Chapter Twenty-Four (פֶּרֶק עֶשְׂרִים וְאַרְבָּעָה)

The secret of the Path of the Righteous mentioned in the Zohar, in Idra Rabba, Parashat Naso (סוֹד אוֹרַח צַדִּיקִים הַנִּזְכָּר בַּזֹּהַר, בְּאַדְרָא רַבָּא פָּרָשַׁת נָשֹׂא) (Zohar Bamidbar 129a), is as follows (הוּא כָּךְ): when the hairs of Arich arrive upon the head of Ze’ir (כְּשֶׁמַּגִּיעִים שַׂעֲרוֹת אֲרִיךְ עַל רֹאשׁ זְעֵיר), they perform there in the head of Ze’ir four actions (הֵם עוֹשִׂים שָׁם בְּרֹאשׁוֹ שֶׁל זְעֵיר אַרְבַּע פְּעוּלוֹת). And it is brought in the Book of the Zohar (וְאִיתָא בְּסֵפֶר הַזֹּהַר), that in this Path (כִּי בְּאוֹרַח זֶה), there are four hundred worlds of longing (יֵשׁ שָׁם אַרְבַּע מֵאָה עָלְמִין דְּכִיסּוּפִין), from the expression (מִלְּשׁוֹן): “My soul longs, yea, even faints” (נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי) (Psalms 84:3; Zohar Bereshit 248b), for such a hidden delight (לְחֶמְדָּה גְּנוּזָה כָּזֹאת), and it is said (וְנֶאֱמַר): “Surely you longed greatly for your father's house” (נִכְסֹף נִכְסַפְתָּה לְבֵית אָבִיךָ) (Genesis 31:30). And the secret of these four hundred worlds is (וְסוֹד אַרְבַּע מֵאָה עָלְמִין אֵלֶּה הוּא): for in Arich there is the Name Havayah in the Milui Yodin [Yod-expansion] (כִּי בַּאֲרִיךְ יֵשׁ שָׁם הֲוָיָה בְּמִלּוּי יוּדִי״ן), and these four Yodin are each included of ten (אַרְבַּע יוּדִי״ן אֵלּוּ כְּלוּלִים מֵעֶשֶׂר), and ten from ten are (וְעֶשֶׂר מֵעֶשֶׂר הֵם): “four hundred shekels of silver, current with the merchant” (אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר) (Genesis 23:16).

This merchant is the Tzaddik [Righteous One] (הוּא הַצַּדִּיק), who returns and ascends from Heichal [Palace] to Heichal [Palace] (הַמַּחֲזִיר לַעֲלוֹת מֵהֵיכָל אֶל הֵיכָל), like this merchant with his merchandise (כַּסּוֹחֵר הַזֶּה עִם הַסְּחוֹרוֹת שֶׁלּוֹ), who goes from place to place (הַהוֹלֵךְ מִמָּקוֹם אֶל מָקוֹם), so too the Tzaddik [Righteous One] with his good deeds (כָּךְ הַצַּדִּיק עִם הַמַּעֲשִׂים טוֹבִים שֶׁלּוֹ). And Kesef [silver] is an expression of Kisufin [longings] (וְכֶסֶף הוּא לְשׁוֹן כִּיסּוּפִין), and the Name Havayah of Yodin (וְשֵׁם הֲוָיָה דְּיוּדִי״ן), rectified the four thousand myriad letters (תִּקֵּן הָאַרְבָּעָה אֲלָפִים רִבּוֹא אוֹתִיּוֹת), that entered into all the vessels of Binah (שֶׁנִּכְנְסוּ אֶל כָּל כֵּלֶיהָ שֶׁל בִּינָה), afterward Arich Anpin was formed, as is known (אַחַר כָּךְ נַעֲשָׂה אֲרִיךְ אַנְפִּין כַּנּוֹדָע), for from the split Binah Arich was made (שֶׁבִּינָה הַסְּדוּקָה נַעֲשָׂה מִמֶּנָּה אֲרִיךְ), thus each one of her Sefirot attained four hundred myriads (נִמְצָא שֶׁהִשִּׂיגָה לְכָל אֶחָד מִסְּפִירוֹתֶיהָ אַרְבַּע מֵאוֹת רִבּוֹא). And these four hundred myriads illuminate within the vessel of Arich (וְאֵלּוּ הָאַרְבַּע מֵאוֹת רִבּוֹא הֵם מְאִירִים בְּתוֹךְ כְּלִי אֲרִיךְ), and afterward the aforementioned light emerges through the Tabur [navel] of Arich (וְאַחַר כָּךְ יוֹצֵא הָאוֹר הַנִּזְכָּר דֶּרֶךְ טַבּוּרוֹ שֶׁל אֲרִיךְ), and illuminates in the division of the hairs of the head of Ze’ir Anpin (וּמֵאִיר בְּפַלְגוּתָא דְּשַׂעֲרֵי דְּרֵישָׁא דְּזְעֵיר אַנְפִּין), namely from the forehead to the crown of the head (דְּהַיְינוּ מִן הַמֵּצַח עַד הַקָּדְקֹד), that is, through the middle of the head (דְּהַיְינוּ דֶּרֶךְ אֶמְצָעִיּוּת הָרֹאשׁ), where the hairs are divided (שֶׁשָּׁם מִתְחַלְּקִים הַשְּׂעָרוֹת), half to the right and half to the left (חֶצְיָם לַיָּמִין וְחֶצְיָם לַשְּׂמֹאל). Because the hairs are Dinim [judgments] (מִפְּנֵי שֶׁהַשְּׂעָרוֹת הֵם דִּינִים), and through this illumination they are sweetened (וּבַהֶאָרָה הַזֹּאת הֵם מְמוּתָּקִים), therefore they are divided into two (וְעַל כֵּן מִתְחַלְּקִים לִשְׁנַיִם), so that the Dinim [judgments] should not be together (כְּדֵי שֶׁלֹּא יִהְיוּ הַדִּינִין יַחַד). And these four hundred myriads of letters (וְאֵלּוּ הָאַרְבַּע מֵאוֹת רִבּוֹא אוֹתִיּוֹת), are the four hundred worlds of longing that we mentioned (הֵם אַרְבַּע מֵאָה עָלְמִין דְּכִיסּוּפִין שֶׁאָמַרְנוּ), which illuminate in the division of the hairs of Ze’ir Anpin (הֵם הַמְּאִירִים בְּפַלְגוּתָא דְּשַׂעֲרֵי דְּז״א), and there is the Path of the Righteous (וְשָׁם יֵשׁ הָאוֹרַח צַדִּיקִים). And concerning this it is said in Idra Rabba (וְעַל זֶה נֶאֱמַר בְּאַדְרָא רַבָּא), and this is its language (וְזֶה לְשׁוֹנוֹ): “In the division of the hairs there goes one Path, which illuminates two hundred and seventy worlds” (בְּפַלְגוּתָא דְּשַׂעֲרֵי אָזִיל חַד אָרְחָא, דְּנָהִיר לְמָאתַן וְשִׁבְעִין עָלְמִין), whose secret I explained above (שֶׁפֵּרַשְׁתִּי לְמַעְלָה סוֹדָם), “and from it shines the Path in which the righteous are illuminated in the World to Come” (וּמִינֵיהּ נָהִיר אָרְחָא דְּנָהִירִין בֵּיהּ צַדִּיקַיָּא לְעָלְמָא דְּאָתֵי) (Zohar Bamidbar 129a). And this is the secret of the Path of Life for those worlds (וְהוּא סוֹד דֶּרֶךְ חַיִּים לְאוֹתָן הָעוֹלָמוֹת), when one departs from this world to the World to Come (כְּשֶׁיּוֹצֵא מִן הָעוֹלָם הַזֶּה אֶל הָעוֹלָם הַבָּא), this light illuminates upon him to find this path (מֵאִיר עָלָיו הָאוֹר הַזֶּה לִמְצֹא הַדֶּרֶךְ הַזֶּה). This is what is written (הֲדָא הוּא דִכְתִיב): “And the path of the righteous is like the shining light, that shines more and more unto the perfect day” (וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם) (Proverbs 4:18).

The explanation is (פֵּרוּשׁ), that this light illuminates from Arich in two ways (שֶׁהָאוֹר הַזֶּה מֵאִיר מֵאֲרִיךְ בִּשְׁנֵי דְרָכִים), the first way is “shines more and more” (הַדֶּרֶךְ הָאֶחָד הוֹלֵךְ וָאוֹר), meaning it illuminates and does not cease (כְּלוֹמַר מֵאִיר וְאֵינוֹ פּוֹסֵק). And it says “unto the perfect day” (וְאוֹמֵר עַד נְכוֹן הַיּוֹם), which is Ze’ir, who is called Day (שֶׁהוּא זְעֵיר הַנִּקְרָא יוֹם), for he is the Attribute of Day (כִּי הוּא מִדַּת יוֹם), and in the middle of his forehead, which is called “the perfect day” (וּבַחֲצִי מִצְחוֹ, שֶׁנִּקְרָא נְכוֹן הַיּוֹם), the explanation of Nachon [perfect] is aligned in the middle (פֵּרוּשׁ נָכוֹן: מְכֻוָּן בָּאֶמְצַע). And in the second way (וּבַדֶּרֶךְ הַשֵּׁנִי), it illuminates the righteous one as well (מֵאִיר לַצַּדִּיק גַּם כֵּן), who departs from this world (שֶׁהוֹלֵךְ מֵעוֹלָם הַזֶּה), “and there is light for him” (וְאוֹר לוֹ). As Rabbi Elazar says in the Zohar Chadash, Midrash HaNe’elam, Parashat Bereshit (כְּמוֹ שֶׁאוֹמֵר רַבִּי אֶלְעָזָר בַּזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת בְּרֵאשִׁית) (The Discourse on 'Let there be Lights'), concerning (אֵצֶל):

“The light that Kudsha Berikh Hu created on the first day illuminated from one end of the world to the other, and He concealed it for the righteous in the Future to Come” (אוֹר שֶׁבָּרָא קב״ה בַּיּוֹם הָרִאשׁוֹן הָיָה מֵאִיר מִסּוֹף עוֹלָם וְעַד סוֹפוֹ, וְהוּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא). And Rabbi Elazar explained concerning it (וּפֵרֵשׁ בּוֹ רַבִּי אֶלְעָזָר): “When the Neshamah [soul] of the righteous departs, it enters with it into the World to Come” (כַּד תִּפּוֹק נִשְׁמָתָא דְּצַדִּיקָא יֵיעוֹל בָּהּ לְעָלְמָא דְּאָתֵי), for through this light one knows what was, what is, and what will be, until the end of the world (כִּי בָּזֶה הָאוֹר יוֹדֵעַ הָיָה הוֶה וְיִהְיֶה עַד סוֹף הָעוֹלָם), for the wise through a hint (לְחַכִּימָא בִּרְמִיזָא). And the Idra Rabba says (וְאוֹמֵר הָאַדְרָא רַבָּא): “And from it the Path is divided into six hundred and thirteen paths that are apportioned in Ze’ir Anpin” (וּמִינֵיהּ אָרְחָא אִתְפְּרָשָׁא לְשִׁית מְאָה וּתְלֵיסַר אָרְחִין דְּפָלִיג בִּזְעֵיר אַנְפִּין), concerning whom it is written (דִּכְתִיב בֵּיהּ): “All the paths of Hashem are Chesed and Emet [Truth]” (כָּל אָרְחוֹת י״י חֶסֶד וֶאֱמֶת) (Psalms 25:10; Zohar Bamidbar 129a). And this is what we said above (וְהוּא מַה שֶׁאָמַרְנוּ לְמַעְלָה), that the letters of the five Havayot together with their vowel points (שֶׁאוֹתִיּוֹת חֲמִשָּׁה הֲוָיוֹת עִם נְקֻדּוֹתֵיהֶם), equal in numerical value Talmud (עוֹלִים כְּמִנְיַן תַּלְמוּד), and equal in numerical value the morning bread (וּכְמִנְיַן פַּת שֶׁל שַׁחֲרִית), and equal in numerical value Lilit (וּכְמִנְיַן לִילִי״ת), and equal in numerical value the Name Ashtzai (וּכְמִנְיַן שֵׁם עשצי״י), which nullifies the power of Lilit (הַמְבַטֵּל כֹּחַ לִילִית), which emerges from the Psalm (הַיּוֹצֵא מִמִּזְמוֹר): “A Song of Ascents: From where shall my help come?” (שִׁיר הַמַּעֲלוֹת מֵאַיִן יָבֹא עֶזְרִי) (Psalms 121:1). And in Sha’ar HaShemot I shall explain its source clearly and well, and the power of its operations (וּבְשַׁעַר הַשֵּׁמוֹת אֲפָרֵשׁ מוֹצָאוֹ בָּאֵר הֵיטֵב וְכֹחַ פְּעוּלוֹתָיו).

And behold, the Zohar says in Parashat Mishpatim (וְהִנֵּה אוֹמֵר הַזֹּהַר בְּפָרָשַׁת מִשְׁפָּטִים): “Yah together with My Name is three hundred and sixty-five, and Vav, Heh together with My Remembrance is two hundred and forty-eight” (יָ״ה עִם שְׁמִי הוּא שס״ה, וָ״ה עִם זִכְרִי הוּא רמ״ח), for the Name Havayah includes the entire Torah (כִּי שֵׁם הֲוָיָ״ה כּוֹלֵל כָּל הַתּוֹרָה כֻּלָּה), and it is according to the secret of this matter (וְהוּא עַל דֶּרֶךְ סוֹד זֶה), for the Name Havayah, as mentioned (כִּי שֵׁם הֲוָיָ״ה כַּנִּזְכָּר), equals in numerical value Talmud (עוֹלֶה כְּמִנְיַן תַּלְמוּד), which is the entire Torah (שֶׁהוּא כָּל הַתּוֹרָה כֻּלָּה), two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments (רמ״ח מִצְוֹת עֲשֵׂה וּשס״ה מִצְוֹת לֹא תַעֲשֶׂה), together totaling six hundred and thirteen commandments (כְּלָלָם תַּרְיָ״ג מִצְוֹת). And for every commandment there is a path to a particular Heichal [Palace] (וּלְכָל מִצְוָה דֶּרֶךְ לְהֵיכָל מְיֻחָד), and for every Partzuf and Partzuf there are two hundred and forty-eight limbs and three hundred and sixty-five sinews (וּלְכָל פַּרְצוּף וּפַרְצוּף רמ״ח אֵיבָרִים וּשס״ה גִּידִים), all of them Otiot [letters] and Holy Names (כֻּלָּם אוֹתִיּוֹת וּשֵׁמוֹת הַקְּדוֹשִׁים), and this is what it says in the Zohar (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר): “My Name together with Yah is three hundred and sixty-five, and Vav, Heh together with My Remembrance is two hundred and forty-eight” (שְׁמִי עִם יָ״ה הוּא שס״ה, וָ״ה עִם זִכְרִי הוּא רמ״ח), and fortunate is one who merits those worlds of longing (וְאַשְׁרֵי לְמִי הַזּוֹכֶה לְאוֹתָן עָלְמִין דְּכִיסּוּפִין) (Zohar Bereshit 24a). And this is literally the illumination of the six hundred and thirteen Ruachin [spirits] in Ze’ir Anpin (וְזֹאת הִיא מַמָּשׁ הֶאָרַת הַתַּרְיָ״ג רוּחִין בִּזְעֵיר אַנְפִּין), and this is what it says in Idra Naso, daf 62a of the Great Zohar (וְזֶהוּ אוֹמְרוֹ בְּאַדְרַת נָשֹׂא דַּף ס״ב ע״א זוֹהַר גָּדוֹל): “In the division of the hairs there goes one Path that illuminates two hundred and seventy worlds” (בְּפַלְגוּתָא דְּשַׂעֲרֵי אָזִיל חַד אוֹרְחָא דְּנָהִיר לְמָאתַן וְשִׁבְעִין עָלְמִין), which are the secret of ten Havayot together with their ten collective inclusions, equaling two hundred and seventy (שֶׁהֵם סוֹד עֶשֶׂר הֲוָיוֹת עִם עֶשֶׂר כְּלָלִיּוֹתֵיהֶם הָעוֹלִים ע״ר), in the secret of: “I sleep, but my heart is awake” (בְּסוֹד אֲנִי יְשֵׁנָה וְלִבִּי עֵר) (Song of Songs 5:2). “And from it shines the Path in which the righteous are illuminated in the World to Come” (וּמִינֵיהּ נָהִיר אָרְחָא דְּנָהִירִין בֵּיהּ צַדִּיקַיָּא לְעָלְמָא דְּאָתֵי), “this is what is written: And the path of the righteous is like the shining light, that shines more and more unto the perfect day” (הֲדָא הוּא דִכְתִיב וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם) (Proverbs 4:18), “and from it the Path is divided into six hundred and thirteen paths” (וּמִינֵיהּ אָרְחָא אִתְפְּרָשָׁא לְשִׁית מְאָה וּתְלֵיסַר אָרְחִין), “which are apportioned in Ze’ir Anpin, concerning whom it is written: All the paths of Hashem are Chesed and Emet [Truth]” (דְּפָלִיג בִּזְעֵיר אַנְפִּין דִּכְתִיב בֵּיהּ כָּל אָרְחוֹת י״י חֶסֶד וֶאֱמֶת) (Psalms 25:10). And when Yisrael do the will of the Omnipresent (וּכְשֶׁיִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), these illuminations of the forest descend below together with the dew (הֵם הֶאָרוֹת הַיַּעַר יוֹרְדִים עִם הַטַּל לְמַטָּה), and Razin d’Orayta [Secrets of the Torah] are renewed (וּמִתְחַדְּשִׁין רָזִין דְּאוֹרַיְיתָא), as it is said (שֶׁנֶּאֱמַר): “For Your dew is a dew of lights” (כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26:19). Orot [Lights] equals in numerical value six hundred and thirteen (אוֹרוֹת גִּימַטְרִיָּא תַּרְיָ״ג), and all these lights are Chesed [kindness] (וְכָל הָאוֹרוֹת הַלָּלוּ הֵם חֶסֶד), descending from Arich Anpin (הַיּוֹרֵד מֵא״א), through his hairs to Yaakov (עַל יְדֵי שַׂעֲרוֹת שֶׁלּוֹ לְיַעֲקֹב), who is Ze’ir, whose attribute is Emet [Truth] (שֶׁהוּא זְעֵיר שֶׁהָאֱמֶת שֶׁלּוֹ), as it is said (שֶׁנֶּאֱמַר): “Give Emet to Yaakov” (תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7:20). And the Torah, in which there are two hundred and forty-eight and three hundred and sixty-five (וְהַתּוֹרָה שֶׁבָּהּ רמ״ח וּשס״ה), is called Emet [Truth] (נִקְרֵאת אֱמֶת), as it is said (שֶׁנֶּאֱמַר): “Acquire Emet [Truth] and do not sell it” (אֱמֶת קְנֵה וְאַל תִּמְכֹּר) (Proverbs 23:23). As expounded in Midrash Eichah on the verse (כְּנִדְרָשׁ בְּמִדְרַשׁ אֵיכָה עַל פָּסוּק): “And He cast Emet [Truth] to the ground, and it prospered and succeeded” (וְתַשְׁלֵךְ אֱמֶת אַרְצָה וְעָשְׂתָה וְהִצְלִיחָה) (Daniel 8:12). When does the kingdom of the nations of the world decree and succeed in its decrees (אֵימָתַי הַמַּלְכוּת שֶׁל עַכּוּ״ם גּוֹזֶרֶת וּמַצְלַחַת בִּגְזֵרוֹתֶיהָ), at the time when Yisrael cast the words of Torah to the ground (בִּזְמַן שֶׁיִשְׂרָאֵל מַשְׁלִיכִין דִּבְרֵי תוֹרָה לָאָרֶץ). And in the Future (וְלֶעָתִיד), “Emet [Truth] shall spring forth from the earth” (אֱמֶת מֵאֶרֶץ תִּצְמָח) (Psalms 85:12), from that which now, in the time of the destruction, “He cast down from heaven unto the earth the glory of Yisrael” (מַה שֶׁעַתָּה בִּזְמַן הַחֻרְבָּן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל) (Lamentations 2:1). And here there is no whitening of the hairs (וְאֵין כָּאן לִבּוּן הַשְּׂעָרוֹת), and therefore they are called fallen ones (וְלָכֵן נִקְרְאוּ נוֹפְלִים), and Mashiach as well is Bar Nafli [Son of the Fallen One] (וּמָשִׁיחַ גַּם כֵּן בַּר נַפְלֵי), and the Shekhinah as well (וְהַשְּׁכִינָה גַּם כֵּן), as it is said (שֶׁנֶּאֱמַר): “On that day I shall raise up the fallen Sukkah of David” (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת) (Amos 9:11). And one who has a heart to understand (וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין), should have intention during the blessing “Who supports the fallen” (יְכַוֵּן בְּבִרְכַּת סוֹמֵךְ נוֹפְלִים), to raise them from Beri’ah to Atzilut (לְהַקִימָם מִבְּרִיאָה לַאֲצִילוּת), which is the secret of the Amidah [Standing Prayer] (שֶׁהִיא סוֹד הָעֲמִידָה). And in the blessing “You are mighty” there is also mentioned within it “Who supports the fallen and heals the sick” (וּבְבִרְכַּת אַתָּה גִּבּוֹר נִזְכָּר גַּם כֵּן בּוֹ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים), as it is said (שֶׁנֶּאֱמַר): “I sought him whom my soul loves” (בִּקַּשְׁתִּי אֶת שֶׁאָהֲבָה נַפְשִׁי) (Song of Songs 3:1), “for I am sick with love” (כִּי חוֹלַת אַהֲבָה אֲנִי) (Song of Songs 2:5), the secret of Ahavah Rabbah [Great Love] (סוֹד אַהֲבָה רַבָּה).

And “Who releases the bound” (וּמַתִּיר אֲסוּרִים), for the beloved ones are presently restrained from uniting at all times (כִּי הַדּוֹדִים אֲסוּרִים עַתָּה מִלְּהִזְדַּוֵּג בְּכָל עֵת), and especially at the time of which it is said (וּבִפְרָט בִּזְמַן שֶׁנֶּאֱמַר): “And unto a woman in the impurity of her Niddah [menstruation] you shall not approach, to uncover her nakedness” (וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ) (Leviticus 18:19), so as not to give place to evil between the Vav and the Heh (שֶׁלֹּא לִתֵּן מָקוֹם לָרַע בֵּין וָא״ו לְהֵ״י), the Ervah [nakedness], which is Ze’ir and his Nukvah (עֶרְוָה שֶׁהוּא זְעֵיר וְנוּקְבֵיהּ). And we should also intend when saying “Who releases the bound” (וְגַם נְכַוֵּן בְּאוֹמְרֵנוּ וּמַתִּיר אֲסוּרִים), to the Ten Tribes who are bound behind the mountains of darkness (לַעֲשֶׂרֶת הַשְּׁבָטִים הָאֲסוּרִים אֲחוֹרֵי הָרֵי חֹשֶׁךְ), as it is said (שֶׁנֶּאֱמַר): “Saying to the prisoners: Go forth” (לֵאמֹר לַאֲסוּרִים צֵאוּ) (Isaiah 49:9), and the redemption will come through them (וְהַגְּאֻלָּה תִּהְיֶה עַל יָדָם), together with the one Mashiach who was anointed over them (עִם חַד מְשִׁיחָא דְּאִתְמְשַׁח עֲלַיְיהוּ), as mentioned in Zohar Chadash, Parashat Balak, daf 100 (כַּנִּזְכָּר בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק דַּף ק׳) [The Discourse on ‘A Star Shall March Forth from Jacob], and this is its language (וְזֶה לְשׁוֹנוֹ):

“On that day the Ten Tribes shall awaken to wage war against the four sides of the world together with the Mashiach who was anointed over them” (בְּהַהוּא יוֹמָא יִתְעָרוּן עֲשַׂר שִׁבְטִין לְאַגָּחָא קְרָבָא לְאַרְבַּע סִטְרִין דְּעָלְמָא בַּהֲדֵי מְשִׁיחָא דְּאִתְמְשַׁח עֲלַיְיהוּ). “And the Mashiach shall receive the holy anointing oil through Kohen Tzedek” (וִיקַבֵּל מְשִׁיחַ שֶׁמֶן מִשְׁחַת קֹדֶשׁ עַל יַד דְּכֹהֵן צֶדֶק), “and seventy faithful shepherds shall be with him” (וְשִׁבְעִים רוֹעִים מְהֵימְנִין עִמֵּיהּ), “and this Mashiach is from the Tribe of Ephraim” (וּמְשִׁיחָא דָּא מִשִּׁבְטָא דְּאֶפְרַיִם הוּא), “he is from the seed of Yeravam ben Nevat” (מִזַּרְעָא דִּירָבְעָם בֶּן נְבָט הֲוֵי), “from the son of Aviyah” (מִבְּרֵיהּ דַּאֲבִיָּה), “and the child died” (וְעוּלֵימָא מֵת), “and on the day that he died a son was born to him” (וְהַהוּא יוֹמָא דְּמִית אִתְיְלִיד לֵיהּ בַּר), “and he was taken from the house of Yeravam to the wilderness” (וְאִתְנְטִיל מִבֵּי יָרָבְעָם לְמַדְבְּרָא), “and there one hundred and seventy men took him, all of them righteous” (וְתַמָּן נְטָלוּ מֵאָה וְשִׁבְעִין גַּבְרִין כֻּלְּהוּ זַכָּאִין), “from the Tribe of Ephraim, who were not found in the sin of Yeravam” (מִשִּׁבְטָא דְּאֶפְרַיִם דְּלָא אִשְׁתְּכָחוּ בְּחוֹבָא דְּיִרָבְעָם), “and they came alive into Gan Eden” (וּבָאוּ חַיִּים לְגַן עֵדֶן). “And from this son of Aviyah this Mashiach shall emerge” (וּמֵהַאי בְּרֵיהּ דַּאֲבִיָּה נָפִיק הַאי מְשִׁיחָא), and concerning this (וְעַל דָּא), it is written (כְּתִיב): “And all Yisrael shall mourn for him and bury him” (וְסָפְדוּ לוֹ כָּל יִשְׂרָאֵל וְקָבְרוּ אוֹתוֹ) (I Kings 14:13), this prophecy concealed within itself the present time and the future prophecy (סָתַם הַאי נְבוּאָה לְשַׁעְתָּא, וּנְבוּאָה לֶעָתִיד), for he alone shall come to Yeravam in the grave (כִּי הוּא לְבַדּוֹ יָבוֹא לְיָרָבְעָם אֶל קֶבֶר), because “there was found in him a good thing toward Hashem, the God of Yisrael, in the house of Yeravam” (יַעַן נִמְצָא בוֹ דָבָר טוֹב אֶל י״י אֱלֹהֵי יִשְׂרָאֵל בְּבֵית יָרָבְעָם) (I Kings 14:13). “This is that Mashiach” (דָּא הִיא מְשִׁיחָא), “who is the ‘good thing toward Hashem’” (דְּאִיהוּ דָבָר טוֹב אֶל י״י), and for the wise, through a hint (וְלַחַכִּימָא בִּרְמִיזָא). “A good thing toward Hashem” (דָבָר טוֹב אֶל י״י), for this Mashiach will be a son good unto Hashem (כִּי הַמָּשִׁיחַ הַזֶּה יִהְיֶה בֵּן טוֹב אֶל י״י), as it is said (שֶׁנֶּאֱמַר): “Hashem said unto me: You are My son, today I have begotten you” (י״י אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ) (Psalms 2:7). And this is the secret of what our Sages of Blessed Memory said (וְזֶהוּ סוֹד אוֹמְרָם זַ״ל), that Kudsha Berikh Hu sought to make Rechavam the Mashiach (שֶׁבִּקֵּשׁ קב״ה לַעֲשׂוֹת רְחַבְעָם מָשִׁיחַ), and Yeravam would be second to him (וְיָרָבְעָם יִהְיֶה לוֹ לְמִשְׁנֶה), for corresponding to them Above (שֶׁכְּנֶגְדָּם בַּמָּרוֹם), are David Ila’ah [Supernal David] and the Prince of the World (דָּוִד עִלָּאָה וְשַׂר הָעוֹלָם), only “the throne shall be greater than he” (רַק הַכִּסֵּא יִגְדַּל מִמֶּנּוּ), for the Master said (דְּאָמַר מַר): “There is no sitting in the Azarah except for the kings of the House of David alone” (אֵין יְשִׁיבָה בָּעֲזָרָה אֶלָּא לְמַלְכוּת בֵּית דָּוִד לְבַד) (Yoma 25a). And the Mashiach took the Neshamah [soul] of Yeravam (וְהַמָּשִׁיחַ לָקַח נִשְׁמַת יָרָבְעָם), which departed from him before he sinned (שֶׁהָלְכָה מִמֶּנּוּ קֹדֶם שֶׁחָטָא), and upon it the punishment destined for the house of Yeravam was not decreed (וְעָלֶיהָ לֹא נִגְזַר הָעוֹנֶשׁ הַמְיֻעָד לְבֵית יָרָבְעָם), just as the Neshamah [soul] of Adam HaRishon departed from him at the time of the thought of the sin (כְּמוֹ שֶׁפָּרְחָה נִשְׁמַת אָדָם הָרִאשׁוֹן מִמֶּנּוּ בִּזְמַן מַחֲשֶׁבֶת הַחֵטְא), and it is Zihara Ila’ah [Supernal Radiance] (וְהִיא זִיהֲרָא עִלָּאָה), and Metatron, who is Chanoch, merited it (וְזָכָה בָּהּ מֶטַּטְרוֹן הוּא חֲנוֹךְ), and therefore death was not decreed upon him as it was upon Adam HaRishon and his children (וְלָכֵן לֹא נִגְזַר עָלָיו הַמִּיתָה כְּמוֹ עַל אָדָם הָרִאשׁוֹן וּבָנָיו). And these two kings cannot use one crown (וְאֵלּוּ הַשְּׁנֵי מְלָכִים אִי אֶפְשָׁר לָהֶם לְהִשְׁתַּמֵּשׁ בְּכֶתֶר אֶחָד), the second-in-command shall go out and come in only according to the word of Ben David (הַמִּשְׁנֶה יֵצֵא וְיָבוֹא [רַק] עַל פִּי בֶּן דָּוִד), like Metatron who is called the Lesser Havayah (כְּמוֹ מֶטַּטְרוֹן הַנִּקְרָא הֲוָיָ״ה קָטָן). And he is the brother of Yibbum [Levirate Marriage], as it were (וְהוּא אָח הַיִּבּוּם כִּבְיָכוֹל), in the secret of the exile (בְּסוֹד הַגָּלוּת). And all this comes from the Yesod of the World of Tohu (וְכָל זֶה בָּא מִיְּסוֹד עוֹלָם הַתֹּהוּ), in the secret of “the Kingdom of the House of David was divided” (בְּסוֹד מַלְכוּת בֵּית דָּוִד פְּלִיגִי), for the flow of Malkhut was divided into two (שֶׁנֶּחְלְקָה שֶׁפַע הַמַּלְכוּת לִשְׁנַיִם), and the flow of Malkhut was lent to Yesod temporarily (וְשֶׁפַע מַלְכוּת הָיָה מֻשְׁאָל לִיסוֹד לְפִי שָׁעָה), at the time when it was called Chai [Living] (בִּזְמַן שֶׁנִּקְרָא חַי), so that the breaking of Malkhut would not overtake it (כְּדֵי שֶׁלֹּא תַשִּׂיגֶה מַלְכוּת שְׁבִירָה), in the secret of “Shaul reigned, and Yonatan his son” (בְּסוֹד מָלַךְ שָׁאוּל וִיהוֹנָתָן בְּנוֹ). As it is said (שֶׁנֶּאֱמַר): “And I shall be second to you, and Shaul my father also knows this” (וְאָנֹכִי אֶהְיֶה לְּךָ לְמִשְׁנֶה וְגַם שָׁאוּל אָבִי יוֹדֵעַ כֵּן) (I Samuel 23:17), in this secret (בְּהַסּוֹד הַזֶּה), therefore he pursued after him (לָכֵן הָיָה רוֹדֵף אַחֲרָיו), just as the flow pursued to break the vessel of the Malkhut of the House of David (כְּמוֹ הַשֶּׁפַע שֶׁהָיָה רוֹדֵף לִשְׁבֹּר כְּלִי הַמַּלְכוּת בֵּית דָּוִד), and one who has a heart to understand (וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין), will understand the secret of these generations according to their arrangement (יָבִין הַסּוֹד שֶׁל הַדּוֹרוֹת הַלָּלוּ עַל מַתְכֻּנְתָּם). A wise man will hear and increase learning (יִשְׁמַע חָכָם יוֹסִיף לֶקַח) (Proverbs 1:5), may Yaakov rejoice (יָגֵל יַעֲקֹב), may Yisrael be glad (יִשְׂמַח יִשְׂרָאֵל), blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן) (Psalms 89:53).