Chapter Ten (פֶּרֶק עֲשִׂירִי)

Now we shall explain the seven Tikkunim of the Gulgalta [skull] of Ze’ir Anpin (עַתָּה נְבָאֵר ז׳ תִּיקּוּנִים שֶׁבְּגּוּלְגַּלְתָּא דְּז״א), and you shall see the distinction and the difference (וְתִרְאֶה חִלּוּק וְהֶבְדֵּל), that exists between the Tikkunei Gulgalta [rectifications of the skull] of Ze’ir Anpin and the Tikkunei Gulgalta [rectifications of the skull] of Arich Anpin (שֶׁיֵּשׁ בֵּין תִּיקּוּנֵי גּוּלְגַּלְתָּא דְּז״א לְתִיקּוּנֵי דְּגוּלְגַּלְתָּא דְּא״א). The first Tikkun of Ze’ir Anpin is called (הַתִּיקּוּן הָרִאשׁוֹן שֶׁל זְעֵיר אַנְפִּין נִקְרָא):

Gulgalta Takifa [mighty skull]

גּוּלְגַּלְתָּא תַּקִּיפָא

Rabbi Shimon said to the companions (אָמַר רַבִּי שִׁמְעוֹן לְחַבְרַיָּא) (Zohar Bamidbar 138a), now your minds have been rectified and directed (הַשְׁתָּא אִתְתַּקְּנוּ וְאִתְכַּוְּנוּ דַּעְתָּא), [through the Yichudim [unifications], Names, and intentions that he transmitted to them] ([בְּיִחוּדִים וְשֵׁמוֹת וְכַוָּנוֹת שֶׁמָּסַר לָהֶם]), to rectify the Tikkunim of Ze’ir Anpin (לְאִתְתַּקָּן תִּיקּוּנוֹי דְּז״א), how it is rectified (הֵיךְ יִתְתַּקַּן), and how it is clothed in its Tikkunim (וְהֵיךְ יִתְלַבַּשׁ בְּתִיקּוּנוֹי), from the Tikkunim of Atik Yomin (מִתִּיקּוּנֵי עַתִּיק יוֹמִין), the Holy of Holies (קַדִּישָׁא דְּקַדִּישִׁין), the Concealed of the Concealed (טְמִירָא דְּטְמִירִין), concealed from all (טְמִירָא מִכֹּל). [And the holy mouth says, “the Holy of Holies” (וְאוֹמֵר הַפֶּה הַקָּדוֹשׁ קַדִּישָׁא דְּקַדִּישִׁין), corresponding to the Chokhmah of Adam Kadmon (כְּנֶגֶד חָכְמַת אָדָם קַדְמוֹן), which is concealed within its Malkhut (הַנִּסְתֶּרֶת בְּמַלְכוּת דִּילֵיהּ), concerning which it is said, “Hashem founded the earth with Chokhmah” (שֶׁנֶּאֱמַר י״י בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19), by the analogy of a man writing with his hand (כְּמָשָׁל הָאָדָם הַכּוֹתֵב בְּיָד), and the word that he grasps in his intellect which he needs to write (וְהַתֵּיבָה שֶׁתּוֹפֵס בְּשִׂכְלוֹ שֶׁצָּרִיךְ לִכְתֹּב), for the writing comes from the brain (כִּי הַכְּתִיבָה בָּאָה מִן הַמּוֹחַ), so too here Chokhmah gives the action and the measure to the Malkhut of Adam Kadmon to act (כֵּן כָּאן הַחָכְמָה הִיא נוֹתֶנֶת פְּעוּלָּה וְשִׁיעוּר לְמַלְכוּת אָדָם קַדְמוֹן לִפְעוֹל), as we explained in Sha’ar Adam Kadmon Stam, chapter nine (כַּאֲשֶׁר בֵּאַרְנוּ בְּשַׁעַר אָדָם קַדְמוֹן סְתָם בְּפֶרֶק תְּשִׁיעִי). And he says, “the Concealed of the Concealed” (וְאוֹמֵר טְמִירָא דְּטְמִירִין), corresponding to Adam Kadma’ah Setima’ah [the Primordial Hidden Adam] (כְּנֶגֶד אָדָם קַדְמָאָה סְתִימָאָה), whose Yesod is concealed within the Chokhmah of Adam Kadmon Stam [in general] (שֶׁיְסוֹד שֶׁלּוֹ נִסְתָּר בְּחָכְמַת אָדָם קַדְמוֹן סְתָם), and he says, “concealed from all” (וְאָמַר טְמִירָא מִכֹּל), this is the Kav [line] of Ein Sof (הוּא חוּט אֵין סוֹף), which comes from the Yesod of the Levush [garment] (הַבָּא מִיְסוֹד שֶׁל הַמַּלְבּוּשׁ), as is known in its place (כַּנּוֹדָע בִּמְקוֹמוֹ).]

And let us return to the Idra Kadisha [Holy Assembly] (וְנַחֲזוֹר לְאִדְּרָא קַדִּישָׁא): “For now the obligation is upon you to render true judgment, fitting and beautiful (דְּהַשְׁתָּא חוֹבְתָא עֲלַיְיכוּ לְמִגְזַר דִּינָא קוּשְׁטָא יָאָה וְשַׁפִּירָא), and to rectify all its Tikkunim in their perfection” (וּלְאִתְתַּקְּנָא כָּל תִּיקּוּנוֹי עַל בּוּרְיֵיהּ). The explanation is that the head of Ze’ir Anpin is rectified from judgments of truth (פֵּירוּשׁ כִּי רֹאשׁוֹ שֶׁל זְעֵיר נִתְקַן מִדִּינִין שֶׁל אֱמֶת). For Ehyeh is in Imma (כִּי אֶהְיֶ״ה הוּא בְּאִמָּא), and Ehyeh times Ehyeh equals Emet [truth] (וְאֶהְיֶ״ה פְּעָמִים אֶהְיֶ״ה עוֹלֶה אֱמֶ״ת), excluding the judgments of the Sitra Achra [Other Side] (לְאַפּוֹקֵי הַדִּינִין שֶׁל סִטְרָא אַחֲרָא), which are called perversion of justice (הַנִּקְרָא עִוּוּת הַדִּין), concerning which it is said, “and the men of valor caused them to err” (שֶׁנֶּאֱמַר בָּהֶם וְהִתְעוּ אֹתוֹ אֲנְשֵׁי הַחַיִל) (Ecclesiastes 12:3). This refers to the Ten Martyrs of the Kingdom (דְּקָאֵי עַל עֲשָׂרָה הֲרוּגֵי מַלְכוּת), for a great perversion was done to them (שֶׁנַּעֲשָׂה לָהֶם עִוּוּת גָּדוֹל), through the judgment of the Klipot of D"M Ch"G G"P"Y"M [the Emperor of Rome] (בְּמִשְׁפַּט הַקְּלִיפּוֹת שֶׁל דמח״ג גפ״י״ם [קֵיסַר רוֹמִי]), who were judged concerning the Ten Tribes that sold Yosef (שֶׁנִּדּוֹנוּ אוֹדוֹת הָעֲשָׂרָה שְׁבָטִים שֶׁמָּכְרוּ אֶת יוֹסֵף). Even though in the judgment of the Holy One Blessed Be He it was a true judgment (אַף עַל פִּי שֶׁבְּדִינוֹ שֶׁל הקב״ה הָיָה דִּין אֱמֶת), they knew nothing whatsoever of this matter (הֵם לֹא יָדְעוּ מִזֶּה שׁוּם דָּבָר), that they were ten sparks of seminal emission (שֶׁהֵם י׳ נִיצוֹצוֹת שֶׁל קֶרִי), which emerged from Yosef the Tzaddik, peace be upon him (שֶׁיָּצְאוּ מִן יוֹסֵף הַצַּדִּיק עָלָיו הַשָּׁלוֹם), and the external forces received them (וְקִבְּלוּם הַחִיצוֹנִים), and they emerged after the destruction (וְיָצְאוּ אַחַר הַחוּרְבָּן), in the secret of the impregnation of the Ten Tribes who sold Yosef (בְּסוֹד עִיבּוּר עֲשֶׂרֶת הַשְּׁבָטִים שֶׁמָּכְרוּ אֶת יוֹסֵף), at the time when the sun and moon darkened because of the sin of the generation (בִּזְמַן שֶׁשֶּׁמֶשׁ וְיָרֵחַ קָדְרוּ בַּעֲוֹן הַדּוֹר), and they were killed to raise Mayin Nukvin [female waters] (וְנֶהֶרְגוּ לְהַעֲלוֹת מַיִן נוּקְבִין). And his statement “fitting and beautiful” (וְאוֹמְרוֹ יָאָה וְשַׁפִּירָא), is because there is within it judgment and mercy (עַל שֶׁיֵּשׁ בּוֹ דִּין וְרַחֲמִים), which are white and red (שֶׁהוּא לָבָן וְאָדֹם), and a man is not pleasing in appearance except when his face is white and red (וְאֵין אָדָם נֶחְמָד לְמַרְאֶה רַק אִם פָּנָיו לְבָנִים וַאֲדֻמִּים), so too in Ze’ir Anpin mercy alone and judgment alone are seen within it (כֵּן בִּזְעֵיר יֵשׁ בּוֹ רַחֲמִים לְבַדּוֹ וְדִין לְבַדּוֹ נִרְאֶה בּוֹ), as it is said, “My beloved is white and red, distinguished among ten thousand” (שֶׁנֶּאֱמַר דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה) (Song of Songs 5:10). Which is not the case with Arich Anpin (מַה שֶּׁאֵין כֵּן בְּא״א), in whom white alone prevails (שֶׁהוּא לָבָן לְבַד גּוֹבֵר בּוֹ), and concerning him it is said, “A fountain of gardens, a well of living waters, and flowing streams from Lebanon” (וְעָלָיו נֶאֱמַר מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן לְבָנוֹן) (Song of Songs 4:15), and it is said, “this good mountain and the Lebanon” (וְנֶאֱמַר הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן) (Deuteronomy 3:25), where the judgments are whitened and sweetened (שֶׁהַדִּינִים מִתְלַבְּנִים וְנִמְתָּקִים שָׁם). And also its Gulgalta [skull] is made from harsh judgments (וְגַם הַגּוּלְגַּלְתָּא שֶׁלּוֹ נַעֲשֵׂית מִדִּינִים קָשִׁים), until it is hard (עַד שֶׁהִיא קָשָׁה), for the Gulgalta [skull] of Arich Anpin is made from the many returns (כִּי גּוּלְגַּלְתָּא דְּא״א נַעֲשֵׂית מֵחֲזָרוֹת רַבּוֹת), which we explained in chapter eleven and chapter thirteen of the Gate of the Three Heads (שֶׁבֵּאַרְנוּ בְּפֶרֶק י״א וּבְפֶרֶק י״ג שֶׁל שַׁעַר תְּלַת רֵישִׁין), and also from the force of the splitting (וְגַם מִכֹּחַ הַבְּקִיעָה), by which “the unknowable Malkhut” split (שֶׁבָּקְעָה מַלְכוּת דְּלָא אִתְיְידַע), in its seven Sefirot within Reisha DeEin [Head of Nothingness] (בְּז׳ סְפִירוֹתֶיהָ בְּרֵישָׁא דְּאַיִן). And from the force of this splitting (וּמִכֹּחַ הַבְּקִיעָה הַזֹּאת), the Aleph was divided into two (נֶחְלְקָה הָאָלֶף לִשְׁנַיִם), namely the Aleph in Reisha DeEin [Head of Nothingness] (הַיְינוּ הָאָלֶף שֶׁבְּרֵישָׁא דְּאַיִן), which is the Aleph: of the Name S"G (שֶׁהִיא א שֶׁל שֵׁם ס״ג), coming from the ears of Adam Kadmon (הַבָּאָה מִן הָאָזְנַיִם שֶׁל אָדָם קַדְמוֹן), and because of these judgments that we mentioned there (וּלְסִבַּת דִּינִים אֵלּוּ שֶׁאָמַרְנוּ שָׁם), therefore the Gulgalta [skull] is hard (לָכֵן הַגּוּלְגַּלְתָּא הִיא קָשָׁה). And because the return of the back of Chokhmah is a stronger judgment (וּמִפְּנֵי שֶׁהַחֲזָרָה שֶׁל אֲחוֹרֵי חָכְמָה הִיא יוֹתֵר דִּין חָזָק), therefore the bone at the back of the head is strong (לָזֶה הָעֶצֶם שֶׁבַּאֲחוֹרֵי הָרֹאשׁ הוּא חָזָק), and the return that is from within the Chokhmah is weaker in judgments (וְהַחֲזָרָה שֶׁמִּתּוֹךְ הַחָכְמָה הִיא יוֹתֵר רָפֶה בְּדִינִים), therefore the bone which is on the side of the face is such (לָכֵן הָעֶצֶם אֲשֶׁר הוּא מִצַּד הַפָּנִים הוּא כָּךְ). And because the skull, meaning the bone (וְלִהְיוֹת שֶׁהַגּוּלְגֹּלֶת כְּלוֹמַר הָעֶצֶם), its hardness came into being from these returns (נִתְהַוָּה הַקֹּשִׁי שֶׁלּוֹ מֵאֵלּוּ הַחֲזָרוֹת), and these returns are from seven vessels (וְאֵלּוּ הַחֲזָרוֹת הֵם מִשִּׁבְעָה כֵּלִים), and they are one after another (וְהֵם זוֹ אַחַר זוֹ), and likewise on the side of the face (וְכֵן מִצַּד הַפָּנִים), it follows that they are from many returns (נִמְצָא שֶׁהֵם מֵהַחֲזָרוֹת הַרְבֵּה), therefore the bone of the Gulgalta [skull] of the head is hollow (לָזֶה עֶצֶם הַגּוּלְגַּלְתָּא שֶׁל הָרֹאשׁ הוּא חָלוּל), and it is like small bones joined together (וְהוּא כְּמוֹ עֲצָמוֹת קְטַנִּים מְדֻבָּקִים יַחַד), and the illumination of the aspect of Keter shining within it whitened that skull (וְהַהֶאָרָה שֶׁל בְּחִינַת כֶּתֶר הַמְּאִירָה בּוֹ הִלְבִּינָה אוֹתָהּ הַגֻּלְגֹּלֶת), and it became white (וְנַעֲשֵׂית לְבָנָה), for so it is in Arich Anpin (שֶׁכֵּן הוּא בְּא״א). And he said that the head of Ze’ir Anpin is made from two crowns (וְאָמַר שֶׁרֹאשׁוֹ שֶׁל ז״א נַעֲשָׂה מִתְּרֵין עִטְרִין), which emerge from the Avira Dakya [pure air] (הַיּוֹצְאִים מִן אֲוִירָא דַּכְיָא), that is within the Mocha Setima’ah [concealed brain] (שֶׁבְּמוֹחָא סְתִימָאָה), of Atika Kadisha (שֶׁל עַתִּיקָא קַדִּישָׁא), which gave birth and formed in its likeness and in its image (הוֹלִיד וְצִיֵּר בִּדְמוּתוֹ וּכְצַלְמוֹ), all the design of the formation of its head (כָּל מַגְמַת צִיּוּר רֹאשׁוֹ), and gave it to Ze’ir Anpin (נָתַן לְז״א). And so it says in the Idra Naso after this passage that we presented before you at the beginning of this chapter (וְכֵן הוּא אוֹמֵר בְּאִדְּרָא נָשֹׂא אַחַר זֶה הַמַּאֲמָר שֶׁהִצַּעְנוּ לְפָנֶיךָ בְּרֹאשׁ הַפֶּרֶק הַזֶּה) (Zohar Bamidbar 135b), and this is its language (וְזֶה לְשׁוֹנוֹ):

“The Tikkunim of Ze’ir Anpin were rectified from the Tikkunim of Arich Anpin (תִּיקּוּנוֹי דְּז״א מִתִּיקּוּנוֹי דְּא״א אִתְתַּקְּנוּ), and its Tikkunim spread out from here and from here” (וְאִתְפַּשְּׁטוּ תִּיקּוּנוֹי מִכָּאן וּמִכָּאן), meaning to all sides (רָצָה לוֹמַר לְכָל הַצְּדָדִים). And likewise you will find there (וְכֵן תִּמְצָא שָׁם), when it comes to explain the Partzuf of Ze’ir (כְּשֶׁבָּא לְבָאֵר פַּרְצוּף דְּזְעֵיר), it says (אָמַר), “to make honor for His honor” (לְמֶעְבַּד יְקָרָא לִיקָרֵיהּ), and honor is the garment that clothes him and covers him so that he not be revealed (וִיקָר הוּא הַלְּבוּשׁ הַמַּלְבִּישׁ אוֹתוֹ וּמְכַסֵּיהוּ שֶׁלֹּא יִתְגַּלֶּה), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), “The glory of Elohim is to conceal a matter” (כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר) (Proverbs 25:2). And it says, “honor for His honor” (וְאָמַר יְקָרָא לִיקָרֵיהּ), the explanation being that Ze’ir is the second garment (פֵּירוּשׁ שֶׁזְּעֵיר הוּא מַלְבּוּשׁ שֵׁנִי), and likewise it says (וְכֵן אָמַר), “until the white head of the Ancient of Ancients was rectified in its garment” (עַד דְּרֵישָׁא חִוָּרָא עַתִּיקָא דְּעַתִּיקִין אִתְתַּקַּן בִּלְבוּשׁוֹ), meaning in Ze’ir (הַיְינוּ בִּזְעֵיר). And so it says in the Idra (וְכֵן הוּא אוֹמֵר בְּאִדְּרָא), “‘And Hashem Elohim formed the man’ (וַיִּיצֶר י״י אֱלֹהִים אֶת הָאָדָם) (Genesis 2:7), with two Yudin (בִּתְרֵין יוּדִי״ן), He completed a Tikkun within a Tikkun (אַשְׁלִים תִּיקּוּנָא גּוֹ תִּיקּוּנָא), and this is Vayyitzer [And He formed] (וְדָא הוּא וַיִּיצֶר), what is Tzar [formed]? (מַאי צַר), He formed a form within a form (צַר צוּרָה גּוֹ צוּרָה), and this is Vayyitzer [And He formed]” (וְדָא הוּא וַיִּיצֶר).

Behold, it is explicitly explained (הֲרֵי מְפֹרָשׁ), that Ze’ir is a garment for Atik (שֶׁזְּעֵיר הוּא לְבוּשׁ לְעַתִּיק), and Atik sends its illuminations to him (וְשׁוֹלֵחַ לוֹ עַתִּיק הֶאָרוֹתָיו), so that he may perform his functions (כְּדֵי שֶׁיַּעֲשֶׂה פְּעוּלוֹתָיו), and relative to Atika Kadisha, which is the Name Havayah (וּבְעֵרֶךְ עַתִּיקָא קַדִּישָׁא שֶׁהוּא שֵׁם הֲוָיָ״ה), Ze’ir Anpin is called Elohim (נִקְרָא ז״א אֱלֹהִים), for He is simple mercies (כִּי הוּא רַחֲמִים פְּשׁוּטִים), whereas in Ze’ir Anpin its lights are considered Gevurot relative to the lights of Atika (וּבְז״א אוֹרוֹתָיו הֵם עֵרֶךְ הַגְּבוּרוֹת נֶגֶד עֵרֶךְ אוֹרוֹתָיו שֶׁל עַתִּיקָא), even though the lights of Ze’ir Anpin are also mercies (אַף עַל פִּי שֶׁגַּם בְּז״א אוֹרוֹתָיו רַחֲמִים), relative to the lights of Malkhut and Beri’ah, Yetzirah, Asiyah (נֶגֶד עֵרֶךְ אוֹרוֹת מַלְכוּת וּבְרִיאָה יְצִירָה עֲשִׂיָּה). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “Hashem is the Elohim” (י״י הוּא הָאֱלֹהִים) (I Kings 18:39), the explanation being (פֵּירוּשׁ), Havayah, which is Atika (יְהוָ״ה שֶׁהוּא עַתִּיקָא), clothes itself in Ze’ir, which is Elohim (וּמִתְלַבֵּשׁ בִּזְעֵיר שֶׁהוּא אֱלֹהִים), by means of Hu [He], which is Binah (עַל יְדֵי הוּא שֶׁהִיא בִּינָה), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב), “and the Levite shall serve, he” (וְעָבַד הַלֵּוִי הוּא) (Numbers 18:23). And likewise we find in the Idra Rabba (וְכֵן מָצִינוּ בְּאִדְּרָא רַבָּא), that Ze’ir is called by the name Elohim (שֶׁנִּקְרָא זְעֵיר בְּשֵׁם אֱלֹהִים), and this is its language (וְזֶה לְשׁוֹנוֹ): “Vayyitzer [And He formed], why two Yudin?” (וַיִּיצֶר תְּרֵין יוּדִין לָמָּה), “the secret of Atika Kadisha and Ze’ir Anpin” (רָזָא דְּעַתִּיקָא קַדִּישָׁא וְז״א), “and the secret of the secret of Vayyitzer [And He formed]” (וְרָזָא דְרָזָא וַיִּיצֶר), “what is Tzar [formed]?” (מַאי צַר), “He formed a form within a form” (צַר צוּרָה גּוֹ צוּרָה), “and what is a form within a form?” (וּמַהוּ צוּרָה גּוֹ צוּרָה), “two Names which are called the full Name, Hashem Elohim” (תְּרֵין שְׁמָהָן דְּאִתְקְרִי שֵׁם מָלֵא י״י אֱלֹהִים). And just as here with Arich (וּכְמוֹ שֶׁבְּכָאן אֵצֶל אֲרִיךְ), its Gulgalta [skull] is hard because of the returns mentioned above (הַגּוּלְגַּלְתָּא שֶׁלּוֹ הִיא קָשָׁה מִכֹּחַ הַחֲזָרוֹת הַנִּזְכָּר), so too in Ze’ir Anpin (כֵּן בְּז״א), the returns of the lights of the two Mochin and the two Atarot [Crowns] (הַחֲזָרוֹת שֶׁל הָאוֹרוֹת תְּרֵין מוֹחִין וּתְרֵין עִטְרִין), which return from the mouth of the Amah [cubit] to ascend upward (שֶׁחוֹזְרִים מִפִּי הָאַמָּה לַעֲלוֹת לְמַעְלָה), to make its head and its hairs and its beard (לַעֲשׂוֹת רֹאשׁוֹ וּשְׂעָרוֹתָיו וְדִיקְנָא דִּילֵיהּ). And also the second half-Chasadim (וְגַם הַשֵּׁנִי חֲצָאֵי חֲסָדִים), which ascended from Netzach and Hod (אֲשֶׁר עָלוּ מִנֵּצַח וְהוֹד), and from Gedulah and Gevurah to the Chokhmah, Binah, Keter of Ze’ir (וּמִגְּדוּלָּה גְּבוּרָה לְכח״ב דְּזְעֵיר), they too ascended by way of return (גַּם הֵם עָלוּ בְּדֶרֶךְ חֲזָרָה), and from there was made the Karkefta [cranium] of Ze’ir (וּמִשָּׁם נַעֲשָׂה הַקַּרְקַפְתָּא דְּזְעֵיר), as I shall explain in the secret of the hairs and in the secret of the Tefillin (כַּאֲשֶׁר אֲבָאֵר בְּסוֹד הַשְּׂעָרוֹת וּבְסוֹד הַתְּפִלִּין), and as I explained above in Sha’ar Kiryat Arba (וְכַאֲשֶׁר בֵּאַרְתִּי לְמַעְלָה בְּשַׁעַר קִרְיַת אַרְבַּע), regarding the division of the Chasadim (אֵצֶל חִלּוּק הַחֲסָדִים). And because the Avira Dakya [pure air] could not intermingle with those lights (וּלְהִיוֹת שֶׁאֲוִירָא דַּכְיָא לֹא הָיָה יָכוֹל לְהִתְעָרֵב עִם הָאוֹרוֹת הָהֵם), which entered within the Gulgalta [skull] (שֶׁנִּכְנְסוּ בְּתוֹךְ הַגּוּלְגַּלְתָּא), emerging from the two halves of the Aleph of Ein (הַיּוֹצְאִים מִן שְׁנֵי חֲצָאֵי הָאָלֶף דְּאַיִן), which are in the secret of the thirty-two Elohim of Bereshit (שֶׁהֵם בְּסוֹד ל״ב אֱלֹהִים דִּבְרֵאשִׁית), rather they are opened in Atika Setima’ah [the Hidden Ancient One] (אֶלָּא מִתְפַּתְּחִין בְּעַתִּיקָא סְתִימָאָה), and in Ze’ir they separate into thirty-two Elohim and thirty-two teeth (וּבִזְעֵיר מִתְפָּרְשִׁין לְל״ב אֱלֹהִי״ם וּלְל״ב שִׁנַּיִם), as I shall explain with the assistance of the Holy One Blessed Be He and His Shekhinta (כַּאֲשֶׁר אֲבָאֵר בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And because this Chokhmah was not whitened there (וּלְהִיוֹת שֶׁזֹּאת הַחָכְמָה לֹא הָיְתָה מִתְלַבֶּנֶת שָׁם), through the assistance of the great Chesed of the Malkhut of Adam Kadmon (בְּסִיּוּעָא הַחֶסֶד הַגָּדוֹל שֶׁל מַלְכוּת אָדָם קַדְמוֹן), therefore it was not white like the Gulgalta [skull] of Arich (לָכֵן לֹא הָיְתָה לְבָנָה כְּמוֹ הַגּוּלְגַּלְתָּא שֶׁל אֲרִיךְ), for there in Arich they are not opened (כִּי שָׁם בַּאֲרִיךְ אֵינָם מִתְפַּתְּחִין), and all the more so they do not separate one from another (וּמִכָּל שֶׁכֵּן דְּלָא מִתְפָּרְשִׁין דָּא מִן דָּא), meaning the pathways do not separate one from another (רָצָה לוֹמַר הַנְּתִיבוֹת אֵינָם מִתְפָּרְשִׁין זֶה מִזֶּה), rather all of them are gathered together (אֶלָּא כֻּלָּם מְקוּבָּצִים יַחַד), in the two Vavin of the Aleph of Ein (בִּשְׁנֵי י״ו שֶׁל אֶלֶ״ף דְּאַיִן). But in Abba they separate into the Thirty-Two Paths of Chokhmah (אֲבָל בְּאַבָּא מִתְפָּרְשִׁין לְל״ב נְתִיבוֹת חָכְמָה), namely the ten sayings of Orayta and the twenty-two letters of Orayta (דְּהַיְינוּ עֶשֶׂר אֲמִירִין דְּאוֹרַיְיתָא וְכ״ב אַתְוָון דְּאוֹרַיְיתָא), their total being the Thirty-Two Paths of Chokhmah (כְּלָלָם ל״ב נְתִיבוֹת חָכְמָה), concerning which our Sages said (שֶׁאָמְרוּ חֲזַ״ל), “The withered fruit of the Supernal Chokhmah is Torah” (נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה) (Bereshit Rabbah 44:9), and note carefully their statement (וְדַיְיקִינָן אוֹמְרָם), “the Supernal Chokhmah” (חָכְמָה שֶׁל מַעְלָה), and not the lower Chokhmah of Ze’ir (וְלֹא שֶׁל מַטָּה שֶׁל ז״א), and the understanding one will understand (וְהַמֵּבִין יָבִין). But in Ze’ir they separate into the thirty-two Elohim of the judgments and the teeth (אֲבָל בִּזְעֵיר מִתְפָּרְשִׁין לְל״ב אֱלֹהִי״ם שֶׁל הַדִּינִים וְשִׁנַּיִם), and they separate into ten times thirty-two (וּמִתְפָּרְשִׁין לְעֶשֶׂר פְּעָמִים ל״ב), which are the three hundred and twenty judgments of Ze’ir (הֵם ש״ך דִּינִין דְּזְעֵיר), whose number is that of Na’ar Yisrael (שֶׁעוֹלִים כְּמִנְיַן נַעַר־יִשְׂרָאֵל), which is the supernal Partzuf of Ze’ir (שֶׁהוּא הַפַּרְצוּף הָעֶלְיוֹן דְּזְעֵיר). And in its Nukvah they become three hundred and twenty-five (וּבְנוּקְבֵיהּ נַעֲשִׂים שכ״ה), equal to five times Adonai (כְּמִנְיַן ה׳ פְּעָמִים אדנ״י), and equal to Na’arah HaMe’orasah [the betrothed maiden] (וּכְמִנְיַן נַעֲרָה הַמְאוֹרָסָה), and this is the secret of Na’ar Na’arah Keri [read as [na'ar] but written as [na'arah] (וְזֶה סוֹד נַעַר נַעֲרָה קְרִי), written in Parashat Ki Tetzei (הַכָּתוּב בְּפָרָשַׁת כִּי תֵצֵא). And by the precise intention of the Master of desire who sends them (וְלַכַּוָּנָה מְכֻוֶּנֶת שֶׁל בַּעַל הָרָצוֹן שֶׁשּׁוֹלְחָם), in the secret of Ohr Chozer [returning light] to its Keter (בְּסוֹד אוֹר חוֹזֵר לְכִתְרוֹ), namely to the head of Ze’ir Anpin (דְּהַיְינוּ לְרֹאשׁוֹ שֶׁל ז״א), because they are in the secret of judgment (לִהְיוֹתָם בְּסוֹד הַדִּין), in order that from them should be made hairs black as a raven (כְּדֵי שֶׁיַּעֲשׂוּ מֵהֶם שְׂעָרוֹת שְׁחוֹרוֹת כָּעוֹרֵב), and not an actual raven (וְלֹא עוֹרֵב מַמָּשׁ), and from this is made the Gulgalta Takifa [mighty skull] of Ze’ir Anpin (וּמִזֶּה נַעֲשָׂה גּוּלְגַּלְתָּא תַּקִּיפָא דְּז״א). And so it is in Idra Naso, page 64 side 4 (וְכֵן הוּא בְּאִדְּרָא נָשֹׂא דַּף ס״ד עָלָה ד׳) (Zohar Bamidbar 135b), and this is its language (וְזֶה לְשׁוֹנוֹ): “We learned (תָּאנָא), when it arose in the will of the White Head (כַּד סָלִיק בִּרְעוּתֵיהּ דְּרֵישָׁא חִוָּרָא),” which is Arich (הוּא אֲרִיךְ), and is not red at all (וְאֵינוֹ אוֹדֶם כְּלָל), for that is the aspect of the Gevurot (שֶׁהוּא בְּחִינַת הַגְּבוּרוֹת), “to make honor for His honor” (לְמֶעְבַּד יְקָרָא לִיקָרֵיהּ), meaning a garment for His garment (רָצָה לוֹמַר לְבוּשׁ לִלְבוּשׁוֹ). For “Rabbi Yochanan called his garments ‘my honors’” (כִּי רַבִּי יוֹחָנָן קָרָא לְמָאנֵיהּ מְכַבְּדוּתֵיהּ) (Shabbat 113a), because the garment causes concealment so that people will not treat him lightly (שֶׁהַלְּבוּשׁ גּוֹרֵם כִּסּוּי שֶׁלֹּא יְזַלְזְלוּ בוֹ בְּנֵי אָדָם), whereas revelation causes degradation (וְהַגִּילּוּי גּוֹרֵם זִילוּתָא). And they said, “to make honor for His honor” (וְאָמְרוּ לְמֶעְבַּד יְקָרָא לִיקָרֵיהּ), this is Ze’ir, which is the second garment (הוּא זְעֵיר שֶׁהוּא מַלְבּוּשׁ שֵׁנִי), “He prepared and made ready, and brought forth from the Botzina deKardinuta [the Hard Spark] one spark” (תַּקִּין וְזָמִין וְאַפִּיק מִבּוּצִינָא דְּקַרְדִּינוּתָא חַד נִיצוֹצָא), “He breathed into it” (נָשַׁב בֵּיהּ), “and it was rectified and its will ascended” (וְאִתְתַּקַּן וְסָלִיק רְעוּתֵיהּ), “and it spread into three hundred and seventy sides” (וְאִתְפַּשַּׁט לִתְלַת מֵאָה וְשִׁבְעִין עִיבַּר), “and the spark stood and rested” (וְנִיצוֹצָא קָאִים וְשָׁארֵי). “There emerged Avira Dakya [pure air], and it rolled forth” (נָפִיק אֲוִירָא דַּכְיָא וּמִתְגַּלְגְּלָא), “and it spread and there emerged one mighty Gulgalta [skull] to the four sides” (וְאִתְפַּשַּׁט וְנָפִיק חַד גּוּלְגַּלְתָּא תַּקִּיפָא לְאַרְבַּע סִטְרִין), “and within this Avira Dakya [pure air] the spark was drawn” (וּבְהַאי אֲוִירָא דַּכְיָא אִשְׁתָּאִיב נִיצוֹצָא), “and it was grasped and included within it” (וְאִתְאַחִיד וְאִתְכְּלִיל בֵּיהּ), “would it enter your mind?” (סָלְקָא דַעְתָּךְ), “rather it was hidden within it” (אֶלָּא אִתְטְמַר בֵּיהּ), “and because of this the Gulgalta [skull] spread in its sides” (וּבְגִין הַאי גּוּלְגַּלְתָּא אִתְפַּשַּׁט בְּסִטְרוֹי). “And this air” (וְהַאי אֲוִירָא), “is the hidden of the hidden of Atik Yomin” (הוּא טָמִיר דְּטָמִירִין דְּעַתִּיק יוֹמִין), “through the spirit concealed within this Gulgalta [skull]” (בְּרוּחָא דְּגָנִיז בְּהַאי גּוּלְגַּלְתָּא), “fire spread from one side” (אִתְפַּשְּׁטוּ אַשָּׁא מִסִּטְרָא חַד), “and Avira Dakya [pure air] stood upon it from this side” (וַאֲוִירָא דַּכְיָא קָאִים עֲלֵיהּ מֵהַאי סִטְרָא), “and pure fire stood from that side” (וְאַשָּׁא דַּכְיָא קָאִים מֵהַאי סִטְרָא). “What is fire here?” (מַאי אַשָּׁא הָכָא), “rather it is not fire” (אֶלָּא לָאו הוּא אַשָּׁא), “but this Botzina [spark] that was included within Avira Dakya [pure air] shines to two hundred and seventy worlds” (אֲבָל בּוּצִינָא דָּא דְּאִתְכְּלִיל בַּאֲוִירָא דַּכְיָא נָהִיר לְמָאתַן וְשִׁבְעִין עָלְטִין), “and judgment is found from its sides” (וְדִינָא מִסִּטְרוֹי אִשְׁתְּכַח), “and because of this this Gulgalta [skull] is called Gulgalta Takifa [mighty skull]” (וּבְגִין כָּךְ הַאי גּוּלְגַּלְתָּא אִתְקְרֵי גּוּלְגַּלְתָּא תַּקִּיפָא).

And its explanation is (וּפֵירוּשׁוֹ הוּא), all the Tikkunim of Ze’ir Anpin were made from this Reisha Chivra [White Head] (כָּל הַתִּיקּוּנִים שֶׁל ז״א נַעֲשׂוּ מֵרֵישָׁא חִוָּרָא הַזֶּה), which is Arich (שֶׁהוּא אֲרִיךְ), called Reisha Chivra [White Head] (הַנִּקְרָא רֵישָׁא חִוָּרָא), and when it desired to rectify the Tikkunim of its head (וּכְשֶׁרָצָה לְתַקֵּן תִּיקּוּנֵי רֹאשׁוֹ), in order to make a covering and garment for the first covering (כְּדֵי לַעֲשׂוֹת כִּסּוּי וּמַלְבּוּשׁ לַכִּסּוּי הָרִאשׁוֹן), and to clothe it with a second covering (וּלְהַלְבִּישׁוֹ כִּסּוּי שֵׁנִית), it prepared and brought forth one spark from the sphere of the Gevurot (הָיָה מְתַקֵּן וּמוֹצִיא נִיצוֹץ אֶחָד מִכַּדּוּר הַגְּבוּרוֹת), called Botzina deKardinuta [the Hard Spark] (הַנִּקְרָא בּוּצִינָא דְּקַרְדִּינוּתָא), this is the spark of fire (הוּא הַנִּיצוֹץ שֶׁל אֵשׁ), from which the blackness upon the edges of the pan was generated (אֲשֶׁר נוֹלַד מִמֶּנּוּ הַשַּׁחֲרוּת בְּשׁוּלֵי הַמַּרְחֶשֶׁת). So it is above as well (כֵּן הוּא לְמַעְלָה), MNTZPKH descends (יוֹרֵד מנצפ״ך), which is the spark of the Gevurot (שֶׁהוּא נִיצוֹץ הַגְּבוּרוֹת), from whose five letters are born and emerge the Name Elohim (אֲשֶׁר מֵחֲמֵשָׁה אוֹתִיּוֹתָיו נוֹלָדִים וְיוֹצְאִים שֵׁם אֱלֹהִים), and it is the spark (וְהוּא הַנִּיצוֹץ), from which is born the blackness of the hairs of the Gulgalta [skull] of Ze’ir Anpin (אֲשֶׁר מִמֶּנָּה נוֹלַד הַשַּׁחֲרוּת שֶׁל שַׂעֲרוֹת הַגּוּלְגַּלְתָּא דְּז״א), and the thirty-two Elohim within the Gulgalta [skull] and the three hundred and twenty judgments (וְל״ב אֱלֹהִים שֶׁבְּתוֹךְ הַגּוּלְגַּלְתָּא וְש״ך דִּינִים), as I shall explain (כַּאֲשֶׁר אֲבָאֵר). And all the Names Elohim emerge from here (וְכָל שֵׁמוֹת אֱלֹהִים מִכָּאן יוֹצְאִים), and it is that which splits the Aleph of Ein into two (וְהוּא הַחוֹתֵךְ הָאָלֶף שֶׁל אַי״ן לִשְׁנַיִם), so that there should be two Vavin to combine them into the numerical value of Elohim (כְּדֵי שֶׁיִּהְיוּ שְׁנֵי י״ו לְצָרְפָן לְמִסְפַּר אֱלֹהִי״ם), and in Atika they are sweetened (וּבְעַתִּיקָא נִמְתָּקִים), but when they descend below they perform their function in Ze’ir Anpin (אֲבָל כְּשֶׁיּוֹרְדִים לְמַטָּה פּוֹעֲלִים פְּעוּלָּתָם בְּז״א). But together with them descends the Name El (אֲבָל יוֹרֵד עִמָּהֶם שֵׁם אֵל), to the right and left of the forehead of Arich Anpin (מִיָּמִין וּשְׂמֹאל שֶׁל הַמֵּצַח דְּא״א), whose fillings rise to three hundred and seventy lights (שֶׁמִּלּוּיֵיהֶם עוֹלִים ש״ע נְהוֹרִין), this is the number mentioned in the passage before us (הוּא הַמִּסְפָּר הַנִּזְכָּר בַּמַּאֲמָר שֶׁלְּפָנֵינוּ). And likewise with them descends the filling of the Name S"G of Binah (וְכֵן יוֹרְדִים עִמָּהֶם מִלּוּי שֵׁם ס״ג דְּבִינָה), which is Arich itself (שֶׁהִיא אֲרִיךְ עַצְמָהּ), and everything that descends from Above is in the secret of ten (וְכָל דָּבָר הַיּוֹרֵד מִלְמַעְלָה הוּא בְּסוֹד עֶשֶׂר), as it is stated in Ra’aya Meheimna (כְּדִאִיתָא בְּרַעְיָא מְהֵימְנָא), “a stone for weighing, with this Yud” (אַבְנָא לְמִשְׁקַל בְּהָדָא י׳), meaning ten (דְּהַיְינוּ עֶשֶׂר), and ten times thirty-seven (וְעֶשֶׂר פְּעָמִים ל״ז), which is the filling of S"G mentioned above (שֶׁהוּא מִלּוּי ס״ג הַנִּזְכָּר), equals the number of three hundred and seventy lights (עוֹלֶה כְּמִנְיַן ש״ע נְהוֹרִין), to subdue the judgments when Israel does the will of the Omnipresent (לְאַכְפְּיָא דִּינִין כְּשֶׁיִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם). And the Name S"G is Binah (וְשֵׁם ס״ג הִיא בִּינָה), from which judgments are aroused (דִּינִין מִתְעָרִין מִינָּהּ), and these Names found their own kind (וְאֵלּוּ הַשֵּׁמוֹת מָצְאוּ מִין אֶת מִינָם), and stirred up the judgments (וְנִעֲרוּ הַדִּינִין), and stretched the Gulgalta [skull] to the four sides (וּמָתְחוּ הַגּוּלְגַּלְתָּא לְאַרְבַּע סִטְרִין). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), that the spark which descended in the secret of Katnut [smallness] (וְהַנִּיצוֹץ אֲשֶׁר יָרַד בְּסוֹד הַקַּטְנוּת), spread into three hundred and seventy sides (נִתְפַּשַּׁט לְש״ע עִיבַּר), and the spark stood (וְנִיצוֹצָא עָמַד), and waited for the Avira Dakya [pure air] to emerge with it (וְהָיָה מַמְתִּין שֶׁיֵּצֵא עִמּוֹ אֲוִירָא דַּכְיָא), descending from the Avira [air] within the Moach [brain] (הַיּוֹרֵד מִן הָאֲוִירָא שֶׁבְּתוֹךְ הַמּוֹחַ), from which were made the dew and the Moach [brain] of Ze’ir Anpin (אֲשֶׁר נַעֲשָׂה מִמֶּנּוּ הַטַּל וְהַמּוֹחַ דְּז״א), so that it should be within the skull and enclosed within it (כְּדֵי שֶׁיִּהְיֶה בְּתוֹךְ הַגַּלְגֹּלֶת וְיִסָּגֵר בְּתוֹכוֹ). But it was not included within it (אֲבָל לֹא אִתְכְּלִיל בְּתוֹכוֹ), for Avira Dakya [pure air] stands on the right side (כִּי אֲוִירָא דַּכְיָא עוֹמֵד לְצַד יָמִין), and this fire stands on the left side (וְהָאֵשׁ הַזֶּה עוֹמֵד לְצַד שְׂמֹאל), whose filling, Elohim with Yudin, together with the kolel [inclusive count], rises to the numerical value of Esh [fire] (אֲשֶׁר מִלּוּאוֹ אֱלֹהִים בְּיוּדִי״ן עִם הַכּוֹלֵל עוֹלֶה כְּמִנְיַן אֵ״שׁ). And also the Name MTZPTZ, the substitution of the Name Havayah (וְגַם שֵׁם מצפ״ץ חִלּוּף שֵׁם הֲוָיָ״ה), of the Thirteen Attributes concerning which it is said, “Hashem, Hashem, El, compassionate and gracious” (שֶׁל י״ג מִדּוֹת שֶׁנֶּאֱמַר יְהוָ״ה יְהוָ״ה אֵל רַחוּם וְחַנּוּן) (Exodus 34:6), also rises together with the kolel [inclusive count] to the numerical value of Esh [fire] (עוֹלֶה גַּם כֵּן עִם הַכּוֹלֵל כְּמִנְיַן אֵ״שׁ). And there are three Names Havayah and their substitutions in the head of Ze’ir Anpin (וְיֵשׁ ג׳ שֵׁמוֹת הֲוָיָ״ה וְחִלּוּפֵיהֶם בְּרֵישָׁא דְּז״א), which descend from Above (הַיּוֹרְדִים מִלְמַעְלָה), for the Thirteen Attributes are in Ze’ir Anpin through the substitution of ATBSH (כִּי הַי״ג מִדּוֹת הֵם בְּז״א בְּחִלּוּף א״ת בּ״שׁ כַּנּוֹדָע), for the Thirteen Attributes of “Hashem, Hashem, El, compassionate...” are in Arich Anpin (כִּי הַי״ג מִדּוֹת שֶׁל י״י י״י אֵל רַחוּם וְגוֹמֵר הֵם בְּא״א), and the Thirteen Attributes of “Who is a God like You” (וְי״ג מִדּוֹת שֶׁל מִי אֵל כָּמוֹךָ) (Micah 7:18), spoken by Micah, peace be upon him (שֶׁאָמַר מִיכָה ע״ה), are in Reisha DeEin [Head of Nothingness] (הֵם בְּרֵישָׁא דְּאַיִן), namely in its Dikna [beard] (דְּהַיְינוּ בְּדִיקְנָא דִּילֵיהּ). And the Thirteen Attributes of Adam Kadmon are not mentioned, neither in the Torah nor in the Prophets (וְי״ג מִדּוֹת שֶׁל אָדָם קַדְמוֹן אֵינָם נִזְכָּרִים לֹא בַּתּוֹרָה וְלֹא בַּנְּבִיאִים), as Rabbi Shimon bar Yochai said in the second chapter of Sifra DiTzniuta (כְּמוֹ שֶׁאָמַר הָרַשְׁבִּ״י בְּפֶרֶק שֵׁנִי דְּסִפְרָא דִּצְנִיעוּתָא), “the Dikna [beard] of Faith is not mentioned” (דִּיקְנָא דִּמְהֵימָנוּתָא לָא אִדְּכַר), and I have already explained this in its place (וּכְבָר בֵּאַרְתִּי זֶה בִּמְקוֹמוֹ). And there, Kuzu (וְשָׁם כּוּזוּ), whose numerical value is Tal [dew] (הָעוֹלֶה טַל), descends from Above (הַיּוֹרֵד מִלְמַעְלָה), from Tala DiBedolcha [the crystal dew] (מִטָּלָא דִּבְדוֹלְחָא), to the dew of Ze’ir Anpin (אֶל טַלָּא דְּז״א), and it is the face of Havayah (וְהוּא פָּנִים שֶׁל הֲוָיָ״ה), but the whiteness and the redness are not intermixed (אֲבָל אֵינָם מִתְעָרְבִין הַלֹּבֶן וְהָאוֹדֶם), which are mercy and judgment (שֶׁהֵם רַחֲמִים וְדִין), called Avira Dakya [pure air] on the right (הַנִּקְרָאִים אֲוִירָא דַּכְיָא שֶׁבַּיָּמִין), and Asha Dakya [pure fire] on the left (וְאַשָּׁא דַּכְיָא שֶׁבַּשְּׂמֹאל). For it is not as in the head of Arich Anpin (שֶׁאֵינוֹ כְּמוֹ בְּרֹאשׁ א״א), where Netzach, Hod, and Yesod act in one inclusion (שֶׁנֵּצַח הוֹד יְסוֹד פּוֹעֲלִים בִּכְלִילוּת חֲדָא), for there is no aspect of the left side there (שֶׁאֵין שָׁם בְּחִינוֹת שְׂמֹאל), rather it is entirely Chesed and mercy (אֶלָּא כֻּלּוֹ חֶסֶד וְרַחֲמִים), and therefore it says, “would you think that they were included?” (וְלָכֵן אוֹמֵר אִתְכְּלִיל סָלְקָא דַעְתָּךְ). But here they are truly divided into right and left (אֲבָל כָּאן מַמָּשׁ נֶחְלָקִים לְיָמִין וּלְשְׂמֹאל), the hairs and the dew of the brain (הַשְּׂעָרוֹת וְהַטַּל שֶׁל הַמּוֹחַ), which are brightness and whiteness and redness (אֲשֶׁר הוּא צַח וְלֹבֶן וְאוֹדֶם), and each one stands by itself (וְכָל אֶחָד לְבַדּוֹ). And therefore when the Holy One Blessed Be He will revive the dead in the future to come (וְלָכֵן כְּשֶׁיְּחַיֶּה הקב״ה אֶת הַמֵּתִים לֶעָתִיד לָבוֹא), through the dew of Ze’ir Anpin (בְּטַל שֶׁל זְעֵיר), it will be in two manners (יִהְיֶה בִּשְׁנֵי אוֹפַנִּים), this is not like that (לֹא רְאָי זֶה כִּרְאִי זֶה), these for “everlasting life” (אֵלֶּה לְחַיֵּי עוֹלָם) (Daniel 12:2), namely the groups of the Tzaddikim (דְּהַיְינוּ כִּתּוֹת הַצַּדִּיקִים), and these for “reproaches and everlasting abhorrence” (וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם) (Daniel 12:2), the groups of the wicked (לְכִתּוֹת הָרְשָׁעִים).

As I shall explain in its second Tikkun (כַּאֲשֶׁר אֲבָאֵר בְּתִיקּוּן שֵׁנִי שֶׁלּוֹ), which is called Tal-Odem [dew-redness] (הַנִּקְרָא טַל־אוֹדֶם), which is called “white and red” (הַנִּקְרָא צַח וְאָדוֹם) (Song of Songs 5:10), on two sides, right and left (בִּתְרֵין סִטְרִין יָמִין וּשְׂמֹאל), and it is not like Tala DiBedolcha [crystal dew] of Arich (וְאֵינוֹ כְּמוֹ טַלָּא דִּבְדוֹלְחָא שֶׁל אֲרִיךְ), which is like the appearance of crystal (שֶׁהוּא כְּמוֹ מַרְאֵה הַבְּדֹלַח), with only the slightest perception visible to the eye of man (בְּצִמְצוּם עַיִן אָדָם רוֹאֶה וּמַבִּיט בּוֹ), glimmers of redness (צַחְצְחוּחֵי אוֹדֶם), but here it is actual redness and whiteness (אֲבָל כָּאן הוּא מַמָּשׁ אוֹדֶם וְלֹבֶן), on the two sides, right and left (בִּשְׁנֵי צְדָדִים יָמִין וּשְׂמֹאל). And his statement, “two hundred and seventy worlds” (וְאוֹמְרוֹ מָאתַן וְשִׁבְעִין עָלְמִין), is the secret of MNTZPKH (הוּא סוֹד מנצפ״ך), whose numerical value is two hundred and eighty (שֶׁעוֹלֶה פ״ר), remove from them right and left (הָסֵר מֵהֶם יָמִין וּשְׂמֹאל), namely two times MNTZPKH (דְּהַיְינוּ ב׳ פְּעָמִים מנצפ״ך), which are ten letters (שֶׁהֵם עֶשֶׂר אוֹתִיּוֹת), and there remains the numerical value of Ra [evil] (יִשָּׁאֵר כְּמִנְיַן רַע), which are the two hundred and seventy worlds mentioned (שֶׁהֵם הַמָּאתַן וְשִׁבְעִין עָלְמִין הַנִּזְכָּרִים), while the root remains Above as Tov [good] (וְהַשֹּׁרֶשׁ נִשְׁאָר לְמַעְלָה טוֹב), namely the Chasadim within it (הַיְינוּ הַחֲסָדִים שֶׁבּוֹ). And this is the secret of Ze’ir Anpin, which is called the Tree of Knowledge of Good and Evil (וְהוּא סוֹד ז״א הַנִּקְרָא עֵץ הַדַּעַת טוֹב וָרָע) (Genesis 2:9), namely the Gevurot within it (הַיְינוּ הַגְּבוּרוֹת שֶׁבּוֹ), whose reason I have already explained to you (שֶׁבְּטַעְמוֹ בֵּאַרְתִּי לְךָ כְּבָר), from the force of the judgments that draw sustenance from its hairs, from its nape, and from the hollow places (מִכֹּחַ הַדִּינִים הַיּוֹנְקִים מִשַּׂעֲרוֹתָיו וּמֵעָרְפּוֹ וּמִמְּקוֹמוֹת הֶחֲלוּלִים), as we explained in its place (כַּאֲשֶׁר בֵּאַרְנוּ בִּמְקוֹמוֹ), and it is called evil in relation to the fact that the external forces draw sustenance from it (וְנִקְרָא רַע בְּעֵרֶךְ שֶׁיּוֹנְקִים מִמֶּנּוּ הַחִיצוֹנִים), from the Names of Katnut [smallness] (מִשֵּׁמוֹת שֶׁל קַטְנוּת). And therefore MNTZPKH is called (וְלָכֵן המנצפ״ך קָרְאוּ), “this Botzina [spark] that was included within Avira Dakya [pure air]” (בּוּצִינָא דָּא דְּאִתְכְּלִיל בַּאֲוִירָא דַּכְיָא), which descends from the Kruma DeAvira [membrane of the air] (הַיּוֹרֵד מִקְּרוּמָא דַּאֲוִירָא), “shines to two hundred and seventy worlds” (נָהִיר לְמָאתַן וְשִׁבְעִין עָלְמִין), which emerge from the Gulgalta [skull] of Ze’ir Anpin (הַיּוֹצְאִים מִגּוּלְגַּלְתָּא דְּז״א), and spread into the world of Beri’ah (וּמִתְפַּשְּׁטִים בְּעוֹלַם הַבְּרִיאָה), and there they become Er [awake] worlds (וְשָׁם נַעֲשִׂים עֵר עָלְמִין), which are sweetened from ten Havayot (הַנִּמְתָּקִים מֵעֶשֶׂר הֲוָיוֹת), whose value is six hundred (הָעוֹלִים ס״ר), and together with the kolel [inclusive count] of each Havayah individually (וְעִם הַכּוֹלֵל שֶׁל כָּל הֲוָיָ״ה בִּפְנֵי עַצְמָהּ), they rise to the number of Er [awake] (עוֹלִים לְמִנְיַן עֵר), in the secret of “I sleep” (בְּסוֹד אֲנִי יְשֵׁנָה) (Song of Songs 5:2), through the force of the judgments (מִכֹּחַ הַדִּינִים), “but my heart is awake” (וְלִבִּי עֵר) (Song of Songs 5:2), from “and my heart is awake” (מִן וְלִבִּי עֵר). And it is said, “Awake, why do You sleep?” (וְנֶאֱמַר עוּרָה לָמָּה תִישַׁן) (Psalms 44:24), the secret of Er Vav-Heh [awake Vav-Heh], Ze’ir Anpin and Nukvah (סוֹד עֵ״ר ו״ה זו״ן), to indicate that the Ayin precedes the Resh (לְהוֹרוֹת שֶׁהָעַיִ״ן קוֹדֶמֶת לָרֵי״שׁ), and the heel of holiness rules over the head of the Klipot (וְעֵקֶב הַקְּדוּשָׁה שׁוֹלֶטֶת בְּרֹאשׁ הַקְּלִיפּוֹת), as it is said, “and he shall bruise your head” (שֶׁנֶּאֱמַר וְהוּא יְשׁוּפְךָ רֹאשׁ) (Genesis 3:15). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְהוָ״ה) (Genesis 38:7). And from it are drawn the illuminations of the two eyes of Ze’ir Anpin, right and left (וּמִמֶּנּוּ נִמְשָׁכִים הֶאָרָה שְׁתֵּי עֵינַיִם שֶׁל זְעֵיר יָמִין וּשְׂמֹאל), for two times Ayin [eye] equal one hundred and thirty, one hundred and thirty (כִּי שְׁתֵּי פְּעָמִים עַיִן עוֹלִים ק״ל־ק״ל), namely the numerical value of six hundred of the ten Havayot (דְּהַיְינוּ חֶשְׁבּוֹן ס״ר שֶׁל עֶשֶׂר הֲוָיוֹת), and this sweetening Mosheh saw (וְהַמִּיתּוּק הַזֶּה רָאָה מֹשֶׁה), as it is said, “And Hashem saw that he turned aside to see” (שֶׁנֶּאֱמַר וַיַּרְא יְהוָ״ה כִּי סָר לִרְאוֹת) (Exodus 3:4). And here it is fitting (וְכָאן יָפֶה), concerning the power of the judgment of MNTZPKH (אֵצֶל כֹּחַ הַדִּין דְּמנצפ״ך), to weaken it by reducing the number ten (לְהַחֲלִישׁוֹ לִגְרֹעַ מִסְפַּר עֶשֶׂר), which is the root that remains Above in its place (שֶׁהוּא הַשֹּׁרֶשׁ שֶׁנִּשְׁאָר בִּמְקוֹמוֹ לְמַעְלָה), and to add strength to the attribute of mercy by the number ten (וּלְהוֹסִיף כֹּחַ עַל מִדַּת הָרַחֲמִים מִסְפַּר עֶשֶׂר), to strengthen it over the judgment (לְהַחֲזִיקוֹ עַל הַדִּין), so that they may sweeten it (שֶׁיַּמְתִּיקוּ). And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר), “And Hashem rained upon Sedom and upon Amorah” (וַי־י הִמְטִיר עַל סְדוֹם וְעַל עֲמֹרָה) (Genesis 19:24). And our Sages said in Bereshit Rabbah (וְאָמְרוּ חֲזַ״ל בִּבְרֵאשִׁית רַבָּה), “Every place where it says ‘And Hashem,’ it means He and His court” (כָּל מָקוֹם שֶׁנֶּאֱמַר וַי־י הוּא וּבֵית דִּינוֹ) (Jerusalem Talmud Berakhot 67a; Bereshit Rabbah), the explanation being that the sweetening is with Him in every place (פֵּירוּשׁ שֶׁהַמִּיתּוּק עִמּוֹ בְּכָל מָקוֹם), for were it not so (כִּי לוּלֵא זֹאת), there would have been no escape for Lot, his wife, and his daughters (לֹא הָיְתָה פְלֵיטָה לְלוֹט וְאִשְׁתּוֹ וּבְנוֹתָיו). And this is his intention here when he said (וְזֶהוּ כַּוָּנָתוֹ בְּכָאן שֶׁאָמַר): “but the Botzina [spark] that was included within Avira Dakya [pure air]” (אֲבָל בּוּצִינָא דְּאִתְכְּלִיל בַּאֲוִירָא דַּכְיָא), which is the secret of the ten Havayot mentioned above (שֶׁהוּא סוֹד הָעֶשֶׂר הֲוָיוֹת הַנִּזְכָּרוֹת), descending included with the spark (הַיּוֹרֵד כָּלוּל עִם הַנִּיצוֹץ), that the Botzina deKardinuta [the Hard Spark] of MNTZPKH brought forth (שֶׁהוֹצִיא הַבּוּצִינָא דְּקַרְדִּינוּתָא שֶׁל מנצפ״ך), which descended right and left (אֲשֶׁר יָרְדוּ יָמִין וּשְׂמֹאל), “it shines to two hundred and seventy worlds” (נָהִיר לְמָאתַן וְשִׁבְעִין עָלְמִין), according to its number (בְּמִסְפָּרוֹ), “and judgment is found from its sides” (וְדִינָא מִסִּטְרוֹי אִשְׁתְּכַח), as is known (כַּנּוֹדָע), for it is the spark from which is born the blackness (שֶׁהוּא הַנִּיצוֹץ אֲשֶׁר נוֹלַד מִמֶּנּוּ הַשַּׁחֲרוּת), of all the camps of the sons of Elohim (שֶׁל כָּל כִּתּוֹת בְּנֵי אֱלֹהִים). And therefore his statement (וְלָכֵן אוֹמְרוֹ), “and because of this this Gulgalta [skull] is called Gulgalta Takifa [mighty skull]” (וּבְגִין דְּהַאי גּוּלְגַּלְתָּא אִתְקְרֵי גּוּלְגַּלְתָּא תַּקִּיפָא), and from this Gulgalta [skull] receive many thousands upon thousands and myriads upon myriads of lights and hosts (וּמְקַבְּלִים מִגּוּלְגַּלְתָּא הַזֹּאת כַּמָּה וְכַמָּה אַלְפֵי אֲלָפִים וְרִבּוֹא רְבָבוֹת מֵאוֹרוֹת וַחֲיָילוֹת), and from the force of the judgments there afterward emerge excess lights (וּמִכֹּחַ הַדִּינִים יוֹצְאִים אַחַר כָּךְ אוֹרוֹת עוֹדְפִים), and they break through the skull (וּבוֹקְעִים דֶּרֶךְ הַגּוּלְגֹּלֶת), and stand above it (וְעוֹמְדִים לְמַעְלָה מִמֶּנּוּ). And this skull is round (וְגוּלְגֹּלֶת הַזֹּאת הִיא עֲגוּלָה), and when the illumination of the Tikkunim of Arich comes upon it (וּכְשֶׁבָּאָה הֶאָרַת הַתִּיקּוּנִים דַּאֲרִיךְ עָלָיו), immediately it becomes Erekh Apayim [long of face] (מִיָּד נַעֲשֶׂה אֶרֶךְ אַפַּיִם), the explanation being that its face becomes long (פֵּירוּשׁ פָּנָיו אֲרוּכִים), as it is said, “long of anger” (שֶׁנֶּאֱמַר אֶרֶךְ אַפַּיִם), to illuminate below (לְהָאִיר לְמַטָּה), and to whiten the judgments of itself and of its Nukvah (וּלְלַבֵּן דִּינִין דִּידֵיהּ וְדְנוּקְבֵיהּ), whose total is the numerical value of Tamar (הָעוֹלִים כְּמִנְיַן תָּמָר), which are the three hundred and twenty of itself and the three hundred and twenty of its Nukvah (שֶׁהֵם ש״ך דִּידֵיהּ וְש״ך דְּנוּקְבֵיהּ). And they also equal Shemesh [sun] (וְעוֹלִים גַּם כֵּן שֶׁמֶשׁ), when they are sweetened in the Yesod called Shemesh [sun] (כְּשֶׁנִּמְתָּקִים בִּיסוֹד הַנִּקְרָא שֶׁמֶשׁ), which serves with its Nukvah (הַמְשַׁמֵּשׁ עִם נוּקְבֵיהּ), and at that time the two Yesodot become intermingled one with the other (וּבְאוֹתוֹ הַפַּעַם מְעוֹרִים הַשְּׁתֵּי יְסוֹדוֹת זֶה עִם זֶה), “like a man cleaving and joining” (כְּמַעֲר אִישׁ וְלִוְיוֹת) (I Kings 7:36). And Ze’ir has no long face (וְאֵין לִזְעֵיר פָּנִים אֲרוּכִים), except when the Gulgalta [skull] of Atika illuminates below into its Gulgalta [skull] (אֶלָּא כְּשֶׁמְּאִירָה הַגּוּלְגַּלְתָּא דְּעַתִּיקָא לְמַטָּה בְּהַגּוּלְגַּלְתָּא שֶׁלּוֹ), in the secret of the lengthening of the face of Atika (בְּסוֹד אֲרִיכוּת אַנְפּוֹי דְּעַתִּיקָא), “which spreads to three hundred and seventy myriad worlds” (דְּאִתְפַּשַּׁט לִתְלַת מֵאָה וְשִׁבְעִין רִבּוֹא עָלְמִין). And that spreading is called “Erekh Apayim [long of face]” (וְאוֹתוֹ הִתְפַּשְּׁטוּת נִקְרָא אֶרֶךְ אַפַּיִם), because the length of the face is made from it (שֶׁאֹרֶךְ הַפָּנִים נַעֲשֶׂה מִמֶּנּוּ), namely from the Partzuf of El (דְּהַיְינוּ מִן פַּרְצוּף אֵל), of the right and the left (שֶׁל יָמִין וּשְׂמֹאל), of the two sides of the forehead (שֶׁל שְׁנֵי צִדֵּי הַמֵּצַח), whose numerical value rises to three hundred and seventy lights (אֲשֶׁר חֶשְׁבּוֹנָם עוֹלֶה ש״ע נְהוֹרִין), which spread into Ze’ir Anpin and lengthen its face (הַמִּתְפַּשְּׁטִים אֶל זְעֵיר אַנְפִּין וּמַאֲרִיכִים פָּנָיו). But it attains only two hundred and twenty-one lights from the three hundred and seventy lights mentioned (אֲבָל אֵינוֹ מַשִּׂיג כִּי אִם רכ״א נְהוֹרִין מִן הַשּׁ״ע נְהוֹרִין הַנִּזְכָּרִים), equal to the numerical value of Erekh Apayim [long of face] (כְּמִנְיַן אֶרֶךְ אַפַּיִם), and the remainder of the three hundred and seventy lights, namely one hundred and fifty lights (וְהַנִּשְׁאָר מִן שׁ״ע נְהוֹרִין דְּהַיְינוּ ק״ן נְהוֹרִין), illuminate the Malkhut and rectify her face (מְאִירִים לְמַלְכוּת וּמְתַקְּנִים פָּנֶיהָ). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “Even the bird has found a house” (גַּם צִפּוֹר מָצְאָה בַיִת) (Psalms 84:4), meaning (רָצָה לוֹמַר), Tzippor [bird] equals three hundred and seventy lights (צִפּוֹר עוֹלָה שׁ״ע נְהוֹרִין), it found a house to illuminate Ze’ir and its Nukvah (מָצְאָה בַּיִת לְהָאִיר לִזְעֵיר וְנוּקְבֵיהּ), but “and the Dror” (וּדְרוֹר), which is Malkhut (שֶׁהִיא מַלְכוּת), has one hundred and fifty for herself alone (ק״ן לָהּ בִּלְבַד). And the Malkhut of Atzilut is called “Tzippor Dror [free bird]” (וּמַלְכוּת דַּאֲצִילוּת נִקְרֵאת צִפּוֹר דְּרוֹר), and freedom from the external forces (וְחֵרוּת מִן הַחִיצוֹנִים), which do not rule over her, Heaven forbid (שֶׁאֵין שׁוֹלְטִים בָּהּ חַס וְשָׁלוֹם), nor are they around her (וְאֵינָם סְבִיבוֹתֶיהָ), as they are around the Malkhut of Beri’ah (כְּמוֹ שֶׁהֵם סְבִיבוֹת מַלְכוּת דִּבְרִיאָה), concerning which it is said (שֶׁנֶּאֱמַר), “the wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9). And concerning the Malkhut of Atzilut it is said (וְעַל מַלְכוּת דַּאֲצִילוּת אִתְּמַר), “I am Hashem, that is My Name, and My glory I will not give to another, nor My praise to graven images” (אֲנִי י־י הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים) (Isaiah 42:8). And Malkhut is called Ani [I] (וּמַלְכוּת נִקְרֵאת אֲנִי), as is known (כַּנּוֹדָע), in the secret of “I am the first” (בְּסוֹד אֲנִי רִאשׁוֹן) (Isaiah 44:6), which is the Malkhut of Adam Kadma’ah (שֶׁהִיא מַלְכוּת דְּאָדָם קַדְמָאָה), which is the head of Atzilut (שֶׁהִיא רֹאשׁ הָאֲצִילוּת), “and I am the last” (וַאֲנִי אַחֲרוֹן) (Isaiah 44:6), which is the Malkhut of Atzilut (שֶׁהִיא מַלְכוּת דַּאֲצִילוּת), which is the end of Atzilut (שֶׁהִיא סוֹף הָאֲצִילוּת), and it nests in the last of the worlds, namely Asiyah (וּמְקַנֶּנֶת בָּאַחֲרוֹן שֶׁבָּעוֹלָמוֹת דְּהַיְינוּ עֲשִׂיָּה), and she is Atik for Beri’ah (וְהִיא עַתִּיק לִבְרִיאָה), and these three worlds, Beri’ah, Yetzirah, Asiyah (וְאֵלּוּ ג׳ עוֹלָמוֹת בי״ע), are the three camps of the Shekhinah (הֵם ג׳ מַחֲנוֹת שְׁכִינָה), which are built upon her sections (הַנִּבְנִים עַל פִּרְקֶיהָ). And her nesting is in Asiyah (וְקִינּוּן שֶׁלָּהּ הִיא בַּעֲשִׂיָּה), the last world among all the worlds above (עוֹלָם הָאַחֲרוֹן שֶׁבְּכָל הָעוֹלָמוֹת שֶׁל מַעְלָה), as we shall explain with the assistance of the Holy One Blessed Be He and His Shekhinta (כַּאֲשֶׁר נְבָאֵר בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), it follows that when you remove the one hundred and fifty lights of Malkhut from the number of the three hundred and seventy lights of Arich (נִמְצָא כְּשֶׁתָּסִיר ק״ן נְהוֹרִין דְּמַלְכוּת מִמִּסְפַּר ש״ע נְהוֹרִין דַּאֲרִיךְ), there remains Erekh Nehorin [length of lights] for Ze’ir (יִשָּׁאֵר אֶרֶךְ נְהוֹרִין לִזְעֵיר), from the three hundred and seventy lights (מֵהַשּׁ״ע נְהוֹרִין). And this is what it says in the Idra (וְזֶהוּ שֶׁאוֹמְרוֹ בְּאִדְּרָא): “When the face of Arich gazes upon the face of Ze’ir (כַּד אִסְתַּכְּלָאִין אַנְפּוֹי דַּאֲרִיךְ בְּאַנְפּוֹי דִּזְעֵיר), then the face of Ze’ir is lengthened and is called Erekh Apayim [long of face]” (כְּדֵין מִתְאָרְכִין אַנְפּוֹי דִּזְעֵיר וְאִתְקְרֵי אֶרֶךְ אַפַּיִם), behold, you have explicit proof (הֲרֵי לְךָ בְּפֵירוּשׁ), that Ze’ir is called Erekh Apayim [long of face] (כִּי זְעֵיר אִתְקְרֵי אֶרֶךְ אַפַּיִם), on account of the Erekh Nehorin [length of lights] that it possesses (עַל שֵׁם אֶרֶךְ נְהוֹרִין שֶׁיֵּשׁ לוֹ), from the three hundred and seventy lights (מֵהַשּׁ״ע). And this is the secret of the verse of the Thirteen Attributes of Mercy (וְזֶהוּ סוֹד הַפָּסוּק שֶׁל י״ג מִדּוֹת רַחֲמִים), in which it is said, “Hashem, Hashem, El, compassionate and gracious” (שֶׁנֶּאֱמַר י״י י״י אֵל רַחוּם וְחַנּוּן) (Exodus 34:6), Havayah, which is Ze’ir (יְהוָ״ה שֶׁהוּא זְעֵיר), receives the Name El from the right and the left (מְקַבֵּל שֵׁם אֵל יָמִין וּשְׂמֹאל), which is compassionate and gracious (שֶׁהוּא רַחוּם וְחַנּוּן), for there in Arich it is entirely mercy (כִּי שָׁם בַּאֲרִיךְ כֻּלּוֹ רַחֲמִים), and there is no aspect of the left side, which is judgment (וְאֵין בּוֹ בְּחִינַת שְׂמֹאל שֶׁהוּא דִּין), and even on the left side they are complete mercies (וַאֲפִלּוּ בַּשְּׂמֹאל הֵם רַחֲמִים גְּמוּרִים). And the verse says “Hashem” (וְאוֹמֵר הַפָּסוּק י״י), which is Ze’ir (שֶׁהוּא זְעֵיר), “Erekh Apayim [long of face]” (אֶרֶךְ אַפַּיִם), and furthermore you will find, if you examine carefully (וְעוֹד תִּמְצָא אִם תְּדַקְדֵּק), that the words Erekh Apayim [long of face], together with the fillings of the letters (שֶׁמִּלַּת אֶרֶךְ אַפַּיִם עִם מִלּוּי הָאוֹתִיּוֹת), equal three hundred and seventy (עוֹלֶה ש״ע). How so (הָא כֵּיצַד), you will find that the numerical value of Erekh Apayim [long of face] is three hundred and fifty-two (תִּמְצָא מִנְיַן אֶרֶךְ אַפַּיִם עוֹלֶה שנ״ב), to quiet “the cows of Bashan” (לְהַשְׁקִיט פָּרוֹת הַבָּשָׁן) (Amos 4:1), [those who oppress the creatures] ([הַמְּצִירִים לַבְּרִיּוֹת]), who are the nations of the world (שֶׁהֵם הא״ה), called by this name (הַנִּקְרָאִים כָּךְ), and the filling of these two words, Erekh Apayim [long of face], equals eighteen letters (וּמִלּוּי שֵׁם אֵלּוּ הַשְּׁנֵי תֵּבוֹת אֶרֶךְ אַפַּיִם עוֹלֶה י״ח אוֹתִיּוֹת), the count being the letters and not the numerical value (מִנְיַן הָאוֹתִיּוֹת וְלֹא הַמִּסְפָּר), as follows (כָּזֶה): Aleph, Resh, Kaf (אָלֶ״ף רֵי״שׁ כָּ״ף), Aleph, Peh, Yud, Mem (אָלֶ״ף פֵּ״א יוּ״ד מֵ״ם), behold, there are eighteen letters (הֲרֵי י״ח אוֹתִיּוֹת), making a total of three hundred and seventy lights (סַךְ הַכֹּל ש״ע נְהוֹרִין).

Behold, you have explicit proof (הֲרֵי לְךָ בְּפֵירוּשׁ), that Ze’ir Anpin possesses the power of the three hundred and seventy lights (שֶׁיֵּשׁ לְז״א בְּכֹחַ ש״ע נְהוֹרִין), and they spread into Ze’ir to make its face long (וְהֵם מִתְפַּשְּׁטִים לִזְעֵיר לַעֲשׂוֹת פָּנָיו אֲרוּכִים), but not at all times (אֲבָל לֹא בְּכָל עֵת), only at a time of favor (כִּי אִם בְּעֵת רָצוֹן), whereas Atika Kadisha has a long face at every time and season (וְעַתִּיקָא קַדִּישָׁא פָּנָיו אֲרוּכִים בְּכָל זְמַן וְעִדָּן), and there is in Him no change (וְאֵין בּוֹ שִׁנּוּי), that He should change to mercy or to judgment (שֶׁיִּשְׁתַּנֶּה לְרַחֲמִים אוֹ לְדִין), as it is said (כְּמוֹ שֶׁנֶּאֱמַר), “I, Hashem, have not changed” (אֲנִי יְהוָ״ה לֹא שָׁנִיתִי) (Malachi 3:6), and the word Ani [I] alludes to the Malkhut of Adam Kadmon that is in its head (וּמִלַּת אֲנִי מְרַמֶּז לְמַלְכוּת אָדָם קַדְמוֹן שֶׁבְּרֹאשׁוֹ). But Ze’ir (אֲבָל זְעֵיר), which at times has a face of wrath and a smiling face (שֶׁיֵּשׁ לוֹ לְעִתִּים פָּנִים שֶׁל זַעַם וּפָנִים שׂוֹחֲקוֹת), when it has light from the two Mazalin of Arich (כְּשֶׁיֵּשׁ לוֹ אוֹר מִתְּרֵין מַזָּלִין דַּאֲרִיךְ), which are above its head (שֶׁהֵם לְמַעְלָה מֵרֹאשׁוֹ), it has a smiling face and a long face (יֵשׁ לוֹ פָּנִים שׂוֹחֲקוֹת וַאֲרוּכוֹת), and it is called Erekh Apayim [long of face] (וְנִקְרָא אֶרֶךְ אַפַּיִם), and it is said (וְנֶאֱמַר), “May Hashem lift up His face toward you and grant you peace” (יִשָּׂא יְהוָ״ה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם) (Numbers 6:26). And when, Heaven forbid, the illuminations of the Gulgalta [skull] of Arich depart (וּכְשֶׁחַס וְשָׁלוֹם מִסְתַּלְּקוֹת הַהֶאָרוֹת שֶׁל הַגּוּלְגַּלְתָּא דַּאֲרִיךְ), and it does not pour abundance upon the head of Ze’ir (וְאֵינָהּ נוֹזֶלֶת שֶׁפַע עַל רֹאשׁוֹ שֶׁל זְעֵיר), through Abba and Imma (עַל יְדֵי אַבָּא וְאִמָּא), then it has a face of wrath (אָז יֵשׁ לוֹ פָּנִים שֶׁל זַעַם), as it is said (שֶׁנֶּאֱמַר), “And the anger of Hashem was kindled against them, and He departed” (וַיִּחַר אַף יְהוָ״ה בָּם וַיֵּלַךְ) (Numbers 12:9), and it is said (וְנֶאֱמַר), “for a spirit passed through him, and he is not” (כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ) (Psalms 103:16). And in this manner it acquires change (וּבְזֶה הָאוֹפֶן הוּא קוֹנֶה שִׁנּוּי), as it is said, “He changes his face and sends him away” (שֶׁנֶּאֱמַר מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ) (Job 14:20), through expulsion from this world (בְּגֵרוּשִׁין מִן הָעוֹלָם הַזֶּה), and this verse was not expounded favorably except regarding Chanoch (וְלֹא נִדְרַשׁ זֶה הַפָּסוּק לְטוֹבָה אֶלָּא אֵצֶל חֲנוֹךְ), “and he was not” (וְאֵינֶנּוּ) (Genesis 5:24), for he was removed from the world (שֶׁסִּלְּקוֹ מִן הָעוֹלָם), and his face was changed from flesh to flames of fire (וְהָיָה מְשַׁנֶּה פָנָיו מִבָּשָׂר לְלַפִּידֵי אֵשׁ), and He sent him away from this world (וַתְּשַׁלְּחֵהוּ מִן הָעוֹלָם הַזֶּה), to become the angel Metatron (לִהְיוֹת מַלְאָךְ מֶטַּטְרוֹן), prince and ruler over the hewers of flaming fire (שַׂר וְנָגִיד עַל חוֹצְבֵי שַׁלְהֶבֶת אֵשׁ), because he is the Sar HaPanim [Prince of the Presence] of the Shekhinah (לִהְיוֹתוֹ שַׂר הַפָּנִים שֶׁל הַשְּׁכִינָה). And although this verse, “He changes his face” (וְאַף עַל פִּי שֶׁנִּדְרַשׁ זֶה הַפָּסוּק מְשַׁנֶּה פָנָיו), is expounded regarding one who goes through Gilgul [reincarnation] (עַל מִי שֶׁהוֹלֵךְ בְּגִלְגּוּל), then the Holy One Blessed Be He must change his face (אָז צָרִיךְ הקב״ה לְשַׁנּוֹת פָּנָיו), and send him away from the prosecution (וַתְּשַׁלְּחֵהוּ מִן הַקִּטְרוּג), so that they will not recognize him (שֶׁלֹּא יַכִּירוּ בּוֹ), and say (וְיֹאמְרוּ), “This is the one who committed such-and-such a transgression” (זֶהוּ שֶׁחָטָא עֲבֵרָה פְּלוֹנִית), when he was previously in this world (כְּשֶׁהָיָה קֹדֶם זֶה הַפַּעַם בָּעוֹלָם). And they do not leave the court (וְאֵינָם יוֹצְאִים מִן הַבֵּית דִּין), until the judgment is completed (עַד שֶׁנִּשְׁלַם הַדִּין), as I explained regarding the Zoharic passage in Parashat Balak (כַּאֲשֶׁר בֵּאַרְתִּי אֵצֶל מַאֲמַר זֹהַר דְּפָרָשַׁת בָּלָק), when it says (בְּאוֹמְרוֹ), “for such are the ways of the serpent above and below” (דְּהָכִי אוֹרְחוֹי דְּחִוְיָא עִילָּא וְתַתָּא) (Zohar Tosafot 304a).

In any case (וְעַל כָּל פָּנִים), the intention of the Holy One Blessed Be He, Who is called “abundant in Chesed” (כַּוָּנָתוֹ שֶׁל הקב״ה שֶׁנִּקְרָא וְרַב חֶסֶד) (Exodus 34:6), is for good (לְטוֹבָה), so that the accusers will not recognize him (כְּדֵי שֶׁלֹּא יַכִּירוּהוּ הַמְקַטְרְגִים), but it would have been better (אֲבָל הָיָה יוֹתֵר טוֹב), had he completed himself the first time (שֶׁהָיָה מַשְׁלִים עַצְמוֹ בַּפַּעַם הָרִאשׁוֹן), and would not have needed to return to this world (וְלֹא הָיָה צָרִיךְ לַחֲזוֹר לָעוֹלָם הַזֶּה), to rectify that which he damaged (לְתַקֵּן מַה שֶּׁקִּלְקֵל). And this is what our Sages said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל), “It would have been preferable for a person not to have been created than to have been created” (נוֹחַ לוֹ לָאָדָם שֶׁלֹּא נִבְרָא מִשֶּׁנִּבְרָא) (Eruvin 13b), before this present time (קוֹדֶם זֶה הַפַּעַם), meaning to say (רָצָה לוֹמַר), since he was already in this world in a first Gilgul [reincarnation], or in a first creation (מֵאַחַר שֶׁהָיָה בָּזֶה הָעוֹלָם בְּגִלְגּוּל רִאשׁוֹן אוֹ בִּבְרִיאָה רִאשׁוֹנָה), and now that he has been created another time (וְעַתָּה שֶׁנִּבְרָא פַּעַם אַחֶרֶת), then certainly it is not good for him (אָז אֵין טוֹב לוֹ בְּוַדַּאי), because of the many kinds of suffering (אוֹדוֹת כַּמָּה מִינֵי צַעַר). Which are known to us (שֶׁנּוֹדָע לָנוּ), and to those who know the grace of the hidden treasures of the secrets of the Ari, of blessed holy memory (וּלְיוֹדְעֵי חֵן גִּנְזֵי סוֹדוֹת הָאֲרִ״י זלה״ה), and especially concerning the suffering of his first body (וּבִפְרָט אוֹדוֹת צַעַר גּוּפוֹ הָרִאשׁוֹן), and that which was uprooted from its place (וּמַה שֶּׁנֶּעֱקַר מִמְּקוֹמוֹ), and descends into a world lower than it (וְיוֹרֵד בְּעוֹלָם שֶׁל מַטָּה מִמֶּנּוּ), and from it he is created (וּמִמֶּנּוּ נִבְרָא), and this is the secret of change of place (וְזֶהוּ סוֹד שִׁנּוּי מָקוֹם), as you will find in Sava, Parashat Mishpatim (כְּמוֹ שֶׁתִּמְצָא בְּסָבָא פָּרָשַׁת מִשְׁפָּטִים). But the mercy of the Holy One Blessed Be He has not ceased upon all creation (אֲבָל רַחֲמָנוּתוֹ שֶׁל הקב״ה לֹא כָלָה עַל כָּל הַיְצוּר), “so that none who is banished be cast away from Him” (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14), and according to the reasoning of the Mishnah in Tractate Sanhedrin, chapter Chelek (וּכְטַעַם הַמִּשְׁנָה דְּמַסֶּכֶת סַנְהֶדְרִין פֶּרֶק חֵלֶק), “All Israel have a portion in the World to Come” (כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא) (Sanhedrin 90a), as it is said, “and your people, all of them are Tzaddikim, they shall inherit the land forever, the branch of My planting, the work of My hands, in which to glorify Myself” (שֶׁנֶּאֱמַר וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60:21).

The explanation is (פֵּירוּשׁ), that in any event there is a portion in the World to Come (כִּי עַל כָּל פָּנִים יֵשׁ חֵלֶק לָעוֹלָם הַבָּא), but there is one who merits this portion immediately (אֲבָל יֵשׁ אֲשֶׁר יִזְכֶּה אֶל הַחֵלֶק הַזֶּה תֵּכֶף וּמִיָּד), and there is one who does not merit his portion until after many generations (וְיֵשׁ מִי שֶׁלֹּא יִזְכֶּה אֶל הַחֵלֶק שֶׁלּוֹ אֶלָּא אַחַר כַּמָּה דּוֹרוֹת), but in any event the nature of the good is to do good (וְעַל כָּל פָּנִים טֶבַע הַטּוֹב לְהֵיטִיב). And in the truth of the matter we say (וּלְקוּשְׁטָא דְּמִלְּתָא נֵאמַר), there is nothing eternal except the attribute of good (אֵין לְךָ דָּבָר נִצְחִי אֶלָּא בְּמִדַּת הַטּוֹב), namely the Neshamah [soul] (הִיא הַנְּשָׁמָה), which is a portion of Eloah [God] from Above (שֶׁהִיא חֵלֶק אֱלוֹהַּ מִמָּעַל). For from that which is said (כִּי מִמַּה שֶּׁנֶּאֱמַר), “and He breathed into his nostrils the breath of life” (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Genesis 2:7), and our Sages said (וְאָמְרוּ חֲזַ״ל), “whoever blows, blows from within himself” (כָּל הַנּוֹפֵחַ מֵעַצְמוֹ הוּא נוֹפֵחַ) (Ramban on Genesis 2:7), therefore it is necessary (לָכֵן מֻכְרָח הוּא), that all of them go from rejection to rejection (שֶׁיֵּלְכוּ כֻּלָּם מִדְּחִי אֶל דְּחִי), through the iron furnace (עַל יְדֵי כּוּר הַבַּרְזֶל), until they are purified and whitened (עַד אֲשֶׁר יִטַּהֵר וְיִתְלַבֵּן), and are called Tzaddik (וְיִקָּרֵא צַדִּיק), in the secret of that which is said (בְּסוֹד שֶׁנֶּאֱמַר), “and your people, all of them” (וְעַמֵּךְ כֻּלָּם), their end is to become “Tzaddikim, they shall inherit the land forever” (סוֹפָם לִהְיוֹת צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Isaiah 60:21), the land of life (אֶרֶץ הַחַיִּים). For Tzaddik is the Yesod of the holy covenant (כִּי צַדִּיק הוּא יְסוֹד בְּרִית קֹדֶשׁ), and once the foreskin has been burned away (מֵאַחַר שֶׁהָעָרְלָה נִשְׂרְפָה), it shall never again succeed at all (לֹא תַצְלִיחָה לְכֹל), and the filth is cast away (וְהַזּוֹהֲמָא נִשְׁלָךְ), into the lowest compartment of Gehinnom (בְּמָדוֹר הַתַּחְתּוֹן שֶׁל גֵּיהִנָּם), which is called boiling excrement (הַנִּקְרָא צוֹאָה רוֹתַחַת), concerning which it is said, “Say to him: Go out” (שֶׁנֶּאֱמַר עָלָיו צֵא תֹּאמַר לוֹ) (Isaiah 49:9), and therein are judged the Mamzer Ben Pandira [Yeshu] and his company and those similar to him (וּבָהֶם נִדּוֹן מב״ף וְסִיעָתוֹ וְכַדּוֹמֶה לוֹ), who mock the words of our Sages, of blessed memory (הַמַּלְעִיגִים עַל דִּבְרֵי חֲזַ״ל) (Gittin 57a; Maharal, Chiddushei Aggadot ad loc.).

It follows that the Neshamah [soul] is fit to enter the Land of Life (נִמְצָא הַנְּשָׁמָה רְאוּיָה הִיא לִכָּנֵס לְאֶרֶץ הַחַיִּים), which are the Heichalot [Palaces] of the Shekhinah (שֶׁהֵם הֵיכְלוֹת הַשְּׁכִינָה), which is Gan Eden (שֶׁהוּא הַגַּן עֵדֶן), like Noach who guarded his covenant from harlotry (כְּמוֹ נֹחַ שֶׁשָּׁמַר בְּרִיתוֹ מִזּוֹנָה), and therefore he was called “a righteous and perfect man” (וְלָזֶה נִקְרָא אִישׁ צַדִּיק תָּמִים) (Genesis 6:9), and through the trial he merited the Yesod of the holy covenant (וּבַנִּסָּיוֹן זָכָה אֶל יְסוֹד בְּרִית קֹדֶשׁ), and did not corrupt his way upon the earth (וְלֹא הִשְׁחִית דַּרְכּוֹ עַל הָאָרֶץ), unlike his generation, which was the generation of the Flood (כְּמוֹ דּוֹרוֹ שֶׁהוּא דּוֹר הַמַּבּוּל). He was worthy to enter the Teivah [Ark] (רָאוּי הָיָה לִכָּנֵס לַתֵּיבָה), which is Malkhut (שֶׁהִיא מַלְכוּת), as mentioned in Parashat Noach in the Zohar, first folio (כַּנִּזְכָּר בְּפָרָשַׁת נֹחַ בַּזֹּהַר עָלֶה רִאשׁוֹן), and why does the Holy One Blessed Be He trouble Himself so much with this wicked one (וְלָמָּה כָּל כָּךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לְהִטַּפֵּל בָּרָשָׁע הַזֶּה), to refine him and whiten him (לְצָרְפוֹ וּלְלַבְּנוֹ), and the Holy One Blessed Be He answered (וְהֵשִׁיב הקב״ה), because he is “the branch of My planting” (לְפִי שֶׁהוּא נֵצֶר מַטָּעַי) (Isaiah 60:21), a root from a spark of Eloah [God] from Above (שֹׁרֶשׁ מִנִּיצוֹץ אֱלוֹהַּ מִמָּעַל), which He planted in Gan Eden (שֶׁנָּטַע בְּגַן עֵדֶן), as it is said, “And Hashem Elohim planted a garden in Eden from the beginning” (שֶׁנֶּאֱמַר וַיִּטַּע י״י אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם) (Genesis 2:8). And his statement, “the work of My hands, in which to glorify Myself” (וְאוֹמְרוֹ מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60:21), means to say (רָצָה לוֹמַר), that the works of the hands of the Holy One Blessed Be He possess glory and excellence of splendor (שֶׁמַּעֲשֵׂה יָדָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ לָהֶם הַתִּפְאֶרֶת וְיִתְרוֹן פְּאֵר), over the works of the hands of flesh and blood (עַל מַעֲשֵׂה יְדֵי בָּשָׂר וָדָם), which wear out that which they make (הַמְבַלִּין אוֹתוֹ), while they themselves perish and are destroyed (וְהֵם עַצְמָם כֵּלִים וְנִפְסָדִים), but the Holy One Blessed Be He and the works of His hands from His very Essence (אֲבָל הקב״ה וּמַעֲשֵׂה יָדָיו שֶׁל עַצְמוּתוֹ), are living and enduring forever and for all eternities (הֵם חַיִּים וְקַיָּמִים לָעַד וּלְעוֹלְמֵי עוֹלָמִים). And this change of Ze’ir Anpin (וְהַשִּׁנּוּי הַזֶּה שֶׁל זְעֵיר אַנְפִּין), causes many changes from evil to good and from good to evil (גּוֹרֵם כַּמָּה שִׁנּוּיִים מֵרַע לְטוֹב וּמִטּוֹב לְרַע), as we explained in the Gate of Kiryat Arba (כַּאֲשֶׁר בֵּאַרְנוּ בְּשַׁעַר קִרְיַת אַרְבַּע), that Ze’ir and its Nukvah are both called the Tree of Knowledge of Good and Evil (שֶׁזְּעֵיר וְנוּקְבֵיהּ נִקְרְאוּ שְׁנֵיהֶם עֵץ הַדַּעַת טוֹב וָרָע), in the secret of the nourishment and grasp of the external forces from afar (בְּסוֹד יְנִיקַת וַאֲחִיזַת הַחִיצוֹנִים מֵרָחוֹק). And the Tree of Life is Binah (וְעֵץ הַחַיִּים הוּא בִּינָה), in its union with Abba (בְּיִחוּדָהּ עִם אַבָּא), who stand beneath the Dikna [beard] of Arich (הָעוֹמְדִים תַּחַת דִּיקְנָא דַּאֲרִיךְ), included within the two Mazalin (הַכְּלוּלִים בִּתְרֵין מַזָּלִין), and therefore the precious book Berit Menuchah called Tiferet, namely Ze’ir Anpin (וְלָכֵן קָרָא הַסֵּפֶר הַנֶּחְמָד בְּרִית מְנוּחָה ת״ת דְּהַיְינוּ זְעֵיר אַנְפִּין), “a branch bound to the Tree of Life” (עָנָף קְשׁוּרָה בְּעֵץ הַחַיִּים), for Binah clothes him down to the navel (שֶׁבִּינָה מַלְבֶּשֶׁת אוֹתוֹ עַד טַבּוּר), and he is bound to her (וְנִקְשָׁר בָּהּ). And before the sin (וְלִפְנֵי הַחֵטְא), the standing of Ze’ir Anpin and its Nukvah (הָיְתָה עֲמִידַת זְעֵיר אַנְפִּין וְנוּקְבֵיהּ), was within Abba and Imma themselves (בְּאַבָּא וְאִמָּא עַצְמָם), in their supernal Partzufim (בְּפַרְצוּפֵיהֶם הָעֶלְיוֹנִים), and Tevunah and Yisrael Saba were included within them (וּתְבוּנָה וְיִשְׂרָאֵל סָבָא נִכְלָלִים בָּהֶם), and they were concealed from the two Mazalin of the Dikna [beard] of Arich (וְהָיוּ מְכֻסִּים מִן הַתְּרֵין מַזָּלִין שֶׁל דִּיקְנָא דַּאֲרִיךְ), until they sat in the shadow of the Tree of Life (עַד שֶׁהָיוּ יוֹשְׁבִים בְּצֵל עֵץ הַחַיִּים), for Ze’ir is the King of the world taking life from it (שֶׁזְּעֵיר הוּא מֶלֶךְ עוֹלָם לוֹקֵחַ לוֹ חַיִּים מִמֶּנּוּ), and not judgment and death that come from the secret of judgment (וְלֹא דִּין וּמִיתָה הַבָּא מִסּוֹד הַדִּין), “more bitter than death” (מַר מִמָּוֶת) (Ecclesiastes 7:26), the double one hundred and twenty judgments equal Mar [bitter] (כֶּפֶל הק״ך דִּינִין עוֹלִים מַר), for everything was sweetened (כִּי הַכֹּל הָיָה נִמְתָּק), and even Beri’ah stood in Atzilut (וַאֲפִלּוּ בְּרִיאָה הָיְתָה עוֹמֶדֶת בַּאֲצִילוּת), as is known (כַּנּוֹדָע), just as it is now during the ascent of Shabbat (כְּמוֹ שֶׁהוּא עַתָּה בַּעֲלִיַּת שַׁבָּת). And corresponding to the doubling of the judgments through the sin of Adam HaRishon (וּכְנֶגֶד כֶּפֶל הַדִּינִין בְּחֵטְא אָדָם הָרִאשׁוֹן), which became greatly strengthened (שֶׁנִּתְגַּבְּרוּ מְאֹד), there was made a doubling of bitterness (נַעֲשָׂה כֶּפֶל הַמְּרִירוּת), and from Mar [bitter] was made Maror [bitterness] (וְנַעֲשָׂה מִן מַר מָרוֹר), whose numerical value equals Mavet [death] (הָעוֹלֶה כְּמִנְיַן מָוֶת), and then “death climbed through our windows” (וְאָז עָלָה מָוֶת בְּחַלּוֹנֵינוּ) (Jeremiah 9:20), for Samael was damaged (שֶׁנִּתְקַלְקֵל סַמָּאֵל), who is one of the windows of heaven (דְּאִיהוּ חַד מֵחַלּוֹנֵי שְׁמַיָּא). And all of this came about because Ze’ir and its Nukvah were, as it were, driven out from the place of sweetening (וְכָל זֶה מִכֹּחַ שֶׁנִּתְגָּרְשׁוּ זְעֵיר וְנוּקְבֵיהּ כִּבְיָכוֹל מִמְּקוֹם הַמִּיתּוּק), and they are found in the place where they now are (וְהֵם נִמְצָאִים בִּמְקוֹמָם שֶׁהֵם עַתָּה), as it is said, “and He drove out the man” (שֶׁנֶּאֱמַר וַיְגָרֶשׁ אֶת הָאָדָם) (Genesis 3:24), this is Ze’ir (זֶה זְעֵיר), which is the secret of the Supernal Adam (שֶׁהוּא סוֹד הָאָדָם הָעֶלְיוֹן), for it contains the Name M”H, whose numerical value is Adam (שֶׁיֵּשׁ בּוֹ שֵׁם מ״ה כְּמִנְיַן אָדָם), and its filling equals Chavah (וּמִלּוּאוֹ עוֹלֶה חַוָּה), who is its holy Shekhinah (שֶׁהִיא שְׁכִינָתוֹ הַקְּדוֹשָׁה), alluded to in the word Et (הַמְרוּמֶזֶת בְּמִלַּת אֵת), who also, because of our many sins, was judged with banishment (שֶׁהִיא גַּם כֵּן בַּעֲוֹנוֹתֵינוּ הָרַבִּים נִדּוֹנָה בְּשִׁלּוּחִין), as it is said, “and because of your transgressions your mother was sent away” (שֶׁנֶּאֱמַר וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם) (Isaiah 50:1), see the Zohar on Eichah, [Midrash HaNe’elam, on the passage “And I shall place enmity]” (עַיֵּין בַּזֹּהַר אֵיכָה [מִדְרַשׁ הַנֶּעְלָם מַאֲמַר וְאֵיבָה אָשִׁית]), concerning the verse “and He drove out the man” (עַל פָּסוּק וַיְגָרֶשׁ אֶת הָאָדָם), where you will find the root of this matter (שֶׁתִּמְצָא שֹׁרֶשׁ זֶה הָעִנְיָן). And Mosheh Rabbeinu, peace be upon him, also desired to sweeten these one hundred and twenty Elohim (וְגַם מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם רָצָה לְהַמְתִּיק אֵלּוּ הק״ך אֱלֹהִים), the secret of the bitterness of the death of the Sitra Achra (סוֹד הַמְּרִירוּת שֶׁל הַמָּוֶת דְּסִטְרָא אַחֲרָא), as it is said (שֶׁנֶּאֱמַר), “the bush burned with fire” (הַסְּנֶה בֹּעֵר בָּאֵשׁ) (Exodus 3:2), the judgments (הַדִּינִין), the bush equals one hundred and twenty by gematria (הַסְּנֶה גִּימַטְרִיָּא ק״ך), corresponding to the one hundred and twenty houses built by the Name Elohim (כְּמִנְיַן ק״ך בָּתִּים שֶׁבָּנָה שֵׁם אֱלֹהִים). And the intention of Mosheh Rabbeinu, peace be upon him, was to sweeten these one hundred and twenty Elohim (וְכַוָּנַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם הָיְתָה לְהַמְתִּיק אֶת אֵלּוּ הק״ך אֱלֹהִים), so that they would become an eternal redemption (כְּדֵי שֶׁיִּהְיוּ גְּאֻלַּת עוֹלָם), but the sins caused (וְגָרְמוּ הָעֲוֹנוֹת), that they were not sweetened until the future to come (שֶׁלֹּא נִמְתְּקוּ עַד לֶעָתִיד לָבוֹא). And therefore the Heh is missing (וְלָכֵן חָסֵר ה׳), for it should have said “in a flame of fire” (שֶׁהָיָה לוֹ לוֹמַר בְּלַהֲבַת אֵשׁ), yet it says “in a flame of fire” lacking a Heh (וְאָמַר בְּלַבַּת אֵשׁ חָסֵר ה׳) (Exodus 3:2), to allude that the one hundred and twenty Elohim will not be rectified and sweetened (לִרְמוֹז שֶׁלֹּא יִתּוֹקְנוּ וְיוּמְתְּקוּ הק״ך אֱלֹהִים), until the five things that were lacking in the Second Temple shall come (עַד שֶׁיָּבוֹאוּ ה׳ דְּבָרִים שֶׁחָסְרוּ בַּבַּיִת הַשֵּׁנִי), and then the doubling of the judgments and the bitterness shall be rectified (וְאָז יִתּוֹקְנוּ כֶּפֶל הַדִּינִין וְהַמְּרִירוּת), the Klipot of the land of Amalek and the land of Aram (קְלִיפּוֹת אֶרֶץ עֲמָלֵק וְאֶרֶץ אֲרָם), whose value is two times one hundred and twenty Elohim, right and left (כְּמִנְיַן ב׳ פְּעָמִים ק״ך אֱלֹהִים יָמִין וּשְׂמֹאל), which are the boundary and wall and edge of holiness everywhere surrounding the Land of Israel (אֲשֶׁר הֵם גְּבוּל וְכוֹתֶל וְקָצֶה הַקְּדוּשָׁה בְּכָל מָקוֹם סָבִיב אֶרֶץ יִשְׂרָאֵל). And the additional Aleph in the word Aram (וְא׳ אַחַת הַנּוֹסֶפֶת בְּמִלַּת אֲרָם), is always among the external forces (הִיא תָּמִיד בַּחִיצוֹנִים), in the secret of “whoever adds, diminishes” (בְּסוֹד כָּל הַמּוֹסִיף גּוֹרֵעַ) (Sanhedrin 29a), and after them are the external Elohim (וְאַחֲרֵיהֶם אֱלֹהִים הַחִיצוֹנִים), who are called “other gods” (הַנִּקְרָאִים אֱלֹהִים אֲחֵרִים). And therefore Yerushalayim shall reach as far as Damascus of Aram (וְלָכֵן יַגִּיעַ יְרוּשָׁלַיִם עַד דַּמֶּשֶׂק שֶׁל אֲרָם), and it shall be absorbed into the holiness of the Land of Israel (וְיוּבְלַע בִּקְדוּשַׁת אֶרֶץ יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר), “as far as Damascus spread your dwellings” (עַד דַּמֶּשֶׂק שִׂימִי מִשְׁכְּנוֹתַיִךְ) (Shir HaShirim Rabbah 7:3), and this is sufficient (וְדַי בָּזֶה). And therefore Mosheh Rabbeinu, peace be upon him, attained the First Tablets (וְלָכֵן מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם הִשִּׂיג לוּחוֹת רִאשׁוֹנוֹת), from Abba and Imma themselves (מֵאַבָּא וְאִמָּא עַצְמָם), from their supernal Partzufim (מִפַּרְצוּפֵיהֶם הָעֶלְיוֹנִים), namely from their Netzach and Hod, which are called the Tablets (דְּהַיְינוּ מִנֵּצַח וְהוֹד שֶׁלָּהֶם הַנִּקְרָאִים לוּחוֹת). For their flow is in the language of eating and kisses (שֶׁהַשֶּׁפַע שֶׁלָּהֶם הוּא בִּלְשׁוֹן אֲכִילָה וּנְשִׁיקִין), from the mouth of Arich itself (מֵהַפֶּה דַּאֲרִיךְ עַצְמוֹ), beneath the two Mazalin (תַּחַת הַתְּרֵין מַזָּלִין), and then they attained freedom from subjugation to kingdoms and from the Angel of Death (וְאָז הִשִּׂיגוּ חֵרוּת מִשִּׁעְבּוּד מַלְכוּת וּמִמַּלְאַךְ הַמָּוֶת), for they returned to ascend beneath the shadow of the Tree of Life as at first (כִּי שָׁבוּ לַעֲלוֹת תַּחַת צֵל עֵץ הַחַיִּים כְּבָרִאשׁוֹנָה). And had they not sinned with the Calf (וְאִם לֹא חָטְאוּ בָּעֵגֶל), Mosheh Rabbeinu, peace be upon him, would have rectified the blemish and sin of Adam HaRishon to its very end (הָיָה מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם מְתַקֵּן פְּגַם וְחֵטְא אָדָם הָרִאשׁוֹן עַד קָצֵהוּ), for “a son brings merit to his father” (כִּי בְּרָא מְזַכֵּי אַבָּא), and this portion was given to him to rectify (וְלוֹ נִתַּן הַחֵלֶק הַזֶּה לְתַקֵּן). And after they sinned (וְאַחַר שֶׁחָטְאוּ), the supernal Panim [faces] were lost (נֶאֶבְדוּ הַפָּנִים עִילָּאִין), and the Netzach and Hod of Abba and Imma in their supernal Partzufim departed (וְנִסְתַּלְּקוּ הַנֵּצַח וְהוֹד שֶׁל אַבָּא וְאִמָּא בְּפַרְצוּפֵיהֶם הָעֶלְיוֹנִים), and he then attained the Second Tablets (וְהִשִּׂיג אָז לוּחוֹת שְׁנִיּוֹת), from the Netzach and Hod of Tevunah (מִנֵּצַח וְהוֹד דִּתְבוּנָה), which are the lower Panim [faces] (שֶׁהֵם הַפָּנִים תַּתָּאִין). And because of the sin (וּבְסִבַּת הַחֵטְא), the Netzach and Hod of Tevunah were also afterward hidden away (נִגְנְזוּ נֵצַח וְהוֹד דִּתְבוּנָה גַּם כֵּן אַחַר כָּךְ), as is known (כַּנּוֹדָע), for even the Second Tablets were hidden away (שֶׁגַּם לוּחוֹת שְׁנִיּוֹת נִגְנְזוּ), until the Kohen shall stand with the Urim and Tumim (עַד יַעֲמֹד הַכֹּהֵן לְאוּרִים וְתֻמִּים). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “For they are a nation devoid of counsel, and there is no Tevunah in them” (כִּי גוֹי אֹבַד עֵצוֹת הֵמָּה וְאֵין בָּהֶם תְּבוּנָה) (Deuteronomy 32:28). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that the First Tablets were from the Netzach and Hod of the upper Imma (כִּי הַלּוּחוֹת הָרִאשׁוֹנִים הָיוּ מִנֵּצַח וְהוֹד דְּאִמָּא עִלָּאָה), and behold, before the sin of the Calf (וְהִנֵּה קֹדֶם חֵטְא הָעֵגֶל), the Mochin of Ze’ir were from the upper Imma herself (הָיוּ מוֹחֵי זְעֵיר מֵאִמָּא עִלָּאָה עַצְמָהּ), as mentioned above (כַּנִּזְכָּר). But after the deed of the Calf (אֲבָל אַחַר מַעֲשֵׂה הָעֵגֶל), the upper Imma departed (נִסְתַּלְּקָה אִמָּא עִלָּאָה), because they blemished the face of the ox (לְפִי שֶׁפָּגְמוּ בִּפְנֵי הַשּׁוֹר), which is from the side of the upper Imma (דְּאִיהוּ מִסִּטְרָא דְּאִמָּא עִלָּאָה), for the lion is Abba (כִּי אַרְיֵה הוּא אַבָּא), and the ox is Imma (וְשׁוֹר אִמָּא), and man is Ze’ir (וְאָדָם זְעֵיר), and the eagle is its Nukvah (וְנֶשֶׁר נוּקְבֵיהּ), as I explained in the previous gates (כַּאֲשֶׁר בֵּאַרְתִּי בַּשְּׁעָרִים הַקּוֹדְמִים), and the Partzuf of Tevunah remained (וְנִשְׁאָר פַּרְצוּף תְּבוּנָה), to give Mochin to Ze’ir (לָתֵת מוֹחִין לִזְעֵיר). And Mosheh Rabbeinu, peace be upon him, was rebuking Israel (וּמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם הָיָה מוֹכִיחַ אֶת יִשְׂרָאֵל), saying (בְּאוֹמְרוֹ), “For they are a nation devoid of counsel” (כִּי גוֹי אֹבַד עֵצוֹת הֵמָּה) (Deuteronomy 32:28). It does not say oved [losing] with a tzeirei (אוֹבֵד בְּצֵירֵי לֹא נֶאֱמַר), rather with a patach (אֶלָּא בְּפַתַּח), to indicate that the true counsels have already been lost (לְהוֹרוֹת שֶׁכְּבָר אָבְדוּ הָעֵצוֹת הָאֲמִתִּיּוֹת), which are those from the supernal Abba and Imma (דְּאִינוּן מֵאַבָּא וְאִמָּא עִלָּאִין). And in Sefer Yetzirah it is said (וּבְסֵפֶר יְצִירָה נֶאֱמַר), “the kidneys give counsel” (הַכְּלָיוֹת יוֹעֲצוֹת), which are Netzach and Hod (שֶׁהֵם נֵצַח וְהוֹד), and now as well Mosheh says (וְגַם עַתָּה אוֹמֵר מֹשֶׁה), that they became liable for the exile (תַּחְיְבוּ חוֹבַת גָּלוּת), in which even the lower counsels will be lost from them (שֶׁיֹּאבְדוּ מֵהֶם גַּם הָעֵצוֹת הַתַּחְתּוֹנִים), so that even the Netzach, Hod, and Yesod of Tevunah are not within them (שֶׁאֲפִלּוּ נֵצַח הוֹד יְסוֹד שֶׁל תְּבוּנָה אֵין בָּהֶם). And here he did not mention the language of loss (וְכָאן לֹא זָכַר לְשׁוֹן אֲבֵדָה), because the Second Tablets were not lost but hidden away (כִּי לֹא נֶאֶבְדוּ לוּחוֹת שְׁנִיּוֹת אֶלָּא נִגְנְזוּ), and this is what he said (וְזֶהוּ שֶׁאָמַר), “and there is no Tevunah in them” (וְאֵין בָּהֶם תְּבוּנָה). And all of this was because they did not choose to dwell in the shade of the singular Tree (וְכָל זֶה הָיָה מִשּׁוּם שֶׁלֹּא בָּחֲרוּ לֵישֵׁב בְּצֵל אִילָן יְחִידָאִי), the secret of the Yechidah of Arich (סוֹד יְחִידָה דַּאֲרִיךְ), which hovers over Abba and Imma (הַחוֹפֵף עַל אַבָּא וְאִמָּא), in which there is no change from mercy to judgment and from good to evil (שֶׁאֵין בּוֹ שִׁנּוּי מֵרַחֲמִים לְדִין וּמִטּוֹב לְרַע), and they chose instead to dwell in the shade of the Tree of Knowledge of Good and Evil (וּבָחֲרוּ לֵישֵׁב בְּצֵל עֵץ הַדַּעַת טוֹב וָרָע). As it is in the Zohar, Emor, at the end of the section, Zohar Gadol, daf 52b, side 1 (כְּמוֹ שֶׁהוּא בַּזֹּהַר אֱמוֹר סוֹף הַסִּדְרָא זֹהַר גָּדוֹל דַּף נ״ב ע״ב עָלָה א׳), and this is its language (וְזֶה לְשׁוֹנוֹ):

“Come and see (תָּא חֲזֵי), for people do not know (דְּהָא בְּנֵי נָשָׁא לָא יָדְעִין), and do not contemplate (וְלָא מִסְתַּכְּלִין), and do not pay attention (וְלָא מַשְׁגִּיחִין), at the time when the Holy One Blessed Be He created Adam (בְּשַׁעְתָּא דְּבָרָא קב״ה לְאָדָם), and honored him with supernal honor (וְאוֹקִיר לֵיהּ בִּיקָירוּ עִלָּאָה), He desired from him to cleave to Him (בָּעָא מִינֵיהּ לְאַדְבְּקָא בֵיהּ), so that he would be found singular (בְּגִין דְּיִשְׁתְּכַח יְחִידָאִי), and with a singular heart (וּבְלִבָּא יְחִידָאִי), and in the place of singular attachment (וּבַאֲתַר דְּדַבִּיקוּתָא יְחִידָא), which never changes and never transforms (דְּלָא אִשְׁתַּנֵּי וְלָא אִתְהַפִּיךְ לְעָלְמִין), in that bond of faith (בְּהַהוּא קְשׁוֹרָא דִּמְהֵימָנוּתָא), in which everything is bound (דְּכֹל בֵּיהּ אִתְקְשַׁר), this is what is written (הָדָא הוּא דִכְתִיב), ‘and the Tree of Life in the midst of the garden’ (וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן) (Genesis 2:9).”

The explanation is (פֵּירוּשׁ), that the Malkhut of Adam Kadmon (מַלְכוּת אָדָם קַדְמוֹן), in the seven Tikkunei Rosh [rectifications of the head] of Arich Anpin together with its Dikna [beard] (בְּשִׁבְעָה תִּיקּוּנֵי רֹאשׁוֹ שֶׁל אֲרִיךְ אַנְפִּין עִם דִּיקְנָא דִּילֵיהּ), is called Meheimanuta [faith] (נִקְרָא מְהֵימָנוּתָא), as he says in the second chapter of Sifra DiTzniuta (כְּמוֹ שֶׁאוֹמֵר בְּפֶרֶק ב׳ דְּסִפְרָא דִּצְנִיעוּתָא), “the Dikna [beard] of Faith is not mentioned” (דִּיקְנָא דִּמְהֵימָנוּתָא לָא אִדְּכַר), and it was bound through its ten Sefirot with the ten Sefirot of Atzilut (וְהִיא נִתְקַשְּׁרָה בְּעֶשֶׂר סְפִירוֹתֶיהָ בְּעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת), and therefore he says, “the bond of Faith in which everything is bound” (וְלָכֵן אוֹמֵר קְשׁוֹרָא דִּמְהֵימָנוּתָא דְּכֹלָא בֵּיהּ אִתְקְשַׁר). And Imma sat beneath its throat (וְאִמָּא הָיְתָה יוֹשֶׁבֶת תַּחַת גְּרוֹנוֹ), and was connected with its mouth (וּמְקוּשָּׁר עִם הַפֶּה דִּילָהּ), and from all of them Adam HaRishon drew nourishment (וּמִכֻּלָּם הָיָה יוֹנֵק אָדָם הָרִאשׁוֹן), and therefore the Mochin of the upper Imma are called the Tree of Life (וְלָכֵן הַמּוֹחִין דְּאִמָּא עִלָּאָה נִקְרָאִים עֵץ חַיִּים), through its attachment in so exalted a place (בְּקִשּׁוּרָהּ בְּמָקוֹם גָּבוֹהַּ כָּזֶה). And so too the promise concerning the future is stated (וְכֵן נֶאֱמַר הַיִּעוּד לֶעָתִיד לָבוֹא), “upon a high mountain ascend, O herald of Zion” (עַל הַר גָּבֹהַּ עֲלִי לָךְ מְבַשֶּׂרֶת צִיּוֹן) (Isaiah 40:9), the place of exaltation, the place of watchfulness (מְקוֹם הָרָמָה מְקוֹם הַמִּצְפֶּה), for she shall be within the upper Imma (שֶׁהִיא תִּהְיֶה בְּתוֹךְ אִמָּא עִלָּאָה), for from there emerges the reward of the Tzaddikim in Gan Eden (שֶׁמִּשָּׁם יוֹצֵא שְׂכָרָן שֶׁל צַדִּיקִים בְּגַן עֵדֶן), and from there the Tzaddikim await the reward of the World to Come (וּמִשָּׁם מְצַפִּים הַצַּדִּיקִים שְׂכַר הָעוֹלָם הַבָּא), and that it is called the place of exaltation also alludes to Imma (וּמַה שֶּׁנִּקְרָא מְקוֹם הָרָמָה גַּם כֵּן נִרְמֶזֶת עַל אִמָּא), in the secret of Harah [pregnant] (בְּסוֹד הָרָה). M”H [45] (מ״ה), for she conceives and becomes pregnant with the son, Ze’ir Anpin (שֶׁהִיא הָרָה וּמִתְעַבֶּרֶת בֵּן זְעֵיר אַנְפִּין), in whom is the Name Mah, whose numerical value is Adam (שֶׁבּוֹ שֵׁם מ״ה כְּמִנְיַן אָדָם), for thus he is called (שֶׁכָּךְ נִקְרָא), and its Nukvah is included within him in the secret of “Adam and Chavah” (וְנוּקְבֵיהּ נִכְלָל בּוֹ בְּסוֹד אָדָם וְחַוָּה), its hidden filling within its number (מִלּוּאוֹ נֶעְלָם בְּתוֹךְ מִסְפָּרוֹ), equals the numerical value of Chavah (עוֹלֶה כְּמִנְיַן חַוָּה), but the male, which is Ze’ir, includes the female and holds her within the entire Name M”H, whose numerical value is Adam (אֲבָל הַזָּכָר שֶׁהוּא זְעֵיר כּוֹלֵל הַנְּקֵבָה וְתוֹפֵס אוֹתָהּ בְּשֵׁם מ״ה כֻּלּוֹ גִּימַטְרִיָּא אָדָם). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “and Hashem Elohim built the side which He had taken from the Adam” (וַיִּבֶן י״י אֱלֹהִים אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם) (Genesis 2:22), namely this filling (דְּהַיְינוּ הַמִּלּוּי הַזֶּה), concerning which it is said (שֶׁנֶּאֱמַר), “male and female He created them, and He called their name Adam” (זָכָר וּנְקֵבָה בְּרָאָם וַיִּקְרָא אֶת שְׁמָם אָדָם) (Genesis 5:2), and Rabbi Eliezer said concerning this (וְאָמַר רַבִּי אֱלִיעֶזֶר עֲלָהּ), “anyone who has no wife is not called Adam” (כָּל מִי שֶׁאֵין לוֹ אִשָּׁה אֵינוֹ נִקְרָא אָדָם) (Yevamot 63a), and the understanding one will understand (וְהַמֵּבִין יָבִין). Afterward they turned aside from the path of Faith (לְבָתַר דְּסָטוּ מֵאוֹרְחָא דִּמְהֵימָנוּתָא), and abandoned the singular Tree (וְשָׁבְקוּ אִילָנָא יְחִידָאָה), which is higher than all the trees (עִילָּאָה מִכָּל אִילָנִין), and came to cleave to a place that changes and transforms (וַאֲתוּ לְאִתְדַּבְּקָא בַּאֲתַר דְּמִשְׁתַּנֵּי וּמִתְהַפֵּךְ), from color to color (מִגַּוְונָא לְגַוְונָא), and from good to evil and from evil to good (וּמִטַּב לְבִישׁ וּמִבִּישׁ לְטַב), and descend from above to below (וְנַחְתִין מֵעֵילָּא לְתַתָּא), and became attached below in many changes (וְאִתְדַּבְּקוּ לְתַתָּא בְּשִׁנּוּיֵי סַגִּיאִין), and abandoned the One above all (וְשָׁבְקוּ עִילָּאָה דְּכֹלָּא), which was One (דַּהֲוָה חַד), and never changes (וְלָא אִשְׁתַּנֵּי לְעָלְמִין). This is what is written (הָדָא הוּא דִכְתִיב), “her feet descend unto death” (רַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5:5), and it is written (וּכְתִיב), “and I find more bitter than death the woman” (וּמוֹצֵא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה) (Ecclesiastes 7:26), [thus far the passage of the Zohar] ([עַד כָּאן מַאֲמַר הַזֹּהַר]).

The explanation is (פֵּירוּשׁ), “and I find more bitter than death the woman” (וּמוֹצֵא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה), that her judgments and her bloods became corrupted (שֶׁנִּתְקַלְקְלוּ דִּינֶיהָ וְדָמֶיהָ), and became the blood of menstruation (וְנַעֲשׂוּ דַּם נִדּוֹת), from what they had previously been (מִמַּה שֶּׁהָיוּ מִקֹּדֶם), for the two times one hundred and twenty Elohim, right and left (שְׁנֵי פְּעָמִים ק״ך אֱלֹהִים יָמִין וּשְׂמֹאל), whose value is Mar [bitter] (הָעוֹלִים מַר), had been sweetened (נִמְתָּקִים), and were living and enduring (וְהָיוּ חַיִּים וְקַיָּמִים), in the secret of the verse (בְּסוֹד הַפָּסוּק), “and I saw Hashem sitting upon a throne, high and exalted” (וָאֶרְאֶה אֶת י״י יֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא) (Isaiah 6:1), “to subdue the judgments He sits upon His throne of fire” (לְאַכְפְּיָיא דִּינִין יָתִיב עַל כּוּרְסְיֵיהּ דְּנוּר) (Zohar Bamidbar 130a). And through the sin of Adam HaRishon it was transformed (וְעַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן נִתְהַפֵּךְ), and became more bitter than death (וְנַעֲשָׂה מַר מִמָּוֶת), and the Shekhinah was driven from her place (וְנִדְחֲתָה הַשְּׁכִינָה מִמְּקוֹמָהּ), until “her feet descend unto death” (עַד אֲשֶׁר רַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5:5), namely her Netzach, Hod, Yesod (דְּהַיְינוּ נה״י שֶׁלָּהּ). And on Shabbat she says before the Holy One Blessed Be He (וּבְשַׁבָּת הִיא אוֹמֶרֶת לִפְנֵי הקב״ה), “I have washed my feet” (רָחַצְתִּי אֶת רַגְלַי) (Song of Songs 5:3), to ascend in a complete ascent (לַעֲלוֹת עֲלִיָּה שְׁלֵמָה), “how shall I soil them again?” (וְאֵיכָכָה אֲטַנְּפֵם) (Song of Songs 5:3), during the weekdays (בִּימֵי הַחוֹל), and her request is that she ascend with Him (וּבַקָּשָׁתָהּ שֶׁתְּהֵא עוֹלָה עִמּוֹ) (Ketubot 48a), and not descend. Therefore the Zohar says (וְלָכֵן אוֹמֵר הַזֹּהַר): “Certainly he attached himself to the place of death and abandoned the place of life, therefore death was decreed upon him and upon the whole world” (וַדַּאי בַּאֲתַר דְּמוֹתָא אִתְדַּבַּק וְשָׁבִיק אֲתַר דְּחַיֵּי בְּגִין כָּךְ אִתְגְּזַר עֲלֵיהּ וְעַל כָּל עָלְמָא מוֹתָא). “And then Adam was changed into many forms” (וּכְדֵין אִשְׁתַּנֵּי אָדָם לְכַמָּה גַוְונִין), “at times for good and at times for evil” (זִמְנִין לְטַב וְזִמְנִין לְבִישׁ), “at times anger and at times tranquility” (זִמְנִין רוּגְזָא זִמְנִין נַיְיחָא), “at times judgment and at times mercy” (זִמְנִין דִּינָא זִמְנִין רַחֲמֵי), “at times life and at times death” (זִמְנִין חַיֵּי וְזִמְנִין מוֹתָא), “and he does not remain constantly in any one of them” (וְלָא קָאִים בְּקִיּוּמֵיהּ תָּדִיר בְּחַד מִנַּיְיהוּ), “because that place caused it to him” (בְּגִין דְּהַהוּא אֲתַר גָּרַם לֵיהּ). And concerning this it is called “the flame of the turning sword” (וְעַל דָּא אִקְרֵי לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), from this side to that side (מִן סִטְרָא דָא לְסִטְרָא דָא), from good to evil and from mercy to judgment (מִן טַב לְבִישׁ וּמִן רַחֲמֵי לְדִינָא), from peace to war (מִן שָׁלוֹם לִקְרָבָא), it turns itself into everything (אִתְהַפִּיכַת הִיא לְכֹלָּא), and is called good and evil (וְאִקְרֵי טוֹב וָרָע), as it is written (דִּכְתִיב), “and from the Tree of Knowledge of Good and Evil you shall not eat from it” (וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ) (Genesis 2:17). And regarding the matter of the sin of Adam HaRishon I shall explain it sufficiently (וּבְעִנְיַן חֵטְא אָדָם הָרִאשׁוֹן אֲפָרְשֶׁנּוּ דֵּי צָרְכּוֹ), with the assistance of the Holy One Blessed Be He and His Shekhinta (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ).

Come and see (תָּא חֲזֵי), concerning the World to Come it is written (לְעָלְמָא דְּאָתֵי כְּתִיב), “for as the days of the tree shall be the days of My people” (כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי) (Isaiah 65:22), “as the days of that tree, the tree that is known” (כִּימֵי הָעֵץ הַהוּא עֵץ דְּאִשְׁתְּמוֹדַע), which is called the Tree of Life (הַנִּקְרָא עֵץ הַחַיִּים), breathing life from the nose of Arich Anpin (הַנּוֹשֵׁב חַיִּים מֵחוֹטְמָא דַּאֲרִיךְ אַנְפִּין), from one nostril life (מִנּוּקְבָא חַד חַיֵּי), and from the second nostril life of life (וּמִנּוּקְבָא שְׁנִית חַיֵּי דְּחַיֵּי). “At that time it is written” (בְּהַהוּא זִמְנָא כְּתִיב), “He will swallow up death forever” (בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25:8), “and Hashem Elohim will wipe away tears from every face” (וּמָחָה י״י אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים) (Isaiah 25:8).

It follows that Ze’ir Anpin was rectified before the sin of Adam HaRishon from the Tikkunei Gulgalta [rectifications of the skull] of Arich Anpin (נִמְצָא שֶׁזְּעֵיר אַנְפִּין הָיָה מְתֻקָּן קֹדֶם חֵטְא אָדָם הָרִאשׁוֹן מִתִּיקּוּנֵי גּוּלְגַּלְתָּא דַּאֲרִיךְ אַנְפִּין), and likewise somewhat through Mosheh Rabbeinu, peace be upon him (וְכֵן קְצָת עַל יְדֵי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), and it was called Erekh Apayim [long of face] as stated above (וְהָיָה נִקְרָא אֶרֶךְ אַפַּיִם כָּאָמוּר לְמַעְלָה). But at times it is called Ze’ir Anpin (אֲבָל לְזִמְנִין נִקְרָא זְעֵיר אַנְפִּין), when it does not have a long face (שֶׁאֵין לוֹ פָּנִים אֲרוּכִים), and so it says in Idra Naso, daf 64b, side 4 (וְכֵן הוּא אוֹמֵר בְּאִדְּרָא נָשֹׂא דַּף ס״ד ע״ב עָלָה ד׳): “This Gulgalta [skull] shines in two colors, to this side and to that side” (הַאי גּוּלְגַּלְתָּא אַנְהִיר בִּתְרֵי גַוְונֵי לְהַאי סִטְרָא וּלְהַאי סִטְרָא), right, which is mercy, and left, which is judgment (יָמִין רַחֲמֵי וּשְׂמֹאל דְּהַיְינוּ דִּין), fire and Avira Dakya [pure air] (אַשָּׁא וַאֲוִירָא דַּכְיָא), “and from this Avira Dakya [pure air] there spreads from the Gulgalta [skull] to its face one hundred and fifty myriad worlds” (וּמֵהַאי אֲוִירָא דַּכְיָא אִתְפַּשַּׁט מִגּוּלְגַּלְתָּא לְאַנְפּוֹי ק״ן רִבּוֹא עָלְמִין). “And because of this it is called Ze’ir Anpin” (וּבְגִין כָּךְ אִתְקְרֵי זְעֵיר אַנְפִּין), through the power of the Name Ehyeh (מִכֹּחַ שֵׁם אֶהְיֶ״ה), whose numerical value is one hundred and fifty-one (הָעוֹלֶה קנ״א), in the secret of “for He is a jealous God” (בְּסוֹד אֵל קַנָּא הוּא) (Deuteronomy 4:24), and Binah is called Hu [He] (וּבִינָה נִקְרֵאת הוּא), as it is said, “and the Levite shall serve, he” (שֶׁנֶּאֱמַר וְעָבַד הַלֵּוִי הוּא) (Numbers 18:23). And this El (וְזֶה הָאֵל), is the El of Elohim (הוּא אֵל מֵאֱלֹהִים), as Rabbi Shimon bar Yochai divides it in the secret of El-Hayam [El–the sea] (כְּמוֹ שֶׁמְּחַלֵּק אוֹתוֹ הָרַשְׁבִּ״י בְּסוֹד אֵל־הַיָּם), and we shall explain it elsewhere (וּנְבָאֵר אוֹתוֹ בְּמָקוֹם אַחֵר), and there Yod-Yod-Aleph-Yod (וְשָׁם ייא״י), is a wondrous Name (הוּא שֵׁם נוֹרָא), which emerges from the Name S"G of Imma (יוֹצֵא מִן שֵׁם ס״ג שֶׁל אִמָּא), in which there are three Yudin and one Aleph (שֶׁיֵּשׁ בּוֹ ג׳ יוּדִי״ן וְאָלֶ״ף אַחַת), whose value is El (הָעוֹלִים אֵל). And this Name El sweetens the El of Elohim (וְשֵׁם אֵל זֶה מַמְתִּיק אֶת שֵׁם אֵל דֶּאֱלֹהִי״ם), and from it emerge one hundred and fifty myriad worlds (וּמִמֶּנּוּ יוֹצְאִים ק״ן רִבּוֹא עָלְמִין), for judgments are aroused from it (כִּי דִּינִין מִתְעָרִין מִינֵיהּ), and therefore it is called Ze’ir Anpin (וְלָכֵן נִקְרָא ז״א), and its face is not long (וְאֵין פָּנָיו אֲרוּכִים), until afterward the one hundred and fifty lights arrive from the three hundred and seventy lights to Ze’ir (עַד שֶׁאַחַר כָּךְ בָּאִים הק״ן אוֹרוֹת מֵהַשּׁ״ע נְהוֹרִין לִזְעֵיר), to give them to its Nukvah (לְתִתָּם לְנוּקְבֵיהּ), and then the one hundred and fifty myriad worlds are rectified (וְאָז נִתְקְנוּ הק״ן רִבּוֹא עָלְמִין). And this is what it says there (וְזֶהוּ אוֹמְרוֹ שָׁם), “and at the time when it is needed, its face spreads forth and becomes long at that time” (וּבְשַׁעְתָּא דְּאִצְטְרִיךְ אִתְפַּשְּׁטוּ אַנְפּוֹי וַאֲרִיכִין בְּהַהוּא זִמְנָא), because it gazes upon the face of Atika d’Atikin [Ancient of Ancients] (בְּגִין דְּיִשְׁגַּח בְּאַנְפּוֹי דְּעַתִּיקָא דְּעַתִּיקִין), and life comes upon the world (וְחַיִּים עַל עָלְמָא). But in Arich (אֲבָל בַּאֲרִיךְ), the three hundred and seventy lights are not divided into right and left (הַשּׁ״ע נְהוֹרִין אֵינָם מִתְחַלְּקִים לְיָמִין וּלִשְׂמֹאל), into Erekh Apayim [long of face] and Ken [nest] for Dror [freedom] (לְאֶרֶךְ אַפַּיִם וְקֵ״ן לִדְרוֹר), for there is no judgment there (כִּי אֵין שָׁם דִּין), and when they descend into Ze’ir (וּכְשֶׁיּוֹרְדִים לִזְעֵיר), they are divided into right and left (מִתְחַלְּקִים לְיָמִין וּלִשְׂמֹאל), Ken [nest] to the left side of Ze’ir (קֵ״ן לִשְׂמֹאל דְּזְעֵיר), and Erekh Apayim [long of face] to its right side (וְאֶרֶךְ אַפַּיִם לִימִינוֹ). And in the future to come, after the feast of the Leviathan (וּלְעָתִיד לָבוֹא אַחַר סְעוּדַת הַלִּוְיָתָן), David, who is the secret of Malkhut, the House of David, says (אָמַר דָּוִד שֶׁהוּא סוֹד הַמַּלְכוּת בֵּית דָּוִד), “It is fitting for me to bless” (לִי נָאֶה לְבָרֵךְ) (Pesachim 119b), and he takes the cup of salvation in his right hand (וְלוֹקֵחַ כּוֹסוֹ רְוָיָה בְּיַד יְמִינוֹ), and through the intention of this blessing (וּבְכַוָּנַת זֹאת הַבְּרָכָה), the Malkhut becomes a complete stature with her Husband (הַמַּלְכוּת נַעֲשֵׂית קוֹמָה שְׁלֵמָה עִם בַּעְלָהּ). And then she receives from his head the illumination of Erekh Apayim [long of face] (וְאָז נוֹטֶלֶת מֵרֹאשׁוֹ הֶאָרַת הָאֶרֶךְ אַפַּיִם), for Revayah [satiation] is equal in gematria to Erekh (כִּי רְוָיָה גִּימַטְרִיָּא אֶרֶךְ הָכִי הֲוֵי), and then her face is opposite his face (וְאָז פָּנֶיהָ כְּנֶגֶד פָּנָיו), and she is called Menorah (וְנִקְרֵאת מְנוֹרָה), in the secret of the seven branches of the Menorah (בְּסוֹד ז׳ קְנֵי הַמְּנוֹרָה), of the seven Sefirot of the upper Imma (שֶׁל שֶׁבַע סְפִירוֹת אִמָּא עִלָּאָה), which shine in her head and in his head (הַמְּאִירִים בְּרֹאשָׁהּ וּבְרֹאשׁוֹ), through the power of the seven lights of Atik Yomin (מִכֹּחַ שֶׁבַע אוֹרוֹת דְּעַתִּיק יוֹמַיָּא), which shine in the Mazalin above her (הַמְּאִירִים בַּמַּזָּלוֹת שֶׁעָלֶיהָ), and spread down to the head of Ze’ir Anpin (וּמִתְפַּשְּׁטִים עַד רֹאשׁ זְעֵיר אַנְפִּין), as it is said, “for Your Chesed is great above the heavens” (שֶׁנֶּאֱמַר כִּי גָדוֹל מֵעַל שָׁמַיִם חַסְדֶּךָ) (Psalms 108:5). And it is said, “And Channah prayed unto Hashem” (וְנֶאֱמַר וַתִּתְפַּלֵּל חַנָּה עַל י־י) (I Samuel 1:10), and it is said, “Cast your burden upon Hashem and He will sustain you” (וְנֶאֱמַר הַשְׁלֵךְ עַל י־י יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ) (Psalms 55:23), and it is said, “and I shall add fifteen years to your days” (וְנֶאֱמַר וְהוֹסַפְתִּי עַל יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה) (Isaiah 38:5). And concerning this our Sages said (וְעַל זֶה אָמְרוּ רַז״ל), “children, life, and sustenance do not depend upon merit, but upon Mazala” (בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָא מִילְּתָא אֶלָּא בְּמַזָּלָא) (Moed Katan 28a), which reaches the head of Ze’ir Anpin, called Heaven (שֶׁמַּגִּיעַ עַל רֹאשׁ זְעֵיר אַנְפִּין הַנִּקְרָא שָׁמַיִם), as I shall explain this matter at length in a separate chapter (כַּאֲשֶׁר אֲבָאֵר בַּאֲרִיכוּת הָעִנְיָן הַזֶּה בְּפֶרֶק בִּפְנֵי עַצְמוֹ). And especially in the delight of Shabbat, Kallah Malketa [the Sabbath Bride Queen] (וּבִפְרָט בְּתַעֲנוּג שַׁבָּת כַּלָּה מַלְכְּתָא), which descends from the head of Atika (הַיּוֹרֵד מֵרֹאשׁ עַתִּיקָא), who invites at every meal both her Husband and Atika Kadisha (שֶׁמְּזַמֶּנֶת בְּכָל סְעוּדָה וּסְעוּדָה עִמָּהּ בַּעְלָהּ וְעַתִּיקָא קַדִּישָׁא), in the secret of Oneg [delight] (בְּסוֹד עֹנֶג), as it is said, “and you shall call the Shabbat a delight” (שֶׁנֶּאֱמַר וְקָרָאתָ לַשַּׁבָּת עֹנֶג) (Isaiah 58:13), which is a notarikon of Eden, [River], Gan [Garden] (שֶׁהוּא נוֹטָרִיקוֹן ע׳דֶן נ׳הָר ג׳ַן), and the secret of its root is Atika Kadisha, Ze’ir, and its Nukvah (וְסוֹד שָׁרְשׁוֹ הוּא עַתִּיקָא קַדִּישָׁא וּזְעֵיר וְנוּקְבֵיהּ), and concerning this it is said, “then shall you delight yourself upon Hashem” (וְעַל זֶה נֶאֱמַר אָז תִּתְעַנַּג עַל י־י) (Isaiah 58:14), for Havayah without qualification is Ze’ir Anpin (כִּי הֲוָיָ״ה סְתָם הוּא זְעֵיר אַנְפִּין), and above its head are the Mazalin that reach its head (וּלְמַעְלָה מֵרֹאשׁוֹ הֵם הַמַּזָּלִין הַמַּגִּיעִים עַל רֹאשׁוֹ). And concerning this illumination King David, peace be upon him, prayed in the Psalm of sustenance (וְעַל זֹאת הַהֶאָרָה הִתְפַּלֵּל דָּוִד הַמֶּלֶךְ עָלָיו שָׁלוֹם בְּמִזְמוֹר הַפַּרְנָסָה), as it is said, “Hashem is my Shepherd, I shall not lack... beside the waters of rest He leads me” (שֶׁנֶּאֱמַר י״י רֹעִי לֹא אֶחְסָר... עַל מֵי מְנֻחוֹת יְנַהֲלֵנִי) (Psalms 23:1–2), this is the holy flow of the three hundred and seventy lights (הוּא הַשֶּׁפַע הַקָּדוֹשׁ שֶׁל הַשּׁ״ע נְהוֹרִין), descending from the Reisha of Arich (הַיּוֹרֵד מֵרֵישָׁא דַּאֲרִיךְ), to the Mazalin upon Ze’ir and its Nukvah (אֶל הַמַּזָּלוֹת עַל זְעֵיר וְנוּקְבֵיהּ), and is called “waters of rest” (נִקְרָא מֵי מְנֻחוֹת), for there is no fear from the attribute of judgment there (כִּי אֵין פַּחַד מִמִּדַּת הַדִּין), and therefore it is called Supernal Chesed (וְלָזֶה נִקְרָא חֶסֶד עִלָּאָה), and there is no contention there from the attribute of judgment (וְאֵין שָׁם מַחֲלוֹקֶת מִמִּדַּת הַדִּין), which opposes the attribute of Chesed (אֲשֶׁר הוּא מִתְנַגֵּד אֶל מִדַּת הַחֶסֶד), rather the judgment is immediately sweetened there and does not spread (אֶלָּא הַדִּין נִמְתָּק שָׁם תֵּכֶף וְאֵינוֹ מִתְפַּשֵּׁט). And it is not divided into parts (וְאֵינוֹ מִתְחַלֵּק לַחֲלָקִים), into thirty-two Elohim (לְל״ב אֱלֹהִים), except in the secret of the two Yod-Vav, Yod-Vav, which equal thirty-two (אֶלָּא בְּסוֹד תְּרֵי י״ו י״ו הָעוֹלִים ל״ב), in order that the thirty-two Elohim should spread to the lower ones (כְּדֵי שֶׁיִּתְפַּשְּׁטוּ לַתַּחְתּוֹנִים הַל״ב אֱלֹהִים), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ). And from these three hundred and seventy lights of Arich (וּמִן הַשּׁ״ע נְהוֹרִין הַלָּלוּ דַּאֲרִיךְ), descends the power of sustenance (יוֹרֵד כֹּחַ הַהֲזָנָה), and its secret is the Name El of Elohim and the Name El of the Name S"G that we mentioned (וְסוֹדוֹ שֵׁם אֵל דֶּאֱלֹהִים וְשֵׁם אֵל שֶׁל שֵׁם ס״ג שֶׁאָמַרְנוּ), both of which in their fillings equal three hundred and seventy lights (אֲשֶׁר שְׁנֵיהֶם בְּמִלּוּיֵיהֶם עוֹלִים שׁ״ע נְהוֹרִין), as it is said, “Hashem is my Shepherd, I shall not lack” (שֶׁנֶּאֱמַר י״י רֹעִי לֹא אֶחְסָר) (Psalms 23:1), and the word Lo [not] is the reverse of El (וּמִלַּת לֹא הִיפּוּכוֹ אֵל), as it is said, “the Elohim who has shepherded me from my youth until this day” (שֶׁנֶּאֱמַר הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד הַיּוֹם הַזֶּה) (Genesis 48:15). And this is what Yaakov, peace be upon him, said (וְזֶה אָמַר יַעֲקֹב עָלָיו הַשָּׁלוֹם), who is the secret of Ze’ir Anpin (שֶׁהוּא סוֹד ז״א), and upon him is the secret of the Supernal Mazal (וְעָלָיו הוּא סוֹד הַמַּזָּלָא עִלָּאָה), for he includes Ze’ir Anpin in its two Partzufim, Yisrael and Yaakov (כִּי הוּא כּוֹלֵל ז״א בִּשְׁנֵי פַּרְצוּפָיו יִשְׂרָאֵל וְיַעֲקֹב כַּנּוֹדָע), and therefore one must have intention with the word El in Birkat HaMazon at the beginning of the first blessing (וְלָזֶה צָרִיךְ לְכַוֵּן בְּמִלַּת אֵל שֶׁבְּבִרְכַּת הַמָּזוֹן בִּתְחִלַּת הַבְּרָכָה הָרִאשׁוֹנָה), whose text is (שֶׁנּוּסְחָהּ), “Blessed are You Hashem, King of the universe, the Almighty who sustains the world” (בָּרוּךְ אַתָּה י״י מֶלֶךְ הָעוֹלָם הָאֵל הַזָּן אֶת הָעוֹלָם). Even though there are those who disagree regarding this and omit saying it (אַף עַל פִּי שֶׁיֵּשׁ חוֹלְקִים בָּזֶה שֶׁלֹּא לְאוֹמְרוֹ), nevertheless it is not a teaching of Chesedim [pious ones] to omit it (עִם כָּל זֹאת לֹא מִשְׁנַת חֲסִידִים הִיא), and also the secret of El Chayah [Living God] of Yetzirah (וְגַם סוֹד אֵל חַיָּה דִּיצִירָה), whose numerical value is Zan [sustains] (גִּימַטְרִיָּא זָן), with which one must have intention on the second day, as is known (שֶׁצָּרִיךְ לְכַוֵּן בְּיוֹם שֵׁנִי כַּנּוֹדָע). And in the text of U’vnei [And rebuild] there are yet two additional occurrences of El besides the first one mentioned (וְיֵשׁ בְּנוּסְחַת וּבְנֵה עוֹד שְׁנֵי פְּעָמִים אֵל מִלְּבַד הָרִאשׁוֹן הַנִּזְכָּר), namely (דְּהַיְינוּ), “the Almighty, our Father, our King, our Mighty One” (הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ), and also after this (וְגַם אַחַר זֶה), the El of “every single day He has done good, does good, and will do good for us” (אֵל שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב מֵטִיב יֵיטִיב לָנוּ), for there is no attribute of goodness like that of Atika (כִּי אֵין מִדַּת הַטּוֹב כְּמוֹ שֶׁל עַתִּיקָא), which is Supernal Chesed (שֶׁהוּא חֶסֶד עִלָּאָה), and exceedingly good to the wicked and to the righteous (וְטוֹב מְאֹד לָרָעִים וְלַטּוֹבִים), as it is said (שֶׁנֶּאֱמַר), “Why do you boast of evil, O mighty one? The Chesed of El is all the day” (מַה תִּתְהַלֵּל בְּרָעָה הַגִּבּוֹר חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52:3). And these three occurrences of El (וְאֵלּוּ הַשְּׁלֹשָׁה פְּעָמִים אֵל), correspond to the three worlds, Beri’ah, Yetzirah, and Asiyah (הֵם כְּנֶגֶד שְׁלֹשָׁה עוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה), whose secret is (שֶׁסּוֹדָם), El Shaddai of Beri’ah (אֵל שַׁדַּי דִּבְרִיאָה), and El Havayah of Yetzirah (וְאֵל הֲוָיָ״ה דִּיצִירָה), and El-Adonai of Asiyah (וְאֵל־אדנ״י דַּעֲשִׂיָּה), which receive the power of sustenance (הַמְקַבְּלִים כֹּחַ הַזָּן), from Ze’ir Anpin and its Nukvah (מִזְּעֵיר אַנְפִּין וְנוּקְבֵיהּ), through the Name El of Atika (עַל יְדֵי הַשֵּׁם אֵל דְּעַתִּיקָא), descending from its head (הַיּוֹרֵד מֵרֹאשׁוֹ). And they are the secret of Nefesh, Ruach, Neshamah (וְהֵם סוֹד נֶפֶשׁ רוּחַ נְשָׁמָה), of Asiyah, Yetzirah, and Beri’ah (שֶׁל עֲשִׂיָּה וִיצִירָה וּבְרִיאָה), receiving illumination and the power of sustenance from the Neshamah (הַמְקַבְּלִים הֶאָרָה וְכֹחַ הֲזָנָה שֶׁל הַנְּשָׁמָה), like the Tzaddikim in Gan Eden (כְּעֵין הַצַּדִּיקִים שֶׁבְּגַן עֵדֶן), who are nourished from the radiance of the Shekhinah (הַנִּיזּוֹנִים מִזִּיו שְׁכִינָה), as it is said, “and they beheld the Elohim, and they ate and drank” (שֶׁנֶּאֱמַר וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ) (Exodus 24:11). And afterward they renew the secrets of the Torah (וְאַחַר כָּךְ מְחַדְּשִׁים סוֹדוֹת הַתּוֹרָה). And it is said (וְנֶאֱמַר), “and He shall satisfy your soul with radiances” (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ) (Isaiah 58:11), and it is said (וְנֶאֱמַר), “and you shall delight from the radiance of Her glory” (וְהִתְעַנַּגְתֶּם מִזִּיו כְּבוֹדָהּ), namely from the radiance of the Shekhinah (דְּהַיְינוּ מִזִּיו שְׁכִינָה), which is called Supernal Glory (הַנִּקְרֵאת כָּבוֹד עִלָּאָה), and it is said (וְנֶאֱמַר), “all the glory of the King’s daughter is within” (כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה) (Psalms 45:14). And on Shabbat all the worlds ascend above into Atzilut (וּבְשַׁבָּת כָּל הָעוֹלָמוֹת עוֹלִים לְמַעְלָה בַּאֲצִילוּת), and especially at the time of its Minchah (וּבִפְרָט בִּשְׁעַת מִנְחָה שֶׁלּוֹ), Ze’ir ascends (עוֹלֶה זְעֵיר), at times up to the eighth Tikkun (עַד הַתִּיקּוּן הַשְּׁמִינִי לִפְעָמִים), which is called “Notzer Chesed” (וְהוּא הַנִּקְרָא נֹצֵר חֶסֶד) (Exodus 34:7), and it is the upper Mazal (וְהוּא הַמַּזָּל הָעֶלְיוֹן), and all the worlds are included within the hollow space that it leaves in its place (וְהָעוֹלָמוֹת כֻּלָּם כְּלוּלִים בְּתוֹךְ הֶחָלוּל שֶׁמַּנִּיחַ בִּמְקוֹמוֹ). And the master of soul who has eyes in his head and a brain in his skull and a heart to understand (וְהַבַּעַל נֶפֶשׁ שֶׁיֵּשׁ לוֹ עֵינַיִם בְּרֹאשׁוֹ וּמוֹחַ בְּקָדְקֳדוֹ וְלֵב לְהָבִין), will see and understand what the Mekubalim said (יִרְאֶה וְיָבִין מַה שֶּׁאָמְרוּ הַמְּקוּבָּלִים), that all six weekdays draw nourishment from the day of Shabbat and are sustained by it (שֶׁכָּל שֵׁשֶׁת יְמֵי הַחוֹל יוֹנְקִים מִיּוֹם הַשַּׁבָּת וְנִיזּוֹנִים מִמֶּנּוּ), in the secret of its six extremities (בְּסוֹד שֵׁשׁ קְצָווֹת שֶׁלּוֹ), which themselves are the six days of Creation (שֶׁהֵם עַצְמָם שֵׁשֶׁת יְמֵי בְרֵאשִׁית). As the Zohar says (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר) (Zohar Bereshit 247a), on the verse (עַל פָּסוּק), “for six days Hashem made the heavens and the earth” (כִּי שֵׁשֶׁת יָמִים עָשָׂה י״י אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ) (Exodus 20:11), and it does not say “in six days” (וְלֹא נֶאֱמַר בְּשֵׁשֶׁת יָמִים), because they themselves made the heavens and the earth (כִּי הֵם עַצְמָם עָשׂוּ שָׁמַיִם וָאָרֶץ). And in truth (וּבֶאֱמֶת), the nesting of Ze’ir reaches Metatron (אֶל מֶטַּטְרוֹן מַגִּיעַ הַקִּינּוּן דְּזְעֵיר), which nests in Yetzirah (הַמְקַנֵּן בִּיצִירָה), and Yetzirah is the world of the profane (וִיצִירָה הוּא עוֹלַם הַחוֹל), and the six extremities of Ze’ir Anpin nest within the six extremities of Metatron of Yetzirah (וְשֵׁשׁ קְצָווֹת דְּז״א מְקַנְּנִים בְּשֵׁשׁ קְצָווֹת דְּמֶטַּטְרוֹן דִּיצִירָה). And concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר), “six days shall work be done” (שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה) (Exodus 35:2), for it is the world of the profane as we have said (כִּי הוּא עוֹלַם הַחוֹל כְּמוֹ שֶׁאָמַרְנוּ), and the six extremities collectively are called Heaven (וְשֵׁשׁ קְצָווֹת כְּלָלָם נִקְרָא שָׁמַיִם), and the Earth surrounds them (וָאָרֶץ מְסַבֶּבֶם), for “the female shall encompass the male” (כִּי נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31:21). And the six extremities themselves, namely the root of Ze’ir (וְגַם הַשֵּׁשׁ קְצָווֹת עַצְמָם דְּהַיְינוּ שֹׁרֶשׁ ז״א), bring them life and abundance (מְבִיאִים לָהֶם חַיּוּת וָשֶׁפַע), from which they benefit all the days of the year (שֶׁנֶּהֱנִים מֵהֶם כָּל יְמוֹת הַשָּׁנָה). And likewise the Tzaddik who directs his intention on the first day to El Shaddai (וְכֵן הַצַּדִּיק הַמְכַוֵּן בְּיוֹם א׳ אֶל אֵל שַׁדַּי), the secret of the Neshamah of Beri’ah (סוֹד נְשָׁמָה דִּבְרִיאָה), establishes for himself the illumination of the Neshamah of the previous Shabbat (הוּא מַעֲמִיד לְעַצְמוֹ הֶאָרַת הַנְּשָׁמָה שֶׁל שַׁבָּת שֶׁעָבַר), from what Beri’ah received (מִמַּה שֶּׁקִּבְּלָה בְּרִיאָה), when it was in Atzilut on the previous Shabbat (בִּהְיוֹתָהּ בְּיוֹם שַׁבָּת שֶׁעָבַר בַּאֲצִילוּת), and received from there the aforementioned El (וְקִבְּלָה מִשָּׁם אֵל הַנִּזְכָּר), which is on the right side of Atika (שֶׁבְּצַד יָמִין שֶׁל עַתִּיקָא). And likewise on the second day he receives from the illumination of the Ruach of Yetzirah, whose secret is El Havayah (וְכֵן בְּיוֹם ב׳ מְקַבֵּל מֵהֶאָרַת רוּחַ דִּיצִירָה שֶׁסּוֹדוֹ אֵל הֲוָיָ״ה), and likewise on the third day he receives from the illumination of the Nefesh of Asiyah, whose secret is El Adonai (וְכֵן בְּיוֹם ג׳ מְקַבֵּל מֵהֶאָרַת הַנֶּפֶשׁ דַּעֲשִׂיָּה שֶׁסּוֹדָהּ אֵל אדנ״י). And from the fourth day onward he must direct his intention again in rotation (וּמִיּוֹם ד׳ וָאֵילָךְ צָרִיךְ לְכַוֵּן חוֹזֵר חֲלִילָה), in these three Names during their three respective days (בִּשְׁלֹשָׁה שֵׁמוֹת הַלָּלוּ בִּשְׁלֹשָׁה יָמִים שֶׁלָּהֶם), namely on the fourth day El Adonai (דְּהַיְינוּ יוֹם ד׳ אֵל אדנ״י), on the fifth day El Havayah (יוֹם ה׳ אֵל הֲוָיָ״ה), and on the sixth day El Shaddai (יוֹם ו׳ אֵל שַׁדַּי), for from the fourth day onward one is already drawn after the coming Shabbat according to the Gemara (כִּי מִיּוֹם הָרְבִיעִי וָאֵילָךְ שֶׁהוּא נִמְשָׁךְ אַחַר הַשַּׁבָּת הַבָּאָה עַל פִּי הַגְּמָרָא), since from the fourth day onward one must prepare in honor of Shabbat (שֶׁמִּיּוֹם הָרְבִיעִי וָאֵילָךְ צָרִיךְ לְהָכִין לִכְבוֹד שַׁבָּת). And therefore we direct our intentions to elevate the worlds in our prayers to Atzilut (וְלָכֵן אֲנַחְנוּ מְכַוְּנִים לְהַעֲלוֹת הָעוֹלָמוֹת בִּתְפִלָּתֵנוּ לַאֲצִילוּת), in honor of Shabbat, from below upward (לִכְבוֹד הַשַּׁבָּת מִמַּטָּה לְמַעְלָה), and we cause Beri’ah to receive the illumination of Imma (וְאָנוּ גּוֹרְמִין לְקַבֵּל בְּרִיאָה הֶאָרַת אִמָּא), for Imma nests in the Throne (כִּי אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), in the secret of El Shaddai (בְּסוֹד אֵל שַׁדַּי). Which are the secret of her breasts (שֶׁהֵם סוֹד הַשָּׁדַיִם שֶׁלָּהּ), pouring forth the milk of Chesed (הַמְּרִיקִין חֲלֵב הַחֶסֶד), the reward of the World to Come (שְׂכַר עוֹלָם הַבָּא), to the Neshamot that are there (לַנְּשָׁמוֹת אֲשֶׁר שָׁם), through the El of Arich (עַל יְדֵי אֵל דַּאֲרִיךְ), descending through the Mazalin to Imma (הַיּוֹרֵד דֶּרֶךְ הַמַּזָּלוֹת לְאִמָּא). And Yetzirah also receives illumination from Ze’ir Anpin (וְגַם יְצִירָה מְקַבֶּל הֶאָרָה מִזְּעֵיר אַנְפִּין), which nests in Yetzirah (הַמְקַנֵּן בִּיצִירָה), whose secret is El Havayah (שֶׁסּוֹדוֹ אֵל הֲוָיָ״ה), and Ze’ir also receives illumination from the El of Arich on the day of Shabbat (וּזְעֵיר מְקַבֵּל גַּם כֵּן הֶאָרָה מִשֵּׁם אֵל דַּאֲרִיךְ בְּיוֹם הַשַּׁבָּת), and from it there sparkles forth on the second and fifth days to Yetzirah (וּמִמֶּנּוּ מִתְנוֹצֵץ בְּיוֹם ב׳ וְה׳ לִיצִירָה), and Ze’ir is the secret of Torah (וּזְעֵיר הוּא סוֹד תּוֹרָה), and therefore the courts sit on Monday and Thursday (וְלָכֵן הַבָּתֵּי דִּינִין יוֹשְׁבִים בְּשֵׁנִי וַחֲמִישִׁי), because Ze’ir is in Gevurah on Monday and Thursday (לְפִי שֶׁזְּעֵיר הוּא בִּגְבוּרָה בְּשֵׁנִי וַחֲמִישִׁי), as I shall explain in its place with the help of the Holy One Blessed Be He and His Shekhinta (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ).

And one must intend to include all the powers of Abba and Arich (וְצָרִיךְ לְכַוֵּן לִכְלוֹל כָּל הַכֹּחוֹת דְּאַבָּא וַאֲרִיךְ), which are bestowed into the Yesod of Ze’ir (הַמּוּשְׁפָּעִים בִּיסוֹד דְּזְעֵיר), from them (מֵהֶם), and from there emerge sustenance and goodness to the world (וּמִשָּׁם יוֹצֵא הַהֲזָנָה וְהַטּוֹבָה לָעוֹלָם), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), in the secret of Birkat HaMazon (בְּסוֹד בִּרְכַּת הַמָּזוֹן).

And concerning this secret David HaMelekh, peace be upon him, said (וְעַל סוֹד זֶה אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), “beside the waters of rest He leads me” (עַל מֵי מְנֻחוֹת יְנַהֲלֵנִי) (Psalms 23:2), certainly (בְּוַדַּאי), whoever merits this (מִי שֶׁזּוֹכֶה לָזֶה), has rest from his enemies (יֵשׁ לוֹ מְנוּחָה מֵאוֹיְבָיו), above and below (לְמַעְלָה וּלְמַטָּה). And David HaMelekh, peace be upon him, intended to draw forth the flow of the Name El, called Mei Menuchot [waters of rest] (וְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הָיָה מְכַוֵּן לְהוֹצִיא שֶׁפַע שֶׁל שֵׁם אֵל הַנִּקְרָא מֵי מְנֻחוֹת), to draw from Mei Menuchot [waters of rest] into his attribute (לִמְשֹׁךְ אֶל מִדָּתוֹ מִמֵּי מְנֻחוֹת), into the Malkhut of the House of David (לְמַלְכוּת בֵּית דָּוִד), so that she would ascend above with her Husband (שֶׁתַּעֲלֶה לְמַעְלָה עִם בַּעְלָהּ), to receive this flow (לְקַבֵּל שֶׁפַע זֶה), from the fountain flowing from Lebanon (מֵהַמַּעְיָן הַנּוֹבֵעַ מִן לְבָנוֹן), and therefore he says, “He leads me” (וְלָכֵן אוֹמֵר יְנַהֲלֵנִי). And he requested that this flow be drawn (וְהָיָה מְבַקֵּשׁ שֶׁיַּמְשִׁיךְ הַשֶּׁפַע הַזֶּה), “in paths of Tzedek” (בְּמַעְגְּלֵי צֶדֶק) (Psalms 23:3), which is the Malkhut of the House of David (שֶׁהִיא מַלְכוּת בֵּית דָּוִד), called “Tzedek lodges within her” (הַנִּקְרֵאת צֶדֶק יָלִין בָּהּ) (Isaiah 1:21), as it is said, “He guides me in paths of Tzedek” (שֶׁנֶּאֱמַר יַנְחֵנִי בְּמַעְגְּלֵי צֶדֶק) (Psalms 23:3), receiving through the pathways of Ze’ir from its Mocha [brain] (הַמְקַבֶּלֶת דֶּרֶךְ נְתִיבוֹת זְעֵיר מִמּוֹחָא דִּילֵיהּ), and this is “for His Name’s sake” (וְזֶהוּ לְמַעַן שְׁמוֹ), namely the Name El (דְּהַיְינוּ שֵׁם אֵל). And he says there (וְאוֹמֵר שָׁם), “You have anointed my head with oil, my cup overflows” (דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה) (Psalms 23:5), and these are the lights of the flow of the two hundred and twenty-one lights (וְהֵם אוֹר הַשֶּׁפַע שֶׁל רכ״א נְהוֹרִין), from the three hundred and seventy lights of Arich (דְּש״ע נְהוֹרִין שֶׁל אֲרִיךְ), which come to Ze’ir Anpin and its Nukvah (הַבָּאִים אֶל זְעֵיר אַנְפִּין וְנוּקְבֵיהּ), which is the attribute of David (שֶׁהִיא מִדַּת דָּוִד), when she is face to face with Ze’ir (כְּשֶׁהִיא פָּנִים כְּנֶגֶד פָּנִים עִם זְעֵיר), in the secret of the Menorah as we explained (בְּסוֹד מְנוֹרָה כִּדְפֵירַשְׁנוּ). Then she too benefits from the illumination of the lights (אָז גַּם הִיא נֶהֱנֵית מֵהֶאָרַת הַנְּהוֹרִין), and from this light there also comes to Rachel (וּמֵהָאוֹר הַזֶּה בָּא גַּם כֵּן לְרָחֵל), who is placed between the two arms of the King (שֶׁהִיא נְתוּנָה בֵּין תְּרֵין דְּרוֹעִין דְּמַלְכָּא), in the embrace of the right side (בְּחִבּוּק הַיָּמִין), in which the cup of blessing must be placed (שֶׁבּוֹ צָרִיךְ לִהְיוֹת נְתוּנָה הַכּוֹס שֶׁל בְּרָכָה), whose numerical value is Elohim Chayim [Living Elohim] (שֶׁהוּא בְּגִימַטְרִיָּא אֱלֹהִים חַיִּים). And one must direct his eyes toward it (וְצָרִיךְ לִתֵּן עֵינָיו בּוֹ) (Berakhot 51a), to draw to her also a portion from the complete three hundred and seventy lights (לְהַמְשִׁיךְ לָהּ גַּם כֵּן חֵלֶק מֵהַשּׁ״ע נְהוֹרִין מִשָּׁלֵם), even though she possesses only one hundred and fifty permanently (אַף עַל פִּי שֶׁאֵין לָהּ אֶלָּא ק״ן בִּקְבִיעוּת), but Ze’ir gives her from his Erekh [length] temporarily (אֲבָל זְעֵיר נוֹתֵן לָהּ מֵאֶרֶ״ךְ שֶׁלּוֹ לְפִי שָׁעָה), to be for her a savior from the enemies (לִהְיוֹת לָהּ לְמוֹשִׁיעַ מִן הָאוֹיְבִים). And regarding what he said, “You have anointed my head with oil” (וּמַה שֶּׁאָמַר דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי), the intention is (הַכַּוָּנָה הוּא), that all our aim is to draw this holy flow from Atika to Malkhut (שֶׁכָּל מַגָּמָתֵינוּ לְהַמְשִׁיךְ לַמַּלְכוּת שֶׁפַע הַקָּדוֹשׁ הַזֶּה מֵעַתִּיקָא), and from the Netzach and Hod of Atika the flow comes below to Ze’ir Anpin and Nukvah (וּמִנֵּצַח וְהוֹד דְּעַתִּיקָא בָּא הַשֶּׁפַע לְמַטָּה לְזו״ן), and these Netzach and Hod of Atika strike and grind the Gevurot within it (וְאֵלּוּ הַנֵּצַח וְהוֹד דְּעַתִּיקָא הֵם בּוֹטְשִׁין וְטוֹחֲנִין בּוֹ הַגְּבוּרוֹת), namely the sediments within Atika (דְּהַיְינוּ הַשְּׁמָרִים שֶׁבְּתוֹךְ עַתִּיקָא), which are not visible as they are in Ze’ir Anpin (שֶׁאֵינָם נִרְאִים כְּמוֹ בִּזְעֵיר אַנְפִּין), as Rabbi Shimon bar Yochai, peace be upon him, says (כְּמוֹ שֶׁאוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), concerning the Mocha of Atika (בְּמוֹחָא דְּעַתִּיקָא), that it is “like good wine resting upon its sediments” (שֶׁהוּא כְּחַמְרָא טַב דְּיָתִיב עַל דּוּרְדַּיָּא) (Zohar Bereshit 216b). And the sediments are the secret of the Gevurot within it (וְהַדּוּרְדַּיָּא הוּא סוֹד הַגְּבוּרוֹת שֶׁבּוֹ), except that they are not visible (אֶלָּא שֶׁאֵינָם נִרְאִים). And when the illumination comes from Adam Kadma’ah (וּכְשֶׁבָּאָה הַהֶאָרָה מֵאָדָם קַדְמָאָה), and adds light into Atika (וּמוֹסִיף אוֹר בְּעַתִּיקָא), then the Netzach and Hod of Atika increase from that light (אָז הַנֵּצַח וְהוֹד שֶׁל עַתִּיקָא מִתְרַבִּים מִן אוֹתוֹ הָאוֹר), and they must illuminate and bestow into Abba and Imma and also into Ze’ir Anpin and Nukvah (וְהֵם צְרִיכִים לְהָאִיר וּלְהַשְׁפִּיעַ בְּאַבָּא וְאִמָּא וְגַם בְּזְעֵיר אַנְפִּין וְנוּקְבֵיהּ). And so that this flow should not emerge mixed with the sediments, which are the judgments together with the Chasadim (וּכְדֵי שֶׁאוֹתוֹ הַשֶּׁפַע לֹא יֵצֵא מְעוֹרָב עִם הַשְּׁמָרִים שֶׁהֵם הַדִּינִים עִם הַחֲסָדִים), they grind those sediments that we mentioned (טוֹחֲנִין אוֹתוֹ הַדּוּרְדַּיָּא שֶׁאָמַרְנוּ), and the sediment of the wine is removed from there and becomes oil within it (וְנֶעְתָּק מִשָּׁם דּוּרְדַּיָּא דְּיַיִן וְנַעֲשֶׂה בֵיהּ זֵיתָא), and the wine, “good wine resting upon its sediments,” which we mentioned (וְהַיַּיִן חַמְרָא טַב דְּיָתִיב עַל דּוּרְדַּיָּא שֶׁאָמַרְנוּ), is transferred from the aspect of wine and comes into the aspect of oil (נֶעְתָּק מִבְּחִינַת יַיִן וּבָא לִבְחִינַת שֶׁמֶן), and this is in Abba (זֶהוּ בְּאַבָּא), for you already know that oil is the secret of Chokhmah (שֶׁכְּבָר יָדַעְתָּ שֶׁשֶּׁמֶן הוּא סוֹד חָכְמָה). And if you should ask (וְאִם תֹּאמַר), why Above in Atika it is called wine (לָמָּה לְמַעְלָה בְּעַתִּיקָא נִקְרָא יַיִן), and now in Abba it is called oil (וְעַתָּה בְּאַבָּא נִקְרָא שֶׁמֶן), for there in Atika, even though it is called wine (שֶׁשָּׁם בְּעַתִּיקָא אַף עַל פִּי שֶׁנִּקְרָא יַיִן), that name leaves no impression (אֵינוֹ עוֹשֶׂה רֹשֶׁם אוֹתוֹ הַשֵּׁם), such that the judgments would cleave because of it and become strengthened (שֶׁיִּתְדַּבְּקוּ מֵחֲמָתוֹ הַדִּינִין וְיִתְחַזְּקוּ). But in Abba and Imma it is not so (אֲבָל בְּאַבָּא וְאִמָּא אֵינוֹ כֵּן), for the two Partzufim together were rectified from the essential Binah (כִּי ב׳ הַפַּרְצוּפִין יַחַד נִתְקְנוּ מִן הַבִּינָה הָעִיקָּרִיּוֹת), from which Arich Anpin was afterward made (שֶׁנַּעֲשָׂה מִמֶּנּוּ אַחַר כָּךְ אֲרִיךְ אַנְפִּין), as we said in the Gate of the Three Heads (כַּאֲשֶׁר אָמַרְנוּ בְּשַׁעַר תְּלַת רֵישִׁין), and from Binah judgments are aroused (וְהַבִּינָה דִּינִין מִתְעָרִין מִינָּהּ). And that which was there in Atika at rest (וְהוּא מַה שֶּׁהָיָה שָׁם בְּעַתִּיקָא שָׁקֵט), therefore was not visible at all (שֶׁלָּזֶה לֹא נִרְאָה כְּלָל), and this is like one sleeping (וְהַיְינוּ כְּמוֹ יָשֵׁן), but from Binah and onward those judgments awaken and become intermixed (וּמִן הַבִּינָה וָהָלְאָה מְקִיצִים אוֹתָם הַדִּינִים וּמִתְעָרְבִים), and when they descend to Ze’ir and its Nukvah (וּכְשֶׁיּוֹרְדִים לִזְעֵיר וְנוּקְבֵיהּ), then they are in the secret of “streams of oil” (אָז הֵם בְּסוֹד נַחֲלֵי שָׁמֶן), namely the two Yesodot (דְּהַיְינוּ הַיְסוֹדוֹת שְׁנֵיהֶם). For the Yesod of Abba is clothed within the Yesod of Imma (כִּי הַיְסוֹד שֶׁל אַבָּא מְלוּבָּשׁ בְּתוֹךְ יְסוֹד שֶׁל אִמָּא), and the Yesod is called a stream (שֶׁהַיְסוֹד נִקְרָא נַחַל), and this is the secret of “the Brook Kerit” (וְזֶהוּ סוֹד נַחַל כְּרִית) (I Kings 17:3), for it cuts through and enters into the innards of Imma (שֶׁהוּא הַכּוֹרֵת וְנִכְנָס בְּתוֹךְ מְעֵי אִמָּא), and from there to Ze’ir and from Ze’ir to its Nukvah (וּמִשָּׁם לִזְעֵיר וּמִזְּעֵיר לְנוּקְבֵיהּ), and that stream enters into the Yesod of the Nukvah (וְאוֹתוֹ נַחַל נִכְנָס לְתוֹךְ יְסוֹד שֶׁל נוּקְבֵיהּ). And because of this Eliyahu would drink from this stream (וּמִפְּנֵי זֶה אֵלִיָּהוּ הָיָה שׁוֹתֶה מִזֶּה הַנַּחַל), as it is written (דִּכְתִיב), “and from the stream you shall drink” (וּמִן הַנַּחַל תִּשְׁתֶּה) (I Kings 17:4), and it is said (וְנֶאֱמַר), “from the stream along the way he shall drink, therefore he shall lift up the head” (מִנַּחַל בַּדֶּרֶךְ יִשְׁתֶּה עַל כֵּן יָרִים רֹאשׁ) (Psalms 110:7). This is spoken concerning Ze’ir Anpin (עַל ז״א אִתְּמַר), and concerning Mashiach ben Yosef (וְעַל מָשִׁיחַ בֶּן יוֹסֵף), who will be killed at the gates of Yerushalayim (שֶׁיֵּהָרֵג בְּשַׁעֲרֵי יְרוּשָׁלַיִם), for the road passes from there into the city (שֶׁהַדֶּרֶךְ עוֹבֵר מִשָּׁם לָעִיר), and this flow will raise up his head (וְזֶה הַשֶּׁפַע יָרִים רֹאשׁוֹ), which falls to the ground and will immediately live again (שֶׁנּוֹפֵל לָאָרֶץ וְיִחְיֶה מִיָּד), and the proof of this is that the initials of “from the stream along the way he shall drink” (וְהָעֵד עַל זֶה הָרָאשֵׁי תֵּבוֹת שֶׁל מִנַּחַל בַּדֶּרֶךְ יִשְׁתֶּה), are a notarikon of Mashiach ben Yosef (הוּא נוֹטָרִיקוֹן מָשִׁיחַ בֶּן יוֹסֵף). And likewise, whenever Ze’ir Anpin emerges from the womb of its mother complete in its limbs (וְכֵן תָּמִיד כְּשֶׁיּוֹצֵא ז״א מִמְּעֵי אִמּוֹ שָׁלֵם בְּאֵיבָרָיו), it drinks from this stream (שׁוֹתֶה מִן הַנַּחַל הַזֶּה), and immediately lifts up its head (וְתֵכֶף מֵרִים רֹאשׁוֹ), for within it are hidden the five Chasadim and the five Gevurot (כִּי בּוֹ נִגְנָזִים ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), which emerge from Atika (שֶׁיּוֹצְאִים מֵעַתִּיקָא), and are called the two Atarot [Crowns] (הַנִּקְרָאִים תְּרֵין עִטְרִין), and then it receives the two Atarot [Crowns] mentioned (וְאָז מְקַבֵּל הַתְּרֵין עִטְרִין הַנִּזְכָּרִים), and the two Mochin (וּתְרֵין מוֹחִין), as we explained in the Gate of Kiryat Arba (כְּמוֹ שֶׁפֵּרַשְׁנוּ בְּשַׁעַר קִרְיַת אַרְבַּע). And so it was in the work of Creation (וְכֵן הָיָה בְּמַעֲשֵׂה בְרֵאשִׁית), and so we say every day in the prayer of Yotzer Ohr [Former of Light] (וְכֵן אָנוּ אוֹמְרִים בְּכָל יוֹם בִּתְפִלַּת יוֹצֵר אוֹר), “Who renews in His goodness every day continually the work of Creation” (הַמְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית). And especially on Shabbat (וּבִפְרָט בְּשַׁבָּת), it drinks from the additional illumination that we mentioned (שׁוֹתֶה בְּתוֹסֶפֶת הֶאָרָה שֶׁאָמַרְנוּ), and they flow into the Malkhut of the House of David (וְהֵם נִגְרִים אֶל מַלְכוּת בֵּית דָּוִד), to fill this overflowing cup (לְמַלֹּאות הַכּוֹס רְוָיָה הַזֹּאת), from the Waters of Rest (מִמֵּי מְנֻחוֹת). And all the streams themselves are drawn in through their illumination (וְנִמְשָׁכִים כָּל הַנְּחָלִים עַצְמָם בְּהֶאָרָתָם), and they are the secret of the Thirteen Rivers of Pure Persimmon Oil (וְהֵם סוֹד י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא), after the olive oil became persimmon oil (אַחַר שֶׁהָיָה שֶׁמֶן זַיִת נַעֲשָׂה שֶׁמֶן אֲפַרְסְמוֹן), and all the streams enter into the Malkhut of the House of David without an intermediary (וְכָל הַנְּחָלִים הֵם נִכְנָסִים בְּתוֹךְ מַלְכוּת בֵּית דָּוִד בְּלִי אֶמְצָעִי), and this is what David HaMelekh, peace be upon him, said (וְזֶהוּ שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), “You have anointed my head with oil, my cup overflows” (דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה) (Psalms 23:5).

It follows that “surely goodness and Chesed shall pursue me all the days of my life, and I shall dwell permanently in the House of Hashem” (נִמְצָא אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי כָּל יְמֵי חַיָּי וְשַׁבְתִּי בְּקְבִיעוּתִי בְּבֵית י״י) (Psalms 23:6), that she should become a house for her Husband (לִהְיוֹתָהּ בַּיִת לְבַעְלָהּ), as it is said, “as the glory of Adam to dwell in a house” (שֶׁנֶּאֱמַר כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת) (Isaiah 44:13). And we have received by tradition that there is no sitting in the Courtyard except for the kings of the House of David alone (וּגְמִירִי דְּאֵין יְשִׁיבָה בָּעֲזָרָה אֶלָּא לְמַלְכֵי בֵּית דָּוִד לְבַד) (Yoma 25a), just as it is regarding the sitting of Metatron (כְּמוֹ שֶׁהוּא אֵצֶל יְשִׁיבַת מֶטַּטְרוֹן), in the claim and error of Acher in Tractate Chagigah, chapter Ein Doreshin (בְּטַעֲנַת וְטָעוּת אַחֵר בְּמַסֶּכֶת חֲגִיגָה פֶּרֶק אֵין דּוֹרְשִׁין) (Chagigah 15a). And who causes this sitting for her (וּמִי גוֹרֵם יְשִׁיבָתוֹ זֶה), Arich Anpin, which is called “length of days” (אֲרִיךְ אַנְפִּין הַנִּקְרָא אֹרֶךְ יָמִים), for from Him comes length of days (כִּי מִמֶּנּוּ בָּא אֲרִיכוּת הַיָּמִים). And Orekh Yamim [length of days] without the Vav (וְאֹרֶךְ יָמִים בְּלֹא וָ״ו), is the secret of the two hundred and twenty-one lights of Ze’ir (הוּא סוֹד רכ״א נְהוֹרִין דְּזְעֵיר), and the secret of “my cup overflows” (וְסוֹד כּוֹסִי רְוָיָה), whose gematria is two hundred and twenty-one lights (גִּימַטְרִיָּא רכ״א נְהוֹרִין), from which the Malkhut of the House of David receives (אֲשֶׁר מִמֶּנּוּ מְקַבֶּלֶת מַלְכוּת בֵּית דָּוִד), and the Vav alludes to Ze’ir Anpin (וְהַוָ״ו מְרַמֶּזֶת עַל זְעֵיר אַנְפִּין), which is the secret of the Vav of the Name Havayah (שֶׁהוּא סוֹד וָ״ו שֶׁל שֵׁם הֲוָיָ״ה), which possesses Erekh Nehorin [length of lights] from Arich Anpin (שֶׁיֵּשׁ לוֹ אֶרֶךְ נְהוֹרִין מֵאֲרִיךְ אַנְפִּין), from whom comes length of days (אֲשֶׁר מִמֶּנּוּ בָּא אֹרֶךְ יָמִים). And this is exactly the intention that we explained in the verse (וְזֶהוּ מַמָּשׁ הַכַּוָּנָה שֶׁפֵּרַשְׁנוּ בַּפָּסוּק), “and I shall dwell in the House of Hashem for length of days” (וְשַׁבְתִּי בְּבֵית י״י לְאֹרֶךְ יָמִים) (Psalms 23:6), as explained above (כַּדְלְעֵיל). And my prayer is (וַאֲנִי תְּפִלָּתִי), “One thing I asked from Hashem” (אַחַת שָׁאַלְתִּי מֵאֵת י״י) (Psalms 27:4), “that I may dwell in the House of Hashem” (שִׁבְתִּי בְּבֵית י״י) (Psalms 27:4), to shine in the light of His Torah for length of days (לְהָאִיר בְּאוֹר תּוֹרָתוֹ לְאֹרֶךְ יָמִים), like those who lived before the generation of the Flood (שֶׁהָיוּ מְשַׁמְּשִׁים קֹדֶם דּוֹר הַמַּבּוּל), who prolonged their days (שֶׁהָיוּ מַאֲרִיכִים יָמִים), unlike now when “the days of our years are seventy years” (מִמַּה שֶּׁעַתָּה יְמֵי שְׁנוֹתֵינוּ שִׁבְעִים שָׁנָה) (Psalms 90:10), from the seven Sefirot of Ze’ir Anpin (מִשֶּׁבַע סְפִירוֹתָיו דְּזְעֵיר אַנְפִּין), concerning whom it is said, “Hashem be with you” (שֶׁנֶּאֱמַר י״י עִמָּכֶם) (Ruth 2:4), and he is young in comparison to the former days (וְהוּא צָעִיר לַיָּמִים הָרִאשׁוֹנִים), which are above him (אֲשֶׁר לְמַעְלָה מִמֶּנּוּ), called Ancient Days and Ancient Years (הַנִּקְרָאִים יְמֵי קֶדֶם וְשָׁנִים קַדְמוֹנִיּוֹת). And concerning this it is said (וְעַל זֶה נֶאֱמַר), “Return us, Hashem, unto You and we shall return; renew our days as of old” (הֲשִׁיבֵנוּ י״י אֵלֶיךָ וְנָשׁוּבָה חַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21), meaning to say (רְצוֹנוֹ לוֹמַר), like the first generations who prolonged their days from Arich Anpin (כַּדּוֹרוֹת הָרִאשׁוֹנִים שֶׁהָיוּ מַאֲרִיכִים יָמִים מֵאֲרִיךְ אַנְפִּין), blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).