Chapter Forty-Nine (פֶּרֶק אַרְבָּעִים וְתִשְׁעָה)

The eyes of Ze’ir Anpin, their root is ten Havayot which equal S”R [260] (הָעֵינַיִם שֶׁל זְעֵיר אַנְפִּין, הַשֹּׁרֶשׁ שֶׁלָּהֶם הוּא עֶשֶׂר הֲוָיוֹת הָעוֹלֶה ס״ר), as it is said: “And Hashem saw that he turned aside to see” (שֶׁנֶּאֱמַר וַיַּרְא י״י כִּי סָר לִרְאוֹת) (Exodus 3), and sight comes from the eyes (וְהָרְאִיָּה בָּאָה מִן הָעֵינַיִם), and they are five Havayot of Chesed in the right eye of Ze’ir Anpin (וְהֵם חֲמִשָּׁה הֲוָיוֹת חֲסָדִים בְּעַיִן יָמִין דְּזְעֵיר אַנְפִּין), and there are five Havayot of Gevurot vocalized with Elohim, like this (וְיֵשׁ ה׳ הֲוָיוֹת גְּבוּרוֹת בְּנִקּוּד אֱלֹהִים כָּזֶה) YHVH (יְהֶוֺהִ), which equal one hundred and thirty (הָעוֹלִים ק״ל). Thus there is the value of one hundred and thirty on the right (נִמְצָא שֶׁיֵּשׁ חֶשְׁבּוֹן ק״ל בַּיָּמִין), and there is likewise the value of one hundred and thirty on the left (וְיֵשׁ גַּם כֵּן חֶשְׁבּוֹן ק״ל בַּשְּׂמֹאל), which are the secret of “and he did not blemish the Face” (שֶׁהֵם סוֹד וְהוּא לֹא פָנִים קִלְקֵל), five corresponding to five (חָמֵשׁ כְּנֶגֶד חָמֵשׁ).

And behold, Adam HaRishon blemished these five Gevurot (וְהִנֵּה אָדָם הָרִאשׁוֹן קִלְקֵל ה׳ גְּבוּרוֹת הַלָּלוּ), and for this reason Adam sat in the River Gichon up to his neck for one hundred and thirty years (וְלָזֶה יָשַׁב אָדָם בְּנָהָר גִּיחוֹן עַד צַוָּארוֹ ק״ל שָׁנָה) (Zohar Bereshit 55b), corresponding to these five Gevurot that he blemished (כְּמִנְיַן אֵלּוּ ה׳ גְּבוּרוֹת שֶׁקִלְקֵל). And with all this they were not rectified properly (וְעִם כָּל זֹאת לֹא נִתְקְּנוּ כָּרָאוּי), for the wicked Lilith (כִּי לִילִית הָרְשָׁעָה), when she saw the greatness of his blemish (כְּשֶׁרָאֲתָה גֹּדֶל קִלְקוּלוֹ), strengthened herself through her Klipot (נִתְגַּבְּרָה בִּקְלִיפּוֹתֶיהָ), and would come against Adam’s will (וְהָיְתָה בָּאָה בְּעַל כָּרְחוֹ שֶׁל אָדָם), and arouse heat from him (וּמְחַמֶּמֶת מִמֶּנּוּ), and bear from him many Shedin [demons], Ruchin [spirits], and Lilin [night spirits] (וּמוֹלִיד מִמֶּנּוּ כַּמָּה שֵׁדִין רוּחִין וְלִילִין) (Eruvin 18b), and therefore that blemish was not properly rectified (וְלָזֶה לֹא נִתְקַּן אוֹתוֹ הַקִּלְקוּל כָּרָאוּי). And corresponding to this we recite “Vihi Noam” [May the pleasantness of Hashem be upon us] at every conclusion of Shabbat (וּכְנֶגֶד זֶה אָנוּ אוֹמְרִים וִיהִי נֹעַם בְּכָל מוֹצָאֵי שַׁבָּת), which contains one hundred and thirty words (שֶׁיֵּשׁ בּוֹ ק״ל תֵּיבוֹת), together with the verse repeated by the Shaliach Tzibbur [prayer leader], namely “Orekh Yamim” [Length of Days] (עִם הַפָּסוּק שֶׁחוֹזֵר הַשַּׁ״ץ שֶׁהוּא אֹרֶךְ יָמִים), corresponding to this, that he was punished with death and his days were shortened (כְּנֶגֶד זֶה שֶׁנֶּעֱנַשׁ מִיתָה וְנִתְקַצְּרוּ יָמָיו), we repeat the verse of “Orekh Yamim” [Length of Days] (כוֹפְלִים אָנוּ פָּסוּק שֶׁל אֹרֶךְ יָמִים), and the judgment of the two eyes that he blemished is sweetened (וְיוּמְתַּק הַדִּין שֶׁל שְׁתֵּי עֵינַיִם שֶׁקִלְקֵל), for K”L [130] equals Ayin [eye] (כִּי ק״ל עוֹלֶה עַיִן), and two times K”L [130] are the two eyes (וּב׳ פְּעָמִים ק״ל הֵם שְׁתֵּי הָעֵינַיִם). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that K”L [130] equals Ayin [eye] (כִּי ק״ל עוֹלֶה עַיִן), corresponding to the five Gevurot that he blemished (כְּמִנְיַן ה׳ גְּבוּרוֹת שֶׁקִלְקֵל), and there are likewise five Havayot of Chesed which also equal K”L [130] (וְיֵשׁ גַּם כֵּן ה׳ הֲוָיוֹת חֲסָדִים שֶׁעוֹלִים גַּם כֵּן ק״ל), corresponding to the numerical value of Ayin [eye] (כְּמִנְיַן עַיִן), which are the two eyes (שֶׁהֵם שְׁתֵּי עֵינַיִם), and it was these that he blemished, reaching both eyes, five corresponding to five (וְהוּא שֶׁקִלְקֵל עַד שְׁתֵּי עֵינַיִם ה׳ כְּנֶגֶד ה׳). And therefore the verse says (וְלָזֶה אוֹמֵר הַפָּסוּק): “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי י״י) (Genesis 38), evil in the two eyes (רַע בִּשְׁתֵּי עֵינַיִם), which are five Havayot of Gevurot and five Havayot of Chesed (שֶׁהֵם חָמֵשׁ הֲוָיוֹת גְּבוּרוֹת וְחָמֵשׁ הֲוָיוֹת חֲסָדִים), which equal R”S [260], and together with the ten Havayot the total is Ra [evil] (שֶׁעוֹלִים ר״ס, וְעוֹד י׳ הֲוָיוֹת סַךְ הַכֹּל רַע). And in the time of the redemption (וּבִזְמַן הַגְּאֻלָּה), his eyes shall be “like doves beside streams of water, washed with milk” (יִהְיוּ עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב) (Song of Songs 5:12), from the Good Eye (שֶׁל טוֹב עַיִן), the Open Eye of Arich Anpin (עֵינָא פְקִיחָא דַאֲרִיךְ אַנְפִּין), for all of them shall be Chesed (שֶׁכֻּלָּם יִהְיוּ חֲסָדִים), and the eyes of Ze’ir shall be good through Chesed (וְעֵינֵי זְעֵיר יִהְיוּ טוֹבִים בַּחֲסָדִים), like the eye of Arich itself (כְּמוֹ עֵין אֲרִיךְ עַצְמוֹ).

Behold, before you is another manner of the eye that the Torah spoke of (הֲרֵי לְפָנֶיךָ אֹפֶן אַחֵר שֶׁל עַיִן שֶׁאָמְרָה תּוֹרָה), and likewise all similar matters (וְכֵן כָּל כַּיּוֹצֵא בָזֶה), all the bodily limbs written in the Torah (כָּל הָאֵיבָרִים הַגּוּפָנִיִּים הַכְּתוּבִים בַּתּוֹרָה), are all awesome Names (הֵם כּוּלָּם שֵׁמוֹת נוֹרָאִים), actual letters (אוֹתִיּוֹת מַמָּשׁ), depicted in their standing like that limb, כביכול (מְצוּיָּרִים בַּעֲמִידָתָם כְּמוֹ הָאֵבָר הַהוּא כִּבְיָכוֹל). And Above there are only letters of light (וְאֵין לְמַעְלָה רַק אוֹתִיּוֹת שֶׁל אוֹר), standing and receiving the flow of life (עוֹמְדִים וּמְקַבְּלִים שֶׁפַע חַיּוּת), from the letters higher than themselves (מֵהָאוֹתִיּוֹת הַגְּבוֹהִים עֲלֵיהֶם), and “higher than the high watches” (וְגָבוֹהַּ מֵעַל גָּבוֹהַּ שׁוֹמֵר) (Ecclesiastes 5), and supervises that which is beneath it (וּמַשְׁגִּיחַ לַאֲשֶׁר תַּחְתָּיו). And all of them draw life from the Great Spring (וְכֻלָּם שׁוֹאֲבִים חַיּוּת מֵהַמַּעְיָן הַגָּדוֹל), which is the Spring from which the upper and lower ones draw (הוּא הַמַּעְיָן אֲשֶׁר מִמֶּנּוּ שׁוֹאֲבִים עֶלְיוֹנִים וְתַחְתּוֹנִים), and it is like the parchment of the Sefer Torah (וְהוּא כְּמוֹ הַקְּלָף שֶׁל הַסֵּפֶר תּוֹרָה), upon which the letters of the Sefer Torah stand (שֶׁאוֹתִיּוֹת שֶׁל הַסֵּפֶר תּוֹרָה עוֹמְדִים עָלָיו), and they cannot exist without the parchment (וְאִי אֶפְשָׁר לָהֶם בְּלֹא הַקְּלָף). And this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז״ל): “Behold, there is a place with Me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33:21), “He is the place of the world, and the world is not His place” (הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ) (Bereshit Rabbah 68:9). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).