Chapter Forty-Three (פֶּרֶק אַרְבָּעִים וּשְׁלֹשָׁה)

We shall further explain, with extreme brevity (עוֹד נְבָאֵר בְּקִצּוּר מֻפְלָג), the soul of Moshe Rabbenu, peace be upon him, master of all the prophets (נִשְׁמָתוֹ שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה אֲדוֹן כָּל הַנְּבִיאִים), and Aharon his brother (וְאַהֲרֹן אָחִיו), together with the soul of Miriam their sister (עִם נִשְׁמַת מִרְיָם אֲחוֹתָם). And from them are drawn the three good gifts (וּמֵהֶם נִמְשָׁכִים שָׁלֹשׁ מַתָּנוֹת טוֹבוֹת), which our Rabbis of blessed memory said (שֶׁאָמְרוּ חז״ל), that the Holy One, blessed be He, gave to Yisrael through their merit (שֶׁנָּתַן הקב״ה לְיִשְׂרָאֵל בִּזְכוּתָם). And they are (וְהֵם), the delight of the manna (עֹנֶג הַמָּן), which the Holy One, blessed be He, gave to Yisrael in the wilderness for forty years (שֶׁנָּתַן הקב״ה לְיִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה), and the Clouds of Glory of Aharon (וְהַעַנְנֵי כָבוֹד שֶׁל אַהֲרֹן), and the well of Miriam (וְהַבְּאֵר שֶׁל מִרְיָם), and they are literally from the Netzach, Hod, Yesod of Tevunah (וְהֵם מַמָּשׁ מִנה״י שֶׁל תְּבוּנָה), within which the vessel of Abba is always present, as is known (שֶׁתָּמִיד כְּלִי אַבָּא בְּתוֹכָם כַּנּוֹדָע), for they are companions who never separate (כִּי אִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין). And this secret is (וְהַסּוֹד הַזֶּה), that it is made from the Partzuf of Tevunah (שֶׁהוּא נַעֲשֶׂה מִפַּרְצוּף תְּבוּנָה), which enclothes the Netzach, Hod, Yesod of Arich Anpin and half of His Tiferet (הַמַּלְבִּישׁ נה״י שֶׁל א״א וַחֲצִי ת״ת שֶׁלּוֹ), because Ze’ir Anpin cannot enclothe Arich Anpin except through the garment of Abba and Imma (לְפִי שֶׁזְעֵיר אֵינוֹ יָכוֹל לְהַלְבִּישׁ אֲרִיךְ אִם לֹא עַל יְדֵי לְבוּשׁ אַבָּא וְאִמָּא), namely (דְּהַיְינוּ), the Partzuf of Tevunah (פַּרְצוּף תְּבוּנָה), whose essence is the Netzach, Hod, Yesod of Imma (שֶׁעִיקָרוֹ נה״י דְאִמָּא), and the vessel of Abba within them (וּכְלִי אַבָּא בְּתוֹכָם), namely the Partzuf of Yisrael Saba (דְּהַיְינוּ פַּרְצוּף יִשְׂרָאֵל סָבָא). And in this order (וּכְסֵדֶר הַזֶּה), the Netzach, Hod, Yesod of Ze’ir Anpin extend (מִתְפַּשְּׁטִים נה״י שֶׁל זְעֵיר), to rectify his Nukvah (לְתַקֵּן נוּקְבֵיהּ), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), new every morning, great is Your faithfulness (חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ) (Lamentations 3:23), for Rachel is called Emunah [faith] (שֶׁרָחֵל נִקְרָא אֱמוּנָה), and Tiferet is called Emet [truth] (וְת״ת נִקְרָא אֱמֶת). And she, namely Rachel (וְהִיא [רָחֵל]), becomes great and enlarged from the Netzach, Hod, Yesod of Ze’ir Anpin (נַעֲשֵׂית רַבָּה וּגְדוֹלָה מִנה״י דְזְעֵיר), just as Ze’ir Anpin was enlarged through the Netzach, Hod, Yesod of Tevunah and Yisrael Saba (כְּמוֹ שֶׁזְעֵיר נִתְגַּדֵּל עַל יְדֵי נה״י דִתְבוּנָה וְיִשְׂרָאֵל סָבָא), which enlarge the three thirds, Chokhmah, Binah, Da’at; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (שֶׁמַּגְדִּילִים ג׳ שְׁלִישִׁים חב״ד חג״ת נה״י). And the initials of this verse as well are Rachel (וְגַם הַפָּסוּק הַזֶּה רָאשֵׁי תֵּבוֹת רָחֵל), who is adorned and enlarged from the renewal of the Netzach, Hod, Yesod of Ze’ir Anpin (הַמִּתְקַשְּׁטוֹת וּמִתְגַּדְּלוֹת מֵחִדּוּשׁ נה״י דְזְעֵיר). And according to this order (וְעַל זֶה הַסֵּדֶר), the Netzach, Hod, Yesod of Tevunah are enlarged (מִתְגַּדְּלִים נה״י שֶׁל תְּבוּנָה), and receive within them from the illumination of the Chokhmah of Abba (וּמַשִּׂיגִים בָּהּ מֵהֶאָרַת חָכְמָה שֶׁל אַבָּא), which descends into the Netzach within it (הַיּוֹרֶדֶת אֶל הַנֶּצַח שֶׁבּוֹ), and from the Binah within it into the Hod within it (וּמִבִּינָה שֶׁבּוֹ אֶל הוֹד שֶׁבּוֹ), and from the Da’at of Abba into the Yesod within it (וּמֵהַדַּעַת שֶׁל אַבָּא אֶל הַיְסוֹד שֶׁבּוֹ), and likewise in Imma (וְכֵן בְּאִמָּא).

It follows (נִמְצָא), that there are two Da’at in the Yesod (שֶׁיֵּשׁ שְׁנֵי דַּעַת בַּיְסוֹד), as it is said (שֶׁנֶּאֱמַר), for Hashem is a God of knowledges (כִּי אֵל דֵּעוֹת יְהוָה) (I Samuel 2:3), for the Mochin [intellects] of the Netzach, Hod, Yesod of Imma surround the exteriority of the Netzach, Hod, Yesod of Abba that are within them (כִּי הַמּוֹחִין שֶׁל נה״י שֶׁל אִמָּא מַקִּיפִין חִיצוֹנִיּוּת שֶׁל נה״י דְאַבָּא שֶׁהֵם בְּתוֹכָם), for from Imma they are more revealed and visible (כִּי מֵאִמָּא הֵם יוֹתֵר גְּלוּיִים וְנִרְאִים), therefore the vessels of Imma are visible from the outside (לָכֵן נִרְאִים כְּלֵי אִמָּא מִבַּחוּץ), and surround from the outside (וּמַקִּיפִים מִבַּחוּץ).

It follows (נִמְצָא), that Moshe is from the back-aspects of Abba and from the front-aspects of Imma, who never separate (שֶׁמֹּשֶׁה הוּא מֵאֲחוֹרַיִים שֶׁל אַבָּא וּמֵהַפָּנִים שֶׁל אִמָּא דְלָא מִתְפָּרְשִׁין לְעָלְמִין), because he is from the Mochin [intellects] of the Yesod of Imma (לְפִי שֶׁהוּא מֵהַמּוֹחִין שֶׁל יְסוֹד אִמָּא), and they surround the exteriority of the Yesod of Abba (וְהֵן מַקִּיפִין הַחִיצוֹנִיּוּת שֶׁל יְסוֹד אַבָּא), for the exteriority is what is called the back-aspects (שֶׁהַחִיצוֹנִיּוּת הוּא הַנִּקְרָא אֲחוֹרַיִים), which is one hundred eighty-four (שֶׁהוּא קפ״ד) [of A"B] ([דע״ב]) of Abba (דְאַבָּא), and the Mochin [intellects] of Imma, namely the front-aspects (וְהַמּוֹחִין שֶׁל אִמָּא דְהַיְינוּ הַפָּנִים), are Ehyeh of Yudin (הוּא אהי״ה דְיוּדִין), and likewise you will find (וְכֵן תִּמְצָא), that Moshe equals one hundred eighty-four (שֶׁעוֹלֶה מֹשֶׁה קפ״ד), which are the back-aspects of A"B (שֶׁהֵם אֲחוֹרַיִים שֶׁל ע״ב), and one hundred sixty-one is Ehyeh of Yudin of Imma (וְקס״א הוּא אהי״ה שֶׁל יוּדִין דְאִמָּא). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), and you shall see My back (וְרָאִיתָ אֶת אֲחֹרָי) (Exodus 33:23), namely (דְּהַיְינוּ), the back-aspects of Abba (הָאֲחוֹרַיִים שֶׁל אַבָּא), and My face shall not be seen (וּפָנַי לֹא יֵרָאוּ) (Exodus 33:23). And this is the meaning of (וְהַיְינוּ שֶׁאוֹמֵר), and Hashem spoke to Moshe (וַיְדַבֵּר י״י אֶל מֹשֶׁה), which is Abba (שֶׁהוּא אַבָּא), and at times (וְלִפְעָמִים), and Elohim spoke to Moshe (וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה), which is Imma (שֶׁהִיא אִמָּא), and He said to him, I am Havayah (וַיֹּאמֶר אֵלָיו אֲנִי יהו״ה) (Exodus 6:2), for the vessels of Abba are always within them (שֶׁכְּלֵי אַבָּא תָּמִיד הֵם בְּתוֹכָם). And when it simply says (וּכְשֶׁאוֹמֵר סְתָם), and He spoke to Moshe (וַיְדַבֵּר אֶל מֹשֶׁה), and it is not stated who is speaking (וְלֹא נֶאֱמַר מִי הוּא הַמְדַבֵּר), it is in the secret of Atik Yomin, the Head that is not a Head (הוּא בְּסוֹד עַתִּיק יוֹמַיָּיא רֵישָׁא דְלָאו רֵישָׁא). And now (וְעַתָּה), let the student see (הַמְעַיֵּן רְאֵה), how far the root of the soul of Moshe reached (עַד הֵיכָן הִגִּיעַ שֹׁרֶשׁ נִשְׁמָתוֹ שֶׁל מֹשֶׁה), and in the eighth Tikkun [Rectification], which is Ratzon [Will] (וּבְתִיקּוּן שְׁמִינִי שֶׁהוּא רָצוֹן), which rules at the Minchah of Shabbat (הַשּׁוֹלֶטֶת בְּמִנְחָה שֶׁל שַׁבָּת), he departed from the world by a kiss (נִסְתַּלֵּק בִּנְשִׁיקָה מִן הָעוֹלָם), to make known that (לְאוֹדָעָא דִּי), in Ratzon [Will] (בְּרַעֲוָא), the Faithful Shepherd departed (אִסְתַּלַּק רַעְיָא מְהֵימְנָא), therefore (לָכֵן), the gates of the study hall were closed at the Minchah of Shabbat (נִנְעֲלוּ תַּרְעִין דְּבֵי מִדְרָשָׁא בְּמִנְחָה שֶׁל שַׁבָּת), for at that time he departed from the world (כִּי בְּאוֹתָהּ הַפַּעַם נִסְתַּלֵּק מִן הָעוֹלָם), and completed his soul (וְהִשְׁלִים אֶת נִשְׁמָתוֹ). However (אַךְ), for the sake of rectifying the Waters of Merivah (לְצוֹרֶךְ תִּיקּוּן מֵי מְרִיבָה), which itself was the cause of this (שֶׁהוּא בְּעַצְמוֹ סִבָּה לָזֶה), because he converted and accepted the Erev Rav (שֶׁהָיָה מְגַיֵּר וְקִבֵּל אֶת הָעֵרֶב רַב), against the will of Hashem (נֶגֶד רְצוֹן הַשֵּׁם יִתְבָּרַךְ), since they caused us to sin (מִכֵּיוָן שֶׁהֶחֱטִיאוּ אוֹתָנוּ), therefore he must reincarnate at the end of days (לָכֵן צָרִיךְ הוּא שֶׁיִּתְגַּלְגֵּל בְּסוֹף יוֹמַיָּא), to rectify the generation of Mashiach (לְתַקֵּן דּוֹרוֹ שֶׁל מָשִׁיחַ), which is the final rectification of the Erev Rav (שֶׁהוּא גְּמַר תִּיקּוּנוֹ שֶׁל עֵרֶב רַב). As Rashbi, peace be upon him, says in Tikkunei Zohar Chadash, daf 17b (כְּמוֹ שֶׁאוֹמֵר רשב״י ע״ה בְּתִיקּוּנֵי זֹהַר חָדָשׁ דַּף י״ז עַמּוּד ב׳), with weeping they shall come (בִּבְכִי יָבֹאוּ) (Jeremiah 31:8), with the weeping of poverty (בִּבְכִי דַּלּוּת), of poverty of Orayta and prophecy (שֶׁל עֲנִיּוּת אוֹרַיְיתָא וּנְבוּאָה), and poverty of wealth, a deficiency as vast as the sea (וַעֲנִיּוּת מָמוֹן חֶסְרוֹן כַּיָּם), for thus ascends the numerical value of weeping and poor (דְּהָכִי סָלִיק חוּשְׁבַּן בִּבְכִי דַּל). And because he saw poverty in Yisrael (וּבְגִין דָּא דְחָזָא דַלּוּת לְיִשְׂרָאֵל), who is Mashiach (שֶׁהוּא מָשִׁיחַ), and he is the spark of Moshe, upon whom redemption depends (וְאִיהוּ נִיצוֹץ מֹשֶׁה דְּפוּרְקָנָא בֵּיהּ תַּלְיָא), as it is said (שֶׁנֶּאֱמַר), until Shiloh comes (עַד כִּי יָבֹא שִׁילֹה) (Genesis 49:10), whose numerical value is Moshe (גִּימַטְרִיָּא מֹשֶׁה). Concerning him it is said (אִתְמַר בֵּיהּ), and behold, a youth was crying (וְהִנֵּה נַעַר בֹּכֶה) (Exodus 2:6), whose crying was over the poverty of Torah and prophecy (שֶׁבְּכִיתוֹ עַל עֲנִיּוּת הַתּוֹרָה וְהַנְּבוּאָה), and poverty and lack of means (וַעֲנִיּוּת וְחֶסְרוֹן כִּיס), as the Arizal, of blessed memory, said (כְּמוֹ שֶׁאָמַר הָאֲרִ״י זלה״ה), that for every secret revealed to him from Heaven (עַל כָּל סוֹד וָסוֹד שֶׁגִּלּוּ לוֹ מִן הַשָּׁמַיִם), and for which permission was granted to reveal it to his disciples (וְשֶׁיִּתְּנוּ לוֹ רְשׁוּת לְגַלּוֹת לְתַלְמִידָיו), he would weep tears equal in number to the hairs of his beard (הָיָה בּוֹכֶה דְּמָעוֹת כְּמִסְפַּר שְׂעַר זְקָנוֹ). And immediately after the weeping it says (וּמִיָּד אָמַר בָּתַר בְּכִיָּה), and she had compassion upon him (וַתַּחְמֹל עָלָיו) (Exodus 2:6), in the redemption (בְּפוּרְקָנָא), and the secret of the matter is (וְרָזָא דְמִלָּה), and the men took hold of his hand and brought him out (וַיַּחֲזִיקוּ הָאֲנָשִׁים בְּיָדוֹ וַיּוֹצִאֻהוּ) (Genesis 19:16), for thus shall it be in the final generation (דְּהָכִי עֲתִידִין לְמֶהֱוֵי בְּדָרָא בַּתְרָאָה), among those masters of Sodom and Gomorrah (בְּאִינוּן מָארֵי סְדוֹם וַעֲמוֹרָה), and immediately (וּמִיָּד), and they shall bring him out from the exile (וְיוֹצִיאוּהוּ מִן גָּלוּתָא), and set him apart from the masters of the Flood (וִינִיחוּהוּ מִן מָארֵי טוֹפָנָא).

May the Holy One, blessed be He, magnify the Torah and make glorious the mysteries of the Orayta (הקב״ה יַגְדִּיל תּוֹרָה וְיַאְדִּיר רָזִין דְאוֹרַיְיתָא), may He draw for us from the wells of salvation (יִשְׁאַב לָנוּ מִמַּעְיְנֵי הַיְשׁוּעָה), and may the time come when all shall know Him, from their smallest to their greatest (וְיָבוֹא הָעֵת שֶׁכֻּלָּם יֵדְעוּ אוֹתוֹ מִקְּטַנָּם וְעַד גְּדוֹלָם), and the earth shall be filled with the knowledge of Hashem as the waters cover the sea (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י־י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9).