Chapter Nine (פֶּרֶק תְּשִׁיעִי)

We said above in the second chapter of this gate (אָמַרְנוּ לְמַעְלָה בְּפֶרֶק שֵׁנִי שֶׁל הַשַּׁעַר הַזֶּה), that just as the seven Tikkunim of Arich were made (כִּי כְּמוֹ שֶׁנַּעֲשׂוּ הַז׳ תִּיקּוּנִים שֶׁל אֲרִיךְ), into which entered the seven Sefirot of the Malkhut of Adam Kadmon (שֶׁנִּכְנְסוּ בְּתוֹכוֹ ז׳ סְפִירוֹת מַלְכוּת אָדָם קַדְמוֹן), and the first one is included from the three above it (וְהָרִאשׁוֹנָה כְּלוּלָה מִשְּׁלֹשָׁה שֶׁעָלֶיהָ), and like the Heichal Kodesh HaKodashim [Palace of the Holy of Holies] of Beri’ah (וּכְמוֹ הֵיכַל קֹדֶשׁ הַקֳּדָשִׁים שֶׁל בְּרִיאָה), which is also included from three (שֶׁגַּם הִיא כְּלוּלָה מִשְּׁלֹשָׁה), so too the Gulgalta [skull] here is included from the three above it (כֵּן הַגּוּלְגַּלְתָּא כָּאן כְּלוּלָה מִשְּׁלֹשָׁה שֶׁעָלֶיהָ). For Chokhmah, Binah, Keter (כִּי כח״ב), hover over it (חוֹפְפִים עָלֶיהָ), and within it (וּבְתוֹכָהּ), which is Avira deLa Itpas [the ungraspable air] (שֶׁהִיא אֲוִירָא דְּלָא אִתְפַּס), as I explained in its place (כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ), in the seven Tikkunim of Arich (בְּשִׁבְעָה תִּיקּוּנֵי אֲרִיךְ), so exactly here as well in its ten Sefirot (כֵּן מַמָּשׁ בְּכָאן בְּעֶשֶׂר סְפִירוֹתֶיהָ). Namely, the Keter of Ze’ir Anpin (הַיְינוּ כֶּתֶר זְעֵיר), into which entered the seven lower Sefirot of Imma and the seven lower Sefirot of Abba within them (שֶׁנִּכְנְסוּ לְתוֹכוֹ ז׳ תַּחְתּוֹנִיּוֹת דְּאִמָּא וְז׳ תַּחְתּוֹנִיּוֹת דְּאַבָּא בְּתוֹכָם), which are “those companions who never separate” (שֶׁהֵם אִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין) (Zohar Vayikra 4a), and they make seven Tikkunim within the Keter of Ze’ir (וְעוֹשִׂים בְּתוֹךְ כֶּתֶר זְעֵיר שִׁבְעָה תִּיקּוּנִים). And the first, namely the Gulgalta [skull] (וְהָרִאשׁוֹן דְּהַיְינוּ הַגּוּלְגַּלְתָּא), is included from its root above it (כְּלוּלָה מִשָּׁרְשָׁהּ שֶׁעָלֶיהָ), just as it is with the head of Arich (כְּמוֹ שֶׁהוּא אֵצֶל רֹאשׁ אֲרִיךְ), and what happened to the fathers happened to the sons (וּמַה שֶּׁאֵירַע לָאָבוֹת אֵירַע לַבָּנִים), and they became Atik for the head of Ze’ir Anpin (וְהֵם נַעֲשׂוּ עַתִּיק לְרֹאשׁ זְעֵיר אַנְפִּין). And afterward were made the nine Tikkunei Dikna [rectifications of the beard] of Ze’ir Anpin (וְאַחַר כָּךְ נַעֲשׂוּ תִּשְׁעָה תִּיקּוּנֵי דִּיקְנָא דִּזְעֵיר אַנְפִּין), in the secret of three sections (בְּסוֹד תְּלַת פִּרְקִין), which are three of three, three, their total being nine (שֶׁהֵם שָׁלֹשׁ שֶׁל שָׁלֹשׁ שָׁלֹשׁ כְּלָלָם ט׳), which are Chokhmah, Binah, Da’at, Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod of Imma (שֶׁהֵם חב״ד גג״ת נה״י דְּאִמָּא). And the matter is (וְהָעִנְיָן הוּא), for the Netzach of Imma has three sections (כִּי נֵצַח דְּאִמָּא יֵשׁ לוֹ תְּלַת פִּרְקִין), upper, lower, and middle (עֶלְיוֹנִי תַּחְתּוֹנִי וְאֶמְצָעִי), and Hod also has these three sections (וְהוֹד יֵשׁ לוֹ גַּם כֵּן אֵלּוּ תְּלַת פִּרְקִין), which are six sections (שֶׁהֵם שִׁשָּׁה פְּרָקִים), and in addition three of the Yesod of Imma (וְעוֹד תְּלַת שֶׁל יְסוֹד אִמָּא), which are nine sections (שֶׁהֵם תִּשְׁעָה פִּרְקִין). And they are the secret of the Tzadi of the word Tzelem (וְהֵם סוֹד הַצַּדִּ״י שֶׁל מִלַּת צֶלֶ״ם), from them were made the nine Tikkunei Dikna [rectifications of the beard] of Ze’ir Anpin (מֵהֶם נַעֲשׂוּ תִּשְׁעָה תִּיקּוּנֵי דִּיקְנָא דִּזְעֵיר אַנְפִּין), and these very nine sections of Abba are within them (וְתִשְׁעָה פִּרְקִין אֵלּוּ מַמָּשׁ דְּאַבָּא הֵם בְּתוֹכָם), as those companions who never separate forever (דְּלָא מִתְפָּרְשִׁין לְעָלְמִין) (Zohar Vayikra 4a), therefore they are not counted as eighteen sections (לָכֵן אֵינָם נֶחְשָׁבִים לְי״ח פְּרָקִים). And the proof of this is (וְהָעֵד עַל זֶה), that the two of them built only one Keter and one Chokhmah (שֶׁלֹּא בָנוּ שְׁתֵּיהֶן אֶלָּא כֶּתֶר אֶחָד וְחָכְמָה אַחַת), and not two Ketarim and two Chokhmot in one Partzuf (וְלֹא שְׁתֵּי כְּתָרִים וּשְׁתֵּי חָכְמוֹת בְּפַרְצוּף אֶחָד). And even though the Yesod of Imma is short, as is known (וְאַף עַל פִּי שֶׁיְסוֹד אִמָּא הוּא קָצָר כַּנּוֹדָע), nevertheless it has three thirds (עִם כָּל זֹאת יֵשׁ לוֹ שְׁלֹשָׁה שְׁלִישִׁים), only that its thirds are very small (רַק שֶׁשְּׁלִישָׁיו קְטַנִּים מְאֹד), in comparison to the other thirds (בְּעֵרֶךְ הַשְּׁאָר שְׁלִישִׁים), to the extent that in comparison to the other thirds (עַד שֶׁבְּעֵרֶךְ הַשְּׁאָר שְׁלִישִׁים), they are considered only as a third and a half (אֵינָם נֶחְשָׁבִים אֶלָּא לִשְׁלִישׁ וָחֵצִי). And that which is lacking from the Yesod of Imma (וּמַה שֶּׁחָסֵר מִן יְסוֹד אִמָּא), the Yesod of Abba completes (מַשְׁלִים יְסוֹד אַבָּא), for it extends two thirds lower than the Yesod of Imma (כִּי הוּא מִתְפַּשֵּׁט בּ׳ שְׁלִישִׁים יוֹתֵר לְמַטָּה מִיְסוֹד אִמָּא), for it is longer than the Yesod of Imma by a third and a half (כִּי הוּא יוֹתֵר אָרוֹךְ מִיְסוֹד אִמָּא שְׁלִישׁ וָחֵצִי). And the remaining half-third is (וְהַחֲצִי שְׁלִישׁ הַנּוֹתָר הוּא), that the limbs of the male are in every world larger (כִּי אֵיבְרֵי הַזָּכָר הֵם בְּכָל עוֹלָם יוֹתֵר גְּדוֹלִים), than the limbs of the female (מֵאֵיבְרֵי הַנְּקֵבָה). And the first Gadlut, and certainly the Katnut (וְהַגַּדְלוּת הָרִאשׁוֹן וּמִכָּל שֶׁכֵּן הַקַּטְנוּת), all of it was in the secret of the external Zivug [union] (הַכֹּל הָיָה בְּסוֹד הַזִּוּוּג הַחִיצוֹן), to rectify the vessels of Ze’ir (לְתַקֵּן כְּלֵי זְעֵיר), namely “garments of skin” (דְּהַיְינוּ כָּתְנוֹת עוֹר) (Genesis 3:21), and this second Gadlut, which is the secret of the Mochin (וְהַגַּדְלוּת הַשֵּׁנִי הַזֶּה אֲשֶׁר הוּא סוֹד הַמּוֹחִין), is in the secret of the inner Zivug [union] (הוּא בְּסוֹד זִוּוּג פְּנִימִי). And the Neshamah of Ze’ir (וְנִשְׁמַת זְעֵיר), whose greater part is in its head (אֲשֶׁר רֻבּוֹ בְּרֹאשׁוֹ), and the remainder extends through its other limbs (וְהַשְּׁאָר מִתְפַּשֵּׁט בִּשְׁאָר אֵיבָרָיו), for the Neshamah has two hundred and forty-eight limbs and three hundred and sixty-five sinews like the body (כִּי הַנְּשָׁמָה יֵשׁ לָהּ רמ״ח אֵיבָרִים וּשְׁס״ה גִּידִים כְּמוֹ הַגּוּף), and was emanated from the Torah itself (וְנֶאֱצְלָה מִן הַתּוֹרָה עַצְמָהּ), which has two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments (שֶׁיֵּשׁ לָהּ רמ״ח מִצְוֹת עֲשֵׂה וּשְׁס״ה מִצְוֹת לֹא תַעֲשֶׂה). And the proof is (וְהָרְאָיָה), that when the Neshamah departs from the body at the time of death (כְּשֶׁהַנְּשָׁמָה הוֹלֶכֶת מִן הַגּוּף בִּשְׁעַת מִיתָה), the limbs of the body lie like a lifeless stone (אֵיבְרֵי הַגּוּף מוּטָלִים כְּאֶבֶן דּוֹמֵם), so it is here (כָּךְ הוּא בְּכָאן), with many distinctions between holy and profane (לְהַבְדִּיל כַּמָּה הַבְדָּלוֹת בֵּין קֹדֶשׁ לְחוֹל). Rather, you must know (אֶלָּא שֶׁצָּרִיךְ אַתָּה לָדַעַת), that the Neshamah [soul] surrounds the person from within and from without (כִּי הַנְּשָׁמָה הִיא מַקֶּפֶת אֶת הָאָדָם מִבִּפְנִים וּמִבַּחוּץ), in the secret of “the image of Elohim” (בְּסוֹד הַ"צֶלֶם אֱלֹהִים") (Genesis 1:27), when he does the will of the Omnipresent (בִּזְמַן שֶׁעוֹשֶׂה רְצוֹנוֹ שֶׁל מָקוֹם), and then there is neither Satan nor harmful occurrence (וְאָז אֵין שָׂטָן וְאֵין פֶּגַע רַע), from the destroyers and the nations of the world (מִן הַמַּזִּיקִים וְאוּמּוֹת הָעוֹלָם). As the Zohar Chadash says in Parashat Lech Lecha, daf 51b (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר חָדָשׁ פָּרָשַׁת לֶךְ לְךָ דַּף נ״א ע״ב), and this is its language (וְזַ״ל),

“Come and see (תָּא חֲזֵי), holy angels and impure angels go with a person wherever he goes (מַלְאָכִין קַדִּישִׁין וּמַלְאָכִין מְסָאֲבִין אָזְלִין עִם בַּר נָשׁ בְּכָל אֲתַר דְּאָזִיל), if a person is righteous (אִי בַּר נָשׁ זַכָּאָה הוּא), holy angels join themselves to him (אִזְדַּוְּגוּ לֵיהּ מַלְאָכִין קַדִּישִׁין), and guard him wherever he goes (וְיִנְטְרוּן לֵיהּ בְּכָל אֲתַר דְּאָזִיל). This is what is written (הָדָא הוּא דִּכְתִיב), ‘For He shall command His angels concerning you, to guard you in all your ways’” (כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ) (Psalms 91:11), “and if not (וְאִם לָאו), the holy angels depart from him (יִסְתַּלְּקוּן מִנֵּיהּ מַלְאָכִין קַדִּישִׁין), and impure angels join themselves to him (וְיִזְדַּוְּגוּן בֵּיהּ מַלְאָכִין מְסָאֲבִין), and lead him to Gehinnom (וְאַנְהִיגוּ לֵיהּ לְגֵיהִנָּם), and at that time (וּבְהַהִיא שַׁעְתָּא) it is said (נֶאֱמַר), ‘I called and none answered’” (קָרָאתִי וְאֵין עוֹנֶה) (Proverbs 1:28), at his time of distress (בִּשְׁעַת דָּחְקוֹ). And at the time when an impure spirit rules over him (וּבְשָׁעָה דְּשָׁלִיט עֲלֵיהּ רוּחַ מְסָאֲבָא), or illnesses (אוֹ מַרְעִין), or the nations of the world rule over him (אוֹ שָׁלְטִין עֲלֵיהּ אוּמּוֹת הָעוֹלָם), “You have covered Yourself with a cloud so that no prayer can pass through” (סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44), “even his prayer is an abomination” (גַּם תְּפִלָּתוֹ תּוֹעֵבָה) (Proverbs 28:9). And at that time the Tzelem [image] departs from them (וּבְאוֹתוֹ הַזְּמַן מִסְתַּלֵּק הַצֶּלֶם מֵהֶם), as it is said (שֶׁנֶּאֱמַר), “their shadow has departed from over them, and Hashem is with us; do not fear them” (סָר צִלָּם מֵעֲלֵיהֶם וַי״י אִתָּנוּ אַל תִּירָאֻם) (Numbers 14:9). And whoever does not eat abominable foods and forbidden foods (וְכָל מִי שֶׁאֵינוֹ אוֹכֵל נְבֵלוֹת וּטְרֵפוֹת), and especially meat with milk (וּבִפְרָט בָּשָׂר בְּחָלָב), the Tzelem Elohim [image of Elohim] never departs from him (הַצֶּלֶם אֱלֹהִים לֹא סָר מִמֶּנּוּ לְעוֹלָם). And the Chayot [living creatures] fear him greatly (וְהַחַיּוֹת יְרֵאִים מִמֶּנּוּ מְאֹד), to fulfill that which is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר), “in the image of Elohim He created him” (בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ) (Genesis 1:27), and immediately following it (וְסָמִיךְ לֵיהּ), “and your fear and your dread shall be upon every beast of the earth” (וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ) (Genesis 9:2). And the destroyers and the nations of the world (וְהַמַּזִּיקִין וְאוּמּוֹת הָעוֹלָם), are included among the beasts of the supernal destroyers (הֵם בִּכְלַל הַחַיּוֹת שֶׁל הַמַּזִּיקִין שֶׁל מַעְלָה), as it is said (שֶׁנֶּאֱמַר), “there creep all the beasts of the forest” (בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20). The numerical value of “forest” is P"R [280]—MNTZPKH (גִּימַטְרִיָּא פ״ר — מנצפ״ך), which are the harsh judgments (שֶׁהֵם הַדִּינִים הַקָּשִׁים), of the forest of Asiyah (שֶׁל יַעַר דַּעֲשִׂיָּה), which is entirely darkness and night (שֶׁכֻּלּוֹ חֹשֶׁךְ וָלַיְלָה). But there are within them seven Heichalot [palaces] (אֲבָל יֵשׁ בָּהֶם שִׁבְעָה הֵיכָלוֹת), namely dwelling places for those who study the simple meaning of the Orayta (דְּהַיְינוּ מְדוֹרִין לְאִינוּן הַלּוֹמְדִים פְּשׁוּטוֹ דְּאוֹרַיְיתָא), and thus says the Great Zohar, Parashat Mishpatim, page 56a, column one (וְכֵן הוּא אוֹמֵר זֹהַר גָּדוֹל פָּרָשַׁת מִשְׁפָּטִים דַּף נ״ו עָלָה א׳ עַמּוּד א׳) (Zohar Mishpatim; Shemot 125b), and this is its language (וְזֶה לְשׁוֹנוֹ):

“We learned (תָּאנָא), by what merit did Daniel, Chananyah, Mishael, and Azaryah merit (בְּמַאי זָכוּ דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה דְּאִשְׁתְּזִיבוּ מֵאִינוּן נִסְיוֹנִי), to be saved from those trials (מֵאִינוּן נִסְיוֹנִי), except because they did not defile themselves through their foods (אֶלָּא בְּגִין דְּלָא אִסְתָּאֲבוּ בְּמִכְלֵיהוֹן).” “Rabbi Eliezer said (אָמַר רַבִּי אֱלִיעֶזֶר), it is written (כְּתִיב), ‘And Daniel set upon his heart that he would not defile himself with the king’s delicacies’ (וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַת בַּג הַמֶּלֶךְ) (Daniel 1:8).” “And we learned in the concealed teaching of the Mishnah (וְתָאנָא בִּסְתִימוּ דְּמַתְנִיתִין), the food of that wicked one was meat with milk (מִיכְלָא דְּהַהוּא רַשָּׁע בִּשְׂרָא בַּחֲלָבָא הֲוָה), and cheese with meat (וּגְבִינָה עִם בִּשְׂרָא), besides other foods (בַּר מִיכְלָן אוֹחֲרֵי), and this was brought up to his table every day (וְדָא סָלִיק לֵיהּ בְּפָתוֹרֵיהּ כָּל יוֹמָא).” “And when Daniel guarded himself from this (וְדָנִיֵּאל כַּד אִסְתְּמַר מֵהַאי), when they cast him into the den of lions (כַּד רָמוּ יַתֵּיהּ לְגוּבָא דִּי אַרְיוָותָא), he was completed in the Tzelem [image] of his Master (אִשְׁתְּלִים בְּצוּלְמָא דְּמָארֵיהּ), and his Tzelem [image] was not changed into another image (וְלָא אִשְׁתְּנֵי צוּלְמֵיהּ לְצוּלְמָא אָחֳרָא), and therefore the lions feared him and did not harm him (וְעַל דָּא דְּחָלוּ אַרְיוָותָא מִינֵיהּ וְלָא חַבְּלוּהוּ).” “And that wicked one (וְהַהוּא רַשָּׁע), at the time when the kingdom was removed from him (בְּשַׁעְתָּא דְּמַלְכוּתָא אִתְעֲדֵי מִינֵיהּ), and his dwelling was with the beasts of the field (וְעִם חֵיוַת בָּרָא הֲוָה מְדוֹרֵיהּ), the Tzelem [image] of his face was removed from him (אִתְעֲדֵי צוּלְמָא דְאַנְפּוֹי מִינֵיהּ), and from that day onward the image of man was no longer seen in him (וּמֵהַהוּא יוֹמָא לָא אִתְחֲזֵי צוּלְמֵיהּ בֵּיהּ צוּלְמָא דְּבַר נָשׁ).” “And every beast that came (וְכָל בְּעִירָא דְּאָתֵי), saw in him the image of its own kind and its mate (אִתְחֲזֵי לֵיהּ צַלְמָא דְּזִינֵיהּ וְנוּקְבֵיהּ), and they all came upon him (וַהֲווֹ אָתְיָין עֲלֵיהּ כֻּלְּהוֹ), and many times the beasts of the field would eat him (וּבְכַמָּה זִמְנִין הֲווֹ אָכְלִין לֵיהּ חֵיוַת בָּרָא), except that this punishment had been decreed upon him (בַּר דְּאִתְגְּזַר הַאי עוֹנְשָׁא עֲלֵיהּ), because it is written (בְּגִין דִּכְתִיב), ‘and he scoffs at kings’ (וְהוּא בַּמְּלָכִים יִתְקַלָּס) (Habakkuk 1:10), therefore they all mocked him during that entire time (בְּגִין כָּךְ כֻּלְּהוֹ בֵיהּ אִתְקַלָּסוּ כָּל הַהוּא זִמְנָא).” “Come and see (תָּא חֲזֵי), what is written (מָה כְּתִיב), ‘And at the end of days’ (וּמִקְצָת יָמִים) (Daniel 1:15)... ‘their appearance seemed better’ (נִרְאֶה מַרְאֵיהֶם טוֹב)... ‘than all the children who ate the king’s delicacies’ (מִן כָּל הַיְלָדִים הָאוֹכְלִים אֶת פַּת בַּג הַמֶּלֶךְ) (Daniel 1:15), ‘their appearance seemed better’ (נִרְאֶה מַרְאֵיהֶם טוֹב), for the Tzelem [image] of their Master was not removed from them (דְּצַלְמָא דְּמָארֵיהוֹן לָא אִתְעֲדִיוּ מִנַּיְיהוּ), while from the others it was removed (וּמֵאָחֳרָנִי אִתְעֲדִיוּ).” “What caused this? (מַאן גָּרִים הַאי), because they did not defile themselves with the abominations of their foods (בְּגִין דְּלָא אִתְגָּעֲלוּ בְּגִיעוּלֵי מִיכְלֵיהוֹן), fortunate is the portion of Israel (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), concerning whom it is written (דִּכְתִיב בְּהוֹ), ‘And you shall be holy men unto Me’ (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי) (Exodus 22:30).” Thus ends the passage from Mishpatim (עַד כָּאן הַמַּאֲמָר דְּמִשְׁפָּטִים).

And especially after his death (וּבִפְרָט אַחֲרֵי מוֹתוֹ), when he ascends to behold the face of the Master, Hashem, the God of Israel (בַּעֲלוֹתוֹ לִרְאוֹת אֶת פְּנֵי הָאָדוֹן י״י אֱלֹהֵי יִשְׂרָאֵל), that they shall not harm him (שֶׁלֹּא יַזִּיקוּ אוֹתוֹ), and that the accusers shall not rule over him (וְיִשְׁלְטוּ עָלָיו הַמְקַטְרְגִים), the company of the One Kid [Chad Gadya] praises him in its ranks (סִיַּעְתֵּיהּ דְּחַד גַּדְיָא מְקַלְּסֵי בְּקַלְּפוֹי), as it is said concerning him (שֶׁנֶּאֱמַר עָלָיו), “You shall not cook a kid in its mother’s milk” (לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ) (Exodus 23:19; Exodus 34:26; Deuteronomy 14:21). And the verse shall be fulfilled in him (וִיקוּיַּם בּוֹ פָּסוּק), “And the Ark of the Covenant of Hashem traveled before them a distance of three days to seek out a resting place for them” (וַאֲרוֹן בְּרִית י״י נֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה) (Numbers 10:33), as I explained in the previous gates (כַּאֲשֶׁר בֵּאַרְתִּי בַּשְּׁעָרִים הַקּוֹדְמִים). And in the Gate of the Neshamah I shall explain the secret of this Tzelem [image] according to its proper form (וּבְשַׁעַר הַנְּשָׁמָה אֲבָאֵר סוֹד הַצֶּלֶם הַזֶּה עַל מַתְכֻּנְתּוֹ), with the assistance of the Holy One Blessed Be He and His Shekhinah (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), “Turn to Hashem and He shall illuminate us” (אֶל י״י וְיָאֶר לָנוּ), through His holy Torah (בְּתוֹרָתוֹ הַקְּדוֹשָׁה), to reveal to us the Razin d’Orayta [mysteries of the Torah] hidden from us (לְגַלּוֹת לָנוּ רָזִין דְּאוֹרַיְיתָא הַנֶּעְלָמִים מִמֶּנּוּ), this I requested from Hashem (אוֹתָהּ שָׁאַלְתִּי מֵאֵת י״י), to draw for us new teachings of Orayta (לִשְׁאֹב לָנוּ אוּלְפִין חַדְתִּין דְּאוֹרַיְיתָא). From those mysteries (מֵאוֹתָן רָזִין), of Atik Yomin (שֶׁל עַתִּיק יוֹמַיָּיא), which shall be revealed through Mashiach (אֲשֶׁר יִתְגַּלּוּ עַל יְדֵי מָשִׁיחַ), who is anointed with the oil of holy anointing (הַנִּמְשָׁח בְּשֶׁמֶן מִשְׁחַת קֹדֶשׁ), who shall come speedily in our days, Amen (שֶׁיָּבוֹא בִּמְהֵרָה בְיָמֵינוּ אָמֵן), and concerning this it is said (וְעַל זֶה נֶאֱמַר), “And you shall draw water with joy from the wells of salvation” (וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה) (Isaiah 12:3), and water refers only to the Torah of Mashiach (וְאֵין מַיִם אֶלָּא תּוֹרָתוֹ שֶׁל מָשִׁיחַ). These are the mysteries (הֵם הָרָזִין), which Atik Yomin concealed (שֶׁכִּסָּה אוֹתָם עַתִּיק יוֹמַיָּיא), and decreed concerning them that they should not be revealed until the coming of the Redeemer (וְגָזַר עֲלֵיהֶם שֶׁלֹּא יִתְגַּלּוּ עַד בִּיאַת הַגּוֹאֵל), and he shall restore the crown to its former glory (וְהוּא יַחֲזִיר הָעֲטָרָה לְיוֹשְׁנָהּ), and those mysteries are called the wells of salvation (וְאוֹתָן הָרָזִין נִקְרָאִים מַעַיְנֵי הַיְשׁוּעָה), for he shall save us (כִּי הוּא יוֹשִׁיעַ אוֹתָנוּ), from the blows of the darkness of blindness (מִמַּכּוֹת חֹשֶׁךְ הָעִוָּרוֹן), and from the separating screens that are upon us (וְהַמְּסָכִים הַמַּבְדִּילִים אֲשֶׁר עָלֵינוּ), through the Razin d’Orayta [mysteries of the Torah] (בְּרָזִין דְּאוֹרַיְיתָא), and through those Names he shall assist and save Israel (וּבְאוֹתָן הַשֵּׁמוֹת יְסַיֵּעַ וְיוֹשִׁיעַ אֶת יִשְׂרָאֵל). And so Yonatan translated on the verse (וְכֵן תִּרְגֵּם יוֹנָתָן עַל פָּסוּק), “And you shall draw water with joy from the wells of salvation” (וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה) (Isaiah 12:3), “new teachings of Orayta” (אוּלְפִין חַדְתִּין דְּאוֹרַיְיתָא), meaning new mysteries and secrets of the Torah (פֵּירוּשׁ רָזִין וְסוֹדוֹת חֲדָשִׁים שֶׁל הַתּוֹרָה), which no human ear has ever heard (שֶׁלֹּא שָׁמְעָה אֹזֶן אָדָם מֵעוֹלָם). And my prayer is to You, Hashem, at a time of favor (וַאֲנִי תְּפִלָּתִי לְךָ י״י עֵת רָצוֹן), O Elohim, in the abundance of Your Chesed answer me with the truth of Your salvation (אֱלֹהִים בְּרֹב חַסְדְּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ) (Psalms 69:14), which are the wells of salvation (שֶׁהֵם מַעַיְנֵי הַיְשׁוּעָה), for it is truth (שֶׁהוּא אֱמֶת), and the root of Your salvation (וְשֹׁרֶשׁ יִשְׁעֶךָ). And when the secrets of Arich are revealed (וְכֵיוָן שֶׁיִּתְגַּלּוּ סוֹדוֹתָיו דַּאֲרִיךְ), its illuminations shall also be revealed below at the time of the redemption (גַּם הֶאָרוֹתָיו יִתְגַּלּוּ לְמַטָּה בִּזְמַן הַגְּאֻלָּה), and this is the reason (וְזֶהוּ הַטַּעַם), that it was decreed not to reveal the secrets (שֶׁנִּגְזַר שֶׁלֹּא לְגַלּוֹת הַסּוֹדוֹת), and the worlds shall not be revealed before the time of favor (וְלֹא יִתְגַּלּוּ הָעוֹלָמוֹת קֹדֶם זְמַן הָעֵת רָצוֹן), in the secret of “I adjure you” (בְּסוֹד הִשְׁבַּעְתִּי אֶתְכֶם) (Song of Songs 2:7), that they should not reveal the secret (שֶׁלֹּא יְגַלּוּ אֶת הַסּוֹד). And through this you arouse the love before it desires (וּבָזֶה תְּעוֹרְרוּ אֶת הָאַהֲבָה קֹדֶם שֶׁתֶּחְפָּץ), from the Master of desire (מִבַּעַל הָרָצוֹן), and concerning this (וְעַל זֶה), “I adjure you” (הִנְנִי מַתִּיר אֶת), “by the gazelles or by the hinds of the field” (בִּצְבָאוֹת אוֹ כְּאַיָּלוֹת הַשָּׂדֶה) (Song of Songs 2:7; 3:5), and because of this many were punished (וְעַל זֶה נֶעֶנְשׁוּ רַבִּים). And added to this (וּמְצוֹרָף לָזֶה), is that they study the secrets with pride and contempt (שֶׁלּוֹמְדִים הַסּוֹדוֹת בְּגַאֲוָה וּבוּז), and not with longing and desire and great yearning (וְלֹא בִּתְשׁוּקָה וְחֶמְדָּה וְחֵשֶׁק גָּדוֹל), with weeping and fasting and great awe (בִּבְכִי וְתַעֲנִית וְיִרְאָה גְּדוֹלָה), and drinking their words with thirst (וְשׁוֹתֶה בַּצָּמָא אֶת דִּבְרֵיהֶם). As we find concerning our teacher and master (כְּמוֹ שֶׁמָּצִינוּ אֵצֶל מוֹרֵנוּ וְרַבֵּנוּ), the Rav, Rabbi Chaim Vital (הָרַב מָהָרָ״ר חַיִּים וִיטָאל), the disciple of the soul of Mashiach ben Yosef (תַּלְמִידוֹ שֶׁל נִשְׁמַת מָשִׁיחַ בֶּן יוֹסֵף), our teacher and master, the light of the seven days, the Ari, of blessed holy memory (מוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים הָאֲרִ״י זלה״ה), that the Ari, of blessed memory, did not wish to reveal to him Razin d’Orayta [mysteries of the Torah] (שֶׁהָאֲרִ״י ז״ל לֹא רָצָה לְגַלּוֹת לוֹ רָזִין דְּאוֹרַיְיתָא), and said to him (וְאָמַר לוֹ), “Up to here is the boundary of Shabbat and no further” (עַד כָּאן תְּחוּם שַׁבָּת וְתוּ לָא), “you are not worthy that more be revealed to you” (אֵינְךָ רָאוּי לְגַלּוֹת לְךָ יוֹתֵר).

Immediately he rolled himself in sackcloth and ashes all night (מִיָּד נִתְפַּלֵּשׁ בְּשַׂק בָּאֵפֶר כָּל הַלַּיְלָה), and wept a great weeping all night (וּבָכָה בְּכִיָּה גְדוֹלָה כָּל הַלַּיְלָה), before the Holy One Blessed Be He and His Shekhinah (לִפְנֵי קב״ה וּשְׁכִינְתֵּיהּ), that they grant him mercy and favor and Chesed in the eyes of the Ari, of blessed holy memory, his master (שֶׁיִּתְּנוּ לוֹ רַחֲמִים וְחֵן וָחֶסֶד בְּעֵינֵי הָאֲרִ״י זלה״ה רַבּוֹ), when he would return to him in the morning (כְּשֶׁיָּשׁוּב אֵלָיו בַּבֹּקֶר), that he should not reject him any further (שֶׁאַל יִדְחֶה אוֹתוֹ יוֹתֵר). And the Holy One Blessed Be He heard his prayer (וְשָׁמַע הקב״ה תְּפִלָּתוֹ), and a Bat Kol [heavenly voice] went forth (וְיָצָא בַּת־קוֹל), that he should not withhold from him (שֶׁאַל יִמְנַע מִמֶּנּוּ), any secret whatsoever (שׁוּם סוֹד), from all that he would ask (מִכָּל מַה שֶּׁיִּשְׁאַל). And not like the sages of this generation (וְלֹא כְּמוֹ הַחֲכָמִים שֶׁבַּדּוֹר הַזֶּה), who draw themselves near to this wisdom (הַמְקָרְבִים עַצְמָם אֶל הַחָכְמָה הַזֹּאת), with exceedingly great arrogance (בְּגַאֲוָה גְּדוֹלָה מְאֹד), until they have greatly corrupted themselves (עַד כִּי הִגְדִּילוּ לְהַשְׁחִית). And if he hears from his teacher (וְאִם יִשְׁמַע מֵרַבּוֹ), the introduction of the book or the first page and column (הַקְדָּמַת הַסֵּפֶר אוֹ דַּף וְעַמּוּד הָרִאשׁוֹן), he will glorify himself (הוּא יִתְפָּאֵר בְּעַצְמוֹ), that he possesses understanding and intellect and knowledge in the book more than his teacher (שֶׁיֵּשׁ לוֹ הֲבָנָה וְשֵׂכֶל וִידִיעָה בַּסֵּפֶר יוֹתֵר מֵרַבּוֹ), and that he no longer needs to hear and receive from his teacher (וְאֵינוֹ צָרִיךְ לִשְׁמֹעַ יוֹתֵר וּלְקַבֵּל מֵרַבּוֹ). And in his eyes he is the disciple and his teacher needs him (וְהוּא בְּעֵינָיו תַּלְמִיד וְרַבּוֹ צָרִיךְ לוֹ), and he opens his mouth without restraint (וְיִפְעַר פִּיו לִבְלִי חֹק), to judge with his own intellect (לָדוּן בְּשִׂכְלוֹ), that which no human ear has ever heard (מַה שֶּׁלֹּא שָׁמְעָה אֹזֶן אָדָם מֵעוֹלָם), and whatever arose in his spirit (וּמַה שֶּׁעָלָה בְרוּחוֹ), and all of it is because of the jealousy of one man toward another (וְהַכֹּל אוֹדוֹת קִנְאַת אִישׁ מֵרֵעֵהוּ). And we shall apply to him the ancient parable (וְנַמְשִׁיל עָלָיו מְשַׁל הַקַּדְמוֹנִי), like Yehu ben Nimshi (כְּמוֹ יֵהוּא בֶּן נִמְשִׁי), who was crowned with the crown of kingship (שֶׁנִּכְתַּר בְּכֶתֶר הַמְּלוּכָה), because of the cause of the shadow of exalted rank (עַל גֶּרֶם צֵל הַמַּעֲלוֹת), and concerning whom it was said (וְנֶאֱמַר עָלָיו), “for he drives with madness” (כִּי בְּשִׁגָּעוֹן יְנַהֵג) (II Kings 9:20). So too our sages of this generation (כֵּן חֲכָמֵינוּ שֶׁבַּדּוֹר הַזֶּה), do not place upon their hearts (אֵינָם נוֹתְנִים אֶל לִבָּם), to give and apportion greatness to the master of greatness (לָתֵת וְלַחֲלֹק מַעֲלוֹת לְבַעַל הַמַּעֲלוֹת), and to diminish themselves (וּלְהַקְטִין עַצְמָם), in a matter of wisdom and greatness that they do not possess (בְּדָבָר חָכְמָה וּמַעֲלָה שֶׁאֵין בָּהֶם), and which the Holy One Blessed Be He did not apportion to them from Mount Sinai (וּמַה שֶּׁלֹּא חָלַק הקב״ה לָהֶם מֵהַר סִינַי). And concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר), “Woe unto those who are wise in their own eyes” (הוֹי חֲכָמִים בְּעֵינֵיהֶם) (Isaiah 5:21). And it is fitting to withhold from them the Razin d’Orayta [mysteries of the Torah] (וְרָאוּי לִמְנוֹעַ מֵהֶם רָזִין דְּאוֹרַיְיתָא), unless he recognizes in him that he drinks its secrets with thirst (אִם לֹא יַכִּיר בּוֹ שֶׁהוּא שׁוֹתֶה בַּצָּמָא אֶת סוֹדוֹתָיו), and with weeping and great yearning (וּבִבְכִיָּה וְחֵשֶׁק גָּדוֹל), even if he should be among the greatest in the land (וְאַף עַל פִּי שֶׁיִּהְיֶה מִן הַגְּדוֹלִים אֲשֶׁר בָּאָרֶץ), for we do not know how to distinguish the levels of the sons of ascent (כִּי אֵין אָנוּ יוֹדְעִים לַחֲלֹק מַעֲלוֹת בְּנֵי־עֲלִיָּה), who are few (אֲשֶׁר הֵם מוּעָטִים), for the upper ones in this world are lower ones in the World to Come (כִּי הָעֶלְיוֹנִים בָּעוֹלָם הַזֶּה הֵם תַּחְתּוֹנִים בָּעוֹלָם הַבָּא). And this is what our Sages, of blessed memory, said (וְזֶהוּ שֶׁאָמְרוּ רז״ל), “I saw an upside-down world” (עוֹלָם הָפוּךְ רָאִיתִי), “and his father said to him, ‘By your life, my son, you saw a clear world’” (וְאָמַר לוֹ אָבִיו חַיֶּיךָ בְּנִי עוֹלָם בָּרוּר רָאִיתָ) (Pesachim 50a), for thus it must be (שֶׁכֵּן צָרִיךְ לִהְיוֹת). And it is already obvious (וּכְבָר פָּשׁוּט הוּא), that he has no portion in the World of Sod [secret] (שֶׁאֵין לוֹ חֵלֶק בְּעוֹלָם הַסּוֹד), which is the Yud of the Name Havayah (שֶׁהוּא הַיוּ״ד שֶׁל שֵׁם הֲוָיָ״ה), and he does not even have a portion in the Heh of Havayah (וַאֲפִלּוּ בְּה׳ שֶׁל הֲוָיָ״ה אֵין לוֹ), which is the Neshamah itself of Imma, the upper Heh (שֶׁהִיא הַנְּשָׁמָה עַצְמָהּ דְּאִמָּא ה׳ עִילָּאָה).

And it is known (וִידוּעַ), that when Rabbi El(i)ezer, the son of Rabbi Shimon bar Yochai, peace be upon him, attained the holy Neshamah [soul] (כִּי כְּשֶׁהִשִּׂיג רַבִּי אֶל(י)עָזָר בְּנוֹ שֶׁל רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם הַנְּשָׁמָה הַקְּדוֹשָׁה), Rabbi Shimon bar Yochai, peace be upon him, made a great feast (עָשָׂה רַשְׁבִּ״י ע״ה סְעוּדָה גְּדוֹלָה), and through the Neshamah [soul] that came on four wings of an eagle (וְעַל יְדֵי הַנְּשָׁמָה שֶׁבָּאָה בְּאַרְבַּע גַּדְפִין דְּנֶשֶׁר), he knew that which no man had ever known (הָיָה יוֹדֵעַ מַה שֶּׁלֹּא יָדַע אָדָם מֵעוֹלָם), and would foretell future events (וְהָיָה מַגִּיד עֲתִידוֹת). And even the Ruach [spirit] of Ze’ir Anpin, which is the Vav of the Name Havayah (וַאֲפִלּוּ הָרוּחַ דִּזְעֵיר שֶׁהוּא ו׳ שֶׁל שֵׁם הֲוָיָ״ה אֵין לוֹ גַּם כֵּן), and not only this but even this, he does not even possess the Heh of the lower Imma (וְלֹא זוֹ אֶלָּא אַף זוֹ אֲפִלּוּ ה׳ שֶׁל אִמָּא תַּתָּאָה אֵין לוֹ). For the entire world of Atzilut is called the five Partzufim of the Neshamah itself (כִּי עוֹלַם הָאֲצִילוּת כֻּלּוֹ יִקָּרְאוּ ה׳ פַּרְצוּפִין שֶׁל הַנְּשָׁמָה עַצְמָהּ), which is entirely the world of Sod [secret] (שֶׁהוּא כֻּלּוֹ עוֹלַם הַסּוֹד), and it is fitting to say that he possesses no Neshamah except from Asiyah (וְרָאוּי לוֹמַר שֶׁאֵין לוֹ נְשָׁמָה אֶלָּא מֵעֲשִׂיָּה), which is the world of Peshat [simple meaning] (שֶׁהוּא עוֹלַם הַפְּשָׁט), and every world is comprised of five Partzufim (וְכָל עוֹלָם כָּלוּל מֵה״א פַּרְצוּפִין), thus Yechidah, Chayah, Neshamah, Ruach, and Nefesh (נִמְצָא שֶׁיְחִידָה וְחַיָּה וּנְשָׁמָה וְרוּחַ וְנֶפֶשׁ), are within Asiyah itself (הֵם בַּעֲשִׂיָּה עַצְמָהּ), and each one is included from all of them (וְכָל אֶחָד כְּלוּלָה מִכֻּלָּם). Therefore no Neshamah [soul] resembles another (לָכֵן אֵין נְשָׁמָה דּוֹמָה לַחֲבֶרְתָּהּ), and all the more so now that they distance themselves from the wisdom of the Kabbalah of Mosheh (וּמַה גַּם עַתָּה שֶׁמִּתְרַחֲקִים מֵחָכְמַת קַבָּלַת מֹשֶׁה), as the Zohar Chadash says in Parashat Yitro, daf 68b (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ דַּף ס״ח ע״ב), and this is its language (וְזֶה לְשׁוֹנוֹ): “And at the time when King Mashiach shall come (וּבְזִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא), at the end of the final exile (בְּסוֹף גָּלוּתָא בַּתְרָאָה), concerning which it is said, ‘behold, the day is still great’ (דְּאִתְּמַר בֵּיהּ הֵן עוֹד הַיּוֹם גָּדוֹל) (Genesis 29:7).”

In the secret that a day of the Holy One Blessed Be He is one thousand years (בְּסוֹד יוֹמוֹ שֶׁל הקב״ה אֶלֶף שָׁנָה), and they are the thousand years (וְהֵם אֶלֶף שָׁנָה), of the exile of the fifth millennium (שֶׁל גָּלוּת אֶלֶף הַחֲמִישִׁי), which corresponds to Hod (שֶׁהוּא כְּנֶגֶד הוֹד), as it is said, “and my glory was turned upon me into destruction” (שֶׁנֶּאֱמַר וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8), and it is said, “all the day he is faint” (וְנֶאֱמַר כָּל הַיּוֹם דָּוֶה) (Lamentations 1:13). And so it is in Parashat Pekudei (וְכֵן הוּא בְּפָרָשַׁת פְּקוּדֵי): “The nations shall not rule over Israel for more than one thousand years” (לָא יִשְׁלְטוּ עַמְמִין בְּיִשְׂרָאֵל יַתִּיר מֵאֶלֶף שְׁנִין), in the secret of “the thousand are for you, O Shlomo” (בְּסוֹד הָאֶלֶף לְךָ שְׁלֹמֹה) (Song of Songs 8:12), which is profane (שֶׁהוּא חוֹל), for they are the thousand years of the exile of Edom (שֶׁהֵם הָאֶלֶף שְׁנִין שֶׁל גָּלוּת אֱדוֹם) (see Zohar Shemot 227b).

And let us return to the Zohar Chadash (וְנַחֲזוֹר לְסֵפֶר הַזֹּהַר חָדָשׁ), “and she could no longer hide him” (וְלֹא יָכְלָה עוֹד הַצְּפִינוֹ), “and she took for him an ark of bulrushes” (וַתִּקַּח לוֹ תֵּבַת גֹּמֶא) (Exodus 2:3), like the Ark of the Sefer Torah (כְּגוַונָא דַּאֲרוֹן דְּסֵפֶר תּוֹרָה), the Orayta shall be his concealment (אוֹרַיְיתָא יְהֵא גְּנִיזוֹ דִילֵיהּ), in the final generation (בְּדָרָא בַּתְרָאָה), and in it he shall be guarded (וּבָהּ אִסְתְּמַר), like Noach in the ark (כְּגוַונָא דְּנֹחַ בְּתֵיבָה), who traveled upon the waters (דַּהֲוָה אָזִיל עַל מַיָּא), so too this one (הָכִי הַאי). He wished to say Mosheh Rabbeinu, peace be upon him (רָצָה לוֹמַר מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), “goes among the Erev Rav” (אָזִיל בֵּין עֵרֶב רַב), who are the insolent waters (דְּאִינוּן מַיִם הַזֵּידוֹנִים), and his concealment is among those wicked ones (וּגְנִיזוֹ שֶׁלּוֹ הוּא בֵּין אוֹתָן הָרְשָׁעִים), in the generation of Mashiach (שֶׁבְּדוֹרוֹ שֶׁל מָשִׁיחַ), “like a rose among the thorns” (כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים) (Song of Songs 2:2). And at the end of the final exile (וּבְסוֹף גָּלוּתָא בַּתְרָאָה), the Holy One Blessed Be He places Mosheh in this ark that goes in exile (שַׁוֵּי לֵיהּ הקב״ה לְמֹשֶׁה בְּהַאי תֵּיבָה דְּאָזִיל בְּגָלוּתָא), and from where do we know that He brings him at the end of the exile (וּמְנָא לָן דְּבְסוֹף גָּלוּתָא אַיְיתֵי לֵיהּ), this is what is written (הָדָא הוּא דִכְתִיב), “and she placed him in the end” (וַתָּשֶׂם אוֹתוֹ בַּסּוּף) (Exodus 2:3). Meaning to say (רָצָה לוֹמַר), do not read “in the reeds” but rather “in the end” (אַל תִּקְרֵי סוּף אֶלָּא סוֹף), the explanation being at the end of the exile (פֵּירוּשׁ בְּסוֹף הַגָּלוּת). And concerning that end it is written (וְעַל הַהוּא סוֹף כְּתִיב), “and it shall be in the end of days, and you shall return unto Hashem your God” (וְהָיָה בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ עַד י״י אֱלֹהֶיךָ) (Deuteronomy 4:30), and the Shekhinah is called “the end of days” (וּשְׁכִינְתָא אִתְקְרִיאַת אַחֲרִית הַיָּמִים), in the secret of the seven days of the week (בְּסוֹד שִׁבְעָה יְמֵי הַשָּׁבוּעַ), and it is the seventh of the seven days (וְהִיא הַשְּׁבִיעִית מִשִּׁבְעַת הַיָּמִים), mentioned in the verses (הַנִּזְכֶּרֶת בַּכְּתוּבִים), “Yours, Hashem, is the greatness and the Gevurah” (לְךָ י״י הַגְּדֻלָּה וְהַגְּבוּרָה) (I Chronicles 29:11), as is known (כַּנּוֹדָע). “And she placed him in the end” (וַתָּשֶׂם אוֹתוֹ בַּסּוֹף), that is, at the end of the final forty years of the exile (דְּהַיְינוּ בְּסוֹף מ׳ שְׁנִין בַּתְרָאִין דְּגָלוּתָא), corresponding to them Israel ascended at the end of the forty years (לְקַבְּלַיְיהוּ עָלוּ יִשְׂרָאֵל לְסוֹף מ׳ שְׁנִין), when Israel went from the wilderness to the Land of Israel (דְּאָזְלוּ יִשְׂרָאֵל בְּמִדְבְּרָא לְאַרְעָא דְּיִשְׂרָאֵל), at that time (בְּהַהוּא זִמְנָא), “for Hashem is exalted and sees the lowly” (כִּי רָם י״י וְשָׁפָל יִרְאֶה) (Psalms 138:6). “And his sister stood from afar” (וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק) (Exodus 2:4), this is his Chokhmah (דָּא חָכְמָה דִּילֵיהּ), as it is said (שֶׁנֶּאֱמַר), “Say unto Chokhmah, ‘You are my sister’” (אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ) (Proverbs 7:4). [And this is the secret of the lower Chokhmah, concerning which it is said (וְזֶהוּ סוֹד חָכְמָה תַּתָּאָה שֶׁנֶּאֱמַר), “and if a man take his sister... it is Chesed” (וְאִישׁ כִּי יִקַּח אֶת אֲחֹתוֹ... וְחֶסֶד הוּא) (Leviticus 20:17), of Arich Anpin who joins them together (שֶׁל א״א הַמְזַוְּגָם).] “And she stood” (וַתֵּתַצַּב), as in “and Hashem came and stood” (בֵּיהּ וַיָּבֹא י״י וַיִּתְיַצַּב) (I Samuel 3:10), “from afar” (מֵרָחֹק), “from afar Hashem appeared unto me” (מִמֶּרְחָק תָּבִיא לַחְמָהּ) (Proverbs 31:14).

And furthermore, “and his sister stood” (וְעוֹד וַתֵּתַצַּב אֲחֹתוֹ), this is Chokhmah (דָּא חָכְמָה), which is the wisdom of Kabbalah, the secrets of the Torah (שֶׁהִיא חָכְמַת הַקַּבָּלָה סוֹדוֹת הַתּוֹרָה), from afar (מֵרָחוֹק), [which are literally Razin d’Orayta [mysteries of the Torah] (שֶׁהֵם מַמָּשׁ רָזִין דְּאוֹרַיְיתָא)], from afar (מֵרָחוֹק), at that time Israel distances itself from the wisdom of the Kabbalah of Mosheh (בְּהַהוּא זִמְנָא מִתְרַחֲקִים יִשְׂרָאֵל מֵחָכְמַת קַבָּלַת מֹשֶׁה), and she becomes distant from them (וְאִתְרַחֲקַת אִיהִי מִנַּיְיהוּ). [As I shall explain in the second discourse from the Tikkunim that I shall bring after this discourse (כַּאֲשֶׁר אֲבָאֵר בְּמַאֲמָר שֵׁנִי מִתִּיקּוּנִים שֶׁאָבִיא אַחַר זֶה הַמַּאֲמָר), where it explains there (הַמְבֹאָר שָׁם), “and there is none who arouses her with these attributes toward her husband” (וְלֵית מַאן דְּיִתְעַר לָהּ בְּאִלֵּין מִדּוֹת לְגַבֵּי בַּעְלָהּ).] “And the daughter of Pharaoh descended to bathe in the river” (וַתֵּרֶד בַּת פַּרְעֹה לִרְחֹץ עַל הַיְאֹר) (Exodus 2:5), at that time the attribute of judgment descended to prosecute Israel (נָחְתָא מִדַּת הַדִּין לְקַטְרְגָא עַל יִשְׂרָאֵל), and bathed itself in the blood of Israel (וְאִתְרַחִיצַת מִדְּמָא דְּיִשְׂרָאֵל), which are bloods (דְּאִינוּן דָּמִים), their money which is their life (מָעוֹת דִּלְהוֹן דְּאִינוּן חַיֵּיהוֹן). And all of it is because of the Elder of that light (וְכוּלָּא עַל סָבָא דְּהַהוּא אוֹר), [of the holy beard, which is called Atika Kadisha and Atik Yomin, who cooks the flavors of the Razin d’Orayta [mysteries of the Torah], sweet as honey and the honeycomb] ([שֶׁל הַזָּקָן הַקָּדוֹשׁ, הַנִּקְרָא עַתִּיקָא קַדִּישָׁא, וְעַתִּיק יוֹמַיָּא הַמְבַשֵּׁל טַעֲמֵי רָזִין דְּאוֹרַיְיתָא מְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים]), concerning whom it is said (דְּאִתְּמַר בֵּיהּ), “and Elohim saw the light, that it was good” (וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב) (Genesis 1:4), concerning the light of the Orayta from which they were distancing themselves (עַל אוֹר דְּאוֹרַיְיתָא דַּהֲווֹ מִתְרַחֲקִין מִינֵיהּ), the light of Mosheh certainly (אוֹר דְּמֹשֶׁה וַדַּאי). “And her maidens walked along by the river” (וְנַעֲרֹתֶיהָ הֹלְכוֹת עַל יַד הַיְאֹר) (Exodus 2:5), these are the nations that are the Erev Rav (אִלֵּין הָאֻמּוֹת דְּאִינוּן עֵרֶב רַב), thus all the nations of the world take counsel against Israel (כֵּן כָּל אוּמִין דְּעָלְמָא מִתְיַיעֲטִין עֲלַיְיהוּ דְּיִשְׂרָאֵל), to oppress them from the world (לְאַעֲקָא לוֹן מִן עָלְמָא), and all of it is because of that light (וְכוּלָּא עַל סִיבָּה דְּהַהוּא אוֹר).

He wished to say (רָצָה לוֹמַר), because they do not engage in the wisdom of the Kabbalah of Mosheh (לְפִי שֶׁאֵינָם עוֹסְקִים בְּחָכְמַת קַבָּלַת מֹשֶׁה), to unite “a woman who fears Hashem” with her husband (לְזַוֵּג אִשָּׁה יִרְאַת י״י לְבַעְלָהּ) (Proverbs 31:30), for it is a very inward Zivug [union] (כִּי הוּא זִוּוּג פְּנִימִי מְאֹד). And furthermore in the Tikkunim, Zohar Chadash, daf 6b (וְעוֹד בַּתִּיקּוּנִים זֹהַר חָדָשׁ דַּף ו׳ ע״ב), he opened and said (פָּתַח וְאָמַר): “For the Shekhinta was in exile (דְּהָא שְׁכִינְתָא הֲוַת בְּגָלוּתָא), and there is none among you who arouses himself toward her (וְלֵית בְּכוֹ מַאן דְּיִתְעַר לְגַבָּהּ), to appease her before her Husband (לְרַצָּאָה לָהּ לְגַבֵּי בַּעְלָהּ), and not only that (וְלָא עוֹד), but many masters of academies who are companions among you (אֶלָּא כַּמָּה מָארֵי מַדְרָשׁוֹת דְּאִינוּן חַבְרִין לְגַבַּיְיכוּ), cry out every day and night in Oral Orayta (צָוְחִין בְּכָל יוֹמָא וְלֵילְיָא בְּאוֹרַיְיתָא בְּעַל פֶּה), in Torah through many difficulties (בְּתוֹרָה בְּכַמָּה קוּשְׁיָין).” “And they cry out in it like dogs saying ‘Give, give’” (וְצָוְחִין בָּהּ כְּכַלְבִין דְּאָמְרִין הַב הַב), “like Gehinnom that cries ‘Give, give’” (כְּגוַונָא דְּגֵיהִנָּם דְּצָוַוח הַב הַב), “this is what is written, ‘The leech has two daughters: Give, give’” (הָדָא הוּא דִּכְתִיב לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב) (Proverbs 30:15). [A dog sitting at the crossroads cries ‘Give, give’ to snatch souls (כֶּלֶב הַיּוֹשֵׁב בְּפָרָשַׁת דְּרָכִים צוֹוֵחַ הַב הַב לַחְטֹף נְשָׁמוֹת), and Gehinnom itself cries ‘Give, give’ (וְגֵיהִנָּם צוֹוֵחַ בְּעַצְמוֹ הַב הַב), and this is the secret of the two daughters (וְזֶהוּ סוֹד שְׁתֵּי בָנוֹת), and I explained the matter of the dog elsewhere (וּפֵרַשְׁתִּי עִנְיַן הַכֶּלֶב בְּמָקוֹם אַחֵר).] “Give us wealth in this world (הַב לָן עוּתְרָא בְּעָלְמָא דֵּין), give us wealth in the World to Come (הַב לָן עוּתְרָא בְּעָלְמָא דְּאָתֵי), as they established (כְּמָה דְּאוֹקְמוּהָ), ‘Study much Torah and they shall give you much reward’ (לְמוֹד תּוֹרָה הַרְבֵּה וְיִתְּנוּ לְךָ שָׂכָר הַרְבֵּה) (Avot 2:8).” And there is none who engages in Orayta (וְלֵית מַאן דְּיִשְׁתַּדֵּל בְּאוֹרַיְיתָא), to raise the Shekhinta through it from exile (לְסַלְּקָא שְׁכִינְתָא בָּהּ מִן גָּלוּתָא), and to unite her with her Husband (וּלְחַבְּרָא לָהּ עִם בַּעְלָהּ), for they are sealed of eyes and closed of heart (דְּאִינוּן אָטִימִין עֵינִין סְתִימִין לִבָּא), and because of this a voice goes forth every night (וּבְגִין דָּא קָלָא נָפִיק בְּכָל לֵילְיָא), when the Holy One Blessed Be He goes forth in Gan Eden (כַּד נָפֵיק קב״ה בְּגַן עֵדֶן), for the Neshamot ascend before Him (דְּסָלְקִין נִשְׁמָתִין קַמֵּיהּ). And that voice says (וְהַהוּא קָלָא אָמַר), “What shall I proclaim?” (מָה אֶקְרָא) (Isaiah 40:6), “Go and tell them that they should engage in Orayta” (זִיל וְאֵימָא לוֹן דְּיִשְׁתַּדְּלוּן בְּאוֹרַיְיתָא), “to unite the Shekhinta with the Holy One Blessed Be He” (לְחַבְּרָא שְׁכִינְתָא עִם קב״ה), like David who said (כְּגוַונָא דְּדָוִד דְּאָמַר), “If I give sleep to my eyes, and slumber to my eyelids, until I find a place for Hashem, dwelling places for the Mighty One of Yaakov” (אִם אֶתֵּן שֵׁנָה לְעֵינָי וּלְעַפְעַפַּי תְּנוּמָה עַד אֶמְצָא מָקוֹם לַי״י מִשְׁכָּנוֹת לַאֲבִיר יַעֲקֹב) (Psalms 132:4–5). And he would engage in Orayta (וְאִיהוּ הֲוָה מִשְׁתַּדֵּל בְּאוֹרַיְיתָא), to unite Imma, concerning whom it is said (לְחַבְּרָא אִמָּא דְּאִתְּמַר בָּהּ), “and do not forsake the Torah of your mother” (וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ) (Proverbs 1:8), with her Husband (עִם בַּעְלָהּ), for the Shekhinta from the side of Chesed is called bestowal of kindnesses to Israel (דְּהָא שְׁכִינְתָא מִסִּטְרָא דְּחֶסֶד אִתְקְרִיאַת גְּמִילוּת חֲסָדִים לְיִשְׂרָאֵל), and from the side of Gevurah she is called binding and sacrifice (וּמִסִּטְרָא דִּגְבוּרָה אִתְקְרִיאַת עֲקֵידָה וְקָרְבָּנָא), and from the side of the middle pillar she is called Torah (וּמִסִּטְרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא אִתְקְרִיאַת תּוֹרָה). And there is none who arouses her through these attributes toward her Husband (וְלֵית מַאן דְּיִתְעַר לָהּ בְּאִלֵּין מִדּוֹת לְגַבֵּי בַּעְלָהּ), this is what is written (הָדָא הוּא דִכְתִיב), “she has none to comfort her from among all her lovers” (אֵין לָהּ מְנַחֵם מִכָּל אֹהֲבֶיהָ), “all her companions have dealt treacherously with her, they have become her enemies” (כָּל רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים) (Lamentations 1:2), through repentance and difficulty and dispute in the Oral Torah (בִּתְיוּבְתָּא וְקוּשְׁיָא וּמַחֲלוֹקֶת בְּתוֹרָה שֶׁבְּעַל פֶּה). And concerning them it says (וְאָמַר בְּהוֹן), “and they embittered their lives” (וַיְמָרֲרוּ אֶת חַיֵּיהֶם) (Exodus 1:14), “with hard labor” (בַּעֲבוֹדָה קָשָׁה), this is difficulty (דָּא קוּשְׁיָא), “with mortar” (בְּחֹמֶר), this is an a fortiori inference (דָּא קַל וָחֹמֶר), “and with bricks” (וּבִלְבֵנִים), this is the clarification of the halakhot (לִיבּוּן הַהֲלָכוֹת). And its secret is (וְסוֹדוֹ הוּא), that it is impossible to arrive at a halakhic ruling except through difficulties and great pressure (שֶׁאִי אֶפְשָׁר לְהַגִּיעַ אֶל פְּסַק הֲלָכָה אֶלָּא עַל יְדֵי קוּשְׁיוֹת בְּדוֹחַק גָּדוֹל), for the Klipah obstructs (כִּי הַקְּלִיפָּה מְעַכֶּבֶת), surrounding the light of the Oral Torah from every side (הַסּוֹבֶבֶת הָאוֹר שֶׁל תּוֹרָה שֶׁבְּעַל פֶּה מִכָּל צַד). And therefore when he struck the rock (וְלָכֵן כְּשֶׁהִכָּה הַסֶּלַע), this is the daughter of the King, the Oral Torah (דָּא בַּרְתָּא דְּמַלְכָּא תּוֹרָה שֶׁבְּעַל פֶּה), only drops emerged (לֹא יָצְאוּ אֶלָּא טִפִּין טִפִּין), and therefore “they embittered their lives” through difficulties (וְלָכֵן וַיְמָרֲרוּ אֶת חַיֵּיהֶם בְּקוּשְׁיוֹת), until the waters of Orayta emerged abundantly (עַד שֶׁיָּצְאוּ הַמַּיִם דְּאוֹרַיְיתָא רַבִּים), in one pouring without interruption (בִּשְׁפִיכָה אַחַת בְּלִי הַפְסָק). And then the Razin d’Orayta [mysteries of Orayta] shall emerge (וְאָז יֵצְאוּ הָרָזִין דְּאוֹרַיְיתָא), the Ta’amei Torah [musical accents of the Torah] of the Oral Torah (טַעֲמֵי תּוֹרָה שֶׁבְּעַל פֶּה), and there will be no need for the great toil of difficulties (וְאֵין צוֹרֶךְ לְטִרְחָא גְּדוֹלָה שֶׁל הַקּוּשְׁיוֹת), rather its simple meaning and its secret will immediately be explained together (אֶלָּא כָּל פְּשׁוּטוֹ תֵּכֶף סוֹדוֹ עָלָיו מְבֹאָר), for the mysteries are primary (כִּי הָרָזִין הֵם עִיקָּר), why the halakhic ruling is thus (לָמָּה הַפְּסַק הֲלָכָה הִיא כָּךְ) (Gra on Proverbs 5:18), and what it damages Above if one does not act according to the words of the Sages (וּמַה שֶּׁפּוֹגֵם לְמַעְלָה אִם לֹא יַעֲשֶׂה כְּדִבְרֵי חֲכָמִים), and this depends primarily upon the secret of that judgment (וְזֶה תָּלוּי בְּעִיקַּר סוֹד הַדִּין הַהוּא). And all of it shall be explained through the Mashiach of Hashem, who is anointed with the oil of holy anointing (וְהַכֹּל יִהְיֶה מְבֹאָר עַל יְדֵי מְשִׁיחַ ה׳ הַנִּמְשָׁח בְּשֶׁמֶן מִשְׁחַת קֹדֶשׁ), and especially when there shall be revealed with him (וּבִפְרָט שֶׁיִּתְגַּלּוּ עִמּוֹ), the worlds of the Yud of Havayah (עוֹלָמוֹת חַיוּ״ד שֶׁל הֲוָיָ״ה), which have been hidden from us until now (הַנִּסְתָּרִים מֵאִתָּנוּ עַד עַתָּה), concerning which it is said (דְּאִתְּמַר בֵּיהּ), “I shall hide My face from them, I shall see what their end shall be” (אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם) (Deuteronomy 32:20). And it is known (וְיָדוּעַ), that every single parashah, its secrets have no end (כִּי כָּל פָּרָשָׁה וּפָרָשָׁה סוֹדוֹתֶיהָ אֵין לָהֶם סוֹף), for every spiritual light has no boundary (כִּי כָּל אוֹר רוּחָנִי אֵין לוֹ גְּבוּל), except according to that which is transmitted Above through Ruach HaKodesh (רַק הַנִּמְסָר בַּמָּרוֹם עַל יְדֵי רוּחַ הַקֹּדֶשׁ), which itself also has no measure and no boundary there (שֶׁגַּם לוֹ אֵין שִׁיעוּר וּגְבוּל שָׁם). As the Ari, of blessed memory, said (כְּמוֹ שֶׁאָמַר הָאֲרִ״י ז״ל), if I were to expound for eighty consecutive years, without exaggeration (אִלּוּ הָיִיתִי דּוֹרֵשׁ שְׁמוֹנִים שָׁנָה רְצוּפוֹת בְּלִי גוּזְמָה), I would not be able to finish (לֹא יָכֹלְתִּי לְסַיֵּם), what I taught now in this very moment (מַה שֶּׁלִּמַּדְתִּי עַתָּה בְּרֶגַע הַזֶּה), regarding the portion of Bil‘am and his donkey (בְּפָרָשַׁת בִּלְעָם וּבַאֲתוֹנוֹ). And especially one who merits to ascend without hindrance after his death (וּבִפְרָט מַה שֶּׁזּוֹכֶה לַעֲלוֹת בְּלִי מוֹנֵעַ אַחֲרֵי מוֹתוֹ), to the place fitting for him (לִמְקוֹמוֹ הָרָאוּי לוֹ), if he studies the Razei HaTorah [mysteries of the Torah] (אִם לוֹמֵד רָזֵי הַתּוֹרָה).

For one who did not engage in this wisdom (כִּי מִי שֶׁלֹּא עָסַק בְּחָכְמָה זוֹ), at the time of his death (בִּשְׁעַת מִיתָתוֹ), even though he has Torah and good deeds in his hand (אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים), Yofiel, chief of the Serafim, pushes him outside (יוֹפִיאֵל רֹאשׁ הַשְּׂרָפִים דּוֹחֶה אוֹתוֹ לַחוּץ), and the Serafim beneath him, all of whom have six wings (וְהַשְּׂרָפִים שֶׁהֵם תַּחְתָּיו כּוּלָּם יֵשׁ לָהֶם שֵׁשׁ כְּנָפַיִם), burn him with the vapors of their wings (שׂוֹרְפִים אוֹתוֹ בְּהַבְלֵי כַנְפֵיהֶם). And he returns and is renewed (וְחוֹזֵר וּמִתְחַדֵּשׁ), and they return and burn him (וְחוֹזְרִים וְשׂוֹרְפִים אוֹתוֹ), and so he is judged (וְכֵן נִידוֹן), until the mercies of the Holy One Blessed Be He are stirred upon him (עַד שֶׁמִּתְגַּלְגֵּל רַחֲמָיו שֶׁל הקב״ה עָלָיו), and He creates him another time (וּבוֹרְאוֹ פַּעַם אַחֶרֶת). And they are the souls that yearn for this wisdom (וְהֵם הַנְּשָׁמוֹת הַחוֹשְׁקוֹת בְּחָכְמָה זוֹ), who were struck from ancient times (שֶׁלָּקוּ מִקַּדְמַת דְּנָא), and all this is if he was able to cleave and did not cleave (וְכָל זֶה אִי יָכוֹל לְאַדְבְּקָא וְלָא אַדְבִּיק), he is judged for this (הוּא נִידוֹן עַל זֶה), for he damaged the Yud of the Name (כִּי פָּגַם בְּהַיוּ״ד שֶׁל הַשֵּׁם), and this he must rectify (וְאֶת זֶה צָרִיךְ לְתַקֵּן), as I shall explain regarding the Neshamah [soul] in the Heichalot [palaces] of Beri’ah (כַּאֲשֶׁר אֲבָאֵר בְּעִנְיַן הַנְּשָׁמָה בְּהֵיכְלֵי בְּרִיאָה), with Heavenly assistance (בְּסִיַּעְתָּא דִּשְׁמַיָּא). And I, Naftali son of my master, my father, the pious one, our teacher the Rav Rabbi Yaakov Elchanan, of blessed holy memory (וַאֲנִי נַפְתָּלִי בֶּן לַאדוֹנִי אָבִי הֶחָסִיד מוֹרֵנוּ הָרַב רַבִּי יַעֲקֹב אֶלְחָנָן זלה״ה), shall hope for the salvation of my hands (אִיחֵל לִתְשׁוּעַת יָדִי), to illuminate me through the master girded at the loins, Eliyahu (לְהָאִיר אוֹתִי עַל יְדֵי מָארֵי חֲגִיר חַרְצִין אֵלִיָּהוּ), with Razin d’Orayta [mysteries of Orayta] (בְּרָזִין דְּאוֹרַיְיתָא), “Yaakov shall rejoice, Israel shall be glad” (יָגִיל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7), blessed is Hashem forever (יִתְבָּרַךְ י־י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).