Chapter Seventeen (פֶּרֶק שִׁבְעָה עָשָׂר)

We said in the previous chapter before this one (אָמַרְנוּ בַּפֶּרֶק שֶׁלְּמַעְלָה הַקּוֹדֵם אֶל זֶה), that in Ze’ir there are two colors, white and red (שֶׁיֵּשׁ בִּזְעֵיר תְּרֵין גַּוְונִין חִוָּר וְסוּמָק), and green is the third color (וְיָרוֹק הוּא גַּוְונָא תְּלִיתָאָה), and all of it comes through the power of the three Mochin of the Lamed of the Tzelem [Image] (וְהַכֹּל בָּא מִכֹּחַ שְׁלֹשָׁה מוֹחִין שֶׁל הַלָּמֶ״ד דְּצֶלֶ״ם), from which Chokhmah, Binah, and Da’at are made in Ze’ir Anpin (אֲשֶׁר נַעֲשֶׂה מִמֶּנּוּ חָכְמָה וּבִינָה וָדַעַת בִּזְעֵיר אַנְפִּין). Therefore in this Gulgalta [skull] as well (וְלָכֵן גַּם בַּגּוּלְגַּלְתָּא הַזֹּאת), they made three cavities (עָשׂוּ תְּלַת חַלְלִין), in which the Mochin are placed (דְּמוֹחָא מוּנָח בְּהוּ), and therefore it says in the Idra Naso, daf 59 (וְלָכֵן אוֹמֵר בְּאַדְרָא נָשֹׂא דַּף נ״ט עַמּוּד ב׳ עָלֶה ב׳), and this is its language (וְזֶה לְשׁוֹנוֹ): “In the cavities of the Gulgalta [skull], three cavities are found, in which the Mochin dwell, and a thin membrane covers them” (בַּחֲלָלִין דְּגוּלְגַּלְתָּא תְּלַת חַלְלִין אִשְׁתְּכָחוּ דְּשַׁרְיָא בְּהוּ מוֹחָא וּקְרוֹמָא דַּקִּיק חָפְיָא עֲלַיְיהוּ) (Zohar Bamidbar 139b). For this dew must not be sealed up (שֶׁמֻּכְרָח הַטַּל הַזֶּה שֶׁלֹּא יִהְיֶה סָתוּם), as it is in the Kroma DeAvira [Membrane of the Air] of the Elder (כְּמוֹ בִּקְרוֹמָא דַּאֲוִירָא הַזָּקֵן), of Atik Yomin (שֶׁל עַתִּיק יוֹמִין), which is exceedingly strong (וְחָזָק מְאֹד), and closes it so that this Mochin cannot descend below (וְסוֹגֵר אוֹתוֹ שֶׁלֹּא יֵצֵא הַמּוֹחַ הַזֶּה לְמַטָּה), except by pressing out tiny drops (כִּי אִם בִּדְחִיקוּ טִפִּין זְעֵירִין), and this membrane is hard like an elder who has lived many years (וְהַקְּרוֹם הַזֶּה הוּא קָשֶׁה כְּזָקֵן שֶׁחָיָה שָׁנִים רַבִּים). Therefore it closes this dew very securely (לָכֵן הוּא סוֹגֵר הֵיטֵב אֶת הַטַּל הַזֶּה), so that it should not emerge outward (שֶׁלֹּא יֵצֵא חוּצָה), except by pressing it out (כִּי אִם בִּדְחִיקוּ), for the world cannot exist without dew (שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלֹא טַל), therefore it is never withheld (לָכֵן אֵינוֹ נֶעְצָר). But the dew of Ze’ir Anpin, which is called Na’ar Yisrael [Youth of Yisrael] (אֲבָל הַטַּל שֶׁל זְעֵיר אַנְפִּין הַנִּקְרָא נַעַר יִשְׂרָאֵל), is placed within a thin membrane (מוּנָח בִּקְרוֹמָא דַּק), like the membrane of a young child (כְּמוֹ הַקְּרוֹם שֶׁל נַעַר קָטוֹן), and it drips easily (וּבְקַל נוֹטֵף), and bestows below (וּמַשְׁפִּיעַ לְמַטָּה), and it is not sealed like that of Arich Anpin (וְאֵינוֹ סָתוּם כְּמוֹ שֶׁל אֲרִיךְ אַנְפִּין), nor is it hard (וְאֵינוֹ קָשֶׁה). Therefore it says there in the Idra (לָכֵן אוֹמֵר שָׁם בְּאַדְרָא): “And a thin membrane covers them” (וּקְרוֹמָא דַּקִּיק חָפְיָא עֲלַיְיהוּ), “but not the aged and sealed membrane of Atik Yomin” (אֲבָל לָא קְרוֹמָא קַשִּׁישָׁא סְתִימָא דְּעַתִּיק יוֹמִין). For the Malkhut of Adam Kadmon, whose seven Tikkunim are called Atik Yomin (כִּי מַלְכוּת דְּאָדָם קַדְמוֹן שִׁבְעָה תִּיקּוּנִים שֶׁלָּהּ נִקְרְאוּ עַתִּיק יוֹמִין), “and because of this, this Mochin spreads forth and illuminates into thirty-two paths” (וּבְגִין כָּךְ הַאי מוֹחָא אִתְפַּשַּׁט וְנָהִיר לִתְלָתִין וּתְרֵין שְׁבִילִין).

The explanation is (פֵּרוּשׁ): “and because of this” (וּבְגִין כָּךְ), since the membrane of Ze’ir Anpin is not closed (מֵאַחַר שֶׁלֹּא נִסְגַּר הַקְּרוֹם שֶׁל זְעֵיר אַנְפִּין), therefore the thirty-two Elohim emerge (לָכֵן יוֹצְאִים הַל״ב אֱלֹהִים), which are Dinim [judgments] (שֶׁהֵם דִּינִים), and spread forth into the three hundred and twenty Dinim [judgments] of Ze’ir and the three hundred and twenty-five Dinim [judgments] of the Nukvah (וּמִתְפַּשְּׁטִים לְשַׁ״ךְ דִּינִין לִזְעֵיר וּלְשכ״ה דִּינִין דְּנוּקְבָא). And according to the intention of the Mekhaven [one who directs the intention] (וּבְכַוָּנַת הַמְכַוֵּן), it is thin (הוּא דַּקִּיק), and the membrane of Ze’ir Anpin is open to act (וּפָתוּחַ הַקְּרוֹם דְּזְעֵיר אַנְפִּין לִפְעוֹל), and to spread forth the activity of judgment (וּלְהִתְפַּשֵּׁט פְּעוּלַת הַדִּין), but the membrane of Atik Yomaya [Ancient of Days] is sealed (אֲבָל הַקְּרוֹם שֶׁל עַתִּיק יוֹמַיָּא הוּא סָתוּם), and it does not spread forth into the thirty-two Elohim mentioned above (וְאֵינוֹ מִתְפַּשֵּׁט בְּל״ב אֱלֹהִים הַנִּזְכָּר), but only into the two Yod-Vavs of the Aleph of Ein [Nothingness] (רַק לִשְׁנֵי י״ו שֶׁל הָאָלֶ״ף דְּאֵין), and the number of the thirty-two is found there within the inclusion of the two Yod-Vavs of the Aleph mentioned above (וְהַמִּסְפָּר שֶׁל הַל״ב נִמְצָא שָׁם בִּכְלִילוּת שְׁנֵי י״ו שֶׁל הָאָלֶ״ף הַנִּזְכֶּרֶת). And it is known that a Shevil [Path] is from Abba (וְיָדוּעַ כִּי שְׁבִיל הוּא מֵאַבָּא), in the secret of the thirty-two Paths of Chokhmah (בְּסוֹד הַל״ב נְתִיבוֹת חָכְמָה), for Shevil [Path] and Netiv [Pathway] are one and the same thing (כִּי שְׁבִיל וְנָתִיב הוּא דָּבָר אֶחָד), and the Yesod of Abba is called Shevil [Path] (וִיסוֹד שֶׁל אַבָּא נִקְרָא שְׁבִיל), and since it is not sealed (וּמֵאַחַר שֶׁאֵינוֹ סָתוּם), therefore it spreads forth into the thirty-two Elohim (לָכֵן הוּא מִתְפַּשֵּׁט לְל״ב אֱלֹהִים), “this is what is written: ‘And a river went out from Eden’” (הֲדָא הוּא דִכְתִיב וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10), which is Abba (שֶׁהוּא אַבָּא). [Meaning (רוֹצֶה לוֹמַר): the river is the Shevil [Path], the Yesod of Abba (נָהָר הוּא הַשְּׁבִיל יְסוֹד אַבָּא), which is called Eden in every place (שֶׁהוּא נִקְרָא עֵדֶן בְּכָל מָקוֹם), but Binah itself is called river (אֲבָל בִּינָה עַצְמָהּ נִקְרֵאת נָהָר), namely (דְּהַיְינוּ): the Yesod of Imma that goes out from Eden, which is Chokhmah (יְסוֹד אִמָּא הַיּוֹצֵא מֵעֵדֶן שֶׁהוּא חָכְמָה), namely Abba itself (דְּהַיְינוּ אַבָּא עַצְמוֹ), through its Yesod, which is its Shevil [Path] (דֶּרֶךְ יְסוֹד שֶׁלּוֹ שֶׁהוּא הַשְּׁבִיל שֶׁלּוֹ)]. “And they are companions who never separate forever” (וְאִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין) (Zohar Vayikra 4a), in a constant union (בְּזִוּוּג תָּדִיר), and the Yesod of Abba and the Yesod of Imma are intertwined with one another continually (וִיסוֹד אַבָּא וִיסוֹד אִמָּא מְעוֹרִים זֶה בָּזֶה תָּמִיד), “like a man cleaving to his companion” (כְּמַעַר אִישׁ וְלִוְיָתוֹ), and our Sages of Blessed Memory said (וְאָמְרוּ רַזַ״ל): “like a man with his companion” (כְּמַעַר אִישׁ עִם הַלִּוְיָה שֶׁלּוֹ) (Yoma 54a), which is the female (שֶׁהִיא הַנְּקֵבָה), and therefore it says “from Eden” (וְלָכֵן אוֹמֵר מֵעֵדֶן), meaning that the river goes out together with Eden (רוֹצֶה לוֹמַר נָהָר יוֹצֵא עִם עֵדֶן), because the male includes the female in a powerful unity (עַל שֵׁם שֶׁהַזָּכָר כּוֹלֵל הַנְּקֵבָה בְּאַחְדוּת חָזָק). And his saying, “to water the garden” (וְאוֹמְרוֹ לְהַשְׁקוֹת אֶת הַגָּן) (Genesis 2:10), refers to Ze’ir Anpin (הוּא זְעֵיר אַנְפִּין), upon whom comes the influence of the thirty-two Elohim through the river, which is Binah (שֶׁהַשְׁפָּעָתָם שֶׁל הַל״ב אֱלֹהִים עָלָיו עַל יְדֵי הַנָּהָר שֶׁהִיא הַבִּינָה), and “it became four heads” (וְהָיָה לְאַרְבָּעָה רָאשִׁים) (Genesis 2:10), namely the four heads of the Tefillin that we mentioned (שֶׁל תְּפִלִּין שֶׁאָמַרְנוּ), and afterward three are made from it (וְאַחַר כָּךְ נַעֲשֶׂה מִמֶּנּוּ שְׁלֹשָׁה). And it was taught (וְתָאנָא): “In the three cavities of the Gulgalta [skull] the Mochin dwell” (בִּתְלַת חַלְלִין דְּגוּלְגַּלְתָּא מוֹחָא שַׁרְיָא), “from one cavity of the Mochin there bursts forth one spring to four sides” (מֵחַלָּלָא חַד מוֹחָא אִתְבְּקַע חַד מַבּוּעָא לְאַרְבַּע סִטְרִין), “and from that Mochin which dwells in this cavity emerge thirty-two paths for the spirits of Chokhmah” (וְנָפִיק מֵהַהוּא מוֹחָא דְּשַׁרְיָא בְּהַאי חַלָּלָא תְּלָתִין וּתְרֵין שְׁבִילִין לְרוּחִין דְּחָכְמְתָא) (Zohar Bamidbar 136a). And this is the Mochin of Chokhmah of Ze’ir Anpin that is within his Gulgalta [skull] (וְזֶהוּ מוֹחַ חָכְמָה שֶׁל זְעֵיר אַנְפִּין שֶׁבְּתוֹךְ הַגּוּלְגַּלְתָּא דִּילֵיהּ). “From the second cavity another spring bursts forth and spreads out” (מֵחַלָּלָא תַּנְיָינָא מִתְבַּקְּעָא וּמִתְפַּשְּׁטָא חַד מַבּוּעָא אָחֳרָא), “and fifty gates are opened” (וּמִתְפַּתְּחִין חַמְשִׁין תַּרְעִין), “from these fifty gates are held the fifty days of the Orayta” (מֵאֵלּוּ חַמְשִׁין תַּרְעִין אִתְאַחֲדִין חַמְשִׁין יוֹמִין דְּאוֹרַיְיתָא), “the fifty years of the Jubilee” (חַמְשִׁין שְׁנִין דְּיוֹבְלָא), “the fifty thousand generations” (נ׳ אֶלֶף דָּרִין), “which the Holy One Blessed Be He is destined to restore His spirit to him and cause it to dwell within him” (דְּזָמִין קב״ה לְאַתָּבָא רוּחֵיהּ לֵיהּ וּלְשַׁרְיָא בֵיהּ). All of these are drawn from the Binah of Ze’ir Anpin that is within the Gulgalta [skull] (כָּל אֵלּוּ נִמְשָׁכִים מִן הַבִּינָה דְּזְעֵיר אַנְפִּין שֶׁבְּתוֹךְ הַגֻּלְגֹּלֶת), and these are the “new Neshamot [souls]” that are destined to be created in the time of freedom (וְאֵלּוּ הַנְּשָׁמוֹת חַדְתִּין שֶׁעֲתִידִין לְהִבָּרֵא בִּזְמַן הַחֵרוּת), and the World of Neshamot [souls] that will come from Binah (וְעוֹלָם הַנְּשָׁמוֹת שֶׁיָּבוֹאוּ מִבִּינָה), and they are His delight (וְהֵם הַנַּחַת רוּחַ שֶׁלּוֹ), that He will rectify before the ancient Neshamot [souls] (שֶׁיְתַקֵּן קֹדֶם הַנְּשָׁמוֹת הַיְשָׁנוֹת), “and then the two shall come” (וּכְדֵין תַּרְתֵּין עֲתִידִין לְמֵיתֵי), according to the words of that Elder in the Great Zohar, Parashat Bereshit (כְּדִבְרֵי הַהוּא סָבָא בַּזֹּהַר גָּדוֹל פָּרָשַׁת בְּרֵאשִׁית). And because Ze’ir Anpin is built from seven Sefirot (וּלְהִיוֹת שֶׁזְּעֵיר אַנְפִּין הוּא נִבְנֶה מִזּ׳ סְפִירוֹת), it follows that each one is included within seven (נִמְצָא כָּל אַחַת כְּלוּלָה מִשִּׁבְעָה), and seven times seven equals forty-nine (וְז׳ פְּעָמִים ז׳ עוֹלֶה מ״ט), and the Binah of Ze’ir Anpin is the fiftieth gate (וְהַבִּינָה דְּזְעֵיר אַנְפִּין הִיא שַׁעַר הַחֲמִשִּׁים), therefore there were fifty days from the Exodus from Egypt until the day that Yisrael received the Torah from Mount Sinai (לָכֵן הָיוּ חֲמִשִּׁים יוֹם מִיצִיאַת מִצְרַיִם עַד יוֹם שֶׁקִּבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה מֵהַר סִינַי). And through it they were clarified and purified from the forty-nine impure days (וּבוֹ נִתְבָּרְרוּ וְנִתְלַבְּנוּ מִן מ״ט יוֹמַיָּא טָמֵא), and attached themselves to the forty-nine pure faces (וְדָבְקוּ עַצְמָם בְּמ״ט פָּנִים טָהוֹר), until they reached the fiftieth gate of Binah itself (עַד הַגִּיעָם אֶל שַׁעַר הַחֲמִשִּׁים שֶׁל בִּינָה עַצְמָהּ), which is entirely pure and has no impure face corresponding to it whatsoever (שֶׁכֻּלּוֹ טָהוֹר וְאֵין שׁוּם פָּנִים טָמֵא כְּנֶגְדָּהּ), unlike the forty-nine faces of Ze’ir Anpin, which are seven times seven (כְּמוֹ אֵצֶל הַמ״ט פָּנִים דְּז״א ז׳ פְּעָמִים ז׳). And then the Gates of Freedom were opened for them (וְאָז נִפְתַּח לָהֶם תַּרְעִין דְּחֵירוּתָא), and their contamination ceased entirely (וּפָסְקָה זוֹהֲמָתָן מִכָּל וָכֹל), just like Ze’ir Anpin (כְּמוֹ זְעֵיר אַנְפִּין), in whom the food was clarified from amidst the refuse (שֶׁנִּתְבָּרֵר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת), from all of his seven Sefirot (מִכָּל הַזּ׳ סְפִירוֹת שֶׁלּוֹ), and the Dinim [judgments] and the excesses were separated from the vessel of Ze’ir in the World of Tikkun (וְהוּבְדְּלוּ הַדִּינִין וְהַמּוֹתָרוֹת מִכְּלִי זְעֵיר בְּעוֹלָם הַתִּיקּוּן). And then the Upper Imma bestowed Rachamim [mercies] upon him (וְאָז אִמָּא עִלָּאָה הִשְׁפִּיעָה עָלָיו רַחֲמִים), and his Sefirot were sweetened through nursing and maturation (וְנִתְמַתְּקוּ סְפִירוֹתָיו עַל יְדֵי הַיְנִיקָה וְהַגַּדְלוּת), so too were Yisrael at the Exodus from Egypt (כֵּן הָיוּ יִשְׂרָאֵל בִּיצִיאַת מִצְרַיִם), who required clarification (שֶׁהֻצְרְכוּ לְבֵרוּר), for they had become defiled in all forty-nine impure faces (כִּי נִטְמְאוּ בְּכָל מ״ט פָּנִים טָמֵא), which are the idols of Egypt (שֶׁהֵן גִּלּוּלֵי מִצְרַיִם), therefore they required such a clarification (לָכֵן הֻצְרְכוּ לְבֵרוּר כָּזֶה). And this is the secret of the Counting of the Omer (וְזֶהוּ סוֹד סְפִירַת הָעוֹמֶר), just as with a zavah [a woman with an atypical flow] and a niddah [a menstruant] (כְּמוֹ אֵצֶל זָבָה וְנִדָּה), concerning whom it is said (שֶׁנֶּאֱמַר): “And she shall count for herself” (וְסָפְרָה לָהּ) (Leviticus 15:28), and it is a commandment to count the days and the weeks (וּמִצְוָה לְמִמְנֵי יוֹמֵי וְשָׁבוּעֵי) (Rosh Hashanah 5a), for each day they would remove themselves from one impure face of impurity (כִּי בְּכָל יוֹם הָיוּ מְסַלְּקִים עַצְמָם מִטֻּמְאַת פָּנִים אֶחָד שֶׁל טָמֵא), and they would ascend toward the great purity of the fiftieth gate itself (וְהָיוּ עוֹלִים לַטָּהֳרָה הַגְּדוֹלָה שֶׁל שַׁעַר הַחֲמִשִּׁים עַצְמָהּ). And then they merited the Torah (וְאָז זָכוּ לַתּוֹרָה), which are the Mochin that Ze’ir Anpin merited after the clarification of food from amidst the refuse (שֶׁהֵן הַמּוֹחִין שֶׁזָּכָה בָּהֶם ז״א אַחַר שֶׁנִּתְבָּרֵר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת), and then certainly (וְאָז פְּשִׁיטָא), they possessed complete freedom (הָיָה לָהֶם חֵרוּת מִכָּל וָכֹל), since they had removed themselves from all the impurity of the idols of Egypt, which are the forty-nine impure faces (כֵּיוָן שֶׁסִּלְּקוּ עַצְמָם מִכָּל טֻמְאַת גִּלּוּלֵי מִצְרַיִם שֶׁהֵם מ״ט פָּנִים טָמֵא). And not only this (וְלֹא זֹאת בִּלְבַד), but they ascended to the level of absolute purity (אֶלָּא עָלוּ לְמַדְרֵגַת הַטָּהֳרָה הַמֻּחְלֶטֶת), in which there is no impurity (שֶׁאֵין בָּהּ טֻמְאָה), for the external forces do not draw sustenance from Binah at all (כִּי הַחִיצוֹנִים אֵינָם יוֹנְקִים מִן הַבִּינָה כְּלָל), and certainly by right they possessed freedom from the Angel of Death (וּבְוַדַּאי בְּדִין הָיָה לָהֶם חֵרוּת מִמַּלְאַךְ הַמָּוֶת), freedom from the subjugation of kingdoms (חֵרוּת מִשִּׁעְבּוּד מַלְכֻיּוֹת). Therefore, through the sin of the Calf and its like (וְלָכֵן בְּחֵטְא הָעֵגֶל וְדוּגְמָתוֹ), those fifty days have remained until this day (נִשְׁאֲרוּ אוֹתָן הַחֲמִשִּׁים יוֹם עַד הַיּוֹם), without complete clarification (שֶׁאֵין לָהֶם בֵּרוּר שָׁלֵם), except through the final Redeemer (אֶלָּא עַל יְדֵי הַגּוֹאֵל הָאַחֲרוֹן), and they are the days in which a woman is not in purity for her husband (וְהֵם הַיָּמִים שֶׁלֹּא בְטָהֳרָה אִשָּׁה לְבַעְלָהּ), and they are days of Din [judgment] (וְהֵם יְמֵי דִּין), and they are the days concerning which you will say (וְהֵם הַיָּמִים שֶׁתֹּאמַר): “I have no pleasure in them” (אֵין לִי בָהֶם חֵפֶץ) (Ecclesiastes 12:1). And a person must be careful during these days (וְצָרִיךְ הַבֶּן אָדָם לְהִזָּהֵר בָּהֶם), lest he be punished by going into a place of danger (שֶׁלֹּא יֵעָנֵשׁ לֵילֵךְ בִּמְקוֹם סַכָּנָה), as is known to those who know their power in truth (כַּנּוֹדָע לְיוֹדְעֵי כֹּחָם עַל אֲמִתָּתָם), and especially the disciples of Rabbi Akiva ben Yosef, peace be upon him (וּבִפְרָט תַּלְמִידֵי רַבִּי עֲקִיבָא בֶּן יוֹסֵף עָלָיו הַשָּׁלוֹם), who numbered twenty-four thousand (שֶׁהָיוּ כ״ד אֶלֶף), all of whom died from Pesach until Atzeret, may the Merciful One save us (כֻּלָּם מֵתוּ מִפֶּסַח וְעַד עֲצֶרֶת רַחֲמָנָא לִיצְלַן) (Yevamot 62b). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “On a good day be in goodness, and on a day of adversity consider” (בְּיוֹם טוֹבָה הֱיֵה בְטוֹב וּבְיוֹם רָעָה רְאֵה) (Ecclesiastes 7:14), so that the Accuser does not seize you (שֶׁלֹּא יִתְפֹּס אוֹתְךָ הַמְקַטְרֵג), for the net and the snare are spread over all the living (כִּי הָרֶשֶׁת וְהַמְּצוּדָה פְּרוּשָׂה עַל כָּל הַחַיִּים), and “there is no one who understands and no one who takes it to heart” (וְאֵין מֵבִין וְאֵין אִישׁ שָׂם עַל לֵב) (Isaiah 57:1), “for because of the evil the righteous one is gathered away” (כִּי מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק) (Isaiah 57:1). And it is better that one not travel on the road during those days (וְיוֹתֵר טוֹב שֶׁלֹּא יֵלֵךְ בַּדֶּרֶךְ בְּאוֹתָן הַיָּמִים), for all roads are presumed to be dangerous (כִּי כָּל הַדְּרָכִים בְּחֶזְקַת סַכָּנָה הֵם), and the Satan prosecutes at a time of danger (וְהַשָּׂטָן מְקַטְרֵג בִּשְׁעַת סַכָּנָה) (Berakhot 43b). And especially one who was harmed during them in a first or second Gilgul [reincarnation] or the like (וּבִפְרָט מִי שֶׁנִּיזּוֹק בָּהֶם בְּגִלְגּוּל רִאשׁוֹן אוֹ שֵׁנִי וְדוּגְמָתוֹ), or whose fathers died during those days, at that hour and on that day (אוֹ אֲבוֹתָיו מֵתוּ בְּאוֹתָן הַיָּמִים וְאוֹתָהּ הַשָּׁעָה וְאוֹתוֹ הַיּוֹם), must guard himself (צָרִיךְ לִשְׁמוֹר אֶת עַצְמוֹ), for he does not possess an established presumption of safety (כִּי אֵינוֹ מֻחְזָק), and one who seeks to remove his fellow from his presumption bears the burden of proof (וְהַמּוֹצִיא חֲבֵרוֹ מֵחֶזְקָתוֹ עָלָיו הָרְאָיָה), to bring proof of merit in order to be saved (לְהָבִיא רְאָיָה שֶׁל זְכוּת לְהִנָּצֵל). And only with difficulty does he remove the Accuser from his presumption (וּבְקֹשִׁי מוֹצִיא אֶת הַמְקַטְרֵג מֵחֶזְקָתוֹ), namely the presumption of danger (דְּהַיְינוּ חֶזְקַת סַכָּנָה). And therefore as well we fast on the day that his father or mother died (וְלָכֵן גַּם כֵּן אָנוּ מִתְעַנִּים יוֹם שֶׁמֵּת בּוֹ אָבִיו אוֹ אִמּוֹ), since the Accuser prevailed over him on that day (מֵאַחַר שֶׁהַמְקַטְרֵג נִצַּח אוֹתוֹ בְּאוֹתוֹ יוֹם), and the Mazal [Fortune] of his offspring was impaired on that day every year forever (וְאִתְרַע מַזָּלֵיהּ דְּזַרְעֵיהּ בְּכָל שָׁנָה וְשָׁנָה עַד עוֹלָם בְּאוֹתוֹ יוֹם). And therefore days of adversity, such as the Ninth of Av and the Seventeenth of Tammuz (וְלָכֵן יְמֵי הָרָעָה כְּגוֹן ט׳ בְּאָב וְי״ז בְּתַמּוּז), remain without sweetening (נִשְׁאָרִים בְּלִי מִתּוּק), and they are days of Din [judgment] (וְהֵם יְמֵי דִּין), and likewise the Tenth of Tevet (וְכֵן עֲשָׂרָה בְּטֵבֵת), until the Teacher of Righteousness comes to comfort us and rectify them (עַד יָבוֹא מוֹרֶה צֶדֶק לְנַחֲמֵנוּ וּלְתַקֵּן אוֹתָם), as it is said (שֶׁנֶּאֱמַר): “The fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth shall become for the House of Yehudah joy and gladness” (צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי יִהְיֶה לְבֵית יְהוּדָה לְשָׂשׂוֹן וּלְשִׂמְחָה) (Zechariah 8:19). And likewise days of goodness, such as Pesach, in which occurred the Redemption from Egypt (וְכֵן יְמֵי הַטּוֹבָה כְּגוֹן פֶּסַח שֶׁהָיָה בּוֹ גְּאֻלַּת מִצְרַיִם), and the redemption of Purim (וּגְאֻלַּת פּוּרִים), one must rejoice in them forever (צָרִיךְ לִשְׂמֹחַ בָּהֶם עַד עוֹלָם), and they remain in their sweetness and goodness (וְנִשְׁאָרִים בְּמְתִיקוּתָם וְטוֹבוּתָם), and we are established in success through them (וַאֲנַחְנוּ מֻחְזָקִים בְּהַצְלָחָה), while the nations of the world are harmed through them all (וְאֻמּוֹת הָעוֹלָם אִתְרָעוּ מִכֻּלָּם בְּאֵלּוּ הַיָּמִים). Therefore no day resembles another day (לָכֵן אֵין לְךָ יוֹם דּוֹמֶה לַחֲבֵרוֹ), and no hour resembles another hour (וְאֵין שָׁעָה דּוֹמָה לַחֲבֶרְתָּהּ), for over all of them there is an angel appointed over it to perform its function (כִּי עַל כֻּלָּם יֵשׁ מַלְאָךְ מְמֻנֶּה עָלָיו לִפְעוֹל פְּעוּלָּתוֹ), whether the function of Chesed [kindness] or the function of Din [judgment] (אוֹ פְּעוּלַּת הַחֶסֶד אוֹ פְּעוּלַּת הַדִּין). Therefore anyone who wishes to act through the Holy Names of the Holy One Blessed Be He (לָכֵן כָּל הָרוֹצֶה לִפְעוֹל בִּשְׁמוֹתָיו הַקְּדוֹשִׁים שֶׁל קב״ה), must know for every action which hour is suited for it (צָרִיךְ שֶׁיֵּדַע לְכָל פְּעוּלָּה אֵיזוֹ שָׁעָה הַמְסֻגֶּלֶת לְכָךְ), and he will succeed exceedingly in all his actions (וְיַצְלִיחַ בְּכָל פְּעוּלּוֹתָיו מְאֹד מְאֹד), and this is sufficient (וְדַי בָּזֶה).

And let us return to the statement of the Zohar there in the Idra of Naso (וְנַחֲזוֹר אֶל הַמַּאֲמָר שֶׁל הַזֹּהַר שָׁם בְּאַדְרָא שֶׁל נָשֹׂא), which says (אוֹמֵר): “From the third cavity emerge a thousand thousands of chambers and porticos, over which Da’at dwells and resides within them” (מֵחַלָּלָא תְּלִיתָאָה נָפְקִין אַלְפִּין אַלְפִין אִדְרִין וְאַכְסַדְרָאִין דְּדַעְתָּא שַׁרְיָא עֲלַיְיהוּ וְדָרֵי בְהוּ) (Zohar Bamidbar 136a). And its explanation is (וּפֵרוּשׁוֹ), that the secret of the Da’at of Ze’ir Anpin (שֶׁסּוֹד הַדַּעַת דְּזְעֵיר אַנְפִּין), dwells in the third cavity of this Gulgalta [skull] (הוּא שׁוֹרֶה בֶּחָלָל הַשְּׁלִישִׁי מִן הַגּוּלְגַּלְתָּא הַזֹּאת), and because Da’at is the provider for the whole earth (וּמִפְּנֵי שֶׁדַּעַת הוּא הַמַּשְׁבִּיר לְכָל הָאָרֶץ), it is in the secret of Yosef (הוּא בְּסוֹד יוֹסֵף). For the Yesod of Imma reaches there (כִּי יְסוֹד אִמָּא מַגִּיעַ שָׁם), and Da’at is built from it, as is known (וְנִבְנֶה מִמֶּנּוּ דַּעַת כַּנּוֹדָע), in the secret of the extension of the joints that we explained (בְּסוֹד דְּחִיַּת הַפְּרָקִים שֶׁפֵּרַשְׁנוּ), therefore it is the one that supplies abundance to all the limbs of Ze’ir Anpin (לָכֵן הוּא הַמַּסְפִּיק שֶׁפַע לְכָל אֵיבְרֵי ז״א), and it is the one that distributes the Chesadim and the Gevurot (וְהוּא הַמְחַלֵּק הַחֲסָדִים וְהַגְּבוּרוֹת), therefore it says “chambers and porticos” (לָזֶה אוֹמֵר אִדְרִין וְאַכְסַדְרָאִין), which are many chambers that receive into themselves this great abundance (שֶׁהֵם חֲדָרִים רַבִּים שֶׁכּוֹלְלִים אֲלֵיהֶם הַשֶּׁפַע הַגָּדוֹל הַזֶּה), as it is said (שֶׁנֶּאֱמַר): “And through Da’at the chambers are filled” (וּבְדַעַת חֲדָרִים יִמָּלֵאוּ) (Proverbs 24:4), and Cheder [Chamber] is a notarikon of Chesed, Din, Rachamim (וְחֶדֶ״ר הוּא נוֹטָרִיקוֹן חֶסֶד דִּין רַחֲמִים). And it says: “a thousand thousands” (וְאוֹמֵר אַלֶף אַלְפִים), which are three thousands (שֶׁהֵם שְׁלֹשָׁה אֲלָפִים), corresponding to three Elohim in their full spellings and their squared expansions, which equal one thousand (כְּנֶגֶד שְׁלֹשָׁה אֱלֹהִים בְּמִלּוּאֵיהֶם וְרִבּוּעֵיהֶם עוֹלִים אֶלֶף), thus (כָּזֶה): Aleph (אָלֶ״ף), Aleph Lamed (אָלֶ״ף לָמֶ״ד), Aleph Lamed Heh Heh (אָלֶ״ף לָמֶ״ד הֵ״ה), Aleph Lamed Heh Heh Yod (אָלֶ״ף לָמֶ״ד הֵ״ה יוֹ״ד), Aleph Lamed Heh Heh Yod Mem (אָלֶ״ף לָמֶ״ד הֵ״ה יוֹ״ד מֵ״ם), equals one thousand (עוֹלֶה אֶלֶף). And these three Elohim correspond to the Chokhmah, Binah, and Da’at of Ze’ir (וְיֵשׁ שְׁלֹשָׁה אֱלֹהִי״ם אֵלּוּ כְּנֶגֶד חב״ד דְּזְעֵיר), which are placed within the Gulgalta [skull] (הַמּוּנָחִים בְּתוֹךְ הַגּוּלְגֹּלֶת), and the Da’at of Ze’ir includes them all within itself (וְדַעַת דְּזְעֵיר כּוֹלֵל כֻּלָּם אֵלָיו), thus they are three thousands (נִמְצָא שֶׁהֵם שְׁלֹשָׁה אֲלָפִים), namely “a thousand thousands” (דְּהַיְינוּ אַלֶף אַלְפִין). “And this cavity establishes its dwelling between this cavity and that cavity” (וְהַאי חַלָּלָא שַׁוֵּי מְדוֹרֵיהּ בֵּין הַאי חַלָּלָא וּבֵין הַאי חַלָּלָא), the explanation is (פֵּרוּשׁ): Da’at stands between Chokhmah and Binah (דַּעַת עוֹמֶדֶת בֵּין חָכְמָה וּבִינָה), in the middle between them, between right and left (בָּאֶמְצַע שְׁנֵיהֶם בֵּין יָמִין וּשְׂמֹאל), and therefore “it is filled from two sides” (וְלָכֵן אִתְמְלֵי מִתְּרֵין סִטְרִין), from the right, namely Chokhmah (מִיָּמִין דְּהַיְינוּ חָכְמָה), and from the left, namely Binah (וּמִשְּׂמֹאל דְּהַיְינוּ בִּינָה), which pour abundance into all those chambers of the Da’at of Ze’ir (הַמְּרִיקִים שֶׁפַע לְכָל אִינוּן אִדְרִין שֶׁל דַּעַת זְעֵיר), as it is said (שֶׁנֶּאֱמַר): “And through Da’at the chambers are filled” (וּבְדַעַת חֲדָרִים יִמָּלֵאוּ) (Proverbs 24:4). “And these three spread throughout the entire body, to this side and to that side” (וְאִלֵּין תְּלָתָא מִתְפַּשְּׁטִים לְכָל גּוּפָא לְהַאי סִטְרָא וּלְהַאי סִטְרָא), “and through them the entire body is held” (וּבְאִינוּן אָחִיד כָּל גּוּפָא), “and the body is held by them from all its sides” (וְאָחִיד בְּהוּ גּוּפָא מִכָּל סִטְרוֹי), “and throughout the entire body they spread and are found” (וּבְכָל גּוּפָא אִתְפַּשְּׁטוּן וְאִשְׁתַּכָּחוּ), meaning (רוֹצֶה לוֹמַר), all the limbs of the body of Ze’ir Anpin (כָּל אֵיבְרֵי הַגּוּף שֶׁל זְעֵיר אַנְפִּין), spread forth from the Chesadim and the Gevurot that descend from above (הֵם מִתְפַּשְּׁטִים מִן הַחֲסָדִים וְהַגְּבוּרוֹת הַיּוֹרְדִים מִלְמַעְלָה), as I explained to you very well in its place (כַּאֲשֶׁר בֵּאַרְתִּי לְךָ בָּאֵר הֵיטֵב בִּמְקוֹמוֹ). And “But as for me, my prayer is unto You, Hashem, at a favorable time” (וַאֲנִי תְפִלָּתִי לְךָ י״י עֵת רָצוֹן) (Psalms 69:14), may He satisfy my thirst from the river that goes out from Eden to water the garden (יַרְוֶה צִמְאוֹנִי מִנָּהָר הַיּוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן), and may He satisfy my soul with radiances (וְיַשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשִׁי), from the two Mazalin called the Bundle of Life (מִן הַתְּרֵין מַזָּלִין הַנִּקְרָאִים צְרוֹר הַחַיִּים), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “And the soul of my lord shall be bound in the Bundle of Life” (וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים) (I Samuel 25:29), of Atzilut and of Beri’ah (דַּאֲצִילוּת וּדִבְרִיאָה), for there Hashem commanded the blessing, life forevermore (כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).