Chapter Forty-Five (פֶּרֶק אַרְבָּעִים וַחֲמִשָּׁה)

We return to our subject (נַחֲזוֹר לְעִנְיָנֵינוּ), when the Yesod of Abba enters into Ze’ir Anpin until the Tiferet (יְסוֹד אַבָּא כְּשֶׁנִּכְנָס תּוֹךְ זְעֵיר עַד הַתִּפְאֶרֶת), and when it reaches there (וּבְהַגִּיעוֹ שָׁם), which is an exposed place (שֶׁהוּא מָקוֹם מְגֻלֶּה), for there the Yesod of Imma ends (כִּי שָׁם נִפְסָק יְסוֹד דְּאִמָּא), then the illumination within it strikes toward the right side of Ze’ir Anpin (וְאָז הֶאָרָה שֶׁבּוֹ מַכָּה אֶל צַד הַיָּמִין דְּזְעֵיר), and afterward the striking of the light returns and strikes the left side of Ze’ir Anpin (וְאַחַר כָּךְ חוֹזֶרֶת הַכָּאַת הָאוֹר וְהִכָּה אֶל צַד הַשְּׂמֹאל דְּזְעֵיר), and afterward from there the striking returns to the middle (וְאַחַר כָּךְ מִשָּׁם חוֹזֶרֶת הַהַכָּאָה לָאֶמְצַע), and descends through the Yesod of Ze’ir Anpin (וְיוֹרֵד דֶּרֶךְ הַיְסוֹד זְעֵיר).

And behold (וְהִנֵּה), the manna was from the side of Moshe Rabbenu, peace be upon him, in the first striking (הַמָּן הָיָה מִצַּד מֹשֶׁה רַבֵּנוּ ע״ה בְּהַכָּאָה רִאשׁוֹנָה), and the Clouds of Glory were from the side of Aharon in the second striking (וְעַנְנֵי כָבוֹד מִצַּד אַהֲרֹן בְּהַכָּאָה שְׁנִיָּה), and the well was from the side of Miriam in the middle, in the third striking (וְהַבְּאֵר מִצַּד מִרְיָם בָּאֶמְצַע בְּהַכָּאָה ג׳). And the matter is (וְהָעִנְיָן הוּא), that the Netzach, Hod, Yesod of Tevunah contain within them the Netzach, Hod, Yesod of Abba (שֶׁנה״י שֶׁל תְּבוּנָה יֵשׁ בְּתוֹכָם נה״י דְאַבָּא), and the Binah of Abba descended into the Netzach of Tevunah (וּבִינָה דְאַבָּא יָרְדָה לְנֵצַח תְּבוּנָה), and the Chokhmah of Imma to the Hod of Yisrael Saba (וְחָכְמָה שֶׁל אִמָּא לְהוֹד שֶׁל יִשְׂרָאֵל סָבָא), for she could not receive more than this measure (כִּי לֹא יָכְלָה לְקַבֵּל יוֹתֵר מִזֶּה הַשִּׁעוּר), and the Da’at of both of them is in their Yesod (וְדַעַת שְׁנֵיהֶם בִּיסוֹד שֶׁלָּהֶם), each one joining with the other (כָּל אֶחָד מִתְחַבֵּר בַּחֲבֵרוֹ). And the Da’at comes in testimony (וְהַדַּעַת בָּא בְּעֵדוּת), which is the secret of Yosef (שֶׁהוּא סוֹד יוֹסֵף), all within the Yesod of Imma (הַכֹּל בִּיסוֹד אִמָּא), as it is said (שֶׁנֶּאֱמַר), for Hashem is a God of knowledges (כִּי אֵל דֵּעוֹת יְיָ) (I Samuel 2:3), in the plural form (לְשׁוֹן רַבִּים).

It follows (נִמְצָא), that the operation of these three (שֶׁפְּעוּלַת שָׁלֹשׁ אֵלֶּה), would strike and beat below in Ze’ir Anpin (הָיוּ מַכִּים וּבוֹטְשִׁים לְמַטָּה בִּזְעֵיר), these three operations (שָׁלֹשׁ פְּעוּלוֹת אֵלֶּה), namely (דְּהַיְינוּ), the manna, the Clouds of Glory, and the well (הַמָּן וְעַנְנֵי הַכָּבוֹד וְהַבְּאֵר). And because the operation of the Yesod of Imma is short (וּלְהִיוֹת שֶׁפְּעוּלַת יְסוֹד אִמָּא הִיא קָצָר), and it is a female aspect (וְהִיא בְּחִינַת נְקֵבָה), therefore it produced according to its likeness and image a female (לָכֵן הוֹצִיאָה כִּדְמוּתָהּ וּכְצַלְמָהּ נְקֵבָה), namely Miriam their sister (דְּהַיְינוּ מִרְיָם אֲחוֹתָם). And this is the secret (וְזֶהוּ הַסּוֹד), that sometimes the Zohar places Aharon on the left side (שֶׁלִּפְעָמִים לוֹקֵחַ הַזֹּהַר לְאַהֲרֹן מִשְּׂמֹאלָהּ), even though he is a Kohen (אַף עַל פִּי שֶׁהוּא כֹּהֵן), and Moshe, who is a Levi, it places on the right side (וּמֹשֶׁה שֶׁהוּא לֵוִי לוֹקֵחַ אוֹתוֹ מִימִינָא), and sometimes the reverse (וְלִפְעָמִים אַפְכָא), and these matters appear to contradict one another (וְנִרְאִים דְּבָרִים אֵלּוּ סוֹתְרִין זֶה אֶת זֶה). Rather (אֶלָּא), great was the merit and light of Moshe Rabbenu, peace be upon him (גָּדוֹל זְכוּתוֹ וְאוֹרוֹ שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה), to the extent that the power of sustenance, which is from the side of judgment (עַד שֶׁכֹּחַ הַזָּן שֶׁהוּא מִצַּד הַדִּין), as it is said (שֶׁנֶּאֱמַר), Who has shepherded me from my youth (הָרֹעֶה אֹתִי מֵעוֹדִי) (Genesis 48:15), was on the right side (הָיָה מִימִין). Therefore our Rabbis of blessed memory said (לָכֵן אָמְרוּ חז״ל), a person's sustenance is as difficult as the splitting of the Sea of Reeds (קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם כִּקְרִיעַת יַם סוּף) (Pesachim 118a), and Moshe, peace be upon him, through his merit (וּמֹשֶׁה ע״ה בִּזְכוּתוֹ), would draw the manna from MNTZPKH (הָיָה מַמְשִׁיךְ הַמָּן שֶׁל מנצפ״ך), the first two Gevurot (שְׁתֵּי גְבוּרוֹת הָרִאשׁוֹנוֹת), from the two Mazalot that hover over Abba and Imma (מִן הַשְּׁנֵי מַזָּלוֹת הַחוֹפְפִים עַל אַבָּא וְאִמָּא), and through them Abba and Imma unite, as is known (וּמֵהֶם מִזְדַּוְּגִים אַבָּא וְאִמָּא כַּנּוֹדָע), and from this sweetening (וּמִזֶּה הַמִּיתּוּק), he sustained Yisrael in the wilderness (הָיָה מְפַרְנֵס אֶת יִשְׂרָאֵל בַּמִּדְבָּר).

The two Mazalot would sweeten the first two Gevurot and the first letters of MNTZPKH (הַתְּרֵין מַזָּלוֹת הָיוּ מְמַתְּקִים שְׁתֵּי גְבוּרוֹת וְאוֹתִיּוֹת הָרִאשׁוֹנוֹת שֶׁל מנצפ״ך), which are the five Gevurot (שֶׁהֵם הֶ׳ גְבוּרוֹת), and his level was so great (וְהָיְתָה מַעֲלָתוֹ כָּל כָּךְ גְּדוֹלָה), that the manna, which is the power that sustains (עַד שֶׁהַמָּן הוּא כֹּחַ הַזָּן), came from the right side (בָּא מֵהַיָּמִין), and was attributed through Moshe (מִתְיַחֵס עַל יְדֵי מֹשֶׁה), who also came from the right side (שֶׁבָּא גַּם כֵּן מֵהַיָּמִין). And because the spark of Mordekhai is also a spark of Moshe Rabbenu, peace be upon him, of that generation (וּלְהִיוֹת שֶׁנִּיצוֹץ מָרְדְּכַי הוּא גַּם כֵּן נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה שֶׁל אוֹתוֹ הַדּוֹר), for the generation of the moon requires a spark of the light of the sun (כִּי דּוֹר הַלְּבָנָה צָרִיךְ נִיצוֹץ אוֹר הַשֶּׁמֶשׁ), therefore he is called a man of Benjamin (לָכֵן נִקְרָא אִישׁ יְמִינִי) (Esther 2:5), as we shall explain in its place (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ). And therefore our Rabbis of blessed memory said (וְלָכֵן אָמְרוּ חז״ל), where is Mordekhai hinted in the Torah (מָרְדְּכַי מִן הַתּוֹרָה מִנַּיִן) (Chullin 139b), as it is said (שֶׁנֶּאֱמַר), take for yourself choice spices, pure myrrh (קַח לְךָ בְּשָׂמִים מָר דְּרוֹר) (Exodus 30:23), and it is translated (וּמְתַרְגְּמִינַן), Mira Dakhya [pure myrrh] (מִירָא דַכְיָא). And their intention is (וְכַוָּנָתָם הוּא), from where do we know that Mordekhai is a spark of the light of the Yesod of Abba (מִנַּיִן שֶׁמָּרְדְּכַי הוּא נִיצוֹץ אוֹר יְסוֹד אַבָּא), which is called Torah (הַנִּקְרָא תּוֹרָה), in the secret of the droppings of the supernal Chokhmah, Torah (בְּסוֹד נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה), and they were precise in saying supernal Chokhmah (וְשַׁפִּיר דָּיֵיק אָמְרוּ חָכְמָה שֶׁל מַעְלָה), which is Abba (שֶׁהוּא אַבָּא), excluding the Chokhmah of Ze’ir Anpin, which is below it (לְאַפּוֹקֵי חָכְמָה שֶׁל זְעֵיר הוּא לְמַטָּה הֵימֶנּוּ). And he brings proof from the verse, pure myrrh (וּמֵבִיא רְאָיָה מִן הַפָּסוּק מָר דְּרוֹר), which is Binah, called the free bird (שֶׁהוּא בִּינָה הַנִּקְרֵאת צִפּוֹר דְּרוֹר), which is the freedom of the Jubilee (שֶׁהוּא הַחֵרוּת שֶׁל הַיּוֹבֵל), in the secret of engraved upon the tablets (בְּסוֹד חָרוּת עַל הַלּוּחוֹת) (Exodus 32:16), do not read charut [engraved] but cherut [freedom] (אַל תִּקְרֵי חָרוּת אֶלָּא חֵרוּת) (Avot 6:2). And the tablets are the Netzach and Hod of Imma (וְהַלּוּחוֹת הֵם נֵצַח וְהוֹד דְּאִמָּא), within which is the vessel of Abba (שֶׁבְּתוֹכָם כְּלִי אַבָּא), and from where do you know further (וּמְנָא לָךְ עֲדַיִן), that his spark is from the Yesod of Abba (שֶׁנִּיצוֹץ שֶׁלּוֹ הוּא מִיסוֹד אַבָּא), therefore he brings proof from the translation (לָכֵן מֵבִיא רְאָיָה מֵהַתַּרְגּוּם), which translates Mira Dakhya [pure myrrh] (שֶׁמְּתַרְגֵּם מִירָא דַכְיָא), which is the Yesod of Abba (שֶׁהוּא הַיְסוֹד דְּאַבָּא), called Mira Dakhya [pure myrrh] (הַנִּקְרָא מִירָא דַכְיָא), for there was no shattering in it, Heaven forbid (שֶׁלֹּא הָיְתָה בּוֹ שְׁבִירָה חַס וְשָׁלוֹם). Even though there was nullification in Chokhmah and Binah (אַף עַל פִּי שֶׁהָיָה בְּחָכְמָה וּבִינָה בִּטּוּל), namely a weakening of power (דְּהַיְינוּ חֲלִישׁוּת כֹּחַ), nevertheless (מִכָּל מָקוֹם), its Yesod never had any shattering or nullification whatsoever (יְסוֹד שֶׁלּוֹ לֹא הָיָה בּוֹ שְׁבִירָה וּבִטּוּל מֵעוֹלָם), unlike the Yesod of Ze’ir Anpin (לֹא כְּמוֹ יְסוֹד זְעֵיר), which had somewhat more vitality than the earlier aspects of Ze’ir Anpin (שֶׁהָיָה לוֹ קְצָת יוֹתֵר חַיּוּת מִן הָרִאשׁוֹנִים שֶׁל זְעֵיר), and afterward it did not help him (וְאַחַר כָּךְ לֹא הוֹעִיל לוֹ), as expounded in the Gates of the World of Tohu (כַּנִּדְרָשׁ בְּשַׁעֲרֵי עוֹלָם הַתֹּהוּ).

And it is known (וְיָדוּעַ), that when Yisrael Saba comes to enclothe himself within Tevunah (כִּי בְּשָׁעָה שֶׁיִּשְׂרָאֵל סָבָא בָּא לְהִתְלַבֵּשׁ בִּתְבוּנָה), before the enclothement (קֹדֶם הַהִתְלַבְּשׁוּת), he gives his Binah to the Netzach of Tevunah (נוֹתֵן בִּינָה שֶׁלּוֹ לְנֵצַח תְּבוּנָה), and Tevunah gives her Chokhmah to the Hod of Yisrael Saba (וּתְבוּנָה נוֹתֶנֶת חָכְמָה שֶׁלָּהּ לְהוֹד יִשְׂרָאֵל סָבָא), and the Yesod of Abba, together with the Da’at descending from both of them (וִיסוֹד אַבָּא עִם הַדַּעַת הַיּוֹרֵד מִשְּׁנֵיהֶם), arbitrates between them (הִכְרִיעַ בֵּינֵיהֶם), and that act of arbitration (וּמְצִיאַת הַהַכְרָעָה הַהִיא), is the giving of the spirit of Moshe (הִיא נְתִינַת הָרוּחַ שֶׁל מֹשֶׁה). If so (אִם כֵּן), the Yesod, which is always the arbitrator (הַיְסוֹד שֶׁהוּא לְעוֹלָם הַמַּכְרִיעַ), when it is now a new entity in the Hod of Yisrael Saba (כְּשֶׁהוּא עַתָּה דָּבָר חָדָשׁ בְּהוֹד יִשְׂרָאֵל סָבָא), is from the back-aspects of Abba and the front-aspects of Imma (מֵאֲחוֹרֵי אַבָּא וּפְנֵי אִמָּא), which are Kuf-Peh-Dalet and Kuf-Samekh-Aleph (שֶׁהֵם דפ״ק וקס״א), which together equal Moshe (הָעוֹלִים מֹשֶׁה).

As follows (כָּזֶה): Yud, Yud-Heh, Yud-Heh-Vav, Yud-Heh-Vav-Heh (יו״ד, יו״ד ה״י, יו״ד ה״י וי״ו, יו״ד ה״י וי״ו ה״י), these are the back-aspects (הוּא אֲחוֹרַיִים), according to the manner of every squaring (כְּדֶרֶךְ כָּל רִבּוּעַ). And the multiplication of the letters and words (וְרִבּוּי הָאוֹתִיּוֹת וְהַתֵּבוֹת), one and two and three times (אֶחָד וּשְׁתַּיִם וְהַשָּׁלֹשׁ פְּעָמִים), as here (כְּמוֹ כָּאן), is also called the number of striking (וְהוּא נִקְרָא מִסְפַּר הַהַכָּאָה גַּם כֵּן), which is the secret of the striking (שֶׁהוּא סוֹד הַבְּטִישָׁה), and this Name equals one hundred and eighty-four (וְהַשֵּׁם הַזֶּה עוֹלֶה קפ״ד), and it is the back-aspects of Abba (וְהוּא אֲחוֹרַיִים דְּאַבָּא). Together with the front-aspects of Imma (עִם הַפָּנִים שֶׁל אִמָּא), which are Ehyeh spelled with Yudin (הוּא אהי״ה בְּיוּדִין), equaling one hundred and sixty-one (הָעוֹלֶה קס״א), as follows (כָּזֶה): Aleph, Heh, Yud, Heh (אָלֶ״ף הֵ״י יוּ״ד הֵ״י), this is the spirit of Moshe (זֶהוּ רוּחוֹ שֶׁל מֹשֶׁה). And likewise the Yesod of Imma arbitrates in this manner (וְגַם כֵּן יְסוֹד אִמָּא מַכְרִיעַ כָּךְ), and from there emerges the spirit of Aharon (וְיוֹצֵא מִשָּׁם רוּחוֹ שֶׁל אַהֲרֹן), from the union of Abba and Imma above (מֵהִזְדַּוְּגוּת אַבָּא וְאִמָּא לְמַעְלָה), from the illumination of the Atarah [crown] of Abba, of his Yesod (מֵהֶאָרַת עֲטֶרֶת אַבָּא שֶׁל יְסוֹד שֶׁלּוֹ), into the Yesod of Imma, which also has an Atarah [crown] (לְתוֹךְ יְסוֹד אִמָּא שֶׁיֵּשׁ לָהּ גַּם כֵּן עֲטָרָה), for it, namely the Atarah [crown], is attached to her Yesod (כִּי הִיא [הָעֲטָרָה] נִדְבֶּקֶת בִּיסוֹד שֶׁלָּהּ), because it, namely the Yesod, is in the male world (כִּי הוּא [הַיְסוֹד] בָּעוֹלָם הַזָּכָר), and from it emerged the two twin sisters of Hevel (וּמִמֶּנּוּ יָצְאוּ שְׁתֵּי תְאוֹמוֹת שֶׁל הֶבֶל), who is Moshe (שֶׁהוּא מֹשֶׁה). And from here you learn (וּמִכָּאן אַתָּה לָמֵד), from where Kayin was attached to the twin sister of Hevel (מֵהֵיכָן הָיָה נִסְרָךְ קַיִן אֵצֶל תְּאוֹמָתוֹ שֶׁל הֶבֶל), and why she was not fitting for him (וְלָמָּה לֹא הָיְתָה הוֹגֶנֶת לוֹ), for he is like women who couple with one another (כִּי הוּא כְּעֵין נָשִׁים מְסוֹלְלוֹת), and Aharon took the good that was in the soul of Kayin (וְאַהֲרֹן לָקַח הַטּוֹב שֶׁבַּנְּשָׁמָה שֶׁל קַיִן), as I explained in Sha’ar Olam haTohu [Gate of the World of Tohu] (כַּאֲשֶׁר בֵּאַרְתִּי בְּשַׁעַר עוֹלָם הַתֹּהוּ). And afterward (וְאַחַר כָּךְ), when Yisrael Saba entered into Tevunah (כְּשֶׁנִּכְנָס יִשְׂרָאֵל סָבָא לְתוֹךְ תְּבוּנָה), and his Yesod into the Yesod of Tevunah (וְהַיְסוֹד שֶׁלּוֹ לְתוֹךְ יְסוֹד תְּבוּנָה), Miriam and Esther emerged (יָצְאוּ מִרְיָם וְאֶסְתֵּר), therefore they said (לְפִיכָךְ אָמְרוּ), where is Esther hinted in the Torah (אֶסְתֵּר מִן הַתּוֹרָה מִנַּיִן) (Chullin 139b), for it is the Yesod of Abba called Torah (שֶׁהוּא יְסוֹד אַבָּא הַנִּקְרָא תּוֹרָה), from the verse (מִפָּסוּק), I shall surely hide (הַסְתֵּר אַסְתִּיר) (Deuteronomy 31:18), for the Yesod of Abba is hidden within the Yesod of Imma (שֶׁיְסוֹד אַבָּא מִסְתַּתֵּר בְּתוֹךְ יְסוֹד אִמָּא), which itself is in the hidden level (שֶׁהוּא עַצְמוֹ בְּסֵתֶר הַמַּדְרֵגָה). And when the light emerges (וּכְשֶׁיּוֹצֵא הָאוֹר), it divides to this side and to that side (נֶחְלָק לְכָאן וּלְכָאן), therefore it repeats and says (לְפִיכָךְ כָּפַל וְאָמַר), I shall surely hide (הַסְתֵּר אַסְתִּיר) (Deuteronomy 31:18), and therefore she is called Hadassah (וְלָזֶה נִקְרֵאת הֲדַסָּה), because they emerge from among the myrtles (מִפְּנֵי שֶׁיּוֹצְאוֹת מִבֵּין הַהֲדַסִּים), and who are they (וּמַאן נִינְהוּ), Chesed, Gevurah, Tiferet of Ze’ir Anpin (חג״ת שֶׁל זְעֵיר), namely Chedvah [joy] (דְּהַיְינוּ חֶדְוָי), where the Yesod of Yisrael Saba and the Yesod of Tevunah are found (שֶׁשָּׁם יְסוֹד יִשְׂרָאֵל סָבָא וִיסוֹד תְּבוּנָה), and there the light is within it (וְשָׁם הָאוֹר בְּתוֹכוֹ). And this concealed light (וְזֶה הָאוֹר הַסָּתוּם), is two Havayot (הוּא שְׁתֵּי הֲוָיוֹת), and one third of Chedvah [joy] (וּשְׁלִישׁ אֶחָד [דְחֶדְוָי]), which equals sixty (שֶׁעוֹלֶה ס׳), and because of this (וּמִפְּנֵי זֶה), we say that this third is only eight (אָנוּ אוֹמְרִים שֶׁהַשְּׁלִישׁ הַזֶּה אֵינוֹ אֶלָּא ח׳), for a good measure is always greater in every place (כִּי מִדָּה טוֹבָה מְרֻבָּה בְּכָל מָקוֹם), therefore the two revealed thirds of the Chesadim are greater than the concealed third (לְפִיכָךְ [שְׁנֵי] הַשְּׁלִישִׁים הַמְּגֻלִּים מִן הַחֲסָדִים מְרֻבִּים מִן הַשְּׁלִישׁ הַסָּתוּם). And concerning this the verse says (וְעַל זֶה אוֹמֵר הַפָּסוּק), my dwelling has departed and been removed from me like a shepherd's tent (דּוֹרִי נָסַע וְנִגְלָה מִנִּי כְּאֹהֶל רֹעִי) (Isaiah 38:12). The explanation is (פֵּרוּשׁ), my beloved, which is the light that shines below and benefits another (דוֹדִי שֶׁהוּא הָאוֹר הַמֵּאִיר לְמַטָּה וּמֵטִיב לְזוּלָתוֹ), is the affection of beloveds (הוּא חִבַּת דּוֹדִים), and what is the meaning of departed (וּמַאי נִיהוּ נָסַע), the explanation is (פֵּרוּשׁ), gathered from these three aspects (מְקוּבָּץ מִשָּׁלֹשׁ בְּחִינוֹת אֵלֶּה), Nun, Samekh, Ayin (נוּ״ן סָמֶ״ךְ עַיִ״ן).

For the Nun is the Yesod itself (כִּי הַנוּ״ן הוּא יְסוֹד עַצְמוֹ), containing five Chesadim in tenfold inclusion (כּוֹלֵל ה׳ חֲסָדִים בִּכְלִילוּת עֶשֶׂר), the Samekh is the secret of two Chesadim and one concealed third (הַסָּמֶ״ךְ הוּא סוֹד ב׳ חֲסָדִים וּשְׁלִישׁ מְכֻסִּים), namely Gedulah and Gevurah and one third of Tiferet (דְּהַיְינוּ גְּדוּלָה וּגְבוּרָה וּשְׁלִישׁ תִּפְאֶרֶת), as we have said (כַּדַאֲמָרַן), which equals sixty (שֶׁעוֹלֶה ס׳), and they are hidden and concealed like the letter Samekh, which has no opening at all (וְהֵם סְתוּמִים וּמְכֻסִּים כְּמוֹ אוֹת סָמֶ״ךְ שֶׁאֵין לָהּ פְּתִיחָה כְּלָל). And the matter of the two Chesadim and two revealed thirds (וְהָעִנְיָן [שֶׁל] ב׳ חֲסָדִים וּב׳ שְׁלִישִׁים מְגֻלִּים), namely two thirds of Tiferet and Netzach and Hod (ב׳ שְׁלִישֵׁי תִּפְאֶרֶת וְנֵצַח הוֹד), which equal fifty-two (שֶׁהֵן נ״ב), equals two Havayot (עוֹלֶה ב׳ הֲוָיוֹת), and eighteen of the two thirds (וְי״ח שֶׁל שְׁנֵי שְׁלִישִׁים), for we said (כִּי אָמַרְנוּ), the revealed aspect is a good measure (הַנִּגְלֶה הוּא מִדָּה טוֹבָה), and it has two portions of Havayah (וְיֵשׁ לוֹ ב׳ חֲלָקִים שֶׁל הֲוָיָ״ה), additional to the twenty-four (הַיְתֵרִים עַל כ״ד), which we divided into three thirds (שֶׁחִלַּקְנוּ בְּג׳ שְׁלִישִׁים), for three times eight is twenty-four (לְג׳ פְּעָמִים ח׳ הוּא כ״ד). And it is impossible to divide the two additional units into three thirds (וְאִי אֶפְשָׁר לְחַלֵּק הַשְּׁנַיִם הַיְתֵרִים לִגְ׳ שְׁלִישִׁים), therefore the revealed portions take the two additional units (לָכֵן הַמְּגֻלִּים לוֹקְחִים הַשְּׁנַיִם הַיְתֵרִים), and it follows that the calculation of B"N and Chai [eighteen] equals seventy (נִמְצָא שֶׁחֶשְׁבּוֹן ב״ן וְחַ״י עוֹלֶה ע׳), of Nasa [departed] (שֶׁל נָסַ״ע). And his statement, my dwelling has departed and been revealed (וְאוֹמְרוֹ דּוֹרִי נָסַע וְנִגְלָה), means that the light was revealed without covering (שֶׁנִּגְלָה הָאוֹר בְּלִי כִּסּוּי), and your sign is Ayin [eye] (וְסִימָנְךָ עַיִ״ן), for it is seen eye to eye, so to speak (שֶׁהוּא נִרְאֶה עַיִן בְּעַיִן כִּבְיָכוֹל). And the explanation of like a shepherd's tent (וּפֵירוּשׁ כְּאֹהֶל רֹעִי), is that when the Netzach, Hod, Yesod of Tevunah descended into Ze’ir Anpin (כִּי בְּרֶדֶת נה״י דִתְבוּנָה בִּזְעֵיר), they first entered his Chokhmah, Binah, Da’at (תְּחִלָּה נִכְנְסוּ לְחב״ד שֶׁלּוֹ), afterward to the arms and the body (אַחַר כָּךְ לַזְּרוֹעוֹת וְלַגּוּף), afterward to the Netzach, Hod, Yesod (אַחַר כָּךְ לנה״י). And the upper ones (וְהָעֶלְיוֹנִים), leave their root above (מַנִּיחִים שָׁרְשָׁם לְמַעְלָה), and descend to extend below (וְיוֹרְדִים לְהִתְפַּשֵּׁט לְמַטָּה), and therefore the two Chesadim and one concealed third became enclosed within a tent and a sukkah (וּלְפִיכָךְ נַעֲשׂוּ הַב׳ חֲסָדִים וּשְׁלִישׁ מְכֻסֶּה בְּאֹהֶל וּבְסֻכָּה), which is the secret of Havayah and Adnut (שֶׁהוּא סוֹד הֲוָיָ״ה וַאֲדְנוּת), which equal Sukkah (הָעוֹלִים סֻכָּה), and it is the union of Ze’ir Anpin and Nukvah (וְהוּא חִבּוּר זְעֵיר וְנוּקְבֵיהּ), who enter the Chuppah [wedding canopy] (הַנִּכְנָסִים לַחֻפָּה), and stand beneath the tent (וְעוֹמְדִים תַּחַת הָאֹהֶל). And the secret of the tent (וְסוֹד הָאֹהֶל), is to prevent the light from descending excessively (הוּא לִמְנוֹעַ שֶׁלֹּא יֵרֵד הָאוֹר הַרְבֵּה), however in its ascent (אָמְנָם בַּעֲלִיָּתוֹ), it ascends to the place of its root revealed and bursting forth (הוּא עוֹלֶה לִמְקוֹם שָׁרְשׁוֹ מְגֻלֶּה וּבוֹקֵעַ), therefore the walls must reach the upper covering (לְפִיכָךְ צָרִיךְ דְּפָנוֹת מַגִּיעוֹת לַסְּכָךְ שֶׁל מַעְלָה), for above there is no prevention of ascent (כִּי לְמַעְלָה אֵין מְנִיעָה [לַעֲלוֹת]), but the covering is a hint to her Sukkah (אֲבָל הַסְּכָךְ הוּא רֶמֶז לַסֻּכָּה שֶׁלָּהּ), which covers Ze’ir Anpin until one third of his Tiferet (הַמְכַסָּה זְעֵיר עַד שְׁלִישׁ תִּפְאֶרֶת שֶׁלּוֹ), and restrains the light (וּמוֹנַעַת הָאוֹר), so that the light not be revealed excessively (שֶׁלֹּא יִתְגַּלֶּה הָאוֹר בְּיוֹתֵר). Therefore we require (לְפִיכָךְ בָּעִינַן), that its shade be greater than its sunlight (צִלָּתָהּ מְרֻבָּה מֵחַמָּתָהּ) (Sukkah 2a), but the stars must be visible through it (אֲבָל צָרִיךְ שֶׁיִּהְיוּ כּוֹכָבִים נִרְאִים מִתּוֹכָם), so that it reaches above (שֶׁיַּגִּיעַ לְמַעְלָה), where part of it will not be completely closed, Heaven forbid (אֲשֶׁר קְצָתוֹ לֹא יִהְיֶה סָתוּם לְגַמְרֵי חַס וְשָׁלוֹם), for it must illuminate and give life to the worlds (כִּי הוּא צָרִיךְ לְהָאִיר וּלְהַחֲיוֹת הָעוֹלָמוֹת). And because Ze’ir Anpin is seven Sefirot (וּלְהִיוֹת שֶׁזְּעֵיר הוּא ז׳ סְפִירוֹת), which require protection and a Sukkat Shalom [Sukkah of Peace] (שֶׁצְּרִיכִים שִׁמּוּר וְסֻכַּת שָׁלוֹם), just as Yisrael below in the wilderness (כְּמוֹ יִשְׂרָאֵל לְמַטָּה בַּמִּדְבָּר), with the seven Clouds of Glory (בְּז׳ עַנְנֵי הַכָּבוֹד), and the cloud would receive catapult stones and kill serpents (וְהֶעָנָן הָיָה מְקַבֵּל אַבְנֵי בַּלִיסְטְרָאוֹת וְהוֹרֵג נְחָשִׁים), and guard them from every evil thing (וּמְשַׁמְרָם מִכָּל דָּבָר רָע), therefore each one of his Sefirot received a Surrounding Light [Ohr haMakif] (לָכֵן כָּל אֶחָד מִסְּפִירוֹתָיו קִבֵּל אוֹר מַקִּיף), and the secret of the Sukkat Shalom [Sukkah of Peace] (וְסוֹד סֻכַּת שָׁלוֹם). And Malkhut also receives from them seven Surrounding Lights [Orot haMakifim] (וְגַם מַלְכוּת מְקַבֶּלֶת מֵהֶם ז׳ מַקִּיפִים), day by day (דָּבָר יוֹם בְּיוֹמוֹ), until Hoshana Rabbah (עַד הוֹשַׁעְנָא רַבָּא), when they circle the altar seven times (שֶׁמַּקִּיפִים הַמִּזְבֵּחַ ז׳ פְּעָמִים), and because at that time (וּלְהִיוֹת שֶׁבְּאוֹתָהּ הַפַּעַם), she received all seven Surrounding Lights and Clouds of Glory (קִבְּלָה כָּל ז׳ מַקִּיפִים וְעַנְנֵי כָבוֹד), from the seven Sefirot of Ze’ir Anpin (מִז׳ סְפִירוֹת זְעֵיר), the Klipot are compelled to flee from her (וּמוּכְרָחִים הַקְּלִיפּוֹת לָנוּם מִמֶּנָּה). And then on the eighth day, Atzeret [Assembly], which follows afterward (וְאָז בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת שֶׁלְּאַחֲרָיו), the bulls corresponding to the nations cease (נִפְסָקִים הַפָּרִים מִן הָאֻמּוֹת), which is the severe judgment of MNTZPKH (שֶׁהוּא דִּין קָשֶׁה מנצפ״ך), whose value is Par [bull] (הָעוֹלֶה פַּ״ר), and then it is said (וְאָז נֶאֱמַר), on the eighth day (בַּיּוֹם הַשְּׁמִינִי), there shall be an assembly for you (עֲצֶרֶת תִּהְיֶה לָכֶם) (Numbers 29:35). And the Zohar says (וְאוֹמֵר הַזֹּהַר), for you and not for the other nations (לָכֶם וְלֹא לִשְׁאָר עַמִּין), and they no longer have any hold (וְאֵין לָהֶם אֲחִיזָה יוֹתֵר), and all of this came through the influence of Aharon (וְכָל זֶה הָיָה מֵאֲחִיזָתוֹ שֶׁל אַהֲרֹן), as we have explained (כְּמוֹ שֶׁבֵּאַרְנוּ). And therefore they are called the seven Clouds of Glory (וְלָכֵן נִקְרְאוּ ז׳ עַנְנֵי כָבוֹד), for the Shekhinah has seven Surrounding Lights [Orot haMakifim] (כִּי הַשְּׁכִינָה יֵשׁ לָהּ ז׳ מַקִּיפִין), and she is called Glory (וְהִיא הַנִּקְרֵאת כָּבוֹד). And this is precisely the seven circuits of Yericho (וְהוּא מַמָּשׁ ז׳ הַקָּפוֹת שֶׁל יְרִיחוֹ), for Yericho and the moon are one matter (כִּי יְרִיחוֹ וּלְבָנָה מִלְּתָא חֲדָא הִיא), and one secret (וְרָזָא חֲדָא), and they cut off the hold of the Klipot [shells] through circling seven times on the final day (וְחָתְכוּ אֲחִיזַת הַקְּלִיפּוֹת בְּהַקָּפָתָם שֶׁבַע פְּעָמִים בַּיּוֹם הָאַחֲרוֹן), and on every other day only once (וּבְכָל יוֹם רַק פַּעַם אַחַת), as on Sukkot (כְּמוֹ בְּסֻכּוֹת), and so it shall be in the future to come (וְכֵן יִהְיֶה לֶעָתִיד לָבוֹא). And because the Nukvah of Ze’ir Anpin begins beneath the Yesod of Imma (וּלְחִיּוּת שֶׁנּוּקְבֵיהּ דְז״א מַתְחֶלֶת תַּחַת יְסוֹד אִמָּא), which enclothes until the end of the upper third of the Tiferet of Ze’ir Anpin (הַמַּלְבֶּשֶׁת עַד סוֹף שְׁלִישׁ הָעֶלְיוֹן שֶׁל ת״ת דִּזְעֵיר), and from there begins his Nukvah (וּמִשָּׁם הַתְחָלַת נוּקְבֵיהּ), and from there is the revelation of the Yesod of Abba (וּמִשָּׁם גִּלּוּי יְסוֹד שֶׁל אַבָּא), and every bursting forth is an increase of light (וְכָל בְּקִיעָה הוּא רִבּוּי אוֹר), and this spring fills the well of Malkhut with living waters (וְהַמַּעְיָן הַזֶּה מְמַלֵּא הַבְּאֵר דְּמַלְכוּת מָלֵא מַיִם חַיִּים), and then she is in the highest state, face to face with her husband (וְאָז הִיא בַּמַּעֲלָה הָעֶלְיוֹנָה פָּנִים בְּפָנִים אֵצֶל בַּעְלָהּ). And especially when she includes the Partzuf of Leah (וּבִפְרָט כְּשֶׁהִיא כּוֹלֶלֶת פַּרְצוּף לֵאָה), and enclothes it from his head to his feet (וּמַלְבֶּשֶׁת אוֹתוֹ מֵרֹאשׁוֹ וְעַד רַגְלָיו), but when she is below (אֲבָל כְּשֶׁהִיא לְמַטָּה), and when Moshe is not in the rays of Hod (וּכְשֶׁאֵין מֹשֶׁה בְּקַרְנֵי הַהוֹד), and the veil came into this world because of the level of Yisrael (וְהַמַּסְוֶה בָּא לָעוֹלָם הַזֶּה בִּשְׁבִיל מַעֲלַת יִשְׂרָאֵל), then the lights are not drawn down from above (אָז אֵין הָאוֹרוֹת נִמְשָׁכִין מִלְמַעְלָה), from the Dikna [Beard] of Arich Anpin and Atik Yomin (מִדִּיקְנָא דַאֲרִיךְ וְעַתִּיק יוֹמַיָּיא), and Malkhut is below (וּמַלְכוּת הִיא לְמַטָּה). Therefore when the well departed and afterward returned through the merit of Moshe (לָכֵן כְּשֶׁנִּסְתַּלֵּק הַבְּאֵר וְחָזַר אַחַר כָּךְ בִּזְכוּת מֹשֶׁה), they would sing a song (הָיוּ אוֹמְרִים שִׁירָה), as it is said (שֶׁנֶּאֱמַר), then Yisrael sang... arise, O well, answer her (אָז יָשִׁיר יִשְׂרָאֵל... עֲלִי בְאֵר עֱנוּ לָהּ) (Numbers 21:17), meaning (רָצָה לוֹמַר), that they would raise Mayin Nukvin [female waters] in their intention (שֶׁהָיוּ מַעֲלִים [מ״ן] בְּכַוָּנָתָם), to Malkhut, which is female (לְמַלְכוּת שֶׁהִיא נְקֵבָה), as implied by the expression answer her (לְשׁוֹן עֱנוּ לָהּ), and then she merited to fill her well from this spring of which we spoke (וְאָז זָכְתָה לְמַלּוֹת בְּאֵרָהּ מֵהַמַּעְיָן הַזֶּה שֶׁאָמַרְנוּ). And all our rectification is to raise this well (וְכָל תִּיקּוּנֵינוּ הוּא לְהַעֲלוֹת הַבְּאֵר הַזֶּה), and the well does not ascend except in the secret of Mayin Nukvin [female waters] (וְאֵין הַבְּאֵר עוֹלָה אֶלָּא בְּסוֹד מַיִן נוּקְבִין), and therefore every person must entrust his soul to this well every night (וְלָכֵן צָרִיךְ כָּל אָדָם לְהַפְקִיד נִשְׁמָתוֹ לַבְּאֵר הַזֶּה בְּכָל לַיְלָה וָלַיְלָה), and the hint to this is (וְהָרֶמֶז עַל זֶה), that one must intend the initials of into Your hand I entrust my spirit (שֶׁצָרִיךְ לְכַוֵּן בְּרָאשֵׁי תֵּבוֹת שֶׁל בְּיָדְךָ אַפְקִיד רוּחִי), which is Be’er [well] (שֶׁהוּא בא״ר). And the Zohar says in Vayetze (וְאוֹמֵר בַּזֹּהַר וַיֵּצֵא), because Avraham, Yitzchak, Yaakov, and Moshe Rabbenu, peace be upon him, were above this well (לִהְיוֹת שֶׁאַבְרָהָם יִצְחָק וְיַעֲקֹב וּמֹשֶׁה רַבֵּנוּ ע״ה הָיוּ לְמַעְלָה מֵהַבְּאֵר הַזֶּה), therefore this well appeared to them wherever they went (לָכֵן נִרְאָה אֲלֵיהֶם הַבְּאֵר הַזֶּה בְּכָל מָקוֹם שֶׁהָלְכוּ), and the waters went upward like a servant going out to greet his master (וְהַמַּיִם הָלְכוּ לְמַעְלָה כְּעֶבֶד הַיּוֹצֵא לְהַקְבִּיל פְּנֵי רַבּוֹ). And it is the secret of Mayin Nukvin [female waters] (וְהוּא סוֹד מַיִן נוּקְבִין), ascending to receive Mayin Dukhrin [male waters] (הָעוֹלֶה לְקַבֵּל מַיִן דּוּכְרִין), and when Yaakov wished to take his destined mate (וּכְשֶׁרָצָה יַעֲקֹב לָקַחַת בַּת זוּגוֹ), this well encountered him (פָּגַע בּוֹ הַבְּאֵר הַזֶּה), to assure him concerning his destined mate (לְהַבְטִיחוֹ עַל בַּת זוּגוֹ). Eliezer also took for himself a sign from this well (גַּם אֱלִיעֶזֶר לָקַח לוֹ סִימָן הַבְּאֵר הַזֶּה), except that he called it a spring (אֶלָּא שֶׁקְּרָאוֹ עַיִן), for Avraham, whose root is from Abba (כִּי אַבְרָהָם שֶׁשָּׁרְשׁוֹ מֵאַבָּא), which enclothes the Chesed of Ze’ir Anpin (הַמַּלְבִּישׁ חֶסֶד זְעֵיר), drew down through the act of bestowing kindness (הוֹרִיד בִּפְעֻלַּת גְּמִילוּת חֶסֶד), the illumination of a good eye, he shall be blessed (הֶאָרַת טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22:9), upon the Dikna [Beard] of Arich Anpin (עַל דִּיקְנָא דַאֲרִיךְ), in the secret of the two drops (בְּסוֹד תְּרֵין טַפִּין), the Upper Mazal and the Lower Mazal (מַזָּל עֶלְיוֹן וּמַזָּל תַּחְתּוֹן), included in one Tikkun [Rectification] (הַכְּלוּלִים בְּתִיקּוּן אֶחָד). And this is the secret of (וְזֶהוּ סוֹד), a precious pearl was hanging from the neck of Avraham Avinu, peace be upon him; when he died, it was hung upon the orb of the sun (מַרְגָּלִית טוֹבָה הָיְתָה תְלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם אָבִינוּ ע״ה כְּשֶׁמֵּת תְּלָאוֹ בְּגַלְגַּל חַמָּה) (Bava Batra 16b), which is Yaakov, the sun (שֶׁהוּא יַעֲקֹב [הַשֶּׁמֶשׁ]), and not Yitzchak (וְלֹא בְיִצְחָק). For he holds to Imma (כִּי הוּא אוֹחֵז בְּאִמָּא), from whom judgments are aroused (שֶׁדִּינִין מִתְעָרִין מִינָּהּ), and she enclothes Gevurot there within the Gevurah of Ze’ir Anpin (וּמַלְבֶּשֶׁת שָׁם גְּבוּרוֹת בִּגְבוּרָה דְז״א), and because the vessels of Imma and Abba are one within the other (וּלְהִיוֹת שֶׁכְּלֵי אִמָּא וְאַבָּא הֵם זֶה בְּתוֹךְ זֶה), when he mentions Abba (כְּשֶׁמַּזְכִּיר אַבָּא), Imma is included as well (גַּם אִמָּא בִּכְלָל), therefore he mentions only Yaakov (וְלָכֵן אֵינוֹ מַזְכִּיר כִּי אִם יַעֲקֹב). But Eliyahu, when he fled (אֲבָל אֵלִיָּהוּ כְּשֶׁבָּרַח), did not encounter this well (לֹא פָּגַע בֵּיהּ הַאי בְּאֵר), for Eliyahu is below this well (כִּי אֵלִיָּהוּ לְתַתָּא מֵהַאי בְּאֵר אִיהוּ), for he is in the World of Beri’ah (שֶׁהוּא בְּעוֹלָם הַבְּרִיאָה). And the matter is (וְהָעִנְיָן), remember, I shall remember him still (זָכוֹר אֶזְכְּרֶנּוּ עוֹד) (Jeremiah 31:19), therefore I shall be brief concerning it (עַל כֵּן אֲקַצֵּר בּוֹ), and in its place (וּבִמְקוֹמוֹ), namely in Sha’ar Sukkat Shalom [Gate of the Sukkah of Peace] (דְּהַיְינוּ בְּשַׁעַר סֻכַּת שָׁלוֹם), I shall explain it sufficiently (אֲבָאֲרֶנּוּ דֵּי צׇרְכּוֹ), with the help of Atik Yomin and His Shekhinah (בְּעֶזְרַת עַתִּיק יוֹמַיָּיא וּשְׁכִינְתֵּיהּ).