Chapter Thirty-Seven (פֶּרֶק שְׁלֹשִׁים וְשִׁבְעָה)

The likeness [the parable] of Eliyahu the Prophet, remembered for good, was for good (הַדִּמְיוֹן [הַמָּשָׁל] שֶׁל אֵלִיָּהוּ הַנָּבִיא זָכוּר לְטוֹב, הָיָה לְטוֹבָה), so that they would see the sorrow of the Shekhinah, that she is not with her husband in two Partzufim (כְּדֵי שֶׁיִּרְאוּ צַעַר הַשְּׁכִינָה, שֶׁאֵינָהּ עִם בַּעְלָהּ [ב]דוּ פַּרְצוּפִין), to scatter those birds [the Klipot], which grasp her hairs (לְפַזֵּר אוֹתָם הָעוֹפוֹת [הַקְּלִיפּוֹת], הָאוֹחֲזִים בִּשְׂעָרוֹתֶיהָ), after Rabbi Shimon bar Yochai departed, who was the Tzaddik, foundation of the world (אַחַר שֶׁנִּסְתַּלֵּק רשב״י, שֶׁהָיָה צַדִּיק יְסוֹד עוֹלָם). And through his study in this wisdom, for he engaged in it properly (וְעַל יְדֵי לִמּוּדוֹ בְּחָכְמָה זוֹ, שֶׁהָיָה עוֹסֵק בָּהּ כָּרָאוּי), he would unite Ze’ir Anpin with Nukvah (הָיָה מְזַוֵּג ז״א עִם נוּקְבֵיהּ), and especially when he made the Idra Kadisha, he would perform a great Tikkun, as we shall explain (וּבִפְרָט כְּשֶׁעָשָׂה הָאַדְרָא קַדִּישָׁא, הָיָה מְתַקֵּן תִּקּוּן גָּדוֹל, כַּאֲשֶׁר נְבָאֵר). And this is the secret, for all those authors of books, in the way of the secret (וְזֶה הוּא הַסּוֹד, לְכָל אוֹתָם מְחַבְּרֵי סְפָרִים, בְּדֶרֶךְ הַסּוֹד), to rectify the World of Asiyah (לְתַקֵּן עוֹלָם הָעֲשִׂיָּה), in the secret of the writing of the secrets alone [their writing by themselves] (בְּסוֹד הַכְּתִיבָה שֶׁל הַסּוֹדוֹת לְבַדּוֹ [כְּתִיבָתָן כְּשֶׁלְּעַצְמָן]), and the secret itself is literally to unite Ze’ir Anpin with Nukvah in a most inward union (וְהַסּוֹד עַצְמוֹ הוּא מַמָּשׁ לְזַוֵּג ז״א עִם נוּקְבֵיהּ בְּזִוּוּג פְּנִימִי בְּיוֹתֵר). And in order to understand this matter according to its proper arrangement (וּכְדֵי לְהָבִין הָעִנְיָן הַזֶּה עַל מַתְכֻּנְתּוֹ), I shall present before you (אַצִּיג לְפָנֶיךָ), one discourse from the beginning of the Idra (מַאֲמָר אֶחָד מֵהַתְחָלַת הָאַדְרָא), and the Names that one must intend while studying this wisdom (וְהַשֵּׁמוֹת שֶׁצָּרִיךְ לְכַוֵּין בְּלָמְדוֹ הַחָכְמָה הַזֹּאת), and then he will cut off “the crown of the head of him who walks in his guilt” (קָדְקֹד שֵׂעָר מִתְהַלֵּךְ בַּאֲשָׁמָיו) (Psalms 68:22), [Esav is Se’ir] ([עֵשָׂיו הוּא שָׂעִיר]), who grasp the hairs of Ze’ir Anpin and Nukvah (הָאוֹחֲזִים בַּשְּׂעָרוֹת שֶׁל זְעֵיר וְנוּקְבֵיהּ). And if you do this (וְאִם תַּעֲשֶׂה זֹאת), then your ways shall prosper (אָז תַּצְלִיחַ דְּרָכֶיךָ), and then you shall have understanding above and below (וְאָז תַּשְׂכִּיל לְמַעְלָה וּלְמַטָּה), only be strong and courageous (רַק חֲזַק וֶאֱמָץ), in the Tikkunim of Ze’ir Anpin and Nukvah (בְּתִקּוּנֵי ז״א וְנוּקְבֵיהּ). And this is its language in Idra Naso, at its beginning (וְזֶה לְשׁוֹנוֹ בְּאַדְרַת נָשָׂא בְּהַתְחָלָתָהּ), [Zohar III 127b]:

“It is taught, Rabbi Shimon said to the Companions, until when shall we sit in the existence of one support” (תַּנְיָא, אָמַר רַבִּי שִׁמְעוֹן לְחַבְרַיָּא עַד אֵימַת נֵיתַב בְּקִיּוּמָא דְּחַד סַמְכָא), “it is written, ‘It is a time to act for Hashem; they have nullified Your Torah’” (כְּתִיב, עֵת לַעֲשׂוֹת לַי־י הֵפֵרוּ תוֹרָתֶיךָ) [Psalms 119:126], “the days are few, and the masters of debt press hard” (יוֹמִין זְעִירִין וּמָארֵי דְחוֹבָא דָּחִיק). “A herald calls every day, and the harvesters of the field are few” (כָּרוֹזָא קָרֵי כָּל יוֹמָא, וּמַחְצְדֵי חַקְלָא זְעִירִין אִינוּן), “and they are at the edges of the vineyard, they do not pay attention, and they do not know where the place is as is proper” (וְאִינוּן בְּשׁוּלֵי כַּרְמָא, לָא אַשְׁגְּחִין וְלָא יָדְעִין לְאָן הוּא אֲתַר כַּד קָא יָאוּת). “The Companions gathered to the house of the Idra, clothed with coats of mail and spears” (אֶתְכַּנְּשׁוּ חַבְרַיָּא לְבֵי אַדְרָא, מְלוּבְּשִׁין שִׁרְיָין וְרוֹמְחִין), “hasten in your Tikkunim, with counsel, with Chokhmah, with understanding, with Da’at, with vision in the hands and in the feet” (אִזְדַּרְזוּ בְּתִקּוּנֵיכוֹן, בְּעֵיטָא, בְּחוֹכְמְתָא, בְּסוּכְלְתָנוּ, בְּדַעְתָּא, בְּחֵיזוּ בִּידִין וּבְרַגְלִין), “take counsel concerning yourselves with Him in whose authority are life and death” (אִמָּלְכוּ עֲלֵיכוֹן לְמָאן דִּבִרְשׁוּתֵיהּ חַיֵּי וּמוֹתָא), “to decree judgments of truth, words of the holy ones” (לְמִגְזַר דִּינִין דְּקוּשְׁטָא, מִלִּין דְּקַדִּישֵׁי), “the supernal ones listen to them, and rejoice to hear them and to know them” (עִלָּאִין צַיְּיתִין לְהוֹן, וְחַדָּאן לְמִשְׁמַע לְהוּ וּלְמִנְדַּע לְהוּ). “Rabbi Shimon sat and wept, and said” (יָתִיב רַבִּי שִׁמְעוֹן וּבָכֵה, וְאָמַר), “woe if I reveal, and woe if I do not reveal” (וַי אִי גָּלֵינָא, וַי אִי לָא גָּלֵינָא). “The Companions who were there were silent” (חַבְרַיָּא דַּהֲוָה תַמָּן אִשְׁתִּיקוּ). “Rabbi Abba arose and said to him, if it is pleasing before the Master” (קָם רַבִּי אַבָּא וְאָמַר לֵיהּ, אִי נִיחָא קַמֵּיהּ דְּמַר), “behold, it is written, ‘The secret of Hashem is for those who fear Him’” (הָא כְּתִיב, סוֹד יְיָ לִירֵאָיו) [Psalms 25:14], “and these Companions are those who fear the Holy One Blessed Be He” (וְהָא חַבְרַיָּא אִלֵּין דְּחָלֵן דְּקב״ה אִינוּן), “and they have already entered into the Idra of the House of the Tabernacle, through whom they entered and from whom they departed” (וּכְבָר עָאלוּ בְּאַדְרָא דְּבֵי מַשְׁכְּנָא, דְּבַהוֹן עָאלוּ וּמִנַּיְיהוֹן נָפְקוּ)... “They heard a voice, and their knees struck one another” (שְׁמָעוּ קָלָא, וְאַרְכּוּבְתְּהוֹן דָּא לְדָא נָקְשָׁן).

And the matter is (וְהָעִנְיָן הוּא), that he performed a wondrous action (שֶׁעָשָׂה פְּעוּלָּה נוֹרָאָה), which each and every one saw with his own eyes (שֶׁכָּל אֶחָד וְאֶחָד רָאָה בְּעֵינָיו), the Tikkun that he performed (הַתִּקּוּן שֶׁעָשָׂה), as Rabbi Chizkiyah says (כְּמוֹ שֶׁאוֹמֵר רַבִּי חִזְקִיָּה): “and behold, I saw” (וַאֲרוּ חֲמִית)... [Zohar III 127b]. And we shall begin to explain the discourse (וְנַתְחִיל לְבָאֵר הַמַּאֲמָר), and from within it everything will be explained (וּמִתּוֹכוֹ יִתְבָּאֵר הַכֹּל), according to our intention with which we began (כְּפִי כַּוָּנָתֵינוּ שֶׁהִתְחַלְנוּ). And to understand this expression (וּלְהָבִין הַאי לִישָּׁנָא), “until when shall we sit in the existence of one support” (עַד אֵימַת נֵיתִיב בְּקִיּוּמָא דְּחַד סַמְכָא) [Zohar III 127b], I must first introduce two introductions (צָרִיךְ אֲנִי לְהַקְדִּים שְׁתֵּי הַקְדָּמוֹת), and they are these (וְהֵם אֵלּוּ): you already know (כְּבָר יָדַעְתָּ), that the Zivug in these times (שֶׁהַזִּוּוּג בְּאֵלּוּ הַזְּמַנִּים), is in Netzach, Hod, and Yesod (הוּא בְּנֵצַח הוֹד יְסוֹד), but there is a difference (אֲבָל יֵשׁ הֶפְרֵשׁ), from the time of the destruction of the Beit HaMikdash (מִשְּׁעַת חֻרְבַּן בֵּית הַמִּקְדָּשׁ), until Rabbi Shimon bar Yochai, peace be upon him (עַד רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם), meaning (כְּלוֹמַר), that the difference between the Zivug that was before he made the Idra (שֶׁהַהֶפְרֵשׁ בֵּין הַזִּוּוּג שֶׁהוּא קֹדֶם שֶׁעָשָׂה הָאַדְרָא), and the Zivug performed after the Idra (וּבֵין הַזִּוּוּג הַנַּעֲשֶׂה אַחַר הָאַדְרָא). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the Zivug that existed when Yisrael were in the wilderness (הַזִּוּוּג שֶׁהָיָה בִּזְמַן שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר), was Ze’ir Anpin and Nukvah face opposite back (הָיוּ ז״א וְנוּקְבֵיהּ פָּנִים כְּנֶגֶד אָחוֹר), until King Shlomo built the Beit HaMikdash (עַד שֶׁבָּנָה שְׁלֹמֹה הַמֶּלֶךְ אֶת בֵּית הַמִּקְדָּשׁ). And after he built the Beit HaMikdash (וְאַחַר שֶׁבָּנָה בֵּית הַמִּקְדָּשׁ), the Zivug was face-to-face (הָיָה הַזִּוּוּג פָּנִים בְּפָנִים), and concerning this Shir HaShirim was composed (וְעַל זֶה נַעֲשָׂה שִׁיר הַשִּׁירִים), concerning the love that is between those supernal beloved ones (עַל אַהֲבָה אֲשֶׁר בֵּין אִינוּן דּוֹדִים דִּלְעֵילָא), through Ra’ayati [My beloved] (עַל יְדֵי רַעְיָתִי), who is Imma Ila’ah [the Supernal Mother] (שֶׁהִיא אִמָּא עִלָּאָה). And also in this Zivug it was established (וְגַם בָּזֶה הַזִּוּוּג נִתְקַיֵּים), as [it is related] in the Idra Kadisha, where it says there (כְּמוֹ [שֶׁמְּסַפֵּר] בְּאַדְרָא קַדִּישָׁא שֶׁאוֹמֵר שָׁם), “with his firstborn he founded it, and with his youngest he set up its gates” (בִּבְכֹרוֹ יִסְּדָהּ וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ) [Shabbat 30b], that three disciples died (שֶׁמֵּתוּ שְׁלֹשָׁה תַּלְמִידִים), for the need of the ascent of Mayin Nukvin (לְצֹרֶךְ עֲלִיַּת מַיִן נוּקְבִין), for this Zivug (לְהַזִּוּוּג הַזֶּה), which was effected through it (שֶׁנַּעֲשָׂה עַל יָדוֹ). How much more so in the days of Shlomo (עַל אַחַת כַּמָּה וְכַמָּה בִּימֵי שְׁלֹמֹה), when that entire generation died (שֶׁמֵּתוּ כָּל הַדּוֹר הַהוּא), who were engaged in the building of the Beit HaMikdash (שֶׁעָסְקוּ בְּבִנְיַן בֵּית הַמִּקְדָּשׁ), and a miracle was performed for them (וְנַעֲשָׂה לָהֶם נֵס), that each and every one found his wife pure (שֶׁכָּל אֶחָד וְאֶחָד מָצָא אֶת אִשְׁתּוֹ טְהוֹרָה), and they all conceived in one night (וְנִתְעַבְּרוּ כֻּלָּם בְּלַיְלָה אַחַת), and each one gave birth to a male child (וְיָלְדוּ כָּל אַחַת וְאַחַת בֵּן זָכָר), so that they would not come to Chalitzah [release] and Yibbum [levirate marriage] (שֶׁלֹּא יָבֹאוּ לִידֵי חֲלִיצָה וְיִבּוּם) [Shabbat 30b]. And one who sees there the words of our Sages of blessed memory and does not know that they all died on the following day (וּמִי שֶׁרוֹאֶה שָׁם דִּבְרֵי חז״ל וְאֵינוֹ יוֹדֵעַ שֶׁמֵּתוּ כֻּלָּם לְמָחֳרָת), after they conceived for the sake of Mayin Nukvin [female waters] of the new Zivug [union] that was effected through the building of the Beit HaMikdash (אַחַר שֶׁנִּתְעַבְּרוּ לְצֹרֶךְ מַיִן נוּקְבִין שֶׁל הַזִּוּוּג הֶחָדָשׁ הַנַּעֲשֶׂה מִבִּנְיַן בֵּית הַמִּקְדָּשׁ). And this discourse is very, very unusual (וְהַמַּאֲמָר הַזֶּה הוּא מְשֻׁנֶּה מְאוֹד מְאוֹד), and what merit was this for them now on the first night (וְכִי מַאי זְכוּת הָיָה זֶה לָהֶם עַכְשָׁיו בַּלַּיְלָה הָרִאשׁוֹנָה), or what is the meaning of the Bat Kol [Heavenly Voice] that said, “all of you shall be destined for the life of the World to Come” (אוֹ מַאי עִנְיָן הַבַּת קוֹל שֶׁאָמְרָה כֻּלְּכֶם תִּהְיוּ מְזוּמָּנִים לְחַיֵּי הָעוֹלָם הַבָּא), and there is no need to lengthen with questions concerning this matter (וְאֵין צֹרֶךְ לְהַאֲרִיךְ בְּקֻשְׁיוֹת בְּעִנְיָן זֶה), for one who has a brain in his skull and eyes in his head (לְמִי שֶׁיֵּשׁ לוֹ מוֹחַ בְּקָדְקֳדוֹ וְעֵינַיִם בְּרֹאשׁוֹ). And likewise Rachel, when the twelve tribes were completed through her, died (וְכֵן רָחֵל כְּשֶׁנִּשְׁלְמָה י״ב שְׁבָטִים עַל יָדָהּ מֵתָה), to be there the Akeret HaBayit [essential mistress of the house] above (לִהְיוֹת שָׁם עֲקֶרֶת הַבַּיִת לְמַעְלָה). And likewise Boaz died on the following day after he fulfilled the Mitzvat Yibbum [commandment of levirate marriage] (וְכֵן בֹּעַז מֵת לְמָחֳרָתוֹ אַחַר שֶׁקִּיֵּם מִצְוַת יִבּוּם) [Yalkut Shimoni, Ruth 608], to establish the kingship of the House of David upon its proper arrangement, which emerged from his seed (לְהָקִים מַלְכוּת בֵּית דָּוִד עַל מַתְכֻּנָתוֹ אֲשֶׁר מִזַּרְעוֹ יָצָא). And likewise here, with Rabbi Shimon bar Yochai, three of his disciples died (וְכֵן כָּאן אֵצֶל רשב״י מֵתוּ שְׁלֹשָׁה תַּלְמִידָיו) [Zohar III 144a–b], and it says in the Idra that this was the portion that the Holy One Blessed Be He took from the Idra of Rabbi Shimon bar Yochai, peace be upon him (וְאוֹמֵר בְּאַדְרָא שֶׁזֶּה הָיָה הַחֵלֶק שֶׁלָּקַח הקב״ה מֵאַדְרָא דְּר׳ שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם), for the sake of Mayin Nukvin [female waters] of the new Zivug [union] (לְצֹרֶךְ מַיִן נוּקְבִין שֶׁל הַזִּוּוּג הֶחָדָשׁ).

And let us return to our matter (וְנַחְזוֹר לְעִנְיָנֵינוּ), we said above (אָמַרְנוּ לְמַעְלָה), the Zivug [union] that existed when Yisrael were in the wilderness (הַזִּוּוּג שֶׁהָיָה בִּזְמַן שֶׁיִּשְׂרָאֵל הָיוּ בַּמִּדְבָּר), [was] face opposite back ([הָיָה] פָּנִים כְּנֶגֶד אָחוֹר), until Shlomo, peace be upon him, built the Beit HaMikdash (עַד שֶׁבָּנָה שְׁלֹמֹה עָלָיו הַשָּׁלוֹם אֶת בֵּית הַמִּקְדָּשׁ), and after the Beit HaMikdash was built the Zivug [union] was face-to-face (וְאַחַר שֶׁנִּבְנָה בֵּית הַמִּקְדָּשׁ הָיָה הַזִּוּוּג פָּנִים בְּפָנִים), even though these matters (אַף עַל פִּי שֶׁדְּבָרִים אֵלּוּ), in their place (בִּמְקוֹמָם), are ancient (הֵם עַתִּיקִים), and require a lengthy explanation (וּצְרִיכִים פֵּרוּשׁ אָרוֹךְ), and because we have spoken of this in Sha’ar Olam HaTohu [Gate of the World of Chaos] and in other places (וּמִפְּנֵי שֶׁדִּבַּרְנוּ מִזֶּה בְּשַׁעַר עוֹלָם הַתֹּהוּ וּבִמְקוֹמוֹת אֲחֵרוֹת), we shall now be brief concerning this secret (נְקַצֵּר עַתָּה בָּזֶה הַסּוֹד). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that Adam Kadma’ah [Primordial Adam] in the plain sense (שֶׁאָדָם קַדְמָאָה סְתָם), is the Keter within the Keter after the Tikkun (הוּא הַכֶּתֶר שֶׁבַּכֶּתֶר אַחַר הַתִּיקּוּן), that is (דְּהַיְינוּ), after the Tikkun of Arich was made in the three heads (לְאַחַר שֶׁנַּעֲשָׂה הַתִּיקּוּן שֶׁל אַרִיךְ בְּתְּלַת רֵישִׁין), which we explained very well in its place in Sha’ar Telat Reishin [Gate of the Three Heads] (שֶׁבֵּאַרְנוּ בָּאֵר הֵיטֵב בִּמְקוֹמוֹ בְּשַׁעַר תְּלַת רֵישִׁין). And you already know (וּכְבָר יָדַעְתָּ), that Arich from its beginning until its end (שֶׁאֲרִיךְ מִתְּחִלָּתוֹ וְעַד סוֹפוֹ), is from the Malchut of the Keter within the Keter (הוּא מִמַּלְכוּת שֶׁל כֶּתֶר שֶׁבַּכֶּתֶר), and the upper nine (וְהַתֵּשַׁע הָעֶלְיוֹנוֹת), since they require Tikkun from the Essence of Ein Sof itself (לִהְיוֹת שֶׁהֵם צְרִיכִים אֶל הַתִּיקּוּן מֵעַצְמוּתוֹ שֶׁל אֵין סוֹף), that is (דְּהַיְינוּ), the nine of the Keter within the Keter (הַתֵּשַׁע שֶׁל כֶּתֶר שֶׁבַּכֶּתֶר), which are above Malchut (שֶׁהֵם לְמַעְלָה מִמַּלְכוּת), concerning which it is said (שֶׁנֶּאֱמַר עָלֶיהָ): “Enlarge the place of your tent” (הַרְחִיבִי מְקוֹם אָהֳלֵךְ) [Isaiah 54:2]. And because its upper nine require Tikkun from His Essence, may He be blessed, of Ein Sof (וְלִהְיוֹת שֶׁהַתֵּשַׁע הָעֶלְיוֹנוֹת שֶׁלּוֹ הֵם צְרִיכוֹת תִּיקּוּן מֵעַצְמוּתוֹ יִתְבָּרַךְ שֶׁל אֵין סוֹף), and Ein Sof draws down a thread of Chesed (וְאֵין סוֹף הוּא מוֹרִיד חוּט שֶׁל חֶסֶד), that is to say (רוֹצֶה לוֹמַר), from His Essence, which is a part from Him (מֵעַצְמוּתוֹ שֶׁהוּא חֵלֶק מִמֶּנּוּ), and it passes through all the Sefirot of this Keter within the Keter (וְהוּא עוֹבֵר בְּכָל הַסְּפִירוֹת שֶׁל כֶּתֶר שֶׁבַּכֶּתֶר הַזֶּה), that is (כְּלוֹמַר), from its brain in a straight path downward (מִמּוֹחוֹ דֶּרֶךְ מִישׁוֹר עַד לְמַטָּה).

And you already know (וּכְבָר יָדַעְתָּ), that these nine Sefirot (שֶׁתֵּשַׁע אֵלּוּ הַסְּפִירוֹת), which are from Keter (שֶׁהֵם מִכֶּתֶר), and they are from the World of Ein Sof (וְהֵם מֵעוֹלָם הָאֵין סוֹף), are all made in the form of circles (הֵם נַעֲשִׂים כֻּלָּם בְּצוּרַת עֲגוּלִים), and the thread of Ein Sof passes through the middle (וְהַחוּט שֶׁל אֵין סוֹף עוֹבֵר בָּאֶמְצַע), and gives a Neshama [soul] to this Adam Kadmon (וְנוֹתֵן נְשָׁמָה לְאָדָם קַדְמוֹן זֶה), that is to say, gives him a Partzuf (רוֹצֶה לוֹמַר נוֹתֵן לוֹ פַּרְצוּף). And because this thread is from the line of the twenty-two Alef-Beit letters that are in every Partzuf (וְלִהְיוֹת שֶׁהַחוּט הַזֶּה הוּא מִקַּו הַכ״א אַלְפָא בֵיתוֹת שֶׁבְּכָל פַּרְצוּף), which among them all are two hundred and thirty-one of the fronts and two hundred and thirty-one of the backs (שֶׁהֵם בֵּין כֻּלָּם רל״א פָּנִים וְרל״א אֲחוֹרַיִים), their total is Nativ [path/462] (כְּלָלָם נָתִי״ב), and likewise, within every Partzuf, there is a pathway of letters [Nativ Otiyot] (וְכֵן יֵשׁ בְּכָל פַּרְצוּף נָתִי״ב אוֹתִיּוֹת), which were made from the delight of the surrounding Ein Sof (אֲשֶׁר נַעֲשׂוּ מִן הַשַּׁעֲשׁוּעַ שֶׁל אֵין סוֹף הַמּוּקָּף), and were implanted in Malchut (וְנִתְקְעוּ בְּמַלְכוּת). And the first point from which the twenty-two letters were born (וְהַנְּקֻדָּה הָרִאשׁוֹנָה שֶׁמִּמֶּנּוּ נוֹלְדָה הַכ״ב אוֹתִיּוֹת), is the form of a Yud which is a point (הִיא צוּרַת י׳ שֶׁהִיא נְקֻדָּה), and since the Yud is circular (וְהוֹאִיל וְהַיּו״ד הִיא עֲגוּלָה), therefore all the twenty-two letters, when you wish to write them (לָזֶה כָּל הַכ״ב אוֹתִיּוֹת כְּשֶׁתִּרְצֶה לִכְתֹּב אוֹתָם), you must first make a point (מוּכְרָח אַתָּה קֹדֶם לַעֲשׂוֹת נְקֻדָּה), for when you place the quill upon the paper to write any letter (כִּי כְּשֶׁתָּשִׂים הַקּוּלְמוֹס עַל הַנְּיָר לִכְתֹּב אֵיזֶה אוֹת), a point is made (נַעֲשֵׂית נְקֻדָּה), and the point is spherical (וְהַנְּקֻדָּה הִיא כַּדּוּרִית). Therefore in this place, where the letters had not yet been revealed (לָזֶה בַּמָּקוֹם הַזֶּה שֶׁהָאוֹתִיּוֹת עֲדַיִן לֹא נִתְגַּלּוּ), they were all in the form of points, that is to say, circles (הָיוּ כֻּלָּם בְּצוּרַת נְקֻדּוֹת דְּהַיְינוּ עֲגוּלוֹת), and they were included within this thread (וְהָיוּ כְּלוּלִים בְּתוֹךְ הַחוּט הַזֶּה), and therefore the word Chut [thread] has the numerical value of twenty-three (וְלָזֶה מִלַּת חוּט עוֹלָה כ״ג), to allude to the point which is included from the twenty-two letters of the Torah (לִרְמוֹז עַל הַנְּקֻדָּה אֲשֶׁר כְּלוּלָה הִיא מִכּ״ב אוֹתִיּוֹת הַתּוֹרָה), or to the Alef-Beit of AL-BM that is within it (אוֹ עַל אַלְפָא בֵּיתָא דְּא״ל ב״ם אֲשֶׁר בְּתוֹכוֹ). And because this thread gives form to this Adam Kadmon (וְלִהְיוֹת שֶׁהַחוּט הַזֶּה נוֹתֵן צוּרָה לְאָדָם קַדְמוֹן הַזֶּה), and even though the strength and endurance of the limbs of Adam Kadmon (וְאַף עַל פִּי שֶׁחוֹזֶק וְקִיּוּם אֵיבָרָיו שֶׁל אָדָם קַדְמוֹן), this comes from radiances and splendors (זֶהוּ מֵהֶאָרוֹת וּבְהִיקוֹת), which shine and illuminate the limbs of Adam Kadma’ah Setima’ah [the Concealed Primordial Adam] (שֶׁמַּבְהִיק וּמֵאִיר אֶת אֵיבְרֵי הָאָדָם קַדְמָאָה סְתִימָאָה), which is upon the Tehiru (אֲשֶׁר הוּא עַל הַטְּהִירוּ), nevertheless this thread is the Neshama [soul] that gives him endurance and stability (מִכָּל מָקוֹם הַחוּט הַזֶּה הוּא הַנְּשָׁמָה נוֹתֵן בּוֹ קִיּוּם וְהַעֲמָדָה), continual and unceasing (תְּדִירָא דְּלָא פָּסִיק). And because the twenty-two letters mentioned above are in circles (וְלִהְיוֹת שֶׁכ״ב אוֹתִיּוֹת הַנִּזְכָּר הֵם בַּעֲגוּלוֹת), therefore all the limbs of Adam Kadmon are circular (לָזֶה כָּל אֵיבָרָיו שֶׁל אָדָם קַדְמוֹן הֵם עֲגוּלִים), and the thread passes through from one end to the other (וְהַחוּט מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that every circle is a world unto itself (שֶׁכָּל עֲגוּלָה וַעֲגוּלָה הִיא עוֹלָם בִּפְנֵי עַצְמוֹ), and it follows that they are nine circles and nine atmospheres (וְנִמְצָא שֶׁהֵם תֵּשַׁע עֲגוּלוֹת, וְתֵשַׁע אֲוִירִים), which are eighteen thousand myriads of worlds (שֶׁהֵם י״ח אֲלָפִים רִבְבוֹת עוֹלָמוֹת), and they are the eighteen thousand myriads of worlds through which the Holy One Blessed Be He traverses (וְהֵם י״ח אֲלָפִים רִבְבוֹת עוֹלָמוֹת שֶׁמְּטַיֵּל בָּהֶם הקב״ה), as the Midrash says by way of allusion (כְּמוֹ שֶׁאוֹמֵר הַמִּדְרָשׁ בְּדֶרֶךְ הָרֶמֶז) [Zohar I 24a]. And the second thousand are the circle of Malchut and the atmosphere within it (וְהַשֵּׁנִי אֲלָפִים הֵם הָעֲגוּלָה שֶׁל מַלְכוּת, וְהָאֲוִיר שֶׁבְּתוֹכָהּ), which in the future will be called Avira Setima’ah [the Concealed Atmosphere] in the Zohar (אֲשֶׁר עָתִיד לְהִקָּרֵא אֲוִירָא סְתִימָאָה בַּזֹּהַר). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the Netzach, Hod, and Yesod of this Adam Kadmon were all in the secret of a circle (שֶׁנְּהִ״י שֶׁל אָדָם קַדְמוֹן זֶה הָיוּ כֻּלָּם בְּסוֹד עֲגוּלָה), and afterward they were made in the secret of a line, all three together, with their subtle letters (וְאַחַר כָּךְ נַעֲשׂוּ בְּסוֹד קַו, שְׁלָשְׁתָּן יַחַד, עִם אוֹתִיּוֹתֵיהֶם הַדַּקִּים), and afterward in the middle of this thread, which shone within them (וְאַחַר כָּךְ בְּאֶמְצָעִית הַחוּט הַזֶּה, שֶׁהֵאִיר בְּתוֹכָם), they split open and emerged into revelation in the form of three Vavin (נִבְקְעוּ וְיָצְאוּ לָאוֹר בְּצוּרַת שְׁלֹשָׁה וָוי״ן). And they are the three Vavins alluded to at the beginning of the Name from the Names of A"B (וְהֵם הַשְּׁלֹשָׁה וָוי״ן הָרְמוּזִים בִּתְחִלַּת הַשֵּׁם מִשֵּׁמוֹת ע״ב), which emerges from the three verses “And journeyed,” “And came,” and “And stretched out” (הַיּוֹצֵא מִשְּׁלֹשָׁה פְּסוּקִים וַיִּסַּע וַיָּבֹא וַיֵּט), that is to say, the three verses in their proper order, which are three Vavins and after them three Yudins (רוֹצֶה לוֹמַר הַשְּׁלֹשָׁה פְּסוּקִים כְּסִדְרָן שֶׁהֵם ג׳ וָוי״ן וְאַחֲרֵיהוֹן ג׳ יוּדִי״ן). For in Adam Kadmon there is no reversal here of the verse “And came” (כִּי בְּאָדָם קַדְמוֹן אֵין כָּאן הִפּוּךְ הַפָּסוּק שֶׁל וַיָּבֹא), for that belongs below to the attribute of judgment (שֶׁהוּא לְמַטָּה מִדַּת הַדִּין), in the secret of Ohr Chozer [Returning Light] (בְּסוֹד אוֹר חוֹזֵר), Pachad Yitzchak [the Fear of Yitzchak] (פַּחַד יִצְחָק), for here it is simple Chesed and great mercy (כִּי כָּאן הוּא חֶסֶד הַפָּשׁוּט וְרַחֲמִים גְּדוֹלִים). Therefore it was not reversed (לָכֵן לֹא נִתְהַפֵּךְ) [as intended in Parashat Tzitzit] ([כְּפִי הַמְכוּוָן בְּפָרָשַׁת צִיצִת]). And why are they three Yudins after the three Vavins (וְלָמָּה הֵם ג׳ יוּדִי״ן אַחֲרֵי הַג׳ וָוי״ן), to tell you that these three Vavins were at first three Yudins in the secret of the circles that we mentioned (לוֹמַר לְךָ שֶׁאֵלּוּ הַג׳ וָוי״ן תְּחִלָּתָם הָיוּ ג׳ יוּדִי״ן בְּסוֹד הָעֲגוּלִים אֲשֶׁר אָמַרְנוּ), and afterward, when these three Vavins that we mentioned emerged (וְאַחַר כָּךְ כְּשֶׁיָּצְאוּ אֵלּוּ הַג׳ וָוי״ן שֶׁאָמַרְנוּ), the three Yudins remained within as the Neshama [soul] (נִשְׁאֲרוּ הַג׳ יוּדִי״ן בַּנְּשָׁמָה לְתוֹכָן), and they also illuminate below and spread forth (וּמְאִירִים גַּם כֵּן לְמַטָּה וּמִתְפַּשְּׁטִים). And from these three, that is to say Netzach, Hod, and Yesod (וּמֵאֵלּוּ הַשְּׁלֹשָׁה דְּהַיְינוּ נְהִ״י), Ze’ir Anpin was built (נִבְנָה זְעֵיר אַנְפִּין), but it is still in the secret of points (אֲבָל עֲדַיִן הוּא בְּסוֹד נְקֻדּוֹת), I mean A"B which is with Yudins (רְצוֹנִי לוֹמַר ע״ב שֶׁהוּא בְּיוּדִי״ן), and because the root of Ze’ir is the Name M"H (וְלִהְיוֹת שֶׁזְּעֵיר שָׁרְשׁוֹ הוּא שֵׁם מ״ה), and the Name M"H together with twenty-six, the numerical value of the Name Havayah, equals seventy-one (וְשֵׁם מ״ה עִם כ״ו מִסְפָּר שֶׁל שֵׁם הֲוָיָה עוֹלֶה ע״א), therefore the third Name [among the Names of “And journeyed,” “And came,” and “And stretched out” of A"B] is SBT (לָזֶה הַשֵּׁם הַשְּׁלִישִׁי [בַּשֵּׁמוֹת דְּוַיִּסַּע וַיָּבֹא וַיֵּט דְּע״ב] הוּא סב״ט), whose numerical value is seventy-one (שֶׁעוֹלֶה ע״א).

And let us return to our matter (וְנַחְזוֹר לְעִנְיָנֵינוּ), you must know that all the matters from below Arich and onward, including Arich itself (צָרִיךְ אַתָּה לָדַעַת שֶׁכָּל הָעִנְיָנִים שֶׁלְּמַטָּה מֵאֲרִיךְ וָאֵילָךְ וַאֲרִיךְ בִּכְלָל), are made through these three Vavins (הֵם נַעֲשִׂים עַל יְדֵי אֵלּוּ הַשְּׁלֹשָׁה וָוי״ן), which afterward are divided into many parts (שֶׁאַחַר כָּךְ נֶחְלָקִים לְכַמָּה חֲלָקִים), as you shall know (כַּאֲשֶׁר תֵּדָעֶנּוּ), with the help of Kudsha Berikh Hu and His Shekhinta (בְּסִיַּעְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that when the Beit HaMikdash stood (שֶׁכְּשֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּים), and they were gazing [Ze’ir Anpin and Nukvah] face-to-face (וְהָיוּ מַשְׁגִּיחִין [זו״ן] אַנְפִּין בְּאַנְפִּין), all these three Vavins were illuminating (הָיוּ כָּל אֵלּוּ הַג׳ וָוי״ן מְאִירוֹת), and uniting and coupling Ze’ir Anpin and Nukvah face-to-face (וּמְיַחֲדוֹת וּמְזַוְּגוֹת זְעֵיר וְנוּקְבֵיהּ פָּנִים בְּפָנִים). And after the Beit HaMikdash was destroyed (וְאַחַר שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ), and the wings of the Chayot [Living Creatures] were diminished (וְנִתְמַעֲטוּ כַּנְפֵי הַחַיּוֹת), and two were lacking (וְחָסְרוּ שְׁנַיִם), the second two Vavins were removed, that is to say, their light was removed (הַשֵּׁנִי וָוי״ן נִסְתַּלְּקוּ, כְּלוֹמַר נִסְתַּלַּק אוֹרָם), and there remained only a small illumination from the Vav of Havayah (וְלֹא נִשְׁאַר כִּי אִם מְעַט הֶאָרָה מֵהַוא״ו שֶׁל הֲוָיָה). And because the three Yudin also saw that the Beit HaMikdash was destroyed (לִהְיוֹת שֶׁהַשְּׁלֹשָׁה יוּדִי״ן גַּם הֵם רָאוּ שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ), they too withdrew to the side of Hod and did not ascend (גַּם הֵם נִסְתַּלְּקוּ לְצַד הַהוֹד וְלֹא נִתְעַלּוּ), for had they, Heaven forbid, ascended, the world would have been destroyed (שֶׁאִלּוּ חַס וְשָׁלוֹם הָיוּ מִתְעַלִּים נֶחֱרַב הָעוֹלָם), but they remained at the side and became more distant (אֲבָל נִשְׁאֲרוּ מִן הַצַּד נִתְרַחֲקוּ יוֹתֵר), and likewise the Yud of Netzach, the line of Chesed, became more and more distant and inclined toward the left side (וְכֵן נִתְרַחֵק [ו]הַיוּ״ד שֶׁל נֵצַח קַו חֶסֶד יוֹתֵר וְיוֹתֵר, וְהִטָּה לְצַד הַשְּׂמֹאל). And through this the enemy prevailed (וּבָזֶה גָּבַר הָאוֹיֵב), as it is said (שֶׁנֶּאֱמַר): “He has drawn back His right hand before the enemy” (הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3). And then “my splendor was turned upon me into destruction, all the day faint” (וְאָז הוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית כָּל הַיּוֹם דָּוֶה) (Daniel 10:8), for these are the letters of Hod (הוּא אוֹתִיּוֹת הוֹד), and we shall speak of this at the end of this chapter (וְנִדְבַּר מִזֶּה, בְּסוֹף הַפֶּרֶק הַזֶּה), from the weakening of the Hod of Ze’ir Anpin and Nukvah (מֵחֲלִישַׁת הוֹדוֹ שֶׁל זְעֵיר אַנְפִּין וְנוּקְבֵיהּ). And because the three Yudin inclined themselves diagonally (וּמִפְּנֵי שֶׁהִטּוּ עַצְמָם הַשְּׁלֹשָׁה יוּדִי״ן בַּאֲלַכְסוֹן), therefore the vowel-point of Hod came in three points and they are diagonal (לָכֵן הַנִּקּוּד שֶׁל הַהוֹד בָּאוּ [ב]שָׁלֹשׁ נְקֻדּוֹת וְהֵם בַּאֲלַכְסוֹן), and they are like three Yudin (וְהֵם כְּמוֹ שְׁלֹשָׁה יוּדִי״ן).

It follows that at the time of the destruction of the Beit HaMikdash there was no Zivug [union] whatsoever face-to-face (נִמְצָא שֶׁבִּשְׁעַת חֻרְבַּן בֵּית הַמִּקְדָּשׁ לֹא הָיָה שׁוּם זִוּוּג כְּלָל פָּנִים בְּפָנִים), except from the side of the back (כִּי אִם מִצַּד אָחוֹר), and even from the side of the back it was not complete (וְגַם מִצַּד אָחוֹר לֹא הָיָה שָׁלֵם), but only from the side of Hod alone (כִּי אִם מִצַּד הוֹד בִּלְבַד). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that these matters are within Yesod itself (שֶׁדִּבְרֵי אֵלּוּ הֵם בְּתוֹךְ יְסוֹד עַצְמוֹ), I mean from the side of its Hod (רְצוֹנִי לוֹמַר מִצַּד הוֹד שֶׁלּוֹ), and Yesod is called Brit Kayama [the enduring covenant] (וִיסוֹד נִקְרָא בְּרִית קַיָּימָא), for this is our existence (כִּי זֶהוּ קִיּוּמָא דִּידָן), as it is said (שֶׁנֶּאֱמַר): “and the Tzaddik is the foundation of the world” (וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10:25). And therefore, until that time when Rabbi Shimon bar Yochai, peace be upon him, revealed the Idra (וְלָזֶה עַד אוֹתָהּ שָׁעָה שֶׁגִּלָּה רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם הָאַדְרָא), the worlds were not established except through the existence which is in Yesod, and one support which is Hod (לֹא הָיוּ הָעוֹלָמוֹת מִתְיַשְּׁבִים רַק עַל יְדֵי קִיּוּמָא שֶׁהוּא בִּיסוֹד, וְחַד סַמְכָא שֶׁהוּא הַהוֹד). And you already know (וּכְבָר יָדַעְתָּ), that Hod is from the side of Imma (שֶׁהַהוֹד הוּא מִצַּד אִמָּא), and Imma contains the Name Achiyah whose numerical value is twenty-one (וְאִמָּא יֵשׁ בָּהּ שֵׁם אֲחִיָּה שֶׁעוֹלֶה כ״א), and Imma has two Partzufim (וְאִימָּא יֵשׁ בָּהּ שְׁנֵי פַּרְצוּפִים), the upper Partzuf is in the secret of Samekh and is called Binah (הַפַּרְצוּף שֶׁלְּמַעְלָה הוּא בְּסוֹד סָמֶ״ךְ שֶׁהוּא נִקְרָא בִּינָה), and from the waist and below it is called Mem and is Tevunah (וּמִמָּתְנַיִם וּלְמַטָּה הוּא נִקְרָא מֵ״ם וְהִיא תְּבוּנָה), as I explained in its place (כַּדְּפִירַשְׁתִּי בִּמְקוֹמוֹ). “Imma extends until Hod” (אִמָּא עַד הוֹד אֶתְפַּשְּׁטַת), therefore Hod is called Samkha [support] (לָזֶה נִקְרָא הוֹד סַמְכָא), and all this is in Netzach, Hod, Yesod of it (וְכָל זֶה הוּא בִּנְהִ״י (כלא) [כְלוֹ]), when it comes from the side of Imma it is called Samkha [support] (כְּשֶׁבָּא מִצַּד אִמָּא, נִקְרָא סַמְכָא), except for Yesod which is called Sikhta [peg] (חוּץ מִן הַיְסוֹד דְּאִקְרֵי סִיכְתָא).

And let us return to our matter (וְנַחְזוֹר לְעִנְיָנֵינוּ), that because the Rav, Rabbi Shimon bar Yochai, peace be upon him, saw the world collapsing (שֶׁלְּהִיוֹת שֶׁהָרַב רַבִּי שִׁמְעוֹן בַּר־יוֹחַאי עָלָיו הַשָּׁלוֹם, רָאָה הָעוֹלָם מִתְמוֹטֵט), that even in the Zivug [union] from the back it was not established except through the existence of one support (שֶׁאֲפִלּוּ (בַּזִּוּוּג] מֵאָחוֹר, לֹא הָיָה יוֹשֵׁב אֶלָּא בְּקִיּוּמָא דְּחַד סַמְכָא), therefore he prepared a Tikkun in Malchut (לָזֶה תִּקֵּן בְּמַלְכוּת הֲכָנָה), so that the Zivug would be from the side of the three lines in the secret of Vavin (כְּדֵי שֶׁיִּהְיֶה הַזִּוּוּג מִצַּד הַשְּׁלֹשָׁה קַוִּים בְּסוֹד וָוי״ן). And they are somewhat of what is written in Sefer HaGilgul (וְהֵם בִּקְצָת מַה שֶּׁכָּתוּב בְּסֵפֶר הַגִּלְגּוּל), for now the entire Name A"B is in the secret of circles (כִּי עַתָּה הַשֵּׁם ע״ב כֻּלּוֹ הוּא בְּסוֹד עִיגּוּלִים), and every circle is two hundred and sixteen letters (וְכָל עִיגּוּל הוּא רי״ו אוֹתִיּוֹת), and likewise Idra has the numerical value of two hundred and sixteen (וְכֵן עוֹלֶה אִידְרָא לְמִנְיַן רי״ו), and it is also a circle, for the Targum of Goren [threshing floor] is Idra (וְגַם הוּא עָגוֹל שֶׁתַּרְגּוּמוֹ שֶׁל גֹּרֶן הוּא אִדְרָא). And he said there in the Zohar (וְאָמַר בַּזֹּהַר שָׁם), it is written (כְּתִיב): “It is a time to act for Hashem; they have nullified Your Torah” (עֵת לַעֲשׂוֹת לַי־י הֵפֵרוּ תוֹרָתֶךָ) (Psalms 119:126) [Zohar III 127b], meaning (כְּלוֹמַר), that Et [Time] is Malchut, which is called Et [Time] (שֶׁעֵת הִיא הַמַּלְכוּת שֶׁנִּקְרֵאת עֵת), for upon her depends the time and season of the festivals (כִּי בָּהּ תַּלְיָא עֵת וּזְמַן שֶׁל מוֹעֲדִים), through her ascent to her husband (בַּעֲלִיָּתָהּ אֶל בַּעְלָהּ), and to which of his Sefirot she cleaves (וּבְאֵיזֶה סְפִירָה שֶׁלּוֹ נִדְבֶּקֶת). Whether for judgment on Rosh HaShanah (אִם לְדִין בְּרֹאשׁ הַשָּׁנָה), or whether for Chesed on Pesach (אִם לְחֶסֶד בְּפֶסַח), and she is also the beginning of every counting, calculation, and intercalation of years (וְגַם הִיא הָרֹאשׁ לְכָל מִנְיָן וְחֶשְׁבּוֹן וְעִבּוּר שָׁנִים), as it is said (שֶׁנֶּאֱמַר): “And of the children of Yissachar, those who had understanding of the times, to know what Yisrael should do” (וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לָעִתִּים לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל) (I Chronicles 12:33). And Rachel is called Et Tov [Good Time] (וְרָחֵל נִקְרֵאת עֵת טוֹב), and Lilit is Et Ra [Evil Time] (וְלִילִית הִיא עֵת רַע), and Et [Time] is a notarikon [acrostic] of Ataret Tiferet [Crown of Tiferet] (וְע״ת נוֹטָרִיקוֹן: עֲטֶרֶת תִּפְאֶרֶת). And also Karka [ground] has the numerical value of Et [Time] (וְגַם קַרְקַע גִּימַטְרִיָּא עֵת), and concerning this our Sages of blessed memory said (וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ ז״ל): “Esther was the ground of the world” (אֶסְתֵּר קַרְקַע עוֹלָם הָיְתָה) [Sanhedrin 74b]. And Rabbi Shimon ben Yochai, peace be upon him, also alluded to this in the verse (וְגַם רָמַז הָרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עָלָיו הַשָּׁלוֹם בַּפָּסוּק): “And the faithfulness of your times shall be” (וְהָיָה אֱמוּנַת עִתֶּיךָ) (Isaiah 33:6), and his intention was to say (וְכַוָּנָתוֹ לוֹמַר), to make a preparation in this Et [Time], which is Malchut (לַעֲשׂוֹת הֲכָנָה בָּעֵת הַזֹּאת שֶׁהִיא הַמַּלְכוּת), so that she will be fit for the Zivug of Ze’ir Anpin (כְּדֵי שֶׁתִּהְיֶה רְאוּיָה לְזִוּוּג זְעֵיר), and this is “for Hashem” (וְהַיְינוּ לַיי׳). And the word “to act” (וּמִלַּת לַעֲשׂוֹת), is from the expression: “And David made a name” (זֶה הוּא מִלְּשׁוֹן: וַיַּעַשׂ דָּוִד שֵׁם) (II Samuel 8:13), implying that its meaning is Tikkun [rectification] (מַשְׁמַע שֶׁפֵּרוּשׁוֹ תִּקּוּן), by this he means to build her and adorn her so that she will be fit for Ze’ir (יִרְצֶה בָּזֶה לִבְנוֹתָהּ וּלְקַשְּׁטָהּ כְּדֵי שֶׁתִּהְיֶה רְאוּיָה לִזְעֵיר), because “they have nullified Your Torah” (מִפְּנֵי שֶׁהֵפֵרוּ תוֹרָתֶךָ), the Klipot were deriving benefit from the Hod (הָיוּ הַקְּלִיפּוֹת מִתְהַנִּים (מ)הַהוֹד), and they were violating the Torah, which is the Oral Torah, and it is the Torah of Ze’ir (וְהָיוּ מְפֵרִים הַתּוֹרָה שֶׁהִיא תּוֹרָה שֶׁבְּעַל פֶּה, וְהִיא תּוֹרָה שֶׁל זְעֵיר), and this is the meaning of “Your Torah” (וְהַיְינוּ דְּאָמַר תּוֹרָתֶךָ). And now the simple meaning of the verse fits well (וְעַתָּה אָתֵי שַׁפִּיר פַּשְׁטֵיהּ דִּקְרָא), which says (דְּאָמַר): “Et [Time]” which is Malchut (עֵת שֶׁהִיא מַלְכוּת), to make her in the World of Asiyah (לַעֲשׂוֹתָהּ בְּעוֹלָם הָעֲשִׂיָּה), so that she will be fit for Hashem, who is Ze’ir (כְּדֵי שֶׁתִּהְיֶה רְאוּיָה לַי־י שֶׁהוּא זְעֵיר), and when the Beit HaMikdash stood (וּבִזְמַן שֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּם), they did not need to rectify the World of Asiyah at all (לֹא הָיוּ צְרִיכִין לְתַקֵּן עוֹלָם הָעֲשִׂיָּה כְּלָל), because each one was illuminating within it (מִפְּנֵי שֶׁהָיוּ מְאִירִים בּוֹ כָּל אֶחָד). But now, in the destruction of the Beit HaMikdash (אֲבָל עַתָּה בְּחֻרְבַּן בֵּית הַמִּקְדָּשׁ), when Asiyah descended below (שֶׁעֲשִׂיָּה יָרְדָה לְמַטָּה), as the verse alluded, “And she descended wondrously” (כְּמוֹ שֶׁרָמַז הַכָּתוּב וַתֵּרֶד פְּלָאִים) (Lamentations 1:9), as I shall explain with the help of Kudsha Berikh Hu and His Shekhinta (כַּאֲשֶׁר אֲבָאֵר בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), therefore Tikkun is needed in the World of Asiyah (לָכֵן צָרִיךְ הַתִּקּוּן בְּעוֹלָם הָעֲשִׂיָּה), namely writing with a quill (דְּהַיְינוּ הַכְּתִיבָה בַּקּוּלְמוֹס). And therefore every seasoned disciple and Ba’al Teshuvah [master of repentance], or even a complete Tzaddik (וְלָזֶה כָּל תַּלְמִיד וָתִיק וּבַעַל תְּשׁוּבָה, אוֹ אֲפִלּוּ צַדִּיק גָּמוּר), must write with a quill some matter from the secrets of the Torah (צָרִיךְ לִכְתֹּב בַּקּוּלְמוֹס אֵיזֶה דָּבָר מִ(י)סוֹדֵי הַתּוֹרָה), and through this he rectifies the World of Asiyah (וּבָזֶה מְתַקֵּן עוֹלָם הָעֲשִׂיָּה), and the Mayin Nukvin [female waters] will be rectified so that the Mayin Dukhrin [male waters] will be rectified (וְיִתְקַנּוּ הַמַּיִן נוּקְבִין כְּדֵי שֶׁיִּתּוֹקְנוּ מַיִן דּוּכְרִין). And this is why the verse spoke well when it said (וְהַיְינוּ דְּשַׁפִּיר אָמַר קְרָא): “‘Et [Time] to act’” (עֵת לַעֲשׂוֹת), to teach both to make the Tikkun of Et [Time], which is Malchut, and to make for Hashem, who is Ze’ir, so that he may draw near to his mate (לְהוֹרוֹת; הֵן לַעֲשׂוֹת תִּקּוּן הָעֵת שֶׁהִיא הַמַּלְכוּת, הֵן לַעֲשׂוֹת לַי־י שֶׁהוּא זְעֵיר, שֶׁיִּתְקָרֵב עִם בַּת זוּגוֹ), “who was separated” (דְּהֲוָה פְּרִישָׁא). And his saying, “the days are few” (וְאוֹמְרוֹ יוֹמִין זְעִירִין), means that the days of a man's life are few (כְּלוֹמַר הַיָּמִים שֶׁל חַיּוּת הָאָדָם, הֵם מוּעָטִים), so that he may be able to rectify the adornments of the Bride and bring her rest in this exile (כְּדֵי שֶׁיּוּכַל לְתַקֵּן קִשּׁוּטֵי הַכַּלָּה לַעֲשׂוֹת לָהּ נַיְיחָא בְּגָלוּת זֶה), and also because at that time the Shekhinah was in the most severe exile and in a time of wrath (וְגַם לִהְיוֹת שֶׁאוֹתוֹ הַזְּמַן הָיְתָה הַשְּׁכִינָה בַּגָּלוּת הַיּוֹתֵר קָשֶׁה, וּבְעִדַּן רִתְחָא). And therefore the days themselves are not fit for these matters to be revealed in them (וְלָזֶה הַיָּמִים עַצְמָן אֵינָן רְאוּיִין לְהִגָּלוֹת לָהֶם), and they are not worthy for the Tikkun to be revealed with them (וְאֵינָם כְּדַאיִים לְהִגָּלוֹת עִם תִּקוּנָא). And therefore the word “few” refers both to the days of man, which are few (וְלָזֶה מִלַּת זְעִירִין חוֹזֶרֶת עַל יְמֵי הָאָדָם שֶׁהֵם מוּעָטִים), and also to the days themselves, which are not worthy for the adornments of the Bride to be revealed in them (וְגַם עַל הַיָּמִים עַצְמָן, אֵינָם כְּדַאיִים לְהִגָּלוֹת קִשּׁוּטֵי הַכַּלָּה בָּהֶם). And his saying, “and the masters of debt press hard” (וְאוֹמְרוֹ וּמָארֵי דְחוֹבָא דָּחִיק), refers to the Yetzer HaRa [Evil Inclination], and it is Samael (הוּא הַיֵּצֶר הָרָע וְהוּא סַמָּאֵל), and it presses those who are fit from bringing Nayaḥa [rest] to the Shekhinta (וְדָחִיק אֶת הָרְאוּיִים מִלַּעֲשׂוֹת נַיְיחָא לַשְּׁכִינְתָּא), whether through their bodies or through their wealth (הֵן בְּגוּפָם הֵן בְּמָמוֹנָם). So that from the abundance of troubles he will have no leisure to engage in this wisdom (כְּדֵי שֶׁמֵּרֹב הַצָּרוֹת לֹא יִהְיֶה לוֹ פְּנַאי לַעֲסֹק בְּחָכְמָה זוֹ), for whenever a person engages in this wisdom properly (שֶׁכָּל זְמַן שֶׁהָאָדָם עוֹסֵק בְּחָכְמָה זוֹ כָּרָאוּי), he cuts off all the Klipot (הוּא חוֹתֵךְ כָּל הַקְּלִיפּוֹת), so that they will not draw sustenance from the Shekhinah (שֶׁלֹּא יִינְקוּ מִן הַשְּׁכִינָה). And therefore the masters of this wisdom are called the harvesters of the field (וְלָזֶה נִקְרְאוּ בַּעֲלֵי חָכְמָה זוֹ מַחְצְדֵי חַקְלָא), for just as a field requires that the thorns be cut away from it so that we may take the wheat alone (שֶׁכְּמוֹ שֶׁהַשָּׂדֶה צָרִיךְ לְקַצֵּר מִמֶּנּוּ הַקַּמְשׁוֹנִים, כְּדֵי שֶׁנִּקַּח הַחִטָּה לְבַדָּהּ), so too one who studies this wisdom cuts off the Klipah from drawing sustenance from the Shekhinah (כֵּן מִי שֶׁלוֹמֵד בְּחָכְמָה זוֹ הוּא חוֹתֵךְ הַקְּלִיפָּה, מִלִּינַק מִן הַשְּׁכִינָה), and the flow will be for Yisrael alone (וְתִהְיֶה הַהַשְׁפָּעָה לְיִשְׂרָאֵל לְבַדָּהּ). And just as cutting away the thorns is good for the owners and good for the field (וּכְמוֹ שֶׁקְּצִירַת הַקַּמְשׁוֹנִים הוּא טוֹב לַבְּעָלִים, הוּא טוֹב לַשָּׂדֶה), so too one who studies this wisdom prunes the tyrants and uproots them from their roots (כָּךְ מִי שֶׁלוֹמֵד חָכְמָה זוֹ מְזַמֵּר הָעָרִיצִים וְעוֹקֵר אוֹתָם מִשָּׁרְשֵׁיהֶם), and therefore they are also called by the expression Gelisha [cutting away] (וְלָזֶה גַּם כֵּן נִקְרְאוּ בִּלְשׁוֹן גְּלִישָׁא), as we explained in the discourse of Parashat Vayechi in the previous chapters (כְּמוֹ שֶׁבֵּאַרְנוּ בַּמַּאֲמָר שֶׁל פָּרָשַׁת וַיְחִי בַּפְּרָקִים הַקּוֹדְמִים). In his saying there (בְּאוֹמְרוֹ שָׁם): “and before this head is plucked from its Master, and before the head of the Matronita is shorn away” (וְעַד לָא מָרִיט דָּא רֵישָׁא דְּמָארֵיהּ וְעַד לָא גְּלִישׁ רֵישָׁא דְּמַטְרוֹנִיתָא), when he saw those birds that were splitting the wax (כְּשֶׁרָאָה אוֹתָם הָעוֹפוֹת שֶׁהָיוּ מְבַקְּעִים הַשַּׁעֲוָה), he alluded to the hairs of the Matronita with which they were doing their will (רָמַז לִשְׂעָרוֹתֶיהָ דְּמַטְרוֹנִיתָא שֶׁהָיוּ עוֹשִׂים בָּם חֶפְצָם), they are an allusion to the wicked kingdom of Edom (הֵם רֶמֶז לְמַלְכוּת אֱדוֹם הָרְשָׁעָה), which afflicted Yisrael with many troubles (שֶׁהָיוּ מְצֵרִים לְיִשְׂרָאֵל בְּכַמָּה צָרוֹת). And one who studies this wisdom properly plucks them from their hold upon these hairs (וּמִי שֶׁלוֹמֵד בְּחָכְמָה זוֹ כָּרָאוּי הוּא תּוֹלֵשׁ אוֹתָם מֵאֲחִיזָתָם בְּהַשְּׂעָרוֹת הָאֵלֶּה), and this is the meaning of Telishai and Gelisha [plucking and cutting away] (וְהַיְינוּ תְּלִישָׁאֵי גְּלִישָׁא), for they are upon the head of the Shekhinah like a heavy burden upon her head (כִּי הֵם עַל רֹאשׁ הַשְּׁכִינָה כְּמוֹ מַשָּׂא כָּבֵד עַל רֹאשָׁהּ), namely because of their hold upon her hairs (דְּהַיְינוּ אוֹדוֹת אֲחִיזָתָם בְּהַשְּׂעָרוֹת שֶׁלָּהּ). Therefore they too are called Se’ar [hair] (לָכֵן גַּם הֵם נִקְרָאִים שֵׂעָר), as it is written (כִּדְכְתִיב): “the crown of the head of him who walks in his guilt” (קָדְקֹד שֵׂעָר מִתְהַלֵּךְ בַּאֲשָׁמָיו) (Psalms 68:22). And Esav proves it (וְעֵשָׂיו יוֹכִיחַ), for he is called “a hairy man” (שֶׁנִּקְרָא אִישׁ שָׂעֵר) (Genesis 25:25), and it is said concerning him, “all of him was like a hairy mantle” (כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר) (Genesis 25:25), therefore he said, “the head of the Matronita” (לָזֶה אָמַר רֵישָׁא דְּמַטְרוֹנִיתָא).

And let us return to our matter, that those who study this wisdom are called “the harvesters of the field” (וְנַחְזוֹר לְעִנְיָנֵינוּ שֶׁהַלּוֹמְדִים בְּחָכְמָה זוֹ נִקְרָאִים מַחְצְדֵי חַקְלָא), for the reason mentioned (מִטַּעַם הַנִּזְכָּר), and there is also another hidden secret in the matter of the harvesters of the field (וְעוֹד יֵשׁ סוֹד אַחֵר נִסְתָּר בְּעִנְיַן מַחְצְדֵי חַקְלָא), as the student will see in its place (כַּאֲשֶׁר יִרְאֶה הַמְּעַיֵּן בִּמְקוֹמוֹ), and let him believe with complete faith (וְיַאֲמִין אֱמוּנַת אוּמָן), that all the words of Rabbi Shimon ben Yochai are words of Ruach HaKodesh [Holy Spirit] (כִּי כָּל דִּבְרֵי הָרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, הֵם דִּבְרֵי רוּחַ הַקֹּדֶשׁ), and many secrets are concealed within one secret (וְנִגְנָזִים בְּסוֹד אֶחָד כַּמָּה סוֹדוֹת). Just as one verse contains Peshat, Remez, Derash, and Sod (כְּמוֹ שֶׁהָעִנְיָן הוּא בְּפָסוּק אֶחָד יֵשׁ בּוֹ פְשָׁט רֶמֶז דְּרַשׁ סוֹד), so too is the matter with the concealment of his pleasant language (כֵּן הָעִנְיָן בִּגְנִיזַת לְשׁוֹנוֹ הַנָּעִים), before which a person's soul literally departs toward it (אֲשֶׁר מַמָּשׁ נַפְשׁוֹ שֶׁל אָדָם יָצָאת כְּנֶגְדּוֹ), when he spoke (בְּדַבְּרוֹ), “the cleaving of spirit to spirit” (דְּבִיקוּת רוּחָא בְּרוּחָא), in the secret of: “Let him kiss me with the kisses of his mouth” (בְּסוֹד: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ) (Song of Songs 1:2), “with kisses, and not all kisses” (מִנְּשִׁיקוֹת וְלֹא כָּל נְשִׁיקוֹת). Thus there did not remain from his secrets in the world that are written in the Book of the Zohar (כָּךְ לֹא נִשְׁאַר מֵרָזִין דִּילֵיהּ בְּעָלְמָא הַנִּכְתָּבִים בְּסֵפֶר הַזֹּהַר), except “one full jar for safekeeping, for concealment” (אֶלָּא מְלֹא צִנְצֶנֶת אַחַת לְמִשְׁמֶרֶת לְאַצְנִיעוּתָא), and these were not written openly (וְאֵלּוּ בְּאִתְגַּלְיָא לָא כְּתִיב). Concerning him it is said (עָלָיו נֶאֱמַר): “And you shall be like a watered garden, and like a spring of water whose waters do not fail” (וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו) (Isaiah 58:11). And he is the mouth that speaks great things (וְהוּא פּוּם מְמַלֵּל רַבְרְבָן), concerning whom it is said (שֶׁנֶּאֱמַר): “And a river went out of Eden” (וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10), it goes forth and does not cease (יוֹצֵא וְאֵינוֹ פּוֹסֵק). “And He shall satisfy your soul in brightness, and strengthen your bones” (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמוֹתֶיךָ יַחֲלִיץ) (Isaiah 58:11), as explained above (כַּדִּלְעֵיל), that the essence of your soul will be great and exalted (שֶׁיִּהְיֶה הָעַצְמִיּוּת שֶׁל נִשְׁמָתְךָ גָּדוֹל וָרָם), in a complete Partzuf from Keter to Malchut (בְּפַרְצוּף שָׁלֵם מִכֶּתֶר עַד מַלְכוּת), in the secret of the five parts of the Neshama [soul] (בְּסוֹד חֲמִשָּׁה חֶלְקֵי הַנְּשָׁמָה), and the impurity departs from it and all remains holiness (וְהַזֹּהֲמָא הוֹלֵךְ מִמֶּנּוּ, וְנִשְׁאַר כֻּלּוֹ קְדֻשָּׁה). Fortunate is one who merits this (אַשְׁרֵי לְמִי שֶׁזּוֹכֶה לָזֶה), to draw water from the Torah of Rabbi Shimon ben Yochai (לִשְׁאֹב מַיִם מִתּוֹרָתוֹ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי), Butzina Kadisha [the Holy Luminary] (בּוּצִינָא קַדִּישָׁא), in the World to Come from the crowns above (בָּעוֹלָם הַבָּא מִן הַכְּתָרִים שֶׁלְּמַעְלָה), and certainly our Yechidah [singular soul-level] is almost of no comparison to his Nefesh [soul] (וּבוֹדַאי יְחִידָה שֶׁלָּנוּ הִיא כִּמְעַט אֵינוֹ בְּעֵרֶךְ נַפְשׁוֹ), and the understanding one will understand (וְהַמֵּבִין יָבִין).

And let us return to our matter, that those who study this wisdom are called the harvesters of the field (וְנַחְזוֹר לְעִנְיָנֵינוּ שֶׁהַלּוֹמְדִים בְּחָכְמָה זוֹ נִקְרָאִים מַחְצְדֵי חַקְלָא), and “the masters of debt press hard” (וּמָארֵי דְחוֹבָא דָּחִיק), which is the Yetzer HaRa [Evil Inclination] that we mentioned (שֶׁהוּא הַיֵּצֶר הָרָע שֶׁאָמַרְנוּ), for it presses the Torah scholars and hinders them (שֶׁדּוֹחֵק אֶת הַתַּלְמִידֵי חֲכָמִים וּמְעַכֵּב עֲלֵיהֶם), therefore one must strengthen himself against it and engage in this wisdom in order to cut off those Klipot (לָכֵן צָרִיךְ לְהִתְגַּבֵּר כְּנֶגְדּוֹ וְלַעֲסֹק בְּחָכְמָה זוֹ כְּדֵי לַחְתֹּךְ אוֹתָם הַקְּלִיפּוֹת). And do not think that this is without command (וְאַל תַּחְשֹׁב שֶׁהוּא בִּלְתִּי צִוּוּי), that if he wishes he may study and if he wishes he may not study (שֶׁאִם יִרְצֶה יִלְמַד, וְאִם יִרְצֶה לֹא יִלְמַד), for behold it is written: “a herald calls every day” (שֶׁהֲרֵי כְּתִיב: כָּרוֹזָא קָארֵי כָּל יוֹמָא), similar to what our Sages of blessed memory said (כְּמוֹ עַל דֶּרֶךְ שֶׁאָמְרוּ חֲכָמֵינוּ ז״ל): “that every single day a Bat Kol [Heavenly Voice] goes forth from Mount Chorev and proclaims, saying: Woe unto the creatures because of the insult of the Torah” (שֶׁבְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת, אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה) [Avot 6:2]. And this herald is the herald of which Rabbi Shimon bar Yochai, peace be upon him, spoke (וְהַכָּרוֹז הַזֶּה הוּא הַכָּרוֹז שֶׁאָמַר הָרַב רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם), elsewhere in the Tikkunim (בְּמָקוֹם אַחֵר בַּתִּיקּוּנִים), as he says there (כְּמוֹ שֶׁאוֹמֵר שָׁם): “the Companions gathered to wage war with the serpent” (אֶתְכַּנְּשׁוּ חַבְרַיָּא לְמֶעְבַּד קְרָבָא עִם חִוְיָא), namely the Yetzer HaRa [Evil Inclination], with whom one must wage war in order to extract what he swallowed from his mouth (דְּהַיְינוּ יֵצֶר הָרָע שֶׁצָּרִיךְ לַעֲשׂוֹת עִמּוֹ מִלְחָמָה כְּדֵי לְהוֹצִיא בּוֹלְעוֹ מִפִּיו). And this is the harvesting (וְהַיְינוּ הַקְּצִירָה), this is the herald that proclaims and says (הַיְינוּ הַכָּרוֹז שֶׁמַּכְרִיז וְאוֹמֵר), engage in this Torah so that you may bring Nayaḥa [rest] to the Shekhinta (הִתְעַסְּקוּ בַּתּוֹרָה הַזֹּאת כְּדֵי שֶׁתַּעֲשׂוּ נַיְיחָא לַשְּׁכִינְתָּא), and therefore remove from her “the edges of the vineyard” (וְלָכֵן תַּעֲבִירוּ מִמֶּנָּה בְּשׁוּלֵי כַּרְמָא), which are those thorns and brambles that are called “the edges of the vineyard” (שֶׁהֵם אוֹתָם הַקּוֹצִים וְהַבַּרְקָנִים שֶׁנִּקְרָאִים בְּשׁוּלֵי כַּרְמָא), which spoil the vineyard (שֶׁמְּבַשְּׁלִים הַכֶּרֶם), for just as they spoil the vineyard through something foreign (כִּי כְּמוֹ שֶׁמְּבַשְּׁלִים הַכֶּרֶם עַל יְדֵי דָּבָר אַחֵר), so too the vineyard, which is Yisrael (כָּךְ הַכֶּרֶם שֶׁהוּא יִשְׂרָאֵל). And those wicked ones who are the thorns, who split through the Klipot (וְאוֹתָם הָרְשָׁעִים שֶׁהֵם הַקּוֹצִים, שֶׁהֵם בּוֹקְעִים בַּקְּלִיפּוֹת), when one of them is within the prayer of Yisrael (כְּשֶׁיִּהְיֶה בְּתוֹךְ תְּפִילָּתָם שֶׁל יִשְׂרָאֵל אֶחָד מֵהֶן), their prayer ascends beautifully (עוֹלָה תְּפִילָּתָן יָפֶה), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רז״ל): “He turned to the prayer of the destitute, and did not despise their prayer” (פָּנָה אֶל תְּפִלַּת הָעַרְעָר וְלֹא בָזָה אֶת תְּפִילָּתָם) (Psalms 102:18). Even though this destitute one does not know what he is saying (אַף עַל פִּי שֶׁזֶּה הָעַרְעָר אֵינוֹ יוֹדֵעַ מַה שֶׁהוּא אוֹמֵר), and to what place his prayer goes (וּלְאֵיזֶה מָקוֹם הוֹלֵךְ תְּפִילָּתוֹ), and even though they perform an action for the prayer, to raise it above (וְאַף עַל פִּי שֶׁעוֹשִׂים פְּעוּלָּה לַתְּפִילָּה, לְהַעֲלוֹת אוֹתָהּ לְמַעְלָה), with all this, he does not prune away the tyrants and the wicked from it (עִם כָּל זֹאת אֵינוֹ מְזַמֵּר הָעָרִיצִים וְהָרְשָׁעִים מִמֶּנָּה), except through this wisdom [Kabbalah] (כִּי אִם עַל יְדֵי חָכְמָה זוֹ [הַקַּבָּלָה]). And therefore it says (וְלָזֶה אוֹמֵר): “a herald calls every day” (כָּרוֹזָא קָארֵי כָּל יוֹמָא), as we said (כְּמוֹ שֶׁאָמַרְנוּ), and “the harvesters of the field” (וּמַחְצְדֵי חַקְלָא) are those who engage in this wisdom, as we said (הֵם הָעוֹסְקִים בְּחָכְמָה זוֹ כְּמוֹ שֶׁאָמַרְנוּ), “they are few” (זְעִירִין אִינוּן). And if you say (וְאִם תֹּאמַר), behold there are some of the wicked who pray and bring Nachat Ruach [satisfaction of spirit] to the Shekhinah through their prayer (הֲרֵי יֵשׁ מֵהָרְשָׁעִים שֶׁהֵם מִתְפַּלְּלִים וְעוֹשִׂים נַחַת רוּחַ לַשְּׁכִינָה, בִּתְפִילָּתָם), and they are the ones called “the edges of the vineyard,” as we explained (וְהֵם הַנִּקְרָאִים בְּשׁוּלֵי כַּרְמָא כַּדְּפִירַשְׁנוּ), he answered and said (הֵשִׁיב וְאָמַר): “they do not pay attention” (לָא אַשְׁגְּחָן), for they do not pay attention to sustain that repentance which they made (שֶׁאֵינָם מַשְׁגִּיחִין לְהַתְמִיד אוֹתָהּ הַתְּשׁוּבָה שֶׁעָשׂוּ), and even if they would sustain it (וַאֲפִילּוּ שֶׁיַּתְמִידוּ), they do not know the place of the Tikkun as is proper (לָא יָדְעִי מְקוֹם הַתִּיקּוּן כַּמָּה דְּקָא יָאוּת).

And now let us return to the matter of this herald, what is its nature (וְעַתָּה נַחְזוֹר לְעִנְיַן הַכָּרוֹז הַזֶּה מַה טִּיבוֹ), for you must know that the word Karoz [herald] has the numerical value of Zachor [remember] (שֶׁצָּרִיךְ אַתָּה לָדַעַת שֶׁמִּלַּת כָּרוֹז עוֹלָה זָכוֹר), that is the Zivug [union] of Abba and Imma (דְּהַיְינוּ זִוּוּג שֶׁל אַבָּא וְאִמָּא), which are A"B of Abba and K"S"A of Imma (שֶׁהֵם ע״ב שֶׁל אַבָּא וְקס״א שֶׁל אִימָּא), and from them the herald emerges (וּמֵהֶם יוֹצֵא כָּרוֹז). Just as the father and mother in this world guide the children and discipline them (כְּמוֹ שֶׁהָאָב וְהָאֵם בָּעוֹלָם הַזֶּה הֵם הַמַּדְרִיכִים אֶת הַבָּנִים וּמְיַסְּרִים אוֹתָם), so too Abba and Imma above, from them this herald emerges (כֵּן אַבָּא וְאִימָּא לְמַעְלָה, יוֹצֵא מֵהֶם זֶה הַכָּרוֹז). That is to say, from between the two of them (כְּלוֹמַר מִבֵּין שְׁנֵיהֶם), that is, through A"B and K"S"A (כְּלוֹמַר בְּאֶמְצָעוּת ע״ב וְקס״א), and it emerges and descends to Ze’ir (וְיוֹצֵא וְיוֹרֵד לִזְעֵיר), and from Ze’ir to Nukvah (וּמִזְּעֵיר לְנוּקְבֵיהּ), and from Nukvah to the worlds (וּמִנּוּקְבֵיהּ לָעוֹלָמוֹת). And through this herald there is a voice, namely Ze’ir (וּבְאֶמְצָעוּת הַכָּרוֹז הַזֶּה יֵשׁ קוֹל, דְּהַיְינוּ זְעֵיר), and there is articulation of the lips, namely the speech that is in Nukvah (וְיֵשׁ חִתּוּךְ שְׂפָתַיִם, דְּהַיְינוּ הַדִּבּוּר שֶׁבְּנוּקְבֵיהּ), and the matter of the herald itself, which is thought, is from Abba and Imma (וְעִנְיַן הַכָּרוֹז עַצְמוֹ שֶׁהוּא הַמַּחֲשָׁבָה, הוּא מֵאַבָּא וְאִימָּא).

And you already know (וּכְבָר יָדַעְתָּ), that all the spiritual matters that emerge from the Partzufim of the World of Atzilut (שֶׁכָּל הַדְּבָרִים הָרוּחָנִיִּים הַיּוֹצְאִים מִפַּרְצוּפֵי עוֹלָם הָאֲצִילוּת), in every speech and speech that emerges from them (בְּכָל דִּבּוּר וְדִבּוּר הַיּוֹצֵא מִתּוֹכָם), there is a Partzuf within it (יֵשׁ בּוֹ פַּרְצוּף), and just as when a person is in a dream and hears a voice (וּכְמוֹ שֶׁהָאָדָם כְּשֶׁהוּא בַּחֲלוֹם וְשָׁמַע קוֹל), and it appears in his dream that that voice is a certain person speaking with him (וְנִרְאֶה בַּחֲלוֹמוֹ שֶׁאוֹתוֹ הַקּוֹל הוּא אָדָם אֶחָד שֶׁמְּדַבֵּר עִמּוֹ), and it is not so, but rather the essence of the voice itself (וְאֵינוֹ כֵּן, כִּי אִם מַהוּת הַקּוֹל עַצְמוֹ). And proof of this is (וּרְאָיָה לָזֶה): “and all the people saw the voices” (וְכָל הָעָם רֹאִים אֶת הַקּוֹלוֹת) (Exodus 20:15), for there was literally a Partzuf within the voice and permission was given to their eyes to see (שֶׁהָיָה מַמָּשׁ בַּקּוֹל וְנִתַּן רְשׁוּת לְעֵינֵיהֶם לִרְאוֹת), and they saw the essence of the voice, which is a Partzuf (וְהָיוּ רוֹאִים מַהוּת הַקּוֹל, שֶׁהוּא פַּרְצוּף). However, the difference between a Karoz [herald] and a Kol [voice] is (אֶלָּא שֶׁהַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין כָּרוֹז לְקוֹל, שֶׁהַקּוֹל הוּא), “a great voice that did not cease” (קוֹל גָּדוֹל וְלֹא יָסָף) (Deuteronomy 5:19), without one particular color (בִּלְתִּי גָּוֶן אֶחָד מְיֻחָד), rather it includes seven colors (אֶלָּא הוּא כּוֹלֵל שִׁבְעָה גְּוָנִים), which are alluded to in the seven voices that came forth (שֶׁהֵם הָרְמוּזִים בְּשִׁבְעָה קוֹלוֹת שֶׁבָּאוּ), and are alluded to in the Psalm: “Ascribe unto Hashem, O sons of the mighty” (וּרְמוּזִים בְּמִזְמוֹר: הָבוּ לַייָ בְּנֵי אֵלִים) (Psalms 29:1). And these are they (וְהֵם אֵלּוּ): the first, “the voice of Hashem is upon the waters” (הָרִאשׁוֹן קוֹל יְהוָה עַל הַמָּיִם) (Psalms 29:3), which is in Chesed (שֶׁהוּא בְּחֶסֶד); “the voice of Hashem is with power” (קוֹל יְהוָה בַּכֹּחַ) (Psalms 29:4), which is in Gevurah (שֶׁהוּא בִּגְבוּרָה); “the voice of Hashem is with majesty” (קוֹל יְהוָה בֶּהָדָר) (Psalms 29:4), which is in Tiferet (שֶׁהוּא בְּתִפְאֶרֶת); “the voice of Hashem breaks the cedars” (קוֹל יְהוָה שֹׁבֵר אֲרָזִים) (Psalms 29:5), which is Netzach (שֶׁהוּא נֵצַח); “the voice of Hashem hews out flames of fire” (קוֹל יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ) (Psalms 29:7), which is Hod (שֶׁהוּא הוֹד); “the voice of Hashem causes the wilderness to tremble” (קוֹל יְהוָה יָחִיל מִדְבָּר) (Psalms 29:8), which is Yesod (שֶׁהוּא יְסוֹד); “the voice of Hashem causes the hinds to travail” (קוֹל יְהוָה יְחוֹלֵל אַיָּלוֹת) (Psalms 29:9), which is Malchut (שֶׁהוּא מַלְכוּת). And they are alluded to in the seven Names of the Name M"B (וְהֵם רְמוּזִים בְּשִׁבְעָה שֵׁמוֹת שֶׁל שֵׁם מ״ב), five of them, that is to say, from these five voices, which are Chesed, Gevurah, Tiferet, Netzach, Yesod (הַחֲמִשָּׁה מֵהֶם כְּלוֹמַר מֵאֵלּוּ הַחֲמִשָּׁה קוֹלוֹת, שֶׁהֵם חֶסֶד גְּבוּרָה תִּפְאֶרֶת נֵצַח יְסוֹד), are the good voices alluded to in the five voices of Matan Torah [the Giving of the Torah] (הֵם הַקּוֹלוֹת הַטּוֹבִים הָרְמוּזִים בַּחֲמִשָּׁה קוֹלוֹת שֶׁל מַתַּן תּוֹרָה), corresponding to which are the five voices of the blessing of bridegrooms (שֶׁכְּנֶגְדָּם הֵם הַחֲמִשָּׁה קוֹלוֹת שֶׁל בִּרְכַּת חֲתָנִים), concerning which our Sages of blessed memory said (שֶׁאָמְרוּ רז״ל): “whoever benefits from the feast of a bridegroom and does not gladden him transgresses five voices” (כָּל הַנֶּהֱנֶה מִסְּעוּדַת חָתָן וְאֵינוֹ מְשַׂמְּחוֹ עוֹבֵר בַּחֲמִשָּׁה קוֹלוֹת) [Berakhot 6b], for the last two, which are Hod and Malchut (כִּי הַשְּׁנַיִם הָאַחֲרוֹנִים, שֶׁהֵם הוֹד וּמַלְכוּת), are the voice of weeping and wailing (הֵם קוֹל בְּכִיָּה וִילָלָה), as we shall explain with the help of Kudsha Berikh Hu and His Shekhinta (כַּאֲשֶׁר נְבָאֵר בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And these are the five voices of the blessing of bridegrooms (וְאֵלּוּ הֵם הַחֲמִשָּׁה קוֹלוֹת שֶׁל בִּרְכַּת חֲתָנִים), “the voice of joy” (קוֹל שָׂשׂוֹן), which is in Chesed (שֶׁהוּא בְּחֶסֶד), as in: “His lips are lilies, dripping flowing myrrh” (כְּמוֹ שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר) (Song of Songs 5:13), and it is the thread of Chesed drawn over her face (וְהוּא חוּט שֶׁל חֶסֶד הַמָּשׁוּךְ עַל פָּנֶיהָ), as it is written (כִּדְכְתִיב): “Your lips are like a thread of scarlet” (כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ) (Song of Songs 4:3). And the second voice is “the voice of gladness” (וְהַקּוֹל הַשֵּׁנִי הוּא קוֹל שִׂמְחָה), which is in Gevurah (שֶׁהוּא בִּגְבוּרָה), for Gevurah is in gladness (שֶׁהַגְּבוּרָה בְּשִׂמְחָה), and their arousal is the Gevurah of women (וְהִתְחַמְּמוּתָם הִיא גְּבוּרַת נָשִׁים). And afterward the third voice is “the voice of the bridegroom” (וְאַחַר כָּךְ הַקּוֹל הַשְּׁלִישִׁי קוֹל חָתָן), namely Tiferet (דְּהַיְינוּ תִּפְאֶרֶת). And “the voice of the bride” (וְקוֹל כַּלָּה), namely Netzach (דְּהַיְינוּ נֵצַח), for Netzach is in the thigh (שֶׁהַנֵּצַח הוּא בַּיָּרֵךְ), and the thigh is alluded to by her (וְהַיָּרֵךְ רָמוּז לָהּ), as you know in the secret of: “and he struck the socket of Yaakov’s thigh” (כַּאֲשֶׁר יָדַעְתָּ בְּסוֹד: וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב) (Genesis 32:26), and this is the fourth voice (וְהוּא הַקּוֹל הָרְבִיעִי). And afterward comes the fifth voice (וְאַחַר כָּךְ הוּא הַקּוֹל הַחֲמִישִׁי), namely: “the voice of the rejoicing of bridegrooms from their canopy” (דְּהַיְינוּ: קוֹל מִצְהֲלוֹת חֲתָנִים מֵחֻפָּתָם), namely Yesod, which is the canopy of bridegrooms (דְּהַיְינוּ יְסוֹד הוּא חֻפַּת חֲתָנִים), and it includes all the pleasantness of all the voices (וְהוּא כּוֹלֵל כָּל הַנְּעִימָה שֶׁל הַקּוֹלוֹת כֻּלָּם). And the other two are the voice of Malchut (וְהַשְּׁנַיִם הָאֲחֵרִים הוּא קוֹל שֶׁל מַלְכוּת), namely “the voice of weeping” (הוּא קוֹל בְּכִיָּה), as it is said: “A voice was heard in Ramah, Rachel weeping for her children” (שֶׁנֶּאֱמַר: קוֹל בְּרָמָה נִשְׁמָע רָחֵל מְבַכָּה עַל בָּנֶיהָ) (Jeremiah 31:14), and “the voice of wailing” (וְקוֹל יְלָלָה), which is the voice of Hod (הִיא קוֹל הוֹד), as it is said: “the sound of the people in evil” (שֶׁנֶּאֱמַר: קוֹל הָעָם בְּרָעָה) (Exodus 32:17). And because of our many sins, that Hod is the one that bears their abundant suffering, concealed from them (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים אוֹתוֹ הַהוֹד, הוּא הַסּוֹבֵל צַעֲרָם הַמְּרֻבֶּה הַמְכוּסֶּה מֵהֶם), and afterward the Holy One Blessed Be He will bring another voice, from the Hod of Imma (וְאַחַר כָּךְ הקב״ה עָתִיד לְהָבִיא קוֹל אַחֵר, מֵהוֹד דְּאִמָּא), and this is what Yeshayah the Prophet said (וְהַיְינוּ דְּאָמַר יְשַׁעְיָהוּ הַנָּבִיא): “to proclaim liberty to the captives” (לִקְרֹא לַשְּׁבוּיִים דְּרוֹר) (Isaiah 61:1), which is the great voice that emerges from Imma (שֶׁהוּא הַקּוֹל הַגָּדוֹל הַיּוֹצֵא מֵאִמָּא), for she is called Dror [liberty] and freedom for Yisrael (שֶׁהִיא נִקְרֵאת דְּרוֹר וְחֵרוּת לְיִשְׂרָאֵל), to comfort her in place of those voices that passed over her (לְנַחֵם אוֹתָהּ תְּמוּרַת אוֹתָם הַקּוֹלוֹת שֶׁעָבְרוּ עָלֶיהָ). And the herald that we mentioned, since it comes from Abba and Imma (וְהַכָּרוֹז שֶׁאָמַרְנוּ, הוֹאִיל וּבָא מֵאַבָּא וְאִמָּא), is always a reproof for good (הוּא לְעוֹלָם הוֹכָחָאֵי לְטוֹב), and if you should say (וְאִם תֹּאמַר), behold they proclaim concerning a person upon the earth thirty days before he dies (הֲרֵי שֶׁמַּכְרִיזִים עָלָיו בַּקַּרְקַע, שְׁלֹשִׁים יוֹם קֹדֶם שֶׁיָּמוּת), and apparently it seems that this is for evil (וְלִכְאוֹרָה נִרְאֶה שֶׁהוּא לְרָעָה), the answer is that this too is for good (תְּשׁוּבָתוֹ שֶׁגַּם זֶה הוּא לְטוֹבָה), so that perhaps he will understand and hear, and return in Teshuvah [repentance], and annul the decree (כְּדֵי שֶׁאוּלַי יָבִין וְיִשְׁמַע, וְיַחֲזוֹר בִּתְשׁוּבָה וִיבַטֵּל הַגְּזֵרָה). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “You return man to contrition” (תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא) (Psalms 90:3). They are the numerical value of twenty-five (הֵם מִנְיַן כ״ה), and the three letters of the word Daka [contrition] (וְג׳ אוֹתִיּוֹת שֶׁל מִלַּת דַּכָּא), together with its numerical value are twenty-eight (עִם מִסְפָּרוֹ הֵם כ״ח), and together with the word itself they are twenty-nine (וְעִם הַתֵּיבָה הוּא כ״ט), and the day of death is the thirtieth day (וְיוֹם הַמִּיתָה הוּא יוֹם שְׁלֹשִׁים), and “You say: ‘Return, O sons of man’” (וַתֹּאמֶר שׁוּבוּ בְּנֵי אָדָם) (Psalms 90:3), meaning that during that proclamation and throughout all those twenty-nine days that precede the day of death, in which the herald goes forth (כְּלוֹמַר שֶׁבְּאוֹתָהּ הַהַכְרָזָה וְכָל אוֹתָם הַכ״ט יוֹם שֶׁהֵם קֹדֶם יוֹם הַמִּיתָה, שֶׁהַכָּרוֹז יוֹצֵא בָּהֶם), it is for good so that they may return in Teshuvah [repentance] (וְהוּא לְטוֹבָה כְּדֵי שֶׁיַּחְזְרוּ בִּתְשׁוּבָה), and this is what the verse says: “and You say: ‘Return, O sons of man’” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב וַתֹּאמֶר שׁוּבוּ בְּנֵי אָדָם) (Psalms 90:3). And if you say (וְאִם תֹּאמַר), that the one upon whom the decree was made hears nothing (אוֹתוֹ הַנִּגְזָר אֵינוֹ שׁוֹמֵעַ כְּלוּם), and how does he know the words of this herald (וּמִנַּיִן יֵדַע דִּבְרֵי הַכָּרוֹז הַזֶּה), so that he may return in Teshuvah [repentance] (כְּדֵי שֶׁיַּחְזְרוּ בִּתְשׁוּבָה), then you must know (וְצָרִיךְ אַתָּה לָדַעַת), that once this herald goes forth (כֵּיוָן שֶׁהַכָּרוֹז הַזֶּה יוֹצֵא), his family members, or his friends, or his relatives who are in Gan Eden hear it (שׁוֹמְעִין בְּנֵי מִשְׁפַּחְתּוֹ אוֹ אוֹהֲבָיו אוֹ קְרוֹבָיו שֶׁהֵם בְּגַן עֵדֶן), and they come and inform him through certain terrifying dreams (וּבָאִים וּמוֹדִיעִים אוֹתוֹ, אֵיזֶה חֲלוֹמוֹת מְבֹהָלִים), so that he will feel some distress and contemplate Teshuvah [repentance] in his heart (כְּדֵי שֶׁיַּרְגִּישׁ צַעַר־מָה וִיהַרְהֵר תְּשׁוּבָה בְּלִבּוֹ). As they said regarding Daniel (כְּמוֹ שֶׁאָמְרוּ בְּדָנִיֵּאל), that Chaggai, Zechariah, and Malachi, although they did not see the vision, fled (שֶׁחַגַּי זְכַרְיָה וּמַלְאָכִי שֶׁלֹּא רָאוּ אֶת הַמַּרְאֶה, בָּרְחוּ), and as our Sages of blessed memory said (וּכְמוֹ שֶׁאָמְרוּ חז״ל): “Even though they themselves did not see, their Mazal saw” (אַף עַל גַּב דְּאִינְהוּ לָא חָזוּ מַזָּלַיְיהוּ חָזוּ) [Megillah 3a], and because his relatives, who seek his good, come to him in a dream (וּלְהִיוֹת שֶׁקְּרוֹבָיו שֶׁהֵם לְטוֹבָתוֹ, בָּאִים אֵלָיו בַּחֲלוֹם), they are called his Mazal (הֵם נִקְרָאִים מַזָּלֵיהּ).

It follows that even though the herald proclaims something bad (נִמְצָא שֶׁהַכָּרוֹז אַף עַל פִּי שֶׁהוּא מַכְרִיז דָּבָר רַע), nevertheless it is for good, so that they may return in Teshuvah [repentance] (מִכָּל מָקוֹם הוּא לְטוֹבָה, כְּדֵי שֶׁיַּחְזְרוּ בִּתְשׁוּבָה). It follows that every herald that emerges from above is for good (נִמְצָא שֶׁכָּל כָּרוֹז הַיּוֹצֵא מִלְמַעְלָה הוּא לְטוֹבָה), as it is said: “For I do not desire the death of the dead one” (כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת) (Ezekiel 18:32), “but rather that he return from his ways and live” (כִּי אִם בְּשׁוּבוֹ מִדְּרָכָיו וְחָיָה) (Ezekiel 18:32). And the Holy One Blessed Be He tears up a decree of seventy years if one performs Teshuvah [repentance] properly (וְהַקָּדוֹשׁ בָּרוּךְ הוּא, קוֹרֵעַ גְּזַר דִּינוֹ שֶׁל שִׁבְעִים שָׁנָה, אִם עוֹשֶׂה תְּשׁוּבָה כָּרָאוּי), and it is said: “Return to Me and I will return to you” (שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם) (Malachi 3:7). And that which the discourse says, “the Companions gathered to the house of the Idra, clothed with coats of mail and spears” (וּמַה שֶּׁאוֹמֵר הַמַּאֲמָר: אֶתְכַּנְּשׁוּ חַבְרַיָּא לְבֵי אַדְרָא מְלוּבָּשִׁים שִׁרְיָין וְרוֹמְחִין), you must know (צָרִיךְ אַתָּה לָדַעַת), that from the World of Atzilut to the World of Beri’ah there is a Parsa [partition] (שֶׁמֵּעוֹלָם הָאֲצִילוּת לְעוֹלָם הַבְּרִיאָה יֵשׁ פַּרְסָה), and that Parsa is called Margala [barrier] (וְאוֹתָהּ הַפַּרְסָא הִיא נִקְרֵאת מַרְגָּלָא), and the Parsa is the secret of the Parokhet [veil] that separates between Atzilut and Beri’ah (וְהַפַּרְסָה הִיא סוֹד הַפָּרֹכֶת הַמַּבְדֶּלֶת בֵּין אֲצִילוּת לִבְרִיאָה), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “And the veil shall separate for you between the Holy Place and the Holy of Holies” (וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים) (Exodus 26:33).

And the matter is (וְהָעִנְיָן), for there are in Atzilut five Partzufim (כִּי יֵשׁ בַּאֲצִילוּת ה׳ פַּרְצוּפִין), alluded to in the Name Havayah (הָרְמוּזִים בַּשֵּׁם שֶׁל הֲוָיָה), and she is the lower Heh, the Nukvah of Ze’ir Anpin (וְהִיא ה׳ תַּתָּאָה, נוּקְבֵיהּ דִּזְעֵיר אַנְפִּין), which is called Yirah [awe] (הַנִּקְרֵאת יִרְאָה), as it is said: “and with great awe” (שֶׁנֶּאֱמַר וּבְמוֹרָא גָּדוֹל) (Deuteronomy 26:8), and our Sages of blessed memory said: “this is the revelation of the Shekhinah” (וְאָמְרוּ חז״ל זוֹ גִּלּוּי שְׁכִינָה) [Passover Haggadah on Deuteronomy 26:8], their appearances cause great awe (הַמַּרְאוֹת שֶׁלָּהֶם הֵם גּוֹרְמִים מוֹרָא גָּדוֹל), and whoever stands within four cubits of the revelation of the Shekhinah immediately contemplates Teshuvah [repentance] from the abundance of awe, fear, and dread (וְכָל הָעוֹמֵד בְּאַרְבַּע אַמּוֹת שֶׁל גִּלּוּי שְׁכִינָה מִיָּד מְהַרְהֵר בִּתְשׁוּבָה מֵרֹב יִרְאָה וָפַחַד וְאֵימָה). And also through the power of the Din [judgment] within her (וְגַם מִכֹּחַ הַדִּין שֶׁבָּהּ), “the strap” which is called Yirah [awe] (הָרְצוּעָה הַנִּקְרֵאת יִרְאָה), and joined to her is the Partzuf of Leah (וּמְצוֹרָף אֵלֶיהָ פַּרְצוּף לֵאָה), which is called Anavah [humility] (שֶׁהִיא נִקְרֵאת עֲנָוָה), and this is what Chazal said (וְזֶהוּ שֶׁאָמְרוּ חז״ל): “What wisdom made a crown for its head, humility made a heel for its sandal” (מַה שֶּׁעָשְׂתָה חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשְׂתָה עֲנָוָה עָקֵב לְסַנְדָּלָהּ) [Jerusalem Talmud, Shabbat 1:3], and she is one Partzuf upon their head (וְהִיא עַל רֹאשָׁם פַּרְצוּף אֶחָד). And the truth is (וְהָאֱמֶת הוּא), that in the secret of the Zivug [union] they are only one Partzuf (בְּסוֹד הַזִּוּוּג, שְׁנֵיהֶם אֵינָם אֶלָּא פַּרְצוּף אֶחָד) [Ramchal, Adir BaMarom 73], and especially in the secret of the Malchut of the World of Tohu [Chaos] (וּבִפְרָט בְּסוֹד מַלְכוּת שֶׁל עוֹלָם הַתֹּהוּ), which was divided, the kingdom of the House of David, into two (שֶׁנִּתְחַלְּקָה מַלְכוּת בֵּית דָּוִד לִשְׁנַיִם), through the Zivug and Ibbur [gestation] of Imma (בְּזִוּוּג וְעִבּוּר אִמָּא), and Rachel emerges with Ze’ir in the first Ibbur (וְרָחֵל יוֹצֵאת עִם זְעֵיר בְּעִבּוּר רִאשׁוֹן), and Leah emerges with Ze’ir in the second Ibbur (וְלֵאָה יוֹצֵאת עִם זְעֵיר בְּעִבּוּר שֵׁנִי). It follows that they were one point (נִמְצָא שֶׁהָיוּ נְקֻדָּה אַחַת), therefore there were two Batei Mikdash [Temples] (לָכֵן הָיוּ שְׁנֵי בָּתֵּי מִקְדָּשׁ), in the secret of: “the pleasantness of Hashem” and “and awe” mentioned above (בְּסוֹד: נֹעַם יְהוָה וְיִרְאָה הַנִּזְכָּר), and there was a great difference between the first and the last (וְהֶבְדֵּל גָּדוֹל הָיָה בֵּין רִאשׁוֹן לְאַחֲרוֹן), for the first was a more exalted Zivug [union] (שֶׁהָרִאשׁוֹן הָיְתָה זִוּוּג יוֹתֵר מְעוּלָּה).

And let us return to our matter (וְנַחְזוֹר לְעִנְיָנֵינוּ), the Vav of the Name Havayah is the Partzuf of Ze’ir Anpin (וָא״ו שֶׁל שֵׁם הֲוָיָה, הוּא פַּרְצוּף זְעֵיר אַנְפִּין), and it is the secret of Ahavah [love] (וְהוּא סוֹד אַהֲבָה), namely the love of Hashem, may He be blessed, to unify His Name at all times (דְּהַיְינוּ אַהֲבַת הַשֵּׁם יִתְבָּרַךְ לְיַחֵד שְׁמוֹ בְּכָל עֵת). And the allusion is (וְהָרֶמֶז הוּא), Ahavah [love] has the numerical value of Echad [one] (אַהֲבָה עוֹלָה אֶחָד), and two times Ahavah is the numerical value of the Name Havayah (וּב׳ פְּעָמִים אַהֲבָה גִּימַטְרִיָּא שֵׁם הֲוָיָה), and likewise two times Echad (וְכֵן שְׁנֵי פְּעָמִים אֶחָד). And likewise the upper Heh of the Name Havayah is Imma Ila’ah [the Supernal Mother] (וְכֵן ה׳ עִילָּאָה שֶׁל שֵׁם הֲוָיָה הִיא אִימָּא עִילָּאָה), which is called Taharah [purity] (הַנִּקְרֵאת טָהֳרָה), in the secret of Mei Mikveh [waters of a ritual bath] (בְּסוֹד מֵי מִקְוֶה), whose numerical value is one hundred and fifty-one (גִּימַטְרִיָּא [עוֹלֶה] קנ״א), which is her Name Ehyeh [with Heh letters] whose numerical value is one hundred and fifty-one (הוּא שֵׁם אֶהְיֶ״ה שֶׁלָּהּ [בְּהֵהִין] הָעוֹלֶה קנ״א). And because from her emerged forty-nine pure faces together with forty-nine impure faces in the World of Tohu [Chaos], as is known (וּמִפְּנֵי שֶׁיָּצְאוּ מִמֶּנָּה מ״ט פָּנִים טָהוֹר עִם מ״ט פָּנִים טָמֵא בְּעוֹלָם הַתֹּהוּ כַּנּוֹדָע), there remained in Ze’ir Anpin seven times seven, which are forty-nine (שֶׁנִּשְׁאַר בְּז״א ז׳ פְּעָמִים ז׳ שֶׁהֵם מ״ט), and they were refined, purified, and whitened (וְנִתְבָּרְרוּ וְנִצְטָרְפוּ וְנִתְלַבְּנוּ), until the food was separated from the refuse (עַד שֶׁנִּבְרַר אֹכֶל מִן הַפְּסֹלֶת). And these are the forty-nine pure faces (וְהֵם אֵלּוּ הַמ״ט פָּנִים טָהוֹר), which were separated from the forty-nine impure faces (נִבְדְּלוּ מִן הַמ״ט פָּנִים טָמֵא), and because through the Zivug [union] and Ibbur [gestation] of Imma the food was separated from the refuse (וּלְהִיוֹת שֶׁעַל יְדֵי זִוּוּג וְעִבּוּר אִמָּא, נִתְבָּרַר אֹכֶל מִתּוֹךְ פְּסֹלֶת), even today this clarification remains in her hand (עוֹד הַיּוֹם נִתַּן בְּיָדָהּ הַבֵּירוּר הַזֶּה), to purify one who requires purification (לְטַהֵר מִי שֶׁצָּרִיךְ טָהֳרָה), and to separate and clarify the food from the refuse (וּלְהַבְדִּיל וּלְבָרֵר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת), whether a wicked man, to purify his Neshama [soul] from what he had defiled through his sins (הֵן אָדָם רָשָׁע לְטַהֵר נִשְׁמָתוֹ, מַה שֶּׁהָיָה מְטַמֵּא בַּחֲטָאָיו), and likewise every light that requires assistance and purification (וְכֵן כָּל אוֹר הַצָּרִיךְ סִיּוּעַ וְטָהֳרָה). And likewise we hope in the future to attain Taharah [purity] through Imma Ila’ah [the Supernal Mother] (וְכֵן אֲנַחְנוּ לֶעָתִיד מְקַוִּים לְהַשִּׂיג טָהֳרָה עַל יְדֵי אִמָּא עִילָּאָה), as it is said: “And I shall sprinkle upon you pure waters and you shall be purified from all your impurities” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם) (Ezekiel 36:25). And this will only be through actual Teshuvah [return/repentance] (וְזֶה לֹא יִהְיֶה אֶלָּא בִּתְשׁוּבָה מַמָּשׁ), which is called Teshuvah from the secret of the reason mentioned (שֶׁהִיא נִקְרֵאת תְּשׁוּבָה מִסּוֹד טַעַם הַנִּזְכָּר), for Taharah [purity] returns the impure one, who is the wicked person, to his original place and he attains purity (כִּי הַטָּהֳרָה הִיא מְשִׁיבָה הַטָּמֵא, שֶׁהוּא הָרָשָׁע אֶל מְקוֹמוֹ הָרִאשׁוֹן, וּמַשִּׂיג טָהֳרָה). And also the Yud of the Name Havayah is the secret of the Partzuf of Abba (וְגַם הַיּוּ״ד שֶׁל שֵׁם הֲוָיָה הוּא סוֹד פַּרְצוּף אַבָּא), which is called Kodesh [Holiness] (הַנִּקְרָא קֹדֶשׁ), and from there holiness comes to the world (וּמִשָּׁם בָּאָה הַקְּדֻשָּׁה לָעוֹלָם), for the Klipot do not draw sustenance from the lights of Imma at all (כִּי אֵין הַקְּלִיפּוֹת יוֹנְקִים מֵאוֹרוֹת אִמָּא כְּלָל), and all the more so from Abba which is called Kodesh [Holiness] (וּמִכָּל שֶׁכֵּן מֵאַבָּא הַנִּקְרָא קֹדֶשׁ), the levels of Shabbat, Mikra Kodesh [a holy convocation], and entirely rest for the Life of the Worlds (מַדְרֵגוֹת הַשַּׁבָּת מִקְרָא קֹדֶשׁ וְכֻלּוֹ מְנוּחָה לְחַי עוֹלָמִים), and Atika Kadisha [the Holy Ancient One] is Kodeshei Kodashim [Holy of Holies] (וְעַתִּיקָא קַדִּישָׁא הוּא קָדְשֵׁי קָדָשִׁים). And each one has a Parsa [partition] and a Parokhet [veil] (וְיֵשׁ בְּכָל אֶחָד פַּרְסָה וּפָרֹכֶת), to separate between it and its fellow (לְהַבְדִּיל בֵּינוֹ לְבֵין חֲבֵירוֹ), so that the flow will not go outward, except for small sparks that sparkle through the Parokhet [veil] (שֶׁלֹּא יֵצֵא הַשֶּׁפַע חוּצָה, אֶלָּא נִיצוֹצוֹת קְטַנִּים, הַמִּתְנוֹצְצִים דֶּרֶךְ הַפָּרֹכֶת). And just as there is a Parokhet [veil] between one Partzuf and another (וּכְמוֹ שֶׁיֵּשׁ פָּרֹכֶת בֵּין פַּרְצוּף לְפַרְצוּף), so too there is one between every world and every world (כֵּן יֵשׁ בֵּין כָּל עוֹלָם וְעוֹלָם), as we explained in the discourse: “Imma nests in the Throne, the Son nests in Yetzirah, and the Daughter nests in Asiyah” (כְּמוֹ שֶׁפֵּרַשְׁנוּ בַּמַּאֲמָר: אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא בְּרָא מְקַנֵּן בִּיצִירָה וּבַרְתָּא מְקַנֶּנֶת בַּעֲשִׂיָּה). And the nesting is through the nesting of the Masakh [screen] (וְהַקִּנּוּן הוּא עַל יְדֵי קִנּוּן הַמָּסָךְ), as we explained in its place in Olam HaTohu (כְּמוֹ שֶׁבֵּאַרְנוּ בִּמְקוֹמוֹ בְּעוֹלָם הַתֹּהוּ), and as we shall explain there in the worlds of Beri’ah, Yetzirah, and Asiyah (וְכַאֲשֶׁר נְבָאֵר שָׁם, בְּעוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּיה). And just as there is a Havayah in the five Partzufim of the World of Atzilut (וּכְמוֹ שֶׁיֵּשׁ הֲוָיָה בַּה׳ פַּרְצוּפִין שֶׁל עוֹלָם הָאֲצִילוּת), so too there are five Partzufim in every world and world (כֵּן יֵשׁ ה׳ פַּרְצוּפִין בְּכָל עוֹלָם וְעוֹלָם), for what occurred to the fathers occurred to the children (כִּי מַה שֶּׁאֵרַע לָאָבוֹת אֵרַע לַבָּנִים). And likewise the Name Havayah is divided in the four worlds (וְכֵן נֶחְלַק שֵׁם הֲוָיָה בְּאַרְבַּע עוֹלָמוֹת), for the lower Heh is the Yirah [awe] of the Nukvah of Ze’ir Anpin, which nests in Asiyah (כִּי ה׳ תַּתָּאָה הִיא יִרְאָה שֶׁל נוּקְבֵיהּ דִּזְעֵיר אַנְפִּין, הַמְקַנֶּנֶת בַּעֲשִׂיָּה), and Ahavah [love] is the Vav of the Name Havayah of Ze’ir Anpin, which nests in Yetzirah through Imma, which is a screen for it (וְאַהֲבָה הִיא וָא״ו שֶׁל שֵׁם הֲוָיָה שֶׁל זְעֵיר אַנְפִּין, הַמְקַנֵּן בִּיצִירָה עַל יְדֵי אִמָּא, שֶׁהִיא מָסָךְ לוֹ). And Taharah [purity] is the upper Heh of the Name Havayah, Imma Ila’ah [the Supernal Mother], which nests in Beri’ah (וְטָהֳרָה הוּא ה׳ עִילָּאָה שֶׁל שֵׁם הֲוָיָה, אִמָּא עִילָּאָה הַמְקַנֶּנֶת בִּבְרִיאָה), and Kodesh [Holiness] is the World of Atzilut (וְקֹדֶשׁ הוּא עוֹלָם הָאֲצִילוּת), for this Parsa [partition] separates between Beri’ah and Atzilut (שֶׁהַפַּרְסָה הַזֹּאת הִיא מַבְדֶּלֶת בֵּין בְּרִיאָה לַאֲצִילוּת), and it is the level between Taharah [purity] and Kedushah [holiness] (וְהִיא הַמַּדְרֵגָה שֶׁבֵּין טָהֳרָה לִקְדֻשָּׁה). And if there were no Parokhet [veil] (וְאִם לֹא הָיָה פָּרֹכֶת), she would not ascend to another level (לֹא הָיְתָה עוֹלָה לְמַדְרֵגָה אַחֶרֶת), rather all of it would be called Taharah [purity] (אֶלָּא כֻּלָּהּ הָיְתָה נִקְרֵאת טָהֳרָה), and likewise all of them (וְכֵן כֻּלָּם), and it is necessary that one level ends here and another begins (וְהוּא מֻכְרָח שֶׁמְּסַיֵּם בְּכָאן מַדְרֵגָה אַחַת וּמַתְחִילָה אַחֶרֶת), since there is a distinction and difference between them (מֵאַחַר שֶׁיֵּשׁ הֶבְדֵּל וְהֶפְרֵשׁ בֵּינֵיהֶם), and it is easy to understand (וְקַל הוּא לְהָבִין). And the World of Ein Sof is the World of Kodesh Kodashim [Holy of Holies] (וְעוֹלָם הָאֵין סוֹף הוּא עוֹלָם קֹדֶשׁ קָדָשִׁים), for in Atzilut (כִּי בַּאֲצִילוּת), “He and His life-forces are one, He and His attributes are one in them” (אִיהוּ וְחַיּוֹהִי חַד, אִיהוּ וְגַרְמוֹהִי חַד בְּהוֹן), as I explained in Olam HaTohu (כַּאֲשֶׁר פֵּרַשְׁתִּי בְּעוֹלָם הַתֹּהוּ), and I shall further explain this matter in its place in Sha’ar HaMargala (עוֹד אֲבָאֵר זֶה הָעִנְיָן בִּמְקוֹמוֹ בְּשַׁעַר הַמַּרְגָּלָא), to fulfill that which was said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר): “And the veil shall separate for you between the Holy Place and the Holy of Holies” (וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים) (Exodus 26:33).

And let us return to our matter, that between the World of Atzilut and the World of Beri’ah there is one Parsa [partition] (וְנַחְזוֹר לְעִנְיָנֵינוּ, שֶׁבֵּין הָעוֹלָם הָאֲצִילוּת וּבֵין עוֹלָם הַבְּרִיאָה יֵשׁ פַּרְסָא אַחַת), and that Parsa is called Margala [barrier] in the language of the Zohar, in the Tosefta of Parashat Yitro, Zohar Gadol, daf 41b (וְאוֹתָהּ הַפַּרְסָה הִיא נִקְרֵאת מַרְגָּלָא בִּלְשׁוֹן הַזֹּהַר שֶׁל תּוֹסֶפְתָּא דְּפָרָשַׁת יִתְרוֹ זוֹהַר גָּדוֹל דַּף מ״א עַמּוּד ב׳) [Ra’aya Meheimna, Shemot 92b], on the verse: “Remember the day of Shabbat to sanctify it” (עַל פָּסוּק: זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20:8). And it is a very great matter (וְהִיא חוּמְרָא גְּדוֹלָה מְאוֹד), and in its place I shall explain it with the help of Heaven (וּבִמְקוֹמוֹ אֲפָרְשֶׁנָּה בְּסִיַּעְתָּא דִּשְׁמַיָּא), and especially in the book Gan HaMelekh, which is a commentary on the Zohar, in Parashat Yitro, where its place is found (וּמַה גַּם בְּסֵפֶר גַּן הַמֶּלֶךְ אֲשֶׁר הוּא פֵּרוּשׁ עַל הַזֹּהַר, בְּפָרָשַׁת יִתְרוֹ אֲשֶׁר שָׁם מְקוֹמוֹ). And beneath this Parsa [partition] called Margala [barrier] is the head of Beri’ah (וְתַחַת הַפַּרְסָה הַזֹּאת הַנִּקְרֵאת מַרְגָּלָא הִיא רֹאשׁ הַבְּרִיאָה). And there, from the side of Imma which nests in Beri’ah, there is the simple Ehyeh (וְשָׁם מִצַּד אִמָּא הַמְקַנֶּנֶת בִּבְרִיאָה, יֵשׁ שָׁם אֶהְיֶ״ה פָּשׁוּט), and also nine other Names of Ehyeh, which are in Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod over the entire World of Beri’ah (וְגַם תִּשְׁעָה שֵׁמוֹת אֲחֵרִים שֶׁל אֶהְיֶ״ה, שֶׁהֵם בְּחָכְמָה בִּינָה דַּעַת, וְחֶסֶד גְּבוּרָה תִּפְאֶרֶת וְנֵצַח הוֹד יְסוֹד, שֶׁעַל כָּל עוֹלָם הַבְּרִיאָה). And these ten principal Ehyeh Names amount to the numerical value of two hundred and sixteen (וְאֵלּוּ הָעֲשָׂרָה אֶהְיֶ״ה הָעִקָּרִיִּים, עָלוּ לְמִנְיַן רד״ו), and therefore our forefathers dwelt in Egypt for two hundred and sixteen years (וְלָזֶה יָשְׁבוּ אֲבוֹתֵינוּ בְּמִצְרַיִם רד״ו), because the exile was for the Tikkun of the Neshamot [souls] that Adam HaRishon begot when he stood in the Chidekel up to his neck (לִהְיוֹת שֶׁהַגָּלוּת הָיָה מִפְּנֵי תִּקּוּן הַנְּשָׁמוֹת שֶׁהוֹלִיד אָדָם הָרִאשׁוֹן כַּד הֲוָה בְּחִידֶּקֶל עַד צַוָּארוֹ) [Zohar Chadash, Ruth, “When the Holy One Blessed Be He expelled Adam HaRishon from Gan Eden”]. And to make known to you the root of the matters, since it has come into our hands (וּלְהוֹדִיעֲךָ לְשֹׁרֶשׁ הַדְּבָרִים, הוֹאִיל וְאָתָא לִידָן), you already know that the Three Heads [Telat Reishin] were made (כְּבָר יָדַעְתָּ שֶׁ(ב)תְּלַת רֵישִׁין נַעֲשׂוּ), from the seven Ketarim of the Keter within the Keter, and the seven Chokhmot of the Chokhmah within the Keter, and the seven Binot of the Binah within the Keter (מִשִּׁבְעָה כְּתָרִים דְּכֶתֶר שֶׁבַּכֶּתֶר, וְשִׁבְעָה חָכְמוֹת שֶׁל חָכְמָה שֶׁבַּכֶּתֶר, וְשִׁבְעָה בִינוֹת מִבִּינָה שֶׁבַּכֶּתֶר), for these are the ones called the Three Heads [Telat Reishin], which were afterward rectified in the World of Tikkun (שֶׁאֵלּוּ הֵם הַנִּקְרָאִים תְּלַת רֵישִׁין שֶׁנִּתְקְּנוּ אַחַר כָּךְ בְּעוֹלָם הַתִּיקּוּן).

It follows that in order to make the Tikkun (נִמְצָא כְּדֵי לַעֲשׂוֹת הַתִּיקּוּן), each one of the three first Sefirot of Keter required acquiring Tikkun (הֻצְרְכוּ כָּל אֶחָד מֵהַשָּׁלֹשׁ רִאשׁוֹנוֹת שֶׁל כֶּתֶר לִקְנוֹת תִּיקּוּן), and because each one of these three first Sefirot, and likewise all of them, are included from ten (וּלְהִיוֹת שֶׁכָּל אֶחָד מֵאֵלּוּ הַג׳ רִאשׁוֹנוֹת שֶׁל סְפִירוֹת, וְכֵן כֻּלָּם כְּלוּלִים מֵעֶשֶׂר), it follows that they are seventy for each one (נִמְצְאוּ שֶׁהֵם שִׁבְעִים לְכָל אֶחָד), for each one had seventy levels and degrees (כִּי לְכָל אֶחָד הָיוּ שִׁבְעִים מַדְרֵגוֹת וּמַעֲלוֹת), and three times seventy equals two hundred and sixteen (וּשְׁלֹשָׁה פְּעָמִים שִׁבְעִים עוֹלִים רד״ו). And just as, so to speak, these three, two hundred and sixteen Sefirot, required rectification (וּכְמוֹ שֶׁהֻצְרַךְ כִּבְיָכוֹל אֵלּוּ הַשְּׁלֹשָׁה, רד״ו סְפִירוֹת, כְּדֵי לְהִתְתַּקֵּן), for Shanah [year] has the numerical value of Sefirah (כִּי שָׁנָה גִּימַטְרִיָּא סְפִירָה), therefore there were two hundred and sixteen years in Egypt (וְלָזֶה הָיוּ רד״ו שָׁנָה בְּמִצְרַיִם), for the exile of Egypt is in the head, as is known, in the secret that Mitzrayim [Egypt] is the secret of the supernal constraints (כִּי גָּלוּת מִצְרַיִם הוּא בָּרֹאשׁ, כַּנּוֹדָע בְּסוֹד מִצְרַיִם הוּא סוֹד מֵצָרִים הָעֶלְיוֹנִים). And likewise Pharaoh proves it, for Pharaoh is the secret of the back of the neck and the secret of the Pe’ah [side-corner] of the filling of El (וְכֵן פַּרְעֹה שֶׁהוּא אוֹתִיּוֹת הָעֹרֶף וְסוֹד פֵּאָה שֶׁל [מִלּוּי] אֵל יוֹכִיחַ), and likewise the exile of Babylon, concerning which it is said: “You are the head of gold” (אַנְתְּ רֵישָׁא דִּדְהָבָא) (Daniel 2:38). And then, when Ein Sof rectified the three Sefirot that are in Keter, in the secret of Telat Reishin [Three Heads], the world was established upon its foundation (וְאָז כְּשֶׁתִּקֵּן אֵין־סוֹף הַשְּׁלֹשָׁה סְפִירוֹת שֶׁבְּכֶתֶר, בְּסוֹד תְּלַת רֵישִׁין הוּתְקַן הָעוֹלָם עַל מְכוֹנוֹ), and those Manin Tevirin [broken vessels] were rectified in their place, as you know (וְאוֹתָם הַמָּאנִין תְּבִירִין נִתְקְנוּ בִּמְקוֹמָם, כַּאֲשֶׁר יָדַעְתָּ). Also Yisrael, who are drawn from Adam HaRishon (גַּם יִשְׂרָאֵל שֶׁהֵם נִמְשָׁכִים מֵאָדָם הָרִאשׁוֹן), needed to rectify those Neshamot [souls] (הָיוּ צְרִיכִים לְתַקֵּן אוֹתָן הַנְּשָׁמוֹת), and they are the Neshamot [souls] of the Generation of the Dispersion and the Generation of the Flood (וְהֵם הֵם הַנְּשָׁמוֹת שֶׁל דּוֹר הַפַּלָּגָה וְדוֹר הַמַּבּוּל). And they required two hundred and sixteen years until they were rectified (וְהֻצְרְכוּ רד״ו שָׁנָה עַד שֶׁנִּתְקְנוּ), just as the Tikkun of Telat Reishin [Three Heads] caused the Tikkun of Ze’ir Anpin and Nukvah (כְּמוֹ שֶׁהַתִּיקּוּן שֶׁל תְּלַת רֵישִׁין, גָּרַם תִּיקּוּן זְעֵיר וְנוּקְבֵיהּ), so too Yisrael, in these two hundred and sixteen years, caused the Tikkun of the Written Torah and the Oral Torah (כֵּן יִשְׂרָאֵל בְּאֵלּוּ הַרד״ו שָׁנִים גָּרְמוּ תִּיקּוּן תּוֹרָה שֶׁבִּכְתָב, וְתוֹרָה שֶׁבְּעַל־פֶּה), which are the Tikkun of Ze’ir Anpin and Nukvah, as is known (שֶׁהֵם תִּיקּוּן זְעֵיר וְנוּקְבֵיהּ כַּנּוֹדָע).

And let us return to our matter (וְנַחְזוֹר לְעִנְיָנֵינוּ), and since Imma is in the likeness of Arich (וְהוֹאִיל שֶׁאִימָּא הִיא דּוּגְמַת אַרִיךְ), therefore also when she nested in the World of Beri’ah (לָזֶה גַּם כְּשֶׁקִּנְּנָה בְּעוֹלָם הַבְּרִיאָה), she took these ten Ehyeh Names (לָקְחָה אֵלּוּ הָעֲשָׂרָה אֶהְיֶ״ה), and they are equal to two hundred and sixteen (וְהֵם כְּמִנְיַן רד״ו), the letters of “a generation goes and a generation comes” (אוֹתִיּוֹת דּוֹר הוֹלֵךְ וְדוֹר בָּא), and they are between Atzilut and Beri’ah (וְהֵם בֵּין אֲצִילוּת לִבְרִיאָה), to be a parapet for the World of Beri’ah (לִהְיוֹתָם מַעֲקֶה לְעוֹלָם הַבְּרִיאָה), and this parapet is beneath the Parsa [partition] (וְהַמַּעֲקֶה הַזֹּאת הִיא תַּחַת הַפַּרְסָא). And it is made for two reasons (וְהוּא עָשׂוּי לִשְׁנֵי טְעָמִים), the first reason (הַטַּעַם הָרִאשׁוֹן): so that the flow will not descend to the external forces, so that the fallen one will not fall from it (כְּדֵי שֶׁלֹּא יֵרֵד הַשֶּׁפַע לַחִיצוֹנִים שֶׁלֹּא יִיפֹּל הַנֵּפֶל מִמֶּנּוּ), “and the one who falls” means the flow (וְהַנּוֹפֵל הַיְינוּ הַשֶּׁפַע), meaning, so that the two fallings will not fall (כְּלוֹמַר שֶׁלֹּא יִפּוֹל הַשְּׁנֵי נְפִילוֹת). And also the offshoots, which always descend from Abba and Imma (וְגַם הַנּוֹבְלוֹת, אֲשֶׁר לְעוֹלָם יוֹרְדִים מֵאַבָּא וְאִמָּא), and were it not for this parapet, the Klipot would benefit from that flow (וְלוּלֵי הַמַּעֲקֶה הַזֶּה, הָיוּ הַקְּלִיפּוֹת נֶהֱנִים מֵאוֹתוֹ הַשֶּׁפַע), and therefore this parapet came there (וְלָזֶה בָּא הַמַּעֲקֶה הַזֶּה שָׁם). And the second reason is (וְהַשֵּׁנִי), that it does not allow the Klipot to touch Beri’ah (שֶׁאֵינוֹ מַנִּיחַ לַקְּלִיפּוֹת לִגַּעַת בִּבְרִיאָה), for were it not for this they would draw near to Beri’ah (שֶׁלוּלֵי זֶה הָיוּ מִתְקָרְבִין אֶל הַבְּרִיאָה), and because of the fear of this parapet they do not draw near to Beri’ah at all (וּמִפַּחַד הַמַּעֲקֶה הַזֶּה אֵינָם מִתְקָרְבִין אֶל הַבְּרִיאָה כְּלָל). And this parapet that we have mentioned, which is ten cubits (וְהַמַּעֲקֶה הַזֶּה אֲשֶׁר אָמַרְנוּ שֶׁהֵם עֲשָׂרָה אַמָּה), nine of them are full spellings (תִּשְׁעָה מֵהֶם הֵם מְלֵאִים), namely those which are in Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod (אוֹתָם שֶׁהֵם בְּחָכְמָה, בִּינָה, דַּעַת, חֶסֶד, גְּבוּרָה, תִּפְאֶרֶת, נֵצַח, הוֹד, יְסוֹד), and they are one hundred and sixty-one, one hundred and forty-three, one hundred and fifty-one, one hundred and fifty-two, one hundred and forty-seven, and one hundred and fifty-six (וְהֵם קס״א קמ״ג קנ״א קנ״ב קמ״ז קנ״ו). And in Keter there is the simple Name Ehyeh (וּבְכֶתֶר יֵשׁ שֵׁם אֶהְיֶ״ה פָּשׁוּט), thus: Ehyeh (כָּזֶה: אֶהְיֶה). And in Chokhmah there is one hundred and sixty-one (וּבְחָכְמָה קס״א), thus: Alef-Heh-Vav-Heh (כָּזֶה: אֶלֶ״ף הֵ״י וָי״ו הֵ״י). And in Binah, one hundred and fifty-one (וּבְבִינָה קנ״א), thus: Alef-Heh-Heh-Yud-Heh-Heh (כָּזֶה: אֶלֶ״ף הֵ״ה יוֹ״ד הֵ״ה). In Da’at, one hundred and forty-three (בְּדַעַת קמ״ג), thus: Alef-Heh-Yud-Heh (כָּזֶה: אֶלֶ״ף הָ״א יוֹ״ד הָ״א). And in Chesed there is a Name whose value is one hundred and forty-seven (וּבְחֶסֶד יֵשׁ שֵׁם הָעוֹלֶה קמ״ז), thus: Alef-Heh-Yud-Heh-Heh (כָּזֶה: אֶלֶ״ף הָ״א יוֹ״ד הֵ״ה). And in Gevurah there is the Name Ehyeh whose value is one hundred and fifty-two (וּבִגְבוּרָה יֵשׁ שֵׁם אֶהְיֶ״ה הָעוֹלֶה קנ״ב), thus: Alef-Heh-Yud-Heh (כָּזֶה: אֶלֶ״ף הֵ״י יוֹ״ד הָ״א). And in Tiferet there is the Name Ehyeh whose value is one hundred and forty-seven, and it is the second one hundred and forty-seven (וּבְתִפְאֶרֶת יֵשׁ שֵׁם אֶהְיֶ״ה הָעוֹלֶה קמ״ז וְהוּא קמ״ז שֵׁנִי), thus: Alef-Heh-Heh-Yud-Heh (כָּזֶה: אֶלֶ״ף הֵ״ה יוֹ״ד הָ״א). And in Netzach there is the Name Ehyeh whose value is one hundred and fifty-six (וּבְנֵצַח יֵשׁ שֵׁם אֶהְיֶ״ה הָעוֹלֶה קנ״ו), thus: Alef-Heh-Yud-Heh-Heh (כָּזֶה: אֶלֶ״ף הֵ״י יוֹ״ד הֵ״ה). And in Hod there is the Name Ehyeh whose value is one hundred and fifty-two (וּבְהוֹד יֵשׁ שֵׁם אֶהְיֶ״ה הָעוֹלֶה קנ״ב), thus: Alef-Heh-Yud-Heh (כָּזֶה: אֶלֶ״ף הֵ״י יוֹ״ד הָ״א). And in Yesod there is the second one hundred and fifty-six (וּבִיסוֹד יֵשׁ קנ״ו שֵׁנִי), thus: Alef-Heh-Heh-Yud-Heh-Yud (כָּזֶה: אֶלֶ״ף הֵ״ה יוֹ״ד הֵ״י). And in Malchut there is the second one hundred and fifty-two (וּבְמַלְכוּת קנ״ב שֵׁנִי), thus: Alef-Heh-Yud-Heh-Yud (כָּזֶה: אֶלֶ״ף הָ״א יוֹ״ד הָ״י). And the ten Ehyeh Names together with the four letters of the root and the kolel [inclusive count] equal the numerical value of Ma’akeh [parapet] (וְהָעֲשָׂרָה אֶהְיֶ״ה עִם ד׳ אוֹתִיּוֹת הַשֹּׁרֶשׁ וְהַכּוֹלֵל הֲרֵי הוּא כְּמִנְיַן מַעֲקֶה), and I have already told you in my discourses on Olam HaTohu (וּכְבָר אָמַרְתִּי לְךָ בִּדְרוּשֵׁי שֶׁל עוֹלָם [הַתֹּהוּ]), that in Netzach, Hod, and Yesod of the Malchut of Atzilut there are two Elokim Names whose numerical value is Ekev [heel] (כִּי בְּנֵצַח הוֹד יְסוֹד, שֶׁל מַלְכוּת דַּאֲצִילוּת, יֵשׁ שְׁנֵי אֱלֹהִי״ם הָעוֹלִים עֵקֶב), and when they extend below into the World of Beri’ah they become filled spellings (וּכְשֶׁמִּתְפַּשְּׁטִים לְמַטָּה בְּעוֹלָם הַבְּרִיאָה, הֵם נַעֲשִׂים מְלֵאִים). The first, filled with Yudin, has the numerical value of three hundred (הָרִאשׁוֹן מָלֵא בְּיוּדִי״ן הָעוֹלֶה שְׁלֹשׁ מֵאוֹת), and the second, which is the back aspect, has the numerical value of two hundred (וְהַשֵּׁנִי שֶׁהוּא אֲחוֹרַיִם עוֹלֶה ר׳).

And I have already said that in this Beri’ah there are ten Ehyeh Names which correspond to these two fillings of the Name Elokim, that is to say, only in number (וּכְבָר אָמַרְתִּי שֶׁיֵּשׁ בִּבְרִיאָה הַזּוֹ עֲשָׂרָה אֶהְיֶ״ה שֶׁהֵם בְּדֶרֶךְ אֵלּוּ הַשְּׁנֵי מִלּוּאִים שֶׁל שֵׁם אֱלֹהִי״ם, כְּלוֹמַר הַמִּסְפָּר בִּלְבַד), for they themselves are only upon the head of Beri’ah (כִּי הֵם עַצְמָם, הֵם עַל רֹאשׁ הַבְּרִיאָה בִּלְבַד), in the secret of the Ma’akeh [parapet] which surrounds the roof of Beri’ah against those forces that we mentioned above (בְּסוֹד מַעֲקֶה שֶׁהוּא מַקִּיף הַגַּג שֶׁל הַבְּרִיאָה לְאוֹתָם הַכּוֹחוֹת שֶׁאָמַרְנוּ לְמַעְלָה). Therefore the Yud of Shiryon [coat of mail] is in the middle (לָזֶה הַיּוּ״ד שֶׁל שִׁרְיוֹן הִיא בַּתָּוֶךְ), that is to say, between the Shin of Elokim, which is the front aspect, and the Resh of Elokim, the back aspect (כְּלוֹמַר בֵּין הַשִּׁי״ן שֶׁל אֱלֹהִי״ם שֶׁהוּא פָּנִים, וּבֵין הָרֵי״שׁ שֶׁל אֱלֹהִי״ם אֲחוֹר). And you already know that Imma, whose Name of Havayah is the Name S”G (וּכְבָר יָדַעְתָּ שֶׁאִמָּא הַשֵּׁם שֶׁלָּהּ, שֶׁל הֲוָיָה, הוּא שֵׁם ס״ג), encompasses the entire World of Beri’ah (הוּא מַקִּיף כָּל עוֹלָם הַבְּרִיאָה), and in this place, that is to say, upon this roof of the World of Beri’ah, it is Yud (וּבְמָקוֹם זֶה, כְּלוֹמַר בַּגַּג הַזֶּה אֶל עוֹלָם הַבְּרִיאָה הוּא י׳), meaning only the numerical value of the letters (רוֹצֶה לוֹמַר הַמִּסְפָּר שֶׁל הָאוֹתִיּוֹת בִּלְבַד), for the letters themselves are inscribed within the limbs of Beri’ah (שֶׁהָאוֹתִיּוֹת עַצְמָם הֵם נִרְשָׁמִים בְּאֵיבְרֵי הַבְּרִיאָה). But in this place, which is between one King and another King (אֲבָל בְּמָקוֹם זֶה שֶׁהוּא בֵּין מַלְכָּא לְמַלְכָּא), it is a place of preparation for the sparks of holiness (הוּא מְקוֹם הֲכָנָה לְנִיצוֹצוֹת הַקְּדֻשָּׁה), so that they will not descend to the Klipot (שֶׁלֹּא יֵרְדוּ אֶל הַקְּלִיפּוֹת), and therefore this number is needed, namely the letters of the Name S”G, to prevent the Klipot from touching Beri’ah (וְלָזֶה צָרִיךְ הַמִּסְפָּר הַזֶּה, שֶׁל אוֹתִיּוֹת שֵׁם ס״ג לִמְנוֹעַ הַקְּלִיפּוֹת לְבַל יִנְּגְעוּ בִּבְרִיאָה). And likewise Imma, whose root is the letter Heh of the Name Havayah, extended down to Hod and became the Fifty Gates of Binah (וְגַם כֵּן אִמָּא לִהְיוֹת הַשֹּׁרֶשׁ שֶׁלָּהּ הִיא אוֹת ה׳ שֶׁל שֵׁם הֲוָיָה וְנִתְפַּשְּׁטָה עַד הוֹד וְנַעֲשֵׂית נ׳ שַׁעֲרֵי בִינָה). And when she descended below into Beri’ah, the Nun spread there in order to protect this World of Beri’ah (וּכְשֶׁיָּרְדָה לְמַטָּה בִּבְרִיאָה, מִתְפַּשְּׁטוֹת הַ־נ׳ שָׁם כְּדֵי לְהָגֵן עַל עוֹלָם הַבְּרִיאָה הַזֶּה), for if the bent Nun had descended below, the Klipot would, Heaven forbid, have benefited from it (שֶׁאִלּוּ הָיְתָה יוֹרֶדֶת הַנּוּ״ן כְּפוּפָה לְמַטָּה, הָיוּ הַקְּלִיפּוֹת נֶהֱנִין חַס וְשָׁלוֹם מִמֶּנָּה), which is the Nun of “Do not wrong” (שֶׁהִיא הַנּוּ״ן שֶׁל אַל תּוֹנוּ), and it is the Nun that is beneath the Resh and becomes a Tav (וְהִיא הַנּוּ״ן שֶׁהִיא תַּחַת הָרֵישׁ וְנַעֲשֵׂית תָיו), as explained in the Zohar, Parashat Chukat (כְּמוֹ שֶׁמְּפוֹרָשׁ בַּזֹּהַר פָּרָשַׁת חֻקַּת) [Zohar III 180a].

If so, for this reason the Nun is elongated, and it is the Yesod of Abba (אִם כֵּן לָזֶה הַ־ן׳ הִיא אֲרוּכָּה, וְהִיא יְסוֹד אַבָּא), and it follows that with it the letters of Shiryon [coat of mail] were completed (וְנִמְצָא שֶׁנִּשְׁלְמוּ אִתָּהּ אוֹתִיּוֹת שִׁרְיוֹן), and then the five Gevurot, whose total is Nun, become strengthened (וְאָז הַה׳ גְּבוּרוֹת כְּלָלָם ן׳ מִתְגַּבְּרוֹת), namely that one aspect is to break the Klipot (הַיְינוּ שֶׁהַפַּן הָאֶחָד הוּא כְּדֵי לִשְׁבֹּר הַקְּלִיפּוֹת), and the second aspect is to strengthen themselves from within, so that they will have strength to wage war from without (וְהַפַּן הַשֵּׁנִי הוּא כְּדֵי לְהִתְחַזֵּק מִבִּפְנִים כְּדֵי שֶׁיִּהְיֶה לָהֶם כֹּחַ לְהִלָּחֵם מִבַּחוּץ). And through that power there is born from it the ability to acquire strength against the Klipot (וּבְאוֹתוֹ הַכֹּחַ, נוֹלָד מִמֶּנּוּ, שֶׁקּוֹנִים כֹּחַ כְּנֶגֶד הַקְּלִיפּוֹת), and this is Shiryon [coat of mail], which a person must enter into in this wisdom, before and within (וְהַיְינוּ שִׁרְיוֹן שֶׁצָּרִיךְ הָאָדָם שֶׁיִּכָּנֵס בְּחָכְמָה זוֹ לִפְנֵי וְלִפְנִים), if he eats bread (אִם יֹאכַל פַּת), and first he must intend this Shiryon that we have mentioned, which is clothed within him, namely up to his shoulders, which correspond to the World of Beri’ah (וְצָרִיךְ קֹדֶם שֶׁיְּכַוֵּן בְּשִׁרְיוֹן הַזֶּה שֶׁאָמַרְנוּ שֶׁהוּא מְלֻבָּשׁ בְּתוֹכוֹ, הַיְינוּ עַד כְּתֵפָיו, שֶׁהֵם כְּנֶגֶד עוֹלָם הַבְּרִיאָה). And afterward he must clothe his body and become a Merkavah [chariot] for the World of Yetzirah, where the Tikkun of Ze’ir is found (וְאַחַר כָּךְ צָרִיךְ לִלְבֹּשׁ אֶת גּוּפוֹ וְלִהְיוֹת מֶרְכָּבָה לְעוֹלָם הַיְצִירָה, שֶׁשָּׁם הוּא תִּקּוּן זְעֵיר), and Ze’ir is the form of a Vav, and the form of a Vav is the form of a spear (וּזְעֵיר הוּא צוּרַת וָא״ו, וְצוּרַת וָא״ו הוּא צוּרַת רֹמַח), and this spear is two hundred and forty-eight, corresponding to the two hundred and forty-eight limbs of man (וְהָרֹמַח הַזֶּה הוּא רמ״ח כְּנֶגֶד רמ״ח אֵיבְרֵי הָאָדָם). And because the two hundred and forty-eight limbs of man are made from the Name Elokim and from the Name Tzamerkad (וּלְהִיוֹת שֶׁרמ״ח אֵיבְרֵי הָאָדָם הֵם נַעֲשִׂים מִשֵּׁם אֱלֹהִי״ם וּמִשֵּׁם צמרכ״ד), each of which has one hundred and twenty permutations (שֶׁכָּל אֶחָד מֵהֶם יֵשׁ לוֹ ק״ך צֵירוּפִים), and the four letters of Havayah, which are the root, are one hundred and twenty-four (וְאַרְבַּע אוֹתִיּוֹת הֲוָיָה שֶׁהוּא הַשֹּׁרֶשׁ הֵם קכ״ד), it follows that there are one hundred and twenty-four from the Name Tzamerkad, which acts for love and for a weapon, as is known to me (נִמְצָא קכ״ד מִשֵּׁם צמרכ״ד שֶׁהוּא פּוֹעֵל לְאַהֲבָה וּלְכְלִי זַיִן, כַּנּוֹדָע לִי), and it is also effective against bandits (שֶׁהוּא מְסֻגָּל גַּם כֵּן לַלִּסְטִים). And it emerges from the endings [the final letters] of the verses of the first section of Bereishit (וְהוּא יוֹצֵא מִסּוֹף [אוֹתִיּוֹת אַחֲרוֹנוֹת] פְּסוּקֵי פָּרָשָׁה רִאשׁוֹנָה דִּבְרֵאשִׁית), and there are also one hundred and twenty-four permutations from the Name Elokim (וְיֵשׁ (גַּם) קכ״ד צֵירוּפִים מִשֵּׁם אֱלֹהִי״ם), therefore they equal the number two hundred and forty-eight (וְלָכֵן עוֹלִים כְּמִנְיַן רמ״ח), and for this reason this Name Tzamerkad is made for love by those who know its source and make use of the Names (וְלָזֶה הַשֵּׁם הַזֶּה צמרכ״ד הוּא נַעֲשֶׂה לְאַהֲבָה לְיוֹדְעֵי מְקוֹרוֹ הַמִּשְׁתַּמְּשִׁים בַּשֵּׁמוֹת).

If so, for this reason two hundred and forty-eight [its meaning is] (אִם כֵּן לָזֶה רמ״ח [מַשְׁמָעוּתוֹ:]), because the back aspect of Ze’ir, which is the Name M”H squared, in Ze’ir itself, is one hundred and thirty (לִהְיוֹת שֶׁאֲחוֹרִים שֶׁל זְעֵיר, שֶׁהוּא שֵׁם מ״ה בְּרִבּוּעַ, בִּזְעֵיר עַצְמוֹ, וְהוּא ק״ל), and in the World of Yetzirah there is likewise a Name whose value is one hundred and thirty, which is the back aspect (וְיֵשׁ בְּעוֹלָם הַיְצִירָה, גַּם כֵּן שֵׁם הָעוֹלֶה ק״ל, שֶׁהוּא אֲחוֹרַיִם). One hundred and thirty and two hundred and forty-eight together equal the numerical value of Chashmal (שֶׁל ק״ל וְרמ״ח [ה]עוֹלִים כְּמִנְיַן חַשְׁמַ״ל), which is the garment of the World of Yetzirah (שֶׁהוּא הַמַּלְבּוּשׁ שֶׁל עוֹלָם הַיְצִירָה), and the World of Yetzirah, which is the world of Chanoch, is the likeness of Ze’ir—Vav (וְעוֹלָם הַיְצִירָה שֶׁהוּא עוֹלָם חֲנוֹךְ, הוּא דִּיּוּקְנוֹ שֶׁל זְעֵיר־וָא״ו), and this is two hundred and forty-eight, and it is the garment of Chashmal (וְהַיְינוּ רמ״ח וְהוּא הַמַּלְבּוּשׁ שֶׁל חַשְׁמַ״ל). If so, a Ba’al Nefesh [master of the soul] who engages in this wisdom must have his body prepared (אִם כֵּן צָרִיךְ לְבַעַל־נֶפֶשׁ הָעוֹסֵק בְּהַחָכְמָה הַזֹּאת, שֶׁיִּהְיֶה מְזוֹרָז הַגּוּף שֶׁלּוֹ), and his two hundred and forty-eight limbs must be a Merkavah [chariot] for the garment of Chashmal (וְשֶׁרמ״ח אֵיבָרָיו הֵם מֶרְכָּבָה לְמַלְבּוּשׁ חַשְׁמַ״ל), for Chashmal has the numerical value of Malbush [garment] (שֶׁכֵּן חַשְׁמַ״ל עוֹלֶה כְּמִנְיַן מַלְבּוּשׁ). And I found written that in this garment there are three hundred and seventy-eight colors, and this is likewise the numerical value of Minei Tzivonim [various colors] (וּמָצָאתִי כָּתוּב שֶׁיֵּשׁ בַּמַּלְבּוּשׁ הַזֶּה שע״ח גְּוָנִים וְכֵן הוּא בְּגִימַטְרִיָּא מִינֵי צִבְעוֹנִים) [Pesachim 109a]. And I shall make known to you another Shiryon [coat of mail], with which one who descends into the Merkavah and in Shiur Komah must equip himself (וְאוֹדִיעֲךָ שִׁרְיוֹן אַחֵר, שֶׁצָּרִיךְ הַיּוֹרֵד בַּמֶּרְכָּבָה, וּבְשִׁעוּר קוֹמָה לְהִזְדָּרֵז בּוֹ). For he must intend that this Shiryon, namely the Shin, is Elokim filled with Yudin, as we have said (שֶׁהוּא צָרִיךְ לְכַוֵּן שֶׁזֶּה הַשִּׁרְיוֹן, דְּהַיְינוּ הַשִּׁי״ן שֶׁהִיא אֱלֹהִי״ם דְּיוּדִי״ן כְּמוֹ שֶׁאָמַרְנוּ), and the Resh is Elokim squared (וְהָרֵי״שׁ שֶׁהוּא אֱלֹהִי״ם מְרֻבָּע), and they are the five letters of the Name Elokim (וְהֵם חֲמִשָּׁה אוֹתִיּוֹת שֶׁל שֵׁם אֱלֹהִי״ם). And from these five letters were born the five letters of MNTZPKH [final letters] (וְאֵלּוּ הַחֲמִשָּׁה אוֹתִיּוֹת מֵהֶם נוֹלְדוּ הַחֲמֵשׁ אוֹתִיּוֹת מַנְצְפַ״ךְ), which are Butzina DeKardinuta [the Hard Spark] (שֶׁהִיא בּוּצִינָא דְקַרְדִּינוּתָא), and one must intend that this MNTZPKH has two aspects (וְצָרִיךְ לְכַוֵּן שֶׁזֶּה הַמַּנְצְפַ״ךְ יֵשׁ לוֹ שְׁתֵּי בְחִינוֹת), a right aspect and a left aspect (בְּחִינַת יָמִין וּבְחִינַת שְׂמֹאל). From the right aspect is born Elokim filled with Yudin, thus: Alef-Lamed-Heh-Yud-Mem (בְּחִינַת יָמִין נוֹלַד מִמֶּנָּה אֱלֹהִי״ם דְּיוּדִי״ן כָּזֶה: אֶלֶ״ף לָמֶ״ד הֵ״י יוֹ״ד מֵ״ם), and from the left aspect is born Elokim squared, thus: Alef, Alef-Lamed, Alef-Lamed-Heh, Alef-Lamed-Heh-Yud, Alef-Lamed-Heh-Yud-Mem (וּבְחִינַת שְׂמֹאל נוֹלַד מִמֶּנָּה אֱלֹהִי״ם מְרֻבָּע כָּזֶה: א׳ א׳ל אֱלֹ׳ה אֱלֹה׳י אֱלֹהִי׳ם). And MNTZPKH in its entirety has the numerical value of two hundred and eighty (וּמַנְצְפַ״ךְ כֻּלּוֹ עוֹלֶה פ״ר), and MNTZPKH in its filling contains twelve letters (וּמַנְצְפַ״ךְ בְּמִלּוּאוֹ יֵשׁ בּוֹ י״ב אוֹתִיּוֹת), and these are alluded to in the twelve simple letters that come in Sefer Yetzirah (וְהֵם הָרְמוּזוֹת בִּשְׁתֵּים עֶשְׂרֵה פְּשׁוּטוֹת הַבָּאִים בְּסֵפֶר יְצִירָה), and they are alluded to in the Zohar, Parashat Shelach Lekha, at its beginning (וְהֵם רְמוּזִים בַּזֹּהַר פָּרָשַׁת שְׁלַח לְךָ בִּתְחִלָּתוֹ) [Zohar III 156b], namely: Kolekh Pish’ah Ye’atzah (שֶׁהֵם כָּלַ״ךְ פִּשְׁעָ״ה יֵיעֲצָ״ה), which rule at midnight (שֶׁהֵם שׁוֹלְטוֹת בַּחֲצִי לַיְלָה). And incidentally you should know (וְאַגַּב אוֹרְחִין תֵּדַע), that one should recite it at midnight after: “Halleluyah, I will thank Hashem with all my heart” (שֶׁצָּרִיךְ לְאוֹמְרוֹ בַּחֲצִי הַלַּיְלָה אַחַר: הַלְלוּיָהּ אוֹדֶה יְהוָה בְּכָל לֵבָב), and he should say the verse (וְיֹאמַר הַפָּסוּק): “The earth shall reel to and fro like a drunkard, and shall sway like a hut; and its transgression shall be heavy upon it, and it shall fall and not rise again” (נוֹעַ תָּנוּעַ אֶרֶץ כַּשִּׁכּוֹר וְהִתְנוֹדְדָה כַּמְּלוּנָה וְכָבַד עָלֶיהָ פִּשְׁעָהּ וְנָפְלָה וְלֹא תֹסִיף קוּם) (Isaiah 24:20), “Virgin of Yisrael” (בְּתוּלַת יִשְׂרָאֵל) (Amos 5:2), “On that day Hashem shall punish the host of heaven on high” (בַּיּוֹם הַהוּא יִפְקֹד יְיָ עַל צְבָא הַמָּרוֹם בַּמָּרוֹם) (Isaiah 24:21). And this he should say before the Psalm: “When Nathan the Prophet came to him” (וְזֶה יֹאמַר קֹדֶם מִזְמוֹר: בְּבוֹא אֵלָיו נָתָן הַנָּבִיא) (Psalms 51:2).

And let us return to our matter (וְנַחְזוֹר לְעִנְיָנֵינוּ), that Rabbi Shimon bar Yochai warned his disciples that they should make the connection and combination of these Names together during the weekdays (שֶׁהִזְהִיר רשב״י לְתַלְמִידָיו, שֶׁיַּעֲשׂוּ הַחִבּוּר וְהַשִּׁלּוּב מֵאֵלּוּ הַשֵּׁמוֹת יַחַד, בִּימוֹת הַחוֹל), and he must place one letter from Elokim squared, and one letter from Elokim filled with Yudin (וְצָרִיךְ שֶׁיָּשִׂים אוֹת א׳ שֶׁל אֱלֹקִים שֶׁל הָרִבּוּעַ, וְאוֹת א׳ שֶׁל מִלּוּי אֱלֹהִי״ם בְּיוּדִי״ן), and he should intend one letter from Ehyeh filled with Yudin, and one letter from the Name Havayah whose value is S”G (וִיכַוֵּן בְּאוֹת אֶחָד מֵאֶהְיֶ״ה בְּמִלּוּי יוּדִי״ן, וְאוֹת אֶחָד מִשֵּׁם שֶׁל הֲוָיָה שֶׁעוֹלֶה ס״ג). And on Shabbat he should intend the reverse order (וּבְיוֹם הַשַּׁבָּת יְכַוֵּן לְהֵפֶךְ), he must first place one letter from the Name S”G and likewise one letter from Ehyeh (צָרִיךְ שֶׁיַּקְדִּים אוֹת אַחַת שֶׁל שֵׁם ס״ג וְכֵן אוֹת אַחַת שֶׁל אֶהְיֶ״ה), and likewise one letter from the Name S”G and likewise one letter from Ehyeh (וְכֵן אוֹת אַחַת שֶׁל שֵׁם ס״ג, וְכֵן אוֹת אַחַת שֶׁל אֶהְיֶ״ה), and one letter from Elokim of the Yudin filling, and one letter from Elokim squared (וְאוֹת אַחַת מֵאֱלֹהִי״ם שֶׁל יוּדִי״ן, וְאוֹת אַחַת שֶׁל אֱלֹהִי״ם שֶׁל רִבּוּעַ), and afterward he should study this wisdom (וְאַחַר כָּךְ יִלְמַד בְּחָכְמָה זוֹ). And Rabbi Shimon, peace be upon him, further says: “Hasten in your Tikkunim, with counsel, with wisdom, with understanding, with vision in the hands and in the feet” (וְעוֹד אוֹמֵר רשב״י עָלָיו הַשָּׁלוֹם אִזְדַּרְזוּ בְּתִקּוּנֵיכוֹן, בְּעֵיטָא בְּחוֹכְמְתָא בְּסוּכְלְתָנוּ בְּחֵיזוּ בִּידִין בְּרַגְלִין) [Zohar III 127b]. “Hasten in your Tikkunim” (אִזְדַּרְזוּ בְּתִקּוּנֵיכוֹן), meaning (כְּלוֹמַר), as we explained above, that he said this to his disciples, that they should intend that they are a Merkavah [chariot] for Ze’ir (כְּמוֹ שֶׁבֵּאַרְנוּ לְעֵיל שֶׁאָמַר כָּךְ לְתַלְמִידָיו שֶׁיְּכַוְּנוּ שֶׁהֵם מֶרְכָּבָה לִזְעֵיר), and this is what he meant by “with counsel” (וְהַיְינוּ דְּקָאָמַר בְּעֵיטָא). You already know that counsel is in the kidneys, and the kidneys give counsel (כְּבָר יָדַעְתָּ שֶׁהָעֵצָה הִיא בַּכְּלָיוֹת, וְהַכְּלָיוֹת יוֹעֲצוֹת). And you already know the matter of Kilyah [kidney], and that the word Kilyah, together with the Heh and together with the word itself, also equals seventy-two (וּכְבָר יָדַעְתָּ מַה עִנְיַן כִּלְיָה וּמִלַּת כִּלְיָה עִם הַה״א וְעִם הַתֵּיבָה עוֹלָה גַּם כֵּן ע״ב), these being the seventy-two of Ze’ir (הֵם הָע״ב שֶׁל זְעֵיר), and with the Alef they equal seventy-three (וְעִם הָאָלֶ״ף עוֹלִים ע״ג), which corresponds to the seventy-two above (שֶׁהוּא כְּמִנְיַן ע״ב שֶׁלְּמַעְלָה), which we make from M”H together with twenty-six, which equals seventy-one (שֶׁאָנוּ עוֹשִׂים אוֹתוֹ מ״ה עִם כ״ו שֶׁעוֹלֶה ע״א). And this teaches that the kidneys are the Netzach and Hod within the Tiferet of Ze’ir (וְזֶה לְהוֹרוֹת שֶׁהַכְּלָיוֹת הֵם נֵצַח וְהוֹד שֶׁבְּתִפְאֶרֶת זְעֵיר). And you already know that the word Etzah [counsel] has the numerical value of one hundred and sixty-five (וּכְבָר יָדַעְתָּ שֶׁמִּלַּת עֵצָה עוֹלָה קס״ה), corresponding to the Name KSA together with the four root letters (כְּמִנְיַן שֵׁם קס״א עִם ד׳ אוֹתִיּוֹת שֹׁרֶשׁ), which are in the Da’at of Ze’ir (שֶׁהֵם בְּדַעַת דִּזְעֵיר). And from there they extend downward into the Tiferet of Ze’ir, where counsel resides (וּמִשָּׁם מִתְפַּשְּׁטוֹת לְמַטָּה בְּתִפְאֶרֶת זְעֵיר שֶׁשָּׁם הִיא הָעֵצָה), and they are concealed within his Da’at, which corresponds to the Yesod of Abba, which is within the Yesod of Imma, while they are in the Tiferet of Ze’ir (וּמִתְכַּסּוֹת בְּדַעַת שֶׁלּוֹ שֶׁהוּא כְּנֶגֶד יְסוֹד שֶׁל אַבָּא, שֶׁהוּא בְּתוֹךְ יְסוֹד אִמָּא וְהֵם בְּתִפְאֶרֶת שֶׁל זְעֵיר).

It follows that since the kidneys are two, alluding to Netzach and Hod (נִמְצָא שֶׁלְּהִיוֹת שֶׁהַכְּלָיוֹת הֵם שְׁנַיִם שֶׁהֵם רוֹמְזִים בְּנֵצַח הוֹד), and they are all in one union, being two halves of one body joined together within the Tiferet of Ze’ir Anpin (וְהֵם כֻּלָּם בְּחִיבּוּרָא חֲדָא שֶׁהֵם תְּרֵי פַּלְגָא דְגוּפָא שֶׁהֵם מְחֻבָּרִים יַחַד בְּתוֹךְ תִּפְאֶרֶת זְעֵיר אַנְפִּין), therefore he said: “with counsel” (לָזֶה אָמַר בְּעֵיטָא), this counsel ascends in Ohr Chozer [Returning Light] from the kidneys to the Da’at (הַזֹּאת שֶׁהִיא עוֹלָה בְּאוֹר חוֹזֵר מִן הַכְּלָיוֹת אֶל הַדַּעַת), because it is impossible for the kidneys to act except through the Da’at (מִפְּנֵי שֶׁהַכְּלָיוֹת אִי אֶפְשָׁר לָהֶם לִפְעוֹל אִם לֹא עַל יְדֵי הַדַּעַת). For the counsel ascends to the Da’at (שֶׁעוֹלָה הָעֵצָה אֶל הַדַּעַת), and the Da’at, because it is in the Yesod of Abba and Imma (וְהַדַּעַת לִהְיוֹתָהּ בִּיסוֹד שֶׁל אַבָּא וְאִמָּא), as you know that every Yesod is in Da’at (כַּאֲשֶׁר יָדַעְתָּ שֶׁכָּל יְסוֹד הוּא בְּדַעַת), and that which is Da’at in this Sefirah is where the Yesod of the Sefirah above it is revealed, entering into it (וּמַה שֶּׁהוּא דַּעַת בִּסְפִירָה זוֹ, הִיא שֶׁמִּתְגַּלֶּה יְסוֹד שֶׁל סְפִירָה שֶׁעָלָיו, הַנִּכְנֶסֶת בְּתוֹכוֹ). It follows that with respect to the Sefirah above it, it is called Yesod, and with respect to itself in this Sefirah, it is called Da’at (נִמְצָא שֶׁלְּגַבֵּי הַסְּפִירָה שֶׁלְּמַעְלָה הֵימֶנּוּ נִקְרָא [יְסוֹד] וּלְגַבֵּי דִידֵיהּ בִּסְפִירָה זוֹ, נִקְרֵאת דַּעַת), therefore the counsel is in the kidneys and they ascend to the Da’at (לָזֶה הָעֵצָה הִיא בַּכְּלָיוֹת וְהֵם עוֹלִים לְדַעַת). And therefore Rabbi Shimon bar Yochai, of blessed and holy memory, says to them that they should rectify themselves in their intention toward counsel (וְלָזֶה אוֹמֵר הָרַב רַבִּי שִׁמְעוֹן בַּר יוֹחַאי זלה״ה לָהֶם שֶׁיִּתְקַנּוּ בְּכַוָּנָתָם לְעֵצָה), which is this Name that we mentioned, namely KSA (שֶׁהוּא הַשֵּׁם הַזֶּה אֲשֶׁר אָמַרְנוּ [קס״א]), which is in the kidneys, from which the light ascended upward into the Da’at of Tiferet (שֶׁהוּא בַּכְּלָיוֹת שֶׁעָלָה מֵהֶם הָאוֹר לְמַעְלָה, בְּדַעַת שֶׁל תִּפְאֶרֶת), and through this the intellect within them will be bestowed (וּבָזֶה יוּשְׁפַּע הַשֵּׂכֶל שֶׁבָּהֶם), and it will open like the entrance of the Ulam [Hall] (וְיִתְפָּתַח כְּפִתְחוֹ שֶׁל אוּלָם), so that they will be able to understand in Shiur Komah [the Measure of the Stature] (כְּדֵי שֶׁיּוּכְלוּ לְהָבִין בְּשִׁעוּר קוֹמָה). And afterward, “with wisdom” (וְאַחַר כָּךְ בְּחוֹכְמְתָא), namely the Chokhmah of Ze’ir (דְּהַיְינוּ חָכְמָה שֶׁל זְעֵיר), “with understanding” (סוּכְלְתָנוּ), namely the Binah of Ze’ir (הַיְינוּ בִּינָה שֶׁל זְעֵיר), for from both of them the Sefirah of Da’at becomes established (שֶׁמִּבֵּין שְׁנֵיהֶם תִּתְיַשֵּׁב סְפִירַת הַדַּעַת), which is from the lights of the Chasadim in Chokhmah and the Gevurot in Binah (שֶׁהוּא מֵהָאוֹרוֹת שֶׁל חֲסָדִים שֶׁבְּחָכְמָה וְהַגְּבוּרוֹת שֶׁבְּבִינָה). And therefore he said, “with wisdom, with understanding, and with knowledge” (וְלָזֶה אָמַר וּבְחוֹכְמְתָא וּבְסוּכְלְתָנוּ וּבְדַעַת), so that their heads would be able to bear a fitting Merkavah [chariot], to contain these matters (כְּדֵי שֶׁיִּהְיֶה רֹאשָׁם יָכוֹל לִסְבֹּל מֶרְכָּבָה רְאוּיָה, לְהָכִיל הַדְּבָרִים הָאֵלּוּ). And afterward, “with vision” (וְאַחַר כָּךְ בְּחֵיזוּ), namely the essential Netzach and Hod of Ze’ir (הַיְינוּ נֵצַח הוֹד הָעִיקָּרִיִּים שֶׁל זְעֵיר), and afterward he returned to them, “in the hands and feet” (וְאַחַר כָּךְ חָזַר עֲלַיְיהוֹן בִּידִין וּבְרַגְלִין), which includes the hands, namely the Yesod whose form is Yad [hand] (שֶׁהוּא כּוֹלֵל הַיָּדִין שֶׁהוּא הַיְסוֹד שֶׁצּוּרָתוֹ יָ״ד), as it is written: “and by the hand of the prophets I made Myself known” (כִּדְכְתִיב: וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12:11), for the Dalet is the Atarah [crown], namely around the crown (שֶׁהַדָּלֶ״ת הִיא הָעֲטָרָה דְּהַיְינוּ סְבִיב עֲטָרָה), and the Yud is the head of the crown (וְהַיּוּ״ד הִיא רֹאשׁ הָעֲטָרָה).

It follows that it is Yud, in the secret of “and a hand in Malchut” (נִמְצָא שֶׁהוּא יוּ״ד בְּסוֹד וְיָד בְּמַלְכוּת). And he also alluded to them (וְגַם רָמַז לָהֶם), that just as we said that in the Tiferet of Ze’ir the counsel ascends upward (שֶׁכְּמוֹ שֶׁאָמַרְנוּ, שֶׁבְּתִפְאֶרֶת זְעֵיר עוֹלָה הָעֵצָה לְמַעְלָה), to the Chesed, Gevurah, and Tiferet of Ze’ir (בְּחֶסֶד גְּבוּרָה תִּפְאֶרֶת זְעֵיר), and from there to Chokhmah, Binah, and Da’at (וּמִשָּׁם לְחָכְמָה בִּינָה דַּעַת), and from Chokhmah, Binah, and Da’at to the Da’at (וּמֵחָכְמָה בִּינָה דַּעַת אֶל הַדַּעַת), and the Da’at gathers everything together and gives sustenance to Malchut from behind it (וְהַדַּעַת מְקַבֵּץ הַכֹּל, וְנוֹתֵן לְמַלְכוּת מֵאֲחוֹרוֹי סִפּוּקָא), so too they must ascend upward (כֵּן הֵם צְרִיכִים שֶׁיַּעֲלוּ לְמַעְלָה), from their eyes, corresponding to the Netzach and Hod of Ze’ir in which is the vision (מִן הָעֵינַיִן שֶׁלָּהֶם, כְּנֶגֶד נֵצַח הוֹד שֶׁל זְעֵיר, שֶׁבָּהֶם הַחֵיזוּ), to the hands, which are Chesed, Gevurah, and Tiferet (אֶל הַיָּדִין שֶׁהוּא חֶסֶד גְּבוּרָה תִּפְאֶרֶת), and from there to the feet, which are Netzach, Hod, Yesod, and Malchut (וּמִשָּׁם לְרַגְלִין שֶׁהֵם נֵצַח הוֹד יְסוֹד מַלְכוּת). And that they should now be a Merkavah [chariot] and a cause (וְשֶׁהֵם עַתָּה יִהְיוּ מֶרְכָּבָה וְסִבָּה), so that the Netzach and Hod of Imma will enter into Ze’ir (כְּדֵי שֶׁנֵּצַח הוֹד דְּאִמָּא, יִכָּנְסוּ אֶל תּוֹךְ זְעֵיר), and illuminate his eyes, which are the vision (וְיָאִירוּ עֵינָיו, שֶׁהֵם הַחֵיזוּ), namely the Netzach and Hod of Imma within the Chokhmah and Binah of Ze’ir (שֶׁהֵם נֵצַח הוֹד דְּאִמָּא, שֶׁבְּתוֹךְ חָכְמָה וּבִינָה שֶׁל זְעֵיר). For the sockets of the eyes are the Chokhmah and Binah of Ze’ir (שֶׁהַחוֹרִים שֶׁל הָעֵינַיִם הֵם חָכְמָה וּבִינָה שֶׁל זְעֵיר), and the eyes themselves are the Netzach and Hod of Imma, which illuminate within him (וְהָעֵינַיִם עַצְמָם הֵם נֵצַח הוֹד דְּאִמָּא, שֶׁמְּאִירִים בְּתוֹכוֹ). And from that illumination the Mochin enter into Ze’ir (וּמֵאוֹתָהּ הַהֶאָרָה, נִכְנָסִין בְּתוֹכוֹ שֶׁל זְעֵיר, הַמּוֹחִין), and they enter into all his lines (וְיִכָּנְסוּ בְּכָל הַקַּוִּים שֶׁלּוֹ), namely from Chokhmah, Binah, Da’at to Chesed, Gevurah, Tiferet (דְּהַיְינוּ מֵחַבּ״ד לְחַגָּ״ת), and from Chesed, Gevurah, Tiferet to Netzach, Hod, Yesod, Malchut (וּמֵחַגָּ״ת לְנַהֲי״ם).

Behold before you the secret of this great study, great and awesome (הִנֵּה לְפָנֶיךָ סוֹד הַלִּמּוּד הַגָּדוֹל הַזֶּה הַגָּדוֹל וְהַנּוֹרָא), even though it causes accusation against him below (אַף עַל פִּי שֶׁגּוֹרֵם עָלָיו קִטְרוּג לְמַטָּה), nevertheless it is a double-edged sword for him above (אֲבָל חֶרֶב פִּיפִיּוֹת הוּא לוֹ לְמַעְלָה), and it cuts off all the Klipot from their hold (וְחוֹתֵךְ כָּל הַקְּלִיפּוֹת מֵאֲחִיזָתָם). And especially from their hold upon the hairs of the King and the Matronita (וּבִפְרָט בַּאֲחִיזַת הַשְּׂעָרוֹת שֶׁל מַלְכָּא וּמַטְרוֹנִיתָא), and especially in this present exile, which is the exile of Edom (וּבִפְרָט בַּגָּלוּת הַחַל הַזֶּה אֲשֶׁר הוּא גָּלוּת אֱדוֹם), in the secret of: “Esav my brother is a hairy man” (בְּסוֹד עֵשָׂו אָחִי אִישׁ שָׂעֵר) (Genesis 27:11), “all of him was like a hairy mantle” (כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר) (Genesis 25:25), and concerning him it is said: “the crown of the head of him who walks in his guilt” (וְעָלָיו נֶאֱמַר קָדְקֹד שֵׂעָר מִתְהַלֵּךְ בַּאֲשָׁמָיו) (Psalms 68:22). Of Yisrael, through the goat of Yom HaKippurim (שֶׁל יִשְׂרָאֵל, עַל יְדֵי שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים), concerning which it is said: “And the goat shall bear upon it all their iniquities to a land cut off” (שֶׁנֶּאֱמַר בּוֹ וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם אֶל אֶרֶץ גְּזֵרָה) (Leviticus 16:22), in the manner that it is said: “And He shall place... all these curses upon your enemies who pursued you” (עַל דֶּרֶךְ שֶׁנֶּאֱמַר וְנָתַן... אֶת כָּל הָאָלוֹת הָאֵלֶּה עַל שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ) (Deuteronomy 30:7), and the judgment is completed upon his people (וְהַדִּין נִשְׁלָם בְּעַמּוֹ). And the seed of Esav (וְזַרְעוֹ שֶׁל עֵשָׂו), and note carefully his saying “walks” (וְדוּק אוֹמְרוֹ מִתְהַלֵּךְ), for he did not say “goes” (וְלֹא אָמַר הוֹלֵךְ), rather “walks” (אֶלָּא מִתְהַלֵּךְ), against his will (בְּעַל כָּרְחוֹ), for his neck brings him to this destruction of the goat (שֶׁחַוָּארוֹ מְבִיאוֹ לַחֲלָטָה זוֹ שֶׁל הַשָּׂעִיר הַזֶּה). And therefore, whoever composes a book in this wisdom, fortunate is he (וְלָכֵן כָּל מִי שֶׁמְּחַבֵּר סֵפֶר בְּחָכְמָה זוֹ אַשְׁרֵי לוֹ), certainly he raises Mayin Nukvin [female waters] and rectifies Asiyah for the sake of Ze’ir and Nukvah (בְּוַדַּאי הוּא מַעֲלֶה מַיִן נוּקְבִין וּמְתַקֵּן הָעֲשִׂיָּה לְצֹרֶךְ זְעֵיר וְנוּקְבֵיהּ), to elevate sparks of purity (לְהַעֲלוֹת נִיצוֹצֵי טָהֳרָה), for Asiyah is the nesting-place of the Malchut of Atzilut (כִּי עֲשִׂיָּה הִיא קִנּוּן הַמַּלְכוּת דַּאֲצִילוּת), and in Yetzirah Ze’ir nests (וּבִיצִירָה מְקַנֵּן זְעֵיר). And because there is no Zivug [union] there, in Asiyah, as is known (וּלְהִיוֹת שֶׁאֵין שָׁם [בַּעֲשִׂיָּה] זִוּוּג כַּנּוֹדָע), where evil prevails (אֲשֶׁר שָׁם גּוֹבֵר הָרַע), and Heaven forbid that evil would unite with it (וְחַס וְשָׁלוֹם הָיָה מְזַוֵּג עִמּוֹ הָרַע), therefore the worlds ascend upward (לָכֵן עוֹלִים הָעוֹלָמוֹת לְמַעְלָה), to the place where good prevails over evil (בְּמָקוֹם שֶׁהַטּוֹב גּוֹבֵר שָׁם עַל הָרַע), therefore the matter depends upon ascent (לָכֵן בַּעֲלִיָּה תַּלְיָא מִלְּתָא), for the worlds descended very low (כִּי הָעוֹלָמוֹת יָרְדוּ לְמַטָּה מְאֹד), as it is said: “and she descended wondrously” (כְּמוֹ שֶׁנֶּאֱמַר וַתֵּרֶד פְּלָאִים) (Lamentations 1:9). And therefore our Sages of blessed memory said (וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ ז״ל), this nation is compared to the stars and to the dust (אוּמָּה זוֹ מְשׁוּלָה לַכּוֹכָבִים וְלֶעָפָר), when it ascends, it has ascent up to the heavens, and likewise in descent it goes down to the dust (כְּשֶׁהִיא עוֹלָה יֵשׁ לָהּ עֲלִיָּה עַד לַשָּׁמַיִם וְכֵן בִּירִידָה הִיא עַד עָפָר) [Megillah 16a], and it follows that the place where good prevails over evil is very high above (נִמְצָא שֶׁמָּקוֹם שֶׁהוּא גּוֹבֵר הַטּוֹב עַל הָרַע הוּא לְמַעְלָה הַרְבֵּה). And therefore the sweetening that existed in the days of King Shlomo, peace be upon him, was caused only by the ascent alone (וְלָכֵן מַה שֶּׁהָיָה בִּימֵי שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם מִיתּוּק, לֹא גָרְמָה אֶלָּא הָעֲלִיָּה לְבַדָּהּ), and this is what the verse says: “And you shall only be above, and you shall not be below” (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב, וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמַטָּה) (Deuteronomy 28:13). And thus it is in Zohar Chadash, Shir HaShirim, daf 62 (וְכֵן הוּא בַּזֹּהַר [חָדָשׁ] שִׁיר הַשִּׁירִים דַּף [ס״ב]), and this is its language (וְזֶה לְשׁוֹנוֹ): “Rabbi Shimon rejoiced, Eliyahu said to him: Rabbi, speak your words and I shall follow after you” (חֲדִי רַבִּי שִׁמְעוֹן, אָמַר לֵיהּ אֵלִיָּהוּ רַבִּי אֵימָא מִילָּךְ וַאֲנָא אֲבַתְרָךְ), “for from me and from you the matter shall be completed, and permission has been given to you from the Ancient One of all, that these mysteries be revealed below and above; you corresponding to those below and I corresponding to those above” (דְּהָא מִינִי וּמִינָךְ תִּסְתַּיֵּים מִלְּתָא, וּרְשׁוּ אִתְיְהִיב לָךְ מֵעַם עַתִּיקָא דְּכֹלָּא דְּיִתְגְּלֵי רָזִין אִלֵּין מִתַּתָּא וּמֵעֵילָא אַנְתְּ לָקֳבֵל תַּתָּאֵי וַאֲנָא לָקֳבֵל עִלָּאֵי). “And in your lifetime, Rabbi, you have a greater distinction, for all your words shall be written above before Atik Yomin, and my words shall not be written above” (וּבְחַיָּיךְ רַבִּי, רַבּוּ יַתִּיר אִית לָךְ, דְּכָל מִילָּךְ יִכָּתְבוּן לְעֵילָא קֳמֵי עַתִּיק יוֹמִין, וּמִילַי לָא יִכָּתְבוּן לְעֵילָא), “rather in this world my words shall be written; through you, your words shall be written above, and my words shall be written below” (אֶלָּא בְּהַאי עָלְמָא יִכָּתְבוּן מִילַי, עַל יָדָךְ, מִילָּךְ יְהוֹן כְּתִיבִין לְעֵילָא, וּמִילַי כְּתִיבִין לְתַתָּא), the secret of Mayin Nukvin [female waters] of Asiyah, as we explained above (סוֹד מַיִן נוּקְבִין דַּעֲשִׂיָּה, כַּאֲשֶׁר בֵּאַרְנוּ לְמַעְלָה), “fortunate are you, O righteous ones, in this world, and fortunate are you in the World to Come” (זַכָּאִין אַתּוּן צַדִּיקַיָּא בְּהַאי עָלְמָא וְזַכָּאִין אַתּוּן בְּעָלְמָא דְּאָתֵי). “Rabbi Shimon opened and said: ‘The Song of Songs, which is Shlomo’s’; it is written: ‘He who goes forth weeping, bearing the measure of seed, shall surely come with rejoicing, bearing his sheaves’” (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה כְּתִיב הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבוֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו) (Psalms 126:6). “Come and see, how many times the Holy One Blessed Be He rebuked Yisrael in order to return them in Teshuvah [repentance] to Him, to walk in a straight path, in order to bring them up to Him, for when Yisrael are righteous, it is an ascent for the Holy One Blessed Be He with them above all the nations of the world” (תָּא חֲזִי, בְּכַמָּה זִמְנִין קב״ה אוֹכַח לוֹן לְיִשְׂרָאֵל לְאַהֲדָרָא לוֹן בִּתְיוּבְתָא לְגַבֵּיהּ לְמֵיהַךְ בְּאוֹרַח מֵישַׁר, בְּגִין לְסַלְּקָא לְגַבַּיְיהוּ דְּהָא כַּד יִשְׂרָאֵל זַכָּאִין סִילּוּקָא אִיהוּ לְקב״ה עִמְּהוֹן לְכָל עַמִּין דְּעָלְמָא). [Zohar Chadash, Shir HaShirim 62]

Its meaning is that the Holy One Blessed Be He, who is Ze’ir, ascends with them above (רוֹצֶה לוֹמַר שֶׁעוֹלֶה קב״ה, שֶׁהוּא זְעֵיר, עִמָּהֶם לְמַעְלָה), as is known in the secret of the ascent of the worlds (כַּנּוֹדָע בְּסוֹד עֲלִיַּת הָעוֹלָמוֹת). “When Yisrael are righteous and walk in a straight path, the Holy One Blessed Be He raises them above all the peoples of the world (כַּד יִשְׂרָאֵל זַכָּאִין וְאַזְלִין בְּאוֹרַח מִישׁוֹר מָלִיק לוֹן קב״ה עַל כָּל בְּנֵי עָלְמָא), and all of them praise and glorify Him (וְכוּלְּהוּ אוֹדָן וּמְשַׁבְּחִין לֵיהּ), and not they alone, but even the supernal beings above, all of them praise Him because of Yisrael” (וְלָאו אִינוּן בִּלְחוֹדוֹיְיהוּ אֶלָּא אֲפִלּוּ עִלָּאִין לְעֵילָּא כּוּלְּהוּ אוֹדִין לֵיהּ בְּגִינַיְיהוּ דְּיִשְׂרָאֵל). “And not only this, but He is elevated in His glory because of Yisrael” (וְלָא דָא בִּלְחוֹדוֹי אֶלָּא אִיהוּ אִסְתַּלַּק בִּיקָרֵיהּ בְּגִינַיְיהוּ דְּיִשְׂרָאֵל), ascending higher and higher through the merit of Yisrael (עוֹלֶה מַעְלָה מַעְלָה בִּזְכוּת יִשְׂרָאֵל). “And not only this, but even Yisrael themselves ascend in the glory of the Holy One Blessed Be He above and below” (וְלָא דָא בִּלְחוֹדוֹי אֶלָּא אֲפִלּוּ יִשְׂרָאֵל מַמָּשׁ אִסְתַּלְּקִי בִּיקָרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא וְתַתָּא). “Come and see, at the time when Yisrael are righteous, the Throne of Glory above ascends higher and higher (תָּא חֲזִי בְּשַׁעְתָּא דְּיִשְׂרָאֵל זַכָּאִין כּוּרְסָא יְקָרֵיהּ דִּלְעֵילָּא אִסְתָּלִיק לְעֵילָּא לְעֵילָּא), with many joys and much love (בְּכַמָּה חֶדְוָון בְּכַמָּה רְחִימוּ), and the worlds are joined together in joy (וּמִתְחַבְּרִין עָלְמִין בְּחֶדְוָה), and all of them are watered, blessed, and sanctified with many blessings and many sanctities (וְכוּלְּהוּ אִשְׁתַּקְיָין וְאִתְבָּרְכָאן וְאִתְקַדְּשָׁאן בְּכַמָּה בִּרְכָאן, בְּכַמָּה קִידּוּשִׁין), and the Holy One Blessed Be He rejoices with them in complete joy” (וְקב״ה חָדֵי עִמְּהוֹן בְּחֶדְוָה בִּשְׁלִימוּ). And you will understand his statement, “the Throne of His Glory” (וְתָבִין אוֹמְרוֹ כּוּרְסָיָיא יְקָרֵיהּ), that it is the Throne of Glory of Beri’ah (שֶׁהוּא כִּסֵּא הַכָּבוֹד דִּבְרִיאָה), which ascends upward (עוֹלֶה לְמַעְלָה), and within it are the palaces of the Neshamot [souls] of Yisrael (וּבוֹ הֵיכְלֵי הַנְּשָׁמוֹת שֶׁל יִשְׂרָאֵל). And therefore it is called “bearing the measure of seed” (וְלָכֵן נִקְרָא נוֹשֵׂא מֶשֶׁךְ הַזָּרַע), meaning that it bears the seed that is drawn one from another (רוֹצֶה לוֹמַר שֶׁנּוֹשֵׂא הַזֶּרַע הַנִּמְשָׁךְ אַחַת מֵחֲבִירָתָהּ), like one who lights a lamp from a lamp, generation after generation (כְּמַדְלִיק נֵר מִנֵּר דּוֹר אַחַר דּוֹר), and this is sufficient for the understanding one (וְדַי לַמֵּבִין). But “at the time when Yisrael are not righteous, everything is the opposite” (אֲבָל בְּשַׁעְתָּא דְּיִשְׂרָאֵל לָאו אִינוּן זַכָּאִין, כּוֹלָא אִיהוּ בְּהִיפּוּכָא), and with all this, the love of the Holy One Blessed Be He is not withheld from them (וְעִם כָּל דָּא רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אִתְמְנַע מִנַּיְיהוּ), and His Throne sits over them like a mother over her children (וְכוּרְסְיָיא דִּילֵיהּ יָתְבָא עֲלַיְיהוּ כְּאִמָּא עַל בְּנִין), and she does not refrain from seeking mercy for them (וְלָא אִתְמְנַעַת לְמִתְבַּע עֲלַיְיהוּ רַחֲמֵי). “Because His desire is that one should plead in defense of His children” (בְּגִין דְּרַעוּתָא דִּילֵיהּ מַאן דְּאוֹלִיף סָנֵיגוֹרְיָא עַל בְּנוֹי), “from where do we learn this? From Moshe” (מְנָא לוֹן, מִמֹּשֶׁה), “who ascended in that exalted ascent because he pleaded merit on behalf of Yisrael” (דְּאִסְתַּלַּק בְּסָלִיקוּ נַעֲלָא דְּאוֹלִיף זְכוּ עֲלַיְיהוּ דְּיִשְׂרָאֵל), “this is what is written: ‘And Moshe did not know that the skin of his face shone’” (הֲדָא הוּא דִכְתִיב וּמֹשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו) (Exodus 34:29). “When was he elevated in this glory?” (אֵימָתַי אִסְתַּלִּיק בִּיקָרָא דָא), “when Yisrael sinned and he pleaded merit on their behalf” (כַּד חָאבוּ יִשְׂרָאֵל וְאוֹלִיף עֲלַיְיהוּ זְכוּ). “In a similar manner it is written: ‘He who goes forth weeping’” (כְּגוַונָא דָא כְּתִיב הָלוֹךְ יֵלֵךְ וּבָכֹה), “over the sins of Yisrael” (עַל חוֹבַיְיהוֹן דְּיִשְׂרָאֵל). “Who is ‘bearing the measure of seed’?” (מַאן נוֹשֵׂא מֶשֶׁךְ הַזָּרַע), “this is the secret of the Throne of Glory, which receives the drawing of the seed of the Supernal Holiness in order to produce fruits and produce in this world” (דָּא רָזָא דְּכוּרְסְיָיא דִּיקָרָא דְּאִיהוּ נָטִיל מְשִׁיכוּ דְּזֶרַע קוּדְשָׁא עִילָּאָה לְמֶעְבַּר פֵּירִין וְאִיבִין בְּהַאי עָלְמָא). And when it ascends through the voice of Yisrael (וְכַד אִסְתַּלִּיקַת בְּקָלָא דְּיִשְׂרָאֵל), “even though they are not righteous, nevertheless the Holy One Blessed Be He fills her and gives her drink from the waters of the deep river” (אַף עַל גַּב דְּלָאו זַכָּאִין אִינוּן עִם כָּל דָּא קב״ה אַמְלֵי לָהּ וְאַשְׁקֵי לָהּ מַשְׁקְיוֹ דְּנַחֲלָא עֲמִיקָא), which is the Yesod of Imma Ila’ah [the Supernal Mother], receiving abundance from the Yesod of Einah Pekichah [the Open Eye] (הוּא יְסוֹד אִמָּא עִילָּאָה הַמַּשִּׂיג שֶׁפַע מִיְסוֹד עֵינָא פְּקִיחָא). And they are two Mochin and two Atarot that descend every day to him and to her in the secret of the Tefillin of the hand (וְהֵם תְּרֵין מוֹחִין וּתְרֵין עַטְרִין הַיּוֹרְדִים בְּכָל יוֹם לוֹ וְלָהּ בְּסוֹד תְּפִלִּין שֶׁל יָד), they illuminate her in the secret of: “His left hand is under my head” (הֵם מְאִירִים לָהּ בְּסוֹד שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי) (Song of Songs 2:6), and the Tefillin of the head are his, as I explained in their place (וּתְפִלִּין דְּרֵישָׁא הֵם דִּילֵיהּ כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ). Therefore it says there: “and she is completed from every side” (וְלָכֵן אוֹמֵר שָׁם וְאִשְׁתְּלִים מִכָּל סִטְרִין), for from those Mochin her stature is built, as is known from the previous chapters (מֵאוֹתָן הַמּוֹחִין נִבְנָה קוֹמָתָהּ כַּנּוֹדָע בַּפְּרָקִים הַקּוֹדְמִים). “Then, ‘he shall surely come with rejoicing’” (כְּדֵין בֹּא יָבוֹא בְרִנָּה), from that completeness, blessings, and sanctities that were completed at first (מִגּוֹ הַהוּא שְׁלִימוּ וּבִרְכָאן וְקִידּוּשִׁין דְּאִשְׁתְּלִים בְּקַדְמִיתָא). “‘He who goes forth weeping’” (הָלוֹךְ יֵלֵךְ וּבָכֹה), because of the sins of Yisrael (עַל חוֹבַיְיהוֹן דְּיִשְׂרָאֵל), he is pushed from his supernal place downward (נִדְחֶה מִמְּקוֹמוֹ הָעֶלְיוֹן לְמַטָּה), to a place where evil prevails over good, or where they are equal and adjacent (בְּמָקוֹם הָרַע גּוֹבֵר עַל הַטּוֹב, אוֹ שָׁוֶה בְּשָׁוֶה וּסְמוּכִים). “When they return, ‘he shall surely come with rejoicing’” (כַּד תָּבוּ, בֹּא יָבוֹא בְרִנָּה). And this is the secret of the heavy burden of the Throne of Glory upon the Holy Chayot [Living Creatures] of Yetzirah (וְזֶהוּ סוֹד כֹּבֶד מַשָּׂא שֶׁל כִּסֵּא הַכָּבוֹד עַל חַיּוֹת הַקֹּדֶשׁ דִּיצִירָה), at the time when the Throne of Glory weighs heavily upon them in a time of evil (בְּשָׁעָה שֶׁכִּסֵּא הַכָּבוֹד מַכְבִּיד עֲלֵיהֶם בְּעֵת רָעָה), when it is pushed downward (שֶׁנִּדְחֶה לְמַטָּה), in the secret of: “and she descended wondrously” (בְּסוֹד: וַתֵּרֶד פְּלָאִים) (Lamentations 1:9), through the sin of the generation (בַּעֲוֹן הַדּוֹר). Therefore the River of Fire, which is drawn from the sweat of the Holy Chayot through the force of the heavy burden (לְפִיכָךְ נְהַר דִּינוּר הַנִּמְשָׁךְ מִזֵּיעָתָן שֶׁל חַיּוֹת הַקֹּדֶשׁ מִכֹּחַ כֹּבֶד מַשָּׂא), shall fall upon the heads of the wicked who cause this to them (יָחוּל עַל רֹאשׁ רְשָׁעִים הַגּוֹרְמִים לָהֶן כֵּן). However, at a time of favor, it carries those who carry it (אָמְנָם בְּעֵת רָצוֹן, הוּא נוֹשֵׂא אֶת נוֹשְׂאָיו), and the Chayot have no toil or exertion (וְאֵין לַחַיּוֹת עָמָל וִיגִיעָה), and it is sweet as honey for the explanation of the words of the Ma’amar of Chazal [our Sages of blessed memory] in Masekhet Chagigah, chapter Ein Doreshin (וְהוּא מָתוֹק כִּדְבַשׁ לְפֵירוּשׁ דִּבְרֵי הַמַּאֲמָר שֶׁל חז״ל בְּמַסֶּכֶת חֲגִיגָה פֶּרֶק אֵין דּוֹרְשִׁין) [Chagigah 13b]. “The wise shall hear and increase learning” (יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח) (Proverbs 1:5). And there, at the end of the discourse in Zohar Shir HaShirim, he speaks of the praise of the days of King Shlomo, peace be upon him (וְאוֹמֵר שָׁם בְּסוֹף הַמַּאֲמָר דְּזוֹהַר שִׁיר הַשִּׁירִים שֶׁבַח שֶׁל יְמֵי שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), and this is its language (וְזֶה לְשׁוֹנוֹ): “At the time when Shlomo built the Beit HaMikdash, and the lower world was completed in the likeness of the upper world” (בְּשַׁעְתָּא דְּבָנֵי שְׁלֹמֹה בֵּי מַקְדְּשָׁא וְאִשְׁתְּלִים עָלְמָא תַּתָּאָה כְּגוַונָא דְּעָלְמָא עִילָּאָה), its meaning is that the Zivug [union] of Ze’ir Anpin and Nukvah was face-to-face, like the Zivug of Abba and Imma, constant and unceasing (רוֹצֶה לוֹמַר זִוּוּג ז״א וְנוּקְבֵיהּ הָיוּ אַנְפִּין בְּאַנְפִּין כְּמוֹ זִוּוּג אַבָּא וְאִמָּא תְּדִירִי דְּלָא פָּסִיק). “All of Yisrael were righteous, and they ascended through many supernal levels” (יִשְׂרָאֵל כֻּלְּהוּ הֲווֹ זַכָּאִין וְאִסְתַּלְּקוּ בְּכַמָּה דַרְגִּין עִילָּאִין), the secret of the Heikhal [Palace] from which their Neshamot [souls] were hewn (סוֹד הַהֵיכָל שֶׁמִּמֶּנּוּ נֶחְצְבוּ נִשְׁמוֹתָם). “Then the Throne of Glory ascended in joy, with many joys and many exaltations” (כְּדֵין אִסְתַּלַּק כּוּרְסְיָיא דִּיקָרָא בְּחֶדְוָוא, בְּכַמָּה חֶדְוָון בְּכַמָּה עִלּוּיָין), “and then ‘The Song of Songs which is Shlomo’s’ ascended in joy and descended in joy, all the worlds in joy and union” (וּכְדֵין שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה סָלִיקוּ בְּחֶדְוָוא וְנָחִיתוּ בְּחֶדְוָוא עָלְמִין כֻּלְּהוּ בְּחֶדְוָה וְחִבּוּרָא). “Song” is for the Holy One Blessed Be He (שִׁיר לְקב״ה), “songs” are for those above and below (הַשִּׁירִים לְעִילָּאִין וְתַתָּאִין), “which is Shlomo’s” is the union of all the worlds together in joy (אֲשֶׁר לִשְׁלֹמֹה, חִבּוּרָא חֲדָא דְּעָלְמִין כֻּלְּהוּ בְּחֶדְוָה), “for the King to whom all peace belongs” (לְמַלְכָּא דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ). [Zohar Chadash, Shir HaShirim 62] (עַד כָּאן הַמַּאֲמָר זוֹהַר חָדָשׁ שִׁיר הַשִּׁירִים ס״ב). And all this is in the secret of the Zivug [union] that King Shlomo, peace be upon him, established for Ze’ir Anpin and Nukvah (וְכָל זֶה הוּא בְּסוֹד הַזִּוּוּג שֶׁתִּקֵּן שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם לְז״א וְנוּקְבֵיהּ), that they should be face-to-face in their form and in their stature (שֶׁיִּהְיוּ פָּנִים בְּפָנִים בְּצִבְיוֹנָם וּבְקוֹמָתָם), and the moon stood in its fullness (וְקַיְימָא סִיהֲרָא בְּאַשְׁלָמוּתָא). And because she is called “the Tree of Knowledge of Good and Evil” in many places (וּלְהִיוֹת כִּי הִיא נִקְרֵאת עֵץ הַדַּעַת טוֹב וָרָע בְּכַמָּה מְקוֹמוֹת), for she includes fourteen good and evil times (כִּי הִיא כּוֹלֶלֶת י״ד עִתִּים טוֹבִים וְרָעִים), which are the fourteen days that the moon is full, and the fourteen days of its diminution (שֶׁהֵם י״ד יָמִים שֶׁהַלְּבָנָה בִּמְלוֹאָהּ, וְי״ד יָמִים בְּחֶסְרוֹנָהּ), and she rules over all of them and sustains them (וְהִיא מוֹשֶׁלֶת עַל כֻּלָּם, וְזָן לָהֶם), as it is said: “And His kingdom rules over all” (שֶׁנֶּאֱמַר: וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103:19). Therefore King Shlomo, peace be upon him, also ruled over the evil and the good (לָכֵן שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם מָשַׁל גַּם כֵּן בָּרָעִים וְטוֹבִים), as our Sages of blessed memory expounded on the verse: “And Shlomo sat upon the throne of Hashem as king” (כְּמוֹ שֶׁדָּרְשׁוּ רז״ל עַל פָּסוּק: וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ לְמֶלֶךְ) (I Chronicles 29:23), “Just as the Holy One Blessed Be He rules over the upper and lower realms, so too King Shlomo, peace be upon him, ruled over the upper and lower realms, and even demons, spirits, and Lilin were subjugated to him” (מַה קב״ה מוֹלֵךְ עַל הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים אַף שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם מָלַךְ עַל הָעֶלְיוֹנִים וְעַל הַתַּחְתּוֹנִים וַאֲפִלּוּ שֵׁדִים וְרוּדִין וְלִילִין הָיוּ מְשֻׁעְבָּדִים לוֹ) [Sanhedrin 20b]. For in his days the moon stood in its fullness and the good prevailed over the evil and they were sweetened (כִּי בִזְמַנּוֹ הָיְתָה הַסִּיהֲרָא קַיְימָא בְּאַשְׁלָמוּתָהּ וְהַטּוֹב גָּבַר עַל הָרַע וְנִמְתְּקוּ), and even the great stones were brought by the winds for the building of the Beit HaMikdash, and they too assisted in its construction (וַאֲפִלּוּ הָאֲבָנִים הַגְּדוֹלוֹת הֵבִיאוּ הָרוּחוֹת לְבִנְיַן בֵּית הַמִּקְדָּשׁ וְגַם הֵם הָיוּ מְסַיְּעִים בְּבִנְיָנוֹ), as it is in Midrash Shir HaShirim Rabbah (כַּאֲשֶׁר הוּא בְּמִדְרַשׁ שִׁיר הַשִּׁירִים רַבָּה). But after his sin, “the moon began to be diminished” (אֲבָל אַחַר חֶטְאוֹ שָׁרְיָא סִיהֲרָא לְאִתְפְּגָמָא), as it is said: “And Shlomo did evil in the eyes of Hashem” (שֶׁנֶּאֱמַר: וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי י־י) (I Kings 11:6), and they escaped from under his hand and no longer served him (וְנִמְלְטוּ מִתַּחַת יָדוֹ וְלֹא עֲבָדוּהוּ), as is apparent from the account of Ashmedai, king of the demons (כַּנִּרְאֶה מִמַּעֲשֶׂה דְּאַשְׁמְדַּאי מַלְכָּא דְּשֵׁידֵי), and on the contrary, he feared them greatly (וְאַדְּרַבָּא הוּא הָיָה מִתְיָרֵא מֵהֶם מְאֹד), as it is said: “Behold his bed, which is Shlomo’s; sixty mighty men surround it, of the mighty men of Yisrael, because of fear in the nights” (שֶׁנֶּאֱמַר הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל מִפַּחַד בַּלֵּילוֹת) (Song of Songs 3:7–8). And we shall speak further of this in its place, with the help of the Holy One Blessed Be He and His Shekhinah (וְעוֹד נְדַבֵּר מִמֶּנּוּ בִּמְקוֹמוֹ בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).