Chapter Forty-Two (פֶּרֶק אַרְבָּעִים וּשְׁתַּיִם)

The Metzacha [Forehead] of the King, namely Ze’ir Anpin (מִצְחָא דְּמַלְכָּא שֶׁל ז״א), is the forehead of his Gulgalta [Skull] (הִיא הַמֵּצַח שֶׁל הַגּוּלְגַּלְתָּא שֶׁלּוֹ), and it is formed from the Gevurot [Mights] of Abba and Imma in the secret of Katnut [Smallness] (וְהוּא נַעֲשֶׂה מִגְּבוּרוֹת דְּאַבָּא וְאִמָּא בְּסוֹד הַקַּטְנוּת). And it is the letters of Chametz [Leaven] and Se’or [Sourdough] (וְהוּא אוֹתִיּוֹת חָמֵץ וּשְׂאוֹר), which are the secret of the Dinim [Judgments] and the Klipot that are aroused from the power of the judgment of the forehead (שֶׁהוּא סוֹד הַדִּינִין וְהַקְּלִיפּוֹת הַמִּתְעוֹרְרִים מִכֹּחַ הַדִּין שֶׁל הַמֵּצַח), and its numerical value equals Elohim together with the Name B״N (וְעוֹלֶה בְגִימַטְרִיָּא אֱלֹהִים עִם שֵׁם ב״ן), in the secret of the Sons of Elohim (בְּסוֹד בְּנֵי אֱלֹהִים), for the Name B״N is also judgment (כִּי גַּם שֵׁם ב״ן הוּא דִּין), and it is in the Yesod of Tevunah (וְהוּא בִּיסוֹד דִּתְבוּנָה). And when he looks below, from all of them (וּכְשֶׁהוּא מַשְׁגִּיחַ לְמַטָּה מִכֻּלָּם), and shakes the wicked from the earth (וּמְנַעֵר הָרְשָׁעִים מִן הָאָרֶץ), and because the arousal of the Dinim [Judgments] comes from there (וּלְהִיוֹת כִּי מִשָּׁם הִתְעוֹרְרוּת הַדִּינִין), therefore Ze’ir Anpin rebukes Israel through the prophet (לָכֵן מוֹכִיחַ זְעֵיר אַנְפִּין לְיִשְׂרָאֵל עַל יְדֵי הַנָּבִיא): “You had the forehead of a harlot, you refused to be ashamed” (מֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ מֵאַנְתְּ הִכָּלֵם) (Jeremiah 3:3), meaning (רְצוֹנִי לוֹמַר), that you caused the Dinim [Judgments] to be aroused from My forehead in order to punish you, Heaven forbid (שֶׁגָּרַמְתָּ שֶׁיִּתְעוֹרְרוּ הַדִּינִין מִן הַמֵּצַח שֶׁלִּי לַעֲנֹשׁ אֶתְכֶם חַס וְשָׁלוֹם), and every arousal of the Dinim [Judgments] comes from this forehead (וְכָל הִתְעוֹרְרוּת הַדִּינִין מִן זֶה הַמֵּצַח הוּא). And thus it says in the Idra (וְכֵן הוּא אוֹמֵר בָּאִדְּרָא) (Zohar Bamidbar 136b): “The forehead of the skull, the supervision of supervision” (מִצְחָא דְגוּלְגַּלְתָּא אַשְׁגָּחוּתָא דְאַשְׁגָּחוּתָא), the explanation is (פֵּירוּשׁ), that the Holy One Blessed Be He supervises and scrutinizes the righteous to the breadth of a hair (הַקב״ה מַשְׁגִּיחַ וּמְדַקְדֵּק עִם הַצַּדִּיקִים כְּחוּט הַשַּׂעֲרָה) (Bava Kamma 50a), for He supervises and scrutinizes exceedingly (כִּי הוּא מַשְׁגִּיחַ וּמְדַקְדֵּק מְאֹד), and it is not revealed (וְלָא מִתְגַּלְיָא), except at that time when the wicked must be remembered and examined regarding their deeds (בַּר מֵהַהוּא זִמְנָא דְּצָרִיכִין חַיָּבַיָּא לְאִתְפַּקְדָא לְעַיְינָא בְּעוֹבָדֵיהוֹן).

And we have learned: “When this forehead is revealed [the numerical value of Metzacha [Forehead] equals Katal Chayyavaya [the Slaying of the Guilty], all the masters of judgment are aroused, and the entire world is delivered into judgment” (וְתָאנָא כַּד אִתְגַּלְיָא הַאי מִצְחָא [גִּימַטְרִיָּא קָטַל חַיָּיבַיָּא], אִתְעָרוּ כָּל מָארֵיהוֹן דְּדִינָא, וְכָל עָלְמָא בְּדִינָא אִתְמְסַר), except at that time when Israel return in repentance (חוּץ מִן אוֹתָהּ שָׁעָה שֶׁחוֹזְרִים יִשְׂרָאֵל בִּתְשׁוּבָה). Therefore it says (לָכֵן הוּא אוֹמֵר): “Except at that time when the prayers of Israel ascend before Atik Yomin [the Ancient of Days], and He desires to show mercy to His children” (בַּר הַהוּא שַׁעְתָּא, כַּד סָלִיקוּ צְלוֹתְהוֹן דְּיִשְׂרָאֵל לְקֳמֵי עַתִּיק יוֹמִין, וּבָעֵי לְרַחֲמָא עַל בְּנוֹהִי), for judgment is sweetened only in its root (כִּי אֵין הַדִּין נִמְתָּק אֶלָּא בְּשָׁרְשׁוֹ), namely the forehead of Atik Yomin [the Ancient of Days], which is called Re’uta d’Re’utin [Will of Wills] (דְּהַיְינוּ מִצַּח עַתִּיק יוֹמִין הַנִּקְרָא רְעוּתָא דְּרְעוּתִין). And this is the meaning of: “The forehead of Re’uta d’Re’utin [Will of Wills] is revealed, and shines into this forehead of Ze’ir Anpin, and the judgment is quieted” (וְזֶהוּ אוֹמְרוֹ גָּלֵי מִצְחָא דְּרְעוּתָא דְּרְעוּתִין וְנָהִיר בְּהַאי מִצְחָא דִּזְעֵיר אַנְפִּין, וְאִשְׁתְּכִיךְ דִּינָא), and then the whole world is at rest (וְאָז הָעוֹלָם כּוּלּוֹ בְּנַחַת). And as I shall explain in the secret of the Minchah of Shabbat (וְכַאֲשֶׁר אֲבָאֵר בְּסוֹד מִנְחָה שֶׁל שַׁבָּת), when the forehead of Atika [the Ancient One] shines into the forehead of Ze’ir Anpin with a great illumination (שֶׁמֵּאִיר מִצְחֵיהּ דְּעַתִּיקָא בְּמִצְחֵיהּ דְּז״א בְּהֶאָרָה גְדוֹלָה), then all the Dinim [Judgments] and the Klipot are sweetened and cast into the Female of the Great Deep (וְאָז כָּל הַדִּינִין וְהַקְּלִיפּוֹת נִמְתָּקִים וְנִשְׁלָכִים לְנוּקְבָא דִּתְהוֹמָא רַבָּא), especially when the light of the five sweetened Gevurot emerges within the five Chasadim (וּבִפְרָט כְּשֶׁיּוֹצֵא אוֹר ה׳ גְּבוּרוֹת הַמְמוּתָקוֹת בְּה׳ חֲסָדִים), from the five Sefirot of Tevunah, whose totality out of ten rises to the Fifty Gates of Binah (מִן חֲמֵשָׁה סְפִירוֹת דִּתְבוּנָה, כְּלָלוּתָם מֵעֶשֶׂר, עוֹלִים חֲמִשִּׁים שַׁעֲרֵי בִינָה), and they are included within the Yesod of Tevunah (וְהֵם הַנִּכְלָלִים בִּיסוֹד דִּתְבוּנָה), namely the Two Atarin [Crowns] within her, as is known (דְּהַיְינוּ הַתְּרֵין עֲטָרִין שֶׁבָּהּ כַּנּוֹדָע). And this is the secret of the five Yodin of Ehyeh in its full spelling (וְהִיא סוֹד הַחֲמִשָּׁה יוּדִין שֶׁל אֶהְיֶה בְּמִלּוּאוֹ), with Yodin, Alefin, and Hehin (בְּיוּדִי״ן וּבְאַלְפִי״ן וְהֶהִי״ן), which equal fifty (עוֹלִים חֲמִשִּׁים), and the Yodin are the side of Chesed [Kindness], sweetening the Gevurot [Mights] (וְהַיוּדִין הֵם צַד הַחֶסֶד הַמְמַתְּקִים אֶת הַגְּבוּרוֹת). And when these gates come from the Yod, whose value is ten (וּכְשֶׁבָּאִים הַשְּׁעָרִים הַלָּלוּ מִן י׳ שֶׁעוֹלֶה עֶשֶׂר), reverse the letters of Eser [Ten] and you will find Sha’ar [Gate] (הֲפוֹךְ עֶשֶׂר וְתִמְצָא שַׁעַר), and they are the secret of the Fifty Gates (וְהֵם סוֹד הַחֲמִשִּׁים שְׁעָרִים), and when they come into this forehead (וּבָאִים בַּמֵּצַח הַזֶּה), then the Dinim [Judgments] are sweetened from servitude into freedom (אָז נִמְתָּקִים הַדִּינִים מֵעַבְדוּת לְחֵרוּת), in the secret of the Nun Tar’in d’Cheiruta [Fifty Gates of Freedom] (בְּסוֹד נ׳ תַּרְעִין דְּחֵרוּתָא). And therefore the Idra says (וְלָכֵן אוֹמֶרֶת הָאִדְּרָא) (ibid.):

“From this forehead there emerges one hair” (בְּהַאי מִצְחָא נָפִיק חַד שַׂעֲרָא) [and reverse Sha’ar [Hair/Gate] and you will find Eser [Ten], therefore it says: “from this forehead there emerges one hair”] ([וְהֲפוֹךְ שַׂעַר וְתִמְצָא עֶשֶׂר, וְלָכֵן אוֹמֵר בְּהַאי מִצְחָא נָפִיק חַד שַׂעֲרָא]), “which extends within it from its second Moach [Brain]” (דְּמִתְפַּשְּׁט בֵּיהּ מִמּוֹחָא), namely the Binah [Understanding] within him (הַשֵּׁנִי שֶׁל בִּינָה שֶׁלּוֹ), “which brings forth Fifty Gates” (דְּאַפִּיק חַמְשִׁין תַּרְעִין). “And when it extends, the forehead of supervision over the wicked of the world passes away” (וְכַד אִתְפַּשְּׁט אִתְעֲבַר מִצְחָא דְּאַשְׁגָּחוּתָא דְּחַיָּיבֵי עָלְמָא), “those who are not ashamed of their deeds” (דְּאִינוּן דְּלָא מִתְכַּסְפִין בְּעוֹבָדֵיהוֹן), as it is written: “You had the forehead of a harlot; you refused to be ashamed” (דִּכְתִיב וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ מֵאַנְתְּ הִכָּלֵם) (Jeremiah 3:3). “And we have learned: No hair stands in this place of the forehead, because it is revealed concerning those who are brazen in their deeds” (וְתַנְיָא שַׂעֲרָא לָא קָאִים בְּהַאי אֲתַר דְּמִצְחָא, בְּגִין דְּאִתְגַּלְיָא לְאִינוּן דְּחַצִּיפוֹן בְּעוֹבָדַיְיהוֹן). “And at the time when the Holy One Blessed Be He arouses Himself to delight with the righteous in the Garden of Eden” (וּשְׁעַתָּא דְּמִתְעַר קב״ה לְאִשְׁתַּעֲשָׁעָא עִם צַדִּיקַיָּא בְּגִנְתָּא דְעֵדֶן), “the face of Atik Yomin [the Ancient of Days] shines into the face of Ze’ir Yomin [the Lesser Ancient One]” (נָהִירִין אַנְפּוֹהִי דְּעַתִּיק יוֹמִין בְּאַנְפּוֹי דִּזְעֵיר יוֹמִין), “and his forehead is revealed and shines into this forehead” (וּמִתְגַּלְיָא מִצְחֵיהּ וְנָהִיר לְהַאי מִצְחָא), “and then it is called a Time of Favor” (וּכְדֵין אִתְקְרֵי עֵת רָצוֹן). “And every time that judgment hangs in the balance and this forehead of Ze’ir Anpin is revealed” (וְכָל שַׁעְתָּא וְשַׁעְתָּא דְּדִינָא תָּלֵי וְהַאי מִצְחָא דְּז״א אִתְגַּלְיָא), and judgment is aroused (וּמִתְעוֹרֵר דִּין), then immediately the forehead of Arich, the Ancient of Ancients, is revealed (וְאָז תֵּכֶף מִתְעַר וְאִתְגַּלְיָא מִצְחֵיהּ דַּאֲרִיךְ דְּעַתִּיקָא דַעֲתִיקִין), “and the judgment is quieted and is not carried out” (וְאִשְׁתְּכִיךְ דִּינָא וְלָא אִתְעֲבִיד). “We have learned: This forehead extends through two hundred thousand rednesses” (תָּאנָא הַאי מִצְחָא אִתְפַּשְׁט בְּמָאתַן אֶלֶף סוּמְקֵי), the explanation is (פֵּירוּשׁ), that the forehead of Ze’ir Anpin is red (שֶׁמִּצַח ז״א הוּא אָדוֹם), whose breadth extends from the squared form of the Name Elohim, whose value is two hundred (שֶׁנִּתְפַּשֵּׁט רָחְבּוֹ מֵרִבּוּעַ שֵׁם אֱלֹהִים הָעוֹלֶה מָאתַיִם), thus (כָּזֶה): Alef, Alef-Lamed, Alef-Lamed-Heh, Alef-Lamed-Heh-Yod, Alef-Lamed-Heh-Yod-Mem (א׳ א״ל אל״ה אלה״י אלהי״ם), and we have already explained from where the secret of the thousand derives (וּכְבָר בֵּאַרְנוּ סוֹד אֶלֶף מִסְפָּרוֹ מֵהֵיכָן) [from the squared spelling of the Name Elohim in its full expansion] ([רִבּוּעַ שֵׁם אֱלֹהִים בְּמִלּוּי]), and that squared form is “joined within it and included within it” (וְאוֹתוֹ הָרִבּוּעַ הוּא דְּאִתְאַחֲדִין בֵּיהּ וְכָלִילִין בֵּיהּ), meaning (רָצָה לוֹמַר), that this squared form exists in the world below, particularly in Asiyah (יֵשׁ בָּעוֹלָם שֶׁלְּמַטָּה הָרִבּוּעַ הַזֶּה, וּבִפְרָט בַּעֲשִׂיָּה), and the Dinim [Judgments] take hold of it (וְהַדִּינִין אוֹחֲזִין בּוֹ), and it receives from its root, from that Name which is in the forehead of Ze’ir Anpin (וְהוּא מְקַבֵּל מִשָּׁרְשׁוֹ מֵהַשֵּׁם שֶׁבְּמִצְחוֹ דְּזְעֵיר אַנְפִּין), which is likewise red (שֶׁהוּא גַּם כֵּן אָדוֹם). And this shall literally be the red Porphyra [Royal Crimson Garment] with which the Holy One Blessed Be He will clothe Himself and execute vengeance (וְזֶה יִהְיֶה מַמָּשׁ פּוֹרְפִּירָא אָדוֹם שֶׁיִּלְבַּשׁ הַקב״ה וְיַעֲשֶׂה נְקָמוֹת), and there are many masters of judgment waiting for the arousal of this red forehead (וְיֵשׁ כַּמָּה בַּעֲלֵי דִינִין הַמְצַפִּים לְהִתְעוֹרְרוּת הַמֵּצַח הָאָדוֹם הַזֶּה), and Arich Anpin quiets it with the light of His forehead (וּמַשְׁקִיטוֹ אֲרִיךְ אַנְפִּין בְּאוֹר מִצְחָא דִילֵיהּ). “And when the forehead of Ze’ir Anpin is revealed, permission is given to all of them to destroy” (וְכַד אִתְגַּלְיָיא מִצְחֵיהּ דְּזְעֵיר אַנְפִּין, אִית רְשׁוּתָא לְכוּלְּהוּ לְחָרְבָא), for their arousal comes to them from his forehead (כִּי הַהִתְעוֹרְרוּת הוּא לָהֶם מִן מִצְחֵיהּ). “But when the forehead of Re’uta d’Re’utin [Will of Wills] is revealed, which shines into this forehead and into all of them, then they become quieted” (וְכַד אִתְגַּלְיָיא מִצְחֵיהּ דִּרְעוּתָא דִּרְעוּתִין דְּנָהִיר לְהַאי מִצְחָא וּלְכוּלְּהוּ, כְּדֵין מִשְׁתַּכְּכִין), for they are unable to gaze upon the sunlight of the Light of the Seven Days (שֶׁאֵינָם יְכוֹלִים לְהַבִּיט בְּאוֹר הַשֶּׁמֶשׁ שֶׁל אוֹר שִׁבְעַת הַיָּמִים), just as a person who gazes into the sunlight (כְּמוֹ הָאָדָם הַמַּבִּיט בְּאוֹר הַשֶּׁמֶשׁ), whose eyes become blinded and who sees nothing for a time (וְנִסְתַּמְאוּ עֵינָיו וְאֵינוֹ רוֹאֶה כְּלוּם לְפִי שָׁעָה), therefore it says: “which shines into this forehead and into all of them” (לָכֵן אוֹמֵר דְּנָהִיר לְהַאי מִצְחָא וּלְכוּלְּהוּ), namely all the masters of judgment (דְּהַיְינוּ כָּל בַּעֲלֵי דִינִין). And every illumination that the forehead of Arich Anpin shines below (וְכָל הֶאָרָה, שֶׁמֵּאִיר הַמֵּצַח שֶׁל אֲרִיךְ אַנְפִּין לְמַטָּה), is through the illumination of the two Mazalot (הוּא עַל יְדֵי הֶאָרַת הַתְּרֵין מַזָּלִין), which reach until the head of Ze’ir Anpin (הַמַּגִּיעִים עַד רֹאשׁ זְעֵיר אַנְפִּין), apart from the hairs (חוּץ מִן הַשְּׂעָרוֹת), namely the thirteen locks of white hair (דְּהַיְינוּ שְׁלֹשׁ עֶשְׂרֵה קוּצִין דְּשַׂעֲרֵי חִוָּר), which also reach there for the sake of the Tefillin that strike there (הַמַּגִּיעַ גַּם שָׁם לְצֹרֶךְ הַתְּפִילִּין [כ]שֶׁבּוֹטְשִׁין שָׁם). And know that every day toward evening the masters of judgment and accusers awaken (וְדַע שֶׁבְּכָל יוֹם לְעֵת עֶרֶב מִתְעוֹרְרִים הַבַּעֲלֵי דִינִין וּמְקַטְרְגִים), and the striking cords (וְחַבְלֵי טְרִיקִין), in order to perform their evil action (כְּדֵי לִפְעֹל פְּעֻלָּתָם הָרָעָה), in the secret of: “wherein all the beasts of the forest creep forth” (בְּסוֹד תִּרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20), toward evening at the time of Minchah (לְעֵת עֶרֶב בִּשְׁעַת מִנְחָה), and on Friday at the time of Minchah (וּבְיוֹם שִׁשִּׁי בְּעֵת הַמִּנְחָה), when Klipat Nogah (בְּעֵת שֶׁקְּלִיפַת נוֹגַהּ), ascends to be included and to cleave to holiness (עוֹלָה לְהִכָּלֵל לְהִדָּבֵק בַּקְּדוּשָׁה), they too ascend to be included with her (עוֹלִים גַּם הֵם לְהִכָּלֵל עִמָּהּ). And through this, flames of fire emerge from beneath the Throne of Glory (וּבָזֶה יוֹצְאוֹת שַׁלְהוֹבִיתָא דְאֶשָּׁא מִתַּחַת כִּסֵּא הַכָּבוֹד), and separate between them (וּמַבְדֶּלֶת בֵּינֵיהֶם), and cast them into the Nukva of the Great Deep (וּמַפֶּלֶת אוֹתָם בְּנוּקְבָא דִּתְהוֹמָא רַבָּא). And this is what the verse says: “When the wicked spring forth” (וְזֶה שֶׁאָמַר הַכָּתוּב בִּפְרֹחַ רְשָׁעִים), namely the Klipot (דְּהַיְינוּ הַקְּלִיפּוֹת), “like grass” (כְּמוֹ עֵשֶׂב), namely Klipat Nogah (דְּהַיְינוּ קְלִיפַת נוֹגַהּ), “and all the workers of iniquity flourish” (וַיָּצִיצוּ כָּל פּוֹעֲלֵי אָוֶן), namely the destroyers who are beneath them (שֶׁהֵם הַמְחַבְּלִים אֲשֶׁר תַּחְתֵּיהֶם), “it is that they may be destroyed forever” (לְהִשָּׁמְדָם עֲדֵי עַד) (Psalms 92:8). On the contrary, this ascent is evil for them (וְאַדְּרַבָּא הָעֲלִיָּה הַזֹּאת רַע לָהֶם), for it is the cause of their falling into the Nukva of the Great Deep (שֶׁהוּא סִבַּת נְפִילָתָם לְנוּקְבָא דִּתְהוֹמָא רַבָּא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), and this is what Kohelet says (וְזֶהוּ שֶׁאָמַר קֹהֶלֶת) (Ecclesiastes 8:9): “A time when man rules over man to his harm” (עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרַע לוֹ), meaning the man of the three Klipot [Husks] (כְּלוֹמַר הָאָדָם שֶׁל ג׳ קְלִיפּוֹת [עָרְלָה]), over the man who is Klipat Nogah (בָּאָדָם שֶׁהוּא קְלִיפַת נוֹגַהּ), certainly to his harm (לְרַע לוֹ וַדַּאי). And at the Minchah of Shabbat they also awaken, just as they do every day (וּבְעֵת שֶׁהַמִּנְחָה שֶׁל שַׁבָּת מִתְעוֹרְרִים גַּם, כְּמוֹ שֶׁעוֹשִׂים בְּכָל יוֹם), except that the Ratzon [Will] is revealed (אֶלָּא שֶׁמִּתְגַּלֶּה הָרָצוֹן), namely this forehead which is called Re’uta d’Re’utin [Will of Wills] (דְּהַיְינוּ הַמֵּצַח הַזֶּה הַנִּקְרָא רְעוּתָא דְּרְעוּתִין), because it is entirely Chesed [Kindness] and contains no judgment at all (לְפִי שֶׁכּוּלּוֹ חֶסֶד וְאֵין בּוֹ דִּין כְּלָל), and Ze’ir Anpin receives a great illumination at that hour (וּזְעֵיר מְקַבֵּל הֶאָרָה גְדוֹלָה בְּשָׁעָה הַזֹּאת), and shines a great illumination below (וּמֵאִיר הֶאָרָה גְדוֹלָה לְמַטָּה). And when the Klipot see this illumination from afar and wish to gaze upon it (וּכְשֶׁרוֹאִים הַקְּלִיפּוֹת מֵרָחוֹק הַהֶאָרָה הַזֹּאת וְרוֹצִים לְהִסְתַּכֵּל), their eyes grow dim (כֵּהוֹת עֵינֵיהֶם), just as happens to a person who gazes at the sun (כְּמוֹ שֶׁאֵרַע לָאָדָם כְּשֶׁמַּבִּיט בַּשֶּׁמֶשׁ), and they flee and return to their place (וְהֵם בּוֹרְחִים וְחוֹזְרִים לִמְקוֹמָם), and at that hour the entire world is at rest (וּבְאוֹתָהּ שָׁעָה כָּל הָעוֹלָם בְּנַחַת). And for this reason we say: “But as for me, may my prayer be unto You, Hashem, at a time of favor” (וּלְזֶה אֲנַחְנוּ אוֹמְרִים וַאֲנִי תְפִלָּתִי לְךָ י״י עֵת רָצוֹן) (Psalms 69:14), before the removal of the Sefer Torah at Minchah (קֹדֶם הוֹצָאַת סֵפֶר תּוֹרָה בְּמִנְחָה), in order to arouse the Ratzon [Will] in that illumination toward Ze’ir Anpin, who is the Sefer Torah (כְּדֵי לְעוֹרֵר הָרָצוֹן בְּאוֹתוֹ הֶאָרָה לְזְעֵיר אַנְפִּין דְּאִיהוּ סֵפֶר תּוֹרָה). And at this hour Moshe Rabbeinu, peace be upon him, passed away (וּבְשָׁעָה הַזֹּאת מֵת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), because his soul was from within Ze’ir Anpin (שֶׁנִּשְׁמָתוֹ מִתּוֹךְ זְעֵיר אַנְפִּין), therefore the Zohar says that he departed through Re’uta [Will] (לָכֵן אוֹמֵר הַזֹּהַר דִּבְּרָעוּתָא אִסְתַּלַּק). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).