Chapter Twenty-Three (פֶּרֶק עֶשְׂרִים וּשְׁלֹשָׁה)

The hairs of Ze’ir Anpin during the Gadlut [greatness] of the Mochin (הַשְּׂעָרוֹת שֶׁל זְעֵיר אַנְפִּין בִּזְמַן הַגַּדְלוּת שֶׁל הַמּוֹחִין), are formed from the five Havayot of the five Gevurot (נַעֲשִׂים מֵחֲמִשָּׁה הֲוָיוֹת שֶׁל ה׳ גְּבוּרוֹת), namely (דְּהַיְינוּ), with the vocalization of Elohim (בְּנִקּוּד אֱלֹהִים), whose letters together with their vowel points equal in numerical value Talmud (שֶׁאוֹתִיּוֹתֵיהֶם עִם הַנְּקֻדּוֹת עוֹלִים כְּמִנְיַן תַּלְמוּד), which is entirely Dinim [judgments] (שֶׁכֻּלּוֹ דִּינִים), namely the disputes that exist in judgment (דְּהַיְינוּ הַמַּחֲלֹקֶת שֶׁיֵּשׁ בַּדִּין), such as forbidden and permitted (כְּגוֹן אָסוּר מֻתָּר), impure and pure (טָמֵא טָהוֹר), valid and invalid (כָּשֵׁר פָּסוּל). And these five Havayot (וְאֵלּוּ הַחֲמִשָּׁה הֲוָיוֹת), Imma gives to Ze’ir (נוֹתֶנֶת אִמָּא לִזְעֵיר), and they descend within Ze’ir until his Yesod (וְהֵם יוֹרְדִים בִּזְעֵיר עַד יְסוֹד שֶׁלּוֹ), and when they reach the end of the Yesod (וּכְשֶׁמַּגִּיעִים לְסוֹף יְסוֹד), they do not find a place through which to emerge (אֵינָם מוֹצְאִים מָקוֹם לָצֵאת), and they ascend upward (וְעוֹלִים לְמַעְלָה), and emerge through the opening between his shoulders (וְיוֹצְאִים דֶּרֶךְ הַחוֹר שֶׁבֵּין כְּתֵפָיו), and enter into Malkhut and illuminate within her (וְנִכְנָסִים לְמַלְכוּת וּמְאִירִים בָּהּ), and fill her vessels (וּמְמַלְּאִים כֵּלֶיהָ), and they rectify the Tikkun [rectification] of the Sefirot of Malkhut and her hairs (וְהֵם מְתַקְּנִים תִּקּוּן סְפִירוֹת הַמַּלְכוּת וּשְׂעָרוֹתֶיהָ), as I explained in its place (כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ). And the Gevurot mentioned (וְהַגְּבוּרוֹת הַנִּזְכָּרִים), after they rectified in Malkhut what they needed to rectify (אַחַר שֶׁתִּקְּנוּ בְּמַלְכוּת מַה שֶׁהָיָה לָהֶם לְתַקֵּן), returned and emerged through the opening in her head (חָזְרוּ וְיָצְאוּ דֶּרֶךְ הַחוֹר שֶׁבְּרֹאשָׁהּ), and entered through the opening of Ze’ir (וְנִכְנְסוּ דֶּרֶךְ הַחוֹר שֶׁל זְעֵיר), namely into Ze’ir itself (דְּהַיְינוּ אֶל תּוֹךְ זְעֵיר), and from there they ascended upward to the head of Ze’ir (וּמִשָּׁם עָלוּ לְמַעְלָה לְרֹאשׁ זְעֵיר), and from them Tefillin were made (וְנַעֲשָׂה מֵהֶם תְּפִלִּין), as you will know in its place, with the help of Hashem (כַּאֲשֶׁר תֵּדַע בִּמְקוֹמוֹ בְּעֶזְרַת ה׳).

And let us return to the illuminations that remained within Ze’ir and his Nukvah (וְנַחֲזוֹר לְהָאוֹרוֹת שֶׁנִּשְׁאֲרוּ בְּתוֹךְ זְעֵיר וְנוּקְבֵיהּ), from which the hairs were made (שֶׁמֵּהֶם נַעֲשׂוּ הַשְּׂעָרוֹת). Know (דַּע), that the illuminations which remained within his Nukvah (כִּי הַהֶאָרוֹת שֶׁנִּשְׁאֲרוּ בְּתוֹךְ נוּקְבֵיהּ), ascended upward through the head of the Nukvah (עָלוּ לְמַעְלָה דֶּרֶךְ הָרֹאשׁ שֶׁל נוּקְבֵיהּ), and pierced the Gulgolet [skull] and emerged outside (וּבָקְעוּ הַגֻּלְגֹּלֶת וְיָצְאוּ לַחוּץ), and encountered the feet of Leah (וּמָצְאוּ רַגְלֵי לֵאָה), and they were unable to ascend higher upward (וְלֹא יָכְלוּ לַעֲלוֹת לְמַעְלוֹת לְמַעְלָה), then they descended below in the secret of Ohr Chitzon [External Light] (אָז יָרְדוּ לְמַטָּה בְּסוֹד אוֹר חִיצוֹן), and from them were made the hairs of the Nukvah (וְנַעֲשׂוּ מֵהֶם שְׂעָרוֹת שֶׁל נוּקְבֵיהּ). And because they are five Havayot (וּמִפְּנֵי שֶׁהֵם חֲמִשָּׁה הֲוָיוֹת), Gevurot on the right and on the left (גְּבוּרוֹת בַּיָּמִין וּבַשְּׂמֹאל), and they were divided so that the Dinim [judgments] should not be together (וְנִתְחַלְּקוּ שֶׁלֹּא יִהְיוּ הַדִּינִים יַחַד), specifically in Ze’ir (דַּוְקָא בִּזְעֵיר), excluding Arich (לְאַפוּקֵי בַּאֲרִיךְ), where all are Rachamim [mercies] within Rachamim [mercies] (שֶׁכֻּלָּם רַחֲמֵי גּוֹ רַחֲמֵי). Therefore Rashbi says in the Idra Rabba, and this is his language (לְזֶה אוֹמֵר הָרַשְׁבִּ״י בְּאַדְרָא רַבָּא וְזֶה לְשׁוֹנוֹ): “In the division of the hairs there goes one Path that illuminates two hundred and seventy worlds” (בְּפַלְגוּתָא דְשַׂעֲרֵי אָזִיל חַד אוֹרְחָא דְּנָהִיר לְמָאתַן וְשִׁבְעִין עָלְמִין) (Zohar Bamidbar 129a), and those two hundred and seventy worlds (וְאוֹתוֹ הֶעָר מָאתַן וְשִׁבְעִין עָלְמִין), are the secret of the Path that divides the hairs (הֵם סוֹד הָאוֹרַח הַמְחַלֵּק הַשְּׂעָרוֹת). And they are five Havayot on the right (וְהֵם חֲמִשָּׁה הֲוָיוֹת לַיָּמִין), together with the inclusion of the number itself, which is five (עִם כְּלִילַת הַמִּסְפָּר שֶׁהוּא ה׳), and it equals one hundred and thirty-five (וְהוּא עוֹלֶה קל״ה), in the secret of what our Sages of Blessed Memory said (בְּסוֹד שֶׁאָמְרוּ רַזַ״ל): “The minds of women are light” (דַּעְתָּן שֶׁל נָשִׁים קַלָּה) (Shabbat 33b). Meaning (רוֹצֶה לוֹמַר), the Da’at of the Nukvah, who is a woman that fears Hashem (דַּעַת נוּקְבֵיהּ שֶׁהִיא אִשָּׁה יִרְאַת ה׳), her Da’at is Kalah [light] (דַּעַת שֶׁלָּהּ קַלָּה), the explanation being (פֵּרוּשׁ), that it is built only from five Havayot of Gevurot (שֶׁנִּבְנָה רַק מֵה׳ הֲוָיוֹת גְּבוּרוֹת), and likewise the Da’at of Ze’ir (וְלָכֵן כְּמוֹ כֵן דַּעַת זְעֵיר), which contains five Havayot of Chesadim and five Havayot of Gevurot (שֶׁיֵּשׁ בּוֹ ה׳ הֲוָיוֹת חֲסָדִים וְה׳ הֲוָיוֹת גְּבוּרוֹת), and is built from them (וְנִבְנֵית מֵהֶם), as the Zohar says (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר) (see Zohar Bamidbar 170a) in Parashat Shelach Lecha (בְּפָרָשַׁת שְׁלַח לְךָ).

It emerges for us from the matter under discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that in this Path of the Righteous (שֶׁיֵּשׁ בְּאוֹרַח צַדִּיקִים זֶה), there are five Havayot of Chesadim on the right (חֲמֵשׁ הֲוָיוֹת חֲסָדִים לַיָּמִין), and together with the number of the five Chesadim themselves (עִם מִסְפַּר ה׳ חֲסָדִים עַצְמוֹ), they equal one hundred and thirty-five (עוֹלֶה קל״ה), and this is on the right (וְהוּא לַיָּמִין), and one hundred and thirty-five on the left (וּקל״ה לַשְּׂמֹאל), together they equal two hundred and seventy worlds (עוֹלִים שְׁנֵיהֶם מָאתַן וְשִׁבְעִים עָלְמִין). And this Path of the Righteous illuminates through these Names into the World of Beri’ah (וְהָאוֹרַח צַדִּיקִים זֶה מֵאִיר בְּאֵלּוּ הַשֵּׁמוֹת לְעוֹלַם הַבְּרִיאָה), and from it are formed two hundred and seventy worlds (וְנַעֲשִׂים מִמֶּנּוּ מָאתַן וְשִׁבְעִים עָלְמִין), for every hair in the World of Beri’ah becomes one world (כִּי כָּל שֵׂעָר בְּעוֹלָם הַבְּרִיאָה נַעֲשֶׂה מִמֶּנּוּ עוֹלָם אֶחָד), for those Neshamot [souls] dependent upon the hair (לְאוֹתָן הַנְּשָׁמוֹת הַתְּלוּיוֹת בַּשֵּׂעָר), of Adam HaRishon (שֶׁל אָדָם הָרִאשׁוֹן). Reverse Se’ar [hair] and you will find Eser [ten] (הֲפוֹךְ שֵׂעָר וְתִמְצָא עֶשֶׂר), and every ten is a Partzuf and a world unto itself (וְכָל עֶשֶׂר הוּא פַּרְצוּף וְעוֹלָם בִּפְנֵי עַצְמוֹ), and from these Nimin [strands] and hairs descend six hundred thousand Neshamot [souls] into the World of Beri’ah (שֶׁיּוֹרְדִים מֵהַנִּימִין וְהַשְּׂעָרוֹת הַלָּלוּ שִׁשִּׁים רִבּוֹא נְשָׁמוֹת לְעוֹלָם הַבְּרִיאָה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), and if you should ask (וְאִם תֹּאמַר), why did they not emerge through the opening of Ze’ir (מַדּוּעַ לֹא יָצְאוּ דֶּרֶךְ הַחוֹר שֶׁל זְעֵיר), as the five Havayot did (כְּמוֹ שֶׁעָשׂוּ ה׳ הֲוָיוֹת), rather, when the Havayot entered Ze’ir a second time (אֶלָּא כְּשֶׁנִּכְנְסוּ הַהֲוָיוֹת פַּעַם שְׁנִיָּה בִּזְעֵיר), the vessel of Ze’ir became filled by them (נִתְמַלֵּא כְּלִי זְעֵיר מֵהֶם), therefore all those illuminations that were within the Nukvah (לָכֵן כָּל אוֹתָם הַהֶאָרוֹת שֶׁהָיוּ בְּתוֹךְ נוּקְבֵיהּ), could not enter within Ze’ir (לֹא יָכְלוּ לִכָּנֵס בְּתוֹךְ זְעֵיר), because the opening in Ze’ir had become sealed (מִפְּנֵי שֶׁהָיָה נִסְתָּם הַחוֹר שֶׁבִּזְעֵיר), because of the abundance of the illumination of the Havayot (מִפְּנֵי רֹב הַהֶאָרָה שֶׁל הַהֲוָיוֹת). And therefore they ascended upward through the head (וְלָזֶה עָלוּ לְמַעְלָה דֶּרֶךְ הָרֹאשׁ), as we have said (כְּמוֹ שֶׁאָמַרְנוּ), and from the illumination that remained within Ze’ir from the Havayot (מֵהַהֶאָרָה שֶׁנִּשְׁאֲרָה בְּתוֹךְ זְעֵיר מֵהַהֲוָיוֹת), it too ascended upward through the head (עָלְתָה גַם הִיא לְמַעְלָה דֶּרֶךְ הָרֹאשׁ), and wished to emerge from the place from which the Havayot also emerged (וְרָצְתָה לָצֵאת מִמָּקוֹם שֶׁיָּצְאוּ גַּם הַהֲוָיוֹת), namely the place of the Tefillin (דְּהַיְינוּ מְקוֹם תְּפִלִּין). But it was unable (וְלֹא יָכְלָה), because the Havayot themselves were attached to those openings (מִפְּנֵי שֶׁהַהֲוָיוֹת עַצְמָם הָיוּ דְּבוּקִים בְּאוֹתָם הַנְּקָבִים), which they had pierced through their emergence (שֶׁנָּקְבוּ דֶּרֶךְ יְצִיאָתָם), namely the place where the Tefillin are placed (דְּהַיְינוּ מְקוֹם הַנָּחַת תְּפִלִּין). And therefore they could not emerge (וְלָכֵן לֹא יָכְלוּ לָצֵאת), and they returned and ascended through the head (וְחָזְרוּ וְעָלוּ דֶּרֶךְ הָרֹאשׁ), and pierced the Gulgolet [skull] (וְנָקְבוּ הַגֻּלְגֹּלֶת), and were unable to ascend higher (וְלֹא יָכְלוּ לַעֲלוֹת לְמַעְלָה), because the hairs of Arich strike upon the head of Ze’ir (מִפְּנֵי שֶׁשַּׂעֲרוֹת אֲרִיךְ בּוֹטְשִׁים עַל רֹאשׁ זְעֵיר), and they descended downward upon the head of Ze’ir (וְיָרְדוּ לְמַטָּה עַל רֹאשׁ זְעֵיר), and from them were made the hairs of Ze’ir (וְנַעֲשָׂה מֵהֶם שַׂעֲרוֹת זְעֵיר). And these lights of the five Gevurot that we said ascended upward (וְהָאוֹרוֹת הָאֵלּוּ שֶׁל ה׳ גְּבוּרוֹת שֶׁאָמַרְנוּ שֶׁעָלוּ לְמַעְלָה), which made the hairs of the Nukvah (שֶׁעָשׂוּ שַׂעֲרוֹת שֶׁל נוּקְבֵיהּ), because the Nukvah is built from the Gevurot (לִהְיוֹת שֶׁנוּקְבֵיהּ נִבְנָה מִן הַגְּבוּרוֹת), there they became strengthened even more (שָׁם נִתְחַזְּקוּ בְּיוֹתֵר). And therefore her hairs are long and red (וְלָזֶה הַשְּׂעָרוֹת שֶׁלָּהּ הֵן אֲרוּכּוֹת וַאֲדֻמּוֹת), and this is the meaning of what our Sages of Blessed Memory said (וְזֶהוּ אוֹמְרָם זַ״ל): “This black is really red, except that it has been stricken” (הַאי שָׁחוֹר אָדוֹם הוּא אֶלָּא שֶׁלָּקָה) (Niddah 19a), and he received more sweetening than his Nukvah (וְהִגִּיעַ לוֹ מִתּוּק יוֹתֵר מִנּוּקְבֵיהּ), for they remained red (שֶׁהֵן נִשְׁאֲרוּ אֲדֻמּוֹת), and understand this (וְהָבֵן). And there is one difficulty to ask (וְיֵשׁ קֻשְׁיָא אַחַת לִשְׁאוֹל), why did these illuminations not descend below from the Malkhut when they reached the end of her Yesod (מַדּוּעַ אֵלּוּ הַהֶאָרוֹת לֹא יָרְדוּ לְמַטָּה מִן הַמַּלְכוּת כְּשֶׁהִגִּיעוּ לְסוֹף יְסוֹד שֶׁלָּהּ), and why were the hairs made in the secret of Ohr Chozer [Returning Light] (וּמַדּוּעַ הַשְּׂעָרוֹת נַעֲשׂוּ בְּסוֹד אוֹר חוֹזֵר). The answer is (הַתְּשׁוּבָה הִיא), that you need to know one principle (שֶׁצָּרִיךְ אַתָּה לָדַעַת כְּלָל אֶחָד), which Rashbi, peace be upon him, said in Parashat Beshalach and also in Parashat Shemot (שֶׁאָמַר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בְּפָרָשַׁת בְּשַׁלַּח, וְגַם בְּפָרָשַׁת שְׁמוֹת), that the difference between the Name Mem-Bet and the Name Ayin-Bet (שֶׁהַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין שֵׁם מ״ב וּבֵין שֵׁם ע״ב), is that the Name Mem-Bet ascends upward and the Name Ayin-Bet extends downward (שֶׁשֵּׁם מ״ב עוֹלֶה לְמַעְלָה וְשֵׁם ע״ב מִתְפַּשֵּׁט לְמַטָּה), “this one ascends and this one descends” (דָּא סָלִיק וְדָא נָחִית) (Zohar Shemot 130b). Because Din [judgment] is compared to fire (מִפְּנֵי שֶׁהַדִּין נִמְשָׁל לְאֵשׁ), and fire always rises (וְהָאֵשׁ עוֹלָה תָּמִיד), so too all the illuminations and Names that come through the power of Din [judgment] ascend upward (כֵּן כָּל הַהֶאָרוֹת וְהַשֵּׁמוֹת הַבָּאוֹת מִכֹּחַ הַדִּין הֵמָּה עוֹלִים לְמַעְלָה), like the nature of fire (כְּטֶבַע הָאֵשׁ), and they do not descend downward (וְאֵינָם יוֹרְדִים לְמַטָּה), except through the force that sends them strongly (כִּי אִם עַל יְדֵי כֹּחַ שֶׁשּׁוֹלֵחַ אוֹתָם בְּחָזְקָה), and therefore when they reach the end of their mission (וְלָזֶה כְּשֶׁמַּגִּיעִים לְסוֹף שְׁלִיחוּתָם), they immediately return upward (מִיָּד חוֹזְרִים לְמַעְלָה). And therefore the Name Mem-Bet (וּלְכָךְ שֵׁם מ״ב), which is from the power of Din [judgment] (שֶׁהוּא מִכֹּחַ הַדִּין), is used by all those who descend to the Merkavah [Chariot] (מִשְׁתַּמְּשִׁין בּוֹ כָּל יוֹרְדֵי מֶרְכָּבָה), who raise their Neshamah [soul] upward (שֶׁמַּעֲלִין נִשְׁמָתָן לְמַעְלָה), and their body remains like dead (וְנִשְׁאָר הַגּוּף שֶׁלָּהֶם כְּמוֹ מֵת), and through the power of their Neshamah [soul] (וּבְכֹחַ נִשְׁמָתָן), and through the power of those seals that they would raise with their Neshamah [soul] upward (וּבְכֹחַ אוֹתָן הַחוֹתָמוֹת שֶׁהָיוּ מַעֲלִין עִם נִשְׁמָתָן לְמַעְלָה), in order to show each appointed one in every Heichal [palace] his seal (כְּדֵי לְהַרְאוֹת לְכָל מְמֻנֶּה שֶׁבְּכָל הֵיכָל וְהֵיכָל הַחוֹתָם שֶׁלּוֹ). And when he would see his seal (וּכְשֶׁהָיָה רוֹאֶה חוֹתָמוֹ), he would allow that Neshamah [soul] to enter inward (הָיָה מַנִּיחַ אוֹתָהּ הַנְּשָׁמָה לִכָּנֵס לִפְנִים), and to descend into the depth of the vision of the Merkavah [Chariot] (וְלִירֵד לְעוֹמֶק צְפִיַּת הַמֶּרְכָּבָה), and for this they required great purity (וְלָזֶה הָיוּ צְרִיכִין טָהֳרָה גְּדוֹלָה), because the power of Din [judgment] requires great purity (מִפְּנֵי שֶׁכֹּחַ הַדִּין צָרִיךְ טָהֳרָה גְּדוֹלָה). And the proof is Rabbi Nechunya ben HaKanah (וְהָרְאָיָה רַבִּי נְחוּנְיָא בֶּן הַקָּנָה), who was gazing into the Merkavah [Chariot] (שֶׁהָיָה צוֹפֶה בַּמֶּרְכָּבָה), and the world needed him (וְהָיָה הָעוֹלָם צְרִיכִין לוֹ), and his disciples requested him concerning a woman (וּבִקְשׁוּ תַּלְמִידָיו אִשָּׁה), who was doubtfully a Niddah [menstruant] (שֶׁהָיְתָה סָפֵק נִדָּה), and had counted seven clean days (וְסָפְרָה ז׳ יָמִים נְקִיִּים), and immersed (וְטָבְלָה), and there was doubt concerning her immersion (וְהָיְתָה סָפֵק בִּטְבִילָתָהּ), whether it was at sunset or not (אִם הָיְתָה בְּהֶעֱרֶב שֶׁמֶשׁ אוֹ לֹא). And they brought a new Tallit (וְהֵבִיאוּ טַלִּית חָדָשׁ), and filled it with myrtle (וּמִלְּאוּ אוֹתוֹ הֲדַס), and said to the woman (וְאָמְרוּ לָאִשָּׁה), touch the Tallit with your small finger (נִגְעִי בַּטַּלִּית בְּאֶצְבָּעֵךְ הַקְּטַנָּה), she may have touched and may not have touched (סָפֵק נָגְעָה סָפֵק לֹא נָגְעָה), and they brought the Tallit with the myrtle before Rabbi Nechunya ben HaKanah (וְהֵבִיאוּ הַטַּלִּית עִם הַהֲדַס לִפְנֵי רַבִּי נְחוּנְיָא בֶּן הַקָּנָה), and they placed it upon his knees (וְנָגְעוּ בַּהֲדַס עַל בִּרְכָּיו), while he was within the Tallit (בְּעוֹד שֶׁהָיָה בְּתוֹךְ הַטַּלִּית), and immediately they dismissed him from the Merkavah [Chariot] (וְתֵכֶף פְּטָרוּהוּ מִן הַמֶּרְכָּבָה) (Heikhalot 20b–c). And the Name A"B is not so (וְאֵלּוּ שֵׁם ע״ב אֵינוֹ כֵן), rather it spreads forth and continues onward (אֶלָּא שֶׁמִּתְפַּשֵּׁט וְהוֹלֵךְ), for it is compared to waters flowing downward on a slope (שֶׁנִּמְשָׁל לְמַיִם הַנִּגָּרִים בְּמוֹרָד), and those who use it do not require such great purity (וְאֵינוֹ צָרִיךְ כָּל כָּךְ טָהֳרָה לַמִּשְׁתַּמְּשִׁים בּוֹ), for it is from the derivatives of Havayah (שֶׁהוּא מִן תּוֹלְדוֹת הֲוָיָ״ה), as it is said (שֶׁנֶּאֱמַר): “And I shall sprinkle upon you pure waters” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים) (Ezekiel 36:25), from the waters of Chesed [kindness] (מִמֵּי הַחֶסֶד), “and you shall be purified from all your impurities and from all your idols I shall purify you” (וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם) (Ezekiel 36:25). And it is the river that emerges from the Holy of Holies (וְהוּא הַנָּהָר הַיּוֹצֵא מִקֹּדֶשׁ הַקֳּדָשִׁים), it is the axe that hews out Neshamot [souls] (הוּא הַגַּרְזֶן הַחוֹצֵב נְשָׁמוֹת), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Who dwells with them in the midst of their impurity” (הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאוֹתָם) (Leviticus 16:16). And the purification is through Imma Ila’ah [Supernal Mother] (וְהַטָּהֳרָה הִיא עַל יְדֵי אִמָּא עִלָּאָה), who is called the waters of the Mikveh [ritual pool] (הַנִּקְרֵאת מֵי מִקְוֶה), which equals one hundred and fifty-one (הָעוֹלֶה קנ״א), and it is the Name Ehyeh of Imma (וְהוּא שֵׁם אֶהְיֶ״ה דְּאִמָּא), her middle third (שְׁלִישׁ הָאֶמְצָעִי שֶׁלָּהּ), and together with the word itself it equals one hundred and fifty-two (וְעִם הַמִּלָּה עוֹלֶה קנ״ב), the letters of Nekev [opening] (אוֹתִיּוֹת נֶקֶ״ב), which is the secret of the opening of the navel of Ze’ir (שֶׁהוּא סוֹד הַחוֹר שֶׁל טַבּוּר זְעֵיר), which emerges as a passage through from side to side (הַיּוֹצֵא בְּדֶרֶךְ מְפֻלָּשׁ מֵעֵבֶר אֶל עֵבֶר), until behind the navel of Ze’ir (עַד מֵאֲחוֹרוֹי טַבּוּר זְעֵיר), where his Nukvah is (אֲשֶׁר שָׁם נוּקְבֵיהּ), who is called the lower Heh (הַנִּקְרֵאת ה׳ תַּתָּאָה), and together with the word Nekev [opening], it becomes Nekevah [female] (וְעִם מִלַּת נֶקֶב נַעֲשֵׂית נְקֵבָה). And it is said (וְנֶאֱמַר): “Mi [Who]” (מִי), namely Imma (דְּהַיְינוּ אִמָּא), “can bring forth the pure from the impure? Is it not the One?” (יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד) (Job 14:4), who is Arich (שֶׁהוּא אֲרִיךְ). And the secret of the Mikveh [ritual pool] (וְסוֹד הַמִּקְוֶה), I shall explain sufficiently in its proper place (אֲבָאֵר דֵּי צָרְכּוֹ בִּמְקוֹמוֹ הָרָאוּי לוֹ), with the assistance of Kudsha Berikh Hu and His Shekhinta (בְּסִיַיעְתָּא דְקב״ה וּשְׁכִינְתֵּיהּ). May it be His will (יְהִי רָצוֹן), that Kudsha Berikh Hu purify us with the waters of the Supernal Mikveh (שֶׁיְּטַהֵר אוֹתָנוּ קב״ה מִמֵּי הַמִּקְוֶה דִּלְעֵילָא), and pour upon us Ruach HaKodesh [the Holy Spirit] from on high to comfort us (וִיעָרֶה עָלֵינוּ רוּחַ הַקֹּדֶשׁ מִמָּרוֹם לְנַחֲמֵנוּ), and beneath His wings may He conceal us (וּבְצֵל כְּנָפָיו יַסְתִּירֵנוּ), and may we merit to behold the Shekhinah with our own eyes (וְנִזְכֶּה לַחֲזוֹת שְׁכִינָה בְּעֵינֵינוּ). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “And the glory of Hashem shall be revealed upon us, and all flesh shall see together that the mouth of Hashem has spoken” (וְנִגְלָה כְּבוֹד י״י עָלֵינוּ, וְרָאוּ כָּל בָּשָׂר יַחְדָּו כִּי פִּי י״י דִּבֵּר) (Isaiah 40:5). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).