Chapter Eight (פֶּרֶק שְׁמִינִי)

We said above that the hairs of Arich Anpin reaching upon the head of Ze’ir Anpin make there upon the head of Ze’ir Anpin four operations (אָמַרְנוּ לְמַעְלָה כִּי שַׂעֲרוֹת אֲרִיךְ הַמַּגִּיעִים עַל רֹאשׁ זְעֵיר הֵם עוֹשִׂים שָׁם בְּרֹאשׁוֹ שֶׁל זְעֵיר אַרְבַּע פְּעוּלוֹת). The first operation is that which is called the division of the hairs (הַפְּעוּלָה הָרִאשׁוֹנָה הִיא שֶׁנִּקְרֵאת פַּלְגּוּתָא דְשַׂעֲרֵי), namely that it divides the hairs of Ze’ir Anpin in the middle of the head (דְּהַיְינוּ שֶׁמְּחַלֵּק שַׂעֲרוֹתָיו שֶׁל זְעֵיר בְּאֶמְצַע הָרֹאשׁ), half on the right side from one side and half on the left from one side (פַלְגָא יָמִין מִצַּד אֶחָד וּפַלְגָא דִשְׂמֹאל מִצַּד אֶחָד). And this line of division (וְקַו פַּלְגּוּתָא דָא), which in the Ashkenazic language is called Shatil (שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז שָׁאטִי״ל), is made like a kind of path between the aforementioned hairs (שֶׁהוּא נַעֲשֶׂה כְּמִין שְׁבִיל בֵּין הַשְּׂעָרוֹת הַנִּזְכָּרִים), and it is called “the path of the righteous” (וְנִקְרָא אֹרַח צַדִּיקִים), concerning which it is said: “And the path of the righteous is like the shining light” (וְעָלָיו נֶאֱמַר וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ) (Proverbs 4). And it is brought in the Book of the Zohar (וְאִיתָא בְּסֵפֶר הַזֹּהַר) (Idra Zuta 288b), that in this path there are four hundred worlds of longing (כִּי בְּאֹרַח זֶה יֵשׁ שָׁם אַרְבַּע מֵאוֹת עָלְמִין דְּכִסּוּפִין), meaning: “my soul longs, indeed it faints” (פֵּירוּשׁ נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי) (Psalms 84), and it is an expression of hidden desire (וְהוּא לְשׁוֹן חֶמְדָּה גְּנוּזָה), and it is said: “you have surely longed for your father’s house” (וְנֶאֱמַר נִכְסֹף נִכְסַפְתָּ לְבֵית אָבִיךָ) (Genesis 31). And the secret of these four hundred worlds is (וְסוֹד אַרְבַּע מֵאוֹת עָלְמִין אֵלֶּה הוּא): for in Arich Anpin there is the Name Havayah in the filling of Yodin (כִּי בַּאֲרִיךְ יֵשׁ שֵׁם הֲוָיָה בְּמִלּוּי יוּדִי״ן), and these four Yodin are included from ten (וְד׳ יוּדִי״ן אֵלּוּ כְּלוּלִים מֵעֶשֶׂר), and ten from Yod are “four hundred shekels of silver passing to the merchant” (וְעֶשֶׂר מִיּוֹ״ד הֵם אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר) (Genesis 23), this is the righteous one who returns to ascend from Heikhal [palace] to Heikhal [palace] (הוּא הַצַּדִּיק הַמַּחֲזִיר לַעֲלוֹת מֵהֵיכָל אֶל הֵיכָל), like this merchant with his merchandise (כַּסּוֹחֵר הַזֶּה עִם סְחוֹרוֹת שֶׁלּוֹ), so too the righteous one with his good deeds (כָּךְ הַצַּדִּיק עִם הַמַּעֲשִׂים טוֹבִים שֶׁלּוֹ). And Kesef [silver] is an expression of longing (וְכֶסֶף הוּא לְשׁוֹן כִּסּוּפִין), and the Name Havayah of Yodin rectified the four hundred thousand myriad letters (וְשֵׁם הֲוָיָה דְּיוּדִי״ן תִּקֵּן הָאַרְבַּעַת אֲלָפִים רִבּוֹא אוֹתִיּוֹת), which entered into all the vessels of Binah (שֶׁנִּכְנְסוּ אֶל כָּל כֵּלֶיהָ דְּבִינָה), and afterward Arich Anpin was made as is known (וְאַחַר כָּךְ נַעֲשָׂה אֲרִיךְ אַנְפִּין כַּנּוֹדָע), that from the cracked Binah was made Arich Anpin (שֶׁבִּינָה הַסְּדוּקָה נַעֲשָׂה מִמֶּנָּה אֲרִיךְ), it is found that each one of its Sefirot attained four hundred myriad (נִמְצָא שֶׁהִשִּׂיגָה לְכָל אֶחָד מִסְּפִירוֹתֶיהָ ד׳ מֵאוֹת רִבּוֹא), and these four hundred myriad illuminate within the vessel of Arich Anpin (וְאֵלּוּ הַד׳ מֵאוֹת רִבּוֹא הֵם מְאִירִים בְּתוֹךְ כְּלִי אֲרִיךְ). And afterward the aforementioned light emerges through the Tabur [navel] of Arich Anpin (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 בְּפַלְגּוּתָא דְשַׂעֲרֵי דְּרֵישָׁא דִּזְעֵיר אַנְפִּין), namely from the forehead until the crown (דְּהַיְינוּ מִן הַמֵּצַח עַד הַקָּדְקֹד), namely through the middle of the head (דְּהַיְינוּ דֶּרֶךְ אֶמְצָעִיּוּת הָרֹאשׁ), where the hairs divide, half to the right and half to the left (שֶׁשָּׁם מִתְחַלְּקִים הַשְּׂעָרוֹת חֶצְיָים לְיָמִין וְחֶצְיָים לִשְׂמֹאל), because the hairs are judgments (מִפְּנֵי שֶׁהַשְּׂעָרוֹת הֵם דִּינִים), and through this illumination they are sweetened (וּבְהֶאָרָה הַזֹּאת הֵם מְמוּתָּקִים), and therefore they are divided into two (וְעַל כֵּן הֵם מִתְחַלְּקִים לִשְׁנַיִם), so that the judgments should not be together (כְּדֵי שֶׁלֹּא יִהְיוּ הַדִּינִין יַחַד). And these four hundred myriad letters are the four hundred worlds of longing (וְאֵלּוּ הַד׳ מֵאוֹת רִבּוֹא אוֹתִיּוֹת הֵם ת׳ עָלְמִין דְּכִסּוּפִין), which we said illuminate in the division of the hairs of Ze’ir Anpin (שֶׁאָמַרְנוּ שֶׁהֵם מְאִירִים בְּפַלְגּוּתָא דְשַׂעֲרֵי דְּזְעֵיר אַנְפִּין), and the hairs are the five Havayot of the five Gevurot (וְהַשְּׂעָרוֹת הֵם ה׳ הֲוָיוֹת שֶׁל ה׳ גְּבוּרוֹת), namely with the vowelization of Elokim as above (דְּהַיְינוּ בְּנִקּוּד אֱלֹהִים כִּדְלְעֵיל), whose letters together with the vowel points equal the numerical value of Talmud (שֶׁאוֹתִיּוֹתֵיהֶם עִם הַנְּקוּדוֹת עוֹלִים כְּמִנְיַן תַּלְמוּד), which is entirely judgments (שֶׁכֻּלּוֹ דִּינִים), namely the dispute that exists in judgment (דְּהַיְינוּ הַמַּחֲלֹקֶת שֶׁיֵּשׁ בְּדִין), such as forbidden and permitted (כְּגוֹן אָסוּר מוּתָר), impure and pure (טָמֵא טָהוֹר), valid and invalid (כָּשֵׁר פָּסוּל).

And these five Havayot Imma gives to Ze’ir Anpin (וְאֵלּוּ הַה׳ הֲוָיוֹת נוֹתֶנֶת אִמָּא לִזְעֵיר אַנְפִּין), and they descend into Ze’ir Anpin until its Yesod (וְהֵם יוֹרְדִים לִזְעֵיר עַד יְסוֹד שֶׁלּוֹ), and when they reach the end of the Yesod (וּכְשֶׁמַּגִּיעִים לְסוֹף יְסוֹד), they do not find a place to emerge (אֵינָם מוֹצְאִים מָקוֹם לָצֵאת), and they ascend upward and emerge through the opening between its shoulders (וְעוֹלִים לְמַעְלָה וְיוֹצְאִים דֶּרֶךְ הַחוֹר שֶׁבֵּין כְּתֵפָיו), and enter into the Malkhut (וְנִכְנָסִין לַמַּלְכוּת), and illuminate within her and fill her vessels (וּמְאִירִים בָּהּ וּמְמַלְאִים כֵּלֶיהָ). When we come to the Tikkun of Ze’ir Anpin and its Nukvah, with the help of the Creator and His Shekhinah (כְּשֶׁנָּבוֹא לְתִקּוּן זְעֵיר וְנוּקְבֵּיהּ בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ), we shall say precisely the details of these five illuminations, what they rectify in the Malkhut (נֹאמַר בְּדִיּוּק פְּרָטִיּוֹת ה׳ הֶאָרוֹת הָאֵלּוּ מַה הֵם מְתַקְּנִים בַּמַּלְכוּת). And the aforementioned Gevurot, after they rectified in the Malkhut that which they had to rectify (וְהַגְּבוּרוֹת הַנִּזְכָּרִים אַחַר שֶׁתִּקְּנוּ בַּמַּלְכוּת מַה שֶּׁהָיָה לָהֶם לְתַקֵּן), returned and emerged through the opening in the head (חָזְרוּ וְיָצְאוּ דֶּרֶךְ הַחוֹר שֶׁבָּרֹאשׁ), and entered through the opening of Ze’ir Anpin (וְנִכְנְסוּ דֶּרֶךְ הַחוֹר שֶׁל זְעֵיר אַנְפִּין), namely into Ze’ir Anpin itself (דְּהַיְינוּ אֶל תּוֹךְ זְעֵיר אַנְפִּין), and from there they ascended upward to the head of Ze’ir Anpin (וּמִשָּׁם עָלוּ לְמַעְלָה לְרֹאשׁ זְעֵיר אַנְפִּין), and from them Tefillin were made (וְנַעֲשָׂה מֵהֶם תְּפִלִּין), as you shall know in their place with the help of the Creator and His Shekhinah (כַּאֲשֶׁר תֵּדַע בִּמְקוֹמָם בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

And let us return to the illuminations that remained within Ze’ir Anpin and its Nukvah (וְנַחֲזוֹר לְהָאוֹרוֹת שֶׁנִּשְׁאֲרוּ בְּתוֹךְ זְעֵיר וְנוּקְבֵּיהּ), from which the hairs were made (שֶׁמֵּהֶם נַעֲשׂוּ הַשְּׂעָרוֹת), know (דַּע), that the illuminations which remained within its Nukvah ascended upward through the head of the Nukvah (כִּי הַהֶאָרוֹת שֶׁנִּשְׁאֲרוּ בְּתוֹךְ נוּקְבֵּיהּ עָלוּ לְמַעְלָה דֶּרֶךְ הָרֹאשׁ שֶׁל נוּקְבֵּיהּ), and pierced the skull (וּבָקְעוּ הַגַּלְגֹּלֶת), and emerged outward (וְיָצְאוּ לַחוּץ), and found the feet of Leah (וּמָצְאוּ רַגְלֵי לֵאָה), and could not ascend upward (וְלֹא יָכְלוּ לַעֲלוֹת לְמַעְלָה), then they descended downward 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 שַׂעֲרוֹת שֶׁל נוּקְבֵּיהּ). And because they are the five Havayot of Gevurot on the right and on the left (וּמִפְּנֵי שֶׁהֵם ה׳ הֲוָיוֹת גְּבוּרוֹת בַּיָּמִין וּבַשְּׂמֹאל), and they were divided so that the judgments should not be together (וְנִתְחַלְּקוּ שֶׁלֹּא יִהְיוּ הַדִּינִים יַחַד), specifically in Ze’ir Anpin (דַּוְקָא בִּזְעֵיר), excluding Arich Anpin, where all are mercies within mercies (לְאַפּוּקֵי בַּאֲרִיךְ שֶׁכֻּלָּם רַחֲמֵי גוֹ רַחֲמֵי), therefore Rashbi says in the Idra Rabba (לָזֶה אוֹמֵר הָרַשְׁבִּ״י בְּאִדְּרָא רַבָּא): “In the division of the hairs goes one path illuminating to two hundred and seventy worlds” (בְּפַלְגּוּתָא דְשַׂעֲרֵי אָזִיל חַד אָרְחָא דְּנָהִיר לְמָאתַן וְשִׁבְעִין עָלְמִין), this is the path dividing the hairs (הוּא הָאוֹרַח הַמְחַלֵּק הַשְּׂעָרוֹת). And they are five Havayot on the right (וְהֵם ה׳ הֲוָיוֹת לְיָמִין), with the inclusion of the number which is five (עִם כְּלִילַת הַמִּסְפָּר שֶׁהוּא ה׳), and it is one hundred and thirty-five on the right and one hundred and thirty-five on the left (וְהוּא קל״ה לְיָמִין וּקל״ה לִשְׂמֹאל), totaling two hundred and seventy worlds (עוֹלִים מָאתַן וְשִׁבְעִין עָלְמִין), for every hair in the world of Beri’ah becomes one world from it (כִּי כָּל שֵׂעָר בְּעוֹלַם הַבְּרִיאָה נַעֲשֶׂה מִמֶּנּוּ עוֹלָם אֶחָד). [And the intention is] for those souls hanging upon the hair of Adam haRishon (וְהַכַּוָּנָה לְאוֹתָן הַנְּשָׁמוֹת הַתְּלוּיוֹת בִּשְׂעָרוֹ שֶׁל אָדָם הָרִאשׁוֹן), reverse the letters of Se‘ar [hair] and you will find Eser [ten] (הָפוֹךְ שֵׂעָר וְתִמְצָא עֶשֶׂר), and every ten is a world unto itself (וְכָל עֶשֶׂר הוּא עוֹלָם בִּפְנֵי עַצְמוֹ), descending from the strands (שֶׁיּוֹרְדִים מֵהַנִּימִין). And these hairs are six hundred thousand souls from the world of Beri’ah (וְהַשְּׂעָרוֹת הַלָּלוּ הֵם ס׳ רִבּוֹא נְשָׁמוֹת מֵעוֹלַם הַבְּרִיאָה), and understand this (וְהָבֵן זֶה). And if you say why they did not emerge through the opening of Ze’ir Anpin as the five Havayot did (וְאִם תֹּאמַר מַדּוּעַ לֹא יָצְאוּ דֶּרֶךְ הַחוֹר שֶׁל זְעֵיר כְּמוֹ שֶׁעָשׂוּ ה׳ הֲוָיוֹת), rather when the Havayot entered a second time into Ze’ir Anpin (אֶלָּא שֶׁכְּשֶׁהַהֲוָיוֹת נִכְנְסוּ פַּעַם שֵׁנִית בִּזְעֵיר), the vessel of Ze’ir Anpin became filled from them (נִתְמַלֵּא כְּלִי זְעֵיר מֵהֶם), therefore those illuminations that were within the Nukvah could not enter within Ze’ir Anpin (לָכֵן אוֹתָם הַהֶאָרוֹת שֶׁהָיוּ בְּתוֹךְ נוּקְבֵּיהּ לֹא יָכְלוּ לִכָּנֵס בְּתוֹךְ זְעֵיר), because the opening within Ze’ir Anpin had become sealed (מִפְּנֵי שֶׁהָיָה נִסְתָּם הַחוֹר שֶׁבִּזְעֵיר), because of the abundance of illumination of the Havayot (מִפְּנֵי רֹב הַהֶאָרָה שֶׁל הַהֲוָיוֹת). And therefore they ascended upward through the head, as we said (וְלָזֶה עָלוּ לְמַעְלָה דֶּרֶךְ הָרֹאשׁ כְּמוֹ שֶׁאָמַרְנוּ), from the illumination that remained within Ze’ir Anpin from the Havayot (מֵהַהֶאָרָה שֶׁנִּשְׁאֲרָה בְּתוֹךְ זְעֵיר מֵהַהֲוָיוֹת), and it also ascended upward through the head (וְעָלְתָה גַם הִיא לְמַעְלָה דֶּרֶךְ הָרֹאשׁ), and desired to emerge from the place where the Havayot also emerged (וְרָצְתָה לָצֵאת מִמָּקוֹם שֶׁיָּצְאוּ גַם 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 which they pierced through their emergence (מִפְּנֵי שֶׁהַהֲוָיוֹת עַצְמָם הָיוּ דְבוּקִים בְּאוֹתָם הַנְּקָבִים שֶׁנִּקְבוּ דֶּרֶךְ יְצִיאָתָם), namely the place of laying the Tefillin (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 Galgalta [skull] (וְנִקְבוּ הַגַּלְגֹּלֶת), and could not ascend upward (וְלֹא יָכְלוּ לַעֲלוֹת לְמַעְלָה), because the hairs of Arich Anpin strike upon the head of Ze’ir Anpin (מִפְּנֵי שֶׁשַּׂעֲרוֹת אֲרִיךְ בּוֹטְשִׁים עַל רֹאשׁ זְעֵיר), and they descended downward upon the head of Ze’ir Anpin (וְיָרְדוּ לְמַטָּה עַל רֹאשׁ זְעֵיר), and from them were made the hairs of Ze’ir Anpin (וְנַעֲשָׂה מֵהֶם שַׂעֲרוֹת זְעֵיר). And these lights of the five Gevurot that we said ascended upward (וְהָאוֹרוֹת הָאֵלּוּ שֶׁל ה׳ גְּבוּרוֹת שֶׁאָמַרְנוּ שֶׁעָלוּ לְמַעְלָה), when they made the hairs of the Nukvah (כְּשֶׁעָשׂוּ שַׂעֲרוֹת שֶׁל נוּקְבֵּיהּ), because the Nukvah [female] is built from the Gevurot (לִהְיוֹת שֶׁנוּקְבֵּיהּ נִבְנֵית 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 the Sages of blessed memory said: “This black is really red, except that it was stricken” (וְזֶהוּ אָמְרָם זַ״ל הַאי שָׁחוֹר אָדוֹם הוּא אֶלָּא שֶׁלָּקָה) (Niddah 19b), and a greater sweetening reached the Nukvah (וְהִגִּיעַ מִיתּוּק יוֹתֵר לַנּוּקְבֵּיהּ), whose hairs remained red (שֶׁהֵן נִשְׁאֲרוּ אֲדֻמּוֹת), and understand (וְהָבֵן).

And there is one difficulty to ask (וְיֵשׁ קֻשְׁיָא אַחַת לִשְׁאוֹל), why these illuminations did not descend below the Malkhut when they reached the end of its Yesod [foundation] (מַדּוּעַ אֵלּוּ הַהֶאָרוֹת לֹא יָרְדוּ לְמַטָּה מִן הַמַּלְכוּת כְּשֶׁהִגִּיעוּ לְסוֹף יְסוֹד שֶׁלָּהּ), and why the hairs were made in the secret of Ohr Chozer [returning light] (וּמַדּוּעַ הַשְּׂעָרוֹת נַעֲשׂוּ בְּסוֹד אוֹר חוֹזֵר). The answer is (הַתְּשׁוּבָה הִיא), that you must know one principle stated by Rashbi, peace be upon him, in Parashat Beshalach and also in Parashat Shemot (שֶׁצָּרִיךְ אַתָּה לָדַעַת כְּלָל אֶחָד שֶׁאָמַר הָרַשְׁבִּ״י ע״ה בְּפָרָשַׁת בְּשַׁלַּח וְגַם בְּפָרָשַׁת שְׁמוֹת), that the difference between the Name Mem-Bet and the Name Ayin-Bet is (שֶׁהַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין שֵׁם מ״ב וּבֵין שֵׁם ע״ב), that the Name Mem-Bet ascends upward and the Name Ayin-Bet spreads downward (שֶׁשֵּׁם מ״ב עוֹלֶה לְמַעְלָה וְשֵׁם ע״ב מִתְפַּשֵּׁט לְמַטָּה), “this one ascends and this one descends” (דָּא סָלִיק וְדָא נָחִית). Because judgment is compared to fire (מִפְּנֵי שֶׁהַדִּין נִמְשָׁל לָאֵשׁ), and fire always rises upward (וְהָאֵשׁ עוֹלָה תָּמִיד), so too all the illuminations and Names that come from the power of judgment rise upward according to the nature of fire (כֵּן כָּל הַהֶאָרוֹת וְהַשֵּׁמוֹת הַבָּאוֹת מִכֹּחַ הַדִּין הֵם עוֹלִים לְמַעְלָה כְּטֶבַע הָאֵשׁ), and do not descend downward except through a force that sends them strongly (וְאֵינָם יוֹרְדִים לְמַטָּה כִּי אִם עַל יְדֵי כֹּחַ שֶׁשּׁוֹלֵחַ אוֹתָם בְּחָזְקָה), and therefore when they reach the end of their mission they immediately return upward (וְלָזֶה כְּשֶׁמַּגִּיעִים לְסוֹף שְׁלִיחוּתָם מִיָּד חוֹזְרִים לְמַעְלָה). And therefore the Name Mem-Bet, which is from the power of judgment (וּלְכָךְ שֵׁם בֶּן מ״ב שֶׁהוּא מִכֹּחַ הַדִּין), is used by all those who descend to the Merkavah (מִשְׁתַּמְּשִׁין בּוֹ כָּל יוֹרְדֵי מֶרְכָּבָה), who raise their souls upward (שֶׁמַּעֲלִין נִשְׁמָתָן לְמַעְלָה), while their body remains like dead (וְנִשְׁאָר הַגּוּף שֶׁלָּהֶם כְּמוֹ מֵת), and through the power of their souls and through the power of those seals which they raised with their souls upward (וּבְכֹחַ נִשְׁמָתָן וּבְכֹחַ אוֹתָן הַחוֹתָמוֹת שֶׁהָיוּ מַעֲלִין עִם נִשְׁמָתָן לְמַעְלָה), in order to show each appointed minister in every Heikhal and Heikhal his seal (כְּדֵי לְהַרְאוֹת לְכָל מְמֻנֶּה שֶׁבְּכָל הֵיכָל וְהֵיכָל הַחוֹתָם שֶׁלּוֹ). And when he would see his seal (וּכְשֶׁהָיָה רוֹאֶה חוֹתָמוֹ), he would permit that soul to enter inward (הָיָה מַנִּיחַ אוֹתָהּ הַנְּשָׁמָה לִכָּנֵס לִפְנִים), and to descend into the depth of the vision of the Merkavah (וְלֵירֵד לְעוֹמֶק צְפִיּוֹת הַמֶּרְכָּבָה), and therefore they required great purity (וְלָזֶה הָיוּ צְרִיכִין טָהֳרָה גְדוֹלָה), because the power of judgment requires great purity (מִפְּנֵי שֶׁכֹּחַ הַדִּין צָרִיךְ טָהֳרָה גְדוֹלָה). And the proof is Rabbi Nechunya ben HaKanah, who gazed into the Merkavah (וְהָרְאָיָה רַבִּי נְחוּנְיָא בֶּן הַקָּנָה שֶׁהָיָה צוֹפֶה בַּמֶּרְכָּבָה), and the world required him (וְהָיָה הָעוֹלָם צְרִיכִין לוֹ), for his students asked him concerning a woman who was a doubtful Niddah (כִּי בִקְּשׁוּ תַּלְמִידָיו אִשָּׁה שֶׁהָיְתָה סְפֵק נִדָּה), and she counted seven clean days and immersed (וְסָפְרָה ז׳ יָמִים נְקִיִּים וְטָבְלָה), and there was doubt regarding the immersion whether it had sunset or not (וְהָיָה סָפֵק בַּטְּבִילָה אִם הָיְתָה בָּהּ הֶעֱרֵב שֶׁמֶשׁ אוֹ לֹא), and they brought a new Tallit and filled it with blood (וְהֵבִיאוּ טַּלִּית חָדָשׁ וּמִלְאוּ אוֹתוֹ דָּם). And they said to the woman: touch the Tallit with your little finger (וְאָמְרוּ לָאִשָּׁה נִגְעִי בַּטַּלִּית בְּאֶצְבָּעֵךְ הַקְּטַנָּה), there was doubt whether she touched or whether she did not touch (סָפֵק נָגְעָה סָפֵק לֹא נָגְעָה), and they brought the Tallit together with the myrtle before Rabbi Nechunya ben HaKanah (וְהֵבִיאוּ הַטַּלִּית עִם הַהֲדַס לִפְנֵי רַבִּי נְחוּנְיָא בֶּן הַקָּנָה), and he touched the myrtle upon his knees while it was within the Tallit (וְנָגַע בַּהֲדַס עַל בִּרְכָּיו בְּעוֹד שֶׁהָיָה בְּתוֹךְ הַטַּלִּית), and immediately they released him from the Merkavah (וְתֵכֶף פְּטָרוּהוּ מִן הַמֶּרְכָּבָה). And the Name Ayin-Bet is not so (וְאֵלּוּ שֵׁם ע״ב אֵינוֹ כֵן), rather it spreads forth and continues downward (אֶלָּא שֶׁמִּתְפַּשֵּׁט וְהוֹלֵךְ), for it is compared to water which flows downward (שֶׁנִּמְשָׁל לְמַיִם שֶׁהֵם נִגָּרִים בְּמוֹרָד), and those who use it do not require such great purity (וְאֵין צָרִיךְ כָּל כָּךְ טָהֳרָה לַמִּשְׁתַּמְּשִׁים בּוֹ), for it is from the offspring of Havayah (שֶׁהוּא מִן תּוֹלְדוֹת הֲוָיָה), as it is said: “And I shall sprinkle upon you pure waters” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים) (Ezekiel 36), from the waters of Chesed (מִמֵּי הַחֶסֶד), “and you shall be purified from all your impurities and from all your idols I shall purify you” (וּטְהַרְתֶּם מִכָּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם) (Ezekiel 36), and this is the Name Ayin-Bet emerging from the Holy of Holies (וְהוּא שֵׁם ע״ב הַיּוֹצֵא מִקֹּדֶשׁ הַקֳּדָשִׁים), it is the axe that hews souls (הוּא הַגַּרְזֶן הַחוֹצֵב נְשָׁמוֹת), and concerning this it is said: “I am Hashem who dwells with them amidst their impurities” (וְעַל זֶה נֶאֱמַר אֲנִי ה׳ הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאוֹתָם) (Leviticus 16). And the purification is through Imma Ila’ah [Supernal Mother] (וְהַטָּהֳרָה הִיא עַל יְדֵי אִמָּא עִילָּאָה), which is called “waters of the Mikveh” (שֶׁנִּקְרֵאת מֵי מִקְוֶה), which I shall explain (אֲשֶׁר אֲבָאֵר). And concerning this “path of the righteous” (וְעַל זֶה אֹרַח צַדִּיקִים), it is said in the Zohar in the Idra Rabba (נֶאֱמַר בַּזֹּהַר בְּאִדְּרָא רַבָּא): “In the division of the hairs goes one path illuminating to two hundred and seventy worlds” (בְּפַלְגּוּתָא דְשַׂעֲרֵי אָזִיל חַד אָרְחָא דְּנָהִיר לְמָאתַן וְשִׁבְעִין עָלְמִין), which I explained above (שֶׁפֵּירַשְׁתִּי לְמַעְלָה), “and from it shines the path in which the righteous shine in the World to Come” (וּמִינֵיהּ נָהִיר אָרְחָא דְּנָהִירִין בֵּיהּ צַדִּיקַיָּא לְעָלְמָא דְאָתֵי). And this is the secret of the path of life for those worlds (וְהוּא סוֹד דֶּרֶךְ חַיִּים לְאוֹתָן עוֹלָמוֹת), when one departs from this world to the World to Come (כְּשֶׁיּוֹצֵא מֵהָעוֹלָם הַזֶּה אֶל עוֹלָם הַבָּא), this light illuminates upon him to find this path (מֵאִיר עָלָיו הָאוֹר הַזֶּה לִמְצֹא הַדֶּרֶךְ הַזֶּה). This is what is written: “And the path of the righteous is like the shining light, going and illuminating until the day is established” (הֲדָא הוּא דִכְתִיב וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם) (Proverbs 4), meaning that this light illuminates from Arich Anpin in two ways (רָצָה לוֹמַר שֶׁהָאוֹר הַזֶּה מֵאִיר מֵאֲרִיךְ בִּשְׁנֵי דְרָכִים), the first way is “going and illuminating” (הַדֶּרֶךְ הָאֶחָד הוֹלֵךְ וָאוֹר), meaning illuminating and not ceasing (רָצָה לוֹמַר וּמֵאִיר וְאֵינוֹ פּוֹסֵק), “until the day is established” (עַד נְכוֹן הַיּוֹם), which is Ze’ir Anpin called “day” (שֶׁהוּא זְעֵיר נִקְרָא יוֹם), and in the middle of its forehead which is called “the establishment of the day” (וּבַחֲצִי מִצְחוֹ שֶׁנִּקְרָא נְכוֹן הַיּוֹם), meaning centered in the middle (פֵּירוּשׁ נָכוֹן מְכֻוָּן בָּאֶמְצַע).

And in the second way it also illuminates for the righteous one (וּבַדֶּרֶךְ הַשֵּׁנִי מֵאִיר לַצַּדִּיק גַּם כֵּן), who departs from this world (שֶׁהוֹלֵךְ מֵעוֹלָם הַזֶּה), and there is light for him (וְאוֹר לוֹ), as it says in the Zohar Chadash, Parashat Bereshit, Midrash HaNe’elam (כְּאוֹמְרוֹ בַּזֹּהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית מִדְרַשׁ הַנֶּעְלָם), concerning the light which the Holy One Blessed Be He created on the first day (אֵצֶל אוֹר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בַּיּוֹם הָרִאשׁוֹן): “it illuminated from one end of the world to the other, and it is hidden for the righteous in the future to come” (הָיָה מֵאִיר מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ וְהוּא גָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבוֹא), and Rabbi Eliezer explained concerning it (וּפֵירֵשׁ בּוֹ רַבִּי אֱלִיעֶזֶר): “when the holy soul departs, it enters through it into the World to Come” (כַּד תִּיפּוֹק נִשְׁמָתָא קַדִּישָׁא יֵיעוּל בֵּיהּ לְעָלְמָא דְאָתֵי) (Zohar Chadash, Bereshit, Midrash HaNe’elam, Ma’amar Yehi Me’orot).

For through this light he knows “was, is, and will be” until the end of the world (כִּי בְּזֶה הָאוֹר יָדַע הָיָה הוֶה וְיִהְיֶה עַד סוֹף הָעוֹלָם), for the wise through hinting (לְחַכִּימָא בִּרְמִיזָא), and from it the path is divided into six hundred and thirteen paths divided in Ze’ir Anpin (וּמִינֵיהּ אָרְחָא אִתְפְּרָשָׁא לְשִׁית מֵאָה וּתְלֵיסַר אָרְחִין דְּפָלִיג בִּזְעֵיר אַנְפִּין), concerning which it is written: “All the paths of Hashem are Chesed and truth” (דִּכְתִיב בֵּיהּ כָּל אָרְחוֹת ה׳ חֶסֶד וֶאֱמֶת) (Psalms 25). And this is what we said above (וְהוּא שֶׁאָמַרְנוּ לְמַעְלָה), that the letters of the five Havayot [Havayah Names] together with their vowel points equal Talmud (שֶׁאוֹתִיּוֹת ה׳ הֲוָיוֹת עִם נְקוּדוֹתֵיהֶם עוֹלִים תַּלְמוּד), which is the entire Torah altogether (שֶׁהוּא כָּל הַתּוֹרָה כֻּלָּהּ), two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments (רמ״ח מִצְוֹת עֲשֵׂה וּשְׁסָ״ה מִצְוֹת לֹא תַעֲשֶׂה), their total being six hundred and thirteen commandments (כְּלָלָם תַּרְיַ״ג מִצְוֹת), and for every commandment there is a path and a unique Heikhal [palace] (וּלְכָל מִצְוָה דֶּרֶךְ הֵיכָל 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 אֵיבָרִין וּשְׁסָ״ה גִּידִין), all of them letters and holy Names (כֻּלָּם אוֹתִיּוֹת וּשְׁמוֹת הַקְּדוֹשִׁים), and this is the meaning of what it says in the Zohar: “My Name together with Yod, Heh is three hundred and sixty-five, and Vav, Heh together with My remembrance is two hundred and forty-eight” (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר שְׁמִי עִם י״ה הוּא שס״ה, י״ה ו״ה עִם זִכְרִי הוּא רמ״ח), and fortunate is one who merits those worlds of longing (וְאַשְׁרֵי מִי הַזּוֹכֶה לְאוֹתָן עָלְמִין דְּכִסּוּפִין).

And at that time Ze’ir Anpin and its Nukvah [female] ascend, בזמן the Beit HaMikdash [Holy Temple] stands (וּבְאוֹתוֹ פַּעַם עוֹלִים זְעֵיר וְנוּקְבֵּיהּ בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), until beneath the Mazalot (עַד תַּחַת הַמַּזָּלוֹת), namely until the eighth Tikkun [rectification] of this “Notzer” [preserver] (דְּהַיְינוּ עַד תִּיקּוּן שְׁמִינִי שֶׁל נוֹצֵר הַזֶּה), within the place of Abba and Imma (בְּתוֹךְ מְקוֹם אַבָּא וְאִמָּא), and they inherit their very place (וְיוֹרְשִׁים מְקוֹמָם מַמָּשׁ). And they are called holy (וְהֵם נִקְרָאִים קֹדֶשׁ), in the secret of Shabbat Kodesh [Holy Shabbat] (בְּסוֹד שַׁבָּת קֹדֶשׁ), and they inherit the actual place of holiness (וְיוֹרְשִׁים מְקוֹם קֹדֶשׁ מַמָּשׁ), and the fathers take the sons to themselves and eat with them in their actual place (וְהָאָבוֹת לוֹקְחִים הַבָּנִים אֲלֵיהֶם וְאוֹכְלִים עִמָּהֶם בִּמְקוֹמָם מַמָּשׁ), and at that time the springs of the points of the hairs flow forth (וּבְאוֹתוֹ הַפַּעַם נוֹבְעִים מַבּוּעֵי קוּצֵי הַשְּׂעָרוֹת), which are according to the numerical value of Kodesh [holy] (אֲשֶׁר הֵם כְּמִנְיַן קֹדֶשׁ), namely the four hundred and ten strands within them (דְּהַיְינוּ ת״י נִימִין שֶׁבָּהֶם), and this is what is written: “Remember the day of Shabbat to sanctify it” (וְהַיְינוּ דִּכְתִיב זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20). And therefore one must intend during the verse “And as for me, my prayer” (וְעַל כֵּן צָרִיךְ לְכַוֵּן בַּפָּסוּק וַאֲנִי תְפִלָּתִי), to wear the Tallit at the time of saying the verse “And as for me, my prayer is unto You at a time of favor” (לִלְבֹּשׁ הַטַּלִּית בִּשְׁעַת אֲמִירַת הַפָּסוּק וַאֲנִי תְפִלָּתִי לְךָ יְ־יָ עֵת רָצוֹן) (Psalms 69), in order to intend toward the secret of the illumination of Re‘ava deRe‘avin [desire of desires] in the head of Ze’ir Anpin (כְּדֵי לְכַוֵּן אֶל סוֹד הֶאָרָה שֶׁל רַעֲוָא דְרַעֲוִין בְּרֵישֵׁיהּ דְּזְעֵיר), in order to move aside the hairs of Ze’ir Anpin falling upon its ears (כְּדֵי לְפַנּוֹת הַשְּׂעָרוֹת שֶׁל זְעֵיר הַנּוֹפְלִים עַל אָזְנָיו), so that they should not block them from hearing our prayer, Heaven forbid (כְּדֵי שֶׁלֹּא יִסְתְּמוּ אוֹתָן מִשְּׁמוֹעַ תְּפִלָּתֵינוּ חַס וְשָׁלוֹם). And this is what it says in the Idra of Parashat Naso (וְהַיְינוּ דְּאָמַר בָּאִדְּרָא דְּפָרָשַׁת נָשֹׂא), “to turn the hairs behind the ears, for they should not be upon the ears” (לְפַנּוֹת דְּשַׂעֲרֵי לַאֲחוֹרֵי דְּאוּדְנִין דְּלָא צָרִיךְ לְמֶהֱוֵי עַל אוּדְנִין), and this is what David says: “Incline Your ear to me, hear” (וְזֶהוּ שֶׁאוֹמֵר דָּוִד הַט אָזְנְךָ לִי שְׁמַע) (Psalms 86), because opposite the neck of Ze’ir Anpin there are judgments (לִהְיוֹת כִּי כְּנֶגֶד עוֹרֶף שֶׁל זְעֵיר יֵשׁ דִּינִים), from those shattered vessels (מֵאוֹתָן הַכֵּלִים הַנִּשְׁבָּרִים), and were it not for the hairs of Ze’ir Anpin which cover the neck (וְאִלּוּלֵי הַשְּׂעָרוֹת שֶׁל זְעֵיר שֶׁהֵם חוֹפְפִים הָעוֹרֶף), the judgments would take illumination from the neck of Ze’ir Anpin (הָיוּ הַדִּינִים לוֹקְחִים הֶאָרָה מִן הָעוֹרֶף שֶׁל זְעֵיר). Therefore these hairs must be black (לָכֵן צָרִיךְ הַשְּׂעָרוֹת הָאֵלּוּ לִהְיוֹת שְׁחוֹרוֹת), for they strengthen themselves with the force of their judgments (שֶׁמִּתְגַּבְּרִין בְּתֹקֶף דִּינֵיהֶם), in order to drive away the Gradinin Tahirin [pure shards] (כְּדֵי לְגָרֵשׁ גַּרְדִּינֵי טָהִירִין), so that they should not derive benefit from the light of the neck of Ze’ir Anpin (שֶׁלֹּא יֵהָנוּ מֵאוֹר עוֹרֶף שֶׁל זְעֵיר), and Gradinin Tahirin [pure shards] are like stars of the shattered vessels (וְגַּרְדִּינֵי טָהִירִין הֵם כְּכוֹכָבִים שֶׁל שִׁבְרֵי כֵלִים), and they are their letters, namely of the vessels, which separated one from another and fell row after row (וְהֵם אוֹתִיּוֹת שֶׁלָּהֶם שֶׁל הַכֵּלִים שֶׁנִּפְרְדוּ אִישׁ מֵעַל רֵעֵהוּ וְנָפְלוּ שׁוּרוֹת שׁוּרוֹת). And therefore they are judgments of one hundred and twenty Elokim (וְלָכֵן הֵם דִּינִים שֶׁל ק״ך אֱלֹהִים), “decrees of iron” (גְּזִירִין דְּפַרְזְלָא), and from them were created jealousy and hatred and separation and multiplicity (וּמֵהֶם נִבְרָא קִנְאָה וְשִׂנְאָה וּפֵירוּד וְרִבּוּי), for they joined one to another, that which had previously been separate and not of its own kind (שֶׁנִּתְחַבְּרוּ אִישׁ אֶל רֵעֵהוּ מַה שֶּׁהָיוּ נִפְרָדִים מִקֹּדֶם שֶׁלֹּא בְמִינָם), and they gave birth after their likeness and in their image as is known (וְיָלְדוּ כִּדְמוּתָם בְּצַלְמָם כַּנּוֹדָע), for from them the Klipot were made (שֶׁמֵּהֶם נַעֲשׂוּ הַקְּלִיפּוֹת). And through our many sins, when Yisrael sin (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים כְּשֶׁיִּשְׂרָאֵל הֵם חוֹטְאִים), that neck becomes exposed (נִפְנֶה הָעוֹרֶף הַהוּא), meaning that the hairs turn upon the ears of Ze’ir Anpin (הַיְינוּ שֶׁהַשְּׂעָרוֹת פּוֹנִים עַל אָזְנֵי זְעֵיר), so that כביכול He should not hear their prayer (כְּדֵי שֶׁכִּבְיָכוֹל לֹא יִשְׁמַע לִתְפִלָּתָן), and the neck remains uncovered (וְנִשְׁאָר הָעוֹרֶף מְגוּלֶּה), and the judgments derive pleasure from the radiance of its light (וְהַדִּינִין נֶהֱנִין מִזִּיו אוֹרוֹ). And therefore the prophet said in the name of Ze’ir Anpin: “for they turned to Me the neck and not the face” (וְלָכֵן אָמַר הַנָּבִיא בְּשֵׁם זְעֵיר כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים) (Jeremiah 2), do not read “for they turned” (אַל תִּקְרֵי כִּי פָנוּ), rather “for they cleared” (אֶלָּא כִּי פִּינוּ), meaning that through their evil deeds they acted opposite the will of Ze’ir Anpin (כְּלוֹמַר שֶׁבְּמַעֲשֵׂיהֶם הָרָעִים הָיוּ עוֹשִׂים הֶפֶךְ רְצוֹן זְעֵיר), whereas it would have been fitting for them to perform good deeds (שֶׁהָיָה רָאוּי לָהֶם שֶׁיַּעֲשׂוּ מַעֲשִׂים טוֹבִים), so that the face would turn and the ears would become revealed (כְּדֵי שֶׁיִּפְנוּ הַפָּנִים וְיִתְגַּלוּ הָאָזְנַיִם), so that He would hear their prayer (כְּדֵי שֶׁיִּשְׁמַע תְּפִלָּתָם), namely that which the verse says: “Incline, my God, Your ear and hear” (דְּהַיְינוּ מַה שֶּׁאָמַר הַפָּסוּק הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9). And through this they would gain that “my neck also” would be covered (וּבָזֶה יַרְוִיחוּ שֶׁגַּם הָעוֹרֶף שֶׁלִּי יִהְיֶה מְכוּסֶּה), so that the Klipot would not derive pleasure from “my neck” (כְּדֵי שֶׁלֹּא יֵהָנוּ מֵעוֹרֶף שֶׁלִּי הַקְּלִיפּוֹת), but they did the opposite, for they cleared the neck of Ze’ir Anpin (וְהֵם עָשׂוּ לְהֶפֶךְ שֶׁפִּינוּ עֹרֶף שֶׁל זְעֵיר). And how does Ze’ir Anpin complain that the Klipot [shells] derive pleasure from its neck when it is exposed (וְאֵיךְ מִתְרַעֵם זְעֵיר שֶׁהַקְּלִיפּוֹת נֶהֱנִים מֵעָרְפּוֹ כְּשֶׁהוּא פָּנוּי), and furthermore how is it possible that the hairs of Ze’ir Anpin forever cover the face of Leah (וְעוֹד שֶׁאֵיךְ אֶפְשָׁר שֶׁהַשְּׂעָרוֹת שֶׁל זְעֵיר מְכַסִּים לְעוֹלָם פָּנִים שֶׁל לֵאָה). The answer is (הַתְּשׁוּבָה הִיא): that the hairs of Ze’ir Anpin appear immediately when it emerged from the womb of Imma, after the second Gadlut [greatness] (שֶׁהַשְּׂעָרוֹת שֶׁל זְעֵיר נִרְאוֹת תֵּכֶף שֶׁיָּצָא מִמְּעֵי אִמָּא אַחַר גַּדְלוּת שֵׁנִי). I already told you that from the middle of the forehead of Ze’ir Anpin until the place of the knot of the Tefillin (כְּבָר אָמַרְתִּי לְךָ שֶׁמֵּאֶמְצָעִיּוּת הַמֵּצַח שֶׁל זְעֵיר עַד מְקוֹם קֶשֶׁר שֶׁל תְּפִלִּין), there is a path called “the path of the righteous” (יֵשׁ אוֹרַח הַנִּקְרָא אֹרַח צַדִּיקִים), namely the division of the hairs of Ze’ir Anpin (דְּהַיְינוּ פַּלְגּוּתָא דְשַׂעֲרֵי דְּזְעֵיר אַנְפִּין), it is found that the hairs of Ze’ir Anpin cover the sides of its neck (נִמְצָא שֶׁהַשְּׂעָרוֹת שֶׁל זְעֵיר הֵם מְכַסִּים צִדְדֵי הָעוֹרֶף שֶׁלּוֹ), and afterward they become mixed with the hairs of Leah (וְאַחַר כָּךְ הֵם מִתְעָרְבִים עִם שַׂעֲרוֹת לֵאָה). In such a way that in that place where they are at the sides of the neck (בְּאוֹפֶן שֶׁבְּאוֹתוֹ הַמָּקוֹם שֶׁהֵם בְּצִדֵּי הָעוֹרֶף), there is a space between the attachments of Leah to Ze’ir Anpin (הוּא בֵּין הַדְּבֵקִים מִלֵּאָה לִזְעֵיר יֵשׁ מֶרְוָח), and there it is possible for the judgments to nurse and derive pleasure from the light of the neck of Ze’ir Anpin (וְשָׁם אֶפְשָׁר לַדִּינִים לִינַק וְלֵיהָנוֹת מֵאוֹר עֹרֶף זְעֵיר), but in the hairs of Arich Anpin it is not so (אֲבָל בְּשַׂעֲרוֹת אֲרִיךְ אַנְפִּין אֵינוֹ כֵן), and on the contrary, from the light of Arich Anpin there reaches to them nullification (וְאַדְּרַבָּא מִן אוֹר אֲרִיךְ אַנְפִּין יַגִּיעַ לָהֶם בִּטּוּל).

And even though we said here that these four Yodin of the Name Ayin-Bet rectified the four hundred worlds of longing (וְאַף עַל פִּי שֶׁאָמַרְנוּ בְּכָאן שֶׁאֵלֶּה הַד׳ יוּדִין שֶׁל שֵׁם ע״ב תִּקְּנוּ אַרְבַּע מֵאוֹת עָלְמִין דְּכִסּוּפִין), and rectification only applies in a place where there had been corruption (וְלֹא שַׁיָּיךְ תִּיקּוּן אֶלָּא בְּמָקוֹם שֶׁהָיָה קִלְקוּל), what corruption was here (וּמַה קִלְקוּל הָיָה כָּאן)? Rather you must know (אֶלָּא שֶׁצָּרִיךְ אַתָּה לָדַעַת), that this “path of the righteous” was not made until after the folding of the feet of Arich Anpin (שֶׁלֹּא נַעֲשָׂה הָאוֹרַח צַדִּיקִים הַזֶּה עַד אַחַר קִפּוּל רַגְלֵי אֲרִיךְ), which elevated with them Netzach, Hod, Yesod, the inner lights of Ze’ir Anpin and its Nukvah (שֶׁהֶעֱלוּ עִמָּהֶם נה״י אוֹרוֹת פְּנִימִיּוּת שֶׁל זְעֵיר וְנוּקְבֵּיהּ). And you already know that the matter of the shattered vessels was in order to rectify the world (וּכְבָר יָדַעְתָּ שֶׁעִנְיַן שִׁבְרֵי כֵלִים הָיָה כְּדֵי לְתַקֵּן הָעוֹלָם), so that there would be in the world good and evil, good for the good and evil for the evil (כְּדֵי שֶׁיִּהְיֶה בָּעוֹלָם טוֹב וָרָע טוֹב לַטּוֹב וְרַע לָרָע). And the explanation of the matter is (וּפֵירוּשָׁן שֶׁל דְּבָרִים), that the Tree of Knowledge of good and evil of which Rashbi, peace be upon him, speaks, is the Malkhut (שֶׁעֵץ הַדַּעַת טוֹב וָרָע שֶׁאוֹמֵר הָרַשְׁבִּ״י ע״ה הִיא הַמַּלְכוּת), as mentioned in many places (כַּמּוּזְכָּר בְּכַמָּה מְקוֹמוֹת), namely when the vessels shattered and the Malkhut became nullified (הַיְינוּ כְּשֶׁנִּשְׁבְּרוּ הַכֵּלִים וּמַלְכוּת אִתְבַּטְּלַת), at the time of that nullification it was in the secret of evil (בִּזְמַן אוֹתוֹ הַבִּטּוּל הָיְתָה בְּסוֹד רַע), meaning the judgments from which afterward the Klipot were formed (רָצָה לוֹמַר הַדִּינִים שֶׁנִּתְהַוּוּ אַחַר כָּךְ מֵהֶן הַקְּלִיפּוֹת). And they surrounded the Malkhut from all its sides (וְהָיוּ סוֹבְבִים הַמַּלְכוּת מִכָּל צִדֶּיהָ), in the secret of the Ocean Sea surrounding the earth (בְּסוֹד יָם אוֹקְיָנוֹס הַסּוֹבֵב הָאָרֶץ), meaning that this Ocean Sea is what is hinted in the Zohar in Sifra deTzni‘uta (רָצָה לוֹמַר שֶׁזֶּה יָם אוֹקְיָנוֹס הִיא מַה שֶּׁנִּרְמַז בַּזֹּהַר בְּסִפְרָא דִצְנִיעוּתָא): “Kultera in Kutra, its fins in its thickness” (קוּלְטְרָא בְּקוּטְרָא סַנְפִּירוֹי בְּעַדְבּוֹי). The explanation is (פֵּירוּשׁ): “Kultera” means bundles (קוּלְטְרָא חֲטוֹטְרוֹת), meaning that all the judgments are gathered together like one hard bundle (רָצָה לוֹמַר שֶׁהַדִּינִים כֻּלָּם מְקוּבָּצִים כְּמוֹ צְרוֹר אֶחָד קָשֶׁה), “in Kutra” means one knot (בְּקוּטְרָא פֵּירוּשׁ קֶשֶׁר אֶחָד), “Sanpira” means that after it spread somewhat from the hard bundle, it became in the secret of a fin, which spreads and is not so hard (סַנְפִּירָא רָצָה לוֹמַר שֶׁאַחַר שֶׁנִּתְפַּשֵּׁט מְעַט מִן הַצְּרוֹר הַקָּשֶׁה נִתְהַוָּה בְּסוֹד סַנְפִּיר שֶׁהוּא מִתְפַּשֵּׁט וְאֵינוֹ קָשֶׁה כָּל כָּךְ). Meaning that the judgments were surrounding her and encircling the Malkhut (רָצָה לוֹמַר שֶׁהָיוּ הַדִּינִין סוֹבְבִין אוֹתָהּ וּמַקִּיפִין אֶת הַמַּלְכוּת), and they were unable to touch her (וְלֹא הָיוּ יְכוֹלִין לִגַּע בָּהּ), because she was not shattered, rather they encircled her from outside (מִפְּנֵי שֶׁלֹּא נִשְׁבְּרָה אֶלָּא מַקִּיפִין אוֹתָהּ מִבַּחוּץ). And after Arich Anpin spread forth from its head together with the rest of the limbs of the Partzuf until its feet (וְאַחַר שֶׁנִּתְפַּשֵּׁט אֲרִיךְ מֵרֹאשׁוֹ עִם שְׁאָר אֵיבְרֵי הַפַּרְצוּף עַד רַגְלָיו), and its feet reached the shattered vessels (וְהָיוּ רַגְלָיו מַגִּיעִין עַד הַכֵּלִים הַנִּשְׁבָּרִים), Ein Sof said to it that it should fold itself (וְאָמַר לוֹ אֵין סוֹף שֶׁיִּתְקַפֵּל), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), in the secret of “weeping waters” (בְּסוֹד מַיִם בּוֹכִים).

Then the Malkhut attached itself to the Hod [splendor] of Arich Anpin (אָז מַלְכוּת נִדְבְּקָה בְּהוֹד שֶׁל אֲרִיךְ אַנְפִּין), and desired to swallow these salty waters in order to sweeten them (וְרָצְתָה לִבְלֹעַ אֵלֶּה הַמַּיִם הַמְּלוּחִים כְּדֵי לְמַתְּקָן), but the matter did not succeed (וְלֹא אִסְתַּיַּיע מִלְּתָא), because of the accusation that she said: “It is impossible for two kings to use one crown” (בִּשְׁבִיל הַקִּטְרוּג שֶׁאָמְרָה אִי אֶפְשָׁר לִשְׁנֵי מְלָכִים לְהִשְׁתַּמֵּשׁ בְּכֶתֶר אֶחָד) (Chullin 60b). But nevertheless their power was broken (אֲבָל מִכָּל מָקוֹם נִשְׁבַּר כֹּחָם), and this is what the verse says: “You broke the heads of the Dragons upon the waters” (וְהַיְינוּ דְּאָמַר קְרָא שִׁבַּרְתָּ רָאשֵׁי תַנִּינִם עַל הַמָּיִם) (Psalms 74). “Dragons” is written defectively (תַנִּינִם חָסֵר כְּתִיב), meaning: You broke the heads of these judgments, which are in the secret of Dragons (כְּלוֹמַר שִׁבַּרְתָּ רָאשֵׁי אֵלּוּ הַדִּינִים שֶׁהֵם בְּסוֹד תַּנִּינִים), upon the waters (עַל הַמָּיִם), meaning before they strengthened (כְּלוֹמַר קֹדֶם שֶׁנִּתְגַּבְּרוּ), and they did not yet have a body (וְלֹא הָיָה לָהֶם גּוּף), but while they were still waters (אֶלָּא בְּעוֹדָם מַיִם), when they were encircling the Malkhut (כְּשֶׁהָיוּ מַקִּיפִין אֶת הַמַּלְכוּת), You broke their power and bitterness (שִׁבַּרְתָּ כֹּחָם וּמְרִירוּתָם), in the secret of wormwood and poison (בְּסוֹד לַעֲנָה וָרֹאשׁ), for had they, Heaven forbid, possessed structure and body (שֶׁאִלּוּ חַס וְשָׁלוֹם הָיָה לָהֶם בִּנְיָן וְגוּף), they would have “destroyed the world” (הָיוּ מְטַשְׁטְשֵׁי עָלְמָא). But nevertheless, through that breaking of their power they became somewhat sweetened (אֲבָל מִכָּל מָקוֹם בְּאוֹתָהּ שְׁבִירָה שֶׁל הַכֹּחַ שֶׁלָּהֶם נִתְמַתְּקוּ קְצָת), for the secret of the female, which corresponds to Malkhut (שֶׁסוֹד הַנְּקֵבָה שֶׁהִיא כְּנֶגֶד מַלְכוּת), meaning corresponding to the points of the Malkhut of Ze’ir Anpin (רָצָה לוֹמַר כְּנֶגֶד נְקוּדוֹת מַלְכוּת דִּזְעֵיר), sweetened it completely (מִתְּקָה אוֹתָהּ מִכָּל וָכֹל). But nevertheless its root is from the salty waters (אֲבָל מִכָּל מָקוֹם שָׁרְשָׁהּ מִן הַמַּיִם הַמְּלוּחִים), and it is the female about which the Sages of blessed memory said: “and He salted her for the righteous in the future to come” (וְהִיא הַנְּקֵבָה שֶׁאָמְרוּ רַזַ״ל וּמְלָחָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא) (Bava Batra 74b). When the righteous person departs from this world he merits those lights in Gan Eden (כְּשֶׁיּוֹצֵא מִן הָעוֹלָם הַזֶּה הַצַּדִּיק זוֹכֶה אֶל אוֹרוֹת הָהֵם בְּגַן עֵדֶן), and they are not so subtle that the righteous person can receive pleasure from them (וְהֵם אֵינָם כָּל כָּךְ דַּק כְּדֵי שֶׁיּוּכַל הַצַּדִּיק לְקַבֵּל הֲנָאָתוֹ מֵהֶם), and likewise gold is better than silver, for the wise through hinting (וְכֵן הַזָּהָב יוֹתֵר טוֹב מִן הַכֶּסֶף לְחַכִּימָא בִּרְמִיזָא). But the male was harsh, and it was impossible to sweeten it (אֲבָל הַזָּכָר הָיָה קָשֶׁה וְאִי אֶפְשָׁר לְמַתְּקוֹ), but nevertheless it was castrated (וּמִכָּל מָקוֹם נִסְתָּרֵס), meaning (כְּלוֹמַר), you already know that the fish have something like seed within them (כְּבָר יָדַעְתָּ שֶׁהַדָּגִים יֵשׁ לָהֶם כְּמוֹ זֶרַע בְּתוֹכָם), and when the aforementioned seed emerges from them, many thousands of fish are created from it (וּכְשֶׁיּוֹצֵא מֵהֶם הַזֶּרַע הַנִּזְכָּר נִבְרָא מִמֶּנּוּ כַּמָּה אֲלָפִים דָּגִים), therefore He castrated it so that the eggs of the Tzif‘oni [viper] would never emerge (לָזֶה סֵרְסוֹ כְּדֵי שֶׁלֹּא יֵצְאוּ בֵּיצֵי צִפְעוֹנִי לְעוֹלָם). And know (וְתֵדַע), at the time this male was castrated (בִּזְמַן שֶׁזֶּה הַזָּכָר נִסְתָּרֵס), the harshness of the judgments within it became somewhat sweetened (נִמְתְּקוּ קְצָת קֹשִׁי הַדִּינִים שֶׁבּוֹ), and it became in the secret of Sanpir [fin] (וְנַעֲשָׂה בְּסוֹד סַנְפִּיר), and this is what Rashbi, peace be upon him, said (וְהַיְינוּ דְּקָאָמַר הָרַשְׁבִּ״י ע״ה): “Sanpira in its thickness” (סַנְפִּירָא בְּעַדְבּוֹי). And the word Sanpir [fin] equals four hundred (וְתֵיבַת סַנְפִּיר עוֹלֶה ת׳), and from them were made the four hundred worlds of longing (וּמֵהֶם נַעֲשׂוּ אַרְבַּע מֵאוֹת עָלְמִין דְּכִיסּוּפִין), and corresponding to them are the four hundred shekels of silver of Avraham (וּכְנֶגְדָּם ת׳ מֵאוֹת שֶׁקֶל כֶּסֶף דְּאַבְרָהָם), which were in order to sweeten this Sanpir [fin] of the aforementioned male (שֶׁהָיוּ כְּדֵי לְמַתֵּק זֶה הַסַּנְפִּיר שֶׁל זָכָר הַנִּזְכָּר). And through it he acquired the cave from Ephron (וְקָנָה לוֹ בוֹ מְעָרָה מֵעֶפְרוֹן), who is “dust shall be his bread” (שֶׁהוּא נָחָשׁ עָפָר לַחְמוֹ) (Isaiah 65), and Ephron equals four hundred (וְעֶפְרוֹן גִּימַטְרִיָּא ת׳), to hint to the aforementioned secret, that he took strength (לִרְמוֹז לְסוֹד הַנִּזְכָּר שֶׁלָּקַח כֹּחַ), and through this the Cave of Machpelah of the points of Leah and Rachel in the seven inner lights of the shattered vessels became sweetened (וְנִמְתַּק בָּזֶה מְעָרַת הַמַּכְפֵּלָה שֶׁל נְקוּדוֹת לֵאָה וְרָחֵל שֶׁבְּז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל שִׁבְרֵי כֵלִים), and understand (וְהָבֵן).

And therefore all the caves of the righteous have the form of an Akhna [serpent] (וְלָזֶה כָּל מְעָרוֹת הַצַּדִּיקִים יֵשׁ לָהֶם צוּרַת עַכְנָא), which is the form of a serpent (שֶׁהוּא צוּרַת נָחָשׁ), and its tail was in its mouth, as mentioned there in Sifra deTzni‘uta (וְהָיָה זְנָבוֹ בְּפִיו כַּנִּזְכָּר לְשָׁם בְּסִפְרָא דִצְנִיעוּתָא), in order to sweeten the venom of the serpent (כְּדֵי לְמַתֵּק אַרְסוֹ שֶׁל נָחָשׁ). And let us return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), that corresponding to this Sanpir [fin] which we said became sweetened now in its ascent together with the Malkhut within the Hod of Arich Anpin (שֶׁכְּנֶגֶד זֶה הַסַּנְפִּיר שֶׁאָמַרְנוּ שֶׁנִּמְתַּק עַתָּה בַּעֲלִיָּתוֹ עִם הַמַּלְכוּת בְּתוֹךְ הוֹד שֶׁל אֲרִיךְ), from them emerged those four hundred worlds of longing prepared for the righteous, as mentioned in the Zohar (מֵהֶם יָצְאוּ אוֹתָן ד׳ מֵאוֹת עָלְמִין דְּכִסּוּפִין הַמְזוּמָנִים לַצַּדִּיקִים כַּנִּזְכָּר בַּזֹּהַר), namely that the Malkhut spreads within the Hod of Arich Anpin (דְּהַיְינוּ שֶׁהַמַּלְכוּת נִתְפַּשֶּׁטֶת בְּתוֹךְ הוֹד אֲרִיךְ), and spreads into ten Sefirot (וְנִתְפַּשֶּׁטֶת לְעֶשֶׂר סְפִירוֹת). And because this Hod is included within Arich Anpin (וּלְהִיוֹת שֶׁהַהוֹד הַזֶּה הוּא נִכְלָל בַּאֲרִיךְ), and you already know that the Chokhmah called Reisha DeEin [the Head of Nothingness] is included within Arich Anpin (וּכְבָר יָדַעְתָּ שֶׁהַחָכְמָה הַנִּקְרֵאת רֵישָׁא דְּאֵין נִכְלֶלֶת בְּתוֹךְ אֲרִיךְ), in the secret of “ten, ten the spoon” (בְּסוֹד עֲשָׂרָה עֲשָׂרָה הַכַּף) (Numbers 7), and in the secret of “and he shall cleave unto his wife and they shall become one flesh” (וּבְסוֹד וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד) (Genesis 2), and Ein spreading within Arich Anpin is in the secret of the Name Ayin-Bet (וְאֵין הַמִּתְפַּשֶּׁטֶת בְּתוֹךְ אֲרִיךְ הוּא בְּסוֹד שֵׁם ע״ב), which has within it four Yodin included from ten (שֶׁיֵּשׁ בּוֹ ד׳ יוּדִין הַכְּלוּלִים מֵעֶשֶׂר), and ten from ten are four hundred (וְעֶשֶׂר מֵעֶשֶׂר הֵם ד׳ מֵאוֹת), and they are the secret of the four hundred worlds of longing that we mentioned (וְהֵם סוֹד אַרְבַּע מֵאוֹת עָלְמִין דְּכִסּוּפִין שֶׁאָמַרְנוּ). And they are called “worlds of longing” (וְנִקְרָא עָלְמִין דְּכִסּוּפִין), because here in this state was the accusation (לִהְיוֹת שֶׁבְּכָאן בַּמַּצָּב הַזֶּה הָיָה הַקִּטְרוּג), that the Malkhut longed that the crown should belong to her alone (שֶׁנִּכְסְפָה הַמַּלְכוּת שֶׁיִּהְיֶה לָהּ כֶּתֶר לְבַדָּהּ), and she was the cause of her diminishment (וְהִיא הָיְתָה סִבַּת מִעוּטָהּ), and therefore they are called worlds of longing (וְלָכֵן נִקְרָאִים עָלְמִין דְּכִסּוּפִין). Behold you have two explanations regarding the worlds of longing (הֲרֵי לְךָ שְׁנֵי פֵּרוּשִׁים עַל עָלְמִין דְּכִסּוּפִין), and understand (וְהָבֵן), for this and this are true (כִּי זֶה וְזֶה אֱמֶת), and from both of them “do not withdraw your hand” (וּמִשְּׁנֵיהֶם אַל תַּנַּח יָדֶךָ) (Ecclesiastes 11), “and your God shall be your help” (וִיהִי אֱלֹהֶיךָ בְּסַעְדֶּךָ).