Chapter Fifteen (פֶּרֶק חֲמִשָּׁה עָשָׂר)

We said above that it is called Arich (אָמַרְנוּ לְעֵיל שֶׁנִּקְרָא אֲרִיךְ), because it extends throughout all the worlds together (לְפִי שֶׁהוּא אָרוֹךְ בְּכָל הָעוֹלָמוֹת יַחַד), when Yisrael perform the will of the Omnipresent, blessed be He (כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא). There is also another reason why it is called Arich (עוֹד יֵשׁ טַעַם אַחֵר לָמָּה נִקְרָא אֲרִיךְ), which amounts to two hundred and thirty-one gates frontward and two hundred and thirty-one gates backward (שֶׁהוּא עוֹלֶה רל״א שְׁעָרִים פָּנִים וְרל״א שְׁעָרִים אָחוֹר), because it receives their light from the two thousand years (לְפִי שֶׁהוּא מְקַבֵּל אוֹרָם שֶׁל הַתְּרֵי אַלְפֵי שְׁנֵי), which Rav Hamnuna Sava mentions in Parashat Bereshit (שֶׁמַּזְכִּיר רַב הַמְנוּנָא סָבָא בְּפָרָשַׁת בְּרֵאשִׁית), through the thread of Ein Sof (עַל יְדֵי הַחוּט שֶׁל אֵין סוֹף). Which emerges from the Yesod of the end of the half-garment (הַיּוֹצֵא מִיסוֹד שֶׁל סוֹף חֲצִי הַמַּלְבּוּשׁ), which enters into the three heads (שֶׁנִּכְנָס בִּתְלַת רֵישִׁין), through Chokhmah and Malkhut of Adam Kadmon which are enclothed within one another (עַל יְדֵי חָכְמָה וּמַלְכוּת אָדָם קַדְמוֹן הַמִּתְלַבְּשִׁים זֶה בָּזֶה), as stated above in the Gate of Adam Kadmon in general (כָּאָמוּר לְמַעְלָה בְּשַׁעַר אָדָם קַדְמוֹן סְתָם). There is also a third reason why it is called Arich (עוֹד יֵשׁ טַעַם שְׁלִישִׁי שֶׁנִּקְרָא אֲרִיךְ), because anyone who possesses the secret of Yechidah from Arich (לְפִי שֶׁכָּל מִי שֶׁיֵּשׁ לוֹ סוֹד יְחִידָה מֵאֲרִיךְ), even a single point from it (אֲפִלּוּ נְקוּדָה מִמֶּנּוּ), lives for a very long time (הוּא חַי זְמַן רַב), and has length of days (וְיֵשׁ לוֹ אֲרִיכוּת שָׁנִים). And even now, through the Torah in which the Tzaddikim persist beyond the proper measure (וַאֲפִלּוּ עַתָּה עַל יְדֵי הַתּוֹרָה שֶׁמַּתְמִידִים הַצַּדִּיקִים יוֹתֵר מֵהַשִּׁיעוּר), one can acquire breaths of the spirit of life (יָכוֹל לִקְנוֹת נְשִׁיבוּת רוּחָא דְחַיֵּי) from the Chotam [Nose] of Arich Anpin (מֵחוֹטְמָא דַּאֲרִיךְ אַנְפִּין), such as Rabbi Perida (כְּגוֹן רַבִּי פְּרִידָה), who merited to live four hundred years (שֶׁזָּכָה לִחְיוֹת ת׳ שְׁנִין). And also Rav, his colleague, the master of his disputation, Dan Shmuel (וְגַם רַב חֲבֵירוֹ בַּעַל פְּלוּגְתֵּיהּ דָּן שְׁמוּאֵל), who was an Amora (שֶׁהָיָה אָמוֹרָא), and this Rav is Rabbi Abba who wrote the Zohar (וְהָרַב הַזֶּה הוּא רַבִּי אַבָּא שֶׁכָּתַב הַזֹּהַר), and he ascended to Bavel and also lived four hundred years (וְעָלָה לְבָבֶל וְחָיָה גַּם כֵּן ת׳ שְׁנִין), as the Ari, our teacher and master, holy of holies, of blessed holy memory, said through Ruach haKodesh p1-1(כְּמוֹ שֶׁאָמַר הָאֲרִ״י מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים זלֶה״ה בְּרוּחַ הַקֹּדֶשׁ). And the matter is (וְהָעִנְיָן הוּא) that a spark of Ruacha deChayyei [spirit of life] blew into Ze’ir Anpin (שֶׁנִּיצוֹץ רוּחָא דְחַיֵּי נָשַׁב בִּזְעֵיר אַנְפִּין), and gave him in his root four hundred years (וְנָתַן לוֹ בְּשָׁרְשׁוֹ ת׳ שְׁנִין) from the secret of Olam haBa (מִסּוֹד עוֹלָם הַבָּא), which descends from the divisions of the gates (שֶׁיּוֹרֵד מִפְּלַגּוֹתָא דְשַׁעֲרֵי), the path of life (אָרְחָא דְחַיֵּי), which are the secret of the four hundred silver shekels that we mentioned (אֲשֶׁר הֵם סוֹד אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף שֶׁאָמַרְנוּ). And the matter is that he said to Rabbi Perida (וְהָעִנְיָן הוּא שֶׁאָמַר לְרַבִּי פְּרִידָא): “If you desire that you and your generation merit the World to Come” (אִי בָּעֵית דְּזָכֵאת אַתְּ וְדָרָךְ [וְדוֹרְךָ] לְעָלְמָא דְאָתֵי), this is the secret of four hundred worlds of longing (הוּא סוֹד ד׳ מֵאָה עָלְמִין דְּכִיסּוּפִין), which shall be yours in the World to Come (שֶׁיִּהְיוּ לְךָ בָּעוֹלָם הַבָּא), or that he should live four hundred years in this world (אוֹ שֶׁיִּחְיֶה ד׳ מֵאוֹת שְׁנִין בָּעוֹלָם הַזֶּה), and each one has a connection to the other (וְיֵשׁ לְאֶחָד שַׁיָּכוּת אֶל חֲבֵירוֹ), for four hundred physical years are drawn from four hundred spiritual years (כִּי ת׳ שְׁנִין גַּשְׁמִי נִמְשָׁךְ מִת׳ שְׁנִין רוּחָנִי), and he merited both of them (וְזָכָה לִשְׁנֵיהֶם).

And the matter is (וְהָעִנְיָן הוּא), before the generation of the Flood sinned (קוֹדֶם שֶׁחָטְאוּ דּוֹר הַמַּבּוּל), the life-force was from Arich Anpin (הָיָה הַחַיּוּת מֵאֲרִיךְ אַנְפִּין), which blows from His Nose the spirit of life (הַנּוֹשֵׁב מֵחוֹטְמָא דִילֵיהּ רוּחַ דְחַיֵּי), as it says in Sifra deTzni’uta (כְּאוֹמְרוֹ בְּסִפְרָא דְצְנִיעוּתָא): “From there the spirit of life is aroused for all” (מִשָּׁם אִתְעַר רוּחָא [דְחַיֵּי] לְכֹלָא), meaning (רָצָה לוֹמַר), from the Nose (מֵחוֹטְמָא), and this is what Rav Hamnuna Sava says (וְזֶהוּ שֶׁאוֹמֵר רַב הַמְנוּנָא סָבָא): “To the Master of the nose I pray” (לְבַעַל הַחוֹטֶם אֲנִי מִתְפַּלֵּל), as it is said (שֶׁנֶּאֱמַר): “And My praise I will restrain for you” (וּתְהִלָּתִי אֶחֱטָם לָךְ) (Isaiah 48:9). And this is the secret of what our Rabbis, of blessed memory, said (וְזֶהוּ סוֹד שֶׁאָמְרוּ חֲזַ״ל): “The day of the Holy One, blessed be He, is one thousand years” (וְיוֹמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלֶף שָׁנָה), as it is written (דִּכְתִיב): “For a thousand years in Your eyes are like yesterday that has passed” (כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר) (Psalms 90:4). Within that thousand (בּוֹ הָאֶלֶף), every day is one thousand years (כָּל יוֹם אֶלֶף שָׁנָה), and this is above in Arich (וְהוּא לְמַעְלָה בַּאֲרִיךְ), which is above Ze’ir (שֶׁהוּא לְמַעְלָה מִזְּעֵיר), whose days are only one hundred and twenty years (שֶׁיָּמָיו [רַק] ק״ך שָׁנָה). For no Partzuf passes beyond one thousand (כִּי כָּל פַּרְצוּף לֹא יַעֲבוֹר מֵאֶלֶף), if it receives from Arich and Ein (אִם הוּא מְקַבֵּל מֵאֲרִיךְ וְאֵין). Therefore the generations from Adam until Noach had lives up to one thousand years (וְלָכֵן הַדּוֹרוֹת מֵאָדָם עַד נֹחַ הָיוּ יְמֵיהֶם עַד מֵאֶלֶף שָׁנָה), for there are one thousand Sefirot there (כִּי שָׁם אֶלֶף סְפִירוֹת), and “Sefirah” [counting] equals “year” in gematria (וּסְפִירָה גִּימַטְרִיָּא שָׁנָה), and this is the secret of the years of Adam (וְזֶהוּ סוֹד שְׁנוֹת אָדָם), who was fit to live one thousand years (שֶׁהָיָה רָאוּי לִהְיוֹת חַי אֶלֶף שָׁנָה), together with the seventy years that he gave to David (עִם הָע׳ שֶׁנָּתַן לְדָוִד). And these years are called primordial years (וְאֵלּוּ הַשָּׁנִים נִקְרָאִים שָׁנִים קַדְמוֹנִיּוֹת), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Then shall the offering of Judah and Jerusalem be pleasing to Hashem as in the days of old and as in ancient years” (וְעָרְבָה לַה׳ מִנְחַת יְהוּדָה וִירוּשָׁלַיִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת) (Malachi 3:4). Which are the seven ancient days called Atik Yomin (שֶׁהֵם ז׳ יָמִים הָעַתִּיקִים הַנִּקְרָאִים עַתִּיק יוֹמַיָּא), and they are the primordial years (וְהֵם הַשָּׁנִים הַקַּדְמוֹנִיּוֹת), when Yisrael had long life from this Arich (שֶׁהָיוּ לְיִשְׂרָאֵל חַיִּים אֲרוּכִים מֵאֲרִיךְ זֶה), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “The youth of one hundred years shall die” (הַנַּעַר בֶּן מֵאָה שָׁנָה יָמוּת) (Isaiah 65:20), among the nations of the world (בְּאוּמּוֹת הָעוֹלָם). But in Yisrael the spirit of life shall be aroused from the holy Nose (אֲבָל בְּיִשְׂרָאֵל יִתְעַר רוּחָא דְחַיֵּי מֵחוֹטְמָא קַדִּישָׁא), as stated (כָּאָמוּר), and all is from the secret of the thousand of the skull (וְהַכֹּל מִסּוֹד הָאֶלֶף שֶׁל הַגֻּלְגֹּלֶת), which divides into two halves (שֶׁנֶּחְלֶקֶת לִשְׁנֵי חֲצָאִין), and they become two Yodin (וְנַעֲשׂוּ שְׁנֵי יוּדִין), the secret of the thirty-two Elohim of the Work of Bereshit (סוֹד ל״ב אֱלֹהִים דְּמַעֲשֵׂה בְּרֵאשִׁית). Which is judgment sweetened (שֶׁהוּא דִּין הַמְּמוּתָּק), whose nature is more pleasant to be received with great delight (אֲשֶׁר טִבְעוֹ יוֹתֵר נוֹחַ לְהִתְקַבֵּל בַּהֲנָאָה גְדוֹלָה), by the person who suckles from it (לָאָדָם הַיּוֹנֵק מִמֶּנּוּ), like the nature of gold (כְּטֶבַע הַזָּהָב), which is better than silver in its value (אֲשֶׁר הוּא יוֹתֵר טוֹב מֵהַכֶּסֶף בְּעֶרְכּוֹ). And the days of Arich are also called “days of old” (וְנִקְרָאִים גַּם כֵּן יְמֵי אֲרִיךְ יְמֵי קֶדֶם), because the early generations before the generation of the Flood (מִפְּנֵי שֶׁהַדּוֹרוֹת הַקַּדְמוֹנִים לִפְנֵי דּוֹר הַמַּבּוּל), were drawing nourishment from these years of the thousand of Arich (הָיוּ יוֹנְקִים מֵהַשָּׁנִים הָאֵלֶּה שֶׁל הָאֶלֶף דַּאֲרִיךְ), and at that time the days of old functioned and not now (וּבְאוֹתוֹ הַפַּעַם שִׁמְּשׁוּ יְמֵי קֶדֶם וְלֹא עַתָּה), therefore they are called “days of old” (לָכֵן נִקְרְאוּ יְמֵי קֶדֶם), because they functioned and benefited from the flow of their light from ancient times (שֶׁשִּׁמְּשׁוּ וְנֶהֱנוּ מֵהַשְׁפָּעַת אוֹרָם מִקַּדְמַת דְּנָא).

And this is the first Tikkun of the Head of Ein (וְהוּא תִּיקּוּן רִאשׁוֹן שֶׁל רֵישָׁא דְאֵין), which is called “days of old” (שֶׁנִּקְרָא יְמֵי קֶדֶם), in the verse “Who is a God like You” (בַּפָּסוּק מִי אֵל כָּמוֹךָ) (Micah 7:18), in which the Thirteen Tikkunei Dikna [Rectifications of the Beard] of Ein are mentioned (שֶׁנִּזְכְּרוּ [בּוֹ] י״ג תִּיקּוּנֵי דִּיקְנָא דְאֵין), which we shall explain with the help of Heaven (שֶׁנְּבָאֵר בְּסִיַּעְתָּא דִשְׁמַיָּא). And after the generation of the Flood sinned (וְאַחַר שֶׁחָטְאוּ דּוֹר הַמַּבּוּל), Atika, which is Arich Anpin, said (אָמַר עַתִּיקָא שֶׁהוּא אֲרִיךְ אַנְפִּין): “My spirit shall not judge” (לֹא יָדוֹן רוּחִי) (Genesis 6:3), from Arich, from His Nose (מֵאֲרִיךְ מֵחוֹטְמָא שֶׁלּוֹ), “with man forever” (בָּאָדָם לְעֹלָם), “for he too is flesh” (בְּשַׁגַּם הוּא בָשָׂר) (Genesis 6:3), who goes after bodily desires (אֲשֶׁר הוֹלֵךְ אַחַר תַּאֲווֹת גּוּפָנִיּוֹת), rather his days shall be from Ze’ir (אֶלָּא יִהְיוּ יָמָיו מִזְּעֵיר), and his days shall be few, one hundred and twenty years (וְיִהְיוּ יָמָיו מוּעָטִים ק״ך שָׁנָה), according to the number of the one hundred and twenty Elohim in the Achorayim [Back-aspects] of Ze’ir (כְּמִנְיַן ק״ך אֱלֹהִים שֶׁבָּאֲחוֹרַיִים שֶׁל זְעֵיר). Therefore it is called Ze’ir (וְלָכֵן נִקְרָא זְעֵיר), because from it man has shortness of years (שֶׁיֵּשׁ לָאָדָם מִמֶּנּוּ קִצְרוּת שָׁנִים), corresponding to Ze’ir Anpin (נֶגֶד זְעֵיר אַנְפִּין). And because of our many sins, sin has caused in these generations (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים הַחֵטְא גָּרַם בַּדּוֹרוֹת הָאֵלּוּ), that we have life-force from Ze’ir dwelling in Yetzirah (שֶׁיֵּשׁ לָנוּ חַיּוּת מִזְּעֵיר הַמְקַנֵּן בִּיצִירָה), which is only sixty years (שֶׁאֵינוֹ אֶלָּא שִׁשִּׁים שָׁנָה), regarding which it is said (שֶׁנֶּאֱמַר עָלָיו): “You shall come to the grave in ripe age” (תָּבוֹא בְכֶלַח אֱלֵי קָבֶר) (Job 5:26), and the word “beKhelach” [in ripe age] equals sixty (וּמִלַּת בְּכֶלַ״ח עוֹלָה שִׁשִּׁים). And it is the Vav of Ze’ir dwelling in Yetzirah (וְהִיא הַוָּי״ו שֶׁל זְעֵיר הַמְקַנֵּן בִּיצִירָה), included from ten, making sixty (כְּלוּלָה מֵעֶשֶׂר הֵם שִׁשִּׁים), and this is the secret of the sixty adhesions of letters in Keri’at Shema (וְהוּא סוֹד שִׁשִּׁים דִּיבּוּקִים שֶׁל אוֹתִיּוֹת בִּקְרִיאַת שְׁמַע), and “the days of our years are seventy” (וִימֵי שְׁנוֹתֵינוּ שִׁבְעִים) (Psalms 90:10), is from the secret of the seven Heikhalot of Beri’ah included from ten, making seventy (הוּא מִסּוֹד הַשִּׁבְעָה הֵיכָלוֹת שֶׁל בְּרִיאָה כְּלוּלִים מֵעֶשֶׂר הֵם שִׁבְעִים), as it is said (שֶׁנֶּאֱמַר): “The days of our years among them are seventy years” (יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה) (Psalms 90:10). Therefore Metatron is called “youth” (וְלָכֵן נִקְרָא מַטַּטְרוֹן נַעַר), because he causes shortness of years (שֶׁגּוֹרֵם קִצְרוּת שָׁנִים), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “I am young in days and you are aged” (צָעִיר אֲנִי לְיָמִים וְאַתֶּם יְשִׁישִׁים) (Job 32:6). And he places those youths who died in the strength of their mothers (וּמַנִּיחַ אוֹתָם הַנְּעָרִים הַמֵּתִים בְּתוּקְפָא דְאִמְּהוֹן), and teaches them Torah (וּמְלַמְּדָם תּוֹרָה). And in Tikkunei Zohar Chadash, page 27b (וּבְתִיקּוּנֵי זוֹהַר חָדָשׁ דַּף כ״ז עַמּוּד ב׳): “The youth Chanoch Metatron arose and opened and said” (קָם נַעַר חֲנוֹךְ מַטַּטְרוֹן פָּתַח וְאָמַר): “I am young in days and you are aged” (צָעִיר אָנֹכִי לְיָמִים וְאַתֶּם יְשִׁישִׁים), “and to the light of your eyes I descended” (וּלִנְהוֹרָא דְעֵינִין דִּילְכוֹן נַחִיתְנָא), “which shine above and below” (דְּנָהֲרִין עֵילָא וְתַתָּא). “And regarding them it is said: ‘Your eyes shall be upon the field that they reap, and you shall go after them’” (וַעֲלַיְיהוּ אִתְמַר עֵינַיִךְ בַּשָּׂדֶה אֲשֶׁר יִקְצֹרוּן וְהָלַכְתְּ אַחֲרֵיהֶן) (Ruth 2:9). “What are they? Torah scholars, that wherever they cast their eyes, there is either death or poverty” (מַאי נִיהוּ תַּלְמִידֵי חֲכָמִים דְּבְכָל אֲתַר דְּיָהֲבוּ עֵינַיְיהוּ אוֹ מִיתָה אוֹ עוֹנִי). “And these are the youths who departed through shortness of years, and all of them are under his authority in the academy of the firmament” (וְאִלֵּין אִינוּן עוּלִימִין דְּאִתְפַּטְּרוּ בְּקִצְרוּת שְׁנִין, וְכוּלְּהוּ תַּחַת מֶמְשָׁלָה דִילֵיהּ בִּמְתִיבְתָּא דִּרְקִיעָא). Which is the secret of the academy of Metatron, the youth of Yetzirah, who studies Torah with the youths (שֶׁהוּא סוֹד יְשִׁיבַת מַטַּטְרוֹן נַעַר דִּיצִירָה הַלּוֹמֵד עִם הַנְּעָרִים תּוֹרָה), and regarding this secret (וְעַל זֶה הַסּוֹד), Boaz says (אוֹמֵר בּוֹעַז): “And Boaz said to the reapers: Havayah be with you” (וַיֹּאמֶר לַקּוֹצְרִים יְהוָ״ה עִמָּכֶם) (Ruth 2:4).

The explanation is that Boaz prayed for the reapers who die through shortness of years (פֵּירוּשׁ שֶׁבּוֹעַז הִתְפַּלֵּל עַל הַקּוֹצְרִים שֶׁמֵּתִים בְּקִצְרוּת שָׁנִים): “Havayah be with you” (יְהוָ״ה עִמָּכֶם), to lengthen your years (לְהַאֲרִיךְ שְׁנֵיכֶם), for the shortness comes from Elohim, judgment (כִּי הַקִּצְרוּת בָּא מֵאֱלֹהִים [הַדִּין] הַנִּזְכָּר). And on daf 28 the Zohar says there (וּבְדַף כ״ח אוֹמֵר הַזֹּהַר שָׁם): “The youth arose and said: ‘I am young in days’ from the side of Ze’ir Anpin, ‘and you are aged’ from the side of Arich Anpin, ‘who run among the gutters of water’” (קָם נַעַר וְאָמַר צָעִיר אֲנִי לְיָמִים מִסִּטְרָא דִּזְעֵיר אַנְפִּין וְאַתֶּם יְשִׁישִׁים מִסִּטְרָא דַּאֲרִיךְ אַנְפִּין דְּאִינוּן בְּרַהֲטִים בְּשִׁקֲתוֹת הַמָּיִם), for all of them are waters of Chesed (שֶׁכֻּלָּם מֵי חֶסֶד), descending through the thread of Ein Sof (הַיּוֹרְדִים עַל יְדֵי הַחוּט שֶׁל אֵין סוֹף), like waters flowing downward (כְּמַיִם הַנִּגָּרִים בְּמוֹרָד), excluding judgment (לְאַפוּקֵי הַדִּין), which is the frozen sea (הוּא יָם הַנִּקְפָּא), where the waters congeal like awesome ice (שֶׁהַמַּיִם נִקְרָשִׁים כְּעֵין הַקֶּרַח הַנּוֹרָא), and it does not allow influence to flow downward (וְאֵינוֹ מַנִּיחַ לְהַשְׁפִּיעַ לְמַטָּה). In the secret of “and He passes over transgression” (בְּסוֹד וְעוֹבֵר עַל פֶּשַׁע) (Micah 7:18), if they merit (זָכוּ), the Shin precedes the Peh and it becomes “Shefa” [abundance] (אַקְדִים שִׁין לְפַּא וְנַעֲשֶׂה שֶׁפַע), and the abundance passes through and does not congeal (וְעוֹבֵר הַשֶּׁפַע וְאֵינוֹ נִקְרָשׁ), if they do not merit (לֹא זָכוּ), it becomes “Pesha” [transgression] (נַעֲשֶׂה פֶּשַׁע), and it restrains it from descending below (וּמְעַכְּבוֹ שֶׁלֹּא יֵרֵד לְמַטָּה).

It emerges for us from this discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that Arich is Chesed and judgment is sweetened there (שֶׁאֲרִיךְ הוּא חֶסֶד וְהַדִּין נִמְתָּק שָׁם), and therefore it is called the White Head (וְלָכֵן נִקְרָא רֵישָׁא חִוָּרָא), the power of Chesed which is white by its nature (כֹּחַ הַחֶסֶד שֶׁהוּא לָבָן בְּטִבְעוֹ), and it constantly whitens the hairs of Ze’ir (וְהוּא תָּמִיד מַלְבִּין שַׂעֲרוֹת זְעֵיר), and his eyes and all his Tikkunim (וְעֵינָיו וְכָל תִּיקּוּנָיו), and arranges them so that the ears will not become blocked (וּמְסַדְּרָם שֶׁלֹּא יִסָּתְמוּ הָאָזְנַיִם), for until there reach the hairs of Arich to rectify him (כִּי עַד שָׁם מַגִּיעִין נִימִין דַּאֲרִיךְ לְתַקְּנוֹ). And the Tzaddik merits to rectify Ze’ir from Arich (וְהַצַּדִּיק זוֹכֶה לְתַקֵּן זְעֵיר מֵאֲרִיךְ), and Ze’ir hears his prayer (וְשׁוֹמֵעַ זְעֵיר תְּפִלָּתוֹ), fortunate is one who merits that the Holy One, blessed be He, Himself and in His glory judges his judgment (אַשְׁרֵי מִי שֶׁזּוֹכֶה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וּבִכְבוֹדוֹ יָדִין דִּינוֹ), which is Ze’ir Anpin acting through the supervision of Arich over him (שֶׁהוּא זְעֵיר אַנְפִּין [פּוֹעֵל] בְּהַשְׁגָּחַת אֲרִיךְ עָלָיו), certainly his judgment will not emerge except for good (בְּוַדַּאי לֹא יֵצֵא דִּינוֹ בַּר טַב). And this is what Rashbi, peace be upon him, said in Zohar Chadash, Parashat Bereshit, daf 35b (וְזֶהוּ שֶׁאָמַר הָרַשְׁבִּ״י ע״ה בְּזוֹהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית דַּף ל״ה ע״ב): “Our Rabbis taught: When Rabbi Shimon bar Yochai became ill, Rabbi Pinchas and Rabbi Chiya and Rabbi Abba entered before him. They said to him: Shall the one who is the foundation of the world lie down?” (תָּנוּ רַבָּנָן כְּשֶׁחָלָה רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָאלוּ קַמֵּיהּ ר׳ פִּנְחָס וְרַבִּי חִיָּיא וְרַבִּי אַבָּא אָמְרוּ לוֹ מַאן דְּהוּא קִיּוּמָא דְעָלְמָא שָׁכִיב), as it is said (שֶׁנֶּאֱמַר): “And the Tzaddik is the foundation of the world” (וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10:25). “He said to them: No, but in the supernal judgment they are examining my judgment” (אָמַר לוֹן לָא, [אֲבָל] בֵּי דִינָא דִלְעֵילָא מְעַיְּינִין בְּדִינָאי), [for it is not in their power to act beyond the letter of the law] ([אֲשֶׁר אֵין בְּיָדָם לַעֲשׂוֹת לִפְנִים מִשּׁוּרַת הַדִּין]), for they are the seventy-one Sanhedrin who sit in the Heikhal of merit (שֶׁהֵם הָע״א סַנְהֶדְרִין שֶׁיּוֹשְׁבִים בְּהֵיכַל זְכוּת), and they are judges who do not act beyond the letter of the law (וְהֵם דַּיָּינִים שֶׁאֵינָם עוֹשִׂים לִפְנִים מִשּׁוּרַת הַדִּין), and “the judgment pierces the mountain” (וְהַדִּין יִקּוֹב אֶת הָהָר) (Sanhedrin 6b). “For behold, I see that I have not been given over to the angels and to the supernal judgment, for I am not like the rest of mankind, rather this judgment of mine the Holy One, blessed be He, judges” (דְּהָא אֲנָא חָזַאי דְּלָא אִתְיְהִיב אֲנָא לְמַלְאָכַיָּא וְלְדִינָא דִלְעֵילָא, דַּאֲנָא לָאו כִּשְׁאָר בְּנֵי אִינָשָׁא, אֶלָּא הַאי דִינָא דִילִי קֻבְ״ה דָּיְינֵיהּ).

And this is what David said in his supplication before Him (וְהַיְנוּ דַאֲמַר דָּוִד בְּבָעוּתֵיהּ קַמֵּיהּ): “Judge me, O God, and plead my cause” (שָׁפְטֵנִי אֱלֹהִים וְרִיבָה רִיבִי) (Psalms 43:1). And likewise Shlomo said (וְכֵן שְׁלֹמֹה אָמַר): “To perform the judgment of His servant” (לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ) (I Kings 8:59), He alone and no others (הוּא בִּלְחוֹדוֹי וְלָא אָחֳרָן), for behold we have learned (דְּהָא תָּנִינַן), when a man lies down (כְּשֶׁהָאָדָם הוּא שׁוֹכֵב), meaning upon the bed of illness (פֵּירוּשׁ בְּעֶרֶשׂ דְּוַי), the supernal court examines his judgment (בֵּי דִינָא דִלְעֵילָא מִסְתַּכְּלִין בְּדִינוֹי), which are the angels (שֶׁהֵם הַמַּלְאָכִים), there are among them those who incline toward the side of merit for a man (אִית מִנַּיְיהוּ דְּנָטָאן לְכַף זָכוּתָא דְבַר נָשׁ), and they are from the side of the right (וְהֵם מִצַּד יָמִין), and there are among them those who incline toward the side of liability (וְאִית מִנַּיְיהוּ דְּנָטָאן לְכַף חוֹבָה), who show the liability of a man (דַּאֲחָזַיְין חוֹבָה דְבַר נָשׁ), and a man does not emerge favorably in that judgment (וְלָא נָפִיק אִינִישׁ בְּהַהוּא דִינָא טַב).

Which is not so if the Holy One, blessed be He, meaning Ze’ir, judges his judgment (מַה שֶּׁאֵין כֵּן אִם קֻבְ״ה דְּהַיְנוּ זְעֵיר דָּן דִּינוֹ), for He has mercy upon him (הוּא מְרַחֵם עָלָיו), and He is the King who breaches a fence for His need (וְהוּא הַמֶּלֶךְ הַפּוֹרֵץ גָּדֵר לְצָרְכּוֹ), and what He declares ownerless is ownerless (וְהֶפְקֵרוֹ הֶפְקֵר), and a man cannot emerge from that judgment except favorably (וְלָא נָפִיק אִינִישׁ לְמֶהֱוֵי בְּהַהוּא דִינָא בַּר טַב). What is the reason? (מַאי טַעְמָא), for behold we have learned (דְּהָא תָּנִינַן), from the measures of the supernal King (מְכִילוֹי דְמַלְכָּא עִלָּאָה), meaning (פֵּירוּשׁ), the attributes of Ze’ir Anpin, which are His Thirteen Attributes (הַמִּדּוֹת שֶׁל זְעֵיר אַנְפִּין שֶׁהֵם י״ג מִדּוֹתָיו), incline constantly toward merit (נָטִי לְזָכוּתָא תָּדִיר), and it is entirely the side of mercy (וְהוּא כּוּלֵּיהּ צַד רַחֲמָנוּתָא), and in His hand is to forgive sins and transgressions (וּבִידוֹי לְשַׁבְּקָא לְחַטָּאִין וְחוֹבִין), this is what is written (הֲדָא הוּא דִכְתִיב): “For with You is forgiveness” (כִּי עִמְּךָ הַסְּלִיחָה) (Psalms 130:4), and not with another (וְלֹא עִם אַחֵר), and because of this I request before Him that He judge my judgment (וּבְגִינֵי כָךְ בָּעִינָא קַמֵּיהּ דְּהוּא יָדִין דִּינָאי), and I shall enter the twelve gates of the World to Come (וַאֲנָא אַעִיל תְּרֵיסַר אַבְבֵי דְעָלְמָא דְאָתֵי), which are the twelve rivers of pure balsam oil of the Holy of Holies (שֶׁהֵם י״ב נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא שֶׁל קֹדֶשׁ הַקֳּדָשִׁים), together with the source which is the Thirteen Attributes of Mercy (וְעִם הַמָּקוֹר שֶׁהוּא י״ג מִדּוֹת הָרַחֲמִים). And no one passes through these twelve gates except the Patriarchs (וְאִלֵּין תְּרֵיסַר בָּבֵי לָא אַעְבָּרוּ לוֹן בַּר אֲבָהָתָא), and no one shall protest against me (וְלָא יְהֵא מַאן דִּימְחֵי בִידִי), and furthermore I did not request permission from them (וְעוֹד דְּלָא אִתְבַּע רְשׁוּתָא מִנַּיְיהוּ).

[Until here is the passage from Zohar Chadash embedded in the words of the author, Zohar Chadash, Bereshit, Midrash haNe’elam, the discourse “When Rabbi Shimon became ill”] ([עַד כָּאן הַקֶּטַע מִזּוֹהַר חָדָשׁ מְשֻׁבָּץ בְּדִבְרֵי הַמְחַבֵּר, זוֹהַר חָדָשׁ בְּרֵאשִׁית מִדְרַשׁ הַנֶּעְלָם מַאֲמַר כְּשֶׁחָלָה רִי שִׁמְעוֹן]).

And the explanation of this matter is (וּמוֹד זֶה הַדָּבָר הוּא), that even Moshe Rabbeinu, peace be upon him, did not want the angel to go with them and judge their judgment (שֶׁגַּם מֹשֶׁה רַבֵּינוּ ע״ה לֹא הָיָה רוֹצֶה הַמַּלְאָךְ שֶׁיֵּלֵךְ עִמָּהֶם וְיָדִין דִּינָם), for if, Heaven forbid, they should sin, there would be no restoration for them (שֶׁאִם חַס וְשָׁלוֹם יֶחֶטְאוּ לֹא יִהְיֶה לָהֶם תְּקוּמָה), and this is what the Holy One, blessed be He, said (וְזֶהוּ שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): “Behold, I send an angel before you... do not rebel against him, for he shall not forgive your transgression” (הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ... אַל תַּמֶּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם) (Exodus 23:20–21). And it is not in his power to act beyond the letter of the law (וְאֵין בְּיָדוֹ לַעֲשׂוֹת לִפְנִים מִשּׁוּרַת הַדִּין), for he is a judge (כִּי דַּיָּן הוּא), and even though this angel was Metatron, “for My Name is within him” (וְאַף עַל פִּי שֶׁמַּטַּטְרוֹן הָיָה זֶה הַמַּלְאָךְ שֶׁשְּׁמִי בְּקִרְבּוֹ) (Exodus 23:21), it is not in his power to pardon and forgive (אֵין לוֹ בְּיָדוֹ לִמְחוֹל וְלִסְלוֹחַ). And Moshe Rabbeinu, peace be upon him, said (וְאָמַר מֹשֶׁה רַבֵּינוּ ע״ה): “If Your Presence does not go, do not bring us up from here” (אִם אֵין פָּנֶיךָ הֹלְכִים אַל תַּעֲלֵנוּ מִזֶּה) (Exodus 33:15), for it is impossible for us to receive the governance of the angel (כִּי אִי אֶפְשָׁר לָנוּ לְקַבֵּל הַנְהָגַת הַמַּלְאָךְ), who is entirely the attribute of judgment (שֶׁכֻּלּוֹ מִדַּת הַדִּין), and is not the side of mercy (וְאֵינוֹ צַד רַחֲמָנוּתָא). But the Holy One, blessed be He, is entirely mercy (וְקֻבְ״ה הוּא כּוּלֵּיהּ רַחֲמָנוּתָא), and therefore he said (וְלָכֵן אָמַר): “May my Lord now go in our midst” (יֵלֶךְ נָא אֲדֹנָי בְּקִרְבֵּנוּ) (Exodus 34:9). Why? (לָמָּה), “for it is a stiff-necked people” (כִּי עַם קְשֵׁה עֹרֶף הוּא) (Exodus 34:9), Yisrael will sin and they are stubborn and burdensome (יִשְׂרָאֵל יֶחֶטְאוּ וְהֵם סַרְבָנִין טַרְחָנִין), but You are the Master of mercy (וְאַתָּה בַּעַל הָרַחֲמִים), “and forgive our iniquity and our sin and take us as Your inheritance” (וְסָלַחְתָּ לַעֲוֹנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ) (Exodus 34:9). And the Holy One, blessed be He, heard the prayer of Moshe Rabbeinu, peace be upon him (וְשָׁמַע הַקב״ה תְּפִלָּתוֹ שֶׁל מֹשֶׁה רַבֵּינוּ ע״ה), as it is said (שֶׁנֶּאֱמַר): “And Hashem said: I shall cause all My goodness to pass before you” (וַיֹּאמֶר י״י אֲנִי אַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ) (Exodus 33:19), and this is the attribute of mercy (וְזֶהוּ מִדַּת הָרַחֲמִים), “and I shall show favor to whom I show favor, and I shall have mercy upon whom I have mercy” (וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם) (Exodus 33:19), and He showed him the Thirteen Attributes of Mercy of Arich (וְהֶרְאָהוּ י״ג מִדּוֹת שֶׁל רַחֲמִים דַּאֲרִיךְ), which illuminate upon Ze’ir (הַמְּאִירִים עַל זְעֵיר), and transform him into the attribute of mercy (וּמְהַפְּכִים אוֹתוֹ לְמִדַּת הָרַחֲמִים), and they are (וְהֵם): “Hashem, Hashem, God, compassionate and gracious, abundant in Chesed and truth” (י״י י״י אֵל רַחוּם וְחַנּוּן וְרַב חֶסֶד וֶאֱמֶת וְגוֹמֵר) (Exodus 34:6).

For the Thirteen Attributes of Ze’ir are in AT-BSH, which is judgment, reflected light (כִּי הַי״ג מִדּוֹת שֶׁל זְעֵיר הֵם בְּאַ״ת בַּ״שׁ שֶׁהוּא דִּין אוֹר חוֹזֵר), and this Arich transforms it into the attribute of mercy (וַאֲרִיךְ זֶה מְהַפְּכוֹ לְמִדַּת הָרַחֲמִים), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), and they did not wish to receive the angel (וְלֹא רָצוּ לְקַבֵּל הַמַּלְאָךְ), until Yehoshua came and the angel came to him (עַד שֶׁבָּא יְהוֹשֻׁעַ וּבָא אֵלָיו הַמַּלְאָךְ), as it is said (שֶׁנֶּאֱמַר): “I am the captain of the army of Hashem; now I have come” (אֲנִי שַׂר צְבָא י״י עַתָּה בָאתִי) (Joshua 5:14), “Moshe your master did not wish to take me to go with you” (מֹשֶׁה רַבְּךָ לֹא רָצָה לִקַּח אוֹתִי לֵילֵךְ עִמָּכֶם). And this is exactly the intention of Midrash Rabbah, Parashat Bereshit (וְזֶהוּ מַמָּשׁ כַּוָּנַת הַמִּדְרָשׁ רַבָּה פָּרָשַׁת בְּרֵאשִׁית): “When the Holy One, blessed be He, created the attribute of mercy, it said before Him: Master of the world, why did You create me, for it is impossible that You should not judge the world with the attribute of judgment, and since this is uprightness” (כְּשֶׁהַקב״ה בָּרָא מִדַּת הָרַחֲמִים אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם לָמָּה בְּרָאתַנִי שֶׁהֲרֵי אִי אֶפְשָׁר שֶׁלֹּא תָדִין אֶת הָעוֹלָם בְּמִדַּת הַדִּין וְהוֹאִיל וְזוֹ הִיא הַיּוֹשֶׁר), “the Holy One, blessed be He, said to it: I shall not judge the world without you” (אָמַר לָהּ הַקב״ה לֹא אָדִין אֶת הָעוֹלָם זוּלָתֵךְ). Therefore we request from the Holy One, blessed be He, that He fulfill His words and judge us with the attribute of mercy (לָכֵן אָנוּ מְבַקְּשִׁים מֵהַקב״ה שֶׁיְּקַיֵּם דְּבָרָיו וְיָדִין אוֹתָנוּ בְּמִדַּת הָרַחֲמִים), and the Holy One, blessed be He, is entirely the side of mercy (וְהַקב״ה כּוּלֵּיהּ צַד דְּרַחֲמָנוּתָא).

They further said in the Aggadah there (עוֹד אָמְרוּ בָּאַגָּדָה שָׁם): when Adam haRishon died and ate from the Tree of Knowledge (כְּשֶׁמֵּת אָדָם הָרִאשׁוֹן וְאָכַל מֵעֵץ הַדַּעַת), he heard that the angels were saying (שָׁמַע שֶׁהָיוּ הַמַּלְאָכִים אוֹמְרִים): since he ate from the tree he died and departed (מֵאַחַר שֶׁאָכַל מִן הָעֵץ מֵת וְהָלַךְ לוֹ), once he repented (כֵּיוָן שֶׁעָשָׂה תְשׁוּבָה), the Holy One, blessed be He, said to them (אָמַר לָהֶן הַקב״ה): “toward the wind of the day” (לְרוּחַ הַיּוֹם), do not say “toward the wind of the day” (אַל תֹּאמַר לְרוּחַ הַיּוֹם), rather “toward the relief of the day” (אֶלָּא לְרִוַּח הַיּוֹם), the day was expanded for him (הִרְחִיבוּ לוֹ הַיּוֹם), for you do not know which day I meant (שֶׁאֵינְכֶם יוֹדְעִים אֵיזֶה יוֹם אָמַרְתִּי), a day of one thousand years (יוֹם שֶׁל אֶלֶף שָׁנָה). This is what is written (הֲדָא הוּא דִכְתִיב): “And Hashem God walked in the midst of the garden toward the wind of the day” (י״י אֱלֹהִים מִתְהַלֵּךְ בְּתוֹךְ הַגָּן לְרוּחַ הַיּוֹם) (Genesis 3:8), “Hashem” — this is the attribute of mercy (“י״י” זֶהוּ מִדַּת הָרַחֲמִים), “Elohim” — these are the angels who said (אֱלֹהִים אֵלּוּ הַמַּלְאָכִים שֶׁאָמְרוּ): “dead, departed” (מֵת הָלַךְ), meaning (כְּלוֹמַר): “he died and departed on that very day of twenty-four hours” (מֵת וְהָלַךְ לוֹ בּוֹ בַיּוֹם שֶׁל כ״ד שָׁעוֹת), and the matter is (וְהָעִנְיָן הוּא) the secret of the twelve courts of judgment (סוֹד שֶׁל הַי״ב בָּתֵּי דִינִין), of the angels who are judges (שֶׁל הַמַּלְאָכִים שֶׁהֵם דַּיָּינִים), and the court of the Holy One, blessed be He (וּבֵית דִּינוֹ שֶׁל הַקב״ה), which is entirely the side of mercy and pardons and forgives (שֶׁכּוּלֵּיהּ צַד דְּרַחֲמָנוּתָא וּמוֹחֵל וְסוֹלֵחַ). And the angels wished that the day of Adam haRishon would be twenty-four hours and that he should die (וְהַמַּלְאָכִים הָיוּ רוֹצִים שֶׁיִּהְיֶה הַיּוֹם שֶׁל אָדָם הָרִאשׁוֹן כ״ד שָׁעוֹת וְיָמוּת), for among the angels there is shortness of years, from the world of Yetzirah (כִּי אֵצֶל הַמַּלְאָכִים יֵשׁ קִצְרוּת שָׁנִים [מֵעוֹלָם הַיְצִירָה]), as it is said (שֶׁנֶּאֱמַר): “And he said to the reapers: Hashem be with you” (וַיֹּאמֶר לַקּוֹצְרִים י״י עִמָּכֶם) (Ruth 2:4), [the judgments of the courts], which I explained to you above ([דִּינֵי בֵּי דִּינֵי], שֶׁבֵּאַרְתִּי לְךָ לְמַעְלָה). And once he repented (וְכֵיוָן שֶׁעָשָׂה תְשׁוּבָה), he drew down from Arich upon Ze’ir the ancient years and the days of old (הָיָה מַמְשִׁיךְ מֵאֲרִיךְ עַל זְעֵיר הַשָּׁנִים הַקַּדְמוֹנִיּוֹת וִימֵי קֶדֶם), whose day is one thousand years (שֶׁיּוֹמוֹ אֶלֶף שָׁנָה), and this is the meaning of “Hashem” (וְזֶהוּ אוֹמְרוֹ י״י), which is the attribute of mercy (שֶׁהוּא מִדַּת הָרַחֲמִים), which descended from Arich to whiten the attributes of Ze’ir (שֶׁיָּרְדָה מֵאֲרִיךְ לְלַבֵּן מִדּוֹתָיו שֶׁל זְעֵיר). But the angels are judgment (אֲבָל הַמַּלְאָכִים הֵם דִּין), and this is the meaning of “Elohim — these are the angels” (וְזֶהוּ אוֹמְרוֹ אֱלֹהִים אֵלּוּ הַמַּלְאָכִים), and “Elohim” is an expression of judge (וֶאֱלֹהִים הוּא לְשׁוֹן דַּיָּן), as it is said (שֶׁנֶּאֱמַר): “The matter of both of them shall come before the judges” (עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם) (Exodus 22:8). And in every case the words and decree of the Holy One, blessed be He, are true in both courts of judgment (וְעַל כָּל פָּנִים דְּבָרָיו שֶׁל הַקב״ה וּגְזֵרָתוֹ אֱמֶת בִּב׳ בָּתֵּי דִינִין), and He speaks in His decree one utterance (וְהוּא מְדַבֵּר בִּגְזֵרָתוֹ דִּבּוּר אֶחָד), which is correct in both courts of judgment (שֶׁצּוֹדֵק בִּשְׁתֵּי בָּתֵּי דִינִין), and far be it from us to gaze into these matters (וְחַס לָן לְאִסְתַּכּוּלֵי בְּמִילִין אִלֵּין), as it is said (שֶׁנֶּאֱמַר): “And the word of our God shall stand forever” (וּדְבַר אֱלֹהֵינוּ יָקוּם לְעוֹלָם) (Isaiah 40:8). And it is a disgrace for a king of flesh and blood that his words should become void during his lifetime (וּגְנַאי הוּא לְמֶלֶךְ בָּשָׂר וָדָם שֶׁדְּבָרָיו יִהְיוּ בְּטֵלִים בְּחַיָּיו), and all the more so the words of the King of kings of kings (וּמִכָּל שֶׁכֵּן דִּבְרֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים), which are living and enduring forever (שֶׁהֵם חַיִּים וְקַיָּמִים לְעוֹלָם). Therefore it says (וְלָכֵן אָמַר): “On the day that you eat from it you shall surely die” (בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת) (Genesis 2:17), for “the day” is correct in both courts of judgment (כִּי הַיּוֹם צוֹדֵק בִּשְׁנֵי בָּתֵּי דִינִים), because above there is a day of one thousand years (כִּי לְמַעְלָה יֵשׁ יוֹם שֶׁל אֶלֶף שָׁנָה), and among the angels there is a day of twenty-four hours (וְאֵצֶל הַמַּלְאָכִים יֵשׁ יוֹם שֶׁל כ״ד שָׁעוֹת), and if he had not repented (וְאִם לֹא עָשָׂה תְשׁוּבָה), he would have remained in the lower day, Heaven forbid (נִשְׁאַר בַּיּוֹם שֶׁלְּמַטָּה חַס וְשָׁלוֹם). And His decrees depend upon the condition of free choice (וּגְזֵרוֹתָיו עַל תְּנַאי הַבְּחִירָה), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “The judgments of Hashem are true, they are righteous altogether” (מִשְׁפְּטֵי י״י אֱמֶת צָדְקוּ יַחְדָּו) (Psalms 19:10), in the plural expression (לְשׁוֹן רַבִּים), referring to the two courts of judgment as stated above (שְׁנֵי בָּתֵּי דִינִין כָּאָמוּר). And this is the secret of the liturgical poet of Musaf on Rosh haShanah, who says (וְזֶהוּ סוֹד הַפַּיְטָן שֶׁל מוּסָף רֹאשׁ הַשָּׁנָה שֶׁאוֹמֵר): “Repentance, prayer, and charity remove the evil of the decree” (תְּשׁוּבָה תְּפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רֹעַ הַגְּזֵרָה), and it is difficult — why do we need the word “evil”? (וְקָשֶׁה מִלַּת רֹעַ לָמָּה לִי), rather learn from it (אֶלָּא שְׁמַע מִינָּהּ), that in the decree of the King of kings of kings there is evil and good (שֶׁיֵּשׁ בִּגְזֵרַת מֶלֶךְ מַלְכֵי הַמְּלָכִים רַע וְטוֹב), and through repentance he removes the evil and the good remains (וּבִתְשׁוּבָה הוּא מְסַלֵּק הָרַע וְהַטּוֹב נִשְׁאָר). Therefore we pray (וְלָכֵן אָנוּ מִתְפַּלְלִין): “Who is like You, Father of mercy” (מִי כָמוֹךָ אָב הָרַחֲמִים), and we cry out “the King” (וְזוֹעֲקִים הַמֶּלֶךְ), for in His hand is to pardon and forgive (שֶׁבְּיָדוֹ לִמְחוֹל וְלִסְלוֹחַ), and we also repeat “higher and higher” in the text of the Kaddish (וְכוֹפְלִין גַּם כֵּן לְעֵילָא וּלְעֵילָא בְּנוּסַח הַקַּדִּישׁ), that the Holy One, blessed be He, should take our judgment upward to the ancient years (שֶׁיִּקַּח הַקב״ה דִּינֵנוּ לְמַעְלָה לַשָּׁנִים הַקַּדְמוֹנִיּוֹת), which are entirely Chesed and mercy (שֶׁכּוּלּוֹ חֶסֶד וְרַחֲמִים), and this is the meaning of (וְזֶהוּ אוֹמְרוֹ): “and abundant in Chesed, inclining toward Chesed” (וְרַב חֶסֶד מַטֶּה כְּלַפֵּי חֶסֶד). But His decrees are true (אֲבָל גְּזֵרוֹתָיו אֱמֶת), and this is why it says “and truth” (וְזֶהוּ שֶׁאוֹמֵר וֶאֱמֶת), and the Master of mercy does not strike souls first (וְאֵין בַּעַל הָרַחֲמִים פּוֹגֵעַ בְּנְפָשׁוֹת תְּחִלָּה).

There is one whose judgment is completed through the redemption of a gentile or an animal (יֵשׁ מִי שֶׁדִּינוֹ נִשְׁלָם בְּפִדְיוֹן גּוֹי אוֹ בְהֵמָה), or poverty, which is considered like death (אוֹ עֲנִיּוּת חָשׁוּב כְּמִיתָה), until the Holy One, blessed be He, has mercy upon him (עַד זְמַן שֶׁיְּרַחֵם עָלָיו הַקב״ה), and the wise man has his eyes in his head to understand this matter (וְהֶחָכָם עֵינָיו בְּרֹאשׁוֹ לְהָבִין הָעִנְיָן הַזֶּה), for it is vast (כִּי רַב הוּא), and regarding this the prophet, peace be upon him, said (וְעַל זֶה אָמַר הַנָּבִיא ע״ה): “Return, O Yisrael, unto Hashem your God” (שׁוּבָה יִשְׂרָאֵל עַד י״י אֱלֹהֶיךָ) (Hosea 14:2), meaning (כְּלוֹמַר), strengthen yourself so greatly in repentance (כָּל כָּךְ תִּתְגַּבֵּר בִּתְשׁוּבָה), until Hashem, which is the Holy One, blessed be He Himself (עַד שֶׁי״י שֶׁזֶּהוּ הַקב״ה בְּעַצְמוֹ), shall be your Elohim, meaning your judge (יִהְיֶה אֱלֹהֶיךָ דְּהַיְנוּ הַדַּיָּן שֶׁלְּךָ), and similarly (וְדוּגְמָתוֹ): “whom the judges condemn” (אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים) (Exodus 22:8). And why all this? (וְכָל כָּךְ לָמָּה), “for you have stumbled in your iniquity” (כִּי כָשַׁלְתָּ בַּעֲוֹנֶךָ) (Hosea 14:2), and it is impossible for you to endure under the judgment of the judges, who are the angels (וְאִי אֶפְשָׁר לְךָ לְהִתְקַיֵּם בְּדִין הַדַּיָּינִים שֶׁהֵם הַמַּלְאָכִים). And this is the secret of the statement that I brought above (וְזֶהוּ סוֹד הַמַּאֲמָר שֶׁהֵבֵאתִי לְמַעְלָה), that Rashbi said (שֶׁאָמַר רַשְׁבִּ״י): “My judgment ascended to one place, and I do not know to which place” (סָלִיק דִּינִי לַאֲתַר חַד וְלָא יָדַעְנָא לְאָן אֲתַר) (Zohar Chadash, Bereshit, Midrash haNe’elam, “When Rabbi Shimon became ill”).

And this is the secret of the Kaddish, where they say “higher and higher” (וְהוּא סוֹד הַקַּדִּישׁ שֶׁאוֹמְרִים לְעֵילָא וּלְעֵילָא), and the one who understands will understand (וְהַמֵּבִין יָבִין). And this is the secret of the mediation of the intermediary man (וְזֶהוּ סוֹד הַמִּיצוּעַ שֶׁל אִישׁ הַבֵּינַיִם), namely Tiferet, which stands between Chesed and Gevurah (דְּהַיְנוּ תִּפְאֶרֶת שֶׁהוּא בֵּין חֶסֶד וּגְבוּרָה), for Chesed is that if he performs repentance (כִּי הַחֶסֶד הוּא אִם יַעֲשֶׂה תְשׁוּבָה), the Holy One, blessed be He, will conduct Himself with him through the attribute of Chesed (יִתְנַהֵג עִמּוֹ הַקב״ה בְּמִדַּת הַחֶסֶד), and the day will be one thousand years (וְיִהְיֶה הַיּוֹם אֶלֶף שָׁנָה). And if, Heaven forbid, he does not perform repentance (וְאִם חַס וְשָׁלוֹם לֹא יַעֲשֶׂה תְשׁוּבָה), the Holy One, blessed be He, will conduct Himself with him through the attribute of judgment (יִתְנַהֵג עִמּוֹ הַקב״ה בְּמִדַּת הַדִּין), and the day will be twenty-four hours (וְיִהְיֶה הַיּוֹם כ״ד שָׁעוֹת). And the attribute of Tiferet is the secret of the mediating attribute (וּמִדַּת הַתִּפְאֶרֶת הוּא סוֹד מִדַּת הַמִּיצוּעַ), which takes the word “day” unto itself (שֶׁלּוֹקַח מִלַּת הַיּוֹם אֵלָיו), for both the attribute of Chesed and the attribute of judgment stand and are justified within it (שֶׁעוֹמֵד וְצוֹדֵק בּוֹ מִדַּת חֶסֶד וּמִדַּת הַדִּין), to deal with it according to the deed of the Jewish man (לַעֲשׂוֹת בּוֹ כְּמַעֲשֵׂה אִישׁ הַיִּשְׂרְאֵלִי), whether he performs repentance or not (אִם יַעֲשֶׂה תְשׁוּבָה אִם לֹא). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “And to You, Lord, is Chesed, for You repay a man according to his deed” (וּלְךָ אֲדֹנָי חָסֶד כִּי אַתָּה תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ) (Psalms 62:13), whether he performs repentance or not (אִם יַעֲשֶׂה תְשׁוּבָה אוֹ לָאו), for the line of judgment, and even Chesed as well, are in His hand (כִּי שׁוּרַת הַדִּין וַאֲפִלּוּ הַחֶסֶד גַּם כֵּן בְּיָדוֹ). And this is the extra Vav of the word “uLekha” [and to You] (וְזֶהוּ הַוָּא״ו יְתֵירָה שֶׁל מִלַּת וּלְךָ), like “and Hashem — He and His court” (כְּמוֹ וַי״י הוּא וּבֵית דִּינוֹ), meaning (רָצָה לוֹמַר), that the attribute of judgment is in Your hand (שֶׁמִּדַּת הַדִּין בְּיָדְךָ), and likewise Chesed is Yours (וְגַם כֵּן לְךָ הַחֶסֶד), and understand this (וְהָבֵן). And this is the secret of the seal of the Holy One, blessed be He: “Truth” (וְזֶהוּ סוֹד חוֹתָמוֹ שֶׁל הַקב״ה אֱמֶת) (Shabbat 55a), for in His hand is to validate the two courts of judgment (כִּי בְּיָדוֹ לְאַמֵּת הַשְּׁנֵי בָּתֵּי דִינִין), according to the deeds of mankind (לְפִי מַעֲשֵׂה בְנֵי אָדָם), and this is the seal of the judgment decreed from above (וְזֶהוּ הַחוֹתָם שֶׁל הַדִּין הַנִּגְזָר מִלְמַעְלָה). And regarding this the liturgical poet established (וְעַל זֶה יִסֵּד הַפַּיְטָן): “Truth is His seal” (אֱמֶת חוֹתָמוֹ), to make known that He is One (לְהוֹדִיעַ כִּי הוּא אֶחָד), and in His hand is to validate the two courts of judgment (וּבְיָדוֹ לְאַמֵּת הַשְּׁנֵי בָּתֵּי דִינִין), to pardon and forgive (לִמְחוֹל וְלִסְלוֹחַ), which is not so in the hand of any angel to do thus (מַה שֶּׁאֵין כֵּן בְּיַד שׁוּם מַלְאָךְ לַעֲשׂוֹת כֵּן). And this is what Rabbi Shimon ben Azzai said (וְזֶהוּ שֶׁאָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי): “Come and see what is written in the section of the offerings, for neither El nor Elohim is mentioned in them, only Hashem, so as not to give an opening of the mouth to the prosecutor to dispute” (בֹּא וּרְאֵה מַה כְּתִיב בְּפָרָשַׁת הַקָּרְבָּנוֹת שֶׁלֹּא נֶאֱמַר בָּהֶן לֹא אֵל וְלֹא אֱלֹהִים אֶלָּא לַי״י שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבַעַל הַדִּין לַחֲלוֹק) (Menachot 110a). And the attribute of mercy pardons and forgives his transgressions (וּמִדַּת הָרַחֲמִים הִיא מוֹחֶלֶת וְסוֹלַחַת לַעֲבֵירוֹתָיו), for the desire of the offering ascends up to Ein Sof (כִּי רְעוּתָא דְקָרְבָּנָא סָלִיק עַד אֵין סוֹף), as Rashbi says in Parashat Tzav, see there (כַּאֲשֶׁר אוֹמֵר רַשְׁבִּ״י בְּפָרָשַׁת צו עַיֵּין שָׁם), and it emerges for us from this discussion (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), that all slowness to anger which comes from above to Ze’ir (כִּי כָּל אֲרִיכוּת אַפַּיִם שֶׁבָּא מִלְמַעְלָה לִזְעֵיר), comes through Arich Anpin (בָּא עַל יְדֵי א״א). And also the length of years of one thousand years (וְגַם אֲרִיכוּת הַשָּׁנִים שֶׁל אֶלֶף שָׁנָה), which the generations from Adam until Noach lived (שֶׁחָיוּ הַדּוֹרוֹת מֵאָדָם עַד נֹחַ), and were it not for the sins of the generations (וְאִלּוּלֵי הַחֲטָאִים שֶׁל הַדּוֹרוֹת), they would not have been restricted and diminished (הֵם לֹא הָיוּ מְצֻמְצָמִים וַחֲסֵרִים), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “Return us, Hashem, unto You” (הֲשִׁיבֵנוּ י״י אֵלֶיךָ) (Lamentations 5:21), to the measure of Your days, which are one thousand years (לְמִדַּת יָמֶיךָ שֶׁהֵם אֶלֶף שָׁנָה). “And we shall return” (וְנָשׁוּבָה), meaning (כְּלוֹמַר), for this we shall perform repentance (עַל זֹאת נַעֲשֶׂה תְשׁוּבָה), so that You will judge us with the attribute of mercy called Havayah (כְּדֵי שֶׁתָּדִין אוֹתָנוּ בְּמִדַּת הָרַחֲמִים הַנִּקְרֵאת הֲוָיָה), and through this “renew our days as of old” (וּבָזֶה תְּחַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21), that they shall be one thousand years without suffering (שֶׁיִּהְיוּ אֶלֶף שָׁנָה בְּלִי צַעַר), and these are the days of old that we mentioned (וְהֵם יְמֵי קֶדֶם שֶׁזָּכַרְנוּ). And in truth they possessed all good things (וּבֶאֱמֶת שֶׁהָיוּ לָהֶם כָּל הַטּוֹבוֹת), and they rebelled against the Holy One, blessed be He, from excessive goodness (וּבָעֲטוּ בַּהקב״ה מֵרוֹב טוֹבָה), as Midrash haNe’elam says in Zohar Chadash, Parashat Noach, page 39b (כַּאֲשֶׁר אָמַר הַמִּדְרָשׁ הַנֶּעְלָם זוֹהַר חָדָשׁ פָּרָשַׁת נֹחַ [מַאֲמַר דּוֹר הַמַּבּוּל] דַּף ל״ט עַמּוּד ב׳): Rabbi Yehoshua ben Levi said (אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי), in the days of the generation of the Flood the Holy One, blessed be He, made the stalks of wheat like the stalks of Lebanon cedars (בִּימֵי דּוֹר הַמַּבּוּל עָשָׂה הַקב״ה קְנֵה הַחִטִּים כִּקְנֵה הַלְּבָנוֹן), and they did not sow or reap (וְלֹא הָיוּ זוֹרְעִין וְקוֹצְרִים), rather the wind would blow and shake the wheat downward (אֶלָּא הָרוּחַ מְנַשֶּׁבֶת וּמְנַשֶּׁר הַחִטִּים לְמַטָּה), and they would gather it (וְאוֹסְפִים אוֹתוֹ), and so it was every single year (וְכֵן בְּכָל שָׁנָה וְשָׁנָה). After they sinned He said (לְאַחַר שֶׁחָטְאוּ אָמַר): “All the days of the earth, seedtime and harvest, cold and heat, summer and winter, and day and night shall not cease” (עֹד כָּל יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ) (Genesis 8:22). And in the days of the generation of the Flood they were exceedingly fruitful and multiplied greatly (וּבִימֵי דּוֹר הַמַּבּוּל הָיוּ פָּרִים וְרָבִים הַרְבֵּה), and from the moment that a woman gave birth (וּמִשָּׁעָה שֶׁהָיְתָה הָאִשָּׁה יוֹלֶדֶת), they would go and send the child out with their flocks (הָיוּ הוֹלְכִים וְשׁוֹלְחִים אוֹתוֹ בְּצֹאנָם), as it is said (שֶׁנֶּאֱמַר): “They send forth their little ones like a flock, and their children dance” (יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וְיַלְדֵיהֶם יְרַקֵּדוּן) (Job 21:11). And after all this, what is written concerning them? (וּלְאַחַר כָּל זֶה מַאי כְּתִיב בְּהוֹ): “And they said to God: Depart from us, and we do not desire the knowledge of Your ways” (וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ וְדַעַת דְּרָכֶיךָ לֹא חָפָצְנוּ) (Job 21:14), until their judgment was decreed and He removed them from the world (עַד שֶׁנִּגְזַר דִּינָם וְהֶעֱבִירָם מִן הָעוֹלָם). And likewise they possessed gold and silver in abundance and excess (וְכֵן הָיָה לָהֶם זָהָב וָכֶסֶף דַּי וְהוֹתֵר), and they became wise in the secrets of wisdom more than all the generations that came after them (וְהֶחְכִּימוּ בְּסוֹדוֹת הַחָכְמָה מִכָּל הַדּוֹרוֹת אֲשֶׁר בָּאוּ אַחֲרֵיהֶם), and they abandoned the cleaving of holiness (וְהִנִּיחוּ דְּבֵקוּת הַקְּדֻשָּׁה), and cleaved to the Sitra Achra (וְנִדְבְּקוּ בְּסִטְרָא אָחֳרָא), and worshipped idolatry (וְעָבְדוּ עֲבוֹדָה זָרָה), and they also became flooded with immorality (וְנַעֲשׂוּ גַּם כֵּן שְׁטוּפֵי זִמָּה), and also the generation of Enosh and the generation of the Dispersion sinned because of the subtlety of their intellect (וְגַם דּוֹר אֱנוֹשׁ וְדוֹר הַפַּלָּגָה מֵרוֹב דַּקּוּת שִׂכְלָם חָטְאוּ). Therefore when the Holy One, blessed be He, saw that they had gone outside the path through the power of their great wisdom (וְלָכֵן הַקב״ה כַּאֲשֶׁר רָאָה שֶׁהָלְכוּ חוּץ מִן הַדֶּרֶךְ מִכֹּחַ רֹב חָכְמָתָם), “He cast the lead stone into its mouth” (וַיַּשְׁלֵךְ אֶת אֶבֶן הָעוֹפֶרֶת אֶל פִּיהָ) (Zechariah 5:8), meaning (פֵּירוּשׁ), He made them material beings (עֲשָׂאוּם בְּחֹמֶר חָמְרִיּי), and coarse and thick dust (וְעָפָר גַּס וְעָב), so that they would not contemplate the supernal matters (כְּדֵי שֶׁלֹּא יַחְשְׁבוּ בַּדְּבָרִים הָעֶלְיוֹנִים), and corrupt all of Atzilut, Heaven forbid (וִיכַלְכְּלוּ כָּל הָאֲצִילוּת חַס וְשָׁלוֹם). Therefore He confused them into seventy languages (לָכֵן בִּלְבְּלָם בְּע׳ לָשׁוֹן). And even today the Klipah, which is the foreskin, is attached to the holy covenant because of our many sins (וְעוֹד הַיּוֹם הַזֶּה הַקְּלִיפָּה שֶׁהִיא הָעָרְלָה דְּבוּקָה בִּבְרִית קֹדֶשׁ בַּעֲוֹנוֹתֵינוּ הָרַבִּים), for this reason (לְזֶה הַטַּעַם), until every soul attains [receives] a garment of Klipah (עַד שֶׁכָּל נְשָׁמָה מַשֶּׂגֶת [מְקַבֶּלֶת] לְבוּשׁ קְלִיפָּה), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “Rather your iniquities were separating between you and your God” (כִּי אִם עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵיכֶם וּבֵין אֱלֹהֵיכֶם) (Isaiah 59:2), until the soul cannot cleave to its Creator (עַד שֶׁאֵין הַנְּשָׁמָה יְכוֹלָה לְהִדָּבֵק בְּיוֹצְרָהּ). And until Avraham Avinu, peace be upon him, no holy soul emerged (וְעַד אַבְרָהָם אָבִינוּ ע״ה לֹא הָיְתָה יוֹצֵאת נְשָׁמָה קְדוֹשָׁה), because of the covering of the Atarah (מִכֹּחַ כִּסּוּי הָעֲטָרָה), as it is said (שֶׁנֶּאֱמַר): “Remove the mitre” (הָסֵר הַמִּצְנֶפֶת) (Ezekiel 21:31), which is the secret of the foreskin (שֶׁהוּא סוֹד הָעָרְלָה), “and lift up the crown” (וְהָרֵם הָעֲטָרָה) (Ezekiel 21:31), to her husband (אֶל בַּעְלָהּ), and all this came through the power of the sin of Adam haRishon (וְכָל זֶה בָּא מִכֹּחַ חֵטְא אָדָם הָרִאשׁוֹן), as it is said (שֶׁנֶּאֱמַר): “In sorrow shall you bear children” (בְּעֶצֶב תֵּלְדִי בָנִים) (Genesis 3:16), whereas it should have written “through the ‘Etzem’ [essence / substance] of the heavens you shall bear children” (בְּעֶצֶם הַשָּׁמַיִם תֵּלְדִי בָנִים), which is the secret of the Yesod of the Nukvah of Beri’ah, from which the children emerge (שֶׁהוּא סוֹד יְסוֹד דְּנוּקְבֵיהּ דִּבְרִיאָה שֶׁיּוֹצְאִים הַבָּנִים מִמֶּנָּה). And the sorrow is the secret of the Klipah surrounding there, as is known (וְהָעֶצֶב הוּא סוֹד הַקְּלִיפָּה הַסּוֹבֶבֶת שָׁם כַּנּוֹדָע), and when Avraham came to the land of Canaan, which is the entrance and gate of heaven (וּכְשֶׁבָּא אַבְרָהָם לְאֶרֶץ כְּנַעַן שֶׁהוּא פֶּתַח וְשַׁעַר הַשָּׁמַיִם), he brought forth holy souls for his children (הוֹצִיא לְבָנָיו נְשָׁמוֹת קְדוֹשׁוֹת). And all this Adam haRishon did, caused, through his sin (וְכָל זֶה עָשָׂה [גָּרַם] אָדָם הָרִאשׁוֹן בְּחֶטְאוֹ), for he ignited all the fires that were previously sweetened (שֶׁהִבְעִיר כָּל הָאֵשׁוֹת שֶׁהָיוּ קוֹדֶם מְמוּתָּקִים). And this is what Midrash haNe’elam, Zohar Chadash, Parashat Bereshit, daf 35a says (וְהַיְינוּ דַאֲמַר מִדְרַשׁ הַנֶּעְלָם זוֹהַר חָדָשׁ פ׳ בְּרֵאשִׁית דַּף ל״ה עַמּוּד א׳), Rabbi Beroka said (אָמַר רַבִּי בְּרוֹקָה): “Adam haRishon was commanded concerning the Name, and sinned through the Name” (אָדָם הָרִאשׁוֹן נִצְטַוָּה עַל הַשֵּׁם וְחָטָא בַּשֵּׁם), “was commanded concerning the Name,” as it is written (נִצְטַוָּה עַל הַשֵּׁם כְּתִיב): “And Hashem God commanded the man saying” (וַיְצַו י״י אֱלֹהִים עַל הָאָדָם לֵאמֹר) (Genesis 2:16). “And he sinned through the Name” (וְהוּא חָטָא בַּשֵּׁם), this is the “shared Name” (זֶהוּ שֵׁם הַמְשֻׁתָּף), which is the Name Elohim (שֶׁהוּא שֵׁם אֱלֹהִים), as it is written (דִּכְתִיב): “and from the Tree of Knowledge of good and evil” (וּמֵעֵץ הַדַּעַת טוֹב וָרָע) (Genesis 2:17). For “holy Elohim” is good (כִּי אֱלֹהִים קְדוֹשִׁים הוּא טוֹב), and “other gods” are evil (וֶאֱלֹהִים אֲחֵרִים הוּא רַע), and therefore it is called “shared” (וְלָכֵן נִקְרָא מְשֻׁתָּף). For even judges and the great ones of the generation are called Elohim (כִּי אֲפִלּוּ דַּיָּינִים וּגְדוֹלֵי הַדּוֹר נִקְרָאִים אֱלֹהִים), as it is said (שֶׁנֶּאֱמַר): “You shall not curse the judges” (אֱלֹהִים לֹא תְקַלֵּל) (Exodus 22:27), “and the sons of the judges came to the daughters of man” (וַיָּבֹאוּ בְנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם) (Genesis 6:2), “whom the judges condemn” (אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים) (Exodus 22:8), and the Holy One, blessed be He, commanded him to pray and direct his intention to the Name Havayah (וְהַקב״ה צִוָּה לוֹ לְהִתְפַּלֵּל וְלִקַּח כַּוָּנָתוֹ אֶל שֵׁם הֲוָיָה), which is the Name uniquely designated for the Holy One, blessed be He, alone and not shared (שֶׁהוּא שֵׁם הַמְיֻחָד לְהַקב״ה לְבַדּוֹ וְלֹא מְשֻׁתָּף). [See Mekhilta, Mishpatim, Massekhta deNezikin 17] ([עַיֵּין מְכִילְתָא מִשְׁפָּטִים מַסֶּכְתָּא דְנְזִיקִין י״ז]).

And one who offers a sacrifice to this name, Elohim (וּמָה הַמַּקְרִיב קָרְבָּן לְשֵׁם זֶה אֱלֹהִים), “the Torah says: he shall be destroyed” (אָמְרָה תּוֹרָה יָחֳרָם) (Exodus 22:19), one who exchanges His great Name for it (הַמַּחֲלִיף שְׁמוֹ הַגָּדוֹל בִּשְׁבִילוֹ), all the more so (עַל אַחַת כַּמָּה וְכַמָּה), and therefore the place which he corrupted is called, by way of allegory, “Burning” (וְלָכֵן נִקְרָא הַמָּקוֹם שֶׁמְּקַלְקֵל בִּלְשׁוֹן מָשָׁל תַּבְעֵרָה), for he corrupted this Name (שֶׁקִלְקֵל הַשֵּׁם הַזֶּה), and the corruption ascended up to Netzach, Hod, Yesod (וְעָלָה הַקִּלְקוּל עַד נה״י), namely the legs of Adam Kadmon (דְּהַיְנוּ רַגְלֵי אָדָם קַדְמוֹן), which are the three Vavin of “And he journeyed,” “and he came,” “and he stretched out” (הַיְינוּ תְּלַת וָוִין שֶׁל וַיִּסַּע וַיָּבֹא וַיֵּט) (Exodus 14:19–21). And he corrupted five Havayahs of Gevurot (וְקִלְקֵל חָמֵשׁ הֲוָיוֹת גְּבוּרוֹת), and even the five Havayahs of Chasadim had their light extinguished (וַאֲפִלּוּ חָמֵשׁ הֲוָיוֹת חֲסָדִים כָּבָה אוֹרָם), and they no longer illuminated as in ancient times (וְלֹא הָיוּ מְאִירִים כְּמוֹ מִקַּדְמַת דְּנָא), and Arich does not illuminate below constantly to whiten the eyes and hairs of Ze’ir (וַאֲרִיךְ אֵינוֹ מֵאִיר לְמַטָּה בִּתְמִידוּת לְלַבֵּן עֵינֵי וְשַׂעֲרֵי זְעֵיר). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “And he called the name of that place Tav’erah, for the fire of Hashem burned among them” (וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא תַּבְעֵרָה כִּי בָעֲרָה בָם אֵשׁ י״י) (Numbers 11:3), from that which they asked beforehand (מִמַּה שֶּׁשָּׁאֲלוּ מִקֹּדֶם): “Is Hashem among us?” (הֲיֵשׁ י״י בְּקִרְבֵּנוּ) (Exodus 17:7), which is Ze’ir (שֶׁהוּא זְעֵיר), “or Ein?” (אִם אֵין) (Exodus 17:7), which is the Head of Ein included within Arich Anpin (שֶׁהוּא רֵישָׁא דְאֵין הַכָּלוּל בְּתוֹךְ אֲרִיךְ אַנְפִּין), and they returned to the corruption of Adam haRishon (וְחָזְרוּ לְקִלְקוּל אָדָם הָרִאשׁוֹן), who corrupted the eyes of Ze’ir (שֶׁקִלְקֵל עֵינֵי זְעֵיר). And in the future they shall be rectified (וְלֶעָתִיד יִתֻּקְּנוּ), as it is said (שֶׁנֶּאֱמַר): “His eyes are like doves by streams of water, washed with milk” (עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מַיִם רֹחֲצוֹת בֶּחָלָב) (Song of Songs 5:12). And at that time the “Mav’ir” [the igniter] shall come (וּבְאוֹתוֹ זְמַן יָבֹא הַמַּבְעִיר), who is A’dam D’avid M’ashiach (שֶׁהוּא א׳דָם ד׳וִד מ׳שִׁיחַ), and he shall rectify everything with the rectification of every sin and sin of that generation (וִיתַקֵּן הַכֹּל בְּתִיקּוּן כָּל חֵטְא וְחֵטְא שֶׁל אוֹתוֹ הַדּוֹר), who shall exist at that time (שֶׁיִּהְיוּ בְּאוֹתוֹ הַפַּעַם), as it is said (שֶׁנֶּאֱמַר): “And a redeemer shall come to Zion” (וּבָא לְצִיּוֹן גּוֹאֵל) (Isaiah 59:20). Why? (לָמָּה), “and to those who turn from transgression in Yaakov, says Hashem” (וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב נְאֻם י״י) (Isaiah 59:20), meaning (רָצָה לוֹמַר), “and to those who return” (וּלְשָׁבֵי), and to transform “Pesha” [transgression] into “Shefa” [abundance] (וּלְהַפֵּךְ פֶּשַׁע לְשֶׁפַע), in Yaakov, which is Ze’ir (בְּיַעֲקֹב שֶׁהוּא זְעֵיר), concerning whom it is said (שֶׁהוּא נֶאֱמַר עָלָיו): “And he shall smell through the fear of Hashem” (וַהֲרִיחוֹ בְּיִרְאַת י״י) (Isaiah 11:3). And he shall tell each person to rectify his blemish (וְיֹאמַר לְכָל אֶחָד שֶׁיְּתַקֵּן הַפְּגָם שֶׁלּוֹ), and all is through the power of the Ruach haKodesh of the holy Nose of Arich (וְהַכֹּל מִכֹּחַ רוּחַ הַקֹּדֶשׁ שֶׁל חוֹטְמָא קַדִּישָׁא דַאֲרִיךְ), that Ruach haKodesh and the spirit of life shall blow upon him (שֶׁיִּנְשַׁב עָלָיו רוּחַ הַקֹּדֶשׁ וְרוּחַ חַיִּים), as it is said (שֶׁנֶּאֱמַר): “He asked life from You; You gave him length of days forever and ever” (חַיִּים שָׁאַל מִמְּךָ נָתַתָּ לוֹ אֹרֶךְ יָמִים עוֹלָם וָעֶד) (Psalms 21:5), from the long life of the days of old and the ancient years (מֵחַיִּים אֲרוּכִים שֶׁל יְמֵי קֶדֶם וְשָׁנִים קַדְמוֹנִיּוֹת). And then the verse shall be fulfilled (וְאָז יְקוּיַּם הַפָּסוּק): “The burner shall surely pay for the burning” (שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה) (Exodus 22:5). And regarding this it is said (וְעַל זֶה נֶאֱמַר): “Zion shall be redeemed through judgment, and her returnees through righteousness” (צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה) (Isaiah 1:27), and may it be the will that the Chesed of Arich Anpin supervise us through the blowing of the spirit of life from His Nose, and through His good open eye (וְחֶסֶד שֶׁל אֲרִיךְ אַנְפִּין יְהִי רָצוֹן שֶׁיַּשְׁגִּיחַ עָלֵינוּ בִּנְשִׁיבַת רוּחָא דְחַיֵּי מֵחוֹטְמָא דִילֵיהּ וּבְעֵינָא פְקִיחָא טָבָא דִילֵיהּ), as it is said regarding him (שֶׁנֶּאֱמַר עָלָיו): “A good eye shall bless” (טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22:9), amen and amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).