Chapter Eighty-Two (פֶּרֶק שְׁמוֹנִים וּשְׁנַיִם)

Now we will return to our subject (עַתָּה נַחֲזוֹר לְעִנְיָנֵינוּ), regarding these Names of Netzach, Hod, Yesod that we mentioned (לְאֵלּוּ הַשֵּׁמוֹת שֶׁל נה״י שֶׁאָמַרְנוּ), one must have them in mind during the Amidah prayer (צָרִיךְ לְכַוֵּן בִּתְפִלַּת י״ח), for when he says, “God Most High, Who bestows good kindnesses” (בְּאוֹמְרוֹ אֵל עֶלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים), he must intend (צָרִיךְ לְכַוֵּן), that the Aleph of the word El (כִּי א׳ שֶׁל מִלַּת אֵ״ל), is the Aleph of Ehyeh with Yudin (שֶׁהִיא א׳ דְּאֶהְיֶ״ה בְּיוּדִי״ן), which is the Name KSA [161] (שֶׁהוּא שֵׁם קס״א). And the Lamed (וְהַלָּמֶ״ד), which is Din [Judgment] (שֶׁהִיא דִּין), alludes to the Name KNA [151] (שֶׁהִיא רוֹמֶזֶת לְשֵׁם קנ״א), namely the Lamed within the Aleph (דְּהַיְנוּ הַלָּמֶ״ד שֶׁבָּאָלֶ״ף), of the aforementioned Ehyeh of KNA [161] (שֶׁל אֶהְיֶ״ה דְּקנ״א הַנִּזְכָּר), as will be explained together with the aforementioned Name KSV [166] (כְּמוֹ שֶׁיִּתְבָּאֵר עִם שֵׁם קס״ו הַנִּזְכָּר), which is the Achorayim [Backsides] of the Name S"G (שֶׁהוּא אֲחוֹרַיִים שֶׁל שֵׁם ס״ג), which are the Achorayim [Backsides] of the Yesod of Ze’ir Anpin (שֶׁהוּא אֲחוֹרַיִים יְסוֹד דְּזְעֵיר), whose gematria equals Elyon [Most High] (שֶׁעוֹלֶה בְּגִימַטְרִיָּא עֶלְיוֹן). “Gomel [He bestows / He weans]” is an expression of “when he was weaned by his mother” (גּוֹמֵל הוּא לְשׁוֹן כַּאֲשֶׁר גְּמָלַתּוּ אִמּוֹ) (I Samuel 1:23), “Who bestows kindness” (גּוֹמֵל חֶסֶד), and He illuminated good Chasadim to Rachel (וְהֵאִירוּ חֲסָדִים טוֹבִים לְרָחֵל), which are her Kelim of the Mochin [Supernal Intellects] (שֶׁהֵם כְּלֵי הַמּוֹחִין דִּידָהּ), namely Chesed (דְּהַיְנוּ חֶסֶד), and this is the meaning of Gomel [Who bestows] (וְזֶהוּ לְשׁוֹן גּוֹמֵל), that He causes the good Chasadim of Rachel to grow and shine (שֶׁמְּגַדֵּל וּמֵאִיר לַחֲסָדִים טוֹבִים דְּרָחֵל), for the first three are called good Chasadim (כִּי שָׁלֹשׁ רִאשׁוֹנוֹת נִקְרְאוּ חֲסָדִים טוֹבִים). And the word Gomel [He bestows / He weans] refers back to Ze’ir Anpin (וּמִלַּת גּוֹמֵל חוֹזֶרֶת לִזְעֵיר), for the word Gomel alludes to the Tiferet itself (כִּי מִלַּת גּוֹמֵל רוֹמֶזֶת ל(כ)ת״ת עַצְמוֹ), [the abbreviation should be deciphered as Keter–Tiferet when the intention is to Netzach, Hod, Yesod of Binah] ([נשמא יש לפענח כתר תפארת כשהכוונה לנה״י דבינה]), within it is the Name YHV filled with Alephs (יֵשׁ בּוֹ שֵׁם יה״ו מָלֵא אַלְפִי״ן), whose value is Tal [39] (שֶׁעוֹלֶה ט״ל), as follows (כָּזֶה): Yud Heh Vav (יו״ד ה״א וא״ו), and he gives it to the Yesod (וְנוֹתְנוֹ לִיסוֹד), and also illuminates the Yesod from the Name YHV (וּמֵאִיר לַיְסוֹד גַּם כֵּן מִשֵּׁם יה״ו), which it possesses itself (שֶׁיֵּשׁ לְעַצְמוֹ), and both of them together equal Gomel [73] (שֶׁשְּׁנֵיהֶם עוֹלִים גּוֹמֵל), with the kollelim [inclusives] (עִם הַכּוֹלְלוֹת). Meaning (כְּלוֹמַר), that through the power of these two luminaries (שֶׁמִּכֹּחַ שְׁנֵי הַמְּאוֹרוֹת הַלָּלוּ), the Netzach, Hod, Yesod exude into Rachel, as mentioned (מְבַצְבְּצִים נה״י לְרָחֵל כַּנִּזְכָּר), for the Yesod distributes the illumination of these two Names to its neighbors (כִּי יְסוֹד מְחַלֵּק הֶאָרַת שְׁנֵי שֵׁמוֹת הַלָּלוּ לִשְׁכֵנָיו), and all three of them bestowed good Chasadim, as mentioned (וּשְׁלָשְׁתָּם גָּמְלוּ חֲסָדִים טוֹבִים כַּנִּזְכָּר), “and Possessor of all” (וְקוֹנֵה הַכֹּל). Meaning (רָצָה לוֹמַר), that in the Yesod of Ze’ir Anpin there is the Name KSA [161] (שֶׁבִּיסוֹד שֶׁל זְעֵיר יֵשׁ שֵׁם קס״א), whose value equals Koneh [Possessor] (כְּמִנְיַן קוֹנֶה), when it receives the Chasadim that come through Imma (כְּשֶׁמְּקַבֵּל הַחֲסָדִים הַבָּאִים דֶּרֶךְ אִמָּא), and this is “Possessor of all” (וְזֶהוּ קוֹנֵה הַכֹּל), meaning (פֵּירוּשׁ), that it possesses the Name Koneh [Possessor], as mentioned (יֵשׁ לוֹ שֵׁם קוֹנֶה כַּנִּזְכָּר), because of Kol [All] (בִּשְׁבִיל הַכֹּל), meaning because of the five Chasadim that came to the Yesod (פֵּירוּשׁ בִּשְׁבִיל ה' חֲסָדִים שֶׁבָּאוּ לַיְסוֹד), which is called Kol [All] (שֶׁנִּקְרָא כֹּל), it inherits this Name of Koneh [Possessor] (הוּא יוֹרֵשׁ שֵׁם זֶה שֶׁל קוֹנֶה). And Lecha [to you] is the reverse of the letters of Kol [All] (וְלָךְ הוּא הִפּוּךְ אוֹתִיּוֹת כֹּל), in the secret of “it is turned as clay to the seal” (בְּסוֹד תִּתְהַפֵּךְ כַּחֹמֶר חוֹתָם) (Job 38:14). It follows (נִמְצָא), that Lecha [to you] is Imma (לָךְ הִיא אִמָּא), equaling fifty gates (עוֹלָה חֲמִשִּׁים שַׁעֲרִים), the secret of five Chasadim each included with ten (סוֹד ה' חֲסָדִים כְּלוּלִים מֵעֶשֶׂר), meaning (רָצָה לוֹמַר), that it is the Yesod from below to above (הוּא יְסוֹד מִלְּמַטָּה לְמַעְלָה), for when the five Chasadim descended to it from the Yesod of Imma (שֶׁהַה' חֲסָדִים כְּשֶׁיָּרְדוּ לוֹ מִיְסוֹד דְּאִמָּא), they inherited this Name of KSA [161] (יָרְשׁוּ שֵׁם שֶׁל קס״א זֶה). And “Yukneh” [He shall acquire] is also the letters of “VeNakeh” [and Cleanser] (וְגַם יוֹקְנֶה הוּא אוֹתִיּוֹת וְנַקֵּה), which is the lower Mazal (שֶׁהוּא מַזָּל תַּחְתּוֹן), that received five Chasadim from the upper Mazal (שֶׁקִבֵּל מִמַּזָּל הָעֶלְיוֹן ה' חֲסָדִים), and it itself gave five Gevurot (וְהוּא עַצְמוֹ נָתַן ה' גְּבוּרוֹת), and Kol [All] received all of them (וְכוּלָּם קִבְּלָם כֹּל זֶה), which is the Name KSA [161] and the Name A"B (שֶׁהוּא שֵׁם קס״א וְשֵׁם ע״ב), whose gematria equals Zokher [Remembers] (גִּימַטְרִיָּא זוֹכֵר), meaning (רָצָה לוֹמַר), that through these two Names, one from Abba and one from Imma (שֶׁבִּשְׁנֵי שֵׁמוֹת אֵלּוּ שֶׁהֵם אֶחָד מֵאַבָּא וְאֶחָד מֵאִמָּא), He remembers and attends to Ze’ir Anpin (פּוֹקֵד וְזוֹכֵר זְעֵיר), and completes the Chasdei Avot [Kindnesses of the Fathers] of Rachel (וּמַשְׁלִים חַסְדֵי אָבוֹת דְּרָחֵל), which are her Gedulah, Gevurah, Tiferet (שֶׁהֵם גג״ת דִּידָהּ). “And brings a redeemer to their children's children” (וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם), meaning (רָצָה לוֹמַר), that He brings Chasadim and illuminations to their children's children (שֶׁמֵּבִיא חֲסָדִים וְהֶאָרוֹת לִבְנֵי בְנֵיהֶם), which are the Netzach, Hod, Yesod of Rachel (שֶׁהֵם נה״י דְּרָחֵל), for they are children from these lights (שֶׁהֵם בָּנִים מֵאֵלּוּ הָאוֹרוֹת), from the Em [Mother] of Tevunah (מֵאֵם שֶׁל תְּבוּנָה), namely Go’el [Redeemer] (דְּהַיְנוּ גוֹאֵל). Meaning (כְּלוֹמַר), this Imma, who is Tevunah (אִמָּא הִיא תְּבוּנָה זוֹ), gives them redemption and deliverance from the Klipot (נוֹתֵן לָהֶם גְּאֻלָּה וְהַצָּלָה מִן הַקְּלִיפּוֹת), for her Netzach, Hod, Yesod, which are her feet (שֶׁנה״י דִּידָהּ שֶׁהֵם רַגְלֶיהָ), descend into death (יוֹרְדוֹת מָוֶת), and therefore through the power of this illumination (וְלָזֶה בְּכֹחַ הֶאָרָה זוֹ), they wash her feet (הֵם רוֹחֲצִים רַגְלֶיהָ).

As it is said (שֶׁנֶּאֱמַר), “I have washed my feet” (רָחַצְתִּי אֶת רַגְלַי) (Song of Songs 5:3), meaning (פֵּירוּשׁ), that she washes them from the attachment of the Dinim [Judgments] and the Klipot (שֶׁרוֹחֶצֶת אוֹתָם מִדְּבִיקוּת הַדִּינִים וְהַקְּלִיפּוֹת), which cling to her and become entangled in her (שֶׁהֵם דְּבֵקִים וּמִסְתַּבְּכִים בָּהּ), and the Netzach, Hod, Yesod are called their children's children (וְנִקְרָאִים נה״י בְּנֵי בְנֵיהֶם), because Chokhmah and Binah are called fathers (לְפִי שֶׁחָכְמָה וּבִינָה נִקְרָאִים אָבוֹת), and Chesed, Gevurah, Tiferet are called children (וְחג״ת נִקְרָאִים בָּנִים), and Netzach, Hod, Yesod are the children's children of the primordial fathers (וְנה״י בְּנֵי בְנֵיהֶם שֶׁל הָאָבוֹת הַקַּדְמוֹנִים). And Ze’ir Anpin does this for his own benefit (וְזֶה עוֹשֶׂה זְעֵיר לְתוֹעֶלֶת עַצְמוֹ), so that no Klipah will intermingle with his mate when he comes to unite with her (שֶׁלֹּא יִתְעָרֵב עִם זוּגְתוֹ כְּשֶׁבָּא לְהִזְדַּוֵּג עִמָּהּ שׁוּם קְלִיפָּה), and that her feet should be washed (וְשֶׁיִּהְיוּ רַגְלֶיהָ מְרוּחָצִים), and this is “for the sake of His Name” (וְזֶהוּ לְמַעַן שְׁמוֹ).

The Name of the Vav (שֵׁם ו׳), which is in Ze’ir Anpin (שֶׁהוּא בִּזְעֵיר), illuminates in Rachel in the secret of Zivug [Union] (הַמֵּאִיר בְּרָחֵל בְּסוֹד זִוּוּג). For the Name Havayah equals the numerical value of Shemo [His Name] (כִּי שֵׁם הֲוָיָ״ה עוֹלֶה כְּמִנְיַן שְׁמוֹ), when each of its two halves is multiplied by itself (כְּשֶׁתַּכֶּה כָּל אֶחָד מִשְּׁנֵי חֲצָאִין שֶׁלּוֹ עַל עַצְמוֹ), namely (דְּהַיְנוּ), YH times YH (י״ה פְּעָמִים י״ה), and VH times VH (ו״ה פְּעָמִים ו״ה), equals the numerical value of Shemo [His Name] (עוֹלֶה כְּמִנְיַן שְׁמ״ו), and he gives this to Malkhut (וְזֶה נוֹתֵן אוֹתוֹ לַמַּלְכוּת), and this is “for the sake of His Name” (וְזֶהוּ לְמַעַן שְׁמוֹ). And also “with love” (וְגַם בְּאַהֲבָה), meaning (פֵּירוּשׁ), for the sake of Ahavah [Love] (בִּשְׁבִיל אַהֲבָה), for the Chasadim are called Ahavah [Love] (שֶׁהַחֲסָדִים נִקְרָאִים אַהֲבָה), because two times Ahavah [Love] equal the numerical value of the Name Havayah (כִּי ב' פְּעָמִים אַהֲבָה גִּימַטְרִיָּא שֵׁם הֲוָיָ״ה), and each point from the aforementioned Ahavah [Love] (וְכָל נְקוּדָה מֵאַהֲבָה הַנִּזְכָּר), is made according to the numerical value of Adnut (עוֹשִׂים אוֹתָהּ כְּמִנְיַן אַדְנוּת), meaning (רָצָה לוֹמַר), five times Ahavah [Love] equal the numerical value of the Name Adonai (ה' פְּעָמִים אַהֲבָה גִּימַטְרִיָּא שֵׁם אדנ״י). Through the power of these lights (מִכֹּחַ אֵלּוּ הָאוֹרוֹת), Rachel grows (מִתְגַּדֶּלֶת רָחֵל), in the secret of Nesirah [Separation] (בְּסוֹד נְסִירָה), and comes face to face with Ze’ir Anpin (וּבָאָה פָּנִים אֶל פָּנִים דְּזְעֵיר), and unites with him (וּמִזְדַּוֶּגֶת עִמּוֹ), as we will explain with the help of Kudsha Berikh Hu and Shekhinteh (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ). And because of this as well (וּבִשְׁבִיל זֶה גַּם כֵּן), He brings redemption and protection to her, as mentioned (מֵבִיא גְּאֻלָּה וּשְׁמִירָה לָהּ כַּנִּזְכָּר), and also the word “BeAhavah” [With Love] is one word of the Explicit Name (וְגַם שֵׁם בְּאַהֲבָה הוּא תֵּיבָה אַחַת שֶׁל הַמְּפֹרָשׁ), as is brought in the Zohar, Parashat Terumah (כִּדְאִיתָא בְּסֵפֶר הַזֹּהַר פָּרָשַׁת תְּרוּמָה) (Zohar, Bereshit 24a; Shemot 260b; Omissions, 253a), that when Ze’ir Anpin unites with his Nukvah (שֶׁכְּשֶׁמְּזַוֵּוג זְעֵיר עִם נוּקְבֵיהּ), he inherits this Name (יוֹרֵשׁ שֵׁם זֶה).