Chapter Thirty-Three (פֶּרֶק שְׁלֹשִׁים וּשְׁלֹשָׁה)

There still remains upon us the obligation to explain the end of this awesome Ma’amar [Discourse] of Parashat Vayechi (עֲדַיִן נִשְׁאַר עָלֵינוּ חוֹבָה, לְבָאֵר סוֹף הַמַּאֲמָר הַנּוֹרָא הַזֶּה, שֶׁל פָּרָשַׁת וַיְחִי) (Zohar Bereshit 207a), at the end of the vision of Eliyahu HaNavi, of blessed memory (בְּסוֹף הֶחָזוֹן שֶׁל אֵלִיָּהוּ הַנָּבִיא ז״ל), when he says (בְּאוֹמְרוֹ עַצְמוֹ), and this is its language (וְזֶה לְשׁוֹנוֹ): “Before this one plucked the hair of his Master’s head, and before he stripped away from the Matronita” (עַד לָא מָרִיט דָּא רֵישֵׁיהּ דְּמָארֵיהּ, וְעַד לָא גָּלִישׁ לְמַטְרוֹנִיתָא).

The explanation is (פֵּרוּשׁ), that when he saw those birds that were splitting the wax through the hairs (כְּשֶׁרָאָה אוֹתָם עוֹפוֹת שֶׁהָיוּ מְבַקְּעִים הַשַּׁעֲוָה בַּשְּׂעָרוֹת), this was an allusion to the Edomites (וְהוּא רֶמֶז לָאֱדוֹמִים), who afflicted Yisrael with many kinds of sufferings (שֶׁהָיוּ מְצִירִים לְיִשְׂרָאֵל בְּכַמָּה מִינֵי צָרוֹת). And there was no one to protect us (וְאֵין מִי שֶׁיָּגֵן עָלֵינוּ), for the Tzaddik, Yesod Olam [Foundation of the World], had departed (כִּי נִסְתַּלֵּק צַדִּיק יְסוֹד עוֹלָם), for they knew that the Dinim [Judgments] take hold in the Nukvah (כִּי יָדְעוּ שֶׁהַדִּינִים נֶאֱחָזִים בְּנוּקְבֵיהּ), namely in the hair of her head (דְּהַיְינוּ בִּשְׂעַר רֹאשָׁהּ), and the Klipot in the hair of his head during the time of Katnut [Smallness] (וְהַקְּלִיפּוֹת בִּשְׂעַר רֹאשׁוֹ, בִּזְמַן הַקַּטְנוּת). And one who studies this wisdom properly plucks them out (וּמִי שֶׁלּוֹמֵד בְּחָכְמָה זוֹ כָּרָאוּי הוּא תּוֹלֵשׁ אוֹתָם), 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). Therefore they too are called Se’ar [Hair] (לָכֵן גַּם הֵם נִקְרָאִים שֵׂעָר), as it is written (כִּדְכְתִיב): “The crown of hair of one who walks in his guilt” (קָדְקֹד שְׂעָר מִתְהַלֵּךְ בַּאֲשָׁמָיו) (Psalms 68:22). And this is the secret of: “one goat for Azazel” (וְסוֹד שָׂעִיר אֶחָד לַעֲזָאזֵל) (Leviticus 16:8), and Esav also proves it (וְגַם עֵשָׂו יוֹכִיחַ), who is called “a hairy man” (הַנִּקְרָא אִישׁ שָׂעִר) (Genesis 25:25), and it is said (וְנֶאֱמַר): “all of him like a garment of hair” (כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר) (Genesis 25:25). Therefore he said: “the head of the Matronita” (לָזֶה אָמַר רֵישָׁא דְּמַטְרוֹנִיתָא), meaning (כְּלוֹמַר), before he uprooted and stripped away (עַד שֶׁלֹּא הָיָה עוֹקֵר וְגָלִישׁ), the Klipot that grasp the hairs of the Matronita (לַקְּלִיפּוֹת הָאוֹחֲזִים בְּשַׂעֲרוֹתֶיהָ דְּמַטְרוֹנִיתָא), therefore the birds were not scattered (לָכֵן לֹא אִתְבַּדָּרוּ הָעוֹפוֹת).

Then Rabbi Yehudah, of blessed memory, understood (אָז הֵבִין רַבִּי יְהוּדָה ז״ל), that it was a vision in the form of a riddle (שֶׁהוּא חֶזְיוֹן שֶׁל חִידָה), to understand parable and allegory, the words of the Sages and their riddles (לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידוֹתָם), concerning the stumbling-block of the sin and iniquity of the generation (בְּמִכְשׁוֹל חֵטְא עֲוֹן הַדּוֹר), who brought the Shekhinah down below the ten Sefirot of Netzach and Hod of Ze’ir (שֶׁהוֹרִידוּ אֶת הַשְּׁכִינָה לְמַטָּה מֵעֶשֶׂר סְפִירוֹת שֶׁל נֵצַח הוֹד דִּזְעֵיר), which extend further downward than Yesod, the Holy Covenant (שֶׁהֵם אֲרוּכִּים יוֹתֵר לְמַטָּה מִיְּסוֹד בְּרִית קֹדֶשׁ), in the secret of “the curves of your thighs” (בְּסוֹד חַמּוּקֵי יְרֵכַיִךְ) (Song of Songs 7:2). And then the birds, namely the Klipot, take hold of her (וְאָז הָעוֹפוֹת דְּהַיְינוּ הַקְּלִיפּוֹת אוֹחֲזִים בָּהּ), and cause the exile of the Shekhinah and the sin of the generation (וְגוֹרְמִים גָּלוּת שְׁכִינָה וַעֲוֹן הַדּוֹר). And as long as Rabbi Shimon ben Yochai, peace be upon him, was alive (וְכָל זְמַן שֶׁרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עָלָיו הַשָּׁלוֹם הָיָה קַיָּים), he brought forth to light the hidden depths of this wisdom of Kabbalah (הָיָה מוֹצִיא לָאוֹר תַּעֲלוּמוֹת חָכְמַת הַקַּבָּלָה הַזֹּאת), and he would cut down the tyrants from the earth (וְהָיָה מְזַמֵּר אֶת הָעָרִיצִים מִן הָאָרֶץ), and raised the Shekhinah above Netzach and Hod (וְהֶעֱלָה הַשְּׁכִינָה לְמַעְלָה מִנֵּצַח וְהוֹד). And then the birds could not split the wax (וְאָז לֹא יָכְלוּ הָעוֹפוֹת לְבַקֵּעַ הַשַּׁעֲוָה), for everyone who studies this wisdom properly (כִּי כָּל הַלּוֹמֵד בְּחָכְמָה הַזֹּאת כָּרָאוּי), cuts down the tyrants (מְזַמֵּר עָרִיצִים), and uproots them from their roots (וְעוֹקֵר אוֹתָם מִשָּׁרְשֵׁיהֶם), and therefore they are called in the language of the Zohar “stripping away” (וְלָכֵן נִקְרְאוּ בִּלְשׁוֹן הַזֹּהַר גְּלִישָׁא), when it says (בְּאוֹמְרוֹ): “and before he stripped away from the head of the Matronita” (וְעַד לָא גָּלִישׁ רֵישָׁא דְּמַטְרוֹנִיתָא), and understand (וְהָבֵן). And you still need to know the distinction between Meritah [Plucking Out] and Gelisha [Stripping Away] (וַעֲדַיִן צָרִיךְ אַתָּה לָדַעַת הַחִלּוּק שֶׁיֵּשׁ בֵּין מְרִיטָה לִגְלִישָׁא), in his statement: “Before he plucked out... and before he stripped away” (בְּאוֹמְרוֹ עַד לָא מָרִיט... וְעַד לָא גָּלִישׁ), and it is this (וְהוּא זֶה): that Meritah [Plucking Out] is complete uprooting (כִּי הַמְּרִיטָה הִיא עֲקִירָה לְגַמְרֵי), such that even the root does not remain there (שֶׁאֲפִלּוּ הַשֹּׁרֶשׁ לֹא נִשְׁאַר שָׁם), and this refers to the male Klipah (וְהוּא קְלִיפַּת הַזָּכָר), for among the Klipot there is male and female (כִּי בַּקְּלִיפּוֹת יֵשׁ זָכָר וּנְקֵבָה). And the male is more spiritual (וְזָכָר הוּא יוֹתֵר רוּחָנִי), and its root comes from the hairs of Ze’ir that descend until his Tabur [Navel] (וְהַשֹּׁרֶשׁ שֶׁלּוֹ מִשַּׂעֲרוֹת זְעֵיר הַיּוֹרְדִים עַד הַטִּבּוּר שֶׁלּוֹ), thus the root of the male Klipah takes hold above the Tabur [Navel] (נִמְצָא הַשֹּׁרֶשׁ שֶׁל קְלִיפַּת הַזָּכָר הוּא אוֹחֵז לְמַעְלָה מִן הַטִּבּוּר), and therefore it requires Meritah [Plucking Out] (וְלָזֶה צָרִיךְ מְרִיטָה), so that no hold whatsoever remains there (שֶׁלֹּא יִהְיֶה נִשְׁאָר שָׁם אֲחִיזָה לְגַמְרֵי). And it is necessary to uproot them together with their roots (וְצָרִיךְ לַעֲקוֹר אוֹתָם עִם שָׁרְשֵׁיהֶם), until no remembrance whatsoever remains there (עַד שֶׁלֹּא נִשְׁאַר שָׁם שׁוּם זִכָּרוֹן), as in the matter of “the eradication of Amalek” (כְּעִנְיַן מְחִיַּת עֲמָלֵק), concerning whom it is said (שֶׁנֶּאֱמַר בּוֹ): “I shall surely erase the remembrance of Amalek” (מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק) (Exodus 17:14), even “from beneath the heavens” (אֲפִלּוּ מִתַּחַת הַשָּׁמָיִם) (Deuteronomy 25:19), which is Ze’ir from his Tabur [Navel] and below (שֶׁהוּא זְעֵיר מִטִּבּוּרוֹ וּלְמַטָּה), all the more so from his Tabur [Navel] and above (מִכָּל שֶׁכֵּן מִטִּבּוּרוֹ וּלְמַעְלָה). And the matter is (וְהָעִנְיָן הוּא), that it does not stand Above, Heaven forbid (שֶׁאֵינוֹ עוֹמֵד חַס וְשָׁלוֹם לְמַעְלָה), but rather beneath the heavens (אֶלָּא מִתַּחַת הַשָּׁמָיִם), far below in Beri’ah (לְמַטָּה הַרְבֵּה בִּבְרִיאָה), and its hold is from afar (וַאֲחִיזָתוֹ מֵרָחוֹק), and this is the meaning of: “and he struck down all the weak ones behind you” (וְזֶהוּ אוֹמְרוֹ וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ) (Deuteronomy 25:18), all the weakened sparks (כָּל הַנִּיצוֹצוֹת הַחֲלוּשׁוֹת), from among the attachments of the hairs (מִבֵּין הַדְּבֵקִים מִן הַשְּׂעָרוֹת), which are called “behind you” (הַנִּקְרָאִים אַחֲרֶיךָ), because they are made in the secret of Ohr Chozer [Returning Light] (הַנַּעֲשִׂים בְּסוֹד אוֹר חוֹזֵר), which is called Achorayim [Back Parts] (הַנִּקְרָא אֲחוֹרַיִים). But the female of the Klipot (אֲבָל הַנְּקֵבָה שֶׁל הַקְּלִיפּוֹת), her root is from the Tabur [Navel] and below (הַשֹּׁרֶשׁ שֶׁלָּהּ מִן הַטִּבּוּר וּלְמַטָּה), the place of Rachel (מְקוֹם רָחֵל), and she cannot ascend upward again (וְאֵינָהּ יְכוֹלָה לַחֲזוֹר לְמַעְלָה), as it is said (שֶׁנֶּאֱמַר): “Elohim made this opposite that” (זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7:14). And this is the meaning of his statement: “and before he stripped away from the head of the Matronita” (וְזֶהוּ אוֹמְרוֹ וְעַד לָא גָּלִישׁ רֵישָׁא דְּמַטְרוֹנִיתָא), whose meaning is like “and he shall shave” (פֵּרוּשׁוֹ כְּמוֹ וְגִלַּח) (Leviticus 14:8), where the root remains (שֶׁנִּשְׁאַר הַשֹּׁרֶשׁ), providing a point of attachment (כְּדֵי אֲחִיזָה בּוֹ), for one who cuts the hair of his head (בְּמִי שֶׁמְּסַפֵּר רֹאשׁוֹ), since the root remains there (שֶׁנִּשְׁאַר שָׁם הַשֹּׁרֶשׁ). For it is impossible during the time of exile to uproot them from their roots (כִּי אִי אֶפְשָׁר בִּזְמַן הַגָּלוּת לַעֲקוֹר אוֹתָם מִשָּׁרְשֵׁיהֶם), from Malkhut, which is the Shekhinah (מִמַּלְכוּת הִיא הַשְּׁכִינָה), for it is impossible “to finish transgression and to end sin” (כִּי אִי אֶפְשָׁר לְכַלּוֹת פֶּשַׁע וּלְהָתֵם חַטָּאת) (Daniel 9:24), even when the Beit HaMikdash stands (אֲפִלּוּ בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), until the time when Mashiach comes (עַד הַזְּמַן שֶׁיָּבוֹא מָשִׁיחַ), “poor and riding upon a donkey” (עָנִי וְרֹכֵב עַל הַחֲמוֹר) (Zechariah 9:9), to weaken the power of impurity and sweeten it (לְהַחֲלִישׁ כֹּחַ הַטֻּמְאָה וּלְהַמְתִּיקָהּ). And through this you will understand the secret of Mashiach (וּבָזֶה תָּבִין סוֹד הַמָּשִׁיחַ), why he comes riding upon a donkey (לָמָּה יָבוֹא רוֹכֵב עַל הַחֲמוֹר), in order to subdue the harsh Klipah from the side of the male (כְּדֵי לְהַכְנִיעַ הַקְּלִיפָּה הַקָּשָׁה מִצַּד הַזָּכָר), which is called a donkey (הַנִּקְרָא חֲמוֹר), for from the side of the female she is called a she-donkey (כִּי מִצַּד הַנְּקֵבָה נִקְרֵאת אֲתוֹן). And through this you will also understand the secret of the verse (וְגַם בָּזֶה תָּבִין סוֹד הַפָּסוּק): “And the nursing child shall play over the hole of the viper” (וְשִׁעֲשַׁע יוֹנֵק עַל חוּר פָּתֶן) (Isaiah 11:8), for its meaning is (כִּי פֵּרוּשׁוֹ הוּא): “the nursing child shall play” (וְשִׁעֲשַׁע יוֹנֵק), this is Metatron, who is called the Youth (שֶׁהוּא מְטַטְרוֹן הַנִּקְרָא נַעַר), “over the hole of the viper” (עַל חוּר פָּתֶן), which is the Klipah (שֶׁהִיא הַקְּלִיפָּה), because it has already been sweetened (מִפְּנֵי שֶׁכְּבָר נִמְתְּקָה). “And over the den of the Tzifaoni [Viper]” (וְעַל מְאוּרַת צִפְעוֹנִי) (Isaiah 11:8), which is the female, called Lilith (שֶׁהִיא הַנְּקֵבָה שֶׁנִּקְרֵאת לִילִית), since she too has already been sweetened (שֶׁהֱיוֹת שֶׁכְּבָר נִמְתַּק), “the weaned child shall stretch forth his hand” (גָּמוּל יָדוֹ הָדָה) (Isaiah 11:8). And this is the secret of “two men, spies” (וְזֶהוּ סוֹד שְׁנַיִם אֲנָשִׁים מְרַגְּלִים) (Joshua 2:1), whom Yehoshua sent when he conquered the Land (שֶׁשָּׁלַח יְהוֹשֻׁעַ כְּשֶׁכָּבַשׁ אֶת הָאָרֶץ), for they were from the Gevurot [Strengths] of Aza and Azael (שֶׁהֵם הָיוּ מִגְּבוּרוֹת עֲזָא וַעֲזָאֵל), which were sweetened through the conquest of the Land (שֶׁנִּמְתְּקוּ בְּכִבּוּשׁ הָאָרֶץ). And therefore when Yehoshua sent them (וְלָכֵן כְּשֶׁשְּׁלָחָם), they went to the house of a harlot woman (הָלְכוּ בֵּית אִשָּׁה זוֹנָה) (Joshua 2:1), which is the great Klipah that is difficult to sweeten (שֶׁהִיא הַקְּלִיפָּה הַגְּדוֹלָה וְקָשָׁה לְמַתְּקָהּ), and because immediately upon their entering there she was sweetened (וּבִהְיוֹת כִּי תֵכֶף כְּשֶׁנִּכְנְסוּ שָׁם נִמְתְּקָה), therefore she said (לָכֵן אָמְרָה): “Your terror has fallen upon us” (נָפְלָה אֵימַתְכֶם עָלֵינוּ) (Joshua 2:9), because the Gevurot [Strengths] were coming in a state of sweetening (מִפְּנֵי כִּי הָיוּ בָּאִים הַגְּבוּרוֹת בְּמִתּוּק), and therefore (וְלָכֵן): “No spirit remained any longer in any man” (וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ) (Joshua 2:11). And our Sages of Blessed Memory said (וְאָמְרוּ רַבּוֹתֵינוּ ז״ל), that the princes of Yericho came to lie with Rachav (כִּי בָּאוּ שָׂרֵי יְרִיחוֹ לִשְׁכַּב עִם רָחָב), but their desire did not arise to lie with her (וְלֹא קָם תַּאֲוָתָם לִשְׁכַּב עִמָּהּ), because the side of Gevurah [Strength] had already been sweetened (מִפְּנֵי שֶׁכְּבָר נִמְתַּק צַד הַגְּבוּרָה). And the reason is (וְהַטַּעַם הוּא), that the Dinim [Judgments] of the male are subtle (כִּי דִּינִין דִּדְכוּרָא דַּקִּיקִין), and they are immediately sweetened (וְתֵכֶף הֵם נִמְתָּקִים), and therefore (וְלָכֵן): “No spirit remained any longer in any man” (וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ) (Joshua 2:11), specifically “in any man” (דַּיְיקָא). But the Dinim [Judgments] of the female, since they are exceedingly harsh (אֲבָל דִּינִין דְּנוּקְבָא בִּהְיוֹת שֶׁהֵם קָשִׁים מְאֹד), were not sweetened until the time of Shlomo (לֹא הָיוּ נִמְתָּקִים עַד זְמַן שְׁלֹמֹה). And this is the secret of: “Then came two women who were harlots unto the king” (וְזֶהוּ סוֹד אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זוֹנוֹת אֶל הַמֶּלֶךְ) (I Kings 3:16), meaning (פֵּרוּשׁ), only then were they sweetened (אָז נִמְתְּקוּ), and not until that time (וְלֹא עַד עַתָּה). And because the time had still not fully arrived (וּבִהְיוֹת כִּי עֲדַיִן לֹא הִגִּיעַ הַזְּמַן לְגַמְרֵי), “his wives turned away his heart” (נָשָׁיו הִטּוּ אֶת לְבָבוֹ) (I Kings 11:3), and they were not completely sweetened (וְלֹא יוּמְתְּקוּ בִּשְׁלֵמוּת), until the coming of the Redeemer, speedily in our days (עַד בִּיאַת הַגּוֹאֵל בִּמְהֵרָה בְיָמֵינוּ), Amen, may it be His will (אָמֵן כֵּן יְהִי רָצוֹן).

And through this you will understand great secrets without end (וְכָזֶה תָּבִין סוֹדוֹת גְּדוֹלוֹת עַד אֵין חֵקֶר), and exceedingly awesome matters (וְנוֹרָאוֹת מְאֹד), and from Hashem I ask forgiveness (וּמֵי״י אֶשְׁאַל הַמְּחִילָה), that I have revealed the furnace of the world (שֶׁגִּלִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם). And make your ear like a funnel (וַעֲשֵׂה אָזְנֶיךָ כַּאֲפַרְכֶּסֶת), to hear the mysteries of Atik Yomin (לִשְׁמֹעַ רָזֵי עַתִּיק יוֹמַיָּיא), which were not revealed to any person from the days of Rashbi onward (שֶׁלֹּא נִתְגַּלּוּ לְשׁוּם אָדָם מִימוֹת רַשְׁבִּ״י וָאֵילָךְ), until the day of the coming of our teacher and master, the Ari, of blessed memory (עַד יוֹם בּוֹא מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה). And it is fitting to weep and lament over his absence (וְרָאוּי לִבְכּוֹת וּלְקוֹנֵן עַל הֶעְדֵּרוֹ), because he poured out his soul unto death (תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ) (Isaiah 53:12). And if the Holy One Blessed Be He grants me life and merits me to come again to his grave in Tzefat, may it be rebuilt and established (וְאִם יְחַיֵּנִי וִיזַכֵּנִי הקב״ה לָבוֹא שֵׁנִית עַל קִבְרוֹ אֲשֶׁר בִּצְפַת תּוֹבָ״ב), I shall expound concerning him this verse (אֶדְרֹשׁ עָלָיו הַפָּסוּק הַזֶּה): “The breath of our nostrils, the anointed of Hashem, was captured in their pits, of whom we said: Under his shadow we shall live among the nations” (רוּחַ אַפֵּינוּ מְשִׁיחַ י״י נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20). And “The crown of our head has fallen” (וְנָפְלָה עֲטֶרֶת רֹאשֵׁינוּ) (Lamentations 5:16) forms the initials of Naar [Youth] (הוּא רָאשֵׁי תֵּבוֹת נַעַר), for he died in the brevity of years (שֶׁמֵּת בְּקִצְרוּת שָׁנִים), because he revealed many secrets (אוֹדוֹת שֶׁהָיָה מְגַלֶּה הַרְבֵּה סוֹדוֹת), for which the world was not yet worthy (שֶׁלֹּא הָיָה הָעוֹלָם כְּדַאי עֲדַיִן), and all of it came through the insistence of Rabbi Chaim, his disciple (וְהַכֹּל הָיָה עַל יְדֵי הַפְצָרַת רַבִּי חַיִּים תַּלְמִידוֹ), for he was compelled to reveal to him (שֶׁהֻכְרַח לְגַלּוֹת לוֹ), by the command of the Bat Kol [Heavenly Voice] (בְּצִוּוּי הַבַּת קוֹל), which decreed upon him to reveal whatever would be asked of him (שֶׁגָּזְרָה עָלָיו לְגַלּוֹת לוֹ מַה שֶׁיִּשְׁאַל מִמֶּנּוּ). And Rabbi Chaim, of blessed memory, should have restrained his spirit (וְהָיָה לוֹ לְרַבִּי חַיִּים זלה״ה לַעֲצוֹר רוּחוֹ), regarding those two secrets that he requested from him (בְּאוֹתָן שְׁתֵּי סוֹדוֹת שֶׁבִּקֵּשׁ מִמֶּנּוּ), when he asked him to leave him and cease pressing him in those two instances (שֶׁיַּנִּיחֶנּוּ מִלְּהַפְצִיר בּוֹ בְּאֵלּוּ הַשְּׁתֵּי פְּעָמִים), but he did not wish to take it to heart and understand its consequence (וְלֹא רָצָה לָתֵת אֶל לִבּוֹ לַהֲבִינוֹ אֶל אַחֲרִיתוֹ), and through him the entire world was stricken (וְעַל יָדוֹ נִלְקָה כָּל הָעוֹלָם), and the Ark of Hashem, the Light of the Seven Days, departed from us (וְנִסְתַּלֵּק מִמֶּנּוּ אֲרוֹן י״י אוֹר שִׁבְעַת הַיָּמִים). And we have no one who can give us a name and a place in this wisdom (וְאֵין לָנוּ מִי שֶׁיִּתֵּן לָנוּ שֵׁם וָיָד בַּחָכְמָה הַזֹּאת), until there is poured forth from on high (עַד יֵעָרֶה מִמָּרוֹם), the breath of our nostrils, Mashiach of Hashem (רוּחַ אַפֵּינוּ מְשִׁיחַ י״י), to comfort us once again (לְנַחֲמֵנוּ שֵׁנִית), and he will restore the crown to its former glory (וְהוּא יַחֲזִיר הָעֲטָרָה לְיוֹשְׁנָהּ). “In his shadow I delighted and sat, and his fruit was sweet to my palate” (בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי) (Song of Songs 2:3), and from the dew of Hermon descending upon the mountains of Tzion (וּמִטַּל חֶרְמוֹן הַיּוֹרֵד עַל הַרְרֵי צִיּוֹן) (Psalms 133:3), may the Good Eye bless me (יְבָרֵךְ אוֹתִי טוֹב עַיִן), for there Hashem commanded the blessing, life forevermore (כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).