Chapter Fifty-Five (פֶּרֶק חֲמִשִּׁים וַחֲמִשָּׁה)

One matter still remains (עוֹד נִשְׁאַר עִנְיָן אֶחָד), whose explanation you must know (שֶׁצָּרִיךְ אַתָּה לָדַעַת פֵּירוּשׁוֹ), that from the power of the abundance of the light of the lower vessels of Arich Anpin (שֶׁמִּכֹּחַ רִבּוּי אוֹרוֹ שֶׁל כֵּלִים הַתַּחְתּוֹנִים שֶׁל אֲרִיךְ), namely its legs (דְּהַיְינוּ רַגְלָיו), in the secret of “the weeping waters” (בְּסוֹד מַיִם בּוֹכִים), the Partzufim of Yisrael-Saba and Tevunah were afterward built (נִבְנוּ פַּרְצוּפֵי יִשְׂרָאֵל־סָבָא וּתְבוּנָה אַחַר כָּךְ). And when Ze’ir Anpin and his Nukvah entered (וּכְשֶׁנִּכְנַס ז"א וְנוּקְבֵיהּ), in the secret of a drop (בְּסוֹד טִפָּה), into Abba and Imma (לְאַבָּא וְאִמָּא), who are their higher Partzufim (שֶׁהֵם פַּרְצוּפֵיהֶם הָעֶלְיוֹנִים), the Zivug [union] between them was made in the secret of kisses (נַעֲשָׂה הַזִּוּוּג בֵּינֵיהֶם בְּסוֹד נְשִׁיקִין), and they are the Vav and Dalet (וְהֵם ו' ד'), of the filling of the Yud of the Name Hashem (שֶׁל [מִלּוּי] הַיּוּ״ד שֶׁל שֵׁם הוי״ה), and they are from their navel and upward (וְהֵם מִטַּבּוּרָם וּלְמַעְלָה). And because in their place Abba and Imma were not yet fully revealed (וּלְפִי שֶׁבִּמְקוֹמָם אַבָּא וְאִמָּא לֹא נִתְגַּלּוּ הֵיטֵב), and they were still not prepared to beget and to conceive (וַעֲדַיִן אֵינָם מוּכָנִים לְהוֹלִיד וּלְהִתְעַבֵּר), to bring forth the six extremities openly (לְהוֹצִיא שֵׁשׁ קְצָווֹת בְּגָלוּי), and everything was still concealed (וַעֲדַיִן הַכֹּל סָתוּם), for their Zivug is only in the secret of kisses alone (שֶׁהַזִּוּוּג שֶׁלָּהֶם אֵינוֹ כִּי אִם בְּסוֹד נְשִׁיקִין לְבַד), therefore (עַל כֵּן), they are alluded to in the letter Yud of the Name (הֵם רְמוּזִים בְּאוֹת יוּ"ד שֶׁל הַשֵּׁם), which is one concealed point (שֶׁהִיא נְקוּדָּה אַחַת סְתִימָאָה).

And that which I told you above (וּמַה שֶּׁאָמַרְתִּי לְךָ לְמַעְלָה), concerning the secret of the kisses (בְּסוֹד הַנְּשִׁיקוֹת), that Abba receives breath from Imma (שֶׁאַבָּא מְקַבֵּל הֶבֶל מֵאִמָּא), and Imma receives breath from Abba (וְאִמָּא מְקַבֶּלֶת הֶבֶל מֵאַבָּא), you must now know (צָרִיךְ שֶׁתֵּדַע עַתָּה), that Imma receives only the illumination of the breath of Abba from the side of the Binah within him (שֶׁאִמָּא אֵינָהּ מְקַבֶּלֶת אֶלָּא הֶאָרַת הֶבֶל אַבָּא מִצַּד בִּינָה שֶׁבּוֹ), for she does not have the capacity to receive it from the side of the Chokhmah within him (שֶׁאֵין בָּהּ כֹּחַ לְקַבְּלוֹ מִצַּד הַחָכְמָה שֶׁבּוֹ). And when Abba receives breath from Imma (וְאַבָּא כְּשֶׁמְּקַבֵּל הֶבֶל מֵאִמָּא), he receives only that breath which is from the side of the Chokhmah within her (אֵינוֹ מְקַבֵּל אֶלָּא אוֹתוֹ הֶבֶל שֶׁמִּצַּד חָכְמָה שֶׁבָּהּ), for if that breath from the side of the Binah within her had entered (כִּי אִם הָיָה נִכְנָס אוֹתוֹ הֶבֶל שֶׁמִּצַּד בִּינָה שֶׁבָּהּ), he would have been nullified from the abundance of the light [of Abba] (הָיָה מִתְבַּטֵּל מֵרוֹב הָאוֹר [שֶׁל אַבָּא]). It follows according to this (נִמְצָא לְפִי זֶה), that the Binah of Abba, which are his Gevurot (שֶׁבִּינָה שֶׁל אַבָּא שֶׁהֵם גְּבוּרוֹתָיו), are the Chasadim of Imma (הֵם חֲסָדִים שֶׁל אִמָּא), and the Chokhmah of Imma, which are her Chasadim (וְחָכְמָה שֶׁל אִמָּא שֶׁהֵם חֲסָדֶיהָ), are the Gevurot of Abba (הֵם הַגְּבוּרוֹת שֶׁל אַבָּא). And the Chasadim of Abba (וְהַחֲסָדִים שֶׁל אַבָּא), are from his own Chesed (הֵם מֵהַחֶסֶד דִּידֵיהּ), included within Chokhmah (הַכָּלוּל בְּחָכְמָה), and from this you will understand this secret there (וּמִזֶּה תָּבִין שָׁם סוֹד זֶה), in chapter twenty-six of this gate (בְּפֶרֶק כ"ו מִשַּׁעַר הַזֶּה), this is its correct explanation (זֶהוּ פֵּירוּשׁוֹ עַל נָכוֹן), and both these and those are the words of the living God (וְאֵלּוּ וְאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים), and there are many faces within faces (וְיֵשׁ כַּמָּה פָּנִים לְפָנִים), and the Torah is expounded in seventy faces (וּבְשִׁבְעִים פָּנִים הַתּוֹרָה נִדְרֶשֶׁת). And all of it is true (וְהַכֹּל הוּא אֱמֶת), for such are the words of the Zohar as well (כִּי כָךְ דִּבְרֵי הַזֹּהַר גַּם כֵּן), which concealed and sealed many secrets in a single word (שֶׁסָתַם וְחָתַם כַּמָּה סוֹדוֹת בְּמִלָּה אַחַת), as is known (כַּנּוֹדָע).

Behold, Abba has two Chokhmot (הֲרֵי לְאַבָּא שְׁתֵּי חָכְמוֹת), and Imma has two Binot (וּלְאִמָּא שְׁתֵּי בִּינוֹת), concerning the first ones it is said (עַל הָרִאשׁוֹנִים נֶאֱמַר), “Wisdoms cry aloud outside” (חָכְמוֹת בַּחוּץ תָּרֹנָּה) (Proverbs 1:20), and concerning these it is said (וְעַל אֵלּוּ נֶאֱמַר): “For it is not a people of understandings” (כִּי לֹא עַם בִּינוֹת הוּא) (Isaiah 27:11). And likewise (וְכֵן), when Abba and Imma are included in the secret of the Zivug [union] (כְּשֶׁנִּכְלָלִים אַבָּא וְאִמָּא בְּסוֹד הַזִּוּוּג), in the secret of kisses (בְּסוֹד נְשִׁיקִין), and bequeath Mochin to their outer houses (וּמַנְחִילִים מוֹחִין לְבָתֵּי בָרָאֵי שֶׁלָּהֶם), which are the Netzach and Hod of the Partzuf of Tevunah (שֶׁהֵם נֶצַח וְהוֹד שֶׁל פַּרְצוּף תְּבוּנָה), for there (כִּי שָׁם) the six extremities of Ze’ir Anpin and his Nukvah are revealed (מִתְגַּלִּים הַשֵּׁשׁ קְצָווֹת דְּז״א וְנוּקְבֵיהּ), and the building of Ze’ir Anpin and his Nukvah in actual completion (וּבִנְיַן ז"א וְנוּקְבֵיהּ בְּפֹעַל גָּמוּר), for there the revelation of the light is literally present (כִּי שָׁם הוּא מַמָּשׁ גִּלּוּי הָאוֹר). Behold (הִנֵּה), the Hod of Abba is included within the Netzach of Imma (הוֹד אַבָּא נִכְלָל בְּנֶצַח אִמָּא), and the Netzach of Imma is included within the Hod of Abba (וְנֶצַח אִמָּא נִכְלָל בְּהוֹד אַבָּא), like, to distinguish, two human beings standing face to face (כְּמוֹ לְהַבְדִּיל שְׁנֵי בְּנֵי אָדָם הָעוֹמְדִים פָּנִים אֶל פָּנִים), the left side of one being beside the right side of the other (שְׂמֹאלוֹ שֶׁל זֶה בְּצַד יְמִינוֹ שֶׁל זֶה), and the right side of one being beside the left side of the other (וִימִינוֹ שֶׁל זֶה בְּצַד שְׂמֹאלוֹ שֶׁל זֶה), so it is here, as it were (כֵּן הוּא בְּכָאן כִּבְיָכוֹל), for they are forever face to face (כִּי הֵם לְעוֹלָם פָּנִים בְּפָנִים), and “they are companions who never separate forever” (וְאִינוּן רֵעִים דְּלָא מִתְפָּרְשִׁין לְעָלְמִין) (Idra Zuta, Zohar Devarim 290b).

And from the Yesodot of both of them (וּמִיסוֹדוֹת שְׁנֵיהֶם), which are included one within the other (הַכְּלוּלוֹת זֶה בָּזֶה), in the manner of the form of the Keruvim (כְּעֵין מַעֲשֵׂה הַכְּרוּבִים), “like a man embracing his companion” (כְּמַעַר אִישׁ וְלֹיוֹת) (Yoma 54a), and our Sages explained (וּפֵרְשׁוּ רז"ל): “with his companion” (עִם הַלְּוָיָה שֶׁלּוֹ) (Yoma 54a), which is the female (שֶׁהִיא הַנְּקֵבָה), for their male and female aspects were intertwined (שֶׁהָיוּ מְעוּרִים זַכְרוּת וּנְקֵבוּת שֶׁלָּהֶם), one within the other (זֶה בְּתוֹךְ זֶה), to allude to the perpetual Zivug [union] (לִרְמוֹז עַל הַזִּוּוּג הַתָּמִידִי), which exists between them (שֶׁהוּא בֵּינֵיהֶם), that they never separate from one another forever (שֶׁלֹּא מִתְפָרְשִׁים זֶה מִזֶּה לְעוֹלָם).

And from the Yesodot of both of them (וּמִיסוֹדוֹת שְׁנֵיהֶם), the Da’at of Ze’ir is made (נַעֲשֶׂה דַּעַת לְזְעֵיר), for the power of Abba and Imma is intermixed within it (שֶׁכֹּחַ אַבָּא וְאִמָּא מְעוֹרָבִים בּוֹ), and concerning it the verse says “knowledges” in the plural expression (וְעָלָיו נֶאֱמַר דֵּעוֹת בִּלְשׁוֹן רַבִּים), “for Hashem is a God of knowledges” (כִּי אֵל דֵּעוֹת יְהוָה) (I Samuel 2:3), to allude to these two Yesodot (לִרְמוֹז עַל שְׁתֵּי יְסוֹדוֹת אֵלּוּ). And therefore (וְלָכֵן), Ze’ir Anpin is the firstborn (ז״א הוּא בְּכוֹר), and inherits two portions (וְיוֹרֵשׁ שְׁנֵי חֲלָקִים), of the five Chasadim (שֶׁל ה' חֲסָדִים), which are included in the Yesod of Abba (הַנִּכְלָלִים בִּיסוֹד אַבָּא), and the five Gevurot (וְה' גְּבוּרוֹת), which are included in the Yesod of Imma (הַנִּכְלָלוֹת בִּיסוֹד אִמָּא), and this is the secret of “testimony” (וְזֶהוּ עֵדוּת), concerning the Da’at of Ze’ir (לְדַעַת ז״א), which includes them (שֶׁהוּא כּוֹלֵל אוֹתָם), to allude that he is the firstborn and takes a double portion (לִרְמוֹז שֶׁהוּא בְּכוֹר וְנוֹטֵל פִּי שְׁנָיִם), the Chasadim and the Gevurot (הַחֲסָדִים וְהַגְּבוּרוֹת), and “inherits two portions” (וִירִית תְּרֵין חוּלָקִין), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר), in the secret of “the two Atarot [crowns]” (בְּסוֹד תְּרֵין עֲטָרִין), “which Abba and Imma bequeath to him” (דְּיָרְתִין לֵיהּ אַבָּא וְאִמָּא). And concerning this it is said (וְעַל זֶה נֶאֱמַר), “My son, My firstborn, Israel” (בְּנִי בְּכֹרִי יִשְׂרָאֵל) (Exodus 4:22), namely (דְּהַיְינוּ), the Da’at of the youth Israel (דַּעַת נַעַר יִשְׂרָאֵל), and not Ya‘akov who is below his navel (וְלֹא יַעֲקֹב שֶׁהוּא לְמַטָּה מִטַּבּוּרוֹ).

Therefore (לָכֵן), after the kisses (אַחַר הַנְּשִׁיקִין), which are the upper Zivug [union] in Abba and Imma themselves (שֶׁהֵם זִוּוּג עֶלְיוֹן בְּאַבָּא וְאִמָּא עַצְמָם), who stand beneath the mouth of Arich, as is known (שֶׁהֵם עוֹמְדִים תַּחַת הַפֶּה דַאֲרִיךְ כַּנּוֹדָע), there is always effected (נַעֲשֶׂה תָּמִיד), the Zivug and the first and second Ibbur [gestation] (הַזִּוּוּג וְהָעִבּוּר רִאשׁוֹן וְשֵׁנִי), through the lower Partzufim of Abba and Imma (עַל יְדֵי הַפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁל אַבָּא וְאִמָּא), which are called Yisrael-Saba and Tevunah (הַנִּקְרָאִים יִשְׂרָאֵל־סָבָא וּתְבוּנָה). And there (וְשָׁם), is the complete revelation of Abba and Imma (הוּא הַגִּלּוּי הַגָּמוּר שֶׁל אַבָּא וְאִמָּא), and there is the complete Zivug in actual manifestation (וְשָׁם הוּא הַזִּוּוּג הַגָּמוּר בְּעַיִן בְּפֹעַל), and there the six extremities of Ze’ir Anpin are revealed openly (וְשָׁם מִתְגַּלִּים הַשֵּׁשׁ קְצָווֹת דְּז״א בְּעַיִן), in the womb of Tevunah (בְּבֶטֶן הַתְּבוּנָה). And there is proof from the verse (וּרְאָיָה מִן הַפָּסוּק), that there are two Chokhmot in existence (שֶׁיֵּשׁ שְׁתֵּי חָכְמוֹת בִּמְצִיאוּת), namely two Partzufim of Chokhmah called Abba (דְּהַיְינוּ שְׁנֵי פַּרְצוּפֵי חָכְמָה הַנִּקְרָא אַבָּא), and likewise two Binot (וְכֵן שְׁתֵּי בִּינוֹת), namely two Partzufim of Binah called Imma (דְּהַיְינוּ שְׁתֵּי פַּרְצוּפֵי בִּינָה הַנִּקְרֵאת אִמָּא), namely (דְּהַיְינוּ), from her navel and above is Imma (מִטַּבּוּרָהּ וּלְמַעְלָה אִמָּא), and from her navel and below is Tevunah (וּמִטַּבּוּרָהּ וּלְמַטָּה תְּבוּנָה), as it is said (שֶׁנֶּאֱמַר), “Wisdoms cry aloud outside” (חָכְמוֹת בַּחוּץ תָּרֹנָּה) (Proverbs 1:20).

For it should have said (דַּהֲוָה לֵיהּ לְמֵימַר), “Wisdom cries aloud outside” (חָכְמָה בַּחוּץ תָּרֹנָּה), in the singular expression (בִּלְשׁוֹן יָחִיד), but instead it says in the plural expression (אֶלָּא אוֹמֵר בִּלְשׁוֹן רַבִּים), to allude to the two Partzufim of Chokhmah mentioned above (לִרְמוֹז עַל שְׁתֵּי פַּרְצוּפֵי חָכְמָה כַּנִּזְכָּר), which are (שֶׁהֵם), from his navel and above called Abba (מִטַּבּוּרוֹ וּלְמַעְלָה הַנִּקְרָא אַבָּא), and from his navel and below called Imma (וּמִטַּבּוּר וּלְמַטָּה הַנִּקְרָא אִמָּא). And likewise it is said (וְגַם כֵּן נֶאֱמַר): “For it is not a people of understandings” (כִּי לֹא עַם בִּינוֹת הוּא) (Isaiah 27:11). For it should have said (דַּהֲוָה לֵיהּ לְמֵימַר), “For it is not a people of understanding” (כִּי לֹא עַם בִּינָה הוּא), if there were only one Partzuf (אִם לֹא הָיָה אֶלָּא פַּרְצוּף אֶחָד), but its use of the plural expression (אֶלָּא אוֹמְרוֹ לְשׁוֹן רַבִּים), indicates the existence of two Partzufim of Binah (הוּא מוֹרֶה עַל שְׁתֵּי פַּרְצוּפֵי בִּינָה), from her navel and above Imma (מִטַּבּוּרָהּ וּלְמַעְלָה אִמָּא), and from her navel and below Tevunah (וּמִטַּבּוּרָהּ וּלְמַטָּה תְּבוּנָה). And this is the intention of the holy mouth of Rashbi, peace be upon him (וְזֶהוּ כַּוָּנַת פֶּה קָדוֹשׁ הָרַשְׁבִּ״י ע״ה), in Idra Zuta 291a, beginning of column one (בְּאִדְרָא זוּטָא רְצָ״א רֵישׁ עַמּוּד א'), and this is his language (וְזֶה לְשׁוֹנוֹ): “It is written, ‘If you call to Binah, to Tevunah raise your voice’” (כְּתִיב כִּי אִם לַבִּינָה תִקְרָא, לַתְּבוּנָה תִּתֵּן קוֹלֶךָ) (Proverbs 2:3). Since it says (כֵּיוָן דַּאֲמַר), “‘If you call to Binah’” (כִּי אִם לַבִּינָה תִקְרָא), “why then ‘to Tevunah’?” (אַמַּאי לַתְּבוּנָה), it appears to be a duplication of expression (נִרְאֶה שֶׁהוּא כֶּפֶל לָשׁוֹן), if Binah were only a single Partzuf (אִם לֹא הָיָה לְבִינָה אֶלָּא פַּרְצוּף אֶחָד), rather (אֶלָּא), Binah is one Partzuf (בִּינָה הִיא פַּרְצוּף אֶחָד), and Tevunah is one Partzuf (וּתְבוּנָה פַּרְצוּף אֶחָד). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “Rather, all is as I have said” (אֶלָּא כֹּלָא כְּמָא דַאֲמִינָא), meaning to say (רָצָה לוֹמַר), above this (לְמַעְלָה מִזֶּה), before he brings the wording of the Sifra of Rav Hamnuna Sava (קוֹדֶם שֶׁמֵּבִיא לְשׁוֹן סִפְרָא דְּרַב הַמְנוּנָא סָבָא), he says that Tevunah is called (אוֹמֵר שֶׁנִּקְרָא תְּבוּנָה), “for all is included in these letters” (דְּכֹלָא כָּלִיל בְּאִלֵּין אַתְוָון), namely (דְּהַיְינוּ), son and daughter are the letters of Tevunah (בֵּן וּבַת הוּא אוֹתִיּוֹת תְּבוּנָה), and it also includes (וְגַם כּוֹלֶלֶת) Vav and Heh (ו״ה), whose secret is Ze’ir Anpin and Nukvah (שֶׁסּוֹדָם זְעֵיר וְנוּקְבָא). And the words son and daughter (וְתֵיבַת בֵּן וּבַת), in which the Bet serves both here and there (שֶׁהַבֵּית מְשַׁמֶּשֶׁת לְכָאן וּלְכָאן). “And all of them are one inclusion” (וְכֻלְּהוֹ חַד כְּלָלָא), and this comes to exclude that Binah (וְהַיְינוּ לְאַפּוֹקֵי בִּינָה), is the letters of Ben-Yah [Son of Yah] (הִיא אוֹתִיּוֹת בֵּן יָ״ה), and the Nukvah of Ze’ir Anpin has still not been revealed (וְנוּקְבֵיהּ דְּז״א עֲדַיִן אֵינָהּ נִתְגַּלֵּית), and she still does not possess limbs properly (וַעֲדַיִן לֵית לָהּ אֵיבָרִים כָּרָאוּי), for she is a small point (כִּי הִיא נְקוּדָּה קְטַנָּה), and is not mentioned at all (וְלֹא נִזְכֶּרֶת כְּלָל).

Up to this point (עַד כָּאן), it is from that discussion above (הוּא מִזֶּה הַמַּאֲמָר לְמַעְלָה), and we return to this discussion below (וְנַחֲזוֹר אֶל זֶה הַמַּאֲמָר שֶׁלְּמַטָּה), and it asks (וְשׁוֹאֵל), “If so, which of them is higher?” (אִי הָכִי הַי מִנַּיְיהוּ עִלָּאָה), the explanation is (פֵּירוּשׁ), which Partzuf is above its fellow (אֵיזֶה פַּרְצוּף לְמַעְלָה מֵחֲבֵרוֹ), whether Binah or Tevunah (אוֹ בִּינָה אוֹ תְּבוּנָה), and it answers (וּמְתָרֵץ), “Binah is higher than Tevunah” (בִּינָה עִלָּאָה מִתְּבוּנָה). Binah means Ab [Father] and Em [Mother] (בִּינָה פֵּירוּשׁ אָב וָאֵם), namely Yud is Abba and Heh is Imma (דְּהַיְינוּ י' אַבָּא ה' אִמָּא), and the word Ben Yah [Son of Yah] (וְתֵיבַת בֵּן יָ״ה) is Ze’ir Anpin (הוּא ז״א), namely Ab [Father] and Em [Mother] (דְּהַיְינוּ אָב וָאֵם), and “the son is within them” (וּבֵן בְּגוַיְיהוּ), between the two letters Yud-Heh (בֵּין שְׁתֵּי אוֹתִיּוֹת יָ״ה).

Tevunah (תְּבוּנָה), is “the complete inclusion of the children” (כֹּלָא כְּלָלָא דְבָנִין), including even the daughter (אֲפִלּוּ הַבַּת), who is not mentioned in the word Binah, which contains only Ben Yah [Son of Yah] (מַה שֶּׁלֹּא נִזְכֶּרֶת בְּמִלַּת בִּינָה רַק בֵּן יָ״ה), and this is the meaning of “the inclusion of the children” (וְזֶהוּ אוֹמְרוֹ כְּלָלָא דְבָנִין), Ben [Son] and Bat [daughter] (ב״ן וּבַת), Vav and Heh (ו״ה), the Vav is Ze’ir Anpin (הַוָּ״ו הוּא זְעֵיר), and the Heh is his Nukvah (וְהַהֵ״י הִיא נוּקְבֵיהּ), and everything is alluded to in the word Tevunah (וְהַכֹּל נִרְמָז בְּמִלַּת תְּבוּנָה), as I explained (כִּדְפֵירַשְׁתִּי). “And Ab [Father] and Em [Mother] are found only in Imma” (וְלָא אִשְׁתְּכַח אָב וָאֵם אֶלָּא בְּאִמָּא), because Abba is more concealed (כִּי אַבָּא טָמִיר יַתִּיר), and the vessels of Abba are always hidden within the vessels of Imma (וּכְלֵי אַבָּא הֵם תָּמִיד גְּנוּזִים בִּכְלֵי אִמָּא), even though they are not mentioned because of the great concealment (אַף עַל פִּי שֶׁאֵינָם נִזְכָּרִים מִפְּנֵי הַהֶעְלֵם הַגָּדוֹל), and there it says (וְאוֹמֵר שָׁם), “for Imma certainly crouches over them, and is not revealed” (דְּאִמָּא וַדַּאי רְבִיעָא עֲלַיְיהוּ, וְלָא אִתְגַּלְיָא).

It follows (אִשְׁתְּכַח), that two children are called Tevunah (דְּתְרֵין בָּנִין אִקְרֵי תְּבוּנָה), and the inclusion of Ab [Father] and Em [Mother] and son is called Binah (וּכְלָלָא דְּאָב וָאֵם וּבֵן אִקְרֵי בִּינָה), and when it wishes to include everything within this (וְכַד בָּעֵי לְאַכְלָלָא כֹּלָא בְּהַאי), everything is included within it (אִתְכְּלִיל). And this is the meaning of (וְהַיְינוּ), “Ab [Father] and Em [Mother] and son are called Chokhmah and Binah and Da’at” (אָב וָאֵם וּבֵן, אִקְרוּן חָכְמָה וּבִינָה וָדַעַת), “because this son took the signs of his father and his mother” (בְּגִין דְּהַאי בֵּן נָטַל סִימָנִין דַּאֲבוּי וְאִמֵּיהּ), in his Keterim [crowns], Chokhmah, Binah, Da’at (בְּכִתְרִים שֶׁלּוֹ חב״ד), within which are the feet of Abba and Imma (שֶׁבָּם רַגְלֵי אַבָּא וְאִמָּא). And since he took the signs of his father and his mother (וְכֵיוָן שֶׁנָּטַל סִימָנִין דַּאֲבוּי וְאִמֵּיהּ), “he is called Da’at” (אִקְרֵי דַּעַת), and Da’at reversed is Edut [testimony] (וְדַעַת בְּהִיפּוּכוֹ עֵדוּת), “He appointed it in Yosef as a testimony” (בִּיהוֹסֵף שָׂמוֹ) (Psalms 81:6). And Yesod is the testimony concealed within Da’at (וִיסוֹד הוּא עֵדוּת הַנִּסְתָּר בְּדַעַת), and Yesod includes the two Atarot [crowns] (וִיסוֹד כּוֹלֵל תְּרֵין עֲטָרִין), which are the five Chasadim and the five Gevurot (שֶׁהֵם ה' חֲסָדִים וְה' גְּבוּרוֹת), included within the Yesodot of both of them (הַנִּכְלָלִים בִּיסוֹדוֹת שְׁנֵיהֶם), which are one within the other and never separate (אֲשֶׁר הֵם זֶה בְּתוֹךְ זֶה וְלָא מִתְפָּרְשִׁין). And the Da’at of Ze’ir receives the two Atarot [crowns] from the Yesodot of both of them (וְדַעַת דְּזְעֵיר מְקַבֵּל הַתְּרֵין עֲטָרִין מִיסוֹדוֹת שְׁנֵיהֶם), therefore it says (לָכֵן אוֹמֵר), “and it is called Da’at, which is the testimony of both of them” (וְאִקְרֵי דַּעַת דְּהוּא סָהֲדוּתָא דְּתַרְוַויְיהוּ), and “this son is called the firstborn, as it is written: ‘My son, My firstborn, Israel’” (וְהַאי בֵּן אִקְרֵי בּוּכְרָא דִּכְתִיב בְּנִי בְּכֹרִי יִשְׂרָאֵל) (Exodus 4:22), as mentioned above (כַּנִּזְכָּר), and “because he is called the firstborn, he takes two portions” (וּבְגִין דְּאִקְרֵי בּוּכְרָא נָטִיל תְּרֵין חוּלָקִין), his own portion, the five Chasadim (חֵלֶק שֶׁלּוֹ ה' חֲסָדִים), and the portion of his Nukvah, the five Gevurot (וְחֵלֶק נוּקְבֵיהּ ה' גְּבוּרוֹת), and he takes (וְלוֹקֵחַ), the portion of the two Yesodot mentioned (חֵלֶק שְׁנֵי יְסוֹדוֹת הַנִּזְכָּרִים). And “when he grows through his Atarot [crowns]” (וְכַד אִתְרַבֵּי בְּעַטְרוֹי), the Lamed of Tzelem descends (יוֹרֵד הַלָּ״מֶ״ד שֶׁל צֶלֶם), namely (דְּהַיְינוּ), that they divide into three parts (שֶׁמִּתְחַלְּקִים לִשְׁלֹשָׁה חֲלָקִים), the two Mochin of Abba and Imma became one drop (הַתְּרֵין מוֹחִין שֶׁל אַבָּא וְאִמָּא נַעֲשׂוּ טִפָּה אַחַת), within their two Yesodot (בִּשְׁנֵי יְסוֹדוֹת שֶׁלָּהֶם), and the two Atarot [crowns] are in the Netzach and Hod of Imma (וְהַתְּרֵין עֲטָרִין הֵם בְּנ״ה שֶׁל אִמָּא), namely (דְּהַיְינוּ), the five Chasadim in Netzach (ה' חֲסָדִים בְּנֶצַח), and the five Gevurot in Hod (וְה' גְּבוּרוֹת בְּהוֹד), and this is the secret of the Lamed of Tzelem of Ze’ir Anpin (וְזֶהוּ סוֹד הַלָּ״מֶ״ד שֶׁל צֶלֶם דְּז״א). Therefore it says (לָכֵן אוֹמֵר), “and when he grows through his Atarot [crowns], he takes three portions” (וְכַד אִתְרַבֵּי בְּעַטְרוֹהִי נָטִיל תְּלַת חוּלָקִין), “and whether thus or thus, two portions and three portions are all one matter” (וּבֵין כָּךְ וּבֵין כָּךְ תְּרֵין חוּלָקִין וּתְלַת חוּלָקִין כֹּלָא חַד מִלָּה), “and this and that are one” (וְהַאי וְהַאי חַד הוּא), “thus is the inheritance of his father and his mother that he inherits” (הָכִי הוּא יְרוּתָא דַּאֲבוּי וְאִמֵּיהּ יָרִית). “What is this inheritance?” (מַאי עִנְיָן יְרוּתָא דָא), “the Atarot [crowns] that were hidden within them” (עֲטָרִין דַּהֲווֹ גְּנִיזִין בְּגוַיְיהוּ), “and they bequeathed them to this son” (וְאַחְסִינוּ לְבַר דָּא), “from the side of his father” (מִסִּטְרָא דַּאֲבוּי), “there was hidden within him one Atarah [crown] called Chesed” (הֲוָה גְּנִיז בְּגוֵיהּ חַד עֲטָרָא דְּאִקְרֵי חֶסֶד), for all five Chasadim became one unified entity and are called by the name Chesed (שֶׁכָּל הַה' חֲסָדִים כּוּלָּם נַעֲשׂוּ חִבּוּר אֶחָד וְנִקְרָאִים בְּשֵׁם חֶסֶד), and “from the side of his mother, one Atarah [crown] called Gevurah” (וּמִסִּטְרָא דְּאִמֵּיהּ חַד עֲטָרָא דְּאִקְרֵי גְּבוּרָה), “and all of them are crowned upon his head, and he holds them” (וְכֻלְּהוֹ מִתְעַטְּרִין בְּרֵישֵׁיהּ וְאָחִיד לוֹן). And this is when these lights come to the head of Ze’ir Anpin (וְזֶהוּ כְּשֶׁבָּאִים אֵלּוּ הָאוֹרוֹת לְרֹאשׁ ז״א), when they come to his Da’at (שֶׁבָּאִים לְדַעַת שֶׁלּוֹ), which distributes to all its companions (הוּא הַמְחַלֵּק לְכָל חֲבֵרָיו), as it is said (שֶׁנֶּאֱמַר), “And through Da’at the chambers are filled” (וּבְדַעַת חֲדָרִים יִמָּלֵאוּ) (Proverbs 24:4). “All of them are called the tefillin of the head” (כֻּלְּהוֹ אִקְרוּן תְּפִלִּין דְּרֵישָׁא), “and this son takes everything and inherits everything” (וְכָלָא נָטִיל בַּר דָּא וְיָרִית כֹּלָא). “And he gives to the daughter” (וְהַאי יָהִיב לְבַרְתָּא), “and the daughter is nourished from him” (וּבַרְתָּא מִינֵיהּ אִתְזַן), for he receives her five Gevurot (שֶׁהוּא מְקַבֵּל ה' גְּבוּרוֹת שֶׁלָּהּ), and afterward distributes them to her (וְאַחַר כָּךְ מְחַלְּקָם לָהּ), and nevertheless (וְעִם כָּל דָּא), “from here the son inherits and not the daughter” (מִכָּאן בְּרָא יָרִית וְלָא בַרְתָּא), “the son inherits his father and his mother, and not the daughter” (בְּרָא יָרִית לַאֲבוּי וּלְאִמֵּיהּ, וְלָא בַרְתָּא), “and from him the daughter is nourished” (וּמִינֵיהּ אִתְזַן בַּרְתָּא), as it is written (כְּמָא דִּכְתִיב), “and food for all is in him” (וּמָזוֹן לְכָלָא בֵּיהּ). “And if you say” (וְאִי תֵימָא), “all this and that are called Tzaddik and Tzedek” (כָּל הַאי וְהַאי אִקְרוּן צַדִּיק וְצֶדֶק), in the secret of (בְּסוֹד): “The Tzaddik has perished and no man takes it to heart” (הַצַּדִּיק אָבָד וְאֵין אִישׁ שָׂם עַל לֵב) (Isaiah 57:1). Therefore (לָזֶה), he is called Tzaddik (נִקְרָא צַדִּיק), because he gives his flow to the Shekhinah (שֶׁהוּא נוֹתֵן לַשְּׁכִינָה הַשְׁפָּעָתוֹ), even though they do not give him her portion (אֲפִלּוּ שֶׁאֵין נוֹתְנִין לוֹ חֶלְקָהּ), and she is called Tzedek (וְנִקְרֵאת צֶדֶק), and “Tzaddik and Tzedek are one” (וְצַדִּיק וְצֶדֶק כַּד אִינוּן), “and all is one” (וְחַד כֹּלָא). “These Ab [Father] and Em [Mother] are included and joined one with the other, and never separate forever” (הָנֵי אָב וָאֵם כְּלִילָן וּמִתְחַבְּרִין דָּא עִם דָּא וְלָא מִתְפָּרְשִׁין לְעָלְמִין), “and Ab [Father] is more concealed” (וְאָב טָמִיר יַתִּיר), because he is Chasadim (מִפְּנֵי שֶׁהוּא חֲסָדִים), and they are more subtle than the Gevurot of Imma (וְהֵם דַּקִּים יוֹתֵר מִגְּבוּרוֹת אִמָּא), which are coarse in relation to the Chasadim (שֶׁהֵם עָבִים לְעֵרֶךְ הַחֲסָדִים), “and all is held by Atika Kadisha” (וְכֹלָא אָחִיד מֵעַתִּיקָא קַדִּישָׁא), for they stand beneath the mouth of Atika Kadisha (שֶׁהֵם עוֹמְדִים תַּחַת הַפֶּה שֶׁל עַתִּיקָא קַדִּישָׁא). And the flow of His palate and throat (וְשֶׁפַע הַחֵךְ וְהַגָּרוֹן דִּילֵיהּ), is upon the heads of Abba and Imma (הֵם עַל רֹאשׁ אַבָּא וְאִמָּא), and the flow proceeds through their heads (וְהַשֶּׁפַע הוֹלֵךְ בְּרֹאשָׁם), and the arms of Arich are within them (וְהַיָּדַיִם שֶׁל אֲרִיךְ הֵם בְּתוֹכָם), in the secret of Ohr haPenimi [inner light] (בְּסוֹד אוֹר הַפְּנִימִי), and the two Mazalin cover Abba and Imma (וְהַתְּרֵין מַזָּלִין הֵם מְכַסִּים אֶת אַבָּא וְאִמָּא), the upper Partzufim entirely (הַפַּרְצוּפִים הָעֶלְיוֹנִים כֻּלָּם), until the head of Ze’ir Anpin (עַד רֹאשׁ זְעֵיר אַנְפִּין), while Yisrael-Saba and Tevunah clothe them (שֶׁמַּלְבִּישִׁים יִשְׂרָאֵל־סָבָא וּתְבוּנָה), down to the feet of Arich (עַד רַגְלֵי אֲרִיךְ). And all the arousal of their Zivug [union] (וְכָל הִתְעוֹרְרוּת זִוּוּגָם), is through the two Mazalin (הוּא עַל יְדֵי הַתְּרֵין מַזָּלִין), which cover them from without (שֶׁחוֹפִים עֲלֵיהֶם מִבַּחוּץ), from their heads until their end (מֵרֹאשָׁם וְעַד סוֹפָם), up to the navel of Arich (עַד טַבּוּרוֹ שֶׁל אֲרִיךְ). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), “and they depend upon the holy precious Mazal, the most precious of all precious things” (וְתַלְיָין בְּמַזָּלָא קַדִּישָׁא יַקִּירָא דְּכָל יַקִּירִין), for the upper Mazal includes the lower Mazal (כִּי הַמַּזָּל הָעֶלְיוֹן כּוֹלֵל הַמַּזָּל הַתַּחְתּוֹן), which is the female, as it were (שֶׁהִיא נְקֵבָה כִּבְיָכוֹל), and the upper one is in the secret of the male (וְהָעֶלְיוֹן הוּא בְּסוֹד זָכָר), therefore he used the singular expression (לָכֵן אָמַר לְשׁוֹן יָחִיד), as will be explained in the chapter that follows this one (וְכַאֲשֶׁר יִתְבָּאֵר בַּפֶּרֶק שֶׁיָּבוֹא אַחַר זֶה). And he says at the end (וְאוֹמֵר בְּסוֹפוֹ), “all of them are concealed within them” (כֻּלְּהוֹ בְּהוֹ סְתִימִין), “and they” (וְאִינוּן), the explanation is (פֵּירוּשׁ), Abba and Imma (אַבָּא וְאִמָּא), “are concealed within the holy Mazal, the Ancient of all Ancients” (סְתִימִין לְמַזָּלָא קַדִּישָׁא עַתִּיקָא דְּכָל עַתִּיקִין), “within Him they are concealed, within Him they are included” (בֵּיהּ סְתִימִין בֵּיהּ כְּלִילִין), “all is He, all becomes” (כֹּלָא הוּא כֹּלָא הֲוֵי), “blessed is He, blessed is His Name forever and for all eternities” (בָּרִיךְ הוּא, בָּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין). And from Hashem I ask forgiveness (וּמִיְיָ אֶשְׁאַל הַמְּחִילָה), that I have revealed the furnace of the world (שֶׁגִּלִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם), and it is known before the Holy One, blessed be He, and His Shekhinah (וְיָדוּעַ לִפְנֵי קב״ה וּשְׁכִינְתֵּיהּ), that I did not do it for my own honor (דְּלָא לִיקָרָא דִּילִי עֲבִידְנָא), and I did not do it for the honor of my father's house (וְלָא לִיקָרָא דְּבֵית אַבָּא עֲבִידְנָא), that I revealed mysteries hidden from the holy angels (דְּגָלִינָא רָזִין דְּאַטְמָרִין מִמַּלְאָכַיָּא קַדִּישִׁין), but rather for this purpose (אֶלָּא בְּגִין דָּא), “Know the God of your father and serve Him” (דַּע אֶת אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ) (I Chronicles 28:9). And if I have no knowledge of Him (וְאִם אֵין לִי יְדִיעָה מִמֶּנּוּ), with what shall I serve Him? (בַּמָּה אֶעָבְדֶנּוּ).

Since Scripture warned (כֵּיוָן שֶׁהִזְהִיר הַכָּתוּב), that no person should serve Him (שֶׁלֹּא יַעַבְדֶנּוּ שׁוּם אָדָם), except one who possesses knowledge of “the God of his father” (אֶלָּא לְמִי שֶׁיֵּשׁ לוֹ יְדִיעָה מֵאֱלֹהֵי אָבִיו), that he should recognize Him through the secret of His supernal Merkavah (שֶׁיַּכִּיר אוֹתוֹ בְּסוֹד מֶרְכַּבְתּוֹ הָעֶלְיוֹנָה), and His hidden mysteries (וְרָזִין טְמִירִין דִּילֵיהּ), how the worlds are connected (הֵיאַךְ מִתְקַשְּׁרִין הָעוֹלָמוֹת), through the secret of prayer and the performance of the commandments (בְּסוֹד הַתְּפִלָּה וּמַעֲשֵׂה הַמִּצְוֹת), through the intention of those secrets, as is known (בְּכַוָּנַת הַסּוֹדוֹת הָהֵם כַּנּוֹדָע). And this is the meaning of what it says in the Zohar on Shir HaShirim, daf 81b (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר שִׁיר הַשִּׁירִים דַּף פ״א עַמּוּד ב׳), “It is written: ‘And you shall know this day and return it to your heart, that Hashem, He is God in the heavens above and upon the earth below, there is none else’” (כְּתִיב וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד) (Deuteronomy 4:39), “fortunate are those who labor in the Torah to know the wisdom of their Master” (זַכָּאִין אִינוּן כָּל דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְתָא לְמִנְדַּע בְּחָכְמְתָא דְּמָארֵיהוֹן), “and they know and contemplate the supernal mysteries” (וְאִינוּן יָדְעִין וּמִסְתַּכְּלִין בְּרָזִין עִלָּאִין). “Because when a person departs from this world” (בְּגִין דְּכַד בַּר נָשׁ נָפִיק מֵהַאי עָלְמָא), “with this” (בְּהָא), the explanation is (פֵּירוּשׁ), with the wisdom of Kabbalah (בְּחָכְמַת הַקַּבָּלָה), “all the judgments of the world are removed from him” (אִסְתַּלְּקוּ מִינֵיהּ כָּל דִּינִין דְּעָלְמָא), “and not only that” (וְלָא עוֹד), “but they open for him twelve gates of the mysteries of the pure balsam” (אֶלָּא דְּפָתְחִין לֵיהּ תְּרֵיסַר תַּרְעֵי דְּרָזֵי דַּאֲפַרְסְמוֹנָא דַכְיָא), “for the mysteries of the supernal wisdom depend upon them” (דְּרָזֵי דְּחָכְמְתָא עִלָּאָה תַּלְיָא בְּהוּ), and this is the secret of the twelve permutations of Hashem (וְהוּא סוֹד י״ב צֵירוּפֵי הוי״ה), the tefillin of the Holy One, blessed be He, which He dons every day (תְּפִלִּין דְּקב״ה מָנַח לְהוּ בְּכָל יוֹמָא). And they are the twelve gates of the supernal Jerusalem (וְהֵם י״ב שַׁעֲרֵי יְרוּשָׁלַיִם הָעֶלְיוֹנָה), as it is said (שֶׁנֶּאֱמַר), “one gate of Reuven, one gate of Yehudah” (שַׁעַר רְאוּבֵן אֶחָד שַׁעַר יְהוּדָה אֶחָד) (Ezekiel 48:31-34), and onward (הָלְאָה), the twelve gates of Gan Eden (י״ב שַׁעֲרֵי גַן עֵדֶן), the twelve modes of prayer (י״ב מִנְהָגֵי הַתְּפִלּוֹת), and they are the secret of Yechidah (וְהֵם סוֹד יְחִידָה), which a person must attain through reincarnation (שֶׁמֻּכְרָח הָאָדָם לְהִתְגַּלְגֵּל), until he attains Yechidah (עַד שֶׁיַּשִּׂיג יְחִידָה), as is known (כַּנּוֹדָע). And they are the twelve rivers of the pure balsam (וְהֵם י״ב נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא), which is the final extremity to which a human being can ascend (שֶׁהוּא הַקָּצֶה הָאַחֲרוֹן שֶׁיָּכוֹל הַבֶּן אָדָם לַעֲלוֹת אֵלָיו), and this is the secret of what Rabbi Abbahu said before his death (וְזֶהוּ סוֹד שֶׁאָמַר רַבִּי אַבָּהוּ קֹדֶם מִיתָתוֹ), when he saw the twelve rivers of the pure balsam (עַל שֶׁרָאָה י״ב נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא), and the inclusive total is thirteen (וְהַכּוֹלֵל הוּא י״ג), he said (אָמַר): “And these are for Abbahu” (וְאִילֵּין דַּאֲבָהוּ), “and I said, ‘For naught have I labored’” (וַאֲנִי אָמַרְתִּי לָרִיק יָגַעְתִּי) (Isaiah 49:4), that I would return to this world in the secret of Gilgul [reincarnation] (שֶׁאַחֲזוֹר לָזֶה הָעוֹלָם בְּסוֹד הַגִּלְגּוּל), and behold (וְהִנֵּה), I labored in this world (טָרַחְתִּי בָּזֶה הָעוֹלָם), “surely my judgment is with Hashem, and my reward is before my God” (אָכֵן מִשְׁפָּטִי אֶת ה׳ וּפְעֻלָּתִי אֶת אֱלֹהַי וּשְׂכָרִי לְפָנָי) (Isaiah 49:4; Jerusalem Talmud, Avodah Zarah 18b), and this secret requires broad explanation (וְהַסּוֹד צָרִיךְ בֵּאוּר רָחָב), and in its place I shall explain it (וּבִמְקוֹמוֹ אֲפָרְשֶׁנּוּ), if Hashem wills (אִם יִרְצֶה ה׳).

And let us return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), and not only that (וְלָא עוֹד), but “the Holy One, blessed be He, engraves him in that Porfira [royal garment]” (אֶלָּא דְּקב״ה חָקִיק לֵיהּ בְּהַהוּא פּוֹרְפִירָא), “in which all likenesses are engraved there, in this world and in the World to Come” (דְּכָל דִּיּוֹקְנִין גְּלִיפִין תַּמָּן בְּהַאי עָלְמָא וּבְעָלְמָא דְאָתֵי), and this is the secret of (וְזֶהוּ סוֹד), “the righteous transform the attribute of judgment into the attribute of mercy” (הַצַּדִּיקִים מְהַפְּכִין מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים), through the secret of this Porfira [royal garment] (בְּסוֹד הַפּוֹרְפִירָא הַזֹּאת). Since he endures sufferings (מֵאַחַר שֶׁסּוֹבֵל יִסּוּרִים), in the secret of (בְּסוֹד), “and the masters of debt pursue” (וּמָארֵי דְּחוֹבָא דְּדוֹיְיק), see Zohar (נִרְאֶה זֹהַר), Bamidbar 127b, that they press (שֶׁדּוֹיְיק), those who are fit to bring rest to the Shekhinah (אֶת הָרְאוּיִים לַעֲשׂוֹת נַיְיחָא לַשְּׁכִינְתָּא), whether through their bodies or through their wealth (הֵן בְּגוּפָם הֵן בְּמָמוֹנָם), so that from the abundance of troubles (כְּדֵי שֶׁמֵּרוֹב הַצָּרוֹת), they will not have leisure (לֹא יִהְיֶה לָהֶם פְּנַאי), to engage and repair the Tikkunim of the Merkavah through their study (לַעֲסוֹק וּלְתַקֵּן תִּקּוּנֵי הַמֶּרְכָּבָה בְּלִמּוּדוֹ). And two times MNTZPKH (וּשְׁנֵי פְּעָמִים מנצפ״ך), equal in Gematria Porpar [560] (הֵם בְּגִימַטְרִיָּא פַּרְפַּ״ר), and if the judgment is sweetened with Amanah [faithfulness] (וְאִם יוּמְתַּק הַדִּין עִם אֲמָנָה), whose Gematria is El-Adonai (גִּימַטְרִיָּא אֵל־אֲדנ״י), namely (הַיְינוּ), with ninety-six Alephs (עִם צ״ו אַלְפִין), “masters of lamentation” (מָארֵי דִּילָלָה), and Porpar (וּפַרְפַּר) (II Kings 5:12), which are the rivers of Damascus (שֶׁהֵם נַהֲרוֹת דַּמֶּשֶׂק), together with Damascus itself (שֶׁהֵם, עִם דַּמֶּשֶׂק עַצְמוֹ), shall be within the border of the Land of Israel and Jerusalem (יִהְיוּ בִּגְבוּל אֶרֶץ יִשְׂרָאֵל וִירוּשָׁלַיִם). And a sharp sword shall be placed upon Edom (וְחֶרֶב חַדָּה תִּהְיֶה מוּנַחַת עַל אֱדוֹם), through the extension of the judgments (בִּמְתִיחַת הַדִּינִין), which are “lovers of Israel and haters of the nations” (שֶׁהֵם אוֹהֲבִים לְיִשְׂרָאֵל וְשׂוֹנְאִים לָאֻמּוֹת), all of them shall take vengeance (כֻּלָּם יִנְקְמוּ נְקָמוֹת), and in the future to come (וּלְעָתִיד לָבוֹא), the Holy One, blessed be He, shall wear a red garment (יִלְבַּשׁ הקב״ה לְבוּשׁ אָדוֹם), this very red garment (הָאָדוֹם הַזֶּה), in which are depicted (שֶׁמְּצוּיָּרִין בּוֹ), the Torah scholars (הַתַּלְמִידֵי חֲכָמִים), who endured suffering and hardship from the masters of debt (שֶׁסָּבְלוּ צַעַר וְדוֹחַק מִמָּארֵי דְּחוֹבָא), namely the wicked Samael (שֶׁהוּא סמא״ל הָרָשָׁע), who endured sufferings of love (שֶׁסָּבְלוּ יִסּוּרִין שֶׁל אַהֲבָה), and all the more so those (וּמִכָּל שֶׁכֵּן אוֹתָם), who gave over their lives for the sanctification of the Name (שֶׁמָּסְרוּ נַפְשָׁם עַל קְדֻשַּׁת הַשֵּׁם), thus is the judgment (דִּינָא הָכִי), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), because they stretched out their necks to the slaughter (בַּעֲבוּר שֶׁפָּשְׁטוּ צַוָּארָם לַטֶּבַח), allowing the attribute of judgment to rule over them according to its will (לִשְׁלוֹט בָּהֶם מִדַּת הַדִּין כִּרְצוֹנוֹ). And in the World to Come (וּבָעוֹלָם הַבָּא), they ascend to the Heikhal Ahavah [Palace of Love] (הֵם עוֹלִים לְהֵיכַל אַהֲבָה), therefore they are called “the beloved ones” (לָכֵן נִקְרְאוּ רְחִימִין), in the Zohar, Shemot (בַּזֹּהַר שְׁמוֹת) (daf 111a). And in Zohar Chadash, Parashat Balak (וּבַזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק), because they fulfilled the verse (לְפִי שֶׁקִיְּימוּ פָּסוּק): “And you shall love Hashem your God with all your heart and with all your soul” (וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ) (Deuteronomy 6:5), “even if He takes your soul” (אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ) (Berakhot 61b). Therefore (לָכֵן), measure corresponding to measure (מִדָּה כְּנֶגֶד מִדָּה), their service there is in the Heikhal Ahavah [Palace of Love] (מְלַאכְתָּם שָׁם בְּהֵיכַל אַהֲבָה), to grind down the attribute of judgment and make from it complete mercies (לִשְׁחוֹק אֶת מִדַּת הַדִּין וְלַעֲשׂוֹת מִמֶּנּוּ רַחֲמִים גְּמוּרִים), and there stand the millstones (וְשָׁם עוֹמְדִים הָרֵחַיִם), which grind the Mayin Nukvin [female waters] of MNTZPKH for the righteous (שֶׁשּׁוֹחֲקִים מ״ן שֶׁל מנצפ״ך לַצַּדִּיקִים), and the letters Mem-Nun of the five Gevurot of MNTZPKH (וְאוֹתִיּוֹת מ״ן שֶׁל ה' גְּבוּרוֹת מנצפ״ך), are exceedingly harsh (הֵם קָשִׁים בְּיוֹתֵר), for the Mem (כִּי הַמֵּ״ם), is death itself (הִיא מָוֶת עַצְמָהּ), and the Nun of the serpent itself (וְהַנּוּ״ן שֶׁל נָחָשׁ עַצְמָהּ), and it itself is the form of a serpent, as is known (וְהִיא עַצְמָהּ צוּרַת נָחָשׁ כַּנּוֹדָע), which was created from the fragment of this Nun (שֶׁנִּבְרֵאת מִסּוּסְפִיתָא דְּנוּ״ן הַזֹּאת).

And now (וְעַתָּה), they are enclosed within the Heikhal Ahavah [Palace of Love] (הֵם סְגוּרִים בְּהֵיכַל אַהֲבָה), and the gates are not opened properly (וְהַשְּׁעָרִים אֵינָם נִפְתָּחִים כָּרָאוּי), even at a time of favor (אֲפִלּוּ בְּעֵת רָצוֹן), until the days of Mashiach (עַד יְמוֹת הַמָּשִׁיחַ), and the angel Orfania’el (וְהַמַּלְאָךְ אוֹרְפַנִיאָ״ל), is in the Heikhal Ahavah of Yetzirah (הוּא בְּהֵיכַל אַהֲבָה דִּיצִירָה), and in Beri’ah he is in the secret of the Name there (וּבִבְרִיאָה הוּא בְּסוֹד שֵׁם שָׁם), and he includes all likenesses, as is known (וְהוּא כּוֹלֵל כָּל דִּיּוֹקִינָן כַּנּוֹדָע). And through him this Porfira [royal garment] came into being (וְעַל יָדוֹ נִתְהַוְיָה הַפּוֹרְפִירָא הַזֹּאת), therefore at the destruction (לָכֵן בְּעֵת הַחֻרְבָּן), “He fulfilled His word, He tore His Porfira” (בִּצַּע אִמְרָתוֹ בָּזַע פּוֹרְפִירָא דִּילֵיהּ) (Bereshit 61b). And in the future it is said (וּלְעָתִיד נֶאֱמַר): “Who is this that comes from Edom, with crimsoned garments?” (מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים) (Isaiah 63:1), and it is said (וְנֶאֱמַר): “Why is Your garment red?” (מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ) (Isaiah 63:2), and the judgments shall come upon those distant from Him, may He be blessed (וְהַדִּינִים יָבוֹא עַל רְחוֹקָיו יִתְבָּרַךְ). For the judgment must be completed (כִּי הַדִּין צָרִיךְ שֶׁיִּהְיֶה נִשְׁלָם), and if Israel repent (אִם יִשְׂרָאֵל יַעֲשׂוּ תְשׁוּבָה), it will be turned upon the nations (יִתְהַפֵּךְ עַל הָאֻמּוֹת). And this is the secret of the verse (וְזֶהוּ סוֹד הַכָּתוּב): “On the day that the enemies of the Jews hoped to rule over them, it was turned around” (בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא), “that the Jews themselves should rule over those who hated them” (אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם) (Esther 9:1), for the decree of the Omnipresent will not be in vain (כִּי רֵיקָם לֹא יִהְיֶה גְּזֵרָתוֹ שֶׁל מָקוֹם), and the serpent does not depart from the judgment (וְהַנָּחָשׁ אֵינָהּ הוֹלֶכֶת מֵהַמִּשְׁפָּט), rather (אֶלָּא), by way of (עַל דֶּרֶךְ), “The fool folds his hands and consumes his own flesh” (הַכְּסִיל חֹבֵק אֶת יָדָיו וְאוֹכֵל אֶת בְּשָׂרוֹ) (Ecclesiastes 4:5), as it is said (שֶׁנֶּאֱמַר): “And the goat shall bear upon itself all their iniquities” (וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם) (Leviticus 16:22). And so it is in Zohar Chadash, Parashat Balak (וְהָכִי הוּא בְּזֹהַר חָדָשׁ פָּרָשַׁת בָּלָק), concerning the verse (עַל פָּסוּק), “And I will give a man in your place” (וְאֶתֵּן אָדָם תַּחְתֶּיךָ) (Isaiah 43:4), “do not read Adam, but rather Edom” (אַל תִּקְרֵי אָדָם אֶלָּא אֱדוֹם) (Berakhot 62b), thus it follows (נִמְצָא), that all the judgments (שֶׁכָּל הַדִּינִים), shall be transformed (יִתְהַפְּכוּ), and shall come upon those distant from Him, may He be blessed (וְיָבֹאוּ עַל רְחוֹקָיו יִתְבָּרַךְ). And this is the secret of the shofar of the judgments of Elohim (וְזֶהוּ סוֹד הַשּׁוֹפָר שֶׁל דִּינֵי אֱלֹהִים), which Eliyahu the Prophet, remembered for good, will sound (שֶׁיִּתְקַע אֵלִיָּהוּ הַנָּבִיא זָכוּר לְטוֹב), he is Sandalfon (הוּא סנדלפו״ן), the Gematria of MNTZPKH (גִּימַטְרִיָּא מנצפ״ך), and the Gematria of Par (וְגִימַטְרִיָּא פ״ר), and they are right and left (וְהֵם יָמִין וּשְׂמֹאל), in the Gematria of Porpar (בְּגִימַטְרִיָּא פַּרְפַּר), and with the sweetening that is included in the word Tov [good] (וְעִם הַמִּיתוּק שֶׁנִּכְלָל בְּמִלַּת טוֹב), namely Porpar Tov [good Porpar] (דְּהַיְינוּ פַּרְפַּר טוֹב), the Gematria of Porfira [royal garment] (גִּימַטְרִיָּא פּוֹרְפִירָא), for all the judgments will already have been sweetened at that time (שֶׁנִּמְתְּקוּ כָּל הַדִּינִין כְּבָר בַּזְּמַן הַהוּא). And the judgments of Elohim of the shofar are thus (וְדִינֵי אֱלֹהִים שֶׁל הַשּׁוֹפָר הוּא כָּךְ): Elohim in its filling rises to Shin (אֱלֹהִים בְּמִלּוּאוֹ עוֹלֶה ש׳), like this (כָּזֶה): Aleph Lamed Heh Yud Mem (אל״ף למ״ד ה״י יו״ד מ״ם), and Elohim in its simple form is eighty-six (וֵאלהי״ם כִּפְשׁוּטוֹ פ״ו), and Elohim in its square rises to Reish (וֵאלהי״ם בְּרִיבּוּעוֹ עוֹלֶה ר׳), like this (כָּזֶה): Aleph, Aleph-Lamed, Aleph-Lamed-Heh, Aleph-Lamed-Heh-Yud, Elohim (א׳ א״ל אל״ה אלה״י אלהי״ם), namely Shofar (דְּהַיְינוּ שׁוֹפָ״ר), which will be sounded from its place (שֶׁיִּתְקַע מִמְּקוֹמוֹ), and will be included in Imma (וְיוּכְלַל בְּאִמָּא), for there the judgments are sweetened (שֶׁשָּׁם נִמְתָּקִים הַדִּינִים). And its secret is (וְסוֹדוֹ), that the Hod of Ze’ir Anpin (שֶׁהוֹד שֶׁל זְעֵיר אַנְפִּין), is the one that endures the pain of the sin of Israel, through our many iniquities (הוּא הַסּוֹבֵל צַעַר חֵטְא שֶׁל יִשְׂרָאֵל בַּעֲוֹנוֹתֵינוּ הָרַבִּים), as it is said (שֶׁנֶּאֱמַר), “and my Hod was turned within me into destruction” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8). And it is said (וְנֶאֱמַר), “all day long, Davah” (כָּל הַיּוֹם דָּוָה) (Lamentations 1:13), which is the letters of Hod (הוּא אוֹתִיּוֹת הוֹד). And it is said (וְנֶאֱמַר), “the Davah in her impurity” (הַדָּוָה בְּנִדָּתָהּ) (Leviticus 15:33), the secret of the exile of the Shekhinah all day (סוֹד גָּלוּת שְׁכִינָה כָּל הַיּוֹם), “the day of the Holy One Blessed Be He is a thousand years” (יוֹמוֹ שֶׁל הקב״ה אֶלֶף שָׁנָה) (Vayikra Rabbah 19a), for the Zohar says (שֶׁאוֹמֵר הַזֹּהַר): “the nations shall not rule over Israel” (לֹא יִשְׁלְטוּ עַמְמִין בְּיִשְׂרָאֵל), “more than a thousand years” (יָתִיר מֵאֶלֶף שְׁנִין). And it is half a bitter fruit of the judgments and half of it is sweet (וְהוּא חֲצִי פְּרִי מַר שֶׁל הַדִּינִין וְחֶצְיוֹ מָתוֹק), therefore the camps of the Bnei HaElohim [sons of the Elohim] of Yetzirah (לָכֵן כִּתּוֹת בְּנֵי הָאֱלֹהִים דִּיצִירָה), which correspond to the Sefirah of Hod (שֶׁהֵם כְּנֶגֶד סְפִירַת הוֹד), and receive from it (וּמְקַבְּלִים מִמֶּנּוּ), some of them corrupt their way and become accusers (מֵהֶם מַשְׁחִיתִים דַּרְכָּם וְנַעֲשִׂים מְקַטְרְגִים), and some of them straighten their way and are advocates of merit, angels of mercy (וּמֵהֶם מְיַשְּׁרִים דַּרְכָּם וְהֵם מְלִיצֵי יֹשֶׁר מַלְאֲכֵי רַחֲמִים). As it is said (שֶׁנֶּאֱמַר): “And it was the day, and the Bnei HaElohim [sons of the Elohim] came to stand before Hashem, and the Satan also came among them” (וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל יְהוָ"ה וַיָּבוֹא גַם הַשָּׂטָן בְּתוֹכָם) (Job 1:6). And in the future to come (וּלְעָתִיד לָבוֹא), all of them shall return to the dominion of Israel (כֻּלָּם יַחְזְרוּ לְמֶמְשֶׁלֶת יִשְׂרָאֵל), when Hod is sweetened (כְּשֶׁיִּמְתַּק הוֹד), so that it will become entirely sweet (שֶׁיִּהְיֶה כּוּלּוֹ מָתוֹק). And this is the secret of (וְזֶהוּ סוֹד), “and he struck the socket of Ya‘akov’s thigh as he wrestled with him” (וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ) (Genesis 32:26). And even today (וְעוֹד הַיּוֹם), he seeks accusations against the thigh (מְבַקֵּשׁ עֲלִילוֹת אֶל הַיָּרֵךְ), in the secret of (בְּסוֹד), “these knees of the Rabbis that wear out from them” (הָנֵי בִּרְכֵּי דְּרַבָּנָן דְּמִשְׁלַהֵי מִינַיְיהוּ) (Berakhot 6a). And also (וְגַם), Mordechai would show Haman the thigh (מָרְדֳּכַי הָיָה מַרְאֶה לְהָמָן הַיָּרֵךְ), as is known in the Targum of Megillat Esther (כַּנּוֹדָע בְּתַרְגּוּם מְגִלַּת אֶסְתֵּר), and in its place we shall speak of the matter (וּבִמְקוֹמוֹ נֵימָא מִלְּתָא).

And let us return to our matter, to this discourse (וְנַחֲזוֹר לְעִנְיָינֵינוּ אֶל זֶה הַמַּאֲמָר), “and the Holy One Blessed Be He delights in him in Gan Eden” (וְקב״ה אִשְׁתַּעֲשַׁע בֵּיהּ בְּגַן עֵדֶן), and the secret of the delight (וְסוֹד הַשַּׁעֲשׁוּעַ) is the inclusion in Zivug [union] (הוּא הַכְּלִילוּת בְּזִיוּוּג), which raises Mayin Nukvin [female waters] (שֶׁמַּעֲלֶה מַיּין נוּקְבִין), and this is their saying (וְזֶהוּ אוֹמְרָם), “prepared for the life of the World to Come” (מְזוּמָן לְחַיֵּי הָעוֹלָם הַבָּא), and it is a constant Zivug [union] (וְהוּא זִוּוּג תְּדִירִי), which raises Mayin Nukvin [female waters] to the Zivug [union] of Abba and Imma (שֶׁמַּעֲלֶה מַיּין נוּקְבִין אֶל זִוּוּג אַבָּא וְאִמָּא), in the secret of his Neshamah [soul] (בְּסוֹד נִשְׁמָתוֹ), “and he inherits two worlds, this world and the World to Come” (וְאַחְסִין תְּרֵין עָלְמִין עָלְמָא דָא וְעָלְמָא דְאָתֵי). “The wisdom that a person needs to know and to contemplate the mysteries of his Master” (חָכְמְתָא דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזִין דְּמָארֵיהּ) (Zohar Chadash, Shir HaShirim, Ma'amar: The wisdom that a person needs to know, to look into the secret of his Master), to fulfill the verse (לְקַיֵּים פָּסוּק), “And you shall know this day” (וְיָדַעְתָּ הַיּוֹם) (Deuteronomy 4:39), with which we began (שֶׁהִתְחַלְנוּ בּוֹ), in the secrets of Bereshit and Merkavah [Chariot] (בְּסוֹדֵי בְּרֵאשִׁית וּמֶרְכָּבָה), “and one to know himself, his body, and to know who he is” (וְחַד לְמִנְדַּע לֵיהּ לְגוּפֵיהּ וּלְאִשְׁתְּמוֹדַע מַאן אִיהוּ). The explanation is (פֵּירוּשׁ), that he should recognize his body (שֶׁיַּכִּיר גּוּפוֹ), through a dream-question (עַל יְדֵי שְׁאֵלַת חֲלוֹם), to the angel (אֶל הַמַּלְאָךְ), appointed over Gilgulim [reincarnations] (הַמְמֻנֶּה עַל גִּלְגּוּלִים), of human beings (שֶׁל בְּנֵי אָדָם), who is compelled to reveal to him his Gilgul [reincarnation] (שֶׁמֻּכְרָח לְגַלּוֹת לוֹ הַגִּלְגּוּל שֶׁלּוֹ), whether it is a first Gilgul [reincarnation] or a second (אִם הוּא גִּלְגּוּל רִאשׁוֹן אוֹ שֵׁנִי), and from which spark he is (וּמֵאֵיזֶה נִיצוֹץ הוּא), and how he was created (וְאֵיךְ אִתְבְּרִי). And in what manner he was created (וּבְאֵיזֶה אוֹפֶן נִבְרָא), to repair a particular sin (לְתַקֵּן חֵטְא פְּלוֹנִי), lest perhaps he was uprooted from his place (שֶׁמָּא נֶעֱקַר מֵאַתְרֵיהּ), from the Tree of Life to the Tree of Knowledge of Good and Evil (מֵעֵץ חַיִּים אֶל עֵץ הַדַּעַת טוֹב וָרָע), and we are concerned lest he is another one (וְחָיְישִׁינַן שֶׁמָּא אַחֵר הוּא). “And from where did he come” (וּמַאן אָתֵי), from which limb of Adam haRishon [the first man] (מֵאֵיזֶה אֵיבָר שֶׁל אָדָם הָרִאשׁוֹן), for all of them were dependent upon Adam haRishon [the first man] (שֶׁכֻּלָּם הָיוּ תְּלוּיִים בְּאָדָם הָרִאשׁוֹן), as our Sages, of blessed memory, said (כְּאָמְרָם ז״ל): “This one was dependent upon his hair, this one was dependent upon his nose” (זֶה הָיָה תָּלוּי בִּשְׂעָרוֹ זֶה תָּלוּי בְּחָטְמוֹ) (Shemot Rabbah 40:3), and so onward (וְכֵן הָלְאָה).

And likewise (וְכֵן), there is within him corresponding to it (יֵשׁ בּוֹ כְּנֶגְדּוֹ), that impure limb of Adam Beliya‘al (אוֹתוֹ אֵיבָר הַטָּמֵא שֶׁל אָדָם בְּלִיַּעַל), and it is necessary to remove it from there (וְצָרִיךְ לַהֲסִירוֹ מִשָּׁם), and the remainder, that which is left over (וְהַמּוֹתָר מַה שֶּׁנוֹתַר), the cleansing of Chibbut haKeber [the beating of the grave] purifies (מְנַקֶּה חִבּוּט הַקֶּבֶר), then it too (אָז גַּם כֵּן), is from that limb in the Merkavah [Chariot] (הוּא מֵאֵיבָר הַהוּא שֶׁבַּמֶּרְכָּבָה), and he is compelled to rectify those configurations of that Partzuf (וּמֻכְרָח לְתַקֵּן אוֹתָם הַצֵּירוּפִים שֶׁל הַפַּרְצוּף הַהוּא). And “where will he go” (וּלְאָן יֵהַךְ), that he is compelled to go through Gehinnom (שֶׁמֻּכְרָח לָלֶכֶת דֶּרֶךְ הַגֵּיהִנֹּם), which surrounds Gan Eden, as is known (הַמַּקִּיף הַגַּן עֵדֶן כַּנּוֹדָע), then he will see (אָז יִרְאֶה), that there is no sin within him preventing him from ascending (שֶׁלֹּא יִהְיֶה בּוֹ חֵטְא הַמְעַכְּבוֹ לַעֲלוֹת), as it is said (שֶׁנֶּאֱמַר), “and that soul shall be cut off from before Me” (וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנַי) (Leviticus 22:3). That he will not raise Mayin Nukvin [female waters] below (שֶׁלֹּא יַעֲלֶה מַיִן נוּקְבִין לְמַטָּה), until he receives his punishment (עַד שֶׁיְּקַבֵּל עָנְשׁוֹ), and they also said (וְגַם אָמְרוּ), “and where will he go” (וּלְאָן יֵהַךְ), alludes to his ascent from level to level (מְרַמֵּז אֶל עֲלִיָּתוֹ מִמַּדְרֵגָה אֶל מַדְרֵגָה), even after many years in Gan Eden (אַף אַחַר כַּמָּה שָׁנִים בְּגַן עֵדֶן). And they judge him for the lighter transgressions (וְדָנִים אוֹתוֹ מֵהָעֲבֵרוֹת הַקַּלּוֹת), namely (דְּהַיְינוּ), for distraction of mind from tefillin (בְּהֶסַּח דַּעַת שֶׁל תְּפִלִּין), or because he sometimes prayed without proper intention (אוֹ שֶׁהִתְפַּלֵּל שֶׁלֹּא בְּכַוָּנָה לִפְעָמִים), and “the Tikkun [rectification] of the body” (וְתִיקּוּנָא דְגוּפָא), how the body of the Partzufim was rectified (הֵיאַךְ אִתְתַּקַּן גּוּף הַפַּרְצוּפִין), and how the Tikkunim [rectifications] are performed (וְהֵיאַךְ מְתַקְּנִים תִּקּוּנֵי), of the body of Ze’ir Anpin and Nukvah (דְגוּפָא ז״א וְנוּקְבֵיהּ), the adornments of the groom and the bride (קִשּׁוּטֵי הֶחָתָן וְהַכַּלָּה), and the secret of their ascent (וְסוֹד הָעֲלִיָּה שֶׁלָּהֶם). And Ze’ir Anpin and Nukvah are two halves of one body (וְז״א וְנוּקְבֵיהּ הֵם תְּרֵי פַלְגֵי דְגוּפָא), in the secret of (בְּסוֹד), “whoever has no wife is not called Adam” (כָּל מִי שֶׁאֵין לוֹ אִשָּׁה אֵינוֹ נִקְרָא אָדָם), as it is said (שֶׁנֶּאֱמַר), “male and female He created them, and He called their name Adam” (זָכָר וּנְקֵבָה בְּרָאָם וַיִּקְרָא אֶת שְׁמָם אָדָם) (Genesis 5:2).

For the Name Havayah itself equals Adam (כִּי שֵׁם הֲוָיָה עַצְמוֹ עוֹלֶה אָדָם), like this (כָּזֶה): Yud Heh Vav Heh (יו״ד ה״א וָא״ו ה״א), and its filling without the root letters equals Chavah (וּמִלּוּאוֹ בְּלִי אוֹתִיּוֹת הַשֹּׁרֶשׁ עוֹלֶה חַוָּה), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “And Hashem Elohim built the side that He had taken from the Adam” (וַיִּבֶן יְיָ אֱלֹהִים אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם) (Genesis 2:22), namely this filling (דְּהַיְינוּ הַמִּלּוּי הַזֶּה). And it is also known from the secret of the verse (וְיָדוּעַ גַּם כֵּן מִסּוֹד פָּסוּק), “a pleasing aroma, a fire-offering unto Hashem” (רֵיחַ נִיחוֹחַ אִשֶּׁה לַי״י) (Leviticus 1:9), that it is the secret of the four worlds, Atzilut, Beri’ah, Yetzirah, Asiyah (שֶׁהוּא סוֹד אַרְבַּע עוֹלָמוֹת אבי״ע). The explanation is (פֵּירוּשׁ): there is that which is consumed by the fires (יֵשׁ נֶאֱכָל לָאִשִּׁים), and this is the secret of Ishah [fire-offering], Malkhut, which nests in Asiyah (וְהוּא סוֹד אִשֶּׁה מַלְכוּת הַמְקַנֶּנֶת בַּעֲשִׂיָּה), the lower fire-offering (אִשָּׁה תַּתָּאָה), and Elohim in the filling of Yudin equals Esh [fire] with the word itself (וֵאלֹהִים בְּמִלּוּי יוּדִין עוֹלֶה אֵשׁ עִם הַמִּלָּה). And there is “aroma” (וְיֵשׁ רֵיחַ), and this is the secret of Yetzirah (וְהוּא סוֹד יְצִירָה), the secret of the Ruach [spirit] included within it (סוֹד הָרוּחַ הַנִּכְלָל בְּקִרְבּוֹ), “those apples through which the Holy One Blessed Be He smells” (אִינוּן תַּפּוּחִין דְּאָרַח בְּהוּ קב״ה) (Zohar Bamidbar 242a). And there is “pleasing” (וְיֵשׁ נִיחוֹחַ), and this is the secret of Beri’ah (וְהוּא סוֹד בְּרִיאָה), and there is “unto Hashem” (וְיֵשׁ לַי״י), and this is the secret of Atzilut (וְהוּא סוֹד אֲצִילוּת). And this is the secret of the sacrifice (וְזֶהוּ סוֹד הַקָּרְבָּן), which draws all the worlds near (שֶׁמְּקָרֵב כָּל הָעוֹלָמוֹת), until they raise the sparks of purity to their place (עַד שֶׁמַּעֲלִים הַנִּיצוֹצֵי טָהֳרָה לִמְקוֹמָם), to the Three Heads (לִתְלַת רֵישִׁין), as is known (כַּנּוֹדָע), and so too the souls of human beings (כֵּן הַנְּשָׁמוֹת שֶׁל בְּנֵי אָדָם). And when he possesses only Nefesh, Ruach, Neshamah of Asiyah (וּכְשֶׁאֵין לוֹ אֶלָּא נְשָׁמָה רוּחַ נֶפֶשׁ דַּעֲשִׂיָּה), for Asiyah and the other worlds are also included one within another (כִּי גַּם עֲשִׂיָּה וּשְׁאָר עוֹלָמוֹת נִכְלָלִים כָּל אֶחָד בַּחֲבֵרוֹ), in the secret of the five Partzufim (בְּסוֹד ה' פַּרְצוּפִין), Arich Anpin, Abba, Imma, Ze’ir Anpin, and Nukvah (אֲרִיךְ אַנְפִּין אַבָּא וְאִמָּא וּזְעֵיר אַנְפִּין וְנוּקְבָא), and they themselves are Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְהֵם בְּעַצְמָם נרנח״י), for from them they come, as is known (כִּי מֵהֶם בָּאִים כַּנּוֹדָע).

From Arich Anpin comes Yechidah (מֵאֲרִיךְ אַנְפִּין בָּאָה יְחִידָה), for it has no aspect of a female (שֶׁאֵין לוֹ בְּחִינַת נְקֵבָה), from Abba comes Chayah (מֵאַבָּא בָּאָה חַיָּה), from Imma Neshamah (מֵאִמָּא נְשָׁמָה), from Ze’ir Anpin the Ruach (מִזְּעֵיר הָרוּחַ), and from his Nukvah comes the Nefesh (וּמִנּוּקְבֵיהּ בָּאָה הַנֶּפֶשׁ), and if he possesses these structures only from Asiyah (וְאִם אֵין לוֹ הַמַּעֲרָכוֹת הָאֵלֶּה אֶלָּא מֵעֲשִׂיָּה), he will not attain the Ruach of Yetzirah (לֹא יַשִּׂיג הָרוּחַ דִּיצִירָה), except in another Gilgul [reincarnation] (אֶלָּא בְּגִלְגּוּל אַחֵר). And in this manner (וְעַל דֶּרֶךְ זֶה), even to rectify within one world (אֲפִלּוּ לְתַקֵּן בְּעוֹלָם אֶחָד), he may reincarnate many times (יָכוֹל לְהִתְגַּלְגֵּל כַּמָּה פְּעָמִים), if the sin causes it (אִם יִגְרֹם הַחֵטְא), and this is the meaning of (וְהַיְינוּ), “even in a thousand it is not nullified” (בְּרִיָה אֲפִלּוּ בְּאֶלֶף לֹא בָּטִיל) (Chullin 100a). For thus the Holy One Blessed Be He swore to Abraham (כִּי כָּךְ נִשְׁבַּע הקב״ה לְאַבְרָהָם), that none cast away shall remain cast away from Him (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14), and He is compelled, as it were, to concern Himself that they not be lost, Heaven forbid (וּמֻכְרָח לְהִטַּפֵּל שֶׁלֹּא יֹאבְדוּ חַס וְחָלִילָה), as it is said (שֶׁנֶּאֱמַר): “To you and to your seed I will give all these lands” (לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל) (Genesis 26:3), namely (דְּהַיְינוּ), the Land of Life and the Holy Land (אֶרֶץ הַחַיִּים וְאֶרֶץ הַקְּדֻשָּׁה), the one depends upon the other (הָא בְּהָא תַּלְיָא).

Meaning to say (רָצָה לוֹמַר), your seed (זַרְעֲךָ), in general and in particular (בִּכְלָל וּבִפְרָט), whether righteous or wicked (הֵן צַדִּיקִים הֵן רְשָׁעִים), provided that there is within him some spark of holiness (רַק שֶׁיִּהְיֶה בּוֹ אֵיזֶה נִיצוֹץ קְדֻשָּׁה), such as converts and the like (כְּגוֹן גֵּרִים וְכַיּוֹצֵא בָּהֶם), they shall inherit the Land of Life (יִירְשׁוּ אֶרֶץ הַחַיִּים), namely Gan Eden (דְּהַיְינוּ הַגַּן עֵדֶן), after they emerge from the iron furnace (לְאַחַר שֶׁיֵּצְאוּ מִכּוּר הַבַּרְזֶל). And this is the meaning of their statement (וְהַיְינוּ אָמְרוֹ), “and where will he go” (וּלְאָן יֵהַךְ), whether he will return to his source (אִם יַחֲזוֹר אֶל מְקוֹרוֹ), or ascend yet to another higher level (אוֹ יַעֲלֶה עוֹד מַעֲלָה אַחֶרֶת), to attain a more exalted spark that is above him (לְהַשִּׂיג נִיצוֹץ מְעוּלֶה שֶׁלְּמַעְלָה מִמֶּנּוּ). And concerning this (וְעַל זֹאת), every Chasid [pious one] shall pray to You (יִתְפַּלֵּל אֵלֶיךָ כָּל חָסִיד), “at a time when a wife may be found” (לְעֵת מְצֹא אִשָּׁה) (Psalms 32:6; Berakhot 8a), that he should have children (שֶׁיִּהְיוּ לוֹ בָּנִים), a seed blessed by Hashem (זֶרַע בֵּרַךְ ה׳), which is the secret of Atzilut (שֶׁהוּא סוֹד אֲצִילוּת), called Havayah (הַנִּקְרָא הֲוָיָה), and that he should not have children of Gilgul [reincarnation] (וְלֹא יִהְיוּ לוֹ בְּנֵי גִלְגּוּל), for “from Gilgal to Bochim” (כִּי מִן הַגִּלְגָּל אֶל הַבֹּכִים) (Judges 2:1), and they are called (וְהֵם נִקְרָאִים), “those who pass through the valley of weeping” (עֹבְרֵי בְּעֵמֶק הַבָּכָא) (Psalms 84:7), because they must die many times (שֶׁצְּרִיכִים לָמוּת כַּמָּה פְּעָמִים). And concerning this the Torah said (וְעַל זֶה אָמְרָה תּוֹרָה), “The aftergrowth of your harvest you shall not reap” (אֶת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר) (Leviticus 25:5), and one obligated in Gilgul [reincarnation] is called a Sefi’ach [aftergrowth] (וְהַמְחֻיָּב גִּלְגּוּל נִקְרָא סָפִיחַ), falling from the seed of the first grain (הַנּוֹפֵל מִזֶּרַע הַדָּגָן הָרִאשׁוֹן), and through our many iniquities (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), because Israel did not keep the Sabbatical years (מִפְּנֵי שֶׁלֹּא שָׁמְרוּ יִשְׂרָאֵל אֶת הַשְּׁמִטּוֹת), we do not now have new souls in the world (אֵין לָנוּ נְשָׁמוֹת חֲדָשׁוֹת עַתָּה בָּעוֹלָם), except very few (מְעַט מִזְּעֵיר). Only the crowns of the generation (רַק כִּתְרֵי הַדּוֹר), such as Rashbi, peace be upon him, and the Ari and his companions (כְּגוֹן רַשְׁבִּ״י ע״ה וְהָאֲרִ״י וַחֲבֵרָיו), and this secret (וְסוֹד זֶה), is that the upper female impregnates with aftergrowths among the lower ones (הוּא כִּי הַנְּקֵבָה הָעֶלְיוֹנָה מַזְרַעַת בַּתַּחְתּוֹנִים הַסְּפִיחִים), and they are the souls that sinned (וְהֵם הַנְּשָׁמוֹת שֶׁחָטְאוּ), at the time when the Beit haMikdash existed (בִּזְמַן שֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּם), or afterward (אוֹ לְאַחַר כֵּן), and the son of David will not come (וְאֵין בֶּן דָּוִד בָּא), until these emerge and receive their punishments (עַד שֶׁיֵּצְאוּ אֵלּוּ וִיקַבְּלוּ עָנְשִׁים), and then (וְאָז), new souls are destined to come (נְשָׁמוֹת חַדְתִּין עֲתִידִין לְמֵיתֵי). And then (וְאָז), each and every one shall rejoice with his destined mate (יִשְׂמְחוּ כָּל חַד וְחַד בְּבַת זוּגֵיהּ), that which is presently hidden from him (מַה שֶּׁנֶּעְלָם עַתָּה מִמֶּנּוּ), for scarcely one in a thousand merits his destined mate (שֶׁכִּמְעַט אֶחָד מֵאֶלֶף זוֹכֶה לְבַת זוּגוֹ), who was decreed for him from the six days of Creation (הַנִּגְזֶרֶת לוֹ מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית), because of the effect of sin, as is known (אוֹדוֹת גְּרַם הַחֵטְא כַּנּוֹדָע), and in the future to come (וּלְעָתִיד לָבוֹא), all the blemishes shall be rectified (יִתֻּקְּנוּ כָּל הַפְּגָמִים), not one of them shall be missing (אֶחָד מֵהֶם לֹא נֶעְדָּר). And even the male servants and female servants shall be rectified in the future to come (וַאֲפִלּוּ הָעֲבָדִים וְהַשְּׁפָחוֹת יִתֻּקְּנוּ לְעָתִיד לָבוֹא), as it is said (שֶׁנֶּאֱמַר): “And also upon the servants and upon the maidservants in those days I will pour out My spirit, says Hashem” (וְגַם עַל הָעֲבָדִים וְעַל הַשְּׁפָחוֹת בַּיָּמִים הָהֵם אֶשְׁפּוֹךְ אֶת רוּחִי נְאֻם ה׳) (Joel 3:2). And it is said (וְנֶאֱמַר): “For they shall all know Me, from their smallest to their greatest” (כִּי כּוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31:33). And it is said (וְנֶאֱמַר): “And the earth shall be filled with the knowledge of Hashem, as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳ כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). And they also said (וְגַם אָמְרוּ), “and where will he go” (וּלְאָן יֵהַךְ), it alludes to this (רוֹמֵז): if he is from the springs of the Merkavah [Chariot] (אִם הוּא מֵעַיָּינִין דְּמֶרְכָּבָה), Taharia’el gazes upon him and examines him (מַבִּיט בּוֹ טַהֲרִיאֵ״ל וּמְעַיֵּין בּוֹ), to determine where his place is (אֵיזֶה מְקוֹמוֹ), and leads him to the springs of the Merkavah [Chariot] (וּמוֹלִיכוֹ לְעַיָּינִין דְּמֶרְכָּבָה). And if he is from the masters of the ears (וְאִם מִמָּארֵי דְּאוּדְנִין), they will lead him to the masters of the ears (יוֹבִילוּהוּ לְמָארֵי דְּאוּדְנִין), and if he is from the masters of the neck (וְאִם מִמָּארֵי דְּצַוָּאר), they will lead him to the masters of the neck (יוֹבִילוּהוּ לְמָארֵי צַוָּאר), and if he is from the masters of the feet (וְאִם הוּא מִמָּארֵי דְּרַגְלִין), they will lead him to the masters of the feet (יוֹבִילוּהוּ לְמָארֵי דְּרַגְלִין), for each one goes to his place and his inheritance (כִּי כָּל אֶחָד הוֹלֵךְ אֶל מְקוֹמוֹ וְנַחֲלָתוֹ). And likewise regarding the matter of the twelve gates of Gan Eden (וְכֵן הָעִנְיָן שֶׁל הַי״ב שְׁעָרִים דְּשַׁעֲרֵי גַן עֵדֶן), the twelve tribes stand at the twelve entrances of the Heikhalot [Palaces] (הַי״ב שְׁבָטִים עוֹמְדִים עַל הַי״ב פְּתָחִים שֶׁל הַהֵיכָלוֹת), and each one calls to the members of his tribe who depart from this world (וְקוֹרֵא כָּל אֶחָד לִבְנֵי שִׁבְטוֹ שֶׁהוֹלְכִים מִזֶּה הָעוֹלָם): you are from me and from my tribe (מִמֶּנִּי וּמִשִּׁבְטִי אַתָּה), come to me through this gate (בּוֹאוּ אֵלַי דֶּרֶךְ הַשַּׁעַר הַזֶּה), whose name is like my name (שֶׁשְּׁמוֹ כִּשְׁמִי). And so it is in Midrash HaNe’elam, Lech Lecha, page 48, Zohar Chadash (וְכֵן הוּא בְּמִדְרַשׁ הַנֶּעֱלָם לֶךְ לְךָ דַּף מ״ח זֹהַר חָדָשׁ), and this is its language (וְזֶה לְשׁוֹנוֹ): “This is what is written, ‘Jerusalem that is built’” (הֲדָא הוּא דִכְתִיב יְרוּשָׁלַיִם הַבְּנוּיָה) (Psalms 122:3), “this is the supernal Jerusalem” (זוֹ יְרוּשָׁלַיִם שֶׁל מַעְלָה), “for there the tribes ascended, the tribes of Yah, a testimony to Israel” (שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי יָ״ה עֵדוּת לְיִשְׂרָאֵל) (Psalms 122:4). “In order to testify concerning every righteous person of Israel” (כְּדֵי לְהָעִיד עַל כָּל צַדִּיק וְצַדִּיק מִיִּשְׂרָאֵל), “and why?” (וְלָמָּה), “so that all of them may acknowledge and bless His Name” (לִהְיוֹת כּוּלָּם מוֹדִים וּמְבָרְכִים לִשְׁמוֹ), “this is what is written: ‘a testimony to Israel, to give thanks to the Name of Hashem’” (הֲדָא הוּא דִכְתִיב עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם יְיָ) (Psalms 122:4), as mentioned above (כַּנִּזְכָּר), and each and every one recognizes what is his (וְכָל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ), and praises and says (וּמְשַׁבֵּחַ וְאוֹמֵר): Master of the Universe (רִבּוֹנוֹ שֶׁל עוֹלָם), see what You have left upon the earth (רְאֵה מַה הִנַּחְתָּ בָּאָרֶץ), and this is the meaning of “to give thanks to the Name of Hashem” (וְזֶהוּ לְהוֹדוֹת לְשֵׁם יְיָ), and this is what we learned (וְהַיְינוּ דְּתָנַן), every righteous person has a dwelling according to his honor and according to what is fitting for him (כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ מָדוֹר לְפִי כְבוֹדוֹ וּלְפִי הָרָאוּי לוֹ).

One who comes from Reuven (מַאן דְּאָתֵי מֵרְאוּבֵן), has his dwelling with the righteous from Reuven (יֵשׁ מְדוֹרוֹ עִם צַדִּיקִים מִן רְאוּבֵן), and likewise every tribe and tribe (וְכֵן כָּל שֵׁבֶט וָשֵׁבֶט), and one who is a convert from the nations of the world and converted (וּמַאן דְּהוּא גֵּר מֵאוּמּוֹת הָעוֹלָם וְנִתְגַּיֵּר), his dwelling is in the dwelling of the converts (מְדוֹרוֹ בִּמְדוֹר שֶׁל גֵּרִים), and the tribes stand as testimony for every righteous person (וְהַשְּׁבָטִים עוֹמְדִים לְעֵדוּת לְכָל צַדִּיק וְצַדִּיק), this is what is written (הֲדָא הוּא דִכְתִיב): “for there the tribes ascended, the tribes of Yah, a testimony to Israel, to give thanks to the Name of Hashem” (שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי יָ״ה עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם יְיָ) (Psalms 122:4). “Rabbi Yehudah said” (אָמַר רַבִּי יְהוּדָה), “the soul of every righteous person knows and recognizes in the World to Come what the ministering angel does not know” (נִשְׁמָתוֹ שֶׁל כָּל צַדִּיק יוֹדַעַת וּמַכֶּרֶת לָעוֹלָם הַבָּא מַה שֶּׁאֵינוֹ יוֹדֵעַ מַלְאַךְ הַשָּׁרֵת), this is what is written (הֲדָא הוּא דִכְתִיב): “Say of the righteous that he is good” (אִמְרוּ צַדִּיק כִּי טוֹב) (Isaiah 3:10), “that he is better than the ministering angels” (כִּי טוֹב מִמַּלְאֲכֵי הַשָּׁרֵת), and it is written (וּכְתִיב): “Light is sown for the righteous, and for the upright of heart, joy” (אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה) (Psalms 97:11), the final letters spell Rabbi Akiva (סוֹפֵי תֵּבוֹת ר׳ עֲקִיבָא), and it is the light sown in Gan Eden (וְהוּא אוֹר זָרוּעַ שֶׁל גַּן עֵדֶן), to sweeten the Gevurot, measure corresponding to measure (לְהַמְתִּיק הַגְּבוּרוֹת מִדָּה כְּנֶגֶד מִדָּה), because the attribute of judgment ruled over him (מִפְּנֵי שֶׁשָּׁלְטָה בּוֹ מִדַּת הַדִּין), for he was among those slain by the kingdom (שֶׁהָיָה מֵהֲרוּגֵי מלְכוֹ), as is known (כַּנּוֹדָע).

And let us return to our matter, to this discourse (וְנַחֲזוֹר לְעִנְיָינֵינוּ אֶל זֶה הַמַּאֲמָר): “and how is he prepared to enter into judgment before the King of all” (וְהֵיאַךְ אִיהוּ זָמִין לְמֵיעַל בְּדִינָא קֳמֵי מַלְכָּא דְכוֹלָא). And he must consider every day (וְצָרִיךְ שֶׁיַּחְשֹׁב כָּל יוֹם), the argument that he will present in judgment (טַעֲנָתוֹ שֶׁיִּטְעוֹן בַּדִּין), before the King of kings of kings (מֶלֶךְ מַלְכֵי הַמְּלָכִים), when he stands before Him after his death (בְּעָמְדוֹ לְפָנָיו אַחַר מוֹתוֹ). He will ask him (יִשְׁאַל אוֹתוֹ): did you rectify in this world what you had to rectify? (תִּקַּנְתָּ בָּזֶה הָעוֹלָם מַה שֶּׁהָיָה לְךָ לְתַקֵּן). And he must also rectify in detail (וְצָרִיךְ גַּם כֵּן שֶׁיְּתַקֵּן בִּפְרָטוּת), everything that he must rectify in this Gilgul [reincarnation] (כָּל מַה שֶּׁיֵּשׁ לוֹ לְתַקֵּן בְּגִלְגּוּל זֶה), that which he distorted previously in a first Gilgul [reincarnation] (מַה שֶּׁהֶעֱוָה מִקּוֹדֶם בְּגִלְגּוּל רִאשׁוֹן), or on the first occasion that he was in this world (אוֹ בַּפַּעַם הָרִאשׁוֹן שֶׁהָיָה בָּזֶה הָעוֹלָם). And he must perform a certain adjuration known to us (וְצָרִיךְ לַעֲשׂוֹת הַשְׁבָּעָה אַחַת הַיְּדוּעָה לָנוּ), that the Holy One Blessed Be He should reveal to him (שֶׁיְּגַלֶּה לוֹ הקב״ה), through His servant, the Prince of the World (עַל יְדֵי עַבְדּוֹ שַׂר הָעוֹלָם), during his ascent at night (בַּעֲלִיָּתוֹ בַּלַּיְלָה), to behold the face of the Master, Hashem, God of Israel (לִרְאוֹת אֶת פְּנֵי הָאָדוֹן ה׳ אֱלֹהֵי יִשְׂרָאֵל), what he must rectify (מַה שֶּׁיֵּשׁ לוֹ לְתַקֵּן). And whether he is reincarnated or not (וְאִם הוּא מְגֻלְגָּל אוֹ לֹא), and what pertains to the intention of Chibbut haTumah [the beating of impurity] (וּמַה שֶּׁצָּרִיךְ לְכַוָּנַת חִבּוּט הַטֻּמְאָה), which confines his soul (הַסּוֹגֵר אֶת נִשְׁמָתוֹ), through the power of the sin of Adam haRishon (מִכֹּחַ חֵטְא אָדָם הָרִאשׁוֹן), which is the secret of the evil inclination in every person (שֶׁהוּא סוֹד הַיֵּצֶר הָרָע שֶׁבְּכָל אָדָם וְאָדָם), until there is almost no one who escapes this matter (עַד שֶׁכִּמְעַט אֵין אֶחָד שֶׁנִּיצּוֹל מִזֶּה הָעִנְיָן), that he possesses a soul from the side of holiness mixed with evil (שֶׁיֵּשׁ לוֹ נֶפֶשׁ מִסִּטְרָא דִקְדוּשָׁה מְעוֹרָב בּוֹ רָע). But there are people (אֲבָל יֵשׁ אֲנָשִׁים), who completed their allotted task in this world (שֶׁהִשְׁלִימוּ חֻקָּם בָּזֶה הָעוֹלָם), and shook out their garment’s fold from the evil (וְנִעֲרוּ אֶת חָצְנָם מֵהָרָע), like a person who shakes out his cloak (כְּאָדָם הַמְנַעֵר אֶת טַלִּיתוֹ), and they remain entirely good (וְנִשְׁאָרִים כּוּלָּם טוֹבִים), and do not require Chibbut haKeber [the beating of the grave] (וְאֵינָם צְרִיכִים לְחִבּוּט הַקֶּבֶר), as is known (כַּנּוֹדָע).

And there is a great matter close to the intellect (וְיֵשׁ עִנְיָן גָּדוֹל הַקָּרוֹב אֶל הַשֵּׂכֶל), through which a person can understand (שֶׁיָּכוֹל הַבֶּן אָדָם לְהָבִין), which impurity is within him (אֵיזֶה טֻמְאָה הִיא בּוֹ), and he can investigate and inquire by himself (וְיָכוֹל לַחְקוֹר וְלִדְרוֹשׁ בְּעַצְמוֹ), which impurity is within him (אֵיזֶה טֻמְאָה הִיא בְּקִרְבּוֹ), because (אוֹדוֹת), his heart inclines more toward the desire for one particular transgression (שֶׁיִּטֶּה לִבּוֹ יוֹתֵר לְתַאֲוַת עֲבֵרָה אַחַת), more than all the transgressions in the world (יוֹתֵר מִכָּל הָעֲבֵרוֹת שֶׁבָּעוֹלָם). And even though other transgressions may come into his hand (וְאַף עַל פִּי שֶׁיָּבֹאוּ אֶל יָדוֹ עֲבֵרוֹת אֲחֵרוֹת), he will withstand them all (יַעֲמֹד בְּכֻלָּם), and his heart will not incline toward them (וְלֹא יִטֶּה לִבּוֹ אֲלֵיהֶם), except for the transgression (רַק הָעֲבֵרָה), which stems from that impure limb of Adam Beliya‘al (שֶׁהִיא מֵאוֹתוֹ אֵיבָר הַטָּמֵא שֶׁל אָדָם בְּלִיַּעַל), that fell into him through the power of the sin of Adam haRishon [the first man] (שֶׁנָּפַל בְּתוֹכוֹ מִכֹּחַ חֵטְא אָדָם הָרִאשׁוֹן), when limbs fell away from him (שֶׁנָּשְׁרוּ מִמֶּנּוּ אֵיבָרִים), for before his sin he included all the souls of Israel (שֶׁהָיָה כּוֹלֵל, קֹדֶם חֶטְאוֹ, כָּל נִשְׁמוֹת יִשְׂרָאֵל), as our Sages, of blessed memory, said (כְּאָמְרָם ז״ל), in Tractate Sanhedrin, chapter Chelek (בְּמַסֶּכֶת סַנְהֶדְרִין פֶּרֶק חֵלֶק): “this one was dependent upon his hair, this one upon his neck, and so forth” (זֶה הָיָה תָּלוּי בִּשְׂעָרוֹ זֶה בְּצַוָּארוֹ וְכֵן הָלְאָה) (Sanhedrin 96b / Yalkut Shimoni / Shemot Rabbah 44a), concerning the verse (עַל פָּסוּק), “Where were you when I founded the earth?” (אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ) (Job 38:4).

And examine the Sefer Charedim (וְתַעֲיֵין בְּסֵפֶר חֲרֵדִים), which arranges the six hundred and thirteen commandments (שֶׁמַּעֲמִיד הַתַּרְיַ״ג מִצְוֹת), each and every commandment in the limb appropriate to it (כָּל מִצְוָה וּמִצְוָה בְּאֵיבָרוֹ הָרָאוּי לוֹ), for through that holy limb (שֶׁעַל יְדֵי הָאֵיבָר הַקָּדוֹשׁ הַהוּא), that commandment is effected (נִפְעֶלֶת הַמִּצְוָה הַהִיא). So too (כֵּן), “God made one opposite the other” (זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14), and there is corresponding to it an impure limb (וְיֵשׁ כְּנֶגְדּוֹ אֵיבָר הַטָּמֵא). The analogy in this matter is (הַמָּשָׁל בָּזֶה), souls (נְשָׁמוֹת), which were dependent upon the hand of Adam haRishon (שֶׁהָיוּ תְּלוּיוֹת בְּיַד אָדָם הָרִאשׁוֹן), and the hand of the Supernal Adam (וְיַד אָדָם הָעֶלְיוֹן), and they would fall at the time of the sin (הָיוּ נוֹפְלִים בִּזְמַן הַחֵטְא), into the hand of Adam Beliya‘al (בְּיַד אָדָם בְּלִיַּעַל), and we elevate them every day through our prayers (וַאֲנוּ מַעֲלִים אוֹתָם כָּל יוֹם וָיוֹם בִּתְפִלָּתֵינוּ), in the secret of Mayin Nukvin [female waters] (בְּסוֹד מַיִן נוּקְבִין). And just as our intention is (וּכְמוֹ שֶׁכַּוָּנָתֵינוּ הִיא), so do we elevate sparks of souls and their awakening to the supernal Zivug [union] (כָּךְ אֲנוּ מַעֲלִים נִיצוֹצֵי נְשָׁמוֹת וְהִתְעוֹרְרוּתָם אֶל הַזִּוּוּג הָעֶלְיוֹן), and the contamination of the hand of Adam Beliya‘al remains within them (וְנִשְׁאָר בָּהֶם זוֹהֲמַת יַד אָדָם בְּלִיַּעַל), and the commandments dependent upon the hand must remove that rust and that contamination (וּצְרִיכָה מִצְוֹת הַתְּלוּיוֹת בַּיָּד לְהָסִיר הַחֲלוּדָה הַהִיא וְהַזּוֹהֲמָא הַהִיא). And likewise regarding all the limbs (וְכֵן לְגַבֵּי כָּל הָאֵיבָרִים), let the wise hear and increase understanding (יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח) (Proverbs 1:5), and concerning this our Sages, of blessed memory, said (וְעַל זֶה אָמְרוּ רז״ל), in Tractate Eruvin (בְּמַסֶּכֶת עֵרוּבִין): “They counted and concluded: it would have been better for man had he not been created than that he was created, and now that he has been created, he should examine his deeds” (נִמְנוּ וְגָמְרוּ טוֹב לוֹ לָאָדָם שֶׁלֹּא נִבְרָא מִשֶּׁנִּבְרָא, וְעַכְשָׁיו שֶׁנִּבְרָא יְפַשְׁפֵּשׁ בְּמַעֲשָׂיו), “and some say, he should scrutinize his deeds” (וְאָמְרִי לַהּ יְמַשְׁמֵשׁ בְּמַעֲשָׂיו) (Eruvin 13b). And it is difficult (וְקָשֶׁה), why did they disagree with the will of the Holy One Blessed Be He (לָמָּה נֶחְלְקוּ בִּרְצוֹנוֹ שֶׁל הקב״ה), which was for good (שֶׁהָיָה לְטוֹבָה), that He created man (שֶׁבָּרָא אֶת הָאָדָם), and the entire world was created only for man (וְכָל הָעוֹלָם לֹא נִבְרָא אֶלָּא בִּשְׁבִיל הָאָדָם), and every single day it is said (וּבְכָל יוֹם וָיוֹם נֶאֱמַר), “And God saw that it was good” (וַיַּרְא אֱלֹהִים כִּי טוֹב) (Genesis 1). And how did Beit Shammai and Beit Hillel disagree in this matter (וְהֵיאַךְ נֶחְלְקוּ בֵּית שַׁמַּאי וּבֵית הִלֵּל בָּזֶה הָעִנְיָן), and disparage, as it were, the will of the Holy One Blessed Be He (וּמְגַנִּים כִּבְיָכוֹל רְצוֹנוֹ שֶׁל הקב״ה), Heaven forbid that such righteous ones should disparage His will (חַס וְשָׁלוֹם לַצַּדִּיקִים כָּאֵלּוּ לְגַנּוֹת רְצוֹנוֹ), of the Ein Sof, blessed is He (שֶׁל אֵין סוֹף בָּרוּךְ הוּא), and Hashem desires that the work of His hands should prosper (וְחֵפֶץ יְיָ שֶׁמַּעֲשֵׂה יָדוֹ יִצְלָח), and to bestow merit upon man through His abundant kindness (וּלְזַכּוֹת אֶת הַבֶּן אָדָם בְּרֹב חַסְדּוֹ), so how can it be said that it would have been better for man not to have been created (וְהֵיאַךְ טוֹב לוֹ לָאָדָם שֶׁלֹּא נִבְרָא). Rather (אֶלָּא), it is clear (מְחוֹוַרְתָּא), that here it is impossible to explain according to the simple meaning (שֶׁכָּאן אֵין אֶפְשָׁר לְתָרֵץ עַל דֶּרֶךְ פְּשׁוּטוֹ), but only according to the hidden way (אֶלָּא דֶּרֶךְ הַנִּסְתָּר), and thus is its explanation (וְכָךְ הוּא פֵּירוּשׁוֹ): “it would have been better for man not to have been created” (טוֹב לוֹ לָאָדָם שֶׁלֹּא נִבְרָא), than to have been created after having already been created once before this creation in which he now exists (מִשֶּׁנִּבְרָא פַּעַם אַחַת קֹדֶם זֹאת הַבְּרִיאָה שֶׁהוּא עַתָּה בָּהּ). Meaning to say (רָצָה לוֹמַר), that before this present creation (שֶׁהָיָה קֹדֶם בְּרִיאָתוֹ זֹאת), he too was already in the world (גַּם כֵּן בָּעוֹלָם), and was reincarnated because of the sin he committed at that time (וְנִתְגַּלְגֵּל אוֹדוֹת הַחֵטְא שֶׁעָשָׂה בְּאוֹתוֹ הַפַּעַם), and it would have been better (וְיוֹתֵר טוֹב הָיָה), had he not been created another time (שֶׁלֹּא יִבָּרֵא פַּעַם אַחֶרֶת), but rather completed his allotted task during that occasion (וְיַשְׁלִים חֻקּוֹ בְּאוֹתוֹ הַפַּעַם), and not come to Gilgul [reincarnation] (וְלֹא יָבוֹא לִידֵי גִּלְגּוּל), and the punishment and suffering of his first body (וְעֹנֶשׁ צַעַר גּוּפוֹ הָרִאשׁוֹן), as I shall explain (כְּמוֹ שֶׁאֲבָאֵר), with the help of Heaven (בְּסִיַּיעְתָּא דִשְׁמַיָּא), in the Gate of Gilgulim [Reincarnations] (בְּשַׁעַר הַגִּלְגּוּל). However, in any case (אֲבָל עַל כָּל פָּנִים), the creation of man is good (טוֹבָה הִיא בְּרִיאַת הָאָדָם), by the will of the Holy One Blessed Be He (בִּרְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), the first time (בַּפַּעַם הָרִאשׁוֹן). But his second creation and onward (וּבְרִיאָתוֹ שֵׁנִית וּמִכָּאן וָהָלְאָה), is through His abundant kindness, may He be blessed (הוּא בְּרֹב חַסְדּוֹ יִתְבָּרַךְ), so that none cast away shall remain cast away from Him (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14). And that which they said (וַאֲמָרָם), “and now that he has been created, let him examine his deeds” (וְעַכְשָׁיו שֶׁנִּבְרָא יְפַשְׁפֵּשׁ בְּמַעֲשָׂיו) (Eruvin 13b), the explanation is (פֵּירוּשׁ), and now that he has been created another time (וְעַכְשָׁיו שֶׁנִּבְרָא פַּעַם אַחֶרֶת), and the word “now” is exact (וּמִלַּת עַכְשָׁיו דַּיְיקָא), meaning to say (רָצָה לוֹמַר), his creation now, another time (בְּרִיאָתוֹ עַכְשָׁיו פַּעַם אַחֶרֶת), because he did not fulfill the will of the Holy One Blessed Be He (שֶׁלֹּא עָשָׂה רְצוֹנוֹ שֶׁל הקב״ה), let him examine the deeds he performed in the first instance (יְפַשְׁפֵּשׁ בְּמַעֲשָׂיו שֶׁעָשָׂה בָּרִאשׁוֹנָה), for which he became liable to Gilgul [reincarnation] (שֶׁנִּתְחַיֵּב גִּלְגּוּל אוֹדוֹת זֶה). And this cannot be known except through a prophet (וְזֶה לֹא יִהְיֶה אֶלָּא עַל יְדֵי נָבִיא), such as the Ari, may the memory of the holy be for a blessing (כְּגוֹן הָאֲרִ״י זלה״ה), who said through Ruach haKodesh all the secrets of the Gilgulim [reincarnations] (שֶׁאָמַר בְּרוּחַ הַקֹּדֶשׁ כָּל הַסּוֹדוֹת שֶׁל הַגִּלְגּוּלִים), not one of them was hidden from him (אֶחָד מֵהֶם לֹא נֶעְדָּר מִמֶּנּוּ). But now (אֲבָל עַתָּה), that we have neither prophet nor seer (שֶׁאֵין לָנוּ לֹא נָבִיא וְלֹא חוֹזֶה), it is sufficient for us with the dream inquiry that we mentioned (דַּי לָנוּ בִּשְׁאֵלַת חֲלוֹם שֶׁזָּכַרְנוּ), whereby the angel tells him who he is (שֶׁהַמַּלְאָךְ מַגִּיד לוֹ מִי הוּא), from which Gilgul [reincarnation] he is (מֵאֵיזֶה גִּלְגּוּל הוּא), and what he must rectify (וּמַה שֶּׁיֵּשׁ לוֹ לְתַקֵּן), and for which sin he was reincarnated (וְעַל אֵיזֶה עָוֹן נִתְגַּלְגֵּל). And some say (וְאָמְרִי לַהּ), “let him scrutinize his deeds” (יְמַשְׁמֵשׁ בְּמַעֲשָׂיו) (Eruvin 13b). This is satisfactory for one accustomed to dream inquiry (תֵּינַח מַאן דְּרָגִיל בִּשְׁאֵלַת חֲלוֹם), and capable in this matter (וּמְסֻגָּל בְּכָךְ), but one who does not know the procedure of dream inquiry (אֲבָל מִי שֶׁאֵינוֹ יוֹדֵעַ פְּעֻלַּת הַשְּׁאֵלַת חֲלוֹם), and is not capable of it (וְאֵינוֹ מְסֻגָּל לְכָךְ), for there are those who are not fit to be answered (כִּי יֵשׁ מִי שֶׁאֵינוֹ רָאוּי לַעֲנוֹת אוֹתוֹ), what shall he do to know (מַה יַעֲשֶׂה שֶׁיֵּדַע), for which transgression he was reincarnated (עַל אֵיזֶה עֲבֵרָה נִתְגַּלְגֵּל)?

Let him do this matter (יַעֲשֶׂה זֶה הָעִנְיָן), “let him scrutinize his deeds” (יְמַשְׁמֵשׁ בְּמַעֲשָׂיו) (Eruvin 13b), meaning to say (רָצָה לוֹמַר), let him examine with his intellect (יְמַשְׁמֵשׁ זֶה בְּשִׂכְלוֹ), toward which transgression his desire prevails (עַל אֵיזֶה עֲבֵרָה חִשְׁקוֹ גּוֹבֵר), more than toward all other transgressions (יוֹתֵר מִכָּל שְׁאָר הָעֲבֵרוֹת), it is certainly known (בְּיָדוּעַ הוּא), that before this present time he too was in the world (שֶׁהָיָה קֹדֶם זֶה הַפַּעַם גַּם כֵּן בָּעוֹלָם), and he was inciting within himself the evil inclination in that transgression (וְהָיָה מְשַׁסֶּה בְּעַצְמוֹ הַיֵּצֶר הָרָע בְּאוֹתָהּ הָעֲבֵרָה), and because of it he was reincarnated to rectify that transgression (וּבִשְׁבִילָהּ נִתְגַּלְגֵּל לְתַקֵּן הָעֲבֵרָה). And in this Gilgul [reincarnation] (וּבְגִלְגּוּל זֶה), it still clings to him (עֲדַיִן הִיא מְלַפֶּפֶתּוּ), and seeks its former habit (וּמְבַקֶּשֶׁת לִמּוּדוֹ הָרִאשׁוֹן), and that impurity has become strengthened within him (וְנִתְחַזְּקָה אוֹתָהּ הַטֻּמְאָה בְּקִרְבּוֹ), and has established a dwelling place with him (וְקָנְתָה שְׁבִיתָה אֶצְלוֹ), and concerning this our Sages, of blessed memory, said (וְעַל זֶה אָמְרוּ רז״ל), “whoever commits a transgression and repeats it, it is as though it has become permitted to him” (כָּל הָעוֹבֵר עֲבֵרָה וְשָׁנָה בָּהּ, כְּאִלּוּ הֻתְּרָה לוֹ) (Yoma 86b), because he has no rest from the provocation of the evil inclination (שֶׁאֵין לוֹ מְנוּחָה מִגֵּרוּי הַיֵּצֶר הָרָע). And not only this (וְלֹא זוֹ בִּלְבַד), but even more so (אֶלָּא אַף זוֹ), even on the first occasion that he was created (אֲפִלּוּ בַּפַּעַם הָרִאשׁוֹן שֶׁנִּבְרָא), he can scrutinize his deeds (יָכוֹל לְמַשְׁמֵשׁ בְּמַעֲשָׂיו), to determine which Kelipah [shell] is attached to him (אֵיזֶה קְלִיפָה הִיא אֶצְלוֹ), from the claim of the entanglement mentioned above (מִטַּעֲנַת הַלִּפּוּף הַנִּזְכָּר), and in any case (וְעַל כָּל פָּנִים), one who gives strength and power to the evil inclination (מִי שֶׁנּוֹתֵן לַיֵּצֶר הָרָע כֹּחַ וּגְבוּרָה), by inciting it within himself through intense and powerful provocation (מְשַׁסֶּה אוֹתוֹ בּוֹ בְּגֵרוּי עָצוּם וְחָזָק), strengthens the impurity (הוּא מְחַזֵּק הַטֻּמְאָה), and attaches it to himself so greatly (וּמְדַבֵּק אוֹתָהּ בּוֹ כָּל כָּךְ), that it becomes difficult for him to separate it from himself (עַד שֶׁקָּשֶׁה לוֹ לְהַפְרִידָהּ מִמֶּנּוּ). And it is known (וְיָדוּעַ), that there are five senses for the Neshamah [soul] (שֶׁיֵּשׁ ה' חוּשִׁים לַנְּשָׁמָה), just as there are five senses for the body, as is known (כְּמוֹ שֶׁיֵּשׁ ה' חוּשִׁים לַגּוּף כַּנּוֹדָע), for there is also a sense of touch for the Neshamah [soul] (שֶׁיֵּשׁ חוּשׁ הַמִּשּׁוּשׁ גַּם כֵּן לַנְּשָׁמָה). And from these secrets (וּמֵאֵלֶּה הַסּוֹדוֹת), let the wise hear (יִשְׁמַע חָכָם), and increase understanding (וְיוֹסֶף לֶקַח) (Proverbs 1:5), to become wise through them (לְהִתְחַכֵּם בּוֹ), and how good and how pleasant and how sweet is this secret (וּמַה טּוֹב וּמַה נָּעִים וּמָתוֹק הַסּוֹד הַזֶּה), to the palate of one who contemplates these secrets (לְחֵךְ הַמְעַיֵּן בַּסּוֹדוֹת הַלָּלוּ), and still (וַעֲדַיִן), the swallowing of the sweetness remains (הַבְּלִיעָה מֵהַמָּתוֹק נִשְׁאָר), I shall surely remember it again in its place (זָכוֹר אֶזְכְּרֶנּוּ עוֹד בִּמְקוֹמוֹ), in the Gate of Gilgulim [Reincarnations] (בְּשַׁעַר הַגִּלְגּוּל), therefore I shall be brief regarding it (עַל כֵּן אֲקַצֵּר בּוֹ).

And concerning this (וְעַל זֶה), he must give judgment and accounting (צָרִיךְ לִתֵּן דִּין וְחֶשְׁבּוֹן), before the King of kings of kings, the Holy One Blessed Be He (לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא), whether he purified himself from the contamination of the serpent (אִם הָיָה מְטַהֵר עַצְמוֹ מִזּוֹהֲמַת הַנָּחָשׁ), that came upon Chavah and cast contamination into her (שֶׁבָּא עַל חַוָּה וְהֵטִיל בָּהּ זוֹהֲמָא) (Shabbat 146a), and whether he rectified in his Gilgul [reincarnation] that which he had to rectify (וְאִם תִּקֵּן בְּגִלְגּוּלוֹ מַה שֶּׁהָיָה לוֹ לְתַקֵּן), and if, Heaven forbid, not (וְאִם חַס וְשָׁלוֹם לֹא), he will have no mouth with which to answer (לֹא יִהְיֶה לוֹ פֶּה לְהָשִׁיב), nor forehead to raise his head, may the Merciful One save us (וּמֵצַח לְהָרִים רֹאשׁ רַחֲמָנָא לִיצְלַן), woe and alas to him (אוֹי וַאֲבוֹי לוֹ), for that disgrace, shame, and humiliation (עַל אוֹתָהּ חֶרְפָּה בּוּשָׁה וּכְלִמָּה), when he is rejected from all the gates (שֶׁנִּדְחָה מִכָּל הַשְּׁעָרִים), and does not merit to raise Mayin Nukvin [female waters] (וְלֹא יִזְכֶּה לְהַעֲלוֹת מַיִן נוּקְבִין). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “and that soul shall be cut off from before Me” (וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנַי) (Leviticus 22:3), that he will not merit the Zivug [union] of Ze’ir Anpin and Nukvah (שֶׁלֹּא יִזְכֶּה לְזִוּוּג זְעֵיר וְנוּקְבֵיהּ), and all the more so to Binah itself (וּמִכָּל שֶׁכֵּן אֶל הַבִּינָה עַצְמָהּ), where his portion in the World to Come is (שֶׁשָּׁם חֵלֶק עוֹלָם הַבָּא שֶׁלּוֹ), he will not merit to raise Mayin Nukvin [female waters] through his Neshamah [soul] (לֹא יִזְכֶּה לְהַעֲלוֹת מַיִן נוּקְבִין בְּנִשְׁמָתוֹ). And understand his statement (וְהָבֵן אוֹמְרוֹ): “and how is he prepared to enter into judgment before the King of all” (וְהֵיאַךְ אִיהוּ זָמִין לְמֵיעַל בְּדִינָא קֳמֵי מַלְכָּא דְכוֹלָא), that he should be able to answer concerning every matter they ask him in the future (שֶׁיָּכוֹל לְהָשִׁיב עַל כָּל דָּבָר שֶׁשּׁוֹאֲלִים אוֹתוֹ לֶעָתִיד). And therefore (וְלָכֵן), they would contemplate the Merkavah [Chariot] (הָיוּ צוֹפִים בַּמֶּרְכָּבָה), and there their dough was refined (וְשָׁם נִצְרַף עִיסָתָם), and the contamination departed (וְהָלְכָה לָהּ הַזּוֹהֲמָא), once they heard the voice of the holy Chayot [Living Creatures] (כֵּיוָן שֶׁשָּׁמְעוּ קוֹל חַיּוֹת הַקֹּדֶשׁ), they fell asleep and fell down dead (נִרְדְּמוּ וְנָפְלוּ מֵתִים), until the Holy One Blessed Be He revived them (עַד שֶׁהֶחֱיָה אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא), as is brought in Pirkei Heikhalot of Rabbi Yishmael (כִּדְאִיתָא בְּפִרְקֵי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל), and the reason that the contamination departed (וְהַטַּעַם שֶׁהָלְכָה לָהּ הַזּוֹהֲמָא), is his statement (הוּא אוֹמְרוֹ), “one must know and contemplate the mysteries of the souls” (חַד לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזִין דְּנִשְׁמָתִין), as Zohar Rut says (כְּמוֹ שֶׁאוֹמֵר זֹהַר רוּת) [Zohar Chadash, Shir HaShirim, Ma'amar: The Secret of Wisdom]. “One who desires to become wise should occupy himself with the world of souls” (הָרוֹצֶה לְהַחְכִּים יַעֲסוֹק בְּעָלְמָא דְּנִשְׁמָתִין), in the secret of (בְּסוֹד), “Please make known to me Your ways” (הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ) (Exodus 33:13), by which You conduct Yourself with flesh and blood (שֶׁאַתָּה נוֹהֵג עִם בָּשָׂר וָדָם), from beginning to end (מֵרֵאשִׁית וְעַד אַחֲרִית), whether reward and punishment of Gehinnom and Gan Eden and Gilgulim [reincarnations] (הֵן שָׂכָר וָעֹנֶשׁ שֶׁל גֵּיהִנֹּם וְגַן עֵדֶן וְגִלְגּוּלִים).

And concerning this (וְעַל זֶה), Moshe Rabbeinu, peace be upon him, prayed (הִתְפַּלֵּל מֹשֶׁה רַבֵּנוּ ע״ה), to know this matter (לֵידַע הָעִנְיָן הַזֶּה). “What is this soul that is within him” (מַאי הִיא הַאי נֶפֶשׁ דְּבֵיהּ), what is its nature (מַה טִיבָהּ), from which world of Atzilut, Beri’ah, Yetzirah, Asiyah it is (מֵאֵיזֶה עוֹלָם שֶׁל אבי״ע הִיא), and how many levels it still has to traverse through Gilgul [reincarnation] (וְכַמָּה מַעֲלוֹת יֵשׁ לָהּ עוֹד לֵילֵךְ בְּגִלְגּוּל), until it merits its rest (שֶׁתִּזְכֶּה אֶל מְנוּחָתָהּ), and from which Sefirah it is (וּמֵאֵיזֶה סְפִירָה הִיא), whose attributes he must conduct himself by (שֶׁצָּרִיךְ לִנְהֹג בְּמִדּוֹתֶיהָ), in order to bestow upon it through him (לְהַשְׁפִּיעַ לָהּ עַל יָדוֹ), and with this his Neshamah [soul] will also be rectified (וְעִם זֶה יִתֻּקַּן גַּם כֵּן נִשְׁמָתוֹ), or whether it is a first, second, or third Gilgul [reincarnation] (אוֹ אִם הוּא גִּלְגּוּל רִאשׁוֹן אוֹ שֵׁנִי אוֹ שְׁלִישִׁי), in all the particulars (בְּכָל הַפְּרָטִים). “And from where does it come” (וּמַאן אָתְיָא), from which limb in the Merkavah [Chariot] (מֵאֵיזֶה אֵיבָר שֶׁבַּמֶּרְכָּבָה), and from which limb of Adam haRishon [the first man] (וּמֵאֵיזֶה אֵיבָר שֶׁל אָדָם הָרִאשׁוֹן), to which that corresponding limb of Adam Beliya‘al attached itself (שֶׁנִּתְדַּבֵּק בּוֹ אוֹתוֹ אֵיבָר שֶׁל אָדָם בְּלִיַּעַל כְּנֶגְדּוֹ), in order to cause him to sin (לְהַחֲטִיאוֹ), as I wrote above (כְּמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה). And this is the explanation of the statement above (וְזֶהוּ פֵּירוּשׁוֹ שֶׁל מַעְלָה), for the Zohar itself explains its own words (שֶׁהַזֹּהַר עַצְמוֹ מְפָרֵשׁ דְּבָרָיו), that it wrote above this (שֶׁכָּתַב לְמַעְלָה מִזֶּה).

And his statement (וְאוֹמְרוֹ): “and for what purpose did it come into that body” (וְעַל מָה אָתְיָא בְּהַהוּא גּוּפָא), a putrid drop (טִפָּה סְרוּחָה), that today is here and tomorrow in the grave (דְּהַיּוֹם כָּאן וּמָחָר בַּקֶּבֶר), what is it that he must rectify (מַה יֵשׁ לוֹ לְתַקֵּן), “and one must contemplate this world in which he exists” (וְחַד לְאִסְתַּכְּלָא בְּהַאי עָלְמָא דְּאִיהוּ בֵיהּ), for it is the likeness of the world above (שֶׁהוּא דֻּגְמַת עוֹלָם שֶׁלְּמַעְלָה). All its matters are a parable and likeness of the world above (כָּל עִנְיָנָיו הֵם מָשָׁל וְדֻגְמָא לָעוֹלָם שֶׁלְּמַעְלָה), as it is said (שֶׁנֶּאֱמַר), “and from my flesh I shall behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26), meaning to say (רָצָה לוֹמַר), from my flesh, which is physical (וּמִבְּשָׂרִי שֶׁהוּא הַגַּשְׁמִי), I shall behold by way of analogy God (אֶחֱזֶה בְּמָשָׁל אֱלוֹהַּ), which is the holy supernal world (שֶׁהוּא הָעוֹלָם הָעֶלְיוֹן הַקָּדוֹשׁ). And he should also investigate how to rectify the world (וְגַם יַחְקוֹר לְתַקֵּן הָעוֹלָם), just as Rashbi rectified it in the holy Idra, the Idra Rabba (כְּמוֹ שֶׁתִּקֵּן רַשְׁבִּ״י בְּאִדְרָא הַקְּדוֹשָׁה, אִדְרָא רַבָּא), when he rectified Ze’ir Anpin and Nukvah (שֶׁתִּקֵּן ז״א וְנוּקְבֵיהּ), with two supports (בְּתְרֵין סַמְכִין), temporarily face to face (לְפִי שָׁעָה פָּנִים בְּפָנִים), as Rashbi says at the beginning of the Idra Rabba (כְּמוֹ שֶׁאוֹמֵר רַשְׁבִּ״י בִּתְחִלַּת הָאִדְרָא רַבָּא): “How long shall we remain sustained by one support?” (עַד אֵימַת נֵיתִיב בְּקִיּוּמָא דְּחַד סַמְכָא). “And this world, through what is it rectified?” (וְעוֹלָם הַזֶּה עַל מָה אִתְתַּקַּן), meaning to say (רָצָה לוֹמַר), through what is it rectified (בַּמָּה מְתַקְּנִים אוֹתוֹ), by the intention of the mysteries of the reasons of the commandments and the Tikkunim [rectifications] of the Ari (בְּכַוָּנַת רָזֵי טַעֲמֵי הַמִּצְוֹת תִּיקּוּנֵי הָאֲרִ״י). And if he does all this (וְאִם יַעֲשֶׂה כָּל זֶה), but not before he learns the secrets of the Torah that explain the hidden mysteries of the parashiyyot (אֲבָל לֹא קֹדֶם שֶׁיִּלְמֹד סוֹדוֹת הַתּוֹרָה הַמְפָרְשִׁים סִתְרֵי הַפָּרָשִׁיּוֹת), then Hashem will make his ways prosper (אָז יַצְלִיחַ יְיָ דְּרָכָיו), and then he will be successful in fulfilling the verse (וְאָז יַשְׂכִּיל לְקַיֵּים הַפָּסוּק): “And you shall know this day and return it to your heart that Hashem, He is God” (וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹהִים) (Deuteronomy 4:39), for the matter depends upon knowledge (בִּידִיעָה תַּלְיָא מִלְּתָא), that one must know these secrets thoroughly (שֶׁצָּרִיךְ לָדַעַת אֵלּוּ הַסּוֹדוֹת עַל בּוּרְיָים).

And afterward (וְאַחַר כָּךְ), he should study the secrets of the parashiyyot of the Torah (יִלְמֹד סוֹדֵי הַפָּרָשִׁיּוֹת שֶׁל הַתּוֹרָה), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “and afterward, through the mysteries of the supernal world, to know his Master” (וּלְבָתַר בְּרָזִין עָלְמָא דִּלְעֵילָא לְאִשְׁתְּמוֹדְעָא לְמָארֵיהּ). And if you ask (וְאִם תִּשְׁאַל), how will he come to know these secrets (אֵיךְ יָבוֹא לֵידַע אֵלּוּ הַסּוֹדוֹת), therefore he says (לָכֵן אוֹמֵר): “and all of this a person contemplates from within the mysteries of the Orayta” (וְכָל דָּא אִסְתַּכַּל בַּר נָשׁ מִגּוֹ רָזִין דְּאוֹרַיְיתָא), including the adjurations (הֵן הַהַשְׁבָּעוֹת), for all the Names that emerge from the verses of the Torah (כִּי כָּל הַשֵּׁמוֹת הַיּוֹצְאִים מִפְּסוּקֵי הַתּוֹרָה), the sages would transmit one to another (הָיוּ מוֹסְרִים הַחֲכָמִים זֶה לָזֶה) (Kiddushin 71a).

“Come and see” (תָּא חֲזֵי), “everyone who goes to that world without knowledge of these secrets” (כָּל מַאן דְּאָזִיל לְהַהוּא עָלְמָא בְּלָא יְדִיעָה שֶׁל הַסּוֹדוֹת הַלָּלוּ), after his death (אַחַר מִיתָתוֹ), Yofiel, the Prince of Wisdom (יוֹפִיאֵ״ל שַׂר הַחָכְמָה), asks him (שׁוֹאֵל אוֹתוֹ), whether he possesses knowledge of the mysteries of the Torah (אִם יֵשׁ לוֹ יְדִיעָה בְּרָזִין דְּאוֹרַיְתָא). And one who did not engage in this wisdom at the time of his death (וּמִי שֶׁלֹּא עָסַק בְּחָכְמָה זוֹ בִּשְׁעַת מִיתָתוֹ), even though he has in his possession much Torah and many good deeds (אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ כַּמָּה תּוֹרָה וּמַעֲשִׂים טוֹבִים), this Yofiel drives him outside (יוֹפִיאֵ״ל זֶה דּוֹחֶה אוֹתוֹ לַחוּץ), and the Seraphim beneath him (וְהַשְּׂרָפִים שֶׁתַּחְתָּיו), who are all masters of six wings (שֶׁהֵם כּוּלָּם בַּעֲלֵי שֵׁשׁ כְּנָפַיִם), burn him with the breaths of their wings (שׂוֹרְפִים אוֹתוֹ בְּהַבְלֵי כַנְפֵיהֶם), and he returns and is renewed (וְחוֹזֵר וּמִתְחַדֵּשׁ), and they return and burn him (וְחוֹזְרִים וְשׂוֹרְפִים אוֹתוֹ), until the mercy of the Holy One Blessed Be He is aroused (עַד שֶׁמִּתְגַּלְגְּלִים רַחֲמָיו שֶׁל הקב״ה), and He creates him another time (וּבוֹרְאוֹ פַּעַם אַחֶרֶת), [the entire discussion throughout the chapter is based upon the discourse Chokhmata in Shir HaShirim, Zohar Chadash] ([כָּל הַדִּיּוּן בְּמַהֲלַךְ הַפֶּרֶק עַל פִּי מַאֲמַר הַחָכְמְתָא שִׁיר הַשִּׁירִים זֹהַר חָדָשׁ]). And these are the souls that desire this wisdom (וְהֵם הַנְּשָׁמוֹת הַחוֹשְׁקוֹת בַּחָכְמָה זוֹ), and whose hearts pursue this wisdom (וְלִבָּם רוֹדֵף אַחַר הַחָכְמָה הַזּוֹ), because they were afflicted previously (מִפְּנֵי שֶׁלָּקוּ מִקּוֹדֶם), and this is the meaning of his statement here (וְזֶהוּ אוֹמְרוֹ כָּאן): “even if he possesses many good deeds, they cast him out from all the gates of that world” (אֲפִלּוּ אִית בֵּיהּ עוֹבָדִין טָבִין סַגִּיאִין מַפְּקִין לֵיהּ מִכָּל תַּרְעֵי דְּהַהוּא עָלְמָא). “Go and see what is written here” (פּוֹק חֲמֵי מַאי כְּתִיב הָכָא), “Tell me” (הַגִּידָה לִּי), tell me the mysteries of the supernal wisdom (אִימָא לִי רָזִין דְּחָכְמְתָא עִלָּאָה), how You shepherd and conduct Yourself in that supernal world (אֵיךְ אַנְתְּ רָעֵי וְאַנְהִיגַת בְּהַהוּא עָלְמָא עִלָּאָה). The explanation is (פֵּירוּשׁ): teach me the mysteries of the supernal world (רָזֵי עוֹלָם הָעֶלְיוֹן אוֹלִיף לִי רָזִין דְּחָכְמְתָא), which I do not know (דְּלָא יָדַעְנָא), and have not learned until now (וְלָא אוֹלִיפְנָא עַד הָכָא), so that I will not be in shame (בְּגִין דְּלָא אֶהֱיֶה בְּכִיסּוּפָא), the explanation is (פֵּירוּשׁ), in disgrace (בְּחֶרְפָּה), among those supernal levels into which I shall enter (בְּגוֹ אִינוּן דַּרְגִין עִלָּאִין דַּאֲנָא אֶעִיל בֵּינַיְיהוּ), for until now I have not contemplated them (דְּהָא עַד הָכָא לָא אִסְתַּכְּלָנָא בְּהוּ), and I will be rejected from all the gates of Gan Eden (וְאֶהֱיֶה נִדְחֶה מִכָּל הַשְּׁעָרִים שֶׁל גַּן עֵדֶן).

“Come and see” (תָּא חֲזֵי), what they answer him (מַאי מְשִׁיבִים לֵיהּ), “If you do not know for yourself, O most beautiful among women” (אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים) (Song of Songs 1:8), “if you come without knowledge” (אִם אַנְתְּ אָתְיָא בְּלָא יְדִיעָה), and you did not contemplate wisdom before entering here (וְלָא אִסְתַּכְּלִית בְּחָכְמְתָא עַד דְּלָא תֵיעוּל הָכָא), and you did not know the mysteries of the supernal world (וְלָא יְדָעִית בְּרָזִין דְּעָלְמָא עִלָּאָה), “go out for yourself” (צְאִי לָךְ). “You are not worthy to enter here without knowledge” (לֵית אַנְתְּ כְּדַאי לְמֵיעַל הָכָא בְּלָא יְדִיעָה), and had you known (וְהֲוֵי יְדָעִית), “go out in the footsteps of the flock” (צְאִי לָךְ בְּעִקְבֵי הַצֹּאן) (Song of Songs 1:8), “these are those people whom men tread upon with the heel” (אִלֵּין אִינוּן דְּבְנֵי נָשָׁא דָּשִׁין לוֹן בְּעָקֵב), and yet they know the supernal mysteries of their Master (וְיָדְעִין רָזִין עִלָּאִין דְּמָארֵיהוֹן), and through them you shall know (וּבְהוּ תִּנְדַע), to contemplate and to know (לְאִסְתַּכְּלָא וּלְמִנְדַע).

All of this I placed upon my heart (אֶת כָּל זֶה נָתַתִּי אֶל לִבִּי), to investigate and to search through wisdom (לַחְקוֹר וְלָתוּר בַּחָכְמָה), so that I should not enter in shame (בְּגִין דְּלָא אֵיעוּל בְּכִיסּוּפָא), before the palaces of the Holy King (קֳמֵי פַלְטְרִין דְּמַלְכָּא קַדִּישָׁא), and concerning them it is said (וַעֲלֵיהוֹן נֶאֱמַר): “The secret of Hashem is for those who fear Him, and His covenant to make it known to them” (סוֹד י־י לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם) (Psalms 25:14), for great is the assistance of Heaven (כִּי גָדוֹל סִיַּיעְתָּא דִשְׁמַיָּא). And even though we said (וְאַף עַל פִּי שֶׁאָמַרְנוּ), that one is rejected from all the gates (שֶׁנִּדְחֶה מִכָּל הַשְּׁעָרִים), if he does not know the mysteries of the Torah (אִם אֵינוֹ יוֹדֵעַ רָזִין דְּאוֹרַיְתָא), that is specifically (הַיְינוּ דַּוְקָא), as the Zohar says in Parashat Vayakhel (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר בְּפָרָשַׁת וַיַּקְהֵל), “one who was able to cleave and did not cleave as was fitting” (דְּיָכוֹל לְאַדְבָּקָא וְלָא אַדְבִּיק כִּדְקָא יָאוּת). But if his intellect cannot bear this (אֲבָל אִם אֵין שִׂכְלוֹ סוֹבֵל זֶה), what shall this poor man do (מַה יַעֲשֶׂה הֶעָנִי הַזֶּה), if the Holy One Blessed Be He did not give him heart and intellect for this (אִם לֹא נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵב וָשֵׂכֶל עַל זֶה). And through this (וּבָזֶה), will also be understood (יוּבַן גַּם כֵּן), what our Sages, of blessed memory, said (מַה שֶּׁאָמְרוּ רז״ל), that when a person departs from this world (כְּשֶׁנִּפְטָר הָאָדָם מִזֶּה הָעוֹלָם), they ask him (שׁוֹאֲלִים אוֹתוֹ), what he learned (מַה שֶּׁלָּמַד), and they say to him (וְאוֹמְרִים לוֹ): “Did you contemplate the Merkavah [Chariot]? Did you contemplate Shiur Qomah [the Measurement of the Stature]?” (צָפִיתָ בַּמֶּרְכָּבָה צָפִיתָ בְּשִׁיעוּר קוֹמָה), and if he did not learn them (וְאִם לֹא לָמַד), they cast him into the River Dinur (מַשְׁלִיכִין אוֹתוֹ לִנְהַר דִּינוּר). Yet do we not find above in Gan Eden (וַהֲלֹא מָצִינוּ לְמַעְלָה בְּגַן עֵדֶן), masters of Scripture and masters of Mishnah (מָארֵי מִקְרָא וּמָארֵי מִשְׁנָה), as is explicitly brought in the Zohar in Parashat Shelach Lecha (כִּדְאִיתָא בַּזֹּהַר בְּפֵירוּשׁ בְּפָרָשַׁת שְׁלַח לְךָ). But it is as we explained (אֲבָל הוּא כְּמוֹ שֶׁפֵּרַשְׁנוּ), that if his soul had the capacity to attain and he did not attain (שֶׁאִם הָיָה כֹּחַ בְּנִשְׁמָתוֹ לְהַשִּׂיג וְלֹא הִשִּׂיג), they rebuke and chastise him for this (מוֹכִיחִין וּמְיַסְּרִין אוֹתוֹ עַל זֶה). And this is what our Sages, of blessed memory, said (וְהוּא מַה שֶּׁאָמְרוּ רז״ל): a parable of a king who took two servants to fill barrels of water for him (מָשָׁל לְמֶלֶךְ שֶׁלָּקַח שְׁנֵי עֲבָדִים שֶׁיְּמַלְּאוּ לוֹ חָבִיּוֹת מַיִם), to one he gave a whole bucket (לְאֶחָד נָתַן דְּלִי שָׁלֵם), and to one he gave a broken bucket (וּלְאֶחָד נָתַן דְּלִי שָׁבוּר), and the reward of both was equal (וּשְׂכַר שְׁנֵיהֶם שָׁוֶה) (Bereishit Rabbah 22:2). And through this (וּבָזֶה), will also be understood (יוּבַן גַּם כֵּן), what we learned (מַה שֶּׁשָּׁנִינוּ): “whether one does much or whether one does little, provided that he directs his heart to Heaven” (אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט בִּלְבַד שֶׁיְּכַוֵּן לִבּוֹ לַשָּׁמַיִם) (Berakhot 5b), for it is impossible to say (דְּלָא אֶפְשָׁר לְמֵימַר), that if one person increases in Torah and commandments (שֶׁאִם אָדָם אֶחָד יַרְבֶּה בַּתּוֹרָה וּבַמִּצְוֹת), and the other not so much (וְהָאֶחָד לֹא כָּל כָּךְ), that they should be equal (שֶׁיִּהְיוּ שְׁקוּלִים), merely because he directed his heart to Heaven (לְפִי שֶׁכִּוֵּן לִבּוֹ לַשָּׁמַיִם). Rather the matter is (אֶלָּא הָעִנְיָן הוּא), there is one whose soul is exceedingly elevated (יֵשׁ אֶחָד שֶׁנִּשְׁמָתוֹ מְעוּלָה בְּיוֹתֵר), and if he studies Torah (וְאִם יִקְרָא בַּתּוֹרָה), he will attain without limit (יַשִּׂיג לְאֵין תַּכְלִית), and there is one whose soul is lower (וְיֵשׁ אֶחָד שֶׁנִּשְׁמָתוֹ לְמַטָּה), and even if he toils in Torah (וְאַף אִם יַעֲמֹל בַּתּוֹרָה), he will not attain so much (לֹא יַשִּׂיג כָּל כָּךְ), therefore it says (לָזֶה אָמַר), “whether one does much or whether one does little” (אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט).

For he does not have the capacity to ascend higher (שֶׁאֵין בְּיָדוֹ סִפּוּק לַעֲלוֹת יוֹתֵר), therefore he should increase in Torah (לָכֵן יַרְבֶּה בַּתּוֹרָה), excluding the notion that he should not wish to study at all (לְאַפּוֹקֵי שֶׁלֹּא יִרְצֶה לִלְמֹד כְּלָל), because he lacks understanding (מֵאַחַר שֶׁאֵין לוֹ הֲבָנָה), rather in any case (אֶלָּא עַל כָּל פָּנִים), let him study that little amount (יִלְמַד אוֹתוֹ הַמְּעַט), that which his intellect is able to investigate (מַה שֶּׁשִּׂכְלוֹ יוּכַל לַחְקוֹר), as it is said (שֶׁנֶּאֱמַר): “Whatever your hand finds to do with your strength, do” (כָּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה) (Ecclesiastes 9:10), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), “provided that he directs his heart to Heaven” (וּבִלְבַד שֶׁיְּכַוֵּן לִבּוֹ לַשָּׁמַיִם) (Berakhot 5b), to do that which is incumbent upon him (לַעֲשׂוֹת מַה שֶּׁמּוּטָל עָלָיו).

And I, the younger one (וַאֲנִי הַצָּעִיר), the author of this book (מְחַבֵּר הַסֵּפֶר הַזֶּה), Naftali son of the pious Rabbi Ya‘akov Elchanan, may the memory of the holy be for a blessing (נַפְתָּלִי בֶּן הֶחָסִיד מהרו״ר יַעֲקֹב אֶלְחָנָן זלה״ה), seeing the longing of those who tremble before Hashem (בִּרְאוֹתִי תְּשׁוּקַת הַחֲרֵדִים אֶל ה'), to hear His words (לִשְׁמוֹעַ דְּבָרָיו), the words of the living God (דִּבְרֵי אֱלֹהִים חַיִּים), the mysteries of Atik Yomin (רָזִין דְּעַתִּיק יוֹמַיָּיא), I composed for them this book (חִבַּרְתִּי לָהֶם סֵפֶר זֶה), that they may learn from it (שֶׁיִּלְמְדוּ מִמֶּנּוּ), some of the orders of Ma‘aseh Bereshit (קְצָת סִדְרֵי מַעֲשֵׂה בְּרֵאשִׁית), and Ma‘aseh Merkavah (וּמַעֲשֵׂה מֶרְכָּבָה), and the mysteries of the reasons of the Torah (וְרָזִין טַעֲמֵי הַתּוֹרָה), “so that they will not be in shame in the World to Come before the gates of the palace of the King” (בְּגִין דְּלָא לֶהֱווֹ בְּכִיסּוּפָא לְעָלְמָא דְאָתֵי קֳמֵי תַּרְעֵי דְּפַלְטִירָא דְּמַלְכָּא). Then (אָז), “in Hashem my soul shall praise itself” (בַּייָ תִּתְהַלֵּל נַפְשִׁי) (Psalms 34:3), “the humble shall hear and rejoice” (יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ) (Psalms 34:3).

For even the Holy One Blessed Be He and His Shekhinah (כִּי אֲפִלּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ), go forth to greet every righteous person (יוֹצְאִים לִקְרַאת כָּל צַדִּיק וְצַדִּיק), who knows the mysteries of the Torah (שֶׁיּוֹדֵעַ רָזֵי הַתּוֹרָה), as you will see in the Idra Zuta (כְּמוֹ שֶׁתִּרְאֶה בְּאִדְרָא זוּטָא). And this is his intention there when he said this verse (וְזֶהוּ כַּוָּנָתוֹ שֶׁאָמַר שָׁם הָרַשְׁבִּ״י הַפָּסוּק הַזֶּה), “in Hashem my soul shall praise itself” (בַּייָ תִּתְהַלֵּל נַפְשִׁי) (Psalms 34:3), that they take him as Mayin Nukvin [female waters] (שֶׁלּוֹקְחִים אוֹתוֹ לְמַיִן נוּקְבִין), and corresponding to those righteous ones (וּכְנֶגֶד אֵלּוּ הַצַּדִּיקִים), who go out to greet him (הַיּוֹצְאִים לִקְרָאתוֹ), to accompany him and hear Torah from his mouth (לְלַוּוֹתוֹ וְלִשְׁמוֹעַ תּוֹרָה מִפִּיו), the verse says (אוֹמֵר הַפָּסוּק), “the humble shall hear” (יִשְׁמְעוּ), words of Torah (דִּבְרֵי תּוֹרָה), “and rejoice” (וְיִשְׂמָחוּ), through new teachings of Orayta (בְּאוּלְפִין חַדְתִּין דְּאוֹרַיְיתָא). And in the future to come (וּלְעָתִיד לָבוֹא), no person will need to teach another (לֹא יִצְטָרֵךְ שׁוּם אָדָם לְלַמֵּד זֶה אֶת זֶה), as it is said (שֶׁנֶּאֱמַר), “and they shall no longer teach, each man his fellow and each man his brother... for they shall all know Me, from their smallest to their greatest” (וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ וְאִישׁ אֶת אָחִיו... כִּי כֻלָּם יֵדְעוּ אוֹתִי מִקְטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31:33), and it is said (וְנֶאֱמַר): “and the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9).