Chapter Eight (פֶּרֶק שְׁמִינִי)

After we explained in the previous chapter the interpretation of the verse “like the precious oil descending upon the beard, the beard of Aharon, descending upon the opening of his measures” (אַחֲרֵי שֶׁאָמַרְנוּ בַּפֶּרֶק הַקּוֹדֵם פֵּירוּשׁ הַפָּסוּק שֶׁל כַּשֶּׁמֶן הַטּוֹב הַיּוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו) (Psalms 133:2), and we explained the word “oil” (וּבֵאַרְנוּ מִלַּת שֶׁמֶן), but not according to its proper manner as it ought to be (אֲבָל לֹא עַל מַתְכֻּנְתּוֹ כְּמוֹ שֶׁצָּרִיךְ לִהְיוֹת), and we shall first introduce a small introduction concerning the additional soul, from where it emerges (וַאֲנַחְנוּ נַקְדִּים הַקְדָּמָה קְטַנָּה שֶׁל הַנְּשָׁמָה יְתֵירָה מֵהֵיכָן יוֹצֵאת), and with this the secret of this verse will also be explained (וְעִם זֶה יִתְבָּאֵר גַּם כֵּן סוֹד הַפָּסוּק הַזֶּה). It is fitting for us to know that the additional soul comes from the secret of the ascent of the worlds (רָאוּי לָנוּ לָדַעַת שֶׁהַנְּשָׁמָה יְתֵירָה בָּאָה מִסּוֹד עֲלִיַּית הָעוֹלָמוֹת), each and every world ascends into the boundary and place of its companion above it (כָּל עוֹלָם וְעוֹלָם עוֹלֶה בִּתְחוּם וּמָקוֹם חֲבֵירוֹ שֶׁלְּמַעְלָה), and likewise every Partzuf ascends (וְכֵן כָּל פַּרְצוּף עוֹלֶה), thus the Partzuf of Nefesh acquires Ruach above (נִמְצָא פַּרְצוּף שֶׁל נֶפֶשׁ לְמַעְלָה יִקְנֶה רוּחַ), and the Partzuf of Ruach acquires Neshamah (וּפַרְצוּף רוּחַ יִקְנֶה נְשָׁמָה), and Neshamah acquires the Soul of the Soul (וּנְשָׁמָה יִקְנֶה נִשְׁמָתָא לְנִשְׁמָתָא). And in this place from which every son of Israel is hewn (וּבְזֶה הַמָּקוֹם שֶׁנֶּחְצַב מִמֶּנּוּ כָּל בַּר יִשְׂרָאֵל), and his angel ascends with him (וּמַלְאָכוֹ עוֹלֶה עִמּוֹ), only the Sitra Achra is cast to the female of the great abyss (רַק סִטְרָא אָחֳרָא נִשְׁלֶכֶת לְנוּקְבָא דִתְהוֹמָא רַבָּא), through the flame of fire (עַל יְדֵי הַשַּׁלְהוֹבִיתָא דְאֶשָּׁא). And then the awakening of those who guard the Shabbat ascends to the Yesod of Adam Kadmon (וְאָז הִתְעוֹרְרוּת שׁוֹמְרֵי שַׁבָּת עוֹלֶה אֶל יְסוֹד אָדָם קַדְמוֹן), and from this Yesod to the Thirteen Tikkunei [Rectifications] of Arich Anpin (וּמִיסוֹד זֶה לְי״ג תִּיקּוּנֵי אֲרִיךְ), and from there to the Thirteen Tikkunei [Rectifications] of Ze’ir Anpin together with the four that he received from Arich Anpin (וּמִשָּׁם לְי״ג תִּיקּוּנֵי זְעֵיר עִם ד׳ שֶׁקִּבֵּל מֵאֲרִיךְ), for Ze’ir Anpin possesses only nine (כִּי זְעֵיר אֵין לוֹ אֶלָּא תִּשְׁעָה). And from there to the Heikhalot [Palaces] that are in the Netzach, Hod, and Yesod of her (וּמִשָּׁם לַהֵיכָלוֹת שֶׁבְּנֵה״י דִּידָהּ), and from there to the Heikhal [Palace] “Essence of the Heavens” (וּמִתַּמָּן לְהֵיכַל עֶצֶם הַשָּׁמַיִם), and from there to the Chakal Tapuchin Kadishin [Holy Apple Orchard] (וּמִשָּׁם לְחֲקַל תַּפּוּחִין קַדִּישִׁין), and from there to Metatron (וּמִשָּׁם לְמֶטַטְרוֹן), and from him to us and to our children (וּמִמֶּנּוּ לָנוּ וְלִבְנֵינוּ). And therefore it is called the additional soul (וְלָזֶה נִקְרָא נְשָׁמָה יְתֵירָה), for in the secret of ascent is the increase (בְּסוֹד עֲלִיָּה הִיא הַיִּתְרוֹן). And now the ascent is not as it was at the time when the Beit HaMikdash existed (וְאֵין עַתָּה הָעֲלִיָּה שֶׁהָיָה בִּזְמַן בֵּית הַמִּקְדָּשׁ קַיָּם), and all the more so in the days of Shlomo (וּמִכָּל שֶׁכֵּן בִּימֵי שְׁלֹמֹה), how much more so in the days of Moshe Rabbeinu, peace be upon him, before the sin of the calf (עַל אַחַת כַּמָּה וְכַמָּה בִּימֵי מֹשֶׁה רַבֵּינוּ ע״ה קֹדֶם חֵטְא הָעֵגֶל), and all the blemishes cause the descent (וְכָל הַפְּגָמִים גּוֹרֵם הַיְּרִידָה), and this is the secret of the prophecy of Yirmiyahu concerning the Shekhinah that descended to Asiyah, to the Klipot that are there (וְזֶהוּ סוֹד נְבוּאַת יִרְמְיָהוּ עַל הַשְּׁכִינָה שֶׁיָּרְדָה לַעֲשִׂיָּה לַקְּלִיפּוֹת שֶׁבָּהּ), as it is said (שֶׁנֶּאֱמַר), “And she descended wondrously” (וַתֵּרֶד פְּלָאִים) (Lamentations 1). And it is said concerning the sin of the calf (וְנֶאֱמַר בַּעֲוֹן הָעֵגֶל), “Go, descend, for your people have become corrupt” (לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ) (Exodus 32). And concerning the place of Asiyah it was decreed that evil overpowers the good (וּמְקוֹם הָעֲשִׂיָּה נִגְזַר עָלָיו לִהְיוֹת רַע גּוֹבֵר עַל הַטּוֹב), and concerning the place of Yetzirah half and half (וְעַל מְקוֹם יְצִירָה מֶחֱצָה עַל מֶחֱצָה), and concerning the place of Beri’ah good overpowers evil (וְעַל מְקוֹם בְּרִיאָה טוֹב גּוֹבֵר עַל הָרַע), and in Atzilut there is no evil whatsoever (וּבַאֲצִילוּת אֵין רַע כָּל עִיקָר), in the secret of (בְּסוֹד), “A psalm, a song for the day of Shabbat” (מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92), “a psalm, a song for the future to come, for the day that is entirely Shabbat and rest for eternal life” (מִזְמוֹר שִׁיר לֶעָתִיד לָבוֹא לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי עוֹלָמִים). And examine in the Zohar, Bamidbar, daf 139a, Zohar Katan (וְעַיֵּין בַּזֹּהַר [בַּמִּדְבָּר] דַּף קל״ט ע״א זוֹהַר קָטָן), and there you will see how the Chasadim [Kindnesses] cascade from Chesed Ila’ah [Supernal Chesed] to the attribute “Notzer” [Preserver] (וְשָׁם תִּרְאֶה אֵיךְ מִשְׁתַּלְשְׁלִין הַחֲסָדִים מֵחֶסֶד עִלָּאָה לְמִדַּת נוֹצֵר), and from there to the Thirteen Middot [Attributes] of Ze’ir Anpin (וּמִתַּמָּן לְי״ג מִדּוֹת שֶׁל ז״א), and from there his Nukvah receives nine Middot [Attributes] (וּמִתַּמָּן מְקַבֶּלֶת נוּקְבֵיהּ תִּשְׁעָה מִדּוֹת). And through the power of the preparation she gives us a new soul (וּבְכֹחַ הַהַזְמָנָה הִיא נוֹתֶנֶת לָנוּ נְשָׁמָה חֲדָשָׁה), which is renewed for us through the renewed illuminations (שֶׁמִּתְחַדֶּשֶׁת לָנוּ בְּאֶמְצָעוּת הַהֶאָרָה הַמִּתְחַדְּשׁוֹת). And because the renewal of this Chesed that we mentioned (וּלְהִיּוֹת שֶׁחִדּוּשׁ שֶׁל חֶסֶד זֶה שֶׁאָמַרְנוּ), which comes from Adam Kadma’ah (שֶׁבָּא מֵאָדָם קַדְמָאָה), is hidden and concealed from all (הוּא טָמִיר וְגָנִיז מִכֹּלָא), therefore the Rav, peace be upon him, ordained (לָזֶה תִּקֵּן הָרַב ע״ה), the Holy of Holies, the soul of Mashiach ben Yosef (קֹדֶשׁ קָדָשִׁים נִשְׁמַת מָשִׁיחַ בֶּן יוֹסֵף), in the song of the three meals (בְּזֶמֶר שֶׁל שָׁלֹשׁ סְעוּדוֹת), “May there be favor before Atika of all Atikin” (יְהָא רַעֲוָא קֳדָם עַתִּיקָא דְכָל עַתִּיקִין), which is this Yesod of Kadmon in relation to the Reisha d’Atika [Head of Atika] (שֶׁהוּא זֶה הַיְסוֹד שֶׁל קַדְמוֹן בְּעֵרֶךְ רֵישָׁא דְעַתִּיקָא). And it is also called “the Holy of all Holies” (וּקְרָאוֹ גַּם כֵּן קַדִּישָׁא דְכָל קַדִּישִׁין), in relation to the Reisha DeEin [Head of Nothingness] (בְּעֵרֶךְ רֵישָׁא דְאֵין), for every Chokhmah is called holiness (שֶׁכָּל חָכְמָה נִקְרֵאת קֹדֶשׁ), in relation to the letters of Havayah that indicate awe (בְּעֵרֶךְ הָאוֹתִיּוֹת שֶׁל הֲוָיָה הַמּוֹרִים עַל יִרְאָה), which is the lower Heh, the Nukvah of Ze’ir Anpin (שֶׁהִיא ה״י תַּתָּאָה נוּקְבֵיהּ דְּז״א), and concerning great love, which is the Vav of Havayah (וְעַל אַהֲבָה רַבָּה שֶׁהוּא וָא״ו שֶׁל הֲוָיָה), and that is Ze’ir Anpin (וְהוּא זְעֵיר אַנְפִּין). And the upper Heh is the secret of purity, Imma Ila’ah [Supernal Mother], in the waters of the Mikveh [Ritual Immersion] (וְה״י עִלָּאָה הִיא סוֹד טָהֳרָה אִמָּא עִלָּאָה בְּמֵי מִקְוֶ״ה), the gematria of one hundred fifty-one, the Name Ehyeh of Imma (גִּימַטְרִיָּא קנ״א שֵׁם אֶהְיֶ״ה דְּאִמָּא), and therefore it is fitting for a person to immerse himself before he accepts upon himself the holiness of Shabbat (וְלָכֵן רָאוּי לִטְבּוֹל עַצְמוֹ קֹדֶם שֶׁיְּקַבֵּל עָלָיו קְדֻשַּׁת שַׁבָּת), for holiness comes from Abba (כִּי קְדֻשָּׁה בָּאָה מֵאַבָּא), and purity from Imma is before holiness (וְטָהֳרָה מֵאִמָּא הִיא קֹדֶם הַקְּדֻשָּׁה), from below to above through the awakening of the lower one (מִמַּטָּה לְמַעְלָה בְּהִתְעוֹרְרוּת הַתַּחְתּוֹן). And the Yod of the Name Havayah is the secret of the holiness of Abba (וְהַיּוֹ״ד שֶׁל שֵׁם הֲוָיָה הוּא סוֹד קְדֻשָּׁה דְּאַבָּא), and Chokhmah (וְחָכְמָה), which is the Reisha DeEin [Head of Nothingness] (שֶׁהִיא רֵישָׁא דְאֵין), which is above the holinesses of Atzilut (שֶׁהִיא לְמַעְלָה עַל קְדֻשּׁוֹת דַּאֲצִילוּת), and in Atzilut there is no Chokhmah [Wisdom] or holiness above it (וְאֵין בַּאֲצִילוּת חָכְמָה וּקְדֻשָּׁה לְמַעְלָה מִמֶּנָּה), therefore it is called “the Holy of all Holies” (לָכֵן נִקְרֵאת קַדִּישָׁא דְכָל קַדִּישִׁין). And it is called “the Hidden of all Hidden Ones” (וּקְרָאוֹ טְמִירָא דְכָל טְמִירִין), in relation to the Reisha DeLa Ityada [the Unknowable Head] hidden in the secret of “the beard that is not mentioned” (בְּעֵרֶךְ רֵישָׁא דְלָא אִתְיְדַע הַגָּנוּז בְּסוֹד זָקָן דְּלָא אִדְכַּר). And it is not called hidden and concealed (וְאֵין הוּא נִקְרָא סִתְרָא וְנִסְתֶּרֶת), for she is more concealed, since she is above him (וְהִיא נִסְתֶּרֶת יוֹתֵר שֶׁהִיא לְמַעְלָה מִמֶּנּוּ). And afterward he said “hidden from all” (וְאָמַר אַחַר כָּךְ סְתִימָא דְכֹלָא), concerning the thread of Ein Sof hidden within him (עַל חוּט אֵין סוֹף הַגָּנוּז בְּתוֹכוֹ), as I explained in the discourse of Sha’ar Adam Kadmon (כַּאֲשֶׁר בֵּאַרְתִּי בִּדְרוּשׁ שֶׁל שַׁעַר אָדָם קַדְמוֹן).

It follows that this Yesod is the root of the Chasadim for all the five Partzufim (נִמְצָא שֶׁיְּסוֹד זֶה הוּא שֹׁרֶשׁ הַחֲסָדִים לְכָל הַחֲמֵשׁ פַּרְצוּפִין), and when this Yesod is awakened through its preparation (וּכְשֶׁזֶּה הַיְסוֹד מִתְעוֹרֵר עַל יְדֵי הַזְמָנָתוֹ), it bestows upon Arich Anpin (מַשְׁפִּיעַ לַאֲרִיךְ אַנְפִּין), and Arich Anpin unites from it in the secret of Mocha Setima’ah [the Concealed Brain] (וַאֲרִיךְ אַנְפִּין מִזְדַּוֵּוג מִינֵיהּ בְּסוֹד מוֹחָא סְתִימָאָה), which unites the palate and the throat of Arich Anpin through his tongue (הַמְזַוֵּוג הַחֵךְ וְהַגָּרוֹן שֶׁל אֲרִיךְ אַנְפִּין עַל יְדֵי הַלָּשׁוֹן שֶׁלּוֹ). And from Notzer and Nakeh [Preserver and Cleanser] to the lower Mazal and the upper Mazal, which unite through his palate and throat (וּמִן נוֹצֵר וְנַקֵּה לְמַזָּל תַּחְתּוֹן וּמַזָּל עֶלְיוֹן הַמִּזְדַּוְּגִים עַל יְדֵי הַחֵךְ וְהַגָּרוֹן שֶׁלּוֹ), and from this union Abba and Imma and Ze’ir and his Nukvah unite (וּמִזִּיוּוּג הַזֶּה מִזְדַּוְּגִים אַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבֵיהּ), and she renews for us, as reward for the preparation of those who guard the Shabbat (וְהִיא מְחַדֶּשֶׁת לָנוּ בִּשְׂכַר הַזְמָנָה שֶׁל שׁוֹמְרֵי שַׁבָּת), and its tikkun is a new soul exceedingly elevated (וְתִיקּוּנוֹ נְשָׁמָה חֲדָשָׁה מְעוּלָה עַד מְאֹד). But nevertheless it is from Adam Kadmon (אֲבָל מִכָּל מָקוֹם הִיא מֵאָדָם קַדְמוֹן), and descends through the gradation of the levels (וְיוֹרֵד דֶּרֶךְ גְּרַם הַמַּעֲלוֹת), and the matters are ancient (וְהַדְּבָרִים עַתִּיקִין).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), since all the illuminations and the influx and the renewal of the moon on the day of Shabbat are through the Yesod of Adam Kadmon (לִהְיוֹת כִּי כָּל הַהֶאָרוֹת וְהַשֶּׁפַע וְחִדּוּשׁ הַלְּבָנָה בְּיוֹם הַשַּׁבָּת הוּא עַל יְדֵי יְסוֹדוֹ דְּאָדָם קַדְמוֹן), therefore every proper guardian of Shabbat must renew (לָזֶה צָרִיךְ כָּל שׁוֹמֵר שַׁבָּת כָּרָאוּי חַדֵּשׁ), that which alludes to him in the root of the aspect of their aspects (שֶׁהוּא רוֹמֵז לוֹ בְּשֹׁרֶשׁ בְּחִינַת בְּחִינוֹתֵיהֶן), from which emerges the illumination of Zakhor and Shamor [Remember and Guard] (שֶׁמֵּהֶם יוֹצֵא הֶאָרַת זָכוֹר שָׁמוֹר), which are the drop of the Chasadim and the Gevurot that are formed from them below in Arich Anpin (שֶׁהֵם טִפַּת הַחֲסָדִים וְהַגְּבוּרוֹת הַמִּתְהַוִּים מֵהֶם לְמַטָּה בַּאֲרִיךְ אַנְפִּין), and they are the two Mazalot [Flows], Notzer and Nakeh [Preserver and Cleanser] (וְהֵם הַשְּׁנֵי מַזָּלוֹת נוֹצֵר וְנַקֵּה). And this Yesod is also the root from the aspect of the root of the Thirteen Tikkunei Dikna [Rectifications of the Beard] of Adam Kadmon (וְגַם זֶה הַיְסוֹד הִיא שֹׁרֶשׁ מִבְּחִינַת שֹׁרֶשׁ שְׁלשָׁה עָשָׂר תִּיקּוּנֵי דִּקְנָא שֶׁל אָדָם קַדְמוֹן), except that concerning Adam Kadmon it is not permitted to mention him as “beard” at all, for several hidden reasons (אֶלָּא שֶׁבְּאָדָם קַדְמוֹן אֵינוֹ מֻתָּר לְהַזְכִּירוֹ זָקָן כְּלָל לְכַמָּה סִבּוֹת גְּנוּזוֹת). But the explicit reason is in the Idra of Naso (אֲבָל הַסִּבָּה הַמְּפֹרֶשֶׁת הִיא בְּאַדְרַת נָשֹׂא). Daf 139, beginning of amud aleph, Parashat Naso (דַּף קל״ט רֵישׁ עַמּוּד א׳ פָּרָשַׁת נָשֹׂא): “And if you say that a beard is not found, and King Shlomo only spoke concerning his cheeks, and did not call it beard” (וְאִי תֵימָא דִּקְנָא לָא אִשְׁתְּכַח וְלָא אָמַר שְׁלֹמֹה הַמֶּלֶךְ אֶלָּא לְחָיָיו וְלָא קָרֵי דִּיקְנָא). “Rather, thus it was taught in Sifra deTzniuta: everything that is hidden and concealed is not mentioned and is not revealed; that matter is supernal and more precious than all, because of that hidden and concealedness” (אֶלָּא הָכִי תָּאנָא בְּסִפְרָא דִצְנִיעוּתָא כָּל מַה דְּאַטְמִיר וְגָנִיז לָא אִדְכַּר וְלָא אִתְגַּלֵּי הַהוּא מִלָּה הֲוָה עִלָּאָה וְיַקִּירָא מִכֹּלָא מִשּׁוּם הַהוּא סָתִים וְגָנִיז). Meaning (כְּלוֹמַר), the illumination of the Yesod of Adam Kadmon, even though it is an aspect of beard (הֶאָרַת יְסוֹד דְּאָדָם קַדְמוֹן אַף עַל גַּב שֶׁהִיא בְּחִינַת זָקָן), nevertheless it is not mentioned (מִכָּל מָקוֹם לָא אִדְכַּר), and he explained the reason (וְאָמַר הַסִּבָּה), because it is hidden within the Reisha DeLa Ityada [the Unknowable Head] and concealed within its Yesod (מִפְּנֵי שֶׁהוּא טָמִיר בְּרֵישָׁא דְלָא אִתְיְדַע וְגָנִיז בִּיסוֹד שֶׁלּוֹ), and it is not mentioned within the Reisha DeEin [Head of Nothingness] (וְלָא אִדְכַּר בְּרֵישָׁא דְאֵין), even though it is Chokhmah (אַף עַל פִּי שֶׁהִיא חָכְמָה), nevertheless it is silent and not revealed within the Reisha d’Arich [Head of Arich] (מִכָּל מָקוֹם דּוֹמֶמֶת וְלָא מִתְגַּלְיָא בְּרֵישָׁא דַאֲרִיךְ).

Behold before you (הֲרֵי לְפָנֶיךָ), a flame within a coal in great concealment is not mentioned (שַׁלְהֶבֶת בְּגַחֶלֶת בְּהֶעְלֵם הַגָּדוֹל לָא אִדְכַּר). If so, one who knows how to direct properly (אִם כֵּן הַיּוֹדֵעַ לְכַוֵּן כָּרָאוּי), who inherits to his soul from the place of the root of the Chasadim (שֶׁיּוֹרֵשׁ לְנִשְׁמָתוֹ מִמְּקוֹם שֹׁרֶשׁ הַחֲסָדִים), which is the Yesod of Adam Kadmon (שֶׁהוּא הַיְסוֹד אָדָם קַדְמוֹן), has an additional soul [Neshamah Yeteirah] (נְשָׁמָה יְתֵירָה לוֹ), through the additional influx that the Shekhinah receives by means of this Tzaddik (עַל יַד תּוֹסָפוֹת שֶׁמְּקַבֶּלֶת שְׁכִינָה בְּאֶמְצָעוּת הַצַּדִּיק הַזֶּה), who merits to cause the Shekhinah to dwell upon the table through the preparation that must be mentioned verbally (הַזּוֹכֶה לְהַשְׁרוֹת שְׁכִינָה עַל הַשֻּׁלְחָן בְּהַזְמָנָה שֶׁצָּרִיךְ לְהַזְכִּירָהּ בַּפֶּה). And therefore the Rav, peace be upon him, said concerning it in the Zemirot [Songs] (וְלָזֶה אָמַר הָרַב עָלָיו הַשָּׁלוֹם בַּזְּמִירוֹת), “Let us prepare her now” (נְזַמֵּן לָהּ הַשְׁתָּא). And proof is from the chair of Eliyahu (וּרְאָיָה מִכִּסֵּא דְאֵלִיָּהוּ), for one must prepare a chair for Eliyahu at the brit milah [circumcision covenant] (שֶׁצָּרִיךְ לְהַזְמִין כִּסֵּא לְאֵלִיָּהוּ בִּבְרִית מִילָה), as Rashbi wrote (כְּמוֹ שֶׁכָּתַב הָרַשְׁבִּ״י), “For if they do not invite him and say: this is the chair of Eliyahu, he does not come” (דְּאִי לָא מַזְמִינִין לֵיהּ וְאָמְרִין דָּא כִּסֵּא לְאֵלִיָּהוּ לָא אָתֵי), and all the more so the Shekhinah, who is beyond all comparison to Eliyahu (וְכָל שֶׁכֵּן שְׁכִינָה שֶׁהִיא יוֹתֵר [לְ]בִלְתִּי־עֵרֶךְ [כַּלְפֵּי] אֵלִיָּהוּ). And with her there must be a great preparation (וְעִמָּהּ צָרִיךְ הַזְמָנָה גְדוֹלָה), for if through the preparation of the names “Patura Chadeta” [New Table] (כִּי אִם בְּהַזְמָנַת שֵׁמוֹת פָּתוֹרָא חֲדֵתָא), which we shall explain in its place (שֶׁנְּבָאֵר בִּמְקוֹמוֹ), in Sha’ar Tikkun Shabbat [Gate of the Rectification of Shabbat] (בְּשַׁעַר תִּיקּוּן שַׁבָּת), and through the preparation of the good lamp that illuminates upon the heads (וּבְהַזְמָנַת מְנַרְתָּא טַבְתָּא דְנָהֲרָא עַל רֵישִׁין), which I shall explain in its aforementioned place (אֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ הַנִּזְכָּר). Nevertheless, to remove her portion entirely is impossible (מִכָּל מָקוֹם לְהוֹצִיא חֵלֶק לְגַמְרֵי אִי אֶפְשָׁר). And we must draw to her the precious oil descending from this Yesod (וּצְרִיכִים אָנוּ לְהַמְשִׁיךְ אֵלֶיהָ הַשֶּׁמֶן הַטּוֹב הַיּוֹרֵד מִזֶּה הַיְסוֹד), which is the influx drawn from it (שֶׁהוּא הַשֶּׁפַע הַנִּמְשָׁךְ מִמֶּנּוּ). And it descends upon the beard of Aharon (וְהוּא הַיּוֹרֵד עַל הַזָּקָן אַהֲרֹן), and it is called “oil” (וְנִקְרָא שֶׁמֶן), when it enters into the head of Arich Anpin (כְּשֶׁנִּכְנָס בְּרֹאשׁ אֲרִיךְ אַנְפִּין), there it is the Name of nineteen (שָׁם הוּא שֵׁם בִּי״ט), which equals Ehyeh (הוּא הָעוֹלֶה אֶהְיֶ״ה), and it is “oil” in ATBSH (וְהוּא שֶׁמֶן בְּאַתְבַּ״שׁ), which is the root of Arich Anpin (שֶׁהוּא שֹׁרֶשׁ אֲרִיךְ אַנְפִּין), except that it is divided into three letters (אֶלָּא שֶׁהוּא נֶחְלָק לִשְׁלֹשׁ אוֹתִיּוֹת), to indicate concealment and hiddenness (לְהוֹרוֹת עַל הַגְּנִיזָה וְהַהֶעְלֵם), and also so as not to bring it outward (וְגַם שֶׁלֹּא לְהוֹצִיא חוּצָה).

Behold, I reveal a handbreadth and conceal thousands upon thousands and hundreds (הִנְנִי מְגַלֶּה טֶפַח וּמְכַסֶּה אֶלֶף אַלְפֵי מֵאוֹת), you must know (צָרִיךְ אַתָּה לָדַעַת) that the Name is four letters, Ehyeh (שֶׁשֵּׁם אִיהוּ ד׳ אוֹתִיּוֹת אֶהְיֶ״ה), which is a root born from the Hehs of the Name S"G (שֶׁהוּא שֹׁרֶשׁ נוֹלָד מֵהַהֵי״ן שֶׁל שֵׁם ס״ג), namely Heh Heh-Yod (דְּהַיְינוּ ה״א ה״י), they are literally the letters of Ehyeh (הֵם מַמָּשׁ אוֹתִיּוֹת אֶהְיֶ״ה), which is established in the Binah of the Malkhut of Adam Kadmon (הַנִּקְבַּעַת בְּבִינָה שֶׁל מַלְכוּת אָדָם קַדְמוֹן). And there S"G is established (וְשָׁם נִקְבַּע ס״ג), and from it emerge the Alephs (וּמִמֶּנָּה יוֹצְאוֹת הָאַלֶ״ף), the explanation is (פֵּירוּשׁ), from the Ehyeh within it, from the Da’at of this Malkhut (מֵאֶהְיֶ״ה שֶׁבּוֹ מִדַּעַת שֶׁל מַלְכוּת זֹאת), and the Name Ehyeh becomes formed in its four letters (וְנַעֲשָׂה שֵׁם אֶהְיֶ״ה בְּאַרְבַּע אוֹתִיּוֹתָיו), meaning that from the Yod all the letters “Hayah” [was] of the Name Ehyeh came into being (כְּלוֹמַר שֶׁמֵּהַיּוֹ״ד נִתְהַוּוּ כָּל הָאוֹתִיּוֹת הָיָה שֶׁל שֵׁם אֶהְיֶ״ה), and in its place, with the help of Hashem, I shall explain it well (וּבִמְקוֹמוֹ בְּעֶזְרַת הַשֵּׁם אֲפָרְשֶׁנּוּ הֵיטֵב שֶׁאֵין כָּאן מְקוֹמוֹ), for this is not its place here (שֶׁאֵין כָּאן מְקוֹמוֹ). But I shall only awaken you with this observation (אֲבָל אַעִירְךָ הֶעָרָה זוֹ בִּלְבַד), in order to come to the explanation of the Name of nineteen (לָבוֹא לְפֵירוּשׁ שֵׁם בִּי״ט), you must know that the Name Ehyeh in its four letters indicates four Mochin [Mental Intellects] descending below (צָרִיךְ אַתָּה לָדַעַת שֶׁשֵּׁם אֶהְיֶ״ה בְּאַרְבַּע אוֹתִיּוֹתָיו מוֹרֶה עַל אַרְבַּע מוֹחִין שֶׁיּוֹרְדִין לְמַטָּה), from the Da’at of the Malkhut of Adam Kadmon in the secret of four (מִדַּעַת שֶׁל מַלְכוּת אָדָם קַדְמוֹן בְּסוֹד אַרְבַּע), and they join together and descend and become established in the three heads of Arich Anpin (וּמִתְחַבְּרִין יַחַד וְיוֹרְדִים וְנִקְבָּעִים בִּשְׁלֹשָׁה רָאשִׁים שֶׁל אֲרִיךְ אַנְפִּין). Meaning (דְּהַיְינוּ), two in the Reisha DeLa Ityada [the Unknowable Head] (ב׳ בְּרֵישָׁא דְלָא אִתְיְדַע), ten in the Reisha DeEin [Head of Nothingness] (י׳ בְּרֵישָׁא דְאֵין), nine in the Reisha d’Atika of Arich Anpin (ט׳ בְּרֵישָׁא דְעַתִּיקָא דַאֲרִיךְ), and they descend into the Dikna [Beard] of Arich Anpin (וְיוֹרְדוֹת בְּדִיקְנָא שֶׁל אֲרִיךְ), and include two Mazalot (וְכוֹלֶלֶת ב׳ מַזָּלוֹת), and the Chasadim and the Gevurot join together within the Mazalot (וְהַחֲסָדִים וְהַגְּבוּרוֹת נִתְחַבְּרוּ יַחַד בַּמַּזָּלוֹת), and the drops descend upon the beard of Aharon, which is the secret of Arich Anpin (וְיוֹרְדִין הַטִּיפִין עַל זְקַן אַהֲרֹן שֶׁהוּא סוֹד אֲרִיךְ). And half of the Aleph, which is divided into two parts, sixteen and sixteen for each such part like this (וַחֲצִי הָאַלֶ״ף הַנֶּחְלֶקֶת לִשְׁנַיִם י״ו י״ו לְכָל חֵלֶק כָּזֶה):

Strike and say (תַּכֶּה וְתֹאמַר), sixteen times sixteen equal Aharon (שֵׁשָׁה עָשָׂר פְּעָמִים שֵׁשָׁה עָשָׂר עוֹלִים אַהֲרֹן), which is Arich Anpin (שֶׁהוּא אֲרִיךְ), meaning (כְּלוֹמַר), that the portion of sixteen of the Chasadim joins with the sixteen of the Gevurot (שֶׁמִּתְחַבֵּר חֵלֶק שֵׁשָׁה עָשָׂר שֶׁל חֲסָדִים עִם שֵׁשָׁה עָשָׂר שֶׁל הַגְּבוּרוֹת), and they become Aharon as mentioned (נַעֲשִׂים אַהֲרֹן כַּנִּזְכָּר). For in the letters of Aharon there are two letters of Ehyeh (שֶׁבְּאוֹתִיּוֹת אַהֲרֹן יֵשׁ בּוֹ שְׁנֵי אוֹתִיּוֹת אֶהְיֶ״ה), and the others are through the interchange of the Aleph-Beit (וַאֲחֵרִינֵי עַל יְדֵי חִלּוּף הָאַלְפָא בֵּיתָא), like the word Va’ed [and everlasting] from which is made the word Echad [one] (כְּמוֹ מִלַּת וָעֶד שֶׁנַּעֲשֶׂה מִמֶּנּוּ מִלַּת אֶחָד), through the interchange of the Aleph-Beit (בְּחִלּוּף אַלְפָא בֵּיתוֹת), when it descends below (כְּשֶׁיּוֹרֵד לְמַטָּה), and it also contains four letters like the Name Ehyeh (וְיֵשׁ בּוֹ גַּם כֵּן אַרְבַּע אוֹתִיּוֹת כְּמוֹ בְּשֵׁם אֶהְיֶ״ה).

And this oil is called “the precious oil” (וְהַשֶּׁמֶן הַזֶּה נִקְרָא שֶׁמֶן הַטּוֹב), which equals Beit [house] (שֶׁעוֹלֶה בֵי״ת), as it is said (שֶׁנֶּאֱמַר), “Through Chokhmah a house is built” (בְּחָכְמָה יִבָּנֶה בָּיִת) (Proverbs 24:3), in the manner that the verse said (בְּאוֹפֶן שֶׁאָמַר הַכָּתוּב), “Hashem with Chokhmah founded the earth” (יְ־יָ בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19), which is the secret of the Reisha DeEin [Head of Nothingness] (שֶׁהוּא סוֹד רֵישָׁא דְאֵין), which is the Menorah entirely of gold (שֶׁהִיא הַמְּנוֹרָה זָהָב כֻּלָּהּ), that two olive trees are upon her (שֶׁשְּׁנֵי זֵיתִים עָלֶיהָ), a faithful house she is in all her tikkunim (בַּיִת נֶאֱמָן הוּא בְּכָל תִּיקּוּנָיו), and the light of Arich Anpin illuminates within her (וּמֵאִיר אוֹר אֲרִיךְ בְּתוֹכוֹ). And this is what the verse said (וְזֶהוּ שֶׁאָמַר הַפָּסוּק), “like the precious oil” (כַּשֶּׁמֶן הַטּוֹב), for within it is the precious oil (כִּי יֵשׁ בּוֹ שֶׁמֶן הַטּוֹב), which is from the Yesod of Adam Kadmon called “good” (שֶׁהוּא מִיְּסוֹד אָדָם קַדְמוֹן הַנִּקְרָא טוֹב), as it is said (שֶׁנֶּאֱמַר), “Say of the Tzaddik that he is good” (אִמְרוּ צַדִּיק כִּי טוֹב) (Isaiah 3:10), and “the Tzaddik is the foundation of the world” (וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10:25). And just as we cause her to illuminate from this Yesod (וּכְמוֹ שֶׁאָנוּ גּוֹרְמִים לְהָאִיר לָהּ מִיְּסוֹד זֶה), so too she illuminates upon our heads in the secret of the precious oil descending upon the head, descending upon the beard (גַּם הִיא מְאִירָה עַל רָאשֵׁינוּ בְּסוֹד הַשֶּׁמֶן הַטּוֹב שֶׁיּוֹרֵד עַל הָרֹאשׁ הַיּוֹרֵד עַל הַזָּקָן). And now we shall explain the verse “like the precious oil” (וְעַכְשָׁיו נְפָרֵשׁ הַפָּסוּק כַּשֶּׁמֶן הַטּוֹב), which is this oil that we mentioned (שֶׁהוּא זֶה הַשֶּׁמֶן שֶׁאָמַרְנוּ), upon the head of Arich Anpin (עַל הָרֹאשׁ שֶׁל אֲרִיךְ אַנְפִּין), and from there it descends upon the beard of Atika (וּמִשָּׁם יוֹרֵד עַל הַזָּקָן שֶׁל עַתִּיקָא), and from there also upon the beard of Gulgalta [Skull] (וּמִשָּׁם גַּם כֵּן עַל הַזָּקָן דְּגוּלְגַּלְתָּא), and this is Aharon, which is Arich Anpin (וְהַיְינוּ אַהֲרֹן שֶׁהוּא א״א). And the verse mentions “beard” two times (וְנָקַט הַכָּתוּב ב׳ פְּעָמִים זָקָן), which equals Shaddai (שֶׁעוֹלֶה שַׁדַּ״י), to allude to the Yesod of the Reisha DeLa Ityada [the Unknowable Head], which is the upper Mazal (לִרְמוֹז עַל יְסוֹד דְּרֵישָׁא דְלָא אִתְיְדַע שֶׁהוּא הַמַּזָּל הָעֶלְיוֹן), and to the Yesod of the Keter within the Malkhut of Adam Kadmon, which is the lower Mazal (וְעַל יְסוֹד דְּכֶתֶר שֶׁבְּמַלְכוּת אָדָם קַדְמוֹן שֶׁהוּא מַזָּל תַּחְתּוֹן), and these two Yesodot are the secret of the Vav in the middle of the Aleph of Tzevaot (וְאֵלּוּ שְׁתֵּי יְסוֹדוֹת הֵם סוֹד הַוָּא״ו שֶׁבָּאֶמְצַע הָאָלֶ״ף שֶׁל צְבָאוֹת). And this is what our Rabbis of blessed memory said (וְהַיְינוּ שֶׁאָמְרוּ רַזַ״ל), “A sign is He in His host” (אוֹת הוּא בִּצְבָא שֶׁלּוֹ) (Mekhilta Beshalach Shirah 1), meaning (רָצָה לוֹמַר), the sign is the Yesod, the sign of the holy covenant (אוֹת הוּא יְסוֹד אוֹת בְּרִית קֹדֶשׁ), in His host, which are Netzach and Hod (בִּצְבָא שֶׁלּוֹ שֶׁהֵם נֵצַח וְהוֹד).

And know (וְדַע לְךָ), when the influx descends to Ze’ir Anpin it is called seed (כְּשֶׁיּוֹרֵד הַשֶּׁפַע לְז״א נִקְרָא זֶרַע), but it is transformed in its aspect (אֲבָל מוּחְלָף הוּא בִּבְחִינָתוֹ), which is called “Avraham My beloved” (שֶׁנִּקְרָא אַבְרָהָם אֹהֲבִי) (Isaiah 41:8), the seed of Yisrael and the seed of Yaakov (זֶרַע יִשְׂרָאֵל וְזֶרַע יַעֲקֹב), and this is the matter that Ze’ir and his Nukvah clothe the Yesod of Arich (וְהוּא הָעִנְיָן שֶׁזְּעֵיר וְנוּקְבֵיהּ מַלְבִּישִׁים הַיְסוֹד שֶׁל אֲרִיךְ), and there it is called seed that emerges from this Yesod (וְשָׁם נִקְרָא זֶרַע שֶׁיּוֹצֵא מִזֶּה הַיְסוֹד). But that which emerges from the mouth of Arich to Abba and Imma (אֲבָל מַה שֶּׁיּוֹצֵא מֵהַפֶּה שֶׁל אֲרִיךְ אֶל אַבָּא וְאִמָּא), is called in the language of eating (הוּא נִקְרָא בִּלְשׁוֹן אֲכִילָה), in the secret of “Eat, companions; drink and become intoxicated, beloved ones” (בְּסוֹד אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דוֹדִים) (Song of Songs 5:1), which refers to Ze’ir Anpin (קָאֵי עַל זְעֵיר אַנְפִּין), but nevertheless they receive, Ze’ir Anpin and his Nukvah, through the screen of Yisrael Saba and Tevunah (אֲבָל עַל כָּל פָּנִים מְקַבְּלִים [ז״א וְנוּקְבֵיהּ] עַל יְדֵי מָסָךְ יִשְׂרָאֵל סָבָא וּתְבוּנָה), which is the secret of the lower Partzufim of Abba and Imma (שֶׁהוּא סוֹד הַפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁל אַבָּא וְאִמָּא). And one matter remains for us concerning Arich which we have not explained (וְנִשְׁאַר לָנוּ עִנְיָן אֶחָד בַּאֲרִיךְ שֶׁלֹּא בֵאַרְנוּהוּ), that pertains to this matter (הַשַּׁיָּךְ לָזֶה הָעִנְיָן), and I shall not leave it for the body of Arich (וְלֹא אַשְׁאִיר אוֹתוֹ לְגוּפוֹ שֶׁל אֲרִיךְ), which I shall explain with the help of Kudsha Berikh Hu and His Shekhinah (אֲשֶׁר אֲבָאֵר אוֹתוֹ בְּעֶזְרַת קב"ה וּשְׁכִינְתֵּיהּ), after the Thirteen Tikkunei Dikna [Rectifications of the Beard] (אַחַר הַי״ג תִּיקּוּנֵי דִּיקְנָא). And it is this (וְהוּא זֶה): since Ein Sof enclothes within Arich Anpin (אַחַר שֶׁאֵין סוֹף מִתְלַבֵּשׁ בְּתוֹךְ אֲרִיךְ אַנְפִּין), every place where it is necessary to give illumination (כָּל מָקוֹם שֶׁצָּרִיךְ לָתֵת הֶאָרָה), one opening is made there in Arich (נַעֲשֶׂה שָׁם בְּקִיעָה אַחַת בַּאֲרִיךְ), through which the light of Ein Sof emerges (שֶׁיּוֹצֵא אוֹר הָאֵין סוֹף דֶּרֶךְ בּוֹ).

The mouth is that which brings forth the light of Abba and Imma (הַפֶּה הוּא הַמּוֹצִיא אוֹר שֶׁל אַבָּא וְאִמָּא), in the secret of “Eat, companions” (בְּסוֹד אִכְלוּ רֵעִים) (Song of Songs 5:1), because the influx comes to them from the supernal union of Arich Anpin that is made in the mouth (לְפִי שֶׁהַשֶּׁפַע בָּא לָהֶם מֵהַזִּיוּוּג הָעֶלְיוֹן שֶׁל אֲרִיךְ הַנַּעֲשֶׂה בַּפֶּה), and even though in Arich Anpin there is no revealed aspect of Nukvah (וְאַף עַל פִּי שֶׁבַּאֲרִיךְ אֵין בּוֹ בְּחִינַת נְקֵבָה מְגוּלָּה), nevertheless in the end he makes an aspect of union in the mouth (עַל כָּל זֹאת סוֹף סוֹף עוֹשֶׂה בְּחִינַת זִוּוּג בַּפֶּה). And Abba and Imma clothe the jaws beneath the beard (וְאַבָּא וְאִמָּא מַלְבִּישִׁים הַלְּסָתוֹת מִתַּחַת הַזָּקָן), for they clothe Arich Anpin until the Dikna [Beard] (כִּי הֵם מַלְבִּישִׁים לַאֲרִיךְ עַד הַדִּיקְנָא), and from there they draw the influx (וּמִשָּׁם יוֹנְקִים הַשֶּׁפַע), and therefore this union is called in the language of eating (וְלָזֶה נִקְרָא הַזִּיוּוּג הַזֶּה בִּלְשׁוֹן אֲכִילָה). And because Abba and Imma clothe Arich Anpin until the head (וּמִפְּנֵי שֶׁאַבָּא וְאִמָּא מַלְבִּישִׁים לַאֲרִיךְ עַד הָרֹאשׁ), and his head is revealed (וְהָרֹאשׁ שֶׁלּוֹ מְגוּלֶּה), therefore it is called Reisha Chivra [White Head] (וְלָכֵן נִקְרָא רֵישָׁא חִוָּרָא), for it has no garment whatsoever (שֶׁאֵין לוֹ שׁוּם לְבוּשׁ). And the reason is (וְהַטַּעַם הוּא), the difference between Abba and Imma and Atik is (הַהֶבְדֵּל שֶׁבֵּין אַבָּא וְאִמָּא לְעַתִּיק הוּא), that Atik receives the light of Ein Sof itself not through a garment (שֶׁעַתִּיק מְקַבֵּל אוֹר אֵין סוֹף בְּעַצְמוֹ לֹא עַל יְדֵי לְבוּשׁ), whereas Abba and Imma receive through Atik (וְאַבָּא וְאִמָּא עַל יְדֵי עַתִּיק), and if Abba and Imma were clothing the head of Atik (וְאִם הָיוּ אַבָּא וְאִמָּא מַלְבִּישִׁים הָרֹאשׁ שֶׁל עַתִּיק), then the light of Ein Sof would enter through the head into them in the manner that it enters into the head of Atik (הָיָה אוֹר אֵין סוֹף נִכְנָס דֶּרֶךְ הָרֹאשׁ בָּהֶם בַּדֶּרֶךְ שֶׁנִּכְנָס בְּרֹאשׁ הָעַתִּיק), but this is not the intention of the one one who contemplates (וְלֹא כֵן כַּוָּנַת הַמְכַוֵּן). For they are not fit to receive the light of Ein Sof themselves without Arich Anpin (כִּי הֵם אֵינָם רְאוּיִים לְקַבֵּל בְּעַצְמָם אוֹר אֵין סוֹף שֶׁלֹּא עַל יְדֵי אֲרִיךְ), and this would, Heaven forbid, cause the destruction of the worlds (וְהָיָה חַס וְשָׁלוֹם גּוֹרֵם חֻרְבַּן הָעוֹלָמוֹת), therefore the head remains revealed (לָזֶה נִשְׁאַר הָרֹאשׁ מְגוּלֶּה). And this is the reason for all the revelation of the Three Heads [Tlat Reishin], Abba and Imma, and Ze’ir Anpin (וְזֶהוּ טַעַם כָּל הַהִתְגַּלּוּת שֶׁל הַתְּלַת רֵישִׁין אַבָּא וְאִימָא וּזְעֵיר). And even his Nukvah does not begin except from the navel and below (וְגַם נוּקְבֵיהּ אֵינָהּ מַתְחֶלֶת כִּי אִם מֵהַטִּיבּוּר וּלְמַטָּה), and she is compelled to receive from Ze’ir Anpin (וּמוּכְרַחַת לְקַבֵּל מִזְּעֵיר). “Destroyed” is not written, rather “lost” (נֶאֱבָד לֹא כְּתִיב אֶלָּא אָבֵד), for he has loss of influx because of her (שֶׁיֵּשׁ לוֹ הֶפְסֵד שֶׁפַע בִּשְׁבִילָהּ), “and no man takes it to heart” (וְאֵין אִישׁ שָׂם עַל לֵב) (Isaiah 57:1). The eyes and the opening of the ears illuminate through the face (הָעֵינַיִם וּבְקִיעַת הָאָזְנַיִם לְהָאִיר דֶּרֶךְ הַפָּנִים), and this light reaches unto “Yosef,” who is the Yesod of Ze’ir Anpin (וְזֶה הָאוֹר מַגִּיעַ עַד יוֹסֵף שֶׁהוּא יְסוֹד זְעֵיר), of whom we said above that he merited the supernal providence of the eyes of Arich Anpin (אֲשֶׁר אָמַרְנוּ לְמַעְלָה שֶׁזָּכָה אֶל הַהַשְׁגָּחָה הָעֶלְיוֹנָה שֶׁל הָעֵינַיִם דַאֲרִיךְ), because he rectified the Yesod, the sign of the holy covenant (בַּעֲבוּר שֶׁתִּקֵּן יְסוֹד אוֹת בְּרִית קֹדֶשׁ). And all the Yesodot look upon him favorably (וּמַשְׁגִּיחִים עָלָיו כָּל הַיְסוֹדוֹת לְטוֹבָה), and this caused the Yesod of the Open Eye [Eina Pekicha] to illuminate upon the Yesod of Ze’ir Anpin, which is Yosef (וְעָשָׂה שֶׁיְּסוֹד עֵינָא פְקִיחָא מֵאִיר עַל יְסוֹד זְעֵיר שֶׁהוּא יוֹסֵף), because of the trial of the wife of Potifar and he acquired his place through this trial, as is known (בַּעֲבוּר הַנִּסָּיוֹן שֶׁל אֵשֶׁת פּוֹטִיפַר וְקָנָה מְקוֹמוֹ בְּהַנִּסָּיוֹן הַזֶּה כַּנּוֹדָע). For there is nothing that acquires perfection beyond the perfection it already possessed beforehand except through this trial (שֶׁאֵין לְךָ דָּבָר שֶׁקּוֹנֶה שְׁלֵמוּת נוֹסָף עַל שְׁלֵמוּתוֹ שֶׁהָיָה לוֹ מִקּוֹדֶם אֶלָּא בְּהַנִּסָּיוֹן הַזֶּה), “and an added greatness was added to him” (וְרַבּוּ יְתֵירָה הוֹסִיפַת לֵיהּ).

And the parable is like what we say in the way of the secret concerning the words of our Rabbis of blessed memory (וְהַמָּשָׁל הוּא כְּמוֹ שֶׁאָנוּ אוֹמְרִים בְּדֶרֶךְ הַסוֹד עַל דִּבְרֵי חֲזַ״ל), “The righteous have no rest in the World to Come, as it is said: ‘They go from strength to strength, he appears before God in Zion’” (הַצַּדִּיקִים אֵין לָהֶם מְנוּחָה בָּעוֹלָם הַבָּא שֶׁנֶּאֱמַר יֵלְכוּ מֵחַיִל אֶל חָיִל יֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן) (Psalms 84:8). Meaning (רָצָה לוֹמַר), when the Holy One, blessed be He, wishes to elevate the soul of the righteous person from level to level (כְּשֶׁרוֹצֶה הקב״ה לְהַעֲלוֹת נִשְׁמַת הַצַּדִּיק מִמַּדְרֵגָה לְמַדְרֵגָה), they judge him even after many years concerning the level to which he will ascend (דָּנִין אוֹתוֹ אֲפִלּוּ לְאַחַר כַּמָּה שָׁנִים אוֹדוֹת הַמַּדְרֵגָה שֶׁיַּעֲלֶה). They judge him for a thought and for contemplation (דָּנִין אוֹתוֹ מִמַּחֲשָׁבָה וּמֵהִרְהוּר), after he sat many years in the delight of Gan Eden below in the lowliness of the level (אַחַר שֶׁיָּשַׁב כַּמָּה שָׁנִים בַּהֲנָאָה שֶׁל גַּן עֵדֶן לְמַטָּה בְּשִׁפְלוּת הַמַּדְרֵגָה), and he had already received his punishment beforehand from the actions of the transgressions (וְהָיָה מְקַבֵּל עָנְשׁוֹ קֹדֶם לָכֵן מִמַּעֲשֵׂה הָעֲבֵירוֹת), and now they wish to elevate him to a more supernal level (וְעַתָּה רוֹצִין אוֹתוֹ לְהַעֲלוֹתוֹ לְמַדְרֵגָה יוֹתֵר עֶלְיוֹנָה), and he is judged concerning this and acquires his place (וְנִדּוֹן עַל זֶה וְקוֹנֶה מְקוֹמוֹ). So too with Yosef (כֵּן גַּם כֵּן בְּיוֹסֵף), through the trial he acquired his place (עַל יְדֵי נִסָּיוֹן קָנָה מְקוֹמוֹ), and he also had suffering and judgment by sitting first in the pit because of this (וְהוּא גַּם כֵּן הָיָה לוֹ צַעַר וְדִין שֶׁיָּשַׁב בַּבּוֹר קֹדֶם עַל זֶה), and also through battling against the evil inclination until he overcomes it (וְגַם מַה שֶּׁלוֹחֵם כְּנֶגֶד הַיֵּצֶר הָרַע עַד שֶׁמִּתְגַּבֵּר עָלָיו), and through this secret Yosef merits the providence of this eye (וְעַל זֶה הַסוֹד זוֹכֶה יוֹסֵף לְהַשְׁגָּחַת הָעַיִן הַזֶּה). The verse says (אָמַר הַפָּסוּק), “Behold, the eye of Hashem is toward those who fear Him, toward those who hope for His kindness” (הִנֵּה עֵין יְ־יָ אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 33:18), the initial letters of these equal Yosef in gematria (רָאשֵׁי תֵיבוֹת אֵלֶּה הֵן בְּגִימַטְרִיָּא יוֹסֵף). And he is called “fearful” (וְנִקְרָא יָרֵא), because he is the Yesod of Ze’ir Anpin (לְפִי שֶׁהוּא יְסוֹד זְעֵיר), and the Gevurot gather within him (וְהַגְּבוּרוֹת מִתְקַבְּצוֹת בּוֹ), and when he awakens for the union (וּכְשֶׁהוּא מִתְעוֹרֵר עַל הַזִּיוּוּג), he awakens and draws the drop from the eyes of Arich Anpin (מְעוֹרֵר וּמַמְשִׁיךְ הַטִּפָּה מֵהָעֵינַיִם שֶׁל אֲרִיךְ), for the union depends upon the eyes (שֶׁהַזִּיוּוּג תָּלוּי בָּעֵינַיִם), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל), “A large stride takes away one out of five hundred from the light of a man’s eyes” (פְּסִיעָה גַסָּה נוֹטֶלֶת אֶחָד מֵחֲמֵשׁ מֵאוֹת מִמְּאוֹר עֵינָיו שֶׁל אָדָם) (Berakhot 43b). And it is known that the union is associated with the legs (וְיָדוּעַ כִּי הַזִּיוּוּג מְיֻחָס לָרַגְלַיִם), as it is written concerning it (דִּכְתִיב בֵּיהּ), “And one who hastens with his feet sins” (וְאָץ בְּרַגְלַיִם חוֹטֵא) (Proverbs 19:2), and this is the large stride (וְהַיְינוּ פְּסִיעָה גַסָּה). And it says “the eye of Hashem toward those who fear Him” (וְאָמַר עֵין יְ־יָ אֶל יְרֵאָיו), and not “the eyes of Hashem” (וְלֹא עֵינֵי יְ־יָ), because in Arich Anpin there are no judgments (לְפִי שֶׁבַּאֲרִיךְ אֵין בּוֹ דִינִים), and even though they are two eyes (וְאַף עַל פִּי שֶׁהֵם שְׁתֵּי עֵינַיִם), they are mercies within mercies (הֵם רַחֲמֵי גּוֹ רַחֲמֵי), and all are considered as one eye (וְכֻלָּם בְּעֵרֶךְ עַיִן אַחַת), and this is what the verse says (וְזֶה שֶׁאוֹמֵר הַכָּתוּב), “The eye of Hashem toward those who fear Him” (עֵין יְ־יָ אֶל יְרֵאָיו), which is Yosef who is called “fearful” (שֶׁהוּא יוֹסֵף הַנִּקְרָא יָרֵא), because the Gevurot are gathered within him (לְפִי שֶׁהַגְּבוּרוֹת מְקוּבָּצוֹת בּוֹ), and the supernal eye illuminates within him (וְהָעַיִן הָעֶלְיוֹנָה מְאִירָה בּוֹ).

And the explanation of the verse is (וּפֵירוּשׁ הַכָּתוּב), know why (תֵּדַע לָמָּה), “toward those who hope for His kindness” (לַמְיַחֲלִים לְחַסְדּוֹ), and because he awaits the Chasadim to enter into him (וּלְפִי שֶׁהוּא מְצַפֶּה לַחֲסָדִים שֶׁיִּכָּנְסוּ בּוֹ), therefore he requires the illumination of this eye (עַל כֵּן הוּא צָרִיךְ הֶאָרַת הָעַיִן הַזֶּה), because the Chasadim are more concealed within him than the Gevurot (לְפִי שֶׁהַחֲסָדִים נֶעְלָמִים בּוֹ יוֹתֵר מֵהַגְּבוּרוֹת). And this is what Abba said, “more concealed” (וְזֶהוּ שֶׁאָמַר אַבָּא טָמִיר יַתִּיר). The explanation is (פֵּירוּשׁ), even though “Abba and Imma emerge as one and dwell as one” (אַף עַל פִּי שֶׁאַבָּא וְאִמָּא כַּחֲדָא נָפְקִין כַּחֲדָא שָׁרְיָין), nevertheless since Abba enclothes the Chasadim and Imma the Gevurot (מִכָּל מָקוֹם אַחַר שֶׁאַבָּא מַלְבִּישׁ הַחֲסָדִים וְאִמָּא הַגְּבוּרוֹת), Abba is more concealed (אַבָּא נֶעְלָם יוֹתֵר). Behold, we find that the openings of the eyes and the mouth are to illuminate that which is beneath them (הֲרֵי שֶׁמָּצִינוּ שֶׁבְּקִיעוֹת הָעֵינַיִם וְהַפֶּה הוּא לְהָאִיר לְמַה שֶּׁלְּמַטָּה מֵהֶם), and the navel of Arich Anpin also has there an opening and a breach (וְטִיבּוּרוֹ שֶׁל אֲרִיךְ יֵשׁ גַּם כֵּן שָׁם פְּתִיחָה וּבְקִיעָה), to illuminate Ze’ir Anpin (לְהָאִיר לִזְעֵיר). When he is in the impregnation of Imma there is no screen between him and the navel of Arich Anpin, and he suckles from it (כְּשֶׁהוּא בְּעִיבּוּר אִמָּא אֵין מָסָךְ בֵּינוֹ לְבֵין טִיבּוּרוֹ שֶׁל אֲרִיךְ וְיוֹנֵק מִמֶּנּוּ), for the infant is a fetus and the thigh of his mother, like a slaughtered offspring as long as he is in his mother’s womb (שֶׁתִּינוֹק הוּא עוּבָּר וְיֶרֶךְ אִמּוֹ כְּבֶן פָּקוּעַ כָּל זְמַן שֶׁהוּא בִּמְעֵי אִמּוֹ), therefore there is no screen there (לָכֵן אֵין שָׁם מָסָךְ), and then the navel is open (וְאָז הַטִּיבּוּר הוּא פָּתוּחַ). And when Ze’ir Anpin is born and emerges outside (וּכְשֶׁנּוֹלַד זְעֵיר וְיוֹצֵא לַחוּץ), that navel becomes sealed (נִסְתָּם הַטִּיבּוּר הַהוּא), for even though Ze’ir Anpin reaches until the navel of Arich Anpin (שֶׁאַף עַל פִּי שֶׁזְּעֵיר מַגִּיעַ עַד טִיבּוּרוֹ שֶׁל אֲרִיךְ), nevertheless Abba and Imma are a screen between him and Arich Anpin (עַל כָּל זֹאת אַבָּא וְאִימָא מָסָךְ בֵּינוֹ לְבֵין אֲרִיךְ), and it is impossible to suckle from him (וְאִי אֶפְשָׁר לִינַק מִמֶּנּוּ), therefore it becomes sealed (לָכֵן הוּא נִסְתָּם). And this is the secret of what our Rabbis of blessed memory said (וְזֶהוּ סוֹד שֶׁאָמְרוּ חֲזַ״ל), “As long as this fetus is in its mother’s womb, its navel is open, and from there enters from the food and drink of its mother, and all through the navel, and it eats from what its mother eats and drinks from what its mother drinks” (כָּל זְמַן שֶׁעוּבָּר הַזֶּה בִּמְעֵי אִמָּא טִיבּוּרוֹ פָּתוּחַ וְשָׁם נִכְנָס מִמַּאֲכָל וּמִשְׁתֵּה אִמּוֹ וְהַכֹּל עַל יְדֵי הַטִּיבּוּר וְאוֹכֵל מִמַּה שֶּׁאִמּוֹ אוֹכֶלֶת וְשׁוֹתֶה מִמַּה שֶּׁאִמּוֹ שׁוֹתָה) (Niddah 30b), and all through the navel (וְהַכֹּל עַל יְדֵי הַטִּיבּוּר). So too the holy fetus, Ze’ir Anpin (כָּךְ הָעוּבָּר הַקָּדוֹשׁ זְעֵיר אַנְפִּין גַּם), his navel is open (טִבּוּרוֹ פָּתוּחַ), to receive from that navel (לְקַבֵּל מֵהַטִּיבּוּר הַהוּא). And from Hashem I ask forgiveness that I revealed the furnace of the world (וּמֵהַשֵּׁם אֶשְׁאַל הַמְּחִילָה שֶׁגִּלִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם), and we shall return to our first matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ הָרִאשׁוֹן), that this Yesod of Adam Kadmon, namely his Malkhut (שֶׁיְּסוֹד זֶה שֶׁל אָדָם קַדְמוֹן דְּהַיְינוּ מַלְכוּת שֶׁלּוֹ), includes the Thirteen Tikkunei [Rectifications] of Arich Anpin and the nine Tikkunei of Ze’ir Anpin, which equal twenty-two (כּוֹלֵל י״ג תִּיקּוּנֵי אֲרִיךְ וְתִשְׁעָה תִּיקּוּנֵי ז״א שֶׁעוֹלִים כ״ב), and from them emerge below the twenty-two letters of the Torah, of the Written Torah and the Oral Torah (וּמֵהֶם יוֹצְאִים לְמַטָּה כ״ב אוֹתִיּוֹת הַתּוֹרָה שֶׁל תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה). As Rashbi says in Idra Naso (כְּמוֹ שֶׁאוֹמֵר הָרַשְׁבִּ״י בְּאַדְרָא נָשֹׂא): “At the time when the precious Dikna [Beard] of Atika d’Atikin illuminates” (בְּשַׁעְתָּא דְנָהִיר דִּיקְנָא יַקִּירָא דְעַתִּיקָא דְעַתִּיקִין), meaning that Dikna [Beard] of the Atika of all Atikin illuminates in this Dikna [Beard] of Ze’ir Anpin (כְּלוֹמַר הַהוּא דִיקְנָא דְעַתִּיקָא דְכָל עַתִּיקִין נָהִיר בְּהַאי דִּיקְנָא דְז״א), thirteen springs of supernal oil flow within this Dikna [Beard] (נַגְדִּין תְּלֵיסַר מַבּוּעִין דְמִשְׁחָא עִלָּאָה בְּהַאי דִּיקְנָא), and twenty-two tikkunim are found within it (וּמִשְׁתַּכְחִין בֵּיהּ עֶשְׂרִין וּתְרֵין תִּקּוּנִין), and from it flow the twenty-two letters of the Holy Torah (וּמִינֵיהּ נַגְדִּין כ״ב אַתְוָון דְאוֹרַיְתָא קַדִּישָׁא). Behold before you what we said (הֲרֵי לְפָנֶיךָ מַה שֶּׁאָמַרְנוּ), that from the Tikkunim of Arich Anpin and of Ze’ir Anpin, which are twenty-two (שֶׁמֵּהַתִּיקּוּנִים שֶׁל אֲרִיךְ וְשֶׁל ז״א שֶׁהֵם כ״ב), emerged the twenty-two letters of the Holy Torah (יָצְאוּ כ״ב אוֹתִיּוֹת הַתּוֹרָה הַקְּדוֹשָׁה), because they come from the Yesod of Adam Kadmon from his holiness (לִהְיוֹת שֶׁהֵם בָּאִים מִיְּסוֹד שֶׁל אָדָם קַדְמוֹן מִקְּדֻשָּׁתוֹ), and likewise the word “HaTov” [the good] equals twenty-two (וְכֵן תֵּיבַת הַטּוֹב עוֹלָה כ״ב), to tell you that from the precious oil emerge the twenty-two letters of the Torah (לוֹמַר לְךָ שֶׁמֵּהַשֶּׁמֶן הַטּוֹב יוֹצְאוֹת כ״ב אוֹתִיּוֹת הַתּוֹרָה). Therefore we must direct our intention well in the secret of the reception of Shabbat and the intention of Shabbat itself (לָזֶה צְרִיכִין אָנוּ לְכַוֵּן הֵיטֵב בְּסוֹד קַבָּלַת שַׁבָּת וְכַוָּנַת שַׁבָּת עַצְמוֹ), so that the Shekhinah will give us strength to endure her illumination coming to her, which is the additional soul [Neshamah Yeteirah] from the side of the Yesod of Adam Kadmon (כְּדֵי שֶׁתִּתֵּן הַשְּׁכִינָה לָנוּ כֹּחַ לִסְבּוֹל הֶאָרָה שֶׁלָּהּ הַבָּאָה אֵלֶיהָ [שֶׁהִיא] תּוֹסֶפֶת נְשָׁמָה מִצַּד הַיְסוֹד שֶׁל אָדָם קַדְמוֹן), and with the help of the Holy One, blessed be He, and His Shekhinah we shall explain the intention of Shabbat in Sha’ar Tikkun Shabbat [Gate of the Rectification of Shabbat] (וּבְעֶזְרַת הקב״ה וּשְׁכִינְתֵּיהּ נְבָאֵר כַּוָּנַת הַשַּׁבָּת בְּשַׁעַר תִּיקּוּן שַׁבָּת). And behold, Arich Anpin sits upon His throne of sparks of fire to subdue them (וְהִנֵּה אֲרִיךְ יָתִיב עַל כּוּרְסְיֵיהּ דְּשַׁבִיבִין דִּינוּר לְאַכְפְּיָיא לוֹן), for Arich Anpin begins from the world of Ein Sof (כִּי אֲרִיךְ מַתְחִיל מִן עוֹלָם אֵין סוֹף), and His illumination reaches until the World of the Throne (וְהֶאָרָתוֹ מַגַּעַת עַד עוֹלָם הַכִּסֵּא), and there is the essence of the judgments (וְשָׁם עִיקַר הַדִּינִים), and all the judgments are nullified, sweetened, and hidden until the departure of Shabbat (וְכָל הַדִּינִים בְּטֵלִים וְנִמְתָּקִים וְנִגְנָזִים עַד מוֹצָאֵי שַׁבָּת). And this is the secret of what we say, “And He sat upon the throne of His glory” (וְזֶהוּ סוֹד שֶׁאָנוּ אוֹמְרִים וַיֵּשֶׁב עַל כִּסֵּא כְבוֹדוֹ). Therefore Gehinnom ceases every night and day of Shabbat (וְלָכֵן הַגֵּיהִנָּם בָּטֵל כָּל לֵיל וְיוֹם שַׁבָּת), and even the wicked are crowned with the crown of Shabbat (וַאֲפִלּוּ הָרְשָׁעִים נִכְתָּרִים בְּכֶתֶר שַׁבָּת), except for those who publicly desecrated Shabbatot, who do not ascend from Gehinnom (חוּץ מִן אוֹתָם שֶׁהָיוּ מְחַלְּלִין שַׁבָּתוֹת בְּפַרְהֶסְיָא אֵינָם עוֹלִים מִגֵּיהִנָּם). But Gehinnom does not burn on Shabbat and the judgments are hidden (אֲבָל אֵינוֹ בּוֹעֵר הַגֵּיהִנָּם בְּשַׁבָּת וְהַדִּינִין נִגְנָזִין), this is what is written, “A psalm, a song for the day of Shabbat” (הָדָא הוּא דִכְתִיב מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92:1), for all of them have peace from the King to whom peace belongs (שֶׁכֻּלָּם יֵשׁ לָהֶם שָׁלוֹם מִמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ), for the initial letters of this verse equal Shlomo (כִּי רָאשֵׁי תֵיבוֹת הַפָּסוּק הַזֶּה הוּא שְׁלֹמֹה), and He is the King to whom peace belongs (וְהוּא הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ). Or it alludes to this Adam Kadmon, namely his Yesod (אוֹ רוֹמֵז עַל אָדָם קַדְמוֹן זֶה דְּהַיְינוּ יְסוֹד שֶׁלּוֹ), for he has peace from the judgments, and through him they are sweetened, as is known (שֶׁיֵּשׁ לוֹ שָׁלוֹם מֵהַדִּינִים וְעַל יָדוֹ נִמְתָּקִים כַּנּוֹדָע), but the Dikna [Beard] of Faith is not mentioned (אֲבָל דִּיקְנָא דִמְהֵימְנוּתָא לָא אִדְכַּר), because the hairs are sweetened judgments (כִּי הַשְּׂעָרוֹת הֵם דִּינִים נִמְתָּקִים), and within him there is no judgment except in extreme concealment relative to his Chasadim (וּבוֹ אֵין דִּין כִּי אִם בְּנִסְתָּר מְאֹד לְגַבֵּי הַחֲסָדִים שֶׁלּוֹ). And he says concerning the prosecutors and the judgments (וְאוֹמֵר עַל הַמְקַטְרְגִים וְהַדִּינִים), “When evildoers rise against me, my ears shall hear; the righteous one shall flourish like the date palm” (בְּקָמִים עָלַי מְרֵעִים תִּשְׁמַעְנָה אָזְנַי צַדִּיק כַּתָּמָר יִפְרָח) (Psalms 92:12-13), this is the righteous one, the foundation of the world (הוּא צַדִּיק יְסוֹד עוֹלָם זֶה), “like a cedar in Lebanon he shall grow” (כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה) (Psalms 92:13), and they are the secret of “cedar,” “myriad,” and “letters,” from which were built the paths of the righteous in the division of the gates of Ze’ir Anpin (וְהֵם סוֹד אֶרֶז רִבּוֹא אוֹתִיּוֹת שֶׁנִּבְנוּ מֵהֶם אוֹרַח צַדִּיקִים בִּפְלוּגְתָּא דְשַׁעֲרֵי דְז״א).

For behold, “Your enemies, the wicked, shall perish” (כִּי הִנֵּה רְשָׁעִים [אוֹיְבֶיךָ] יֹאבֵדוּ) (Psalms 92:10), they are the Sefirot of impurity (הֵם סְפִירוֹת הַטֻּמְאָה), “all the workers of iniquity shall be scattered” (יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:10), they are the prosecutors (הֵם הַמְקַטְרְגִים), “and You raised my horn like the Re’em [wild ox]” (וַתָּרֶם כִּרְאֵם קַרְנִי) (Psalms 92:11), Rafael, Uriel, Mikha’el are the initial letters of Re’em [wild ox] (רְפָאֵל אוּרִיאֵל מִיכָאֵל הוּא רָאשֵׁי תֵיבוֹת רְאֵם), “I was anointed with fresh oil” (בַּלּוֹתִי בְּשֶׁמֶן רַעֲנָן) (Psalms 92:11), this is the precious oil which we mentioned (הוּא הַשֶּׁמֶן הַטּוֹב אֲשֶׁר זָכַרְנוּ), and all of them perish through the power of the flame of fire (וְכֻלָּם יֹאבֵדוּ מִכֹּחַ הַשַּׁלְהוֹבִית דְאֶשָּׁא). And at the departure of Shabbat, when they wish to strengthen themselves through the four fingernails in which their grasp exists (וּבְמוֹצָאֵי שַׁבָּת שֶׁרוֹצִים לְהִתְגַּבֵּר אָז לְד׳ צִפָּרְנַיִם שֶׁאֲחִיזָתָם בָּהֶם), they display the aforementioned flame, which is the secret of Havdalah [Separation] (מַרְאִים הַשַּׁלְהוֹבִיתָא הַנִּזְכֶּרֶת שֶׁהוּא סוֹד הַבְדָּלָה), which separates between us and the prosecutors (הַמַּבְדִּיל בֵּינֵינוּ וּבֵין הַמְקַטְרְגִים), and terror and fear fall upon them (וְנוֹפֵל עֲלֵיהֶם אֵימָתָה וָפַחַד), “They shall neither harm nor destroy in all My holy mountain” (לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ בְּכָל הַר קָדְשִׁי) (Isaiah 11:9), “for Hashem is upright, my Rock, and there is no unrighteousness in Him” (כִּי יָשָׁר יְ־יָ צוּרִי וְלֹא עַוְלָתָה בּוֹ) (Psalms 92:16), and evil does not strongly cleave to good (וְאֵין הָרַע מִתְדַּבֵּק מְאֹד בַּטּוֹב), “and what has straw to do with grain?” (וּמַה לַתֶּבֶן אֶת הַבָּר) (Jeremiah 23:28), for truth has legs while falsehood has no legs (כִּי אֱמֶת יֵשׁ לוֹ רַגְלַיִם וְשֶׁקֶר אֵין לוֹ רַגְלַיִם) (Shabbat 104a), “and a small child shall lead them” (וְנַעַר קָטֹן נֹהֵג בָּם) (Isaiah 11:6).