Chapter Forty-One (פֶּרֶק אַרְבָּעִים וְאֶחָד)

Behold, I shall inform you of a great secret (הִנְנִי אוֹדִיעֲךָ סוֹד גָּדוֹל), which many of the early authorities did not attain (שֶׁלֹּא הִשִּׂיגוּהוּ הַרְבֵּה מִן הָרִאשׁוֹנִים). Know (דַּע), that the letter Nun is engraved in the Yesod (שֶׁאוֹת הַנוּ״ן נֶחְקֶקֶת בִּיסוֹד), and its root is in Binah (וְעִיקָרָהּ בְּבִינָה), whose Heh is composed of a Yud (שֶׁה׳ שֶׁלָּהּ כְּלוּלָה מִיוּ״ד), thus five times Yud are fifty (נִמְצָא ה׳ פְּעָמִים י׳ הֵם נ׳). And know (וְדַע), that when the Nun extends from the Heh, as mentioned (כְּשֶׁמִּתְפַּשֶּׁטֶת הַנוּ״ן מִן הַה״י כַּנִּזְכָּר), it becomes fixed in the Yesod (הִיא נִקְבַּעַת בִּיסוֹד), and it is also fixed in the Yesod of Abba (וְגַם בִּיסוֹד אַבָּא נִקְבַּעַת בּוֹ), because the Yesod of Abba enters into the Yesod of Imma (מִפְּנֵי שֶׁיְּסוֹד אַבָּא הוּא נִכְנָס תּוֹךְ יְסוֹד אִמָּא). And you already know (וּכְבָר יָדַעְתָּ), that the Yesod of Abba is long (שֶׁיְּסוֹד אַבָּא הוּא אָרוֹךְ), and the Yesod of Imma is short (וִיסוֹד אִמָּא הוּא קָצָר), because she is female and he is male (מִפְּנֵי שֶׁהִיא נְקֵבָה וְהוּא זָכָר), and the Yesod of Abba is longer than the Yesod of Imma by slightly more than a third (וִיסוֹד אַבָּא הוּא אָרוֹךְ מִיסוֹד אִמָּא יוֹתֵר מִשְּׁלִישׁ מְעַט). When we divide it into three thirds (כְּשֶׁנַּחֲלְקֵהוּ לְג׳ שְׁלִישִׁים), Chokhmah, Binah, Da’at; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (חב״ד חַג״ת נהי״ם), and therefore (וְלָזֶה), there is a short Nun and there is a long Nun (יֵשׁ נ׳ קְצָרָה וְיֵשׁ נוּ״ן אֲרוּכָּה), the long Nun is in the Yesod of Abba (נוּ״ן אֲרוּכָּה הִיא בִּיסוֹד אַבָּא), and the short Nun is in the Yesod of Imma, which is short (נ׳ קְצָרָה הִיא בִּיסוֹד אִמָּא שֶׁהוּא קָצָר). And if you should say (וְאִם תֹּאמַר), how is it possible (אֵיךְ אֶפְשָׁר), that the long Nun (שֶׁהַנוּ״ן אֲרוּכָּה), which is complete judgment (שֶׁהִיא דִּין גָּמוּר), in the secret of MNTZPKH (בְּסוֹד מנצפ״ך), should be in Abba (שֶׁתִּהְיֶה בְּאַבָּא), who is complete mercy (שֶׁהוּא רַחֲמִים גְּמוּרִים). Your answer is (תְּשׁוּבָתְךָ), know (דַּע), that this Nun (שֶׁזֹּאת הַנוּ״ן), is from the Thirty-Two Paths of Chokhmah (הִיא מִל״ב נְתִיבוֹת חָכְמָה), which are the Thirty-Two Elohim of Ma‘aseh Bereshit [the Work of Creation] (שֶׁהֵם ל״ב אֱלֹהִי״ם שֶׁבְּמַעֲשֵׂה בְרֵאשִׁית). For within Chokhmah (שֶׁבְּחָכְמָה), they are not visible and do not perform their function (אֵינָם נִרְאִים וְאֵינָם פּוֹעֲלִים פְּעֻלָּתָם), because it is simple mercy (מִפְּנֵי שֶׁהוּא רַחֲמִים פְּשׁוּטִים), and when the thirty-two Elohim descend into the Yesod of Abba (וּכְשֶׁיּוֹרְדִים ל״ב אֱלֹהִי״ם בִּיסוֹד שֶׁל אַבָּא), namely (דְּהַיְינוּ), Chai haOlamim [Life of the Worlds] (חַ״י הָעוֹלָמִים), which is at the time of the union of Abba and Imma (שֶׁהוּא בְּעֵת יִחוּד אַבָּא וְאִמָּא), it follows (נִמְצָא), that in the union of the aforementioned thirty-two Elohim with Chai haOlamim (שֶׁבְּיִחוּד ל״ב אֱלֹהִי״ם הַנִּזְכָּר עִם חַ״י הָעוֹלָמִים), together Chai and thirty-two equal fifty (עוֹלִים בֵּין חַ״י וְל״ב חֲמִשִּׁים), corresponding to the Nun in potential (כְּמִסְפַּר נ׳ בְּכֹחַ). And when the Yesod of Abba enters into the Yesod of Imma (וּכְשֶׁנִּכְנָס יְסוֹד אַבָּא לְתוֹךְ יְסוֹד אִמָּא), and finds there the bent Nun (וּמָצָא שָׁם הַנוּ״ן כְּפוּפָה), which, so to speak, corresponds to the place of swelling in a woman (שֶׁהוּא כִּבְיָכוֹל כְּנֶגֶד מְקוֹם הַתַּפּוּחַ בָּאִשָּׁה), then the thirty-two and Chai of Abba become the Nun in actuality (אָז נַעֲשֶׂה הַל״ב וְחַ״י שֶׁל אַבָּא בְּסוֹד נ׳ בְּפוֹעַל), and because the Yesod of Abba is long (וּמִפְּנֵי שֶׁיְּסוֹד שֶׁל אַבָּא הוּא אָרוֹךְ), the Nun likewise becomes long (נַעֲשֵׂית גַּם כֵּן הַנוּ״ן אֲרוּכָּה כָּמוֹהוּ).

And know (וְדַע), that the Yesod of Abba is in the secret of the Vav (שֶׁיְּסוֹד אַבָּא הוּא בְּסוֹד וָ״ו), and when it enters into the Yesod of Imma (וּכְשֶׁנִּכְנָס לְתוֹךְ יְסוֹד אִמָּא), where it finds the bent Nun (שֶׁמּוֹצֵא שָׁם הַנוּ״ן כְּפוּפָה), behold there is a Vav and a bent Nun (הֲרֵי וָ״ו וְנוּ״ן כְּפוּפָה), and afterward (וְאַחַר כָּךְ), the thirty-two and Chai [life] of the Yesod of Abba extend (מִתְפַּשְּׁטִים ל״ב וְחַ״י שֶׁל יְסוֹד אַבָּא), which are the final Nun (שֶׁהֵם נוּ״ן פְּשׁוּטָה), behold there is Nun (הֲרֵי נוּ״ן). And therefore (וְלָכֵן), when you wish to write Nun (כְּשֶׁתִּרְצֶה לִכְתּוֹב נוּ״ן), there is one Vav between the two Nuns (יֵשׁ בֵּין שְׁתֵּי נוּנִין וָ״ו אֶחָד), which is a hint to the Yesod of Abba, as mentioned (שֶׁהוּא רֶמֶז לִיסוֹד שֶׁל אַבָּא כַּנִּזְכָּר).

And we shall also give another answer (וְגַם נָשִׁיב תְּשׁוּבָה אַחֶרֶת), that because Rashbi wrote in the Idra of Naso, and this is his language (שֶׁלִּהְיוֹת שֶׁכָּתַב הרשב״י בְּאִדְרָא שֶׁל נָשֹׂא וְזֶה לְשׁוֹנוֹ), the Thirty-Two Paths of Chokhmah, when they are in Abba, do not open (ל״ב נְתִיבִין דְחָכְמָה כַּד אִינוּן בְּאַבָּא לָא מִתְפַּתְחִין), and when they descend to Ze’ir Anpin, the thirty-two paths of wisdom become revealed (וְכַד נַחְתִין לִזְעֵיר מִתְפָּרְשִׁין ל״ב שְׁבִילִין דְחָכְמְתָא).

And the explanation of the matter is (וּפֵירוּשָׁא דְמִלְּתָא), that these thirty-two Elohim which we said descended into the Yesod of Abba (שֶׁאֵלּוּ הַל״ב אֱלֹהִי״ם שֶׁאָמַרְנוּ שֶׁיָּרְדוּ לִיסוֹד אַבָּא), and there came the Chai [life] which we mentioned (וְאָתוּ הַחַ״י שֶׁאָמַרְנוּ), it sweetens the aforementioned thirty-two (הוּא מְמַתֵּק הַל״ב הַנִּזְכָּר), through its joining together with them (בְּהִתְחַבְּרוּתוֹ עִמָּם יַחַד), and it becomes in the secret of one letter (וְנַעֲשֵׂית בְּסוֹד אוֹת אַחַת), which is the aforementioned Nun (שֶׁהִיא נ׳ הַנִּזְכָּר). And although the thirty-two are the root of judgment (וְאַף עַל פִּי שֶׁהַל״ב הֵם שֹׁרֶשׁ הַדִּין), and also the long Nun is judgment (וְגַם הַנוּ״ן אֲרוּכָּה שֶׁהִיא דִּין), nevertheless they do not perform their function there (מִכָּל מָקוֹם אֵינָם פּוֹעֲלִים פְּעֻלָּתָם שָׁם), because the Yesod of Abba is simple mercies (מִפְּנֵי שֶׁיְּסוֹד אַבָּא הֵם רַחֲמִים פְּשׁוּטִים). And when they descend to Ze’ir Anpin (וּכְשֶׁיּוֹרְדִים לִזְעֵיר), there they perform their function (שָׁם פּוֹעֲלִים פְּעֻלָּתָם), and become revealed as thirty-two paths (וּמִתְפָּרְשִׁין לְל״ב נְתִיבוֹת), which are the thirty-two Elohim themselves (הֵם ל״ב אֱלֹהִי״ם עַצְמָן), and also the Nun itself (וְגַם הַנוּ״ן עַצְמָהּ), when it descends below into the Yesod of Ze’ir Anpin (כְּשֶׁיּוֹרֶדֶת לְמַטָּה בִּיסוֹד זְעֵיר), there the Chai had no power to sweeten it (שָׁם לֹא הָיָה כֹּחַ בַּחַ״י לְמַתְּקָהּ), and it remains there as Nun (וְנִשְׁאֶרֶת [שָׁם] נוּ״ן), the attribute of complete judgment (מִדַּת הַדִּין גְּמוּרָה).

And know (וְדַע), that from this Nun (שֶׁמֵּהַנוּ״ן הַזֹּאת), meaning (כְּלוֹמַר), from its root above Abba and Imma (מִשָּׁרְשָׁהּ לְמַעְלָה מֵאַבָּא וְאִמָּא), from there were hewn the souls of Rav Hamnuna Saba and his son (מִשָּׁם נֶחְצְבוּ נִשְׁמוֹת רַב הַמְנוּנָא סָבָא וּבְנוֹ), his soul in the secret of the long Nun (נִשְׁמָתוֹ בְּסוֹד נוּ״ן אֲרוּכָּה), and his son in the secret of the short Nun (וּבְנוֹ בְּסוֹד נוּ״ן קְצָרָה). And concerning this (וְעַל זֶה), he is called in the Zohar the Great Fish (נִקְרָא בַּזֹּהַר נוּנָא רַבָּא), and Nuna is a fish (וְנוּנָא הוּא דָּג), and the fish is the secret of Yesod (וְהַדָּג הוּא סוֹד יְסוֹד), and just as a fish within the sea is always in motion (וּכְמוֹ שֶׁהַדָּג בְּתוֹךְ הַיָּם לְעוֹלָם מִתְנוֹעֵעַ), so too the Yesod is always in motion (כָּךְ הַיְסוֹד לְעוֹלָם מִתְנוֹעֵעַ), in order to bestow upon Malkhut (כְּדֵי לְהַשְׁפִּיעַ לְמַלְכוּת). And the root of the soul of Rav Hamnuna Saba was Yehoyada (וְשֹׁרֶשׁ נִשְׁמָתוֹ שֶׁל רַב הַמְנוּנָא סָבָא הָיָה יְהוֹיָדָע), and his son was Benayahu (וּבְנוֹ הָיָה בְנָיָהוּ), for Yud, Heh, Vav (כִּי יה״ו), is in every Ze’ir and Ze’ir within the Sefirot (הוּא בְּכָל זְעֵיר וּזְעֵיר שֶׁבַּסְּפִירוֹת), and Yada (וִיד״ע), which is the remainder of the name Yehoyada (שֶׁהוּא שְׁאֵרִית הַשֵּׁם שֶׁל יְהוֹיָדָע), means knowledge (רָצָה לוֹמַר יָדַע), as in and Adam knew Chavah his wife (כְּמוֹ וַיֵּדַע אָדָם אֶת חַוָּה אִשְׁתּוֹ) (Genesis 4:1), namely (דְּהַיְינוּ), the Yesod of Abba (יְסוֹד שֶׁל אַבָּא), in which is the knowledge between a man and his wife (שֶׁבּוֹ הַיְּדִיעָה בֵּין אִישׁ לְאִשְׁתּוֹ). And Benayahu is B"N Yahu (וּבְנָיָהוּ הוּא ב״ן יה״ו), which is from the Yesod of Ze’ir of Imma (שֶׁהוּא מִיסוֹד דִּזְעֵיר שֶׁל אִמָּא), in which there is the Name B"N (שֶׁיֵּשׁ בּוֹ שֵׁם ב״ן), and therefore (וְלָזֶה), he is called Benayahu son of Yehoyada (אִתְקְרֵי בְנָיָהוּ בֶּן יְהוֹיָדָע), for it includes the Name B"N twice (שֶׁכּוֹלֵל שֵׁם ב״ן ב׳ פְּעָמִים), which are two Names of Havayah of the filling of the Hehin (שֶׁהֵם שְׁנֵי שֵׁמוֹת שֶׁל הֲוָיָ״ה שֶׁל מִלּוּי הַהִי״ן), each of which equals B"N (שֶׁעוֹלֶה ב״ן כָּל אֶחָד מֵהֶם), which are from the Yesod of Binah, which is Imma (שֶׁהֵם מִיסוֹד בִּינָה שֶׁהִיא שֶׁל אִמָּא). And therefore (וְלָזֶה), he died at a young age (מֵת בְּקִצְרוּת שָׁנִים), when Benayahu came as the child (כְּשֶׁבָּא בְנָיָהוּ בְּיַנוּקָא), who was the son of Rav Hamnuna Saba (שֶׁהָיָה בְּנוֹ שֶׁל רַב הַמְנוּנָא סָבָא), who is Yehoyada (דְּהוּא יְהוֹיָדָע), and he died because he completed his soul at that time (וּמֵת מִפְּנֵי שֶׁהִשְׁלִים נִשְׁמָתוֹ בְּאוֹתוֹ זְמַן), and he also died at a young age when he lived as Benayahu (וְגַם כֵּן מֵת בְּקִצְרוּת שָׁנִים בִּזְמַן שֶׁחָיָה בְנָיָהוּ), because of the ascetic practices that he performed (מִפְּנֵי הַסִּיגּוּפִים שֶׁעָשָׂה). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), and he struck the lion inside the pit on the day of snow (וְהוּא הִכָּה אֶת הָאֲרִי בְּתוֹךְ הַבּוֹר בְּיוֹם הַשָּׁלֶג) (II Samuel 23:20), meaning (רָצָה לוֹמַר), that on the day of snow he immersed himself in the snow itself (כִּי בְּיוֹם הַשֶּׁלֶג נִטְבַּל בַּשֶּׁלֶג עַצְמוֹ), breaking the ice (שׁוֹבֵר הַקֶּרַח), against the evil inclination (כְּנֶגֶד הַיֵּצֶר הָרָע), which was inciting and enticing him not to do so (שֶׁהָיָה מְסִיתוֹ וּמַדִּיחוֹ שֶׁלֹּא לַעֲשׂוֹתוֹ), and he subdued his inclination (וְהוּא כָּבַשׁ אֶת יִצְרוֹ), and this is the striking (וְזֶהוּ הַהַכָּאָה), by which he struck the lion (שֶׁהִכָּה אֶת הָאֲרִי), for the lion is the evil inclination (שֶׁהָאֲרִי הוּא הַיֵּצֶר הָרָע). And they are the apples (וְהֵם הַתַּפּוּחִים), with which the Holy One, blessed be He, smells fragrance (שֶׁמֵּרִיחַ בְּהוֹ קב״ה), and this is what is written in the Zohar, Parashat Balak (וְזֶה שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת בָּלָק), concerning that child (עַל זֶה הַיָּנוּקָא), and he walked in this apple (וְאִתְהַלַּךְ בְּתַפּוּחַ דָּא), and these are the apples with which the Holy One, blessed be He, smells fragrance (וְדִין אִינוּן הַתַּפּוּחִין דְּאָרַח בְּהוֹ קב״ה). And the intention in this is (וְהַכַּוָּנָה בָּזֶה), that just as when a person smells a fragrance (כִּי כְּמוֹ שֶׁהָאָדָם מֵרִיחַ הָרֵיחַ), it enters within him (נִכְנָס לְתוֹכוֹ), and while it is within him it becomes included in him (וּבִהְיוֹתוֹ בְּתוֹכוֹ נִכְלָל בּוֹ), so too, so to speak (כֵּן כִּבְיָכוֹל), these holy and pure souls (אֵלּוּ הַנְּשָׁמוֹת קְדוֹשׁוֹת וּטְהוֹרוֹת). And especially those (וּבִפְרָט הֵם), who engage in the Merkavah (אֲשֶׁר עוֹסְקִים בַּמֶּרְכָּבָה), and are from the world of the female (וְהֵם מֵעָלְמָא דְנוּקְבָא), namely Imma (דְּהַיְינוּ אִמָּא), He smells fragrance through them, so to speak (הוּא מֵרִיחַ בָּהֶם כִּבְיָכוֹל), and their souls cleave to His Shekhinah and depart (וְנִדְבֶּקֶת נִשְׁמָתָם בִּשְׁכִינְתֵּיהּ וְנִפְטָרִים). And if you should say (וְאִם תֹּאמַר), why do those who are from the Nukvah not live long lives in this world (מַדּוּעַ אוֹתָם שֶׁהֵם מִנוּקְבָא אֵינָם חַיִּים בָּעוֹלָם הַזֶּה חַיִּים אֲרוּכִים), the answer is (הַתְּשׁוּבָה הִיא), because the physical female caused death to the world (לִהְיוֹת שֶׁהַנְּקֵבָה הַגּוּפָנִית גָּרְמָה מִיתָה לָעוֹלָם), and also Malkhut is called the Tree of Knowledge of Good and Evil (וְגַם מַלְכוּת נִקְרֵאת עֵץ הַדַּעַת טוֹב וָרָע), and her feet descend to death (וְרַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5:5).

The explanation is (פֵּירוּשׁ), that the feet of Malkhut, which are Netzach, Hod, Yesod (שֶׁרַגְלֵי מַלְכוּת שֶׁהֵם נה״י), extend into this world (מִתְפַּשְּׁטוֹת בָּעוֹלָם הַזֶּה), and it is the world of death and separation (וְהוּא עוֹלָם הַמָּוֶת וְהַפֵּירוּד), and all the souls that come from her side (וְכָל הַנְּשָׁמוֹת הַבָּאִים מִצִּדָּהּ), do not have long lives (אֵין לָהֶם חַיִּים אֲרוּכִים). And know (וְדַע), that Yitzchak Avinu (יִצְחָק אָבִינוּ), because he is the attribute of severe judgment (לִהְיוֹתוֹ שֶׁהוּא מִדַּת הַדִּין הַקָּשֶׁה), of which Malkhut is one branch (שֶׁהַמַּלְכוּת הוּא עָנָף אֶחָד מִמֶּנָּה), namely from its branches (דְּהַיְינוּ מֵעֲנָפָיו), and this is designated by the name female (וְזֶה מְכֻנֶּה בְּשֵׁם נְקֵבָה), which is judgment (שֶׁהִיא דִּין), as it is written (כִּדְכְתִיב), I will surely return to you at this living season, and behold a son for Sarah (שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה בֵן לְשָׂרָה) (Genesis 18:10).

Behold (הֲרֵי), he was designated in relation to Sarah (שֶׁנִּתְכַּנָּה לְשָׂרָה), and because of this (וְעַל זֶה), he was bound upon the altar (נֶעֱקַד עַל גַּבֵּי הַמִּזְבֵּחַ), and almost died (וְכִמְעַט שֶׁמֵּת), had not the Holy One, blessed be He, afterward said to Avraham (אִלּוּלֵי שֶׁהקב״ה אָמַר אַחַר כָּךְ לְאַבְרָהָם), and I shall also give you from her a son (וְגַם נָתַתִּי לְךָ מִמֶּנָּה בֵּן) (Genesis 17:16). And she bore him within him (וְתֵלֶד אוֹתוֹ בּוֹ), and he entered the male world (וּבָא לָעוֹלָם הַזָּכָר), and therefore he escaped and lived (וְעַל כֵּן נִמְלַט וְחָי), and it is also written (וְגַם כְּתִיב), and Sarah conceived and bore to Avraham a son (וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן) (Genesis 21:2), they removed him from Sarah and attached him to Avraham (הֱסִירוּ מִשָּׂרָה וּתְלָאוּהוּ לְאַבְרָהָם). And Shmuel as well was designated in relation to Channah (וְגַם שְׁמוּאֵל נִתְכַּנָּה לְחַנָּה), as it is written (דִּכְתִיב), and give Your maidservant seed of men (וְנָתַתָּ לַאֲמָתְךָ זֶרַע אֲנָשִׁים) (I Samuel 1:11). And it is also written (וְגַם כָּתוּב), and it came to pass at the turning of the days, that Channah conceived and bore a son (וַיְהִי לִתְקוּפוֹת הַיָּמִים וַתַּהַר חַנָּה וַתֵּלֶד בֵּן) (I Samuel 1:20). And furthermore it is written (וְעוֹד כְּתִיב), for this boy I prayed, and Hashem granted me my request (אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי וַיִּתֵּן ה׳ לִי אֶת שְׁאֵלָתִי) (I Samuel 1:27), and therefore (וּלְכָךְ), Eli almost killed him (כִּמְעַט שֶׁהֲרָגוֹ עֵלִי), because he ruled that slaughtering is valid by non-priests (מִפְּנֵי שֶׁהוֹרָה הֲלָכָה דִּשְׁחִיטָה כְּשֵׁרָה בְּזָרִים), and had Channah not said (וְלוּלֵי שֶׁאָמְרָה חַנָּה), please, my master, for this boy I prayed (בִּי אֲדֹנִי אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי) (I Samuel 1:26–27), meaning (כְּלוֹמַר), the fault is in me and not in him (בִּי הֶעָוֹן וְלֹא בּוֹ), Eli would not have forgiven him (וְעֵלִי מָחַל לוֹ). And despite all this (וְעַל כָּל זֹאת), he died at a young age (מֵת בְּקִצְרוּת שָׁנִים), at fifty-two years old (בֶּן נ״ב שָׁנָה). And Chavakuk was designated in relation to the Shunammite woman (וַחֲבַקּוּק הוּא נִתְכַּנָּה לַשּׁוּנַמִּית), as it is written (דִּכְתִיב), at this appointed time, at the living season, you shall be embracing a son (לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חֹבֶקֶת בֵּן) (II Kings 4:16). And this one died (וְזֶה מֵת), and afterward Elisha needed to draw him into the male world (וְהֻצְרַךְ אַחַר כָּךְ אֱלִישָׁע לְהַמְשִׁיכוֹ בְּעָלְמָא דְדִכְוּרָא), namely (דְּהַיְינוּ), the Name A"B that emerges from and he journeyed, and he came, and he stretched out (שֵׁם שֶׁל ע״ב הַיּוֹצֵא מִן וַיִּסַּע וַיָּבֹא וַיֵּט) (Exodus 14:19–21), in which there are two hundred and sixteen letters (שֶׁיֵּשׁ בָּהֶם רט״ז אוֹתִיּוֹת), which equal the numerical value of Chavakuk (שֶׁהֵם כְּמִנְיַן חֲבַקּוּק). And the word Chavakuk also hints to two embraces (וְגַם מִלַּת חֲבַקּוּק רוֹמֶזֶת לִתְרֵין חִבּוּקִין), one of his mother and one of Elisha (חַד דַאֲמֵיהּ וְחַד דֶּאֱלִישָׁע).

And know (וְדַע), that Sarah, Channah, the Shunammite, and the Tzarfatit [the woman of Tzarefat] (שָׂרָה חַנָּה שׁוּנַמִּית וְצָרְפָתִית), all of them were from the reincarnation of Chavah (כֻּלָּן הָיוּ מִגִּלְגּוּל חַוָּה), and came to rectify Niddah, Challah, and the lighting of the lamp (וּבָאוּ לְתַקֵּן נִדָּה חַלָּה הַדְלָקַת הַנֵּר). Sarah rectified all of them (שָׂרָה תִּקְּנָה כֻּלָּם), insofar as her hand reached (עַד שֶׁיָּדָהּ מַגַּעַת), namely (דְּהַיְינוּ), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רז״ל) (Bereishit Rabbah 60:16), that blessing was found in the dough (שֶׁהָיְתָה בְּרָכָה מְצוּיָה בָּעִיסָה), namely because of the mitzvah of Challah (דְּהַיְינוּ בִּשְׁבִיל מִצְוַת חַלָּה), and a lamp burned from the eve of Shabbat to the eve of Shabbat (וְנֵר דָּלוּק מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), and Niddah, as it is written (וְנִדָּה דִּכְתִיב), the manner of women had ceased to be with Sarah (חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים) (Genesis 18:11). And because it was the beginning of the rectification (וּמִפְּנֵי שֶׁהָיָה תְּחִלַּת הַתִּיקּוּן), they were not rectified properly (לֹא נִתְקְּנוּ כָּרָאוּי), therefore it was necessary that these three women come (לָזֶה הֻצְרַךְ שֶׁתָּבוֹאנָה אֵלֶּה הַשָּׁלֹשׁ נָשִׁים), other women (נָשִׁים אֲחֵרוֹת), each one to rectify one of these three mitzvot (לְתַקֵּן כָּל אַחַת מֵהֶן מִצְוָה אַחַת מֵאֵלּוּ הַשָּׁלֹשׁ). Channah rectified Niddah (חַנָּה תִּקְּנָה נִדָּה), as it is written (דִּכְתִיב), and her face was no longer sad (וּפָנֶיהָ לֹא הָיוּ לָהּ עוֹד) (I Samuel 1:18). The Shunammite rectified the lamp (שׁוּנַמִּית תִּקְּנָה נֵר), as it is written (דִּכְתִיב), let us place there a bed, a table, a chair, and a lampstand (וְנָשִׂים שָׁם מִטָּה שֻׁלְחָן כִּסֵּא וּמְנוֹרָה) (II Kings 4:10). The Tzarfatit rectified Challah (צָרְפָתִית תִּקְּנָה חַלָּה), as it is said (שֶׁנֶּאֱמַר), the jar of flour did not cease (כַּד הַקֶּמַח לֹא כָלָתָה) (I Kings 17:16). And your mnemonic for these four men designated through the female (וְסִימָנְךָ שֶׁל אֵלּוּ הָאַרְבַּע אֲנָשִׁים הַמְכֻנִּים לַנְּקֵבָה), Yitzchak, Shmuel, Chavakuk, Yonah (יִצְחָק שְׁמוּאֵל חֲבַקּוּק יוֹנָה), Shi’ach [shrub] (שי״ח), the shrub of the field had not yet sprouted (הַשָּׂדֶה טֶרֶם יִצְמָח) (Genesis 2:5), and it is written afterward (וּכְתִיב בַּתְרֵיהּ), and there was no man to work the ground (וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה) (Genesis 2:5).

The explanation is (פֵּירוּשׁ), why did the shrub of the field not sprout (לָמָּה לֹא יִצְמַח שִׂיחַ הַשָּׂדֶה), and the verse answered (וְתֵרֵץ הַכָּתוּב), and there was no Adam (וְאָדָם אַיִן) (Genesis 2:5). For the initial letters of Min Ha'aretz [from the earth] ([מ'ן ה'ארץ]), and Shi’ach [shrub] (שי״ח), is the rectification of the Supernal Adam (הוּא תִּיקּוּן אָדָם הָעֶלְיוֹן), which ascends to the value of M"H (שֶׁעוֹלֶה מ״ה). That is to say (כְּלוֹמַר), before these came into the world (טֶרֶם בָּאוּ אֵלּוּ לָעוֹלָם), the Name M"H, which equals the numerical value of Adam (לֹא נִתְקַּן שֵׁם מ״ה שֶׁעוֹלֶה כְּמִנְיַן אָדָם), was not rectified (לֹא נִתְקַּן), because the filling of the Name M"H, excluding the root letters (מִפְּנֵי שֶׁשֵּׁם מ״ה הַמִּלּוּי שֶׁלּוֹ בִּלְתִּי אוֹתִיּוֹת הַשֹּׁרֶשׁ), equals Chavah (עוֹלֶה חַוָּה), this is what is written (הַיְינוּ דִּכְתִיב), male and female He created them, and He blessed them, and called their name Adam (זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אוֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם) (Genesis 5:2). The male is the root of the Havayah (הַזָּכָר הוּא שֹׁרֶשׁ הַהֲוָיָ״ה), and the filling equals Chavah (וְהַמִּלּוּי עוֹלֶה חַוָּה), behold (הֲרֵי), that in this Name there are Adam and Chavah (כִּי בַּשֵּׁם זֶה יֵשׁ אָדָם וְחַוָּה), except that the male equals Adam (אֶלָּא שֶׁהַזָּכָר עוֹלֶה אָדָם), and includes the female (וְכוֹלֵל אֶת הַנְּקֵבָה), and therefore Chavah was one of his ribs (וְלָזֶה הָיְתָה חַוָּה אַחַת מִצַּלְעוֹתָיו), which is this filling (שֶׁהוּא הַמִּלּוּי הַזֶּה). And as long as Chavah was not rectified through these four women (וְכָל זְמַן שֶׁלֹּא נִתְקְּנָה חַוָּה בְּאַרְבַּע נָשִׁים אֵלּוּ), who rectified the three mitzvot (שֶׁתִּקְּנוּ הַשָּׁלֹשׁ מִצְוֹת), the Name Adam was not complete (לֹא הָיָה שֵׁם אָדָם שָׁלֵם), for, so to speak (שֶׁכִּבְיָכוֹל), this filling was blemished (הָיָה הַמִּלּוּי הַזֶּה פָּגוּם), and this is what they said (וְזֶהוּ שֶׁאָמְרוּ), and there was no Adam to work (וְאָדָם אַיִן לַעֲבֹד) (Genesis 2:5), and if so (וְאִם כֵּן), Benayahu ben Yehoyada as well (גַּם בְּנָיָהוּ בֶּן יְהוֹיָדָע), because he was from the Yesod of Binah (לִהְיוֹתוֹ מִיסוֹד בִּינָה), died at a young age in all his reincarnations (מֵת בְּקִצְרוּת שָׁנִים בְּכָל גִּלְגּוּלָיו). And if you should say (וְאִם תֹּאמַר), Binah is from the male world (בִּינָה הוּא מֵעָלְמָא דִדְכוּרָא), if so (אִם כֵּן), why did he die at a young age (מַדּוּעַ מֵת בְּקִצְרוּת שָׁנִים), rather (אֶלָּא), because Binah nests in the World of Beri’ah (מִפְּנֵי שֶׁבִּינָה מְקַנֶּנֶת בְּעוֹלָם הַבְּרִיאָה), and the World of Beri’ah came into being from the revelation of Malkhut (וְעוֹלָם הַבְּרִיאָה הוּא נִתְהַוָּה מֵהַגִּלּוּי שֶׁל מַלְכוּת), and there Imma nests (וְשָׁם מְקַנֶּנֶת אִמָּא), and like the mother, so her daughter (וּכְאִמָּא כֵּן בִּתָּהּ), meaning (כְּלוֹמַר), that even though in Imma there is no death whatsoever and no evil whatsoever (שֶׁאַף עַל פִּי שֶׁבְּאִמָּא אֵין בָּהּ שׁוּם מָוֶת וְשׁוּם רָע), nevertheless (מִכָּל מָקוֹם), when the Gevurot extend below (כְּשֶׁמִּתְפַּשְּׁטוֹת הַגְּבוּרוֹת לְמַטָּה), they perform their function (עוֹשִׂים פְּעֻלָּתָם), it follows (נִמְצָא), that in this place, which is the World of Beri’ah (שֶׁבַּמָּקוֹם הַזֶּה שֶׁהוּא עוֹלָם הַבְּרִיאָה), like the mother, so her daughter (כְּאִמָּא כֵּן בִּתָּהּ). And Benayahu (וּבְנָיָהוּ), namely the child (דְּהַיְינוּ יָנוּקָא), who was Rabbi Bana’ah in a reincarnation (וְהוּא רַבִּי בַּנָּאָה בְּגִלְגּוּל), came after Rabbi Elazar (הוּא בָּא אַחַר רַבִּי אֶלְעָזָר), and he came in the form of an Arab upon a donkey after his death (וְהוּא בָּא כִּדְמוּת טַיָּיעָא עַל הַחֲמוֹר אַחַר מוֹתוֹ), and would reveal himself to Torah scholars (וְהָיָה מְגַלֶּה עַצְמוֹ לְתַלְמִידֵי חֲכָמִים), and reveal to them the mysteries of Torah (וּמְגַלֶּה לָהֶם סִתְרֵי תּוֹרָה). And see Parashat Bereshit (וְעַיֵּן פָּרָשַׁת בְּרֵאשִׁית), on the verse (עַל פָּסוּק), My Sabbaths you shall keep (אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ), and see (וְעַיֵּין), a wondrous matter in the verse (עִנְיָן נִפְלָא בַּפָּסוּק), and Benayahu ben Yehoyada (וּבְנָיָהוּ בֶּן יְהוֹיָדָע), after Rabbi Elazar knew (אַחַר שֶׁיָּדַע רַבִּי אֶלְעָזָר), that he was the son of Rav Hamnuna Saba (שֶׁהוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא), nevertheless they asked him (וְעַל כָּל זֹאת שְׁאֵלוּהוּ), if it is pleasing before the master to inform us of his name (אִי נִיחָא קַמֵּיהּ מָר לְאוֹדָעָאָה לָן שְׁמֵיהּ), and this is the name of his first reincarnation (וְהוּא שֵׁם גִּלְגּוּלוֹ הָרִאשׁוֹן), and understand (וְהָבֵן). And he explains the secret of the verse, and Benayahu ben Yehoyada (וּמְפָרֵשׁ סוֹד הַפָּסוּק וּבְנָיָהוּ בֶּן יְהוֹיָדָע), in another way (עַל דֶּרֶךְ אַחֶר), and in the book Gan HaMelekh [The King’s Garden] (וּבְסֵפֶר גַּן הַמֶּלֶךְ), I shall explain it (אֲבָאֲרֶנּוּ), with the help of the Holy One, blessed be He, and His Shekhinah (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). And he came in the form of an Arab riding upon a donkey (וְהוּא בָּא כִּדְמוּת טַיָּיעָא רוֹכֵב עַל הַחֲמוֹר), to allude to the secret that Rashbi, peace be upon him, said (לִרְמוֹז עַל הַסוֹד שֶׁאָמַר רשב״י ע״ה), in Tikkunei Zohar Chadash, page 6, and this is its language (בְּתִיקּוּנֵי זֹהַר חָדָשׁ דַּף ו׳ וְזֶה לְשׁוֹנוֹ): the holy lamp arose (קָם בּוּצִינָא קַדִּישָׁא), and all of them sought to kiss that elder (וְכֻלְּהוּ מְשַׁרְיָין לְנַשְּׁקָא הַהוּא סָבָא), he flew away (פָּרַח), Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), certainly that elder did not wish to take reward from us for allowing us to kiss him (וַדַּאי הַהוּא סָבָא לָא בָּעָא לְמִנְטַל אַגְרָא מִינָן לְנַשְּׁקָא לֵיהּ), and because of this he flew away (וּבְגִין דָּא פָּרַח), fortunate is our portion (זַכָּאָה חוּלָקָנָא), that we merited to hear the reward of the commandment of prayer for the World to Come (דְּזָכִינָא לְמִשְׁמַע אַגְרָא דְּפִיקּוּדָא דִצְלוֹתָא לְעָלְמָא דְאָתֵי).

Rabbi Elazar arose and said (קָם רַבִּי אֶלְעָזָר וְאָמַר), Father, who was that elder (אַבָּא מָאן הוּא הַהוּא סָבָא), he said (אָמַר), certainly it was Rav Hamnuna Saba (וַדַּאי רַב הַמְנוּנָא סָבָא), it became known (אִשְׁתְּמוֹדַע), that the soul clothes itself in the air of the breath of Torah (דְּנִשְׁמָתָא מִתְלַבְּשָׁא בַּאֲוִירָא דְהֶבֶל דְאוֹרַיְתָא), for at the time when the righteous engage in Torah (דְּבִזְמַנָא דְצַדִּיקַיָּא מִתְעַסְּקִין בְּאוֹרַיְתָא), all these breaths that ascend from their mouths in Torah (כָּל אִלֵּין הֲבָלִין דְּסָלְקִין מִפּוּמַיְיהוּן בְּאוֹרַיְתָא), how many souls of that world ride upon them and clothe themselves within them (כַּמָּה נִשְׁמָתִין דְּהַהוּא עָלְמָא רָכְבִין עֲלַיְיהוּ וּמִתְלַבְּשָׁן בְּהוּ), and the voices and words of Torah are made for them as horses (וְקָלִין וְדִבּוּרִין דְאוֹרַיְתָא אִתְעֲבִידוּ לְהוֹן כְּסוּסְוָון), and they ride upon them and descend into this world (וְרָכְבִין עֲלַיְיהוּ וְנַחְתִּין בְּהַאי עָלְמָא), and even angels (וַאֲפִלּוּ מַלְאָכִין). And all the more so with this fellowship (וְכָל שֶׁכֵּן בְּחַבּוּרָא דָא), and with the Master of this fellowship (וּבְמָארֵיהּ דְהַאי חִבּוּרָא), in which the Holy One, blessed be He, inclined the heavens and the heavens of heavens (דְּבֵיהּ קב״ה הִטָּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם), to come Himself (לָבוֹא הוּא בְּעַצְמוֹ), to reveal the secrets and mysteries of the Orayta (לְגַלּוֹת סוֹדוֹת וְרָזִין דְאוֹרַיְיתָא). As we find (כְּמוֹ שֶׁמָּצִינוּ), that the Elder of Elders, the Ancient of Ancients descended (שֶׁנָחִית סָבָא דְסָבִין עַתִּיקָא דְעַתִּיקִין), and said to him (וְאָמַר לֵיהּ), Shimon, Shimon (שִׁמְעוֹן שִׁמְעוֹן), and did not call him Rabbi (וְלָא אָמַר לֵיהּ רַבִּי). He knew (יָדַע), that it was the Holy One, blessed be He (שֶׁהוּא קב״ה), as it is written (דִּכְתִיב), and Atik Yomin sat, His garment was like white snow (וְעַתִּיק יוֹמִין יְתִיב לְבוּשֵׁיהּ כִּתְלַג חִוָּר) (Daniel 7:9), which is light from the Reisha [head] of Arich Anpin (שֶׁהוּא אוֹר מֵרֵישָׁא דַאֲרִיךְ אַנְפִּין). And therefore he said (וְלָכֵן אָמַר), and all the more so with this fellowship, in which the Holy One, blessed be He, inclined the heavens and the heavens of heavens (וְכָל שֶׁכֵּן בְּהַאי חִבּוּרָא דְבֵיהּ קב״ה הִטָּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם), in the manner of Sinai (כְּגוַונָא דְסִינַי), and He descended upon it (וְאִיהוּ נָחִית עֲלֵיהּ), to establish His Shekhinah (לְאוֹקָמָא שְׁכִינְתֵּיהּ), with sixty myriads of angels (בְּשִׁתִּין רִבּוֹא דְמַלְאָכִין), and with all the souls that were created and that are destined to be created (וּבְכָל נִשְׁמָתִין דְאִתְבְּרִיאוּ וַעֲתִידִין לְמִבְרֵי).

The proof is (הָרְאָיָה הוּא), as it is written (דִּכְתִיב), for those who are standing here with us today before Hashem our God (כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה עִמָּנוּ עֹמֵד הַיּוֹם לִפְנֵי יְהוָה אֱלֹהֵינוּ) (Deuteronomy 29:14), and those who are not here with us today (וְאֵת אֲשֶׁר אֵינֶנּוּ פֹה עִמָּנוּ הַיּוֹם) (Deuteronomy 29:14). And in the Neshamah of Atzilut of His mouth (וּבְנִשְׁמָתָא דַאֲצִילוּת דְּפוּמֵיהּ), He is Sinai (אִיהוּ סִינַי), and His voice comes in the manner of the voice of its Master (וְקָלָא דִילֵיהּ בָּא כְּגוַונָא דְּקָלָא דְמָארֵיהּ), in which there are actual letters of light (שֶׁיֵּשׁ בּוֹ מַמָּשׁ אוֹתִיּוֹת שֶׁל אוֹר), in which there is sight and hearing (שֶׁיֵּשׁ בּוֹ רְאִיָּה וּשְׁמִיעָה), as it is said (שֶׁנֶּאֱמַר), you hear the sound of words (קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים) (Deuteronomy 4:12), and it is said (וְנֶאֱמַר), and all the people saw the voices (וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת) (Exodus 20:15), for they saw letters of light (שֶׁהָיוּ רוֹאִים אוֹתִיּוֹת שֶׁל אוֹר). And from every single utterance an angel was made (וְכָל דִּבּוּר וְדִבּוּר אִתְעֲבִיד מִינֵיהּ מַלְאָךְ), and his Neshamah (וְנִשְׁמָתָא דִילֵיהּ), because of him they proclaim above when it ascends every night (בְּגִינֵיהּ מַכְרִיזִין לְעֵילָא כַּד סָלְקָא בְּכָל לֵילְיָא), give honor to the image of the King (הָבוּ יְקָרָא לְדִיּוֹקְנָא דְמַלְכָּא). And the matter of the breaths of the Torah (וְעִנְיַן הַהֲבָלִים שֶׁל הַתּוֹרָה), of which the sages spoke (שֶׁאָמְרוּ הַחֲכָמִים), in the generation of Rashbi (בְּדוֹרוֹ שֶׁל רשב״י), all of them had a Neshamah from Atzilut (שֶׁכֻּלָּם הָיָה לָהֶם נְשָׁמָה מֵאֲצִילוּת), and were called Bnei Aliyah [children of ascent] (וְנִקְרָאִים בְּנֵי עֲלִיָּה). The speech and the breath (הַדִּבּוּר וְהַהֶבֶל), become an actual arousal of Mayin Nukvin [female waters] (נַעֲשֶׂה מַמָּשׁ הִתְעוֹרְרוּת מַיִן נוּקְבִין), to bring down the souls (לְהוֹרִיד הַנְּשָׁמוֹת), that are attached to and emanated from that portion (הָאוֹחֲזִים וְנֶאֱצָלִים מִן הַפָּרָשָׁה הַהִיא), and from those letters and Names (וּמֵאוֹתָן הָאוֹתִיּוֹת וְהַשֵּׁמוֹת), and even the Klipot (וַאֲפִלּוּ הַקְּלִיפּוֹת), which the verse called donkey (שֶׁקְּרָאָם הַפָּסוּק חֲמוֹר), which is male (שֶׁהוּא זָכָר), for the female is called she-donkey (כִּי נְקֵבָה נִקְרֵאת אֲתוֹן), they subdued them (הִכְנִיעוּ), and therefore they would ride upon a donkey (וְלָזֶה הָיוּ רוֹכְבִים עַל חֲמוֹר), to subdue the harsh male Klipah (לְהַכְנִיעַ הַקְּלִיפָּה הַקָּשָׁה שֶׁל הַזָּכָר). And through this you will understand (וּבָזֶה תָּבִין), why the Mashiach rides upon a donkey (לָמָּה הַמָּשִׁיחַ רוֹכֵב עַל חֲמוֹר), as it is said (שֶׁנֶּאֱמַר), poor and riding upon a donkey (עָנִי וְרֹכֵב עַל חֲמוֹר) (Zechariah 9:9). And great are the righteous (וּגְדוֹלִים הֵם הַצַּדִּיקִים), who transform the Klipah to serve Yisrael (שֶׁמְּהַפְכִים הַקְּלִיפָּה לַעֲבוֹד אֶת יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר), and your brother shall serve you (וְאֶת אָחִיךָ תַעֲבֹד) (Genesis 27:40), and therefore they appeared in the form of an Arab riding upon a donkey (וְלָכֵן נִרְאוּ כִּדְמוּת טַיָּיעָא רוֹכֵב עַל חֲמוֹר). And likewise Eliyahu ascended to heaven in the storm (וְכֵן אֵלִיָּהוּ עָלָה בַסְּעָרָה הַשָּׁמַיְמָה) (II Kings 2:11), which is the Satan (שֶׁהוּא הַשָּׂטָן), for he rode upon him and made him his servant (שֶׁרָכַב עָלָיו וְנַעֲשָׂה לוֹ עֶבֶד), and the righteous subdue the pride of the Klipot [shells] (וְהַצַּדִּיקִים מַכְנִיעִים גַּאֲוַת הַקְּלִיפּוֹת), and every place that you find written in the Zohar that they rode upon a donkey (וְכָל מָקוֹם שֶׁתִּמְצָא כָּתוּב בַּזֹּהַר שֶׁרָכְבוּ עַל חֲמוֹר), their reason is to subdue the Klipot [shells] (טַעְמָם לְהַכְנִיעַ הַקְּלִיפּוֹת), except for Rabbi Pinchas ben Yair (חוּץ מֵרַבִּי פִּנְחָס בֶּן יָאִיר), who had another reason, as is known (שֶׁהָיָה לוֹ טַעַם אַחֵר כַּנּוֹדָע), to rectify his son Yishmael (לְתַקֵּן אֶת בְּנוֹ יִשְׁמָעֵאל). And this righteous man as well, Benayahu (וְגַם זֶה הַצַּדִּיק בְּנָיָהוּ), when he came to reveal himself to the sages (כְּשֶׁבָּא לְהֵרָאוֹת עַצְמוֹ לַחֲכָמִים), came in the form of an Arab riding upon a donkey (בָּא בִּדְמוּת טַיָּיעָא רוֹכֵב עַל הַחֲמוֹר), to allude to the Yesod riding upon the Malkhut (לִרְמוֹז עַל הַיְסוֹד שֶׁהוּא רוֹכֵב עַל הַמַּלְכוּת), in the secret of Yissachar is a strong-boned donkey (בְּסוֹד יִשָּׂשכָר חֲמוֹר גָּרֶם) (Genesis 49:14), meaning (כְּלוֹמַר), that it alludes to Avraham (שֶׁרוֹמֵז עַל אַבְרָהָם), whose name before he converted was Avram (שֶׁקֹּדֶם שֶׁנִּתְגַּיֵּר הָיָה שְׁמוֹ אַבְרָם), which equals the numerical value of gerem [bone] (שֶׁעוֹלֶה כְּמִנְיַן גָּרֶם), and after he converted his name became Avraham (וְאַחַר שֶׁנִּתְגַּיֵּר הֵסֵב שְׁמוֹ אַבְרָהָם), which equals chamar [donkey] spelled without a Vav (שֶׁעוֹלֶה חֲמַר חָסֵר ו׳), whose value is two hundred and forty-eight (הָעוֹלֶה רמ״ח).

And know (וְדַע), that just as there is a donkey on the side of holiness (כִּי כְּמוֹ שֶׁיֵּשׁ חֲמוֹר לְצַד יָמִין בִּקְדֻשָּׁה), so too in the Klipah there is a harmful donkey (כָּךְ יֵשׁ בַּקְּלִיפָּה חֲמוֹר מַזִּיק), and it is the dusty donkey (וְהוּא הַחֲמוֹר הָעַפְרִי), excluding the donkey in the sea, which is kosher (לְאַפּוֹקֵי הַחֲמוֹר שֶׁבַּיָּם הוּא כָּשֵׁר), but this donkey is harmful (וְהַחֲמוֹר הַזֶּה מַזִּיק). And as Rabbi Akiva said (וּכְמוֹ שֶׁאָמַר רַבִּי עֲקִיבָא), that when he was an am ha’aretz (שֶׁבִּהְיוֹתוֹ עַם הָאָרֶץ), he would say (הָיָה אוֹמֵר), who will give me a Torah scholar so that I may bite him like a donkey (מִי יִתֵּן לִי תַּלְמִיד חָכָם וַאֲנַשְּׁכֶנּוּ כַּחֲמוֹר) (Pesachim 49b). And the ox in the sea is impure (וְהַשּׁוֹר שֶׁבַּיָּם הוּא טָמֵא), and also on the side of the left (וְגַם בְּסִטְרָא דִשְׂמָאלָא), there is a goring ox (יֵשׁ שׁוֹר מוּעָד), from which one distances himself as far as the eye can see (שֶׁמִּתְרַחֲקִין מִמֶּנּוּ כִּמְלֹא עֵינָיו), for it has an instrument of harm (שֶׁיֵּשׁ לוֹ כְּלִי הַזָּקָה), like the donkey (כַּחֲמוֹר), and even more than it (וְיוֹתֵר מִמֶּנּוּ), namely goring (הַנְּגִיחָה).

Behold, before you (הֲרֵי לְפָנֶיךָ), that the ox and the donkey are on the right and left of the Klipah [shell] (שֶׁשּׁוֹר וַחֲמוֹר הֵם מִיָּמִין וּמִשְּׂמֹאל שֶׁל קְלִיפָּה), and in holiness as well (וּבִקְדֻשָּׁה גַּם כֵּן), there is an ox, a bull with horns and split hooves (יֵשׁ גַּם כֵּן שׁוֹר פַּר מַקְרִין מַפְרִיס), and a donkey from the right side of Avraham (וַחֲמוֹר מִצַּד יָמִין מֵאַבְרָהָם), as we have said (כְּמוֹ שֶׁאָמַרְנוּ). And know (וְדַע), that Yishmael possessed the power of the donkey (שֶׁיִּשְׁמָעֵאל הָיָה בּוֹ כֹּחַ חֲמוֹר), and because he had relations with his mother-in-law and with males (וּלְהִיוֹת שֶׁבָּא עַל חֲמוֹתוֹ וְעַל זְכָרִים), he came in reincarnation as a she-donkey (בָּא בְּגִלְגּוּל חֲמוֹרְתָא), which was first rectified in the she-donkey of Bil‘am (שֶׁקּוֹדֶם נִתְקַּן בַּאֲתוֹנוֹ שֶׁל בִּלְעָם), which died in that incident of the angel (שֶׁמֵּתָה בְּאוֹתוֹ מַעֲשֶׂה שֶׁל מַלְאָךְ), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רז״ל), on the verse (בַּפָּסוּק), and her I would have kept alive (וְאוֹתָהּ הֶחֱיֵיתִי) (Numbers 22:33). And afterward (וְאַחַר כָּךְ), he returned in reincarnation as the she-donkey of Rabbi Pinchas ben Yair (חָזַר בְּגִלְגּוּל חֲמוֹרְתָא שֶׁל רַבִּי פִּנְחָס בֶּן יָאִיר), for the spark of Rabbi Pinchas ben Yair was Avraham (שֶׁנִּיצוֹץ רַבִּי פִּנְחָס בֶּן יָאִיר הָיָה אַבְרָהָם), whom Rashbi called the first Chassid (שֶׁקְּרָאוֹ רשב״י חֲסִידָא קַדְמָאָה), who came to rectify the Nefesh of his son Yishmael (שֶׁבָּא לְתַקֵּן נֶפֶשׁ יִשְׁמָעֵאל בְּנוֹ). And because the Yishmaelites are thieves and robbers (וּלְהִיוֹת שֶׁהַיִּשְׁמְעֵאלִים הֵם גַּנָּבִים וְגַזְלָנִים), therefore she was stolen (לָכֵן נִגְנְבָה), and remained three days without food and drink (וְיָשְׁבָה שְׁלֹשָׁה יָמִים בִּלְתִּי אֲכִילָה וּשְׁתִיָּה), until they returned her to Rabbi Pinchas (עַד [שֶׁחֲזָרוּהוּ] [שֶׁהֶחֱזִירוּהוּ] לְרַבִּי פִּנְחָס) (Bereishit Rabbah 60:8).

Esav is a goring ox (עֵשָׂו הוּא שׁוֹר מוּעָד), and Esav in its full spelling, Ayin, Shin, Vav (וְעֵשָׂו בְּמִלּוּאוֹ עַיִּ״ן שִׁי״ן וָא״ו), together with the three letters of Esav which are the root (עִם הַשְּׁלֹשָׁה אוֹתִיּוֹת שֶׁל עֵשָׂ״ו שֶׁהֵם הַשֹּׁרֶשׁ), equal five hundred and six (עוֹלִים תק״ו), corresponding to the numerical value of ox (כְּמִנְיַן שׁוֹ״ר), and therefore the child was riding upon the donkey (וְלָכֵן הַיָּנוּקָא הָיָה רוֹכֵב עַל הַחֲמוֹר), as we have said (כַּאֲשֶׁר אָמַרְנוּ). And this is what Yaakov hinted at when he said (וְזֶהוּ מַה שֶּׁרָמַז יַעֲקֹב בְּאוֹמְרוֹ), and I had an ox and a donkey (וַיְהִי לִי שׁוֹר וַחֲמוֹר) (Genesis 32:6), meaning (כְּלוֹמַר), that Esav and Yishmael were beneath him (שֶׁעֵשָׂו וְיִשְׁמָעֵאל הָיוּ תַּחְתָּיו), and also to hint to the branches (וְגַם לִרְמוֹז לָעֲנָפִים), which are the servant and the maidservant, who were likewise beneath him (שֶׁהֵם עֶבֶד וְשִׁפְחָה הָיוּ גַּם כֵּן תַּחְתָּיו), and this is what the verse says (וְזֶה שֶׁאוֹמֵר הַכָּתוּב), under a servant when he reigns (תַּחַת עֶבֶד כִּי יִמְלוֹךְ) (Proverbs 30:22), and a maidservant when she inherits her mistress (וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Proverbs 30:23). The servant, this is Esav (עֶבֶד דָּא עֵשָׂו), as it is said (כְּמוֹ שֶׁנֶּאֱמַר), and your brother shall you serve (וְאֶת אָחִיךָ תַעֲבֹד) (Genesis 27:40), namely Samael (דְּהַיְינוּ סמא״ל), as Rashbi, peace be upon him, says (כְּמוֹ שֶׁאוֹמֵר הרשב״י ע״ה), servant means Samael (עֶבֶד הַיְינוּ סמא״ל), and the maidservant is from Yishmael (וְשִׁפְחָה הִיא מִיִּשְׁמָעֵאל), namely Lilith (הַיְינוּ לִילִית), which equals et [time] (שֶׁעוֹלָה עֵת). And this is what the verse says (וְזֶה שֶׁאוֹמֵר הַכָּתוּב), and he shall not come at every time into the Sanctuary (וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16:2), a good time is Rachel, a bad time is Lilith (עֵת טוֹב רָחֵל, עֵת רַע לִילִית). And although we explained this in Sha’ar Sha’ashu’ei haMelekh [Gate of the Delights of the King] (וְאַף עַל פִּי שֶׁבֵּאַרְנוּ זֶה בְּשַׁעַר שַׁעֲשׁוּעֵי הַמֶּלֶךְ), nevertheless (עַל כָּל זֹאת), the study hall is never without a new insight (אֵין בֵּית הַמִּדְרָשׁ בְּלֹא חִדּוּשׁ), and here is truly its place (וְכָאן מַמָּשׁ מְקוֹמוֹ), and we have explained in it many new insights (וּבֵאַרְנוּ בּוֹ חִדּוּשִׁים רַבִּים), which you will not find in the first gate (מַה שֶּׁלֹּא תִמְצָא בַּשַּׁעַר הָרִאשׁוֹן), let the wise hear and increase learning (יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח) (Proverbs 1:5).