Chapter Eighty-Three (פֶּרֶק שְׁמוֹנִים וּשְׁלֹשָׁה)

King, Helper, Savior, and Shield (מֶלֶךְ עוֹזֵר וּמוֹשִׁיעַ וּמָגֵן). The explanation of the matter is (פֵּירוּשׁ הָעִנְיָן), that when the Gevurot came from Imma to the Yesod of Ze’ir Anpin (כִּי כְּשֶׁבָּאוּ הַגְּבוּרוֹת מֵאִמָּא לִיסוֹד דְּזְעֵיר), and from it to the Da’at of Rachel (וּמִמֶּנּוּ לְדַעַת רָחֵל), first (רִאשׁוֹנָה), the Da’at of Rachel distributes one portion of Gevurah (מְחַלֵּק דַּעַת רָחֵל חֵלֶק גְּבוּרָה), one to her Gedulah (אֶחָד לִגְדוּלָה), and one to her Gevurah (וְאֶחָד לִגְבוּרָה), one to her Netzach (אֶחָד לְנֵצַח), and one to her Hod (וְאֶחָד לְהוֹד דִּידָהּ), and afterward all of them together were included and entered into her Yesod (וְאַחַר כָּךְ כּוּלָּם יַחַד נִכְלְלוּ וְנִכְנְסוּ בִּיסוֹד דִּידָהּ), and the allusion to this is (וְרֶמֶז לָזֶה), “and they came to Charan and dwelt there” (וַיָּבֹאוּ עַד חָרָן וַיֵּשְׁבוּ שָׁם) (Genesis 11:31).

The explanation of the matter is (פֵּירוּשׁ הַדָּבָר), that the Yesod of Rachel in this state is called Charan (כִּי יְסוֹד דְּרָחֵל בַּמַּצָּב הַזֶּה נִקְרָא חָרָן), because these three lines of Rachel at this time were built from Gevurah, which is the Name Elohim (לְפִי שֶׁג' קַוִּים הַלָּלוּ שֶׁל רָחֵל בִּזְמַן הַזֶּה נִבְנוּ מִגְּבוּרָה שֶׁהוּא שֵׁם אֱלֹהִים), and three times eighty-six equals Charan (וְג' פְּעָמִים פ״ו עוֹלֶה חר״ן), and therefore her Yesod in this state is called Charan (וְלָכֵן יְסוֹד דִּידָהּ בַּמַּצָּב הַזֶּה נִקְרָא חָרָן). And because these Gevurot had their root in the Da’at of Rachel (וּבִהְיוֹת כִּי גְּבוּרוֹת אֵלֶּה שָׁרְשָׁם הָיָה בְּדַעַת דְּרָחֵל), therefore our Rabbis, of blessed memory, said (לָכֵן אָמְרוּ חֲזַ״ל), “Women possess light Da’at” (נָשִׁים דַּעְתָּן קַלָּה) (Shabbat 33b), meaning Kal-Heh [one hundred and thirty] (רָצָה לוֹמַר קַל־ה׳), because five times twenty-six equals one hundred and thirty (לְפִי שֶׁה' פְּעָמִים כ״ו עוֹלִים ק״ל), and this alludes that the five Gevurot are five Havayot, as stated (וְרוֹמֵז כִּי הַה' גְּבוּרוֹת הֵם ה' הֲוָיוֹת כָּאָמוּר). And because these Havayot are pointed with the vowelization of Elohim (וּלְפִי שֶׁהֲוָיוֹת אֵלּוּ מְנֻקָּדוֹת בְּנִקּוּד אֱלֹהִים), therefore they are designated by the name Elohim (לָכֵן הֵם מְכֻוָּנִים בְּשֵׁם אֱלֹהִים), because the vowel points move the letters (כִּי הַנְּקוּדוֹת הֵם הַמְנִיעִים אֶת הָאוֹתִיּוֹת). And through this will be understood the secret of what they said in the Zohar (וּבָזֶה יוּבַן סוֹד מַה שֶּׁאָמְרוּ בְּסֵפֶר הַזֹּהַר), “The judgments of the male are strong in the head and gentle at the end, and the judgments of the female are gentle in the head and strong at the end” (דִּינִין דְּדַכְרָא תַּקִּיפִין בְּרֵישָׁא וְנַיְיחִין בְּסִיפָא, וְדִינָן דְּנוּקְבָא נַיְיחִין בְּרֵישָׁא וְתַקִּיפִין בְּסִיפָא) (Zohar, Bamidbar 142b).

And the explanation of the matter is (וּפֵירוּשׁ הַדָּבָר), that these five Gevurot (כִּי ה' גְּבוּרוֹת אֵלֶּה), when they were in the head of Ze’ir Anpin, in his Da’at, as stated (כַּאֲשֶׁר הָיוּ בְּרֹאשׁ זְעֵיר בְּדַעַת שֶׁלּוֹ כָּאָמוּר), were harsh (הָיוּ קָשִׁין), and found no place to rest (וְלֹא מָצְאוּ מָקוֹם לָנוּחַ בּוֹ), in order to sweeten these Gevurot (כְּדֵי לְמַתֵּק גְּבוּרוֹת הַלָּלוּ), for they descended from him immediately to this Yesod of Ze’ir Anpin (כִּי יָרְדוּ מִמֶּנּוּ תֵּכֶף וּמִיָּד לִיסוֹד זֶה דְּזְעֵיר), and this is “strong in the head” (וְזֶהוּ תַּקִּיפִין בְּרֵישָׁא). And that which it says, “and gentle at the end” (וּמַה שֶּׁאָמַר וְנַיְיחִין בְּסִיפָא), namely in the Yesod of Ze’ir Anpin (דְּהַיְנוּ בִּיסוֹד זְעֵיר), for they are with him as a deposit (כִּי הֵם אֶצְלוֹ בְּפִקָּדוֹן), as it is said (שֶׁנֶּאֱמַר), “and the food shall be for a store in the land” (וְהָיָה הָאֹכֶל לְפִקָּדוֹן לָאָרֶץ) (Genesis 41:36), which is Malkhut (שֶׁהִיא מַלְכוּת), and they did not emerge immediately to the Da’at of Rachel (וְלֹא יָצְאוּ תֵּכֶף וּמִיָּד לְדַעַת רָחֵל), rather they wait for the Chasadim that also come there (אֶלָּא הֵם מַמְתִּינִים עַל הַחֲסָדִים שֶׁבָּאִים גַּם הֵם שָׁם), and there these Gevurot rest (וְשָׁם נַיְיחִין גְּבוּרוֹת הַלָּלוּ), which are the judgments of the male (שֶׁהֵם דִּינִין דְּדַכְרָא), when they are in this Yesod (כְּשֶׁהֵם בִּיסוֹד זֶה). And that which it says, “the judgments of the female are gentle in the head” (וְאוֹמְרוֹ דִּינִין דְּנוּקְבָא נַיְיחִין בְּרֵישָׁא), this means (הַיְנוּ), that when Ze’ir Anpin sends them to the Da’at of Rachel (כְּשֶׁזְּעֵיר שׁוֹלֵחַ אוֹתָם לְדַעַת רָחֵל), they are at rest (הֵם בְּנַיְיחָא), because they find there in her Da’at (לְפִי שֶׁמּוֹצְאִים שָׁם בְּדַעַת שֶׁלָּהּ), the half-Chesed that remained from Netzach (הַחֲצִי חֶסֶד שֶׁנּוֹתַר מִנֵּצַח), and they are sweetened by it (וּמִתְמַתְּקִים מֵהֶם), and therefore they are gentle there (וְלָכֵן הֵם נוֹחִין שָׁם), but when they descend below the Da’at of Rachel (אֲבָל בְּרִדְתָּם לְמַטָּה מִן הַדַּעַת דְּרָחֵל), they are harsh at the end (הֵם קָשִׁין בְּסִיפָא), because they find no Chesed whatsoever to sweeten them (כִּי לֹא מָצְאוּ שׁוּם חֶסֶד שֶׁיְּמַתְּקֵם). Afterward (אַחַר כָּךְ), when the power of the Chasadim that are in the Da’at of Rachel comes (כְּשֶׁבָּאִים כֹּחַ הַחֲסָדִים שֶׁבְּדַעַת רָחֵל), and illuminates and bestows into the Yesod of Rachel (וּמְאִירִים וּמַשְׁפִיעִים בִּיסוֹד דְּרָחֵל), and they sweeten these Gevurot somewhat (וְהֵם מַמְתִּיקִים מְעַט הַגְּבוּרוֹת הַלָּלוּ), this is “King” (זֶהוּ מֶלֶךְ), which is Malkhut (שֶׁהוּא מַלְכוּת), she has a “Helper” (יֵשׁ לָהּ עוֹזֵר), which is Ohr Zarua [Sown Light] (שֶׁהוּא אוֹר זָרוּעַ), these are the powers of the Chasadim that come to her Netzach (הֵם כֹּחַ הַחֲסָדִים שֶׁבָּאִים לְנֵצַח דִּידָהּ). And “Savior” (וּמוֹשִׁיעַ), these are the Chasadim for her Hod (הֵם הַחֲסָדִים לְהוֹד דִּידָהּ), for it requires salvation more than all of them, as is known (הוּא שֶׁצָּרִיךְ יְשׁוּעָה יוֹתֵר מִכֻּלָּם כַּנּוֹדָע), because the Klipot become entangled in it (שֶׁבּוֹ מִסְתַּבְּכִים הַקְּלִיפּוֹת), as will be explained (כַּאֲשֶׁר יִתְבָּאֵר). And this is as it is written (וְזֶהוּ דִכְתִיב): “And my Hod was turned within me into destruction” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8), and it had no rectification (וְלֹא הָיָה לוֹ תַּקָּנָה), except through the sons of the Hasmonaeans (כִּי אִם עַל יְדֵי בְּנֵי חַשְׁמוֹנָאִי), and only three Gevurot and one third lacking a little were sweetened (וְלֹא נִמְתְּקוּ כִּי אִם ג' גְּבוּרוֹת וּשְׁלִישׁ אֶחָד פָּחוֹת מְעַט), as I will explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ). And “Shield” (וּמָגֵן), these are the Chasadim that come to her Yesod (הֵם הַחֲסָדִים הַבָּאִים לִיסוֹד דִּידָהּ), which consists of three thirds (שֶׁכּוֹלֵל בְּג' שְׁלִישִׁים), and three “El” equal Magen [Shield] (וְג' אֵ״ל שֶׁעוֹלִים מָגֵן), for the Name of Yesod is El Chai [Living God], as is known (כִּי שֵׁם יְסוֹד הוּא אֵל חַי כַּנּוֹדָע), so that it will not become attached to the Klipot [Husks] (שֶׁלֹּא יִהְיֶה דָבוּק אֶל הַקְּלִיפּוֹת), which draw near and become entangled in her feet (שֶׁמִּתְקָרְבִים וּמִסְתַּבְּכִים בְּרַגְלֶיהָ), for this is what the verse alludes to (כִּי זֶה רוֹמֵז הַכָּתוּב): “The watchmen that go about the city found me, they struck me, they wounded me; the keepers of the walls took away my veil from upon me” (מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר הִכּוּנִי פְצָעוּנִי נָשְׂאוּ אֶת רְדִידִי מֵעָלַי שֹׁמְרֵי הַחֹמוֹת) (Song of Songs 5:7). And that which it says, “they took away my veil” (וּמַה שֶּׁאָמַר נָשְׂאוּ אֶת רְדִידִי), this is the Tekhelet [Blue] that she has upon her feet (שֶׁהוּא הַתְּכֵלֶת שֶׁיֵּשׁ לָהּ עַל רַגְלֶיהָ), and it is the Tekhelet [Blue] that they spread over the Mishkan [Tabernacle] (וְהוּא הַתְּכֵלֶת שֶׁהָיוּ פּוֹרְסִין עַל הַמִּשְׁכָּן), and it is the secret of the seven Margala’in [Pearls] mentioned in the Zohar, Parashat Yitro, page 164, Zohar Katan (וְהוּא סוֹד הַז' מַרְגָּלָאִין הַנִּזְכָּרִים בְּסֵפֶר הַזֹּהַר פָּרָשַׁת יִתְרוֹ עַמּוּד קס״ד זוֹהַר קָטָן), as will be explained in the discourse of the Tosefta of Yitro (כַּאֲשֶׁר יִתְבָּאֵר בְּמַאֲמַר הַתּוֹסֶפְתָּא שֶׁל יִתְרוֹ), in the second part of this book (בְּחֵלֶק שֵׁנִי שֶׁל הַסֵּפֶר הַזֶּה), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ), it is called Gan HaMelekh [The King's Garden] (הוּא הַנִּקְרָא גַּן הַמֶּלֶךְ), and in this section in its proper place in Sha’ar HaMargala [The Gate of the Pearl] (וּבְחֵלֶק זֶה בִּמְקוֹמוֹ הָרָאוּי לוֹ בְּשַׁעַר הַמַּרְגָּלָא). And the seven Names equal the numerical value of Tekhelet [Blue] (וְהַז' שֵׁמוֹת עוֹלִים כְּמִנְיַן תְּכֵלֶת), for they themselves are the Margala [Pearl] mentioned (שֶׁהֵם עַצְמָם הַמַּרְגָּלָא הַנִּזְכָּרָה), and these Names are called the Keepers of the Walls (וְהַשֵּׁמוֹת הַלָּלוּ נִקְרָאִים שׁוֹמְרֵי הַחוֹמוֹת), for they guard where attachment and adhesion to her may occur (שֶׁהֵם שׁוֹמְרִים בְּאֵיזֶה מָקוֹם יִכָּנְסוּ וְיִדְבְּקוּ עִמָּהּ), and also the angels in the Mishkan [Tabernacle] are called the Keepers of the Entrances of the Merkavah [Chariot] (גַּם הַמַּלְאָכִים שֶׁבַּמִּשְׁכָּן נִקְרָאִים שׁוֹמְרֵי מְבוֹאוֹת הַמֶּרְכָּבָה), so that the Klipot [Husks] may not draw near to them (לְבַל יִקְרְבוּ אֲלֵיהֶם הַקְּלִיפּוֹת), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “Upon your walls, O Jerusalem, I have appointed watchmen” (עַל חוֹמֹתַיִךְ יְרוּשָׁלַיִם הִפְקַדְתִּי שֹׁמְרִים) (Isaiah 62:6).