Chapter Forty-One (פֶּרֶק אַרְבָּעִים וְאֶחָד)

The hairs of Ze’ir Anpin are mentioned in the Holy Idra of Parashat Naso (הַשְּׂעָרוֹת שֶׁל זְעֵיר אַנְפִּין נִזְכָּרִים בְּאִדְּרָא קַדִּישָׁא שֶׁל פָּרָשַׁת נָשֹׂא) (Zohar Bamidbar 136a, Idra Rabba, daf 65), and this is its language (וְזֶה לְשׁוֹנוֹ): “We have learned: In the skull of the Head hang a thousand thousands of myriads and myriad myriads of black locks of hair” (תָּאנָא בְּגוּלְגַּלְתָּא דְּרֵישָׁא תַּלְיָין אֶלֶף אַלְפֵי רִבּוֹא וְרִבּוֹא רִבְבָן קוּצֵי דְשַׂעֲרֵי אוּכְמִין), for the hairs of Ze’ir Anpin are black (כִּי שַׂעֲרוֹתָיו שֶׁל זְעֵיר הֵם שְׁחוֹרוֹת), “and they are intertwined one with another” (וּמִסְתַּבְּכִין דָּא בְּדָא), in order to whiten them through the garment of the Tallit, as I explained in its place (כְּדֵי לַעֲשׂוֹתָם עַל יְדֵי בֶּגֶד טַלִּית כַּאֲשֶׁר פֵּרַשְׁתִּי בִּמְקוֹמוֹ). “And there is no numbering of the strands attached to every single lock” (וְלֵית חוּשְׁבָּנָא לְנִימִין דְּכָל קוּצָא וְקוּצָא דַּאֲחִידִין בֵּיהּ), “pure and impure” (דַּכְיָין וּמְסָאֲבִין), in the secret of the Forty-Nine Faces of Purity and the Forty-Nine Faces of Impurity (בְּסוֹד מ״ט פָּנִים טָהוֹר וּמ״ט פָּנִים טָמֵא), that which was separated and refined, food from refuse, in the Ibbur [gestation] of Imma (מַה שֶּׁהוּבְדַּל וְהוּבְרַר אוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת בְּעִיבּוּר אִמָּא), and even today they still have a hold there (וְעוֹד הַיּוֹם יֵשׁ לָהֶם אֲחִיזָה שָׁם). “And from here the reasons of the Torah are united in purity and impurity, in all those sides that are pure and in all those sides that are impure” (וּמִכָּאן מִתְאַחֲדִין טַעֲמֵי תוֹרָה בִּדְכְיָא וּבְמְסָאֲבָא בְּכָל אִינוּן סִטְרִין דְּאִינוּן דַּכְיָין וּבְכָל אִינוּן סִטְרִין דְּאִינוּן מְסָאֲבִין), “there sit locks, intertwined and mighty, some of them smooth and some of them strong, and upon every single lock there are strands hanging upon mounds, blazing and suspended like a mighty warrior, master of victories and battles” (יָתְבִין קוּצִין מִסְתַּבְּכִין וְתַקִּיפִין, מִנַּיְיהוּ שַׁעִיעִין וּמִנַּיְיהוּ תַקִּיפִין, וּבְכָל קוּצָא וְקוּצָא יַהֲבִין נִימִין תַּלִּין עַל תִּלִּין, מִתְלַהֲטִין וְתַלְיָין כְּגִבּוֹר תַּקִּיף מָארֵי נִצְחִין קְרָבִין). For the Gevurot there are like a mighty warrior in battle (כִּי הַגְּבוּרוֹת שָׁם הֵם כְּמוֹ גִּבּוֹר בַּמִּלְחָמָה), and they are not tranquil and at rest like those in Arich Anpin (וְאֵינָם שְׁקֵטִים וְנוֹחִים כְּמוֹ בַּאֲרִיךְ אַנְפִּין), and their arousal is there in Ze’ir Anpin (וְהִתְעוֹרְרוּתָם שָׁם בִּזְעֵיר אַנְפִּין), and they come from the secret of the Seven Cedars of Lebanon (וְהֵם בָּאִים מִסּוֹד ז׳ אַרְזֵי לְבָנוֹן), because they come from the secret of the calculation of Erez [Cedar] (לְפִי שֶׁבָּאִים מִסּוֹד חֶשְׁבּוֹן אֶרֶז), they are the letters that come from the Ze’ir Anpin of the World of Tohu (הֵם הָאוֹתִיּוֹת הַבָּאִים מִזְּעֵיר שֶׁל עוֹלָם הַתֹּהוּ), and they went into the head of Arich Anpin (וְהָלְכוּ בְּרֹאשׁ אֲרִיךְ אַנְפִּין), because the Holy One Blessed Be He uprooted them from the World of Tohu and planted them in another place (לְפִי שֶׁעָקְרָן הקב״ה מֵעוֹלָם הַתֹּהוּ וּשְׁתָלָן בַּאֲתַר אוּחֲרָא), as stated in the Zohar, Terumah (כָּאָמוּר בַּזֹּהַר תְּרוּמָה), namely in the World of Tikkun [Rectification] (דְּהַיְינוּ בְּעוֹלָם הַתִּיקּוּן) (Zohar Bereshit 37a; Shemot 127b). And the planting of the Dinim [Judgments] was in Ze’ir Anpin (וְהַשְּׁתִילָה שֶׁל הַדִּינִים הָיְתָה בִּזְעֵיר אַנְפִּין), and they are called the Cedars of Lebanon (וְנִקְרָאִים אַרְזֵי לְבָנוֹן), because they attain sweetening from the whitening of the Chesed of Arich Anpin (לְפִי שֶׁמַּשִּׂיגִים מִיתּוּק מִלִּיבּוּן הַחֶסֶד שֶׁל אֲרִיךְ אַנְפִּין). And in order that you may understand the secret of the Erez [Cedar] according to its proper arrangement (וּכְדֵי שֶׁתָּבִין סוֹד הָאֶרֶז עַל מַתְכּוּנָתוֹ), we shall first present to you a small introduction (נַקְדִּים לְךָ הַקְדָּמָה קְטַנָּה), and it is this (וְהִיא זֹאת): you already know (כְּבָר יָדַעְתָּ), that in each one of the Kelim [Vessels] of the World of Tohu (שֶׁבְּכָל אֶחָד מִכֵּלִים שֶׁל הָעוֹלָם הַתֹּהוּ), there were ten myriads of letters (הָיָה לָהֶם עֶשֶׂר רִבּוֹא אוֹתִיּוֹת). It follows that for each one of the Nekudot [Points] (נִמְצָא שֶׁלְּכָל אַחַת מִן הַנְּקוּדוֹת), the totality of the script contained within it (כְּלָלוּת הַכְּתָב שֶׁבְּתוֹכָהּ), possesses one myriad (יֵשׁ לוֹ רִבּוֹא אֶחָד), and for the Sefirot of each of its inner totalities (וּלְכָל סְפִירוֹת מִכְּלָלוּת כְּלָלוּתֶיהָ), there are one thousand letters (יֵשׁ לוֹ אֶלֶף אוֹתִיּוֹת). It follows that each and every Sefirah (נִמְצָא שֶׁלְּכָל סְפִירָה וּסְפִירָה), from those ten which the Keter brought forth from potential into actuality (מֵאוֹתָן הָעֶשֶׂר שֶׁהוֹצִיא הַכֶּתֶר מִן הַכֹּחַ אֶל הַפּוֹעַל), possessed seven thousand letters (הָיוּ לוֹ ז׳ אֲלָפִים אוֹתִיּוֹת). And this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל): “The world shall exist for six thousand years, and one shall be destroyed” (שִׁית אַלְפֵי שְׁנִין הֲוֵי עָלְמָא וְחַד חָרוּב) (Rosh HaShanah 31a), meaning (כְּלוֹמַר), that the power of those seven mentioned above which came from the desolation (שֶׁאוֹתוֹ הַכֹּחַ שֶׁל הַז׳ הַנִּזְכָּרִים שֶׁבָּאוּ מִן הַחֲרֵבָה), caused the world to become desolate in the seventh millennium (גָּרְמוּ לִהְיוֹת הָעוֹלָם חָרֵב בָּאֶלֶף הַשְּׁבִיעִי). Thus, in the inclusiveness of the Partzuf [Configuration] mentioned above (הֲרֵי שֶׁבְּהִתְכַּלְּלוּתִיּוֹת שֶׁל הַפַּרְצוּף הַנִּזְכָּר), it possessed seven hundred letters (הָיָה לוֹ ז׳ מֵאוֹת אוֹתִיּוֹת), and your mnemonic is (וְסִימָנָיךְ): “For God has appointed me another seed” (כִּי שָׁת לִי אֱלֹהִים זֶרַע אַחֵר) (Genesis 4:25), for the numerical value of Shat [appointed] is seven hundred (שֶׁת עוֹלֶה ז׳ מֵאוֹת).

Meaning (רָצָה לוֹמַר), that Adam HaRishon, who alludes to the World of Nekudot [Points] (כִּי אָדָם הָרִאשׁוֹן שֶׁהוּא רוֹמֵז לְעוֹלָם הַנְּקוּדוֹת), found no rest except in Shet (לֹא מָצָא מַרְגּוֹעַ כִּי אִם בְּשֵׁת), who is the World of Tikkun [Rectification] (שֶׁהוּא עוֹלָם הַתִּיקּוּן), and this is what the verse says (הוּא שֶׁאוֹמֵר הַכָּתוּב): “And he begot in his likeness, after his image” (וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ) (Genesis 5:3), for he possessed all the Tikkunim [Rectifications] (וְהָיָה לוֹ כָּל הַתִּיקּוּנִים), and he was the other seed of the World of Tikkun [Rectification] (וְהוּא זֶרַע אַחֵר שֶׁל עוֹלָם הַתִּיקּוּן), in place of Hevel (תַּחַת הֶבֶל), who was the World of Tohu [Chaos] that was destroyed (שֶׁהוּא עוֹלָם הַתֹּהוּ שֶׁנֶּחֱרַב), for he was Hevel [Vanity] and Tohu [Chaos] itself (שֶׁהָיָה הֶבֶל וָתֹהוּ בְּעַצְמוֹ). But nevertheless (אֲבָל עַל כָּל פָּנִים), from him emerged the creation of evil and the separated portions of the World of Tikkun [Rectification] (יָצָא מִמֶּנּוּ בְּרִיאַת הָרַע וַחֲלָקִים נִפְרָדִים שֶׁל עוֹלָם הַתִּיקּוּן), and because he had no permanence (וּלְפִי שֶׁלֹּא הָיָה לוֹ קִיּוּם), he was called Hevel [Vanity] (נִקְרָא הֶבֶל), for Hevel [Vanity] also had no permanence in this world (לְפִי שֶׁגַּם הֶבֶל לֹא הָיָה לוֹ קִיּוּם בָּעוֹלָם הַזֶּה), because Kayin killed him (כִּי הֲרָגוֹ קַיִן).

And know (וּדַע), that besides these letters of the seven Keterim [Crowns] mentioned above, which are seventy myriads (שֶׁמִּלְּבַד אֵלּוּ הָאוֹתִיּוֹת שֶׁל ז׳ כְּתָרִים הַנִּזְכָּרִים שֶׁהֵם ע׳ רִבּוֹא), the Keter had previously possessed these twelve thousand myriads (הָיוּ לוֹ לַכֶּתֶר מִקּוֹדֶם אֵלּוּ י״ב אֶלֶף רִבּוֹא), which belonged to it in the secret of Ohr Penimi [Inner Light] (שֶׁהָיוּ לָהּ בְּסוֹד אוֹר פְּנִימִי), and from the seventy myriads mentioned above were made all ten Kelim [Vessels] of the Keter (וְהָע׳ רִבּוֹא הַנִּזְכָּר נַעֲשׂוּ מֵהֶם כָּל עֶשֶׂר כְּלֵי הַכֶּתֶר), while the twelve thousand myriads were within them as Ohr Penimi [Inner Light] (וְהַי״ב אֶלֶף רִבּוֹא הָיוּ בְּתוֹכָם לְאוֹר פְּנִימִי). Corresponding to this in man is the nutritive faculty (וּכְנֶגְדּוֹ בָּאָדָם הַכֹּחַ הַזָּן), and the nine letters of the Kli [Vessel] of Keter itself (וְהַתֵּשַׁע אוֹתִיּוֹת שֶׁל כְּלִי הַכֶּתֶר עַצְמוֹ), which are the three Names that we mentioned (שֶׁהֵם ג׳ שֵׁמוֹת שֶׁאָמַרְנוּ), YHH, HYH, HHY (יה״ה הי״ה הה״י), were divided, each and every letter, among each of the Kelim [Vessels] of the Keter (נֶחְלְקוּ כָּל אוֹת וָאוֹת לְכָל אֶחָד מִכְּלֵי הַכֶּתֶר), except for the Malchut within the Keter (חוּץ מִן הַמַּלְכוּת שֶׁבַּכֶּתֶר), which in the future, from its Chesed and below, is destined to enter into the Reisha d’Ein [Head of Nothingness] (שֶׁעֲתִידָה מֵחֶסֶד שֶׁלָּהּ וּלְמַטָּה לִכָּנֵס בְּרֵישָׁא דְּאַיִן), which is the World of Atzilut (שֶׁהוּא עוֹלָם הָאֲצִילוּת), and it was not fitting for the World of Atzilut to make use of such a great light (וְלֹא הָיָה רָאוּי עוֹלָם הָאֲצִילוּת לְהִשְׁתַּמֵּשׁ בְּאוֹר כָּל כָּךְ גָּדוֹל), because of the worlds that would later be emanated from it (מִפְּנֵי הָעוֹלָמוֹת שֶׁהֵם עֲתִידִין לְהִשְׁתַּלְשֵׁל מִמֶּנּוּ אַחַר כָּךְ).

And know (וּדַע), that the twelve thousand myriads mentioned above (שֶׁהַי״ב אֶלֶף רִבּוֹא הַנִּזְכָּר), were divided into one thousand and two hundred myriads for each of the Sefirot comprising the totality of the Keter (נֶחְלְקוּ אֶלֶף וּמָאתַיִם רִבּוֹא לְכָל אַחַת מִן הַסְּפִירוֹת כְּלָלוּת הַכֶּתֶר), and the one thousand were in order that each of them should possess Ohr Penimi [Inner Light] (וְהָאֶלֶף הֵם כְּדֵי לִהְיוֹת לְכָל אֶחָד מֵהֶם אוֹר פְּנִימִי), and in order to establish its Kli [Vessel] (וּכְדֵי לְהַעֲמִיד כְּלִי שֶׁלּוֹ), while the two hundred were in order to illuminate within the Kli [Vessel] of the Malchut of the Keter (וְהַמָּאתַיִם הֵם כְּדֵי לְהָאִיר תּוֹךְ כְּלִי מַלְכוּת שֶׁבַּכֶּתֶר), and so that through them she would be able to illuminate in the World of Atzilut (וּכְדֵי שֶׁתּוּכַל הִיא בָּהֶם לְהָאִיר בְּעוֹלָם הָאֲצִילוּת). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “The thousand are for you, Shlomoh, and two hundred for those who guard its fruit” (הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת פִּרְיוֹ) (Song of Songs 8:12), meaning (כְּלוֹמַר), that the thousand are for the Kli [Vessel] itself (שֶׁהָאֶלֶף הוּא בְּעַד הַכְּלִי עַצְמוֹ), and the two hundred are “for those who guard its fruit” (וּמָאתַיִם לְנֹטְרִים אֶת פִּרְיוֹ), which is the World of Atzilut (שֶׁהוּא עוֹלָם הָאֲצִילוּת). And this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל) (Shevuot 35b; Zohar Bereshit, Hashmatot 265b): “Every ‘Shlomoh’ in Shir HaShirim is holy, except for ‘The thousand are for you, Shlomoh’” (כָּל שְׁלֹמֹה שֶׁבְּשִׁיר הַשִּׁירִים הוּא קֹדֶשׁ חוּץ מֵהָאֶלֶף לְךָ שְׁלֹמֹה), meaning (כְּלוֹמַר) that all of them are in relation to the World of Atzilut (שֶׁכֻּלָּם הֵם בְּעֵרֶךְ עוֹלָם הָאֲצִילוּת), except for this one, which is above that level (חוּץ מִזֶּה שֶׁהוּא לְמַעְלָה מִזֶּה הָעֵרֶךְ), namely the World of Ein Sof (דְּהַיְינוּ עוֹלָם אֵין סוֹף).

It follows that each one of the Sefirot of the Keter contains the numerical value of Erez [Cedar] in myriads (נִמְצָא שֶׁכָּל אֶחָד מִן הַסְּפִירוֹת שֶׁל הַכֶּתֶר יֵשׁ בָּהּ כְּמִנְיַן אֶרֶז רִבּוֹא), namely one thousand, two hundred, and seven (הַיְינוּ אֶלֶף וּמָאתַיִם וְשֶׁבַע), and these are the Cedars of Lebanon which YHVH planted (וְהֵם אַרְזֵי לְבָנוֹן אֲשֶׁר נָטַע יהו״ה) in the World of Tikkun [Rectification] (בְּעוֹלָם הַתִּיקּוּן). And this is the secret of the wisdom of Shlomoh, who attained the secret of this Erez [Cedar] (וְזֶהוּ סוֹד הַחָכְמָה שֶׁל שְׁלֹמֹה שֶׁהִשִּׂיג סוֹד הָאֶרֶז הַזֶּה), as it is said: “And he spoke... from the cedar that is in Lebanon” (שֶׁנֶּאֱמַר וַיְדַבֵּר... מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן) (I Kings 5:13). And they are the four Names of Unification that equal Lebanon and extend into Atzilut, to the Reisha [Head] of Ze’ir Anpin (וְהֵם אַרְבָּעָה שֵׁמוֹת הַיִּחוּד הָעוֹלִים לְבָנוֹן וּמִתְפַּשְּׁטִים בַּאֲצִילוּת לְרֵישָׁא דְּזְעֵיר אַנְפִּין), and they are: YHVH, Ehyeh, YHVH, Adonai (וְהֵם יהו״ה אֶהְיֶה ויהו״ה אדנ״י), in the secret of the Atarin [Crowns] descending from “the cedar that is in Lebanon” to Abba and Imma (בְּסוֹד הָעֲטָרִין הַיּוֹרְדִים מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן לְאַבָּא וְאִמָּא), which are YHVH and Ehyeh (שֶׁהֵם יהו״ה וְאֶהְיֶה), and from them to Ze’ir Anpin and Nukvah (וּמֵהֶם לְזו״ן), which are YHVH and Adonai (שֶׁהֵם יהו״ה אדנ״י), while Arich Anpin, which is the Keter of Atzilut (וַאֲרִיךְ אַנְפִּין הַיְינוּ כֶּתֶר הָאֲצִילוּת), also contains an essential YHVH (יֵשׁ בּוֹ גַּם כֵּן הֲוָיָה שָׁרְשִׁיּוּת). And through this the language of Rashbi, peace be upon him, will be understood (וּבָזֶה יוּבַן לְשׁוֹן הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), who said in Parashat Bereshit concerning the verse: “And YHVH Elohim planted a garden in Eden from the beginning” (שֶׁאָמַר בְּפָרָשַׁת בְּרֵאשִׁית עַל פָּסוּק וַיִּטַּע יהו״ה אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם) (Genesis 2:8), “What is ‘from the beginning’? These are the plantings which the Holy One Blessed Be He uprooted and replanted in another place, in the Holy Land” (מַהוּ מִקֶּדֶם, אִלֵּין נְטִיעִין דַּעֲקָרַן קב״ה וְאִשְׁתִּיל לּוֹן בַּאֲתַר אוּחֲרָא בְּאַרְעָא קַדִּישָׁא) (Zohar Bereshit 37a), and likewise in Parashat Vayikra concerning the verse: “The blossoms have appeared in the land” (וְגַם בְּפָרָשַׁת וַיִּקְרָא בְּפָסוּק הַנִּצָּנִים נִרְאוּ בָאָרֶץ) (Song of Songs 2:12; Zohar Vayikra 4b). And the light of this Erez [Cedar] shines below upon the hairs of Ze’ir Anpin (וְהָאוֹר שֶׁל הָאֶרֶז הַזֶּה מֵאִיר לְמַטָּה עַל הַשְּׂעָרוֹת שֶׁל זְעֵיר אַנְפִּין), and divides them, half to the right and half to the left (וּמְחַלְּקָם חֶצְיָם לַיָּמִין וְחֶצְיָם לַשְּׂמֹאל), and through this illumination they are sweetened so that the Dinim [Judgments] will not be together (וּבַהֶאָרָה הַזֹּאת הֵם מְמוּתָקִים כְּדֵי שֶׁלֹּא יִהְיוּ הַדִּינִין יַחַד). And from these hairs are drawn the disputes of the Talmud that exist in judgment (וּמֵאֵלּוּ הַשְּׂעָרוֹת נִמְשֶׁכֶת הַמַּחֲלוֹקוֹת שֶׁל הַתַּלְמוּד שֶׁיֵּשׁ בַּדִּין), such as forbidden and permitted, impure and pure, valid and invalid (כְּגוֹן אָסוּר מוּתָר, טָמֵא טָהוֹר, כָּשֵׁר פָּסוּל), and the wisdom of King Shlomoh, peace be upon him, was that he attained above this Erez [Cedar] (וְחָכְמָתוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הָיְתָה, שֶׁהִשִּׂיג [מ]עַל הָאֶרֶז הַזֶּה), meaning above it (רָצָה לוֹמַר לְמַעְלָה מִמֶּנּוּ), which is also called Kodesh Kodashim [Holy of Holies] (שֶׁהוּא גַּם כֵּן נִקְרָא קֹדֶשׁ קֳדָשִׁים). And everything is included in the mysteries of Shir HaShirim (וְהַכֹּל הוּא כָּלוּל בְּרָזֵי שִׁיר הַשִּׁירִים), because our Sages of blessed memory said (לְפִי שֶׁאָמְרוּ רז״ל) (Yadayim 3:5): “All the songs are holy, and Shir HaShirim is Kodesh Kodashim [Holy of Holies]” (שֶׁכָּל הַשִּׁירִים הֵם קֹדֶשׁ, וְשִׁיר הַשִּׁירִים הוּא קֹדֶשׁ קֳדָשִׁים), and it is understood by the discerning person (וְהוּא מוּבָן לַמַּשְׂכִּיל), if song alone is holy (אִם שִׁיר לְבַדּוֹ הוּא קֹדֶשׁ), it is obvious to us that a doubled song, namely this Shir HaShirim, is a doubling of holiness, namely Kodesh HaKodashim [Holy of Holies] (פְּשִׁיטָא לָן כִּי שִׁיר כָּפוּל דְּהַיְינוּ שִׁיר הַשִּׁירִים הַזֶּה כֶּפֶל קְדוּשָּׁה, דְּהַיְינוּ קֹדֶשׁ הַקֳּדָשִׁים). And he was the leader at that time (וְהוּא הָיָה הַמַּנְהִיג בָּעֵת הַהִיא), therefore all the miracles were performed for them at that time (לְפִיכָךְ נַעֲשׂוּ לָהֶם כָּל הַנִּסִּים בַּזְּמַן הַהוּא), for the lower House, namely the Second House, which is the Shekhinah (כִּי הַבַּיִת הַתַּחְתּוֹן דְּהַיְינוּ בַּיִת שֵׁנִי שֶׁהִיא הַשְּׁכִינָה), stood in the upper House, namely the First House of Abba and Imma, the Supernal Jerusalem (הָיְתָה עוֹמֶדֶת בַּבַּיִת הָעֶלְיוֹן, דְּהַיְינוּ בַּיִת הָרִאשׁוֹן שֶׁל אַבָּא וְאִמָּא, יְרוּשָׁלַיִם שֶׁל מַעְלָה). And therefore he was called Shlomoh on account of the peace of the Dinim [Judgments] (וְלָכֵן הָיָה נִקְרָא שְׁלֹמֹה אוֹדוֹת שְׁלוֹם הַדִּינִין), for the King, Ze’ir Anpin, whose peace is his, was sweetened (שֶׁנִּמְתַּק הַמֶּלֶךְ זְעֵיר אַנְפִּין שֶׁהַשָּׁלוֹם שֶׁלּוֹ), and it was almost wiped away / dissolved [i.e., sweetened/mitigated] (וְהָיְתָה כִּמְעַט מְמֻחָה [מְמוּתֶקֶת]), like the sweetening of the Dinim [Judgments] of Arich Anpin (כְּמוֹ מִיתּוּק דִּינִין שֶׁל אֲרִיךְ אַנְפִּין). For the Partzufim of Ze’ir Anpin and his Nukvah stood beneath the Two Mazalot of the Tikkunei Dikna [Rectifications of the Beard] (שֶׁפַּרְצוּפֵי זְעֵיר וְנוּקְבֵּיהּ הָיוּ עוֹמְדִים תַּחַת הַתְּרֵין מַזָּלוֹת שֶׁל תִּיקּוּנֵי דִּקְנָא), and the ascent of the worlds was at the most choice and exalted level (וַעֲלִיַּת הָעוֹלָמוֹת הָיְתָה בַּמַּעֲלָה הַיּוֹתֵר נִבְחֶרֶת), and therefore there was no war in the days of King Shlomoh, peace be upon him (וְלָכֵן לֹא הָיְתָה מִלְחָמָה בִּימֵי שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם). And the abundance of gold and silver that was found in his days (וְרוֹב הַשְׁפָּעַת זָהָב וָכֶסֶף שֶׁהָיָה בְנִמְצָא בְּיָמָיו) alluded to the sweetening of the Dinim [Judgments] (לִרְמוֹז עַל מִיתּוּק הַדִּינִים), for they benefited from the governance of the Dinim [Judgments] (עַל שֶׁנֶּהֱנוּ מֵהַנְהָגַת הַדִּינִים), meaning (דְּהַיְינוּ), that even the weights and measures in the days of Shlomoh were of sweetened gold (אֲפִלּוּ הַמִּשְׁקָלוֹת בִּימֵי שְׁלֹמֹה הָיוּ שֶׁל זָהָב מְמוּתָק), and even the Takla [the Balance] was entirely scales of righteousness included within holiness (וְגַם הַטַּקְלָא הָיְתָה כּוּלָּהּ מֹאזְנֵי צֶדֶק נִכְלֶלֶת בִּקְדוּשָׁה). Therefore the side of evil became servants to him (לָכֵן צַד הָרָע הָיוּ לוֹ לַעֲבָדִים), not through the might of war (לֹא בִּגְבוּרַת הַמִּלְחָמָה), but rather: “and with the breath of his lips he shall slay the wicked” (כִּי אִם וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע) (Isaiah 11:4). And everything was in the secret of the ascent of the worlds up to the One who is exalted above every beginning (וְהַכֹּל הָיָה בְּסוֹד עֲלִיַּת הָעוֹלָמוֹת עַד הַמִּתְנַשֵּׂא לְכָל לְרֹאשׁ), who is the secret of “the One exalted from the days of old” (שֶׁהוּא סוֹד הַמִּתְנַשֵּׂא מִימוֹת עוֹלָם), and He is the Place of the world (וְהוּא מְקוֹמוֹ שֶׁל עוֹלָם), namely the Head of the Circle (דְּהַיְינוּ רֹאשׁ הָעִגּוּל).

And let us return to our subject, to the words of the discourse with which we began in explaining this Erez [Cedar] (וְנַחֲזוֹר לְעִנְיָנֵינוּ לְדִבְרֵי הַמַּאֲמָר שֶׁהִתְחַלְנוּ בְּבֵיאוּר הָאֶרֶז הַזֶּה), and this is its language (וְזֶה לְשׁוֹנוֹ): “And upon every single lock there sit strands, mound upon mound” (וּבְכָל קוּצָא וְקוּצָא יָתְבִין נִיטִין, תִּלִּין עַל תִּלִּין), in the secret of that which is said (בְּסוֹד שֶׁנֶּאֱמַר): “His locks are curled” (קְוֻצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5:11), meaning (רָצָה לוֹמַר) that in every single lock there are strands, mound upon mound (בְּכָל קוֹץ וְקוֹץ יֵשׁ נִימִין תֵּל תְּלִים). “Blazing” (מִתְלַהֲטָן), in the secret of judgment (בְּסוֹד הַדִּין), as it is said (שֶׁנֶּאֱמַר): “And the coming day shall set them ablaze” (וְלִהַט אוֹתָם הַיּוֹם הַבָּא) (Malachi 3:19). “And suspended like a mighty warrior, masters of victories and battles, in a beautiful rectification” (וְתַלְיָין כְּגִבּוֹר תַּקִּיף, מָארֵי נִצְחִין קְרָבִין, בְּתִקּוּנָא יָאָה), for a white color is not beautiful if a person is entirely white (כִּי אֵין גָּוֶן לֹבֶן נָאֶה אִם הָאָדָם הוּא כּוּלּוֹ לָבָן), rather when he is fair and ruddy (אֶלָּא אִם הוּא צַח וְאָדוֹם), as it is said (שֶׁנֶּאֱמַר): “My beloved is fair and ruddy, distinguished among ten thousand” (דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה) (Song of Songs 5:10), from myriads upon myriads of hairs (מֵרִבּוֹא רִבְבוֹת שְׂעָרוֹת). And he is not from those beloved companions (וְאֵינוֹ מֵאוֹתָם רֵעִים הָאֲהוּבִים), but from those who are called “Dodim [Beloveds]” (אֶלָּא מֵאִינוּן הַנִּקְרָאִים דּוֹדִים), which together with the word itself equals the numerical value of Dina [Judgment] (הָעוֹלֶה עִם הַמִּלָּה גִּימַטְרִיָּא דִינָא), and when it attains sweetening in the secret of Gadlut [Maturity] (וּכְשֶׁמַּשִּׂיג מִיתּוּק בְּסוֹד הַגַּדְלוּת), then it is beautiful in whiteness and redness (אָז הוּא נָאֶה בְּלֹבֶן וְאֹדֶם). And so He appeared at the Sea as a youth with black hair (וְכֵן נִרְאָה עַל הַיָּם כְּבָחוּר בִּשְׂעָרוֹת שְׁחוֹרוֹת), to drown Pharaoh and his armies in the Sea (לְהַשְׁקִיעַ פַּרְעֹה וְחֵילוֹתָיו בַּיָּם), and to save Israel by bringing them across the Sea on dry land (וּלְהַצִּיל אֶת יִשְׂרָאֵל לְהַעֲבִירָם דֶּרֶךְ הַיָּם בֶּחָרָבָה), in the secret of striking and healing (בְּסוֹד נָגוֹף וְרָפוֹא), in the secret of the beautiful rectification of white and red (בְּסוֹד תִּקּוּנָא יָאָה שֶׁל לָבָן וְאֹדֶם), namely mercy and judgment (דְּהַיְינוּ רַחֲמִים וְדִין) (Zohar Bamidbar 141a), as it is said (שֶׁנֶּאֱמַר): “And YHVH struck every firstborn in the land of Egypt” (וַיהו״ה הִכָּה כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם) (Exodus 12:29), yet He saved the firstborn of Israel (וּבְכוֹרֵי בְנֵי יִשְׂרָאֵל הִצִּיל). And likewise our Sages of blessed memory said (וְכֵן אָמְרוּ רז״ל) (Jerusalem Talmud, Sanhedrin 1:5): “Every place where it says ‘And YHVH’” (כָּל מָקוֹם שֶׁנֶּאֱמַר וַיהו״ה), “it means He and His Court” (הוּא וּבֵית דִּינוֹ), meaning (רָצָה לוֹמַר), He Himself is Chesed [Kindness] (הוּא עַצְמוֹ חֶסֶד), and His Court is the secret of “the law of the kingdom is law” (וּבֵית דִּינוֹ הוּא סוֹד דִּינָא דְּמַלְכוּתָא דִּינָא). And the phrase “masters of victories and battles” (וְאוֹמֵרוֹ מָארֵי נִצְחִין קְרָבִין) (Zohar Bamidbar 136a), concerning this our Sages of blessed memory said (וְעַל זֶה אָמְרוּ רז״ל): “It is written: ‘The hair of His head was like pure wool’” (כְּתִיב שְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא) (Daniel 7:9), “and it is written: ‘His locks are curled, black as a raven’” (וּכְתִיב קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11), “this is not difficult: here it speaks of sitting, there it speaks of war” (לָא קַשְׁיָא, כָּאן בִּישִׁיבָה כָּאן בְּמִלְחָמָה), for the Master said (דְּאָמַר מַר): “Nothing is more fitting in sitting than an elder, and nothing is more fitting in war than a youth” (אֵין נָאֶה בִּישִׁיבָה כְּזָקֵן, וְאֵין נָאֶה בַּמִּלְחָמָה כְּבָחוּר) (see Zohar Bamidbar 132a). And the matter is (וְהָעִנְיָן הוּא), I have already explained to you in its place (כְּבָר בֵּאַרְתִּי לְךָ בִּמְקוֹמוֹ), that even in Atika [the Ancient One] there are hairs which are the roots of the Dinim [Judgments] (כִּי גַּם בְּעַתִּיקָא יֵשׁ שְׂעָרוֹת שֶׁהֵם שָׁרְשֵׁי הַדִּינִין), except that there they are settled in their place in order to subdue the Dinim [Judgments] (רַק שֶׁשָּׁם הֵם מְיוּשָּׁבִים עַל מְקוֹמָם לְאַכְפְּיָא דִּינִין), “like good wine resting upon its lees” (כְּחַמְרָא טָב דְּיָתֵיב עַל דוּרְדַּיָּא) (Zohar Bamidbar 128b), but the Dinim [Judgments] in Ze’ir Anpin are in battle (אֲבָל הַדִּינִין בִּזְעֵיר אַנְפִּין הֵם בְּמִלְחָמָה), for they are aroused there and are not sweetened and settled (כִּי הֵם מִתְעוֹרְרִים שָׁם וְאֵינָם מְבֻשָּׂמִים וּמְיוּשָּׁבִים), and therefore the hairs of Atik Yomin [the Ancient of Days] are like pure wool (וְלָכֵן שַׂעֲרוֹת דְּעַתִּיק יוֹמִין הֵם כַּעֲמַר נְקֵא), while the hairs of Ze’ir Anpin are black as a raven (וְשַׂעֲרוֹת דְּזְעֵיר אַנְפִּין הֵם שְׁחוֹרוֹת כָּעוֹרֵב), and He appears as a youth with black hair, not white hair (וְנִרְאֶה כְּבָחוּר בִּשְׂעָרוֹת שְׁחוֹרוֹת וְלֹא לְבָנוֹת), unlike an elder who is Atika [the Ancient One], teaching while seated (כְּזָקֵן שֶׁהוּא עַתִּיקָא הַדּוֹרֵשׁ בִּישִׁיבָה). Therefore our Sages of blessed memory said that at the Sea He appeared as a youth (וְלָכֵן אָמְרוּ רז״ל שֶׁעַל הַיָּם נִרְאָה כְּבָחוּר) (Mechilta de-Rabbi Yishmael, Parashat Beshalach (Masekhta de-Shirah, Parasha 4), Tractate Chagigah 14a), namely with black hair (דְּהַיְינוּ בִּשְׂעָרוֹת שְׁחוֹרוֹת), for from the hair every person is recognized as either an elder or a youth (כִּי מִן הַשְּׂעָרוֹת נִכָּר כָּל אָדָם אִם הוּא זָקֵן אוֹ בָחוּר), and then He made war against Pharaoh and his servants (וְאָז עָשָׂה מִלְחָמָה בְּפַרְעֹה וַעֲבָדָיו). But at Mount Sinai He appeared as an elder teaching while seated, and His hairs were white (וּבְהַר סִינַי נִדְמָה כְּזָקֵן הַדּוֹרֵשׁ בִּישִׁיבָה וּשְׂעָרוֹתָיו לְבָנוֹת), because they merited the Keterim [Crowns] of Yechidah [Singular Soul-Level], which comes from Arich Anpin (כִּי זָכוּ לְכִתְרֵי יְחִידָה הַבָּאָה מֵאֲרִיךְ אַנְפִּין), and Chayah [Living Soul-Level], which comes from Chokhmah, namely Abba (וְחַיָּה הַבָּאָה מֵחָכְמָה דְּהַיְינוּ אַבָּא), and the angels bound these two Keterim upon them (וְהַמַּלְאָכִים קָשְׁרוּ לָהֶם הַשְּׁנֵי כְּתָרִים הַלָּלוּ). For the Neshamah [Soul-Level] of Imma a person can merit even in this time (דְּאִלּוּ נְשָׁמָה דְּאִמָּא יָכוֹל הָאָדָם לִזְכּוֹת בּוֹ גַם בַּזְּמַן הַזֶּה), such as Rabbi Elazar ben Rashbi, peace be upon him (כְּגוֹן רַבִּי אֶלְעָזָר בֶּן רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), whom we mentioned in previous chapters, and his companions and others like him in this time (שֶׁזָּכַרְנוּ בַּפְּרָקִים הַקּוֹדְמִים וַחֲבֵרָיו בַּזְּמַן הַזֶּה כַּיּוֹצֵא בּוֹ), but higher than that, namely those two Keterim [Crowns], it is impossible to receive in this time (וּלְמַעְלָה מִמֶּנָּה דְּהַיְינוּ הַשְּׁנֵי כְּתָרִים אִי אֶפְשָׁר לְקַבֵּל בַּזְּמַן הַזֶּה).

It follows that the distinction between a youth and an elder depends upon the hairs (נִמְצָא שֶׁהַחִלּוּק שֶׁהוּא בֵּין בָּחוּר לְזָקֵן תָּלוּי בַּשְּׂעָרוֹת), therefore Rashbi, peace be upon him, says regarding the rectification of the hairs of Ze’ir Anpin (לָכֵן אוֹמֵר רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בְּתִקּוּן הַשְּׂעָרוֹת דְּז״א): “masters of victorious battles in a beautiful rectification” (מָארֵי נִצְחֵי קְרָבִין בְּתִקּוּנָא יָאָה) (Zohar Bamidbar 136a), through the sweetening of the Erez [Cedar] which is in Lebanon (בְּמִיתּוּק הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן), in a mighty rectification (בְּתִקּוּנָא תַּקִּיפָא), as it is said: “Great is our Master and abundant in power” (שֶׁנֶּאֱמַר גָּדוֹל אֲדוֹנֵינוּ וְרַב כֹּחַ) (Psalms 147:5), refined like the great and mighty cedars (בְּרִיר כְּאַרְזֵי רַבְרְבִין וְתַקִּיפִין), concerning which it is said: “a youth among the cedars” (שֶׁנֶּאֱמַר בָּחוּר כַּאֲרָזִים). And the word Bachur [Youth] equals the numerical value of Gevurah [Might] (וּמִלַּת בָּחוּר עוֹלָה כְּמִנְיַן גְּבוּרָה), and the numerical value of Yirah [Fear] (וּכְמִנְיַן יִרְאָה), for the attribute of judgment is called Yirah [Fear] (שֶׁמִּדַּת הַדִּין נִקְרָא יִרְאָה), and therefore the early sages would put to death through a glance (וְלָכֵן הַחֲכָמִים הָרִאשׁוֹנִים הָיוּ מְמִיתִים בִּרְאִיָּה), for so is its numerical value (גִּימַטְרִיָּא הָכִי הֲוֵי) (Moed Katan 17b). It also equals the numerical value of Rogez [Wrath], may the Merciful One save us (וְגַם עוֹלֶה כְּמִנְיַן רֹגֶז רַחֲמָנָא לִיצְלַן). And immediately when it is sweetened by the light of the Erez [Cedar] of Arich Anpin (וּמִיָּד כְּשֶׁנִּמְתַּק מֵאוֹר אֶרֶז דַּאֲרִיךְ אַנְפִּין), it equals the numerical value of three times Chesed [Kindness], including the Kolel [inclusive count] of the three lines of this youth (עוֹלֶה כְּמִנְיַן ג׳ פְּעָמִים חֶסֶד הַכּוֹלֵל תְּלַת קַוִּין הַבָּחוּר הַזֶּה), and the numerical value of Aryeh [Lion] (וּכְמִנְיַן אַרְיֵה), which was the fire that crouched upon the altar in the First Temple (אֲשֶׁר הוּא הָאֵשׁ שֶׁהָיָה רוֹבֵץ עַל גַּבֵּי הַמִּזְבֵּחַ בַּבַּיִת הָרִאשׁוֹן), alluding to Chesed of Chasadim [Kindnesses of Kindnesses] that sweetened there Elohim (לִרְמוֹז עַל חֶסֶד חֲסָדִים שֶׁהָיוּ מְמַתְּקִים שָׁם אֱלֹהִים), which equals the numerical value of Esh [Fire] with the Kolel [inclusive count] (הָעוֹלֶה כְּמִנְיַן אֵשׁ עִם הַכּוֹלֵל), thus: Alef, Lamed, Heh, Yod, Mem (כָּזֶה: אל״ף למ״ד ה״י יו״ד מ״ם), and it also equals BeRachamim [With Mercy] (וְעוֹלֶה גַּם כֵּן בְּרַחֲמִים), and the Atbash substitution of the Name YHVH (וְתַחֲלִיף שֵׁם יהו״ה בְּאַ״ת בַּ״ש), namely MTZPTZ (דְּהַיְינוּ מַצְפַּ״ץ). And therefore the Idra says (וְלָכֵן אוֹמֶרֶת הָאִדְּרָא) (Zohar Bamidbar 136a): “The locks are arranged in hanging formations, from this side to that side upon the skull, and we have learned that they sit in mound upon mound” (מִתְתַּקְּנִין קוּצִין בְּתַלְוֵי, מֵהַאי סִטְרָא לְהַאי סִטְרָא עַל גּוּלְגַּלְתָּא, וְתָאנָא יָתְבִין תִּלִּין תִּלִּין), and there are many hairs (וְיֵשׁ שְׂעָרוֹת הַרְבֵּה) because they are drawn from many springs of the Three Flows of the Mochin [Mentalities] (מִשּׁוּם דְּמַשְׁכִין מִמַּבּוּעִין סַגִּיאִין דִּתְלַת רַהֲטֵי מוֹחָא), which are Chokhmah, Binah, and Da’at (שֶׁהֵם חָכְמָה בִּינָה וָדַעַת), in the secret of Kutzin [Locks], Se’arin [Hairs], and Nimin [Strands] (בְּסוֹד קוּצִין שַׂעֲרִין וְנִימִין), as we explained in its place (כַּאֲשֶׁר בֵּאַרְנוּ בִּמְקוֹמוֹ). “From one hollow spring of the skull” (מִמַּבּוּעָא דַחֲלָלָא חַד דְּגוּלְגַּלְתָּא), namely the Chokhmah of the Moach [Brain] of Ze’ir Anpin (דְּהַיְינוּ חָכְמָה שֶׁל מוֹחַ דְּזְעֵיר אַנְפִּין), from it come the hairs (מִמֶּנָּה בָּאִים הַשְּׂעָרוֹת), and therefore it says (וְלָכֵן אוֹמֵר): “The hairs are drawn in extension” (אִתְמַשְׁכִין שַׂעֲרֵי בִּמְשִׁיכוּתָא), extending downward, long and drawn out (לְמַטָּה אֲרוּכִים וְנִמְשָׁכִים), “and they become mound upon mound from many springs that are drawn from this hollow” (וּמִתְעַבְּדִין תִּילִין דְּתִילִין מִכַּמָּה מַבּוּעִין דְּאִתְמַשְׁכָן מֵהַאי חֲלָלָא). “From the second hollow” (מֵחֲלָלָא תִּנְיָינָא), which is the Moach [Brain] of Binah of Ze’ir Anpin (שֶׁהוּא מוֹחַ בִּינָה דְּזְעֵיר אַנְפִּין), from which the Nimin [Strands] are drawn (שֶׁמִמֶּנָּה נִמְשָׁכִים הַנִּימִין), and they are longer and extend further downward (וְהֵם יוֹתֵר אֲרוּכִים וְנִמְשָׁכִים לְמַטָּה). And because they are from his Moach [Brain] of Binah (וּלְהִיוֹת שֶׁהֵם מִמּוֹחַ בִּינָה דִילֵיהּ), it says (אוֹמֵר): “Fifty springs emerge” (נָפְקֵי חַמְשִׁין מַבּוּעִין), in the secret of the Fifty Gates of Binah (בְּסוֹד חֲמִשִּׁים שַׁעֲרֵי בִינָה), the Gates of Freedom (תַּרְעִין דְּחֵירוּתָא). “And the hairs are drawn from those springs in extension” (וְאִתְמַשְׁכִין שַׂעֲרֵי מֵאִינוּן מַבּוּעִין בִּמְשִׁיכוּתָא), downward (לְמַטָּה), “and they become mound upon mound” (וְאִתְעַבִּידוּ תִּילִין דְּתִילִין), “and other locks become intermingled with them” (וּמִתְעָרְבִין קוּצִין אָחֳרָנִין), namely those of Chokhmah and Da’at (שֶׁל חָכְמָה וָדַעַת). “From the third hollow” (מֵחֲלָלָא תְּלִיתָאָה), which is the Moach [Brain] of Da’at of Ze’ir Anpin (שֶׁהוּא מוֹחַ דַּעַת דִּזְעֵיר), it is the one that distributes the flow of Imma to all the other limbs of Ze’ir Anpin and his Nukvah (הוּא הַמְחַלֵּק שֶׁפַע אִמָּא לְכָל שְׁאָר אֵיבָרֵי זְעֵיר אַנְפִּין וְנוּקְבֵּיהּ), and bestows upon his three lines (וּמַשְׁפִּיעַ לִשְׁלֹשָׁה קַוִּים שֶׁלּוֹ), whose sign is the Chambers of the King (שֶׁסִימָנָם חַדְרֵי הַמֶּלֶךְ), namely Chesed [Kindness], Din [Judgment], and Rachamim [Mercy] (דְּהַיְינוּ חֶ׳סֶד דִּ׳ין רַ׳חֲמִים), the right, the left, and the middle line (יָמִין וּשְׂמֹאל וְקַו הָאֶמְצָעִי). And within it are great and small chambers (וְיֵשׁ בּוֹ חֲדָרִים גְּדוֹלִים וּקְטַנִּים), namely an Achsadra [Portico] (דְּהַיְינוּ אַכְסַדְרָא), which is filled with windows and great light and abundant flow (הוּא מָלֵא חַלּוֹנוֹת וְאוֹר גָּדוֹל וְשֶׁפַע רַב), and a chamber smaller than it (וְחֶדֶר קָטָן מִמֶּנּוּ), which does not possess as many windows as the Achsadra’ot [Porticos] (וְאֵין לוֹ רִבּוּי חַלּוֹנוֹת כְּמוֹ אַכְסַדְרָאוֹת). Concerning this it is said: “And through Da’at the chambers shall be filled” (וּבְדַעַת חֲדָרִים יִמָּלֵאוּ) (Proverbs 24:4), for it is the one that distributes nourishment and flow to all the Sefirot of Ze’ir Anpin (כִּי הוּא הַמְחַלֵּק מָזוֹן וְשֶׁפַע לְכָל הַסְּפִירוֹת שֶׁל ז״א), and therefore it says there in the Idra (וְלָכֵן אוֹמֵר שָׁם בָּאִדְּרָא): “From the third hollow emerge a thousand thousands of chambers and porticos” (מֵחֲלָלָא תְּלִיתָאָה נָפְקֵי אֶלֶף אַלְפִין אֲדָרִין וְאַכְסַדְרָאִין). And because of the abundance of light (וּמִכֹּחַ רִבּוּי אוֹר), “the hairs are drawn forth in extension from all of them, and become mound upon mound, and are intermingled with other locks” (אִתְמַשְׁכִין שַׂעֲרֵי בִּמְשִׁיכוּתָא מִכֻּלְּהוּ וּמִתְעַבְּדִין תִּילִין עַל תִּילִין וּמִתְעָרְבִין בְּקוּצִין אָחֳרָנִין), “and because of this those locks hang mound upon mound, and all of them are extensions drawn from the three hollows of the Moach [Brain] of the skull” (וּבְגִין כָּךְ אִינוּן קוּצִין תַּלְיָין תִּילִין עַל תִּילִין וְכֻלְּהוּ מְשִׁיכֵי דְּאִתְמַשְׁכִין מִשְּׁלֹשָׁה חַלְלֵי דְמוֹחָא דְגוּלְגַּלְתָּא). But above, these three Mochin [Mentalities], which are Chokhmah, Binah, and Da’at in Arich Anpin (וּלְמַעְלָה שְׁלֹשָׁה מוֹחִין אֵלּוּ שֶׁהֵם חב״ד בַּאֲרִיךְ אַנְפִּין), are in complete unity and are not divided into parts (הֵם בְּאַחְדוּת גָּמוּר וְאֵינָם נֶחְלָקִים לַחֲלָקִים), whereas here in Ze’ir Anpin they are divided into the three hollows of the Moach [Brain] (אֲבָל כָּאן בִּזְעֵיר נֶחְלָקִים לִתְלַת חַלְלֵי דְמוֹחָא), and they receive sweetening from Atika Kadisha [the Holy Ancient One] and become whitened (וּמַשִּׂיגִים מִיתּוּק מֵעַתִּיקָא קַדִּישָׁא וּמִתְלַבְּנִים). And also Chalal [Hollow] equals in gematria Chaim [Life], and also Chacham [Wise One] (וְגַם חָלָל גִּימַטְרִיָּא חַיִּים וְגַם חָכָם), namely the Mochin [Brains] (דְּהַיְינוּ הַמּוֹחִין), and it is known that the holiness of Shabbat shines below from Kodesh [Holiness] (וְיָדוּעַ כִּי קְדוּשַּׁת שַׁבָּת מֵאִיר לְמַטָּה מִקֹּדֶשׁ), namely Chacham [Wise One] (דְּהַיְינוּ חָכָם), in the secret of “Mikra Kodesh [Holy Convocation]” (בְּסוֹד מִקְרָא קֹדֶשׁ), and below in Asiyah there remains a Chalal [Hollow], and there is Chaim [Life] (וְנִשְׁאָר לְמַטָּה בַּעֲשִׂיָּה חָלָל, וְשָׁם חַיִּים). And if, Heaven forbid, he profanes the holiness of Shabbat (וְאִם הוּא מְחַלֵּל חַס וְשָׁלוֹם קְדוּשַּׁת שַׁבָּת), then the Zar [Stranger], namely Mavet [Death], enters into his Chalal [Hollow] (אָז הַזָּר, דְּהַיְינוּ מָוֶת, נִכְנָס גּוֹ חָלָל דִילֵיהּ). And likewise at the time of the destruction, concerning which it is said: “Her kingdom and her princes are profaned” (וְכֵן בִּשְׁעַת הַחֻרְבָּן שֶׁנֶּאֱמַר חָלַל מַמְלָכָה וְשָׂרֶיהָ) (Lamentations 2:2), then it is said: “Those who profane it shall surely be put to death” (וְאָז נֶאֱמַר מְחַלְלֶיהָ מוֹת יוּמָת) (Exodus 31:14). And without doubt (וּבְלִי סָפֵק), the weekdays during the time when the Beit HaMikdash stood (הוּא שֶׁיְמֵי הַחוֹל שֶׁל זְמַן בֵּית הַמִּקְדָּשׁ קַיָּם), possessed a far higher level than the holiness of Shabbat during the days of exile (הָיָה לָהֶם יוֹתֵר מַעֲלָה גְבוֹהָה מִקְּדוּשַּׁת שַׁבָּת שֶׁל יְמֵי הַגָּלוּת), because they were Panim bePanim [Face to Face] (כִּי הָיוּ אַנְפִּין בְּאַנְפִּין), and stood at a supernal level (וְעוֹמְדִים בְּמַעֲלָה עֶלְיוֹנָה), as we explained previously in its place (כִּדְפֵירַשְׁנוּ מִקּוֹדֶם בִּמְקוֹמוֹ).

And let us return to our subject, to the discourse with which we began (וְנַחֲזוֹר לְעִנְיָנֵינוּ לְהַמַּאֲמָר שֶׁהִתְחַלְנוּ), which says (שֶׁאוֹמֵר): “And all those locks hang and cover the side of the ears” (וְכָל אִינוּן קוּצֵי תַּלְיָין וְחַפְיָין לְסִטְרָא דְּאוּדְנִין), and because of this it is written (וּבְגִין כָּךְ כְּתִיב): “Incline, my God, Your ear and hear” (הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9:18), that He should turn the hairs away from the ears and hear the prayer (שֶׁיִּפְנֶה הַשְּׂעָרוֹת מִן הָאָזְנַיִם וְיִשְׁמַע הַתְּפִלָּה), and that they should be removed from covering the neck (וְיִסְתַּלְּקוּ מִלְּכַסּוֹת הָעֹרֶף), so that the Klipot may not draw nourishment from it (שֶׁלֹּא יִינְקוּ מִמֶּנּוּ הַקְּלִיפּוֹת). “And in these hangings hang the right and the left” (וּבְהַאי תַּלִּין תַּלְיָין יְמִינָא וּשְׂמָאלָא), namely the two occurrences of Tal [Mound] mentioned in the word Taltalim [Curled Locks] (דְּהַיְינוּ ב׳ פְּעָמִים תַּל הַנִּזְכָּר בְּמִלַּת תַּלְתַּלִּים), and they are the ten Elohim, five on the right and five on the left, of Katnut [Smallness] (וְהֵם עֶשֶׂר אֱלֹהִים ה׳ יְמִינִיִּים וְה׳ שְׂמָאלִיִּים דְּקַטְנוּת), and five times Elohim equals the numerical value of Tal [Mound] (וְה׳ פְּעָמִים אֱלֹהִים עוֹלֶה כְּמִנְיַן תַּל). “Life, light, and darkness” (חַיֵּינוּ נְהוֹרָא וְחֲשׁוֹכָא), namely the day of the six weekdays of the World of Yetzirah (דְּהַיְינוּ יוֹם שֶׁל שֵׁשֶׁת יְמֵי הַחוֹל שֶׁל עוֹלָם הַיְצִירָה), which is called the World of the Weekday (הַנִּקְרָא עוֹלָם הַחוֹל), as it is said (שֶׁנֶּאֱמַר): “To distinguish between the holy and the profane” (לְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחוֹל) (Leviticus 10:10), the holy being Beri’ah and the profane being Yetzirah (שֶׁל בְּרִיאָה וְשֶׁל יְצִירָה). And darkness is the attribute of night (וְחֲשׁוֹכָא הוּא מִדַּת לַיְלָה), namely the six nights of the six weekdays (הֵם שֵׁשׁ לֵילוֹת שֶׁל שֵׁשֶׁת יְמֵי הַחוֹל), which are in Asiyah, the secret of night (שֶׁהֵם בַּעֲשִׂיָּה הִיא סוֹד הַלַּיְלָה), and there is the darkness (וְשָׁם הוּא הַחֹשֶׁךְ), and this darkness as well comes from the Gevurot of these hairs (וְגַם הַחֹשֶׁךְ הַזֶּה הוּא בָּא מִגְּבוּרוֹת הַשְּׂעָרוֹת הַלָּלוּ), mercy and judgment (רַחֲמֵי וְדִינָא). From the right side comes mercy (מִן הַיְמִינִיִּים בָּא הָרַחֲמִים), and from the left side comes judgment (וּמִן הַשְּׂמֹאל בָּא הַדִּין), for from it come prohibition and permission and the judgment of judges (כִּי מִמֶּנּוּ בָּא אִיסּוּר וְהֶתֵּר וְדִין דְּדַיָּינֵי), because in the time of Gadlut [Maturity] they too attain sweetening from Arich Anpin (כִּי בִּזְמַן הַגַּדְלוּת גַּם הֵם מַשִּׂיגִים מִיתּוּק מֵאֲרִיךְ אַנְפִּין), and all the more so the right side, which becomes mercy (וּמִכָּל שֶׁכֵּן הַיָּמִין שֶׁנַּעֲשֵׂית רַחֲמִים). And especially in the secret of the Kaddish (וּבִפְרָט בְּסוֹד הַקַּדִּישׁ), of the six Elohim (שֶׁל שִׁשָּׁה אֱלֹהִים), which is the secret of the Gadlut [Maturity] of Elohim itself (דְּסוֹד הַגַּדְלוּת שֶׁל אֱלֹהִים עַצְמוֹ), whose initials spell Yosher [Straight] (הָעוֹלִים יוֹשֶׁר רָאשֵׁי תֵּבוֹת), from Yitgadal [May He Be Magnified], Veyitkadash [and Sanctified], Shemei Rabbah [His Great Name] (שֶׁל יִ׳תְגַּדַּל וְ׳יִתְקַדַּשׁ שְׁ׳מֵיהּ רַ׳בָּא), as it is said: “Elohim made man Yosher [Upright]” (הָאֱלֹהִים עָשָׂה אֶת הָאָדָם י(ו)שָׁר) (Ecclesiastes 7:29), and through the paths of the Torah he shall be filled, even though he has nothing (וּבְדַרְכֵי הַתּוֹרָה תִּמָּלֵא, אַף עַל פִּי שֶׁאֵין לוֹ). Therefore the Kaddish “breaks iron chains” (וְלָכֵן הַקַּדִּישׁ תָּבַר גְּזִיזִין דְּפַרְזְלָא) (Zohar Shemot 150a), to remove the judgment of Gehinnom from his father who is there (לְסַלֵּק דִּין גֵּיהִנֹּם מֵאָבִיו אֲשֶׁר שָׁם). “And every right and left depends upon this” (וְכָל יְמִינָא וּשְׂמָאלָא תָּלֵי בְּהַאי), the explanation is, in Ze’ir Anpin (פֵּירוּשׁ בְּז״א), and not in Atika [the Ancient One] (וְלֹא בְּעַתִּיקָא), for in Atika [the Ancient One] they are not divided, half to the right and half to the left (כִּי בְּעַתִּיקָא אֵינָם נֶחְלָקִים חֶצְיָם לַיָּמִין וְחֶצְיָם לַשְּׂמֹאל), and there is no fear there of the gathering of judgment that it might harm, Heaven forbid (וְאֵין שָׁם מוֹרָא מִקִּבּוּץ הַדִּין שֶׁלֹּא יַזִּיק חַס וְשָׁלוֹם). But below there is great fear (אֲבָל לְמַטָּה יֵשׁ מוֹרָא גְדוֹלָה), lest they join together to burn the world with their flame (שֶׁמָּא יִתְחַבְּרוּ לִשְׂרוֹף הָעוֹלָם בְּשַׁלְהֶבֶת שֶׁלָּהֶם), therefore Arich Anpin separates them and divides them to the right and to the left, and they are sweetened (לָכֵן אֲרִיךְ אַנְפִּין מַפְרִידָם וּמְחַלְּקָם לַיָּמִין וְלַשְּׂמֹאל, וּמִתְמַתְּקִים). And hold this principle in your hand (וּנְקוֹט הַאי כְּלָלָא בְּיָדָךְ), all the Dinim [Judgments] are not nullified except when their root shines into them and illuminates them (כָּל הַדִּינִין אֵינָם מִתְבַּטְּלִים, אֶלָּא כְּשֶׁתָּאִיר בָּהֶם עַל יְדֵי שָׁרְשָׁם וְיָאִיר בָּהֶם), namely, the hairs of Arich Anpin are the root of the hairs of Ze’ir Anpin (דְּהַיְינוּ: שַׂעֲרוֹתָיו שֶׁל אֲרִיךְ אַנְפִּין, הֵם שֹׁרֶשׁ שַׂעֲרוֹתָיו שֶׁל ז״א), and when they shine into them, they are nullified (וּכְשֶׁיָּאִירוּ בָּהֶם הֵם מִתְבַּטְּלִים). And because Arich Anpin has one Path (וּלְהִיוֹת שֶׁאֲרִיךְ אַנְפִּין יֵשׁ לוֹ אוֹרַח אֶחָד), in which there are four hundred Worlds of Longing in the middle of the head (שֶׁיֵּשׁ בּוֹ אַרְבַּע מֵאָה עָלְמִין דְּכִסּוּפִין בְּאֶמְצַע הָרֹאשׁ), and when it shines below (וּכְשֶׁמֵּאִיר לְמַטָּה), then the hairs of Ze’ir Anpin are divided to the right and to the left (אָז הַשְּׂעָרוֹת שֶׁל ז״א נֶחְלָקִים לַיָּמִין וְלַשְּׂמֹאל), and there also opens in him, in the middle of the head, one Path that includes six hundred and thirteen paths (וְנִפְתָּח גַּם בּוֹ בְּאֶמְצַע הָרֹאשׁ אוֹרַח אֶחָד, הַכּוֹלֵל תרי״ג אוֹרְחִין), and therefore the Zohar says here (וְלָכֵן אוֹמֵר הַזֹּהַר כָּאן): “In the division of the hairs there appears one narrow path” (בְּפַלְגוּתָא דְּשַׂעֲרֵי אִתְחֲזֵי חַד אוֹרְחָא דַקִּיק), which is not great like in Atika [the Ancient One] (שֶׁאֵינוֹ גָדוֹל כְּמוֹ בְּעַתִּיקָא). “Which is joined to that Path of Atik Yomin [the Ancient of Days], and from that Path six hundred and thirteen paths branch out, which are divided into the paths of the commandments of Orayta, as it is written: ‘All the paths of YHVH are Chesed [Kindness] and truth to those who keep His covenant and His testimonies’” (דְּמִתְאַחֲדָא מֵהַהוּא אָרְחָא דְּעַתִּיק יוֹמִין, וּמֵהַהוּא אָחֳרָא אִתְפָּרְשִׁין שִׁית מֵאָה וּתְלִיסַר אוֹרְחִין, דְּאִתְפַּלְּגִין בְּאוֹרְחִין דְּפִקּוּדֵי דְאוֹרַיְיתָא, דִּכְתִיב: כָּל אָרְחוֹת יהו״ה חֶסֶד וֶאֱמֶת לְנֹצְרֵי בְרִיתוֹ וְעֵדֹתָיו) (Psalms 25:10). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that every single mitzvah has its own unique Heikhal [Palace] (לְכָל מִצְוָה וּמִצְוָה יֵשׁ לוֹ הֵיכָל מְיֻחָד), and a known path leading to that Heikhal [Palace] (וְאוֹרַח יָדוּעַ אֶל הַהֵיכָל הַהוּא), and when a person merits (וּכְשֶׁהַבֶּן אָדָם זוֹכֶה), the angel appointed over that Heikhal [Palace] (הַמַּלְאָךְ הַמְמֻנֶּה עַל הַהֵיכָל הַהוּא) waits for him (מַמְתִּין לוֹ), and greets him first with peace when he departs from this world (וּמַקְדִּים לוֹ שָׁלוֹם בְּצֵאתוֹ מִן הָעוֹלָם הַזֶּה), to come into the World to Come (לָבוֹא אֶל הָעוֹלָם הַבָּא). And because he does not know the path of life by which to come to the place of that Heikhal [Palace] (וּלְהִיוֹת שֶׁאֵינוֹ יוֹדֵעַ הַדֶּרֶךְ חַיִּים לָבוֹא אֶל מְקוֹם הַהֵיכָל), especially when he passes through the way of Gehinnom (וּבִפְרָט כְּשֶׁהוֹלֵךְ דֶּרֶךְ גֵּיהִנֹּם), “who walks in darkness and has no brightness, let him trust in the Name of YHVH” (אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יהו״ה) (Isaiah 50:10), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין), and He will illuminate him from the secret of these paths (יָאִיר עָלָיו מִסּוֹד הָאוֹרְחוֹת הַלָּלוּ), through the channel of whichever mitzvah he opened in this world (עַל יְדֵי צִנּוֹר אֵיזוֹ מִצְוָה שֶׁפָּתַח בָּעוֹלָם הַזֶּה), and then immediately he knows past, present, and future (וְאָז תֵּכֶף יוֹדֵעַ הָיָה הוֶה וְיִהְיֶה), and gazes and beholds through this light from one end of the world to the other end (וְצוֹפֶה וּמַבִּיט עַל יְדֵי הָאוֹר הַזֶּה מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), for every righteous person has a world unto himself (כִּי כָל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ). And because the secret of the Covenant is equal in weight to all six hundred and thirteen commandments (וּלְהִיוֹת שֶׁסּוֹד הַבְּרִית הִיא שְׁקוּלָה כְּנֶגֶד כָּל הַתרי״ג מִצְוֹת), therefore they examine him to see whether he fulfilled and guarded his covenant (לָכֵן בּוֹדְקִים אוֹתוֹ אִם קִיֵּם וְשָׁמַר בְּרִיתוֹ), in holiness and purity (בִּקְדוּשָׁה וּבְטָהֳרָה), that he did not destroy his seed in vain intentionally (שֶׁלֹּא הִשְׁחִית זַרְעוֹ לְבַטָּלָה בְּמֵזִיד), and that he performed great repentance for this transgression if he had stumbled in it (וְלֹא עָשָׂה תְּשׁוּבָה גְדוֹלָה עַל זֹאת הָעֲבֵרָה), concerning which Rashbi, peace be upon him, spoke at great length in its place regarding the severity of this transgression (כַּאֲשֶׁר הִפְלִיג רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בִּמְקוֹמוֹ עַל חֹמֶר עֲבֵרָה זוֹ), or whether he guarded himself from Nidah [Menstruant], Shifchah [Bondwoman], Goyah [Gentile Woman], and Zonah [Harlot] (אוֹ שֶׁשָּׁמַר עַצְמוֹ מִנִּדָּה שִׁפְחָה גּוֹיָה זוֹנָה [נשג״ז]) (Eruvin 19a). And if he guarded his covenant (וְאִם שָׁמַר בְּרִיתוֹ), then that pillar, the Foundation of Mount Zion, receives him (אֲזַי מְקַבֵּל אוֹתוֹ עַמּוּד מְכוֹן הַר צִיּוֹן), to fulfill that which is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר): “All the paths of YHVH are Chesed [Kindness]” (כָּל אָרְחוֹת יהו״ה חֶסֶד) (Psalms 25:10), and the light of Chesed [Kindness] and Emet [Truth] shines upon him (מְאִירִים עָלָיו אוֹר חֶסֶד וֶאֱמֶת), upon that one who awaits to receive his reward from that path of the mitzvah which he fulfilled (לְאוֹתוֹ שֶׁמְצַפֶּה לְקַבֵּל שְׂכָרוֹ מֵאוֹתוֹ הָאוֹרַח שֶׁל הַמִּצְוָה שֶׁקִיֵּם). And the truth of the matter is (וַאֲמִתָּתוֹ הוּא), that He is faithful to pay good reward to the righteous (שֶׁהוּא נֶאֱמָן לְשַׁלֵּם שָׂכָר טוֹב לַצַּדִּיקִים), on this condition (וּבִתְנַאי זֶה): “to those who keep His covenant and His testimonies” (לְנֹצְרֵי בְרִיתוֹ וְעֵדֹתָיו) (Psalms 25:10), which are the six hundred and thirteen commandments of the Torah called Testimonies (הִיא תרי״ג מִצְוֹת הַתּוֹרָה הַנִּקְרֵאת עֵדוֹת), for it is the mitzvah itself that proclaims before Him (כִּי הִיא הַמִּצְוָה עַצְמָהּ הַמַּכְרֶזֶת לְפָנָיו): “Make way for this righteous man” (פַּנוּ מָקוֹם לְאִישׁ צַדִּיק פְּלוֹנִי), who fulfilled this mitzvah and it stands as testimony for him (שֶׁקִיֵּם מִצְוָה זֹאת וְהִיא לוֹ לְעֵדוּת), for the mitzvah comes and testifies concerning him that so-and-so fulfilled it (כִּי הַמִּצְוָה בָּאָה וּמְעִידָה עָלָיו שֶׁקִיֵּם אוֹתָהּ פְּלוֹנִי). And see the Zohar, Parashat Noach (וְעַיֵּין זוֹהַר פָּרָשַׁת נֹחַ), which says (שֶׁאָמַר): “All his generation corrupted their way upon the earth through immorality and corrupted their covenant” (כָּל דּוֹרוֹ הִשְׁחִית אֶת דַּרְכּוֹ עַל הָאָרֶץ בִּזְנוּת וְקִלְקְלוּ בְּרִיתָם), therefore they entered Gehinnom and were judged (לָכֵן נִכְנְסוּ לְגֵיהִנֹּם וְנִדּוֹנוּ), and the Teivah [Ark] did not receive them (וְלֹא קִבְּלָם הַתֵּיבָה), which alludes to Eretz HaChaim [the Land of Life] (הָרוֹמֶזֶת לְאֶרֶץ הַחַיִּים), which is Malchut (שֶׁהִיא מַלְכוּת), in which there are dwellings for every kind of soul and angel (שֶׁבָּהּ דִּיּוּרִים מִכָּל מִינֵי נְשָׁמוֹת וּמַלְאָכִים), like Noach’s Teivah [Ark] (כְּמוֹ תֵּבַת נֹחַ), in which there were human beings, spirits, animals, beasts, and birds (שֶׁהָיוּ בָהּ בְּנֵי אָדָם וְרוּחוֹת וּבְהֵמוֹת חַיּוֹת וְעוֹפוֹת), so too their spiritual counterparts are there (כֵּן רוּחָנִיּוּת שֶׁלָּהֶם שָׁם), the Holy Chayot [Living Creatures] and the spiritual birds (חַיּוֹת הַקֹּדֶשׁ וְהָעוֹפוֹת הָרוּחָנִיִּים), from which their spirit descends into the physical birds (שֶׁמִשָּׁם יוֹרֵד הָרוּחַ שֶׁלָּהֶם בָּעוֹפוֹת הַגַּשְׁמִיִּים), to cause sparks of purity to grow (לְהַצְמִיחַ נִיצוֹצֵי טָהֳרָה), and to diminish the punishment of the soul of the wicked (וּלְחַסִּיר עוֹנֶשׁ נֶפֶשׁ הָרְשָׁעִים), and to exchange their likenesses from before the Lion, the Ox, the Keruv, and the Man (וּלְהַחֲלִיף דְּמוּנִיּוֹתֵיהֶם מִפְּנֵי אַרְיֵה לִפְנֵי שׁוֹר וּכְרוּב וְאָדָם), according to His blessed will (כִּרְצוֹנוֹ יִתְבָּרַךְ), so that the accusers will not recognize him and prosecute against him (שֶׁלֹּא יַכִּירוּ בוֹ הַמְקַטְרְגִים וִיקַטְרְגוּ עָלָיו), as it is said: “For a spirit passed through him and he is no more” (שֶׁנֶּאֱמַר כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ) (Psalms 103:16), this one is not the same, but another (זֶה אֶלָּא אַחֵר). But Noach, who was the secret of the Holy Covenant (אֲבָל נֹחַ שֶׁהוּא הָיָה סוֹד בְּרִית קֹדֶשׁ), as it is said: “Noach was a righteous man, perfect was he” (נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה) (Genesis 6:9), and he acquired his perfection through this, that he guarded his covenant (וְקָנָה שְׁלֵמוּתוֹ בָּזֶה שֶׁשָּׁמַר בְּרִיתוֹ), merited to enter the Teivah [Ark] and was saved (זָכָה לִכָּנֵס לַתֵּבָה וְנִיצּוֹל), for he is Tzaddik Yesod Olam [the Righteous One, Foundation of the World] (כִּי הוּא צַדִּיק יְסוֹד עוֹלָם), and there is no existence for Eretz HaChaim [the Land of Life], which is the Shekhinah (וְאֵין קִיּוּם לְאֶרֶץ הַחַיִּים הִיא הַשְּׁכִינָה), except through Yesod Berit Kodesh [the Foundation of the Holy Covenant] (אֶלָּא בִּיסוֹד בְּרִית קֹדֶשׁ), as it is said: “And the profit of the earth is in all” (שֶׁנֶּאֱמַר וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא) (Ecclesiastes 5:8), for Yesod is called Kol [All] (כִּי יְסוֹד נִקְרָא כֹּל), because it is comprised of all the influences (כִּי הוּא כָּלוּל מִכָּל הַהַשְׁפָּעוֹת), and it includes everything (וְהוּא כּוֹלֵל הַכֹּל). And the proof of this is that Yonatan translated the verse: “For all that is in the heavens and in the earth” (וְהָעֵד עַל זֶה שֶׁתִּרְגֵּם יוֹנָתָן עַל פָּסוּק כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ) (I Chronicles 29:11), as: “that which unites the heavens and the earth” (דַּאֲחִיד בִּשְׁמַיָּא וְאַרְעָא), namely Ze’ir Anpin and his Nukvah (דְּהַיְינוּ זְעֵיר אַנְפִּין וְנוּקְבֵּיהּ). And likewise every person who guarded his covenant (וְכֵן כָּל אָדָם שֶׁשָּׁמַר בְּרִיתוֹ), merits to enter above into Eretz HaChaim [the Land of Life] (זוֹכֶה לִכָּנֵס לְמַעְלָה אֶל אֶרֶץ הַחַיִּים), as it is said: “And your people are all righteous; they shall inherit the land forever” (שֶׁנֶּאֱמַר וְעַמֵּךְ כּוּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Isaiah 60:21), the Land of Life (אֶרֶץ הַחַיִּים), “the shoot of My planting, the work of My hands, in which to glorify Myself” (נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר). (Isaiah 60:21) And likewise at the beginning of Parashat Noach (וְכֵן הוּא בְּרֵישׁ פָּרָשַׁת נֹחַ), and this is its language (וְזֶה לְשׁוֹנוֹ): “These are the generations of Noach. Noach was a righteous man, perfect...” (אֵלֶּה תּוֹלְדוֹת נֹחַ, נֹחַ אִישׁ צַדִּיק תָּמִים וְגוֹמֵר). Rabbi Chiya opened and said (רַבִּי חִיָּיא פָּתַח): “And your people are all righteous; they shall inherit the land forever” (וְעַמֵּךְ כּוּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Isaiah 60:21). “Fortunate are Israel, who labor in the Orayta and know the paths of the Orayta, for through it they shall merit the World to Come” (זַכָּאִין אִינוּן יִשְׂרָאֵל דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא וְיָדְעֵי אָרְחֵי דְאוֹרַיְיתָא, דְּבְגִינָהּ יִזְכּוּן לְעָלְמָא דְּאָתֵי) (Zohar 59b), and those paths are the six hundred and thirteen commandments (וְהָאוֹרְחִין הֵם תרי״ג), they are literally the road to the World to Come (הֵם מַמָּשׁ דֶּרֶךְ עוֹלָם הַבָּא). “Come and see” (תָּא חֲזֵי), “all the righteous have a portion in the World to Come” (כָּל צַדִּיקַיָּא אִית לְהוֹן חוּלָקָא בְּעָלְמָא דְּאָתֵי), “what is the reason?” (מַאי טַעְמָא), “because they guard the Covenant, upon which the world stands” (בְּגִין דְּנָטְרִין בְּרִית, דְּעָלְמָא אִתְקַיָּים עֲלֵיהּ), for Malchut is called Olam [World] (כִּי מַלְכוּת נִקְרֵאת עוֹלָם), within which dwell souls and angels in her Heikhalot [Palaces] (אֲשֶׁר דָּרִים בְּתוֹכָהּ נְשָׁמוֹת וּמַלְאָכִים בְּהֵיכָלוֹתֶיהָ), as we have said (כְּמוֹ שֶׁאָמַרְנוּ), and she has no existence except from the flow of Tzaddik Yesod Olam [the Righteous One, Foundation of the World] (וְאֵין לָהּ קִיּוּם אֶלָּא מֵהַשְׁפָּעַת צַדִּיק יְסוֹד עוֹלָם), “as you say: ‘If not for My Covenant, day and night, I would not have established the ordinances of heaven and earth’” (כְּמָא דְּאַתְּ אָמַר אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי) (Jeremiah 33:25), for he, namely the Yesod (כִּי הוּא [הַיְסוֹד]), joins the attribute of day and the attribute of night (הַמְחַבֵּר מִדַּת יוֹם וּמִדַּת לַיְלָה), which are “the ordinances of heaven and earth” (הֵם חֻקּוֹת שָׁמַיִם וָאָרֶץ), namely Ze’ir Anpin and his Nukvah (זְעֵיר אַנְפִּין וְנוּקְבֵּיהּ), for all the unions are performed Above through the awakening of those below (כִּי כָּל הַזִּוּוּגִים הֵם נַעֲשִׂים לְמַעְלָה עַל יְדֵי הִתְעוֹרְרוּת הַתַּחְתּוֹנִים). “And therefore the righteous who guard the Covenant and have received it have a portion in the World to Come, and moreover, because of this they are called righteous” (וְעַל דָּא צַדִּיקַיָּא דְּנָטְרֵי בְּרִית וְקַבִּילוּ לֵיהּ אִית לְהוֹן חוּלָקָא בְּעָלְמָא דְּאָתֵי, וְלָא עוֹד דְּבְגִין כָּךְ אִקְרוּן צַדִּיקִים). “From here we learn that everyone who guards this Covenant, upon which the world stands, is called righteous. From where do we know this? From Yosef. Because he guarded the Covenant of the world, he merited to be called righteous. Therefore: ‘And your people are all righteous; they shall inherit the land forever’” (מִכָּאן אוֹלִיפְנָא כָּל מַאן דְּנָטִיר הַאי בְּרִית דְּעָלְמָא אִתְקַיָּים עֲלֵיהּ אִקְרֵי צַדִּיק, מְנָלָן מִיּוֹסֵף, בְּגִין דְּנָטַר לִבְרִית עָלְמָא, זָכָה דְּאִקְרֵי צַדִּיק, וְעַל כָּךְ וְעַמֵּךְ כּוּלָּם צַדִּיקִים לְעוֹלָם יִרְשׁוּ אָרֶץ) (Isaiah 60:21). And a person will never merit any perfection of the Sefirah of Tzaddik [Righteous One] (וּלְעוֹלָם לֹא יִזְכֶּה לְאֵיזֶה שְׁלֵמוּת שֶׁל סְפִירַת צַדִּיק), unless he stands firm in a test, like Yosef HaTzaddik [Joseph the Righteous] in the matter of Potiphar’s wife, and Boaz in the matter of Ruth (אֶלָּא שֶׁיַּעֲמֹד בְּנִסָּיוֹן כְּמוֹ יוֹסֵף הַצַּדִּיק בְּעִנְיַן פּוֹטִיפַרַע, וּבוֹעַז בְּעִנְיַן רוּת), in the secret of: “As YHVH lives, lie down until the morning” (בְּסוֹד חַי יהו״ה שִׁכְבִי עַד הַבֹּקֶר) (Ruth 3:13), and Yesod is called Chai HaOlamim [Life of the Worlds] (וִיסוֹד נִקְרָא חַי הָעוֹלָמִים), in the secret of: “Hashem tests the righteous” (בְּסוֹד י״י צַדִּיק יִבְחָן) (Psalms 11:5). When He tests him through a trial, He makes him like an Even Bochan [Testing Stone], strong in his faith (כְּשֶׁבּוֹחֵן אוֹתוֹ בְּנִסָּיוֹן יַעֲשֶׂנּוּ כְּמוֹ אֶבֶן בֹּחַן חָזָק בֶּאֱמוּנָתוֹ), and then his soul overcomes the desires of his body (וְאָז נִשְׁמָתוֹ גּוֹבֶרֶת עַל תַּאֲוַת גּוּפוֹ). Then the verse is fulfilled (וְאָז מְקֻיָּם פָּסוּק): “And you shall love Hashem your God with all your heart, with all your soul, and with all your might” (וְאָהַבְתָּ אֶת י״י אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ) (Deuteronomy 6:5).... Until here is what we have found concerning the verse: “All the paths of Hashem are Chesed [Kindness] and Emet [Truth] to those who keep His covenant and His testimonies” (עַד כָּאן הוּא מַה שֶּׁמָּצָאנוּ בַּפָּסוּק כָּל אָרְחוֹת י״י חֶסֶד וֶאֱמֶת לְנֹצְרֵי בְרִיתוֹ וְעֵדֹתָיו) (Psalms 25:10), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And let us return to our subject, to the discourse of the Idra with which we began (וְנַחֲזוֹר לְעִנְיָנֵינוּ לְהַמַּאֲמָר שֶׁל הָאִדְּרָא שֶׁהִתְחַלְנוּ), and this is its language (וְזֶה לְשׁוֹנוֹ): “We have learned: In every single lock are joined a thousand thousands of masters of wailing and lamentation” (תָּאנָא בְּכָל קוּצָא וְקוּצָא מִתְאַחֲדִין אֶלֶף אַלְפִין מָארֵי דִיבָּבָא וִילָלָה), “who hang upon every single lock, from among those mighty ones and from among those smooth ones” (דְּתַלְיָין בְּכָל קוּצָא וְקוּצָא מֵאִינוּן תַּקִּיפִין וּמֵאִינוּן שַׁעִיעִין), “the masters of the Takla [Balance], therefore there is a right side and there is a left side” (מָארֵיהוֹן דְּמַתְקְלָא, בְּגִין כָּךְ אִית יְמִינָא וְאִית שְׂמָאלָא). And to understand this expression: “In every single lock are joined masters of lamentation and masters of wailing” (וּלְהָבִין הַאי לִישָׁנָא: בְּכָל קוּצָא וְקוּצָא מִתְאַחֲדִין מָארֵי דִילָלָה וּמָארֵי דִיבָּבָא), we shall first present to you a small introduction (נַקְדִּים לְךָ הַקְדָּמָה קְטַנָּה), and it is this (וְהִיא זֹאת): that within these three worlds, namely Beri’ah, Yetzirah, and Asiyah, there are masters of judgments (שֶׁיֵּשׁ בִּשְׁלֹשָׁה עוֹלָמוֹת אֵלֶּה, דְּהַיְינוּ בְּרִיאָה יְצִירָה עֲשִׂיָּה, מָארֵי דִינִין), which emerged from the World of Tohu [Chaos] (שֶׁיָּצְאוּ מֵעוֹלָם הַתֹּהוּ), and are called masters of wailing and masters of lamentation (וְנִקְרָאִים מָארֵי דִיבָּבָא וּמָארֵי דִילָלָה). For judgment is entirely sorrow and sighing, may the Merciful One save us (שֶׁהַדִּין כּוּלּוֹ יָגוֹן וַאֲנָחָה רַחֲמָנָא לִיצְלַן), and they were sweetened through it (וְנִתְבַּסְּמוּ עַל יָדוֹ), in the secret of the Name Elohim squared and spelled out with Yodin, which equals one thousand (בְּסוֹד שֵׁם אֱלֹהִים בְּרִבּוּעוֹ בְּמִלּוּי יוּדִי״ן עוֹלֶה אֶלֶף), thus (כָּזֶה): Alef (אל״ף), Alef Lamed (אל״ף למ״ד), Alef Lamed Heh (אל״ף למ״ד ה״י), Alef Lamed Heh Yod (אל״ף למ״ד ה״י יו״ד), Alef Lamed Heh Yod Mem (אל״ף למ״ד ה״י יו״ד מ״ם), equals one thousand (עוֹלֶה אֶלֶף), whose root rises in mercy (שֶׁשָׁרְשׁוֹ עוֹלֶה בְּרַחֲמִים), as it is said: “And with great mercies I shall gather you” (שֶׁנֶּאֱמַר וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7), and therefore: “a thousand thousands of masters of wailing and lamentation” (וְלָכֵן אֶלֶף אַלְפִין מָארֵי דִיבָּבָא דִילָלָה). And there is also El Shaddai descending from the Pe’ot [Side-Locks] of Arich Anpin, illuminating in Ze’ir Anpin (וְיֵשׁ גַּם כֵּן אֵל שַׁדַּי הַיּוֹרֵד מִן הַפֵּאוֹת שֶׁל אֲרִיךְ אַנְפִּין הַמֵּאִיר בִּזְעֵיר אַנְפִּין), and this Name Shaddai, in its full spelling and squared form, equals one thousand nine hundred and sixty-nine with the Kolel [Inclusive Count] (וְזֶה הַשֵּׁם שֶׁל שַׁדַּי עוֹלֶה מִלּוּאוֹ וְרִבּוּעוֹ אֶלֶף וּתְשַׁע מֵאוֹת וְשִׁשִּׁים וְתֵשַׁע עִם הַכּוֹלֵל), and together with the Name El it equals two thousand (וְעִם שֵׁם אֵל הוּא עוֹלֶה אַלְפַּיִם), and it is this that sweetens them (הוּא הַמְמַתֵּק אוֹתָם). And for this reason it says: “a thousand thousands of masters of wailing and lamentation” (וּלְזֶה אוֹמֵר אֶלֶף אַלְפִין מָארֵי דִיבָּבָא וִילָלָה), and these are the ones called the Sons of Elohim (וְהֵם הַנִּקְרָאִים בְּנֵי אֱלֹהִים), as it is said: “And it came to pass on that day, that the Sons of Elohim came to stand before Hashem, and the Satan also came among them” (שֶׁנֶּאֱמַר וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל י״י וַיָּבוֹא גַם הַשָּׂטָן בְּתוֹכָם) (Job 1:6). And above there are three El on the two sides of the forehead, on the right, on the left, and in the middle (וְיֵשׁ לְמַעְלָה שְׁלֹשָׁה אֵל בִּשְׁנֵי צִדְדֵי הַמֵּצַח לַיָּמִין וְלַשְּׂמֹאל וּבָאֶמְצַע), whose numerical value is Magen [Shield] (הָעוֹלִים מָגֵן), and they are the Ba’alei Tarisin [Masters of Shields] (וְהֵם בַּעֲלֵי תְרִיסִין), for the meaning of “Marei Tarisin [Masters of Shields]” is shield (דְּהַיְינוּ מָארֵי תְרִיסִין שֶׁפֵּירוּשׁוֹ מָגֵן), and they are sweetened in order to protect Israel (וְהֵם נִמְתָּקִים לְהָגֵן עַל יִשְׂרָאֵל), as we shall explain in its place with the assistance of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ בְּסִיַיעְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), in the secret of the Thirteen Tikkunim [Rectifications] of Ze’ir Anpin (בְּסוֹד שְׁלֹשָׁה עָשָׂר תִּיקּוּנִין שֶׁל זְעֵיר אַנְפִּין), for the first Tikkun [Rectification] is the Name El (שֶׁתִּיקּוּן הָרִאשׁוֹן הוּא שֵׁם אֵל). And he also says (וְאוֹמֵר גַּם כֵּן), that from there are drawn the Marei Matkela [Masters of the Balance] (כִּי מִשָּׁם נִמְשָׁכִים מָארֵי מַתְקְלָא), from the right, the left, and the middle (מִיָּמִין וּמִשְּׂמֹאל וְאֶמְצַע), like a scale which has balances on the right and on the left, and the tongue in the middle (כְּמוֹ מִשְׁקָל שֶׁיֵּשׁ לוֹ מֹאזְנַיִם לַיָּמִין וְלַשְּׂמֹאל, וְהַלָּשׁוֹן בָּאֶמְצַע), and they are those Names that sweeten everything (וְהֵם אוֹתָם הַשֵּׁמוֹת הַמְמַתְּקִים הַכֹּל), and all were sweetened through them (וְנִתְבַּסְּמוּ עַל יָדָם), for at the time of Gadlut [Maturity] everything is sweetened (כִּי בְּעֵת הַגַּדְלוּת הַכֹּל נִמְתָּק), and the principle that emerges from here is (וּכְלָל הָעוֹלֶה מִכָּאן הוּא), that all the hairs of Ze’ir Anpin are sweetened through Arich Anpin (שֶׁכָּל הַשְּׂעָרוֹת שֶׁל זְעֵיר אַנְפִּין נִמְתָּקִים עַל יְדֵי אֲרִיךְ אַנְפִּין). Therefore our Sages of blessed memory said in Tractate Gittin, Chapter HaNizakin (וְלָכֵן אָמְרוּ חֲכָמֵינוּ ז״ל בְּמַסֶּכֶת גִּיטִּין פֶּרֶק הַנִּיזָּקִין) (Gittin 58a): “Our Rabbis taught: There was an incident involving Rabbi Yehoshua ben Chananyah, who went to a great city in Rome” (תָּנוּ רַבָּנָן מַעֲשֶׂה בְּרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא שֶׁהָלַךְ לִכְרַךְ גָּדוֹל שֶׁבְּרוֹמִי), “they said to him: There is a certain child in the prison, beautiful of eyes, goodly in appearance, and his locks were arranged in curls” (אָמְרוּ לוֹ תִּינוֹק אֶחָד יֵשׁ בְּבֵית הָאֲסוּרִין, יְפֵה עֵינַיִם טוֹב רֹאִי, וְקוּוֹצוֹתָיו סְדוּרוֹת לוֹ תַּלְתַּלִּים). “He went and stood at the entrance of the prison and said: ‘Who gave Yaakov for spoil and Israel to plunderers?’” (הָלַךְ וְעָמַד עַל פֶּתַח בֵּית הָאֲסוּרִין וְאָמַר מִי נָתַן לִמְשִׁסָּה יַעֲקֹב וְיִשְׂרָאֵל לְבוֹזְזִים) (Isaiah 42:24). “That child answered him and said: ‘Was it not Hashem? We sinned against Him, and they were unwilling to walk in His ways and did not listen to His Torah’” (עָנָה אוֹתוֹ תִּינוֹק וְאָמַר הֲלוֹא י״י זוּ חָטָאנוּ לוֹ וְלֹא אָבוּ בִּדְרָכָיו הָלוֹךְ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ) (Isaiah 42:24). “He said: I am certain that he will become a teacher of halachic rulings in Israel. By the Temple service, I shall not move from here until I redeem him for whatever sum they demand” (אָמַר מוּבְטַחֲנִי בּוֹ שֶׁמּוֹרֶה הוֹרָאוֹת בְּיִשְׂרָאֵל, הָעֲבוֹדָה שֶׁאֵינִי זָז מִכָּאן עַד שֶׁאֶפְדֶּנּוּ בְּכָל מָמוֹן שֶׁפּוֹסְקִין עָלָיו). “They said: He did not move from there until he redeemed him for a great amount of money, and only a few days passed before he became a teacher of halachic rulings in Israel, namely Rabbi Yishmael ben Elisha the Kohen Gadol” (אָמְרוּ לֹא זָז מִשָּׁם עַד שֶׁפְּדָאוֹ בְּמָמוֹן הַרְבֵּה, וְלֹא הָיוּ יָמִים מוּעָטִים עַד שֶׁהוֹרָה הוֹרָאוֹת בְּיִשְׂרָאֵל, וּמָנוּ רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע כֹּהֵן גָּדוֹל). And his secret is known (וְסוֹדוֹ הוּא יָדוּעַ), that Metatron was his Sandak [Circumcision Sponsor] (שֶׁמֶּטַטְרוֹן הָיָה סַנְדָּק שֶׁלּוֹ), and his appearance and likeness came through the merit of the modesty of his mother Kimchit (וּדְמוּת דִּיּוֹקְנוֹ בִּזְכוּת צְנִיעוּתָא שֶׁל קִמְחִית אִמּוֹ), as we mentioned her in previous chapters (כַּאֲשֶׁר זָכַרְנוּ אוֹתָהּ בַּפְּרָקִים הַקּוֹדְמִים), for she never exposed her hair, but it was always covered (שֶׁלֹּא הֶרְאָתָה שַׂעֲרוֹתֶיהָ, אֶלָּא הָיוּ מְכֻסּוֹת תָּמִיד), similar to the hairs of Arich Anpin, which cover the hairs of Ze’ir Anpin (כְּעֵין שַׂעֲרוֹתָיו שֶׁל אֲרִיךְ אַנְפִּין, הַמְכַסִּים שַׂעֲרוֹת זְעֵיר אַנְפִּין). Therefore it says here in praise of her son: “his locks were arranged in curls” (לָכֵן הוּא אוֹמֵר בְּכָאן אֵצֶל שֶׁבַח בְּנָהּ קוּוֹצוֹתָיו סְדוּרוֹת לוֹ תַּלְתַּלִּים), meaning that he was a righteous man the son of a righteous man and the son of a righteous woman (רָצָה לוֹמַר שֶׁהָיָה צַדִּיק בֶּן צַדִּיק וּבֶן צִדְקָת), to bring testimony regarding the proper rectification of the hairs of Ze’ir Anpin (לְהָבִיא עֵדוּת עַל כִּשְׁרוֹן מַעֲשֵׂה תִּיקּוּן שַׂעֲרוֹת זְעֵיר אַנְפִּין), which were arranged in the order of right and left (שֶׁהָיוּ כְּסֵדֶר יָמִין וּשְׂמֹאל), his mounds hanging in formations (תַּלֵּי תִּילִין שֶׁלּוֹ), one mound from the right and one mound from the left (תַּל אֶחָד מִיָּמִין וְתַל אֶחָד מִשְּׂמֹאל). And also to allude to the rectification of the order of these Kutzin [Locks] (וְגַם לִרְמוֹז עַל תִּיקּוּן סֵדֶר הַקוּצִין הַלָּלוּ), which cover the neck (שֶׁמְּכַסִּים הָעֹרֶף), to cut off the grasp of the Klipot which draw nourishment from it (לְהַכְרִית אֲחִיזַת הַקְּלִיפּוֹת הַיּוֹנְקִים מִמֶּנּוּ), and then the ears will be opened to hear the prayers of Israel (וְאָז יִפָּתְחוּ הָאָזְנַיִם לִשְׁמֹעַ תְּפִלָּתֵיהֶן שֶׁל יִשְׂרָאֵל), and through this he knew that the Blessed Name would send redemption and deliverance through him and hear his prayer (וּבָזֶה יָדַע שֶׁיִּשְׁלַח לוֹ הַשֵּׁם יִתְבָּרַךְ גְּאֻלָּה וּפִדְיוֹן עַל יָדוֹ וְיִשְׁמַע תְּפִלָּתוֹ). And through this he also knew that he would become a teacher of halachic rulings in Israel (וְגַם בָּזֶה יָדַע שֶׁיִּהְיֶה מוֹרֶה הוֹרָאוֹת בְּיִשְׂרָאֵל), for all rulings of impure and pure depend upon these hairs of Ze’ir Anpin (כִּי כָּל הוֹרָאוֹת טָמֵא וְטָהוֹר הֵם תְּלוּיוֹת בַּשְּׂעָרוֹת הָאֵלֶּה שֶׁל זְעֵיר אַנְפִּין), as I explained in its place (כַּאֲשֶׁר פֵּרַשְׁתִּי בִּמְקוֹמוֹ). And because they seized him for homosexual relations (וּלְהִיוֹת שֶׁתְּפָסוּהוּ לְמִשְׁכַּב זָכָר), he was saved through the merit of his mother (נִיצּוֹל בִּזְכוּת אִמּוֹ), who sanctified herself exceedingly in the purity of her immersion (שֶׁמְּאֹד נִתְקַדְּשָׁה בְּטָהֳרַת טְבִילָתָהּ), for she immersed many times, as is known from the words of our Sages of blessed memory (שֶׁטָּבְלָה כַּמָּה פְּעָמִים כַּנּוֹדָע בְּדִבְרֵי חֲכָמֵינוּ ז״ל) (Rokeach, beginning of Hilchot Niddah), and there is a Midrash that she immersed eighty times until Samael departed (וְיֵשׁ בְּמִדְרָשׁ שֶׁטָּבְלָה פ׳ פְּעָמִים עַד שֶׁפָּקַע סמא״ל), and she was modest in another matter as mentioned there (וְהָיְתָה צְנוּעָה בְּדָבָר אַחֵר כַּנִּזְכָּר שָׁם), and that matter in which that righteous woman suffered, her offspring would not stumble in it (וְדָבָר שֶׁנִּצְטַעֲרָה בּוֹ אוֹתָהּ הַצַּדֶּקֶת אַל יִכָּשֵׁל בּוֹ זַרְעָהּ). And also the phrase “beautiful of eyes” (וְגַם אוֹמְרוֹ יְפֵה עֵינַיִם) refers to the rectification and sweetening of Ze’ir Anpin in his eyes (הוּא תִּיקּוּנוֹ וּמִתּוּקוֹ שֶׁל זְעֵיר אַנְפִּין בָּעֵינַיִם שֶׁלּוֹ), which are red and were blemished through the sin of Adam HaRishon (שֶׁהֵם אֲדוּמוֹת שֶׁנִּתְקַלְקְלוּ מֵחֵטְא אָדָם הָרִאשׁוֹן), as I shall explain in its place with the help of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ בְּעֶזְרַת קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), and it was rectified through him (וְנִתְקַן עַל יָדוֹ). For he was one of the Ten Martyrs of the Kingdom (כִּי הוּא הָיָה אֶחָד מֵעֲשָׂרָה הֲרוּגֵי מַלְכוּת), who rectified all these blemishes (שֶׁתִּקְּנוּ כָּל הַפְּגָמִים הַלָּלוּ), and the rectification is that the eyes of Ze’ir Anpin are washed in the milk of Arich Anpin (וְהַתִּיקּוּן הוּא שֶׁעֵינָיו שֶׁל זְעֵיר רוֹחֲצוֹת בְּחָלָב שֶׁל אֲרִיךְ אַנְפִּין), and this is the rectification of King David, peace be upon him (וְהוּא תִּיקּוּן דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), concerning whom it is said: “ruddy, with beautiful eyes” (שֶׁנֶּאֱמַר בּוֹ אַדְמוֹנִי עִם יְפֵה עֵינַיִם) (I Samuel 16:12), the rectification of the five Havayot [YHVH Names] of Gevurot [Mights], whose numerical value is Ayin [Eye] (תִּיקּוּן ה׳ הֲוָיוֹ״ת גְּבוּרוֹת הָעוֹלִים עַיִן). And when Israel, Heaven forbid, do not do the will of the Omnipresent (וּכְשֶׁיִּשְׂרָאֵל חַס וְשָׁלוֹם אֵין עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), it is evil in the eyes of Hashem (הוּא רַע בְּעֵינֵי י״י), as it is said: “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (שֶׁנֶּאֱמַר וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי י״י) (Genesis 38:7), and it is said: “And Shlomoh did evil in the eyes of Hashem” (וְנֶאֱמַר וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי י״י) (I Kings 11:6), and the five Gevurot [Mights] that we mentioned become blemished (וּמִתְקַלְקְלִים הַה׳ גְּבוּרוֹת שֶׁזָּכַרְנוּ), and through the fact that he gave over his life for the sanctification of the Name, they were rectified (וְעַל יְדֵי שֶׁמָּסַר נַפְשׁוֹ עַל קְדוּשַּׁת הַשֵּׁם נִתְקַנּוּ). And also the phrase “and goodly in appearance” (וְגַם אוֹמְרוֹ וְטוֹב רֹאִי), is likewise from the aspect of the rectification spoken of regarding King David, peace be upon him (הוּא גַּם כֵּן מֵעִנְיַן הַתִּיקּוּן הַנֶּאֱמָר בְּדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), and it is the matter that we have already stated (וְהוּא הַדָּבָר שֶׁכְּבָר אָמַרְנוּ), that any person who possesses only whiteness or only a red complexion is not beautiful in form and goodly in appearance (כִּי כָּל אִישׁ שֶׁיִּהְיֶה לוֹ לֹבֶן אוֹ גּוֹן אֹדֶם לְבַדּוֹ, אֵינוֹ יְפֵה תֹאַר וְטוֹב רֹאִי), but if he is comprised of both together, then he is called goodly in appearance (אֶלָּא אִם הוּא כָּלוּל מִשְּׁתֵּיהֶן, אָז הוּא נִקְרָא טוֹב רֹאִי), alluding to Chesed [Kindness] and Din [Judgment] (הָרוֹמְזִים לְחֶסֶד וְדִין), in the secret of: “My beloved is fair and ruddy” (בְּסוֹד דּוֹדִי צַח וְאָדוֹם) (Song of Songs 5:10), and all of this is through the illuminations of Arich Anpin (וְהַכֹּל הוּא עַל יְדֵי הֶאָרוֹת אֲרִיךְ אַנְפִּין). And it was difficult in the eyes of Rabbi Yehoshua (וְהָיָה קָשֶׁה בְּעֵינֵי רַבִּי יְהוֹשֻׁעַ), when he remembered the mitzvot and modesty of his father and mother and of his Sandak [Circumcision Sponsor] (בְּזָכְרוֹ מִצְוֹת וּצְנִיעוּת אָבִיו וְאִמּוֹ וְסַנְדָּק שֶׁלּוֹ), that this splendor and beauty had not been granted to him for immorality (שֶׁלֹּא נַעֲשָׂה לוֹ הַהִדּוּר וְהַיֹּפִי לְשֵׁם זְנוּת), so that, Heaven forbid, they should stumble through him in homosexual relations (שֶׁיִּכָּשְׁלוּ בּוֹ חַס וְשָׁלוֹם לְמִשְׁכַּב זָכוּר), and he discerned this through his asking of this verse, whether he would answer him properly (וְהָיָה מַבְחִין זֶה בִּשְׁאֵלָתוֹ פָּסוּק זֶה אִם יַעֲנֶה לוֹ כַּהוֹגֶן). And this discernment is from the expression: “Child, recite your verse” (וְהַבְחָנָה זוֹ הִיא מִלְּשׁוֹן יְינוּקָא פְּסוֹק לִי פְּסוּקָךְ), for this discernment was regarded in their eyes as prophecy (שֶׁהָיְתָה הַבְחָנָה הַזֹּאת בְּעֵינֵיהֶם כִּנְבוּאָה), because from the day the Beit HaMikdash was destroyed, prophecy was given to fools and children (כִּי מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִתְּנָה הַנְּבוּאָה לְשׁוֹטִים וְתִינוֹקוֹת), through Metatron, who is the teacher of children, teaching them Torah (עַל יְדֵי מֶטַטְרוֹן שֶׁהוּא רַבָּן שֶׁל תִּינוֹקוֹת הַמְלַמְּדָם תּוֹרָה), and he is the brother of the Holy One Blessed Be He in the secret of Yibbum [Levirate Marriage], as it were (וְהוּא אָחִיו שֶׁל הַקב״ה בְּסוֹד הַיִּבּוּם כִּבְיָכוֹל). If there is no union Above, Heaven forbid (אִם אֵין זִוּוּג לְמַעְלָה חַס וְשָׁלוֹם), he builds the house of his brother through his wife, as it were (הוּא בּוֹנֶה בֵּית אָחִיו עַל יְדֵי אִשְׁתּוֹ כִּבְיָכוֹל), and this is the secret of the exile (וְהוּא סוֹד הַגָּלוּת), and he is the “infant nursing from his mother’s breasts” (וְהוּא הַתִּינוֹק הַיּוֹנֵק מִשְּׁדֵי אִמּוֹ), and all the rectifications of the hairs that Ze’ir Anpin possesses, his brother possesses as well (וְכָל תִּיקּוּנֵי הַשְּׂעָרוֹת שֶׁיֵּשׁ לִזְעֵיר יֵשׁ לוֹ גַּם כֵּן לְאָחִיו). And this is the meaning of: “There is a certain child in the prison” (וְזֶהוּ אוֹמְרוֹ תִּינוֹק אֶחָד יֵשׁ בְּבֵית הָאֲסוּרִין), alluding to Metatron, who was his Sandak [Circumcision Sponsor] (רוֹמֵז לְמֶטַטְרוֹן שֶׁהָיָה סַנְדָּק שֶׁלּוֹ), and “I am with him in distress” (וְעִמּוֹ אָנֹכִי בְצָרָה) (Psalms 91:15), therefore he was sitting in the prison (לָכֵן הָיָה יוֹשֵׁב בְּבֵית הָאֲסוּרִין), in the secret of: “Her kingdom and her princes are profaned” (בְּסוֹד חָלַל מַמְלָכָה וְשָׂרֶיהָ) (Lamentations 2:2), which are Metatron and Sandalfon (שֶׁהֵם מֶטַטְרוֹן וְסַנְדַּלְפוֹן), and likewise it says: “Princes were hanged by their hands” (וְכֵן הוּא אוֹמֵר שָׂרִים בְּיָדָם נִתְלוּ) (Lamentations 5:12). See the book Kol Bokhim [Voice of Weeping] of Galanti concerning these two verses (עַיֵּין סֵפֶר קוֹל בּוֹכִים [גַלַּאנְטִי] בְּאֵלּוּ הַשְּׁנֵי פְּסוּקִים). Therefore he asked him: “Who gave Yaakov for spoil and Israel to plunderers?” (לָכֵן שָׁאַל אוֹתוֹ מִי נָתַן לִמְשִׁסָּה יַעֲקֹב וְיִשְׂרָאֵל לְבוֹזְזִים) (Isaiah 42:24), and the word “Yaakov” alludes to the lower Yaakov (וְאוֹמְרוֹ יַעֲקֹב לִרְמוֹז עַל יַעֲקֹב הַתַּחְתּוֹן), referring to the holy people placed beneath the heel of the nations of the world (עַל שֵׁם עַם קֹדֶשׁ הַנְּתוּנִים תַּחַת עָקֵב שֶׁל אֻמּוֹת הָעוֹלָם), while “Israel” alludes to Ze’ir Anpin, who is Israel (וְיִשְׂרָאֵל לִרְמוֹז עַל זְעֵיר אַנְפִּין שֶׁהוּא יִשְׂרָאֵל). Or one may say (אוֹ יִרְצֶה [לוֹמַר]), that the entire verse refers to Israel in the lower world (שֶׁכּוּלוֹ הוּא עַל יִשְׂרָאֵל שֶׁהֵם בָּעוֹלָם הַתַּחְתּוֹן), for during the time of exile they are called Yaakov from the expression Akev [Heel] (כִּי בִּזְמַן הַגָּלוּת נִקְרָאִים יַעֲקֹב מִלְּשׁוֹן עָקֵב), and during the time of freedom they are called Israel from the expression Serarah [Authority] (וּבִזְמַן הַחֵרוּת נִקְרָאִים יִשְׂרָאֵל מִלְּשׁוֹן שְׂרָרָה), “for you have contended with Elohim and with men and have prevailed” (כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וַתּוּכָל) (Genesis 32:29). And it also alludes to Ze’ir Anpin (וְגַם הוּא מְרַמֵּז עַל זְעֵיר אַנְפִּין), for from the appearance of his loins and below he is called Yaakov (מִמַּרְאֵה מָתְנָיו וּלְמַטָּה נִקְרָא יַעֲקֹב), and from the appearance of his loins and above he is called Israel (וּמִמַּרְאֵה מָתְנָיו וּלְמַעְלָה נִקְרָא יִשְׂרָאֵל). And he asked, who caused this corruption and blemish (וְשָׁאַל מִי גָּרַם הַקִּלְקוּל וְהַפְּגָם הַזֶּה), and the child answered him (וְהֵשִׁיב לוֹ הַתִּינוֹק): “Was it not Hashem? We sinned against Him” (הֲלוֹא י״י זוּ חָטָאנוּ לוֹ), for “we sinned” is in the plural (כִּי זוּ הוּא לְשׁוֹן רַבִּים), in all these particulars that you see in me (בְּאֵלּוּ הַפְּרָטִים שֶׁאַתָּה רוֹאֶה בִּי), namely the rectification of “beautiful of eyes,” “goodly in appearance,” and “his locks were arranged in curls” (דְּהַיְינוּ תִּיקּוּן יְפֵה עֵינַיִם וְטוֹב רֹאִי וְקוּוֹצוֹתָיו סְדוּרוֹת לוֹ תַּלְתַּלִּים), all these rectifications Israel below blemished (כָּל הַתִּיקּוּנִים הַלָּלוּ פָּגְמוּ יִשְׂרָאֵל לְמַטָּה), and it became evil in the eyes of Hashem (וְהָיָה רַע בְּעֵינֵי י״י), and the “goodly appearance” became corrupted (וְנִתְקַלְקֵל טוֹב רֹאִי), and the ears became blocked by the hairs (וְנִסְתְּמוּ הָאָזְנַיִם מִן הַשְּׂעָרוֹת), which had previously been arranged in curls (אֲשֶׁר הָיוּ סְדוּרוֹת תַּלְתַּלִּים). And the Dinim [Judgments] were no longer divided in the order of right and left (וְלֹא נִתְחַלְּקוּ הַדִּינִים כְּסֵדֶר יָמִין וּשְׂמֹאל), but rather joined together (אֶלָּא נִתְחַבְּרוּ יַחַד), and grew strong to execute judgment “upon the enemies of Israel” (וְנִתְגַּבְּרוּ לַעֲשׂוֹת דִּין בְּשׂוֹנְאֵי יִשְׂרָאֵל), who cause all these things (הַגּוֹרְמִים כָּל אֵלּוּ), and a righteous person is seized because of the sin of the generation (וְצַדִּיק נִתְפָּס בַּעֲוֹן הַדּוֹר), just as Ze’ir Anpin was blemished and seized because of the sin of the generation (כְּמוֹ זְעֵיר אַנְפִּין שֶׁנִּתְקַלְקֵל וְנִתְפַּס בַּעֲוֹן הַדּוֹר), and likewise Metatron (וּכְמוֹהוּ מֶטַטְרוֹן). And this is the meaning of: “and they were unwilling to walk in His ways” (וְזֶהוּ וְלֹא אָבוּ בִּדְרָכָיו הָלוֹךְ), to open the six hundred and thirteen paths (לִפְתּוֹחַ הַתרי״ג אוֹרְחִין), which shine in the division of the hairs (הַמְאִירִים בְּפַלְגוּתָא דְּשַׂעֲרֵי), from which come forbidden and permitted, impure and pure (מֵהֶם אָסוּר וּמֻתָּר, טָמֵא וְטָהוֹר), and the lights of these paths became stopped up (וְנִסְתְּמוּ אוֹרוֹת הָאוֹרְחוֹת הָאֵלֶּה), which are hidden away for those who keep His Covenant and His Testimonies (הַצְּפוּנִים לְנֹצְרֵי בְרִיתוֹ וְעֵדוֹתָיו). And this is also the meaning of: “and they did not listen to His Torah” (וְזֶהוּ גַּם כֵּן אָמְרוֹ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ), and corresponding to this their sins caused his ears to become blocked by his hairs (וּכְנֶגֶד זֶה גָּרְמָה עֲוֹנוֹתֵיהֶם שֶׁנִּסְתְּמוּ הָאָזְנַיִם מִן הַשְּׂעָרוֹת שֶׁלּוֹ), and the neck became exposed to the grasp of the Klipot (וְנִתְגַּלָּה הָעֹרֶף לַאֲחִיזַת הַקְּלִיפּוֹת), and then they were called “a stiff-necked people” (וְאָז נִקְרְאוּ עַם קְשֵׁה עֹרֶף). And therefore Daniel said: “Incline, my God, Your ear and hear” (וְלָכֵן אָמַר דָּנִיֵּאל הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9:18), that the hairs which ought to be behind the ears should not remain upon the ears (שַׂעֲרֵי דְּצָרִיךְ לְמֶהֱוֵי לַאֲחוֹרֵי דְאוּדְנִין דְּלָא צָרִיךְ לְמֶהֱוֵי עַל אוּדְנִין), and “let Your eyes be open to see the desolations of the Temple” (וְיִהְיוּ נָא עֵינֶיךָ פְקוּחוֹת לִרְאוֹת אֶת שׁוֹמְמוֹת בֵּית הַמִּקְדָּשׁ), therefore he said: “Open Your eyes and see our desolations” (לָכֵן אָמַר פְּקַח עֵינֶיךָ וּרְאֵה שֹׁמְמוֹתֵינוּ) (Daniel 9:18). For Ze’ir Anpin makes himself as one who sleeps when the House of Israel sins (כִּי ז״א עָבִיד גַּרְמֵיהּ כְּמַאן דְּדָמִיךְ, כַּד חָטְיָין בֵּית יִשְׂרָאֵל), and the Dinim [Judgments] are the strong wine with its dregs (וְהַדִּינִים הוּא הַיַּיִן הֶחָזָק עִם הַשְּׁמָרִים אֲשֶׁר בּוֹ), which causes sleep (הַגּוֹרֵם שֵׁנָה), and especially from Rosh HaShanah until Atzeret (וּבִפְרָט מֵרֹאשׁ הַשָּׁנָה וְעַד הָעֲצֶרֶת), it is in the secret of Dormita [Slumber], namely Tardemah [Deep Sleep] (הוּא בְּסוֹד הַדּוֹרְמִיטָא וְהַיְינוּ תַּרְדֵּמָה), as it is said: “And Hashem Elohim caused a deep sleep to fall upon the man, and he slept” (שֶׁנֶּאֱמַר וַיַּפֵּל י״י אֱלֹהִים תַּרְדֵּמָה עַל הָאָדָם וַיִּישָׁן) (Genesis 2:21). And the expression “Hashem Elohim” (וְאוֹמֵר י״י אֱלֹהִים), is the secret of Imma (הִיא סוֹד אִמָּא), which is the mercy of Havayah and Elohim (שֶׁהִיא רַחֲמִים שֶׁל הֲוָיָה וֶאֱלֹהִים), namely, the Dinim [Judgments] are aroused from her (דְּהַיְינוּ דִּינִין מִתְעָרִין מִינָּהּ), she removes her Netzach, Hod, and Yesod from him (הִיא מְסַלֶּקֶת נה״י שֶׁלָּהּ מִמֶּנּוּ), which are the Mochin [Brains] of Ze’ir Anpin (שֶׁהֵם הַמּוֹחִין שֶׁל ז״א), and he remains without influence (וְנִשְׁאָר הוּא בִּלְתִּי הַשְׁפָּעָה). But this Eye of Arich Anpin is the Ever-Open Eye (אֲבָל עַיִן זֶה שֶׁל א״א הוּא עֵינָא פְקִיחָא לְעוֹלָם), it does not sleep and keeps watch continually (לָא נָאִים וְנָטִיר תְּדִירָא), and guards His people Israel forever (וְשׁוֹמֵר עַמּוֹ יִשְׂרָאֵל לְעוֹלָם), as it is written: “Behold, the Eye of Hashem is upon those who fear Him, upon those who hope for His Chesed [Kindness]” (דִּכְתִיב הִנֵּה עֵין י״י אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 33:18). And the eyes of Ze’ir Anpin await the supervision of the Eye of Arich Anpin to wash them with milk (וְהָעֵינַיִם שֶׁל זְעֵיר מְצַפִּים אֶל הַשְׁגָּחַת הָעַיִן שֶׁל אֲרִיךְ אַנְפִּין לְרָחְצָם בְּחָלָב), for Ze’ir Anpin must gaze upon this light coming from the Ever-Open Eye of Arich Anpin (שֶׁצָּרִיךְ זְעֵיר לְהַבִּיט לְאוֹר זֶה הַבָּא מֵעֵינָא פְקִיחָא שֶׁל אֲרִיךְ אַנְפִּין), in order to subdue the Dinim [Judgments] (כְּדֵי לְאַכְפְּיָא דִּינִין), and cast them into the Great Deep (לְהַשְׁלִיךְ אוֹתָם לִתְהוֹמָא רַבָּא). Therefore Daniel prayed: “Open Your eyes” (וְלָכֵן הִתְפַּלֵּל דָּנִיֵּאל פְּקַח עֵינֶיךָ), from the light of the Ever-Open Eye (מֵאוֹר עֵינָא פְקִיחָא), “and see our desolations” (וּרְאֵה אֶת שׁוֹמְמוֹתֵינוּ), “for we do not cast our supplications before You on account of our righteousness, but on account of Your abundant mercies” (כִּי לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ, כִּי עַל רַחֲמֶיךָ הָרַבִּים) (Daniel 9:18), which come from the Ever-Open Eye of Arich Anpin (הַבָּאִים מֵעֵינָא פְקִיחָא שֶׁל אֲרִיךְ אַנְפִּין). And then the eyes of Ze’ir Anpin are also opened (וְאָז גַּם עֵינָיו שֶׁל זְעֵיר אַנְפִּין נִפְקָחִים), for the supervision below depends upon the supervision Above (כִּי אַשְׁגָּחוּתָא דִלְתַתָּא תַּלְיָא בְּאַשְׁגָּחוּתָא דִלְעֵילָא), and then it is said: “Behold, the Eye of Hashem is upon those who fear Him, upon those who hope for His Chesed [Kindness]” (וְאָז נֶאֱמַר הִנֵּה עֵין י״י אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 33:18), who gaze upon the Seven—these are the Eyes of Hashem that roam throughout the earth (הַמַּשְׁגִּיחִים עַל שִׁבְעָה, הֵמָּה עֵינֵי י״י הַמְשׁוֹטְטוֹת בְּכָל הָאָרֶץ) (Zechariah 4:10). Then shall be fulfilled in us: “For His Chesed [Kindness] has prevailed over us, and the truth of Hashem is forever. Halleluyah” (וְאָז יְקֻיָּם בָּנוּ כִּי גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת י״י לְעוֹלָם הַלְלוּיָהּ) (Psalms 117:2). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).