Chapter Seventeen (פֶּרֶק שִׁבְעָ עָשָׂר)

And because these prayers are heard in this Heikhal [Palace] (וּבִהְיוֹת שֶׁבְּהֵיכָל זֶה נִשְׁמָעוֹת תְּפִלּוֹת אֵלּוּ), therefore it is called Oznei Hashem [the Ears of Hashem] (לָכֵן נִקְרָא אָזְנֵי ה׳). And the two angels of the north are as follows (וְשֵׁם ב׳ מַלְאָכִים שֶׁבַּצָּפוֹן): the first name is CHLCHLIAL (שֵׁם אֶחָד חַלְחַלִיאֵ״ל), and it emerges from the verse (וְיוֹצֵא מִפָּסוּק): “And likewise for the north side in length, hangings one hundred cubits long, and its pillars twenty and their sockets twenty of copper, the hooks of the pillars and their bands of silver” (וְכֵן לִפְאַת צָפוֹן בָּאֹרֶךְ קְלָעִים מֵאָה אֹרֶךְ וְעַמּוּדָיו כ׳ וְאַדְנֵיהֶם כ׳ נְחֹשֶׁת וָוֵי הָעַמּוּדִים וַחֲשֻׁקֵיהֶם כָּסֶף) (Exodus 27:11), and the Kaf is a Lamed in ATBSH (וְכַ״ף הִיא לָמֶ״ד בְּאַ״ת בַּ״ש). And the second name is QRSPHIAL (וְשֵׁם הַשֵּׁנִי קַרְסְפִיאֵ״ל), and it emerges from this same verse (וְיוֹצֵא מִפָּסוּק זֶה עַצְמוֹ): “And likewise for the north side in length, hangings one hundred cubits long, and its pillars twenty and their sockets twenty of copper, the hooks of the pillars and their bands of silver” (וְכֵן לִפְאַת צָפוֹן בָּאֹרֶךְ קְלָעִים מֵאָה אֹרֶךְ וְעַמּוּדָיו כ׳ וְאַדְנֵיהֶם כ׳ נְחֹשֶׁת וָוֵי הָעַמּוּדִים וַחֲשֻׁקֵיהֶם כָּסֶף), and the final Kaf of “baOrekh [in length]” (וְכַ״ף אֲרוּכָה שֶׁל בָּאֹרֶךְ), is exchanged with a Lamed in ATBSH (הִיא מִתְחַלֶּפֶת בְּלָמֶ״ד בְּאַ״ת בַּ״ש). And the two angels of the west are as follows (וְשֵׁם ב׳ מַלְאָכִים שֶׁבַּמַּעֲרָב): the first is SVGDIYAH (שֵׁם הָאֶחָד סוּגְדִיָה), and it emerges from the verse (וְיוֹצֵא מִפָּסוּק): “And the width of the court on the west side shall be hangings of fifty cubits, their pillars ten and their sockets ten” (וְרֹחַב הֶחָצֵר לִפְאַת יָם קְלָעִים נ׳ אַמָּה עַמּוּדֵיהֶם י׳ וְאַדְנֵיהֶם י׳) (Exodus 27:12), and the Chet of “veRochav [and the width]” is exchanged with a Samekh in ATBSH (וְח׳ שֶׁל וְרֹחַב מִתְחַלֶּפֶת בְּסָמֶ״ךְ בְּאַ״ת בַּ״ש), and likewise the Resh of “veRochav [and the width]” is exchanged with a Gimel in ATBSH (וְכֵן ר׳ שֶׁל וְרֹחַב מִתְחַלֶּפֶת בְּג׳ בְּאַ״ת בַּ״ש), and likewise the Kuf of “Kela‘im [hangings]” is exchanged with a Dalet in ATBSH (וְכֵן ק׳ שֶׁל קְלָעִים מִתְחַלֶּפֶת בְּד׳ בְּאַ״ת בַּ״ש). And the second name is GDRIYAH (וְהַשֵּׁם הַשֵּׁנִי גדריה), and it emerges from this verse (יוֹצֵא מִפָּסוּק זֶה): “And the width of the court on the west side shall be hangings of fifty cubits” ([וְרֹחַב] הֶחָצֵר לִפְאַת יָם קְלָעִים נ׳ אַמָּה) (Exodus 27:12), “their pillars ten and their sockets ten” (עַמּוּדֵיהֶם י׳ וְאַדְנֵיהֶם י׳) (Exodus 27:12), and the Resh of “heChatzer [the court]” is exchanged with a Gimel in ATBSH (וְר׳ שֶׁל הֶחָצֵר מִתְחַלֶּפֶת בְּג׳ בְּאַ״ת בַּ״ש). And the four angels of the north and of the west (וְד׳ מַלְאָכִים שֶׁל צָפוֹן וְשֶׁל מַעֲרָב), are appointed to receive the drops of blood that emerge from the circumcised infant (הֵם מְמֻנִּים לְקַבֵּל טִפֵּי הַדָּמִים הַיּוֹצְאִים מֵהַתִּינוֹק הַנִּמּוֹל), and they offer them before the Holy One, blessed be He (וּמַקְרִיבִים אוֹתָם לִפְנֵי הַקב״ה), and then He, blessed be He, becomes filled with mercy upon Yisrael (וְאָז הוּא יִתְבָּרַךְ מִתְמַלֵּא רַחֲמִים עַל יִשְׂרָאֵל), and has compassion upon them (וּמְרַחֵם עֲלֵיהֶם). And because this Heikhal [Palace] is in the secret of Yesod, as mentioned (וּלְפִי שֶׁהֵיכָל זֶה בְּסוֹד יְסוֹד כָּאָמוּר), therefore the angels within it receive the blood that emerges from the Milah [Circumcision] (לָכֵן מְקַבְּלִים הַמַּלְאָכִים שֶׁבּוֹ הַדָּם הַיּוֹצֵא מֵהַמִּילָה), which is also the secret of Yesod, as is known (שֶׁהוּא סוֹד יְסוֹד גַּם כֵּן כַּנּוֹדָע), and in this Heikhal [Palace] there is also the secret of the blood of Yitzchak Avinu, peace be upon him (וְגַם בְּהֵיכָל זֶה יֵשׁ בּוֹ סוֹד דָּמוֹ שֶׁל יִצְחָק אָבִינוּ עָלָיו הַשָּׁלוֹם).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the Heikhal [Palace] of Zohar Etzem haShamayim [Radiance of the Essence of the Heavens], which is the lower one (כִּי הֵיכָל זֹהַר עֶצֶם הַשָּׁמַיִם שֶׁהוּא הַתַּחְתּוֹן), and likewise the upper Heikhal [Palace] of Etzem haShamayim [Essence of the Heavens] (וּכְמוֹ כֵן הֵיכָל עֶצֶם הַשָּׁמַיִם הָעֶלְיוֹן), each one of them includes two Heikhalot [Palaces] (כָּל אֶחָד מֵהֶם כּוֹלֵל ב׳ הֵיכָלוֹת), namely the Heikhalot [Palaces] of Netzach and Hod that are above it (שֶׁהֵם הֵיכָלוֹת נֵצַח וְהוֹד שֶׁעָלָיו), meaning (כְּלוֹמַר), that they extend within it (שֶׁמִּתְפַּשְּׁטִים בְּתוֹכוֹ), until they are almost included within it (עַד שֶׁכִּמְעַט נִכְלָלִים בּוֹ). And through this Heikhal [Palace], which is in the secret of Yesod (וְעַל יְדֵי הֵיכָל זֶה אֲשֶׁר הוּא בְּסוֹד יְסוֹד), they perform their functions (פּוֹעֲלִים פְּעֻלּוֹתֵיהֶם), for everything that descends below descends only through the Yesod, as mentioned (כִּי כָּל הַיּוֹרֵד לְמַטָּה לֹא יֵרֵד אֶלָּא דֶּרֶךְ הַיְסוֹד כָּאָמוּר). And this is the explanation of what we said above (וְזֶה פֵּירוּשׁ מַה שֶׁאָמַרְנוּ לְמַעְלָה), that in the upper and lower Etzem haShamayim [Essence of the Heavens] there are three gates (שֶׁיֵּשׁ בְּעֶצֶם הַשָּׁמַיִם הָעֶלְיוֹן וְהַתַּחְתּוֹן ג׳ פְּתָחִים). For the middle gate is the gate of the Heikhal [Palace] of Yesod itself (כִּי הַפֶּתַח הָאֶמְצָעִי הוּא פֶּתַח הֵיכָל יְסוֹד עַצְמוֹ), and the gate on the right side is the gate and channel through which the influx descends from the Heikhal [Palace] of Netzach into this Heikhal [Palace] of Yesod (וְהַפֶּתַח שֶׁבְּצַד יָמִין הוּא פֶּתַח וְצִנּוֹר שֶׁמִּמֶּנּוּ יוֹרֵד הַשֶּׁפַע מֵהֵיכָל נֵצַח לְהֵיכָל יְסוֹד זֶה). And the gate on the left side is the gate and channel through which the influx descends from the Heikhal [Palace] of Hod into this Heikhal [Palace] of Yesod (וּפֶתַח שֶׁבְּצַד שְׂמֹאל הוּא פֶּתַח וְצִנּוֹר שֶׁמִּמֶּנּוּ יוֹרֵד הַשֶּׁפַע מֵהֵיכָל הוֹד לְהֵיכָל יְסוֹד זֶה). And although the Heikhalot [Palaces] of Netzach and Hod perform their functions through the Heikhal [Palace] of Yesod (וְאַף עַל פִּי שֶׁהֵיכָלוֹת נֵצַח הוֹד פּוֹעֲלִים פְּעֻלָּתָם עַל יְדֵי הֵיכָל יְסוֹד), nevertheless they descend below (מִכָּל מָקוֹם הֵם יוֹרְדִים לְמַטָּה), and they are longer than the Heikhal [Palace] of Yesod (וַאֲרוּכִים הֵם מֵהֵיכָל יְסוֹד), just as a person’s thighs are longer than the organ of the person (כְּמוֹ שֶׁיְרֵכֵי אָדָם אֲרוּכִים מֵאֵבֶר הָאָדָם), and “from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). And the Heikhalot [Palaces] of Netzach and Hod are called “the curves of your thighs” (וְהֵיכְלֵי נֵצַח הוֹד נִקְרָאִים חֲמוּקֵי יְרֵכַיִךְ) (Song of Songs 7:2), and they are called the Heikhal [Palace] of Zekhut [Merit] and the Heikhal [Palace] of Nogah [Radiance] (וְנִקְרָאִים הֵיכָל זְכוּת וְהֵיכָל נֹגַהּ). And what we said in the Book of the Zohar (וּמַה שֶּׁאָמַרְנוּ בְּסֵפֶר הַזֹּהַר): “these go out, and others enter” (הָא אִינוּן נָפְקִין וְאַחֲרִינִין עָאלִין), and “Masters of the Legs” (וּמָארֵי דְרַגְלִין) (Tikkunei Zohar 33b), refers to the Neshamot [Souls] that ascend and descend (הֵם הַנְּשָׁמוֹת הָעוֹלוֹת וְיוֹרְדוֹת), in the secret of Mayin Nukvin [Female Waters] in the Heikhalot [Palaces] of Netzach and Hod (בְּסוֹד מ״ן בְּהֵיכְלֵי נֵצַח הוֹד), which are called Raglayim [Legs] (שֶׁנִּקְרָאִים רַגְלַיִם). And when Yisrael are in exile (וּכְשֶׁיִּשְׂרָאֵל בַּגָּלוּת), ORPHANIEL, who is appointed over the Heikhal [Palace] of Yesod, which is Etzem haShamayim [Essence of the Heavens] (אוֹרְפַנִיאֵ״ל הַמְמֻנֶּה עַל הֵיכָל יְסוֹד שֶׁהוּא עֶצֶם הַשָּׁמַיִם), his light becomes darkened (אוֹרוֹ חָשׁוּךְ), and he is covered by these two Heikhalot [Palaces] of Netzach and Hod (וְהוּא מְכֻסֶּה מִב׳ הֵיכָלוֹת דְּנֵצַח הוֹד אֵלּוּ), and he is almost not seen (וְכִמְעַט אֵינוֹ נִרְאֶה). And the Heikhal [Palace] of Yesod is called Etzem haShamayim [Essence of the Heavens] (וְהֵיכָל יְסוֹד נִקְרָא עֶצֶם הַשָּׁמַיִם), because it is from the body and bones of Tiferet (לְפִי שֶׁהוּא מִגּוּף וַעֲצָמוֹת תִּפְאֶרֶת), for “the son is the leg of his father” (כִּי בְּרָא כַּרְעָא דַאֲבוּהִי), and body and covenant are reckoned as one (וְגוּף וּבְרִית חָשְׁבִינָן חַד). And the angels appointed in this Heikhal [Palace], namely the eight mentioned above (וְהַמַּלְאָכִים הַמְמֻנִּים בְּהֵיכָל זֶה שֶׁהֵם ח׳ הָאֲמוּרִים), emerge from the verses of the Mishkan [Tabernacle], as mentioned (יוֹצְאִים מִפְּסוּקֵי הַמִּשְׁכָּן כָּאָמוּר), because the Mishkan [Tabernacle] is the secret of Malchut (לְפִי שֶׁהַמִּשְׁכָּן הוּא סוֹד מַלְכוּת). Therefore Mishkan [Tabernacle] is the initials of Mitah [Bed], Shulchan [Table], Kisei [Chair], Menorah [Lamp] (לָכֵן מִשְׁכָּן רָאשֵׁי תֵּבוֹת מִטָּה שֻׁלְחָן כִּסֵּא מְנוֹרָה) (Zohar, Shemot 133a), because all these things allude to Malchut (לְפִי שֶׁכָּל הַדְּבָרִים הַלָּלוּ רוֹמְזִים לְמַלְכוּת).

And corresponding to this (וּכְנֶגֶד), we said that in this Heikhal [Palace] of Etzem haShamayim [Essence of the Heavens] (אָמַרְנוּ שֶׁבְּהֵיכָל עֶצֶם הַשָּׁמַיִם זֶה), there are the garments of the Tzaddikim [Righteous Ones] (יֵשׁ בּוֹ מַלְבּוּשֵׁי הַצַּדִּיקִים), namely the Chaluka deRabbanan [Garment of the Sages] (הַיְנוּ חֲלוּקָא דְרַבָּנָן), each one according to his merit (וְכָל אֶחָד כְּפִי זְכוּתוֹ), and according to how much he occupied himself with Torah (וּכְפִי מַה שֶּׁיִּתְעַסֵּק בַּתּוֹרָה), and occupied himself with Mitzvot [Commandments] (וְנִתְעַסֵּק בְּמִצְוֹת), those letters that he uttered with his mouth in Torah in this Olam [World] (אוֹתָן הָאוֹתִיּוֹת שֶׁקָּרָא בְּפִיו בַּתּוֹרָה בָּעוֹלָם הַזֶּה), and their permutations (וְצֵרוּפֵיהֶן), and the letters that came into being from his prayers (וְהָאוֹתִיּוֹת שֶׁנִּתְהַוּוּ מִתְּפִלּוֹתָיו), and from his good deeds (וּמַעֲשִׂים טוֹבִים), all of them are woven together (כֻּלָּם נֶאֱרָגִים יַחַד), in the secret of a garment (בְּסוֹד מַלְבּוּשׁ), which is the Raza d'Chashmal [Secret of Chashmal] (שֶׁהוּא רָזָא דְחַשְׁמַ״ל), which is the garment for the entire Olam haYetzirah [World of Yetzirah] (שֶׁהוּא לְבוּשׁ לְכָל עוֹלָם הַיְצִירָה), and every secret of a garment is from there (וְכָל סוֹד מַלְבּוּשׁ הוּא מִשָּׁם), for Chashmal equals in numerical value Malbush [Garment] (כִּי חַשְׁמַ״ל גִּימַטְרִיָּא מַלְבּוּשׁ), the numerical value of this being equal to the numerical value of that (חוּשְׁבָּנָא דְדֵין כְּחוּשְׁבָּנָא דְדֵין), and this is the secret of: “and they stood as a garment” (וְזֶה סוֹד וַיִּתְיַצְּבוּ כְּמוֹ לְבוּשׁ).

And over them is appointed Tzadikiel (וַעֲלֵיהֶם מְמֻנֶּה צַדִּיקִיאֵ״ל), and an allusion to this is (וְרֶמֶז לָזֶה): “I clothed myself with righteousness, and it clothed me” (צֶדֶק לָבַשְׁתִּי וַיִּלְבָּשֵׁנִי) (Job 29:14), as mentioned in the Zohar, Parashat Bereshit (כַּנִּזְכָּר בַּזֹּהַר בְּפָרָשַׁת בְּרֵאשִׁית) (Zohar, Bereshit 37b), on the verse (עַל פָּסוּק): “The Name of Hashem is a strong tower; the righteous runs into it and is exalted” (מִגְדַּל עֹז שֵׁם י״י בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב) (Proverbs 18:10). The Tzaddik [Righteous One] who added to the permutations of the letters of Torah (הַצַּדִּיק שֶׁהוֹסִיף עַל צֵרוּפֵי אוֹתִיּוֹת הַתּוֹרָה), this verse (הַפָּסוּק זֶה), as is apparent there (כַּנִּרְאֶה שָׁם), contains the letters of Tzaddik [Righteous One] (אוֹתִיּוֹת ה׳ צַדִּיק), which is the secret of Tzadikiel, Tzadikiel (שֶׁהוּא סוֹד צַדִּיקִיאֵ״ל צַדִּיקִיאֵ״ל). And the permutation of the letters of the verse “haMigdal [the tower]” (וְצֵירוּף אוֹתִיּוֹת פָּסוּק הַמִּגְדָּל), is the secret of that Migdal [Tower] (הוּא סוֹד הַמִּגְדָּל הַהוּא), which is the garment of the Tzaddikim [Righteous Ones] (שֶׁהוּא מַלְבּוּשׁ הַצַּדִּיקִים), in the Raza d'Chashmal [Secret of Chashmal] (בְּרָזָא דְחַשְׁמַ״ל), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the names of the eastern angels, namely YHDNIAL and GZVRYAH (כִּי שְׁמוֹת הַמַּלְאָכִים מִזְרָחִיִּים שֶׁהֵם יהדניאל גזוריה), equal in numerical value Emet [Truth] (עוֹלִים כְּמִנְיַן אֱמֶת), which is Ach [21] times Ach [21] (שֶׁהוּא אך פְּעָמִים אך), and YHDNIAL equals one hundred and ten (וִיחַדְנִיאֵל עוֹלֶה ק״י), corresponding to the numerical value of Mikha’el with its Mispar Katan [Reduced Value] (כְּמִנְיַן מִיכָאֵל עִם מִסְפָּר קָטָן שֶׁלּוֹ), and the two additional units (וְהַב׳ עוֹדְפִים), are to remove the kolel [inclusive count] from one and add it to the other (הֵם לְהָסִיר כּוֹלֵל שֶׁל אֶחָד וּלְהוֹסִיף עַל הָאַחֵר). And this K”Y [110] (וְק״י זֶה), equals the numerical value of Ben Noach [Son of Noach] (הוּא עוֹלֶה כְּמִנְיַן בֶּן נֹחַ), which is the Name Havayah that is called Ben Noach [Son of Noach] (שֶׁהוּא שֵׁם הַהֲוָיָ״ה שֶׁנִּקְרָא בֶּן נֹחַ), and this will be explained together with these calculations, if Hashem wills it (וְיִתְבָּאֵר זֶה עִם הַמִּסְפָּרִים הָאֵלֶּה אִם יִרְצֶה ה׳). And GZVRYAH equals RLA [231] (וְגזוריה עוֹלֶה רל״א), which are the RLA She‘arim [231 Gates] explained in Sefer Yetzirah [Book of Formation] (שֶׁהוּא רל״א שְׁעָרִים הַמִּתְבָּאֲרִים בְּסֵפֶר יְצִירָה). And of the south (וְשֶׁל דָּרוֹם), AHRIAL equals Gavri’el with the kolel [inclusive count] (אהריאל עוֹלֶה גבריאל עִם הַכּוֹלֵל), and BRHIAL equals Uri’el (ברהיאל עוֹלֶה אוּרִיאֵל), namely RM”CH [248] (הַיְנוּ רמ״ח), namely Avraham (הַיְנוּ אַבְרָהָם), and he rules over all two hundred and forty-eight limbs of man (וְהוּא שׁוֹלֵט עַל כָּל רמ״ח אֵיבְרֵי אָדָם), and both of them together equal Dan Emet [Judging Truth] (וְעוֹלִים שְׁנֵיהֶם יַחַד דָּן אֱמֶת), namely the Milui [Filling] of Havayah which equals Dan [Judging] (הַיְנוּ מִלּוּי הֲוָיָ״ה שֶׁעוֹלֶה דָּן), and Ach [21] times Ach [21] (וְאך פְּעָמִים אך). And these four together (וְאֵלּוּ הַד׳ יַחַד), equal TTQL”V [936] (עוֹלִים תתקל״ו), corresponding to the numerical value of Shalom [Peace] (כְּמִנְיַן שָׁלוֹם), for the final Mem in AIK BKR (כִּי הַמֵ״ם סְתוּמָה בְּאי״ק בְּכַ״ר), equals six hundred (עוֹלִים ת״ר), and they equal the numerical value of Q”L Chayah [130, Woman in Labor] who is upon the birthing stool in danger (וְעוֹלִים כְּמִנְיַן ק״ל חַיָּה דְעַל מַשְׁבֵּר בְּסַכָּנָה), for these four are appointed over the Chayah [Woman in Labor] who gives birth in pain (שֶׁאֵלּוּ הַד׳ מְמֻנִּים עַל חַיָּה הַיּוֹלֶדֶת בְּצַעַר), as mentioned (כָּאָמוּר), see there in the Book of the Zohar, Parashat Pekudei (עַיֵּן שָׁם בְּסֵפֶר הַזֹּהַר פָּרָשַׁת פְּקוּדֵי) (Zohar, Shemot 255b). And those of the north, namely CHLCHLIAL and QRSPHIAL (וְשֶׁל צָפוֹן שֶׁהֵם חַלְחַלִיאֵ״ל קַרְסְפִיאֵ״ל), CHLCHLIAL equals QY”Z [117] (חַלְחַלִיאֵ״ל עוֹלֶה קי״ז), and QRSPHIAL equals TP”V [486] in number (וְקַרְסְפִיאֵ״ל עוֹלֶה תפ״ו בְּמִנְיָן), and these two together equal TRG [603] (וּשְׁנַיִם אֵלּוּ עוֹלִים יַחַד תר״ג). And those of the west, SVGDIYAH and GDRIYAH (וְשֶׁל מַעֲרָב סוּגְדִיָה וְגַדְרִיָה), SVGDIYAH equals P”CH [88] (סוּגְדִיָה עוֹלֶה פ״ח), and GDRIYAH equals RKB [222] (גַדְרִיָה עוֹלֶה רכ״ב), the two together equal “Yesh [substance]” (שְׁנַיִם יַחַד עוֹלֶה יֵשׁ), “to cause those who love Me to inherit substance” (לְהַנְחִיל אֹהֲבַי יֵשׁ) (Proverbs 8:21). And those of the north and west together (וְשֶׁל צָפוֹן וּמַעֲרָב יַחַד), equal TRG [603] MTZP”TZ (עוֹלִים תר״ג מצפ״ץ), which are TTQY”G [913] (שֶׁהֵם תתקי״ג), corresponding to the numerical value of the overseers of the Brit [Covenant] (כְּמִנְיַן הַמְמֻנִּים עַל הַבְּרִית), and these five angels (וְה׳ אֵלּוּ הַמַּלְאָכִים), are called by Rashbi, peace be upon him, in Parashat Pekudei (קוֹרֵא אוֹתָם הרשב״י עָלָיו הַשָּׁלוֹם בְּפָרָשַׁת פְּקוּדֵי): “Yetedot [Pegs]” (יְתֵדוֹת) (Zohar, Shemot 255a). And the Heikhal [Palace] of Etzem haShamayim [Essence of the Heavens] below (וְהֵיכָל עֶצֶם הַשָּׁמַיִם שֶׁל מַטָּה), is called “the Ears of Hashem” (נִקְרָא אָזְנֵי ה׳), and these are the Marei d’Audnin [Masters of the Ears] (וְהַיְנוּ מָארֵי דְאוּדְנִין), namely those who strive to hear words of Torah (שֶׁהֵם אוֹתָם שֶׁמִּשְׁתַּדְּלִים לִשְׁמוֹעַ דִּבְרֵי תוֹרָה), and to make them heard to the public (וּלְהַשְׁמִיעָם לָרַבִּים), and likewise those who strive to hear the sound of the Shofar (וְגַם הַמִּשְׁתַּדְּלִים לִשְׁמוֹעַ קוֹל שׁוֹפָר), and also those who direct their intention together with the Shaliach Tzibbur [Prayer Leader] and hear his words (וְגַם כֵּן הַמְכַוְּנִים עִם הַש״ץ וְשׁוֹמְעִים דְּבָרָיו), when he reads from the Torah (כְּשֶׁהוּא קוֹרֵא בַּתּוֹרָה), as though they had received it from Har Sinai [Mount Sinai] (כְּאִלּוּ קִבְּלוּהָ מֵהַר סִינַי). All these who are dependent upon hearing (כָּל אֵלּוּ הַתְּלוּיִים בִּשְׁמִיעָה), are there in Etzem haShamayim [Essence of the Heavens] (הֵן שָׁם בְּעֶצֶם הַשָּׁמַיִם). And because this Etzem haShamayim [Essence of the Heavens] is attached to Livnat haSapir [the Sapphire Brick] (וּלְהִיוֹת כִּי עֶצֶם הַשָּׁמַיִם זֶה הוּא דָּבוּק עִם לִבְנַת הַסַּפִּיר), and Livnat haSapir [the Sapphire Brick] contains those gates mentioned previously, which are the principal ones (וְלִבְנַת הַסַּפִּיר יֵשׁ בּוֹ אוֹתָם הַפְּתָחִים הַנִּזְכָּרִים שֶׁהֵם הָעִקָּרִיִּים), namely the Dalet and the Heh (שֶׁהֵם ד׳ וְה׳), for there are others that are opened for Ba‘alei Teshuvah [Masters of Repentance] (שֶׁיֵּשׁ אֲחֵרִים שֶׁנִּפְתָּחִים לְבַעֲלֵי תְּשׁוּבָה), through a curved path by way of the leg of the Heh (דֶּרֶךְ עֲקִימוּת דֶּרֶךְ כַּרְעֵיהּ דְּהֵ״א), as mentioned (כַּנִּזְכָּר), an allusion to this curvature is found in the ear (רֶמֶז לָזֶה הָעֲקִימוּת שֶׁהִיא בָּאֹזֶן), which resembles the form of a Dalet and a Heh (שֶׁהוּא דְּמוּת דָּלֶ״ת וְהֵ״א), if you examine it carefully (אִם תִּסְתַּכֵּל בָּהּ בְּטוֹב). Therefore (אִם כֵּן), the curvature of the ear alludes to Livnat haSapir [the Sapphire Brick] (הֲרֵי שֶׁבַּעֲקִימוּת הָאֹזֶן הוּא רוֹמֵז לְלִבְנַת הַסַּפִּיר), and its being joined together with Etzem haShamayim [Essence of the Heavens] (וּבַהֲדָבָקָה יַחַד עִם עֶצֶם הַשָּׁמַיִם), is the secret of hearing, as mentioned (הַיְנוּ סוֹד הַשְּׁמִיעָה כַּנִּזְכָּר). And one who looks at the ear (וְהַמִּסְתַּכֵּל בָּאֹזֶן), will see in it the Name YHV and the Dalet and Heh of Adnut (יִרְאֶה בָּהּ שֵׁם יה״ו וְד׳ וְה׳ דַּאדְנוּ״ת), an allusion to Etzem haShamayim [Essence of the Heavens] and Livnat haSapir [the Sapphire Brick] (רֶמֶז לְעֶצֶם הַשָּׁמַיִם וְלִבְנַת הַסַּפִּיר), which are joined together forever in a continual union (שֶׁהֵם מְדוּבָּקִים יַחַד לְעוֹלָם בִּבְחִינַת תָּמִידִית). But at the time of Keri’at Shema [Recitation of the Shema] (אֲבָל בִּשְׁעַת קְרִיאַת שְׁמַע), there is another kind of union (הוּא דְבֵקוּת אַחֵר), and through this, one who causes his ear to hear during the aforementioned Keri’at Shema [Recitation of the Shema] (וּבָזֶה הַמַּשְׁמִיעַ לְאָזְנוֹ בִּקְרִיאַת שְׁמַע הַנִּזְכָּר), and likewise all forms of hearing are joined together (וְכֵן כָּל מִינֵי שְׁמִיעָה מִתְחַבְּרִים יַחַד), and through this hearing there comes into being between them one Name whose name is QDSHIYAH (וּבְזֹאת שְׁמִיעָה מִתְהַוֶּה בֵּין שְׁנֵיהֶם שֵׁם אֶחָד שֶׁשְּׁמוֹ קדשיה), for together with its letters and the kolel [inclusive count] it equals the numerical value of Shemi‘ah [Hearing] (שֶׁכֵּן עוֹלֶה עִם הָאוֹתִיּוֹת וְהַכּוֹלֵל כְּמִנְיַן שְׁמִיעָה). And with this one must have intention (וּבָזֶה צָרִיךְ הַכַּוָּנָה), when he surrenders himself at the word “Shema” for the sanctification of His Name (כְּשֶׁמּוֹסֵר עַצְמוֹ בְּמִלַּת שְׁמַע עַל קְדוּשַׁת שְׁמוֹ), and through this intention, by means of hearing (וּבְזֹאת הַכַּוָּנָה בְּאֶמְצָעוּת הַשְּׁמִיעָה), that voice ascends in these letters that he utters (עוֹלֶה הַקּוֹל הַזֶּה בָּאוֹתִיּוֹת הַלָּלוּ שֶׁאוֹמֵר), QDSHIYAH (קדשיה), and one who directs his intention properly (וּמִי שֶׁיְכַוֵּן בְּטוֹב), will hear the voice in his ears (יִשְׁמַע הַקּוֹל בְּאָזְנָיו). And because within this Heikhal [Palace] of Etzem haShamayim [Essence of the Heavens] (וּלְפִי שֶׁבְּהֵיכָל עֶצֶם הַשָּׁמַיִם הַזֶּה), there spread the lights and influx of the two Heikhalot [Palaces] above it (מִתְפַּשְּׁטִים בּוֹ אוֹרוֹת וְשֶׁפַע ב׳ הֵיכָלוֹת שֶׁלְּמַעְלָה מִמֶּנָּה), namely Netzach, which is called Zekhut [Merit] and is on the right (שֶׁהֵם נֵצַח הַנִּקְרָא זְכוּת שֶׁהוּא מִיָּמִין), and Hod, which is called Nogah [Radiance] on the left (וְהוֹד הַנִּקְרָא נֹגַהּ מִשְּׂמֹאל), until they are almost included within it (עַד שֶׁכִּמְעַט נִכְלָלִים בּוֹ), and they are called “the curves of your thighs” (וְהֵם נִקְרָאִים חֲמוּקֵי יְרֵכַיִךְ) (Song of Songs 7:2), as we shall explain, if Hashem wills it (כְּמוֹ שֶׁנְּבָאֵר אִם יִרְצֶה ה׳). Therefore the two groups of angels of the west and north (לָכֵן ב׳ כִּתּוֹת הַמַּלְאָכִים שֶׁל מַעֲרָב וְצָפוֹן), are appointed over the blood of the Milah [Circumcision] (מְמֻנִּים עַל דַּם מִילָה), as I shall write (כְּמוֹ שֶׁאֶכְתּוֹב), and Milah [Circumcision] is in Hod (וּמִילָה בְּהוֹד), and an allusion to the matter is (וְרֶמֶז לַדָּבָר): “And the northern one I shall remove far from you” (וְאֶת הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם) (Joel 2:20), which is the Milah [Circumcision] attached to the Orlah [Foreskin] (שֶׁהִיא הַמִּילָה הַדְּבוּקָה בָּעָרְלָה). And the four aforementioned angels are appointed in the following manner (וְהַד׳ מַלְאָכִים הַנִּזְכָּרִים מְמֻנִּים בְּזֶה הָאֹפֶן), namely CHLCHLIAL and QRSPHIAL, the northern ones (הַיְנוּ חַלְחַלִיאֵ״ל קַרְסְפִיאֵ״ל הַצְּפוֹנִיִּים), over the cutting away of the Orlah [Foreskin] from the Milah [Circumcision] (עַל חֲתִיכַת הָעָרְלָה מֵהַמִּילָה), and the western ones, namely SVGDRIYAH and GDRIYAH (וְהַמַּעֲרָבִיִּים שֶׁהֵם סוּגְדְרִיָה גַּדְרִיָה), over the Peri‘ah [Uncovering] (עַל הַפְּרִיעָה), which is the secret of the revealing of the Atarah [Crown] (שֶׁהֵם סוֹד גִּלּוּי הָעֲטָרָה), which is Rachel herself (שֶׁהִיא הִיא רָחֵל), and an allusion to this is (וְרֶמֶז לָזֶה): “A woman of valor” (אֵשֶׁת חַיִל) (Proverbs 12:4), which is Rachel (שֶׁהִיא רָחֵל), “the crown of her husband” (עֲטֶרֶת בַּעְלָהּ) (Proverbs 12:4). And the two groups in the east and south that we mentioned (וּב׳ הַכִּתּוֹת שֶׁבַּמִּזְרָח וְדָרוֹם שֶׁאָמַרְנוּ), which are appointed over the woman sitting upon the birthing stool, as mentioned (שֶׁהֵם מְמֻנִּים עַל הַיּוֹשֶׁבֶת עַל הַמַּשְׁבֵּר כָּאָמוּר), are arranged in the following manner (הֵם בְּזֶה הָאֹפֶן): AHRIAL and BRHIAL (אהריאל בראהיאל), are over women giving birth to females (עַל הַיּוֹלֶדֶת נְקֵבוֹת), because the southern side is cold (שֶׁצַד דָּרוֹם קַר), and even though it is Chesed (וְאַף עַל פִּי שֶׁהוּא חֶסֶד), nevertheless the groups of the southern angels, which are Chesed (מִכָּל מָקוֹם כִּתּוֹת שֶׁל מַלְאֲכֵי דָרוֹם שֶׁהוּא חֶסֶד), are appointed over them in order to sweeten them (מְמֻנִּים עֲלֵיהֶם לְמַתְּקָן). And this is what Rashbi said in the Book of the Zohar, in the Idra d'Naso (וְזֶה שֶׁאָמַר הרשב״י בְּסֵפֶר הַזֹּהַר בְּאִדְרָא דְנָשָׂא) (Zohar, Bamidbar 142a), that the Dinim [Judgments] of the Nukvah are SHKH [325] and those of the male are SH”K [320] (דְּדִינִין דְּנוּקְבָא הֵן שכ״ה וּדְדִכוּרָא ש״ךְ), thus the female possesses five more Dinim [Judgments] than the male (הֲרֵי שֶׁל נְקֵבָה ה׳ דִּינִין יְתִירִין מִבָּאִישׁ), which are the root of the five Gevurot [Severities] (שֶׁהֵם הַשֹּׁרֶשׁ מַה ה׳ גְּבוּרוֹת), from which she is built (שֶׁהִיא נִבְנֵית מֵהֶם), and this is the secret of Ishah Asherah [a fortunate woman] (וְזֶה הוּא סוֹד אִשָּׁה אֲשֵׁרָה). And they are the five letters of MNTZPKH (וְהֵן [ה ה] אוֹתִיּוֹת מנצפ״ך), and this itself is the secret of the final Heh (וְהִיא הִיא סוֹד ה׳ אַחֲרוֹנָה), for Malchut is built from these five Gevurot [Severities] (כִּי מַלְכוּת נִבְנֵית מִן ה׳ גְּבוּרוֹת הַלָּלוּ), thus she possesses those very same thirty-two of Abba (הֲרֵי שֶׁיֵּשׁ לָהּ אוֹתָם הַל״ב בְּעַצְמָם שֶׁל אַבָּא), and therefore the woman also has teeth (שֶׁגַּם הָאִשָּׁה יֵשׁ לָהּ שִׁנַּיִם), but because they come from Abba (אֲבָל לִהְיוֹתָם מֵאַבָּא), they are somewhat smaller than those of a man (לָזֶה הֵם יוֹתֵר קְטַנִּים מְעַט מִשֶּׁל אִישׁ), for they are smaller Dinim [Judgments] (שֶׁהֵם דִּינִים קְטַנִּים), whereas his are greater (אֲבָל לוֹ הֵם גְּדוֹלִים), because he is the one who provides sustenance for all (כִּי הוּא הַמַּשְׁבִּיר לַכֹּל). And we have already said (וּכְבָר אָמַרְנוּ), that the Dinim [Judgments] of the Nukvah are gentle in the head and severe at the end (שֶׁדִּינִין דְּנוּקְבָא נַיְיחִין בְּרֵישָׁא וְקָשִׁין בְּסִיפָא) (Zohar, Bamidbar 142b), meaning (כְּלוֹמַר), that in the head they are the secret of the teeth (שֶׁבְּרֵישָׁא הֵם סוֹד הַשִּׁנַּיִם), which are small (שֶׁהֵם קְטַנִּים), and afterward she has five bloods of impurity (וְאַחַר כָּךְ יֵשׁ לָהּ ה׳ דָּמִים שֶׁל טֻמְאָה), which are severe at the end (שֶׁהֵם קָשִׁים בְּסִיפָא), because they emerge from her end (שֶׁהֵם יוֹצְאִים מִסּוֹפָהּ), meaning from her Yesod (פֵּירוּשׁ מִיְסוֹד שֶׁלָּהּ). And therefore, in order to temper Din [Judgment] with Rachamim [Mercy] (וְלָכֵן כְּדֵי לְמַזֵּג דִּין עִם רַחֲמִים), namely (דְּהַיְנוּ), as Rashbi wrote (כְּמוֹ שֶׁכָּתַב הרשב״י), that the fire in the north is exceedingly cold (בָּאֵשׁ שֶׁבַּצָּפוֹן הוּא קַר בְּיוֹתֵר), and it is fitting that it should be Rachamim [Mercy] (וְהוּא רָאוּי לִהְיוֹת רַחֲמִים), but the element of fire, which is Din [Judgment], came and became established within it (וּבָא יְסוֹד הָאֵשׁ שֶׁהוּא דִּין וְנִתְיַסֵּד בּוֹ), in order to temper its coldness (כְּדֵי לְמַזֵּג קְרִירוּתוֹ), and this is the meaning of: “The north wind brings forth rain” (וְהַיְנוּ רוּחַ צָפוֹן תְּחוֹלֵל גָּשֶׁם) (Proverbs 25:23), meaning (כְּלוֹמַר), that just as in this physical rain (שֶׁכְּמוֹ שֶׁבַּגֶּשֶׁם הַזֶּה), we see that the waters become congealed in the clouds (אָנוּ רוֹאִים שֶׁנִּקְרָשִׁים הַמַּיִם בֶּעָבִים), and are unable to release rain (וְאֵינָם יְכוֹלִים לְהַזִּיל מָטָר), until another wind comes to them, which is somewhat warm (עַד שֶׁבָּא אֲלֵיהֶם רוּחַ אַחֵר שֶׁהוּא חַם מְעַט), and then they flow (וְהֵם נוֹזְלִים), and sometimes they flow as water (וְלִפְעָמִים הֵם נוֹזְלִים מַיִם), and sometimes they flow as snow (וְלִפְעָמִים נוֹזְלִים שֶׁלֶג). And even though we do not see that warm wind (וְאַף עַל פִּי שֶׁאֵין אָנוּ רוֹאִין אוֹתוֹ הָרוּחַ הַחַם), nevertheless you can observe that when snow falls, the force of the cold is broken (אַף עַל פִּי כֵן תִּרְאֶה שֶׁבִּזְמַן שֶׁיּוֹרֵד הַשֶּׁלֶג נִשְׁבָּר כֹּחַ הַקּוֹר), and likewise with rain (וְכֵן הַמָּטָר), because it comes through the power of the north (לְפִי שֶׁבָּא מִכֹּחַ הַצָּפוֹן), even though it is not perceived by us (אַף עַל פִּי שֶׁאֵינוֹ מוּרְגָּשׁ לָנוּ). So it is Above in all the worlds (כָּךְ לְמַעְלָה בְּכָל הָעוֹלָמוֹת), where the north is designated as Din [Judgment] (בַּצָּפוֹן הוּא מְכוּנֶה הַדִּין), in order to sweeten its holiness (כְּדֵי לְמַתֵּק קְדֻשָּׁתוֹ), which is in the secret of Rachamim [Mercy] (שֶׁהוּא בְּסוֹד רַחֲמִים). And therefore also (וְלָכֵן גַּם כֵּן), these angels on the southern side (אֵלּוּ הַמַּלְאָכִים שֶׁבְּצַד דָּרוֹם), are appointed to receive the cry of women giving birth to females (מְמֻנִּים לְקַבֵּל צַעֲקַת יוֹלֶדֶת נְקֵבוֹת), even though they are Din [Judgment] (אַף עַל פִּי שֶׁהֵם דִּין), in order to temper Din [Judgment] with Rachamim [Mercy] (כְּדֵי לְמַזֵּג דִּין בְּרַחֲמִים), and this is what we pray every day (וְזֶהוּ שֶׁאָנוּ מִתְפַּלְלִים בְּכָל יוֹם): “Please, God, let the balance not be lacking” (נָא אֵל יֶחְסַר הַמֶּזֶג). And because of this (וּמִפְּנֵי זֶה), you will see that females are cold by their nature (תִּרְאֶה שֶׁהַנְּקֵבוֹת הֵן קָרוֹת מִטִּבְעָן), for although it would have been fitting that, being Dinim [Judgments], their nature should incline more toward heat (שֶׁהָיוּ רְאוּיִים לִהְיוֹתָם דִּינִים יוֹתֵר נוֹטֶה טִבְעָם לַחֲמִימוּת), nevertheless the power of the south came and sweetened them (אֶלָּא שֶׁבָּא כֹּחַ דָּרוֹם וּמְמַתְּקָם), and through the abundance of the sweetening (וּבְרֹב הַמִּתּוּק), it does not depart from there until it cools them (לֹא זָז מִשָּׁם עַד שֶׁמְּקָרְרָם), as we shall explain with the help of Hashem (כַּאֲשֶׁר נְפָרֵשׁ בְּעֶזְרַת ה׳), in the secret of the birth of females (בְּסוֹד לֵידַת הַנְּקֵבוֹת), who is appointed over them and who sweetens and cools them (מִי הוּא מְמֻנֶּה עֲלֵיהֶם וּמִי הוּא הַמְמַתְּקָן וְהַמְקָרְרָן), and through this they become cooled (וּבָזֶה הֵם מִתְקָרְרוֹת), for otherwise they would demand openly with their mouths (דְּאִם לֹא כֵן הָיוּ תּוֹבְעוֹת בְּפֶה). And those of the east, namely YHDNIAL and GZVRYAH (וְשֶׁל מִזְרָח שֶׁהֵם יהדניאל גזוריה), are appointed over the woman sitting upon the birthing stool who gives birth to males (מְמֻנִּים עַל הַיּוֹשֶׁבֶת עַל הַמַּשְׁבֵּר הַיּוֹלֶדֶת זְכָרִים), and the secret of the Peri‘ah [Uncovering] that we mentioned, which is the secret of the revealing of the Atarah [Crown] (וְסוֹד הַפְּרִיעָה שֶׁאָמַרְנוּ שֶׁהוּא סוֹד גִּלּוּי הָעֲטָרָה), is that the Chasadim [Kindnesses] are revealed through the power of the sweetening of these Gevurot [Severities] (הוּא שֶׁמִּתְגַּלִּים הַחֲסָדִים בְּכֹחַ מִתּוּק הַגְּבוּרוֹת הַלָּלוּ), when the Peri‘ah [Uncovering] is performed (בַּעֲשׂוֹת הַפְּרִיעָה). And we shall allude to this in the word Peri‘ah [Uncovering] (וְנִרְמֹז זֶה בְּמִלַּת פְּרִיעָה), namely (הַיְנוּ): PR YAAH (פ״ר יעה), P”R [280] are the five Gevurot [Severities] of the letters MNTZPKH (פ״ר הֵם הֶ׳ גְּבוּרוֹת שֶׁל אוֹתִיּוֹת מנצפ״ך), and they are in the secret of the five Havayot [Names of Havayah] vocalized with Elohim (וְהֵם בְּסוֹד ה׳ הֲוָיוֹת בְּנִקּוּד אֱלֹהִים), and from these five Havayot [Names of Havayah] (וּמֵהֶ׳ הֲוָיוֹת הַלָּלוּ), three and one-third, lacking a little (ג׳ וּשְׁלִישׁ פָּחוֹת מְעַט), are sweetened through this Peri‘ah [Uncovering] (נִמְתָּק בַּפְּרִיעָה זֹאת), more than they had already been sweetened (יוֹתֵר מִמַּה שֶּׁכְּבָר נִמְתְּקָה), and this is Peri‘ah [Uncovering], whose value equals Milah [Circumcision] (וְהַיְנוּ פְּרִיעָה שֶׁעוֹלָה מִילָה). Namely (הַיְנוּ), that Above in Atzilut, when we perform this Peri‘ah [Uncovering] (כִּי לְמַעְלָה בַּאֲצִילוּת בַּעֲשׂוֹתֵנוּ זֹאת הַפְּרִיעָה), three Gevurot [Severities] and one-third are sweetened (ג׳ גְּבוּרוֹת וּשְׁלִישׁ מִתְמַתְּקוֹת), and they bring influx to the Olam [World] (וּמְבִיאִים שֶׁפַע לָעוֹלָם), and especially through the intention of the Mohel [Circumciser] (וּבִפְרָט בְּכַוָּנַת הַמּוֹהֵל), that he performs through action (שֶׁיַּעֲשֶׂה בְּעוֹבָדָא), namely all the requirements of the Milah [Circumcision] (דְּהַיְנוּ כָּל צָרְכֵי הַמִּילָה), and the blessing, which is speech (וְהַבְּרָכָה שֶׁהִיא מִילוּלָא), and the intention, which is thought (וְהַכַּוָּנָה שֶׁהִיא הַמַּחֲשָׁבָה), through this he will certainly make an impression Above (בָּזֶה וַדַּאי יַעֲשֶׂה רֹשֶׁם לְמַעְלָה). And certainly that child will not quickly sin (וּבוַדַּאי אוֹתוֹ הַיֶּלֶד לֹא בִמְהֵרָה יֶחֱטָא), and certainly the blood is inscribed Above (וּבוַדַּאי הַדָּם הוּא נִרְשָׁם לְמַעְלָה), in the Heikhal [Palace] of Etzem haShamayim [Essence of the Heavens] (בְּהֵיכָל עֶצֶם הַשָּׁמַיִם), in that Purpira [Royal Garment] (בְּאוֹתָהּ הַפּוּרְפִּירָא), in such a way that the Gevurot [Severities] of Binah, the Gevurot [Severities] of Gevurah, the Gevurot [Severities] of Yesod, and one-third of the Gevurot [Severities] of Hod are sweetened (בְּאֹפֶן שֶׁמִּתְמַתְּקִים גְּבוּרוֹת בִּינָה, גְּבוּרוֹת גְּבוּרָה, גְּבוּרוֹת יְסוֹד, וּשְׁלִישׁ גְּבוּרוֹת הוֹד). For all the hold of the Klipot is in Hod (כִּי כָּל אֲחִיזַת הַקְּלִיפּוֹת הוּא בְּהוֹד), as it is written (כְּמוֹ שֶׁכָּתוּב): “and my glory was turned upon me to destruction” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8). And this one-third of Hod (וּשְׁלִישׁ דְּהוֹד זֶה), was sweetened only a little (לֹא נִמְתַּק [אֶלָּא] מְעַט), only in the days of Mattityahu (רַק בִּימֵי מַתִּתְיָהוּ), who is in the secret of this Hod (שֶׁהוּא בְּסוֹד הַהוֹד הַזֶּה), and it was not completely sweetened (וְלֹא נִמְתַּק לְגַמְרֵי). Even though it would have been fitting (אַף עַל פִּי שֶׁהָיָה מִן הָרָאוּי), that they establish it for only seven days (שֶׁלֹּא יִקְבְּעוּ בּוֹ כִּי אִם ז׳ יָמִים בִּלְבַד), corresponding to the number seven (כְּמִסְפַּר הַז׳), which is the one-third lacking a little (שֶׁהוּא הַשְּׁלִישׁ פָּחוֹת מְעַט), nevertheless they made it eight (אַף עַל פִּי כֵן עָשׂוּ אוֹתָהּ ח׳), in order to allude that even the eighth portion contains some sweetening (כְּדֵי לִרְמוֹז שֶׁגַּם הַחֵלֶק הַח׳ יֵשׁ בּוֹ קְצָת מִתּוּק), namely (דְּהַיְנוּ), that during the seven days the miracle was complete (שֶׁבְּשִׁבְעָה יָמִים הָיָה הַנֵּס שָׁלֵם), but on the last day it was not so complete (אֲבָל בַּיּוֹם הָאַחֲרוֹן לֹא הָיָה כָּל כָּךְ שָׁלֵם).

And know (וְתֵדַע), that although we said that the three Gevurot [Severities] and one-third are sweetened (שֶׁאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁהַג׳ גְּבוּרוֹת וּשְׁלִישׁ נִמְתָּקוֹת), they were not so sweetened before the Milah [Circumcision] (לֹא הָיוּ כָּל כָּךְ מִתְמַתְּקִים קֹדֶם הַמִּילָה), for when the five Chasadim [Kindnesses] and the five Gevurot [Severities] of Abba and Imma descended into the Yesod of Ze’ir Anpin of Atzilut (כִּי כְּשֶׁיָּרְדוּ הֶ׳ חֲסָדִים וְהֶ׳ גְּבוּרוֹת דְּאַבָּא וְאִמָּא לְתוֹךְ הַיְסוֹד דִּזְעֵיר דַּאֲצִילוּת), only two were sweetened (לֹא נִמְתְּקוּ כִּי אִם ב׳ בִּלְבַד), namely the Gevurot [Severities] of Binah and the Gevurot [Severities] of Gevurah (שֶׁהֵם גְּבוּרוֹת בִּינָה וּגְבוּרוֹת גְּבוּרָה), while the third is destined to be sweetened in the days of Mashiach (שֶׁהַג׳ הִיא עֲתִידָה לִימָתֵק לִימוֹת הַמָּשִׁיחַ). But at the time of the Peri‘ah [Uncovering] (אֲבָל בִּשְׁעַת הַפְּרִיעָה), when the Atarah [Crown] is revealed (שֶׁנִּגְלֵית הָעֲטָרָה), then temporarily (אָז לְפִי שָׁעָה), the Gevurah [Severity] of Yesod and one-third of the Gevurah [Severity] of Hod of another Havayah [Name of Havayah] are also sweetened (מִתְמַתְּקוֹת גַּם גְּבוּרַת יְסוֹד וּשְׁלִישׁ גְּבוּרַת הוֹד דַּהֲוָיָ״ה אַחֶרֶת), thus there are one Havayah [Name of Havayah] and one-third, lacking a little (נִמְצָאוּ הֲוָיָ״ה וּשְׁלִישׁ פָּחוֹת מְעַט), sweetened at that moment of Peri‘ah [Uncovering] (מְמוּתֶקֶת בְּאוֹתָהּ שָׁעָה שֶׁל פְּרִיעָה), which equal the numerical value of Milah [Circumcision] (שֶׁעוֹלִים כְּמִנְיַן מִילָה), and it is then sweetened by the Chasadim [Kindnesses] within Ze’ir Anpin (וְהִיא מְמוּתֶקֶת אָז מִן הַחֲסָדִים שֶׁבְּתוֹךְ זְעֵיר). For then, through the merit of the Milah [Circumcision] (שֶׁאָז בִּזְכוּת מִילָה), they descend into his Yesod (יוֹרְדִים בִּיסוֹד דִּידֵיהּ), and sweeten them completely (וּמְמַתְּקָם כֻּלָּהּ), and this one-third lacking a little (וְזֶה הַשְּׁלִישׁ פָּחוֹת מְעַט), is sweetened at the time of this Peri‘ah [Uncovering] (הוּא נִמְתָּק בִּשְׁעַת פְּרִיעָה זוֹ), from the one-third lacking a little of Chesed [Kindness] (מֵהַשְּׁלִישׁ פָּחוֹת מְעַט שֶׁל חֶסֶד), which becomes a Keter [Crown] for Malchut (שֶׁנַּעֲשֶׂה כֶּתֶר לְמַלְכוּת), namely the Atarah [Crown] (וְהַיְנוּ עֲטָרָה), which alludes to the Heh (שֶׁהִיא רוֹמֶזֶת לְה׳), and this one-third lacking a little alone (וְהַשְּׁלִישׁ פָּחוֹת מְעַט הַנִּזְכָּר בִּלְבַד), is the secret of the Atarah [Crown] (הוּא סוֹד הָעֲטָרָה). And therefore (וּלְפִיכָךְ), it is necessary that seven days pass over the child (צָרִיךְ שֶׁיַּעַבְרוּ עַל הַיֶּלֶד שִׁבְעָה יָמִים), and on the eighth day the flesh of his foreskin shall be circumcised (וּבַיּוֹם הַח׳ יִמּוֹל בְּשַׂר עָרְלָתוֹ) (Leviticus 12:3), to allude that at that time a complete Chesed [Kindness] is sweetened (לִרְמוֹז שֶׁבְּאוֹתָהּ שָׁעָה מִתְמַתְּקִין חֶסֶד שָׁלֵם), of this Gevurat Yesod [Severity of Yesod] (שֶׁל גְּבוּרַת יְסוֹד זֶה), and the seven, which is the one-third lacking a little mentioned above (וְז׳ שֶׁהוּא הַשְּׁלִישׁ פָּחוֹת מְעַט הַנִּזְכָּר), which is the essence of this sweetening (שֶׁהוּא עִקַּר הַמִּתּוּק הַזֶּה), namely the revealing of the Atarah [Crown], as mentioned (שֶׁהוּא גִּלּוּי הָעֲטָרָה כָּאָמוּר). And therefore (וּלְפִיכָךְ), one day alone alludes to one complete Chesed [Kindness] (יוֹם אֶחָד בִּלְבַד רוֹמֵז לְחֶסֶד אֵ״ל שָׁלֵם), and the seven days to the one-third lacking a little, which is seven (וְשִׁבְעָה הַיָּמִים לַשְּׁלִישׁ פָּחוֹת מְעַט שֶׁהוּא ז׳), because the essence of the Mitzvah [Commandment] is the one-third, namely the Peri‘ah [Uncovering] (לְפִי שֶׁעִקַּר הַמִּצְוָה הוּא הַשְּׁלִישׁ שֶׁהִיא הַפְּרִיעָה), and on the eighth day, through the cutting of the Orlah [Foreskin], the complete Chesed [Kindness] of the Gevurot [Severities] of Yesod is sweetened (וּבַיּוֹם הַח׳ בַּחֲתִיכַת הָעָרְלָה מִתְמַתֵּק הַחֶסֶד שָׁלֵם שֶׁל גְּבוּרוֹת יְסוֹד). And through the revealing of the Atarah [Crown], which is the Peri‘ah [Uncovering] (וּבְגִלּוּי הָעֲטָרָה שֶׁהִיא הַפְּרִיעָה), then the one-third of the Gevurot [Severities] of Hod is sweetened (אָז מִתְמַתֵּק הַשְּׁלִישׁ שֶׁל גְּבוּרוֹת הוֹד כָּאָמוּר), which alone is the secret of the Atarah [Crown] (שֶׁהוּא לְבַדּוֹ סוֹד הָעֲטָרָה), and this is the reason for: “One who circumcised but did not perform Peri‘ah [Uncovering], it is as though he did not circumcise” (וְזֶה טַעַם שֶׁל מָל וְלֹא פָרַע כְּאִלּוּ לֹא מָל) (Shabbat 137b). And therefore (וְלָזֶה), the Mohel [Circumciser] must direct his intention (צָרִיךְ הַמּוֹהֵל לְכַוֵּן), when he cuts the Orlah [Foreskin] (כְּשֶׁחוֹתֵךְ הָעָרְלָה), to the secret of Nogah [Radiance], which is the Heikhal [Palace] of Hod (לְסוֹד נֹגַהּ שֶׁהוּא הֵיכָל הוֹד), which is at the side of Etzem haShamayim [Essence of the Heavens] and to its left (שֶׁבְּצַד עֶצֶם הַשָּׁמַיִם וּמִשְּׂמֹאלוֹ), as we have said (כְּמוֹ שֶׁאָמַרְנוּ), and to the angels within it (וְהַמַּלְאָכִים שֶׁבּוֹ), and he should intend specifically toward the angel YHDNIAL (וִיכַוֵּן בִּפְרָט לַמַּלְאָךְ יהדניאל), who includes the others within this Heikhal [Palace] (שֶׁהוּא כּוֹלֵל הָאֲחֵרִים שֶׁבְּהֵיכָל זֶה), and when performing the Peri‘ah [Uncovering] (וּבַעֲשׂוֹת הַפְּרִיעָה), he should intend that these three Gevurot [Severities] are revealed (יְכַוֵּן שֶׁמִּתְגַּלּוֹת אֵלּוּ הַג׳ גְּבוּרוֹת), together with the aforementioned one-third lacking a little (עִם הַשְּׁלִישׁ פָּחוֹת מְעַט הַנִּזְכָּר), and their sweetening (וּמִתּוּקָן). And if the Mohel [Circumciser] is Bar Avahan and Bar Orayan [a Son of the Patriarchs and a Son of Torah] (וְאִם הַמּוֹהֵל בַּר־אֲבָהָן וּבַר אוֹרָיָן), and he possesses a small measure of Gilui Einayim [Opening of the Eyes] (וִיהֵא לוֹ מְעַט גִּלּוּי עֵינַיִם), he will actually see with his eyes (יִרְאֶה בְּחוּשׁ בְּעֵינָיו), at the time of the Peri‘ah [Uncovering] (בְּעֵת הַפְּרִיעָה), something like letters of fire flashing forth (כִּדְמוּת אוֹתִיּוֹת שֶׁל אֵשׁ נוֹצְצִים), upon the Atarah [Crown] (עַל הָעֲטָרָה), visible for the blink of an eye (כְּהֶרֶף עַיִן נִרְאִים), and for the blink of an eye concealed (וּכְהֶרֶף עַיִן מְכֻסִּים). And the Maskil [Enlightened One] will also see and recognize their colors (וְגַם הַמַּשְׂכִּיל יִרְאֶה וְיַכִּיר בַּגְּוָנִים שֶׁלָּהֶם), “what shall be the manner of the youth, and his work” (מַה יִּהְיֶה מִשְׁפַּט הַנַּעַר וּמַעֲשֵׂהוּ) (Judges 13:12). For if the letters appear to him like green fire (שֶׁאִם הָאוֹתִיּוֹת יִדְמֶה לוֹ כְּאֵשׁ יְרוּקָה), it is a sign that the child will live (סִימָן שֶׁיִּחְיֶה הַיֶּלֶד), and if this green inclines toward white (וְאִם הַיָּרוֹק הַזֶּה נוֹטֶה לְלָבָן), he will become a great man (יְהֵא גַּבְרָא רַבָּא). And if the green inclines toward the color of gold (וְאִם הַיָּרוֹק נוֹטֶה לְגֶוֶן הַזָּהָב), he will be an average man (יִהְיֶה אִישׁ בֵּינוֹנִי). And if they appear like exceedingly red fire (וְאִם כִּדְמוּת אֵשׁ אֲדֻמָּה בְּיוֹתֵר), he will die in that year (יָמוּת בְּאוֹתָהּ שָׁנָה). And if it inclines toward Tekhelet [Blue] and Argaman [Purple] (וְאִם נוֹטֶה לִתְכֵלֶת וְלְאַרְגָּמָן), he will go forth to an evil path, Heaven forbid (יֵצֵא לְתַרְבּוּת רָעָה חַס וְשָׁלוֹם).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that even though we said that in the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] there are angels appointed over the prayers of men and women (כִּי אַף עַל פִּי שֶׁאָמַרְנוּ שֶׁבְּהֵיכָל לִבְנַת הַסַּפִּיר יֵשׁ שָׁם מַלְאָכִים הַמְמֻנִּים עַל תְּפִלַּת אֲנָשִׁים וְנָשִׁים), and likewise Sandalfon binds crowns for his Master from the prayers of Yisrael, as mentioned above (וְכֵן סַנְדַּלְפוֹן קוֹשֵׁר כְּתָרִים לְרַבּוֹ מִתְּפִלּוֹת יִשְׂרָאֵל כַּנִּזְכָּר לְמַעְלָה), it is not for this reason that they have any involvement with the cry of the Chayah [Woman in Labor] crouching to give birth (לֹא מִפְּנֵי זֶה יֵשׁ לָהֶם עֵסֶק בְּקוֹל צַעֲקוֹת הַחַיָּה הַכּוֹרַעַת לֵילֵד), for Tefillah [Prayer] is one matter and Tze‘akah [Outcry] is another matter (כִּי תְּפִלָּה לְחוּד וּצְעָקָה לְחוּד). For regarding the cry of the Chayah [Woman in Labor] itself (כִּי לְקוֹל צַעֲקַת הַחַיָּה), she is actually judged whether for life or for death (דָּנִין אוֹתָהּ מַמָּשׁ אִם לְחַיִּים אִם לְמָוֶת), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל): “For three transgressions women die at the time of childbirth” (עַל ג׳ עֲבֵרוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵידָתָן) (Shabbat 31b). And the difference between these three transgressions and other transgressions (וְהַהֶפְרֵשׁ שֶׁבֵּין שְׁלֹשָׁה עֲבֵרוֹת אֵלּוּ לַעֲבֵרוֹת אֲחֵרוֹת), is that if the woman is found righteous regarding these three transgressions (הוּא כִּי אִם צָדְקָה הָאִשָּׁה בְּג׳ עֲבֵרוֹת הַלָּלוּ), even though she possesses other transgressions (אַף עַל פִּי שֶׁיֵּשׁ בְּיָדָהּ שְׁאָר עֲבֵרוֹת), and the accusers come to prosecute because of her cry (וּבָאִים הַמְקַטְרְגִים לְקַטְרֵג עַל קוֹל צַעֲקָתָהּ), then the angels in Etzem haShamayim [Essence of the Heavens], who are appointed over her voice (אָז הַמַּלְאָכִים שֶׁבְּעֶצֶם הַשָּׁמַיִם הַמְמֻנִּים עַל קוֹלָהּ), do not permit those accusers to prosecute her (אֵין מַנִּיחִים הַמְקַטְרְגִים הַלָּלוּ לְקַטְרֵג עָלֶיהָ), since she has been found righteous in the judgment concerning these three transgressions (כֵּיוָן שֶׁצָּדְקָה בְּדִין ג׳ עֲבֵרוֹת הַלָּלוּ).

For a woman never dies at the time of childbirth except because of these three transgressions (כִּי לְעוֹלָם לֹא תָמוּת הָאִשָּׁה בְּעֵת לִדְתָּהּ כִּי אִם בִּשְׁבִיל ג׳ עֲבֵרוֹת הַלָּלוּ), and likewise Rachel, because she said to her father: “for the way of women is upon me” (כִּי דֶרֶךְ נָשִׁים לִי) (Genesis 31:35), and sinned through speech concerning Niddah [Menstrual Impurity], which she uttered with her mouth (וְחָטְאָה בְּדִבּוּר נִדּוֹת שֶׁהוֹצִיאָה בְּפֶה), her labor became difficult and she died (קָשְׁתָה בְּלִדְתָהּ וּמֵתָה). Therefore, one who is righteous in these three matters (וְלָכֵן זֹאת שֶׁצָּדְקָה בְּג׳ אֵלּוּ), the angels in Livnat haSapir [the Sapphire Brick] do not concern themselves with her (אֵין הַמַּלְאָכִים שֶׁבְּלִבְנַת הַסַּפִּיר מִזְדַּקְּקִים לָהּ), but only these southern and western groups (כִּי אִם אֵלּוּ הַכִּתּוֹת דְּרוֹמִיּוֹת וּמַעֲרָבִיּוֹת), not the angels and princes in Livnat haSapir [the Sapphire Brick] (לֹא הַמַּלְאָכִים וְהַשָּׂרִים שֶׁבְּלִבְנַת הַסַּפִּיר). And when the Holy One, blessed be He, is made to hear her voice (וְהַקב״ה כְּשֶׁמַּשְׁמִיעִים קוֹלָהּ לְפָנָיו), He says: “What is the voice of this woman in My ears?” (אָמַר מָה קוֹל אִשָּׁה זֹאת בְּאָזְנַי), and the Holy One, blessed be He, who examines hearts and kidneys (וְהַקב״ה שֶׁהוּא בוֹחֵן לִבּוֹת וּכְלָיוֹת), saves her Himself (מַצִּיל אוֹתָהּ בְּעַצְמוֹ), because the Holy One, blessed be He, saves her according to her deeds and thoughts (לְפִי שֶׁהַקב״ה מַצִּילָהּ כְּפִי מַעֲשֶׂיהָ וּמַחְשְׁבוֹתֶיהָ), and according to the deeds of the child she is destined to bear (וּמַעֲשֵׂה הַוָּלָד שֶׁעֲתִידָה לֵילֵד), and his descendants and his descendants’ descendants (וְצֶאֱצָאָיו וְצֶאֱצָאֵי צֶאֱצָאָיו), and there is none who knows thoughts and examines hearts except Him, blessed be He (וְאֵין יוֹדֵעַ מַחֲשָׁבוֹת וּבוֹחֵן לִבּוֹת זוּלָתוֹ יִתְבָּרַךְ). And even though wicked people are born (וְאַף עַל פִּי שֶׁיֵּשׁ רְשָׁעִים נוֹלָדִים), and their mother is wicked as well (וְגַם אִמָּן רְשָׁעָה), and nevertheless she did not die at the time of her childbirth (וְאַף עַל פִּי כֵן לֹא מֵתָה בִּשְׁעַת לִדְתָּהּ), He who examines hearts knows (בוֹחֵן לִבּוֹת הוּא יוֹדֵעַ), that in the future superior offspring will come forth from her (כִּי עָתִיד לָצֵאת מִמֶּנָּה הַזֶּרַע מְעַלְיָא), or some good that she herself is destined to do (אוֹ אֵיזֶה טוֹבָה עֲתִידָה הִיא), or that her offspring are destined to do for the benefit of the Tzaddikim [Righteous Ones] (אוֹ זַרְעָהּ לְהֵיטִיב לַצַּדִּיקִים). And know (וְדַע), that a woman giving birth, throughout all the pangs of her labor (כִּי הַיּוֹלֶדֶת בֵּין כָּל חֶבְלֵי לֵידָה שֶׁלָּהּ), cries out at least seventy cries (צוֹעֶקֶת ע׳ קוֹלוֹת לְפָחוֹת), as stated in the Book of the Zohar, Parashat Vayetze (כָּאָמוּר בְּסֵפֶר הַזֹּהַר פָּרָשַׁת וַיֵּצֵא) (Zohar, Bamidbar 241b), and for this reason they whisper into her ear (שֶׁלָּזֶה לוֹחֲשִׁים בְּאָזְנָהּ), when she has difficulty giving birth (כְּשֶׁמַּקְשָׁה לֵילֵד), seventy times the Psalm “May Hashem answer you in the day of distress” (ע׳ פְּעָמִים מִזְמוֹר יַעַנְךָ ה׳ בְּיוֹם צָרָה) (Psalms 20:2), which contains seventy words (שֶׁהֵם ע׳ תֵּבוֹת), and she gives birth (וְיוֹלֶדֶת).

And the reason that she is compelled to come to this state (וְהַטַּעַם שֶׁמֻּכְרַחַת לָבוֹא לִידֵי מִדָּה זוֹ), is for two reasons (הוּא לִב׳ סִבּוֹת). The first reason (סִבָּה אֶחָד), is because she previously prosecuted against Ze’ir Anpin (מִפְּנֵי שֶׁהִיא קִטְרְגָה קֹדֶם עַל זְעֵיר), and said: “It is impossible for two kings to use one crown” (וְאָמְרָה אִי אֶפְשָׁר לִב׳ מְלָכִים שֶׁיִּשְׁתַּמְּשׁוּ בְּכֶתֶר אֶחָד) (Zohar, Bamidbar, Ra‘aya Meheimna 247b), and because of this she descended seven levels (וְלָזֶה יָרְדָה ז׳ מַדְרֵגוֹת). This is what is said in the Zohar, Shir haShirim, on the verse (זֶה שֶׁאָמַר בַּזֹּהַר שִׁיר הַשִּׁירִים עַל פָּסוּק): “Go your way in the footsteps of the flock, and pasture your kids” (צְאִי לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת גְּדִיֹּתַיִךְ) (Song of Songs 1:8), meaning (כְּלוֹמַר), that she was punished to descend and clothe herself within all the worlds of Beri’ah, Yetzirah, and Asiyah (שֶׁנֶּעֶנְשָׁה שֶׁתֵּרֵד וְתִתְלַבֵּשׁ בְּכָל עוֹלָמוֹת בי״ע), and this is her punishment (וְזֶהוּ הָעוֹנֶשׁ שֶׁלָּהּ). Thus she descended seven levels (אִם כֵּן הֲרֵי שֶׁיָּרְדָה ז׳ מַדְרֵגוֹת), in the aspect of descent (בִּבְחִינַת הַיְרִידָה), meaning in the aspect of expansion (כְּלוֹמַר בִּבְחִינַת הַהִתְפַּשְּׁטוּת), for although she emerged attached from behind him (אַף עַל פִּי שֶׁהִיא יָצְאָה דְּבוּקָה מֵאֲחוֹרוֹי), nevertheless in the aspect of this expansion (מִכָּל מָקוֹם בִּבְחִינַת הִתְפַּשְּׁטוּתָהּ זוֹ), she descends to the end of the legs of Ze’ir Anpin (הִיא יוֹרֶדֶת עַד סוֹף רַגְלָיו שֶׁל זְעֵיר).

For at first, when she expanded (כִּי תְּחִלָּה כְּשֶׁהִתְפַּשְּׁטָה), she descended below to the end of the legs of Ze’ir Anpin (הִיא יָרְדָה עַד לְמַטָּה לְסוֹף רַגְלֵי זְעֵיר), and afterward she expanded into the worlds of Beri’ah, Yetzirah, and Asiyah (וְאַחַר כָּךְ נִתְפַּשְּׁטָה בְּעוֹלָמוֹת בי״ע), and this is what is said (וְזֶה שֶׁאָמַר): “and I will honor the place of My feet” (וּמְקוֹם רַגְלַי אֲכַבֵּד) (Isaiah 60:13). And since she raised her voice at the time of the accusation (וְהוֹאִיל וְנָתְנָה קוֹלָהּ בִּשְׁעַת הַקִּטְרוּג), and, as it were, there is an allusion to this in the verse (וְכִבְיָכוֹל רֶמֶז לָזֶה): “she raised her voice against Me, therefore I hated her” (נָתְנָה עָלַי בְּקוֹלָהּ עַל כֵּן שְׂנֵאתִיהָ) (Jeremiah 12:8), meaning (כְּלוֹמַר), do not read it as “I hated her” (אַל תִּקְרֵי שְׂנֵאתִיהָ), but rather “I burdened her” (אֶלָּא נְשָׂאתִיהָ), for He placed a burden upon her (שֶׁהִכְבִּיד מַשָּׂא עָלֶיהָ), that she should govern all the worlds (שֶׁתִּנְהַג כָּל הָעוֹלָמוֹת). And each of the seven levels through which she descended (וְכָל אֶחָד מִן הַז׳ מַדְרֵגוֹת שֶׁיָּרְדָה), is included within ten (הִיא כְּלוּלָה מִי׳), and therefore she cries out seventy cries (וְלָכֵן צוֹעֶקֶת ע׳ קוֹלוֹת), for through her voice she made an impression in all seven levels of Ze’ir Anpin (כִּי בְּקוֹלָהּ עָשְׂתָה רֹשֶׁם בְּכָל ז׳ מַדְרֵגוֹת זְעֵיר), and in the entire curse with which Chavah was cursed, who corresponds to Malchut (וּבְכָל הַקְּלָלָה שֶׁנִּתְקַלְּלָה חַוָּה שֶׁהִיא דּוּגְמַת מַלְכוּת), “And to the woman He said... in pain shall you bear children” (וְאֶל הָאִשָּׁה אָמַר... בְּעֶצֶב תֵּלְדִי בָנִים) (Genesis 3:16), meaning (כְּלוֹמַר), that she bears them through the power of seventy cries (שֶׁתֵּלֵד אוֹתָם בְּכֹחַ ע׳ קוֹלוֹת).

And an allusion to this is (וְרֶמֶז לָזֶה), for Tzadi and Bet [from be‘Etzev — “in pain”] (כִּי צד״י בי״ת [מ־בעצב]), in their numerical value equal TQY”V [516] (בְּמִסְפָּרָם עוֹלֶה תקי״ו), and in Mispar Katan [Reduced Value] Tzadi and Bet equal twenty-one (וּבְמִסְפָּר קָטָן [צד״י בי״ת] עוֹלֶה כ״א), and the letters themselves are six (וְהָאוֹתִיּוֹת הֵם ו׳), thus together they equal TQM”G [543] (שֶׁהֵם בֵּין הַכֹּל תקמ״ג), which is the numerical value of Kolot [Voices] together with the kolel [inclusive count] (שֶׁהוּא כְּמִנְיַן קוֹלוֹת עִם הַכּוֹלֵל), and thus the interpretation of the verse is (וְאִם כֵּן תִּהְיֶה פֵּירוּשָׁא דְקְרָא), “with seventy voices you shall bear children” (בְּע׳ קוֹלוֹת תֵּלְדִי בָנִים).

And the second reason is (וְהַסִּבָּה הַב׳ הוּא), for you must know (כִּי צָרִיךְ אַתָּה לָדַעַת), that Ze’ir Anpin in the womb of Imma during the second Ibbur [Gestation] (כִּי זְעֵיר בִּמְעֵי אִמָּא בְּעִיבּוּר ב׳), Binah and Tevunah were included together in a single Partzuf (נִכְלְלָה בִּינָה עִם תְּבוּנָה בְּפַרְצוּף אֶחָד). Afterwards (אַחַר כָּךְ), when Ze’ir Anpin entered the womb of Imma (כְּשֶׁנִּכְנַס זְעֵיר בִּמְעֵי אִמָּא), and ascended above in the secret of ascent (וְעָלָה לְמַעְלָה בְּסוֹד עֲלִיָּה), he reached between the Chesed and Gevurah [Severity] of the Tiferet of Imma (הִגִּיעַ עַד בֵּין חֶסֶד וּגְבוּרָה שֶׁל תִּפְאֶרֶת אִימָא), for the Tiferet of Imma is the place of ascent (שֶׁתִּפְאֶרֶת אִימָא הוּא עֲלִיָּה), for there is her navel (שֶׁלְּשָׁם הוּא טַבּוּרָהּ), and from there and upward is the place where the child resides (וּמִשָּׁם וּלְמַעְלָה הוּא מָקוֹם שֶׁהַיֶּלֶד בּוֹ). Thus this Ze’ir Anpin filled all seven Sefirot of her Tiferet (נִמְצָא שֶׁזְּעֵיר זֶה הוּא מְמַלֵּא כָּל ז׳ סְפִירוֹת שֶׁל תִּפְאֶרֶת דִּידָהּ), and was attached to them with the utmost attachment (וְהָיָה מֻדְבָּק בָּהֶם בְּתַכְלִית הַדְּבֵקוּת), and the secret of the attachment of the limbs of Ze’ir Anpin with the limbs of the Tiferet of Binah (וְסוֹד דִּבּוּק אֵבְרֵי זְעֵיר עִם אֵבְרֵי תִּפְאֶרֶת דְּבִינָה), are the Havayot of Ze’ir Anpin and the Havayot of the Tiferet of Binah (הֵם הֲוָיוֹת דִּזְעֵיר וַהֲוָיוֹת דְּתִפְאֶרֶת דְּבִינָה), which were attached one to another (שֶׁהָיוּ דְּבוּקוֹת זוֹ בְּזוֹ). And every limb of Ze’ir Anpin (וְכָל אֵבֶר דִּזְעֵיר), consists of ten Havayot (הוּא י׳ הֲוָיוֹת), from the three letters of the Name YHV (מִג׳ אוֹתִיּוֹת דְּשֵׁם יה״ו), and although afterward the Netzach, Hod, and Yesod of Tevunah filled all the limbs of Ze’ir Anpin (וְאַף עַל פִּי שֶׁאַחַר כָּךְ נה״י דִּתְבוּנָה הָיוּ מְמַלְּאִים כָּל אֵיבְרֵי זְעֵיר).

And you must know (צָרִיךְ אַתָּה לָדַעַת), that while he was in the womb of Imma (כִּי בִּהְיוֹתוֹ בִּמְעֵי אִמָּא), he existed in the secret of illumination (הָיָה בְּסוֹד הֶאָרָה), and he increased and grew (וְהָיָה מִתְרַבֶּה וּמִתְגַּדֵּל), and he was in the Tiferet of Imma (וְהָיָה בְּת״ת דְּאִמָּא), but when he emerged (אֲבָל בְּצֵאתוֹ), he was in the secret of limbs, which are small (הָיָה בְּסוֹד אֵיבָרִים שֶׁהֵם קְטַנִּים), and through Kol [Voice] (וְעַל יְדֵי קוֹל), which is the illumination of Yisrael Saba (שֶׁהוּא הֶאָרַת יִשְׂרָאֵל סָבָא), he became included with Abba (נִכְלַל עִם אַבָּא), who is called Kol [Voice] in every place (שֶׁנִּקְרָא קוֹל בְּכָל מָקוֹם). And he, namely Abba (וְהוּא [אַבָּא]), gives her influx through his Yesod (נוֹתֵן לָהּ שֶׁפַע דֶּרֶךְ יְסוֹד שֶׁלּוֹ), to the Yesod of Imma which is included within him, as mentioned (לִיסוֹד שֶׁל אִמָּא הַנִּכְלֶלֶת בּוֹ כַּנִּזְכָּר), and that influx ascends from her Yesod through her womb (וְאוֹתוֹ הַשֶּׁפַע עוֹלֶה מִיסוֹד שֶׁלָּהּ דֶּרֶךְ מֵעֶיהָ), to her Sefirah of Tiferet (לִסְפִירַת ת״ת שֶׁלָּהּ). And there, through the power of this light (וְשָׁם בְּכֹחַ הָאוֹר הַזֶּה), Ze’ir Anpin becomes separated (נִפְרָד זְעֵיר), namely the six extremities of Tiferet (הַיְנוּ הַו׳ קְצָווֹת שֶׁל ת״ת ), from the seven extremities of Tiferet (מִז׳ קְצָווֹת שֶׁל ת״ת), and descends below to her Yesod (וְיוֹרֵד לְמַטָּה עַד הַיְסוֹד שֶׁלָּהּ), together with that light which had ascended above (עִם אוֹתוֹ הָאוֹר שֶׁעָלָה לְמַעְלָה), which performed this action in Ze’ir Anpin and brought him down (שֶׁעָשָׂה הַפְּעֻלָּה הַזֹּאת בִּזְעֵיר וְהוֹרִידוֹ [לִזְעֵיר]), while the light remained above (נִשְׁאַר [הָאוֹר] לְמַעְלָה), unable to descend (שֶׁאֵינוֹ יָכוֹל לֵירֵד), because Ze’ir Anpin holds it back (מִפְּנֵי שֶׁזְּעֵיר מְעַכְּבוֹ), since he separates between them (שֶׁמַּפְסִיק), and therefore her Netzach and Hod remain without illumination (אִם כֵּן נִשְׁאַר נֵצַח וְהוֹד שֶׁלָּהּ בְּלִי הֶאָרָה). And also at the time of birth (וְגַם בִּשְׁעַת הַלֵּידָה), Binah became separated from Tevunah (נִפְרְדָה בִּינָה מִתְּבוּנָה), thus Binah has no influx (אִם כֵּן לְבִינָה אֵין לָהּ שֶׁפַע), and therefore her thighs become cooled (וְלָזֶה מִצְטַנְּנוֹת יְרֵכוֹתֶיהָ), meaning (פֵּירוּשׁ), that the light does not reach them (שֶׁאֵין הָאוֹר מַגִּיעַ אֲלֵיהֶם), until Ze’ir Anpin emerges (עַד שֶׁיֵּצֵא זְעֵיר), and when Ze’ir Anpin emerges (וּכְשֶׁיּוֹצֵא זְעֵיר), immediately the light descends and influences them (תֵּכֶף יוֹרֵד הָאוֹר וּמַשְׁפִּיעַ בָּהֶם), and this is the explanation of the statement of our Sages of blessed memory (וְהַיְנוּ פֵּירוּשׁ חֲזַ״ל): “A woman does not give birth unless her thighs become cold like stones” (אֵין הָאִשָּׁה יוֹלֶדֶת אֶלָּא אִם כֵּן יְרֵכוֹתֶיהָ מִצְטַנְּנוֹת כָּאֲבָנִים) (Sotah 11b). Thus (אִם כֵּן), because each Sefirah becomes separated (לִהְיוֹת שֶׁמִּתְפָּרֵד כָּל סְפִירָה), of Ze’ir Anpin (מִזְּעֵיר), from the corresponding Sefirah of the Tiferet of Binah and Tevunah (מִסְּפִירָה שֶׁל ת״ת דְּבִינָה וּתְבוּנָה), and they are through the power of the voices (וְהֵם מִכֹּחַ הַקּוֹלוֹת), which are the illuminations of Abba, as mentioned (שֶׁהֵם הֶאָרוֹת דְּאַבָּא כַּנִּזְכָּר), and each one of them is included within ten (וְכָל אֶחָד מֵהֶם כְּלוּלִים מִי׳), there are therefore seventy voices (הֲרֵי ע׳ קוֹלוֹת). And although our Sages of blessed memory said (וְאַף עַל פִּי שֶׁאָמְרוּ חֲזַ״ל): “Righteous women were not included in the decree of Chavah” (נָשִׁים צִדְקָנִיּוֹת לֹא הָיוּ בְּפִתְקָה שֶׁל חַוָּה) (Shemot Rabbah 1), the intention is not that they do not feel the seventy voices (אֵין הַכַּוָּנָה שֶׁאֵינָן מַרְגִּישׁוֹת הָע׳ קוֹלוֹת), but rather that they feel at least one voice (אֶלָּא לְפָחוֹת מַרְגֶּשֶׁת הַקּוֹל אֶחָד), and that one voice is included from all seventy (וְאוֹתוֹ הַקּוֹל הוּא נִכְלָל מִכָּל הָע׳), and each and every one according to her deeds (וְכָל אַחַת וְאַחַת כְּפִי מַעֲשֶׂיהָ), which she has there (אֲשֶׁר הִיא שָׁם), or according to her future deeds (אוֹ כְּפִי מַעֲשֶׂיהָ הָעֲתִידָה), blessed be Hashem forever, Amen and Amen (בָּרוּךְ י־י לְעוֹלָם אָמֵן וְאָמֵן).