Chapter Eighty-Four (פֶּרֶק שְׁמוֹנִים וְאַרְבָּעָה)

You must know (צָרִיךְ אַתָּה לָדַעַת), that all the five Chasadim and the five Gevurot join together (שֶׁכָּל הַה' חֲסָדִים וְה' גְּבוּרוֹת מִתְחַבְּרִים יַחַד), and enter into the aforementioned Yesod of Ze’ir Anpin (וְנִכְנָסִים בְּתוֹךְ יְסוֹד זְעֵיר הַנִּזְכָּר), and three Gevurot and a third lacking a little are sweetened (וּמִתְמַתְּקִים ג' גְּבוּרוֹת וּשְׁלִישׁ פָּחוֹת מְעַט). And the reason they are three sweetened Gevurot and one third less a little (וְהַטַּעַם הוּא לִהְיוֹתָם ג' גְּבוּרוֹת מְמֻתָּקִים וּשְׁלִישׁ אֶחָד פָּחוֹת), is because Binah was sweetened through Keter (כִּי הַבִּינָה נִמְתְּקָה עַל יְדֵי הַכֶּתֶר), and Gevurah through Chokhmah (וּגְבוּרָה עַל יְדֵי הַחָכְמָה), and Yesod through Chesed (וִיסוֹד עַל יְדֵי הַחֶסֶד), however (אָמְנָם), Hod, to which their illumination did not reach (הוֹד שֶׁלֹּא הִגִּיעַ אֵלָיו הֶאָרָתָם), was not sweetened except for one third (לֹא נִמְתַּק כִּי אִם הַשְּׁלִישׁ). And the matter is (וְהָעִנְיָן הוּא), that Hod was not sweetened while Yesod was sweetened (כִּי הוֹד לֹא נִמְתַּק וִיסוֹד נִמְתַּק), because the legs extend further downward than the Yesod, which is the covenant (מִפְּנֵי שֶׁהָרַגְלַיִם הֵם יוֹתֵר אֲרוּכִים לְמַטָּה מִיְסוֹד שֶׁהוּא הַבְּרִית), and it is the left side (וְהוּא צַד שְׂמֹאל), concerning which it is said (שֶׁנֶּאֱמַר): “And my Hod was turned within me into destruction” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8). And this is through the Tiferet (וְזֶהוּ עַל יְדֵי הַת״ת), and the three sweetened Gevurot (וּשְׁלֹשׁ גְּבוּרוֹת הַנִּמְתָּקוֹת), are three Havayot (הֵם ג' הֲוָיוֹת), which equal seventy-eight (שֶׁעוֹלִים ע״ח). And the third that is lacking a little (וְהַשְּׁלִישׁ הַפָּחוֹת מְעַט), equals seven (עוֹלֶה ז'), for one third of a Havayah is eight, as we said above in the previous chapters (כִּי שְׁלִישׁ הֲוָיָ״ה הִיא ח' כַּאֲשֶׁר אָמַרְנוּ לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים), and this “little” is one part of the eight (וּמְעַט זֶה הוּא חֵלֶק אֶחָד מֵח'), and seven remain (וְנִשְׁאַר ז'), for it is the smallest amount that can be taken away (כִּי הוּא הַיּוֹתֵר פָּחוֹת מְעַט שֶׁתּוּכַל לִקַּח), namely one of eight parts (הוּא אֶחָד מֵח' חֲלָקִים), and when you combine the number seven with the seventy-eight (וּכְשֶׁתְּצָרֵף הַמִּנְיָן ז' עִם הָע״ח), it equals Milah [Circumcision] (יַעֲלֶה מִילָה). And when the Mohel [Circumciser] intends during the matter of the Milah [Circumcision] (וּכְשֶׁהַמּוֹהֵל יְכַוֵּן בְּעִנְיַן הַמִּילָה), that he is revealing the Orlah [Foreskin] (שֶׁהוּא מְגַלֶּה הָעָרְלָה), and the three Gevurot and a third lacking a little are sweetened, as we have said (וּמִתְמַתְּקִין הַשְּׁלֹשָׁה גְּבוּרוֹת וּשְׁלִישׁ פָּחוֹת מְעַט כְּמוֹ שֶׁאָמַרְנוּ), then the Name Elohim becomes filled with Yudin (אָז מִתְמַלֵּא שֵׁם אֱלֹהִים מָלֵא בְּיוּדִין), as follows (כָּזֶה): Aleph Lamed Heh Yud Mem (אל״ף למ״ד ה״י יו״ד מ״ם), it is equal to the numerical value of Shin [300] (הוּא כְּמִסְפַּר ש׳), which equals the numerical value of Orlah [Foreskin] (עוֹלֶה כְּמִסְפַּר עָרְלָ־ה), and the Heh of Orlah [Foreskin] (וְהַה׳ שֶׁל עָרְלָה), corresponds to the five letters of the Name Elohim (הִיא כְּנֶגֶד ה' אוֹתִיּוֹת שֶׁל שֵׁם אֱלֹהִים). And then (וְאָז), he should intend (יְכַוֵּן), that when he cuts the Orlah [Foreskin] (כְּשֶׁחוֹתֵךְ הָעָרְלָה), the Din [Judgment] of the Name Elohim is transformed into Rachamim [Mercy] through the filling of Yudin (אָז נִתְהַפֵּךְ הַדִּין שֶׁל שֵׁם אֱלֹהִים לִהְיוֹת רַחֲמִים בְּמִלּוּי יוּדִין), and these are the Gevurot that were in the secret of Elohim (וְהַיְנוּ הַגְּבוּרוֹת שֶׁהָיוּ בְּסוֹד אֱלֹהִים), whose value equals the numerical value of Milah [Circumcision] (שֶׁעוֹלֶה כְּמִנְיַן מִילָה), they were transformed and became the numerical value of Milah [Circumcision] (נֶהֶפְכוּ וְנַעֲשׂוּ כְּמִנְיַן מִילָה), and this is the Name of MTZPTZ (וְהַיְנוּ שֵׁם שֶׁל מצפ״ץ), meaning (רָצָה לוֹמַר), the Name Elohim filled with Yudin whose gematria is Rachamim [Mercy] (שֵׁם אֱלֹהִים מָלֵא בְּיוּדִין בְּגִימַטְרִיָּא רַחֲמִים), and equal to the numerical value of MTZPTZ (וּכְמִנְיַן מצפ״ץ), which is complete mercy (שֶׁהוּא רַחֲמִים גְּמוּרִים). And you already know (וּכְבָר יָדַעְתָּ), that the word Pharaoh and the letters of the Oref [Nape] are the same letters (שֶׁמִלַּת פַּרְעֹה הוּא אוֹתִיּוֹת פַּרְעֹה וְאוֹתִיּוֹת הָעֹרֶף), for Pharaoh took the three Dinim [Judgments] (שֶׁפַּרְעֹה לָקַח הַג' דִּינִים), which are the three veins in the nape (שֶׁהֵם ג' וְרִידִין שֶׁבָּעֹרֶף), each one of which corresponds to another Elohim (שֶׁכָּל אֶחָד מֵהֶם הוּא כְּנֶגֶד אֱלֹהִים אַחֵר), and three times Elohim equal the numerical value of Garon [Throat] (וְג' פְּעָמִים אֱלֹהִים עוֹלֶה כְּמִנְיַן גָּרוֹן). And the one extra (וְהָאֶחָד יַתִּיר), corresponds to the constriction of the throat (הוּא כְּנֶגֶד מֵצַר הַגָּרוֹן), which is harsher than all of them (שֶׁהוּא קָשֶׁה יוֹתֵר מִכֻּלָּם), and this is the allusion of “my throat is parched” (וְזֶהוּ רֶמֶז נִחַר גְּרוֹנִי) (Psalms 69:4), with an equal numerical value (בְּמִסְפָּר שָׁוֶה). And therefore (וְלָכֵן), one who performs the Brit Milah [Covenant of Circumcision] with this intention (מִי שֶׁעוֹשֶׂה הַבְּרִית מִילָה עַל זֹאת הַכַּוָּנָה), it is established for us (קִים לָן), that the child will not quickly come to sin (שֶׁלֹּא בִּמְהֵרָה יֶחֱטָא הַיֶּלֶד), and the fear of Elohim will be before his eyes (וְיִהְיֶה יִרְאַת אֱלֹהִים לְנֶגֶד עֵינָיו), and he will stand firm in trial (וְיַעֲמֹד בְּנִסָּיוֹן), like Yosef HaTzaddik (כְּמוֹ יוֹסֵף הַצַּדִּיק).

And the secret of the Peri’ah [Uncovering], which we said is the secret of revealing the Atarah [Crown] (וְסוֹד הַפְּרִיעָה שֶׁאָמַרְנוּ שֶׁהוּא סוֹד גִּלּוּי הָעֲטָרָה), is that the Chasadim become revealed through the power of the sweetening of these Gevurot (הוּא שֶׁמִּתְגַּלִּים הַחֲסָדִים מִכֹּחַ מִתּוּק הַגְּבוּרוֹת הַלָּלוּ), through performing the Peri’ah [Uncovering] (בַּעֲשִׂיַּת הַפְּרִיעָה), and we shall allude to this in the word Peri’ah [Uncovering] (וְנִרְמוֹז זֶה בְּמִלַּת פְּרִיעָה), namely (הַיְנוּ), Peri’ah [Uncovering] is the letters Peh-Resh (פְּרִיעָה הוּא אוֹתִיּוֹת פ״ר), which are the five Gevurot of the letters MNTZPKH (הֵם הַה' גְּבוּרוֹת שֶׁל אוֹתִיּוֹת מנצפ״ך), and they are in the secret of the five Havayot vowelized with Elohim (וְהֵם בְּסוֹד ה' הֲוָיוֹת בְּנִקּוּד אֱלֹהִים), and from these five Havayot (וּמֵהַה' הֲוָיוֹת הַלָּלוּ), three Gevurot and a third lacking a little (ג' גְּבוּרוֹת וּשְׁלִישׁ פָּחוֹת מְעַט), are sweetened through this Peri’ah [Uncovering] more than they had already been sweetened (נִמְתָּק בַּפְּרִיעָה זֹאת יוֹתֵר מִמַּה שֶׁכְּבָר נִמְתָּקוֹת), and Yud-Ayin-Heh from Peri’ah (וְי״עָה מִפְּרִיעָה), equals the numerical value of Milah [Circumcision] (גִּימַטְרִיָּא מִילָה), and this is the secret of Peri’ah [Uncovering] (וְהַיְנוּ סוֹד פְּרִיעָה). For above in Atzilut (כִּי לְמַעְלָה בַּאֲצִילוּת), when we perform this Peri’ah [Uncovering] (בַּעֲשׂוֹתֵנוּ זֹאת הַפְּרִיעָה), three Gevurot and one third are sweetened (ג' גְּבוּרוֹת וּשְׁלִישׁ מִתְמַתְּקִים), and bring Shefa [Flow] to the world (וּמְבִיאִים שֶׁפַע לָעוֹלָם), and especially through the intention of the Mohel [Circumciser] who performs it in action (וּבִפְרָט בְּכַוָּנַת הַמּוֹהֵל שֶׁיַּעֲשֶׂה בְּעוֹבָדָא), namely all the requirements of the Milah [Circumcision] (דְּהַיְנוּ כָּל צָרְכֵי הַמִּילָה), and the blessing, which is speech (וְהַבְּרָכָה שֶׁהִיא מִילּוּלָא), and the intention, which is thought (וְהַכַּוָּנָה הִיא הַמַּחֲשָׁבָה), through this (בָּזֶה), he will certainly make an impression above (וַדַּאי יַעֲשֶׂה רֹשֶׁם לְמַעְלָה), and certainly that child will not quickly come to sin (וּבְוַדַּאי אוֹתוֹ הַיֶּלֶד לֹא בִּמְהֵרָה יֶחֱטָא). And certainly (וּבְוַדַּאי), the blood is recorded above (הַדָּם הוּא נִרְשָׁם לְמַעְלָה), in the Heikhal Atzem HaShamayim [Palace of the Essence of the Heavens] (בְּהֵיכַל עֶצֶם הַשָּׁמַיִם), in that Porpira [Royal Garment] (בְּאוֹתוֹ הַפּוּרְפִּירָא), in such a manner (בְּאוֹפֶן), that the Gevurot of Binah, the Gevurot of Gevurah, the Gevurah of Yesod, and one third of the Gevurot of Hod are sweetened (שֶׁמִּתְמַתְּקִים גְּבוּרוֹת בִּינָה, וּגְבוּרוֹת גְּבוּרָה, וּגְבוּרַת יְסוֹד, וּשְׁלִישׁ גְּבוּרוֹת הוֹד), for all the grasp of the Klipot [Husks] is in Hod (כִּי כָּל אֲחִיזַת הַקְּלִיפּוֹת הוּא בְּהוֹד), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “And my Hod was turned within me into destruction” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8). And this third of Hod was not sweetened (וּשְׁלִישׁ דְּהוֹד זֶה לֹא נִמְתַּק), except a little in the days of Mattityahu (רַק מְעַט בִּימֵי מַתִּתְיָהוּ), who is in the secret of this Hod (שֶׁהוּא בְּסוֹד הוֹד הַזֶּה), and it was not completely sweetened (וְלֹא נִמְתַּק לְגַמְרֵי), even though it would have been fitting (אַף עַל פִּי שֶׁהָיָה מִן הָרָאוּי), that they should have established only seven days for it (שֶׁלֹּא יִקְבְּעוּ בוֹ כִּי אִם ז' יָמִים בִּלְבַד), corresponding to the number seven (כְּמִסְפַּר הַז'), which is the third lacking a little (שֶׁהוּא הַשְּׁלִישׁ פָּחוֹת מְעַט), nevertheless (אַף עַל פִּי כֵן), they made them eight days (עָשׂוּ אוֹתָם ח' יָמִים), in order to allude (כְּדֵי לִרְמוֹז), that even the eighth portion possesses some sweetening (שֶׁגַּם הַחֵלֶק הַח' יֵשׁ בּוֹ קְצָת מִתּוּק), namely (דְּהַיְנוּ), that during the seven days the miracle was complete (שֶׁבְּהַז' יָמִים הָיָה הַנֵּס שָׁלֵם), but on the final day it was not so complete (אֲבָל בַּיּוֹם הָאַחֲרוֹן לֹא הָיָה כָּל כָּךְ שָׁלֵם).

And know (וְתֵדַע לְךָ), that even though we said that the three Gevurot and one third are sweetened (שֶׁאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁהַג' גְּבוּרוֹת וּשְׁלִישׁ נִמְתָּקוֹת), they were not so greatly sweetened before the Milah [Circumcision] (לֹא הָיוּ כָּל כָּךְ מְמֻתָּקִים קוֹדֶם הַמִּילָה), for when the five Chasadim and the five Gevurot of Abba and Imma descended into the Yesod of Ze’ir Anpin of Atzilut (כִּי כְּשֶׁיָּרְדוּ הַה' חֲסָדִים וְהַה' גְּבוּרוֹת דְּאַבָּא וְאִמָּא לְתוֹךְ הַיְסוֹד דְּזְעֵיר דַּאֲצִילוּת), only two were sweetened (לֹא נִמְתְּקוּ כִּי אִם ב'), namely the Gevurah of Binah and the Gevurah of Gevurah (שֶׁהֵם גְּבוּרַת בִּינָה וּגְבוּרַת גְּבוּרָה), while the remaining three are destined to be sweetened in the days of Mashiach (שֶׁהַשְּׁלֹשָׁה הֵם עֲתִידִים לְהִתְמַתֵּק לִימוֹת הַמָּשִׁיחַ). But at the time of the Peri’ah [Uncovering] (אֲבָל בִּשְׁעַת הַפְּרִיעָה), when the Atarah [Crown] is revealed (שֶׁנִּגְלֵית הָעֲטָרָה), then temporarily (אָז לְפִי שָׁעָה), the Gevurah of Yesod and one third of the Gevurah of Hod of another Havayah are also sweetened (מִתְמַתְּקוֹת גַּם גְּבוּרַת יְסוֹד, וּשְׁלִישׁ גְּבוּרַת הוֹד דַּהֲוָיָ״ה אַחֶרֶת), thus (נִמְצָא), three Havayot and a third lacking a little are sweetened at that time of Peri’ah [Uncovering] (ג' הֲוָיוֹת וּשְׁלִישׁ פָּחוֹת מְעַט מְמֻתָּקוֹת בְּאוֹתָהּ שָׁעָה שֶׁל פְּרִיעָה), which equal the numerical value of Milah [Circumcision] (שֶׁעוֹלִים כְּמִנְיַן מִילָה). And the Gevurot of Yesod are sweetened then (וּגְבוּרוֹת יְסוֹד נִמְתָּקִים אָז), by the Chasadim that are within Ze’ir Anpin (מִן הַחֲסָדִים שֶׁבְּתוֹךְ זְעֵיר), for then through the merit of Milah [Circumcision] they descend into his Yesod (שֶׁאָז בִּזְכוּת מִילָה יוֹרְדִים בִּיסוֹד דִּידֵיהּ), and sweeten everything (וּמְמַתֵּק הַכֹּל), and this third lacking a little (וְזֶה הַשְּׁלִישׁ פָּחוֹת מְעַט), is sweetened during this Peri’ah [Uncovering] (הוּא נִמְתַּק בִּשְׁעַת פְּרִיעָה זוֹ), from the third lacking a little of Chesed (מֵהַשְּׁלִישׁ פָּחוֹת מְעַט שֶׁל חֶסֶד), which became Keter for Malkhut (שֶׁנַּעֲשָׂה כֶּתֶר לַמַּלְכוּת), and this is the Atarah [Crown] to which it alludes (וְהַיְנוּ עֲטָרָה שֶׁהִיא רוֹמֶזֶת לָהֶם). And this third lacking a little alone (וְהַשְּׁלִישׁ פָּחוֹת מְעַט הַנִּזְכָּר בִּלְבַד), is the secret of the Atarah [Crown] (הוּא סוֹד הָעֲטָרָה), and therefore seven days must pass over the child (וּלְפִיכָךְ צָרִיךְ שֶׁיַּעַבְרוּ עַל הַיֶּלֶד ז' יָמִים), “and on the eighth day the flesh of his foreskin shall be circumcised” (וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ) (Leviticus 12:3), to allude (וּלְרַמּוֹז), that at that moment (שֶׁבְּאוֹתָהּ שָׁעָה), a complete Chesed of this Gevurah of Yesod is sweetened (מִתְמַתְּקִין חֶסֶד שָׁלֵם שֶׁל גְּבוּרַת יְסוֹד זֶה), together with the seven (וְז' עִמּוֹ), which is the third lacking a little mentioned above (שֶׁהוּא הַשְּׁלִישׁ פָּחוֹת מְעַט הַנִּזְכָּר), which is the principal part of this sweetening (שֶׁהוּא עִיקַּר הַמִּתּוּק הַזֶּה), namely the revelation of the Atarah [Crown], as stated (שֶׁהוּא גִּלּוּי הָעֲטָרָה כָּאָמוּר). And this is the reason for “One who circumcised but did not perform Peri’ah [Uncovering], it is as though he did not circumcise” (וְזֶהוּ טַעַם שֶׁל מָל וְלֹא פָרַע כְּאִלּוּ לֹא מָל) (Shabbat, chapter 19, Mishnah 6), and therefore (וְלָזֶה), the Mohel [Circumciser] must intend (צָרִיךְ לְכַוֵּן הַמּוֹהֵל), when he cuts the Orlah [Foreskin] (כְּשֶׁהוּא חוֹתֵךְ הָעָרְלָה), to the secret of the Heikhal Nogah [Palace of Splendor] (לְסוֹד הֵיכַל נֹגַהּ), which is the Heikhal of Hod (שֶׁהוּא הֵיכַל הוֹד), which is on the side of Etzem HaShamayim [the Essence of the Heavens] and to its left (שֶׁבְּצַד עֶצֶם הַשָּׁמַיִם וּמִשְּׂמֹאלוֹ), and the angels within it (וְהַמַּלְאָכִים שֶׁבּוֹ), and he should intend specifically toward the angel Yehadniel (וִיכַוֵּן בִּפְרָט לְמַלְאָךְ יְהַדְנִיא״ל), who includes the others in this Heikhal [Palace] (שֶׁהוּא כּוֹלֵל הָאֲחֵרִים שֶׁבְּהֵיכַל זֶה), and when performing the Peri’ah [Uncovering] (וּבַעֲשִׂיָּתוֹ הַפְּרִיעָה), he should intend that these three Gevurot and the aforementioned third lacking a little are revealed (יְכַוֵּן שֶׁמִּתְגַּלּוֹת אֵלּוּ הַג' גְּבוּרוֹת עִם הַשְּׁלִישׁ פָּחוֹת מְעַט הַנִּזְכָּר), and are sweetened (וּמִתּוּקָן). And if the Mohel is of the sons of the fathers and of the sons of Torah (וְאִם הַמּוֹהֵל הוּא בַּר אֲבָהָן וּבַר אוֹרַיְין), and possesses a slight opening of the eyes in this wisdom (וִיהֵא לוֹ מְעַט גִּלּוּי עֵינַיִם בַּחָכְמָה הַזֹּאת), he will see perceptibly with his eyes at the time of the Peri’ah [Uncovering] (יִרְאֶה בְּחוּשׁ בְּעֵינָיו בְּעֵת הַפְּרִיעָה), a likeness of letters of fire sparkling upon the Atarah [Crown] (כִּדְמוּת אוֹתִיּוֹת שֶׁל אֵשׁ נוֹצְצִים עַל הָעֲטָרָה), visible in the blink of an eye (כְּהֶרֶף עַיִן נִרְאִים), and in the blink of an eye concealed (וּכְהֶרֶף עַיִן מְכֻסִּים). And the enlightened one will also see and recognize from their colors (וְגַם הַמַּשְׂכִּיל יִרְאֶה וְיַכִּיר בַּגְּוָנִים שֶׁלָּהֶם), what the judgment of the youth and his deeds will be (מַה יִהְיֶה מִשְׁפַּט הַנַּעַר וּמַעֲשֵׂהוּ), that if the letters appear to him like green fire (שֶׁאִם הָאוֹתִיּוֹת יִדְמוּ לוֹ כְּאֵשׁ יְרוּקָה), it is a sign that the child will live (סִימָן שֶׁיִּחְיֶה הַיֶּלֶד), and if the green inclines toward white (וְאִם הַיָּרוֹק נוֹטֶה לְלָבָן), he will be a great man (יְהֵא גַּבְרָא רַבָּא), and if the green inclines toward the color of gold (וְאִם הַיָּרוֹק נוֹטֶה לְגָוֶן הַזָּהָב), he will be an average man (יִהְיֶה אִישׁ בֵּינוֹנִי), and if like exceedingly red fire (וְאִם כִּדְמוּת אֵשׁ אֲדֻמָּה בְּיוֹתֵר), he will die in that year (יָמוּת בְּאוֹתָהּ שָׁנָה). And if it inclines toward Tekhelet [Blue] and Argaman [Purple] (וְאִם נוֹטֶה לִתְכֵלֶת וְלְאַרְגָּמָן), he will go out to an evil culture, Heaven forbid (יֵצֵא לְתַרְבּוּת רָעָה חַס וְחָלִילָה), and peace be upon all Israel (וְשָׁלוֹם עַל כָּל יִשְׂרָאֵל), blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).