Chapter Forty-Two (פֶּרֶק אַרְבָּעִים וּשְׁתַּיִם)

We shall speak further (עוֹד נְדַבֵּר), about the exceedingly precious soul of Rav Hamnuna Saba (בְּנִשְׁמַת רַב הַמְנוּנָא סָבָא הַיְקָרָה מְאֹד), and Rashbi, peace be upon him, praises him greatly in Parashat Vayechi (וְרשב״י ע״ה מְשַׁבֵּחַ אוֹתוֹ מְאֹד בְּפָרָשַׁת וַיְחִי), for he said (שֶׁאָמַר), if the Babylonians knew the praise of Rav Hamnuna Saba, who dwelt in Babylonia (אִלּוּ הֲווֹ יָדְעֵי בַּבְלָאֵי שִׁבְחֵיהּ דְּרַב הַמְנוּנָא סָבָא שֶׁהָיָה דָּר בְּבָבֶל). And also in Parashat Bereshit (וְגַם בְּפָרָשַׁת בְּרֵאשִׁית), where he wept and desired to see him (שֶׁבָּכָה וְרָצָה לִרְאוֹתוֹ), until he saw him in a dream (עַד שֶׁרָאָהוּ בַּחֲלוֹם). And in the Idra Zuta (וּבְאִדְרָא זוּטָא), at the time of his passing (בִּשְׁעַת פְּטִירָתוֹ), he saw him while awake (רָאָה אוֹתוֹ בְּהָקִיץ), together with seventy righteous companions (עִם שִׁבְעִים צַדִּיקִים חֲבֵרָיו), who came to hear Torah from his mouth (שֶׁבָּא לִשְׁמֹעַ תּוֹרָה מִפִּיו). And our teacher and master the Arizal, of blessed memory, said (וְאָמַר מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), that he was a reincarnation of Moshe Rabbenu, peace be upon him ([כִּי] הָיָה גִּלְגּוּל מֹשֶׁה רַבֵּנוּ ע״ה), and his intention in his ascetic practices was (וְכַוָּנָתוֹ הָיְתָה בְּהַסִּיגּוּפִים שֶׁלּוֹ), to effect the Inner Zivug [union] of Abba and Imma in this world (לַעֲשׂוֹת זוּוּג הַפְּנִימִי שֶׁל אַבָּא וְאִמָּא בָּעוֹלָם הַזֶּה), and therefore he was called Ben Ish Chai (וְלָזֶה קְרָאוֹ בֶּן אִישׁ חַי). Meaning (רָצָה לוֹמַר), that he effected this Zivug [union] while alive (שֶׁעָשָׂה זוּוּג זֶה בִּהְיוֹתוֹ בַּחַיִּים), something impossible for any other person (מַה שֶּׁאִי אֶפְשָׁר לְאָדָם אַחֵר), for no Zivug [union] is possible except through sanctification of the Name (כִּי אֵין שׁוּם זוּוּג רַק עַל יְדֵי קִדּוּשׁ הַשֵּׁם), through actual self-sacrifice (עַל יְדֵי מְסִירַת הַנֶּפֶשׁ בְּפוֹעַל), such as through the execution of the Ten Martyrs of the Kingdom (כְּמוֹ עַל יְדֵי הֲרִיגַת עֲשָׂרָה הֲרוּגֵי מַלְכוּת), or at a time of religious persecution (אוֹ בִּשְׁעַת הַשְּׁמַד). And we somewhat surrender our souls in our prayers and in the recitation of the Shema (וַאֲנַחְנוּ קְצָת מוֹסְרִים נַפְשֵׁנוּ בִּתְפִלָּתֵנוּ וּבִקְרִיאַת שְׁמַע). And behold (וְהִנֵּה), Benayahu is the letters of Ben-Yahu (בְּנָיָהוּ הוּא אוֹתִיּוֹת בֶּן־יָהוּ), as we explained (כַּדְפֵירַשְׁנוּ), and the letters of Binah (וְאוֹתִיּוֹת בִּינָה), and he is Ben Ish Chai (וְהוּא בֶּן אִישׁ חַ״י), who effected this Zivug [union] while alive (שֶׁעָשָׂה זוּוּג זֶה בִּהְיוֹתוֹ בַּחַיִּים), because he was from the spark of Moshe Rabbenu, peace be upon him (לִהְיוֹתוֹ מִנִּיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), a reincarnation of Hevel (גִּלְגּוּל הֶבֶל), who was killed by Kayin (שֶׁנֶּהֱרַג עַל יְדֵי קַיִן), to allude to this supernal Zivug [union] (לִרְמוֹז זוּוּג הָעֶלְיוֹן הַזֶּה). And therefore (וְלָכֵן), the Zohar Chadash, Parashat Bereshit, daf 37a, said (אָמַר הַזֹּהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית דַּף ל״ז ע״א), Rabbi Eliezer further said (עוֹד אָמַר רַבִּי אֱלִיעֶזֶר), Akiva (עֲקִיבָא), a hint that Hevel was killed (רָמִיז [דְאִתְקְטֵל] הֶבֶל), for the faith of the glorious supernal Name (עַל מְהֵימְנוּתָא דְשְׁמָא יְקָרָא עִילָאָה), as it is said (שֶׁנֶּאֱמַר), and Hashem alone shall be exalted on that day (וְנִשְׂגַּב י״י לְבַדּוֹ בַּיּוֹם הַהוּא) (Isaiah 2:11). Meaning (רָצָה לוֹמַר), that he was killed for the faith and unification of the unique Name (שֶׁנֶּהֱרַג עַל אֱמוּנַת וְיִחוּד הַשֵּׁם הַמְיֻחָד), to bring near the Yud to the Heh, and the Heh to the Vav, and also the Vav to the final Heh (לְקָרֵב יוּ״ד בַּה״א וְה״א בְּוָא״ו וְגַם וָא״ו בְּה״א), in the Inner Zivug [union] of Abba and Imma (בַּזִּוּוּג הַפְּנִימִי שֶׁל אַבָּא וְאִמָּא), to elevate the light (לְהַעֲלוֹת הָאוֹר). For he gazed into the Shekhinah (שֶׁהֵצִיץ בַּשְּׁכִינָה), and desired that the great light going from Abba and Imma should go to the Shekhinah (וְרָצָה שֶׁהָאוֹר הַגָּדוֹל הַהוֹלֵךְ מֵאַבָּא וְאִמָּא יֵלֵךְ לַשְּׁכִינָה), and not come through Ze’ir Anpin (וְלֹא יָבוֹא עַל יְדֵי זְעֵיר). And he drew that light down (וְהוֹרִיד אוֹתוֹ הָאוֹר), to the feet of Ze’ir Anpin (לְרַגְלָיו שֶׁל ז״א), and, so to speak (וְכִבְיָכוֹל), it is a complete nullification, Heaven forbid (הוּא בִּטּוּל גָּמוּר חַס וְחָלִילָה), to the destruction of the Shekhinah (לְכִלָּיָה [שֶׁל הַשְּׁכִינָה]), for she cannot endure this great light (שֶׁאֵינָהּ יְכוֹלָה לִסְבּוֹל הָאוֹר הַגָּדוֹל הַזֶּה), as we shall explain in its place (כְּמוֹ שֶׁנְּבָאֵר בִּמְקוֹמוֹ), and therefore he was killed (וְלָכֵן נֶהֱרַג), to elevate that light to its place (לְהַעֲלוֹת הָאוֹר הַהוּא לִמְקוֹמוֹ), and to rectify the Zivug [union] of Abba and Imma (וּלְתַקֵּן זוּוּג אַבָּא וְאִמָּא). And therefore Benayahu also had the ability to effect this Zivug [union] while alive (וְלָכֵן גַּם בְּנָיָהוּ הָיָה לוֹ יְכוֹלֶת לַעֲשׂוֹת זוּוּג זֶה בַּחַיִּים), and his statement, and he struck the lion inside the pit on the day of snow (וְאוֹמְרוֹ וְהוּא הִכָּה אֶת הָאֲרִיֵה בְּתוֹךְ הַבּוֹר בְּיוֹם הַשָּׁלֶג) (II Samuel 23:20), Ariyeh [lion] equals two hundred and sixteen (אַרְיֵ״ה גִּימַטְרִיָּא רט״ז), which are the lights of Abba and Imma (שֶׁהֵם אוֹרוֹת אַבָּא וְאִמָּא), and it is known (וְיָדוּעַ), that Ariyeh [lion] is in Abba (כִּי אַרְיֵה הוּא בְּאַבָּא), three sections of Chokhmah, Binah, Da’at; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (ג׳ חֲלָקִים שֶׁל חב״ד, חג״ת, נה״י), and in all of them there is one A"B [in each one] (וּבְכוּלָּם יֵשׁ ע״ב אֶחָד [בְּכָל אֶחָד]), namely (דְּהַיְינוּ), three A"B's (ג׳ עֲבִי״ם), equal two hundred and sixteen (עוֹלִים רט״ז), corresponding to the numerical value of Ariyeh [lion] (וּכְמִנְיַן אַרְיֵה). And corresponding to the numerical value of nine Havayot (וּכְמִנְיַן תֵּשַׁע הֲוָיוֹת), for in each of his Sefirot there is one Havayah (שֶׁבְּכָל סְפִירָה שֶׁלּוֹ יֵשׁ הֲוָיָ״ה אַחַת), together with the two Yesodot of Abba and Imma (עִם ב׳ הַיְּסוֹדוֹת שֶׁל אַבָּא וְאִמָּא), which are called (שֶׁנִּקְרָאִים), the living, the living, he shall thank You, as I do this day (חַי חַי הוּא יוֹדֶךָ כָּמוֹנִי הַיּוֹם) (Isaiah 38:19), the total is (סַךְ הַכֹּל), namely (דְּהַיְינוּ), Ariyeh [lion] and one occurrence of Chai [eighteen] (אַרְיֵ״ה וּפַעַם אַחַת חַ״י), equal the numerical value of nine Havayot (עוֹלִים כְּמִנְיַן תֵּשַׁע הֲוָיוֹת). And this is the secret of what our Rabbis of blessed memory said (וְזֶהוּ הַסוֹד שֶׁאָמְרוּ חז״ל), in the First Temple an Ariyeh [lion] crouched upon the altar (בְּבַיִת רִאשׁוֹן הָיָה רָבוּץ אַרְיֵה עַל גַּבֵּי הַמִּזְבֵּחַ) (Yoma 21b), and it is the secret of the Zivug [union] of Abba and Imma (וְהוּא סוֹד זוּוּג אַבָּא וְאִמָּא), which was aroused through the sacrifices of the First Temple (שֶׁנִּתְעוֹרֵר מֵהַקָּרְבָּנוֹת שֶׁל בַּיִת רִאשׁוֹן), for also above in the Holy of Holies of Beri’ah (כִּי גַּם לְמַעְלָה בְּקֹדֶשׁ הַקֳּדָשִׁים דִבְרִיאָה), Arich Anpin and Abba and Imma are included within it, as is known (אֲרִיךְ וְאַבָּא וְאִמָּא נִכְלָלִים בּוֹ כַּנּוֹדָע), and it is called the First Temple (וְנִקְרָא בַּיִת רִאשׁוֹן). And he, namely Benayahu (וְהוּא [בְּנָיָהוּ]), struck and beat them one against another (הִכָּה וּבָטַשׁ אוֹתָם זֶה בָּזֶה), through his ascetic practices (עַל יְדֵי סִיגּוּפָיו), and brought down their illumination (וְהוֹרִיד הֶאָרָתָם), and struck their illumination downward through his rectifications (וְהִכָּה אֶת הֶאָרָתָם לְמַטָּה בְּתִיקּוּנָיו), inside the pit (בְּתוֹךְ הַבּוֹר), whose numerical value is Yitzchak (גִּימַטְרִיָּא יִצְחָק), the secret of the Gevurot of Mayin Nukvin [female waters] (סוֹד הַגְּבוּרוֹת שֶׁל מַיִן נוּקְבִין), which raised sparks of purity from the pit (שֶׁהֶעֱלוּ נִיצוֹצֵי טָהֳרָה מִן הַבּוֹר), which is the power of the female world of the great abyss (שֶׁהוּא כֹּחַ עָלְמָא נוּקְבָא דִתְהוֹמָא רַבָּא), namely (דְּהַיְינוּ), drops from the shattered vessels (טִיפִין שֶׁל שִׁבְרֵי כֵלִים).

On the day of snow (בְּיוֹם הַשָּׁלֶג), on the day when the power of judgment called snow prevailed (בְּיוֹם שֶׁגָּבַר כֹּחַ הַדִּין הַנִּקְרָא שֶׁלֶג), in the Zohar, Parashat Mishpatim, in the discourse of the Elder, Zohar haGadol, daf 44a, column 2 (בַּזֹּהַר פָּרָשַׁת מִשְׁפָּטִים בְּסָבָא, זֹהַר גָּדוֹל דַּף מ״ד ע״א עֲלָה ב׳), on the verse (בַּפָּסוּק), and if he designates her for his son (וְאִם לִבְנוֹ יִיעָדֶנָּה) (Exodus 21:9). That Elder said (אָמַר הַהוּא סָבָא), companions (חַבְרַיָּא), when you go to that rock upon which the world rests (כַּד תְּהָכוּן לְהַהוּא טַנְרָא דְּעָלְמָא סָמִיךְ עֲלֵיהּ), meaning (פֵּירוּשׁ), Rashbi, peace be upon him, the righteous one, foundation of the world (הוּא רשב״י ע״ה צַדִּיק יְסוֹד עוֹלָם), tell him (תֵּימְרוּן לֵיהּ), that he should remember the day of snow (דְּיִדְכַּר יוֹמָא דְתַלְגָא), when beans were sown in fifty-two colors (דְּאִזְדַּרְעוּ פּוּלִין לַחֲמִשִּׁין וּתְרֵין גַּוְונִין), meaning (כְּלוֹמַר), on the day of judgment when he died (בְּיוֹם הַדִּין שֶׁמֵּת בּוֹ), when he sowed the powers of the Name B"N (שֶׁזָּרַע כֹּחוֹת שֵׁם ב״ן), to raise Mayin Nukvin [female waters] (לְהַעֲלוֹת מַיִן נוּקְבִין). And likewise (וְכֵן), at the time of the death of every person (בִּשְׁעַת מִיתָתוֹ שֶׁל כָּל אָדָם), which is the day of his judgment (שֶׁהוּא יוֹם דִּינוֹ), he must raise Mayin Nukvin [female waters] (צָרִיךְ לְהַעֲלוֹת מַיִן נוּקְבִין), and he shall complete for you these secrets (וְהוּא יַשְׁלִים לְכוֹן אֵלּוּ הַסוֹדוֹת), and I shall go to my rest (וַאֲנִי אֵלֵךְ לִמְנוּחָתִי), until here (עַד כָּאן).

It follows (נִמְצָא), that the day of snow is the secret of the Day of Judgment (שֶׁיּוֹם הַשֶּׁלֶג הוּא סוֹד יוֹם הַדִּין), and on it he raised Mayin Nukvin [female waters] (וְהֶעֱלָה בּוֹ מַיִן נוּקְבִין), and was uniting Abba and Imma (וְהָיָה מְזַוֵּג אַבָּא וְאִמָּא), and illuminated the world (וְהֵאִיר אֶת הָעוֹלָם), and sorrow and sighing fled away (וְנָסוּ יָגוֹן וַאֲנָחָה) (Isaiah 35:10), and it was a time of love for union (וְהָיְתָה עֵת דּוֹדִים לְזִוּוּג), through Abba and Imma (עַל יְדֵי אַבָּא וְאִמָּא). And this Benayahu ben Yehoyada, peace be upon him (וְזֶה הַבְּנָיָהוּ בֶּן יְהוֹיָדָע ע״ה), who came to this entire secret (בָּא לְכָל הַסּוֹד), it is assured for him that he is a son of the World to Come (מוּבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא), meaning (רָצָה לוֹמַר), Binah is called the World to Come (בִּינָה נִקְרֵאת עוֹלָם הַבָּא), and he is her son (וְהוּא הַבֵּן שֶׁלָּהּ), through whom there is always the Inner Zivug [union] (שֶׁעַל יָדוֹ תָּמִיד זוּוּג הַפְּנִימִי), and his companions are those who died through the counsel of the serpent (וַחֲבֵרָיו הֵם אוֹתָם שֶׁמֵּתוּ בְּעֵטְיוֹ שֶׁל נָחָשׁ) (Shabbat 55b), for they completed themselves in this world (כִּי הִשְׁלִימוּ עַצְמָם בָּעוֹלָם הַזֶּה).

And it will be explained in its place (וְיִתְבָּאֵר בִּמְקוֹמוֹ), in the secret of the three expressions mentioned by our Rabbis of blessed memory (בְּסוֹד ג׳ לְשׁוֹנוֹת שֶׁהִזְכִּירוּ חז״ל), in the secret of all Yisrael have a portion in the World to Come (בְּסוֹד כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא) (Sanhedrin 90a), and secondly (וְשֵׁנִית), their statement, he is destined for the life of the World to Come (אָמְרָם מְזוּמָן הוּא לְחַיֵּי הָעוֹלָם הַבָּא), and the third surpasses them all (וּשְׁלִישִׁית עוֹלָה עַל כּוּלָּם), it is assured for him that he is a son of the World to Come (מוּבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא), while alive (בַּחַיִּים), and all the more so after his death (וּמִכָּל שֶׁכֵּן לְאַחַר מוֹתוֹ). And it is known (וְיָדוּעַ), that in every generation there is a spark of the sun (שֶׁבְּכָל דּוֹר וָדוֹר יֵשׁ בּוֹ נִיצוֹץ שֶׁמֶשׁ), the light of Moshe (אוֹרוֹ שֶׁל מֹשֶׁה), whose dominion extends through every generation (דְּשָׁלְטָנוּתֵיהּ בְּכָל דּוֹר), therefore Benayahu ben Yehoyada was also a spark of Moshe Rabbenu, peace be upon him (לָכֵן גַּם בְּנָיָהוּ בֶּן יְהוֹיָדָע הָיָה נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), of that exalted generation in the days of the First Temple (שֶׁל אוֹתוֹ הַדּוֹר הַמְּעֻלֶּה בִּימֵי בַּיִת רִאשׁוֹן), and especially in the days of Shlomo haMelekh, peace be upon him (וּבִפְרָט בִּימֵי שְׁלֹמֹה הַמֶּלֶךְ ע״ה), when the moon stood in its fullness (דְּקָאֵי סִיהֲרָא בְּאַשְׁלְמוּתָא). Therefore he too was truly an exalted spark from Moshe Rabbenu, peace be upon him (לָכֵן גַּם הוּא הָיָה נִיצוֹץ מְעֻלֶּה מִמֹּשֶׁה רַבֵּנוּ ע״ה), through these secrets (בְּאֵלּוּ הַסּוֹדוֹת), Yaakov shall rejoice and Yisrael shall be glad (יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7), and Hashem shall be blessed forever, Amen and Amen (וְיִתְבָּרַךְ יי׳ לְעוֹלָם אָמֵן וְאָמֵן).