Chapter Thirty-Two (פֶּרֶק שְׁלֹשִׁים וּשְׁנַיִם)

And you, the wise one who studies this book of mine (וְאַתָּה הֶחָכָם הַמְעַיֵּן בְּסִפְרִי זֶה), should know (תֵּדַע), why Rashbi, peace be upon him, explained the Idra Rabba (לָמָּה הָיָה מְבָאֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם הָאַדְרָא רַבָּא), in Parashat Naso (בְּפָרָשַׁת נָשֹׂא), specifically in the secret of the Nazir (דַּוְקָא בְּסוֹד הַנָּזִיר). And you need to know (וְצָרִיךְ אַתָּה לָדַעַת), that there are three kinds of hairs (שֶׁיֵּשׁ שְׁלֹשָׁה מִינֵי שְׂעָרוֹת). The first kind (הַמִּין הָרִאשׁוֹן), are the hairs of the Nazir (הֵם הַשְּׂעָרוֹת שֶׁל נָזִיר), which truly allude to the hairs of Arich Anpin (שֶׁהֵם מַמָּשׁ רוֹמְזִים לְשַׂעֲרוֹת שֶׁל אֲרִיךְ אַנְפִּין), which are complete Rachamim [Mercies] (שֶׁהֵם רַחֲמִים גְּמוּרִים), and they are holy (וְהֵם קְדוֹשִׁים), as it is said (שֶׁנֶּאֱמַר): “Holy shall he be unto his God” (קָדוֹשׁ יִהְיֶה לֵאלֹהָיו) (Numbers 6:5). And this is the secret of what is said regarding the Nazir (וְזֶהוּ סוֹד הָאָמוּר בְּנָזִיר): “a Nazir of Elohim” (נְזִיר אֱלֹהִים) (Judges 13:5), the explanation being (פֵּרוּשׁ), that he is separated and distinguished from the attribute of Din [Judgment], which is called by the Name Elohim (שֶׁמֻּפְרָשׁ הוּא וּמוּבְדָּל מִמִּדַּת הַדִּין הַנִּקְרָא בְּשֵׁם אֱלֹהִים). And the second kind are the hairs of the Levites (וְהַמִּין הַשֵּׁנִי הֵם שַׂעֲרוֹת שֶׁל הַלְוִיִּם), which are Dinim [Judgments] and allude to Ze’ir (אֲשֶׁר הֵם דִּינִים וְרוֹמְזִים לִזְעֵיר), for Imma has no hairs (כִּי אִמָּא אֵין לָהּ שְׂעָרוֹת), yet nevertheless Dinim [Judgments] are aroused from her (וְעַל כָּל פָּנִים דִּינִין מִתְעָרִין מִינָּהּ), and they are from Hod which spreads into Ze’ir Anpin (וְהֵם מֵהוֹד הַמִּתְפַּשֶּׁטֶת בִּזְעֵיר אַנְפִּין), as it is said (שֶׁנֶּאֱמַר): “And the Levite shall serve” (וְעָבַד הַלֵּוִי הוּא) (Numbers 8:24), and because they are Dinim [Judgments] (וּמִפְּנֵי שֶׁהֵם דִּינִים), therefore Hashem commanded the Levites to pass “a razor over all their flesh” (לָכֵן צִוָּה י״י עַל הַלְוִיִּם לְהַעֲבִיר תַּעַר עַל כָּל בְּשָׂרָם) (Numbers 8:7). And the third kind (וְהַמִּין הַשְּׁלִישִׁי): are the hairs of women (הֵם שַׂעֲרוֹת הַנָּשִׁים), which are severe Dinim [Judgments], alluding to the Nukvah (אֲשֶׁר הֵם דִּינִים קָשִׁים רוֹמְזִים לְנוּקְבֵיהּ), and therefore “hair on a woman is Ervah [nakedness]” (וְלָכֵן שֵׂעָר בְּאִשָּׁה עֶרְוָה) (Berakhot 24a), because through sin, Heaven forbid (כִּי בְּסִבַּת הַחֵטְא חַס וְשָׁלוֹם), evil enters between the Vav and the Heh, namely Ervah [Nakedness] (נִכְנָס רַע בֵּין וָא״ו לְהֵ״י (עֶרְוָה), and they draw sustenance from her hairs (וְיוֹנְקִים מֵהַשְּׂעָרוֹת שֶׁלָּהּ). And through this there will be understood a very awesome Ma’amar [Discourse] (וּבָזֶה יוּבַן מַאֲמָר אֶחָד נוֹרָא מְאֹד), which is in Parashat Vayechi, Zohar Gadol, daf 116b (אֲשֶׁר הוּא בְּפָרָשַׁת וַיְחִי זוֹהַר גָּדוֹל דַּף קי״ו עַמּוּד ב׳), at its beginning (בְּרֹאשׁוֹ): “It was taught” (תָּאנָא), “Rabbi Yosei said” (אָמַר רַבִּי יוֹסֵי), “from the day that Rabbi Shimon emerged from the cave” (מִיּוֹמָא דְּאִסְתַּלִּיק רַבִּי שִׁמְעוֹן מִן מְעָרְתָא), “words were not concealed from the companions” (מִלִּין לָא אִתְכַּסְּיָין מִן חַבְרַיָּא), “and supernal secrets were revealed among them” (וְרָזִין עִלָּאִין הֲווֹ מִתְגַּלְּיָין בֵּינַיְיהוּ), “as though they had been given at that very hour on Mount Sinai” (כְּאִלּוּ אִתְיְהִיבוּ הַהִיא שַׁעְתָּא בְּטוּרָא דְסִינַי). “After he passed away” (בָּתַר דְּשָׁכִיב), it is written (כְּתִיב): “And the fountains of the deep were stopped” (וַיִּסָּכְרוּ מַעְיְנוֹת תְּהוֹם) (Genesis 8:2)... “and the companions would whisper words, but they would not remain established among them” (וַהֲווֹ חַבְרַיָּיא מְרַחֲשִׁין מִלֵּי וְלָא מִתְקַיְּימָא בְּהוּ), “for one day Rabbi Yehudah was sitting at the entrance of Tiberias” (דְּיוֹמָא חַד הֲוָה יָתִיב רַבִּי יְהוּדָה אַפִּתְחָא דְטִבֶּרְיָא), “and he saw two camels carrying loads upon their shoulders” (וְחָמָא תְּרֵי גַּמְלֵי דְּסָלְקִי קַטְפִירָא מֵעֲלֵיהוֹן דְּכַתְפִין), “and birds came, and before they reached them they were split apart” (וְאָתוּ צִפְּרֵי וְעַד לָא מָטוּ עֲלַיְיהוּ אִתְבַּדָּרוּ [אִתְבַּקָּעוּ]). “A burden fell from the burden-load” (נָפַל מְטוּלָא דְקַטְפִירָא), “afterward many birds came and went upon them” (לְבָתַר אֲתוּ כַּמָּה צִפֳּרִין אָזְלִי עֲלַיְיהוּ), “and they rested upon them in confusion” (וְשַׁרְיָיאוּ לוֹן בְּטַרְטִישָׁא), “yet they were not scattered” (וְלָא הֲווֹ מִתְבַּדְּרוּ), “and they shouted at them, but they would not separate” (וַהֲווֹ צוֹוְחִין לוֹן וְלָא הֲווֹ מִתְפָּרְשִׁין). “They heard a voice saying: The crown of crowns rests with its master alone” (שַׁמְעוּ חַד קָלָא דְּאָמַר עִטְרָא דְעִטְרִין בְּקִיסְרִין שַׁרְיָא לְמָארֵיהּ לְחוֹדוֹ). “While he was sitting there, a certain man passed by and looked at them” (עַד דַּהֲוָה יָתִיב אַעְבַר חַד גַּבְרָא אַשְׁגַּח בְּהוּ), “and said: Is this not established?” (אָמַר לָא קַיָּים דָּא), “And the bird of prey came down upon the carcasses, and Avram drove them away” (וַיֵּרֶד הָעַיִט עַל הַפְּגָרִים וַיַּשֵּׁב אוֹתָם אַבְרָם) (Genesis 15:11). “Rabbi Yehudah said: But I did this, and that head of that man does not separate” (אָמַר רַבִּי יְהוּדָה וְהָא עָבִידְנָא וְלָא מִתְפָּרַשׁ הַהוּא רֵישָׁא דְהַהוּא גַּבְרָא). “He said: Before this one plucked the hair of his master’s head, and before he drew away from the Matronita” (אָמַר עַד לָא מָרִיט דָּא רֵישֵׁיהּ דְּמָארֵיהּ, וְעַד לָא גָּלִישׁ לְמַטְרוֹנִיתָא), “he ran after him three words’ distance and did not speak to him” (רָהַט אַבְתְּרֵיהּ תְּלַת מִלִּין וְלָא אָמַר לֵיהּ). The mind of Rabbi Yehudah became weakened (חֲלִישׁ דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה). “One day he slept beneath a certain tree” (יוֹמָא חַד אַדְמוּךְ תְּחוֹת אִילָנָא חַד), “and in a dream he saw four wings being prepared” (וְחָמָא בְּחֶלְמָא אַרְבַּע גַּדְפִין מִתְתַּקְּנִין), “and Rabbi Shimon ascended upon them” (וְסָלִיק רַבִּי שִׁמְעוֹן עֲלַיְיהוּ), “with a Sefer Torah beside him” (וְסֵפֶר תּוֹרָה עִמֵּיהּ), “and he did not leave behind any book of secrets or Aggadah that did not ascend with him” (וְלָא שָׁבִיק כָּל סִפְרֵי רָזִין וְאַגָּדְתָא דְּלָא סָלִיק בַּהֲדֵיהּ), “and he ascended with it to the firmament” (וְסָלִיק לֵיהּ לִרְקִיעָא), “and he saw that it was concealed from the eye and not revealed” (וְחָמָא דְּמִתְכַּסְיָיא מֵעֵינָא וְלָא אִתְגַּלְיָיא). “When he awoke he said: Certainly, from the time Rabbi Shimon passed away, Chokhmah [Wisdom] departed” (כַּד אִתְעַר אָמַר וַדַּאי מִדְּשָׁכִיב רַבִּי שִׁמְעוֹן חָכְמָה אִסְתַּלָּקַת), “woe to the generation” (וַי לְדָרָא), “for this precious stone” (דְּהַאי אַבְנָא טָבָא), “from which the supernal and lower supports are joined” (דְּמִתְאַחֲדִין מִינֵיהּ סַמְכִין עִלָּאִין וְתַתָּאִין), “has been lost from them” (אִתְאַבִּיד מִנַּיְיהוּ). He came to Rabbi Abba and related it to him (אֲתָא לְגַבֵּי דְּרַבִּי אַבָּא סַח לֵיהּ). Rabbi Abba placed his hands upon his head and wept (סָלִיק רַבִּי אַבָּא יְדוֹי עַל רֵישֵׁיהּ וּבָכָה), and said (וְאָמַר): “Rabbi Shimon was the mill from which fine flour was ground every day, and gathered” (רַבִּי שִׁמְעוֹן רֵיחַיָּא דְּטָחֲנִין מִינֵיהּ מָנָא טָבָא כָּל יוֹמָא, וְלַקְטִין), as it is written (כְּמָה דִּכְתִיב): “And he that gathered little gathered ten homers” (הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים) (source uncertain). “And now the mill and the vessel have departed, and nothing remains in the world except” (וְהַשְׁתָּא רֵיחַיָּא וּמָאנָא אִסְתַּלָּקוּ וְלָא אִשְׁתָּאַר בְּעָלְמָא בַּר), as it is written (כְּמָא דִּכְתִיב): “Take one jar and place there a full omer of manna, and set it before Hashem for safekeeping” (קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּהּ מְלֹא הָעֹמֶר מָן וְהַנַּח אוֹתוֹ לִפְנֵי י״י לְמִשְׁמֶרֶת) (Exodus 16:33). And it does not say “for revelation” (וְאִלּוּ בְּאִתְגַּלְיָיא לָא כְּתִיב), but rather “for safekeeping” (אֶלָּא לְמִשְׁמֶרֶת), for concealment (לְאַצְנִיעוּתָא). “Now who can reveal the secrets, and who can know them?” (הַשְׁתָּא מַאן יָכִיל לְגַלָּאָה רָזִין, וּמַאן יִנְדַּע לוֹן). He whispered to Rabbi Yehudah in a whisper (לָחִישׁ לֵיהּ לְרַבִּי יְהוּדָה בִּלְחִישׁוּ), and said to him (אָמַר לֵיהּ): “Certainly that man whom you saw was Eliyahu” (וַדַּאי הַהוּא גַּבְרָא דַּחֲמִית אֵלִיָּהוּ הֲוָה), “and he did not wish to reveal it, so that the praise of Rabbi Shimon that existed in his days would become known, and the generation would weep over him” (וְלָא בָּעָא לְגַלָּאָה בְּגִין דְּתִנְדַּע שִׁבְחָא דְּרַבִּי שִׁמְעוֹן דַּהֲוָה בְּיוֹמוֹי וְיִבְכּוּן דָּרָא עֲלוֹי). He said to him (אָמַר לֵיהּ): “It is enough to weep the weeping of Rabbi Yehudah, who wept over him every day” (דַּי לְמִבְכֵּי בְּכִיָּה דְּרַבִּי יְהוּדָה דְּבָכֵי כָּל יוֹמָא עֲלוֹי), “for he was present with him at the Holy Idra of Rabbi Shimon and the rest of the companions” (דְּהוּא אִירַע עִמֵּיהּ בְּאַדְרָא קַדִּישָׁא דְּרַבִּי שִׁמְעוֹן וּשְׁאָר חַבְרַיָּא). “He said to him: Woe that I did not depart on that day with those three who departed, and not see the generation, for behold it is overturned” (אָמַר לֵיהּ וַי דְּלָא אִסְתַּלַּקְנָא הַהוּא יוֹמָא עִם אִינוּן תְּלָתָא דְּאִסְתַּלָּקוּ, וְלָא לֶחֱמֵי דָּרָא דְּהָא מִתְהַפֵּךְ). For as long as Rabbi Shimon bar Yochai, peace be upon him, was alive (כִּי כָּל זְמַן שֶׁהָיָה רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם חַי), he was the pillar of the Tzaddik, Yesod Olam [Foundation of the World] (הָיָה עַמּוּד צַדִּיק יְסוֹד עוֹלָם), so that the Klipot would not rule over the hairs of the Shekhinah (שֶׁלֹּא יִשְׁלְטוּ הַקְּלִיפּוֹת בְּשַׂעֲרוֹת הַשְּׁכִינָה). These are the birds that Eliyahu HaNavi, peace be upon him, showed in the visionary image to Rabbi Yehudah (הֵם הָעוֹפוֹת אֲשֶׁר הֶרְאָה בְּמַחֲזֵה הַדִּמְיוֹן, לְמָשָׁל וְחִידָה, אֵלִיָּהוּ הַנָּבִיא עָלָיו הַשָּׁלוֹם, לְרַבִּי יְהוּדָה). For as long as Rabbi Shimon was alive (שֶׁכָּל זְמַן שֶׁהָיָה רַבִּי שִׁמְעוֹן חַי), the Malkhut was upon Netzach and Hod in Zivug [Union] with Ze’ir Anpin (הָיְתָה הַמַּלְכוּת עַל נֵצַח וְהוֹד בְּזִוּוּג עִם ז״א), and “His left hand was under my head, and His right hand embraced me” (וְהָיְתָה שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי) (Song of Songs 2:6), and then the birds could not come in a flock upon the wax, which is Malkhut, to draw sustenance from her (וְאָז לֹא הָיוּ יְכוֹלִים הָעוֹפוֹת לָבוֹא בִּכְנוּפְיָא עַל הַשַּׁעֲוָה, שֶׁהִיא מַלְכוּת, לִינַק מִמֶּנָּה). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that the “two camels” (תְּרֵי גַּמְלֵי) had a load of wax upon them, namely upon their shoulders (הָיָה עֲלֵיהֶם מַשָּׂא שַׁעֲוָה דְּהַיְינוּ עַל כְּתֵפֵיהֶם), and before the birds reached there they were scattered (וְקוֹדֶם שֶׁהָיוּ הָעוֹפוֹת מַגִּיעוֹת שָׁם אִתְבַּדָּרוּ), and when he took the wax and cast it to the ground (וְכַאֲשֶׁר לָקַח אֶת הַשַּׁעֲוָה וְהִשְׁלִיכָהּ אַרְצָה), then the birds were not scattered (אָז לֹא אִתְבַּדָּרוּ הָעוֹפוֹת), but rather they came together in one flock (אֶלָּא בָּאוּ בִּכְנוּפְיָא אֶחָד), and they were eating there (וְהָיוּ אוֹכְלִים שָׁם), and they were throwing stones at them (וְהָיוּ מַשְׁלִיכִים אוֹתָם בַּאֲבָנִים), yet they did not wish to separate from them and depart (וְלֹא הָיוּ רוֹצִים לְהִפָּרֵד מֵהֶם וְלֵילֵךְ). And the explanation of this vision of the two camels is (וּפֵרוּשׁ הֶחָזוֹן הַזֶּה שֶׁל הַתְּרֵי גַּמְלֵי), that they are Netzach and Hod (הֵם נֵצַח וְהוֹד), and the wax that was upon them (וְהַשַּׁעֲוָה אֲשֶׁר עֲלֵיהֶם), is Malkhut (הִיא מַלְכוּת), in the secret of the Two Partzufim (בְּסוֹד דּוּ פַּרְצוּפִין). The explanation is (פֵּרוּשׁ), that when she emerged from behind Ze’ir (כַּאֲשֶׁר יָצָאתָה מֵאָחוֹר זְעֵיר), for Malkhut had been behind him (אֲשֶׁר הָיְתָה מַלְכוּת מֵאֲחוֹרוֹי), then she was upon Netzach and Hod (אָז הִיא עַל נֵצַח וְהוֹד), and the birds that were upon her (וְהָעוֹפוֹת אֲשֶׁר עָלֶיהָ), refer to the Klipot that wished to rule over her (פֵּרוּשׁוֹ הַקְּלִיפּוֹת אֲשֶׁר הָיוּ רוֹצִים לִשְׁלֹט בָּהּ). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “The wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9). And when she is above with Tiferet (וְכַאֲשֶׁר הִיא לְמַעְלָה עִם הת״ת), then Tiferet bestows upon her (אָז מַשְׁפִּיעַ תִּפְאֶרֶת עָלֶיהָ), and before the Klipot reach her place (וְקוֹדֶם שֶׁהַקְּלִיפּוֹת יַגִּיעוּ שָׁם לִמְקוֹמָהּ), Tiferet subdues them and scatters them (ת״ת מַכְנִיעָם וּמְפַזֵּר אוֹתָם), in the secret of: “And the bird of prey came down upon the carcasses, and Avram drove them away” (וַיֵּרֶד הָעַיִט עַל הַפְּגָרִים וַיַּשֵּׁב אוֹתָם אַבְרָם) (Genesis 15:11), and the one who understands will understand (וְהַמֵּבִין יָבִין). But when the Malkhut is below, in the secret of the exile (אֲבָל כְּשֶׁהַמַּלְכוּת הִיא לְמַטָּה בְּסוֹד הַגָּלוּת), then the Klipot grasp hold of her (אָז הַקְּלִיפּוֹת אוֹחֲזִין בָּהּ), and this is the vision in which he took the wax and cast it to the ground (וְהַיְינוּ הֶחָזוֹן שֶׁלָּקַח הַשַּׁעֲוָה וְהִשְׁלִיכָהּ אַרְצָה), in the secret of that which is said (בְּסוֹד שֶׁנֶּאֱמַר): “He cast down from Heaven unto earth the glory of Yisrael” (הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל) (Lamentations 2:1), namely the spouse of Yisrael, who is Ze’ir Anpin (דְּהַיְינוּ בַּת זוּגוֹ שֶׁל יִשְׂרָאֵל הוּא זְעֵיר אַנְפִּין), and then the Klipot, namely the birds (וְאָז הַקְּלִיפּוֹת דְּהַיְינוּ הָעוֹפוֹת), were not separated from her (לֹא הָיוּ נִפְרָדִים מִמֶּנָּה), and they were eating there (וְהָיוּ אוֹכְלִים שָׁם). And all this relates to the lights of the Tzaddik, Yesod Olam [Foundation of the World] (וְכָל זֶה מִתְיַחֵס לְאוֹרוֹת צַדִּיק יְסוֹד עוֹלָם), who has departed from the world because of our many sins (שֶׁנִּסְתַּלֵּק בַּעֲוֹנוֹתֵינוּ הָרַבִּים מִן הָעוֹלָם), and then “the crown of crowns” (וְאָז עִטְרָא דְעִטְרִין), for Malkhut is called the crown of all crowns (דְּמַלְכוּת נִקְרֵאת עֲטָרָה שֶׁל כָּל הָעֲטָרוֹת), because Atarah [Crown] is a feminine expression (כִּי עֲטָרָה הוּא לְשׁוֹן נְקֵבָה), while Keter is a masculine expression (וְכֶתֶר הוּא לְשׁוֹן זָכָר), and “it rests with its Master alone” (וְהִיא שַׁרְיָא לְמָארֵיהּ לְחוֹדוֹ). And because of our many sins (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), she is not in the secret of the Two Partzufim (אֵינָהּ בְּסוֹד דּוּ פַּרְצוּפִין), and she is not face-to-face with the King in His chambers (וְהִיא אֵינָהּ בַּפָּנִים עִם הַמֶּלֶךְ בַּחֲדָרָיו), in the secret of Chesed, Din, Rachamim, whose initials form Cheder [Chamber] (בְּסוֹד ח׳סֶד ד׳ִין ר׳ַחֲמִים רָאשֵׁי תֵּבוֹת חֶדֶר), the King, who Himself is Chesed, Gevurah, Tiferet (הַמֶּלֶךְ שֶׁהוּא עַצְמוֹ חֶסֶד גְּבוּרָה תִּפְאֶרֶת), the three lines of the Shin of the Avot [Patriarchs], Avraham, Yitzchak, and Yaakov (שְׁלֹשָׁה קַוִּין שֶׁל הַשִּׁי״ן דַּאֲבָהָן אַבְרָהָם יִצְחָק וְיַעֲקֹב), and she is the Shin of Shir HaShirim [Song of Songs] (וְהִיא שִׁי״ן דְּשִׁירֵי הַשִּׁירִים), and the Shin of Shabbat Kallah Malketa [Sabbath Bride Queen] (וְשִׁי״ן שֶׁל שַׁבָּת כַּלָּה מַלְכְּתָא), in the secret of Shay Bat [Gift Daughter] (בְּסוֹד שַׁי בַּת), namely the unique daughter who is Malkhut (דְּהַיְינוּ בַּת יְחִידָה שֶׁהִיא מַלְכוּת), who becomes united in her ascent with the secret of the Shin of the Avot [Patriarchs] (מִתְיַחֶדֶת בַּעֲלִיָּתָהּ לְסוֹד הַשִּׁי״ן דַּאֲבָהָן), as stated in the Zohar (כָּאָמוּר בַּזֹּהַר), and then she ascends with Him and does not descend (וְאָז הִיא עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת). And the Shabbat of the exile, which is the aspect of Netzach, Hod, Yesod (וְאֵינוֹ דּוֹמֶה שַׁבָּת שֶׁל הַגָּלוּת בְּחִינַת נה״י), is not like the Shabbat of the days of Shlomo, which is Chesed, Gevurah, Tiferet (כְּשַׁבָּת שֶׁל יְמֵי שְׁלֹמֹה חג״ת), for Netzach, Hod, Yesod themselves are included from ten (כִּי נה״י עַצְמוֹ כְּלוּלִים מֵעֶשֶׂר), and similarly regarding the aspects of the Shabbatot (וְכֵן כַּיּוֹצֵא בוֹ בְּחִינַת שַׁבָּתוֹת), especially in the days of the exile (וּבִפְרָט בִּימֵי הַגָּלוּת), which, as it were, are the secret of the days of poverty (כִּבְיָכוֹל הוּא סוֹד יְמֵי הָעֲנִיּוּת), concerning which our Sages of Blessed Memory said (שֶׁאָמְרוּ חֲזַ״ל): “Make your Shabbat like a weekday” (עֲשֵׂה שַׁבַּתְּךָ חוֹל) (Shabbat 118a), of the days of Shlomo (שֶׁל יְמֵי שְׁלֹמֹה), “and do not become dependent upon others” (וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת), namely through Itaruta d’Tatata [Awakening from Below] (לְאִתַּעֲרוּתָא דְתַתָּאָה). For there are two kinds of Zivugim [Unions] (כִּי יֵשׁ שְׁנֵי מִינֵי זִוּוּגִים): one that never ceases, in order to sustain the worlds (הָאֶחָד אֵינוֹ פּוֹסֵק לְהַחֲיוֹת הָעוֹלָמוֹת), after the men of deed ceased (מֵאַחַר שֶׁפָּסְקוּ אַנְשֵׁי מַעֲשֶׂה), those who through Itaruta d’Tatata [Awakening from Below] (הָעוֹשִׂים בְּאִתַּעֲרוּתָא דְתַתָּאָה), act as shoshvinin [attendants] for her and her husband (שׁוֹשְׁבִינוּת לָהּ וּלְבַעְלָהּ), to raise them to a higher level (לְהַעֲלוֹת אוֹתָם בְּמַעֲלָה עֶלְיוֹנָה), and then “she ascends with him and does not descend” (וְאָז הִיא עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת) (Ketubot 48a). And fortunate is the one who merits to perform the Tikkun [Rectification] of Shabbat properly (וְאַשְׁרָיו מִי שֶׁזּוֹכֶה לַעֲשׂוֹת תִּקּוּן שַׁבָּת כָּרָאוּי), until the true shoshvin [attendant] arrives (עַד שֶׁיָּבוֹא הַשּׁוֹשְׁבִין הָאֲמִתִּי), and intends during Kabbalat Shabbat (וִיכַוֵּן בְּקַבָּלַת שַׁבָּת), to raise her to her fitting place (לְהַעֲלוֹת אוֹתָהּ אֶל מְקוֹמָהּ הָרָאוּי לָהּ), between the “two arms of the King” (בֵּין תְּרֵין דְּרוֹעִין דְּמַלְכָּא). For we possess a true tradition (כִּי יֵשׁ לָנוּ קַבָּלָה אֲמִתִּיּוֹת), that the redemption will take place at the time of Kabbalat Shabbat (שֶׁתִּהְיֶה הַגְּאֻלָּה בִּזְמַן קַבָּלַת שַׁבָּת), which is the time when Klipat Nogah ascends together with the Shekhinah Above (הִיא הָעֵת שֶׁתַּעֲלֶה קְלִיפַּת נֹגַהּ עִם הַשְּׁכִינָה לְמַעְלָה), and concerning this it is said (וְעָלָיו נֶאֱמַר): “And behold, with the clouds of heaven one like a son of man came, and he reached the Ancient of Days” (וַאֲרוּ עִם עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתָה הֲוָא וְעַד עַתִּיק יוֹמַיָּא מְטָה) (Daniel 7:13), until the time that that son of man shall come (עַד זִמְנָא דְּיֵיתֵי הַהוּא בַּר נָשׁ), who is destined to arrive with the clouds of heaven in the sixth millennium (דַּעֲתִיד לְמִטֵּי לַעֲנָנֵי שְׁמַיָּא בְּאַלַּף שְׁתִיתָאָה), and not in its completion when strengthened through Teshuvah [Repentance] (וְלֹא בְּאַשְׁלָמוּתֵיהּ כַּד נִתְקוֹף בִּתְשׁוּבָה), as it is in Zohar Chadash, Midrash HaNe’elam, Parashat Bereshit, folio 31b (כְּמוֹ שֶׁהוּא בַּזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת בְּרֵאשִׁית דַּף ל״א עַמּוּד ב׳), see there (עַיֵּין שָׁם). And likewise there was one Et Ratzon [Time of Favor] in the days of the Ari, of blessed memory (וְכֵן הָיָה עֵת רָצוֹן אַחַת בִּימֵי הָאֲרִ״י זלה״ה), but sin caused it that they were unwilling to go with him (אֶלָּא שֶׁגָּרַם הַחֵטְא שֶׁלֹּא רָצוּ לֵילֵךְ עִמּוֹ). And thus was the incident (וְכָךְ הָיָה הַמַּעֲשֶׂה): that once, on Erev Shabbat close to the welcoming of the Bride (שֶׁפַּעַם אַחַת בְּעֶרֶב שַׁבָּת סָמוּךְ לְהַכְנָסַת כַּלָּה), the Ari, of blessed memory, went out with his disciples outside the city of Tzfat (יָצָא הָאֲרִ״י זלה״ה עִם תַּלְמִידָיו חוּץ לָעִיר צְפַת), clothed in four white garments (לָבוּשׁ ד׳ בִּגְדֵי לָבָן), a hilerak [cloak], a shupitza [rose-patterned wrap/veil], and trousers (הִילְרָאק וְשׁוֹפִּיצָא וּמִכְנָסַיִם), in order to receive the Shabbat in the secret of: “Come, my beloved, let us go out to the field” (כְּדֵי לְקַבֵּל הַשַּׁבָּת בְּסוֹד לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה), beginning with “A Psalm of David, Ascribe unto Hashem, O sons of the mighty” (מַתְחִיל מִזְמוֹר לְדָוִד הָבוּ לַי״י בְּנֵי אֵלִים) (Psalms 29:1), and a hymn composed for the reception of Shabbat (וּפִזְמוֹן מְיוּסָד לְקַבָּלַת הַשַּׁבָּת), and “A Psalm, a Song for the Sabbath Day” (וּמִזְמוֹר לְיוֹם הַשַּׁבָּת) (Psalms 92:1), and “Hashem reigns” (וּמִזְמוֹר י״י מָלָךְ) (Psalms 93:1), with a beautiful melody (בְּנִגּוּן נָאֶה). And while they were singing (וּבְתוֹךְ שֶׁהָיוּ מְשׁוֹרְרִים), the Rav said to the disciples (אָמַר הָרַב לַתַּלְמִידִים): “Companions, do you wish that we should go to Yerushalayim before Shabbat and observe Shabbat in Yerushalayim?” (חֲבֵרִים, רְצוֹנְכֶם שֶׁנֵּלֵךְ לִירוּשָׁלַיִם קֹדֶם הַשַּׁבָּת, וְנַעֲשֶׂה שַׁבָּת בִּירוּשָׁלַיִם). And Yerushalayim is more than twenty-five parsah distant from Tzfat (וִירוּשָׁלַיִם הִיא רְחוֹקָה מִצְפַת יוֹתֵר מֵעֶשְׂרִים וַחֲמִשָּׁה פַּרְסָאוֹת).

Some of the disciples answered (הֵשִׁיבוּ קְצָת הַתַּלְמִידִים): “We agree to this” (אָנוּ שׁוֹמְעִים בְּכָךְ), while others answered and said (וּקְצָתָם הֵשִׁיבוּ וְאָמְרוּ): “Let us first go and inform our wives” (נֵלֵךְ מִקֹּדֶם וְנוֹדִיעַ אוֹתוֹ לְנָשֵׁינוּ). As soon as they said: “Let us first go to our homes” (כֵּיוָן שֶׁאָמְרוּ נֵלֵךְ מִקֹּדֶם לְבָתֵּינוּ), the Rav trembled with great trembling (נִתְחָרַד הָרַב חֲרָדָה גְּדוֹלָה), and struck one palm against the other (וְהִכָּה כַּף לְכַף), and said (וְאָמַר): “Woe to us, that we did not possess the merit to be redeemed” (אוֹי לָנוּ שֶׁלֹּא הָיָה בָּנוּ זְכוּת לְהִגָּאֵל). “For had all of you answered with one mouth that you wished to go with great joy” (שֶׁאִלְמָלֵא הֱיִיתֶם כֻּלְּכֶם מְשִׁיבִים בְּפֶה אֶחָד שֶׁאַתֶּם רוֹצִים לֵילֵךְ בְּשִׂמְחָה גְּדוֹלָה), [and with complete detachment from physicality and personal concerns] ([וּבְהִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת וְהַפְּרָטִיּוּת]), “all Yisrael would have been redeemed immediately” (תֵּכֶף הָיוּ נִגְאָלִים כָּל יִשְׂרָאֵל), “for now was the hour standing ready for redemption” (שֶׁעַתָּה הָיְתָה הַשָּׁעָה עוֹמֶדֶת לְהִגָּאֵל), “and because you refused the matter, the exile has returned to its former strength through our many sins” (וּמִתּוֹךְ שֶׁמֵּאַנְתֶּם בַּדָּבָר חָזַר הַגָּלוּת לְאֵיתָנוֹ בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And therefore every person should direct his intention properly (וְלָכֵן יְכַוֵּן כָּל אָדָם כָּרָאוּי), in the Sodot [Secrets] and Razin [Mysteries] of the Tikkunim [Rectifications] of Shabbat Kallah Malketa [Sabbath Bride Queen] (בְּסוֹדֵי וְרָזֵי תִּקּוּנֵי שַׁבָּת כַּלָּה מַלְכְּתָא), after Hashem has enlightened our eyes (אַחַר שֶׁהֵאִיר י״י עֵינֵינוּ), through the Razin [Mysteries] of the secrets of Rabbi Shimon bar Yochai, peace be upon him (בְּרָזֵי סוֹדוֹת הָרַב רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), and the Razin [Mysteries] of the secrets of the Ari, of blessed memory (וְרָזֵי סוֹדוֹת הָאֲרִ״י זלה״ה), for they are the channels of Chokhmah [Wisdom] and abundance (וְהֵם צִנּוֹרֵי הַחָכְמָה וְהַשֶּׁפַע), a flowing spring of the mysteries of the Torah (מַעְיָן נוֹבֵעַ רָזֵי הַתּוֹרָה), until this very day (עַד הַיּוֹם הַזֶּה). Therefore it says in this Ma’amar [Discourse] (לָכֵן אוֹמֵר בְּהַמַּאֲמָר הַזֶּה): “And he wept and said: Rabbi Shimon was the mill from which fine flour was ground every day and gathered” (וּבָכָה וְאָמַר רַבִּי שִׁמְעוֹן דְּטָחֲנִין מִינֵיהּ מָנָא טָבָא כָּל יוֹמָא וְלַקְטִין), “as it is written: ‘He that gathered little gathered ten homers’” (כְּמָא דִּכְתִיב הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים), “and now the mill and the vessel have departed, and nothing remains in the world from him except” (וְהַשְׁתָּא רֵיחַיָּא וּמָנָא אִסְתַּלָּקוּ וְלָא אִשְׁתָּאַר בְּעָלְמָא מִינֵיהּ בַּר), as it is written (כְּמָה דִּכְתִיב): “Take one jar and place there a full omer of manna, and set it...” (קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּהּ מְלֹא הָעֹמֶר מָן וְהַנַּח אוֹתוֹ... ) (Exodus 16:33), “for safekeeping” (לְמִשְׁמֶרֶת) (Exodus 16:33) [as above, Zohar Bereshit 207a]. And had it said “for revelation” (וְאִלּוּ בְּאִתְגַּלְיָיא לָא כְּתִיב), it would have been different, but instead it says “for safekeeping” (אֶלָּא לְמִשְׁמֶרֶת), for concealment (לְאַצְנִיעוּתָא), even in his generation (אֲפִלּוּ בְּדוֹרוֹ). Now who can reveal the Razin [Mysteries] (הַשְׁתָּא מַאן יָכִיל לְגַלָּאָה רָזִין), that which is not written in any book (מַה שֶּׁאֵינוֹ נִכְתָּב בְּשׁוּם סֵפֶר). And it is fitting also to weep over the passing of the Ari, of blessed memory, and his disciples (וְרָאוּי לִבְכּוֹת גַּם כֵּן עַל פְּטִירַת הָאֲרִ״י זלה״ה וְתַלְמִידָיו), and one who has a heart to understand knows (וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין יוֹדֵעַ), that before the coming of the Ari, of blessed memory, into the world (שֶׁקֹּדֶם בִּיאַת הָאֲרִ״י זלה״ה לָעוֹלָם), there were decrees and persecutions against the “haters of Yisrael” (הָיוּ גְּזֵרוֹת וּשְׁמָדוֹת עַל שׂוֹנְאֵי יִשְׂרָאֵל), and we possessed no true standing (וְלֹא הָיָה לָנוּ מַעֲמָד אֲמִתִּי). And after he came into the world (וְאַחַר שֶׁבָּא לָעוֹלָם), immediately the Klipah began to be sweetened, little by little (תֵּכֶף נִמְתְּקָה הַקְּלִיפָּה, עַל יַד עַל יָד), and there was peace, wealth, and honor among Yisrael (וְהָיָה שָׁלוֹם וְעֹשֶׁר וְכָבוֹד בְּיִשְׂרָאֵל), and after his passing it continued for a short time (וְאַחַר פְּטִירָתוֹ נִתְמַשְּׁכָה מְעַט), until after the passing of Rabbi Chaim [Vital] Kalipriz, peace be upon him (עַד שֶׁאַחַר פְּטִירַת הָרַב ר׳ חַיִּים קְלִיפְרִי״ז עָלָיו הַשָּׁלוֹם), there came into the world the war of destruction (בָּאָה הַמִּלְחָמָה שֶׁל כִּלָּיוֹן לָעוֹלָם), and especially, because of our many sins (וּבִפְרָט בַּעֲוֹנוֹתֵינוּ הָרַבִּים), the confusions of the sparks of the Ten Martyrs of the Kingdom (הַבִּלְבּוּלִים שֶׁל נִיצוֹצֵי עֲשָׂרָה הֲרוּגֵי מַלְכוּת), who are in the land of Poland (שֶׁהֵם בְּאֶרֶץ פּוֹלִין), which became revealed in the world a short time after his passing (שֶׁנִּתְגַּלָּה בָּעוֹלָם אַחֲרֵי פְּטִירָתוֹ זְמַן מוּעָט), because he was a Tzaddik, Yesod Olam [Foundation of the World] (לִהְיוֹת שֶׁהוּא הָיָה צַדִּיק יְסוֹד עוֹלָם), and he rectified the Yichud [Union] and Zivug [Union] of the Shekhinah with her Husband (וּמְתַקֵּן יִחוּד וְזִוּוּג הַשְּׁכִינָה עִם בַּעְלָהּ), upon Netzach and Hod in the secret of the Two Partzufim (עַל נֵצַח וְהוֹד בְּסוֹד דּוּ פַּרְצוּפִין), for it is impossible for the world to exist without the ascent of Mayin Nukvin [Feminine Waters] for the sake of the Zivug [Union] (כִּי אִי אֶפְשָׁר לָעוֹלָם בְּלֹא עֲלִיַּת מַיִן נוּקְבִין, לְצֹרֶךְ הַזִּוּוּג), through the Tzaddikim [Righteous Ones] (עַל יְדֵי הַצַּדִּיקִים). And after his passing (וְאַחַר פְּטִירָתוֹ), “the sun and the moon were darkened” (שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ) (Joel 2:10), “through the sin of the generation” (בַּעֲוֹן הַדּוֹר), and especially because the Holy One Blessed Be He became wrathful against the “haters of Yisrael” (וּבִפְרָט שֶׁנִּתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא חֵמָה עַל שׂוֹנְאֵי יִשְׂרָאֵל), who saw “the Ari and his academy” (שֶׁרָאוּ הָאֲרִ״י וּמְרַבַּעְתֵּיהּ), and did not repent (וְלֹא שָׁבוּ בִּתְשׁוּבָה), while the sun was shining before them (בְּעוֹד שֶׁהַשֶּׁמֶשׁ זוֹרֵחַ לִפְנֵיהֶם), which is the light of the Torah of the Ari, of blessed memory (שֶׁהוּא אוֹר תּוֹרָתוֹ שֶׁל הָאֲרִ״י זלה״ה), and they did not repent (וְלֹא שָׁבוּ בִּתְשׁוּבָה). And there were no Mayin Nukvin [Feminine Waters] to be found in the world (וְלֹא הָיָה מַיִן נוּקְבִין בִּנְמְצָא בָּעוֹלָם), for an iron partition separates between Yisrael and their Father in Heaven (כִּי מְחִצָּה שֶׁל בַּרְזֶל הִיא מַפְסֶקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם). Therefore these holy sparks needed to give over their lives for the sanctification of the Name (לָכֵן צְרִיכִים נִיצוֹצוֹת הַקְּדוֹשִׁים הָאֵלֶּה לִמְסוֹר נַפְשָׁם עַל קְדֻשַּׁת הַשֵּׁם), in order to remove the iron partition (לְהָסִיר הַמְּחִצָּה שֶׁל בַּרְזֶל), so that it would not separate between Yisrael and their Father in Heaven (שֶׁלֹּא יַפְסִיק בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם). And they brought forth Mayin Nukvin [Feminine Waters] into the world (וְהוֹצִיאוּ מַיִן נוּקְבִין בָּעוֹלָם), to effect a Zivug [Union] through their bodies and their Neshamot [Souls] (לַעֲשׂוֹת זִוּוּג עַל יְדֵי גּוּפָם וְנִשְׁמָתָם), through their love of Hashem, blessed be He (בְּאַהֲבָתָם הַשֵּׁם יִתְבָּרַךְ), by giving over their lives for the sanctification of His Name (לִמְסוֹר נַפְשָׁם עַל קְדֻשַּׁת שְׁמוֹ). And likewise in the land of Ashkenaz, which is the land of my birth (וְכֵן בְּאֶרֶץ אַשְׁכְּנַז הִיא אֶרֶץ מוֹלַדְתִּי), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים), those holy communities were consumed and destroyed (הֵן אֲשֶׁר סָפוּ וְתַמּוּ קְהִלּוֹת קְדוֹשׁוֹת), in these terrible wars (בַּמִּלְחָמוֹת הָרָעוֹת הָאֵלֶּה), by sword, plague, and famine (בַּחֶרֶב דֶּבֶר וְרָעָב), of which, when heard by the ear, our souls grieve (הֵן לְמִשְׁמַע אֹזֶן דָּאֲבָה נַפְשֵׁינוּ), “outside the sword bereaves, and within the chambers is terror” (מִחוּץ תְּשַׁכֶּל חֶרֶב וּמֵחֲדָרִים אֵימָה) (Deuteronomy 32:25), and yet “a tenth shall remain in it, and it shall again be consumed” (וְעוֹד בָּהּ עֲשִׂירִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר) (Isaiah 6:13). And there is none who seeks, none who inquires, and none who intercedes (וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וּמַפְגִּיעַ אֵין), to make Tikkunim [Rectifications] and bring rest to the Shekhinah (לַעֲשׂוֹת תִּקּוּנִים, נַיְיחָא לַשְּׁכִינָה), through this awesome and holy study (בְּלִמּוּד הַנּוֹרָא וְהַקָּדוֹשׁ הַזֶּה), which drives away and cuts off the Klipot (הַמַּבְרִיחַ וְכוֹרֵת אֶת הַקְּלִיפּוֹת), as I shall expand my explanation after this chapter (כַּאֲשֶׁר אַרְחִיב אֶת בֵּאוּרִי, אַחַר הַפֶּרֶק הַזֶּה), with the assistance of Kudsha Berikh Hu and His Shekhinta (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And especially the Tikkunim of the Ari, of blessed memory (וּבִפְרָט תִּקּוּנֵי הָאֲרִ״י זלה״ה), and the Tikkunim of Teshuvah [Repentance] (וְתִקּוּנֵי הַתְּשׁוּבָה). Fortunate is the one who studies and examines carefully every Erev Rosh Chodesh (אַשְׁרֵי לְמִי הַמְעַיֵּן וּמְפַקֵּחַ בְּכָל עֶרֶב רֹאשׁ חֹדֶשׁ), in seclusion, with sackcloth and ashes (בְּהִתְבּוֹדְדוּת בְּשַׂק וָאֵפֶר), to plead concerning the humiliation of the Shekhinah (לְבַקֵּשׁ עַל עֶלְבּוֹן הַשְּׁכִינָה), and the burden of the exile (וְכֹבֶד הַגָּלוּת), which causes a desecration of the Name (הַגּוֹרֵם חִלּוּל הַשֵּׁם), and therefore it is called Yom Kippur Katan [The Minor Day of Atonement] (וְלָכֵן נִקְרָא יוֹם כִּפּוּר קָטָן), as it is today in the Land of Yisrael (כְּמוֹ שֶׁהוּא הַיּוֹם בְּאֶרֶץ יִשְׂרָאֵל). And they have no guide in the way of Sod [Mystical Secret] as is fitting (וְאֵין לָהֶם מוֹרֶה בְּדֶרֶךְ הַסּוֹד כָּרָאוּי). Woe to us for our brokenness (אוֹי לָנוּ עַל שִׁבְרֵנוּ), for we have seen the anguish of our souls (אֲשֶׁר רָאִינוּ צָרַת נַפְשֵׁינוּ), there is no day whose curse is not greater than that of the day before it (אֵין לְךָ יוֹם שֶׁאֵין קִלְלָתוֹ מְרֻבָּה מֵחֲבֵרוֹ). And one who has the time should study the Tikkunei HaTeshuvah [Rectifications of Repentance] every Monday and Thursday (וּמִי שֶׁיֵּשׁ לוֹ פְּנַאי יְעַיֵּין בְּתִקּוּנֵי הַתְּשׁוּבָה בְּכָל שֵׁנִי וַחֲמִישִׁי), for they are Gevurah and Hod, days of Din [Judgment] (שֶׁהֵם גְּבוּרָה וְהוֹד, יְמֵי דִּין), and it is said (וְנֶאֱמַר): “In the day of prosperity be joyful, and in the day of adversity consider” (בְּיוֹם טוֹבָה הֱיֵה בְטוֹב וּבְיוֹם רָעָה רְאֵה) (Ecclesiastes 7:14), so that the prosecutor will not seize you (שֶׁלֹּא יִתְפּוֹס אוֹתְךָ הַמְקַטְרֵג), at the time when the attribute of Din [Judgment] rests upon the haters of Yisrael (בִּזְמַן שֶׁמִּדַּת הַדִּין שׁוֹרָה עַל שׂוֹנְאֵי יִשְׂרָאֵל). And especially at Tikkun Chatzot [Midnight Rectification] (וּבִפְרָט בְּתִקּוּן חֲצוֹת), which is the time to weep over the destruction of the Beit HaMikdash (הִיא הָעֵת לִבְכּוֹת עַל חֻרְבַּן הַבַּיִת), when the angel Gavriel stands and proclaims, saying (שֶׁעוֹמֵד גַּבְרִיאֵל הַמַּלְאָךְ וּמַכְרִיז וְאוֹמֵר): “Supernal hidden and concealed ones, open your eyes” (עִלָּאִין טְמִירִין סְתִימִין, פַּקְחִי עֵינָא), “those who roam throughout the world, look and see” (אִינוּן דְּמִשְׁטַטִּין בְּכָל עָלְמָא, אִסְתַּכְּלוּ וַחֲמוּ), “those below who sleep, closed within your holes, awaken” (תַּתָּאִין דְּמִיכִין, סְתִימִין בְּחוֹרֵיכוֹן, אִתְעָרוּ), “who among you transforms darkness into light and bitter taste into sweetness before they come here” (מַאן מִנְּכוֹן דִּי חֲשׁוֹכָא מְהַפְּכִין לִנְהוֹרָא, וְטַעֲמָא מְרִירָא לְמִתְקָא, עַד לָא יֵיתוּן הָכָא), “who among you waits every day for the light” (מַאן מִנְּכוֹן דִּמְחַכָּאן בְּכָל יוֹמָא לִנְהוֹרָא), “which shines at the time when the King remembers the Doe” (דְּנָהִיר בְּשַׁעְתָּא דְּמַלְכָּא פָּקִיד לְאַיֶּלֶתָא), “and is called King above all the kings of the world” (וְאִתְקְרֵי מַלְכָּא מִכָּל מַלְכִין דְּעָלְמָא), “whoever does not await this every day, in that world has no portion here” (מַאן דְּלָא מְצַפֶּה דָּא בְּכָל יוֹמָא, בְּהַהוּא עָלְמָא, לֵית לֵיהּ חוּלָקָא הָכָא) (Introduction to the Zohar 4a). As it says in Zohar Chadash, Balak, daf 95b (כְּמוֹ שֶׁאוֹמֵר בַּזֹּהַר בָּלָק דַּף צ״ה ע״ב זוֹהַר חָדָשׁ), and this is its language (וְזֶה לְשׁוֹנוֹ): “And this is the praise of the early Chasidim [Pious Ones]” (וְהַיְינוּ שִׁבְחָא דַּחֲסִידֵי קַדְמָאֵי), “when they awaken at midnight” (כַּד מִתְעָרֵי בְּפַלְגוּת לֵילְיָא), “and afterward arrange their praises” (וּלְבָתַר מְסַדְּרֵי שִׁבְחַיְיהוּ), “and labor in the Orayta” (וְלָעָאן בְּאוֹרַיְיתָא). “What is the delight of Kudsha Berikh Hu?” (שַׁעֲשׁוּעָא דְּקב״ה מַאי הִיא), “rather, all the Tzaddikim [Righteous Ones] who stand in their forms” (אֶלָּא כָּל צַדִּיקַיָּא דְּקַיְימִין בְּדִיּוּקְנַיְיהוּ), “clothe themselves in Gan Eden every single day” (מִתְלַבְּשִׁין בְּגַנְתָּא דְעֵדֶן בְּכָל יוֹמָא וְיוֹמָא), “and bathe in the dew that Kudsha Berikh Hu has prepared to revive the dead” (וְאִתְסַחְיָין בְּטַלָּא דִּזְמִין קוּדְשָׁא בְּרִיךְ הוּא לְאַחֲיָאָה מֵתַיָּא). “They all enter before Mashiach” (עָאלִין כֻּלְּהוּ לְגַבֵּי מְשִׁיחַ), “and ask what they ask” (וְשָׁאֲלִין מַה דְּשָׁאֲלִין), “and behold, the companions have already awakened” (וְהָא אִתְעָרוּ חַבְרַיָּיא), “afterward they gather together” (לְבָתַר מִתְכַּנְּשִׁין), “and all engage in the Supernal Will” (וּמִשְׁתַּדְּלִין כֻּלְּהוּ בִּרְעוּתָא עִלָּאָה), “for all the academies that are there” (דְּכֻלְּהוּ מְתִיבְתִּין דְּתַמָּן), “and over them are many appointed ones” (וַעֲלַיְיהוּ כַּמָּה מְמַנָּן), “and many novelties in the Orayta are renewed there” (וּמִתְחַדְּשִׁין תַּמָּן כַּמָּה חִדּוּשֵׁי בְּאוֹרַיְיתָא). “Afterward they all go out and see Eliyahu coming before the Avot [Patriarchs]” (לְבָתַר נָפְקוּ כֻּלְּהוּ וְחָמָאן כַּד אָתֵי אֵלִיָּהוּ לְגַבֵּי אֲבָהָן), “he goes out and they enter” (אִיהוּ נָפִיק וְאִינּוּן עָאלִין), “and stand before the Avot [Patriarchs]” (וְקַיְימִין קֳמֵי אֲבָהָן), “and the Avot [Patriarchs] rejoice in them” (וְחָדוּ בְּהוּ), “together with many holy sons who surround them” (בְּכַמָּה בְּנִין קַדִּישִׁין דִּי בְסַחֲרַיְיהוּ), “and they all rejoice” (וְחָדָאן כֻּלְּהוּ), “and stand properly arrayed as is fitting” (וְקַיְימִין מִתְתַּקְּנִין כִּדְקָא יָאוֹת), “and all the labor with which they labored that entire day” (וְכָל אִשְׁתַּדְּלוּתָא דְּאִשְׁתַּדִּילוּ כָּל הַהוּא יוֹמָא), “was in novelties of the Orayta” (הוּא בְּחִדּוּשֵׁי אוֹרַיְיתָא). “And Kudsha Berikh Hu desires that novelty of Orayta” (וְקב״ה תֵּיאוּבְתֵיהּ בְּהַהוּא חִדּוּשָׁא דְּאוֹרַיְיתָא), “which the Tzaddikim [Righteous Ones] renewed within it” (דְּצַדִּיקַיָּא חִדְּשׁוּ בָהּ מִלִּין), “and He delights in all those matters” (וְאִשְׁתַּעֲשַׁע בְּכָל אִינוּן מִלִּין), “and likewise with every Tzaddik [Righteous One]” (וְכֵן בְּכָל צַדִּיקָא), “afterward all of them are arrayed as male and female” (לְבָתַר כֻּלְּהוּ מִתְתַּקְּנִין דְּכַר וְנוּקְבָא), for the secret of Mayin Nukvin [Feminine Waters] (לְסוֹד מַיִךְ נוּקְבִין), which is for the Zivug [Union] of Kudsha Berikh Hu and His Shekhinta (שֶׁהוּא לְזִוּוּג קב״ה וּשְׁכִינְתֵּיהּ), which takes place at midnight (אֲשֶׁר בַּחֲצוֹת הַלַּיְלָה), and for the union of the Tzaddikim [Righteous Ones] who are in Gan Eden (וּלְזִוּוּג הַצַּדִּיקִים אֲשֶׁר בְּגַן עֵדֶן), to renew the old Neshamot [Souls] (לְחַדֵּשׁ הַנְּשָׁמוֹת הַיְשָׁנוֹת), and to bring forth Neshamot [Souls] for converts (וּלְהוֹצִיא נְשָׁמוֹת לְגֵרִים). “And after Kudsha Berikh Hu smells them and delights in them” (וְקב״ה בָּתַר דְּאָרַח בְּהוּ וְאִשְׁתַּעֲשַׁע בְּהוּ), “through all these mysteries of their wisdom” (בְּכָל אִלֵּין רָזִין דְּחָכְמְתָא דִּלְהוֹן), “He reveals Himself to them” (אִתְגַּלֵּי עֲלַיְיהוּ), “and they behold that pleasantness of Hashem” (וְאִינוּן חָמָאן בְּהַהוּא נֹעַם י״י) (Psalms 27:4), “then all of them rejoice with great joy” (כְּדֵין כֻּלְּהוּ חָדָאן בְּחֶדְוָה סַגִּיאָה), “until radiance and light spread forth” (עַד דְּמִתְפַּשְּׁטֵי זִיוָא וּנְהוֹרָא). “And from that extension of radiance and light of their joy” (וּמֵהַהוּא מְשִׁיכוּ דְּזִיוָא וּנְהוֹרָא דְּחֶדְוָה דִּלְהוֹן), “they produce fruits and produce for this world” (עָבְדִין פֵּירִין וְאִיבִין לְעָלְמָא דָא), “and that fruit enters beneath the wings of the Shekhinah” (וְהַהוּא אִיבָא עָאל תְּחוֹת גַּדְפוֹי דִּשְׁכִינְתָּא), “until the time that it is needed” (עַד זִמְנָא דְּאִצְטְרִיךְ), and it is beneath the wings of the Shekhinah (וְהוּא תַּחַת כַּנְפֵי הַשְּׁכִינָה), standing in Livnat HaSapir [the Sapphire Brick] (הָעוֹמְדִים בְּלִבְנַת הַסַּפִּיר). And thus He delights in every Tzaddik [Righteous One] individually (וְכָךְ מִשְׁתַּעֲשֵׁעַ בְּכָל צַדִּיק וְצַדִּיק), and says (וְאָמַר): “Fortunate is the King, for these sons have been selected for His portion and His delight” (זַכָּאָה מַלְכָּא דְּבָנִין אִלֵּין אִתְבָּרְרוּ לְחוּלָקֵיהּ וְעֶדְבֵיהּ). And a voice is awakened from the midst of the Garden of the Firmament (וְקָלָא אִתְעַר מֵאֶמְצָעִית גִּינְתָא דִּרְקִיעָא), and cries out with great force, saying (וְקוֹרֵא בְּכָל תַּקִּיף וְאָמַר): “Remember, Hashem, against the children of Edom the day of Yerushalayim, who said: ‘Lay it bare, lay it bare, down to its foundation within her’” (זְכֹר י״י לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלִַם, הָאֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ) (Psalms 137:7). And it is the Shekhinah who cries out with a great voice and laments (וְהִיא הַשְּׁכִינָה הַקּוֹרֵאת בְּקוֹל גָּדוֹל וּמְקוֹנֶנֶת), how the maidservant grasps her Yesod (אֵיךְ הַשִּׁפְחָה אוֹחֶזֶת בַּיְסוֹד שֶׁבָּהּ), and wishes to seize the entirety of the Mayin Nukvin [Feminine Waters] (וְרוֹצִים לֶאֱחֹז בִּכְלִילוּת מַיִן נוּקְבִין). And this is the secret of: “and a maidservant when she inherits her mistress” (וְזֶהוּ סוֹד וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Proverbs 30:23). Likewise the verse (וְכֵן הַכָּתוּב): “Thus says Hashem: A voice is heard in Ramah, lamentation, bitter weeping; Rachel weeps for her children... for he is not” (כֹּה אָמַר י״י קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ... כִּי אֵינֶנּוּ) (Jeremiah 31:14), through the absence of union with her (בְּחִבּוּר הַזִּוּוּג עִמָּהּ). Then he became stripped, and his cry arose (כְּדֵין עַרְטִילוּ וְקִרְקוּרָא דִּילֵיהּ), and all the Tzaddikim [Righteous Ones] there were stirred to weeping (וְכָל צַדִּיקַיָּא דְּתַמָּן אִתְעָרוּ בִּבְכִיָּה), and a voice is awakened from the midst of the Garden of the Firmament (וְקָלָא אִתְעַר מֵאֶמְצָעִית גִּינְתָא דִּרְקִיעָא), which is heard through three hundred and ninety firmaments (דְּאִשְׁתְּמַע בִּתְלַת מְאָה וּתְשַׁעִין רְקִיעִין), corresponding to the numerical value of Shamayim [Heavens] (כְּמִנְיַן שָׁמַיִם), which is Ze’ir Anpin (שֶׁהוּא ז״א), and is in Yetzirah (וְהוּא בִּיצִירָה), called the Academy of the Firmament (הַנִּקְרָא מְתִיבְתָּא דִּרְקִיעָא), and the Academy of that youth Metatron (וּמְתִיבְתָּא דְּהַהוּא נַעַר מְטַטְרוֹ״ן). For what greatness would there be if it were heard from below to above (כִּי מָה רַבּוּתָא הוּא אִם נִשְׁמַע מִלְּמַטָּה לְמַעְלָה), if not from above to below (אִם לֹא מִלְּמַעְלָה לְמַטָּה), “because there is no joy and delight for Kudsha Berikh Hu except at the time when He stands with the Tzaddikim [Righteous Ones] who are there” (בְּגִין דְּלֵית חֶדְוָה וְשַׁעֲשׁוּעָא לְקב״ה, אֶלָּא בְּשַׁעְתָּא דְּקַיְימָא בַּהֲדֵי צַדִּיקַיָּא דְּתַמָּן). “And because of this he swore and said: ‘If I forget you, O Yerushalayim, let my right hand forget’” (וּבְגִין דָּא אוֹמֵי וְאָמַר אִם אֶשְׁכָּחֵךְ יְרוּשָׁלִַם תִּשְׁכַּח יְמִינִי) (Psalms 137:5), which is the Shekhinah, called Ketz HaYamin [the End of the Right Side], as is known (הִיא הַשְּׁכִינָה הַנִּקְרֵאת קֵץ הַיָּמִין כַּנּוֹדָע). “If I do not raise Yerushalayim above the head of my joy” (אִם לֹא אַעֲלֶה אֶת יְרוּשָׁלִַם עַל רֹאשׁ שִׂמְחָתִי) (Psalms 137:6), “for every place where there is joy for Kudsha Berikh Hu, a voice goes forth and cries out” (דְּכָל אֲתַר דְּאִית חֶדְוָה לְקב״ה, קָלָא נָפִיק וְקָארֵי), “then it goes forth from there and ascends and strikes the firmaments” (כְּדֵין נָפִיק מִתַּמָּן וְסָלִיק וּבָטַשׁ בִּרְקִיעִין), “and roars mighty roars” (וְשָׁאִיג שַׁאֲגִין), “until all the hosts of heaven are thrown into commotion” (עַד דְּכָל חֵילֵי שְׁמַיָּא כֻּלְּהוּ בְּעַרְבּוּבְיָא). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “Hashem shall roar from on high, and from His holy habitation He shall give forth His voice; He shall mightily roar over His habitation” (י״י מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ) (Jeremiah 25:30). “Then a wind blows” (כְּדֵין נָשְׁבָא רוּחָא), “and strikes the leaves of that great tree” (וּבָטַשׁ בְּטַרְפִין דְּהַהוּא אִילָנָא רַבְרְבָא), “and all its branches strike one another” (וְכָל עַנְפִין דִּילֵיהּ בָּטְשִׁין דָּא בְּדָא), “and a voice is awakened from within the trunk of the tree” (וְקָלָא אִתְעַר מִגּוֹ נוֹפָא דְּאִילָנָא), “and cries out: ‘He remembers His covenant forever, the word He commanded for a thousand generations, which He made with Avraham, and His oath unto Yitzchak’” (וְקָרָא זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר אֲשֶׁר כָּרַת אֶת אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק) (Psalms 105:8–9). “As soon as this voice is awakened, Avraham the Elder hears and awakens” (כֵּיוָן דְּקָלָא דָא אִתְעַר שָׁמַע אַבְרָהָם סָבָא וְאִתְעַר), “then he becomes the delight of the King and is comforted together with Him” (כְּדֵין אִיהוּ רַעֲוָא לְמַלְכָּא וְאִתְנַחַם בַּהֲדֵיהּ), “at that moment one spirit is awakened from the side of the south” (בְּהַהִיא שַׁעְתָּא אִתְעַר רוּחָא חַדָא מִסִּטְרָא דְּדָרוֹם), “and all desire, joy, and healing are awakened in the world” (וְכָל רָעוּ וְחֶדְוָה וְאָסוּתָא אִתְעַר בְּעָלְמָא), “and then favor and goodwill are found” (וּכְדֵין צַפְרָא וְרָעוּ אִשְׁתְּכַח), “and there is rest for all the prisoners of the King who are in their houses of sickness” (וְנַיְיחָא אִיהוּ לְכָל אֲסִירֵי מַלְכָּא דְּאִינוּן בְּבֵי מַרְעַיְיהוּ), “fortunate is the people who are able to know the hidden and concealed mysteries of the Holy King” (זַכָּאָה עַמָּא דְּיָכְלִין לְמִנְדַּע מֵרָזִין טְמִירִין סְתִימִין דְּמַלְכָּא קַדִּישָׁא) (Zohar Chadash, Balak). And note carefully his statement (וְדוּק אוֹמְרוֹ): “for there is no joy before Kudsha Berikh Hu like the time when He delights with the Tzaddikim [Righteous Ones]” (שֶׁאֵין לְךָ חֶדְוָה לִפְנֵי קב״ה כְּמוֹ בְּשָׁעָה דְּאִשְׁתַּעֲשַׁע עִם צַדִּיקַיָּא), and nevertheless the proclamation goes forth and says (וְאַף עַל פִּי כֵן הַכָּרוֹז יוֹצֵא וְאוֹמֵר): “Remember, Hashem, the day of Yerushalayim” (זְכֹר י״י אֶת יוֹם יְרוּשָׁלִַם), to cause lamentation and weeping (לִגְרוֹם הִתְקוֹנְנוּת הַבְּכִיָּה), over the destruction of the Beit HaMikdash and the exile of the Shekhinah (עַל חֻרְבַּן הַבַּיִת וְגָלוּת הַשְּׁכִינָה), in order to fulfill that which is said (לְקַיֵּים מַה שֶׁנֶּאֱמַר): “As Hashem lives, if I do not remember you, if I do not raise Yerushalayim above the head of my joy” (חַי י״י אִם לֹא אֶזְכְּרֵכִי אִם לֹא אַעֲלֶה אֶת יְרוּשָׁלִַם עַל רֹאשׁ שִׂמְחָתִי) (Psalms 137:6). And therefore you see (וְלָכֵן תִּרְאֶה), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים), that there is no joy before the Omnipresent, blessed be He (שֶׁאֵין שִׂמְחָה לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא), and how can one born of woman rejoice (וְאֵיךְ יִשְׂמַח יְלוּד אִשָּׁה), when through his sin he causes the exile of the Shekhinah (הַגּוֹרֵם בְּחֶטְאוֹ גָּלוּת הַשְּׁכִינָה). Certainly (בְּוַדַּאי), the prosecutor brings accusation (הַמְקַטְרֵג גּוֹרֵם קִטְרוּג), until punishment comes upon him (עַד שֶׁנֶּעֱנָשׁ), and therefore they decreed regarding a building (וְלָכֵן גָּזְרוּ עַל הַבִּנְיָן), that one cubit by one cubit be left unsmoothed and undecorated (לְהַשְׁאִיר אַמָּה עַל אַמָּה שֶׁלֹּא יְסַיֵּד וִיכַיֵּר), as a remembrance of the destruction of the Beit HaMikdash (זֵכֶר לְחֻרְבַּן הַבַּיִת). And all the more so now (וּמַה גַּם עַתָּה), when the time of the beloveds has drawn near (שֶׁקָּרְבָה עֵת דּוֹדִים), and “the time of pruning has arrived” (וְעֵת הַזָּמִיר הִגִּיעַ) (Song of Songs 2:12), to cut off the tyrants from the earth (לְזַמֵּר עָרִיצִים מִן הָאָרֶץ), and the year of redemption has come (וּשְׁנַת גְּאֻלָּה הִנֵּה בָאָה), yet there is none who seeks and none who intercedes (וְאֵין דּוֹרֵשׁ וּמַפְגִּיעַ), to perform the Tikkunei HaTeshuvah [Rectifications of Repentance] of the Ari, of blessed memory (לַעֲשׂוֹת תִּקּוּנֵי הַתְּשׁוּבָה שֶׁל הָאֲרִ״י זלה״ה), until the time of favor arrives (עַד אֲשֶׁר יַגִּיעַ עֵת רָצוֹן), when “sinners shall cease from the earth, and the wicked shall be no more” (יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ וּרְשָׁעִים עוֹד אֵינָם) (Psalms 104:35), “Bless Hashem, O my soul, Halleluyah” (בָּרֲכִי נַפְשִׁי אֶת י״י הַלְלוּיָהּ) (Psalms 104:35). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).