Chapter Six (פֶּרֶק שִׁשִּׁי)

We said above (אָמַרְנוּ לְמַעְלָה), that between the World of Atzilut and the World of Beri’ah there is a Parsa [Partition] and a Parokhet [Veil] (כִּי בֵּין עוֹלָם הָאֲצִילוּת לְעוֹלָם הַבְּרִיאָה יֵשׁ פַּרְסָה וּפָרֹכֶת), and that Parsa [Partition] is called a Margala [Pearl] (וְאוֹתָהּ הַפַּרְסָה הִיא נִקְרֵאת מַרְגָּלָא), and beneath the Parsa [Partition] is the head of Beri’ah (וְתַחַת הַפַּרְסָה הִיא רֹאשׁ הַבְּרִיאָה). And there, because Imma nests in Beri’ah (וְשָׁם מִצַּד שֶׁאִמָּא הִיא מְקַנְּנָא בִּבְרִיאָה), within this nesting there is the simple Name Ehyeh (יֵשׁ בְּקִנּוּן הַזֶּה שֵׁם אֶהְיֶ״ה פָּשׁוּט), and also nine other Names of Ehyeh (וְגַם תִּשְׁעָה שֵׁמוֹת אֲחֵרִים שֶׁל אֶהְיֶ״ה), which are in Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod (שֶׁהֵם בְּחב״ד וְחג״ת נה״י), over the entire World of Beri’ah (שֶׁעַל כָּל עוֹלָם הַבְּרִיאָה). And these ten principal Names of Ehyeh (וְאֵלּוּ הָעֲשָׂרָה אֶהְיֶ״ה הָעִקָּרִיִּים), equal the numerical value of two hundred and ten (עוֹלִים כְּמִנְיַן רד״ו), and for this reason our forefathers dwelled in Egypt for two hundred and ten years (וְלָזֶה יָשְׁבוּ אֲבוֹתֵינוּ בְּמִצְרַיִם רד״ו שָׁנִים), because the exile was due to the rectification of the souls that Adam haRishon generated (לִהְיוֹת שֶׁהַגָּלוּת הָיְתָה מִפְּנֵי הַתִּקּוּן שֶׁל הַנְּשָׁמוֹת שֶׁהוֹלִיד אָדָם הָרִאשׁוֹן), when he stood in the Chidekel up to his neck (כְּשֶׁעָמַד בְּחִדֶּקֶל עַד צַוָּארוֹ) (Zohar, Bereshit 55b). And to make known to you the root of these matters (וּלְהוֹדִיעֲךָ שֹׁרֶשׁ הַדְּבָרִים), since it has come into our hands, let us say a word concerning it (הוֹאִיל וְאָתָא לִידַן נֵימָא בֵּיהּ מִלְּתָא). You already know (כְּבָר יָדַעְתָּ), that the Three Heads were made from seven Ketarim of the Keter within the Keter (כִּי תְּלַת רֵישִׁין נַעֲשׂוּ מִז׳ כְּתָרִים שֶׁל כֶּתֶר שֶׁבַּכֶּתֶר), and seven Chokhmot made the Chokhmah within the Keter (וְז׳ חָכְמוֹת עָשׂוּ חָכְמָה שֶׁבַּכֶּתֶר), and seven Binot made the Binah within the Keter (וְז׳ בִּינוֹת עָשׂוּ בִינָה שֶׁבַּכֶּתֶר), and these are those called the Three Heads (וְאֵלּוּ הֵם הַנִּקְרָאִים תְּלַת רֵישִׁין), which were afterward rectified in the World of Tikkun (שֶׁנִּתְקְּנוּ אַחַר כָּךְ בְּעוֹלָם הַתִּקּוּן). It follows that in order to accomplish the rectification (נִמְצָא כְּדֵי לַעֲשׂוֹת הַתִּקּוּן), each one of these Three Heads required seven Sefirot from the first three Sefirot (הֻצְרְכוּ כָּל רֹאשׁ אֶחָד מֵאֵלּוּ הַתְּלַת רֵישִׁין שֶׁבַע סְפִירוֹת מִשָּׁלֹשׁ רִאשׁוֹנוֹת), of the Manin Tevirin [Broken Vessels] (שֶׁל הַמָּאנִין תְּבִירִין), as I explained in the Gate of the Reisha deLo Ityada [Unknowable Head] (כִּדְפֵירַשְׁתִּי בְּשַׁעַר רֵישָׁא דְלָא אִתְיְדַע). And since each one was comprised of ten (וּלְהִיוֹת שֶׁכָּל אַחַת כְּלוּלָה מֵעֶשֶׂר), it follows that they were seventy for each one of these Three Heads (נִמְצְאוּ שֶׁהֵם ע׳ לְכָל אֶחָד מֵאֵלּוּ הַג׳ רֵישִׁין), and these three times seventy equal two hundred and ten (וְאֵלּוּ הַג׳ פְּעָמִים ע׳ הֵם עוֹלִים רד״ו). And just as these Three Heads, as it were, required two hundred and ten Sefirot in order to be rectified (וּכְמוֹ שֶׁהֻצְרְכוּ כִּבְיָכוֹל אֵלּוּ הַג׳ רָאשִׁין רד״ו סְפִירוֹת כְּדֵי לְהִתְתַּקֵּן), and then the world was rectified according to its proper order (וְאָז הוּתְקַן הָעוֹלָם עַל מַתְכֻּנְתּוֹ), and those Manin Tevirin [Broken Vessels] were rectified in their place (וְאוֹתָם הַמָּאנִין תְּבִירִין נִתְקְּנוּ בִּמְקוֹמָם), as I explained there (כַּאֲשֶׁר בֵּאַרְתִּי שָׁם). Therefore Yisrael also, who are drawn from Adam haRishon (לָכֵן גַּם יִשְׂרָאֵל שֶׁהֵם נִמְשָׁכִים מֵאָדָם הָרִאשׁוֹן), needed to rectify those souls (הָיוּ צְרִיכִים לְתַקֵּן אוֹתָן הַנְּשָׁמוֹת), and these are indeed the souls of the Generation of the Dispersion and the Generation of the Flood (וְהֵם הֵם הַנְּשָׁמוֹת שֶׁל דּוֹר הַפַּלָּגָה וְדוֹר הַמַּבּוּל), and they required two hundred and ten years until they were rectified (וְהֻצְרְכוּ רד״ו שָׁנָה עַד שֶׁנִּתְקְּנוּ). Just as the rectification of the Three Heads caused the rectification of Ze’ir Anpin and Nukvah (כְּמוֹ שֶׁתִּקּוּן שֶׁל תְּלַת רֵישִׁין גָּרַם תִּקּוּן זְעֵיר אַנְפִּין וְנוּקְבָהּ), so too Yisrael, during these two hundred and ten years (כֵּן יִשְׂרָאֵל בְּאֵלּוּ הָרד״ו שָׁנִים), caused the rectification of the Written Torah and the Oral Torah (גָּרְמוּ תִּקּוּן תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה), which are the rectification of Ze’ir Anpin and Nukvah (שֶׁהֵם תִּקּוּן זְעֵיר אַנְפִּין וְנוּקְבָהּ), as is known (כַּנּוֹדָע).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), since Imma is analogous to Arich Anpin (הוֹאִיל וְאִמָּא הִיא דֻּגְמַת אֲרִיךְ אַנְפִּין), therefore when Imma nested in the World of Beri’ah (לָזֶה גַּם כְּשֶׁקִנְּנָה אִמָּא בְּעוֹלָם הַבְּרִיאָה), she took these ten Names of Ehyeh (לָקְחָה אֵלּוּ הַי׳ אֶהְיֶ״ה), and they equal the numerical value of two hundred and ten (וְהֵם כְּמִנְיַן רד״ו), and because they are a Ma‘akeh [Protective Barrier] for the World of Beri’ah (וּלְהִיוֹתָם מַעֲקֶה לְעוֹלָם הַבְּרִיאָה), and this Ma‘akeh [Protective Barrier] is beneath the Parsa [Partition] (וְהַמַּעֲקֶה הַזֹּאת הִיא תַּחַת הַפַּרְסָה), as it is said (שֶׁנֶּאֱמַר): “And you shall make a parapet for your roof... lest the fallen one fall from it” (וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ... כִּי יִפֹּל הַנֹּפֵל מִמֶּנּוּ) (Deuteronomy 22:8). And this Ma‘akeh [Protective Barrier] is made for two purposes (וְהַמַּעֲקֶה הַזֶּה הוּא עָשׂוּי לִבְ׳ דְבָרִים). The first is (הָאֶחָד הוּא), so that the influx should not descend to the External Forces (כְּדֵי שֶׁלֹּא יֵרֵד הַשֶּׁפַע לַחִיצוֹנִים), that “the fallen one should not fall from it” (שֶׁלֹּא יִפֹּל הַנֹּפֵל מִמֶּנּוּ), and these two falls are (וּשְׁנֵי נְפִילוֹת הַלָּלוּ הֵם): one (אֶחָד), that the influx should not fall (שֶׁלֹּא יִפֹּל הַשֶּׁפַע). And the second fall is (וְהַנְּפִילָה הַשֵּׁנִית הִיא), that the drops of overflow from the splitting of the wheat and barley of Abba and Imma should not fall (שֶׁלֹּא יִפְּלוּ שֶׁפַע הַנּוֹבְלוֹת מִבְּקִיעַת חִטָּה וּשְׂעוֹרָה דְּאַבָּא וְאִמָּא), in the secret of (בְּסוֹד), “and He splits open the windows of the firmament” (וּבוֹקֵעַ חַלּוֹנֵי רָקִיעַ), which continually descend from Abba and Imma (אֲשֶׁר הֵם לְעוֹלָם יוֹרְדִים מֵאַבָּא וְאִמָּא), and were it not for this Ma‘akeh [Protective Barrier] (וְלוּלֵי הַמַּעֲקֶה הַזֶּה), the Klipot would derive benefit from that influx (הָיוּ הַקְּלִיפּוֹת נֶהֱנִים מֵאוֹתוֹ הַשֶּׁפַע), and for this reason the Ma‘akeh [Protective Barrier] is placed there (וְלָזֶה בָּא הַמַּעֲקֶה שָׁם). And the second purpose is (וְהַשֵּׁנִי), that it does not allow the Klipot to touch Beri’ah (שֶׁאֵינוֹ מַנִּיחַ הַקְּלִיפּוֹת לִיגַע בִּבְרִיאָה), and were it not for this Ma‘akeh [Protective Barrier] (וְאִלּוּלֵי הַמַּעֲקֶה זֶה), they would draw near to Beri’ah (הָיוּ מִתְקָרְבִין אֶל הַבְּרִיאָה), but because of the fear of this Ma‘akeh [Protective Barrier] (וּמִפַּחַד הַמַּעֲקֶה הַזֶּה), they do not approach Beri’ah at all (אֵינָם מִתְקָרְבִים אֶל הַבְּרִיאָה כְּלָל). And this Ma‘akeh [Protective Barrier] that we have mentioned (וְהַמַּעֲקֶה הַזֶּה אֲשֶׁר אָמַרְנוּ), consists of ten Names of Ehyeh (שֶׁהֵם י׳ אֶהְיֶ״ה). Nine of them are filled forms (תִּשְׁעָה מֵהֶם מִלּוּאִים אוֹתָם), which are in Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod (שֶׁהֵם בְּחב״ד חַג״ת נה״י), and this is their order (וְכָךְ סִדְרָם): in Keter there is the simple Name Ehyeh (בְּכֶתֶר יֵשׁ בּוֹ שֵׁם אֶהְיֶ״ה פָּשׁוּט), in Chokhmah one hundred and sixty-one (בְּחָכְמָה קס״א), in Binah one hundred and fifty-one (בְּבִינָה קנ״א), in Da’at one hundred and forty-three (בְּדַעַת קמ״ג), in Chesed one hundred and forty-seven (בְּחֶסֶד קמ״ז), in Tiferet one hundred and forty-seven, the second (בְּתִפְאֶרֶת קמ״ז שֵׁנִי), in Gevurah one hundred and fifty-two (בִּגְבוּרָה קנ״ב), in Netzach one hundred and fifty-six (בְּנֵצַח קנ״ו), in Yesod one hundred and fifty-six, the second (בִּיסוֹד קנ״ו שֵׁנִי), in Hod one hundred and fifty-two (בְּהוֹד קנ״ב), and in Malchut one hundred and fifty-two, the second (בְּמַלְכוּת קנ״ב שֵׁנִי). And the ten Names of Ehyeh (וְעֲשָׂרָה אֶהְיֶ״ה), together with the four letters of the root and the kolel (וְאַרְבַּע אוֹתִיּוֹת הַשֹּׁרֶשׁ עִם הַכּוֹלֵל), equal the numerical value of Ma‘akeh [Protective Barrier] (הֲרֵי הוּא כְּמִנְיַן מַעֲקֶה). And know (וְדַע), that in this Beri’ah there are ten Names of Ehyeh in their fillings (שֶׁיֵּשׁ בִּבְרִיאָה הַזּוֹ י׳ אֶהְיֶ״ה בְּמִלּוּאָיו), only their numerical value descends into Beri’ah (הַמִּסְפָּר לְבַד יוֹרֵד בִּבְרִיאָה), but they themselves remain only above the head of Beri’ah (אֲבָל הֵם עַצְמָם הֵם עַל רֹאשׁ הַבְּרִיאָה בִּלְבַד), in the secret of the Ma‘akeh [Protective Barrier] (בְּסוֹד מַעֲקֶה), which surrounds the roof of Beri’ah (שֶׁהוּא מַקִּיף הַגַּג שֶׁל בְּרִיאָה), through those Names that we mentioned above (בְּאוֹתָם הַשֵּׁמוֹת שֶׁאָמַרְנוּ לְמַעְלָה). And Imma also sends to Beri’ah (וְגַם אִמָּא שׁוֹלַחַת לִבְרִיאָה), the Name Elohim of Yudin (שֵׁם אֱלֹהִים שֶׁל יוּדִי״ן), whose value is three hundred (הָעוֹלֶה ש׳), and this is the Panim [Front] (וְהוּא פָּנִים), and the squared form of Elohim (וְהָרִבּוּעַ שֶׁל אֱלֹהִים), whose value is two hundred (הָעוֹלֶה מָאתַיִם), which is the Achor [Back] (שֶׁהוּא אָחוֹר), namely their numerical value alone (דְּהַיְנוּ מִסְפָּר שֶׁלָּהֶם לְבַד). And you already know (וּכְבָר יָדַעְתָּ), that Imma contains the Name S”G (כִּי אִמָּא יֵשׁ בָּהּ שֵׁם ס״ג), and it encompasses the entire World of Beri’ah (וְהוּא מַקִּיף כָּל עוֹלָם הַבְּרִיאָה), and in this place (וּבַמָּקוֹם הַזֶּה), namely on this roof of the World of Beri’ah (דְּהַיְנוּ בַּגַּג הַזֶּה שֶׁל עוֹלָם הַבְּרִיאָה), there is only the numerical value of the letters (הוּא י׳ הַמִּסְפָּר שֶׁל הָאוֹתִיּוֹת לְבַד), whereas the letters themselves are actually inscribed within the limbs of Beri’ah (שֶׁהָאוֹתִיּוֹת עַצְמָם הֵם מַמָּשׁ נִרְשָׁמִים בְּאֵיבְרֵי הַבְּרִיאָה). But in this place between King and King (אֲבָל בַּמָּקוֹם הַזֶּה בֵּין מַלְכָּא לְמַלְכָּא), there is a place of preparation for the sparks of holiness (הוּא מְקוֹם הֲכָנָה לְנִיצוֹצֵי הַקְּדֻשָּׁה), so that they should not descend to the realm of impurity (שֶׁלֹּא יֵרְדוּ אֶל הַקְּלִיפּוֹת), and therefore this numerical value of the letters of S”G is required (וְלָזֶה צָרִיךְ הַמִּסְפָּר הַזֶּה שֶׁל אוֹתִיּוֹת ס״ג), to prevent the Klipot from touching Beri’ah (לִמְנוֹעַ הַקְּלִיפּוֹת לְבַל יִגְּעוּ בִּבְרִיאָה). And also Imma (וְגַם כֵּן אִמָּא), since her root is the letter Heh (לִהְיוֹת הַשֹּׁרֶשׁ שֶׁלָּהּ הֵ״י), and she extended down to Hod (וְנִתְפַּשְּׁטָה עַד הוֹד), and became the Fifty Gates of Binah (וְנַעֲשֵׂית נ׳ שַׁעֲרֵי בִינָה), when she descended below into Beri’ah (וּכְשֶׁיָּרְדָה לְמַטָּה בִּבְרִיאָה), the Nun spreads itself out (מִתְפַּשְּׁטוֹת הַנּוּ״ן), in order to protect this World of Beri’ah (כְּדֵי לְהָגֵן עַל עוֹלָם הַבְּרִיאָה הַזֶּה). For if the Nun had remained bent downward (שֶׁאִלּוּ הָיְתָה הַנּוּ״ן כְּפוּפָה יוֹרֶדֶת לְמַטָּה), the Klipot would, Heaven forbid, derive benefit from her (הָיוּ הַקְּלִיפּוֹת נֶהֱנִים מִמֶּנָּה חַס וְשָׁלוֹם), for this is the Nun of (שֶׁהִיא הַנּוּ״ן שֶׁל), “And you shall not wrong one another” (אַל תּוֹנוּ אִישׁ אֶת עֲמִיתוֹ) (Leviticus 25:17), and it is the Nun that is beneath the Resh and becomes a Tav (וְהִיא הַנּוּ״ן שֶׁהִיא תַּחַת הָרֵ״שׁ וְנַעֲשֵׂית תָּ״ו), as is explained in the Zohar, Parashat Chukat (כְּמוֹ שֶׁמְּפֹרָשׁ בַּזֹּהַר פָּרָשַׁת חֻקַּת), therefore for this reason the Nun is elongated (אִם כֵּן לָזֶה הַנּוּ״ן הִיא אֲרֻכָּה).

It follows that the letters of Shiryon [Armor] were completed (נִמְצָא שֶׁנִּשְׁלְמוּ אוֹתִיּוֹת שִׁרְיוֹן), namely (דְּהַיְנוּ): Elohim in the filling of Yudin (אֱלֹהִים בְּמִלּוּי יוּדִי״ן), whose value is three hundred (הָעוֹלִים ש׳), and Resh (וְרֵי״שׁ), which is Elohim in its squared form (שֶׁהוּא אֱלֹהִים בְּרִבּוּעוֹ), and the Yud (וְהַיּוּ״ד), which are the ten aforementioned Names of Ehyeh (הֵם עֲשָׂרָה אֶהְיֶ״ה הַנִּזְכָּרִים), and the final Nun (וְהַנּוּ״ן), which is the Heh of Imma that becomes an elongated Nun (הִיא הֵ״י שֶׁל אִמָּא הַנַּעֲשֵׂית נוּ״ן אֲרֻכָּה), and the Vav (וְהַוָא״ו), which is the light of Ze’ir Anpin (הוּא הָאוֹר שֶׁל זְעֵיר אַנְפִּין), whose secret is the Name Havayah (שֶׁהוּא סוֹדוֹ שֶׁל הֲוָיָ״ה). And this is the secret of the verse (וְהוּא סוֹד הַפָּסוּק): “And He put on righteousness as a coat of mail, and a helmet of salvation upon His head” (וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ) (Isaiah 59:17), of the World of Beri’ah (שֶׁל עוֹלָם הַבְּרִיאָה), and it is a garment of scale armor (וְהוּא לְבוּשׁ שִׁרְיוֹן קַשְׂקַשִּׂים), to wage war against the Klipot (לְהִלָּחֵם עִם הַקְּלִיפּוֹת). And then the five Gevurot [Severities] become strengthened (וְאָז הַחֲמֵשׁ גְּבוּרוֹת מִתְגַּבְּרוֹת), namely (דְּהַיְנוּ), the first aspect is in order to break the Klipot (הַפַּן הָאֶחָד הוּא כְּדֵי לְשַׁבֵּר הַקְּלִיפּוֹת), and the second aspect is to strengthen themselves from within (וְהַפַּן הַשֵּׁנִי לְהִתְחַזֵּק מִבִּפְנִים), so that they will have strength to wage war against the Klipot (כְּדֵי שֶׁיִּהְיֶה לָהֶם כֹּחַ לְהִלָּחֵם נֶגֶד הַקְּלִיפּוֹת). And there shall be fulfilled in them (וִיקֻיָּם בָּהֶם): “For My sword has become satiated in the heavens” (כִּי רָוְתָה בַשָּׁמַיִם חַרְבִּי) (Isaiah 34:5). And it is said (וְנֶאֱמַר): “Behold, it shall descend upon Edom” (הִנֵּה עַל אֱדוֹם תֵּרֵד) (Isaiah 34:5). And it is said (וְנֶאֱמַר): “And one shall descend from Yaakov and destroy the remnant from the city” (וְיֵרְדְּ מִיַּעֲקֹב וְהֶאֱבִיד שָׂרִיד מֵעִיר) (Numbers 24:19). “And Yisrael does valiantly” (וְיִשְׂרָאֵל עֹשֶׂה חָיִל) (Numbers 24:18). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).