Chapter Thirteen (פֶּרֶק שְׁלֹשָׁה עָשָׂר)

The Name Kuzu (הַשֵּׁם כּוּז״ו), which equals Tal [dew] (הָעוֹלֶה טַל), is always in the Da’at of Ze’ir (הוּא לְעוֹלָם בְּדַעַת זְעֵיר), which is the Mochin [mind] that is in the third cavity (שֶׁהוּא הַמּוֹחַ שֶׁבֶּחָלָל הַשְּׁלִישִׁי), of the three cavities of the Gulgalta [skull] (שֶׁל תְּלַת חַלְלֵי דְּגוּלְגַּלְתָּא), as I shall explain with the assistance of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר אֲבָאֵר בְּסִיַעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And therefore the vowel point Cholam is in Ze’ir (וְלָכֵן נִקּוּד הַחוֹלָם הוּא בִּזְעֵיר), to allude to the Da’at, which is in the head (לִרְמוֹז לַדַּעַת שֶׁהוּא בָּרֹאשׁ), and this Name Kuzu (וְהַשֵּׁם כּוּז״ו זֶה), drips downward into this Da’at (הוּא נוֹטֵף לְמַטָּה לְדַעַת זֶה), from the Tala DiBedolcha [Crystal Dew] (מִטַּלָּא דִּבְדוֹלְחָא), which is the second Tikkun of the seven Tikkunim, G"T KRA" PCH (שֶׁהוּא הַתִּיקּוּן הַשֵּׁנִי שֶׁל ז׳ תִּיקּוּנִים ג״ט קְרַ״ע פַּ״ח), of the Reisha Chivra [White Head] (דְּרֵישָׁא חִוָּרָא), and it always drips downward (וּלְעוֹלָם הוּא נוֹטֵף לְמַטָּה). And to this our Sages of Blessed Memory alluded in their statement (וְלָזֶה רָמְזוּ חֲכָמִים ז״ל בְּאָמְרָם): “dew that is never withheld” (טַל דְּלָא מִיעֲצַר) (Ta’anit 3a–b), which is an allusion to this Tala DiBedolcha [Crystal Dew] (שֶׁהוּא רֶמֶז לְטַלָּא דִּבְדוֹלְחָא זֶה), and this Name Kuzu (וְשֵׁם כּוּז״ו זֶה), equals in ATBSH the numerical value of ten Havayot (עוֹלֶה בְּאַ״ת בַּ״שׁ כְּמִנְיַן עֶשֶׂר הֲוָיוֹת), and it is LPA"F [Kuzu] (וְהוּא לפע״ף), which equals 260 (הָעוֹלֶה ס״ר), corresponding to the numerical value of ten Havayot (כְּמִנְיַן עֶשֶׂר הֲוָיוֹת), to allude that it includes everything (לִרְמוֹז שֶׁהוּא כּוֹלֵל הַכֹּל), namely five Havayot of Chesadim [kindnesses] and five Havayot of Gevurot [severities] (דְּהַיְינוּ ה׳ הֲוָיוֹת חֲסָדִים וְה׳ הֲוָיוֹת גְּבוּרוֹת). And we have already explained in its place (וּכְבָר בֵּאַרְנוּ בִּמְקוֹמוֹ), that the Da’at of Ze’ir Anpin (כִּי דַּעַת דְּזְעֵיר אַנְפִּין), is that which distributes to all the limbs of the body (הוּא הַמְחַלֵּק לְכָל אֵיבְרֵי הַגּוּף), and it includes both of them (וְהוּא כָּלִיל תַּרְוַיְיהוּ), namely five Chesadim [kindnesses] and five Gevurot [severities] (דְּהַיְינוּ ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), and you will find this explained well in the Gate of Kiryat Arba (וְתִמְצָא זֶה בְּשַׁעַר קִרְיַת אַרְבַּע בָּאֵר הֵיטֵב). And this Name is also in the Heikhal Etzem HaShamayim [Palace of the Essence of Heaven] (וְשֵׁם זֶה הוּא גַּם כֵּן בְּהֵיכַל עֶצֶם הַשָּׁמַיִם), which is above the Heikhal Elohei Yisrael [Palace of the God of Yisrael] of the males (שֶׁהוּא עַל הֵיכַל אֱלֹהֵי יִשְׂרָאֵל שֶׁל הַזְּכָרִים), which is in the secret of the Malkhut of the Yesod of Ze’ir of Beri’ah (שֶׁהוּא בְּסוֹד מַלְכוּת שֶׁל יְסוֹד זְעֵיר דִּבְרִיאָה), which is called “Etzem HaShamayim [Essence of Heaven]” (הַנִּקְרָא עֶצֶם הַשָּׁמַיִם), meaning (רוֹצֶה לוֹמַר), that what is in Heikhal Ahavah [Palace of Love] (מַה שֶּׁיֵּשׁ בְּהֵיכַל אַהֲבָה), which is Tiferet (שֶׁהוּא תִּפְאֶרֶת), exists in its Yesod (יֵשׁ בִּיסוֹד שֶׁלּוֹ), for body and covenant are considered one (כִּי גּוּף וּבְרִית חָשְׁבִינָן חַד), and therefore it is called “Etzem HaShamayim [Essence of Heaven]” (וְלָכֵן נִקְרָא עֶצֶם הַשָּׁמַיִם), meaning the very essence itself of Ze’ir of Beri’ah (רוֹצֶה לוֹמַר עַצְמִיּוּת מַמָּשׁ שֶׁל זְעֵיר דִּבְרִיאָה), which is called Shamayim [Heaven] (הַנִּקְרָא שָׁמַיִם).

And you need to know (וְצָרִיךְ אַתָּה לָדַעַת), that in this Heikhal [Palace] there are three entrances (כִּי בְּהֵיכַל זֶה יֵשׁ בּוֹ ג׳ פְּתָחִים), in the secret of the three letters of the Name Yod Heh Vav in its Milui [Expansion], which equals Tal [dew] (בְּסוֹד שָׁלֹשׁ אוֹתִיּוֹת שֵׁם יה״וּ בְּמִלּוּאוֹ הָעוֹלֶה ט״ל), the right entrance is in the secret of Yod (הַפֶּתַח יָמִין הִיא בְּסוֹד יִו״ד), and the middle one is in the secret of Heh (וְהָאֶמְצָעִי הִיא בְּסוֹד הָ״א), and the left entrance is in the secret of Vav (וְהַפֶּתַח הַשְּׂמָאלִי הוּא בְּסוֹד וְא״ו), and the principal vocalization of this Name YHV (וְעִיקַּר נִקּוּדָתוֹ שֶׁל שֵׁם יִהָ״וְ זֶה הוּא כָּךְ), the Yod is with a Chirik (הַיוּ״ד הִיא בְּחִירִיק), and the letter Heh is with a Kamatz (וְאוֹת הֵ״א הִיא בְּקָמֶץ), and the Vav is with a Sheva (וְוָא״ו הִיא בִּשְׁוָא). And all the letters of the Milui [Expansion], and also the final letters, are with a Cholam (וְכָל אוֹתִיּוֹת הַמִּלּוּי וְגַם הָאַחֲרוֹנוֹת הֵם בְּחוֹלָם), thus (כָּזֶה): Yod Heh Vav (יוֺדֹ האֹ ואֹוֺ). And the Chirik that is beneath the Yod (וְהַחִירִיק שֶׁהִיא תַּחַת הַיוּד), is the secret of the Name Ohr [light], Yutzfachirun (הִיא סוֹד אוֹר, שֵׁם יוּצְפַחִירוּן), and the firmament of the Kamatz (וּרְקִיעַ הַקָּמֶץ), is the Name Bahriron (הוּא שֵׁם בַהְרִירוֹן), and the spark beneath the firmament of the Kamatz (וְהַנִּיצוֹץ שֶׁתַּחַת הָרָקִיעַ שֶׁל הַקָּמֶץ), is the Name BeYah (הוּא שֵׁם בְיָה), and the Sheva (וְהַשְּׁוָא), is the secret of the Name Yuchtzatzviron (הוּא סוֹד שֵׁם יוּחְצַצְבִירוֹן), namely the upper point (הַיְינוּ הַנְּקֻדָּה הָעֶלְיוֹנָה), and the lower point of the Sheva (וְהַנְּקֻדָּה הַתַּחְתּוֹנָה שֶׁל הַשְּׁוָא), is the secret of the Name Yo’achtzatzviron (הוּא סוֹד שֵׁם יוֹאחֲצַצְבִירוֹן), and the Cholam of the Milui [Expansion] (וְחוֹלָם הַמִּלּוּי), is the secret of the Name Kuzu (הוּא סוֹד שֵׁם כּוּז״ו), and it emerges from the verses of the Ramban (וְיוֹצֵא מִפְּסוּקֵי הָרַמְבַּ״ן).

And the Name Kuzu is always in the Da’at of Ze’ir (וְשֵׁם כּוּז״ו הוּא לְעוֹלָם בְּדַעַת זְעֵיר), which comes to it from the Tala DiBedolcha [Crystal Dew] (שֶׁבָּא אֵלָיו מִטַּלָּא דִּבְדוֹלְחָא), and therefore the vowel point Cholam is in Tiferet (ת״ת) (וְלָכֵן נִקּוּד הַחוֹלָם הוּא בְּת״ת), alluding to the Da’at that is in the head (לִרְמוֹז לַדַּעַת שֶׁבָּרֹאשׁ). And in the entrance on the right side, which is in the secret of the Yod (וּבַפֶּתַח שֶׁל צַד יָמִין שֶׁהוּא בְּסוֹד דְּיוּ״ד), six steps further inward (לִפְנִים הֵימֶנּוּ שִׁשָּׁה צְעָדִים), which is at the level of Chesed [kindness] of this Heikhal [Palace] (שֶׁהוּא בְּמַדְרֵגַת חֶסֶד דְּהֵיכַל זֶה), there is within it the Name Kuzu (יֵשׁ בּוֹ שֵׁם כּוּז״ו), which emerges from the verse (שֶׁיּוֹצֵא מִפָּסוּק): “And when the dew descended upon the camp” (וּבְרֶדֶת הַטַּל עַל הַמַּחֲנֶה) (Numbers 11:9), for Tal [dew] has the numerical value of Kuzu (כִּי טַל גִּימַטְרִיָּא כּוּז״ו), and this Name is called the tongue of good, the dew of life (וְשֵׁם זֶה נִקְרָא לְשׁוֹן טַב טַל חַיִּים). And it is the dew with which the Holy One Blessed Be He will in the future revive the dead (וְהוּא טַל שֶׁעָתִיד בּוֹ קב״ה לְהַחֲיוֹת הַמֵּתִים), and this Tal [dew] draws sustenance from the Tala DiBedolcha [Crystal Dew] in the Reisha DeLa Ityada [The Unknowable Head] (וְטַל זֶה יוֹנֵק מִטַּלָּא דִּבְדוֹלְחָא שֶׁבְּרֵישָׁא דְּלָא אִתְיְדַע), for there too it is in the secret of this Name (כִּי גַּם שָׁם הוּא בְּסוֹד שֵׁם זֶה), which is Kuzu that equals Tal [dew] (שֶׁהוּא כּוּז״ו שֶׁעוֹלֶה טַל), and is called the Cup of Consolation (וְנִקְרָא כּוֹס תַּנְחוּמִין), which is the opposite of the Cup of Bewilderment, the Cup of His Wrath (שֶׁהוּא הֶפֶךְ כּוֹס הַתַּרְעֵלָה כּוֹס חֲמָתוֹ). And behold, the Cup of Consolations (וְהִנֵּה כּוֹסֵי תַּנְחוּמִים), equals in numerical value Tamar [date palm] (עוֹלֶה בְּגִימַטְרִיָּא תָּמָר), and equals in numerical value Shemesh [sun] (וּבְגִימַטְרִיָּא שֶׁמֶשׁ), and Shemesh [sun] is Yesod in every place (וְשֶׁמֶשׁ הוּא יְסוֹד בְּכָל מָקוֹם), for it serves in the secret of the union of the Holy Covenant (כִּי הוּא הַמְשַׁמֵּשׁ בְּסוֹד הַזִּוּוּג בְּרִית קֹדֶשׁ). And it is called Chayin [Life] (וְנִקְרָא חַיִּין), for Chayin [Life] in its full spelling, thus (כִּי חַיִּין בְּמִלּוּאוֹ כָּזֶה): Chet, Yod, Yod, Nun (חֵי״ת יוּ״ד יוּ״ד נוּ״ן), equals five hundred and sixty-four (עוֹלֶה תקס״ד), just as Tanchumin [Consolations] also equals five hundred and sixty-four (כְּמוֹ תַּנְחוּמִין עוֹלֶה גַּם כֵּן תקס״ד), and it is called Chai Chai [Living, Living] (וְנִקְרָא חַי חַי), and two times Chai [Living] is one of the Holy Names (וּשְׁנֵי פְּעָמִים חַי הוּא שֵׁם מִשְּׁמוֹת הַקֹּדֶשׁ), and likewise King Chizkiyahu, peace be upon him, said (וְכֵן יְחִזְקִיָּהוּ הַמֶּלֶךְ ע״ה אָמַר): “The living, the living, he shall thank You” (חַי חַי הוּא יוֹדֶךָּ) (Isaiah 38:19). And Yesod is called Chai [Living] (וְנִקְרָא יְסוֹד חַי), because the Name Yod Heh Vav in its full spelling is in Yesod (לְפִי שֶׁשֵּׁם יה״ו מָלֵא הוּא בִּיסוֹד), and the expansion, apart from the root letters, equals Chai [eighteen] (וְהַמִּלּוּי מִלְּבַד הָאוֹתִיּוֹת הַשָּׁרְשִׁיּוֹת עוֹלִים חַי), and the reason that its expansion is in Yesod (וְטַעַם שֶׁמִּלּוּאוֹ הוּא בִּיסוֹד), is because it is the very essence of Tiferet (כִּי הוּא עַצְמִיּוּתוֹ שֶׁל ת״ת), which contains the Name Yod Heh Vav itself without expansion (שֶׁיֵּשׁ בּוֹ שֵׁם יה״ו עַצְמוֹ בְּלֹא מִלּוּי), but its expansion itself is in Yesod (אֲבָל מִלּוּיוֹ עַצְמוֹ הוּא בִּיסוֹד), for body and covenant are considered one (כִּי גּוּף וּבְרִית חָשְׁבִינָן חַד), and furthermore the expansion equals Elohim (וְגַם מִלּוּי עוֹלֶה אֱלֹהִים). And this Yesod is within the five left-sided Sefirot (וִיסוֹד זֶה הוּא בַּה׳ סְפִירוֹת שְׂמָאלִיּוֹת), and this Name Kuzu as well sweetens the three hundred and twenty Dinim [judgments] (וְגַם שֵׁם זֶה שֶׁל כּוּז״ו מְמַתֵּק הַשַּׁ״ךְ דִּינִים), which descend and are drawn from Abba (הַיּוֹרְדִים וְנִמְשָׁכִים מֵאַבָּא), as stated in the Idra Rabba (כָּאָמוּר בְּאַדְרָא רַבָּא). And these three hundred and twenty Dinim [judgments] (וְשַׁ״ךְ דִּינִים אֵלּוּ), are the judgments from the thirty-two Paths of Chokhmah (הֵם הַדִּינִים מִל״ב נְתִיבוֹת חָכְמָה), each one included within ten (כָּל אֶחָד כְּלוּלָה מֵעֶשֶׂר), amounting to three hundred and twenty (עוֹלֶה שַׁ״ךְ). That is (הַיְינוּ), that in the Reisha DeEin [Head of Nothingness] (שֶׁבְּרֵישָׁא דְּאֵין), there is one Aleph such as this (יֵשׁ אָלֶ״ף אַחַת כָּזוֹ):And that Aleph (וְאוֹתָהּ הָאָלֶ״ף), by virtue of the fact that half of it is concealed by the Head of Arich (מִכֹּחַ שֶׁחֶצְיָהּ מְכֻסֶּה מֵרֵישָׁא דַּאֲרִיךְ), remains with half of it revealed in the Reisha DeEin [Head of Nothingness] (נִשְׁאַר חֶצְיָהּ מְגֻלֶּה בְּרֵישָׁא דְּאֵין), as I explained in its place (כַּאֲשֶׁר פֵּרַשְׁתִּי בִּמְקוֹמוֹ), and because the Reisha DeEin [Head of Nothingness] is circular (וְרֵישָׁא דְּאֵין לִהְיוֹת שֶׁהוּא עָגוֹל), therefore the Aleph became bent somewhat (לָזֶה נִתְעַקְּמָה הָאָלֶ״ף מְעַט), and came in a diagonal form such as this (וּבָאָה בַּאֲלַכְסוֹן כָּזֶה): And afterward the Head of Arich became circular (וְאַחַר כָּךְ רֵישָׁא דַּאֲרִיךְ נִתְעַגֵּל), in the secret of the seven Tikkunim that entered into it from the Reisha DeEin [Head of Nothingness] (בְּסוֹד הַשִּׁבְעָה תִּיקּוּנִים שֶׁנִּכְנְסוּ בוֹ מֵרֵישָׁא דְּאֵין), which are G"T KRA" PCH (שֶׁהֵם ג״ט קְרַ״ע פַּ״ח), and the Aleph inclined in a broad manner (וְנָטְתָה הָאָלֶ״ף דֶּרֶךְ רְחָבָה), meaning (רוֹצֶה לוֹמַר), a Yod above and a Yod below and a Vav diagonally (יוּ״ד לְמַעְלָה וְיוּ״ד לְמַטָּה וְוָ״ו בַּאֲלַכְסוֹן). And this very form is mentioned in the Zohar, Parashat Bereshit (וְזֹאת הַצּוּרָה עַצְמָהּ נִזְכֶּרֶת בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית), and it is the firmament that separates between the waters and the waters (וְהוּא הָרָקִיעַ הַמַּבְדִּיל בֵּין מַיִם לָמָיִם) (Genesis 1:6), namely the two Yodin (דְּהַיְינוּ תַּרְתֵּין יוּדִי״ן), which are in the secret of waters, which are Chesadim (שֶׁהֵם בְּסוֹד מַיִם שֶׁהֵם חֲסָדִים), and the Vav separates the dispute between them (וְהַוָ״ו מַפְרֶשֶׁת הַמַּחֲלֹקֶת בֵּינֵיהֶם), and they are the Upper Waters and the Lower Waters mentioned in Parashat Bereshit (וְהֵם הַמַּיִם הָעֶלְיוֹנִים וּמַיִם הַתַּחְתּוֹנִים הַנִּזְכָּרִים בְּפָרָשַׁת בְּרֵאשִׁית), and the firmament separates (וְהָרָקִיעַ מַבְדִּיל).

And its first half, which is the Yod (וְחֶצְיָהּ הָרִאשׁוֹן שֶׁהוּא הַיוּ״ד), and half of the Vav (וַחֲצִי הַוָא״ו), are Chesadim (הֵם חֲסָדִים), and its second half, which is the Yod and the second half of the Vav (וְחֶצְיָהּ הַשֵּׁנִית שֶׁהִיא הַיוּ״ד וַחֲצִי הַוָי״ו הַשֵּׁנִית), are in the secret of Din [judgment] (הֵם בְּסוֹד דִּין), because they entered into Arich (מִפְּנֵי שֶׁנִּכְנְסוּ בַּאֲרִיךְ), and Arich is Binah, as is known (וַאֲרִיךְ הִיא הַבִּינָה כַּנּוֹדָע). And afterward that upper half as well (וְאַחַר כָּךְ גַּם אוֹתוֹ הַחֲצִי הָעֶלְיוֹן), which is the upper Yod-Vav of Ein [Nothingness] (שֶׁהוּא י״ו הָעֶלְיוֹן דְּאֵין), also enters into Arich (נִכְנָסִים גַּם כֵּן בַּאֲרִיךְ), namely into its head, in the secret of illumination (דְּהַיְינוּ בְּרֹאשׁוֹ בְּסוֹד הֶאָרָה), and because of this they too become Din [judgment] there in Arich (וּמִפְּנֵי זֶה גַּם הֵם נַעֲשׂוּ שָׁם בַּאֲרִיךְ דִּין), and they are the thirty-two Elohim of Bereshit (וְהֵם הַל״ב אֱלֹהִים דִּבְרֵאשִׁית). And because they are there in Arich (וְלִהְיוֹתָם שָׁם בַּאֲרִיךְ), which although it is Binah, is in the secret of Keter (שֶׁאַף עַל פִּי שֶׁהוּא בִּינָה הוּא בְּסוֹד כֶּתֶר), therefore the eyes (לָכֵן הָעֵינַיִם), which allude to these thirty-two Elohim (שֶׁרוֹמְזִים לְל״ב אֱלֹהִים אֵלּוּ), are white (הֵם לְבָנִים), even though they are severe and are Dinim [judgments] (אַף עַל פִּי שֶׁהֵם קָשִׁים שֶׁהֵם דִּינִים), yet they are in the secret of Yodin [Yods] (אֲבָל הֵם בְּסוֹד יוּדִי״ן), because they come from the Reisha DeEin [Head of Nothingness] (לִהְיוֹתָם בָּאִים מֵרֵישָׁא דְּאֵין). Namely (דְּהַיְינוּ): Yod (י׳), which is the secret of the Reisha DeEin [Head of Nothingness] (שֶׁהוּא סוֹד רֵישָׁא דְּאֵין), which is entirely Chesed [kindness] (שֶׁכֻּלּוֹ חֶסֶד), and thirty-two times Yod equals three hundred and twenty (וְל״ב פְּעָמִים י׳ עוֹלֶה שַׁ״ךְ), and it also sweetens the three hundred and twenty Dinim [judgments] of Ze’ir (וְהוּא מְמַתֵּק גַּם כֵּן הַשַּׁ״ךְ דִּינִים דִּזְעֵיר), for in Ze’ir there are also three hundred and twenty Dinim [judgments] (כִּי בִּזְעֵיר יֵשׁ שָׁם גַּם כֵּן שַׁ״ךְ דִּינִין), because the thirty-two Paths of Chokhmah illuminate in the first cavity of the Gulgalta [skull] (לְפִי שֶׁל״ב נְתִיבוֹת חָכְמָה מְאִירוֹת בֶּחָלוּל הָרִאשׁוֹן דְּגוּלְגַּלְתָּא). And also in Ze’ir there is the secret of the thirty-two teeth (וְגַם בִּזְעֵיר יֵשׁ בּוֹ סוֹד הַל״ב שִׁנַּיִם), which are drawn from those above him, which are of Abba (שֶׁנִּמְשָׁכִים מֵאוֹתָם שֶׁלְּמַעְלָה מִמֶּנּוּ שֶׁהֵם דְּאַבָּא), but they do not come to him except after nursing and maturation (אֲבָל אֵינָם בָּאִים לוֹ אֶלָּא אַחֲרֵי הַיְנִיקָה וְהַהַגְדָּלָה), for otherwise he would not have the strength to bear them (שֶׁאִלּוּלֵי כֵּן לֹא הָיָה לוֹ כֹּחַ לִסְבֹּל אוֹתָם). Therefore an infant does not have teeth except after a long period of nursing (לָזֶה הַוָּלָד אֵין לוֹ שִׁנַּיִם כִּי אִם אַחֲרֵי הַיְנִיקָה זְמַן רַב), little by little so that he may be able to bear them (מְעַט מְעַט כְּדֵי שֶׁיּוּכַל לִסְבֹּל). And to distinguish with many distinctions, “and from my flesh I shall behold God” (וּלְהַבְדִּיל כַּמָּה הַבְדָּלוֹת וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26), just as it is with an infant nursing from his mother’s breasts (כְּמוֹ שֶׁהוּא אֵצֶל תִּינוֹק הַיּוֹנֵק מִשְּׁדֵי אִמּוֹ), he has no teeth except after the nursing period (אֵין לוֹ שִׁנַּיִם אֶלָּא אַחֲרֵי הַיְנִיקָה), and at the time when the teeth begin to grow (וּבִזְמַן שֶׁצּוֹמְחִים הַשִּׁנַּיִם), the infant burns like fire (הַתִּינוֹק בּוֹעֵר כְּמוֹ הָאֵשׁ), and the heat is burdensome upon him (וְהָאֵשׁ כָּבֵד עָלָיו), and illness comes upon him because of this heat (וְנוֹפֵל עָלָיו חֹלִי אוֹדוֹת זֶה הָאֵשׁ). So too, כביכול, to distinguish with many distinctions Above in Ze’ir (כֵּן כִּבְיָכוֹל לְהַבְדִּיל כַּמָּה הַבְדָּלוֹת לְמַעְלָה בִּזְעֵיר), the teeth grow little by little after the nursing period (צוֹמְחִים הַשִּׁנַּיִם מְעַט מְעַט אַחֲרֵי הַיְנִיקָה), and the teeth are Din [judgment] (וְהַשִּׁנַּיִם הֵם דִּין), which is called fire (שֶׁנִּקְרָא אֵשׁ), for Elohim in Milui Yodin [Yod-expansion] equals Esh [fire] with the Kolel [inclusive count] (כִּי אֱלֹהִים בְּמִלּוּי יוּדִי״ן עוֹלֶה אֵשׁ עִם הַכּוֹלֵל). And therefore the fire also burns within him (וְלָכֵן גַּם כֵּן בּוֹעֵר בּוֹ הָאֵשׁ), and from this fire, which is Din [judgment] (וּמִזֶּה הָאֵשׁ שֶׁהוּא דִּין), the teeth are born and grow in Ze’ir (נוֹלָדִים וְצוֹמְחִים הַשִּׁנַּיִם בִּזְעֵיר), and the understanding one will understand (וְהַמֵּבִין יָבִין). And in Ze’ir they are divided (וּבִזְעֵיר הֵם נֶחְלָקִים), half of them corresponding to the numerical value of Etz [tree] in the Tiferet of Na’ar Yisrael [Youth of Yisrael] (חֶצְיָם שֶׁהֵם כְּמִנְיַן עֵץ בְּת״ת דְּנַעַר יִשְׂרָאֵל), and half of them corresponding to the numerical value of Etz [tree] in the Tiferet of Yaakov (וְחֶצְיָם כְּמִנְיַן עֵץ בְּת״ת דְּיַעֲקֹב), for just as their roots are divided Above (כִּי כְּמוֹ שֶׁשָּׁרְשָׁם הֵם נֶחְלָקִים לְמַעְלָה), so too they are divided below (כָּךְ הֵם נֶחְלָקִים לְמַטָּה). And because of this they are divided in the mouth, for they are below (וּמִפְּנֵי זֶה הֵם נֶחְלָקִים בַּפֶּה שֶׁהֵם לְמַטָּה), ten molars, five on each side (י׳ טוֹחֲנוֹת ה׳ בְּכָל צַד), and two gums that are adjacent to the molars, one to the right and one to the left (וּשְׁנֵי חֲנִיכַיִם שֶׁהֵם סְמוּכוֹת לַטּוֹחֲנוֹת אַחַת לְיָמִין וְאַחַת לִשְׂמֹאל), and four teeth (וְאַרְבָּעָה שִׁינִּים), which are Yod-Vav (שֶׁהֵם י״ו), and likewise Above (וְכֵן לְמַעְלָה). And all of them descend from this Ze’ir to this Yesod of Beri’ah (וְכֻלָּם יוֹרְדִים מִזְּעֵיר זֶה לִיסוֹד זֶה דִּבְרִיאָה), called Etzem HaShamayim [Essence of Heaven] (הַנִּקְרָא עֶצֶם הַשָּׁמַיִם), and this Name Kuzu sweetens them (וְשֵׁם כּוּז״ו זֶה הוּא מְמַתִּיקָם), and two times three hundred and twenty, one of Abba itself and one of Ze’ir, equal Shemesh [sun] (וּשְׁנֵי פְּעָמִים שַׁ״ךְ אֶחָד דְּאַבָּא עַצְמוֹ וְאֶחָד דִּזְעֵיר עוֹלִים שֶׁמֶשׁ), therefore all of them are poured into this Yesod (לָכֵן כֻּלָּם נִשְׁפָּכִים בִּיסוֹד זֶה), which is the sun of righteousness (שֶׁהוּא שֶׁמֶשׁ צְדָקָה), and the thirty-two Paths of Chokhmah are drawn from the letter Aleph of Elohim to the teeth like this (וְל״ב נְתִיבוֹת חָכְמָה נִמְשָׁכִים מֵאוֹת אָלֶ״ף שֶׁל אֱלֹהִי״ם לַשִּׁנַּיִם כָּזוֹ):And this is the secret of the thirty-two teeth (וְהוּא סוֹד הַל״ב שִׁנַּיִם), and they are the thirty-two Elohim of Ma’aseh Bereshit [the Work of Creation] (וְהוּא הַל״ב אֱלֹהִים דְּמַעֲשֵׂה בְּרֵאשִׁית). And in the Future to Come (וּלֶעָתִיד לָבוֹא), the Holy One Blessed Be He will bring forth this Shemesh [sun] from its sheath (מוֹצִיא קב״ה הַשֶּׁמֶשׁ הַזֹּאת מִנַּרְתֵּיקָהּ), namely the two three hundred and twenty Dinim [judgments] of Ze’ir and of his Nukvah (דְּהַיְינוּ הַתְּרֵי שַׁ״ךְ דִּינִין דִּזְעֵיר וְדְנוּקְבֵיהּ), and the wicked are judged by it (וְהָרְשָׁעִים נִידּוֹנִין בָּהּ), and the righteous are healed by it (וְהַצַּדִּיקִים מִתְרַפְּאִין מִמֶּנָּה), and it is sweetened for them (וְהִיא מְמוּתֶּקֶת לָהֶם), but for the wicked it will burn them (וְלָרְשָׁעִים תְּלַהֵט אוֹתָם), “the coming day that burns like a furnace” (הַיּוֹם הַבָּא הַבּוֹעֵר כַּתַּנּוּר) (Malachi 3:19), in the secret of striking and healing (בְּסוֹד נָגוֹף וְרָפוֹא), as I have explained this many times (כַּאֲשֶׁר פֵּרַשְׁתִּי זֶה כַּמָּה פְּעָמִים). O Hashem, and may He illuminate us through His holy Torah (אֵל יְיָ וְיָאֵר לָנוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה), to attain its hidden and concealed secrets (לְהַשִּׂיג סוֹדוֹתֶיהָ הַצְּפוּנוֹת וְהַטְּמוּנוֹת בָּהּ), “from the dew of Hermon that descends upon the mountains of Zion, for there Hashem commanded the blessing, life forevermore” (מִטַּל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).