Chapter Twelve (פֶּרֶק שְׁנֵים עָשָׂר)

We said that from this dew in the head of Arich Anpin (אָמַרְנוּ שֶׁמֵּהַטַּל הַזֶּה שֶׁבְּרֵישָׁא דַּאֲרִיךְ אַנְפִּין), called the Reisha Chivra [White Head] (הַנִּקְרָא רֵישָׁא חִוָּרָא), in which is the Tala DiBedolcha [Crystal Dew] (שֶׁבּוֹ טַלָּא דִּבְדוֹלְחָא), which is the second Tikkun of the seven Tikkunim, G"T KRA" PCH (שֶׁהוּא תִּיקּוּן שֵׁנִי שֶׁל שִׁבְעָה תִּיקּוּנִים ג״ט קְרַ״ע פַּ״ח), from it there constantly drips into the Gulgalta [skull] of Ze’ir Anpin (מִמֶּנּוּ נוֹטֵף תָּמִיד בְּגוּלְגַּלְתָּא דְּזְעֵיר אַנְפִּין), which contains three cavities (שֶׁיֵּשׁ בּוֹ תְּלַת חַלָּלִין), in the secret of the Shin of three heads of the Tefillin (בְּסוֹד שִׁין שֶׁל ג׳ רָאשִׁין שֶׁל תְּפִלִּין), for the Netzach, Hod, and Yesod of Imma become three parts (כִּי בְּנֵצַח הוֹד יְסוֹד דְּאִמָּא נַעֲשִׂים שְׁלֹשָׁה חֲלָקִים), and likewise enter into the Da’at of Ze’ir (וְכֵן נִכְנָסִים בְּדַעַת זְעֵיר), as we explained in its place (כַּאֲשֶׁר בֵּאַרְנוּ בִּמְקוֹמוֹ). And this dew constantly drips from Arich into the Gulgalta [skull] of Ze’ir Anpin (וְהַטַּל הַזֶּה תָּמִיד נוֹטֵף מֵאֲרִיךְ לְגוּלְגַּלְתָּא דְּזְעֵיר אַנְפִּין), and fills those three cavities of the Gulgalta [skull] (וּמְמַלֵּא אוֹתָם הַג׳ חַלְלֵי דְּגוּלְגַּלְתָּא), except that in Ze’ir it is divided into two parts (רַק שֶׁבִּזְעֵיר הוּא נֶחְלָק לִשְׁנֵי חֲלָקִים): Chesed and Din (חֶסֶד וְדִין), namely right and left (דְּהַיְינוּ יָמִין וּשְׂמֹאל), whiteness and redness (לֹבֶן וְאוֹדֶם), in the secret of the verse (בְּסוֹד הַפָּסוּק), “My beloved is white and red” (דּוֹדִי צַח וְאָדוֹם) (Song of Songs 5:10). And “My beloved” is said concerning Ze’ir (וְדוֹדִי נֶאֱמַר עַל זְעֵיר), for the companions are Abba and Imma (כִּי רֵעִים הֵם אַבָּא וְאִמָּא), as expounded in the verse (כְּנִדְרָשׁ בַּפָּסוּק), “Eat, companions; drink and become intoxicated, beloved ones” (אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דוֹדִים) (Song of Songs 5:1), in the Gate of Olam HaTohu [World of Chaos] (בְּשַׁעַר עוֹלָם הַתֹּהוּ). And the Shekhinah praises Ze’ir, who is called the Holy One Blessed Be He (וְהַשְּׁכִינָה מְשַׁבַּחַת לִזְעֵיר שֶׁהוּא נִקְרָא קב״ה), and calls him “My beloved” (וְקוֹרֵאָה אוֹתוֹ דּוֹדִי), that he should give her from the flow of the upper Heh, the upper Imma (שֶׁיִּתֵּן לָהּ מִשֶּׁפַע הֵ״י עִלָּאָה אִמָּא עִלָּאָה), which contains two forms (שֶׁיֵּשׁ בָּהּ שְׁתֵּי צוּרוֹת): Dalet upon Vav (ד׳ עַל ו׳), Dalet upon Yod (ד׳ עַל י׳), in the secret of Dodi [My beloved] (בְּסוֹד דּוִ׳דִי), as expounded in the Gate of Kiryat Arba (כְּנִדְרָשׁ בְּשַׁעַר קִרְיַת אַרְבַּע). For she also has right and left within her, namely in Malkhut (שֶׁיֵּשׁ בָּהּ [בְּמַלְכוּת] יָמִין וּשְׂמֹאל גַּם כֵּן), and she is the lower Heh (וְהִיא הֵ׳ תַּתָּאָה), and then these two forms come to her (וְאָז בָּאוּ לָהּ אֵלּוּ הַשְּׁתֵּי צוּרוֹת הַלָּלוּ), in the secret of nursing (בְּסוֹד הַיְנִיקָה), just as to him (כְּמוֹ אֵלָיו), except that she receives them through him (רַק שֶׁהִיא מְקַבֶּלֶת אוֹתָם עַל יָדוֹ). And this Mochin as well was divided into two parts, right and left (וְכֵן הַמּוֹחַ הַזֶּה, נִתְחַלֵּק לִשְׁנֵי חֲלָקִים יָמִין וּשְׂמֹאל), and she also receives this dew from him (וְהִיא מְקַבֶּלֶת גַּם כֵּן הַטַּל הַזֶּה מִמֶּנּוּ), for this dew is never withheld forever (כִּי הַטַּל הַזֶּה אֵינוֹ נֶעְצָר לְעוֹלָם), as our Sages of Blessed Memory said in Tractate Ta’anit, chapter one (כַּאֲשֶׁר אָמְרוּ חֲזַ״ל בְּמַסֶּכֶת תַּעֲנִית פֶּרֶק רִאשׁוֹן) (Ta’anit 3a). Therefore it constantly drips into the Gulgalta [skull] of Ze’ir (לָכֵן תָּמִיד הוּא נוֹטֵף לְגוּלְגַּלְתָּא דְּזְעֵיר), and fills it (וּמְמַלֵּא אוֹתוֹ), and likewise it is in the Idra Naso (וְכֵן הוּא בְּאַדְרָא נָשֹׂא), folio sixteen, side two, column four (דַּף ט״ז עַמּוּד ב׳ עָלֶה ד׳), and this is its language (וְזֶה לְשׁוֹנוֹ): “In this Gulgalta [skull] there drips dew from the Reisha Chivra [White Head], from which it is constantly filled” (בְּהַאי גּוּלְגַּלְתָּא נָטִיף טַלָּא מֵרֵישָׁא חִוָּרָא דְּאִתְמְלֵי מִינֵיהּ תָּדִיר), “and from this dew the dead are destined to be revived” (וּמֵהַאי טַלָּא זְמִינִין מִיתַיָּא לְאִתְחַיָּאָה) (Zohar Bamidbar 135b). “And it is the dew that is comprised of two colors from the side of the Reisha Chivra [White Head]” (וְהוּא טַלָּא דְּאִתְכְּלִיל בִּתְרֵי גַוְונֵי מִסְּטַר דְּרֵישָׁא חִוָּרָא), “white within it, which includes all whitenesses” (חִוָּר בְּגַוֵויהּ דְּכָלִיל כָּל חִוָּרֵי), “but when it settled in this head of Ze’ir Anpin” (אֲבָל כַּד אִתְיְשָׁבָא בְּהַאי רֵישָׁא דִּזְעֵיר אַפִּין), “redness is seen within it” (אִתְחֲזֵי בֵיהּ סוּמָקָא), “like this crystal, which is white” (כְּהַאי בְּדוֹלְחָא דְּאִיהוּ חִוָּר), “and a red color is seen within the white color” (וְאִתְחֲזֵי גַוְונָא סוּמָקָא בְּגַוְונָא חִוָּרָא) (Zohar Bamidbar 135b). And the red color has actual substance within Ze’ir (וְהַגַּוְונָא סוּמָקָא יֵשׁ בּוֹ מַמָּשׁ בִּזְעֵיר), therefore it says, “and a red color is seen within the white color” (לָכֵן אוֹמֵר וְאִתְחֲזֵי גַוְונָא סוּמָקָא בְּגַוְונָא חִוָּרָא), and it performs its function in the Resurrection of the Dead (וּפוֹעֵל פְּעוּלָּתוֹ בִּתְחִיַּת הַמֵּתִים), to revive specifically the righteous unto Eternal Life (לְהַחֲיוֹת דַּוְקָא צַדִּיקִים לְחַיֵּי עוֹלָם). And this is what it says there in the Idra (וְזֶהוּ אוֹמְרוֹ שָׁם בָּאַדְרָא), “and because of this it is written” (וּבְגִין כָּךְ כְּתִיב), “And many of those who sleep in the dust of the earth shall awake, these to Eternal Life and these to reproaches and everlasting abhorrence” (וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם) (Daniel 12:2). The righteous, “to Eternal Life” (הַצַּדִּיקִים לְחַיֵּי עוֹלָם), “because they appeared to that whiteness which comes from the side of Atik Yomin, the length of the countenance” (בְּגִין דְּאִתְחֲזִיאוּ לְהַהוּא חִוָּרָא דְּאָתֵי מִסְּטַר דְּעַתִּיק יוֹמִין אֲרִיכוּ דְּאַנְפִּין), and the wicked to reproaches and everlasting abhorrence (וְהָרְשָׁעִים לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם), “because they appeared to that redness of Ze’ir Anpin” (בְּגִין דְּאִתְחֲזִיאוּ לְהַהוּא סוּמָקָא דִּזְעֵיר אַנְפִּין), “and all is included in that dew” (וְכֹלָּא כָּלִיל בְּהַהוּא טַלָּא). “This is what is written, ‘For Your dew is a dew of lights’” (הֲדָא הוּא דִּכְתִיב כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26:19), two dews (תְּרֵי־טַל), one of whiteness, clear and exceedingly white (שֶׁל לָבָן וְצַח מְלֻבָּן מְאֹד), and a dew of redness (וְטַל שֶׁל אוֹדֶם). And likewise there are two (וְכֵן יֵשׁ שְׁנַיִם), one from the side of Arich Anpin (אֶחָד מִצַּד אֲרִיךְ אַנְפִּין), and the second from the side of Ze’ir (וְהַשֵּׁנִי מִצַּד זְעֵיר), and “that dew which drips, drips every day into the field of apples” (וְהַהוּא טַלָּא דְּנָטִיף נָטִיף כָּל יוֹמָא לְחַקְלָא דְּתַפּוּחִין), which is Malkhut (שֶׁהִיא מַלְכוּת), in the color of whiteness and redness (כְּגוָונָא חִוָּרָא וְסוּמָקָא), “this Gulgalta [skull] shines in two colors, to this side and to this side” (הַאי גּוּלְגַּלְתָּא אַנְהִיר בִּתְרֵי גַוְונֵי לְהַאי סְטַר וּלְהַאי סְטַר), and likewise its hairs, as I shall explain (וְכֵן הַשְּׂעָרוֹת שֶׁלּוֹ כַּאֲשֶׁר אֲבָאֵר). And likewise the Chesadim and the Gevurot descend from the Reisha Chivra [White Head] to Ze’ir Anpin through the Netzach, Hod, and Yesod of Abba and Imma (וְכֵן יוֹרְדִים הַחֲסָדִים וְהַגְּבוּרוֹת מֵרֵישָׁא חִוָּרָא לִזְעֵיר אַנְפִּין עַל יְדֵי נְהִ״י דְּאַבָּא וְאִמָּא), and they are the two crowns that Ze’ir Anpin inherited from Abba and Imma (וְהֵם תְּרֵין עִטְרִין דִּירִית ז״א מֵאַבָּא וְאִמָּא). And in order to establish you upon the essential intention of this dew (וּכְדֵי לְהַעֲמִידְךָ עַל עִיקַר כַּוָּנַת הַטַּל הַזֶּה), “which is not withheld” (דְּלָא מִתְעֲצַר), and drips below continually (וְנוֹטֵף לְמַטָּה תָּמִיד), let it be said (נֹאמַר): you already know from the ninth chapter of the Gate of Reisha DeLa Ityada [The Unknowable Head] (כְּבָר יָדַעְתָּ בְּפֶרֶק תְּשִׁיעִי שֶׁל שַׁעַר רֵישָׁא דְּלָא אִתְיְדַע), that the fissured Binah took from those seventy myriads of letters (שֶׁלָּקְחָה בִּינָה הַסְּדוּקָה מֵאוֹתָם הַשִּׁבְעִים רִבּוֹא אוֹתִיּוֹת), twenty-one myriads (כ״א רִבּוֹא), according to the number of the Name Ehyeh of Arich (כְּמִנְיַן שֵׁם אֶהְיֶ״ה דַּאֲרִיךְ), which is Binah (שֶׁהוּא בִּינָה). And within it are three times seven (וּבוֹ ג׳ פְּעָמִים ז׳), corresponding to the levels of three times seven included in ten (לְמַדְרֵגוֹת ג׳ פְּעָמִים ז׳ כְּלוּלִים עֶשֶׂר), that is, three times seventy for the three heads (דְּהַיְינוּ שְׁלֹשָׁה פְּעָמִים ע׳ לְתְּלַת רֵישִׁין), which ascend to two hundred and sixteen (שֶׁעוֹלִים רד״ו), corresponding to ten times Ehyeh (כְּמִנְיַן י׳ פְּעָמִים אֶהְיֶ״ה), and corresponding to the number of the two exiles of Egypt (וּכְמִנְיַן שְׁנֵי גָּלוּת מִצְרַיִם), which were the Tikkun of the head of Ze’ir Anpin from Arich Anpin (אֲשֶׁר הָיוּ תִּקּוּן רֹאשׁוֹ שֶׁל ז״א מֵאֲרִיךְ אַנְפִּין). Therefore the beginning of the prophecy of Moshe Rabbeinu, peace be upon him (וְלָכֵן תְּחִלַּת נְבוּאָתוֹ שֶׁל מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), began with the Name (הִתְחִילָה בַּשֵּׁם): “Ehyeh has sent me to you” (אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם) (Exodus 3:14), to indicate that the Tikkun depends upon it (לְהוֹרוֹת שֶׁהַתִּקּוּן תָּלוּי בּוֹ), and therefore it took twenty-one myriads of letters for the building of the three heads (וְלָכֵן לָקַח כ״א רִבּוֹא אוֹתִיּוֹת לְבִנְיַן תְּלַת רֵישִׁין). And there remained from those seventy myriads (וְנִשְׁאַר מֵאוֹתָן הָע׳ רִבּוֹא), forty-nine myriads of letters (מ״ט רִבּוֹא אוֹתִיּוֹת), which the principal Binah could not sustain within herself (שֶׁלֹּא יָכְלָה בִּינָה הָעִיקָּרִית לְקַיְּמָם בְּתוֹכָהּ), according to the intention of the Mechaven [the one who intended] (בְּכַוָּנַת הַמְכַוֵּן), in order that there should be built from them the Partzuf of Ze’ir Anpin (כְּדֵי שֶׁיִּבָּנֶה מֵהֶם פַּרְצוּף ז״א), which itself is seven Sefirot (שֶׁהוּא עַצְמוֹ ז׳ סְפִירוֹת), and seven times seven are forty-nine (וְז׳ פְּעָמִים ז׳ הֵם מ״ט), and these are the forty-nine Gates of Binah (וְהֵם מ״ט שַׁעֲרֵי בִינָה), which were revealed to Moshe Rabbeinu, peace be upon him (שֶׁנִּתְגַּלּוּ לְמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם). And this is what the verse says (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב): “And You made him lack but little from Elohim” (וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים) (Psalms 8:6). Chayim [Life], which is Binah, and which is the fiftieth gate itself (חַיִּים, שֶׁהִיא הַבִּינָה וְהִיא שַׁעַר הַחֲמִשִּׁים עַצְמוֹ), and the understanding one will understand (וְהַמֵּבִין יָבִין), and “lacking but little from Elohim” (וְחָסֵר מְּעַט מֵאֱלֹהִים), is the number one (הוּא מִסְפָּר אֶחָד), which is one gate (שֶׁהוּא שַׁעַר אֶחָד), and be precise and understand (וְדוֹק וְתָבִין), and this is the explanation of the word “little” in this verse (וְזֶהוּ פֵּרוּשׁ מִלַּת מְעַ״ט בַּפָּסוּק הַזֶּה). And they are the Me’orot Tevunah [Luminaries of Understanding] (וְהֵם מְאוֹרוֹת תְּבוּנָה), which clothe Ze’ir until his Tabur [navel] (הַמַּלְבִּישִׁים אֶת זְעֵיר עַד טַבּוּרוֹ), and after the completion of the Partzuf of Binah itself (וְאַחַר סִיּוּם פַּרְצוּף בִּינָה עַצְמָהּ), which is above Ze’ir (שֶׁהוּא לְמַעְלָה מִזְּעֵיר), are the Gates of Tevunah (הֵם שַׁעֲרֵי תְּבוּנָה), which are five principal Sefirot included within ten (שֶׁהֵם ה׳ סְפִירוֹת עִיקָּרִיּוֹת כְּלוּלוֹת מֵעֶשֶׂר), amounting to fifty (עוֹלוֹת חֲמִשִּׁים). Therefore they are called the Gates of Binah (לָכֵן נִקְרְאוּ שַׁעֲרֵי בִינָה), for the gates are the very end of Binah itself (כִּי הַשְּׁעָרִים הֵם סוֹף הַבִּינָה עַצְמוֹ), and they are in the second cavity of the Mochin of Ze’ir (וְהֵם בַּחֲלָלָא תַּנְיָינָא דְּמוֹחִין דִּזְעֵיר), which opens into fifty gates (דְּמִתְפְּתַח לְנ׳ תַּרְעִין), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), with the assistance of the Holy One Blessed Be He and His Shekhinah (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And these are the forty-nine Gates of Binah that were revealed to Moshe Rabbeinu, peace be upon him (וְהֵם מ״ט שַׁעֲרֵי בִינָה שֶׁנִּתְגַּלּוּ לְמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), for Ze’ir Anpin emerged from Binah (כִּי ז״א יָצָא מִבִּינָה), as it is said (שֶׁנֶּאֱמַר): “From whose womb did the ice emerge?” (מִבֶּטֶן מִי יָצָא הַקָּרַח) (Job 38:29). And likewise she clothes him until the Tabur [navel] (וְכֵן הִיא מַלְבֶּשֶׁת אוֹתוֹ עַד הַטִּיבּוּר), and the word Mi [Who] has the numerical value of fifty Gates of Binah (וּמִלַּת מִי עוֹלָה חֲמִשִּׁים שַׁעֲרֵי בִינָה). And likewise there are in the Partzuf of Tevunah three Ehyeh Names spelled with Yodin, Alephin, and Hehin (וְכֵן יֵשׁ בְּפַרְצוּף תְּבוּנָה ג׳ אֶהְיֶ״ה דְּיוּדִי״ן וְדְּאַלְפִי״ן וְדְּהֵהִי״ן), in which there are five Yodin (שֶׁיֵּשׁ בָּהֶם ה׳ יוּדִי״ן), which amount to fifty (הָעוֹלִים חֲמִשִּׁים), and these are literally the fifty Gates of Binah (וְהֵם מַמָּשׁ נ׳ שַׁעֲרֵי בִינָה), for reverse the word Sha’ar [gate] and you will find ten (כִּי הֲפוֹךְ מִלַּת שַׁעַר וְתִמְצָא עֶשֶׂר), that is, Yod rises to the numerical value of ten (דְּהַיְינוּ י׳ עוֹלָה מִנְיָנָהּ עֶשֶׂר), and five Yodin rise to fifty (וְה׳ יוּדִין עוֹלֶה חֲמִשִּׁים). And there are forty-nine impure aspects (וְיֵשׁ מ״ט פָּנִים טָמֵא), which were separated from the redness of Ze’ir Anpin (שֶׁנִּבְדְּלוּ מִסּוּמָקָא דִּזְעֵיר אַנְפִּין), in the secret of selecting the food from amidst the refuse (בְּסוֹד בֵּרוּר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת), for the sake of Imma (בַּעֲבוּר אִמָּא), for the judgments were separated from Ze’ir (שֶׁהוּבְדְּלוּ הַדִּינִין מִזְּעֵיר), and until this very day they draw sustenance from his redness (וְעוֹד הַיּוֹם הֵם יוֹנְקִים מֵהַסּוּמָקָא דִּילֵיהּ), and particularly from the hairs (וּבִפְרָט מֵהַשְּׂעָרוֹת), which are divided to the right and to the left (הַנֶּחְלָקִים לְיָמִין וּלְשְׂמֹאל). And Rabbi Shimon bar Yochai says in the Idra Rabba, Parashat Naso (וְאוֹמֵר הָרַשְׁבִּ״י בְּאַדְרָא רַבָּא פָּרָשַׁת נָשֹׂא), that from these hairs the pure ones and the impure ones receive (שֶׁמֵּהַשְּׂעָרוֹת הָאֵלֶּה מְקַבְּלִים דַּכַּיִּין וּמְסָאֲבִין), from this side and from that side (מֵהַאי סְטַר וּמֵהַאי סְטַר), for they have a connection, having been separated from him (שֶׁיֵּשׁ לָהֶם שַׁיָּכוּת שֶׁנִּבְדְּלוּ מִמֶּנּוּ), and they were within him before the Berur [clarification] (וְהָיוּ בוֹ קֹדֶם הַבֵּרוּר), therefore even today they draw sustenance from this place (לָכֵן עוֹד הַיּוֹם יוֹנְקִים מִזֶּה הַמָּקוֹם). And likewise there are in Ze’ir forty-nine pure aspects (וְכֵן יֵשׁ בִּזְעֵיר מ״ט פָּנִים טָהוֹר), and forty-nine impure aspects were separated from him (וּמ״ט פָּנִים טָמֵא נִבְדְּלוּ מִמֶּנּוּ), for they were harsh judgments (שֶׁהָיוּ דִּינִים קָשִׁים), and no sweetening reached them until the Future to Come (וְלֹא הִגִּיעַ לָהֶם מִתּוּק עַד לֶעָתִיד לָבוֹא), when the Holy One Blessed Be He will create a new creation (שֶׁיִּבְרָא קב״ה בְּרִיאָה חֲדָשָׁה), and “the helper shall stumble and the helped shall fall” (וְכָשַׁל עוֹזֵר וְנָפַל עָזוּר) (Isaiah 31:3), namely impurity and its camps (דְּהַיְינוּ הַטֻּמְאָה וּמַחֲנוֹתֶיהָ), and two times forty-nine equals Tzach VeAdom [White and Red] (וּשְׁנֵי פְּעָמִים מ״ט עוֹלֶה צַח וְאָדוֹם), and this is indeed this very dew (וְהָא מַמָּשׁ הַטַּל הַזֶּה), which is Tzach VeAdom [White and Red] of Ze’ir (שֶׁהוּא צַח וְאָדוֹם שֶׁל זְעֵיר), who is called “My beloved is white and red” (הַנִּקְרָא דּוֹדִי צַח וְאָדוֹם) (Song of Songs 5:10). But the fiftieth gate, which includes all the gates and all the hidden secrets (אֲבָל שַׁעַר הַחֲמִשִּׁים שֶׁהִיא כּוֹלֶלֶת כָּל הַשְּׁעָרִים, וְכָל הַסּוֹדוֹת הַנֶּעְלָמוֹת), he did not attain (לֹא הִשִּׂיג), and we may say (וְנוּכַל לוֹמַר), that Moshe Rabbeinu, peace be upon him, did not attain Tevunah itself (שֶׁלֹּא הִשִּׂיג מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם תְּבוּנָה עַצְמָהּ), but rather its light that is revealed from the Tabur [navel] of Ze’ir and upward (אֶלָּא אֶת אוֹרָהּ הַמִּתְגַּלֶּה מִטַּבּוּרוֹ שֶׁל זְעֵיר וּלְמַעְלָה), that is, within Ze’ir itself (דְּהַיְינוּ בִּזְעֵיר עַצְמוֹ). But the fiftieth gate, which is Tevunah itself (אֲבָל שַׁעַר הַחֲמִשִּׁים שֶׁהִיא תְּבוּנָה עַצְמָהּ), which includes all of its own gates (הַכּוֹלֶלֶת כָּל שְׁעָרֶיהָ עַצְמָהּ), he did not attain so completely (לֹא הָיָה מַשִּׂיג כָּל כָּךְ), and the proof of this is (וְהָעֵד עַל זֶה), that the seven Sefirot of Ze’ir are seven times seven (כִּי ז׳ סְפִירוֹתָיו שֶׁל זְעֵיר הֵם ז׳ פְּעָמִים ז׳), which equal forty-nine (עוֹלִים מ״ט), and they are the light of Tevunah revealed within Ze’ir itself (וְהֵם אוֹרָהּ שֶׁל תְּבוּנָה הַמִּתְגַּלֶּה בִּזְעֵיר עַצְמוֹ), and only her essence he did not attain (וְרַק בָּהּ לֹא הִשִּׂיג בְּעַצְמוּתָהּ), and all the attainment of Moshe Rabbeinu, peace be upon him, within them was (וְכָל הַהַשָּׂגָה שֶׁל מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם בָּהֶם הָיְתָה), that he attained their letters and their Names which perform wondrous acts (שֶׁהִשִּׂיג אוֹתִיּוֹתֵיהֶם וּשְׁמוֹתֵיהֶם הַפּוֹעֲלִים פְּעוּלוֹת נוֹרָאוֹת), and he acted through them all the days of his life (וּפָעַל בָּהֶם כָּל יְמֵי חַיָּיו). For permission had already been granted to him from Heaven (כִּי כְּבָר נִתַּן לוֹ רְשׁוּת מִן הַשָּׁמַיִם), such as had not been granted to any man (מַה שֶּׁלֹּא נִתַּן לְשׁוּם אָדָם), as it is said concerning him (שֶׁנֶּאֱמַר עָלָיו): “In all My house he is trusted” (בְּכָל בֵּיתִי נֶאֱמָן הוּא) (Numbers 12:7), for all the keys of wisdom were delivered into his hand (שֶׁכָּל מַפְתְּחוֹת הַחָכְמָה הָיוּ מְסוּרִין בְּיָדוֹ), and from him flowed a spring of wisdom (וּמִמֶּנּוּ הָיָה נוֹבֵעַ מַעְיָן חָכְמָה), and these are the waters from which all who behold them become wise (וְהֵם הַמַּיִם אֲשֶׁר כָּל רוֹאֵיהֶם מִתְחַכְּמִים), and all the more so those who drink from them (וּמִכָּל שֶׁכֵּן הַשּׁוֹתִים מֵהֶם). But Ze’ir Anpin itself he attained according to its proper arrangement (אֲבָל [אֶת] ז״א הִשִּׂיג עַל מַתְכֻּנְתּוֹ), and even though he possessed the Tablets from the Upper Imma before the sin of the Calf (וְאַף עַל פִּי שֶׁהָיוּ לוֹ הַלּוּחוֹת מֵאִמָּא עִלָּאָה, קֹדֶם חֵטְא הָעֵגֶל), they were through the lights of Netzach and Hod (הֵם הָיוּ עַל יְדֵי אוֹרוֹת נֵצַח הוֹד), of Tevunah and Yisrael Saba (שֶׁל תְּבוּנָה וְיִשְׂרָאֵל סָבָא), and they shone through the enclothement of Tevunah (וְהֵאִירוּ עַל יְדֵי הִתְלַבְּשׁוּת תְּבוּנָה), which are the Mochin revealed in Ze’ir Anpin (שֶׁהֵם הַמּוֹחִין הַמִּתְגַּלִּים בְּז״א), clothed through her and no more (מְלֻבָּשִׁים עַל יָדָהּ וְלֹא יוֹתֵר), and everything was through Ze’ir Anpin (וְהַכֹּל הָיָה עַל יְדֵי ז״א), and it was from his inwardness and his Neshamah (וְהוּא הָיָה מִפְּנִימִיּוּתוֹ וְנִשְׁמָתוֹ).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ); from these twenty-one myriads were built the three heads (מֵאֵלּוּ הַכ״א רִבּוֹא נִבְנוּ תְּלָתֵי רֵישִׁין), for when the twenty-one myriads ascended into the body of Keter, which was in the form of a sphere (כִּי כְּשֶׁעָלוּ הַכ״א רִבּוֹא בְּגוּף הַכֶּתֶר שֶׁהָיָה בְּצוּרַת כַּדּוּר), the twenty-one were included with the eighteen (נִכְלְלוּ הַכ״א עִם הַי״ח), and they became thirty-nine myriads (וְנַעֲשׂוּ ט״ל רִבּוֹא), and this was its Inner Light (וְזֶה הָיָה הָאוֹר פְּנִימִי שֶׁלּוֹ). Also, in the eighteen-thousand myriads mentioned above (גַּם כִּי בְּי״ח אֶלֶף רִבּוֹא הַנִּזְכָּר), there are the Alephin corresponding to Ze’ir Anpin (יֵשׁ הָאַלְפִין דּוּגְמַת זְעֵיר אַנְפִּין), for within it is the Name Yod Heh Vav spelled with Alephin, as follows (שֶׁיֵּשׁ בּוֹ שֵׁם יה״ו בְּמִלּוּי אַלְפִין כָּזֶה): Yod, Heh, Vav (יו״ד ה״א וא״ו), which equals thirty-nine (הָעוֹלֶה ט״ל). And because of this likeness (וּמִפְּנֵי דּוּגְמָא זֹאת), Keter is called Ze’ir in relation to Tehiru (הַכֶּתֶר נִקְרָא זְעֵיר לְגַבֵּי טְהִירוּ), in this manner (בָּזֶה הָאֹפֶן): Tehiru is called Binah (הַטְּהִירוּ נִקְרָא בִּינָה), Adam Kadmon is called Chokhmah (אָדָם קַדְמוֹן נִקְרָא חָכְמָה), Avir Kadmon [Primordial Air] is Keter (אֲוִיר קַדְמוֹן כֶּתֶר), in such a way that Keter is in the place of Ze’ir (בְּאֹפֶן שֶׁכֶּתֶר הוּא בִּמְקוֹם זְעֵיר). Although there is another likeness higher than this (הֲגַם שֶׁיֵּשׁ דּוּגְמָא אַחֶרֶת יוֹתֵר גְּבוֹהָה מִזֶּה), as is found in the Zohar, Parashat Terumah (כְּמוֹ שֶׁנִּמְצָא בַּזֹּהַר פָּרָשַׁת תְּרוּמָה), which says that from its words it is understood by those who understand (שֶׁאוֹמֵר שֶׁמִּתּוֹךְ דְּבָרָיו מַשְׁמָע לַמְּבִינִים), that Avir Kadmon [Primordial Air] with all that is within it is considered as Malkhut in relation to the Gelifu [Engraving] (שֶׁאֲוִיר קַדְמוֹן עִם כָּל מַה שֶּׁיֵּשׁ בְּתוֹכוֹ הוּא בְּעֵרֶךְ מַלְכוּת לְגַבֵּי הַגְּלִיפוּ), and Malkhut is in relation to Ze’ir (וְהַמַּלְכוּת לְעֵרֶךְ זְעֵיר), and we have no permission to speak above this (וְאֵין לָנוּ רְשׁוּת לְדַבֵּר לְמַעְלָה מִזֶּה). And in the Keter of Ze’ir there is engraved within it the Name Kuzu (וּבַכֶּתֶר שֶׁל זְעֵיר חָקוּק בּוֹ שֵׁם כּוּז״ו), which equals Tal [dew] (עוֹלֶה טַל), and also in the World of Tikkun it is engraved in the three heads (וְגַם בְּעוֹלָם הַתִּיקּוּן הוּא חָקוּק בִּתְלָתֵי רֵישִׁין), but its principal place is in Tiferet (ת״ת) of the Reisha DeLa Ityada [The Unknowable Head] (אֲבָל עִקָּרוֹ בְּת״ת שֶׁל רֵישָׁא דְּלָא אִתְיְדַע), that is, the third Tikkun called the Kroma DeAvira [Membrane of the Air] (דְּהַיְינוּ תִּיקּוּן שְׁלִישִׁי הַנִּקְרָא קְרוֹמָא דַּאֲוִירָא), for this dew is the Mochin placed within the membrane (כִּי הַטַּל הַזֶּה הוּא הַמּוֹחַ מוּנָח בְּתוֹךְ הַקְּרוֹם). And this dew of which we have spoken (וְהַטַּל הַזֶּה שֶׁאָמַרְנוּ), is that which descends upon Abba and upon the head of Ze’ir (הוּא הַיּוֹרֵד עַל אַבָּא וְעַל רֹאשׁוֹ שֶׁל זְעֵיר), as it is said (שֶׁנֶּאֱמַר): “Open for Me, My sister, My beloved, My dove, My perfect one, for My head is filled with dew” (פִּתְחִי לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹאשִׁי נִמְלָא טָל) (Song of Songs 5:2). And this dew is what revived us at the Giving of the Torah (וְהַטַּל הַזֶּה הוּא שֶׁהֶחֱיָנוּ בְּמַתַּן תּוֹרָה), when we died upon hearing the voice of the Living Elohim speaking from the midst of the fire (כְּשֶׁמַּתְנוּ בִּשְׁמִיעַת קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ הָאֵשׁ) (Shabbat 88b). And it is the dew that in the future will revive the dead (וְהוּא הַטַּל שֶׁעָתִיד לְהַחֲיוֹת הַמֵּתִים), as it is written (דִּכְתִיב): “For Your dew is a dew of lights” (כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26:19), which are two dews (שֶׁהֵם ב׳ טַלִּים) (Zohar Bereshit 232b), that is, the dew of Ze’ir and the dew of Atika (דְּהַיְינוּ טַל שֶׁל זְעֵיר וְטַל שֶׁל עַתִּיקָא). And they become three drops (וְנַעֲשִׂים ג׳ טִפִּין), for the dew of Atika is threefold in the secret of the three heads (כִּי הַטַּל שֶׁל עַתִּיקָא הוּא מְשֻׁלָּשׁ בְּסוֹד תְּלַת רֵישִׁין), each one gave its portion in this dew (כָּל אֶחָד נָתַן חֶלְקוֹ בַּטַּל הַזֶּה), and therefore also in Ze’ir there are “three cavities of the Gulgalta [skull], in which the Mochin are placed” (תְּלַת חַלְלֵי דְּגוּלְגַּלְתָּא, דְּמוֹחָא מוּנָח בְּהוּ) (Zohar Bamidbar 142b), as I shall explain with the assistance of Heaven (כַּאֲשֶׁר אֲבָאֵר בְּסִיַיעְתָּא דִּשְׁמַיָּא), and they are Chokhmah (וְהֵם חָכְמָה), and Binah (וּבִינָה), and Da’at which includes them (וְדַעַת כּוֹלְלָם). And the three portions that emerge from the Netzach, Hod, and Yesod of Imma (וְהַתְּלַת חוּלָקִין שֶׁיּוֹצְאִים מִנְּהִ״י דְּאִמָּא), into the Gulgalta [skull] of Ze’ir (אֶל תּוֹךְ גּוּלְגַּלְתָּא דְּזְעֵיר), make within it three cavities of the Gulgalta [skull] (עוֹשִׂין בּוֹ ג׳ חֲלָלִין דְּגוּלְגַּלְתָּא). In its Chokhmah (בְּחָכְמָה שֶׁבּוֹ), which is one cavity (שֶׁהוּא חַד חֲלָלָא), there are within it the thirty-two Paths of Wisdom (יֵשׁ בּוֹ ל״ב נְתִיבוֹת חָכְמָה), which are the thirty-two Elohim of Bereshit (שֶׁהֵם ל״ב אֱלֹהִים דִּבְרֵאשִׁית), and from it emerge the three hundred and twenty Dinim [judgments], as is known (וְיוֹצְאִים מִמֶּנּוּ ש״ךְ דִּינִים כַּנּוֹדָע). And the second cavity contains the fifty Gates of Binah (וּמֵהַחֲלָל הַשֵּׁנִי יֵשׁ בּוֹ נ׳ שַׁעֲרֵי בִינָה), the fifty days of the Torah (נ׳ יוֹמִין דְּאוֹרַיְתָא), the fifty thousand generations (נ׳ אֶלֶף דָּרִין), the fifty Gates of Freedom (נ׳ תַּרְעִין דְּחֵירוּתָא), this is the secret of Binah (הוּא סוֹד בִּינָה). And the third cavity is the secret of Da’at (וְהַחֲלָל הַשְּׁלִישִׁי הוּא סוֹד הַדַּעַת), which distributes to the entire body of Ze’ir the Chesadim and the Gevurot (שֶׁהוּא הַמְחַלֵּק לְכָל גּוּפוֹ שֶׁל זְעֵיר הַחֲסָדִים וְהַגְּבוּרוֹת), and it has “Idrin [chambers] and Achsadra’in [porticos]” of light (וְיֵשׁ לוֹ אִדְרִין וְאַכְסַדְרָאִין שֶׁל אוֹר), and Cheder [chamber] is Chesed, Din, Rachamim (וְחֶדֶ״ר הוּא חֶסֶד דִּין רַחֲמִים), that is, the Chamber of the King (דְּהַיְינוּ חֶדֶ״ר הַמֶּלֶךְ), which is filled with Chokhmah and Binah that are above it (הַמָּלֵא מֵחָכְמָה וּבִינָה שֶׁלְּמַעְלָה מִמֶּנּוּ), and receives from them (וּמְקַבֵּל מֵהֶם), and they are placed within this Da’at (וְהֵם מוּנָחִים בְּתוֹךְ הַדַּעַת הַזֶּה), and I shall explain all of this very well (וַאֲבָאֵר כָּל זֶה בָּאֵר הֵיטֵב), in this gate (בְּשַׁעַר זֶה), with the assistance of the Holy One Blessed Be He and His Shekhinah (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And these three drops are within the three cavities of the Gulgalta [skull] (וְאֵלּוּ הַג׳ טִפִּין הֵם בְּתוֹךְ ג׳ חַלְלֵי הַגּוּלְגַּלְתָּא), and their sign is (וְסִימָנָם): “Hashem reigns, Hashem reigned, Hashem shall reign forever and ever” (יי׳ מֶלֶךְ יי׳ מָלָךְ יי׳ יִמְלֹךְ לְעוֹלָם וָעֶד), and within it are three Havayot (וְיֵשׁ בּוֹ ג׳ הֲוָיוֹת), to allude to the three drops of dew (לִרְמוֹז עַל ג׳ טִפִּין שֶׁל טַל), mentioned above (הַנִּזְכָּר). And concerning this one must stand upon his feet when saying “Hashem reigns...” (וְעַל זֶה צָרִיךְ לַעֲמוֹד עַל רַגְלָיו בְּאוֹמְרוֹ יי׳ מֶלֶךְ...), to testify that the Holy One Blessed Be He will in the future revive the dead (לְהָעִיד שֶׁעָתִיד קב״ה לְהַחֲיוֹת הַמֵּתִים), through the three Havayot mentioned above (בְּג׳ הֲוָיוֹת הַנִּזְכָּרִים), which equal two times Tal [dew] (שֶׁעוֹלִים ב׳ פְּעָמִים ט״ל), to allude to the two dews that we mentioned (לִרְמוֹז עַל ב׳ טַלִּים שֶׁאָמַרְנוּ), one concerning Arich (אֶחָד עַל אֲרִיךְ), and one concerning the dew of Ze’ir (וְאֶחָד עַל טַל שֶׁל זְעֵיר), and it also equals Hashem Echad [Hashem is One] (וְעוֹלֶה גַּם כֵּן יהו״ה אֶחָ״ד). And since every generation that will exist at that time must taste the taste of death (וּמֵאַחַר שֶׁכָּל הַדּוֹר שֶׁיִּהְיֶה בַּזְּמַן הַהוּא, צְרִיכִים לִטְעוֹם טַעֲמָא דְמוֹתָא), similar to the generation of the wilderness (כְּעֵין דּוֹר הַמִּדְבָּר), who heard upon Mount Sinai “I am Hashem” and “You shall have no other gods” (שֶׁשָּׁמְעוּ עַל הַר סִינַי אָנֹכִי וְלֹא יִהְיֶה לְךָ) (Exodus 20:2–3), and died in order to remove their contamination (וּמֵתוּ לְהָסִיר זוֹהֲמָתָן), and had they not sinned (וְאִם לֹא הָיוּ חוֹטְאִים), they would have remained thus without contamination (הָיוּ נִשְׁאָרִים כָּךְ בְּלֹא זוֹהֲמָה), as it is said (שֶׁנֶּאֱמַר): “I said: You are Elohim, and all of you are children of the Most High” (אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם) (Psalms 82:6), that you would not need death (שֶׁלֹּא תִּצְטָרְכוּ לְמִיתָה), “Nevertheless, like Adam you shall die” (אָכֵן כְּאָדָם תְּמוּתוּן) (Psalms 82:7). And had they not sinned (וְאִם לֹא הָיוּ חוֹטְאִים), they would no longer have required the cleansing and refinement of death (לֹא הָיוּ צְרִיכִים עוֹד לְמֵרוּק וְצֵרוּף הַמִּיתָה), so shall it be in that generation that will exist at the time of the Resurrection (כֵּן יִהְיֶה בְּאוֹתוֹ הַדּוֹר שֶׁיִּהְיֶה בִּזְמַן הַתְּחִיָּה), that it will be necessary to remove their contamination (שֶׁצָּרִיךְ לְהָסִיר זוֹהֲמָתָן), and even Rav Acha’i bar Yoshiyah (וַאֲפִלּוּ רַב אַחַאי בַּר יָאשִׁיָּה), who had no jealousy regarding worldly matters (שֶׁלֹּא הָיְתָה לוֹ קִנְאָה בְּמִילֵי דְעָלְמָא), and whose body is still intact (וְגוּפוֹ שָׁלֵם עֲדַיִן), nevertheless one hour before the Resurrection of the Dead he will be consumed and decay (עִם כָּל זֹאת שָׁעָה אַחַת קֹדֶם תְּחִיַּת הַמֵּתִים יִכְלוּ וְיִרְקְבוּ), as is answered in the Gemara (כִּדְמְתָרֵץ בַּגְּמָרָא) (Shabbat 152b). And afterward the Holy One Blessed Be He will revive them (וְאַחַר כָּךְ יְחַיֵּם קב״ה), and will make their bodies as at first (וְיַעֲשֶׂה גּוּפָם כְּבָרִאשׁוֹנָה), for there is no king without a people (כִּי אֵין מֶלֶךְ בְּלֹא עָם), and for this reason kingship of the Blessed Name is mentioned three times in this verse (וְלָזֶה נִזְכַּר ג׳ פְּעָמִים בַּפָּסוּק הַזֶּה הַמְּלוּכָה שֶׁל הַשֵּׁם יִתְבָּרַךְ), and three times Havayah (וְג׳ פְּעָמִים הֲוָיָ״ה), to allude to the three heads included within Him (לִרְמוֹז עַל תְּלַת רֵישִׁין הַכְּלוּלִים בּוֹ), and they equal the numerical value of Chasdo [His kindness] (וְעוֹלִים כְּמִנְיַן חַסְדּ״ו), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “Who gives food to all flesh, for His kindness endures forever” (נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ) (Psalms 136:25), whose numerical value is Mazla (בְּגִימַטְרִיָּא מַזָּלָא).

For the dew descends through this Mazla (כִּי הַטַּל יוֹרֵד דֶּרֶךְ הַמַּזָּל הַזֶּה), which reaches as far as the head of Ze’ir Anpin (הַמַּגִּיעַ עַד רֹאשׁ זְעֵיר אַנְפִּין), as it is said (שֶׁנֶּאֱמַר): “For great above the heavens is Your kindness, and unto the skies Your truth” (כִּי גָדוֹל מֵעַל הַשָּׁמַיִם חַסְדֶּךָ וְעַד שְׁחָקִים אֲמִתֶּךָ) (Psalms 108:5). The explanation is (פֵּרוּשׁ): “the skies, for there they grind Manna for the righteous” (שְׁחָקִים, שֶׁשָּׁם שׁוֹחֲקִים מָ״ן לַצַּדִּיקִים) (Chagigah 12b), through the power of this dew (בְּכֹחַ הַטַּל הַזֶּה), it is in the attribute of Truth (הוּא בְּמִדַּת אֱמֶת), which is the Heikhal Ahavah [Palace of Love] (שֶׁהוּא הֵיכַל אַהֲבָה), in the secret of (בְּסוֹד): “You shall give truth to Yaakov” (תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7:20), and it is Ehyeh times Ehyeh (וְהוּא אֶהְיֶ״ה פְּעָמִים אֶהְיֶ״ה), which equals Emet [Truth] (הָעוֹלֶה אֱמֶת). That is to say (רָצָה לוֹמַר), from the Name Ehyeh in Imma, which nests in the Kursaya [Throne] (מִשֵּׁם אֶהְיֶ״ה שֶׁבָּאִמָּא הַמְקַנֶּנֶת בְּכוּרְסְיָא), this dew emerges (יוֹצֵא הַטַּל הַזֶּה), and concerning it it is said (וְעָלָיו נֶאֱמַר): “Like the good oil upon the head, descending upon the beard, the beard of Aharon, that descends upon the opening of his measures” (כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו) (Psalms 133:2), “Like the dew of Hermon that descends upon the mountains of Zion” (כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן) (Psalms 133:3). Which is the secret of Yosef the Tzaddik (שֶׁהוּא סוֹד יוֹסֵף הַצַּדִּיק), who merited the Ashgachata DeAina Tava [Providence of the Good Eye] (שֶׁזָּכָה לְאַשְׁגָּחוּתָא דְעֵינָא טָבָא), of Arich Anpin (שֶׁל אֲרִיךְ אַנְפִּין), as it is said (שֶׁנֶּאֱמַר): “A fruitful son is Yosef... above the eye” (בֵּן פֹּרָת יוֹסֵף... עֲלֵי עָיִן) (Genesis 49:22), and it is not written “eyes” (וְלֹא כְּתִיב עֵינַיִם), and the understanding one will understand (וְהַמֵּבִין יָבִין). There the Yesod of Imma shines (שָׁם מְאִירָה יְסוֹד אִמָּא), and there the great supernal illumination of this dew comes to its completion (וְשָׁם מִסְתַּיֶּמֶת הַהֶאָרָה הַגְּדוֹלָה הָעֶלְיוֹנָה שֶׁל הַטַּל הַזֶּה). And in this Yesod are the Chesadim and the Gevurot (וּבִיסוֹד הַזֶּה יֵשׁ בּוֹ הַחֲסָדִים וְהַגְּבוּרוֹת), and within it is the Yesod of Abba (וּבְתוֹכוֹ יְסוֹד אַבָּא), and they are the lofty mountains called “the mountains of Zion” (וְהֵם הֶהָרִים הַגְּבוֹהִים הַנִּקְרָאִים הַרְרֵי צִיּוֹן), “for there Hashem commanded the blessing, life forevermore” (כִּי שָׁם צִוָּה יי׳ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3), the World to Come (הָעוֹלָם הַבָּא), which will afterward be revived from this dew (שֶׁיִּחְיֶה מִן הַטַּל הַזֶּה אַחַר כָּךְ), all the dead (אֶת כָּל הַמֵּתִים). And with this utterance our teacher and master, the Light of the Seven Days, the Holy Lamp, Rabbi Shimon bar Yochai, peace be upon him, departed (וּבַדִּבּוּר הַזֶּה נִסְתַּלֵּק מוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים בּוּצִינָא קַדִּישָׁא הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), as he says in the Idra Zuta (כְּאוֹמְרוֹ בְּאַדְרָא זוּטָא): “He did not suffice to say ‘forever’ before his words became still” (לָא הִסְפִּיק לְמֵימַר עַד הָעוֹלָם עַד דְּאִשְׁתַּכְּכוּ מִלּוֹי) (Zohar Ha’azinu 296b).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ); and every person must recite this verse, “Hashem reigns...” and so forth, twice while standing (וְצָרִיךְ כָּל אָדָם לוֹמַר הַפָּסוּק הַזֶּה י״י מָלַךְ וְגוֹמֵר ב׳ פְּעָמִים מְעוּמָּד), one corresponding to the Ruach [spirit] (אֶחָד כְּנֶגֶד הָרוּחַ), and one corresponding to the Neshamah [soul] (וְאֶחָד כְּנֶגֶד הַנְּשָׁמָה), for the body is built from four winds that blow within the bones (שֶׁהַגּוּף נִבְנֶה מֵאַרְבַּע רוּחוֹת הַנּוֹשְׁבוֹת בָּעֲצָמוֹת), when their graves are opened (כְּשֶׁנִּפְתָּחִים קִבְרֵיהֶם), corresponding to Nefesh, Ruach, Neshamah, Chayah (כְּנֶגֶד נ׳פֶשׁ ר׳וּחַ נ׳שָׁמָה ח׳יָּה), which are four winds (שֶׁהֵם ד׳ רוּחוֹת), but Yechidah [singular essence] cannot exist in this world (אֲבָל יְחִידָה אִי אֶפְשָׁר לִהְיוֹת בָּעוֹלָם הַזֶּה), except in Gan Eden (אֶלָּא בְּגַן עֵדֶן), as is known (כַּנּוֹדָע). And even Moshe Rabbeinu, peace be upon him, did not possess Yechidah [singular essence] (וְגַם מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם לֹא הָיְתָה לוֹ יְחִידָה), except at the time when he was in the supernal realm (אֶלָּא בִּזְמַן הֱיוֹתוֹ בַּמָּרוֹם), but afterward the stature of his Neshamah [soul] was diminished (אֲבָל אַחַר כָּךְ נִתְמַעֲטָה קוֹמַת נִשְׁמָתוֹ), like Adam HaRishon (כְּמוֹ אָדָם הָרִאשׁוֹן), and all the Partzufim were diminished (וְכָל הַפַּרְצוּפִין נִתְמַעֲטוּ), and we possess only the five parts of the soul, all this at most, and perhaps only this (וְאֵין לָנוּ אֶלָּא ה׳ חֶלְקֵי הַנֶּפֶשׁ כּוּלֵי הַאי, וְאוּלַי). And this is the secret of (וְזֶהוּ סוֹד): “We are unclean through the soul of Adam” (אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם) (Numbers 9:7), within whom all the Neshamot [souls] are dependent (שֶׁבּוֹ תְּלוּיִים כָּל הַנְּשָׁמוֹת), and they are refined through the iron furnace (וְנִצְרָפִים עַל יְדֵי כּוּר הַבַּרְזֶל), until Adam HaRishon is completed (עַד שֶׁנִּשְׁתַּלֵּם אָדָם הָרִאשׁוֹן), and then the redemption will come (וְאָז תִּהְיֶה הַגְּאֻלָּה). And his saying “soul” (וְאוֹמְרוֹ נֶפֶשׁ), alludes that there remained in him only the Nefesh [soul] (לִרְמוֹז שֶׁלֹּא נִשְׁתַּיֵּר בּוֹ אֶלָּא הַנֶּפֶשׁ), that is, its five parts (דְּהַיְינוּ ה׳ חֲלָקָיו), for each one of the Nefesh, Ruach, Neshamah, Chayah, Yechidah (כִּי כָּל אַחַת מֵהַנרנח״י), is comprised of all of them (כְּלוּלָה מִכֻּלָּם), and every Tzaddik completes one cubit within Adam HaRishon (וְכָל צַדִּיק מַשְׁלִים אַמָּה אַחַת בְּאָדָם הָרִאשׁוֹן).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ); at the time of the Resurrection of the Dead (בִּשְׁעַת תְּחִיַּת הַמֵּתִים), the Name Kuzu descends (יוֹרֵד שֵׁם כּוּז״ו), which is the Panim [front aspect] of the Name Havayah (שֶׁהוּא הַפָּנִים שֶׁל שֵׁם יהו״ה), and opens their graves (וּפוֹתֵחַ אֶת קִבְרֵיהֶם), and a second reason is why it is recited twice (וְטַעַם שֵׁנִי הוּא שֶׁאוֹמְרִים אוֹתוֹ ב׳ פְּעָמִים), to show that these three Havayot are from two dews (לְהַרְאוֹת כִּי ג׳ הֲוָיוֹת אֵלּוּ הֵם מִשְּׁנֵי טַלִּים), which are the dew of Arich and the dew of Ze’ir (שֶׁהֵם טַל שֶׁל אֲרִיךְ וְטַל שֶׁל זְעֵיר), and therefore as well one must recite twice “Hashem reigns...” (וְלָכֵן גַּם כֵּן צָרִיךְ לוֹמַר ב׳ פְּעָמִים יי׳ מָלַךְ...). And the Name Kuzu spelled in Milui Alephin [Aleph-expansion] (וְשֵׁם כּוּז״ו מָלֵא אַלְפִי״ן), is thus (כָּזֶה): Kaf, Vav, Zayin, Vav (כָּ״ף וָא״ו זי״ן וָא״ו), equals Taftafiyah (עוֹלֶה טַפְטַפִיָּ״ה), and it is one of the names of Sandalfon (וְהוּא אֶחָד מִשְּׁמוֹת שֶׁל סַנְדַּלְפוֹן), for six hundred thousand names belong to him when he ascends (כִּי שִׁשִּׁים רִבּוֹא שֵׁמוֹת יֵשׁ לוֹ כְּשֶׁמִּתְעַלֶּה), and Kuzu is the sword that is in his right hand (וְכוּז״ו הוּא הַחֶרֶב שֶׁבִּימִינוֹ), and through the Name Kuzu he opens their graves (וְעַל יְדֵי הַשֵּׁם כּוּז״ו פּוֹתֵחַ אֶת קִבְרֵיהֶם). And the secret of the four winds is this (וְסוֹד הָאַרְבַּע רוּחוֹת הוּא זֶה): know (דַּע), that Malkhut begins from Tiferet of Ze’ir (כִּי מַלְכוּת מַתְחֶלֶת מִתּ״ת שֶׁל זְעֵיר), and from Tiferet until the Yesod of Ze’ir is the measure of her stature (וּמִתִּפְאֶרֶת עַד יְסוֹד זְעֵיר הוּא שִׁעוּר קוֹמָתָהּ), and we have already said above that Ze’ir is called Ruach [spirit] (וּכְבָר אָמַרְנוּ לְעֵיל כִּי זְעֵיר נִקְרָא רוּחַ), and the reason is (וְהַטַּעַם הוּא), that just as the nature of the wind is warm and moist (כִּי כְּמוֹ שֶׁטֶּבַע הָרוּחַ הוּא חַם וְלַח), so too Ze’ir contains Din [judgment] and Rachamim [mercy] (כֵּן זְעֵיר יֵשׁ בּוֹ דִּין וְרַחֲמִים), and therefore each one of the Sefirot of Ze’ir is called Ruach [spirit] (וְעַל כֵּן כָּל אַחַת מִסְּפִירוֹת זְעֵיר נִקְרָא רוּחַ), and it gives illumination to Malkhut (וְהוּא נוֹתֵן הֶאָרָה לְמַלְכוּת), and through its power it builds the body and gives it life through the Nefesh of the flesh that is placed within it (וּבְכֹחוֹ הוּא בּוֹנֶה אֶת הַגּוּף וּמְחַיֶּה אוֹתוֹ בְּנֶפֶשׁ הַבָּשָׂר שֶׁנִּתֶּנֶת בּוֹ). And this is what the prophet Yechezkel, peace be upon him, said (וְזֶהוּ שֶׁאָמַר הַנָּבִיא יְחֶזְקֵאל עָלָיו הַשָּׁלוֹם): “Come, O Ruach [spirit], from the four winds” (מֵאַרְבַּע הָרוּחוֹת בֹּאִי הָרוּחַ) (Ezekiel 37:9).

And this is the secret of what is said in Pirkei Heikhalot (וְזֶהוּ סוֹד שֶׁאוֹמֵר בְּפִרְקֵי הֵיכָלוֹת): Rabbi Akiva said (אָמַר רַבִּי עֲקִיבָא), every single day (בְּכָל יוֹם וָיוֹם), one angel stands in the firmament (מַלְאָךְ אֶחָד עוֹמֵד בָּרָקִיעַ), and says (וְאוֹמֵר): “Hashem reigns, Hashem reigned, Hashem shall reign forever and ever” (י״י מָלַךְ י״י מָלָךְ י״י יִמְלֹךְ לְעוֹלָם וָעֶד), and all the great ones on high answer after him (וְכָל גְּדוֹלֵי מַעְלָה עוֹנִין אַחֲרָיו). And this angel is Eliyahu the Prophet (וְזֶה הַמַּלְאָךְ הוּא אֵלִיָּהוּ הַנָּבִיא), he is Sandalfon (הוּא סַנְדַּלְפוֹ״ן), who is appointed over the prayers (שֶׁהוּא מְמֻנֶּה עַל הַתְּפִלּוֹת), from which he binds crowns for his Master (שֶׁקּוֹשֵׁר מֵהֶם כְּתָרִים לְרַבּוֹ). And in the future he will stand to summon the bodies that arise in the World of Resurrection (וְהוּא עָתִיד לַעֲמוֹד לְהַזְמִין הַגּוּפִים הַקָּמִים בְּעוֹלָם הַתְּחִיָּה), through the three Havayah Names mentioned above (בְּג׳ שֵׁמוֹת הֲוָיָה הַנִּזְכָּרִים), which are the two dews that we mentioned (שֶׁהֵם ב׳ טַלִּים שֶׁאָמַרְנוּ), and they equal the numerical value of seventy-eight (וְהֵם עוֹלִים כְּמִנְיַן ע״ח), which is two times Tal [dew] (שֶׁהוּא ב׳ פְּעָמִים ט״ל), equal to the numerical value of Chasdo [His kindness] (כְּמִנְיַן חַסְדּוֹ), and equal to the numerical value of Mazla (וּכְמִנְיַן מַזָּלָא), and therefore he says “Hashem reigns...” (וְלָזֶה הוּא אוֹמֵר י״י מָלַךְ...), in order to arouse the Resurrection (כְּדֵי לְעוֹרֵר הַתְּחִיָּה), because through his arousal he teaches merit upon Yisrael (מִפְּנֵי שֶׁבְּהִתְעוֹרְרוּת שֶׁלּוֹ מְלַמֵּד זְכוּת עַל יִשְׂרָאֵל). As Rabbi Shimon bar Yochai, peace be upon him, says (כְּמוֹ שֶׁאוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם) (Zohar Shemot 8a), concerning the verse (עַל פָּסוּק): “If a bird’s nest happens to be before you” (כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ) (Deuteronomy 22:6), that when a person takes the young and sends away the mother (שֶׁכְּשֶׁאָדָם לוֹקֵחַ הַבָּנִים וּמְשַׁלֵּחַ הָאֵם), the mother cries out before the Holy One Blessed Be He (הָאֵם צוֹעֶקֶת לִפְנֵי קב״ה), and this Sandalfon, who is appointed over the birds (וְסַנְדַּלְפוֹן זֶה הַמְמֻנֶּה עַל הָעוֹפוֹת), arouses before His Throne of Glory mercy upon Yisrael (הוּא מְעוֹרֵר לִפְנֵי כִּסֵּא כְּבוֹדוֹ רַחֲמִים עַל יִשְׂרָאֵל). Saying (בְּאוֹמְרוֹ): behold this bird whose young have been taken (הִנֵּה הַצִּפּוֹר הַזֹּאת שֶׁלָּקְחוּ בָנֶיהָ), and she wanders from her nest (וְהִיא נוֹדֶדֶת מִן קִנָּהּ), and weeps over them (וּמְבַכָּה עֲלֵיהֶן), and Your children Yisrael are in exile (וּבָנֶיךָ יִשְׂרָאֵל שֶׁהֵם בַּגָּלוּת), and the Shekhinah weeps, כביכול (וְהַשְּׁכִינָה מְבַכָּה כִּבְיָכוֹל), as it is written (דִּכְתִיב): “Rachel weeps for her children” (רָחֵל מְבַכָּה עַל בָּנֶיהָ) (Jeremiah 31:14), and will You not arouse Your mercy upon them (וְאַתָּה לֹא תְעוֹרֵר רַחֲמֶיךָ עֲלֵיהֶם). At that moment the Holy One Blessed Be He strikes three hundred and ninety firmaments (בְּאוֹתָהּ שָׁעָה קב״ה בּוֹעֵט בִּשְׁלֹשׁ מֵאוֹת וְתִשְׁעִים רְקִיעִים) (Zohar Chadash, Ruth, Ma’amar Chatzot Laylah), and the entire world trembles (וּמִזְדַּעֲזֵעַ הָעוֹלָם כֻּלּוֹ), and the Leviathan wanders from its place (וְהַלִּוְיָתָן נוֹדֵד מִמְּקוֹמוֹ), and sheds two tears into the Great Sea (וּמוֹרִיד שְׁנֵי דְּמָעוֹת לַיָּם הַגָּדוֹל), and the Mashiach is aroused from his place (וּמִתְעוֹרֵר הַמָּשִׁיחַ מִמְּקוֹמוֹ) (Zohar Shemot 8a), and Sandalfon returns and says (וְחוֹזֵר וְאוֹמֵר סַנְדַּלְפוֹן): “Awaken, awaken, O Creator of Bereshit” (הֶתֵּר הֶתֵּר יוֹצֵר בְּרֵאשִׁית). And then two rays of Hod emerge from beneath the Throne of Glory (וְאָז יוֹצְאִים שְׁנֵי קַרְנֵי הַהוֹד מִתַּחַת כִּסֵּא הַכָּבוֹד), and say (וְאוֹמְרִים): happy are you who teach merit concerning My children (אַשְׁרֵיכֶם מְלַמְּדֵי זְכוּת עַל בָּנַי), and then the Holy One Blessed Be He swears that He will redeem them (וְאָז נִשְׁבַּע קב״ה שֶׁיִּגְאָלֵם), as it is written (דִּכְתִיב): “Hashem has sworn” (נִשְׁבַּע י־י׳) (Isaiah 62:8), that is Ze’ir Anpin (דְּהַיְינוּ זְעֵיר אַנְפִּין), “by His right hand” (בִּימִינוֹ), this is the Torah (זוֹ תוֹרָה), “and by the arm of His strength” (וּבִזְרוֹעַ עֻזּוֹ), these are Tefillin (אֵלּוּ תְּפִלִּין), “if I shall again give your grain as food to your enemies” (אִם אֶתֵּן אֶת דְּגָנֵךְ עוֹד מַאֲכָל לְאֹיְבַיִךְ) (Isaiah 62:8). And corresponding to Sandalfon (וּכְנֶגֶד סַנְדַּלְפוֹן), is spoken of Dumah the angel (נֶאֱמַר דּוּמָ״ה הַמַּלְאָךְ), into whose hand are entrusted all the souls and bodies that are buried (שֶׁמְּסוּרוֹת בְּיָדוֹ כָּל הַנְּפָשׁוֹת וְהַגּוּפוֹת הַנִּקְבָּרִים), and when the Holy One Blessed Be He revives the dead (וּכְשֶׁקב״ה יְחַיֶּה הַמֵּתִים), He requests them from his hand (מְבַקֵּשׁ אוֹתָם מִיָּדוֹ), and he gives them according to his register to the angel Sandalfon (וְהוּא נוֹתֵן אוֹתָם עַל פִּי פִּנְקָסוֹ לְהַמַּלְאָךְ סַנְדַּלְפוֹן), and he revives them with the dew mentioned above (וְהוּא מְחַיֶּה אוֹתָם בַּטַּל הַנִּזְכָּר). And then Metatron is aroused (וְאָז מִתְעוֹרֵר מֶטַּטְרוֹן), whose name is transformed into Yisrael (וּמֻסָּבִין שְׁמוֹ יִשְׂרָאֵל), for his name is like the Name of his Master (כִּי שְׁמוֹ כְּשֵׁם רַבּוֹ), Ze’ir Anpin who nests within him (זְעֵיר אַנְפִּין הַמְקַנֵּן בּוֹ), who is called “the youth Yisrael” (הַנִּקְרָא נַעַר יִשְׂרָאֵל), from his Tabur [navel] and upward (מִטַּבּוּרוֹ וּלְמַעְלָה). And he ascends to the level of Chayah (וְעוֹלֶה לְמַדְרֵגַת חַיָּה), and arouses the Mashiach to sound the Shofar (וּמְעוֹרֵר הַמָּשִׁיחַ לִתְקוֹעַ בַּשּׁוֹפָר), which is one of the rays of Hod mentioned above (שֶׁהוּא אֶחָד מִקַּרְנֵי הַהוֹד הַנִּזְכָּרִים), for the translation of Hod is Shufra [beauty] (כִּי תַּרְגּוּם שֶׁל הוֹד הוּא שׁוּפְרָא), and this is the secret of (וְזֶהוּ סוֹד): “Sound the great Shofar for our freedom” (תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵנוּ), for all the Dinim [judgments] will come at that time to His distant ones (שֶׁכָּל הַדִּינִין יָבֹאוּ בְּאוֹתוֹ הַזְּמַן לִרְחוֹקָיו יִתְבָּרַךְ). And with that Shofar he sounds (וּבְאוֹתוֹ הַשּׁוֹפָר הוּא תּוֹקֵעַ), and with that sounding those whom Sandalfon revived stand upon their feet (וּבְאוֹתָהּ הַתְּקִיעָה עוֹמְדִים עַל רַגְלֵיהֶם אוֹתָם שֶׁהֶחֱיָה סַנְדַּלְפוֹן), and after they stand upon their feet (וְאַחַר שֶׁהֵם עוֹמְדִים עַל רַגְלֵיהֶם), Metatron, whose name is transformed into Yisrael (אוֹמֵר מֶטַּטְרוֹן הַמּוּסָב שְׁמוֹ יִשְׂרָאֵל), “Bless Hashem, who is blessed” (בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ), and all the legions above and below (וְכָל גְּדוּדֵי מַעְלָה וּמַטָּה), and also the people (גַּם הָאֲנָשִׁים), answer after him (יַעֲנוּ אַחֲרָיו): “Blessed is Hashem, who is blessed, forever and ever” (בָּרוּךְ יְיָ הַמְבֹרָךְ לְעוֹלָם וָעֶד). And this Metatron as well, every day before sunrise (וְכֵן מֶטַּטְרוֹן זֶה בְּכָל יוֹם קֹדֶם הָנֵץ הַחַמָּה), stands in the midst of the firmament (עוֹמֵד בְּאֶמְצַע הָרָקִיעַ), in the secret of Chayah (בְּסוֹד חַיָּה), and engraved upon his forehead is Yisrael (וְחָקוּק עַל מִצְחוֹ יִשְׂרָאֵל), and he says in a loud voice (וְאוֹמֵר בְּקוֹל רָם): “Bless Hashem, who is blessed” (בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ), and all the legions above answer after him (וְכָל גְּדוּדֵי מַעְלָה עוֹנִים אַחֲרָיו): “Blessed is Hashem, who is blessed, forever and ever” (בָּרוּךְ יְיָ הַמְבֹרָךְ לְעוֹלָם וָעֶד). And this is what Rabbi Akiva said (וְהַיְינוּ דְּאָמַר רַבִּי עֲקִיבָא): “When he reaches ‘Bless’” (כְּשֶׁמַּגִּיעַ לְבָרְכוּ), “there is one Chayah whose name is Yisrael” (יֵשׁ חַיָּה אַחַת שֶׁשְּׁמָהּ יִשְׂרָאֵל), “and engraved upon her forehead is Yisrael” (וְחָקוּק עַל מִצְחָהּ יִשְׂרָאֵל), “and she stands in the midst of the firmament” (וְעוֹמֶדֶת בְּאֶמְצַע הָרָקִיעַ), “and says: ‘Bless Hashem, who is blessed’” (וְאוֹמֶרֶת בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ), “and all the legions above answer after her: ‘Blessed is Hashem, who is blessed, forever and ever’” (וְכָל גְּדוּדֵי מַעְלָה עוֹנִין אַחֲרֶיהָ בָּרוּךְ יְיָ הַמְבֹרָךְ לְעוֹלָם וָעֶד) (Pirkei Heikhalot 31d). Which is Metatron, the Sar HaPanim [Prince of the Presence] of the Shekhinah (שֶׁהוּא מֶטַּטְרוֹן שַׂר הַפָּנִים שֶׁל הַשְּׁכִינָה), and he is Chanoch (וְהוּא חֲנוֹךְ), whom the Holy One Blessed Be He removed from the earth to the supernal heavens of Yetzirah (שֶׁסִּלְּקוֹ קב״ה מִן הָאָרֶץ לִשְׁמֵי שָׁמַיִם הָעֶלְיוֹנִים שֶׁל יְצִירָה), as I shall explain with the assistance of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר אֲבָאֵר בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), in the World of Yetzirah (בְּעוֹלָם הַיְצִירָה), concerning the verse (בַּפָּסוּק): “Train the youth according to his way; even when he grows old he will not depart from it” (חֲנֹךְ לַנַּעַר עַל פִּי דַרְכּוֹ גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה) (Proverbs 22:6). And he is the one whose flesh was transformed into torches of fire (וְהוּא אֲשֶׁר נֶהְפַּךְ בְּשָׂרוֹ לְלַפִּידֵי אֵשׁ), and he is the Chokhmah of Yetzirah (וְהוּא חָכְמָה דִּיצִירָה), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ). And from this dew the dead will live in the Future to Come (וּמִזֶּה הַטַּל יִחְיוּ הַמֵּתִים לֶעָתִיד לָבוֹא), and there are also additional drops of surplus lights beyond the measure of life of Keter in the World of Tohu (וְיֵשׁ גַּם כֵּן טִפִּין אוֹרוֹת עוֹדְפִין עַל כְּדֵי חַיָּיו שֶׁל כֶּתֶר בְּעוֹלָם הַתֹּהוּ), namely the Novlot HaKeter [Fallen Emanations of Keter] (דְּהַיְינוּ נוֹבְלוֹת הַכֶּתֶר), which will become Mayin Nukvin [Female Waters] of the Resurrection of the Dead (שֶׁיִּהְיוּ מַיִן נוּקְבִין שֶׁל תְּחִיַּת הַמֵּתִים). And this is what is said in Pirkei Heikhalot (וְזֶהוּ שֶׁאָמַר בְּפִרְקֵי הֵיכָלוֹת), that above there are storehouses of the Resurrection of the Dead (שֶׁיֵּשׁ לְמַעְלָה אוֹצָרוֹת שֶׁל תְּחִיַּת הַמֵּתִים) (Pirkei Heikhalot), and from this dew they grind M"N for the righteous (וּמֵהַטַּל הַזֶּה שׁוֹחֲקִין מ״ן לַצַּדִּיקִים) (Chagigah 12b), which is M"N of MNTZPKH (שֶׁהוּא מ״ן שֶׁל מנצפ״ך), in the Shechakim [Skies] (בִּשְׁחָקִים), which are in the Heikhal Ahavah [Palace of Love] (שֶׁהֵם בְּהֵיכַל אַהֲבָה). And among them are those beloved ones (וְיֵשׁ בָּהֶם אִינוּן רְחִימִין), who gave over their lives for the sanctification of the Name (שֶׁמָּסְרוּ נַפְשָׁם עַל קְדֻשַּׁת הַשֵּׁם), who fulfilled the verse (שֶׁקִּיְּמוּ פָּסוּק): “And you shall love Hashem your God with all your heart and with all your soul” (וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ) (Deuteronomy 6:5), “even if He takes your soul” (אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ) (Berakhot 54a). And now they are unable to grind down the Din [judgment] properly (וְעַכְשָׁיו אֵינָם יְכוֹלִים לִשְׁחוֹק אֶת הַדִּין כָּרָאוּי), to destroy the nations of the world completely (לְכַלּוֹת אֶת אֻמּוֹת הָעוֹלָם), and their grinding is only temporary (וּשְׁחִיקָתָם אֵינָהּ אֶלָּא לְפִי שָׁעָה), so that there may be continued existence for the world (כְּדֵי שֶׁיִּהְיֶה קִיּוּם לָעוֹלָם), because of the attribute of Din [judgment] (מִפְּנֵי מִדַּת הַדִּין). But at the time of the Redemption all the blemishes will be rectified through them (אֲבָל בִּזְמַן הַגְּאֻלָּה יְתֻקְּנוּ עַל יָדָם הַפְּגָמִים כֻּלָּם), and they will strengthen the attribute of Rachamim [mercy] over the attribute of Din [judgment] (וְיַגְבִּירוּ מִדַּת הָרַחֲמִים עַל מִדַּת הַדִּין), and concerning that time it is said (וְעַל אוֹתוֹ הַזְּמַן נֶאֱמַר): “And with great mercies I shall gather you” (וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7). And the Rachamim [mercies] of the Reisha Chivra [White Head] are called Great Mercies (וְרַחֲמֵי רֵישָׁא חִוָּרָא נִקְרָאִים רַחֲמִים גְּדוֹלִים), and the Rachamim [mercies] of Ze’ir Anpin are called simply mercies (וְרַחֲמֵי זְעֵיר אַנְפִּין נִקְרָאִים רַחֲמִים סְתָם). And the Name Elohim spelled in Milui Yodin [Yod-expansion] equals Berachamim [with mercies] (וְשֵׁם אֱלֹהִים בְּמִלּוּי יוּדִי״ן עוֹלֶה בְּרַחֲמִים), as follows (כָּזֶה): Aleph, Lamed, Heh, Yod, Mem (אָלֶ״ף לָמֶ״ד הֵ״י יוֹ״ד מֵ״ם), and its numerical value is MTZPTZ (וּבְגִימַטְרִיָּא מַצְפַּ״ץ), and through those beloved ones (וְעַל יְדֵי אִינוּן רְחִימִין), this Name Elohim will be rectified (יְתֻקַּן שֵׁם אֱלֹהִים זֶה), and it will become Great Mercies (וְיִהְיֶה רַחֲמִים גְּדוֹלִים), more than it was before the departure (מִמַּה שֶׁהָיָה קֹדֶם הַסִּלּוּק). The Name Eleh [These] departed from Mi [Who] (הַשֵּׁם אֵלֶּה מִן מִי), Imma departed from her children (אִמָּא מֵעַל בָּנִין אִסְתַּלְּקָא), this Name fell (שְׁמָא דָּא נָפַל), and it will not be rectified except in the Future to Come (וְלֹא יִתְתַּקַּן אֶלָּא לֶעָתִיד לָבוֹא). And also to Moshe Rabbeinu, peace be upon him, at the time of the Redemption from Egypt (וְגַם לְמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם בְּעֵת גְּאֻלַּת מִצְרַיִם), He showed him this Name in order to rectify it (הֶרְאָה לוֹ הַשֵּׁם הַזֶּה לְתַקְּנוֹ), as it is said (שֶׁנֶּאֱמַר): “And an angel of Hashem appeared to him in a flame of fire” (וַיֵּרָא אֵלָיו מַלְאַךְ יְיָ בְּלַבַּת אֵשׁ) (Exodus 3:2), which is Elohim in Milui Yodin [Yod-expansion] (שֶׁהוּא אֱלֹהִי״ם בְּיוּדִי״ן), which equals Esh [fire] with the Kolel [inclusive count] (הָעוֹלֶה אֵשׁ עִם הַכּוֹלֵל). And likewise He showed it to him from within the Sneh [thornbush] (וְכֵן רָאָה אוֹתוֹ מִתּוֹךְ הַסְּנֶה), which has the numerical value of one hundred and twenty permutations of Elohim (שֶׁהוּא גִימַטְרִיָּא ק״ךְ צֵירוּפֵי אֱלֹהִי״ם), and through this there would have been an Eternal Redemption (וּבָזֶה הָיְתָה גְּאֻלַּת עוֹלָם), had the sins not caused otherwise (אִם לֹא גָרְמוּ הַחֲטָאִים), and over this Moshe Rabbeinu, peace be upon him, grieved greatly (וְעַל זֶה הָיָה מִצְטַעֵר הַרְבֵּה מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), because it did not succeed in his hand as it had arisen in his thought (שֶׁלֹּא עָלְתָה בְּיָדוֹ כְּמוֹ שֶׁעָלְתָה בְּמַחֲשַׁבְתּוֹ). And also our teacher and master, the Light of the Seven Days, the Ari, of blessed and holy memory (וְגַם מוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים הָאֲרִ״י זלה״ה), would greatly afflict himself (הָיָה מְצַעֵר עַצְמוֹ מְאֹד), that he was leaving the disciples without the completion of their Tikkun (שֶׁהָיָה מַנִּיחַ אֶת הַתַּלְמִידִים בְּלִי שְׁלֵמוּת תִּקּוּנָם), so that they might illuminate the entire world through their prophecy (כְּדֵי שֶׁיָּאִירוּ אֶת כָּל הָעוֹלָם כֻּלּוֹ בִּנְבוּאָתָם). And it was in his mind to bring the Redemption in his days (וְהָיָה בְּדַעְתּוֹ לְהָבִיא הַגְּאֻלָּה בְּיָמָיו), at the time concerning which it is said in Daniel (לַזְּמַן שֶׁנֶּאֱמַר בְּדָנִיֵּאל): “One thousand three hundred and thirty-five” (אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וַחֲמִשָּׁה) (Daniel 12:12), and certainly it was his intention to redeem Yisrael (וּבְוַדַּאי הָיָה בְּדַעְתּוֹ לִגְאֹל אֶת יִשְׂרָאֵל). And for this reason the Holy One Blessed Be He created him, to bring merit to Yisrael (וְלָזֶה בְּרָאוֹ קב״ה לְזַכּוֹת אֶת יִשְׂרָאֵל), and from his own perspective he did not need to be created (וּמִצַּד עַצְמוֹ לֹא הָיָה צָרִיךְ לְהִבָּרֵא), and concerning this he said (וְעַל זֶה אָמַר): “If I had remained alive five years in the Land of Yisrael” (אִלְמָלֵא הָיִיתִי קַיָּם ה׳ שָׁנִים בְּאֶרֶץ יִשְׂרָאֵל), “I would have returned the entire world to complete repentance” (הָיִיתִי מַחֲזִיר אֶת כָּל הָעוֹלָם בִּתְשׁוּבָה שְׁלֵמָה), “and I would have brought the Redemption” (וְהָיִיתִי מֵבִיא אֶת הַגְּאֻלָּה). And in the year three hundred and thirty-two of the sixth millennium (וּבִשְׁנַת של״ב מֵאֶלֶף הַשִּׁשִּׁי), “the breath of our nostrils, the Mashiach of Hashem, was captured in their pits, of whom we said: under his shadow we shall live among the nations” (רוּחַ אַפֵּינוּ מְשִׁיחַ יְיָ נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20), and he departed to the academy above (וְנִסְתַּלֵּק בִּישִׁיבָה שֶׁל מַעְלָה), and only two years was he in the Land of Yisrael before his death (וְרַק ב׳ שָׁנִים הָיָה בְּאֶרֶץ יִשְׂרָאֵל קֹדֶם מוֹתוֹ), during which he taught Torah to his disciples, as is known (שֶׁלִּמֵּד עִם תַּלְמִידָיו תּוֹרָה כַּנּוֹדָע).

It follows that these five years of which he said that he would redeem Yisrael (נִמְצָא שֶׁאֵלּוּ הַחֲמֵשָׁה שָׁנִים שֶׁאָמַר לִגְאֹל אֶת יִשְׂרָאֵל), would have reached the time of the year one thousand three hundred and thirty-five (הָיוּ כֵּלִים לִזְמַן אֶלֶף של״ה), and your sign is the kingdom of the House of David that comes from Yehudah (וְסִימָנֶיךָ מַלְכוּת בֵּית דָּוִד הַבָּא מִיהוּדָה), as it is said (שֶׁנֶּאֱמַר): “Remain a widow in your father’s house until Shelah my son grows up” (שְׁבִי אַלְמָנָה בֵּית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי) (Genesis 38:11), and this is the year one thousand three hundred and thirty-five (וְהוּא אֶלֶף של״ה). And we have no one who can give us the Name M”H and Tikkun for our Neshamah (וְאֵין לָנוּ מִי שֶׁיִּתֵּן לָנוּ שֵׁם מ״ה וְתִיקּוּן לְנִשְׁמָתֵינוּ), and we have no one who can further renew for us the mysteries of the Torah (וְאֵין לָנוּ מִי שֶׁיְחַדֵּשׁ לָנוּ עוֹד רָזֵי הַתּוֹרָה), until a spirit from on high shall be poured upon us to comfort us (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם לְנַחֲמֵנוּ) (Isaiah 32:15), and the Holy One Blessed Be He shall create him a second time (וְיִבְרָא אוֹתוֹ קב״ה פַּעַם שֵׁנִית), to complete our Tikkunim, that which he began to rectify (לִגְמוֹר תִּיקּוּנֵינוּ מַה שֶׁהִתְחִיל לְתַקֵּן). And in any event it will not be delayed beyond the year four hundred and eight of the sixth millennium [1648] (וְעַל כָּל פָּנִים לֹא יְאַחֵר יוֹתֵר מִשְּׁנַת ת״ח לָאֶלֶף הַשִּׁשִּׁי), [the year in which the book was printed] ([שָׁנָה בָּהּ הוּדְפַּס הַסֵּפֶר]), and concerning this end it is said (וְעַל זֶה הַקֵּץ נֶאֱמַר): “And I shall act for the sake of My Name, that it not be profaned before the eyes of the nations” (וְאֶעֱשֶׂה לְמַעַן שְׁמִי לְבִלְתִּי הֵחָל לְעֵינֵי הַגּוֹיִם) (Ezekiel 20:9). And especially today (וּמַה גַּם הַיּוֹם), that before the first visitation has arrived, the second hastens to come (עַד שֶׁהָרִאשׁוֹנָה פְּקוּדָה, שְׁנִיָּה מְמַהֶרֶת לָבוֹא). And because of our many sins (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), there is none who seeks and none who intercedes (אֵין דּוֹרֵשׁ וְאֵין מַפְגִּיעַ), to perform Teshuvah [repentance] with a complete heart (לַעֲשׂוֹת תְּשׁוּבָה בְּלֵב שָׁלֵם), according to all the Tikkunim of the Ari, of blessed and holy memory (כְּכָל תִּקּוּנֵי הָאֲרִ״י זלה״ה), concerning the Chevlei Mashiach [Birth Pangs of the Messiah] (עַל חֶבְלֵי מָשִׁיחַ), so that one may be saved from them (שֶׁיִּהְיֶה נִצּוֹל מִמֶּנּוּ), and in order that He may lighten from upon us somewhat (וּכְדֵי שֶׁיָּקֵל מֵעָלֵינוּ מְעַט), the yoke of the exile (עֹל הַגָּלוּת). For all the afflictions that come today upon “the haters of Yisrael” (כִּי כָּל הַצָּרוֹת הַבָּאוֹת הַיּוֹם עַל שׂוֹנְאֵי יִשְׂרָאֵל), are in order to bring Yisrael back in complete Teshuvah [repentance] (הוּא כְּדֵי לְהַחֲזִיר אֶת יִשְׂרָאֵל בִּתְשׁוּבָה שְׁלֵמָה), for the Holy One Blessed Be He has sworn (שֶׁכֵּן נִשְׁבַּע קב״ה), that He will not redeem us until we return in Teshuvah [repentance] (שֶׁלֹּא יִגְאָל אוֹתָנוּ עַד שֶׁנַּחֲזוֹר בִּתְשׁוּבָה), and “if she opens in repentance like the eye of a needle” (וְאִי אִיהִי אַפְתַּח בִּתְיוּבְתָּא כִּמְלָא עֵינָא דְּמַחְטָא), “I shall open for her great gates” (אֲנָא אֶפְתַּח לָהּ תַּרְעִין רַבְרְבִין), they are the Fifty Gates of Freedom (הֵם חַמְשִׁין תַּרְעִין דְּחֵירוּתָא) (Zohar Vayikra 95a). Therefore every Ba'al Nefesh [Master of his Soul] should return in complete repentance (לָכֵן כָּל בַּעַל נֶפֶשׁ יָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה), and perform all the repentance explained in the rectifications of repentance of the Ari, of blessed and holy memory (וְיַעֲשֶׂה כָּל הַתְּשׁוּבָה הַמְבֹאֶרֶת בְּתִקּוּנֵי הַתְּשׁוּבָה שֶׁל הָאֲרִ״י זלה״ה), and then he shall study the Torah in holiness and purity (וְאָז יִלְמַד הַתּוֹרָה בִּקְדֻשָּׁה וְטָהֳרָה), with immersion and Tefillin throughout the day (בִּטְבִילָה וּתְפִלִּין כָּל הַיּוֹם), and certainly he will be saved from the birth pangs of the Messiah (וּבְוַדַּאי יִהְיֶה נִצּוֹל מֵחֶבְלֵי מָשִׁיחַ). And if he is a son of the Patriarchs and a son of Torah (וְאִם יְהִי בַּר אַבָּהָן וּבַר אוֹרַיְין), and he possesses a small measure of opening of the eyes (וִיהִי לוֹ מְעַט גִּלּוּי עֵינַיִם), he will see almost all holiness with his eyes (יִרְאֶה כִּמְעַט כָּל הַקְּדֻשָּׁה בְּעֵינָיו), and he will polish his intellect with the likeness of prophecy (וִיצַחְצַח שִׂכְלוֹ מִדִּמְיוֹן הַנְּבוּאָה), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “But your iniquities have separated between you and your God” (כִּי אִם עֲוֹנוֹתֵיכֶם מַבְדִּלִים בֵּינְכֶם וּבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). And when through repentance the separating screens are removed (וּכְשֶׁמְּסִירִים בִּתְשׁוּבָה הַמְּסָכִים הַמַּבְדִּילִים), then the eye of sight of the soul will be opened (אָז יִפָּתַח עֵין הָרְאוּת שֶׁל הַנְּשָׁמָה), and he will possess the eyes of the soul and not the eyes of flesh (וְיִהְיוּ לוֹ עֵינֵי הַנְּשָׁמָה וְלֹא יִהְיֶה לוֹ עֵינֵי בָשָׂר), and his dreams will shine with the likeness of actual prophecy (וְיָאִירוּ חֲלוֹמוֹתָיו כְּדִמְיוֹן הַנְּבוּאָה מַמָּשׁ), in which there is no impurity (אֲשֶׁר אֵין בָּהּ פְּסֹלֶת). For he will ascend at night to the academies of Gan Eden (כִּי הוּא יַעֲלֶה בַּלַּיְלָה לִישִׁיבוֹת שֶׁל הַגַּן עֵדֶן), through Metatron, the Prince of the Presence, who leads him above if he is worthy of it (עַל יְדֵי מֶטַּטְרוֹן שַׂר הַפָּנִים הַמּוֹלִיכוֹ לְמַעְלָה אִם רָאוּי לְכָךְ), and the soul says (וְהַנְּשָׁמָה אוֹמֶרֶת): “Draw me after You, let us run; the King has brought me into His chambers; we will rejoice and be glad in You” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ) (Song of Songs 1:4), in His delights (בְּשַׁעֲשׁוּעִין דִּילֵיהּ), with which the Holy One Blessed Be He delights Himself with the righteous in Gan Eden (שֶׁקב״ה מִשְׁתַּעֲשֵׁעַ עִם הַצַּדִּיקִים בְּגַן עֵדֶן). And there are combinations and commandments specially suited for this ascent (וְיֵשׁ צֵרוּפִים וּמִצְווֹת מְסֻגָּלוֹת לְזֹאת הָעֲלִיָּה), to become Female Waters for the Shekhinah (לִהְיוֹת מַיִן נוּקְבִין לַשְּׁכִינָה), to renew the ancient souls (לְחַדֵּשׁ נִשְׁמַת הַיְשָׁנוֹת), and then he will be beloved Above and cherished below (וְאָז יִהְיֶה אָהוּב לְמַעְלָה וְנֶחְמָד לְמַטָּה), and he will be written in the book of the enlightened ones who understand (וְיִהְיֶה נִכְתָּב בְּסֵפֶר הַמַּשְׂכִּילִים אֲשֶׁר יָבִינוּ), and he will be among all those written for life in the Book (וְיִהְיֶה בַּחֲבֶרַת כָּל הַכָּתוּב לַחַיִּים בַּסֵּפֶר). And concerning him it is said (וְעָלָיו נֶאֱמַר): “And it shall come to pass that he who remains in Zion and he who is left in Jerusalem shall be called holy” (וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֶר לוֹ) (Isaiah 4:3), and it is said (וְנֶאֱמַר): “And on Mount Zion there shall be deliverance, and it shall be holy” (וּבְהַר צִיּוֹן תִּהְיֶה פְלֵיטָה וְהָיָה קֹדֶשׁ) (Obadiah 1:17). And all of this will be in the year four hundred and eight of the sixth millennium [1648] (וְכָל זֶה יִהְיֶה בִּשְׁנַת ת״ח לָאֶלֶף הַשִּׁשִּׁי), and that generation is called the Children of Chet [408] (וְאוֹתוֹ הַדּוֹר נִקְרָאִים בְּנֵי חֵת), because the Holy One Blessed Be He will redeem them in the year one thousand four hundred and eight (לְפִי שֶׁיִּגְאַל אוֹתָם קב״ה לָאֶלֶף ת״ח), and Mashiach will come (וְיָבֹא מָשִׁיחַ), and restore the crown to its former glory (וְיַחֲזִיר הָעֲטָרָה לְיוֹשְׁנָהּ), and take the kingdom from the Children of Yishmael (וְיִקַּח הַמְּלוּכָה מִבְּנֵי יִשְׁמָעֵאל), who drive us away from our kingdom (הַדּוֹחִים אוֹתָנוּ מִמַּלְכוּתֵנוּ). As mentioned in the Zohar (כַּנִּזְכָּר בַּזֹּהַר) (Zohar Shemot 32a), Parashat Emor (פָּרָשַׁת אֱמוֹר), concerning the verse (עַל פָּסוּק): “Six days shall work be done” (שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה) (Exodus 35:2), in the secret of the six thousand years during which the world exists (בְּסוֹד שִׁית אַלְפֵי שְׁנֵי הֲוֵי עָלְמָא), and the day of the Holy One Blessed Be He is one thousand years (וְיוֹמוֹ שֶׁל קב״ה אֶלֶף שָׁנָה) (Psalms 90:4), and the sixth day is the eve of Shabbat (וְיוֹם הַשִּׁשִּׁי הוּא עֶרֶב שַׁבָּת), and from midday onward the holiness of Shabbat begins to sparkle forth (וּמֵחֲצִי הַיּוֹם וָאֵילָךְ מִתְנוֹצְצוֹת קְדֻשַּׁת שַׁבָּת), as mentioned in the Zohar, Parashat Toldot (כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת תּוֹלְדוֹת) (Zohar Bereshit 148a). And if so (וְאִם כֵּן), it is fitting to add from the profane to the holy (הוּא מִן הָרָאוּי לְהוֹסִיף מֵחוֹל אֶל הַקֹּדֶשׁ), so that the Redemption should come before midday (שֶׁתִּהְיֶה הַגְּאֻלָּה קֹדֶם חֲצוֹת), that is, before the middle of the sixth millennium (דְּהַיְינוּ קֹדֶם חֲצִי הָאֶלֶף הַשִּׁשִּׁי), for the measure of goodness is greater than the measure of punishment (כִּי מִדָּה טוֹבָה מְרֻבָּה מִמִּדַּת פֻּרְעָנוּת) (Sotah 11a), and the ingathering of the exiles must necessarily occur before Minchah [the afternoon prayer] (וְקִבּוּץ גָּלֻיּוֹת מֻכְרָח לִהְיוֹת קֹדֶם הַמִּנְחָה), so that all may merit the rest of Shabbat (כְּדֵי שֶׁיִּזְכּוּ כֻּלָּם אֶל מְנוּחַת הַשַּׁבָּת), which begins to shine forth from midday onward (הַמִּתְנוֹצֶצֶת מֵהַחֲצוֹת וָאֵילָךְ). And the coming of Mashiach must be before the Ingathering of the Exiles (וּבִיאַת מָשִׁיחַ צָרִיךְ לִהְיוֹת קֹדֶם קִבּוּץ גָּלֻיּוֹת), and the building of the Beit HaMikdash [Holy Temple] and the building of Yerushalayim, the Holy City (וּבִנְיַן בֵּית הַמִּקְדָּשׁ וּבִנְיַן יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ), which the Holy One Blessed Be He will bring down from the highest heavens (שֶׁיּוֹרִידֵם קב״ה מִשְּׁמֵי מָרוֹם), is before the Ingathering of the Exiles (הוּא קֹדֶם לְקִבּוּץ גָּלֻיּוֹת), and the Ingathering of the Exiles is before the Resurrection of the Dead (וְקִבּוּץ גָּלֻיּוֹת הוּא קֹדֶם לִתְחִיַּת הַמֵּתִים), and the Resurrection of the Dead is the last of them all (וּתְחִיַּת הַמֵּתִים הוּא הָאַחֲרוֹן שֶׁבְּכֻלָּם), as it is written (דִּכְתִיב): “Hashem builds Yerushalayim; He gathers the dispersed of Yisrael. He heals the broken-hearted and binds up their wounds” (בּוֹנֵה יְרוּשָׁלַיִם יְיָ נִדְחֵי יִשְׂרָאֵל יְכַנֵּס. הָרוֹפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְּבוֹתָם) (Psalms 147:2–3). He builds Yerushalayim first (בּוֹנֵה יְרוּשָׁלַיִם תְּחִלָּה), and afterward He gathers the dispersed of Yisrael (וְאַחֲרָיו נִדְחֵי יִשְׂרָאֵל יְכַנֵּס), and the Resurrection of the Dead, which is the secret of “He heals the broken-hearted and renews their sorrows” (וּתְחִיַּת הַמֵּתִים שֶׁהוּא סוֹד הָרוֹפֵא לִשְׁבוּרֵי לֵב וּמְחַדֵּשׁ לְעַצְּבוֹתָם), is the last of them all (הוּא אַחֲרוֹן שֶׁבְּכֻלָּם). And from the time of the Ingathering of the Exiles until the Resurrection of the Dead there will be forty years (וּמִזְּמַן קִבּוּץ גָּלֻיּוֹת עַד תְּחִיַּת הַמֵּתִים יִהְיֶה מ׳ שָׁנָה), and all the troubles and all the wars will be aroused against the haters of Yisrael (וְכָל הַצָּרוֹת וְכָל הַמִּלְחָמוֹת יִתְעוֹרְרוּ עַל שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל), and fortunate is the one who escapes them (וְאַשְׁרֵי הַנִּמְלָט מֵהֶם), as it is written (דִּכְתִיב): “At that time your people shall be delivered, everyone who shall be found written in the book” (בָּעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל הַנִּמְצָא כָּתוּב בַּסֵּפֶר) (Daniel 12:1), and those days will be days of which you will say, “I have no pleasure in them” (וְאוֹתָם הַיָּמִים יִהְיוּ יָמִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ) (Ecclesiastes 12:1). And this will be forty years (וְזֶה יִהְיֶה אַרְבָּעִים שָׁנָה), and these years are called the Birth Pangs of the Messiah (וְאֵלּוּ הַשָּׁנִים נִקְרְאוּ חֶבְלֵי מָשִׁיחַ), and each one precedes the next by forty years (וְכָל אֶחָד קֹדֶם לַחֲבֵרוֹ מ׳ שָׁנָה), therefore the Redemption will be before midday on the eve of Shabbat (לָכֵן תִּהְיֶה הַגְּאֻלָּה קֹדֶם חֲצוֹת בְּעֶרֶב שַׁבָּת), that is, the sixth millennium (דְּהַיְינוּ אֶלֶף הַשִּׁשִּׁי), therefore the Redemption will be in the year four hundred and eight of the sixth millennium [5408/1648] (לָכֵן יִהְיֶה הַגְּאֻלָּה בִּשְׁנַת ת״ח לָאֶלֶף הַשִּׁשִּׁי). And this is the secret of “in this year of Jubilee” (וְזֶהוּ סוֹד בִּשְׁנַת הַיּוֹבֵל הַזֹּאת), that is, five thousand and ZOT [this/408] (דְּהַיְינוּ ה׳ אֲלָפִים זֹאת), which is four hundred and eight of the sixth millennium (שֶׁהוּא ת״ח לָאֶלֶף הַשִּׁשִּׁי), “and each man shall return to his possession, and each man shall return to his family” (וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשֻׁבוּ) (Leviticus 25:10). And also King David, peace be upon him, said (וְגַם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר): “This is My resting place forever; here shall I dwell, for I have desired it” (זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב כִּי אִוִּתִיהָ) (Psalms 132:14). The explanation is (פֵּרוּשׁ), that all his desire and longing was (כָּל תַּאֲוָתוֹ וְחֶשְׁקָתוֹ הָיָה), as he revealed in his prayer (שֶׁהֶרְאָה בִּתְפִלָּתוֹ), to become Mashiach (כְּדֵי לַעֲשׂוֹת מָשִׁיחַ), and not to return again in reincarnation in the secret of Adam (וְלֹא לְהִתְגַּלְגֵּל פַּעַם אַחֶרֶת בְּסוֹד אָדָ״ם), had he not sinned with Bat Sheva (אִלְמָלֵא לֹא חָטָא בְּבַת שֶׁבַע). And this is what our Sages of Blessed Memory said concerning the verse (וְזֶהוּ אָמְרָם ז״ל בַּפָּסוּק): “And he measured two cords to put to death, and one full cord to keep alive” (וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית וּמְלֹא הַחֶבֶל לְהַחֲיוֹת) (II Samuel 8:2). King David, peace be upon him, desired to put the third one to death as well (רָצָה דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם לְהָמִית גַּם אֶת הַשְּׁלִישִׁי), the Holy One Blessed Be He said to him (אָמַר לוֹ קב״ה): leave them and set them aside for the days of the Mashiach (תַּשְׁאִירֵם וְתַנִּיחֵם לִימוֹת הַמָּשִׁיחַ). And He thereby told him (וְאָמַר לוֹ בָּזֶה), that his intention did not succeed in becoming Mashiach (שֶׁלֹּא עָלְתָה לוֹ כַּוָּנָתוֹ בְּיָדוֹ לִהְיוֹת מָשִׁיחַ), rather David would die (אֶלָּא יָמוּת דָּוִד), and the Holy One Blessed Be He would create him a third time (וְיִבְרָאֶנּוּ קב״ה פַּעַם שְׁלִישִׁית), in the secret of Adam (בְּסוֹד אָדָ״ם), which is the notarikon of Adam, David, Mashiach (שֶׁהוּא נוֹטָרִיקוֹן א׳דָם ד׳וִד מ׳שִׁיחַ). And this is literally Mashiach ben David (וְזֶהוּ מַמָּשׁ מָשִׁיחַ בֶּן דָּוִד), and this is what our Sages of Blessed Memory said in Tractate Sanhedrin, chapter Chelek (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל בְּמַסֶּכֶת סַנְהֶדְרִין פֶּרֶק חֵלֶק): “If he is from among the living, his name is David; if he is from among the dead, his name is David” (אִי מִן חַיֵּי הוּא דָּוִד שְׁמֵיהּ, אִי מִן מֵיתַיָּא הוּא דָּוִד שְׁמֵיהּ) (Sanhedrin 98b), to fulfill what the prophet Yechezkel said in the Name of Hashem (לְקַיֵּם מַה שֶׁאָמַר הַנָּבִיא יְחֶזְקֵאל בְּשֵׁם ה׳): “And My servant David shall be their prince forever” (וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם) (Ezekiel 37:25). And it is said (וְנֶאֱמַר): “And one shepherd shall shepherd them” (וְרֹעֶה אֶחָד יִרְעֶה אֶתְהֶן) (Ezekiel 34:23), and “One king shall be king over them all” (וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם) (Ezekiel 37:22). And concerning this the liturgical poet established in the order of the Hosha’anot of Hosha’ana Rabbah (וְעַל זֶה תִּקֵּן הַפַּיְטָן בְּסֵדֶר הַהוֹשַׁעֲנוֹת דְּהוֹשַׁעְנָא רַבָּה), “Tzemach is a man, Tzemach is his name” (צֶמַח אִישׁ צֶמַח שְׁמוֹ), “he is David himself” (הוּא דָּוִד בְּעַצְמוֹ). And this is measure for measure (וְזֶהוּ מִדָּה כְּנֶגֶד מִדָּה), Adam HaRishon brought death into the world and all the blemishes (אָדָם הָרִאשׁוֹן הֵבִיא מִיתָה לָעוֹלָם וְכָל הַפְּגָמִים), because the evil portion prevailed over the good portion (שֶׁגָּבְרָה חֵלֶק רַע עַל חֵלֶק הַטּוֹב), and then the nations prevailed (וְאָז גָּבְרוּ הָאֻמּוֹת), which are from the Side of Evil (שֶׁהֵם מִסִּטְרָא דְרַע), over Yisrael, who are the good portion (עַל יִשְׂרָאֵל שֶׁהֵם חֵלֶק הַטּוֹב). And Mashiach, who is literally his Neshamah [soul] (וּמָשִׁיחַ שֶׁהוּא נִשְׁמָתוֹ מַמָּשׁ), will rectify all the blemishes (יְתַקֵּן כָּל הַפְּגָמִים), and through him the good portion, which is Yisrael (וְעַל יָדוֹ יִגְבַּר חֵלֶק הַטּוֹב שֶׁהֵם יִשְׂרָאֵל), will prevail over the evil portion of the Tree of Knowledge of Good and Evil (עַל חֵלֶק הָרַע שֶׁל עֵץ הַדַּעַת טוֹב וָרָע), which are the nations (שֶׁהֵם הָאֻמּוֹת), and he will subdue them (וְיַכְנִיעֵם), and he will command over them the destroyers and the camps of destruction (וִיצַוֶּה עֲלֵיהֶם הַמְחַבְּלִים וְכִתּוֹת הַמַּשְׁחִית), if one of them rebels against him (אִם אֶחָד מֵהֶם יִמְרֹד בּוֹ), just as King Shlomo, peace be upon him, did (כַּאֲשֶׁר עָשָׂה שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), as it is said (שֶׁנֶּאֱמַר): “And Shlomo sat upon the Throne of Hashem as king” (וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה׳ לְמֶלֶךְ) (I Chronicles 29:23), and our Sages of Blessed Memory said (וְאָמְרוּ חֲזַ״ל) that he ruled over those below and those above (שֶׁמָּלַךְ עַל הַתַּחְתּוֹנִים וְעַל הָעֶלְיוֹנִים) (Sanhedrin 20b), even over the demons, the spirits, and the birds (אֲפִלּוּ עַל הַשֵּׁדִים וְהָרוּחוֹת וְהָעוֹפוֹת). And the matter of Ashmedai, king of the demons, proves it (וְעִנְיַן אַשְׁמְדַּאי מַלְכָּא דְשֵׁידֵי יוֹכִיחַ), and the matter of the Queen of Sheba proves it (וְעִנְיַן מַלְכַּת שְׁבָא יוֹכִיחַ), for he sent the duchifat [hoopoe] with a letter after her, together with all the birds (שֶׁשָּׁלַח אֶת הַדּוּכִיפַת בְּאִגֶּרֶת אַחֲרֶיהָ עִם כָּל הָעוֹפוֹת), and he would soar upon a Throne of Light above (וְהָיָה שָׁט עַל כִּסֵּא שֶׁל אוֹר לְמַעְלָה), in the academy above (בִּישִׁיבָה שֶׁל מַעְלָה), and also to the place of Aza and Azael (וְגַם לִמְקוֹם עֲזָא וַעֲזָאֵל), to learn from them foreign wisdoms (לִלְמֹד מֵהֶם חָכְמָתִין נוּכְרָאִין), as is brought in the Sava, Parashat Mishpatim, in the Zohar (כְּדִאִיתָא בְּסָבָא פָּרָשַׁת מִשְׁפָּטִים בַּזֹּהַר) (Zohar Shemot 102b). And whoever possesses wisdom will perceive his greatness (וּמִי שֶׁיֵּשׁ לוֹ חָכְמָה יִרְאֶה גְּדֻלָּתוֹ), in the Targum Sheni of Megillat Esther (בְּתַרְגּוּם שֵׁנִי שֶׁל מְגִלַּת אֶסְתֵּר), in the letter that King Shlomo, peace be upon him, wrote to the Queen of Sheba (בָּאִגֶּרֶת שֶׁכָּתַב שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם לְמַלְכַּת שְׁבָא), “his horsemen are the spirits and the destructive forces, who will kill you and your servants and your people upon their beds” (פָּרָשָׁיו הֵם הָרוּחוֹת וְהַמַּזִּיקִין שֶׁיַּהַרְגוּ אוֹתָךְ וְאֶת עֲבָדַיִךְ וְעַמֵּךְ עַל מִטּוֹתֵיהֶם)... And so, a thousand times more (וְכֵן בְּאֶלֶף פְּעָמִים יוֹתֵר), shall be the kingship of King Mashiach in the Days of the Mashiach (יִהְיֶה לִימוֹת הַמָּשִׁיחַ מְלוּכַת הַמֶּלֶךְ הַמָּשִׁיחַ), “and with the breath of his lips he shall slay the wicked” (וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע) (Isaiah 11:4). And if one nation rebels against him (וְאִם אֻמָּה אַחַת יִמְרְדוּ בוֹ), he will destroy it immediately (יַמִּית אוֹתָהּ תֵּכֶף), but all shall turn a single shoulder (רַק הַכֹּל יַטּוּ שְׁכֶם אֶחָד), to serve Hashem, the God of Yisrael, with a complete heart (לַעֲבֹד אֶת ה׳ אֱלֹהֵי יִשְׂרָאֵל בְּלֵבָב שָׁלֵם), in awe and fear (בְּיִרְאָה וָפַחַד). And Mashiach, the servant of Hashem, shall be king over them (וּמָשִׁיחַ עֶבֶד ה׳ יִהְיֶה לְמֶלֶךְ עֲלֵיהֶם), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “And I have installed My King upon Zion, My holy mountain” (וַאֲנִי נָסַכְתִּי מַלְכִּי עַל צִיּוֹן הַר קָדְשִׁי) (Psalms 2:6). And then new secrets of the Torah will be revealed to us (וְאָז יִתְגַּלּוּ לָנוּ רָזִין חַדְתִּין דְּאוֹרַיְתָא), the mysteries of Bereshit that have not yet been revealed (סִתְרֵי בְּרֵאשִׁית שֶׁלֹּא נִתְגַּלּוּ עֲדַיִן), as it is said (שֶׁנֶּאֱמַר): “And you shall draw water with joy from the wells of salvation” (וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה) (Isaiah 12:3), and Yonatan translated (וְיוֹנָתָן תִּרְגֵּם): “And you shall receive new teachings of the Torah” (וּתְקַבְּלוּן אוּלְפָּן חַדְתִּין דְּאוֹרַיְתָא), and because they will be renewed through the Mashiach (וּמִפְּנֵי שֶׁיִּתְחַדְּשׁוּ עַל יְדֵי הַמָּשִׁיחַ), therefore they are called “the wells of salvation” (לָכֵן נִקְרָא מַעַיְנֵי הַיְשׁוּעָה). And also King David, peace be upon him, prayed for this (וְגַם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הִתְפַּלֵּל עַל זֶה), that he should be Mashiach and that through him there should be revealed “new teachings of Orayta” (שֶׁיִּהְיֶה מָשִׁיחַ וְיִתְגַּלּוּ עַל יָדוֹ אוּלְפִּין חַדְתִּין דְּאוֹרַיְיתָא), and he called them “the truth of Your salvation” (וּקְרָאָם אֱמֶת יִשְׁעֶךָ), for the Torah is called the Torah of Truth (כִּי הַתּוֹרָה נִקְרֵאת תּוֹרַת אֱמֶת), and it is said (וְנֶאֱמַר): “You shall give truth to Yaakov” (תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7:20), who is Ze’ir (שֶׁהוּא זְעֵיר), and he is the secret of the Torah (וְהוּא סוֹד הַתּוֹרָה), and because they will be revealed through the salvation and at the time of the salvation (וּמִפְּנֵי שֶׁיִּתְגַּלּוּ עַל יְדֵי הַיְשׁוּעָה וּבִזְמַן הַיְשׁוּעָה), therefore he called them “the truth of Your salvation” (לָכֵן קְרָאָם אֱמֶת יִשְׁעֶךָ). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “But as for me, my prayer is unto You, Hashem, at a favorable time” (וַאֲנִי תְפִלָּתִי לְךָ יְיָ עֵת רָצוֹן) (Psalms 69:14), whose reversal is Notzer Chesed [Preserver of Kindness] (שֶׁהִיפּוּכוֹ נוֹצֵר חֶסֶד), which is the eighth Tikkun (שֶׁהוּא תִּיקּוּן שְׁמִינִי), and the place of the attribute of King David, peace be upon him, is called “I am first” (וּמְקוֹם מִדָּתוֹ שֶׁל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם נִקְרֵאת אֲנִי רִאשׁוֹן) (Isaiah 44:6), which is the secret of the Malkhut of Adam Kadmon (שֶׁהִיא סוֹד הַמַּלְכוּת שֶׁל אָדָם קַדְמוֹן), which is the head of Atzilut (שֶׁהִיא רֹאשׁ הָאֲצִילוּת), and is called “the favorable time” (וְנִקְרֵאת עֵת טוֹב). “And I am last” (וַאֲנִי אַחֲרוֹן) (Isaiah 44:6), which is the Malkhut of the Nukvah of Ze’ir Anpin (שֶׁהִיא מַלְכוּת נוּקְבֵיהּ דִּזְעֵיר אַנְפִּין), which is the end of Atzilut (שֶׁהִיא סוֹף הָאֲצִילוּת), and she nests in Asiyah (וְהִיא מְקַנֶּנֶת בַּעֲשִׂיָּה), and also the feet of the Shekhinah are in the lower earth (וְגַם רַגְלֵי הַשְּׁכִינָה בָּאָרֶץ הַתַּחְתּוֹנָה), and the intention of King David was (וְכַוָּנָתוֹ שֶׁל דָּוִד הַמֶּלֶךְ הָיְתָה), to raise his attribute to the head of Atzilut (לְהַעֲלוֹת מִדָּתוֹ לְרֹאשׁ הָאֲצִילוּת), which are the seven Tikkunim of the Malkhut of Adam Kadmon (שֶׁהֵם ז׳ תִּיקּוּנֵי מַלְכוּת אָדָם קַדְמוֹן), for there was her place in the World of Tohu (כִּי שָׁם הָיְתָה מְקוֹמָהּ בְּעוֹלָם הַתֹּהוּ).

If so, through our good deeds we are able to elevate the Malkhut to the head of Arich (אִם כֵּן בְּמַעֲשֵׂינוּ הַטּוֹבִים יְכוֹלִים אָנוּ לְהַעֲלוֹת הַמַּלְכוּת עַד רֹאשׁ אֲרִיךְ), for there was her place in the beginning (כִּי שָׁם הָיְתָה מְקוֹמָהּ בַּתְּחִלָּה), as we explained in its place with the assistance of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר בֵּאַרְנוּ בִּמְקוֹמוֹ בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And then (וְאָז), “O Elohim, in the abundance of Your kindness” (אֱלֹהִים בְּרֹב חַסְדֶּךָ) (Psalms 69:14), and even Elohim filled with Yodin [Yods] (וַאֲפִלּוּ אֱלֹהִים מָלֵא בְּיוּדִי״ן), which equals Berachamim [with mercies] (הָעוֹלֶה בְּרַחֲמִי״ם), ordinary mercies (סְתָם), will become Great Mercies (יִהְיֶה רַחֲמִים גְּדוֹלִים), as is known (כַּנּוֹדָע), for there are no Dinim [judgments] in the head of Arich (שֶׁאֵין שָׁם בְּרֹאשׁ אֲרִיךְ דִּינִים), rather the judgments are sweetened (אֶלָּא הַדִּינִים מְמוּתָּקִים), and they are Chesed [kindness] (וְהֵם חֶסֶד), and therefore (וְעַל כֵּן): “Answer me with the truth of Your salvation” (עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ) (Psalms 69:14), for the attribute of judgment is already appeased toward me (כִּי כְּבָר הַמִּדַּת הַדִּין הוּא מְרוּצָּה מִמֶּנִּי), and has been sweetened from the Reisha Chivra [White Head] (וְנִמְתַּק מֵהָרֵישָׁא חִוָּרָא), and I am worthy to redeem Yisrael with an Eternal Redemption (וְרָאוּי לִי לִגְאֹל יִשְׂרָאֵל גְּאֻלָּה עוֹלָמִית), and You will reveal through me the secrets of the Orayta (וְאַתָּה תְּגַלֶּה עַל יָדִי הָרָזִין דְּאוֹרַיְיתָא), which are reserved for that time (שֶׁהֵם שְׁמוּרִים לְאוֹתוֹ הַזְּמַן), from the Six Days of Bereshit (מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית), and they are those which are called “the truth of Your salvation” (וְהֵם הַנִּקְרָאִים אֱמֶת יִשְׁעֶךָ).

And I, Naftali the lesser one among the companions (וַאֲנִי נַפְתָּלִי זְעֵירָא דְּמִן חַבְרַיָּא), my prayer is always to the Reisha Chivra [White Head] of the Holy Atika (תְּפִלָּתִי תָּמִיד לְרֵישָׁא חִוָּרָא דְּעַתִּיקָא קַדִּישָׁא), that He awaken for me an ear for teachings (יָעִיר לִי אֹזֶן בַּלִּמּוּדִים), and merit me with new teachings of the Orayta (וִיזַכֵּנִי בְּאוּלְפָּן חַדְתִּין דְּאוֹרַיְיתָא), every single day (בְּכָל יוֹם וָיוֹם), and I shall praise His Name forever and ever (וַאֲהַלֵּל שְׁמוֹ לְעוֹלָם וָעֶד), “Restore to me the joy of Your salvation, and let not Your Holy Spirit be taken from me” (הָשִׁיבָה לִי שְׂשׂוֹן יִשְׁעֶךָ וְרוּחַ קָדְשְׁךָ אַל תִּקַּח מִמֶּנִּי) (Psalms 51:14–13), “Yaakov shall rejoice, Yisrael shall be glad” (יָגִיל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן) (Psalms 89:53).