִין כֻּלְּהוּ קַיְּימִי בְּחַד הֵיכָל). “For there seventy-one Sanhedrin examine the judgments of the world, and that Nasi over them” (דְּתַמָּן שִׁבְעִים וְאֶחָד סַנְהֶדְרִין מְעַיְּינִין בְּדִינִין דְּעָלְמָא, וְהַהוּא נָשִׂיא עֲלַיְיהוּ), their total being seventy-two corresponding to the Name A”B (שֶׁכְּלָלָם ע״ב כְּנֶגֶד שֵׁם ע״ב), in the secret of: “For your love is better than wine” (בְּסוֹד: כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן) (Song of Songs 1:2). “And that Heikhal [Palace] of Merit, because when they judge a judgment, they first turn toward the merit of a person” (וְהַהוּא הֵיכָלָא דִּזְכוּתָא, בְּגִין דְּכַד דַּיְּינִין דִּינָא, מְהַפְּכִין בִּזְכוּתָא דְּבַר נָשׁ בְּקַדְמִיתָא). “For it is not so in that level of that Other Side, where there is a place called Guilt” (דְּלָאו הָכִי בְּהַהוּא דַרְגָּא דְּהַהוּא סִטְרָא אַחֲרָא, דְּתַמָּן אִיהוּ אֲתַר דְּאִתְקְרֵי חוֹבָה), “because all the deeds of that place of the Serpent, the woman of harlotry, are only to turn matters to guilt and to act as an informer against a servant before his Master” (בְּגִין דְּכָל עוֹבָדוֹי דְּהַהוּא אֲתַר דְּנָחָשׁ אֵשֶׁת זְנוּנִים, לָאו אִיהוּ אֶלָּא לְמֶהְפְּכָא בְּחוֹבָה, וּלְמַלְשָׁן עַבְדָּא בְּמָארֵיהּ). “Those of the Heikhal [Palace] of Merit are called sweet waters, clear waters” (אִינוּן דְּהֵיכָלָא דִּזְכוּתָא אִקְרוּן מַיִם מְתוּקִים, מַיִם צְלוּלִים), and this is the secret of clear waters, which are fit in the examination of a beast (וְזֶהוּ סוֹד מַיִם זַכִּים שֶׁהוּא כָּשֵׁר בִּבְדִיקַת הַבְּהֵמָה). “But those of the Heikhal [Palace] of Guilt are called bitter waters” (אֲבָל אִינוּן דְּהֵיכָלָא דְּחוֹבָה אִקְרוּן מַיִּן מְרִירִין), in the secret of: “And they could not drink the waters of Marah, for they were bitter; therefore its name was called Marah” (בְּסוֹד וְלֹא יָכְלוּ לִשְׁתּוֹת מַיִם מִמָּרָה כִּי מָרִים הֵם, עַל כֵּן קָרָא שְׁמָהּ מָרָה) (Exodus 15:23). Marah has the numerical value of two times one hundred and twenty Elohim, right and left, which equal Mar [bitter] (מָרָה גִּימַטְרִיָּא ב׳ פְּעָמִים ק״ך אֱלֹהִי״ם יָמִין וּשְׂמֹאל עוֹלִים מַר), as it is said: “And I find more bitter than death the woman” (שֶׁנֶּאֱמַר: וּמוֹצֵא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה) (Ecclesiastes 7:26), and with the five letters of Elohim they equal Marah (וְעִם חָמֵשׁ אוֹתִיּוֹת אֱלֹהִים עוֹלִים מָרָה), and these are the jars of bitterness [Kadei-Marah] hanging in the scorpion of Gehinnom (וְאֵלּוּ הֵם כַּדֵּי־מָרָה הַתְּלוּיִים בָּעַקְרָב שֶׁבְּגֵיהִנָּם). “And those waters are also called the ‘waters of bitterness’ of the Sotah, ‘to swell the belly and to cause the thigh to fall’” (וְאוֹתָם הַמַּיִם נִקְרָאִים גַּם כֵּן מַיִם הַמְאָרֲרִים שֶׁל הַסּוֹטָה לַצְבּוֹת בֶּטֶן וְלַנְפִּיל יָרֵךְ) (Numbers 5:22), Heaven forbid (רַחֲמָנָא לִיצְלַן). “In that Heikhal [Palace] of Merit these three do not stand: children, life, and sustenance” (בְּהַהוּא הֵיכָלָא דִּזְכוּתָא לָא קַיְּימִין אִלֵּין תְּלַת, בְּנֵי חַיֵּי וּמְזוֹנֵי), “nor in that place which is called Guilt” (וְלָאו בְּהַהוּא אֲתַר דְּאִתְקְרֵי חוֹבָה), “not in the sweet and clear waters, and not in the bitter and cursed waters” (לָאו בְּמַיִם מְתִיקִי וּצְלִילִין, וְלָאו בְּמַיִם מְרִירָן מְלַטְּטִין). “And therefore Yisrael are sowers beside all waters, a holy seed” (וְעַל דָּא יִשְׂרָאֵל זֹרְעֵי עַל כָּל מַיִם זַרְעָא קַדִּישָׁא), “for they beget beside all waters” (דְּאוֹלִידוּ עַל כָּל מַיִם), “that is” (אִיהוּ), “for the seed of all is not established except above” (דְּהָא לָאו נָכוֹן זַרְעָא דְּכֻלְּהוּ, אֶלָּא לְעֵילָּא), “the matter depends upon the holy Mazal” (בְּמַזָּלָא קַדִּישָׁא תַּלְיָא מִלְּתָא). “Beside all waters, that is” (עַל כָּל מַיִם, אִיהוּ), “‘who send forth the feet of the ox and the donkey’” (מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר) (Isaiah 32:20), “for they have no portion in that evil side” (דְּלָא אִית לְהוֹן בְּהַהוּא סִטְרָא בִישָׁא), and they do not bring forth offspring from these two, Heaven forbid, as the nations of the world do (וְאֵינָם מוֹצִיאִים תּוֹלָדוֹת מֵאֵלּוּ הַשְּׁנַיִם חַס וְשָׁלוֹם, כְּמוֹ הָאוּמּוֹת עוֹלָם), and they send forth from them all evil portions (וּמְשַׁדְּרִין מִנַּיְיהוּ כָּל חוּלָקִין בִּישִׁין). “And they cleave to that good side of all the supernal holy things” (וּמִתְדַּבְּקִין בְּהַהוּא סִטְרָא טָבָא, דְּכָל קַדּוֹשִׁין עִילָּאִין), as it is said: “And you shall sanctify yourselves and be holy, for I am holy” (שֶׁנֶּאֱמַר: וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי) (Leviticus 11:44). And this is the secret of the Zivug [union] of Torah scholars from Shabbat night to Shabbat night (וְזֶהוּ סוֹד זִוּוּגָם שֶׁל תַּלְמִידֵי חֲכָמִים מִלֵּיל שַׁבָּת לְלֵיל שַׁבָּת), concerning which it is said: “Then shall you delight yourself upon Hashem, and He shall grant you the requests of your heart” (שֶׁנֶּאֱמַר בּוֹ: אָז תִּתְעַנַּג עַל יְיָ וְיִתֶּן לְךָ מִשְׁאֲלֹת לִבֶּךָ) (Isaiah 58:14; Psalms 37:4), that you will merit worthy children (שֶׁתִּזְכֶּה לְבָנִים הֲגוּנִים), and this is the meaning of “upon Hashem” (וְזֶהוּ עַל יְיָ), through the holy Mazal which is above Hashem, who is Ze’ir Anpin (בְּמַזָּלָא קַדִּישָׁא אֲשֶׁר הוּא עַל יְיָ, שֶׁהוּא זְעֵיר אַנְפִּין). And thus it is found in Parashat Yitro, daf 40a (וְהָכִי אִיתָא בְּפָרָשַׁת יִתְרוֹ דַּף מ׳ עַמּוּד א׳ עָלֶה א׳) [Zohar II 88b], and this is its language (וְזֶה לְשׁוֹנוֹ): “Rabbi El(i)ezer said to his father: How are these meals prepared?” (אָמַר רַבִּי אֶל(י)עָזָר לְאָבוּי אִלֵּין סְעוּדָתֵי הֵיךְ מִתְתַּקְּנָן), “he said to him: On the night of Shabbat it is written, ‘And I shall cause you to ride upon the high places of the earth’” (אָמַר לֵיהּ: לֵילְיָא דְשַׁבְּתָא כְּתִיב וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ) (Isaiah 58:14), in the secret of the Zivug [union] which is termed in the language of riding upon the high places of the earth (בְּסוֹד הַזִּוּוּג הַמְכוּנֶּה בִּלְשׁוֹן רְכִיבָה עַל בָּמֳתֵי אָרֶץ).

Its meaning is that on Shabbat they ascend to Mikra Kodesh [Holy Convocation] (רוֹצֶה לוֹמַר כִּי בְּשַׁבָּת הֵם עוֹלִים אֶל מִקְרָא קֹדֶשׁ), and they are in the place of Abba and Imma (וְהֵם בִּמְקוֹם אַבָּא וְאִמָּא), and Abba is called Kodesh [Holiness] (וְאַבָּא נִקְרָא קֹדֶשׁ), and the fathers call and invite the children to eat with them (וְהָאָבוֹת הֵם קוֹרְאִים וּמְזַמְּנִים הַבָּנִים לֶאֱכֹל עִמָּהֶם), and at that time Eretz HaChayim [the Land of Life] is the Holy Shekhinah upon her high places (וְאוֹתוֹ זְמַן אֶרֶץ הַחַיִּים הִיא הַשְּׁכִינָה הַקְּדוֹשָׁה עַל בָּמוֹתֶיהָ). And she has a great ascent into the place of Kodesh [Holiness] (וַעֲלִיָּה גְּדוֹלָה יֵשׁ לָהּ בִּמְקוֹם קֹדֶשׁ), and whoever unites at that time brings forth worthy offspring (וְכָל הַמִּזְדַּוֵּג בְּאוֹתוֹ פַּעַם מוֹצִיא בָּנִין דְּמַעֲלֵי), for at that time there is no deceitful scale, only scales of righteousness (כִּי בְּאוֹתוֹ זְמַן אֵין טַקְלָא בְּמֹאזְנֵי מִרְמָה, רַק מֹאזְנֵי צֶדֶק), and this is sufficient for the understanding one (וְדַי לַמֵּבִין), and therefore it is said: “And I shall cause you to ride upon the high places of the earth” (וְלָכֵן נֶאֱמַר: וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ) (Isaiah 58:14). But in any case, great intention is required to bring forth precious Neshamot [souls] (אֲבָל עַל כָּל פָּנִים צָרִיךְ כַּוָּנָה גְּדוֹלָה לְהוֹצִיא נְשָׁמוֹת יְקָרוֹת), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “On that night the Matronita is blessed, and all the field of apples is blessed” (בֵּיהּ בְּלֵילְיָא מִתְבָּרְכָא מַטְרוֹנִיתָא וְכָלְּהוּ חֲקַל תַּפּוּחִין מִתְבָּרְכָא). “And the table of a person is blessed, and an additional soul is added to him” (וּפָתוֹרֵיהּ דְּבַר נָשׁ וְנִשְׁמָתָא אִתּוֹסֶפֶת בֵּיהּ). “And that night is the joy of the Matronita, and a person must rejoice in joy” (וְהַהוּא לֵילְיָא חֶדְוָה דְּמַטְרוֹנִיתָא הֲוֵי וּבָעֵי בַּר נָשׁ לְמֶחֱדֵי בְּחֶדְוָתָא). “Rabbi Yudai asked Rabbi Shimon” (רַבִּי יוּדָאי שָׁאִיל לֵיהּ לְרַבִּי שִׁמְעוֹן): “Thus says Hashem concerning the eunuchs [who keep] My Sabbaths, and choose that which I desire, and hold fast to My covenant; and I shall give them in My House and within My walls a hand and a name better than sons and daughters; I shall give him an everlasting name that shall not be cut off” (כֹּה אָמַר יְיָ לַסָּרִיסִים [אֲשֶׁר יִשְׁמְרוּ אֶת] שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי, וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם אֶתֶּן לוֹ אֲשֶׁר לֹא יִכָּרֵת) (Isaiah 56:4–5). “What is he speaking about?” (מַאי קָא מַיְירֵי), “he said to him: O Cappadocian, ‘your donkey is tied among the saddlebags’” (אָמַר לֵיהּ, קַפּוֹטְקָאָה, [חֲמָרָךְ קָטְרִי בְּטִיפְסָאֵי]) [Zohar II 89a]. Its meaning is that Rabbi Yudai was from the city of Cappadocia and rode upon a donkey (רוֹצֶה לוֹמַר, אוֹתוֹ רַבִּי יוּדָאי הָיָה מֵעִיר קַפּוֹטְקִיָּא וְרָכַב עַל הַחֲמוֹר), guiding it with a bridle and striking it to go according to his will (וְהָיָה מַנְהִיגוֹ בְּרֶסֶן וּמַכֶּה אוֹתוֹ לֵילֵךְ כִּרְצוֹנוֹ), and this was to incline his ear to hear secrets from Rabbi Shimon ben Yochai (וְזֶה הוּא לְכַוֵּן אָזְנוֹ, לִשְׁמֹעַ סוֹדוֹת מֵרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי). As stated in Masekhet Chagigah, chapter Ein Doreshin: “Rabbi Yochanan ben Zakkai, peace be upon him, descended from the donkey and expounded upon Ma’aseh Merkavah [the Account of the Chariot]” (כָּאָמוּר בְּמַסֶּכֶת חֲגִיגָה פֶּרֶק אֵין דּוֹרְשִׁין, יָרַד רַבִּי יוֹחָנָן בֶּן זַכַּאי עָלָיו הַשָּׁלוֹם מֵעַל הַחֲמוֹר וְדָרַשׁ בְּמַעֲשֵׂה מֶרְכָּבָה) [Chagigah 14b]. Therefore he said to him: “You are occupied and burdened with your donkey, and you wish to engage in the mysteries of the Orayta?” (לָכֵן אָמַר לוֹ אַתָּה עוֹסֵק וְטָרוּד בַּחֲמָרְךָ וְרָצִיתָ לַעֲסוֹק בְּרָזִין דְּאוֹרַיְיתָא). “Therefore tie your donkey to your belt and descend from the donkey, and let it follow after you, for a matter of the Orayta requires clarity” (לָכֵן קְשׁוֹר חֲמוֹרְךָ בַּחֲגִירָה שֶׁלְּךָ וּנְחִית מִן הַחֲמוֹר, וְיֵלֵךְ אַחֲרֶיךָ, דְּמִלָּה דְאוֹרַיְיתָא בָּעֵי צְחוּתָא). Therefore he said to him: “Either turn behind you and go after me and direct your heart” (לָכֵן אָמַר לֵיהּ אוֹ אַפְּכֵי לַאֲחוֹרָךְ וְזִיל אֲבַתְרָאי וּתְכַוֵּין לִבָּךְ), or tie it to the branch of a tree (אוֹ תִּקְשְׁרֶנּוּ בַּעֲנַף הָאִילָן). “He said to him: For the sake of my master I shall make the journey, and after my master I shall gaze upon the Shekhinah” (אָמַר לֵיהּ, בְּגִינֵיהּ דְּמַר עָבִידְנָא אָרְחָא וּבַתְרֵיהּ דְּמַר אֶסְתַּכַּל בִּשְׁכִינְתָּא). “He said to him: This matter has already been established by the Companions, but they did not explain the matter” (אָמַר לֵיהּ, מִלָּה דָא הָא אוֹקְמוּהָ חַבְרַיָּיא וְלָא פָּרְשׁוּ מִלָּה). “Thus says Hashem concerning the eunuchs” (כֹּה אָמַר ה׳ לַסָּרִיסִים), “who are the eunuchs? These are the Companions who labor in the Orayta and make themselves eunuchs all six days of the week, and toil in the Orayta” (מַאן סָרִיסִים, אִלֵּין אִינוּן חַבְרַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא וּמְסָרְסֵי גַּרְמַיְיהוּ כָּל שִׁיתָא יוֹמִין דְּשַׁבָּתָא וְלָעָאן בְּאוֹרַיְיתָא), “and on the night of Shabbat they hasten themselves in their union because they know the supernal secret at the time when the Matronita is united with the King” (וּבְלֵילָא דְּשַׁבָּתָא מְזָרְזֵי גַּרְמַיְיהוּ בְּזִוּוּגָא דִּלְהוֹן מִשּׁוּם דְּיָדְעֵי רָזָא עִלָּאָה בְּשַׁעְתָּא דְּמַטְרוֹנִיתָא אִזְדַּוְּגַת לְמַלְכָּא). “And those Companions who know this secret direct their hearts to the faith of their Master, and they are blessed with the fruit of their womb on that night” (וְאִינוּן חַבְרַיָּיא דְּיָדְעֵי רָזָא דָא, מְכַוְּונִין לִבָּא לְמֶהֵימָנוּתָא דְּמָארֵיהוֹן, וּמִתְבָּרְכָאן בְּאִיבָא דִּמְעַיְיהוֹן בְּהַהוּא לֵילְיָא), “and this is what is written: ‘who keep,’ as you say: ‘and his father kept the matter’” (וְדָא הוּא דִכְתִיב אֲשֶׁר יִשְׁמְרוּ, כְּמָה דְאַתְּ אָמַר וְאָבִיו שָׁמַר אֶת הַדָּבָר) (Genesis 37:11). And this is the secret of the verse: “And the children of Yisrael shall keep the Shabbat, to make the Shabbat throughout their generations” (וְזֶהוּ סוֹד הַפָּסוּק וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם) (Exodus 31:16), specifically “throughout their generations” (דַּיְיקָא). “Between Me and the children of Yisrael it is a sign forever” (בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִיא לְעוֹלָם) (Exodus 31:17), and the Yesod of the Holy Covenant is called a sign in His host, Tzeva’ot [Hosts], to bring forth the holy generations of the children of Yisrael (וִיסוֹד בְּרִית קֹדֶשׁ הוּא נִקְרָא אוֹת בִּצְבָא דִּילֵיהּ, צְבָאוֹת לְהוֹצִיא דּוֹרוֹת בְּנֵי יִשְׂרָאֵל הַקְּדוֹשִׁים). “And they are certainly called eunuchs, because they wait for the Shabbat in order to find the will of their Master” (וְאִקְרוּן סָרִיסִים וַדַּאי, בְּגִין לְחַכָּאָה לְשַׁבְּתָא לְאַשְׁכָּחָא רַעֲוָא דְּמָארֵיהוֹן), as it is written: “and choose that which I desire” (דִּכְתִיב וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי), stated without qualification. “What is ‘that which I desire’? The union of the Matronita” (מַאי בַּאֲשֶׁר חָפָצְתִּי, זִוּוּגָא דְּמַטְרוֹנִיתָא). “And hold fast to My covenant” (וּמַחֲזִיקִים בִּבְרִיתִי), each one to “My covenant” stated without qualification (כָּל אֶחָד בִּבְרִיתִי סְתָם). “Fortunate is the portion of one who sanctifies himself with this holiness and knows this secret” (זַכָּאָה חוּלָקֵיהּ מַאן דְּאִתְקַדַּשׁ בִּקְדוּשָׁה דָּא וְיָדַע רָזָא דָּא). “Come and see, it is written: ‘Six days shall you labor and do all your work, and the seventh day is a Shabbat to Hashem your God’” (תָּא חֲזִי כְּתִיב שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַייָ אֱלֹהֶיךָ) (Exodus 20:9–10). “‘All your work’ refers to the activities of people during those six days” (כָּל מְלַאכְתֶּךָ, בְּאִינוּן שִׁיתָא יוֹמִי עֲבִידְתַיְיהוּ דְּבְנֵי נָשָׁא), “and therefore this matter is that the Companions do not unite except at a time when the activities of people are no longer found, but only the activity of the Holy One Blessed Be He” (וּבְגִין כָּךְ הַאי מִלָּה דְּלָא מִזְדַּוְוגֵי חַבְרַיָּיא בַּר בְּזִמְנָא דְּלָא יִשְׁתְּכַח מֵעֲבִידְתַיְיהוּ דְּבְנֵי נָשָׁא אֶלָּא עֲבִידְתֵיהּ דְּקב״ה). “And what is His activity? The union of the Matronita” (וּמַאי עֲבִידְתֵיהּ, זִוּוּגָא דְּמַטְרוֹנִיתָא). “And therefore the Companions sanctify themselves with the holiness of their Master and direct their hearts” (וּבְגִין כָּךְ חַבְרַיָּיא מִתְקַדְּשֵׁי בִּקְדוּשָׁה דְּמָארֵיהוֹן וּמְכַוְּונֵי לִבַּיְיהוּ), as is known to us, and as we shall explain in its place in the secret of the Tikkun of the union of Shabbat night, with the help of the Holy One Blessed Be He and His Shekhinah (כִּידוּעַ לָנוּ, וְכַאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ בְּסוֹד תִּיקּוּן זִוּוּג לֵיל שַׁבָּת בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). “And if they direct their hearts, there emerge from them worthy children, children who do not turn to the right or to the left, children of the King and the Matronita” (וְאִם יְכַוְּונוּ לִבַּיְיהוּ נַפְקֵי מִנַּיְיהוּ בְּנֵי דְּמַעֲלֵי, בְּנֵי דְּלָא סָטָאן לִימִינָא וְלִשְׂמָאלָא, בָּנִין דְּמַלְכָּא וּמַטְרוֹנִיתָא). “And therefore the full secret is written: ‘You are children to Hashem your God’” (וּבְגִין כָּךְ רָזָא דְּמָלֵא כְּתִיב, בָּנִים אַתֶּם לַייָ אֱלֹהֵיכֶם) (Deuteronomy 14:1). “‘To Hashem your God’ indeed” (לַייָ אֱלֹהֵיכֶם וַדַּאי), “because these are the ones who are called His children, children to the King and the Matronita” (בְּגִין אִלֵּין דְּאִקְרוּן בָּנִין לֵיהּ, בָּנִין לְמַלְכָּא וּמַטְרוֹנִיתָא). “And the minds of the Companions who know this secret cleave to this” (וְהָא דַּעְתַּיְיהוּ דְּחַבְרַיָּיא דְּיָדְעֵין רָזָא דָּא, בְּדָא מִתְדַּבְּקִין), “and therefore they are called children of the Holy One Blessed Be He” (וּבְגִין כָּךְ אִקְרוּן בָּנִין לְקב״ה), “and these are they for whose sake the world endures” (וְהָנֵי אִינוּן דְּעָלְמָא מִתְקַיְּימָא בְּגִינַיְיהוּ), “and when the world ascends in judgment, the Holy One Blessed Be He looks upon these His children and has mercy upon the world” (וְכַד סָלִיק עָלְמָא בְּדִינָא, אֶסְתַּכַּל קב״ה בְּאִלֵּין בְּנוֹי וּמְרַחֵם עָלְמָא), “and therefore it is written: ‘all her seed are seed of truth,’ truly seed of truth” (וְעַל דָּא כְּתִיב כֻּלָּהּ זֶרַע אֱמֶת, זֶרַע אֱמֶת וַדַּאי). “What is truth?” (מַהוּ אֱמֶת), “the complete holy ring, as it is said: ‘Give truth to Yaakov’” (עִזְקָא קַדִּישָׁא שְׁלֵימְתָא כְּמָה דְאַתְּ אָמַר תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7:20), “Truth, this is the Holy One Blessed Be He, and all is one” (אֱמֶת דָּא קב״ה, וְכֹלָּא חַד), “and therefore, truly seed of truth” (וּבְגִין כֵּן זֶרַע אֱמֶת וַדַּאי). “Rabbi Yudai said to him: Blessed is the Merciful One who sent me here, blessed is the Merciful One that I have heard this matter from your mouth” (אָמַר לֵיהּ רַבִּי יוּדָאי בְּרִיךְ רַחֲמָנָא דְּשַׁדְּרַנִי הָכָא, בְּרִיךְ רַחֲמָנָא דְּהָא מִלָּה דָּא שְׁמַעְנָא מִפּוּמָךְ). “Rabbi Yudai wept” (בָּכָה רַבִּי יוּדָאי), “Rabbi Shimon said to him: Why are you weeping?” (אָמַר לֵיהּ ר׳ שִׁמְעוֹן אַמַּאי קָא בָּכִית), “he said to him: I lament for those people of the world whose ways are like beasts, and they neither know nor contemplate, for it would have been better for them had they not been created” (אָמַר לֵיהּ אֲמִינָא דַּוַּאי לְאִינוּן בְּנֵי עָלְמָא דְּאוֹרְחַיְיהוּ כִּבְעִירֵי, וְלָא יָדְעֵי וְלָא מִסְתַּכְּלֵי, דְּטַב לְהוֹן דְּלָא אִתְבְּרִיאוּ). “Woe to the world when my master departs from it, for who will be able to reveal the mysteries, and who will know them, and who will contemplate the ways of the Orayta?” (וַי לְעָלְמָא כַּד יִפּוֹק מַר מִנֵּיהּ, דְּמַאן יָכִיל לְגַלָּאָה רָזִין וּמַאן יִנְדַּע לוֹן וּמַאן יִסְתַּכַּל בְּאוֹרְחֵי דְּאוֹרַיְיתָא). “He said to him: By your life, the world exists only through those Companions who labor in the Orayta and know the hiddenness of the Orayta” (אָמַר לֵיהּ חַיֶּיךָ לֵית עָלְמָא אֶלָּא אִינוּן חַבְרַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא וְיָדְעֵין סְתִימוּ דְאוֹרַיְיתָא). “Surely, in truth the Companions have decreed concerning the people of the earth who corrupt their ways and do not know between right and left” (וַדַּאי בְּקוּשְׁטָא גָּזְרוּ חַבְרַיָּיא עַל עָלְמָא דְּאַרְעָא דְּמְחַבְּלִין אוֹרְחַיְיהוּ וְלָא יָדְעֵין בֵּין יְמִינָא וּשְׂמָאלָא), “for they are like beasts, and it is fitting to execute judgment upon them, even on Yom HaKippurim” (דְּהָא אִינוּן כִּבְעִירֵי, דְּיָאוּת לְמֶעְבַּד בְּהוֹ דִּינָא, אֲפִלּוּ בְּיוֹם הַכִּפּוּרִים), “and concerning their children it is written: ‘they are children of harlotries,’ truly children of harlotries” (וְעַל בְּנַיְיהוּ כְּתוּב בְּנֵי זְנוּנִים הֵמָּה, בְּנֵי זְנוּנִים מַמָּשׁ). “Rabbi said to him (אָמַר לֵיהּ רַבִּי), this verse requires settling in its ways (הַאי קְרָא בָּעֵי לְאִתְיַשְּׁבָא בְּאוֹרְחוֹי). It is written (כְּתִיב): “And I shall give to them in My House and within My walls a hand and a name, better than sons and daughters; an everlasting name I shall give to him” (וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן לוֹ) (Isaiah 56:5). It should have said “I shall give to them” (אֶתֶּן לָהֶם מִבָּעֵי לֵיהּ), what is “I shall give to him”? (מַהוּ אֶתֶּן לוֹ). He said to him (אָמַר לֵיהּ), come and see (תָּא חֲזֵי): “And I shall give to them in My House” (וְנָתַתִּי לָהֶם בְּבֵיתִי), what is “My House”? (מַהוּ בֵּיתִי). As you say (כְּמָא דְּאַתְּ אָמַר): “In all My House he is trusted” (בְּכָל בֵּיתִי נֶאֱמָן הוּא) (Numbers 12:7). The Name of the Holy One Blessed Be He is called House (שְׁמָא דְּקב״ה אִקְרֵי בֵּית), as it is said (שֶׁנֶּאֱמַר): “As the beauty of a man to dwell in a house” (כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת) (Isaiah 44:13), namely a Sanctuary and a House for the dwelling of the soul (דְּהַיְינוּ הֵיכָל וּבַיִת לְדִירַת הַנְּשָׁמָה). “And within My walls” (וּבְחוֹמֹתַי), as you say (כְּמָא דְּאַתְּ אָמַר): “Upon your walls, O Jerusalem, I have appointed watchmen” (עַל חוֹמֹתַיִךְ יְרוּשָׁלַיִם הִפְקַדְתִּי שֹׁמְרִים) (Isaiah 62:6). “Jerusalem,” meaning (יְרוּשָׁלַיִם כְּלוֹמַר), “that holy souls are drawn forth from this place” (דִּשָׁלְפִין נִשְׁמָתִין קַדִּישִׁין מִדּוּכְתָּא דָא), namely the Supernal Jerusalem (הַיְינוּ יְרוּשָׁלַיִם שֶׁל מַעְלָה), which is filled with the dwelling of holy souls (שֶׁמְּלֵיאָה דִּירַת הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת). “And that hand means a portion in complete perfection, good and full beyond sons and daughters” (וְהַהוּא יָד, יָד רוֹצֶה לוֹמַר חוּלָק בְּאַשְׁלָמוּתָא טָב מָלֵיָא מִבְּנִין וּמִבְּנָן), which are daughters (שֶׁהֵם בָּנוֹתַי). “An everlasting name I shall give to him, to that complete portion which shall not be cut off for generations of generations” (שֵׁם עוֹלָם אֶתֶּן לוֹ, לְהַהוּא חוּלָק שְׁלִים, אֲשֶׁר לֹא יִכָּרֵת לְדָרֵי דָרִין) (Zohar Shemot 89b), from that Klipat Nogah (מֵהַהוּא קְלִיפַת נוֹגַהּ), called Takla [the Balance] (הַנִּקְרָא טַקְלָא), so that children shall not die through Lilith, may the Merciful One save us (שֶׁלֹּא יָמוּתוּ קְטַנִּים עַל יְדֵי לִילִית רַחֲמָנָא לִיצְלַן). And the words “shall not be cut off” are the Name Akatri’el (וְתֵיבוֹת לֹא יִכָּרֵת הוּא שֵׁם אַכְתְּרִיאֵ״ל), which rules in the root of Beri’ah (הַשּׁוֹלֵט בְּעִקָּרוֹ דִּבְרִיאָה), namely the Keter of Beri’ah (דְּהַיְינוּ כֶּתֶר הַבְּרִיאָה), which is called the Holy of Holies (הַנִּקְרֵאת קֹדֶשׁ הַקֳּדָשִׁים). And this is what Rabbi Yishmael ben Elisha the Kohen Gadol saw (וְזֶהוּ שֶׁרָאָה רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע כֹּהֵן גָּדוֹל), mentioned in Tractate Berakhot (הַנִּזְכָּר בְּמַסֶּכֶת בְּרָכוֹת): “I saw Akatri’el Yah, Hashem Tzevaot, seated upon a high and exalted throne” (רָאִיתִי אַכְתְּרִיאֵ״ל יָהּ יְהוָ״ה צְבָאוֹת יוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא) (Berakhot 7a). And it is the bed of night (וְהִיא הַמִּטָּה שֶׁל לַיְלָה), upon which the Holy One Blessed Be He and His Shekhinah unite (שֶׁמִּזְדַּוְּוגִים בּוֹ קב״ה וּשְׁכִינְתֵּיהּ), and from it emerge holy souls (וּמִמֶּנָּה יוֹצְאִים נְשָׁמוֹת קְדוֹשִׁים), and the phrase “which shall not be cut off” specifically (וּמִלַּת אֲשֶׁר לֹא יִכָּרֵת דַּיְיקָא), for concerning Asher it is said (כִּי אָשֵׁר נֶאֱמַר עָלֶיהָ): “From Asher his bread shall be rich, and he shall yield royal delicacies” (מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ) (Genesis 49:20), namely Ze’ir Anpin (הַיְינוּ זְעֵיר אַנְפִּין). For his delights come from the Holy Mazal (כִּי מַעֲדָנִין דִּילֵיהּ בָּאִים מִמַּזָּלָא קַדִּישָׁא), which is called “Ehyeh Asher Ehyeh” (הַנִּקְרָא אֶהְיֶה אֲשֶׁר אֶהְיֶה) (Exodus 3:14), and its reverse is the Head of Atzilut (וְהִיפּוּכוֹ רֹאשׁ הָאֲצִילוּת), “Asher Ehyeh, I am destined to bring forth” (אֲשֶׁר אֶהְיֶה זָמִין אֲנָא לְאוֹלָדָא), and these are those Mazalot (וְהֵם אוֹתָן הַמַּזָּלוֹת) from which souls emerge (הַיּוֹצֵא מֵהֶם נְשָׁמוֹת). As it is said (שֶׁנֶּאֱמַר): “And Channah prayed upon Hashem” (וַתִּתְפַּלֵּל חַנָּה עַל יְהוָ״ה) (I Samuel 1:10), namely upon Ze’ir Anpin (דְּהַיְינוּ עַל זְעֵיר אַנְפִּין). “Another explanation: I shall give to him, to the one who knows the secret of the matter and directs his intention toward that which requires intention” (דָּבָר אַחֵר, אֶתֶּן לוֹ לְהַהוּא דְּיָדַע רָזָא דְּמִלָּה וְיִתְכַּוֵּון בְּהַהוּא דְּבָעֵי לְכַוָּונָא) (Zohar Shemot 89b). And all of these intentions (וְכָל אֵלּוּ הַכַּוָּנוֹת) I shall explain in their place (אֲבָאֵר בִּמְקוֹמוֹ), with the assistance of the Holy One Blessed Be He and His Shekhinah (בְּסִיַיעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), in the Gate of the Rectification of Shabbat (בְּשַׁעַר תִּקּוּן שַׁבָּת). And likewise, Isaiah the Prophet, peace be upon him (וְכֵן יְשַׁעְיָהוּ הַנָּבִיא עָלָיו הַשָּׁלוֹם), saw that the people of his generation were corrupted (רָאָה בְּנֵי דוֹרוֹ שֶׁהָיָה פָּרוּץ), “children who are not worthy” (בְּנֵי דְּלָא מַעֲלֵי), through our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים). Everything came from this power (הַכֹּל מִכֹּחַ זֶה), that they did not know how to direct their intention during the union (שֶׁלֹּא יָדְעוּ לְכַוֵּן בְּהַזִּוּוּג), to sanctify themselves with the proper intentions (לְקַדֵּשׁ עַצְמָם בַּכַּוָּנוֹת הָרְאוּיוֹת). Therefore he taught them the intentions proper for this matter (לָכֵן לִמֵּד אוֹתָם הַכַּוָּנוֹת הָרְאוּיוֹת לְזֶה הָעִנְיָן), and they begot holy children (וְהוֹלִידוּ בָּנִים קְדוֹשִׁים), and called them by his name (וּקְרָאוּם עַל שְׁמוֹ), as it is brought in the Zohar, Parashat Vayelech, daf 138 (כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת וַיֵּלֶךְ דַּף קל״ח). Rabbi Shimon opened and said (רַבִּי שִׁמְעוֹן פָּתַח): “From the edge of the earth we have heard songs, glory to the righteous” (מִכְּנַף הָאָרֶץ זְמִירוֹת שָׁמַעְנוּ צְבִי לַצַּדִּיק) (Isaiah 24:16). “Woe to those people” (וַי לוֹן לִבְנֵי נָשָׁא), “those who do not pay attention and do not strive for the honor of their Master, and do not gaze upon the Supernal Holiness to sanctify themselves in this world, in order to be holy in the World to Come” (לְאִינוּן דְּלָא מַשְׁגִּיחִין וְלָא מִשְׁתַּדְּלִין בִּיקָרָא דְּמָארֵיהוֹן, וְלָא מִסְתַּכְּלִין בִּקְדוּשָׁה עִילָּאָה לְאִתְקַדְּשָׁא בְּהַאי עָלְמָא לְמֶהֱוֵי קַדִּישִׁין בְּעָלְמָא דְּאָתֵי). “From the edge of the earth” (מִכְּנַף הָאָרֶץ), this is the Supernal Holy Garment (דָּא כְּסוּתָא עִילָּאָה קַדִּישָׁא), in the secret of (בְּסוֹד): “the female shall encompass the male” (נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31:21). And her Yesod clothes his Yesod (וִיסוֹד שֶׁלָּהּ מַלְבֶּשֶׁת יְסוֹד דִּילֵיהּ), and from this emerges a garment for every single Tzaddik (וּמִזֶּה יוֹצֵא לְבוּשׁ לְכָל צַדִּיק וְצַדִּיק), and it is a garment and protection for the soul (וְהוּא לְבוּשׁ וּנְטִירוּ לְנִשְׁמָתָא), as it is said (שֶׁנֶּאֱמַר): “when he betrayed her” (בְּבִגְדוֹ בָהּ) (Malachi 2:14). And it is the Name Elo’ah (וְהוּא שֵׁם אֱלוֹהַּ). And it is the Holy Garment (וְהוּא כְּסוּתָא קַדִּישָׁא), whose numerical value is forty-two (עוֹלֶה מ״ב), corresponding to the Name Forty-Two (כְּנֶגֶד הַשֵּׁם מ״ב), which is in the seven chambers (שֶׁהוּא בְּז׳ מְדוֹרִין), called the Wings of the Shekhinah (הַנִּקְרָאִים כַּנְפֵי הַשְּׁכִינָה), and they descend into Yetzirah (וְהֵם נוֹפְלִים בִּיצִירָה), and there is a chamber above (וְיֵשׁ חֶדֶר לְמַעְלָה), which is also called Body (הַנִּקְרָא גַּם כֵּן גּוּף), and the one who understands will understand (וְהַמֵּבִין יָבִין).

“We have heard songs” (זְמִירוֹת שָׁמַעְנוּ), as you say (כְּמָא דְּאַתְּ אָמַר): “Who gives songs in the night” (נוֹתֵן זְמִירוֹת בַּלָּיְלָה) (Job 35:10). “Songs” (זְמִירוֹת), praises of Knesset Yisrael before the Holy One Blessed Be He (תּוּשְׁבְּחִין דְּכְנֶסֶת יִשְׂרָאֵל קֳמֵי קב״ה), at night (בַּלָּיְלָה), in exile (בְּגָלוּתָא), at the time when she unites and is found praising the Holy One Blessed Be He at night in exile (בְּזִמְנָא דְּאִיהִי אִזְדַּוְּוגָא וְשָׁכִיחָא לְשַׁבְּחָא לֵיהּ לְקב״ה בַּלָּיְלָה בְּגָלוּתָא), at night when she unites and delights with the Holy One Blessed Be He in Gan Eden (בַּלָּיְלָה בְּזִמְנָא דְּאִיהִי אִזְדַּוְּוגַת וּמִשְׁתַּעֲשַׁע עִם קב״ה בְּגַן עֵדֶן), and when is this (וְאֵימָתַי), from midnight and onward (מִפַּלְגוּת לֵילְיָא וָאֵילָךְ). And then there are songs in the night, praises and songs (וּכְדֵין זְמִירוֹת בַּלַּיְלָה תּוּשְׁבְּחִין וְזִמְירוֹת), as you say (כְּמָא דְּאַתְּ אָמַר): “You shall not prune” (לֹא תִזְמוֹר) (Leviticus 25:4), and it is written (וּכְתִיב): “The song of the ruthless shall be brought low” (זְמִיר עָרִיצִים יַעֲנֶה) (Isaiah 25:5). “Songs” here mean uprooting from their places all those mighty forces (אֲעִיקָרוּתָא מֵאֲתַרַיְיהוּ כָּל אִינוּן תַּקִּיפִין), for when night enters (דְּהָא כַּד עָיֵיל לֵילָא), many ruthless executioners of judgments are found in the world (כַּמָּה עָרִיצִים גַּרְדִינֵי נִימוּסִין שְׁכִיחִין בְּעָלְמָא), and they go and roam through the world to prosecute (אָזְלִין וְשָׁטְיָין בְּעָלְמָא לְקַטְרְגָא). “From midnight and onward” (מִפַּלְגוּת לֵילְיָא וָאֵילָךְ), one spirit is awakened (אִתְעַר רוּחָא חֲדָא) from the side of the North (מִסִּטְרָא דְּצָפוֹן), through Gavriel (עַל יְדֵי גַבְרִיאֵל), who receives sweetening from the Supernal Imma (הַמְקַבֵּל מִיתּוּק מֵאִמָּא עִילָּאָה), which is called the North (הַנִּקְרֵאת צָפוֹן), as it is said (שֶׁנֶּאֱמַר): “How great is Your goodness which You have hidden away for those who fear You” (מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ) (Psalms 31:20). And these are the letters MNTZPKH (וְהֵם אוֹתִיּוֹת מנצפ״ך), which are sweetened (הַנִּמְתָּקִים), and are called: “The upright love You” (וְנִקְרָאִים מֵישָׁרִים אֲהֵבוּךָ) (Song of Songs 1:4), to exclude the distortion of judgment (לְאַפּוֹקֵי עִוּוּת הַדִּין). And even the judgment that is below the Supernal Imma (וְגַם הַדִּין שֶׁהוּא לְמַטָּה מֵאִמָּא עִילָּאָה), who nests within the Throne of Souls (הַמְקַנֶּנֶת בְּכִסֵּא הַנְּשָׁמוֹת), and is called the World to Come (וְנִקְרֵאת עוֹלָם הַבָּא), those judgments below do not love Israel (וְאוֹתָם הַדִּינִין שֶׁהֵם לְמַטָּה אֵינָם אוֹהֲבִים לְיִשְׂרָאֵל), except when they are sweetened through the lights of the Supernal Imma (רַק אִם נִמְתָּקִים עַל יְדֵי אוֹרוֹת אִמָּא עִילָּאָה), as is brought in the Zohar on Shir HaShirim regarding the verse “The upright love You” (כִּדְאִיתָא בַּזֹּהַר שִׁיר הַשִּׁירִים עַל פָּסוּק מֵישָׁרִים אֲהֵבוּךָ) (Song of Songs 1:4). And in Tractate Megillah (וּבְמַסֶּכֶת מְגִילָּה) (Megillah 3a): “They forgot them, and then returned and re-established them” (שְׁכָחוּם וְחָזְרוּ וִיסָדוּם). The explanation is (פֵּירוּשׁ), if there is a righteous generation (אִם יֵשׁ דּוֹר צַדִּיק), then the sweetening shines below (אָז מֵאִיר הַמִּיתּוּק לְמַטָּה), and then Israel and all the worlds are at rest (וְאָז יִשְׂרָאֵל וְכָל הָעוֹלָמוֹת הֵם בִּמְנוּחָה), because through it they attain the light of Arich Anpin (כֵּיוָן שֶׁעַל יָדָיו הֵם מַשִּׂיגִים אוֹר אֲרִיךְ אַנְפִּין), and this sweetening is called Nofet Tzofim [Flowing Honeycomb] (וְהַמִּיתּוּק הַזֶּה נִקְרָא נוֹפֶת צוּפִים), as it is said (שֶׁנֶּאֱמַר): “Sweeter than honey and the flowing honeycomb” (מְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים) (Psalms 19:11). And this is the secret of what our Sages of blessed memory said (וְזֶהוּ סוֹד אָמְרָם ז״ל): “From the time the Temple was destroyed, Nofet Tzofim [Flowing Honeycomb] was taken away” (מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ נִטְּלָה נוֹפֶת צוּפִים) (Sotah 48b). “Who are the Tzofim?” (מַאי צוֹפִים). And this is what we say in the Gemara there (וְהַיְינוּ דְּאָמְרִינָן בַּגְּמָרָא שָׁם): “MNTZPKH, the Tzofim instituted them” (מנצפ״ך צוֹפִים אֲמָרוּם), and they are those who unify the sanctification of the Name every day, in potential and in actuality (וְהֵם הַמְּיַחֲדִים קִדּוּשׁ הַשֵּׁם בְּכָל יוֹם בְּכֹחַ וּבְפוֹעַל), standing in the Hall of Ahavah [Love] (הָעוֹמְדִים בְּהֵיכַל הָאַהֲבָ״ה). And you, the reader, will see (וְתִרְאֶה אַתָּה הַמְעַיֵּין), how beautiful are the words of our Sages of blessed memory in every place (כַּמָּה יָפֶה דִּבְרֵי חֲכָמֵינוּ ז״ל בְּכָל מָקוֹם), except that we are unable to descend to the depth of their understanding (רַק שֶׁאֵין אָנוּ יְכוֹלִים לֵירֵד לְסוֹף דַּעְתָּם), unless through the revelation of Ruach HaKodesh from Above (אִם לֹא עַל יְדֵי הוֹפָעַת רוּחַ הַקֹּדֶשׁ מִמָּרוֹם), as it is said (שֶׁנֶּאֱמַר): “Until a spirit is poured upon us from on High” (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם) (Isaiah 32:15). For Marom [On High] (כִּי מָרוֹם) is the secret of Eliyahu the Prophet, remembered for good (הוּא סוֹד אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב), he is Sandalfon of Asiyah (הוּא סַנְדַּלְפוֹן דַּעֲשִׂיָּה), which is called Marom [On High] (הַנִּקְרֵאת מָרוֹם) [Maras equals Sandalfon in gematria] [מרס=סנדלפון בגימטריא], and Yetzirah is called Heaven (וִיצִירָה נִקְרָא שָׁמַיִם), in the secret of Ze’ir Anpin dwelling there (בְּסוֹד זְעֵיר אַנְפִּין הַמְקַנֵּן שָׁם), for every revelation of Ruach HaKodesh now is through Eliyahu, the Great Priest (כִּי כָל הוֹפָעַת רוּחַ הַקֹּדֶשׁ עַתָּה הוּא עַל יְדֵי אֵלִיָּהוּ כָּהֲנָא רַבָּא). And this is the meaning of what is said in Tanna Devei Eliyahu (וְזֶהוּ אוֹמְרוֹ בְּתַנָּא דְּבֵי אֵלִיָּהוּ) regarding the verse (עַל פָּסוּק): “And the Spirit of God hovered over the face of the waters” (וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Genesis 1:2), upon those who are worthy of it (עַל הָרְאוּיִים אֵלָיו). Tanna Devei Eliyahu teaches (תַּנָּא דְּבֵי אֵלִיָּהוּ): “The Spirit of the Living God has not been withheld from Israel through Eliyahu, remembered for good” (לֹא נִמְנַע רוּחַ אֱלֹהִים חַיִּים מִיִּשְׂרָאֵל עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב). Even after the destruction of the Temple it did not cease (אַף אַחַר חֻרְבַּן הַבַּיִת לֹא פָסְקָה), for thus the decree was decreed from Above (שֶׁכָּךְ נִגְזְרָה גְזֵרָה מִלְמַעְלָה), and if not in this land, then in another land (וְאִם אֵינוֹ בִּמְדִינָה זוֹ הוּא בִּמְדִינָה אַחֶרֶת), in concealment and hiddenness (בְּהֶסְתֵּר וְהֶעְלֵם), for it is commanded that he not reveal his mysteries and secrets (שֶׁמְּצֻוֶּה שֶׁלֹּא יְגַלֶּה רָזָיו וְסוֹדוֹתָיו). But the Ari of blessed holy memory (אֲבָל הָאֲרִ״י זלה״ה הַזֶּה) revealed his secrets by command of the King (הָיָה מְגַלֶּה סוֹדוֹתָיו בְּצִוּוּי הַמֶּלֶךְ), during those two years that he was upon the Holy Land (בְּאוֹתָן הַשְּׁתֵּי שָׁנִים שֶׁהָיָה עַל אַדְמַת קֹודֶשׁ). And also the secrets of Rashbi, of blessed memory (וְגַם סוֹדוֹת הָרַשְׁבִּ״י ז״ל), their beginning was through Eliyahu, of blessed memory (הָיָה הַתְחָלָתוֹ עַל יְדֵי אֵלִיָּהוּ ז״ל), as is known (כַּנּוֹדָע) in Zohar Chadash, Parashat Ki Tavo, daf 108 [59a] (בְּזוֹהַר חָדָשׁ פָּרָשַׁת כִּי תָבוֹא דַּף ק״ח [נ״ט] ע״א): “Rabbi Shimon bar Yochai went and fled to the wilderness of Lod, and was hidden in a cave, he and Rabbi Elazar his son” (רַבִּי שִׁמְעוֹן בַּר יוֹחַאי אָזַל וְעָרַק לְמַדְבְּרָא דְּלוֹד וְאִתְגְּנִיז בְּחַד מְעָרְתָּא הוּא וְרַבִּי אֶלְעָזָר בְּרֵיהּ). “A miracle occurred for them: one carob tree emerged and one spring of water” (אִתְרְחִישׁ לוֹן נִסָּא נָפִיק חַד חֲרוּבָא וְחַד מַעְיָינָא דְּמַיָּא). “They ate from that carob tree and drank from those waters” (אָכְלוּ מֵהַהוּא חֲרוּב וְשָׁתָאן מֵאִינוּן מַיִין). “And Eliyahu, of blessed memory, would come to them every day, two times, and teach them” (הֲוָה אֵלִיָּהוּ ז״ל אָתֵי לוֹן בְּכָל יוֹמָא תְּרֵי זִמְנֵי וְאוֹלִיף לוֹן), “and no man knew of them” (וְלָא יָדַע אִינָשׁ בְּהוּ)...

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), to the discourse with which we began (לְהַמַּאֲמָר שֶׁהִתְחַלְנוּ): that from the beginning of the night and onward until midnight (שֶׁמִתְּחִלַּת הַלַּיְלָה וָאֵילָךְ וְעַד פַּלְגוּת לֵילְיָא), permission is given to the accusers (יֵשׁ רְשׁוּת לְהַמְקַטְרְגִים) to roam in the Female of the Great Deep (לָשׁוּטֵט בְּנוּקְבָא דְּתְהוֹמָא רַבָּא), in this world below (בָּעוֹלָם הַזֶּה לְמַטָּה), and above the angels ascend (וּלְמַעְלָה עוֹלִים הַמַּלְאָכִים), with the souls of human beings sleeping in their beds (עִם הַנְּשָׁמוֹת שֶׁל בְּנֵי אָדָם הַיְשֵׁנִים בְּמִטּוֹתֵיהֶם), to the palaces according to what is fitting for each and every one (לַהֵיכָלוֹת כְּפִי הָרָאוּי לְכָל אֶחָד וְאֶחָד), therefore permission is given to them to cause harm, Heaven forbid (לָכֵן יֵשׁ לָהֶם רְשׁוּת לְהַזִּיק חַס וְשָׁלוֹם). But from the call of the rooster at midnight (אֲבָל מִקְּרִיאַת הַגֶּבֶר שֶׁל חֲצוֹת לַיְלָה), they are compelled to return to the World of the Female of the Great Deep (הֵם מֻכְרָחִים לַחֲזוֹר אֶל עָלְמָא נוּקְבָא דִּתְהוֹמָא רַבָּא) and to conceal themselves (וּלְהַסְתִּיר עַצְמָם), and at that time the Shekhinah with the angels (וְאוֹתוֹ הַזְּמַן הַשְּׁכִינָה עִם הַמַּלְאָכִים) sing songs (מְזַמְּרִים זְמִירוֹת), in the secret of (בְּסוֹד): “We have heard songs, glory to the righteous” (זְמִירוֹת שָׁמַעְנוּ צְבִי לַצַּדִּיק) (Isaiah 24:16), the Foundation of the World (יְסוֹד עוֹלָם), who desires to unite with the Shekhinah (הָרוֹצֶה לְהִזְדַּוֵּג עִם הַשְּׁכִינָה). Therefore it says there (וְלָכֵן אוֹמֵר שָׁם): “For when night enters, many ruthless executioners of judgments are found in the world, and they go and roam through the world to prosecute; from midnight and onward one spirit is awakened, and uproots them all from their places and removes them so that they shall not rule” (דְּהָא כַּד עָיֵיל לֵילָא, כַּמָּה עָרִיצִים גַּרְדִינֵי נִימוּסִין, שְׁכִיחִין בְּעָלְמָא, אָזְלִין וְשָׁטְיָין בְּעָלְמָא לְקַטְרְגָא, מִפַּלְגוּת לֵילְיָא וָאֵילָךְ אִתְעַר רוּחָא חֲדָא, וְאִתְעֲקַר לְכוּלְּהוּ מֵאֲתַרַיְיהוּ וְאַעְבַּר לוֹן דְּלָא יִשְׁלְטוּן) (Zohar Devarim 284a). “We have heard songs” (זְמִירוֹת שָׁמַעְנוּ), praises of Knesset Yisrael in the night (תּוּשְׁבְּחָן דִּכְנֶסֶת יִשְׂרָאֵל בְּלֵילְיָא), and all this, why? (וְכָל דָּא לָמָּה), “glory to the righteous” (צְבִי לַצַּדִּיק), to unite in a single union with the Holy One Blessed Be He and to be sanctified in one holiness (לְאִזְדַּוְּוגָא בְּזִוּוּגָא חֲדָא דְּקב״ה וּלְאִתְקַדְּשָׁא בִּקְדוּשָׁה כַחֲדָא). And it says (וְאוֹמֵר): “My secret is mine, my secret is mine” (רָזִי לִי רָזִי לִי) (Isaiah 24:16), this is the Supernal Secret (דָּא הוּא רָזָא עִילָּאָה), this is the Holy Spirit (דָּא הוּא רוּחַ קַדִּישָׁא). “But woe unto me because of this and because of the world; traitors have betrayed” (אֲבָל אוֹי לִי עַל דָּא וְעַל עָלְמָא, בּוֹגְדִים בָּגָדוּ) (Isaiah 24:16), for all of them deal falsely with it (דְּכוּלְּהוּ מְשַׁקְּרָן בֵּיהּ), they deal falsely with themselves (מְשַׁקְּרָן בְּהוּ בְּגַרְמַיְיהוּ), and not only do they deal falsely with themselves literally (וְלָא דַי דְּמְשַׁקְּרָן בְּהוּ בְּגַרְמַיְיהוּ מַמָּשׁ), but even those children whom they beget (אֶלָּא אִינוּן בְּנִין דְּאוֹלִידוּ) are drawn into that falsehood of theirs (מִתְשַׁקְּרִין בְּהַהוּא שִׁקְרָא דִּלְהוֹן), and are found blemished above and below (וְאִשְׁתְּכָחוּ פְּגִימִין לְעֵילָא וְתַתָּא). Because they did not know how to direct their intention in the sanctity of the union properly and correctly (שֶׁלֹּא הָיוּ יוֹדְעִים לְכַוֵּן בִּקְדוּשַׁת הַזִּוּוּג כָּרָאוּי וְנָכוֹן), and they did not have worthy children (וְלֹא הָיוּ לָהֶם בָּנִים הֲגוּנִים), Isaiah came and taught them the intention by which to sanctify themselves in their union (בָּא יְשַׁעְיָהוּ וְלִמֵּד אוֹתָם הַכַּוָּנָה לְהִתְקַדֵּשׁ עַצְמָם בְּזִוּוּגָם). Therefore the Zohar says (וְלָכֵן אוֹמֵר הַזֹּהַר): “When Isaiah looked into this” (כֵּיוָן דְּאִסְתַּכַּל יְשַׁעְיָהוּ בְּהַאי), meaning (רָצָה לוֹמַר) that he understood that the stumbling block came from the sinners of Israel (שֶׁהָיָה מֵבִין שֶׁהַתַּקָּלָה בָּאָה מִן פּוֹשְׁעֵי יִשְׂרָאֵל), who were born without the proper intention and unifications appropriate for this matter (הַנּוֹלָדִים שֶׁלֹּא בְּכַוָּנָה וְיִחוּדִים הָרְאוּיִים לָזֶה). And at the time when the Tree of Knowledge of Good and Evil rules (וּבְעֵת שֶׁשּׁוֹלֵט עֵץ הַדַּעַת טוֹב וָרָע), Metatron of Yetzirah (מֶטַטְרוֹן דִּיצִירָה), and these are the six weekdays (וְהֵם שֵׁשֶׁת יְמֵי הַחוֹל), which is the time “to refrain from embracing” (שֶׁהָיָה הָעֵת לְרָחוֹק מֵחַבֵּק) (Ecclesiastes 3:5), only the Holy Shabbat (רַק שַׁבָּת קֹדֶשׁ) is the time to embrace (הִיא הָעֵת לְחַבֵּק), and it is the time to give birth (וְהִיא הָעֵת לָלֶדֶת). To exclude days of famine, Heaven forbid (לְאַפּוֹקֵי בִּימֵי רָעָבוֹן חַס וְשָׁלוֹם), one must restrain his spring (צָרִיךְ לִכְבּוֹשׁ מַבּוּעֵיהּ), so that he not engage in marital relations at that time (שֶׁלֹּא יְשַׁמֵּשׁ מִטָּתוֹ בְּאוֹתוֹ זְּמַן), as the Zohar says in Parashat Miketz (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר מִקֵּץ) regarding the verse (עַל פָּסוּק): “And to Yosef were born two sons before the year of famine came” (וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב) (Genesis 41:50) (Zohar Miketz 204a), as I shall explain with the assistance of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר אֲבָאֵר בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ) in the secret of the rectification of the union of the night of Shabbat (בְּסוֹד תִּיקּוּן זִוּוּג לֵיל שַׁבָּת). And concerning this, the Zohar in Parashat Bereshit says (וְעַל זֶה אוֹמֵר זֹהַר פָּרָשַׁת בְּרֵאשִׁית) that he begets Shedin [demons], Ruchin [spirits], and Lilin [night-monsters] (דְּאוֹלִיד שֵׁדִין רוּחִין וְלִילִין) until the night of Shabbat (עַד לֵיל שַׁבָּת). Then the union of the King and the Matronita is completed in the secret of goodness (אָז נִשְׁלָם הַזִּוּוּג שֶׁל מַלְכָּא וּמַטְרוֹנִיתָא בְּסוֹד הַטּוֹב): “A psalm, a song for the day that is entirely good, Shabbat and rest for everlasting life” (מִזְמוֹר שִׁיר לְיוֹם שֶׁכּוּלוֹ טוֹב שַׁבָּת וּמְנוּחָה לְחַיֵּי עוֹלָמִים). And then there are not born from the drop of seed Shedin [demons], Ruchin [spirits], and Lilin [night-monsters] (וְאָז אֵינָם נוֹלָדִים מִטִּפַּת הַזֶּרַע שֵׁדִין רוּחִין וְלִילִין), but rather it is entirely good (אֶלָּא כּוּלוֹ טוֹב). And this is the secret of “the righteous one for whom it is good” (וְזֶהוּ סוֹד צַדִּיק וְטוֹב לוֹ), for there is no admixture of evil within him (דְּלֵית בֵּיהּ תַּעֲרוֹבֶת שֶׁל רָע) (Zohar Bereshit 29a), and there are no oppressions and admixture of evil within him (וְלֵית בֵּיהּ עֲשׁוּקִים וְתַעֲרוֹבֶת רָע), namely “the righteous one for whom it is evil” (דְּהַיְינוּ צַדִּיק וְרַע לוֹ), like the admixture of Hevel (כְּמוֹ תַעֲרוֹבְתּוֹ שֶׁל הֶבֶל), concerning whom it is said: “There are righteous men unto whom it happens according to the deeds of the wicked... I said that this too is Hevel” (יֵשׁ צַדִּיקִים אֲשֶׁר מַגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים... אָמַרְתִּי שֶׁגַּם זֶה הָבֶל) (Ecclesiastes 8:14). The explanation is that the son of Adam HaRishon who is called Hevel (פֵּירוּשׁ בְּנוֹ שֶׁל אָדָם הָרִאשׁוֹן הַנִּקְרָא הֶבֶל), also received an admixture of evil from the contamination of the sin of Adam HaRishon (שֶׁהָיָה מְקַבֵּל גַּם כֵּן תַּעֲרוֹבֶת רָע מִזֻּהֲמַת חֶטְאוֹ שֶׁל אָדָם הָרִאשׁוֹן), who engaged in relations during the weekdays, as is known (שֶׁשִּׁמֵּשׁ בִּימֵי הַחוֹל כַּנּוֹדָע), for he did not wait until the day of Shabbat (שֶׁלֹּא הָיָה מַמְתִּין עַד יוֹם הַשַּׁבָּת). Therefore the Zohar says here (וְלָכֵן אוֹמֵר הַזֹּהַר כָּאן): “When Isaiah looked into this, he gathered those who feared sin and taught them the holy path, to sanctify themselves with the sanctity of the King and that their children should be found holy; when these sanctified themselves, the children whom they begot were called by his name” (כֵּיוָן דְּאִסְתַּכַּל יְשַׁעְיָהוּ בְּהַאי, כְּנִישׁ לְאִינוּן דְּחָלִין חֶטְאָה וְאוֹלִיף לוֹן אוֹרַח קַדִּישָׁא לְאִתְקַדְּשָׁא בִּקְדוּשָׁה דְּמַלְכָּא וּלְאִשְׁתְּכָחָא בְּנַיְיהוּ קַדִּישִׁין, כֵּיוָן דְּאִתְקַדְּשׁוּ אִלֵּין, אִינוּן בְּנִין דְּאוֹלִידוּ אִקָּרוּן עַל שְׁמֵיהּ). “This is what is written: ‘Behold, I and the children whom Hashem Tzevaot has given me are for signs and for wonders in Israel,’ for they are separated from the other nations” (הֲדָא הוּא דִכְתִיב: הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן לִי יְהוָ״ה צְבָאוֹת לְאֹתוֹת וּלְמוֹפְתִים בְּיִשְׂרָאֵל, דְּפָרִישִׁין מִשְּׁאָר עַמִּין) (Isaiah 8:18) (Zohar Devarim 284a). Its explanation is that they were not insolent, nor a generation corrupted through immorality, nor brazen-faced like the nations of the world (פֵּירוּשׁוֹ, שֶׁלֹּא הָיוּ חַצּוּפִים וְדוֹר פָּרוּץ בִּזְנוּת וְעַזֵּי פָנִים כְּמוֹ אֻמּוֹת הָעוֹלָם). Therefore I too, the author, Naftali son of my master and father, the Gaon, our teacher Rabbi Yaakov Elchanan, of blessed holy memory, Ashkenazi of the holy community of Varnkfort, from the lineage of Rabbi Gershom, Light of the Exile (לָכֵן גַּם אֲנִי הַמְחַבֵּר נַפְתָּלִי בֶּן לַאדוֹנִי אָבִי הַגָּאוֹן מוהר״ר יַעֲקֹב אֶלְחָנָן זלה״ה אַשְׁכְּנַזִּי דק״ק וָרַנְקְבּוֹר״ט מִגֶּזַע רַבִּי גֵּרְשׁוֹם מְאוֹר הַגּוֹלָה), shall come to explain the Tikkunim [Rectifications] and Yichudim [Unifications] that pertain to this matter (אָבוֹא לְבָאֵר תִּיקּוּנִים וְיִחוּדִים הַשַּׁיָּכִים לְזֶה הָעִנְיָן), and their reasonings, sweeter than honey and Nofet Tzofim [Flowing Honeycomb] (וְטַעְמָם מְתוּקִים מִדְּבַשׁ וְנוֹפוֹת צוּפִים), concerning that from which one who unites himself with his wife must beware (מִמַּה שֶׁצָּרִיךְ לִזָּהֵר הַמְזַוֵּג עַצְמוֹ אֶל אִשְׁתּוֹ), so that worthy and fitting children for holiness shall emerge from him (שֶׁיֵּצְאוּ מִמֶּנּוּ בָּנִים רְאוּיִים וַהֲגוּנִים לִקְדוּשָׁה), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “And you shall sanctify yourselves and you shall be holy, for I am holy, Hashem” (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְ־יָ) (Leviticus 11:44). And from among those who remain in the Holy Land (וּמֵאוֹתָם הַנִּשְׁאָרִים בְּאַדְמַת קֹדֶשׁ), who repent for the exile (הָעוֹשִׂים תְּשׁוּבָה עַל הַגָּלוּת), for the rectification of the redemption (לְתִיקּוּן הַגְּאֻלָּה), concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “And on Mount Zion there shall be deliverance, and it shall be holy” (וּבְהַר צִיּוֹן תִּהְיֶה פְלֵיטָה וְהָיָה קֹדֶשׁ) (Obadiah 1:17), and they are those who now dwell in the Courtyard of Holiness of Jerusalem (וְהֵם אוֹתָם הַדָּרִים עַתָּה בַּחֲצַר הַקֹּדֶשׁ שֶׁל יְרוּשָׁלַיִם), and the Assembly of Tzefat (וּכְנִשְׁתָּא דִּצְפַת), as Rabbi Eliezer the Great says to Rabbi Akiva in Parashat Noach (כְּמוֹ שֶׁאוֹמֵר רַבִּי אֱלִיעֶזֶר הַגָּדוֹל לְרַבִּי עֲקִיבָא בְּפָרָשַׁת נֹחַ) (Zohar Chadash Noach 23), and this is his language (וְזֶה לְשׁוֹנוֹ): “Rabbi Eliezer says: For all the exiles into which Knesset Yisrael went into exile, a time and an end were given to her, and she always aroused herself to repentance” (רַבִּי אֱלִיעֶזֶר אוֹמֵר כָּל הַגָּלוּיוֹת שֶׁגָּלְתָה כְּנֶסֶת יִשְׂרָאֵל נָתַן לָהּ זְמַן וְקֵץ וְנִתְעוֹרְרָה תָּמִיד בִּתְשׁוּבָה), “but the final exile has neither end nor appointed time, rather everything depends upon repentance” (וְגָלוּת הָאַחֲרוֹן אֵין לוֹ קֵץ וּזְמַן אֶלָּא הַכֹּל תָּלוּי בִּתְשׁוּבָה), as it is said (שֶׁנֶּאֱמַר): “And you shall return unto Hashem your God and obey His voice” (וְשַׁבְתָּ עַד יְהוָ״ה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ) (Deuteronomy 30:2), and it is written (וּכְתִיב): “If your outcast shall be at the ends of the heavens, from there Hashem your God shall gather you, and from there He shall take you” (אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם מִשָּׁם יְקַבֶּצְךָ יְהוָ״ה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ) (Deuteronomy 30:4). Rabbi Akiva said to him (אָמַר לֵיהּ רַבִּי עֲקִיבָא): “If so, how shall this be, that all of them will awaken together in repentance, one who is at the ends of heaven and one who is at the ends of the earth; how shall they join together as one to perform repentance?” (אִם כֵּן הֵיאַךְ יְהֵא דָא לְאִתְעוֹרָרָא כּוּלְּהוֹן כַּחֲדָא בִּתְשׁוּבָה, מַאן דְּאִיהוּ בְּסַיְיפֵי שְׁמַיָּא, וּמַאן דְּהוּא בְּסַיְיפֵי אַרְעָא, הֵיאַךְ יִתְחַבְּרוּן כַּחֲדָא לְמֶעְבַּד תְּשׁוּבָה). “Rabbi Eliezer said to him: By your life, if the heads of the assemblies return in repentance” (אָמַר לוֹ רַבִּי אֱלִיעֶזֶר חַיֶּיךָ דְּאִי יַחְזְרוּן בִּתְשׁוּבָה רָאשֵׁי כְנִישְׁתָּא), such as the Ari, of blessed holy memory, and his disciples (כְּגוֹן הָאֲרִ״י זלה״ה וְתַלְמִידָיו), “or one assembly of the holy community of Tzefat, may it be rebuilt and established” (אוֹ חֲדָא כְנִישְׁתָּא דק״ק צְפַת תוב״ב), “or the assembly of Jerusalem, may it be rebuilt and established” (אוֹ כְנִישְׁתָּא דִירוּשָׁלַיִם תוב״ב), “through their merit all the exiles shall be gathered” (בִּזְכוּתָם יִתְכַּנֵּשׁ כָּל גָּלוּתָא). “For the Holy One Blessed Be He constantly watches” (דְּקב״ה אִסְתַּכֵּי תְּדִירָא), “when will they return and He will do good for them” (אֵימָתַי יַחְזְרוּן וְיַעֲבֵד לְהוֹן טָבָא), as it is written (דִּכְתִיב): “Therefore Hashem waits to be gracious unto you” (לָכֵן יְחַכֶּה י״י לַחֲנַנְכֶם) (Isaiah 30:18), waiting constantly for when they will return and perform repentance (מְחַכֶּה תָּמִיד אֵימָתַי יָשׁוּבוּ וְיַעֲשׂוּ תְּשׁוּבָה). And through our many sins (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), the Light of the Seven Days was concealed from them (נֶעְלַם מֵהֶם אוֹר שִׁבְעַת הַיָּמִים), namely the Tikkunei HaTeshuvah [Rectifications of Repentance] of the Ari, of blessed holy memory (הֵם תִּיקּוּנֵי הַתְּשׁוּבָה שֶׁל הָאֲרִ״י זלה״ה), in their proper order (עַל מַתְכּוּנָתוֹ), through which the redemption will be hastened, as is known to us (שֶׁעַל יָדָהּ יְמַהֵר הַגְּאֻלָּה כַּנּוֹדָע לָן). All of this I shall explain, with the assistance of Heaven (אֶת כָּל זֶה אֲבָאֵר בְּסִיַיעְתָּא דִשְׁמַיָּא), in its proper place (בִּמְקוֹמוֹ הָרָאוּי לוֹ). And all these souls (וְכָל אֵלּוּ הַנְּשָׁמוֹת) are from the Light of the Soul of Repentance itself (הֵם מֵאוֹר הַנְּשָׁמָה שֶׁל הַתְּשׁוּבָה עַצְמָהּ), which is Supernal Imma (הִיא אִמָּא עִילָּאָה), called Teshuvah [Repentance] (הַנִּקְרֵאת תְּשׁוּבָה), which purifies them in the waters of the Mikveh (הַמְטַהֶרֶת אוֹתָם בְּמֵי מִקְוֶה), whose numerical value is Ehyeh (הָעוֹלֶה אֶהְיֶה), and three times Ehyeh (וְג׳ פְּעָמִים אֶהְיֶה) is the Name S״G (הוּא שֵׁם ס״ג), and she gives freedom to the slaves (וְהִיא נוֹתֶנֶת חֵרוּת לָעֲבָדִים), who are Israel (שֶׁהֵם יִשְׂרָאֵל), sold to the nations of the world (הַנִּמְכָּרִים לְאֻמּוֹת הָעוֹלָם), in this profane exile (בַּגָּלוּת הַחַל הַזֶּה). And if he merits to direct the Yichudei HaNeshamah [Unifications of the Soul] (וְאִם יִזְכֶּה לְכַוֵּן יִחוּדֵי הַנְּשָׁמָה), he will bring forth souls for his children from the Light of Teshuvah [Repentance] (יוֹצִיא נְשָׁמוֹת לְבָנָיו מֵאוֹר הַתְּשׁוּבָה), and from the Light of Mazala Ila’ah [the Supernal Mazal] (וּמֵאוֹר מַזָּלָא עִילָּאָה), which hovers over Abba and Imma until their end (הַחוֹפֵף עַל אַבָּא וְאִמָּא עַד סוֹפָם), until the head of Ze’ir Anpin (עַד רֹאשׁ זְעֵיר אַנְפִּין). And this is literally called “upon Hashem” (וְזֶהוּ נִקְרָא מַמָּשׁ עַל י״י), upon the head of Ze’ir Anpin itself (עַל רֹאשׁ זְעֵיר אַנְפִּין מַמָּשׁ), and likewise the hairs become intertwined with the hairs of Ze’ir Anpin (וְכֵן הַשְּׂעָרוֹת מִסְתַּבְּכִים בְּשַׂעֲרוֹתָיו שֶׁל זְעֵיר), to whiten the hairs of his head in the secret of the Tallit (לְלַבֵּן שַׂעֲרוֹת רֹאשׁוֹ בְּסוֹד הַטַּלִּית). And he will merit the sweetened Gevurot (וְיִזְכֶּה לִגְבוּרוֹת הַמְּמוּתָקוֹת), which relative to those below them are called great Chasadim (שֶׁהֵם בְּעֵרֶךְ מַה שֶּׁלְּמַטָּה מֵהֶם נִקְרָאִים חֲסָדִים גְּדוֹלִים), and then he shall be in the secret of “the righteous one for whom it is good” (וְאָז יִהְיֶה בְּסוֹד צַדִּיק וְטוֹב לוֹ), that his soul shall be from the attribute of Goodness (שֶׁתִּהְיֶה נִשְׁמָתוֹ מִמִּדַּת הַטּוֹב), and it emerged at a good time (וְיָצְאָה בִּזְמַן טוֹב), which is the holy night of Shabbat (שֶׁהוּא לֵיל שַׁבָּת קֹדֶשׁ), and from its four directions it is Good (וּמֵאַרְבַּע רוּחוֹתֶיהָ הִיא טוֹב), and four times “Good” (וְד׳ פְּעָמִים טוֹב) equals Etz Chaim [Tree of Life] (עוֹלֶה עֵץ חַיִּים), and the one who understands will understand (וְהַמֵּבִין יָבִין). As it is said (שֶׁנֶּאֱמַר): “Thus says Hashem: Come from the four winds, O spirit, and breathe upon these slain” (כֹּה אָמַר ה׳ מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה) (Ezekiel 37:9), and certainly there will be no admixture and he will not come to a Gilgul [Reincarnation] of a wicked person (וּבוַדַּאי לֹא יִהְיֶה תַעֲרוֹבֶת וְלֹא יָבוֹא לִידֵי גִּלְגּוּל שֶׁל רָשָׁע). And this is the secret of the Gemara (וְזֶהוּ סוֹד הַגְּמָרָא): “The Master said: There is a righteous one for whom it is good, a righteous man the son of a righteous man” (אָמַר מַר יֵשׁ צַדִּיק וְטוֹב לוֹ צַדִּיק בֶּן צַדִּיק) (Berakhot 7a), for through his intention he reaches and bequeaths to his son a holy soul that is entirely good (שֶׁבְּכַוָּנָתוֹ מַגִּיעַ וּמַנְחִיל לִבְנוֹ נְשָׁמָה קְדוֹשָׁה שֶׁכּוּלָּהּ טוֹב). And he is called righteous because his branch and his Gilgul [Reincarnation] are the righteous one himself (וְנִקְרָא צַדִּיק שֶׁעַנְפּוֹ וְגִלְגּוּלוֹ צַדִּיק עַצְמוֹ), like the Gilgul [Reincarnation] of Benayahu ben Yehoyada in Rav Hamnuna Sava and his son (כְּמוֹ גִּלְגּוּלוֹ שֶׁל בְּנָיָהוּ בֶן יְהוֹיָדָע בְּרַב הַמְנוּנָא סָבָא וּבְנוֹ), so that it will not be “Toviah sinned and Zigud is lashed” (שֶׁלֹּא יִהְיֶה טוֹבִיָּה חָטָא וְזִיגוּד מִנְגִיד) (Pesachim 113b), and it is said: “Fathers shall not be put to death because of children, and children shall not be put to death because of fathers” (לֹא יוּמְתוּ אָבוֹת עַל בָּנִים וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת) (Deuteronomy 24:16). Rather it is clear that the intention refers to his own Gilgul [Reincarnation] (אֶלָּא מְחוּוַרְתָּא שֶׁהוֹלֵךְ הַכַּוָּנָה עַל גִּלְגּוּלוֹ עַצְמוֹ), and likewise if he is a complete righteous person throughout his Gilgulim [Reincarnations], then he is a righteous one for whom it is good and he will succeed in all his Gilgulim [Reincarnations] (וְכֵן צַדִּיק גָּמוּר בְּגִלְגּוּלָיו, אָז הוּא צַדִּיק וְטוֹב לוֹ, יַצְלִיחַ בְּכָל גִּלְגּוּלוֹ). But one whose first time was not successful and whose second time was successful (אֲבָל מִי שֶׁפַּעַם הָרִאשׁוֹן לֹא יַצְלִיחַ וּפַעַם שֵׁנִי יַצְלִיחַ), this is a righteous person who is not complete (זֶהוּ צַדִּיק שֶׁאֵינוֹ גָּמוּר), since he was not complete in the first time (מֵאַחַר שֶׁלֹּא הָיָה שָׁלֵם בַּפַּעַם הָרִאשׁוֹן), and this is “a righteous one for whom it is evil, a righteous man the son of a wicked man” (וְזֶהוּ צַדִּיק וְרַע לוֹ צַדִּיק בֶּן רָשָׁע), for he was wicked in the first time (שֶׁהָיָה בַּפַּעַם הָרִאשׁוֹן רָשָׁע). And this is the secret of a branch of a wicked person (וְזֶהוּ סוֹד בֶּן עָנָף רָשָׁע), who had previously been wicked in the first creation (שֶׁהָיָה מִקּוֹדֶם רָשָׁע בַּבְּרִיאָה הָרִאשׁוֹנָה), and with this interpretation, one who knows it will find it exceedingly pleasant to his soul (וְעִם הַמְּלִיצָה הַזֹּאת לְיוֹדְעָהּ יוּנְעַם לְנַפְשׁוֹ מְאֹד): “It is written: ‘Hadar [Glory] is he’” (כָּתוּב הָדָר הוּא), said concerning King Yoshiyahu (הָאָמוּר בְּיֹאשִׁיָּהוּ הַמֶּלֶךְ), “and there was no king before him like him who returned to Hashem with all his heart” (וּכָמֹהוּ לֹא הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר שָׁב אֶל ה׳ בְּכָל לְבָבוֹ) (II Kings 23:25), yet we do not know what his transgression was and what his sin was that required him to undertake such repentance (וַאֲנַחְנוּ לֹא נֵדַע מַה פִּשְׁעוֹ וּמַה חַטָּאתוֹ שֶׁהִזְקִיקוּהוּ לִתְשׁוּבָה זוֹ). Rather, he was “a righteous man the son of a wicked man” (אֶלָּא שֶׁהָיָה צַדִּיק בֶּן רָשָׁע), for he was the Gilgul [Reincarnation] of King Achaz (הוּא גִּלְגּוּל הַמֶּלֶךְ אָחָז), concerning whom Yeshayahu said (שֶׁאָמַר לוֹ יְשַׁעְיָהוּ): “Hear now, O House of David” (שִׁמְעוּ נָא בֵּית דָּוִד) (Isaiah 7:13). Since he said “now” (מִדְּקָאָמַר נָא), whose meaning is “at this time” (שֶׁפֵּירוּשׁוֹ עַתָּה), it follows that he was destined to hear at a later time (שְׁמַע מִינָה שֶׁהוּא עָתִיד לִשְׁמוֹעַ לְאַחַר זְמַן). And even at that time he was ashamed before those who rebuked him (וְגַם בְּאוֹתָהּ שָׁעָה הָיָה בּוֹשׁ מִמּוֹכִיחָיו), as they supported this from the verse (כִּדְאַסְמְכוּהָ אַקְרָא), as it is written (דִּכְתִיב): “To the highway of the Fuller’s Field” (אֶל מְסִלַּת שְׂדֵה כוֹבֵס) (Isaiah 7:3), for he would lower his face to the ground because of Yeshayahu (שֶׁהָיָה כּוֹבֵשׁ פָּנָיו בַּקַּרְקַע מִפְּנֵי יְשַׁעְיָהוּ). And Iddo the Prophet prophesied concerning the altar in Beit El (וְעִדּוֹ הַנָּבִיא נִתְנַבֵּא עַל הַמִּזְבֵּחַ בְּבֵית אֵל): “Behold, a son shall be born to the House of David, Yoshiyahu shall be his name” (הִנֵּה בֵן נוֹלָד לְבֵית דָּוִד יֹאשִׁיָּהוּ שְׁמוֹ) (I Kings 13:2), and he excelled in the rectification of his deeds (וְהִפְלִיג בְּתִקּוּן מַעֲשָׂיו). And likewise concerning Iyov it says (וְכֵן אֵצֶל אִיּוֹב אוֹמֵר): “And that man was perfect and upright, one who feared God and turned away from evil” (וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע) (Job 1:1), and it is not possible to say “turned away from evil” regarding one who was righteous from his youth (וְלֹא יִתָּכֵן לוֹמַר סָר מֵרָע עַל מִי שֶׁהוּא צַדִּיק מִנְּעוּרָיו), rather it is clear that it refers to a righteous man the son of a wicked man (אֶלָּא מְחוּוַרְתָּא דְּקָאֵי עַל צַדִּיק בֶּן רָשָׁע), that is to say, “son” is a branch and offspring of a Gilgul [Reincarnation] of a wicked person (דְּהַיְינוּ בֶּן הוּא עָנָף וְתוֹלָדָה שֶׁל גִּלְגּוּל רָשָׁע), and he was the Gilgul [Reincarnation] of Terach, the father of Avraham (וְהוּא גִּלְגּוּל תֶּרַח אֲבִי אַבְרָהָם), who was punished because he worshipped idolatry (שֶׁנֶּעֱנַשׁ עַל שֶׁעָבַד עֲבוֹדָה זָרָה), and he is called Terach (וְהוּא נִקְרָא תֶּרַח) because “his heart burned against the Holy One Blessed Be He through idolatry” (עַל דְּלִבֵּיהּ רָתַח לְקב״ה בַּעֲבוֹדָה זָרָה) (Zohar Vayikra 101b). And if these also had been righteous (וְאִלּוּ גַּם כֵּן הָיָה צַדִּיק), the merit of the fathers would not have ceased at the Sea (לֹא הָיְתָה תָמָה זְכוּת אָבוֹת אֵצֶל הַיָּם), where the accusers said (שֶׁאָמְרוּ הַמְקַטְרְגִין): “These uncover nakedness and those uncover nakedness; these shed blood and those shed blood” (אִלֵּין מְגַלִּין עֶרְוָיָין וְאִלֵּין מְגַלִּין עֶרְוָיָין, אִלֵּין אוֹשְׁדִין דָּמִין וְאִלֵּין אוֹשְׁדִין דָּמִין) (source uncertain), until Iyov was punished, who lived in the days of Moshe, as our Sages of blessed memory said (עַד שֶׁנֶּעֱנַשׁ אִיּוֹב שֶׁהָיָה בִּימֵי מֹשֶׁה כְּמוֹ שֶׁאָמְרוּ רז״ל) (Bava Batra 15a), and was judged with sufferings in order to divert his attention away from Israel so that he would not prosecute against them (וְנִידּוֹן בְּיִסּוּרִין כְּדֵי לְהָסִיחַ דַּעְתּוֹ מִיִּשְׂרָאֵל שֶׁלֹּא יְקַטְרֵג), like the matter of the goat sent to Azazel, through which Israel receives rest (כְּעִנְיַן שָׂעִיר לַעֲזָאזֵל שֶׁעַל יָדוֹ יֵשׁ מְנוּחָה לְיִשְׂרָאֵל). And he is compared to a single goat walking with the shepherd in the wilderness (וְנִמְשַׁל לְתַיִשׁ אֶחָד הַהוֹלֵךְ עִם הָרוֹעֶה בַּמִּדְבָּר), and a wolf comes upon them (וּבָא עֲלֵיהֶם הַזְּאֵב), and he has no way to save his flock (וְאֵין לוֹ מָקוֹם לְהַצִּיל צֹאנוֹ), except to bring his flock across the river (אֶלָּא לְהַעֲבִיר צֹאנוֹ מֵעֵבֶר לַנָּהָר), and he gives the goat to fight with it (וְנָתַן לוֹ הַתַּיִשׁ לְהִלָּחֵם עִמּוֹ), and while it is fighting (וּבְעֵת הִלָּחֲמוֹ), he brings his flock across the river and saves them (מַעֲבִיר צֹאנוֹ מֵעֵבֶר לַנָּהָר וּמַצִּילָם), and afterward he comes to save the goat as well (וְאַחַר כָּךְ בָּא לְהַצִּיל גַּם אֶת הַתַּיִשׁ) (Shemot Rabbah 21). This goat is Iyov, who was judged with sufferings (הַתַּיִשׁ זֶה אִיּוֹב הַנִּידּוֹן בְּיִסּוּרִים), because of his wickedness in the days of Terach who worshipped idolatry (אוֹדוֹת רִשְׁעוֹ בִּימֵי תֶּרַח שֶׁעָבַד עֲבוֹדָה זָרָה), for afflictions come because of the sin of idolatry, as is known from the words of our Sages of blessed memory (כִּי הַנְּגָעִים בָּאִים עַל עֲוֹן עֲבוֹדָה זָרָה כַּנּוֹדָע בְּדִבְרֵי רז״ל). And he complained greatly against the attribute of judgment of the Holy One Blessed Be He (וְהִתְרוֹעֵם מְאֹד עַל מִדַּת דִּינוֹ שֶׁל הַקב״ה), saying (בְּאוֹמְרוֹ): “Is it good for You that You should oppress?” (הֲטוֹב לְךָ כִּי תַעֲשֹׁק) (Job 10:3), and he hurled words toward Heaven (וְהֵטִיחַ דְּבָרִים כְּלַפֵּי מַעְלָה), and said (וְאָמַר): “Is it good for You, this oppression that You do to me?” (הֲטוֹב לְךָ הָעֹשֶׁק שֶׁתַּעֲשֶׂה לִי), “my father and mother made the body” (אָבִי וְאִמִּי עָשׂוּ הַגּוּף), “and You joined with them in partnership” (וְאַתָּה הִתְחַבַּרְתָּ עִמָּהֶם בְּשֻׁתָּפוּת), “and You placed within me a Nefesh and a Neshamah” (וְנָתַתָּ בִּי נֶפֶשׁ וּנְשָׁמָה). “And the Nefesh is Yours” (וְהַנֶּפֶשׁ שֶׁלְּךָ), “You said: ‘Only preserve his soul’” (אָמַרְתָּ אַךְ אֶת נַפְשׁוֹ שְׁמֹר) (Job 2:6), “but concerning the body which my father and mother made for me, You said to the Satan: do with it whatever you desire” (וְהַגּוּף שֶׁעָשׂוּ לִי אָבִי וְאִמִּי אָמַרְתָּ לַשָּׂטָן עֲשֵׂה בּוֹ כָּל מַה שֶּׁתִּרְצֶה), “is this good for You, this oppression that You do?” (זֶהוּ טוֹב לְךָ הָעֹשֶׁק שֶׁתַּעֲשֶׂה). And then the Holy One Blessed Be He sent to him Eliyahu, who is Sandalfon (וְאָז שָׁלַח הַקב״ה אֵלָיו אֶת אֵלִיָּהוּ הוּא סַנְדַּלְפוֹן), who beforehand had been an angel in the Heavens of Marom [On High] (שֶׁהָיָה מִקּוֹדֶם לָכֵן בִּשְׁמֵי מָרוֹם מַלְאָךְ), and informed him of the secret of the Gilgul [Reincarnation] (וְהוֹדִיעוֹ סוֹד הַגִּלְגּוּל), saying (בְּאוֹמְרוֹ): “Behold, all these things God performs two or three times with a man” (הֶן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר) (Job 33:29), specifically “with a man” (דַּיְיקָא), and afterward through Gilgulim [Reincarnations] of D’omem [Mineral], Tzome’ach [Vegetative], Chai [Living], and Medaber [Speaking] (וְאַחַר כָּךְ בְּגִלְגּוּלִים שֶׁל דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר), such as into women, servants, and the pious among the nations of the world (כְּגוֹן לְנָשִׁים וַעֲבָדִים וַחֲסִידֵי אֻמּוֹת הָעוֹלָם), and then his spirit was calmed from upon him (וְאָז רָפְתָה רוּחוֹ מֵעָלָיו), and he justified the attribute of judgment upon himself (וְהִצְדִּיק מִדַּת דִּינוֹ עָלָיו), and then: “And Hashem blessed the latter end of Iyov more than his beginning” (וַה׳ בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁיתוֹ) (Job 42:12), itself (עַצְמָהּ) [some some: himself] (עַצְמוֹ). And this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רז״ל), that intentional sins become like inadvertent sins (שֶׁהַזְּדוֹנוֹת נַעֲשׂוּ כִּשְׁגָגוֹת), and afterward the inadvertent sins become like merits for Ba’alei Teshuvah [Masters of Repentance] (וְהַשְּׁגָגוֹת אַחַר כָּךְ נַעֲשׂוּ כִּזְכֻיּוֹת אֵצֶל בַּעֲלֵי תְּשׁוּבָה), like the matter of the Tzalaf Tree (כְּעִנְיַן אִילָן צָלָף), from which came his livelihood and the livelihood of the members of his household (שֶׁמִמֶּנּוּ הָיְתָה פַּרְנָסָתוֹ וּפַרְנָסַת אַנְשֵׁי בֵיתוֹ) (Shabbat 150b), and it had previously been the cause of his corruption and poverty (וְהִיא הָיְתָה מִקּוֹדֶם קִלְקוּלוֹ וַעֲנִיּוּתוֹ), but once he turned away from evil he was rectified, as stated above (וְכֵיוָן שֶׁסָּר מֵרָע אִתְתַּקַּן כָּאָמוּר), and he was the son of a Yevamah [Levirate Widow] who had undergone Gilgul [Reincarnation], and was rectified (וְהוּא הָיָה בֶּן יְבָמָה שֶׁנִּתְגַּלְגֵּל וְנִתְקַּן). And this is indeed the secret of “the righteous one for whom it is good” and “the righteous one for whom it is evil” (וְהָכִי הוּא סוֹד צַדִּיק וְטוֹב לוֹ צַדִּיק וְרַע לוֹ), and likewise “a righteous person who is not complete” and “a complete righteous person,” and “a complete wicked person” and “a wicked person who is not complete” (וּכְמוֹהוּ צַדִּיק שֶׁאֵינוֹ גָּמוּר וְצַדִּיק גָּמוּר, וְרָשָׁע גָּמוּר וְרָשָׁע שֶׁאֵינוֹ גָּמוּר). And there is another explanation and secret in this matter (וְיֵשׁ פֵּירוּשׁ וְסוֹד אַחֵר בָּזֶה), as we said long ago (כְּמוֹ שֶׁאָמַרְנוּ מִקַּדְמַת דְּנָא): “the righteous one for whom it is good” (צַדִּיק וְטוֹב לוֹ) is when he emerges from Takla [the Balance] (כְּשֶׁיּוֹצֵא מִטַּקְלָא), at the time of the dominion of Good (בִּזְמַן מֶמְשֶׁלֶת הַטּוֹב), namely on Shabbat (דְּהַיְינוּ בְּשַׁבָּת); and “the righteous one for whom it is evil” (וְצַדִּיק וְרַע לוֹ), at the time of the dominion of evil during the weekdays (בִּזְמַן מֶמְשֶׁלֶת הָרָע שֶׁל יְמֵי הַחוֹל), and the Takla [the Balance] (וְהַטַּקְלָא), Heaven forbid (חַס וְשָׁלוֹם), is called “deceptive scales” (נִקְרֵאת מֹאזְנֵי מִרְמָה). And thus it is brought on daf 80b, side a, at its beginning (וְהָכִי אִיתָא דַּף פ׳ עַמּוּד ב׳ עָלֶה א׳ בְּרֹאשׁוֹ) (Zohar Bamidbar 168a), and this is its language (וְזֶה לְשׁוֹנוֹ): “This day they returned with new words before the Head of the Academy concerning ancient secrets: ‘the righteous one for whom it is good’ and ‘the righteous one for whom it is evil,’ for all of them ascend into the Takla [the Balance] of the Tree before they come into the world” (יוֹמָא דָא אַהְדָרִין מִלִּין חַדְתִּין קֳמֵי רַב מְתִיבְתָּא עַל רָזִין עַתִּיקִין צַדִּיק וְטוֹב לוֹ צַדִּיק וְרַע לוֹ דְּכֻלְּהוּ סָלְקִין גּוֹ מַתְקְלָא דְּאִילָנָא עַד לָא יֵיתוּן לְעָלְמָא). And they are weighed in the scale of the Tree of Knowledge of Good and Evil (וְהֵם נִשְׁקָלִים בְּמִשְׁקָל שֶׁל עֵץ הַדַּעַת טוֹב וָרָע), for from this side it is “just scales” (כִּי מֵהַאי סִטְרָא הוּא מֹאזְנֵי צֶדֶק), and the side of Good prevails (וְצַד הַטּוֹב גּוֹבֵר), and from this side it is called “deceptive scales” (וּמֵהַאי סִטְרָא נִקְרֵאת מֹאזְנֵי מִרְמָה), the side of evil prevails, Heaven forbid (צַד הָרָע גּוֹבֵר חַס וְשָׁלוֹם). And everything is according to the abundance of the deeds of mankind (וְהַכֹּל כְּפִי רוֹב מַעֲשֵׂה בְּנֵי אָדָם), and according to the measure of the weighing in the Takla [the Balance], so it is for them in this world (וּכְפוּם טַקְלָא דְּמַתְקְלָא הָכִי אִית לְהוֹ בְּהַאי עָלְמָא), but on Shabbat she is rescued in holiness (וּבְשַׁבָּת הִיא נִיצּוֹלֶת בִּקְדוּשָׁה), through the power of the flames of fire that emerge from beneath the Throne of Glory (מִכֹּחַ שַׁלְהוֹבִיתָא דְּאֶשָּׁא הַיּוֹצְאוֹת מִתַּחַת כִּסֵּא הַכָּבוֹד).

And in my humble opinion it appears (וּלַעֲנִיּוּת דַּעְתִּי נִרְאֶה), that this statement in Berakhot (שֶׁהַמַּאֲמָר הַזֶּה דִּבְרָכוֹת), of “The Master said” (שֶׁל אָמַר מַר), which I explained together with that which precedes it in the previous chapters (שֶׁבֵּאַרְתִּי עִם מַה שֶּׁלְּפָנָיו בַּפְּרָקִים הַקּוֹדְמִים), is sweeter than honey and Nofet Tzofim [Flowing Honeycomb] (הוּא מָתוֹק מִדְּבַשׁ וְנוֹפֶת צוּפִים), and it is fine flour thoroughly refined (וְהוּא סֹלֶת נְקִיָּה), the secret of “Hashem confides in those who fear Him” (סוֹד ה׳ לִירֵאָיו) (Psalms 25:14), and fortunate is the one who merits (וְאַשְׁרֵי מִי הַזּוֹכֶה), to direct his intention and sanctify himself in his union (לְכַוֵּן וּלְהִתְקַדֵּשׁ בְּזִוּוּגָא דִילֵיהּ), so that there emerge from him worthy children (כְּדֵי שֶׁיֵּצְאוּ מִינֵיהּ בְּנֵי מַעֲלֵי), children of Torah and good deeds (בְּנֵי תוֹרָה וּמַעֲשִׂים טוֹבִים). As the Zohar Chadash says in Parashat Bereshit, daf 17b (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית דַּף י״ז עַמּוּד ב׳) (Midrash HaNe’elam, Ma’amar Totze HaAretz 11, column b): “And from here we learn that whoever directs his intention for the sake of Heaven at that time, there emerges from him a worthy son” (וּמִכָּאן לָמַדְנוּ כָּל הַמִּתְכַּוֵּן לְשֵׁם שָׁמַיִם בְּאוֹתָהּ שָׁעָה, נָפִיק מִינֵיהּ בַּר דְּמַעֲלֵי). “From where do we know this? From Shmuel” (מְנָא לָן מִשְּׁמוּאֵל), whose mother always directed her intention toward him for the sake of Heaven (שֶׁנִּתְכַּוְּנָה אִמּוֹ עָלָיו תָּמִיד לְשֵׁם שָׁמַיִם), as it is said (שֶׁנֶּאֱמַר): “And Channah prayed upon יהו״ה” (וַתִּתְפַּלֵּל חַנָּה עַל יהו״ה) (I Samuel 1:10), namely the holy soul that emerges from the Bundle of Life (הִיא הַנְּשָׁמָה הַקְּדוֹשָׁה הַיּוֹצֵאת מִצְּרוֹר הַחַיִּים), which is the secret of the Two Holy Mazalot (הוּא סוֹד תְּרֵין מַזָּלִין קַדִּישִׁין), and they are the secret of the Thirteen Rivers of Pure Persimmon Oil (וְהֵם סוֹד י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא). And likewise Channah said (וְכֵן אָמְרָה חַנָּה): “For this child I prayed” (אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי) (I Samuel 1:27), continually before the time of the union (תָּמִיד קֹדֶם עֵת הַזִּוּוּג). And there he brings proof from an incident (וּמֵבִיא שָׁם רְאָיָה מִמַּעֲשֶׂה אֶחָד), where a man and his wife prayed before the time of the union (שֶׁעָשׂוּ תְפִלָּה אִישׁ וְאִשְׁתּוֹ קֹדֶם עֵת הַזִּוּוּג), and this is its language (וְזֶה לְשׁוֹנוֹ): “Our Rabbis taught: Rabbi Yosei ben Pazi said, one time I was traveling on the road, and I came upon that mountain of Kefar Kardo, and there were men rejoicing in their portions, and I spent the night there” (תָּנוּ רַבָּנָן אָמַר רַבִּי יוֹסֵי בֶּן פַּזִּי זִמְנָא חֲדָא הֲוִינָא אָזִיל בְּאוֹרְחָא וְעַרְעֵינָא בְּהַהוּא טוּרָא דִּכְפַר קַרְדּוֹ, וַהֲווֹ גּוּבְרִין בַּדִּיחֵי בְּחוּלָקַיְיהוּן, וּבָאִית תַּמָּן). Meaning (רָצָה לוֹמַר), “and I lodged there for one Shabbat night” (וַהֲוֵיתִי לָן תַּמָּן לִינַת לַיְלָה חַד דְּשַׁבְּתָא), and Shabbat arrived (וְנַפְקֵי וְשַׁבְּתָא), and I saw my host, who wished to lie with his wife (וַחֲמֵית לְאוּשְׁפִּיזָאִי דַּהֲוָה בָּעֵי לְמִשְׁכַּב עִם דְּבֵיתֵיהּ), this one stood on one side and prayed (הֲוָה קָאֵי הַאי מֵהַךְ גִּיסָא וְצָלֵי), and she arose on the other side and prayed (וְקָמַת הִיא מֵאִידָךְ גִּיסָא וְצָלִית). “I said to them: What is your prayer at this time?” (אָמְרִינָא לְהוֹן מַאי צְלוֹתְכוֹן בְּשַׁעְתָּא דָא), “they said to me: Our time for union is from Shabbat to Shabbat, and we pray our prayer before the Holy One Blessed Be He that we may have a son who will serve His service, a son who fears sin, a son who will perform His commandments and will not turn aside from the Orayta to the right or to the left” (אָמְרוּ לִי עִידָנָא דִידָן לְזִוּוּגָא מִשַּׁבָּת לְשַׁבָּת, וּמְצַלִינָא צְלוֹתָנָא קֳמֵי קב״ה דִּיהֵא לָנָא בַּר דְּיִפְלַח פּוּלְחָנֵיהּ, בַּר דְּחִיל חֶטְאָה, בַּר דְּיַעֲבִיד פִּקּוּדוֹהִי וְלָא יִסְטֵי מֵאוֹרַיְיתָא לִימִינָא וּלִשְׂמָאלָא). “I said to them: May it be the will that your request be granted, for indeed you are acting for the sake of Heaven” (אָמְרִינָא לְהוֹ יְהֵא רַעֲוָא דִּיהֵא לְכוֹן בָּעוּתְכוֹן, דְּהָא לְשׁוּם שָׁמַיִם קָא עָבְדְתוּן). “Rabbi Yosei said: I saw the face of the Shekhinah” (אָמַר רַבִּי יוֹסֵי אֲחָזֵי אַנְפֵּי שְׁכִינְתָּא), “for after some days I happened to return there, and I saw that son who had been born to them, and he was seven years old” (דִּלְבָתַר יוֹמִין עַרְעֵית תַּמָּן, וַחֲמֵית הַהוּא בְּרָא דְּאִתְיַלִיד לְהוֹ, וַהֲוָה בַּר שֶׁבַע שְׁנִין), “he saw me in the house, but did not wish to speak with me” (חָמֵי לִי בְּבֵיתָא, וְלָא בָּעֵי לְמַלָּלָא עִמִּי). “His father said to him: Go before him, for he is a great man” (אָמַר לֵיהּ אֲבוּהִי זִיל לְקַמֵּיהּ דְּגַבְרָא רַבָּא הוּא). “He said: I am afraid to speak with him and to draw near to him, for I do not know whether he possesses a holy soul or not, for thus my teacher taught me this day: Whoever does not possess a holy soul, it is forbidden to speak with him or draw near to him” (אָמַר מִסְתַּפִינָא לְאִשְׁתָּעֵי בַּהֲדֵיהּ וּלְאִתְקָרָבָא עִמֵּיהּ, דְּהָא לָא יָדַעְנָא אִי אִית לֵיהּ נִשְׁמָתָא קַדִּישָׁא אִי לָאו, דְּהָכִי אוֹלִיף לִי מוֹרִי יוֹמָא דֵּין, מַאן דְּלֵית לֵיהּ נִשְׁמָתָא קַדִּישָׁא, אָסוּר לְאִשְׁתָּעֵי בַּהֲדֵיהּ וּלְאִתְקָרָבָא עִמֵּיהּ). “He said to him: Heaven forbid, for he is a great man and the sage of the generation” (אָמַר לֵיהּ חַס וְשָׁלוֹם, דְּגַבְרָא רַבָּא הוּא וְחַכִּימָא דְּדָרָא הוּא). “He came near me, and before he was able to speak with me, he said to me: I see in you that there is within you a new soul from only a few days ago, and it was not cast into you at the time when you came forth into the world” (קְרִיב גַּבָּאי וְלָא סָפִיק לְמַלָּלָא עִמִּי, אָמַר לִי, אֲנָא חָמֵי בָּךְ, דְּנִשְׁמָתָא חֲדָתָא אִית בָּךְ מִיוֹמִין זְעִירִין וְלָא אִתְזְרִיקִית בָּךְ בְּשַׁעְתָּא דְּנָפַקְתְּ לְעָלְמָא). “I said: Thus it is, for I was unmarried when I toiled in the Orayta, and a soul was given to me” (אָמָרִית, כָּךְ הוּא, דְּרוָוק הֲוֵינָא כַּד לָעִית בְּאוֹרַיְיתָא וְאִתְיְהִיבַת בִּי נִשְׁמָתָא). As is brought in the Zohar Katan, Parashat Lech Lecha, daf 88 (כִּדְאִיתָא בַּזֹּהַר קָטָן פָּרָשַׁת לֶךְ לְךָ דַּף פ״ח), that he learned because they gave him a Kli Paz [Golden Vessel] (שֶׁלָּמַד בִּשְׁבִיל שֶׁנָּתְנוּ לוֹ כְּלִי פָז), and afterward he returned that vessel to Eliyahu the Prophet, of blessed memory (וְאַחַר כָּךְ הֶחֱזִיר אוֹתוֹ הַכְּלִי לְאֵלִיָּהוּ הַנָּבִיא ז״ל), and did not wish to receive his portion in this world (וְלֹא רָצָה לְקַבֵּל חֶלְקוֹ בָּעוֹלָם הַזֶּה). And this child was called Ahavah [Love] (וְהַיֶּלֶד הַזֶּה נִקְרָא אַהֲבָה), and he had a son (וְהָיָה לוֹ בֵּן), namely Rav Adda bar Ahavah (דְּהַיְינוּ רַב אַדָּא בַּר אַהֲבָה), as is brought there at the end of the discourse (כִּדְאִיתָא שָׁם בְּסוֹף הַמַּאֲמָר). But now, through our many sins (אֲבָל עַתָּה בַּעֲוֹנוֹתֵינוּ הָרַבִּים), this is the generation of Tikvah [Hope] mentioned in the Zohar Chadash, daf 10b (הוּא הַדּוֹר שֶׁל תִּקְוָה הַנִּזְכָּר בַּזֹּהַר חָדָשׁ דַּף י׳ עַמּוּד ב׳), and this is its language (וְזֶה לְשׁוֹנוֹ): “Woe to the generation that shall thirst for You” (וַוי לְדוֹר שֶׁיִּהְיוּ צְמֵאִים מִמְּךָ). He said to him (אָמַר לֵיהּ): “Do not say thus, rather, woe to the generation that shall be orphaned, without a father, without a sage to instruct, and without a student who meditates” (אַל תֹּאמַר כָּךְ, אֶלָּא וַוי לְדוֹר שֶׁיִּהְיוּ יְתוֹמִים בְּלִי אָב בְּלִי חָכָם מוֹרֶה וְלֹא תַלְמִיד הוֹגֶה). Days will come when the entire generation shall be insolent and brazen-faced (יָמִים יָבֹאוּ שֶׁכָּל הַדּוֹר יִהְיוּ חַצּוּפִים וְעַזֵּי פָנִים), and Torah shall be forgotten (וְתִשְׁתַּכַּח תּוֹרָה), and there will be none who expounds and none who seeks (וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ), and the one whose heart is stirred toward Torah shall be despised and rejected among men (וְהַמִּתְעוֹרֵר לִבּוֹ בַּתּוֹרָה יִהְיֶה נִבְזֶה וַחֲדַל אִישִׁים), “woe to that generation when that generation shall come” (וַוי לְהַהוּא דָּרָא כַּד יֵיתֵי הַהוּא דָּרָא). “He said to him: That generation cannot endure except through the breath of the mouths of schoolchildren while they are still tender, but when they become old, Torah is forgotten from them” (אָמַר לֵיהּ, לֵית הַהוּא דָּרָא מִתְקַיָּים אֶלָּא בְּהֶבֶל פִּיהֶם שֶׁל תִּינוֹקוֹת שֶׁל בֵּית רַבָּן כַּד אִינוּן רַכִּיכִין בִּלְבַד, וְכַד אִינוּן קַשִּׁישִׁין אוֹרַיְיתָא מִשְׁתַּכְחִית מִנַּיְיהוּ). And they come to pursue money (וּבָאִים לִרְדּוֹף אַחַר הַפְּרוּטָה), and then he forgets and casts words of Torah to the ground (וְאָז הוּא מְשַׁכֵּחַ וּמַשְׁלִיךְ דִּבְרֵי תוֹרָה לָאָרֶץ), “woe to them because of the humiliation of Torah, when Moshe Rabbeinu, peace be upon him, shall come and demand the humiliation of Torah” (וַוי לְהוֹ מֵעֶלְבּוֹנָא דְּאוֹרַיְיתָא, כַּד יֵיתֵי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, וְיִתְבַּע עֶלְבּוֹנָא דְּאוֹרַיְיתָא). And this is the Heavenly Voice that goes forth from Mount Chorev every day through Eliyahu, remembered for good (וְזֶהוּ הַבַּת קוֹל הַיּוֹצֵאת מֵהַר חוֹרֵב בְּכָל יוֹם עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב): “Woe unto the creatures because of the humiliation of Torah, for everyone who does not engage in the study of Torah is called rebuked” (אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה, שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בְּתַלְמוּד תּוֹרָה נִקְרָא נָזוּף). Therefore every person should pray in his time that the Holy One Blessed Be He should give him a son from the Mazal of the Holy Atik (וְלָכֵן יִתְפַּלֵּל כָּל אָדָם בִּזְמַנּוֹ שֶׁיִּתֶּן לוֹ הקב״ה בֵּן מִמַּזָּלָא דְּעַתִּיקָא קַדִּישָׁא), in the secret of: “And Channah prayed upon YHVH” (בְּסוֹד: וַתִּתְפַּלֵּל חַנָּה עַל יהו״ה) (I Samuel 1:10), which is from the Mazal of the Holy Atik (שֶׁהוּא מִמַּזָּלָא דְּעַתִּיקָא קַדִּישָׁא).

And let us return to explain his companions mentioned in the discourse with which we began from the Zohar Chadash of Parashat Yitro (וְנַחֲזוֹר לְפָרֵשׁ חֲבֵרָיו הַנִּזְכָּרִים בַּמַּאֲמָר שֶׁהִתְחַלְנוּ שֶׁל זוֹהַר חָדָשׁ דְּפָרָשַׁת יִתְרוֹ) (Zohar Shemot, Tosefot 274b; Shemot Yitro, Sitrei Torah), and this is its language (וְזֶה לְשׁוֹנוֹ): “By your life, behold, I shall add fifteen years to your days” (חַיֶּיךָ הִנְנִי יוֹסִיף עַל יָמֶיךָ ט״ו שָׁנָה) (Isaiah 38:5), “shall add” specifically (יוֹסִיף דַּיְיקָא), for it is not written “I shall add” (שֶׁלֹּא כְתִיב אוֹסִיף), to allude to the Holy Mazal (לִרְמוֹז בְּמַזָּלָא קַדִּישָׁא), upon which the life of a man depends (דְּבֵיהּ תַּלְיָין חַיֵּי דְּבַר נָשׁ). As in the secret of Adam HaRishon (כְּמוֹ בְּסוֹד אָדָם הָרִאשׁוֹן), who repented (שֶׁעָשָׂה תְּשׁוּבָה), and the Holy One Blessed Be He gave him from the Holy Atik (וְנָתַן לוֹ הקב״ה מֵעַתִּיקָא קַדִּישָׁא) the secret of one thousand years (סוֹד אֶלֶף שָׁנָה), which are the ancient and lengthened days (שֶׁהֵם הַיָּמִים קַדְמוֹנִיּוֹת וַאֲרוּכִים), from the secret of Arich Anpin (מִסּוֹד אֲרִיךְ אַנְפִּין). “Sustenance” (מְזוֹנֵי), as it is written (דִּכְתִיב): “Cast your burden upon YHVH and He shall sustain you” (הַשְׁלֵךְ עַל יהו״ה יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ) (Psalms 55:23), “upon” specifically (עַל דַּיְיקָא), for it is the place of the Supernal Mazal (שֶׁהוּא אַתְרָא דְּמַזָּלָא עִילָּאָה). And likewise it says (וְכֵן הוּא אוֹמֵר): “And I shall cause you to ride upon the high places of the earth” (וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ) (Isaiah 58:14), meaning (פֵּירוּשׁ), in the place to which the Kingdom ascends during the ascent of Shabbat (בַּמָּקוֹם שֶׁעָלְתָה מַלְכוּת בַּעֲלִיַּת שַׁבָּת), which is called the High Places of the Earth of Life (הוּא הַנִּקְרָא בָּמֳתֵי אֶרֶץ הַחַיִּים). And concerning Shaul and Yehonatan he laments and says (וְעַל שָׁאוּל וִיהוֹנָתָן הוּא מִתְקוֹנֵן וְאוֹמֵר): “Upon your high places lies the slain” (עַל בָּמוֹתֶיךָ חָלָל) (II Samuel 1:19), for if you are in that ascent (כִּי אַתָּה בָּעֲלִיָּה), how can it be that “upon your high places lies the slain” (וְהֵיאַךְ יִתָּכֵן שֶׁיִּהְיֶה עַל בָּמוֹתֶיךָ חָלָל), rather one is compelled to understand that it refers to the Yesod of the Bamah [High Place] of the Kingdom of the House of David (אֶלָּא מֻכְרָח לְהָבִין הוּא יְסוֹד בָּמָה לְמַלְכוּת בֵּית דָּוִד). And it emerges for us from our present discussion (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), that every rectification of Ze’ir Anpin (שֶׁכָּל תִּיקּוּן זְעֵיר אַנְפִּין), whereby his hairs are sweetened (שֶׁמִּתְמַתְּקִים שַׂעֲרוֹתָיו), and likewise the Rectifications of the Head of Ze’ir Anpin and his Dikna [Beard] (וְגַם תִּיקּוּנֵי רֵישָׁא דִּזְעֵיר אַנְפִּין וְדִיקְנָא דִילֵיהּ), all depend upon the Rectifications of Arich Anpin (הַכֹּל תָּלוּי בְּתִיקּוּנֵי אֲרִיךְ אַנְפִּין), through which the hairs of Ze’ir Anpin become whitened (שֶׁמִּתְלַבְּנִים שַׂעֲרוֹת זְעֵיר אַנְפִּין עַל יָדוֹ), and then the grasp of the Klipot is also cut off (וְאָז גַּם אֲחִיזַת הַקְּלִיפּוֹת נִכְרְתָה), for “There is none else besides Him” (כִּי אֵין עוֹד מִלְּבַדּוֹ) (Deuteronomy 4:35) is written, and it is said (וְנֶאֱמַר): “I am YHVH, I am He” (אֲנִי יהו״ה אֲנִי הוּא) (Isaiah 43:10), and not Samael, another god (וְלֹא סמא״ל אֵל אַחֵר), and it is said (וְנֶאֱמַר): “And it shall be on that day, YHVH shall be One and His Name One” (וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה יהו״ה אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).