Chapter Thirty-One (פֶּרֶק שְׁלֹשִׁים וְאֶחָד)

The hairs of Ze’ir are black (שַׂעֲרוֹתָיו שֶׁל זְעֵיר הֵן שְׁחוֹרוֹת), as it is written (כִּדְכְתִיב): “His locks are curled, black as a raven” (קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11), and they are black in the secret of Din [Judgment] (וְהֵם שְׁחוֹרוֹת בְּסוֹד דִּין), because these hairs were formed in the secret of Ohr Chozer [Returning Light], which is Din [Judgment] (מִפְּנֵי שֶׁשַּׂעֲרוֹתָיו אֵלֶּה נִתְהַוּוּ בְּסוֹד אוֹר חוֹזֵר שֶׁהוּא דִּין), and this is what our Sages of Blessed Memory said (וְהַיְינוּ שֶׁאָמְרוּ חֲזַ״ל) (Niddah 19a): “This black was originally red, but it was stricken” (הַאי שָׁחוֹר אָדוֹם הוּא אֶלָּא שֶׁלָּקָה), meaning (כְּלוֹמַר), that these hairs were formed from the return of the light, which is Din [Judgment] (שֶׁשַּׂעֲרוֹת אֵלֶּה נִתְהַוּוּ מֵחֲזָרַת הָאוֹר שֶׁהוּא דִּין). And you need to know (וְצָרִיךְ אַתָּה לָדַעַת), that from the illuminations that remained within Ze’ir and his Nukvah (שֶׁמִּן הַהֶאָרוֹת שֶׁנִּשְׁאֲרוּ בְּתוֹךְ זְעֵיר וְנוּקְבֵיהּ), from them the hairs were made (מֵהֶם נַעֲשׂוּ הַשְּׂעָרוֹת), and know (וְדַע), that the five Havayot of Gevurot [Strengths] left behind a blessing (שֶׁהַה׳ הֲוָיוֹת גְּבוּרוֹת הָיוּ מַנִּיחִים אַחֲרֵיהֶם בְּרָכָה), namely five great illuminations (דְּהַיְינוּ ה׳ הֶאָרוֹת גְּדוֹלוֹת). Those illuminations ascended upward through the head of his Nukvah (אוֹתָם הַהֶאָרוֹת עָלוּ לְמַעְלָה דֶּרֶךְ הָרֹאשׁ שֶׁל נוּקְבֵיהּ), and pierced the Gulgolet [Skull] and emerged outside (וּבָקְעוּ הַגֻּלְגֹּלֶת וְיָצְאוּ לַחוּץ), and encountered the feet of Leah (וּמָצְאוּ רַגְלֵי לֵאָה), and could not ascend higher (וְלֹא יָכְלוּ לַעֲלוֹת לְמַעְלָה), then they descended below in the secret of Ohr Chitzon [External Light] (אָז יָרְדוּ לְמַטָּה בְּסוֹד אוֹר חִיצוֹן), and from them were made the hairs of the Nukvah (וְנַעֲשׂוּ מֵהֶם שַׂעֲרוֹת שֶׁל נוּקְבֵיהּ). And if you ask (וְאִם תֹּאמַר), why did they not emerge through the opening of Ze’ir (מַדּוּעַ לֹא יָצְאוּ דֶּרֶךְ הַחוֹר שֶׁל זְעֵיר), just as the five Havayot of Gevurot [Strengths] did, from which the Tefillin were made, as we shall explain (שֶׁכְּמוֹ שֶׁעָשׂוּ הַה׳ הֲוָיוֹת גְּבוּרוֹת שֶׁנַּעֲשׂוּ מֵהֶם הַתְּפִלִּין כַּאֲשֶׁר נְבָאֵר). Rather (אֶלָּא), when the Havayot entered Ze’ir a second time (שֶׁכְּשֶׁהַהֲוָיוֹת נִכְנְסוּ פַּעַם שְׁנִיָּה בִּזְעֵיר), the vessel of Ze’ir became filled by them (נִתְמַלֵּא כְּלִי זְעֵיר מֵהֶם), therefore those illuminations that were within the Nukvah could not enter into Ze’ir (לָכֵן אוֹתָם הַהֶאָרוֹת שֶׁהָיוּ בְּתוֹךְ נוּקְבֵיהּ לֹא יָכְלוּ לְהִכָּנֵס בְּתוֹךְ זְעֵיר), because the opening in Ze’ir had become sealed (מִפְּנֵי שֶׁהָיָה נִסְתָּם הַחוֹר שֶׁבִּזְעֵיר), due to the abundance of illumination of the Havayot (מִפְּנֵי רֹב הַהֶאָרָה שֶׁל הַהֲוָיוֹת), and therefore they ascended upward through the head, as we have said (וְלָזֶה עָלוּ לְמַעְלָה דֶּרֶךְ הָרֹאשׁ כְּמוֹ שֶׁאָמַרְנוּ). And the illumination that remained within Ze’ir from the Havayot (וְהַהֶאָרָה שֶׁנִּשְׁאֲרָה בְּתוֹךְ זְעֵיר מֵהַהֲוָיוֹת), also ascended upward through the head (עָלְתָה גַּם הִיא לְמַעְלָה דֶּרֶךְ הָרֹאשׁ), and sought to emerge from the place where the Havayot themselves had emerged (וְרָצְתָה לָצֵאת מִמָּקוֹם שֶׁיָּצְאוּ גַּם הַהֲוָיוֹת), namely the place of the Tefillin (דְּהַיְינוּ מְקוֹם תְּפִלִּין), but it could not (וְלֹא יָכְלָה), because the Havayot themselves were attached to those openings that had been pierced through their emergence (מִפְּנֵי שֶׁהַהֲוָיוֹת עַצְמָם הָיוּ דְּבוּקִים בְּאוֹתָם הַנְּקָבִים שֶׁנִּקְּבוּ דֶּרֶךְ יְצִיאָתָם), namely the place where the Tefillin are placed (דְּהַיְינוּ מְקוֹם הַנָּחַת תְּפִלִּין). And therefore they could not emerge (וְלָכֵן לֹא יָכְלוּ לָצֵאת), and they returned and ascended through the head (וְחָזְרוּ וְעָלוּ דֶּרֶךְ הָרֹאשׁ), and pierced the Gulgolet [Skull] (וְנָקְבוּ הַגֻּלְגֹּלֶת), and they could not ascend upward (וְלֹא יָכְלוּ לַעֲלוֹת לְמַעְלָה), because the hairs of Arich strike upon the head of Ze’ir (מִפְּנֵי שֶׁשַּׂעֲרוֹת שֶׁל אֲרִיךְ בּוֹטְשִׁים עַל רֹאשׁ זְעֵיר), and they descended downward upon the head of Ze’ir (וְיָרְדוּ לְמַטָּה עַל רֹאשׁ זְעֵיר), and from them were made the hairs of Ze’ir (וְנַעֲשָׂה מֵהֶם שַׂעֲרוֹת זְעֵיר). And if you ask (וְאִם תֹּאמַר), why did these illuminations not descend below from the Malkhut when they reached the end of her Yesod (מַדּוּעַ אֵלּוּ הַהֶאָרוֹת לֹא יָרְדוּ לְמַטָּה מִן הַמַּלְכוּת כְּשֶׁהִגִּיעוּ לְסוֹף יְסוֹד שֶׁלָּהּ), the answer is (הַתְּשׁוּבָה הִיא): that you need to know one principle (שֶׁצָּרִיךְ אַתָּה לָדַעַת כְּלָל אֶחָד), which Rabbi Shimon bar Yochai, peace be upon him, said in Parashat Beshalach (שֶׁאָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם בְּפָרָשַׁת בְּשַׁלַּח) (Zohar Shemot 130b), and also in Parashat Shemot (וְגַם בְּפָרָשַׁת שְׁמוֹת). And it is the difference between the Name M"B and the Name A"B (וְהוּא הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין שֵׁם מ״ב וּבֵין שֵׁם ע״ב), that the Name M"B ascends upward and the Name A"B extends downward (שֶׁשֵּׁם מ״ב עוֹלֶה לְמַעְלָה וְשֵׁם ע״ב מִתְפַּשֵּׁט לְמַטָּה), “this one ascends and that one descends” (דָּא סָלִיק וְדָא נָחִית), because Din [Judgment] is compared to fire (מִפְּנֵי שֶׁהַדִּין נִמְשָׁל לָאֵשׁ), and fire always rises (וְהָאֵשׁ עוֹלָה תָּמִיד). So too all the illuminations and Names that come from the power of Din [Judgment] ascend upward and do not descend below (כֵּן כָּל הַהֶאָרוֹת וְהַשֵּׁמוֹת הַבָּאוֹת מִכֹּחַ הַדִּין הֵם עוֹלִים לְמַעְלָה וְאֵינָם יוֹרְדִים לְמַטָּה), except by a force that sends them strongly (כִּי אִם עַל יְדֵי כֹּחַ שֶׁשּׁוֹלֵחַ אוֹתָם בְּחָזְקָה), and therefore when they reach the end of their mission they immediately return upward (וְלָזֶה כְּשֶׁמַּגִּיעִים לְסוֹף שְׁלִיחוּתָם מִיָּד חוֹזְרִים לְמַעְלָה). And therefore the Name Ben M"B, which derives from the power of Din [Judgment] (וּלְכָךְ שֵׁם בֶּן מ״ב שֶׁהוּא מִכֹּחַ הַדִּין), is used by all those who descend to the Merkavah [Chariot] (מִשְׁתַּמְּשִׁין בּוֹ כָּל יוֹרְדֵי מֶרְכָּבָה), who raise their Neshamah [Soul] upward (שֶׁמַּעֲלִין נִשְׁמָתָן לְמַעְלָה), while their body remains like a dead body (וְנִשְׁאָר הַגּוּף שֶׁלָּהֶם כְּמוֹ מֵת). And through the power of their Neshamah [Soul] (וּבְכֹחַ נִשְׁמָתָן), and through those seals that they would raise together with their Neshamah [Soul] Above (וּבְאוֹתָן הַחוֹתָמוֹת שֶׁהָיוּ מַעֲלִים עִם נִשְׁמָתָן לְמַעְלָה), in order to show each appointed guardian in every Heichal [Palace] his particular seal (כְּדֵי לְהַרְאוֹת לְכָל מְמֻנֶּה שֶׁבְּכָל הֵיכָל וְהֵיכָל הַחוֹתָם שֶׁלּוֹ), and when he saw his seal (וּכְשֶׁהָיָה רוֹאֶה חוֹתָמוֹ), he would allow that Neshamah [Soul] to enter further inward (הָיָה מַנִּיחַ אוֹתָהּ הַנְּשָׁמָה לִכָּנֵס לִפְנִים), and to descend into the depths of the vision of the Merkavah [Chariot] (וְלֵירֵד לְעֹמֶק צְפִיַּת הַמֶּרְכָּבָה). And for this they required great purity (וְלָזֶה הָיוּ צְרִיכִין טָהֳרָה גְּדוֹלָה), because the power of Din [Judgment] requires great purity (מִפְּנֵי שֶׁכֹּחַ הַדִּין צָרִיךְ טָהֳרָה גְּדוֹלָה). And the proof is Rabbi Nechunya ben HaKanah (וְהָרְאָיָה רַבִּי נְחוּנְיָא בֶּן הַקָּנָה), who would contemplate the Merkavah [Chariot] (שֶׁהָיָה צוֹפֶה בַּמֶּרְכָּבָה), and the world was in need of him (וְהָיָה הָעוֹלָם צְרִיכִין לוֹ), and his disciples asked concerning a woman who was possibly a Niddah (וּבִקְשׁוּ תַלְמִידָיו אִשָּׁה שֶׁהָיְתָה סְפֵק נִדָּה), and she had counted seven clean days (וְסָפְרָה ז׳ יָמִים נְקִיִּים), and immersed, but there was doubt regarding the immersion (וְטָבְלָה וְהָיָה סָפֵק בַּטְּבִילָה), whether there had been sunset afterward or not (אִם הָיְתָה בְּהַעֲרֵב שֶׁמֶשׁ אוֹ לֹא). And they brought a new Tallit (וְהֵבִיאוּ טַלִּית חָדָשׁ), and filled it with myrtle (וּמִלְאוּ אוֹתוֹ הֲדַס), and they said to the woman (וְאָמְרוּ לָאִשָּׁה): touch the Tallit with your little finger (נִגְעִי בַּטַּלִּית בְּאֶצְבָּעֵךְ הַקְּטַנָּה), perhaps she touched it and perhaps she did not touch it (סָפֵק נָגְעָה סָפֵק לֹא נָגְעָה), and they brought the Tallit with the myrtle before Rabbi Nechunya ben HaKanah (וְהֵבִיאוּ הַטַּלִּית עִם הַהֲדַס לִפְנֵי רַבִּי נְחוּנְיָא בֶּן הַקָּנָה), and they touched the myrtle to his knees (וְנָגְעוּ בַּהֲדַס עַל בִּרְכָּיו), while he was within the Tallit (בְּעוֹד שֶׁהָיָה בְּתוֹךְ הַטַּלִּית), and immediately they released him from the Merkavah [Chariot] (וְתֵכֶף פְּטָרוּהוּ מִן הַמֶּרְכָּבָה) (Heikhalot 20b–c). But the Name A"B is not so (וְאֵלּוּ שֵׁם ע״ב אֵינוֹ כֵּן), rather it spreads and extends (אֶלָּא שֶׁמִּתְפַּשֵּׁט וְהוֹלֵךְ), being compared to waters that flow (שֶׁנִּמְשָׁל לְמַיִם שֶׁהֵם נִגָּרִים), and those who make use of it do not require such great purity (וְאֵין צָרִיךְ כָּל כָּךְ טָהֳרָה לַמִּשְׁתַּמְּשִׁים בּוֹ).

And let us return to the matter of the hairs (וְנַחֲזוֹר לְעִנְיַן הַשְּׂעָרוֹת), that the lights of the five Gevurot [Strengths] ascended upward as we have said (שֶׁהָאוֹרוֹת שֶׁל ה׳ גְּבוּרוֹת עָלוּ לְמַעְלָה כַּאֲשֶׁר אָמַרְנוּ), when they made the hairs of the Nukvah (כְּשֶׁעָשׂוּ שַׂעֲרוֹת שֶׁל נוּקְבֵיהּ), and because the Nukvah is built from the Gevurot [Strengths] (לִהְיוֹת שֶׁנּוּקְבֵיהּ נִבְנֵית מִן הַגְּבוּרוֹת), there they became strengthened even more (שָׁם נִתְחַזְּקוּ בְּיוֹתֵר), and therefore her hairs are longer than the Tabur [Navel] (וְלָזֶה הַשְּׂעָרוֹת שֶׁלָּהּ הֵן אֲרוּכּוֹת יוֹתֵר מִן הַטַּבּוּר). And you need to know (וְצָרִיךְ אַתָּה לָדַעַת), that because the Gevurot [Strengths] were in Ze’ir before they descended into her (כִּי לִהְיוֹת שֶׁהַגְּבוּרוֹת הָיוּ בִּזְעֵיר קֹדֶם שֶׁיָּרְדוּ לְתוֹכָהּ), therefore when they entered into her (לָזֶה כְּשֶׁנִּכְנְסוּ לְתוֹכָהּ), there was within them some mitigation (הָיָה בָּהֶם קְצָת מִיתּוּק), because they had been within Ze’ir (מִפְּנֵי שֶׁהָיוּ בְּתוֹךְ זְעֵיר). And they did not return to their full strength (וְלֹא חָזְרוּ לְתָקְפָּם), until they descended to the end of the Yesod of Malkhut (עַד שֶׁיָּרְדוּ לְסוֹף יְסוֹד שֶׁל מַלְכוּת). Therefore Rabbi Shimon bar Yochai, peace be upon him, says (וְלָזֶה אוֹמֵר הָרַב רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם) (Zohar Shemot 178a): “The Dinim [Judgments] of the Nukvah are gentle at the beginning and severe at the end” (אֵין דִּינִין דְּנוּקְבָא נַיְיחִין בְּרֵישָׁא וְקַשִׁין בְּסִיפָא), because when they entered at the beginning they were somewhat sweetened from having been in Ze’ir (מִפְּנֵי שֶׁכְּשֶׁנִּכְנְסוּ בְּרֵישָׁא הָיוּ מְתוּקִין קְצָת מִפְּנֵי שֶׁהָיוּ בִּזְעֵיר), while at the end they were harsher because they descended to the end of the Yesod of the Nukvah (וּבְסִיפָא הָיוּ יוֹתֵר קַשִׁין מִפְּנֵי שֶׁיָּרְדוּ לְסוֹף יְסוֹד שֶׁל נוּקְבֵיהּ). But in Ze’ir (אֲבָל בִּזְעֵיר), they were severe at the beginning and gentle at the end (הָיוּ קַשִׁין בְּרֵישָׁא וְנַיְיחִין בְּסִיפָא), therefore the hairs of the Nukvah, whose root is attached in the head (לָכֵן הַשְּׂעָרוֹת שֶׁל נוּקְבֵיהּ עִקָּרָן הַדָּבֵק בָּרֹאשׁ), have a difference in color from their root to their end (יֵשׁ הֶפְרֵשׁ בַּגָּוֶן מֵעִקָּרוֹ לְסוֹפוֹ), for at their root they are red (כִּי בְּעִקָּרוֹ הוּא אָדוֹם), as it is written (דִּכְתִיב): “and the hair of your head is like argaman” (וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן) (Song of Songs 7:6), because she is Dinim [Judgments] (מִפְּנֵי שֶׁהִיא דִּינִים). However, in Ze’ir they are black (אָמְנָם בִּזְעֵיר הֵם שְׁחוֹרוֹת), as it is written (דִּכְתִיב): “His locks are curled, black as a raven” (קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11). And if you ask (וְאִם תֹּאמַר), since we have said that the female is Din [Judgment] (אַחַר שֶׁאָמַרְנוּ שֶׁהַנְּקֵבָה הִיא דִּין), and the Gevurot [Strengths] within her are stronger (וְהַגְּבוּרוֹת בָּהּ יוֹתֵר חֲזָקִים), and therefore her hairs are longer than those of Ze’ir (וְלָזֶה הַשְּׂעָרוֹת שֶׁלָּהּ הֵם יוֹתֵר אֲרוּכּוֹת מִשֶּׁל זְעֵיר), if so (אִם כֵּן), how can it be that the hairs of Ze’ir, which are shorter and indicate that there is not as much Din [Judgment] in them (אֵיךְ שַׂעֲרוֹת שֶׁל זְעֵיר שֶׁהֵם יוֹתֵר קְצָרוֹת, וּמוֹרִים שֶׁאֵין בָּהֶם כָּל כָּךְ דִּין), are black, which indicates complete Din [Judgment] (אֵיךְ הֵם שְׁחוֹרוֹת שֶׁמּוֹרִים דִּין גָּמוּר).

The answer is (תְּשׁוּבָה): they are black for two reasons (לִשְׁתֵּי סִבּוֹת הֵם שְׁחוֹרוֹת). The first (הָרִאשׁוֹן), because they come from two returns (לִהְיוֹת שֶׁהֵם מִשְּׁתֵּי חֲזָרוֹת): the first when they ascended from the Yesod of Ze’ir and emerged through the opening and entered into the Nukvah (הָאַחַת כְּשֶׁעָלוּ מִיְּסוֹד שֶׁל זְעֵיר וְיָצְאוּ דֶּרֶךְ הַחוֹר וְנִכְנְסוּ לְנוּקְבֵיהּ), and the second when they ascended from the Nukvah and returned into Ze’ir and ascended to his head (וְהַשֵּׁנִית כְּשֶׁעָלוּ מִנּוּקְבֵיהּ וְחָזְרוּ לְתוֹךְ זְעֵיר וְעָלוּ לְרֹאשׁוֹ). In this manner (וּבְזֶה הָאֹפֶן), they are two returns (הֵם ב׳ חֲזָרוֹת), and every return is Din [Judgment] (וְכָל חֲזָרָה הִיא דִּין), thus the hairs of Ze’ir contain two powers of Dinim [Judgments] (נִמְצָא שֶׁבְּשַׂעֲרוֹת זְעֵיר יֵשׁ בָּהֶם שְׁנֵי כֹּחוֹת דִּינִין), and therefore they are black (וְלָזֶה הֵם שְׁחוֹרוֹת). And the second reason is (וְהַסִּבָּה הַשֵּׁנִית), because opposite the Oref [Nape] of Ze’ir there are Dinim [Judgments] from those shattered vessels (לִהְיוֹת כִּי כְּנֶגֶד עֹרֶף שֶׁל זְעֵיר יֵשׁ דִּינִים מֵאוֹתָן הַכֵּלִים הַנִּשְׁבָּרִים), and were it not for the hairs of Ze’ir that cover the Oref [Nape] (וְאִלּוּלֵי שַׂעֲרוֹת זְעֵיר שֶׁהֵם חוֹפְפִים עַל הָעֹרֶף), the Dinim [Judgments] would draw illumination from the light within the Oref [Nape] of Ze’ir (הָיוּ הַדִּינִים לוֹקְחִים הֶאָרָה מִן הָאוֹר שֶׁבָּעֹרֶף שֶׁל זְעֵיר). And there (וְשָׁם), there is an opening (יֵשׁ חוֹר), and one must fear lest the Klipah of Pharaoh derive benefit from the Oref [Nape] (וְיֵשׁ לִירָא שֶׁלֹּא יֵהָנֶה קְלִיפַּת פַּרְעֹה מִן הָעֹרֶף), and the allusion to this is (וְרֶמֶז לָזֶה), reverse the word Pharaoh and you will find HaOref [The Nape] (הֲפוֹךְ מִלַּת פַּרְעֹה וְתִמְצָא הָעֹרֶף), and concerning the secret of the throat, later on (וּבְסוֹד הַגָּרוֹן לְקַמָּן), we shall say a matter regarding it (נֵימָא בֵיהּ מִלְּתָא). And Hashem desires for the sake of His righteousness to magnify Torah and make it glorious (וַי״י חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר) (Isaiah 42:21), within my heart (בְּלִבִּי), and within the hearts of the disciples who fear Hashem (וּבְלֵב הַתַּלְמִידִים יִרְאֵי י״י), whom His hand has graciously granted to me (אֲשֶׁר חָנַן אוֹתִי יָדוֹ), forever may I dwell in the Tent of Hashem (עַד עוֹלָם אֵשֵׁב בְּאֹהֶל י״י), to illuminate through His holy Torah (לְהָאִיר בְּתוֹרָתוֹ הַקְּדוֹשָׁה), before Kudsha Berikh Hu and His Shekhinta (לִפְנֵי קב״ה וּשְׁכִינְתֵּיהּ), to behold the pleasantness of Hashem and to visit His Heichal [Palace] (לַחֲזוֹת בְּנֹעַם י״י וּלְבַקֵּר בְּהֵיכָלוֹ) (Psalms 27:4). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).