Chapter Forty-Four (פֶּרֶק אַרְבָּעִים וְאַרְבָּעָה)

Because the legs of Imma build Ze’ir Anpin (לְהִיוֹת שֶׁרַגְלֵי אִמָּא הֵם הַבּוֹנִים זְעֵיר אַנְפִּין), and the legs are longer than the Berit [Covenant] (וְהָרַגְלַיִם הֵם יוֹתֵר אֲרוּכִים מִן הַבְּרִית), therefore they are called Netzachim (לָכֵן נִקְרְאוּ נְצָחִים), for even Hod is included within Netzach and is included under the category of Netzachim (כִּי גַּם הוֹד הוּא בִּכְלַל נֵצַח וְנִקְרָא בִּכְלַל נְצָחִים). Since the left hand has no independent action for a person except what it assists the right hand in doing (לְפִי שֶׁהַיָּד שְׂמֹאל אֵין בָּהּ פְּעֻלָּה לָאָדָם, כִּי אִם מַה שֶּׁמְּסַיֶּעֶת לְיַד יָמִין), so too the left leg performs no action in walking except through the right leg (כָּךְ הָרֶגֶל שְׂמֹאל אֵינָהּ פּוֹעֶלֶת פְּעֻלָּה בַּהֲלִיכָה, כִּי אִם עַל יְדֵי רֶגֶל יָמִין). It follows that the left is secondary and the right is primary (נִמְצָא שֶׁהַשְּׂמֹאל הוּא טָפֵל וְהַיָּמִין הִיא עִיקָר), therefore everything is called by the name Netzach (לָכֵן הַכֹּל נִקְרָא עַל שֵׁם נֵצַח), which is the right leg in its three sections (שֶׁהוּא רֶגֶל יָמִין בִּשְׁלֹשָׁה פְרָקִים שֶׁלּוֹ), as I explained in its place with the assistance of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ בְּסִיַיעְתָּא דְקב״ה וּשְׁכִינְתֵּיהּ). And in this forehead is the Netzach of battles (וּבְזֶה הַמֵּצַח הוּא נְצַח קְרָבִין), for it defeats the enemies and foes of Hashem in order to destroy them swiftly from the earth (כִּי הוּא מְנַצֵּחַ שׂוֹנְאֵי וְאוֹיְבֵי י״י לְכַלּוֹתָם מְהֵרָה מִן הָאֲדָמָה). And the proof of this is that if you exchange the letter Mem of Metzach [Forehead] with Nun according to this alphabet substitution (וְהָעֵד עַל זֶה כְּשֶׁתַּחֲלִיף אוֹת מ׳ שֶׁל מֵצַח בְּנוּ״ן בְּאַלְפָא בֵּיתָא הַזֹּאת), namely: Aleph with Dalet, Bet with Gimal, Heh with Tav, Vav with Shin, Zayin with Resh, Chet with Qof, Tet with Tzadi, Yud with Peh, Khaf with Ayin, Lamed with Closed Mem, Mem with Final Nun (דְּהַיְינוּ א״ד ב״ג ה״ת ו״ש ז״ר ח״ק ט״ץ י״ף כ״ע ל״ם מ״ן), it follows that in place of the Mem stands a Nun (נִמְצָא שֶׁתַּחַת הַמֵּ״ם הִיא נוּ״ן), which is Netzach Yisrael [the Eternal One of Israel] (הַיְינוּ נֵצַח יִשְׂרָאֵל). Thus Metzach [Forehead] is the place upon which victory over the wicked of the world depends (וְהַיְינוּ מֵצַח וּבוֹ תָּלוּי הַנִּצָּחוֹן לְרִשְׁעֵי הָעוֹלָם), and within this spreading Netzach [Victory] there is room for regret, consolation, and the annulment of a decree (וּבְזֶה הַנֵּצַח הַמִּתְפַּשֵּׁט יֵשׁ מָקוֹם לְהִתְחָרֵט וּלְהִתְנַחֵם וּלְבַטֵּל הַגְּזֵרָה), like Rashbi, peace be upon him, for the Holy One Blessed Be He would decree and he would annul the decree (כְּמוֹ רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם, שֶׁהָיָה הַקב״ה גּוֹזֵר וְהוּא מְבַטֵּל הַגְּזֵרָה).

Once the light of Atika Kadisha [the Holy Ancient One] arrives (כֵּיוָן שֶׁבָּא אוֹר עַתִּיקָא קַדִּישָׁא), and sweetens and whitens his Gevurot [Mights] (וּמְבַסֵּם וּמַלְבִּין הַגְּבוּרוֹת שֶׁלּוֹ), immediately there is regret (תֵּכֶף יֵשׁ לוֹ חֲרָטָה), as it is said: “And Hashem relented concerning the evil that He had spoken of doing to His people” (שֶׁנֶּאֱמַר וַיִּנָּחֶם י״י עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ) (Exodus 32:14). And likewise the opposite is true (וְגַם לְהֵפֶךְ הוּא כֵן), as it is said: “And Hashem regretted that He had made man on the earth, and He grieved unto His heart” (שֶׁנֶּאֱמַר וַיִּנָּחֶם י״י כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל לִבּוֹ) (Genesis 6:6). And this is a great secret (וְסוֹד גָּדוֹל הוּא זֶה), although Rabbi Elazar bar Rashbi gave another explanation there on this verse (אַף עַל פִּי שֶׁתֵּירֵץ רַבִּי אֶלְעָזָר בַּר רַשְׁבִּ״י תֵּירוּץ אַחֵר שָׁם עַל זֶה הַפָּסוּק), in Parashat Bereshit, Zohar Chadash, Midrash HaNe’elam (בְּפָרָשַׁת בְּרֵאשִׁית זוֹהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם), that “his heart was like the entrance of the Ulam [Vestibule]” (כִּי הָיָה לִבּוֹ כְּפִתְחוֹ שֶׁל אוּלָם), to explain also the plain meaning (לְתַקֵּן גַּם כֵּן הַפְּשָׁטוֹ), for no verse departs from its plain meaning (כִּי אֵין מִקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ), but this secret is exceedingly deep (אֲבָל הַסּוֹד הַזֶּה עָמֹק מְאֹד), and pleasant and sweet like honeycomb upon the palate (וְנָעִים וּמָתוֹק כְּמוֹ צוּף לַחֵךְ). And this applies in Ze’ir Anpin below (וְזֶה הוּא בִּזְעֵיר אַנְפִּין לְמַטָּה), in the limbs of Netzach [Victory] extending through his body (בְּאֵיבְרֵי נֵצַח הַמִּתְפַּשְּׁטִים בְּגוּפוֹ), but in Atika Kadisha [the Holy Ancient One] there is never regret (אֲבָל בְּעַתִּיקָא קַדִּישָׁא אֵין בּוֹ חֲרָטָה לְעוֹלָם), for He is entirely simple Chesed [Kindness] and complete mercy (כִּי כּוּלּוֹ חֶסֶד הַפָּשׁוּט וְרַחֲמִים גְּמוּרִים), except that when it is not a Time of Favor of Ein Sof (אֶלָּא שֶׁלֹּא בִּשְׁעַת רָצוֹן אֵין סוֹף), He conceals His light from them (מַסְתִּיר אוֹרוֹ מֵהֶם), as it is said: “I shall surely hide My face from them, I shall see what their end shall be” (שֶׁנֶּאֱמַר הַסְתֵּר אַסְתִּיר פָּנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם) (Deuteronomy 32:20). And if, Heaven forbid, I hide the face of Arich Anpin from them (וְאִם אַסְתִּיר חַס וְשָׁלוֹם פְּנֵי אֲרִיךְ אַנְפִּין מֵהֶם), I shall see what shall be the end of the “enemies of Israel” (אֶרְאֶה מָה אַחֲרִיתָם שֶׁל שׂוֹנְאֵי יִשְׂרָאֵל), for the flame of the attribute of judgment would consume them, Heaven forbid (שֶׁיְּכַלֶּה אוֹתָם לֶהַב מִדַּת הַדִּין חַס וְשָׁלוֹם), and this is: “his end is not good” (וְזֶהוּ אַחֲרִיתוֹ לֹא טוֹב). And it is said: “Better is the end of a thing than its beginning” (וְנֶאֱמַר טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ) (Ecclesiastes 7:8). And so it is when the forehead of Ze’ir Anpin alone is revealed (וְכֵן הוּא כְּשֶׁמִּתְגַּלֶּה הַמֵּצַח שֶׁל זְעֵיר אַנְפִּין לְבַדּוֹ), since the forehead alone is not a Partzuf without the Chotem [Nose] (הוֹאִיל וְאֵינוֹ פַּרְצוּף, כִּי הַמֵּצַח לְבַדּוֹ אֵינוֹ פַּרְצוּף בְּלִי חוֹטְמָא), concerning which it is said: “And the anger of Hashem burned against them, and He departed” (שֶׁנֶּאֱמַר בָּהּ וַיִּחַר אַף י״י בָּם וַיֵּלַךְ) (Numbers 12:9), therefore it acts swiftly with judgment alone (לָכֵן הוּא פּוֹעֵל בִּמְהִירוּת הַדִּין לְבַדּוֹ). And it does not wait to reconsider once a decree has already been issued (וְאֵינוֹ מַמְתִּין לְהִתְחָרֵט אִם כְּבָר נִגְזְרָה גְּזֵרָה), and it is not dependent upon repentance and regret (וְאֵינוֹ תָּלוּי בִּתְשׁוּבָה וּבַחֲרָטָה), rather a redemption is specifically required (אֶלָּא צָרִיךְ פִּדְיוֹן דַּוְקָא), so that the judgment may be completed upon another person (כְּדֵי שֶׁהַדִּין יִהְיֶה נִשְׁלָם בְּאִישׁ אַחֵר), if the judgment is revealed in the forehead alone (אִם הַדִּין מִתְגַּלְיָא בַּמֵּצַח לְבַדּוֹ). But if it is not seen in the forehead (וְאִם אֵינוֹ נִרְאֶה בַּמֵּצַח), and spreads through the body of Ze’ir Anpin below by means of the joints of the Netzachim [Victories] (וּמִתְפַּשֵּׁט בַּגּוּף שֶׁל זְעֵיר אַנְפִּין לְמַטָּה עַל יְדֵי פִּרְקֵי הַנְּצָחִים), there is hope for this judgment (יֵשׁ תִּקְוָה לַדִּין הַזֶּה), through repentance without redemption (בִּתְשׁוּבָה בְּלִי פִּדְיוֹן), if the judgment and decree are not visible in the forehead (אִם אֵינוֹ נִרְאֶה הַדִּין וְהַגְּזֵרָה בַּמֵּצַח). Therefore every person's sins are inscribed upon his forehead (לָכֵן כָּל אָדָם רְשׁוּמִים הָעֲוֹנוֹת עַל מִצְחוֹ), and the destroyers who see the sins upon a person's forehead are granted permission (וְיֵשׁ לָהֶם רְשׁוּת לַמַּזִּיקִים הָרוֹאִים הָעֲוֹנוֹת עַל מִצְחוֹ שֶׁל אָדָם), therefore the angel commanded Lot, his wife, and his daughters: “Do not look behind you” (לָכֵן צִוָּה הַמַּלְאָךְ לְלוֹט וּלְאִשְׁתּוֹ וְלִבְנוֹתָיו אַל תַּבִּיט אַחֲרֶיךָ) (Genesis 19:17), for they have permission to cause harm (שֶׁיֵּשׁ לָהֶם רְשׁוּת לְהַזִּיק). And thus it happened to the wife of Lot (וְכֵן אֵרַע לְאִשְׁתּוֹ שֶׁל לוֹט), who looked behind her (שֶׁהִבִּיטָה מֵאַחֲרֶיהָ), and they saw the sins upon her forehead and punished her (וְרָאָה הָעֲוֹנוֹת עַל מִצְחָהּ וְהֶעֱנִישׁ אוֹתָהּ). Therefore the Holy One Blessed Be He placed a sign upon Kayin (וְלָכֵן רָשַׁם הַקב״ה לְקַיִן אוֹת), “so that whoever found him would not strike him” (לְבִלְתִּי הַכּוֹת אֹתוֹ כָּל מֹצְאוֹ) (Genesis 4:15), namely the destroyers (הֵם הַמַּזִּיקִים). And likewise one is marked in the Heavenly Court upon the forehead (וְכֵן נִרְשָׁם בְּבֵית דִּין שֶׁל מַעְלָה עַל הַמֵּצַח), in order to show them that he is liable to death (כְּדֵי לְהַרְאוֹת לָהֶם שֶׁהוּא חַיָּב מִיתָה), and a killing is not ownerless reeds in a swamp (וְלָאו קַטְלָא קַנְיָא בְאַגְמָא הוּא), for there is no judgment without a judge (דְּלֵית דִּין בְּלָא דַיָּין), “for He is slow to anger and collects what is His” (כִּי הוּא מַאֲרִיךְ אַפֵּיהּ וְגָבֵי דִילֵיהּ) (Bereshit Rabbah 67:4). And above there are twenty-four courts in this forehead (וְיֵשׁ לְמַעְלָה עֶשְׂרִים וְאַרְבָּעָה בָּתֵּי דִינִין בַּמֵּצַח הַזֶּה), for there are ten of Abba and ten of Imma and the four deaths administered by the court (כִּי יֵשׁ עֶשֶׂר דְּאַבָּא וְעֶשֶׂר דְּאִמָּא וְאַרְבַּע מִיתוֹת בֵּית דִּין), and these are truly the twenty-four taught by Rav Chiya bar Oshaya in the Baraita in Tractate Bava Kamma (וְהֵם בֶּאֱמֶת הָעֶשְׂרִים וְאַרְבָּעָה דְּתָנֵי רַב חִיָּיא בַּר אוֹשַׁעְיָא בְּמַסֶּכֶת בָּבָא קַמָּא בַּבָּרַיְיתָא) (Bava Kamma 4b), and by these twenty-four they are judged (וְעַל אֵלּוּ הַכ״ד נִידּוֹנִין). And these are the twenty-four permutations of Adonai (וְהֵם הַכ״ד צֵרוּפֵי אֲדנ״י), whose reverse is Dina [Judgment] (שֶׁהִיפּוּכוֹ דִּינָא), descending from Imma Ila’ah [Supernal Mother] (הַיּוֹרְדִים מֵאִמָּא עִילָּאָה), and these are the twenty-four permutations of Adonai (וְאֵלּוּ הֵם הַכ״ד צֵרוּפֵי אֲדנ״י), Dina d’Malchuta Dina [the law of the kingdom is law] (דִּינָא דְמַלְכוּתָא דִּינָא), descending every day at the time of Minchah together with MNTZPKH (הַיּוֹרְדִים בְּכָל יוֹם בִּשְׁעַת מִנְחָה עִם מנצפ״ך), like this (כָּזֶה):

ADNY (א׳דנ״י), ADYN (אדי״ן), ANYD (אני״ד), ANDY (אנד״י), AYND (אינ״ד), AYDN (איד״ן) — South (דָּרוֹם).

DANY (ד׳אנ״י), DAYN (דאי״נ), DYNA (דינ״א), DYAN (דיא״נ), DNAY (דנא״י), DNYA (דני״א) — North (צָפוֹן).

NADY (נ׳אד״י), NAYD (נאי״ד), NYAD (ניא״ד), NYDA (ניד״א), NDAY (נדא״י), NDYA (נדי״א) — East (מִזְרָח).

YARN (י׳אר״נ), YAND (יאנ״ד), YNDA (ינד״א), YNAD (ינא״ד), YDAN (ידא״ן), YDNA (ידנ״א) — West (מַעֲרָב).

And each letter has six sides (וְיֵשׁ לְכָל אוֹת שִׁית סִטְרִין), for each word begins with that letter and includes its six extremities (שֶׁמַּתְחִיל כָּל תֵּיבָה בְּאוֹתוֹ אוֹת הַכּוֹלֵל שֵׁשׁ קְצָווֹת שֶׁלּוֹ), and this is the secret of the Twenty-Four Adornments of the Bride (וְהוּא סוֹד כ״ד קִשּׁוּטֵי הַכַּלָּה), and the secret of the Twenty-Four Books of the Holy Scriptures (וְסוֹד עֶשְׂרִים וְאַרְבָּעָה סִפְרֵי הַקֹּדֶשׁ), are drawn from them (נִמְשָׁכִים מֵהֶם). Although there are another twenty-four Holy Names drawn from them (אַף עַל פִּי שֶׁיֵּשׁ עֶשְׂרִים וְאַרְבָּעָה שֵׁמוֹת הַקֹּדֶשׁ אֲחֵרִים הַנִּמְשָׁכִים מֵהֶם), and they are tested and proven for remembrance by select individuals (וְהֵם בְּדוּקִים וּמְנוּסִים לְזִכָּרוֹן לִיחִידֵי סְגֻלָּה), and they emerge from the endings of the books (וְיוֹצְאִים מִסִּיּוּם הַסְּפָרִים), namely from every first and last letter of the word preceding the final word at the end of the book (דְּהַיְינוּ מִכָּל רֹאשׁ וְסוֹף הַתֵּיבָה שֶׁלִּפְנֵי הַתֵּיבָה הָאַחֲרוֹן שֶׁל סִיּוּם הַסֵּפֶר). For example, the ending of Sefer Bereshit is: “and he was placed in a coffin in Egypt” (כְּגוֹן סִיּוּם סֵפֶר בְּרֵאשִׁית הוּא וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם) (Genesis 50:26), thus the first and last letters of the word preceding the final word are Bet, Nun from the word Ba’Aron [in a coffin] (נִמְצָא שֶׁרֹאשׁ וְסוֹף הַתֵּיבָה שֶׁלִּפְנֵי הַתֵּיבָה שֶׁבְּסוֹפָהּ הוּא ב״ן מִן תֵּיבַת בָּאָרוֹן), and so with all of them (וְכֵן כֻּלָּם).

It follows that they are twenty-four words (נִמְצָא שֶׁהֵם כ״ד תֵּיבוֹת), and they are also called the Adornments of the Bride of the Oral Torah (וְנִקְרָאִים גַּם כֵּן קִשּׁוּטֵי הַכַּלָּה שֶׁל תּוֹרָה שֶׁבְּעַל פֶּה), for reverse the word Kallah [Bride] and you will find Halakhah [Law] given to Moshe from Sinai (כִּי הֲפוֹךְ מִלַּת הַכַּלָּה וְתִמְצָא הֲלָכָה לְמֹשֶׁה מִסִּינַי), and these Names are likewise truly her adornments and her veils (וְאֵלּוּ הַשֵּׁמוֹת הֵם מַמָּשׁ גַּם כֵּן קִשּׁוּטֶיהָ וּרְדִידֶיהָ). If a person asks a Halakhah [Law] or a judgment and remembers it through this remembrance (אִם שׁוֹאֵל אָדָם הֲלָכָה אוֹ דִּין שֶׁזּוֹכֵר אוֹתוֹ עַל יְדֵי הַזִּכָּרוֹן), certainly there is no greater adornment than this (בְּוַדַּאי אֵין לְךָ קִשּׁוּט גָּדוֹל מִזֶּה). And were it not for these Names that shine below (וְאִלּוּלֵי אֵלּוּ הַשֵּׁמוֹת שֶׁמְּאִירִים לְמַטָּה), the Torah would, Heaven forbid, be forgotten from Israel (הָיְתָה חַס וְשָׁלוֹם הַתּוֹרָה מִשְׁתַּכַּחַת מִיִּשְׂרָאֵל), and this would, Heaven forbid, cause the destruction of the world (וְזֶה גָּרַם חַס וְשָׁלוֹם חֻרְבַּן הָעוֹלָם). All the more so now that the adornments have diminished (וּמַה גַּם עַתָּה שֶׁנִּתְמַעֲטוּ הַקִּשּׁוּטִין), and the sages were forced to write down the entire Torah in books (וְהֻצְרְכוּ הַחֲכָמִים לִכְתּוֹב כָּל הַתּוֹרָה בְּסֵפֶר), for the sin caused it (כִּי הַחֵטְא גָּרַם), since there are no longer so many adornments and the hearts have diminished (שֶׁאֵין לְךָ קִשּׁוּטִין כָּל כָּךְ וְנִתְמַעֲטוּ הַלְּבָבוֹת). And these twenty-four permutations are drawn from Ze’ir Anpin to Malchut (וְאֵלּוּ הַכ״ד צֵרוּפִים נִמְשָׁכִים מִזְּעֵיר לְמַלְכוּת), as it is written: “Righteousness lodged within her, but now murderers” (דִּכְתִיב צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים) (Isaiah 1:21), and it is said: “Justice, justice shall you pursue” (וְנֶאֱמַר צֶדֶק צֶדֶק תִּרְדֹּף) (Deuteronomy 16:20). And through her the judgment is completed (וְעַל יָדָהּ נִגְמַר הַדִּין), as stated in the Zohar, Parashat Beshalach (כָּאָמוּר בַּזֹּהַר פָּרָשַׁת בְּשַׁלַּח) (Zohar 59b), that the Holy One Blessed Be He delivered into her hand stones of destruction and all the mighty warriors (שֶׁהַקב״ה מָסַר בְּיָדָהּ אַבְנֵי בְלִיסְטְרָאִין וְכָל גִּבּוֹרַיָּא), for she is the mistress of the house (כִּי הִיא עִקֶּרֶת הַבַּיִת), and He delivered all the weapons into the hand of the Matronita [Matron] (וּמָסַר כָּל הַכְּלֵי זַיִן בִּידָא דְּמַטְרוֹנִיתָא), see there (עַיֵּין שָׁם). Therefore she is called “the angel who redeems me” (וְלָכֵן נִקְרֵאת הַמַּלְאָךְ הַגּוֹאֵל אוֹתִי), with the lower Heh (בְּהֵ״א תַּתָּאָה), for she carries out the mission of the Holy One Blessed Be He (שֶׁהִיא עוֹשָׂה שְׁלִיחוּת הַקב״ה), and she executes vengeance upon His enemies (וְהִיא עוֹשָׂה נְקָמוֹת בְּשׂוֹנְאָיו). And concerning these twenty-four permutations, which correspond to the twenty-four hours of the day, with the night included (וְעַל אֵלּוּ הַכ״ד צֵרוּפִים שֶׁהֵם כ״ד שָׁעוֹת שֶׁל יוֹם וְלַיְלָה עִמּוֹ), the Zohar says in Parashat Naso, in the Idra Rabba (אוֹמֵר הַזֹּהַר פָּרָשַׁת נָשֹׂא בָּאִדְּרָא רַבָּא) (136b): “We have learned: Twenty-four supernal judgments are found, and all of them are called foreheads, and each one is called Netzach , and with combined letters this is the Metzach [Forehead]” (תַּנְיָא כ״ד דִּינִים עִלָּאִים מִשְׁתַּכְחִין וְכוּלְּהוּ אִקְרוּן מִצְחִין, וְכָל חַד אִקְרֵי נֵצַח וּבְאַתְוָון רְצוּפִים דָּא אִיהוּ מֵצַח). “And there is a Netzach that consists of Netzachim ” (וְאִית נֵצַח דְּאִינוּן נְצָחִים), “and this is what we learned: Netzach Netzachim [Victory of Victories]” (וְהַיְינוּ דְּתָנַן נֵצַח נְצָחִים), in their three sections extending through the body of Ze’ir Anpin (בִּשְׁלֹשָׁה פְרָקִים שֶׁלָּהֶם הַמִּתְפַּשְּׁטִים בְּגוּף ז״א), “and they are in the forehead and extend from there through the body in known places” (וְאִינוּן בְּמִצְחָא וּמִתְפַּשְׁטָן מִנַּיְיהוּ בְּגוּפָא בַּאֲתָרִין יְדִיעִין).

“We have learned: This is the meaning of the verse, ‘And also the Netzach Yisrael [Eternal One of Israel] does not lie’” (תַּנְיָא הַיְינוּ דִּכְתִיב וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר) (I Samuel 15:29), namely of Yisrael Sava in the youth Israel at his head (דְּהַיְינוּ שֶׁל יִשְׂרָאֵל סָבָא בְּנַעַר יִשְׂרָאֵל בְּרֹאשׁוֹ), “nor does He repent” (וְלֹא יִנָּחֵם), “for He is not a man that He should repent” (כִּי לֹא אָדָם הוּא לְהִנָּחֵם) (I Samuel 15:29). “And we have established this secret: Every Netzach [Victory] that extends through the body, at the time when it hangs over the world to judge, may return and reconsider and not execute judgment if they repent” (וְהַאי רָזָא אוֹקִימְנָא, כָּל הַהוּא נֵצַח דְּאִתְפַּשְׁט בְּגוּפָא, זִמְנָא דְּתָלֵי עַל עָלְמָא לְמֵידָן, תָּב וּמִתְחָרֵט וְלָא עָבִיד דִּינָא אִי תָּיְיבִין). “What is the reason?” (מַאי טַעְמָא), “because it stands in the place called Adam [Man], and can therefore reconsider” (מִשּׁוּם דְּקָאֵי בְּדוּכְתָּא דְּאִקְרֵי אָדָם וְיָכוֹל לְאִתְחָרְטָא). “But if it appears and is revealed in the place called the Head, in this forehead, this Netzach [Victory] is not in a time or place of reconsideration” (אֲבָל אִי בַּאֲתַר דְּאִתְקְרֵי רֹאשׁ, בְּהַאי מִצְחָא אִתְחֲזֵי וְאִתְגַּלְיָא, הִיא נֵצַח, לָאו עִידָן וַאֲתַר הוּא לְאִתְחָרְטָא). “What is the reason?” (מַאי טַעְמָא), “because it is not from the place called Adam [Man]” (דְּלָא הֲוָה מֵאֲתַר דְּאִתְקְרֵי אָדָם), “for the Partzuf and the Chotem [Nose] are not revealed there, only the forehead alone” (דְּהָא לָא אִתְגַּלֵּי פַּרְצוּפָא וְחוֹטְמָא אֶלָּא מִצְחָא בִּלְחוֹדוֹי), “and in a place where a Partzuf is not found, it is not called Adam [Man]” (וּבַאֲתַר דְּלָא אִשְׁתְּכַח פַּרְצוּפָא לָא אִקְרֵי אָדָם). “Therefore, ‘He is not a man that He should repent,’ unlike the Netzach [Victory] of the other rectifications of the body” (וּבְגִין כָּךְ לֹא אָדָם הוּא לְהִנָּחֵם כְּנֵצַח דְּשָׁאַר תִּיקּוּנֵי גוּפָא). And if the judgment is inscribed upon the forehead (וְאִם הַדִּין נִרְשָׁם בַּמֵּצַח), it does not return empty (אֵינוֹ חוֹזֵר רֵיקָם), for a redemption and a substitute beneath it are required (כִּי צָרִיךְ פִּדְיוֹן וּתְמוּרָה תַּחְתָּיו), as I have explained many times (כַּדְפֵירַשְׁתִּי כַּמָּה פְּעָמִים). And just as judgment and blemish are inscribed upon the forehead of Ze’ir Anpin (וּכְמוֹ שֶׁהוּא בְּמִצַּח דְּז״א נִרְשָׁם הַדִּין וְהַפְּגָם), so too it is upon the forehead of every person (כָּךְ הוּא בְּמִצַּח כָּל אָדָם), and our teacher and master, the Light of the Seven Days, the Ari of blessed holy memory (וּמוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים הָאֲרִ״י זלה״ה), would recognize all the sins inscribed upon every person's forehead (הָיָה מַכִּיר כָּל הָעֲוֹנוֹת הַנִּרְשָׁמִים לְכָל אָדָם בְּמִצְחוֹ). And if we had possessed the merit that he had remained five years in Eretz Yisrael (וְאִם הָיָה בָּנוּ זְכוּת שֶׁהָיָה קַיָּם ה׳ שָׁנִים בְּאֶרֶץ יִשְׂרָאֵל), then the vessels would have reached the time of one thousand three hundred and thirty-five spoken of by Daniel (וְהָיוּ כֵלִים לִזְמַן אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וַחֲמִשָּׁה שֶׁאָמַר דָּנִיֵּאל) (Daniel 12:12), and your mnemonic is: “Ya’ed Yigdal Shelah Beni [The witness shall testify, the Shelah shall grow, my son]” (וְסִימָנָךְ עֵד יִגְדַּל של״ה בְּנִי), he would have brought the entire world back in complete repentance (הָיָה מַחֲזִיר אֶת כָּל הָעוֹלָם כּוּלּוֹ בִּתְשׁוּבָה שְׁלֵמָה), and would have brought the redemption in his days (וְהָיָה מֵבִיא הַגְּאֻלָּה בְּיָמָיו). For such fear fell upon the wicked, the sinners, and the transgressors (שֶׁכָּל כָּךְ נָפַל פַּחְדּוֹ עַל הָרְשָׁעִים וְהַחוֹטְאִים וְהַפּוֹשְׁעִים), when they heard of his great renown (כְּשָׁמְעָם אֶת שִׁמְעוֹ הַגָּדוֹל), because he would tell a person what he had done three years earlier (שֶׁהוּא מַגִּיד לָאָדָם מַה שֶּׁעָשָׂה מִזְּמַן ג׳ שָׁנִים), and what he had done in the innermost chambers (וּמַה שֶּׁעָשָׂה בְּחַדְרֵי חֲדָרִים), and what he was thinking within the walls of his heart (וּמַה שֶּׁמְּחַשֵּׁב בְּתוֹךְ קִירוֹת לְבָבוֹ), and what sin he committed in a previous Gilgul [Reincarnation] (וּמַה שֶּׁחָטָא בְּגִלְגּוּל שֶׁעָבַר), and for which transgression he came into the world to rectify (וְעַל אֵיזֶה עָוֹן בָּא לָעוֹלָם לְתַקֵּן). And people would flee from before him lest he look at their faces (וְהָיוּ הַבְּנֵי אָדָם בּוֹרְחִים מִלְּפָנָיו שֶׁלֹּא יִסְתַּכֵּל בְּפַרְצוּפֵיהֶם), just as a person flees from a lion (כַּאֲשֶׁר יִבְרַח הָאָדָם מִן הָאַרִ״י). And many of them came and entered and prostrated themselves before him (וְהַרְבֵּה מֵהֶם בָּאוּ וְנִכְנְסוּ וְנִשְׁתַּטְּחוּ לְפָנָיו), and asked him to look at their foreheads and tell them what they had corrupted (וְשָׁאֲלוּ מִמֶּנּוּ שֶׁיִּסְתַּכֵּל בְּמִצְחָם וְיֹאמַר לָהֶם מַה שֶּׁעִוְּתוּ), and to prescribe for them a Tikkun [Rectification] and repentance (וִיתַקֵּן לָהֶם תִּיקּוּן וּתְשׁוּבָה), and he would recount their transgressions to them (וְהָיָה מַגִּיד לָהֶם עֲבֵרוֹתֵיהֶם), until he mentioned to them the very place where the transgression had been committed (עַד שֶׁהִזְכִּיר לָהֶם שֵׁם הַמָּקוֹם שֶׁנַּעֲשֵׂית לְשָׁם הָעֲבֵרָה), and the people who had been in their company (וַאֲנָשִׁים אֲשֶׁר הָיוּ בַּחֲבוּרָתוֹ), and many other such details (וְכָהֵנָּה פְּרָטִים רַבִּים), until they acknowledged everything to him (עַד שֶׁהוֹדוּ לוֹ עַל הַכֹּל). And he gave them Yichudim [Unifications] and intentions differing from one another (וְנָתַן לָהֶם כַּוָּנוֹת וְיִחוּדִים מְשֻׁנִּים זֶה מִזֶּה), to each one according to his blemish and according to his soul (לְכָל אֶחָד כְּפִי פְּגָמוֹ וּכְפִי נִשְׁמָתוֹ), and he rectified them until there remained no trace at all of their former sins (וְתִקֵּן לָהֶם עַד שֶׁלֹּא נִשְׁאַר בָּהֶם רְשׁוּמוֹת שֶׁל הָעֲוֹנוֹת הָרִאשׁוֹנִים כְּלָל), and concerning this it is said: “And your iniquity has departed, and your sin shall be atoned for” (וְעַל זֶה נֶאֱמַר וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר) (Isaiah 6:7). And not only this (וְלֹא דַי בִּלְבַד), but all the lost souls (אֶלָּא כָּל הַנְּשָׁמוֹת הָאֲבוּדוֹת), who wander from one rejection to another (הַהוֹלְכִים מִדַּחִי אֶל דֶּחִי), and are slung within Kaf HaKela [the Sling] (וְנִקְלָעִים בְּכַף הַקֶּלַע), and whom they are unwilling to receive (וְאֵינָם רוֹצִים לְקַבֵּל אוֹתָם), even in Gehinnom (וַאֲפִלּוּ בְּגֵיהִנֹּם), because of the abundance of contamination that their souls absorbed during their lifetime (מֵחֲמַת רִבּוּי הַזּוֹהֲמָא שֶׁשָּׁאֲבָה נִשְׁמָתָם בְּחַיֵּיהֶם), and Gehinnom itself has no power to whiten them (וְאֵין כֹּחַ בְּגֵיהִנֹּם לְלַבֵּן אוֹתָם). All those souls (כָּל אוֹתָם הַנְּשָׁמוֹת), he would describe to his disciples (הָיָה מְסַפֵּר לְתַלְמִידָיו), that they came before him by the thousands and tens of thousands (שֶׁבָּאִים לַאֲלָפִים וְלִרְבָבוֹת לְפָנָיו), and when he walked in the field he saw all the trees filled with them (כְּשֶׁהוּא הוֹלֵךְ עַל הַשָּׂדֶה רוֹאֶה כָּל הָאִילָנוֹת מְלֵאִים מֵהֶם), and likewise in the river, and they were swept along upon the waters without number (וְכֵן בַּנָּהָר וְהֵם נִגְרָרִים עַל גַּבֵּי הַמַּיִם לְאֵין מִסְפָּר). And he would ask them what their matter was there (וְהָיָה שׁוֹאֵל אוֹתָם מָה עִנְיָנָם שָׁם), and they would answer (וְהָיוּ מְשִׁיבִים), that they had heard of the greatness of his holiness and attainment from one end of the world to the other (שֶׁשָּׁמְעוּ אֶת רוֹב קְדוּשָּׁתוֹ וְהַשָּׂגָתוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), and had come that he might rectify them (וּבָאוּ לְתַקֵּן אוֹתָן), and whether it was within his power to rectify them (וְהַאִם יֵשׁ בְּיָדוֹ לְתַקֵּן אוֹתָן). And he would answer them (וְהָיָה מֵשִׁיב לָהֶם): “If Hashem decrees life, I shall rectify you and the entire world” (אִם יִגְזֹר הַשֵּׁם בַּחַיִּים, אֲתַקֵּן אֶתְכֶם וְאֶת כָּל הָעוֹלָם כּוּלּוֹ), and he would reveal to his disciples how it was possible to rectify them (וְהָיָה מְגַלֶּה לָהֶם לְתַלְמִידָיו אֵיךְ אֶפְשָׁר לְתַקֵּן אוֹתָם), on condition that the person rectifying them possess a lofty soul from Atzilut at the very least (וּבִתְנַאי שֶׁיִּהְיֶה לָאִישׁ הַמְתַקְּנָם נְשָׁמָה גְבוֹהָה דַּאֲצִילוּת לְכָל הַפָּחוֹת). And all this he attained through the abundance of his love and cleaving to the Holy One Blessed Be He (וְכָל זֶה הִשִּׂיג עַל יְדֵי רוֹב אַהֲבָתוֹ וּדְבֵקוּתוֹ עִם הַקב״ה), and through his intentions, fasts, prayers, and abundant weeping (וְכַוָּנוֹתָיו וְתַעֲנִיּוֹתָיו וּתְפִלּוֹתָיו וּבְכִיּוֹתָיו הַמְּרֻבּוֹת שֶׁעָשָׂה), and above all, the humility, fear, and love of Hashem, blessed be He, that were within him (וְעַל הַכֹּל הָעֲנָוָה וְהַיִּרְאָה וְאַהֲבַת הַשֵּׁם יִתְבָּרַךְ שֶׁהָיָה בּוֹ). And he would tell his disciples (וְהָיָה מְסַפֵּר לְתַלְמִידָיו), that for every single secret that was transmitted to him from Heaven (שֶׁעַל כָּל סוֹד וָסוֹד שֶׁמָּסְרוּ לוֹ מִן הַשָּׁמַיִם), he would weep tears corresponding to the number of the hairs of his beard (הָיָה בּוֹכֶה דְּמָעוֹת כְּמִסְפַּר שְׂעַר זְקָנוֹ), and likewise when he wished to reveal a single secret to his disciples (וְכֵן כְּשֶׁרָצָה לְגַלּוֹת סוֹד אֶחָד לְתַלְמִידָיו), they would not grant him permission (אֵינָם רוֹצִים לִתֵּן לוֹ רְשׁוּת), until he would pray prayers beyond number and weep tears as numerous as the hairs of his head (עַד שֶׁהוּא הָיָה מִתְפַּלֵּל תְּפִלּוֹת אֵין מִסְפָּר, וּבוֹכֶה דְּמָעוֹת כְּשַׂעֲרוֹת רֹאשׁוֹ).

And now, you who study, see well and truly this orphaned and degraded generation in which we live today (וְעַתָּה הַמְעַיֵּין רְאֵה גַּם רְאֵה הַדּוֹר הַיָּתוֹם וְהַגָּרוּעַ הַזֶּה אֲשֶׁר אֲנַחְנוּ בּוֹ הַיּוֹם), for there remains none among us to give us a name and a memorial through Ruach HaKodesh [the Holy Spirit] (לֹא נִשְׁאַר לָנוּ לִתֵּן לָנוּ שֵׁם וָיָד בְּרוּחַ הַקֹּדֶשׁ), to complete the blemishes of our souls and rectify them (לְהַשְׁלִים פִּגְמֵי נִשְׁמוֹתֵינוּ וּלְתַקֵּן אוֹתָם), until Ruach HaKodesh [the Holy Spirit] shall be poured upon us from on High to comfort us (עַד יֵעָרֶה עָלֵינוּ רוּחַ הַקֹּדֶשׁ מִמָּרוֹם לְנַחֲמֵנוּ), through Mashiach Tzidkeinu [our Righteous Messiah] (עַל יְדֵי מָשִׁיחַ צִדְקֵנוּ), who will come speedily in our days (שֶׁיָּבוֹא בִּמְהֵרָה בְיָמֵינוּ). He is the light of our eyes and the delight of our hearts (הוּא מְאוֹר עֵינֵינוּ וּמַחְמַד לְבֵנוּ), illuminating our souls (הַמֵּאִיר אֶת נִשְׁמוֹתֵינוּ), and concerning him the verse is explicitly interpreted in the Kabbalah (וְעָלָיו מְפֹרָשׁ בַּקַּבָּלָה הַפָּסוּק): “The breath of our nostrils, the Messiah of Hashem, was captured in their pits, of whom we said: Under his shadow we shall live among the nations” (רוּחַ אַפֵּינוּ מְשִׁיחַ י״י נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20). And over this I lament (וְעַל זֶה אֲנִי הַמְקוֹנֵן), my heart is faint (דָּוֶה לִבִּי), and my eyes pour forth water without ceasing (וְעֵינִי נֹגְרָה מַיִם מֵאֵין הֲפֻגוֹת), for far from me is the comforter who restores my soul (כִּי רָחוֹק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי), and over these things I weep (וְעַל אֵלֶּה אֲנִי בוֹכִיָּה) (Lamentations 1:16). May it be His will that there be fulfilled in us (יְהִי רָצוֹן שֶׁיִּתְקַיֵּים בָּנוּ): “Rejoice with her, a joy for all who mourn over her” (שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ) (Isaiah 66:10). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).