Chapter Five (פֶּרֶק חֲמִישִׁי)

We find in many places in the words of our Rabbis of blessed memory (מָצִינוּ בְּכַמָּה מְקוֹמוֹת בְּדִבְרֵי חז״ל), that with that by which the Holy One, blessed be He, strikes, He heals (בְּמַה שֶׁמַּלְקֶה הקב״ה בּוֹ מְרַפֵּא), and an example of this is the burning of the House of our God (וְדוּגְמָתוֹ בִּשְׂרֵפַת בֵּית אֱלֹהֵינוּ), concerning which it is said (שֶׁאָמַר), from on high He sent fire (מִמָּרוֹם שָׁלַח אֵשׁ) (Lamentations 1:13), and with fire He is destined to build it (וּבָאֵשׁ הוּא עָתִיד לִבְנוֹתָהּ), so too here exactly (כֵּן בְּכָאן מַמָּשׁ), through that very weeping with which they were afflicted by fear and dread (בְּאוֹתָהּ הַבְּכִיָּה שֶׁלָּקוּ בְּמוֹרָא וָפַחַד בָּהּ), through it they were healed (נִתְרַפְּאוּ). And the Holy One, blessed be He, gave them a remedy (וְנָתַן לָהֶם הקב״ה רְפוּאָה), and the notarikon [acrostic] of Bokhim [weeping] came to their mouths (וְנִזְדַּמֵּן בְּפִיהֶם הַנּוֹטָרִיקוֹן שֶׁל בּוֹכִים), for they would say this song and praise (שֶׁהָיוּ אוֹמְרִים הַשִּׁיר וְהַשֶּׁבַח הַזֶּה), blessed is the glory of Hashem from His place (בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ) (Ezekiel 3:12), which is exactly Bokhim [weeping] (שֶׁהוּא מַמָּשׁ בּוֹכִים), namely the initials of this song and praise (דְּהַיְינוּ רָאשֵׁי תֵּבוֹתָיו שֶׁל הַשִּׁיר וְהַשֶּׁבַח הַזֶּה), and they would say this verse with their mouths (וְהָיוּ אוֹמְרִים הַפָּסוּק הַזֶּה בְּפִיהֶם), so that they might ascend above through the recitation of this song (כְּדֵי שֶׁיִּתְעַלּוּ לְמַעְלָה עִם אֲמִירַת הַשִּׁיר הַזֶּה). For it is impossible to ascend above except through the secret of song (כִּי אִי אֶפְשָׁר לַעֲלוֹת לְמַעְלָה כִּי אִם בְּסוֹד שִׁירָה), while they sing they proceed (בְּעוֹדָם מְשׁוֹרְרִים מְהַלְּכִים). And the explanation of these matters is (וּפֵירוּשָׁן שֶׁל דְּבָרִים הוּא), that just as those who descend into the Merkavah must recite songs (כְּמוֹ שֶׁהַיּוֹרְדִים בַּמֶּרְכָבָה צְרִיכִין לוֹמַר שִׁירוֹת), and through the power of those songs the gates of the Merkavah are opened for them (וּמִכֹּחַ אוֹתָן הַשִּׁירוֹת נִפְתָּחִים לָהֶם שַׁעֲרֵי הַמֶּרְכָבָה), and they enter the Heikhalot (וְהָיוּ נִכְנָסִין לַהֵיכָלוֹת), and they show the seals and names of the angels appointed over each gate (וְהֵם מַרְאִים הַחוֹתָמוֹת וְשֵׁמוֹת הַמַּלְאָכִים הַמְמֻנִּים עַל כָּל שַׁעַר וָשַׁעַר), in whose hands are the keys of the palaces (שֶׁבְּיָדָם מַפְתְּחֵי הַהֵיכָלוֹת), and they mention them (וּמַזְכִּירִים אוֹתָם). And through the power of those songs which they recite (וּבְכֹחַ אוֹתָן הַשִּׁירוֹת שֶׁהֵם אוֹמְרִים), the gates are opened for them (נִפְתָּחִים לָהֶם הַשְּׁעָרִים), and those who descend into the Merkavah themselves receive additional strength through the songs they recite (וְגַם יוֹרְדֵי הַמֶּרְכָבָה עַצְמָם נִתּוֹסֵף לָהֶם כֹּחַ בְּשִׁירוֹתָם שֶׁאוֹמְרִים), and they thereby gain the power to go upward (וְיִהְיֶה לָהֶם כֹּחַ לָלֶכֶת עַד לְמַעְלָה), for if they did not recite song (שֶׁאִם לֹא יִהְיוּ אוֹמְרִים שִׁירָה), they would not be able to proceed (לֹא הָיוּ יְכוֹלִים לָלֶכֶת), for while they sing they proceed (כִּי בְּעוֹדָם מְשׁוֹרְרִים מְהַלְּכִים). And let the verse (וְשֶׁמֶשׁ בְּגִבְעוֹן דּוֹם) (Joshua 10:12), and the sun stood still in Givon (שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם), prove it (יוֹכִיחַ), for had Yehoshua not silenced it (שֶׁאִם לֹא הָיָה מַשְׁתִּיקוֹ יְהוֹשֻׁעַ), he would not have been able to stop it (לֹא הָיָה יָכוֹל לְהַעֲמִידוֹ), and it follows (נִמְצָא), that through the power of song the sun travels every day from east to west (שֶׁבְּכֹחַ הַשִּׁירָה הַשֶּׁמֶשׁ מְהַלֵּךְ בְּכָל יוֹם מִמִּזְרָח לְמַעֲרָב). And also at the beginning of Pirkei Heikhalot of Rabbi Yishmael Kohen Gadol it says likewise (וְגַם בְּרֹאשׁ פִּרְקֵי הֵיכָלוֹת לְרַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל אָמַר כֵּן), and this is its language (וְזֶה לְשׁוֹנוֹ), what are these songs that those who descend into the Merkavah would recite (מָה הֵם אֵלּוּ הַשִּׁירוֹת שֶׁהָיוּ אוֹמְרִים יוֹרְדֵי הַמֶּרְכָבָה), see there (עַיֵּן שָׁם). And it is honor and greatness for the King of kings, the Holy One, blessed be He (וְהוּא כָבוֹד וּגְדוּלָּה לְמֶלֶךְ מַלְכֵי הַמְּלָכִים), that no person can ascend above except through submission and the recounting of His praise (שֶׁלֹּא יָכוֹל לֵילֵךְ שׁוּם אָדָם לְמַעְלָה אֶלָּא בְּהַכְנָעָה וּבְסִפּוּר שִׁבְחוֹ).

Behold, it is explained to you explicitly (הֲרֵי לְךָ בְּפֵירוּשׁ), that song gives power to every spiritual entity or heavenly body to move (שֶׁהַשִּׁירָה נוֹתֶנֶת כֹּחַ לְכָל דָּבָר רוּחָנִי אוֹ גֶּרֶם שָׁמַיִם לַהֲלוֹךְ), so too here exactly (כֵּן בְּכָאן מַמָּשׁ), the thighs of Arich Anpin were singing this song (הַשּׁוֹקַיִם שֶׁל אֲרִיךְ הָיוּ מְשׁוֹרְרִים הַשִּׁיר הַזֶּה), and moving and folding themselves (וּמְהַלְּכִים וּמִתְקַפְּלִים), examine carefully and you will find it in the words of Lashon Limudim [Language of the Learned] (דּוּק וְתַשְׁכַּח בְּדִבְרֵי לְשׁוֹן לִמּוּדִים), namely Limudei Atzilut [Teachings of Atzilut] (דְּהַיְינוּ לִמּוּדֵי אֲצִילוּת). And this is its language (וְזֶה לְשׁוֹנוֹ): and this weeping was (וּבְכִיָּה הַזֹּאת הָיָה), that they say this verse (שֶׁאוֹמְרִים הַפָּסוּק הַזֶּה), namely this praise with their mouths (הַיְינוּ הַשֶּׁבַח הַזֶּה בְּפִיהֶם), and if you are a person of soul (וְאִם בַּעַל נֶפֶשׁ אַתָּה), you will be able to understand this secret according to its proper order (תּוּכַל לְהָבִין הַסּוֹד הַזֶּה עַל מַתְכֻנְתּוֹ). And also the angels (וְגַם הַמַּלְאָכִים), when they ascend above every night and night (כְּשֶׁהוֹלְכִים לְמַעְלָה בְּכָל לַיְלָה וָלַיְלָה), in the Heikhalot of Beri’ah (בְּהֵיכְלֵי בְרִיאָה), and raise with them the souls of human beings who are sleeping in this world (וּמַעֲלִים עִמָּהֶם נִשְׁמוֹת בְּנֵי אָדָם הַיְשֵׁנִים בָּעוֹלָם הַזֶּה), to be Mayin Nukvin [female waters] (לִהְיוֹת מַיִן נוּקְבִין), for the sake of the renewal of old souls (לְצוֹרֶךְ חִדּוּשׁ נְשָׁמוֹת יְשָׁנוֹת). And she also distributes sustenance to them (וְגַם מְחַלֶּקֶת [הַמַּלְכוּת] מָזוֹן לָהֶם), as it is said (שֶׁנֶּאֱמַר), and she gives food to her household (וַתִּתֵּן טֶרֶף לְבֵיתָהּ) (Proverbs 31:15), for they are the members of her household (שֶׁהֵם בְּנֵי בֵית שֶׁלָּהּ), and a portion to her maidens (וְחֹק לְנַעֲרֹתֶיהָ) (Proverbs 31:15), these are the Heikhalot (אֵלּוּ הֵם הַהֵיכָלוֹת). And at that time (וּבְאוֹתוֹ פַּעַם), the Klipot have dominion in this world (יֵשׁ לָהֶם לַקְּלִיפּוֹת שְׁלִיטָה בָּעוֹלָם הַזֶּה), as it is said (שֶׁנֶּאֱמַר), therein creep all the beasts of the forest (בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20), of barren trees that bear no fruit (שֶׁל אִילָנֵי סְרָק שֶׁאֵינָם עוֹשִׂים פְּרִי). And while they roam through this world until midnight (וּבְעוֹד שֶׁהֵם מְשׁוֹטְטִים בָּעוֹלָם הַזֶּה עַד חֲצִי הַלַּיְלָה), the angels have ease in ascending above (יֵשׁ לַמַּלְאָכִים נַיְיחָא לַעֲלוֹת לְמַעְלָה), so that the Klipot will not ascend with them (שֶׁלֹּא יַעֲלוּ עִמָּהֶם), and by cunning they deal with the Klipot (וּבְרַמָּאוּת עוֹשִׂים לַקְּלִיפּוֹת), so that they are completely pushed below (שֶׁנִּדְחוּ לְגַמְרֵי לְמַטָּה). And the companies of the donkey, the ox, the pit, the grazer, and the burner roam about (וּמְשׁוֹטְטִים כִּתּוֹת הַחֲמוֹר וְהַשּׁוֹר וְהַבּוֹר מַבְעֶה וְהַבַּעַר), whose sign is Gefen Shebamah [vine, ox, pit, grazer, burner] (שֶׁסִימָנָם גֶּפֶן שֶׁבָמָה), and the dogs cry out (וּכְלָבִים צוֹעֲקִים), and they think (וְהֵם סוֹבְרִים), I have become rich, I have found wealth for myself (הֶעֱשַׁרְתִּי מָצָאתִי אוֹן לִי) (Hosea 12:9), but they have brought up a potsherd in their hand (אֲבָל הֶעֱלוּ חֶרֶס בְּיָדָם). When the time of favor is revealed at midnight (כֵּיוָן שֶׁמִּתְגַּלֶּה עֵת רָצוֹן בַּחֲצִי הַלַּיְלָה), when the Holy One, blessed be He, goes to stroll with the righteous in Gan Eden (שֶׁהַקב״ה הוֹלֵךְ לְטַיֵּל עִם הַצַּדִּיקִים בְּגַן עֵדֶן), they are driven back to their place, to the Nukvah of the Great Deep (נִרְדָּפִים לִמְקוֹמָם לְנוּקְבָא דִתְהוֹמָא רַבָּה), and permission is granted to the righteous to increase through cunning (וְשָׁרֵי לְהוּ לְצַדִּיקַיָּא לְסַגּוּיֵי בְּרַמָּאוּת), like Yaakov (כְּיַעֲקֹב), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), just as the serpent acted (כַּאֲשֶׁר עָשְׂתָה הַנָּחָשׁ), so God repaid it (כֵּן שִׁלֵּם לָהּ אֱלֹהִים), as it is said (שֶׁנֶּאֱמַר), with the pure You show Yourself pure, and with the crooked You show Yourself twisted (עִם נָבָר תִּתְבָּר וְעִם עִקֵּשׁ תִּתַּפָּל) (Psalms 18:27). And all this is because Adam and Chavah listened to the serpent (וְכָל זֶה מִפְּנֵי שֶׁשָּׁמְעוּ אָדָם וְחַוָּה לַנָּחָשׁ), through cunning they were deceived and through cunning they were healed (בְּרַמָּאוּת נִתְפַּתּוּ וּבְרַמָּאוּת נִתְרַפְּאוּ), and through Yaakov the world was blessed with thirty-nine blessings corresponding to the thirty-nine curses with which Adam and Chavah were cursed (וְעַל יְדֵי יַעֲקֹב נִתְבָּרֵךְ הָעוֹלָם ל״ט בְּרָכוֹת כְּנֶגֶד ל״ט קְלָלוֹת שֶׁנִּתְקַלְּלוּ בִּימֵי אָדָם וְחַוָּה).

It follows (נִמְצָא), that the angels also sing when they ascend to the Heikhalot [Palaces] (שֶׁגַּם הַמַּלְאָכִים מְשׁוֹרְרִים בַּעֲלוֹתָם לַהֵיכָלוֹת), and what do they say (וּמַה הֵם אוֹמְרִים), a Psalm of David, to Hashem belongs the earth and its fullness (לְדָוִד מִזְמוֹר לַייָ הָאָרֶץ וּמְלוֹאָהּ) (Psalms 24:1), who shall ascend the mountain of Hashem, and who shall stand in His holy place (מִי יַעֲלֶה בְהַר יְיָ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ) (Psalms 24:3). And the three groups of angels who sing at night (וְהַשָּׁלֹשׁ כִּתּוֹת הַמַּלְאָכִים הַמְזַמְּרִים בַּלַּיְלָה), are mentioned in Parashat Vayakhel in the Zohar (נִזְכָּרִים בְּפָרָשַׁת וַיַּקְהֵל בַּזֹּהַר), in the words of the holy mouth of the Holy Luminary (בְּדִבְרֵי פֶּה קָדוֹשׁ בּוּצִינָא קַדִּישָׁא). And this is the very secret of the prayers that we pray (וְזֶהוּ סוֹד הַתְּפִלּוֹת מַמָּשׁ שֶׁאָנוּ מִתְפַּלְלִים), for through the intention (שֶׁעַל יְדֵי הַכַּוָּנָה), we raise the worlds to their source (מַעֲלִים אָנוּ הָעוֹלָמוֹת אֶל מְקוֹרָם), to draw living waters from the spring (לִשְׁאֹב מַיִם חַיִּים מֵהַמַּעְיָן), from which the springs of salvation flow (שֶׁמִּמֶּנּוּ נוֹבְעִים מַעַיְנֵי הַיְשׁוּעָה), upon Your people is blessing forever (עַל עַמְּךָ בִרְכַת סֶלָה) (Psalms 3:9).