Chapter Forty-Six (פֶּרֶק אַרְבָּעִים וְשִׁשָּׁה)

And if you should say (וְאִם תֹּאמַר), does not the Zohar say (וַהֲלֹא אוֹמֵר בַּזֹּהַר), Yaakov is certainly the image of the Middle Pillar (יַעֲקֹב וַדַּאי אִיהוּ דִּיּוֹקְנָא דְּעַמּוּדָא דְאֶמְצָעִיתָא) (Zohar, Shemot 169b), and Moshe is there (וְהָא מֹשֶׁה תַּמָּן הוּא), rather this is from the body and this is from the soul (אֶלָּא דָּא מִגּוּפָא וְדָא מִנִּשְׁמָתָא), and it is therefore necessary there that Moshe is from the soul of Ze’ir Anpin (וּמוּכְרָח שָׁם שֶׁמֹּשֶׁה הוּא מִנִּשְׁמָה דְז״ע), and how do we say that the soul of Moshe is from the Netzach of Abba (וְאֵיךְ אֲנַחְנוּ אוֹמְרִים שֶׁמֹּשֶׁה נִשְׁמָתוֹ מִנֵּצַח דְאַבָּא). Rather (אֶלָּא), it is resolved through the secret of the enclothement (הוּא מְתֹרָץ בְּסוֹד הַהִתְלַבְּשׁוּת), by which Yisrael Saba and Tevunah enclothe (שֶׁמַּלְבִּישִׁים יִשְׂרָאֵל סָבָא וּתְבוּנָה), until the end of the upper third of the Tiferet of Ze’ir Anpin (עַד סוֹף שְׁלִישׁ הָעֶלְיוֹן שֶׁל ת״ת זְעֵיר), while only the head of Ze’ir Anpin remains revealed (מִלְּבַד הָרֹאשׁ שֶׁל זְעֵיר אַנְפִּין הוּא מְגֻלֶּה), to oversee the lower beings whether there is a Zivug [union] (לְהַשְׁגִּיחַ בַּתַּחְתּוֹנִים אִם יֵשׁ זִוּוּג). And this is literally the soul of Ze’ir Anpin (וְזֶה הוּא מַמָּשׁ נִשְׁמַת זְעֵיר), namely the Mochin [intellects] that come from Abba and Imma and Atika Kadisha [the Holy Ancient One] (דְּהַיְינוּ הַמּוֹחִין הַבָּאִים מֵאַבָּא וְאִמָּא וְעַתִּיקָא קַדִּישָׁא). And afterward they become the limbs of Ze’ir Anpin (וְנַעֲשִׂים אַחַר כָּךְ אֵבְרֵי זְעֵיר), and illuminate them continually whenever there is a Zivug [union] (וּמְאִירִים לָהֶם בִּתְמִידוּת כְּשֶׁיֵּשׁ זִוּוּג), and they are within them (וְהֵם בְּתוֹכָם), and every thing is called by the name of its root (וְכָל דָּבָר נִקְרָא עַל שֵׁם שָׁרְשׁוֹ). And this light of the supernal garment (וְזֶה הָאוֹר שֶׁל הַמַּלְבּוּשׁ הָעֶלְיוֹן), with which the Holy One, blessed be He, wrapped Himself and created the world (שֶׁנִּתְעַטֵּף בּוֹ הקב״ה וּבָרָא אֶת הָעוֹלָם), descended through a thread of Ein Sof (שֶׁיָּרַד עַל יְדֵי חוּט שֶׁל אֵין סוֹף), emerging from the Yesod of half of the supernal garment (הַיּוֹצֵא מִיסוֹד שֶׁל חֲצִי הַמַּלְבּוּשׁ הָעֶלְיוֹן), and it is the sunlight that shone during the seven days of Creation (וְהוּא אוֹר הַשֶּׁמֶשׁ שֶׁשִּׁמֵּשׁ בְּז׳ יְמֵי בְרֵאשִׁית). As the Zohar Chadash, Midrash haNe’elam, Parashat Bereshit, daf 25b, says (שֶׁאוֹמֵר הַזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת בְּרֵאשִׁית דַּף כ״ה עַמּוּד ב׳ וְזֶה לְשׁוֹנוֹ), Rabbi Elazar opened and said (פָּתַח רַבִּי אֶלְעָזָר וְאָמַר), a garden spring, a well of living waters, and flowing streams from Lebanon (מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן לְבָנוֹן) (Song of Songs 4:15). He calls it a spring (קוֹרְאָה מַעְיָן), which is Abba (שֶׁהוּא אַבָּא), and afterward a well (וְאַחַר כָּךְ בְּאֵר), which is the Yesod of Imma with Abba within it (שֶׁהוּא יְסוֹד דְּאִמָּא וְאַבָּא בְּתוֹכוֹ). And the spring descends below (וְהַמַּעְיָן יוֹרֵד לְמַטָּה), through the enclothement of its Binah and Da’at (בְּהִתְלַבְּשׁוּת בִּינָה וָדַעַת שֶׁלּוֹ), in its lower Partzuf (בְּפַרְצוּפוֹ הַתַּחְתּוֹן כַּדַאֲמָרַן), and they are upon the head of his Nukvah, who is called a well (וְהֵם עַל רֹאשׁ נוּקְבֵיהּ הַנִּקְרֵאת בְּאֵר), namely that she begins at the end of his upper third (דְּהַיְינוּ שֶׁהִיא מַתְחֶלֶת בְּסוֹף שְׁלִישׁ הָעֶלְיוֹן שֶׁלּוֹ), and the spring fills that well (וְהַמַּעְיָן מְמַלֵּא בְּאֵר הַהוּא), as it is written (דִּכְתִיב), Hashem founded the earth with Chokhmah (יְיָ בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19), with those living waters (בְּאִינוּן מַיִם חַיִּים), as it is said (שֶׁנֶּאֱמַר), and Chokhmah gives life to its possessor (וְהַחָכְמָה תְּחַיֶּה בְעָלֶיהָ) (Ecclesiastes 7:12). And the Zohar says afterward (וְאוֹמֵר הַזֹּהַר אַחַר כָּךְ), and flowing streams from Lebanon (נֹזְלִים מִן לְבָנוֹן), which is the secret of the four Names of Unification (שֶׁהוּא סוֹד אַרְבַּע שֵׁמוֹת הַיִּחוּד), which are Havayah, Ehyeh, Havayah, Adonai (שֶׁהֵם הֲוָיָ״ה אֶהְיֶה הֲוָיָ״ה אֲדנ״י), whose numerical value is Lebanon (הָעוֹלִים לְבָנוֹן), and the holy apple orchard (וְחַקְלָא דְּתַפּוּחִין קַדִּישִׁין), which also receives this abundance (שֶׁמַּשֶּׂגֶת גַּם הַשֶּׁפַע הַזֶּה), this is Lebanon, this is Arich Anpin (הוּא לְבָנוֹן הוּא אֲרִיךְ), for upon his head is a thread of Ein Sof (שֶׁיֵּשׁ בְּרֹאשׁוֹ חוּט שֶׁל אֵין סוֹף), which whitens all the hairs (אֲשֶׁר מַלְבִּין כָּל הַשְּׂעָרוֹת). And from there are established three Names of Havayah in his Reisha Chivara [White Head] (וּמִשָּׁם נִקְבָּעִים ג׳ שֵׁמוֹת הֲוָיָ״ה בְּרֵישָׁא חִוָּרָא דִילֵיהּ), and together with the source they are thirteen (וְעִם הַמָּקוֹר הוּא י״ג), namely (דְּהַיְינוּ), their twelve letters and the source of those flows (י״ב אוֹתִיּוֹתֵיהֶם וְהַמָּקוֹר שֶׁל הַנּוֹזְלִים הָהֵם). And because the abundance is compelled to contract through the organs of the head, the membranes of the brain, and the throat (וּלְהִיוֹת שֶׁמּוּכְרָח הַשֶּׁפַע לְהִתְצַמְצֵם דֶּרֶךְ אֵיבְרֵי הָרֹאשׁ וּקְרוּמֵי הַמּוֹחַ וְהַגָּרוֹן), therefore they are called streams (לָכֵן נִקְרְאוּ נְחָלִים), for it flows little by little (שֶׁהוּא נוֹזֵל לְאַט לְאַט), because it is exceedingly subtle (מִפְּנֵי שֶׁהוּא דַק בְּיוֹתֵר), and afterward it extends below and becomes revealed and becomes a spring (וְאַחַר כָּךְ מִתְפַּשֵּׁט לְמַטָּה וּמִתְגַּלֶּה וְנַעֲשֶׂה מַעְיָן), and afterward a well (וְאַחַר כָּךְ בְּאֵר), and the more it extends (וְכָל מַה שֶּׁמִּתְפַּשֵּׁט יוֹתֵר), it broadens and strengthens (מִתְרַחֵב וּמִתְגַּבֵּר), and continues becoming greater (וְהוֹלֵךְ וְנַעֲשֶׂה גָּדוֹל). And this is the secret of the waters of Shiloach that flow gently (וְזֶה הוּא סוֹד מֵי הַשִּׁלֹחַ הַהוֹלְכִים לְאַט) (Isaiah 8:6), from which water is taken for the Rejoicing of the Water Drawing (שֶׁלּוֹקְחִים מִמֶּנּוּ מַיִם לְשִׂמְחַת בֵּית הַשּׁוֹאֵבָה), to pour waters of Chesed upon the altar (לְנַסֵּךְ מַיִם מֵי הַחֶסֶד עַל גַּבֵּי הַמִּזְבֵּחַ). And because it is called Reisha Chivara [White Head] in the Zohar (וּמִפְּנֵי שֶׁנִּקְרָא רֵישָׁא חִוָּרָא בַּזֹּהַר), therefore it is called Lebanon (לָכֵן קְרָאוֹ לְבָנוֹן), and from the three aforementioned Havayot that he has in his head (וּמִן הַג׳ הֲוָיוֹת הַנִּזְכָּרוֹת שֶׁיֵּשׁ לוֹ בָרֹאשׁ), the Thirteen Tikkunei Dikna [Rectifications of the Beard] extend from them (מִתְפַּשְּׁטִים מֵהֶם י״ג תִּיקּוּנֵי דִיקְנָא), and the entire number thirteen comes from them (וְכָל הַמִּסְפָּר י״ג מֵהֶם בָּא). And therefore the Zohar says (וְלָכֵן אוֹמֵר הַזֹּהַר), in one verse one must contemplate (בְּחֲדָא פְּסוּקָא אִית לְאִסְתַּכָּלָא), that this spring extends from the well, and the well from the flowing streams, and the flowing streams from Lebanon (דְּהַאי מַעְיָין אִתְמְשַׁךְ מִן בִּירָא וּבִירָא מִן נוֹזְלִים וְנוֹזְלִים מִן לְבָנוֹן), to know that all of them were emanated one from another and this from that (לְמִנְדַּע דְּכֻלְּהוּ אִתְאֲצִילוּ דָא מִן דָּא וְדָא מִן דָּא), so too the sun, its illumination is not its own (כָּךְ הוּא שִׁמְשָׁא לָאו נְהִירוּתָא דִילֵיהּ הוּא), rather one thread of radiance extends and illuminates the sun (אֶלָּא אִתְמְשַׁךְ חַד חוּטָא דְזִיוָא דְנָהִיר לְשִׁמְשָׁא). For we have learned in our Mishnah (דְּהָא תְנַן בְּמַתְנִיתִין דִּילָן), the light that the Holy One, blessed be He, created in the beginning (אוֹר שֶׁבָּרָא הקב״ה בַּתְּחִלָּה), which is the World of the Garment (שֶׁהוּא עוֹלָם הַמַּלְבּוּשׁ), a person could see with it and gaze from one end of the world to the other (אָדָם הָיָה רוֹאֶה בוֹ וְצוֹפֶה מֵרֹאשׁ הָעוֹלָם וְעַד סוֹפוֹ).

Come and see (תָּא חֲזִי), the illumination of the sun is one part in sixty thousand and seventy-five parts (נְהִירוּתָא דְשִׁמְשָׁא הוּא חַד מִשִּׁתִּין אַלְפִין וְשִׁבְעִין וַחֲמֵשׁ חוּלָקִין), of that illumination of the Aspaklaria [shining mirror] of that hidden light (מֵהַהוּא נְהִירוּתָא דְאַסְפַּקְלַרְיָא דְהַהוּא נְהוֹרָא דְאִתְגְּנִיז), and even this illumination of the sun (וַאֲפִלּוּ בְּהַאי נְהִירוּתָא דְשִׁמְשָׁא), no person is able to gaze into it (לֵית אִינָשׁ יָכִיל לְאִסְתַּכָּלָא בֵּיהּ), all the more so that light (כָּל שֶׁכֵּן בְּהַהוּא נְהוֹרָא). But did we not say (וְהָא אָמְרַן), that a person could gaze with it from the beginning of the world to its end (דְּאִינָשׁ יִסְתַּכַּל בֵּיהּ מֵרֵישׁ עָלְמָא וְעַד סֵיפֵי עָלְמָא), rather thus do I decree in our Mishnah (אֶלָּא הָכִי גוֹזְרָנָא בְּמַתְנִיתָא דִילָן), that through that illumination (דְּבְהַהוּא נְהִירוּתָא), a person is able to know and perceive in the light of Chokhmah (יָכִיל אִינָשׁ לְמִנְדַּע וּלְמֶחֱמֵי בִּנְהִירָא דְחָכְמְתָא), everything that was and everything that will be (כָּל מַה דַּהֲוָה וְכָל מַאי דִּיהֱוֵי), from the beginning of the world to its end (מֵרֵישֵׁיהּ דְעָלְמָא וְעַד סֵיפֵי), and that light was hidden away for the righteous in the future to come (וְהַהוּא אִתְגְּנִיז לַצַּדִּיקִים לֶעָתִיד לָבוֹא). And it asks (וּמַקְשֶׁה), what is meant by the future to come (מַאי לְעָלְמָא דְאָתֵי), and answers (וּמְתָרֵץ), when the holy soul departs from this world and goes with it to the World to Come (כַּד יִפּוֹק נִשְׁמָתָא קַדִּישָׁא מֵהַאי עָלְמָא וְיִיזִיל בַּהּ לְעָלְמָא דְאָתֵי). Meaning (רָצָה לוֹמַר), the Shekhinah, when she leads the soul from this world, as is known (הַשְּׁכִינָה כְּשֶׁמּוֹלִיכָה הַנְּשָׁמָה מִן הָעוֹלָם הַזֶּה כַּנּוֹדָע), which is called the End of the Right Side (שֶׁנִּקְרֵאת קֵץ הַיָּמִין), for she takes the souls of every person as Mayin Nukvin [female waters] (שֶׁהִיא לוֹקַחַת הַנְּשָׁמוֹת מִן כָּל אָדָם לְמַיִן נוּקְבִין), and brings with her the light is sown for the righteous, and joy for the upright of heart (וּמְבִיאָה עִמָּהּ הָאוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה) (Psalms 97:11). And through this (וּבָזֶה), he knows where his place is (הוּא יוֹדֵעַ הֵיאַךְ מְקוֹמוֹ), and where he will go (וְאָנָה יֵלֵךְ), through the thirty-two thousand myriads of paths (דֶּרֶךְ הַל״ב אֶלֶף אַלְפִים רִבְבוֹת נְתִיבוֹת), the snares of death (מוֹקְשֵׁי מָוֶת), in order to turn away from Sheol below (לְמַעַן סוּר מִשְּׁאוֹל מָטָּה) (Proverbs 15:24).

Come and see (תָּא חֲזִי), it is written (כְּתִיב), and he was there with Hashem forty days and forty nights; bread he did not eat and water he did not drink (וַיְהִי שָׁם עִם יְיָ אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה) (Exodus 34:28), what is the reason (מַאי טַעְמָא), because he was nourished from that radiance (מִשּׁוּם דְּאִתְהֲנֵי מֵהַהוּא זִיוָא). And even though he descended from there (וְאַף עַל גַב דְּנָחִית מִתַּמָּן), and that illumination did not descend with him (וְהַהוּא נְהִירוּתָא לָא נָחִית עִמֵּיהּ), they were unable to gaze upon the face of Moshe (לָא הֲווֹ יָכְלִין לְאִסְתַּכָּלָא בְּאַנְפּוֹי דְּמֹשֶׁה), because of what he had gazed upon previously when he was there (מִמַּה דְּאִסְתַּכַּל בְּקַדְמִיתָא כַּד הֲוָה תַּמָּן), and his face remained shining like the sun (וְאִשְׁתָּאֲרוּ אַנְפּוֹהִי נְהִירִין כְּהַאי שִׁמְשָׁא). [The entire passage above is from Midrash haNe’elam in Zohar Chadash, Bereshit, the discourse “Yehi Me’orot”] ([כָּל הַמַּאֲמָר לְעֵיל הוּא מִמִּדְרַשׁ הַנֶּעְלָם בַּזֹּהַר חָדָשׁ בְּרֵאשִׁית מַאֲמַר יְהִי מְאֹרוֹת]).

And this is truly the light of Moshe and his prophecy (וְזֶהוּ בֶּאֱמֶת אוֹרוֹ שֶׁל מֹשֶׁה וּנְבוּאָתוֹ), for he beheld the light of the seven days (שֶׁצָפָה בְּאוֹר שִׁבְעַת הַיָּמִים), which is the light of the Garment (הוּא אוֹר הַמַּלְבּוּשׁ), that extends from one end of the world to the other (שֶׁהוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), and afterward it folded back upon itself (וְאַחַר כָּךְ נִתְקַפֵּל), half within half (חֶצְיוֹ בְּחֶצְיוֹ), and the impression remained (וְהָרוֹשֶׁם נִשְׁאָר), and through this impression (וְעַל יְדֵי הָרוֹשֶׁם הַזֶּה), the light of the Garment is revealed to Moshe Rabbenu, peace be upon him (מִתְגַּלֶּה אוֹר הַמַּלְבּוּשׁ לְמֹשֶׁה רַבֵּנוּ ע״ה), and to my teacher and master the Arizal, of blessed memory (וּלְמוֹרִי וְרַבִּי הָאֲרִ״י זלה״ה), and to the Mashiach of Hashem Tzevaot (וְלִמְשִׁיחַ יְיָ צְבָאוֹת), as it is said concerning him (שֶׁנֶּאֱמַר עָלָיו), and his scent shall be in the fear of Hashem (וַהֲרִיחוֹ בְּיִרְאַת ה׳) (Isaiah 11:3), and it is said (וְנֶאֱמַר), and with the breath of his lips he shall slay the wicked (וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע) (Isaiah 11:4). And Rabbi Shimon bar Yochai, peace be upon him, also merited this (וְגַם אֶל זֶה זָכָה רַבִּי שִׁמְעוֹן בַּר יוֹחַאי ע״ה), for he was a spark of Moshe Rabbenu, peace be upon him (שֶׁהָיָה נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), therefore he was called in the Zohar the Holy Luminary (לָכֵן קְרָאוֹ בַּזֹּהַר בּוּצִינָא קַדִּישָׁא), a holy spark from Moshe Rabbenu, peace be upon him (נִיצוֹץ קָדוֹשׁ מִמֹּשֶׁה רַבֵּנוּ ע״ה), whose soul is holy from the Holy of Holies (שֶׁנִּשְׁמָתוֹ קְדוֹשָׁה מִקֹּדֶשׁ הַקֳּדָשִׁים). And from one end of the world to the other, which we mentioned (וּמִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ שֶׁאָמַרְנוּ), is what we mentioned (הוּא שֶׁזָּכַרְנוּ), that the Master of Ratzon [Will] (שֶׁבַּעַל הָרָצוֹן), would inscribe before Him one circle (הָיָה מְחָרֵט לְפָנָיו עִגּוּל אֶחָד), and would withdraw His light from it into Himself (וְהָיָה מְסַלֵּק אוֹרוֹ מִינֵיהּ וּבֵיהּ), and the void that remained in that place (וְהֶחָלָל שֶׁנִּשְׁאָר בְּאוֹתוֹ מָקוֹם), which the Master of Ratzon [Will] surrounds (שֶׁמְּסַבֵּב אוֹתוֹ בַּעַל הָרָצוֹן), from one end to the other (מִקָּצֵהוּ וְעַד קָצֵהוּ), which returns to become the Master of Ratzon [Will] from its beginning to its end (שֶׁחוֹזֵר לִהְיוֹת בַּעַל הָרָצוֹן מֵרֹאשׁוֹ וְעַד סוֹפוֹ), this is what we said is called the light that extends from one end of the world to the other (הוּא שֶׁאָמַרְנוּ שֶׁנִּקְרָא אוֹר שֶׁהוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ). For within this void the world was created (כִּי בֶּחָלָל הַזֶּה נִבְרָא הָעוֹלָם), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רז״ל), on the verse (עַל פָּסוּק), behold, there is a place with Me (הִנֵּה מָקוֹם אִתִּי) (Exodus 33:21), He is the place of the world, and the world is not His place (הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ) (Bereishit Rabbah 68:9), for He encompasses everything and all the worlds stand within Him (כִּי הוּא תּוֹפֵס הַכֹּל וּבְתוֹכוֹ עוֹמְדִים כָּל הָעוֹלָמוֹת), and this is what our Rabbis of blessed memory said (וְזֶהוּ אָמְרָם ז״ל), the feet of the Shekhinah are in the lowest earth of the seven lands (רַגְלֵי הַשְּׁכִינָה בָּאָרֶץ הַתַּחְתּוֹנָה שֶׁל הַז׳ אֲרָצוֹת).

And the Arizal, of blessed memory, also had Ruach haKodesh flowing upon him from the light of the seven days (וְגַם הָאֲרִ״י זלה״ה הָיָה רוּחַ הַקֹּדֶשׁ שׁוֹפֵעַ עָלָיו מֵאוֹר שִׁבְעַת הַיָּמִים), the light of the World of the Garment (אוֹר שֶׁל עוֹלָם הַמַּלְבּוּשׁ), through which he knew what was, what is, and what will be (שֶׁהָיָה יוֹדֵעַ מִמֶּנּוּ הָיָה הוֶה וְיִהְיֶה), namely (דְּהַיְינוּ), what existed before the world was created (מַה שֶּׁהָיָה קֹדֶם שֶׁנִּבְרָא הָעוֹלָם), and what is now (וְהוֶה מַה שֶּׁהוּא עַתָּה), between the World of Tohu and the world that will exist after the Resurrection (בֵּין עוֹלָם הַתֹּהוּ וְעוֹלָם שֶׁיִּהְיֶה אַחַר הַתְּחִיָּה), and what will be after the Resurrection until the end (וּמַה שֶּׁיִּהְיֶה אַחַר הַתְּחִיָּה עַד סוֹף). And this is the spring that flows with Ruach haKodesh from above (וְזֶה הוּא הַמַּעְיָן הַנּוֹבֵעַ רוּחַ הַקֹּדֶשׁ מִלְמַעְלָה), but its beginning was through Eliyahu, of blessed memory (אֲבָל תְּחִלָּתוֹ הָיָה עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב), and because Rabbi Shimon ben Yochai was a spark of Moshe Rabbenu, peace be upon him (וּלְהִיוֹת שֶׁרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי הָיָה נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), therefore the Ra’aya Meheimna [Faithful Shepherd] came to him (לָכֵן בָּא אֵלָיו הָרַעְיָא מְהֵימְנָא), and studied with him (וְלִמֵּד עִמּוֹ), and revealed secrets to him (וְגִלָּה לוֹ סוֹדוֹת), and composed Sefer Ra’aya Meheimna [Book of the Faithful Shepherd] (וְעָשָׂה סֵפֶר רַעְיָא מְהֵימְנָא), whose meaning is Moshe Rabbenu (שֶׁפֵּירוּשׁוֹ מֹשֶׁה רַבֵּנוּ), who is called the Faithful Shepherd (שֶׁנִּקְרָא רוֹעֶה נֶאֱמָן). And he composed it upon the six hundred and thirteen commandments (וַעֲשָׂאוֹ עַל תרי״ג מִצְוֹת), and all of it is based upon the Name Havayah (וְכוּלּוֹ עַל שֵׁם יהו״ה), which is the attribute of Moshe Rabbenu, peace be upon him (שֶׁהוּא מִדָּתוֹ שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה), Ze’ir Anpin (זְעֵיר אַנְפִּין), which is the Name Havayah (שֶׁהוּא שֵׁם יהו״ה), and every commandment and commandment (וְכָל פִּקּוּדָא וּפִקּוּדָא), he expounds according to the Name Havayah (הוּא דּוֹרֵשׁ עַל שֵׁם יהו״ה), as is apparent to the student (כַּנִּרְאֶה לְהַמְעַיֵּן), for he expounds the Name Havayah in every commandment and commandment (שֶׁדּוֹרֵשׁ בְּכָל מִצְוָה וּמִצְוָה שֵׁם יהו״ה). And so too (וְכֵן), he was in Gan Eden (הוּא הָיָה בְּגַן עֵדֶן), in Parashat Shelach Lecha (בְּפָרָשַׁת שְׁלַח לְךָ), among the generation of the wilderness (אֵצֶל דּוֹר הַמִּדְבָּר), when the Holy One, blessed be He, showed them the dwellings of the lower Gan Eden in the wilderness (שֶׁהֶרְאָה לָהֶם הקב״ה מְדוֹרִין דְּגַן עֵדֶן שֶׁל מַטָּה בְּמִדְבָּרָא), to Rabbi Shimon ben Yochai and his disciples (לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְתַלְמִידָיו), the lights of the spark of Moshe Rabbenu, peace be upon him, that was revealed to him (אוֹרוֹת הַנִּיצוֹץ שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה שֶׁנִּתְגַּלָּה לוֹ), to inform him of the spark of Moshe Rabbenu, peace be upon him, that had drawn near there (לְהוֹדִיעוֹ עַל נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה שֶׁקֵּרְבוֹ לְשָׁם). And also to make known their belovedness, namely the generation of the wilderness (וְגַם לְהוֹדִיעַ חִבָּתָם שֶׁל דּוֹר הַמִּדְבָּר), that they have a good portion in Gan Eden (שֶׁיֵּשׁ לָהֶם חֵלֶק טוֹב בְּגַן עֵדֶן), and they have a portion in the World to Come (וְיֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא), and therefore the Zohar says in Parashat Shelach Lecha (וְלָכֵן אָמַר הַזֹּהַר פָּרָשַׁת שְׁלַח לְךָ), concerning that generation it is written, fortunate is the people for whom it is thus (עַל הַהוּא דָרָא כְּתִיב אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ) (Psalms 144:15), whose numerical value is Moshe (גִּימַטְרִיָּא מֹשֶׁה), fortunate is the people whose God is Hashem (אַשְׁרֵי הָעָם שֶׁיְיָ אֱלֹהָיו) (Psalms 144:15), no eye has seen, O God, besides You, what He will do for the one who waits for Him (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֶּה לוֹ) (Isaiah 64:3). And Rabbi Akiva, peace be upon him (וְרַבִּי עֲקִיבָא ע״ה), who said in the Gemara of tractate Sanhedrin, chapter Chelek, Mishnah 3 (שֶׁאָמַר בַּגְּמָרָא דְמַסֶּכֶת סַנְהֶדְרִין פֶּרֶק חֵלֶק בַּמִּשְׁנָה), Rabbi Akiva says: the generation of the wilderness has no portion in the World to Come (רַבִּי עֲקִיבָא אוֹמֵר דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא) (Sanhedrin 110b), seemingly (לִכְאוֹרָה), this is contrary to the truth in our present matter (הוּא נֶגֶד הָאֱמֶת בְּנִדּוֹן דִּידָן), and concerning this they said in the Gemara (וְעַל זֶה אָמְרוּ בַּגְּמָרָא), Rabbi Akiva abandoned his piety (שְׁבָקֵיהּ רַבִּי עֲקִיבָא לַחֲסִידוּתֵיהּ) (Sanhedrin 110b). And one may ask (וְיֵשׁ לִשְׁאוֹל), what piety is involved in this matter (וּמָה חֲסִידוּת יֵשׁ בַּדָּבָר), for if it is contrary to the truth (שֶׁאִם הוּא נֶגֶד הָאֱמֶת), regarding the people and the distinguished generation (וְהָעָם וְהַדּוֹר הַמְשֻׁבָּח), who saw the Holy One, blessed be He, at the sea as a young warrior in His might (שֶׁרָאוּ אֶת הקב״ה עַל הַיָּם כְּבָחוּר בִּגְבוּרָתוֹ) (Pesikta Rabbati 21), and He submerged the prince of Egypt and his people in the sea (וְהִשְׁקִיעַ אֶת שַׂר מִצְרַיִם וְעַמּוֹ בְּתוֹךְ הַיָּם), and at Mount Sinai they saw Him as a handsome and honored elder teaching in session (וְעַל הַר סִינַי רָאוּ אוֹתוֹ כְּזָקֵן נָאֶה וְנִכְבָּד הַדּוֹרֵשׁ בִּישִׁיבָה), to each one He made His voice heard according to his capacity (לְכָל אֶחָד הִשְׁמִיעַ קוֹלוֹ כְּפִי כֹּחוֹ), and they received the five levels of the soul in completeness (וְקִבְּלוּ ה׳ פַּרְצוּפֵי הַנְּשָׁמָה בִּשְׁלֵמוּת), in the secret of and the children of Yisrael stripped themselves of their ornaments from Mount Chorev (בְּסוֹד וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב) (Exodus 33:6), because of the sin of the calf (עַל עֲוֹן הָעֵגֶל). And this was freedom from the Angel of Death and from the subjugation of the kingdoms (וְזֶה הָיָה לָהֶם חֵרוּת מִמַּלְאַךְ הַמָּוֶת וּמִשִּׁעְבּוּד מַלְכֻיּוֹת), to the extent that the Zohar says (עַד שֶׁאוֹמֵר הַזֹּהַר), there was no generation like the generation of the wilderness from the day the world was created until the generation in which King Mashiach will come (לָא הֲוָה כְּדָרָא דְמִדְבָּרָא מִיּוֹמָא דְאִתְבְּרֵי עָלְמָא עַד דָרָא דְיֵיתֵי מַלְכָּא מְשִׁיחָא). And why should they not have a portion in the World to Come (וְלָמָּה לֹא יִהְיֶה לָהֶם חֵלֶק לָעוֹלָם הַבָּא), Heaven forbid that one should believe this literally (חָלִילָה מֵלְהַאֲמִין זֶה שֶׁיִּהְיֶה כִפְשׁוּטוֹ), for Rabbi Akiva, peace be upon him, was also one of them (וַהֲלֹא רַבִּי עֲקִיבָא ע״ה הָיָה גַּם כֵּן אֶחָד מֵהֶם), as I wrote in the discourse on the Ten Martyrs of the Kingdom (כַּאֲשֶׁר כָּתַבְתִּי בִּדְרוּשׁ עֲשָׂרָה הֲרוּגֵי מַלְכוּת). Rather the matter is (אֶלָּא הָעִנְיָן הוּא), that Moshe Rabbenu, peace be upon him, was an addition in Creation (שֶׁמֹּשֶׁה רַבֵּנוּ ע״ה הָיָה תּוֹסֶפֶת בַּבְּרִיאָה), as it is said (שֶׁנֶּאֱמַר), and she continued to bear (וַתּוֹסֶף לָלֶדֶת) (Genesis 4:2), for the world would have sufficed with the generations of Kayin (כִּי דַּי הָיָה לָעוֹלָם בְּתוֹלְדוֹת דְקַיִן), had Adam haRishon not sinned (אִם לֹא הָיָה חוֹטֵא אָדָם הָרִאשׁוֹן), and the world was created only for his sake (וְלֹא נִבְרָא הָעוֹלָם אֶלָּא בִּשְׁבִילוֹ), to rectify the sin of Adam haRishon to its furthest extent (לְתַקֵּן חֵטְא אָדָם הָרִאשׁוֹן עַד קִצּוֹ), as is known (כַּנּוֹדָע).

For he was the choicest of the human race (שֶׁהוּא הָיָה מִבְחַר מִין הָאֱנוֹשִׁי), and he rectified whatever was in his power to rectify (וְתִקֵּן מַה שֶּׁהָיָה בְיָדוֹ לְתַקֵּן), but only the sin of the calf and the Waters of Merivah caused the blemish (אַךְ וְרַק חֵטְא הָעֵגֶל וּמֵי מְרִיבָה גָּרְמוּ הַגְּנַאי), that the contamination returned to its former strength (שֶׁחָזְרָה הַזּוֹהֲמָא לְאֵיתָנָהּ). And it arose in his mind to go with Yisrael until the gates of Gan Eden (וְעָלָה בְדַעְתּוֹ לֵילֵךְ עִם יִשְׂרָאֵל עַד שַׁעֲרֵי גַן עֵדֶן), to remove from there the flaming sword that turns every way and the Keruvim (לְהָסִיר מִשָּׁם לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת וְהַכְּרוּבִים), which are the angels of destruction (שֶׁהֵם מַלְאֲכֵי הַחַבָּלָה), and to extend the boundary of Gehinnom to the gates of Gan Eden (וּלְהוֹסִיף גְּבוּל גֵּיהִנּוֹם עַל שַׁעֲרֵי גַן עֵדֶן), so that there would be dancing and delights of the righteous there (שֶׁיִּהְיֶה שָׁם מָחוֹל וְשַׁעֲשׁוּעֵי הַצַּדִּיקִים). And great was his level because of the level of Yisrael, more than the level of Eretz Yisrael (וּגְדוֹלָה הָיְתָה מַעֲלָתוֹ בִּשְׁבִיל מַעֲלַת יִשְׂרָאֵל יוֹתֵר מִמַּעֲלַת אֶרֶץ יִשְׂרָאֵל), to the extent that he said (עַד שֶׁאָמַר), let me pass over, I pray, and see the good land (אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה) (Deuteronomy 3:25). And his going into Eretz Yisrael was not necessary for himself (וְלֹא הָיָה הֲלִיכַת אֶרֶץ יִשְׂרָאֵל צֹרֶךְ לוֹ), but rather to take for himself the path through Me’arat haMachpelah [Cave of Machpelah] (אֶלָּא לִקַּח לוֹ דֶּרֶךְ מְעָרַת הַמַּכְפֵּלָה), which is literally the entrance and gate to Gan Eden (שֶׁהִיא מַמָּשׁ מָבוֹא וְשַׁעַר לְגַן עֵדֶן), as is known in Zohar Chadash, Parashat Noach (כַּנּוֹדָע בַּזֹּהַר חָדָשׁ פָּרָשַׁת נֹחַ), as I explained in the previous gates (כַּאֲשֶׁר בֵּאַרְתִּי בַּשְּׁעָרִים הַקּוֹדְמִים). And had it not been for the sin (וְאִלּוּלֵי הַחֵטְא), there would have been no evil in the world (לֹא הָיְתָה רָעָה בָּעוֹלָם), and the exalted state would have returned to Yisrael as it was before Adam haRishon sinned (וְחָזְרָה הַמַּעֲלָה לְיִשְׂרָאֵל כְּמוֹ שֶׁהָיְתָה קֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן), and the world would have been rectified (וְהָיָה הָעוֹלָם מְתֻקָּן), but now (אֲבָל עַתָּה), it is impossible for any person to rectify the world (אִי אֶפְשָׁר לְשׁוּם אָדָם לְתַקֵּן הָעוֹלָם), except Moshe Rabbenu, peace be upon him (כִּי אִם מֹשֶׁה רַבֵּנוּ ע״ה), as he says in the Zohar, Parashat Bereshit, and in many places (כְּאוֹמְרוֹ בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית וּבְכַמָּה מְקוֹמוֹת), the scepter shall not depart from Yehudah... until Shiloh comes (לֹא יָסוּר שֵׁבֶט מִיהוּדָה... עַד כִּי יָבֹא שִׁילֹה) (Genesis 49:10), whose numerical value is Moshe (בְּגִימַטְרִיָּא מֹשֶׁה), for upon him redemption depends (דְּבֵיהּ תַּלְיָא פּוּרְקָנָא). And he will restore in the future to come the crown to its former glory (וְהוּא יַחֲזִיר לֶעָתִיד לָבוֹא הָעֲטָרָה לְיוֹשְׁנָהּ), and he will come with his generation (וְיָבוֹא עִם דּוֹרוֹ), to rectify what was lacking through the sin of the calf (לְתַקֵּן מַה שֶּׁחָסֵר בַּעֲוֹן הָעֵגֶל), and through him all the worlds will be rectified (וְעַל יָדוֹ יִתְקְּנוּ כָּל הָעוֹלָמוֹת), and then Yisrael and the Erev Rav will be rectified (וְאָז יִתְקְּנוּ יִשְׂרָאֵל וְעֵרֶב רַב), the good among them (הַטּוֹב שֶׁבָּהֶם), and the evil and the death among them will be completely abolished (וְהָרָע וְהַמָּוֶת שֶׁבָּהֶם יִהְיֶה בָּטֵל לְגַמְרֵי). And at that time (וּבְאוֹתוֹ הַזְּמַן), Yisrael and Moshe Rabbenu, peace be upon him, will sing the Song at the Sea (יְשׁוֹרְרוּ יִשְׂרָאֵל וּמֹשֶׁה רַבֵּנוּ ע״ה שִׁירַת הַיָּם), as it is said (שֶׁנֶּאֱמַר), then Moshe and the children of Yisrael shall sing this song to Hashem, and they shall say, saying (אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַייָ וַיֹּאמְרוּ לֵאמֹר) (Exodus 15:1). And our Rabbis of blessed memory said (וְאָמְרוּ חז״ל), it does not say sang, but shall sing (שָׁר לֹא נֶאֱמַר אֶלָּא יָשִׁיר) (Sanhedrin 91b), teaching that he will sing with Yisrael in the future (מְלַמֵּד שֶׁיְּשׁוֹרֵר עִם יִשְׂרָאֵל לֶעָתִיד). When is this (אֵימָתַי), at the time of the year Tav-Chet [5408] [1648 CE] (בִּזְמַן שְׁנַת ת״ח), as the Zohar says (שֶׁאוֹמֵר הַזֹּהַר), in this year each man shall return to his possession (בַּשָּׁנָה הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל אֲחֻזָּתוֹ) (Leviticus 25:13), which is five thousand Zot [408] of the sixth millennium (שֶׁהוּא ה׳ אֲלָפִים זֹאת לָאֶלֶף הַשִּׁשִּׁי), and it is that known song for which all Yisrael wait (וְהִיא הַשִּׁירָה הַיְּדוּעָה שֶׁכָּל יִשְׂרָאֵל מְצַפִּים עָלֶיהָ), and therefore it says the expression song twice (וְלָכֵן אוֹמֵר כֶּפֶל ב׳ פְּעָמִים שִׁיר), whereas it should have said (וַהֲוָה לֵיהּ לְמֵימַר), then Moshe and the children of Yisrael shall sing to Hashem (אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל לַייי), and they shall say, saying is also a duplication (וְגַם וַיֹּאמְרוּ לֵאמֹר הוּא כֶּפֶל), rather its explanation is (אֶלָּא פֵּירוּשׁוֹ הוּא), wherever it says saying (בְּכָל מָקוֹם לֵאמֹר), for the generations (לְדוֹרוֹת), it teaches that Moshe and the children of Yisrael will say it twice (מְלַמֵּד שֶׁיֹּאמְרוּהָ מֹשֶׁה וּבְנֵי יִשְׂרָאֵל ב׳ פְּעָמִים). And at that time (וּבְאוֹתוֹ הַפַּעַם), the princes of Edom, the gods of Moav, and the princes of Canaan will descend into the depths of the sea like a stone (יָרְדוּ בִּמְצוּלוֹת הַיָּם שָׂרֵי אֱדוֹם אֱלֵי מוֹאָב וְשָׂרֵי כְנַעַן כְּמוֹ אָבֶן), and they are the princes of the nations in the heavenly heights (וְהֵם שָׂרֵי הָאֻמּוֹת בִּשְׁמֵי מָרוֹם), who will fall from the ladder of the youth (שֶׁיִּפְּלוּ מִסֻּלַּם הַנַּעַר), which is upon the River of Fire (שֶׁהִיא עַל נְהַר דִּינוּר), there the young ones of the flock shall drag them away (שָׁמָּה יִסְחָבוּם צְעִירֵי הַצֹּאן) (Jeremiah 49:20), which is Ephraim, who is called the younger of his sons (שֶׁהוּא אֶפְרַיִם הַנִּקְרָא זְעֵיר בְּנוֹי), in the Targum of Vayechi (בְּתַרְגּוּם וַיְחִי), and he is the youngest of the tribes (וְהוּא הַצָּעִיר שֶׁבַּשְּׁבָטִים), and then they will never rise again (וְאָז לֹא יַעֲלוּ לְעוֹלָם). And also the young ones of the flock (וְגַם צְעִירֵי הַצֹּאן), is Metatron (הוּא מֶטַטְרוֹן), who is called the youth, Chanoch (שֶׁנִּקְרָא נַעַר חֲנוֹךְ), and is not so advanced in years as the angels (וְאֵינוֹ כָּל כָּךְ זָקֵן בְּשָׁנִים כְּמוֹ הַמַּלְאָכִים), and David the younger is also called the younger of his sons of Yishai (וְגַם דָּוִד הַקָּטֹן נִקְרָא זְעֵיר בְּנוֹי שֶׁל יִשַׁי). And at that time (וּבְאוֹתוֹ הַפַּעַם), Moshe, peace be upon him, will return in reincarnation with the generation of the wilderness (יַחֲזוֹר מֹשֶׁה ע״ה בְּגִלְגּוּל עִם דּוֹר הַמִּדְבָּר), and all the worlds will be rectified with them (וְיִתְקְּנוּ עִמָּהֶם כָּל הָעוֹלָמוֹת), and there they will receive their portion of the World to Come (וְשָׁם יְקַבְּלוּ חֵלֶק עוֹלָם הַבָּא שֶׁלָּהֶם). For even though they are in Gan Eden (כִּי אַף עַל פִּי שֶׁהֵם בְּגַן עֵדֶן), it is not their fitting portion (אֵינוֹ חֶלְקָם הָרָאוּי לָהֶם), which was blemished after they sinned (שֶׁנִּפְגַם אַחַר שֶׁחָטְאוּ), and all the worlds descended and the crowns flew away (וְיָרְדוּ כָּל הָעוֹלָמוֹת וּפָרְחוּ הַכְּתָרִים), and even Moshe Rabbenu is not in his place (וַאֲפִלּוּ מֹשֶׁה רַבֵּנוּ אֵינוֹ בִּמְקוֹמוֹ), namely a change of place (דְּהַיְינוּ שִׁנּוּי מָקוֹם), and he was hidden in the rock, as is known (וְנִגְנַז בַּסֶּלַע כַּנּוֹדָע), so that he would return in reincarnation to rectify Yisrael (כְּדֵי שֶׁיַּחֲזוֹר בְּגִלְגּוּל לְתַקֵּן יִשְׂרָאֵל).vAnd then (וְאָז), the heavy of mouth and heavy of tongue will come (יָבוֹא כְבַד פֶּה וּכְבַד לָשׁוֹן), so that they will not say he is another (כְּדֵי שֶׁלֹּא יֹאמְרוּ אַחֵר הוּא), and then Metatron, his master, will come to him (וְאָז יָבוֹא אֵלָיו מֶטַטְרוֹן רַבּוֹ), which is the staff that served with him (שֶׁהוּא הַמַּטֶּה שֶׁשִּׁמֵּשׁ עִמּוֹ), namely through his Names (דְּהַיְינוּ בִּשְׁמוֹתָיו), all the days of his life (כָּל יְמֵי חַיָּיו), and it is the Tree of Knowledge of Good and Evil (וְהוּא עֵץ הַדַּעַת טוֹב וָרָע), which transforms from serpent to staff (הַמִּתְהַפֵּךְ מִנָּחָשׁ לְמַטֶּה), to strike the nations (לְהַכּוֹת הָאֻמּוֹת), and from staff to serpent (וּמִמַּטֶּה לְנָחָשׁ), and it is in his hand to rectify it so that it will be entirely good (וּבְיָדוֹ לְתַקְּנוֹ שֶׁיִּהְיֶה כּוּלּוֹ טוֹב). And this is the secret of the punishment of Pharaoh and the nations (וְזֶהוּ סוֹד פּוּרְעָנוּת פַּרְעֹה וְהָאֻמּוֹת), for Moshe Rabbenu, peace be upon him, showed Pharaoh that the time of redemption had arrived (שֶׁהֶרְאָה מֹשֶׁה רַבֵּנוּ ע״ה לְפַרְעֹה שֶׁהִגִּיעַ עֵת הַגְּאֻלָּה), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), and the Angel of Hashem appeared to him in a flame of fire from within the bush (וַיֵּרָא מַלְאַךְ יְיָ אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה) (Exodus 3:2). The bush equals one hundred and twenty Elohim (הַסְּנֶה גִּימַטְרִיָּא ק״ך אֱלֹהִים), in which Metatron hides himself (שֶׁמֶּטַטְרוֹן מִסְתַּתֵּר בּוֹ), and the other elohim are the princes of the nations (וֶאֱלֹהִים אֲחֵרִים הֵם שָׂרֵי הָאֻמּוֹת), they are around him (הֵם סְבִיבוֹ), and they are thorn and thistle (וְהֵם קוֹץ וְדַרְדַּר). And he distributes sustenance every day to the princes of the nations who stand around him (וְהוּא מְחַלֵּק מָזוֹן בְּכָל יוֹם לְשָׂרֵי הָאֻמּוֹת הָעוֹמְדִים סְבִיבוֹ), and therefore also (וְלָכֵן גַּם כֵּן), the initials of Metatron Sar haPanim [Prince of the Presence] are the name of Moshe (רָאשֵׁי תֵּבוֹת מֶטַטְרוֹן שַׂר הַפָּנִים שְׁמוֹ שֶׁל מֹשֶׁה), because he was his master (מִפְּנֵי שֶׁהוּא הָיָה רַבּוֹ), and he showed him the secret of the exile called the bush (וְהֶרְאָה לוֹ סוֹד הַגָּלוּת הַמְכֻנֶּה לְהַסְּנֶה), and it comes from one hundred and twenty combinations of Elohim (וּבָא מִק״ך [צֵרוּפֵי] אֱלֹהִים). For the bush equals one hundred and twenty combinations of Elohim (כִּי הַסְּנֶה גִּימַטְרִיָּא ק״ך [צֵרוּפֵי] אֱלֹהִים), and he also showed him the secret of the shortening of the end (וְהֶרְאָה לוֹ גַּם כֵּן סוֹד דִּלּוּג הַקֵּץ), in the secret of Ehyeh has sent me to you (בְּסוֹד אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם) (Exodus 3:14), for every Partzuf is ten (כִּי כָּל פַּרְצוּף הוּא עֶשֶׂר), and ten times Ehyeh equals two hundred and ten (וְי׳ פְּעָמִים אֶהְיֶה עוֹלֶה רד״ו). And it itself is the rectification of the Three Heads (וְהוּא בְּעַצְמוֹ תִּיקּוּן תְּלַת רֵישִׁין), in which each one is built from seven Keter, seven Chokhmah, and seven Binah (שֶׁנִּבְנָה כָּל אֶחָד מִז׳ כְּתָרִים וּמִז׳ חָכְמוֹת וְז׳ בִּינוֹת), and each one contains ten (וְיֵשׁ בְּכָל אֶחָד [מֵהֶם] עֶשֶׂר), and they are three times seventy (וְהֵם ג׳ פְּעָמִים ע׳), equaling two hundred and ten (עוֹלֶה רד״ו). And afterward (וְאַחַר כָּךְ), the nesting of the Holy One, blessed be He, in Yetzirah was revealed to him (נִתְגַּלָּה לוֹ הַקִּינוּן דְקב״ה בִּיצִירָה), which is Metatron (הוּא מֶטַטְרוֹן), in the secret of his soul sitting in Gan Eden with the other righteous of the world (בְּסוֹד נִשְׁמָתוֹ הַיּוֹשֶׁבֶת בְּגַן עֵדֶן עִם שְׁאָר צַדִּיקֵי עוֹלָם), and his body is Metatron (וְגוּפוֹ הוּא מֶטַטְרוֹ״ן).

And similarly Eliyahu, as is known (וּכְמוֹהוּ אֵלִיָּהוּ כַּנּוֹדָע), and afterward he went higher and higher with Metatron his master (וְאַחַר כָּךְ הָלַךְ מַעְלָה מַעְלָה עִם מֶטַטְרוֹן רַבּוֹ), for he attained the soul of Adam haRishon (שֶׁהִשִּׂיג נִשְׁמַת אָדָם הָרִאשׁוֹן), which he possessed before he sinned (שֶׁהָיָה לוֹ קֹדֶם שֶׁחָטָא), and upon it death was never decreed (וְעָלֶיהָ לֹא נִגְזְרָה מִיתָה), therefore he ascended alive to the heavenly heights (וְלָכֵן עָלָה חַי לִשְׁמֵי מָרוֹם), and it is literally the Tree of Knowledge of Good and Evil (וְהוּא מַמָּשׁ עֵץ הַדַּעַת טוֹב וָרָע), which he intended to rectify (שֶׁעָלָה בְדַעְתּוֹ לְתַקֵּן), had it not been for the sin of the calf (אִם לֹא הָיָה חֵטְא הָעֵגֶל), and this prevented from him his portion of the World to Come (וְזֶה מָנַע מִמֶּנּוּ חֵלֶק עוֹלָם הַבָּא שֶׁלּוֹ), and the portion of his companions, who are the people of his generation (וְחֵלֶק חֲבֵרָיו הֵם בְּנֵי דוֹרוֹ). And therefore Rabbi Akiva, peace be upon him, said concerning the generation of the wilderness (וְלָכֵן אָמַר רַבִּי עֲקִיבָא ע״ה [עַל דּוֹר הַמִּדְבָּר]), that Moshe also reincarnated (שֶׁנִּתְגַּלְגֵּל [מֹשֶׁה] גַּם כֵּן), just as they will reincarnate in the future (כְּמוֹ שֶׁיִּתְגַּלְגְּלוּ הֵם לֶעָתִיד), and he said (וְאָמַר), they do not have their portion of the World to Come that is fitting for them (אֵין לָהֶם חֶלְקָם שֶׁל עוֹלָם הַבָּא הָרָאוּי לָהֶם), and certainly they do have a World to Come (וּבְוַדַּאי עוֹלָם הַבָּא יֵשׁ לָהֶם), but their portion they do not have (אֲבָל חֶלְקָם אֵין לָהֶם), as we have explained (כַּדְפֵירַשְׁנוּ), until they reincarnate with their master (עַד שֶׁיִּתְגַּלְגְּלוּ עִם רַבָּם), who will illuminate them from the light of the sun of healing in its wings (שֶׁיָּאִיר לָהֶם מֵאוֹר שֶׁמֶשׁ מַרְפֵּא בִּכְנָפֶיהָ) (Malachi 3:20), until they all return to shine in their crowns (עַד שֶׁיַּחְזְרוּ כֻּלָּם לְהָאִיר בְּכִתְרֵיהֶם), of the Explicit Name (שֶׁל שֵׁם הַמְפוֹרָשׁ), like the rising of the sun in its might (כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ) (Judges 5:31).

It is the sun that reveals within the intellect through Ruach haKodesh (הִיא הַשֶּׁמֶשׁ הַמַּרְאָה בַּשֵּׂכֶל רוּחַ הַקֹּדֶשׁ), what was, what is, and what will be (הָיָה הוֶה וְיִהְיֶה), and through this a person is able to gaze within it (וּבָזֶה יָכוֹל הָאָדָם לְהַבִּיט בּוֹ), from one end of the world to the other (מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), as we explained in the previous gates (כְּמוֹ שֶׁבֵּאַרְנוּ בַּשְּׁעָרִים הַקּוֹדְמִים), and even though he was deferred through reincarnation because of his sin (וְאַף עַל פִּי שֶׁנִּדְחָה בְּגִלְגּוּל אוֹדוֹת חֶטְאוֹ), so that he would not receive his portion until he received his punishment (שֶׁלֹּא יְקַבֵּל חֶלְקוֹ עַד אֲשֶׁר קִבֵּל עׇנְשׁוֹ), nevertheless afterward he receives his portion (מִכָּל מָקוֹם אַחַר כָּךְ מְקַבֵּל חֶלְקוֹ), and this will not be (וְזֶה לֹא יִהְיֶה), except at the time of the Tikkun (אֶלָּא בִּזְמַן הַתִּיקּוּן). And this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חז״ל), Rabbi Akiva abandoned his piety (שְׁבָקֵיהּ רַבִּי עֲקִיבָא לַחֲסִידוּתֵיהּ), for in another place he said (שֶׁאָמַר בְּמָקוֹם אַחֵר), what is his piety (מַאי חֲסִידוּתֵיהּ), even the wicked of the minor ones of Yisrael have a portion in the World to Come (אֲפִלּוּ רִשְׁעֵי [קַטְנֵי] בְּנֵי יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא), for none shall be banished from Him (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14), in the secret of reincarnation (בְּסוֹד הַגִּלְגּוּל), even though his intention was that they would return and afterward receive their portion (אַף עַל פִּי שֶׁכַּוָּנָתוֹ בְּכָךְ שֶׁיַּחְזְרוּ וִיקַבְּלוּ חֶלְקָם [אַחַר כָּךְ]), and behold his way is only to comfort the wicked (וַהֲלֹא אֵין דַּרְכּוֹ אֶלָּא לְנַחֵם אֶת הָרְשָׁעִים), why then did he twist his speech to speak in another manner (לָמָּה עִקֵּם אֶת פִּיו לְדַבְּרוֹ בְּלָשׁוֹן אַחֵר), they have no portion in the World to Come (אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא), and the young companions will learn from him (וְיִלְמְדוּ דַּרְדְּקֵי חַבְרַיָּא מִמֶּנּוּ), in mockery of those who did not understand the depth of the matter (לְשׁוֹן לַעַג לְמִי שֶׁלֹּא הֵבִין עֹמֶק הָעִנְיָן), the sinners of Yisrael have no portion in the World to Come (פּוֹשְׁעֵי יִשְׂרָאֵל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא), and they will say (וְיֹאמְרוּ), only these merited (רַק אֵלּוּ נִזְכּוּ), and because of their exalted level they were brought near (וּמִפְּנֵי מַעֲלָתָם נִתְקָרְבוּ), because they saw the Holy One, blessed be He, many times (מִפְּנֵי שֶׁרָאוּ הקב״ה כַּמָּה פְּעָמִים). And they said in Pirkei Heikhalot (וְאָמְרוּ בְּפִרְקֵי הֵיכָלוֹת), everyone who gazed upon the Merkavah [Chariot] (כָּל מִי שֶׁצָפָה בַּמֶּרְכָבָה), and sees the King in His splendor and in His glory (וְרוֹאֶה הַמֶּלֶךְ בְּסִלְסוּלוֹ וּבִכְבוֹדוֹ), over whom the nations of the world and the angels of wrath have no dominion (שֶׁאֵין אֻמּוֹת הָעוֹלָם וּמַלְאֲכֵי רֹגֶז שׁוֹלְטִין בּוֹ), and Ruach haKodesh rests upon him (וְשׁוֹרָה עָלָיו רוּחַ הַקֹּדֶשׁ), and flies and mosquitoes do not rest upon him (וְאֵין זְבוּבִין וִיתוּשִׁין שׁוֹרִין עָלָיו).

And in truth (וּבֶאֱמֶת), his reasoning and the reasoning of the Men of Truth is (סְבָרָתוֹ וּסְבָרַת אַנְשֵׁי הָאֱמֶת), that even the wicked of Yisrael have a portion in the World to Come (שֶׁאֲפִלּוּ רִשְׁעֵי יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא), and that which he said, they have no portion in the World to Come (וְהָא דְּקָאָמַר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא), he said as a greater novelty (לְרַבּוּתָא קָאָמַר), that even though their level was exceedingly great and awesome (אַף עַל פִּי שֶׁמַּעֲלָתָם הָיְתָה גְדוֹלָה וְנוֹרָאָה מְאֹד), as is known (כַּנּוֹדָע), nevertheless (עַל כָּל זֹאת), they did not attain the portion fitting for them (לֹא הִגִּיעוּ אֶל חֶלְקָם הָרָאוּי לָהֶם), since all the worlds descended very far from their original level (מֵאַחַר שֶׁכָּל הָעוֹלָמוֹת יָרְדוּ הַרְחֵק מְאֹד מִמַּדְרֵגָתָם הָרִאשׁוֹנָה), as it is said (כְּמוֹ שֶׁנֶּאֱמַר), and she descended wondrously (וַתֵּרֶד פְּלָאִים) (Lamentations 1:9), and the radiance of their crowns was hidden away (וְזִיו כִּתְרֵיהֶם נִגְנַז), which is called their face (הַנִּקְרָא פָּנִים שֶׁלָּהֶם).

For the former ones we grieve (עַל הָרִאשׁוֹנִים אָנוּ מִצְטַעֲרִים), and all the more so for the latter ones (וּמִכָּל שֶׁכֵּן עַל הָאַחֲרוֹנִים), who descended from line to line and from precept to precept (שֶׁיָּרְדוּ מִקַּו לְקַו וּמִצַּו לָצָו), but in any event (אֲבָל עַל כָּל פָּנִים), every righteous person descends to Gehinnom to save another (כָּל צַדִּיק יוֹרֵד לְגֵיהִנּוֹם לְהַצִּיל הַזּוּלָת), namely the sinners of Yisrael who chirp in repentance (דְּהַיְינוּ פּוֹשְׁעֵי יִשְׂרָאֵל הַמְצַפְצְפִים בִּתְשׁוּבָה), as our Rabbis of blessed memory said concerning Elisha Acher (כְּמוֹ שֶׁאָמְרוּ חז״ל אֵצֶל אֱלִישָׁע אַחֵר), it appears that he departed through repentance (דּוֹמֶה שֶׁמִּתּוֹךְ תְּשׁוּבָה נִפְטַר), and when his disciple died (וּכְשֶׁמֵּת [תַּלְמִיד] תַּלְמִידוֹ [ר׳ יוֹחָנָן]), the fiery smoke of Gehinnom ceased from his grave (פָּסַק עָשָׁן נוֹרָא דְגֵיהִנּוֹם מִקִּבְרוֹ), for he descended and raised him upward (כִּי יָרַד וְהֶעֱלָהוּ לְמַעְלָה), as he said (כַּד אָמַר), even the keeper of the gate of Gehinnom did not stand before you, our master (אֲפִלּוּ שׁוֹמֵר הַפֶּתַח שֶׁל גֵיהִנּוֹם לֹא עָמַד לְפָנֶיךָ רַבֵּינוּ). And all the more so Moshe Rabbenu, peace be upon him, and his generation (וּמִכָּל שֶׁכֵּן מֹשֶׁה רַבֵּנוּ ע״ה וְדוֹרוֹ), who will return in reincarnation (שֶׁיַּחְזְרוּ בְּגִלְגּוּל), and rectify all of Yisrael (וִיתַקְּנוּ אֶת כָּל יִשְׂרָאֵל), to fulfill what is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר), each man shall help his fellow, and to his brother he shall say, be strong (אִישׁ אֶת רֵעֵהוּ יַעְזֹרוּ וּלְאָחִיו יֹאמַר חֲזָק) (Isaiah 41:6), and rectify yourself (וְאִתְקַן עַצְמָךְ). And his statement, Rabbi Akiva abandoned his piety (וְאוֹמְרוֹ שְׁבָקֵיהּ לַחֲסִידוּתֵיהּ), means (פֵּירוּשׁוֹ), that he ceased from this matter (שֶׁפָּסַק מֵעִנְיָן זֶה), namely piety (דְּהַיְינוּ חֲסִידוּת), by which he seeks merit first for the sinners of Yisrael (שֶׁמְּהַדֵּר בִּזְכוּת רִשְׁעֵי יִשְׂרָאֵל קֹדֶם), and turns merit toward the pious among the nations of the world (וּמְהַפֵּךְ בִּזְכוּת חֲסִידֵי אֻמּוֹת הָעוֹלָם). And it is also possible to say (וְגַם יִתָּכֵן לְמֵימַר), his piety refers to the piety of the Holy One, blessed be He (חֲסִידוּתֵיהּ דְקב״ה), that none shall be banished from Him (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14), and in truth of the matter (וּלְקוּשְׁטָא דְמִלְּתָא נֹאמַר), there is nothing eternal except according to the attribute of goodness (כִּי אֵין נִצְחִי כִּי אִם כְּמִדַּת הַטּוֹב), for the nature of the good is to do good to another (שֶׁטֶּבַע הַטּוֹב לְהֵיטִיב לְזוּלָתוֹ), even though he is not worthy of it (אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לְכָךְ), as it is said (שֶׁנֶּאֱמַר), Hashem is righteous in all His ways and gracious in all His deeds (צַדִּיק יְיָ בְּכָל דְּרָכָיו וְחָסִיד בְּכָל מַעֲשָׂיו) (Psalms 145:17), even the pious among the nations of the world are not cast away (אֲפִלּוּ חֲסִידֵי אֻמּוֹת הָעוֹלָם אֵינָם נִדְחִים). And they are literally good sparks (וְהֵם מַמָּשׁ נִיצוֹצוֹת טוֹבִים), ascending in their reincarnations through Domem, Tzome’ach, Chai, Medaber [mineral, vegetation, animal, speaking] (הָעוֹלִים [בְּגִלְגּוּלָם] בְּדוֹמֵם צוֹמֵחַ חַי מְדַבֵּר), such as the pious among the nations of the world, women, and servants (כְּגוֹן חֲסִידֵי אֻמּוֹת הָעוֹלָם נָשִׁים וַעֲבָדִים), and afterward in Yisrael itself (וְאַחַר כָּךְ בְּיִשְׂרָאֵל מַמָּשׁ), as he says in the Zohar, in the discourse of the Elder, Parashat Mishpatim (כְּאוֹמְרוֹ בַּזֹּהַר בְּסָבָא פָּרָשַׁת מִשְׁפָּטִים), we have seen in the ancient books that from them come the pious among the nations of the world (חָמִינָן בְּסִפְרֵי קַדְמָאֵי דְּמִינַּיְיהוּ אִינוּן חֲסִידֵי אֻמּוֹת הָעוֹלָם). And why all this (וְכָל כָּךְ לָמָּה), because the Holy One, blessed be He, Himself built worlds and destroyed them (מִפְּנֵי שֶׁקב״ה עַצְמוֹ בָּנָה עוֹלָמוֹת וְהֶחֱרִיבָן), so that good and evil would exist in the world (לִהְיוֹת טוֹב וָרָע בָּעוֹלָם), and evil prevailed in them so greatly (וְגָבַר בָּהֶם הָרָע כָּל כָּךְ), until it inherits Gehinnom (עַד שֶׁיּוֹרֵשׁ גֵּיהִנּוֹם), and they are the tears of the oppressed, and they have no comforter (וְהֵם דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1). And concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר), Hashem causes death (יְיָ מֵמִית) (I Samuel 2:6), namely the internal light of theirs (הָאוֹר הַפְּנִימִי שֶׁלָּהֶם), which are themselves good and evil souls (שֶׁהֵם עַצְמָם נְשָׁמוֹת טוֹבוֹת וְרָעוֹת), and gives life (וּמְחַיֶּה) (I Samuel 2:6). And because He is also involved in damages (וּמִפְּנֵי שֶׁהוּא גַּם בִּנְזָקִין), therefore He brings down to Sheol and raises up (לָכֵן מוֹרִיד שְׁאוֹל וַיַּעַל) (I Samuel 2:6), and raises them through another righteous person (וּמַעֲלֶה אוֹתָם עַל יְדֵי צַדִּיק אַחֵר), and concerning this it is said (וְעַל זֶה נֶאֱמַר), those who pass through the Valley of Weeping make it a spring; the teacher also wraps himself with blessings (עֹבְרֵי בְּעֵמֶק הַבָּכָא מַעְיָן יְשִׁיתוּהוּ גַּם בְּרָכוֹת יַעְטֶה מוֹרֶה) (Psalms 84:7). And this is a positive commandment for the righteous (וְזֶהוּ מִצְוַת עֲשֵׂה לַצַּדִּיקִים), that they should pass through the Valley of Weeping (שֶׁיִּהְיוּ עוֹבְרִים בְּעֵמֶק הַבָּכָא), which is Gehinnom (זֶה גֵּיהִנּוֹם), to revive these lost ones (לְהַחֲיוֹת הָאוֹבְדִים הָאֵלֶּה), just as Yechezkel did, whom the Holy One, blessed be He, enabled to revive the dead (כְּמוֹ שֶׁעָשָׂה יְחֶזְקֵאל שֶׁהֶחֱיָה הקב״ה עַל יָדוֹ אֶת הַמֵּתִים), and it is written (וּכְתִיב), and He caused me to pass among them all around (וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב) (Ezekiel 37:2).

Even the righteous who fear His blessed Name (אַף צַדִּיקִים יִרְאֵי שְׁמוֹ יִתְבָּרַךְ), whom Malakhi mentioned at the end of his prophecy (שֶׁזָכַר מַלְאָכִי בְּסוֹף נְבוּאָתוֹ), will pass through the Valley of Weeping (יַעַבְרוּ בְּעֵמֶק הַבָּכָא), and it is sufficient to explain this verse according to its simple meaning (וְיִסְפִיק בַּפָּסוּק הַזֶּה לְפָרְשׁוֹ כִפְשׁוּטוֹ), that they weep there in prayer and supplications (שֶׁהֵמָּה בּוֹכִים שָׁם בִּתְפִלָּה וְתַחֲנוּנִים), and from the abundance of their tears and the tears of the sinners in their souls (וּמֵרֹב דִּמְעָתָם וְדִמְעַת הַחַטָּאִים בְּנַפְשׁוֹתָם), they will be stirred to weep with them (שֶׁיִּתְעוֹרְרוּ לִבְכּוֹת עִמָּהֶם), they will make that valley into a spring (מַעְיָן יְשִׁיתוּהוּ) (Psalms 84:7).

Like the flowing waters that Yechezkel mentioned (כְּעֵין הַמַּיִם מְפַכִּים שֶׁזָּכַר יְחֶזְקֵאל), which are destined to emerge from beneath the threshold of the Sanctuary (שֶׁהֵם עֲתִידִים לָצֵאת מִתַּחַת מִפְתַּן הַהֵיכָל), as we learned in Shekalim and Middot (כְּדִתְנַן בִּשְׁקָלִים וּמִדּוֹת), and this is the purification of Gehinnom (וְהִיא טָהֳרָתוֹ שֶׁל גֵּיהִנּוֹם), which we have mentioned in many places (אֲשֶׁר אָמַרְנוּ בְּכַמָּה מְקוֹמוֹת). And with this awakening (וְעִם הַהִתְעוֹרְרוּת הַזֶּה), O God, You will shower a rain of generosity (גֶּשֶׁם נְדָבוֹת תָּנִיף אֱלֹהִים) (Psalms 68:10), and He will cast upon them pure waters from the supernal waters (וְיִזְרֹק עֲלֵיהֶם מַיִם טְהוֹרִים מִן הַמַּיִם הָעֶלְיוֹנִים), the dew of the Resurrection of the Dead (טַל שֶׁל תְּחִיַּת הַמֵּתִים), which depend upon a decree (הַתְּלוּיִים בְּמַאֲמָר), and will not descend until the time comes for the word of the King of kings, the Holy One, blessed be He (וְלֹא יֵרְדוּ עַד עֵת בֹּא דְבָרוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הקב״ה), to revive these wicked ones who are called dead (לְהַחֲיוֹת הָרְשָׁעִים הָאֵלֶּה הַנִּקְרָאִים מֵתִים), together with the actual dead who are called alive even in their death (עִם הַמֵּתִים מַמָּשׁ הַנִּקְרָאִים חַיִּים אֲפִלּוּ בְּמוֹתָם) (Berakhot 18a). And they, namely these waters (וְהֵם [הַמַּיִם]), are literally the storehouses of the dew of the Resurrection of the Dead (מַמָּשׁ אוֹצְרוֹת טַל שֶׁל תְּחִיַּת הַמֵּתִים), surplus lights of the vessel of Keter (אוֹרוֹת עוֹדְפִים שֶׁל כְּלִי כֶתֶר), which have not yet merited to become Mayin Nukvin [female waters] (אֲשֶׁר לֹא זָכוּ עֲדַיִן לִהְיוֹת מַיִן נוּקְבִין), for the purpose of the Resurrection of the Dead (לְצוֹרֶךְ תְּחִיַּת הַמֵּתִים), and they are called the droppings of Keter (וְהֵם נִקְרָאִים נוֹבְלוֹת הַכֶּתֶר), which we explained in their proper place (אֲשֶׁר פֵּרַשְׁנוּם בִּמְקוֹמָם הָרָאוּי לָהֶם). And they are not among those of the teacher wraps himself with blessings (וְאֵינָם מֵאֵלֶּה בְּרָכוֹת יַעְטֶה מוֹרֶה) (Psalms 84:7), and they shall go from strength to strength (וְהֵם יֵלְכוּ מֵחַיִל אֶל חָיִל) (Psalms 84:8), until after a long time they are counted among the righteous, who are the chosen host (עַד הַגִּיעָם אַחַר זְמַן רַב לְהִמָּנוֹת עִם הַצַּדִּיקִים הוּא הַחַיִל הַנִּבְחָר), he shall appear before God in Tziyon (יֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן) (Psalms 84:8). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), and you shall tread down the wicked, for they shall be ashes beneath the soles of your feet (וַעֲסוֹתֶם רְשָׁעִים כִּי יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם) (Malachi 3:21).

Behold (הֲרֵי), this is a wondrous promise (זֶה יִעוּד נִפְלָא), in which there is Chesed and Emet [kindness and truth] toward the class of the wicked (אֲשֶׁר בּוֹ חֶסֶד וֶאֱמֶת אֶל כַּת הָרְשָׁעִים), most of whom are sinners and transgressors in their bodies (שֶׁרֻבָּם עֲוֹנוֹת וּפוֹשְׁעִים בְּגוּפָם), whose judgment in Gehinnom is twelve months according to all opinions (שֶׁמִּשְׁפָּטָם בְּגֵיהִנּוֹם שְׁנֵים עָשָׂר חֹדֶשׁ לְדִבְרֵי הַכֹּל), and afterward their body is consumed and their soul is burned (וְאַחַר כָּךְ גּוּפָן כָּלֶה וְנִשְׁמָתָן נִשְׂרֶפֶת), Gehinnom expels them and the wind scatters them beneath the soles of the feet of the righteous (גֵּיהִנּוֹם פּוֹלַטְתָּן וְרוּחַ מְפַזַּרְתָּן תַּחַת כַּפּוֹת רַגְלֵי הַצַּדִּיקִים) (Rosh Hashanah 17a), according to the prophecy of Malakhi (כִּנְבוּאַת מַלְאָכִי).

This is the judgment of the Resurrection (זֶהוּ דִּין הַתְּחִיָּה), for those similar to them in the judgment of death (שֶׁכַּיּוֹצֵא בָּהֶם בְּדִין הַמָּוֶת), after twelve months Gehinnom expels them (אַחַר שְׁנֵים עָשָׂר חֹדֶשׁ גֵּיהִנּוֹם פּוֹלַטְתָּן), and they are delivered to Dumah (וְנִמְסָרִים לְדוּמָה). And even there they have no rest (וְגַם שָׁם אֵין לָהֶם מְנוּחָה), except that they are destined for the refinement that Eliyahu haNavi revealed to Iyov (אֶלָּא שֶׁהֵם עֲתִידִים אֶל הַמִּבְחָן שֶׁגִּלָּהוּ אֵלִיָּהוּ הַנָּבִיא לְאִיּוֹב), namely returning reincarnation (הַיְינוּ גִּלְגּוּל חוֹזֵר). And this ash of which we spoke (וְהִנֵּה הָאֵפֶר הַזֶּה שֶׁאָמַרְנוּ), shall not be trodden upon with shoes (לֹא יִדְרְכוּהוּ בִּנְעָלַיִם), for in the end it is destined to become holy ground (כִּי סוֹפוֹ לִהְיוֹת אַדְמַת קֹדֶשׁ), and it is within the boundary of the Gates of Tears that were never locked (וּבַר גְּבוּל הוּא בְּשַׁעֲרֵי דִמְעָה שֶׁלֹּא נִנְעָלוּ). And they are the tears of the wicked and the righteous of which we spoke (וְהֵם דִּמְעַת הָרְשָׁעִים וְהַצַּדִּיקִים שֶׁאָמַרְנוּ), which purify the boundary of Gehinnom (הַמְטַהֵר גְּבוּל גֵּיהִנּוֹם), so that it becomes holy and is added to the boundaries of Gan Eden (לִהְיוֹת קֹדֶשׁ וּלְהוֹסִיפוֹ עַל גְּבוּלֵי גַן עֵדֶן), together with the wicked who are there (עִם הָרְשָׁעִים שֶׁבּוֹ), all of it shall become holy (יִהְיֶה כּוּלּוֹ קֹדֶשׁ), and in relation to the righteous who are above them (וּלְעֵרֶךְ הַצַּדִּיקִים שֶׁהֵם לְמַעְלָה מֵהֶם), they are called, in figurative language (נִקְרָאִים בִּלְשׁוֹן מָשָׁל), ashes beneath the soles of the feet of the righteous (אֵפֶר תַּחַת כַּפּוֹת רַגְלֵי הַצַּדִּיקִים), for His mercies have not ceased upon all creation (כִּי לֹא כָלוּ רַחֲמָיו עַל כָּל הַיְצוּר) [see Asarah Ma’amarot, Chikur Din, Part 5, Chapter 7, Rema miPano] ([עַיֵּן עֲשָׂרָה מַאֲמָרוֹת חִקּוּר דִּין חֵלֶק ה׳ פֶּרֶק ז׳ הָרַמַ״ע מִפָּאנוֹ]). And at that time (וּבְאוֹתוֹ הַזְּמַן), the side of the attribute of goodness will prevail (יִגְבַּר צַד מִדַּת הַטּוֹב), and then we shall sing (וְאָז נְזַמֵּר), a psalm, a song for the day that is entirely Shabbat and rest for the life of the worlds (מִזְמוֹר שִׁיר לְיוֹם שֶׁכּוּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים), and its entire essence is Neshamah [soul] (וְתַכְלִיתוֹ כּוּלּוֹ נְשָׁמָה), a measure in which there is no dross (מִדָּה שֶׁאֵין בָּהּ פְּסוֹלֶת), and it is the secret of the Name Havayah (וְהוּא סוֹד שֵׁם הֲוָיָ״ה). And concerning that time it is said (וְעַל אוֹתוֹ הַזְּמַן נֶאֱמַר), and it shall be on that day, Havayah shall be One and His Name One (וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה יהו״ה אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9). And the wings will be hidden away and absorbed into their source (וְהַכְּנָפַיִם יִגָּנְזוּ וְיִבָּלְעוּ בִּמְקוֹרָם), and they are the appellations and the other Names of the Holy One, blessed be He, of judgment (וְהֵם הַכִּנּוּיִים וּשְׁאָר הַשֵּׁמוֹת שֶׁל הקב״ה שֶׁל דִּין), and even though the other Names are somewhat merciful (וְאַף עַל פִּי שֶׁשְּׁאָר הַשֵּׁמוֹת הֵם קְצָת רַחֲמִים), nevertheless they will be absorbed into their source (עַל כָּל זֹאת יִבָּלְעוּ בִּמְקוֹרָם), into the final Heh (בְּהֵ״י בַּתְרָאָה), which is truly the source of the Name Elohim (שֶׁהִיא מַמָּשׁ מְקוֹר שֵׁם אֱלֹהִים), which also has five letters (שֶׁיֵּשׁ לוֹ ה׳ אוֹתִיּוֹת גַּם כֵּן). Because at that time (מִפְּנֵי שֶׁבְּאוֹתוֹ זְּמַן), Chesed will spread without any restraint whatsoever (יִתְפַּשֵּׁט הַחֶסֶד בְּלִי שׁוּם מוֹנֵעַ), and not like God, compassionate and gracious (וְלֹא כְּגוֹן אֵל רַחוּם וְחַנּוּן) (Exodus 34:6), which is bounded (שֶׁהוּא בַּר גְּבוּל), and does not illuminate below continually (וְאֵינוֹ מֵאִיר לְמַטָּה בִּתְמִידוּת), but rather the supernal sunlight (אֲבָל אוֹר הַשֶּׁמֶשׁ הָעֶלְיוֹן), which is the first Havayah (שֶׁהוּא הֲוָיָ״ה רִאשׁוֹנָה), concerning which our Rabbis of blessed memory said (שֶׁאָמְרוּ חז״ל), before the world was created, He and His Name alone existed (קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם הָיָה הוּא וּשְׁמוֹ בִּלְבַד) (Pirkei De-Rabbi Eliezer 3), so shall it be in the future (כָּךְ יִהְיֶה לֶעָתִיד). And then He will truly be One (וְאָז יִהְיֶה מַמָּשׁ אֶחָד), in contrast to the other Names (נֶגֶד שְׁאָר הַשֵּׁמוֹת), which will be absorbed into their place (שֶׁיִּהְיוּ נִבְלָעִים בִּמְקוֹמָם), and concerning this it is said (וְעַל זֶה נֶאֱמַר), and Havayah alone shall be exalted on that day (וְנִשְׂגַּב יהו״ה לְבַדּוֹ בַּיּוֹם הַהוּא) (Isaiah 2:11), and it is said (וְנֶאֱמַר), and your Teacher shall no longer be hidden, and your eyes shall see your Teacher (וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ) (Isaiah 30:20), speedily in our days, Amen, and so may it be His will (בִּמְהֵרָה בְיָמֵינוּ אָמֵן וְכֵן יְהִי רָצוֹן).