Chapter Thirty (פֶּרֶק שְׁלֹשִׁים)

The fourth action is (הַפְּעוּלָּה הָרְבִיעִית הִיא): that these hairs of Arich strike upon the Reisha [Head] of Ze’ir (כִּי אֵלּוּ הַשְּׂעָרוֹת דַּאֲרִיךְ בּוֹטְשִׁים בְּרֵישֵׁיהּ דְּזְעֵיר), in order to clear away the hairs of Ze’ir that fall upon his ears (כְּדֵי לְפַנּוֹת הַשְּׂעָרוֹת דְּזְעֵיר הַנּוֹפְלִים עַל אָזְנָיו), so that they should not block them from hearing our prayers, Heaven forbid (כְּדֵי שֶׁלֹּא יִסְתְּמוּ אוֹתָן מִשְּׁמוֹעַ תְּפִלָּתֵינוּ חַס וְשָׁלוֹם). This is what was said in Idra Naso (הַיְינוּ דְּאָמְרָן בְּאַדְרַת נָשֹׂא): “the hairs behind the ears should not be upon the ears” (דְּשַׂעֲרֵי לַאֲחוֹרֵי אוּדְנִין דְּלָא צָרִיךְ לְמֶהֱוֵי עַל אוּדְנִין) (Zohar Bamidbar 131b). And this is what David says (וְזֶהוּ שֶׁאוֹמֵר דָּוִד): “Incline Your ear and hear” (הַט אָזְנְךָ וּשְׁמָע) (Psalms 86:1), because opposite the Oref [Nape] of Ze’ir there are Dinim [judgments] (לִהְיוֹת כִּי כְּנֶגֶד עֹרֶף שֶׁל זְעֵיר יֵשׁ דִּינִים), from those shattered vessels (מֵאוֹתָן הַכֵּלִים הַנִּשְׁבָּרִים), and were it not for the hairs of Ze’ir which cover the Oref [Nape] (וְאִלּוּלֵי הַשְּׂעָרוֹת שֶׁל זְעֵיר שֶׁהֵם חוֹפְפִים הָעֹרֶף), the Dinim [judgments] would draw illumination from the Oref [Nape] of Ze’ir (הָיוּ הַדִּינִים לוֹקְחִים הֶאָרָה מִן הָעֹרֶף שֶׁל זְעֵיר). Therefore these hairs must be black (לָכֵן צָרִיךְ הַשְּׂעָרוֹת הָאֵלּוּ לִהְיוֹתָם שְׁחוֹרוֹת), for they strengthen themselves through the force of their Dinim [judgments] (שֶׁמִּתְגַּבְּרִין בְּתֹקֶף דִּינֵיהֶם), in order to drive away the Gardinei Tehirin [Luminous Sparks] (כְּדֵי לְגָרֵשׁ הַגַּרְדִּינֵי טְהִירִין), so that they should not benefit from the light of the Oref [Nape] of Ze’ir (שֶׁלֹּא יֵהָנוּ מֵאוֹר עֹרֶף שֶׁל זְעֵיר). And the Gardinei Tehirin [Luminous Sparks] are like stars from the shattered vessels (וְגַרְדִּינֵי טְהִירִין הֵם כְּכוֹכָבִים שֶׁל שִׁבְרֵי כֵּלִים), and they are their letters (וְהֵם אוֹתִיּוֹת שֶׁלָּהֶם), which became separated, each one from its companion (שֶׁנִּפְרְדוּ אִישׁ מֵעַל רֵעֵהוּ), and fell row after row (וְנָפְלוּ שׁוּרוֹת שׁוּרוֹת), and therefore they are Dinim [judgments] of one hundred and twenty Elohim, “cutters of iron” (וְלָכֵן הֵם דִּינִין שֶׁל ק״ך אֱלֹהִים גְּזִירִין דְּפַרְזְלָא), and from them were created jealousy, hatred, separation, and multiplicity (וּמֵהֶם נִבְרְאָה הַקִּנְאָה וְהַשִּׂנְאָה וְהַפֵּירוּד וְהָרִבּוּי). For letters became joined one to another (שֶׁנִּתְחַבְּרוּ אוֹתִיּוֹת אַחַת אֶל אַחַת), whereas previously they had been separate (מַה שֶׁהָיוּ קֹדֶם נִפְרָדִים), they became joined not according to their proper kind (נִתְחַבְּרוּ שֶׁלֹּא בְּמִינָם), and they produced after their likeness and according to their image (וְיָלְדוּ כִּדְמוּתָם בְּצַלְמָם), as is known that from them the Klipot were made (כַּנּוֹדָע שֶׁמֵּהֶם נַעֲשׂוּ הַקְּלִיפּוֹת). And because of our many sins (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), when Yisrael sin (כְּשֶׁיִשְׂרָאֵל הֵם חוֹטְאִים), that Oref [Nape] becomes uncovered (נִפְנֶה הָעֹרֶף הַהוּא), namely (הַיְינוּ), the hairs turn over the ears of Ze’ir (הַשְּׂעָרוֹת פּוֹנִים עַל אָזְנֵי זְעֵיר), so that, as it were, he does not hear the prayers of Yisrael (כְּדֵי שֶׁכִּבְיָכוֹל לֹא יִשְׁמַע לִתְפִלָּתָן שֶׁל יִשְׂרָאֵל), and the Oref [Nape] remains exposed (וְנִשְׁאָר הָעֹרֶף מְגֻלֶּה), and the Dinim [judgments] derive benefit from the radiance of its light (וְהַדִּינִין נֶהֱנִין מִזִּיו אוֹרוֹ). Therefore the Prophet said in the name of Ze’ir (וְלָכֵן אָמַר הַנָּבִיא בְּשֵׁם זְעֵיר): “For they turned unto Me the back and not the face” (כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים) (Jeremiah 2:27). Do not read “for they turned” (אַל תִּקְרֵי כִּי פָנוּ), but rather “for they cleared away” (אֶלָּא כִּי פִּינוּ), meaning (כְּלוֹמַר), that through their evil deeds they caused the opposite of the will of Ze’ir (שֶׁבְּמַעֲשֵׂיהֶם הָרָעִים הָיוּ עוֹשִׂים הֶפֶךְ רְצוֹן זְעֵיר), whereas it would have been proper for them to perform good deeds (שֶׁהָיָה רָאוּי לָהֶם שֶׁיַּעֲשׂוּ מַעֲשִׂים טוֹבִים), so that the Panim [Face] would turn forward (כְּדֵי שֶׁיִּפְנוּ הַפָּנִים), and the ears would be revealed (וְיִתְגַּלּוּ הָאָזְנַיִם), so that he would hear their prayers (כְּדֵי שֶׁיִּשְׁמַע תְּפִלָּתָם). This is what the verse says (דְּהַיְינוּ מַה שֶׁאָמַר הַפָּסוּק): “Incline, my God, Your ear and hear” (הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9:18), and through this they would gain (וּבָזֶה יַרְוִיחוּ), that my Oref [Nape] also would remain covered (שֶׁגַּם הָעֹרֶף שֶׁלִּי יִהְיֶה מְכֻסֶּה), so that the Klipot would not derive benefit from my Oref [Nape] (כְּדֵי שֶׁלֹּא יִתְהָנוּ מֵעֹרֶף שֶׁלִּי הַקְּלִיפּוֹת). But they did the opposite (וְהֵם עָשׂוּ לְהֶפֶךְ), for they uncovered the Oref [Nape] of Ze’ir (שֶׁפִּינוּ עֹרֶף שֶׁל זְעֵיר), and [this is how Yirmeyahu describes] how Ze’ir complains (וְזֶהוּ שֶׁמְּתָאֵר יִרְמְיָהוּ אֵיךְ מִתְרַעֵם זְעֵיר), that the Klipot derive benefit from his Oref [Nape] when it is uncovered (שֶׁהַקְּלִיפּוֹת נֶהֱנִים מֵעָרְפּוֹ כְּשֶׁהוּא פָּנוּי). And furthermore (וְעוֹד), how is it possible that the hairs of Ze’ir always cover the face of Leah (אֵיךְ אֶפְשָׁר זֶה שֶׁהַשְּׂעָרוֹת שֶׁל זְעֵיר מְכַסִּים לְעוֹלָם פָּנִים שֶׁל לֵאָה), who is attached to his Oref [Nape] (שֶׁהִיא מְדוּבֶּקֶת בְּעָרְפּוֹ)? The answer is (הַתְּשׁוּבָה הִיא), that the hairs of Ze’ir were made immediately after he emerged from the womb of Imma following the second Gadlut [greatness] (שֶׁהַשְּׂעָרוֹת שֶׁל זְעֵיר נַעֲשׂוּ תֵּכֶף אַחַר שֶׁיָּצָא מִמְּעֵי אִמָּא אַחַר גַּדְלוּת שֵׁנִי), and even though their root is from Katnut [smallness] (אַף עַל פִּי שֶׁשָּׁרְשָׁם מִקַּטְנוּת), nevertheless they did not yet have extension (עִם כָּל זֹאת לֹא הָיָה לָהֶם הִתְפַּשְּׁטוּת).

And I have already told you (וּכְבָר אָמַרְתִּי לְךָ), that from the middle of the Metzach [Forehead] of Ze’ir until the place of the knot of the Tefillin, which is Leah herself (שֶׁמֵּאֶמְצָעִיּוּת הַמֵּצַח שֶׁל זְעֵיר עַד מְקוֹם קֶשֶׁר שֶׁל תְּפִלִּין שֶׁהִיא לֵאָה עַצְמָהּ), there is a Path called the Path of the Righteous (יֵשׁ אוֹרַח הַנִּקְרָא אוֹרַח צַדִּיקִים), namely the division of the hairs of Ze’ir Anpin (דְּהַיְינוּ פַּלְגוּתָא דְשַׂעֲרֵי דְּז״א). Thus it follows (נִמְצָא), that the hairs of Ze’ir cover the sides of his Oref [Nape] (שֶׁהַשְּׂעָרוֹת שֶׁל זְעֵיר הֵם מְכַסִּים צִדְּדֵי הָעֹרֶף שֶׁלּוֹ). And afterward they become intermingled with the hairs of Leah (וְאַחַר כָּךְ הֵם מִתְעָרְבִים עִם שַׂעֲרוֹת לֵאָה), in such a manner (בְּאֹפֶן), that in that place where they are at the sides of the Oref [Nape] (שֶׁבְּאוֹתוֹ הַמָּקוֹם שֶׁהֵם בְּצִדֵּי הָעֹרֶף), it is between those attached together, Leah and Ze’ir (הוּא בֵּין הַדְּבֵקִים, מִלֵּאָה לִזְעֵיר), and there the Dinim [judgments] are able to draw sustenance (וְשָׁם אֶפְשָׁר לַדִּינִים לִינַק), and to derive benefit from the light of the Oref [Nape] of Ze’ir (וְלֵהָנוֹת מֵאוֹר עֹרֶף זְעֵיר).

And know (וְדַע), that on those two sides of the Oref [Nape] of Ze’ir (שֶׁבְּאוֹתָן הַשְּׁנֵי צְדָדִין שֶׁל עֹרֶף זְעֵיר), there are two Names of the Milui S"Z (יֵשׁ שְׁנֵי שֵׁמוֹת שֶׁל מִלּוּי ס״ז), thus (כָּזֶה): Yod, Heh, Vav, Heh (יו״ד ה״י וי״ו ה״ה), and this is on the right (וְהוּא בַּיָּמִין), its first Heh is with a Yod (וְהֵ״י רִאשׁוֹנָה שֶׁלּוֹ בְּיוּ״ד), and its final Heh is with Hehin (וְהֵ״י אַחֲרוֹנָה בְּהֵ״ה), and on the left it is the reverse (וּבַשְּׂמֹאל הוּא לְהֶפֶךְ), thus (כָּזֶה): Yod, Heh, Vav, Heh (יו״ד ה״ה וי״ו ה״י), namely (דְּהַיְינוּ), the first Heh with Hehin (הֵ״ה רִאשׁוֹנָה בְּהֵ״ה), and the final Heh with a Yod (וְהֵ״י אַחֲרוֹנָה בְּיוּ״ד), and all of them are open [text uncertain] (וְכֻלָּם מְפוֹתָחִים [צ״ע]), because the droppings of Chokhmah reach there (מִפְּנֵי שֶׁנּוֹבְלוֹת חָכְמָה הֵם מַגִּיעִים שָׁם). And in the Oref [Nape] of Leah (וּבְעֹרֶף לֵאָה), she has two squared Names of Adnut (יֵשׁ לָהּ שְׁנֵי שֵׁמוֹת מְרֻבָּעִים שֶׁל אַדְנוּת), thus (כָּזֶה): Alef, Alef-Dalet, Alef-Dalet-Nun, Alef-Dalet-Nun-Yod (א׳ א׳ד אֲד׳ן אַדנ׳י), corresponding to these two Names of S"Z [67] (כְּנֶגֶד אֵלּוּ שְׁנֵי שֵׁמוֹת שֶׁל ס״ז), and these two Names of S"Z [67] equal in numerical value Kadal (וְעוֹלִים אֵלּוּ שְׁנֵי שֵׁמוֹת שֶׁל ס״ז כְּמִנְיַן קד״ל), namely (דְּהַיְינוּ), the light of the neck of Rabbi Meir (אוֹר קַדְלֵי דְּרַבִּי מֵאִיר). And the two aforementioned Names of Adnut (וְהַב׳ שֵׁמוֹת שֶׁל אַדְנוּת הַנִּזְכָּר), equal two hundred and fifty-two (עוֹלִים רנ״ב), remove one from them (הָסֵר מֵהֶם אֶחָד), which is the place of attachment (שֶׁהוּא הַמָּקוֹם הַדָּבוּק), in the secret of the neck of Ze’ir (בְּסוֹד צַוַּאר זְעֵיר), which is equal to the beginning of the shoulders (שֶׁהוּא שָׁוֶה לְרֵאשִׁית שֶׁל כְּתֵפַיִם), there remain two hundred and fifty-one (נִשְׁאֲרוּ רנ״א), equal in numerical value to Meir (כְּמִנְיַן מֵאִיר). For Rabbi Meir was from the attachment of Leah at the Oref [Nape], the neck of Ze’ir (שֶׁרַבִּי מֵאִיר הָיָה מִדְּבֵקוּת לֵאָה בְּעֹרֶף, קַדְל זְעֵיר), and Rabbeinu HaKadosh (וְרַבֵּנוּ הַקָּדוֹשׁ), who was in the secret of Yaakov (שֶׁהָיָה בְּסוֹד יַעֲקֹב), was formed from these four aforementioned Names (נִתְהֲוָה מֵאֵלּוּ הָאַרְבָּעָה שֵׁמוֹת הַנִּזְכָּרִים), which are from the neck of Rabbi Meir (שֶׁהוּא מִקַּדְלֵי דְּרַבִּי מֵאִיר). And because the light of the droppings reaches there (וּלְפִי שֶׁאוֹר הַנּוֹבְלוֹת הֵם מַגִּיעִים שָׁם), therefore that influence imparted Chokhmah [Wisdom] to Rabbeinu HaKadosh (לָזֶה אוֹתוֹ הַשֶּׁפַע הָיָה מַשְׁפִּיעַ חָכְמָה לְרַבֵּנוּ הַקָּדוֹשׁ), and therefore he said (וְלָכֵן אָמַר): “The reason I am superior to my colleagues is because I saw Rabbi Meir from behind” (הַאי דַּעֲדִיפְנָא מֵחַבְרַאי דַּחֲזִינָא לְרַבִּי מֵאִיר מֵאֲחוֹרוֹי) (Eruvin 13b). And had he seen him from the front (וְאִלּוּ הָיָה רוֹאֶה אוֹתוֹ מִפָּנָיו), the explanation is (פֵּרוּשׁ), had he possessed a spark of Neshamah [soul] from there (שֶׁהָיָה לוֹ נִיצוֹץ נְשָׁמָה מִשָּׁם), “I would have been even sharper” (הֲוֵינָא מְחַדֵּד טְפֵי) (Eruvin 13b). And this is also truly the reason (וְגַם זֶהוּ בֶּאֱמֶת הַטַּעַם), that the Halakhah was not established according to Rabbi Meir (שֶׁלֹּא נִקְבְּעָה הֲלָכָה כְּמוֹתוֹ דְּרַבִּי מֵאִיר) (Eruvin 46b), because his colleagues could not descend to the depth of his understanding (מִפְּנֵי שֶׁחֲבֵרָיו לֹא יָרְדוּ לְסוֹף דַּעְתּוֹ), meaning (רוֹצֶה לוֹמַר), that they were not from the spark of Da’at (שֶׁלֹּא הָיוּ מִנִּיצוֹץ הַדַּעַת), which is the Luz (שֶׁהִיא הַלּוּז), the center and corner of Ze’ir (מֶרְכָּז וּפִנַּת זְעֵיר). And this is what our Sages of Blessed Memory said there (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל שָׁם): “to the depth of his understanding” (לְסוֹף דַּעְתּוֹ), from behind him (מֵאֲחוֹרוֹי), which is attached to the Oref [Nape] of Leah (הַנִּדְבֶּקֶת עִם עֹרֶף לֵאָה), and this is the meaning of what our Sages of Blessed Memory said (וְהַיְינוּ אָמְרָם זַ״ל): “to the depth of his understanding” (לְסוֹף דַּעְתּוֹ), namely (דְּהַיְינוּ), the back of the Da’at of both of them (אֲחוֹרֵי דַּעַת שְׁנֵיהֶם). And concerning Antoninus and Rabbeinu HaKadosh it was said (וְעַל אַנְטוֹנִינוּס וְרַבֵּנוּ הַקָּדוֹשׁ נֶאֱמַר): “Two nations are in your womb” (שְׁנֵי גוֹיִים בְּבִטְנֵךְ) (Genesis 25:23; Berakhot 57b), for they were the Gilgul [reincarnation] of Yaakov and Esav (שֶׁהֵם הָיוּ גִּלְגּוּל יַעֲקֹב וְעֵשָׂו), and both of them were rectified (וְנִתְקְנוּ שְׁנֵיהֶם).

For that emperor who commanded and decreed persecution against the “haters of Yisrael” (כִּי אוֹתוֹ הַקֵּיסָר שֶׁצִּוָּה וְגָזַר שְׁמַד עַל שׂוֹנְאֵי יִשְׂרָאֵל), that they should not circumcise their sons (שֶׁלֹּא יָמוּלוּ בְנֵיהֶם), and his father arose and circumcised his son (וְעָמַד אָבִיו וּמָל אֶת בְּנוֹ), who was Rabbeinu HaKadosh (שֶׁהוּא הָיָה רַבֵּנוּ הַקָּדוֹשׁ), and thereby sanctified the Name (וְעָשָׂה קִדּוּשׁ הַשֵּׁם). And a certain governor who was there (וְהֶגְמוֹן אֶחָד אֲשֶׁר הָיָה שָׁם), sent the child's mother together with the child to the emperor in Rome, may the impure ones be ground to dust (שְׁלָחָהּ עִם אֵם הַיֶּלֶד לְהַקֵּיסָר גָּפִי״ם [רוֹמִי] שְׁחִיק טְמַיָּא). And on the road, at an inn where they lodged for the night (וּבַדֶּרֶךְ בְּאוּשְׁפִּיזָא שֶׁל לִינַת לַיְלָה), where the mother of Antoninus was present (שֶׁהָיְתָה שָׁם אִמּוֹ שֶׁל אַנְטוֹנִינוּס), she made an exchange (עָשְׂתָה חִלּוּף), and took her son, namely Rabbeinu HaKadosh (וְלָקְחָה בְּנָהּ דְּהַיְינוּ רַבֵּנוּ הַקָּדוֹשׁ), and gave to the mother of Rabbeinu HaKadosh her own uncircumcised son (וְנָתְנָה לְאִמּוֹ שֶׁל רַבֵּנוּ הַקָּדוֹשׁ בְּנָהּ הֶעָרֵל), in order to show the emperor that she had not violated the decrees of his command (לְהַרְאוֹת לַקֵּיסָר שֶׁלֹּא עָבְרָה עַל צִוּוּי גְּזֵרוֹתָיו). And through this the mother and the child were saved (וּבָזֶה נִצּוֹלוּ הָאֵם וְהַיֶּלֶד), and the governor was sentenced to death (וְהֶהֶגְמוֹן נִדּוֹן לְמָוֶת), and the decree was annulled (וְנִתְבַּטְּלָה הַגְּזֵרָה), as brought in the Midrash p1-2(כִּדְאִיתָא בַּמִּדְרָשׁ). And through this the mother of Antoninus merited (וּבָזֶה זָכְתָה אִמּוֹ שֶׁל אַנְטוֹנִינוּס), that her son converted (שֶׁנִּתְגַּיֵּר בְּנָהּ), and entered Gan Eden (וְנִכְנַס לְגַן עֵדֶן), and he will be the chief of the converts in the Future to Come (וְהוּא יִהְיֶה רֹאשׁ הַגֵּרִים לֶעָתִיד לָבוֹא) (Vayikra Rabbah 3:2). And he is from the first group that sits in the Heichal [Palace] of Livnat HaSapir [the Sapphire Brick] (וְהוּא מֵהַכַּת הָרִאשׁוֹנָה הַיּוֹשֶׁבֶת בְּהֵיכַל לִבְנַת הַסַּפִּיר), and these are the Neshamot [souls] of the converts (וְהֵם נִשְׁמוֹת הַגֵּרִים), who abandoned their idols and cleaved to the Torah of Hashem (אֲשֶׁר עָזְבוּ פְּסִילָם וְדָבְקוּ בְּתוֹרַת י״י), while their Nefesh [soul] had been from the Sitra Achra [Other Side] (וְנַפְשָׁם הָיְתָה מִסִּטְרָא אָחֳרָא). And it merited to cleave to holiness (וְזָכְתָה לְהִדָּבֵק בִּקְדֻשָּׁה), because of the merit of the father or mother of the convert (לְסִבַּת זְכוּת אָב אוֹ אֵם הַגֵּר), through some deed that came into their hands (עַל יְדֵי מַעֲשֶׂה שֶׁבָּא לְיָדָם), such as saving the life of a Jew (כְּגוֹן שֶׁהִצִּיל נֶפֶשׁ יְהוּדִי), and they were given their reward (וְנָתְנוּ לוֹ שְׂכָרוֹ), in that a Nefesh [soul] containing a side of holiness was brought to their son (שֶׁנִּזְדַּמְּנָה לִבְנוֹ נֶפֶשׁ שֶׁיֵּשׁ בָּהּ צַד קְדֻשָּׁה), which is from the upper Klipah nearest to holiness (שֶׁהִיא מֵהַקְּלִיפָּה הָעֶלְיוֹנָה הַקְּרוֹבָה אֶל הַקֹּדֶשׁ), and they converted and cleaved to holiness (וְנִתְגַּיְּרוּ וְנִדְבְּקוּ בִּקְדֻשָּׁה). And this is one of the three groups of converts who sit there in the Heichal [Palace] of Livnat HaSapir [the Sapphire Brick] (וְהוּא אֶחָד מִשְּׁלֹשָׁה כִּתּוֹת גֵּרִים הַיּוֹשְׁבִים שָׁם בְּהֵיכַל לִבְנַת הַסַּפִּיר), and this is the meaning of what it says in the Zohar at the end of Parashat Vayikra [25b] (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר פָּרָשַׁת וַיִּקְרָא בְּסוֹפוֹ): “Come and see, what is the difference between Yisrael and the other nations who worship idolatry? Yisrael, even though a person merits only a Nefesh [soul], stands in a level” (תָּא חֲזִי מַה בֵּין יִשְׂרָאֵל לִשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה, יִשְׂרָאֵל אַף עַל גַּב דְּלָא זָכֵי בַּר נָשָׁא אֶלָּא בְּנֶפֶשׁ, בְּדַרְגָּא קָאִים).

The explanation is (פֵּרוּשׁ), that at all events he stands in a great level and station (עַל כָּל פָּנִים בְּמַדְרֵגָה וּבְמַעֲלָה גְּדוֹלָה עוֹמֵד), fit to receive Ruach [Spirit] and Neshamah [Soul] if he wishes to rectify himself through his deeds (לְקַבֵּל רוּחַ וּנְשָׁמָה אִם יִרְצֶה לְתַקֵּן עַל יְדֵי מַעֲשָׂיו), and he is prepared and ready to receive the other levels (וְהוּא מוּכָן וּמְזוּמָן לְקַבֵּל הַמַּעֲלוֹת הָאֲחֵרוֹת), and he has the power to attain a good level through the study of Pardes [Orchard] (וְיֵשׁ בְּיָדוֹ כֹּחַ לְהַשִּׂיג מַעֲלָה טוֹבָה בְּלִמּוּד פַּרְדֵּ״ס), which is Atzilut, Beri’ah, Yetzirah, Asiyah (שֶׁהוּא אבי״ע), or through their inclusions within every Partzuf and every world (אוֹ בִּכְלִילוּת שֶׁהֵם בְּכָל פַּרְצוּף וּבְכָל עוֹלָם וְעוֹלָם). And if he does not do this (וְאִם אֵינוֹ עוֹשֶׂה זֶה), he is punished (הוּא נֶעֱנָשׁ), as it says afterward (כְּדָאֹמֵר אַחַר זֶה), this is the secret (הוּא הַסּוֹד), that Moshe Rabbeinu, peace be upon him, will demand the dishonor of the Orayta in the Future to Come (שֶׁיִּתְבַּע מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, עֶלְבּוֹנָא דְּאוֹרַיְיתָא לֶעָתִיד לָבוֹא), as our Sages of Blessed Memory said (כְּדַאֲמָרוּ חֲזַ״ל), [and the intention is] concerning the deficiency of his Neshamah [Soul] (וְהַכַּוָּנָה אֹדוֹת חֶסְרוֹן נִשְׁמָתוֹ), [of each and every one of Yisrael] (שֶׁל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל), concerning which he is judged (שֶׁנִּדּוֹן עָלֶיהָ), and each person has his own path of Pardes [Orchard] throughout the entire Torah (וְיֵשׁ לְכָל אֶחָד דֶּרֶךְ פַּרְדֵּ״ס עַל כָּל הַתּוֹרָה בִּפְנֵי עַצְמוֹ), and this one did not take his portion (וְזֶה לֹא נָטַל חֶלְקוֹ), therefore his punishment is great (לָזֶה עוֹנְשֵׁיהּ סַגִּי). And therefore he is prepared to receive his portions in spirituality (וְלָכֵן הוּא מוּכָן לְקַבֵּל חֶלְקָיו בְּרוּחָנִיּוּת), and this is the meaning of: “he desires to acquire Ruach [Spirit], and he desires to acquire the Neshamah [Soul]” (וְזֶהוּ אוֹמְרוֹ אִיהוּ בָּעֵי לְמִקְנֵי רוּחַ, וְאִיהוּ בָּעֵי לְמִקְנֵי הַנְּשָׁמָה), but the nations who worship idolatry do not acquire forever (אֲבָל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה לָא קַנְיָין לְעָלְמָא), except if he converts, whereby he acquires a Nefesh [Soul] in exchange for a Nefesh [Soul] (בַּר אִי אִתְגְּזַר דְּקָנֵי נֶפֶשׁ תַּחַת נֶפֶשׁ), a Nefesh [Soul] from another place (נֶפֶשׁ מֵאֲתַר אָחֳרָא), not from the side of impurity (לָא מִסִּטְרָא דִּמְסָאֲבָא), but from the Heichal [Palace] of Livnat HaSapir [the Sapphire Brick], from the side of holiness (אֶלָּא מֵהֵיכַל לִבְנַת הַסַּפִּיר מִסִּטְרָא דִּקְדֻשָּׁה), which is called “under the wings of the Shekhinah” (הַנִּקְרָא תַּחַת כַּנְפֵי הַשְּׁכִינָה). And this is when he saved the life of one Jew (וְזֶהוּ אִם הִצִּיל נֶפֶשׁ יְהוּדִי אֶחָד), and the Holy One Blessed Be He gave to the son of this gentile a Nefesh [Soul] of holiness (וְנָתַן הקב״ה לְבֶן הַגּוֹי הַזֶּה נֶפֶשׁ שֶׁל קְדֻשָּׁה), and he became a Ger Tzedek [Righteous Convert] (וְנַעֲשָׂה גֵּר צֶדֶק), and the word Tzedek [Righteousness] is exact (וּמִלַּת צֶדֶק דַּיְיקָא), for Malkhut of Malkhut, namely Livnat HaSapir [the Sapphire Brick] (כִּי מַלְכוּת דְּמַלְכוּת דְּהַיְינוּ לִבְנַת הַסַּפִּיר), is called Tzedek [Righteousness] (נִקְרָא צֶדֶק), as is known in the Idra Zuta (כַּנּוֹדָע בְּאַדְרָא זוּטָא) (291b), the nature of Tzedek [Righteousness] (מַהוּת צֶדֶק), while Mishpat [Judgment] is Ze’ir and his Nukvah (וּמִשְׁפָּט הוּא זְעֵיר וְנוּקְבֵיהּ), and “there is one swept away without Mishpat [Judgment]” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט) (Proverbs 13:23), if he became distant from Tzedek [Righteousness] (אִי אִתְרַחַק מִצֶּדֶק), and the one who understands will understand (וְהַמֵּבִין יָבִין). But Yisrael, who stand upon a higher level (אֲבָל יִשְׂרָאֵל דְּקַיְּימֵי בְּדַרְגָּא יַתִּיר), if he does not wish to merit more (אִי אִיהוּ לָא בָּעֵי לְמִזְכֵּי יַתִּיר), his punishment is great (עוֹנְשֵׁיהּ סַגִּיא). Woe to that sinner (וַי לְהַהוּא חַיָּיבָא), who forgets the commandments of the Orayta [Torah] (דַּאֲנָשֵׁי פִקּוּדֵי אוֹרַיְיתָא), and does not labor in the Orayta [Torah] (וְלָא אִשְׁתַּדַּל בְּאוֹרַיְיתָא), who forgets his Master (אַנְשֵׁי לְמָרֵיהּ). Concerning him it is written (עָלֵיהּ כְּתִיב): “Let sinners cease from the earth” (יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ) (Psalms 104:35), namely from the Supernal Earth (שֶׁל מַעְלָה הַנִּקְרֵאת אֶרֶץ הַחַיִּים), which is the Upper Gan Eden (הוּא הַגַּן עֵדֶן שֶׁלְּמַעְלָה) (Zohar Vayikra 28b). And because all of this depends upon the study of the Torah (וּמִפְּנֵי שֶׁכָּל זֶה תָּלוּי בְּלִמּוּד הַתּוֹרָה), it says at the beginning of this Ma’amar [discourse] (אוֹמֵר בְּהַתְחָלַת הַמַּאֲמָר הַזֶּה):

“Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), fortunate are the masters of the Neshamah [Soul] (זַכָּאֵי אִינוּן מָארֵי דְּנִשְׁמָתָא), the masters of the Orayta (מָארֵי דְּאוֹרַיְיתָא), the sons of the service of the Holy King (בְּנֵי פּוּלְחָנָא דְּמַלְכָּא קַדִּישָׁא). Woe to those sinners (וַי לְאִינוּן חַיָּיבַיָּא), who did not merit to cleave to their Master (דְּלָא זָכוּ לְאִתְדַּבְּקָא בְּמָארֵיהוֹן), and did not merit the Orayta (וְלָא זָכוּ בְּאוֹרַיְיתָא), for whoever does not merit the Orayta (דְּכָל מַאן דְּלָא זָכֵי בְּאוֹרַיְיתָא), does not merit either Ruach [Spirit] or Neshamah [Soul] (לָא זָכֵי לָא בְּרוּחַ וְלָא בִּנְשָׁמָה), and their attachment is to that side of evil species (וְאִתְדַּבְּקוּתָא דִּלְהוֹן בְּהַהוּא סִטְרָא דְּזִינִין בִּישִׁין), and such a one has no portion in the Holy King (וְהַאי לֵית לֵיהּ חוּלָקָא בְּמַלְכָּא קַדִּישָׁא), he has no portion in holiness (לֵית לֵיהּ חוּלָקָא דִּקְדוּשָּׁא). Woe to him when he departs from this world (וַי לֵיהּ כַּד יִפּוֹק מֵהַאי עָלְמָא), for he is recognized by those evil ones (דְּהָא אִתְשְׁמוֹדַע הוּא לְגַבֵּי אִינוּן בִּישִׁין), the masters of powerful insolence (מָארֵי חֲצִיפוּתָא תַּקִּיפֵי), like the dog, the messenger of the fire of Gehinom (כְּכַלְבָּא שְׁלִיחָא דְּנוּרָא דְגֵיהִנֹּם), who do not have mercy upon them (דְּלָא מְרַחֲמֵי עֲלַיְיהוּ).” (Zohar Vayikra 28b)

And in order to understand this Ma’amar [discourse] according to its proper arrangement (וּכְדֵי לְהָבִין הַמַּאֲמָר הַזֶּה עַל מַתְכֻּנְתּוֹ), I must first introduce to you a small introduction, and it is this (צָרִיךְ אֲנִי לְהַקְדִּים לְךָ הַקְדָּמָה קְטַנָּה וְהִיא זֹאת): You need to know (שֶׁצָּרִיךְ אַתָּה לָדַעַת), that the totality of all the Neshamot [Souls] is six hundred thousand (כִּי כְּלָלוּת כָּל הַנְּשָׁמוֹת הֵם שִׁשִּׁים רִבּוֹא), and each Neshamah [Soul] has the likeness of a tree with seven branches of light (וְכָל נְשָׁמָה יֵשׁ לָהּ כִּדְמוּת אִילָן שֶׁל שִׁבְעָה עֲנָפִים שֶׁל אוֹר), and they are the secret of the four elements: fire, wind, water, and earth (וְהֵם סוֹד הָאַרְבַּע יְסוֹדוֹת: אֵשׁ רוּחַ מַיִם עָפָר), and they are the four letters of the Name Havayah itself (וְהֵם אַרְבַּע אוֹתִיּוֹת שֶׁל שֵׁם הֲוָיָ״ה עַצְמָהּ). In the secret of Yechidah, Chayah, Neshamah, Ruach, Nefesh (בְּסוֹד יְחִידָה, חַיָּה, נְשָׁמָה, רוּחַ, נֶפֶשׁ), which are included within the Name Havayah itself (שֶׁנִּכְלָלוֹת בְּהַשֵּׁם הֲוָיָ״ה עַצְמָהּ), as is known (כַּנּוֹדָע), together with the thorn of the Yod, which is Yechidah (עִם קוֹצוֹ שֶׁל יוּ״ד שֶׁהִיא יְחִידָה), and the Yod itself is Abba (וְהַיוּ״ד עַצְמָהּ הִיא אַבָּא), and from it comes the secret of Chayah (וּמִמֶּנּוּ בָּאָה סוֹד חַיָּה), as it is said (שֶׁנֶּאֱמַר): “and Chokhmah gives life to its possessor” (וְהַחָכְמָה תְּחַיֶּה בְּעָלֶיהָ) (Ecclesiastes 7:12). And the first Heh is the secret of Imma (וְהַהֵ״א רִאשׁוֹנָה סוֹד אִמָּא), and from her comes Neshamah (וּמִמֶּנָּה בָּאָה נְשָׁמָה), and the Vav is Ze’ir, from whom comes Ruach (וְהַוָ״ו הוּא זְעֵיר מִמֶּנּוּ בָּא רוּחַ), and the final Heh is the Nefesh of his Nukvah (וְהֵ״א תַּתָּאָה הִיא נֶפֶשׁ דְּנוּקְבֵיהּ). And every Partzuf is included from all of them (וְכָל פַּרְצוּף הוּא כָּלוּל מִכֻּלָּם), and in every world of Atzilut, Beri’ah, Yetzirah, and Asiyah (וּבְכָל עוֹלָם וְעוֹלָם מִן אבי״ע), it has these five Partzufim (יֵשׁ לוֹ אֵלּוּ הַחֲמִשָּׁה פַּרְצוּפִים), according to the levels of the Neshamot [Souls] fit to emerge from them (כְּפִי מַדְרֵגוֹת הַנְּשָׁמוֹת הָרְאוּיוֹת לָצֵאת מֵהֶם), and each one of them has its Pardes [Orchard] in the secret of the Name Havayah, as is known (וּלְכָל אֶחָד מֵהֶם יֵשׁ לוֹ פַּרְדֵּ״ס בְּסוֹד שֵׁם יְהוָ״ה כַּנּוֹדָע), therefore there are many levels and grades among the Neshamot [Souls] (לָכֵן יֵשׁ הַרְבֵּה מַעֲלוֹת וּמַדְרֵגוֹת בַּנְּשָׁמוֹת). And these four elements are the four letters of Havayah itself (וְאֵלּוּ הָאַרְבַּע יְסוֹדוֹת הֵם הָאַרְבַּע אוֹתִיּוֹת שֶׁל הֲוָיָ״ה עַצְמָן), as mentioned in Parashat Va’era in the Zohar (כַּנִּזְכָּר בְּפָרָשַׁת וָאֵרָא בַּזֹּהַר) (Zohar Shemot 254b), and from them all created beings came into existence (וּמֵהֶם נִתְהַוּוּ כָּל הַבְּרוּאִים), each one according to the element designated within it (כָּל אֶחָד כְּפִי הַיְסוֹד שֶׁנִּזְכַּר בְּכָל אֶחָד מֵהֶם), and the Name Havayah has twelve permutations (וְשֵׁם הֲוָיָ״ה יֵשׁ לָהּ שְׁנֵים עָשָׂר צֵרוּפִים), which are the root of the Neshamot [Souls] of the Tribes of Yah (שֶׁהֵם שֹׁרֶשׁ נִשְׁמוֹת שִׁבְטֵי יָהּ), who are twelve (שֶׁהֵם שְׁנֵים עָשָׂר). And afterward the Name Havayah ascends to six hundred thousand permutations (וְאַחַר כָּךְ עוֹלֶה הַשֵּׁם הֲוָיָ״ה אֶל שִׁשִּׁים רִבּוֹא צֵרוּפִים), and within all of them there are aspects of the elements according to their permutations (וּבְכֻלָּם יֵשׁ בְּחִינוֹת הַיְסוֹדוֹת כְּפִי הַצֵּרוּפִים שֶׁלָּהֶם), and the Neshamot [Souls], which are from the four elements (וְהַנְּשָׁמוֹת שֶׁהֵם מֵאַרְבַּע יְסוֹדוֹת), in all their limbs (בְּכָל אֵיבָרֵיהֶם), have within each one the four elements (יֵשׁ בְּכָל אֶחָד הָאַרְבַּע יְסוֹדוֹת), and so it is in all the permutations (וְכָךְ בְּכָל הַצֵּרוּפִים), and therefore the Neshamot [Souls] are divided into many parts (וְעַל כֵּן הַנְּשָׁמוֹת מִתְחַלְּקוֹת לְכַמָּה חֲלָקִים), and within each part there is a complete Partzuf (וּבְכָל חֵלֶק יֵשׁ פַּרְצוּף שָׁלֵם), without end (עַד אֵין סוֹף), and this is the secret of Gilgul [Reincarnation] (וְזֶהוּ סוֹד הַגִּלְגּוּל). But the totality of all the Neshamot [Souls] is six hundred thousand (אֲבָל כְּלָלוּת כָּל הַנְּשָׁמוֹת הֵם שִׁשִּׁים רִבּוֹא), and the Torah is the root of the Neshamot [Souls] of Yisrael (וְהַתּוֹרָה הִיא שֹׁרֶשׁ הַנְּשָׁמוֹת דְּיִשְׂרָאֵל), and therefore corresponding to them there are six hundred thousand interpretations (וְלָכֵן יֵשׁ כְּנֶגְדָּם שִׁשִּׁים רִבּוֹא פֵּרוּשִׁים), and according to each interpretation from the six hundred thousand (אֲשֶׁר כְּפִי כָּל פֵּרוּשׁ מִן הַשִּׁשִּׁים רִבּוֹא), from there came into existence the root of one Neshamah [Soul] of Yisrael (מִשָּׁם נִתְהַוָּה שֹׁרֶשׁ נְשָׁמָה אַחַת מִיִּשְׂרָאֵל). And in the Future to Come (וּלְעָתִיד לָבוֹא), each and every person will read and know the Torah according to the interpretation that reaches his root (כָּל אֶחָד וְאֶחָד יִקְרָא וְיֵדַע אֶת הַתּוֹרָה כְּפִי הַפֵּרוּשׁ הַמַּגִּיעַ לְשָׁרְשׁוֹ), through which he was created (אֲשֶׁר עַל יָדוֹ נִבְרָא), and so it is in Gan Eden (וְכֵן הוּא בְּגַן עֵדֶן), and there are Neshamot [Souls] that include many interpretations (וְיֵשׁ נְשָׁמָה שֶׁכּוֹלֶלֶת כַּמָּה פֵּרוּשִׁים). And the Neshamah [Soul] of Moshe Rabbeinu, peace be upon him (וְנִשְׁמַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), included all six hundred thousand interpretations (הָיְתָה כּוֹלֶלֶת כָּל הַשִּׁשִּׁים רִבּוֹא פֵּרוּשִׁים), and therefore at night, after the departure of the Neshamah [Soul] during sleep (וְלָכֵן בַּלַּיְלָה אַחַר צֵאת הַנְּשָׁמָה בְּעֵת הַשֵּׁנָה), whoever merits to ascend Above at night (הִנֵּה מִי שֶׁזּוֹכֶה לַעֲלוֹת בַּלַּיְלָה לְמַעְלָה), after the departure of the Neshamah [Soul] during sleep (אַחַר צֵאת הַנְּשָׁמָה בְּעֵת הַשֵּׁנָה), reads there that interpretation which reaches his root (הוּא קוֹרֵא שָׁם אוֹתוֹ הַפֵּרוּשׁ הַמַּגִּיעַ אֶל שָׁרְשׁוֹ). However, there are distinctions within this matter (אָכֵן יֵשׁ בְּחִינַת חֲלוּקוֹת), for on one night this verse shines more within his Neshamah [Soul] (כִּי בַּלַּיְלָה זוֹ מֵאִיר יוֹתֵר פָּסוּק זֶה בְּנִשְׁמָתוֹ), and on another night a different verse (וּבַלַּיְלָה אַחֶרֶת פָּסוּק אַחֵר), and everything is according to his deeds (וְהַכֹּל כְּפִי מַעֲשָׂיו). And our teacher and master, Rabbi Yitzchak Luria, of blessed memory (וּמוֹרֵנוּ וְרַבֵּנוּ הָרַב ר׳ יִצְחָק לוּרְיָא זלה״ה), from whose waters we drink (אֲשֶׁר מֵימָיו אָנוּ שׁוֹתִין), would see in a person which verse shone within him more strongly (הָיָה רוֹאֶה בָּאָדָם אֵיזֶה פָּסוּק הָיָה מֵאִיר בּוֹ יוֹתֵר), and then he would explain to him the interpretation belonging to him (וְאָז הָיָה מְבָאֵר לוֹ כְּפִי הַפֵּרוּשׁ הַשַּׁיָּךְ לוֹ), according to his Neshamah [Soul] (כְּפִי נִשְׁמָתוֹ), from what he would see in his forehead (מִמַּה שֶׁהָיָה רוֹאֶה בְּמִצְחוֹ), and he would explain it to him (וְהָיָה מְבָאֲרוֹ לוֹ), so that when he would read it while awake (שֶׁכַּאֲשֶׁר יִקְרָאֶהוּ בְּהָקִיץ), his Neshamah [Soul] would ascend upward without end (תַּעֲלֶה נִשְׁמָתוֹ לְמַעְלָה לְאֵין קֵץ), and other matters would be revealed (וְיִתְגַּלּוּ דְּבָרִים אֲחֵרִים), even though the physical substance would not perceive them (הֲגַם שֶׁהַחֹמֶר לֹא יַרְגִּישׁ בָּהֶם). And these six hundred thousand interpretations are according to the Peshat [plain meaning] (וְשִׁשִּׁים רִבּוֹא פֵּרוּשִׁים אֵלּוּ הֵם כְּפִי הַפְּשָׁט), and corresponding to them are those in Aggadah (וּכְנֶגְדָּם בַּאֲגָדָה), and corresponding to them are those in Kabbalah (וּכְנֶגְדָּם בַּקַּבָּלָה), and likewise in this manner (וְכֵן כַּיּוֹצֵא בָזֶה), there is no Neshamah [Soul] that is not included from all of them (אֵין לְךָ נְשָׁמָה שֶׁאֵינָהּ כְּלוּלָה מִכֻּלָּם).

It emerges for us from the matter under discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that every Neshamah [Soul] is literally one part of the paths of the Torah that we mentioned (שֶׁכָּל נְשָׁמָה הִיא מַמָּשׁ חֵלֶק אֶחָד מִדַּרְכֵי הַתּוֹרָה שֶׁזָּכַרְנוּ), and it is literally the letters of a path of the Torah (וְהוּא מַמָּשׁ אוֹתִיּוֹת דֶּרֶךְ הַתּוֹרָה). Therefore Rashbi, peace be upon him, says (וְלָכֵן אוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם): “masters of the Neshamah [Soul], masters of the Orayta; whoever has not merited the Orayta has not merited either Ruach [Spirit] or Neshamah [Soul], and has no portion in holiness” (מָארֵי דְּנִשְׁמָתָא מָארֵי דְּאוֹרַיְתָא, כָּל מִי דְּלָא זָכָה בְּאוֹרַיְתָא לָא זָכֵי לָא בְּרוּחַ וְלָא בִּנְשָׁמָתָא, וְלֵית לֵיהּ חוּלָקָא דִּקְדוּשָּׁא) (Zohar Vayikra 25b), and the one who understands will understand (וְהַמֵּבִין יָבִין). And whoever does not engage in Torah (וְכָל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה), has the Nefesh [Soul] of a beast or an animal (יֵשׁ לוֹ נֶפֶשׁ שֶׁל חַיָּה וּבְהֵמָה), which know how to take care of their needs in worldly matters (הַיּוֹדְעִים לַעֲשׂוֹת צָרְכֵיהֶם בְּמִילֵי דְעָלְמָא), but not in heavenly matters (וְלֹא בְּמִילֵי דִשְׁמַיָּא), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Let the earth bring forth the living soul according to its kind” (תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ) (Genesis 1:24). And concerning this, Rabbi El(i)ezer said in Zohar Chadash, Midrash HaNe’elam, daf 15a (וְעַל זֶה אָמַר רַבִּי אֱל(י)עֶזֶר בַּזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם דַּף ט״ו ע״א): “Rabbi El(i)ezer said: This is the power that was given to the beasts, the animals, and the fish that were created from the earth” (אָמַר רַבִּי אֱל(י)עֶזֶר זוֹ הִיא הַכֹּחַ שֶׁנִּיתַּן לַבְּהֵמוֹת וְלַחַיּוֹת וְלַדָּגִים שֶׁנִּבְרְאוּ מִן הָאֲדָמָה), as it is said (שֶׁנֶּאֱמַר): “And the earth brought forth the living soul, and cattle, and creeping things” (וַתּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה וּבְהֵמָה וָרֶמֶשׂ) (Genesis 1:24). “Rabbi Yochanan said” (אָמַר רַבִּי יוֹחָנָן): “The Holy One Blessed Be He said: Adam, I created you exalted above all My creatures” (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אָדָם, אֲנִי בָּרָאתִי אוֹתְךָ עֶלְיוֹן עַל כָּל בְּרִיּוֹתַי), “and I breathed into you a Neshamah [Soul] that gives life to its possessor” (וְנָפַחְתִּי בְךָ נְשָׁמָה הַנּוֹתֶנֶת חַיִּים לִבְעָלֶיהָ), “hewn from My Throne” (הַגְּזוּרָה מִכִּסְאִי), “and you have returned to that living soul which I created from the earth for the beasts” (וְאַתָּה חָזַרְתָּ לְאוֹתוֹ נֶפֶשׁ חַיָּה שֶׁבָּרָאתִי מִן הָאֲדָמָה לַבְּהֵמוֹת). “By your life, from this point onward, everyone who occupies himself with My Torah and guards it” (חַיֶּיךָ מִכָּאן וָאֵילָךְ כָּל הָעוֹסֵק בְּתוֹרָתִי וְיִשְׁמוֹר אוֹתָהּ), “I shall give him that Neshamah [Soul] hewn from My Throne” (אֶתֵּן לוֹ אוֹתָהּ הַנְּשָׁמָה הַגְּזוּרָה מִכִּסְאִי), “which gives life to its possessor” (שֶׁהִיא נוֹתֶנֶת חַיִּים לִבְעָלֶיהָ), “and all those who will not occupy themselves with My Torah, their portion shall be in that living soul which they chose, so that they may perish with it” (וְכָל אוֹתָם שֶׁלֹּא יַעַסְקוּ בְּתוֹרָתִי, יִהְיֶה חֶלְקָם בְּאוֹתוֹ נֶפֶשׁ חַיָּה אֲשֶׁר בָּחֲרוּ לְמַעַן יִכְלוּ עִמָּהּ). Rabbi Chiya said (אָמַר רַבִּי חִיָּיא): If so, the nations have no Neshamah [Soul], only that living soul (אִם כֵּן אֵין לָהֶם נְשָׁמָה לַגּוֹיִם, אֶלָּא אוֹתָהּ הַנֶּפֶשׁ הַחַיָּה), and this is the meaning of what it says in the Ma’amar [Discourse] in Vayikra that I brought (וְזֶהוּ אוֹמְרוֹ בַּמַּאֲמָר וַיִּקְרָא שֶׁהֵבֵאתִי): “and their attachment is to those sides of evil species” (וְאִתְדַּבְּקוּתָא דִּלְהוֹן בְּאַנּוּן סִטְרִין דְּזִינִין בִּישִׁין) (Zohar Vayikra). And Rabbi Yochanan said there, in Zohar Chadash on Bereshit (וְאָמַר רַבִּי יוֹחָנָן [שָׁם בַּזֹּהַר חָדָשׁ דִּבְרֵאשִׁית]): “It is so” (כֵּן הוּא), the explanation being (פֵּרוּשׁ), that the nations have only that living soul (שֶׁאֵין לָהֶם לַגּוֹיִם אֶלָּא אוֹתוֹ נֶפֶשׁ הַחַיָּה), but to Yisrael, who gives it (וּלְיִשְׂרָאֵל מַאן יְהָבָה)? Rabbi Chiya wondered (תָּוַהּ רַבִּי חִיָּיא). Rabbi Eliezer said (אָמַר רַבִּי אֱלִיעֶזֶר): “Come and see, for we have learned: One who comes to purify himself is assisted” (תָּא חֲזִי דְּתָנָן בָּא לְהִטַּהֵר מְסַיְּעִין אוֹתוֹ), “what assistance is given to him?” (מַאי סִיּוּעַ יָהֲבִין לֵיהּ), “rather, that holy Neshamah [Soul] is given to him to be his support” (אֶלָּא הַהִיא נִשְׁמָתָא קַדִּישָׁא לְמֶהֱוֵי לֵיהּ סָמִיךְ, דְּיָהֲבִין לֵיהּ), “it is given to him to assist him in this world and in the World to Come” (דְּיָהֲבִין לֵיהּ לְסַיְּיעָא לֵיהּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). “Rabbi El(i)ezer said” (אָמַר רַבִּי אֱל(י)עֶזֶר): “Until thirteen years of age and below, a person's striving is with that living soul” (עַד תְּלֵיסַר שְׁנִין וּלְתַתָּא אִשְׁתַּדְּלוּתֵיהּ דְּבַר נָשׁ בְּהַהוּא נֶפֶשׁ חַיּוּתָא), “from thirteen years and upward, if he desires to be righteous” (מִתְּלֵיסַר שְׁנִין וּלְעֵילָא, אִי בָּעֵי לְמֶהֱוֵי זַכָּאָה), “they give him that holy, supernal Neshamah [Soul], which was hewn from the Throne of Glory of the King” (יָהֲבִין לֵיהּ הַהִיא נִשְׁמָתָא קַדִּישָׁא עִלָּאָה דְּאִתְגְּזָרַת מִכּוּרְסָא יְקָרָא דְּמַלְכָּא). “Rabbi Yehudah said: This is the reason for what we learned, concerning the Thirteen Attributes of Mercy, in the Mishnah of Rabbi El(i)ezer” (אָמַר רַבִּי יְהוּדָה: הַיְינוּ טַעְמָא דְּתָנִינָן, בִּתְלַת עֶשְׂרֵה מְכִילִין דְּרַחֲמֵי, בְּמַתְנִיתָא דְּרַבִּי אֱל(י)עֶזֶר).

Rabbi Shimon bar Yochai was prepared to invite the masters of the Mishnah to partake in the great feast that he made for them (דְּרַבִּי שִׁמְעוֹן בַּר יוֹחַאי הֲוָה זָמִין לְמָארֵי מַתְנִיתָא לְמֵיכַל בִּסְעוּדָתָא רַבָּא דַּעֲבַד לְהוּ), and he covered the entire house with precious garments (וְחָפָא כָּל בֵּיתָא בְּמָאנֵי דִיקָר), and seated the Rabbis on one side (וְאוֹתִיב לְרַבָּנָן בְּהַאי גִּיסָא), while he and his son were on the other side (וְהוּא וּבְרֵיהּ בְּאִידָךְ גִּיסָא). “And he was rejoicing exceedingly” (וְהֲוָה קָא בָּדַח טוּבָא). “They said to him: What is the cause of our master's rejoicing on this day more than on other days?” (אָמְרוּת לֵיהּ מַאי בְּדִיחוּתָא דְּמַר בְּהַאי יוֹמָא דֵּין מִשְּׁאָר יוֹמִין). “He said to them: On this day a holy, supernal Neshamah [Soul] descends on the four wings of the Chayah [Living Creature] to Rabbi El(i)ezer my son, and in this celebration I shall have complete joy” (אָמַר לְהוּ בְּיוֹמָא דֵין נָחֲתִין נִשְׁמָתָא קַדִּישָׁא עִלָּאָה בְּאַרְבַּע גַּדְפִין דְּחֵיוָתָא לְרַבִּי אֱל(י)עֶזֶר בְּרִי, וּבְהִילּוּלָא דָא יְהֵא לִי בְּדִיחוּתָא שְׁלֵימָתָא). “He seated Rabbi El(i)ezer his son beside him” (אוֹתְבֵיהּ לְרַבִּי אֱל(י)עֶזֶר בְּרֵיהּ לְגַבֵּיהּ), and said: “Sit, my son, sit, for on this day you are holy and among the assembly of the holy ones” (אָמַר תִּיב בְּרִי תִּיב, דְּיוֹמָא דֵין אַתְּ קַדִּישָׁא וּבְעַדְבָּא דְּקַדִּישִׁין). “Rabbi Shimon spoke one word” (אָמַר רַבִּי שִׁמְעוֹן מִילָּא חַד), the explanation being (פֵּרוּשׁ), he mentioned the Name and the unique permutation designated for this action, to bring down the Neshamah [Soul] (הִזְכִּיר שֵׁם וְצֵרוּף הַמְיֻחָד לַפְּעוּלָּה הַזֹּאת לְהוֹרִיד הַנְּשָׁמָה), “and fire encircled the house” (וַאֲסַחַר אֶשָּׁא בְּבֵיתָא), “the Rabbis went out and saw smoke ascending from the house throughout that entire day” (נָפְקוּ רַבָּנָן חָמוּ קִיטוֹרָא דַּהֲוָה סָלִיק מִבֵּיתָא כָּל הַהוּא יוֹמָא). “Rabbi Yosei, son of Rabbi Shimon ben Lakunia, came” (אֲתָא רַבִּי יוֹסֵי בַּר רַבִּי שִׁמְעוֹן בֶּן לָקוּנְיָא), “and found them astonished and standing in the marketplace” (אַשְׁכַּח דַּהֲווֹ תַּוְהֵי וְקָיְימִי בְּשׁוּקָא). “He said to them: What is this?” (אָמַר לְהוּ מַאי הַאי). “They said to him: See this smoke, it is from the supernal fire” (אָמְרוּ לֵיהּ חֲמוֹ הַאי קִיטוֹרָא מֵאֶשָּׁא דִּלְעֵילָא הוּא), “for on this day they are crowning Rabbi El(i)ezer with a holy crown” (דְּהָא מְכַתְּרִין יוֹמָא דֵין בְּכִתְרָא קַדִּישָׁא לְרַבִּי אֱל(י)עֶזֶר), “and the Rabbis saw four wings of an eagle descending within the fire that encircled him and Rabbi Shimon his father” (וַחֲמוֹ רַבָּנָן אַרְבַּע גַּדְפִין דְּנֶשֶׁר דְּנָחֲתוּ בְּאֶשָּׁא דַּאֲסַחַר לֵיהּ וּלְרַבִּי שִׁמְעוֹן אֲבוּהִי). And every person who occupies himself with Shiur Komah [The Measure of the Divine Form] (וְכָל אָדָם שֶׁעוֹסֵק בְּשִׁעוּר הַקּוֹמָה), merits the Partzuf of Chayah (הוּא זוֹכֶה לְפַרְצוּף חַיָּה), and if he merits more (וְאִם יִזְכֶּה יוֹתֵר), he will merit also Yechidah (יִזְכֶּה גַּם בִּיחִידָה). However (אָמְנָם), even Moshe Rabbeinu, peace be upon him, did not merit it (אֲפִלּוּ מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם לֹא זָכָה בָּהּ), except during those days when he was in the heights (כִּי אִם אוֹתָן הַיָּמִים שֶׁהָיָה בַּמָּרוֹם), and immediately after Yisrael sinned (וְתֵכֶף אַחַר שֶׁחָטְאוּ יִשְׂרָאֵל), it returned and departed from him (חָזְרָה וּפָרְחָה מִמֶּנּוּ), and caused the breaking of the Tablets (וְגָרְמָה שְׁבִירַת הַלּוּחוֹת). And since Yechidah is attained by only a few (וְהִנֵּה לִהְיוֹת שֶׁיְּחִידָה מְעַטִּים הֵם הַזּוֹכִים בָּהּ), this is the meaning of what is said in the Gemara (וְהַיְינוּ דְּאָמַר בַּגְּמָרָא): “I have seen the sons of ascent, and they are few” (רָאִיתִי בְּנֵי עֲלִיָּה וְהֵם מְעַטִּים) (Sukkah 45b), meaning (רוֹצֶה לוֹמַר), that the Name Yah includes Chayah and Neshamah (כִּי שֵׁם יָ״ה הוּא כּוֹלֵל חַיָּה נְשָׁמָה), for Chayah is in Abba, namely the Yod (לְפִי שֶׁחַיָּה הִיא בְּאַבָּא הַיְינוּ י׳), and the Neshamah is in Imma, namely the Heh (וְהַנְּשָׁמָה הִיא בְּאִמָּא דְּהַיְינוּ ה׳), while Yechidah is in Arich, which is above Yah (וִיחִידָה הִיא בַּאֲרִיךְ שֶׁהִיא עַל יָ״ה), because Arich is alluded to in the thorn of the upper Yod (מִפְּנֵי שֶׁאֲרִיךְ רָמוּז בְּקוֹצוֹ שֶׁל יוּ״ד הָעֶלְיוֹן), and those who merit this are few (וְהֵם מְעַטִּים הַזּוֹכִים לְכָךְ). And even the Neshamah, which is from the sweetened Gevurah (וַאֲפִלּוּ הַנְּשָׁמָה שֶׁהִיא מִן הַגְּבוּרָה הַמְמוּתֶּקֶת), not many merit it (לֹא הַרְבֵּה זוֹכִים אֵלֶיהָ), for even Rabbi El(i)ezer, son of Rabbi Shimon bar Yochai, of blessed memory (שֶׁאֲפִלּוּ רַבִּי אֱל(י)עֶזֶר בַּר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי זלה״ה), when he merited the Neshamah (כְּשֶׁזָּכָה לַנְּשָׁמָה), made a feast (עָשָׂה סְעוּדָה), as it says in the Zohar, Parashat Bereshit (כְּמוֹ שֶׁאוֹמֵר בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית). And in our generation (וּבְדוֹרֵינוּ זֶה), there is almost not even one of them who possesses a Neshamah from Imma Ila’ah of Atzilut (כִּמְעַט אֵין גַּם אֶחָד מֵהֶם שֶׁיֵּשׁ לוֹ נְשָׁמָה מֵאִמָּא עִלָּאָה דַּאֲצִילוּת), but only from other worlds of Beri’ah, Yetzirah, and Asiyah (רַק מֵעוֹלָמוֹת אֲחֵרִים שֶׁל בי״ע), and the one who understands will understand (וְהַמֵּבִין יָבִין). And with this the four wondrous actions of the hairs are completed (וּבָזֶה נִשְׁלְמוּ הָאַרְבַּע פְּעוּלוֹת נוֹרָאוֹת שֶׁל הַשְּׂעָרוֹת), and in every single hair there is one world (וּבְכָל שַׂעַר וְשַׂעַר יֵשׁ עוֹלָם אֶחָד), for reverse Se’ar [hair] and you will find Eser [ten] (כִּי הֲפוֹךְ שֵׂעָר וְתִמְצָא עֶשֶׂר), and also Eres Davai [a sickbed of suffering] (וְגַם עֶרֶשׂ דְּוַי), which comes from the Dinim [judgments] (הַבָּאָה מֵהַדִּינִים), and also Ra’ash [tumult], as it is said (וְגַם רַעַשׁ שֶׁנֶּאֱמַר): “And I heard behind me the sound of a great tumult” (וָאֶשְׁמַע מֵאַחֲרַי קוֹל רַעַשׁ גָּדוֹל) (Ezekiel 3:12), for the hairs are made from Ohr Chozer [Returning Light] (כִּי הַשְּׂעָרוֹת הֵם נַעֲשִׂים מֵאוֹר חוֹזֵר), which is called Achorayim [Back Parts] (הַנִּקְרָא אֲחוֹרַיִים). And this is the secret of: “No kingdom touches its fellow even by the breadth of a hair” (וְזֶהוּ סוֹד אֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ אֲפִלּוּ כִּמְלֹא נִימָא) (Yoma 38b), and also what the Sages of Blessed Memory said (וְגַם אָמְרוּ חֲכָמִים ז״ל): “The Holy One Blessed Be He is exacting with those around Him to the breadth of a hair” (הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִם סְבִיבָיו כְּחוּט הַשַּׂעֲרָה) (Yevamot 121b), to bring one into the secret of the hairs (לְהָבִיא אֶל סוֹד הַשְּׂעָרוֹת), which are a complete world (שֶׁהוּא עוֹלָם מָלֵא), for one whose Neshamah [Soul] is from them, as is known (מִי שֶׁנִּשְׁמָתוֹ מֵהֶם כַּנּוֹדָע). But the Tikkunim [Rectifications] of the hairs are in the place where they are meant to be (אֲבָל הַתִּקּוּנִים שֶׁל הַשְּׂעָרוֹת הֵם בַּמָּקוֹם שֶׁצְּרִיכִים לִהְיוֹת), namely on the head (דְּהַיְינוּ בָּרֹאשׁ), to cover the Oref [Nape] (לְכַסּוֹת הָעֹרֶף), and to drive away the Gardinei Tehirin [Luminous Sparks] (וּלְגָרֵשׁ הַגַּרְדִּינֵי טְהִירִין), and the lower beard is also the secret of the five Havayot of Gevurot [Strengths] (וְהַזָּקָן הַתַּחְתּוֹן הוּא גַּם כֵּן סוֹד ה׳ הֲוָיוֹת גְּבוּרוֹת), which are necessary for the warming of the Zivug [Union] (הַצְּרִיכִים לְחִמּוּם הַזִּוּוּג), and they cause arousal (וְהֵם גּוֹרְמִים הִתְעוֹרְרוּת), and the upper beard depends upon this (וְזָקָן הָעֶלְיוֹן תָּלוּי זֶה בָּזֶה), for a saris [eunuch] has no beard (כִּי הַסָּרִיס אֵין לוֹ זָקָן). And this is the blind Tanin [Serpent-Dragon] (וְהוּא הַתַּנִּין עִיּוֵר), which is between Samael and wicked Lilit (שֶׁהוּא בֵּין סמאל וְלִילִית הָרְשָׁעָה), corresponding to the Yesod of holiness (דּוּגְמַת יְסוֹד דִּקְדֻשָּׁה), but it is blind (אֲבָל הוּא עִיּוֵר), for it has no colors (שֶׁאֵין לוֹ גְּוָנִים), and it does not act as the shoshvin [attendant intermediary] between them (וְאֵינוֹ עוֹשֶׂה שׁוֹשְׁבִינוּת בֵּינֵיהֶם), except at the time of a plague, may the Merciful One save us (כִּי אִם בִּשְׁעַת הַמַּגֵּפָה רַחֲמָנָא לִיצְלַן). And likewise it is castrated (וְכֵן הוּא מְסֹרָס), so that the eggs of the Tzifaoni [Viper] shall never emerge (שֶׁלֹּא יֵצְאוּ בֵּיצֵי צִפְעוֹנִי לְעוֹלָם), as it is said (שֶׁנֶּאֱמַר): “And the seed of the wicked shall be cut off” (וְזֶרַע רְשָׁעִים נִכְרָת) (Psalms 37:28), for were it not so (שֶׁאִלּוּלֵי זֹאת), they would throw the world into confusion (הָיוּ מְטַשְׁטְשִׁין עָלְמָא). And all the Shedin [Demons], Ruchin [Spirits], and Lilin [Night-Spirits] that were created on the eve of Shabbat at twilight (וְכָל הַשֵּׁדִין וְרוּחִין וְלִילִין שֶׁנִּבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת), came from the drops of Adam HaRishon (הָיוּ מִן הַטִּפִּין שֶׁל אָדָם הָרִאשׁוֹן), who had relations during the weekdays (שֶׁשִּׁמֵּשׁ בִּימֵי הַחוֹל), from which Shedin [Demons] were made (שֶׁנַּעֲשׂוּ מֵהֶם שֵׁדִין), and had those drops reached the earth (וְאִלּוּ הִגִּיעוּ הַטִּפִּין לָאָרֶץ), they would have returned the world to Tohu vaVohu [Chaos and Void] (הָיוּ חוֹזְרִים אֶת הָעוֹלָם לְתֹהוּ וָבֹהוּ). And it is said regarding Yosef (וְנֶאֱמַר בְּיוֹסֵף), who is the Yesod of the Holy Covenant (שֶׁהוּא יְסוֹד בְּרִית קֹדֶשׁ): “beautiful of form and beautiful of appearance” (יְפֵה תֹאַר וִיפֵה מַרְאֶה) (Genesis 39:6), which is literally the beard (שֶׁהוּא מַמָּשׁ הַזָּקָן), in which is the splendor of the face (שֶׁבּוֹ הֲדָרַת פָּנִים), excluding the eunuchs (לְאַפּוֹקֵי הַסָּרִיסִים), who possess no splendor of face, neither lower nor upper (אֵין לוֹ הֲדָרַת פָּנִים לֹא תַּחְתּוֹן וְלֹא עֶלְיוֹן). And that group called Lilin [Night-Spirits] (וְאוֹתָהּ הַכִּתָּה הַנִּקְרֵאת לִילִין), are covered with hairs from their heads to their feet (הֵם מְלֵאִים שְׂעָרוֹת מֵרֹאשָׁם וְעַד רַגְלֵיהֶם), but upon their heads they have no hair (אֲבָל עַל רֹאשָׁם אֵין לָהֶם שֵׂעָר), and all their bodies and faces are filled with those hairs (וְכָל גּוּפָם וּפְנֵיהֶם מָלֵא מֵהֶם מֵהַשְּׂעָרוֹת). And this Lilit has fourteen evil times (וְיֵשׁ לְהַלִּילִית הַזֹּאת אַרְבַּע עֶשְׂרֵה עִתִּים רָעִים), and evil names and evil powers (וְשֵׁמוֹת רָעִים וְכֹחוֹת רָעִים), whose names are these (אֲשֶׁר אֵלֶּה הֵם שְׁמוֹתָם): Lilin (לִילִי״ן), on account of Lilit (עַל שֵׁם לִילִית), Avitu (אביט״ו), Avinu (אבי״נו), Amzarfu (אמזרפ״ו), Hakash (הק״ש), Odom (אוד״ם), Ikpidu (איקפיד״ו), Aylu (אייל״ו), Tatrotah (טטרוט״ה), Abgiktah (אבגיקט״ה), Shtrigah (שטריג״ה), Klovatzah (קלובטז״ה), Tilhui (תילהו״י), Pirteshah (פירטש״ה). And all of these are appointed to kill children, Heaven forbid (וְכָל אֵלּוּ הֵם מְמֻנִּים לְהָמִית הַיְלָדִים בַּר מִינָן), especially through the witches (וּבִפְרָט עַל יְדֵי הַמְכַשְּׁפוֹת), whom in the Ashkenazic tongue they call Kinder-Benemern [the child-stealers / child-harmers] (שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז קינדר בינעמרינ״ש). And when they adjure these spirits (וּכְשֶׁהֵם מַשְׁבִּיעִים אֶת הָרוּחוֹת הָאֵלֶּה), they clothe themselves within them (מִתְלַבְּשִׁים בָּהֶם), and they mention in their adjurations (וּמַזְכִּירִים בְּהַשְׁבָּעוֹתָם): “that you shall come as scattered hair” (שֶׁתָּבוֹאִי כִּנְפוּץ שֵׂעָר), and then the spirit clothes itself within her (וְאָז מִתְלַבֵּשׁ הָרוּחַ בָּהּ), and she appears as nothing other than a mass of hairs (וְאֵינָהּ נִרְאֵית כִּי אִם חֲתִיכַת שְׂעָרוֹת), and “hair upon a woman is Ervah [nakedness]” (וְשֵׂעָר בְּאִשָּׁה עֶרְוָה) (Berakhot 24a), for these evil groups attach themselves to her (שֶׁמִּתְדַּבְּקִים בָּהּ כִּתּוֹת הָרָעִים הַלָּלוּ). And were it not decreed from Heaven (וְאִלּוּלֵי שֶׁהוּא נִגְזָר מִשָּׁמַיִם), they would not be able to punish these children (לֹא הָיוּ יְכוֹלִים לְהַעֲנִישׁ לַיְלָדִים הַלָּלוּ), except because the sin of the debts of their fathers caused it (אֶלָּא בַּעֲבוּר שֶׁגָּרַם הַחֵטְא שֶׁל חוֹבֵי דַּאֲבוֹהוֹן), as mentioned in the Sava, Parashat Mishpatim (כַּנִּזְכָּר בַּסָּבָא פָּרָשַׁת מִשְׁפָּטִים), and as I shall explain in the secret of the Tikkun [Rectification] of Friday Night (וְכַאֲשֶׁר אֲפָרֵשׁ בְּסוֹד תִּקּוּן לֵיל שַׁבָּת), all the details of the sins that cause the oppression of children (כָּל הַפְּרָטִים שֶׁל הַחֲטָאִים הַגּוֹרְמִים עֲשִׁיקַת הַיְלָדִים), and not like the fools who say that it is a nocturnal occurrence (וְלֹא כְּמוֹ הַשּׁוֹטִים הָאוֹמְרִים שֶׁהוּא מִקְרֶה לַיְלָה). And even though the verse says (וְאַף עַל פִּי שֶׁאוֹמֵר הַפָּסוּק): “I saw the tears of the oppressed, and they had no comforter” (רָאִיתִי דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1), the explanation is (פֵּרוּשׁ הוּא), why should they die through the debts of their fathers (לָמָּה יָמוּתוּ בְּחוֹבֵי דַּאֲבוֹהוֹן), as it says in the Sava (כְּאוֹמְרוֹ בַּסָּבָא): “A person of one day, do they judge him with judgment? Master of the world, where is Your mercy?” (בַּר נָשׁ דְּחַד יוֹמָא דָּנִין לֵיהּ דִּינָא מָארֵי דְּעָלְמָא אָן הוּא רַחֲמָנוּתָךְ). And behold, it is written (וְהָא כְּתִיב): “Each man shall be put to death for his own sin; children shall not be put to death for fathers” (אִישׁ בְּחֶטְאוֹ יוּמָת לֹא יוּמְתוּ בָנִים עַל אָבוֹת) (Deuteronomy 24:16), and it is said (וְנֶאֱמַר): “visiting the iniquity of fathers upon children” (פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים) (Exodus 20:5), and we set the verses against one another (וְרָמִינָן קְרָאֵי אַהֲדָדֵי), and we answer (וּמְתָרְצִינָן): it is not difficult (לֹא קַשְׁיָא), this is when they grasp the deeds of their fathers in their hands (הָא כְּשֶׁאוֹחֲזִים מַעֲשֵׂה אָבוֹתֵיהֶם בִּידֵיהֶם), and this is when they do not grasp the deeds of their fathers in their hands (הָא כְּשֶׁאֵין אוֹחֲזִים מַעֲשֵׂה אָבוֹתֵיהֶם בִּידֵיהֶם). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), when the Holy One Blessed Be He sees (כְּשֶׁרוֹאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא), that the thought of the children of exchange and their companions mentioned partly in the words of our Sages of Blessed Memory (שֶׁמַּחֲשֶׁבֶת בְּנֵי תְמוּרָה וַחֲבֵירֵיהֶם הַנִּזְכָּרִים קְצָתָם בְּדִבְרֵי רַבּוֹתֵינוּ ז״ל), will produce bitter fruit (יֵיעָשׂוּ פְּרִי מַר), and afterward will become leavened in it (וְיַחְמְצוּן בָּהּ לְבָתַר), “He plucks them when they give fragrance” (לָקִיט לוֹן כַּד יָהֲבִין רֵיחִין) (see Zohar Bereshit 56b). And all this is great mercy (וְכָל זֶה הוּא רַחֲמָנוּת גָּדוֹל), as it is said (שֶׁנֶּאֱמַר): “My beloved went down to his garden to gather roses” (דּוֹדִי יָרַד לְגַנּוֹ לִלְקוֹט שׁוֹשַׁנִּים) (Song of Songs 6:2). And all this comes (וְכָל זֶה בָּא): “Because you drowned others, they drowned you, and in the end those who drowned you will be drowned” (עַל דְּאַטְפַת אַטְפוּךְ וְסוֹף מְטִיפַיִךְ יְטוּפוּן) (Pirkei Avot 2:6), as it is said (שֶׁנֶּאֱמַר): “A man oppressed by the blood of a soul shall flee until the pit; let none support him” (אָדָם עֹשֵׁק בְּדַם נָפֶשׁ עַד בּוֹר יָנוּס אַל יִתְמְכוּ בוֹ) (Proverbs 28:17). And no merit helps him (וְאֵין מוֹעִיל לוֹ זְכוּת), that the punishment should be suspended (שֶׁיִּהְיֶה תּוֹלֶה הָעֹנֶשׁ), except until the third and fourth generation (אֶלָּא עַד דּוֹר שְׁלִישִׁי וּרְבִיעִי), and then he will die a death of oppression (וְאָז יָמוּת מִיתַת עֲשִׁיקָה), as it is said (שֶׁנֶּאֱמַר): “visiting the iniquity of fathers upon children” (פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים) (Exodus 20:5), meaning (רָצָה לוֹמַר), concerning that which causes Lilit to oppress the children (אוֹדוֹת שֶׁגּוֹרֵם שֶׁיַּעֲשׁוֹק לִילִית הַבָּנִים), “upon the third and upon the fourth” (עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים) (Exodus 20:5), and all this is “to those who hate Me” (וְכָל זֶה הוּא לְשׂוֹנְאָי) (Exodus 20:5), meaning (רָצָה לוֹמַר), when they grasp the deeds of their fathers in their hands (כְּשֶׁאוֹחֲזִין מַעֲשֵׂה אָבוֹתֵיהֶם בִּידֵיהֶם). And all this is foreseen by the Holy One Blessed Be He (וְכָל זֶה צוֹפֶה הַקָּדוֹשׁ בָּרוּךְ הוּא), Who knows future events (הַיּוֹדֵעַ עֲתִידוֹת), that they will be evil and sinful (שֶׁיִּהְיוּ רָעִים וְחַטָּאִים), through the power of the thoughts of their fathers (מִכֹּחַ מַחְשְׁבוֹת אֲבוֹתֵיהֶם). And the entire resolution of “when they grasp the deeds of their fathers in their hands” and “when they do not grasp” (וְכָל הַתֵּירוּץ שֶׁל אוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם וְלֹא אוֹחֲזִין), the Tanna derives precisely (מְדַיֵּיק הַתַּנָּא) (Berakhot 7a), from the two verses of “visiting the iniquity of fathers” (מִשְּׁנֵי הַפְּסוּקִים שֶׁל פֹּקֵד עֲוֹן אָבוֹת). One in Parashat Yitro (חַד בְּפָרָשַׁת יִתְרוֹ), adds to it “to those who hate Me” (מוֹסִיף בּוֹ לְשׂוֹנְאָי), namely when they grasp the deeds of their fathers in their hands (הַיְינוּ כְּשֶׁאוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם), while in Parashat Ki Tisa (וּפָרָשַׁת כִּי תִשָּׂא), it does not add “to those who hate Me” (אֵינוֹ מוֹסִיף בּוֹ לְשׂוֹנְאָי), and from the affirmative you hear the negative (וּמִכְּלַל הֵן אַתָּה שׁוֹמֵעַ לָאו), that if they do not grasp them, He does not visit their iniquity (אִם לֹא אוֹחֲזִין אֵינוֹ פּוֹקֵד), and thus fulfills the verse (וּמְקַיֵּים בּוֹ פָּסוּק): “Children shall not be put to death for fathers” (לֹא יוּמְתוּ בָנִים עַל אָבוֹת) (Deuteronomy 24:16). And furthermore we may say (וְעוֹד נוּכַל לוֹמַר), that “to those who hate Me” (לְשׂוֹנְאָי), refers to that person who causes his children to be oppressed (קָאֵי עַל אוֹתוֹ אִישׁ הַגּוֹרֵם לַעֲשׁוֹק יְלָדָיו), for he himself is reincarnated in the aforementioned punishment (הוּא מְגֻלְגָּל עַצְמוֹ בָּעוֹנֶשׁ הַנִּזְכָּר), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), and certainly it is fitting that this verse call him a hater of the Omnipresent (וּבוַדַּאי רָאוּי לָזֶה שֶׁיִּקְרָא אוֹתוֹ הַפָּסוּק שׂוֹנֵא הַמָּקוֹם), because of his hatred toward his children (אוֹדוֹת שִׂנְאַת יְלָדָיו). And Teshuvah [Repentance] stands as a shield before the punishment (וְגַם הַתְּשׁוּבָה כְּתָרִים בִּפְנֵי הַפּוּרְעָנוּת), to protect from this punishment (לְהָגֵן מֵעוֹנֶשׁ זֶה), therefore (לָכֵן), regarding the Thirteen Attributes of Mercy (אֵצֶל י״ג מְכִילִין), it says “and He shall cleanse” (אוֹמֵר וְנַקֵּה), if he repents (אִם יַעֲשֶׂה תְּשׁוּבָה), “He shall not cleanse [Lo Yenakeh]” (לֹא יְנַקֶּה), if he does not repent (אִם לֹא יַעֲשֶׂה תְּשׁוּבָה), and then (וְאָז): “visiting the iniquity of fathers upon children” (פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים) (Exodus 34:7). And this is the secret of the verse in Psalms, Psalm 36 (וְזֶהוּ סוֹד הַפָּסוּק שֶׁל תְּהִלִּים מִזְמוֹר ל״ו): “Iniquity he devises upon his bed; he sets himself upon a way that is not good; he does not despise evil” (אָוֶן יַחְשֹׁב עַל מִשְׁכָּבוֹ יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב רָע לֹא יִמְאָס) (Psalms 36:5). This means (יִרְצֶה לוֹמַר בָּזֶה), “iniquity he devises upon his bed” (אָוֶן יַחְשֹׁב עַל מִשְׁכָּבוֹ), meaning, when he unites with his wife, he thinks of another woman and the like (רוֹצֶה לוֹמַר בְּהִזְדַּוְּגוֹ עִם אִשְׁתּוֹ יְהַרְהֵר עַל אִשָּׁה אַחֶרֶת וְכַיּוֹצֵא בָּזֶה). And what is made from this (וּמַה נַעֲשֶׂה מִזֶּה), the verse says there (אוֹמֵר הַפָּסוּק הָתָם): “he sets himself upon a way that is not good” (יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב), at the time when the Tikla [Scale] inclines toward the side of impurity (בִּזְמַן שֶׁהַטִּיקְלָא נִכְרַעַת לְצַד הַטּוּמְאָה), and is called “balances of deceit” (וְנִקְרֵאת מֹאזְנֵי מִרְמָה) (Hosea 12:8), and then the Neshamot [Souls] are oppressed there in this Tikla [Scale] (וְאָז הַנְּשָׁמוֹת נֶעֱשָׁקוֹת שָׁם בַּטִּיקְלָא הַזֹּאת), and then truly it is decreed upon him (וְאָז בֶּאֱמֶת נִגְזַר עָלָיו), that he too shall set himself upon this way that is not good (שֶׁיִּתְיַצֵּב גַּם כֵּן עַל הַדֶּרֶךְ לֹא טוֹב הַזֶּה), measure for measure (מִדָּה כְּנֶגֶד מִדָּה). And it is known from the words of the Sava of Parashat Mishpatim (וְנוֹדַע מִדִּבְרֵי הַסָּבָא דְּפָרָשַׁת מִשְׁפָּטִים), and it is known there (וְיָדוּעַ שָׁם), that literally Klipat Nogah [is the way to Gan Eden (שֶׁמַּמָּשׁ הַקְּלִיפַּת נֹגַהּ, הִיא דֶּרֶךְ לְגַן עֵדֶן), to the Heichal [Palace] of Livnat HaSapir [the Sapphire Brick] (אֶל הֵיכַל לִבְנַת הַסַּפִּיר), called the basket of the Neshamot [Souls] (הַנִּקְרָא סַל הַנְּשָׁמוֹת), and all Neshamot [Souls] are compelled to go by that way (וּמֻכְרָחִים כָּל הַנְּשָׁמוֹת לֵילֵךְ דֶּרֶךְ שָׁם), whether in ascent or in descent (הֵן בַּעֲלִיָּה הֵן בִּירִידָה). And therefore when he causes through his thought that the Tikla [Scale] stand on the side of impurity (וְלָכֵן כְּשֶׁגּוֹרֵם בְּמַחֲשַׁבְתּוֹ שֶׁיַּעֲמוֹד הַטִּיקְלָא בְּצַד הַטּוּמְאָה), then certainly the Neshamah [Soul] descending to this child that will come forth from his seed stands on a way that is not good (אָז בְּוַדַּאי הַנְּשָׁמָה הַיּוֹרֶדֶת לַיֶּלֶד הַזֶּה, שֶׁיֵּצֵא מִזַּרְעוֹ, עוֹמֵד בְּדֶרֶךְ לֹא טוֹב). And the verse complains about such a man (וְהַפָּסוּק מִתְרַעֵם עַל אִישׁ כָּזֶה): “he sets himself upon a way that is not good; he does not despise evil” (יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב רָע לֹא יִמְאָס), in astonishment (בִּתְמִיָּה), if he is a master of soul (אִם בַּעַל נֶפֶשׁ הוּא), who knows that he causes evil to the child (שֶׁיּוֹדֵעַ שֶׁגּוֹרֵם רָעָה לַיֶּלֶד), that he will fall into these evil nets of Samael and Lilit (שֶׁיִּפּוֹל בְּמִכְמוֹרֵי הָרָעִים הָאֵלֶּה, שֶׁל סמאל וְלִילִית). And also Ra [Evil] is an acronym for Rosh Akev [Head-Heel] (וְגַם רַע הוּא נוֹטָרִיקוֹן רֹאשׁ עָקֵב), to indicate that he causes the head of the Klipot to rule over the heel of holiness (לְהוֹרוֹת שֶׁגּוֹרֵם שֶׁרֹאשׁ הַקְּלִיפּוֹת שׁוֹלֵט בְּעָקֵב הַקְּדֻשָּׁה). And then it is evil in the eyes of Hashem (וְאָז הוּא רַע בְּעֵינֵי יְהוָה), and this is sufficient for one who understands (וְדַי לַמֵּבִין).

And its explanation is (וּפֵרוּשׁוֹ): because strife was born into the world (לִהְיוֹת שֶׁנּוֹלְדָה קְטָטָה בָּעוֹלָם), and the Klipot desire to draw sustenance from holiness (וְהַקְּלִיפּוֹת רוֹצִים לִינַק מִן הַקְּדֻשָּׁה), and they have no dominion except over the heel of holiness (וְאֵינָהּ שׁוֹלֶטֶת כִּי אִם בֶּעָקֵב שֶׁל קְדֻשָּׁה), while holiness desires to remove the sparks of holiness swallowed within the head of the Klipot (וְהַקְּדֻשָּׁה רְצוֹנָהּ לְהָסִיר נִיצוֹצוֹת הַקְּדֻשָּׁה הַבְּלוּעוֹת בְּרֹאשׁ הַקְּלִיפּוֹת). And your sign is Ra [Evil] (וְסִימָנָךְ רַע), which is an acronym for Rosh Akev [Head-Heel] (שֶׁהוּא רֹאשׁ עָקֵב). In this Er, the firstborn of Yehudah, sinned (בָּזֶה חָטָא עֵר בְּכוֹר יְהוּדָה), for his name was Er (שֶׁהָיָה שְׁמוֹ עֵר), namely Akev Rosh [Heel-Head] (דְּהַיְינוּ עָקֵב רֹאשׁ), to indicate that the heel of holiness rules over the head of the Klipot (לְהוֹרוֹת שֶׁעָקֵב הַקְּדֻשָּׁה שׁוֹלֶטֶת בְּרֹאשׁ הַקְּלִיפּוֹת), in order to remove what it swallowed from its mouth (לְהָסִיר בּוֹלְעוֹ מִפִּיו), as it is written (כִּדְכְתִיב): “You broke the heads of the Taninim [Sea-Dragons] upon the waters” (שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם) (Psalms 74:13), meaning (כְּלוֹמַר), that He breaks the heads of the Klipot because of the waters (שֶׁמְּשַׁבֵּר רָאשֵׁי הַקְּלִיפּוֹת עַל עִסְקֵי הַמַּיִם), which are drops of Chesed [Kindness] swallowed in the head of the Klipot (שֶׁהֵם טִפִּין שֶׁל חֶסֶד הַבְּלוּעִים בְּרֹאשׁ הַקְּלִיפּוֹת), which are called Taninam [dragons], written defectively (שֶׁנִּקְרָא תַּנִּינָם חָסֵר), to indicate the head of this Klipah (לְהוֹרוֹת לְרֹאשׁ הַקְּלִיפָּה הַזֹּאת). This is what Rashbi said in Parashat Bo (הַיְינוּ שֶׁאָמַר רַשְׁבִּ״י בְּפָרָשַׁת בֹּא) (Zohar Shemot 34b) concerning this very verse (בַּפָּסוּק עַצְמוֹ), and he says that these Taninim [Dragons] have an opening in their head (וְאוֹמֵר שֶׁאֵלּוּ הַתַּנִּינִים יֵשׁ נֶקֶב בְּרֹאשָׁם), alluding to a receptacle they possess in their head (לִרְמוֹז בֵּית קִבּוּל שֶׁיֵּשׁ לָהֶם בְּרֹאשָׁם), to draw the flow from the heel of holiness (לִשְׁאֹב הַשֶּׁפַע מֵעָקֵב הַקְּדֻשָּׁה). But Er, the firstborn of Yehudah, did not do so (וְעֵר בְּכוֹר יְהוּדָה לֹא עָשָׂה כֵּן), rather he gave dominion to the Tree of Death (אֶלָּא הִשְׁלִיט אִילָנָא דְּמוֹתָא), and wasted upon the ground (וְשִׁחֵת אַרְצָה) (Genesis 38:9), and strengthened the Klipot by spilling the flow of the Holy Covenant upon the ground (וְהִגְבִּיר הַקְּלִיפּוֹת בְּשָׁפְכוֹ הַשֶּׁפַע שֶׁל בְּרִית קֹדֶשׁ אַרְצָה), into the hands of the Klipot (בִּידֵי הַקְּלִיפּוֹת), and caused the head of the Klipot to rule over the heel of holiness (וְעָשָׂה שֶׁרֹאשׁ הַקְּלִיפּוֹת שָׁלַט בְּעָקֵב הַקְּדֻשָּׁה), and thus Er became transformed into Ra [Evil] (וְנִתְהַוָּה מִמֶּנּוּ שֶׁנֶּהְפַּךְ עֵר לְרַע), and Hashem put him to death (וַיְמִיתֵהוּ י״י) (Genesis 38:7), because he gave dominion to the Tree of Death (שֶׁהוּא הִשְׁלִיט אִילָנָא דְּמוֹתָא), and therefore he became attached to death (וְלָזֶה נִדְבַּק בַּמָּוֶת). And therefore the Holy One Blessed Be He created the first Chavah (וְלָכֵן בָּרָא הקב״ה חַוָּה רִאשׁוֹנָה), in order to be a helpmate opposite him (כְּדֵי לִהְיוֹת לוֹ עֵזֶר כְּנֶגְדּוֹ), and not to waste seed upon the ground (לֹא לְהַשְׁחִית אַרְצָה), and the drops were oppressed through her because of her sin (וְנֶעֶשְׁקוּ הַטִּפִּין עַל יָדָהּ בְּחֶטְאָהּ), to be created from them Shedin [Demons] and Lilin [Night-Spirits] (לְהִבָּרֵא מֵהֶם שֵׁדִין וְלִילִין). And by reciting Keri’at Shema with Kavanah [Intent] (וּבְקָרְאוֹ קְרִיאַת שְׁמַע בְּכַוָּנָה), he kills every night one thousand one hundred and twenty-five of them (הוּא הוֹרֵג בְּכָל לַיְלָה אֶלֶף וּקְכ״ה מֵהֶם), those who prevent the Neshamah [Soul] from ascending Above into the Academy of Gan Eden (הֵם הַמְעַכְּבִים לַעֲלוֹת הַנְּשָׁמָה לְמַעְלָה בִּמְתִיבְתָּא דְּגַן עֵדֶן), as it is said (שֶׁנֶּאֱמַר): “For your iniquities have separated between you and your God” (כִּי אִם עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּילִים בֵּינְכֶם לְבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). See Zohar, Parashat Balak, on the verse (עַיֵּין זֹהַר פָּרָשַׁת בָּלָק עַל פָּסוּק): “He shall not lie down until he eats of the prey, and drinks the blood of the slain” (לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף וְדַם חֲלָלִים יִשְׁתֶּה) (Numbers 23:24; Zohar Bamidbar 211a), in the secret of Keri’at Shema (בְּסוֹד קְרִיאַת שְׁמַע), that he cuts off and kills these prosecutors (הוּא כּוֹרֵת וּמֵמִית אֶת הַמְקַטְרְגִים הָאֵלֶּה), and extracts the holy sparks from them (וּמוֹצִיא הַנִּיצוֹצוֹת הַקְּדוֹשִׁים מֵהֶם), until “Hashem shall punish the host of the high ones on high, and afterward the kings of the earth upon the earth” (עַד שֶׁיִפְקֹד י״י עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְאַחַר כָּךְ עַל מַלְכֵי הָאֲדָמָה בָּאֲדָמָה) (Isaiah 24:21). And then the separation between good and evil will be completed (וְאָז הוּא הַשְׁלָמַת הַהַבְדָּלָה בֵּין טוֹב לְרָע), and between impure and pure (וּבֵין טָמֵא לְטָהוֹר), and the final completion of the Tikkun [Rectification] of selecting food from refuse (וְגֶמֶר סוֹף תִּקּוּן בֵּרוּר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת). And then Yisrael, who are the side of good (וְאָז יִשְׂרָאֵל שֶׁהֵם צַד הַטּוֹב), will separate and bring them forth from among the nations (יְבָרְרֵם וְיוֹצִיאָם מִתּוֹךְ הָאֻמּוֹת), who are the side of evil (שֶׁהֵם צַד הָרָע), as it is said (שֶׁנֶּאֱמַר): “Hashem alone shall lead him, and there shall be no foreign god with him” (י״י בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32:12), referring to the Erev Rav [Mixed Multitude] (שֶׁל הָעֵרֶב רַב), and all the more so the nations themselves (וּמִכָּל שֶׁכֵּן הָאֻמּוֹת עַצְמָם). And then (וְאָז), “On that day Hashem shall be One and His Name One” (בַּיּוֹם הַהוּא יִהְיֶה י״י אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), and it is said (וְנֶאֱמַר): “And Hashem alone shall be exalted on that day” (וְנִשְׂגַּב י״י לְבַדּוֹ בַּיּוֹם הַהוּא) (Isaiah 2:11), when the seven Tikkunim [Rectifications] and the Thirteen Tikkunei Dikna [Rectifications of the Beard] will shine below (שֶׁיָּאִירוּ הַשִּׁבְעָה תִּקּוּנִים לְמַטָּה וְי״ג תִּקּוּנֵי דִּיקְנָא), as it is said (שֶׁנֶּאֱמַר): “With great mercies I shall gather you” (בְּרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7). And then there will be additional Chokhmah [Wisdom] in the world (וְאָז תִּהְיֶה חָכְמָה יְתֵרָה בָּעוֹלָם), as it is said (שֶׁנֶּאֱמַר): “For they shall all know Me, from the least of them unto the greatest of them” (כִּי כֻּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31:33), and “the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).