Chapter Four (פֶּרֶק רְבִיעִי)

We explained above the secret of the teeth in the Reisha DeEin [Head of Nothingness], and likewise in every Partzuf [Configuration] (אָמַרְנוּ לְמַעְלָה סוֹד הַשִּׁנַּיִם שֶׁבְּאֵין וְכֵן בְּכָל פַּרְצוּף), and it is fitting to know the nature of the teeth (וְרָאוּי לָדַעַת מַה טִיבָם שֶׁל הַשִּׁנַּיִם), what they rectify and what their function is (וּמַה מְתַקְּנִים וּמַה פְּעֻלָּתָם), in each sphere and sphere by itself (בְּכָל כַּדּוּר וְכַדּוּר בִּפְנֵי עַצְמוֹ), namely in every world and world (דְּהַיְינוּ בְּכָל עוֹלָם וְעוֹלָם), for the worlds are arranged one beneath another in the form of spheres (כִּי הָעוֹלָמוֹת מוּנָחִים זֶה תַּחַת זֶה כִּדְמוּת כַּדּוּרִיִּים).

The answer is (תְּשׁוּבָה): Know (דַּע), that this is the secret of those drops or sparks from the Shattered Vessels (שֶׁהוּא סוֹד אוֹתָן טִפִּין אוֹ נִיצוֹצוֹת שֶׁל שִׁבְרֵי כֵלִים), and they are the small amount that remained attached to the walls of the vessels (וְהוּא מְעַט קַט הַנִּשְׁאָר דָּבוּק בְּדָפְנֵי הַכֵּלִים), and when these fragments descended to the ground of the World of Asiyah (וּכְשֶׁיָּרְדוּ אֵלּוּ הַשְּׁבָרִים לְקַרְקַע עוֹלָם הָעֲשִׂיָּה), the Four Elements were formed from them (נַעֲשׂוּ מֵהֶם הָאַרְבַּע יְסוֹדוֹת), from which came into being Mineral, Vegetative, Living, and Speaking (שֶׁמֵּהֶם נִתְהַוּוּ דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר). And when these things became materialized (וּכְשֶׁנִּתְגַּשְּׁמוּ הַדְּבָרִים), some of the aforementioned drops remained absorbed within these four categories (נִשְׁאַר מֵהַטִּפִּין הָאֲמוּרִים בְּלוּעִים בְּתוֹךְ אֵלּוּ הַד׳ מִינִים הַנִּזְכָּרִים), and from these Shattered Vessels came into being the judgments, the Klipot [Husks], the drops, and the sparks mentioned in the Zohar (וּמִשִּׁבְרֵי כֵלִים אֵלּוּ נִתְהַוּוּ הַדִּינִים וְהַקְּלִיפּוֹת וְהַטִּפִּין וְהַנִּיצוֹצוֹת הַנִּזְכָּרִים בַּזֹּהַר), and they are the oppressed held in the hand of the Klipah (הֵם הָעֲשׁוּקִים בְּיַד הַקְּלִיפָּה), for without them the Klipot [Husks] would have no life (כִּי זוּלָתָם לֹא הָיָה לָהֶם חַיִּים), and to them the verse alludes when it says, “And behold the tears of the oppressed, and they have no comforter” (וְאֵלֵיהֶם רָמַז הַכָּתוּב בְּאוֹמְרוֹ וְהִנֵּה דִמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1). Meaning (לוֹמַר), even if all the repentances in the world were given, they would not suffice for them (אִם יִתְּנוּ כָּל הַתְּשׁוּבוֹת שֶׁבָּעוֹלָם לֹא יַסְפִּיק לָהֶם), for what sin are they imprisoned because of it in the hand of the Klipah (עַל אֵיזֶה חֵטְא [שֶׁ]הֵם שְׁבוּיִים [בִּגְלָלוֹ] בְּיַד הַקְּלִיפָּה), or for what sin were they shattered because of it (אוֹ עַל אֵיזֶה חֵטְא [שֶׁבִּגְלָלוֹ] נִשְׁבְּרוּ), for they themselves did not sin (וַהֲלֹא הֵם עַצְמָם לֹא חָטְאוּ), and they have no one to comfort them (וְאֵין לָהֶם מִי שֶׁיְנַחֲמֵם). Rather (אֶלָּא), this is the intention of the One who intended that good and evil should exist in the world (הוּא כַּוָּנַת הַמְכַוֵּן לִהְיוֹת טוֹב וָרַע בָּעוֹלָם), as I explained in the Gate of the World of Tohu [Chaos] (כַּאֲשֶׁר פֵּרַשְׁתִּי בְּשַׁעַר עוֹלָם הַתּוֹהוּ), and a person can, through his intention, bring them out (וְיָכוֹל הָאָדָם בְּכַוָּנָתוֹ לְהוֹצִיאָם), as it is said, “And from the hand of their oppressors there is power” (שֶׁנֶּאֱמַר וּמִיַּד עֹשְׁקֵיהֶם כֹּחַ) (Ecclesiastes 4:1), at the very least they will attain strength and power to emerge from there (עַל כָּל פָּנִים יַשִּׂיגוּ כֹּחַ וָחַיִל לָצֵאת מִשָּׁם). And these sparks are absorbed within Mineral, Vegetative, Living, and Speaking existence (וְאֵלֶּה הַנִּיצוֹצוֹת נִבְלָעִים בְּדצח״ם), and for this reason the Torah required that salt be offered upon all sacrifices (וְלָזֶה הִצְרִיכָה תּוֹרָה לְהַקְרִיב עַל כָּל הַקָּרְבָּנוֹת מֶלַח), in order to rectify the Mineral realm (לְתַקֵּן הַדּוֹמֵם). And for this reason as well, every person must place salt upon his table (וְלָזֶה גַּם כֵּן צָרִיךְ כָּל אָדָם לָשִׂים עַל שֻׁלְחָנוֹ מֶלַח), in order to bring forth the drops oppressed in the hand of the Klipot (כְּדֵי לְהוֹצִיא הַטִּפִּין הָעֲשׁוּקִים בְּיַד הַקְּלִיפּוֹת). And one must dip the piece of the HaMotzi bread three times into the salt (וְצָרִיךְ לִטְבּוֹל פְּרוּסַת הַמּוֹצִיא ג׳ פְּעָמִים בַּמֶּלַח), and intend that these three dippings elevate the three drops within the Mineral realm (וּלְכַוֵּן שֶׁג׳ הַטְבָּלוֹת אֵלּוּ מַעֲלֶה הַג׳ טִפִּין שֶׁבַּדּוֹמֵם). Meaning (רָצָה לוֹמַר), the three parts of the drop (ג׳ חֶלְקֵי הַטִּפָּה), for every drop is a point (לְפִי שֶׁכָּל טִפָּה הִיא נְקוּדָה), and every point is a Yud (וְכָל נְקוּדָה הִיא י׳), which has three parts (שֶׁיֵּשׁ לָהּ ג׳ חֲלָקִים), namely end, middle, and beginning (דְּהַיְינוּ סוֹף תּוֹךְ רֹאשׁ), and their sign is “You are a hiding place for me” (וְסִימָנָם אַתָּה סֵתֶר לִי) (Psalms 32:7). And the reason for their elevation together with a piece of bread (וְסִבַּת עֲלִיָּתָם עִם פְּרוּסָה שֶׁל לֶחֶם), is because Lechem [Bread] has the numerical value of seventy-eight (הִיא לְפִי שֶׁלֶּחֶ״ם מִסְפָּרוֹ ע״ח), an allusion to the numerical value of three Havayahs (רֶמֶז לְמִסְפַּר ג׳ הֲוָיוֹת), which are from the Chasadim [Kindnesses] of Abba (דְּאִינוּן מֵחֲסָדִים דְּאַבָּא). And this is alluded to in the verse, “Who gives bread to all flesh, for His kindness endures forever” (וְזֶה נִרְמָז בַּפָּסוּק נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ) (Psalms 136:25). “His kindness” has the numerical value of seventy-eight (חַסְדּוֹ גִּימַטְרִיָּא ע״ח), namely three times twenty-six (דְּהַיְינוּ ג׳ פְּעָמִים כ״ו), the three Havayahs mentioned (ג׳ הֲוָיוֹת הַנִּזְכָּרִים). And these three parts of the drop join to these three Havayahs (וְאֵלּוּ הַג׳ חֶלְקֵי טִפָּה מִתְחַבְּרִים אֶל ג׳ הֲוָיוֹת אֵלּוּ), and the Mem of Melach [Salt], which alludes to death (וְאוֹת מ״ם שֶׁל מֶלַח שֶׁרוֹמֶזֶת מִיתָה), for it is the first letter in the word Melach [Salt] (שֶׁהִיא רֹאשׁ בְּמִלַּת מֶלַח), he lowers through this dipping (יַשְׁפִּילֶנָּה בַּהַטְבָּלָה זוֹ), and it returns to become the final letter in the word Lechem [Bread] (וְתָשׁוּב לְזָנָב בְּמִלַּת לֶחֶם). Instead of its mouth being open (תַּחַת הֱיוֹת פִּיהָ פְּתוּחָה), now it is closed and silenced (עַתָּה נִסְתָּם וְנֶאֱלָם דוֹמֶה). And the sparks return to their place and become alive (וְהַנִּיצוֹצוֹת חוֹזְרִים לִמְקוֹמָם וְנַעֲשִׂים חַיִּים), unlike before (מַה שֶּׁאֵין כֵּן מִקּוֹדֶם), when they were like dead ones in their grave (שֶׁהָיוּ כְּמוֹ מֵתִים בְּקִבְרָם), which are the fragments (שֶׁהֵם הַשְּׁבָרִים). And a person must also intend during his eating (וְצָרִיךְ הָאָדָם לְכַוֵּן גַּם כֵּן בַּאֲכִילָתוֹ), to chew and grind the food with his thirty-two teeth (לִלְעוֹס וְלִטְחוֹן הַמַּאֲכָל עִם ל״ב שִׁנָּיו), for they arouse the Thirty-Two Teeth above (שֶׁהֵם מְעוֹרְרִים הַל״ב שִׁנַּיִם שֶׁלְּמַעְלָה), which are in every Partzuf (שֶׁהֵם בְּכָל פַּרְצוּף), and through them the food is separated from the waste (וְעַל יָדָם מְבָרְרִים הָאֹכֶל מִתּוֹךְ הַפְּסֹלֶת), and the sparks are included within his Neshamah [Soul] (וְכוֹלֵל אוֹתָן בְּנִשְׁמָתוֹ), namely the sparks of holiness (הַיְינוּ נִיצוֹצוֹת הַקְּדוּשָּׁה), so that they become like oil within his bones (שֶׁיָּבֹאוּ כְּמוֹ שֶׁמֶן בְּעַצְמוֹתָיו), and so too in the secret of prayer (וְכֵן הוּא גַּם בְּסוֹד הַתְּפִלָּה). And the Neshamot [Souls] of the righteous, when they depart from this world (וְגַם נִשְׁמוֹת שֶׁל צַדִּיקִים כְּשֶׁנִּפְטָרִים מִזֶּה הָעוֹלָם), pass through the World of Asiyah (עוֹבְרוֹת בְּעוֹלָם הָעֲשִׂיָּה), and raise with them sparks of purity that are within the Klipot [Husks] (וּמַעֲלִים עִמָּהֶם נִיצוֹצֵי טָהֳרָה אֲשֶׁר בְּתוֹךְ הַקְּלִיפּוֹת), to the World of Yetzirah (לְעוֹלָם הַיְצִירָה), and likewise from Yetzirah to Beri’ah and from Beri’ah to Atzilut (וְכֵן מִיצִירָה לִבְרִיאָה וּמִבְּרִיאָה לַאֲצִילוּת). And within Atzilut itself (וּבַאֲצִילוּת עַצְמוֹ), from the illuminations of the Shattered Vessels (מֵהֶאָרוֹת הַמָּאנִין תְּבִירִין), which remained in their Reshimu (שֶׁנִּשְׁאֲרוּ בָּרְשִׁימוּ שֶׁלָּהֶן), to the first three (לִשְׁלֹשׁ הָרִאשׁוֹנוֹת), namely Arich Anpin, Abba, and Imma (דְּהַיְינוּ אֲרִיךְ אַבָּא וְאִמָּא), until the lights return to their place (עַד שֶׁחוֹזְרִים הַמְּאוֹרוֹת לִמְקוֹמָן). And this is the secret of Mayin Nukvin [Female Waters] that ascend from below upward (וְזֶהוּ סוֹד מַיִן נוּקְבִין שֶׁעוֹלֶה מִמַּטָּה לְמַעְלָה), and the souls of the righteous become Mayin Nukvin [Female Waters] above (וְנַפְשׁוֹת הַצַּדִּיקִים נַעֲשׂוּ מַיִן נוּקְבִין לְמַעְלָה), especially the Ten Martyrs of the Kingdom (וּבִפְרָט עֲשֶׂרֶת הֲרוּגֵי מַלְכוּת), who even today gather sparks from the field of Edom (אֲשֶׁר עוֹד הַיּוֹם מְלַקְּטִים נִיצוֹצוֹת מִשְּׂדֵה אֱדוֹם), in the secret of our intention in the verse, “God of vengeance, Hashem; God of vengeance, shine forth” (בְּסוֹד כַּוָּנָתֵנוּ בַּפָּסוּק אֵל נְקָמוֹת יְ־יָ אֵל נְקָמוֹת הוֹפִיעַ) (Psalms 94:1). And they gather sparks of pure light from the Klipah into holiness (וּמְלַקְּטִים אוֹר נִיצוֹצֵי טָהֳרָה מֵהַקְּלִיפָּה לַקְּדוּשָּׁה), for they go out from their partition and gather sparks of purity for the secret of Mayin Nukvin [Female Waters] (שֶׁהֵם יוֹצְאִים מִמְּחִיצָתָם וּמְלַקְּטִים נִיצוֹצֵי טָהֳרָה לְסוֹד מַיִן נוּקְבִין), for the world cannot exist otherwise (שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלָאו הָכִי). And every spark of purity has dross (וְכָל נִיצוֹץ טָהֳרָה יֵשׁ לוֹ סִיגִים), and when they come to the Thirty-Two Teeth (וּבְבוֹאָם בְּל״ב שִׁנַּיִם), they are called Shechakim [Millstones] (הֵם הַנִּקְרָאִים שְׁחָקִים) (Chagigah 12b), which grind with the teeth Mayin Nukvin [Female Waters] of MNTZPKH [Final Letters] for the righteous (שֶׁשּׁוֹחֲקִים בַּשִּׁנַּיִם מ״ן שֶׁל מנצפ״ך לַצַּדִּיקִים), which is the strengthening of the judgments (שֶׁהוּא תִּגְבֹּרֶת הַדִּינִים), namely the Mem of death and the Nun of serpent (דְּהַיְינוּ מ״ם שֶׁל מוֹת וְנוּ״ן שֶׁל נָחָשׁ), and they are sweetened through them (וְנִמְתָּקִים עַל יָדָם). For they merited, measure for measure (כִּי זָכוּ [עֲשֶׂרֶת הֲרוּגֵי מַלְכוּת] מִדָּה כְּנֶגֶד מִדָּה), in that they allowed the attribute of judgment to rule over them (שֶׁהִנִּיחוּ לִשְׁלוֹט עֲלֵיהֶם מִדַּת הַדִּין), for the honor of the sanctification of His blessed Name and His love (לִכְבוֹד קִדּוּשׁ שְׁמוֹ יִתְבָּרַךְ וְאַהֲבָתוֹ), and they merited after their death to grind these judgments with the Thirty-Two Elohim (וְזָכוּ הֵם אַחֲרֵי מוֹתָם לִטְחוֹן בְּל״ב אֱלֹהִים הַדִּינִים הָאֵלֶּה), and to sweeten them (וּלְהַמְתִּיקָם), and to execute judgment upon the enemies of Hashem, namely the nations of the world (וְלַעֲשׂוֹת דִּין בְּשׂוֹנְאֵי יְ־יָ הֵם אוּמּוֹת הָעוֹלָם). And they rule through this strong judgment in order to sweeten it (וְהֵם שׁוֹלְטִים בַּדִּין הֶחָזָק הַזֶּה לְהַמְתִּיקָם), and they are the secret of the millstones concerning which it is said, “There they grind Manna for the righteous” (וְהֵם סוֹד הָרֵחַיִם שֶׁשָּׁם יֵשׁ שׁוֹחֲקִים מ״ן לַצַּדִּיקִים). And this is the secret of the Midrash concerning the verse, “His chariot is Argaman” (וְזֶהוּ סוֹד הַמִּדְרָשׁ עַל סוֹד פָּסוּק מֶרְכָּבוֹ אַרְגָּמָן) (Song of Songs 3:10): Why is its name called Argaman (לָמָּה נִקְרָא שְׁמוֹ אַרְגָּמָן), because it weaves Mayin Nukvin [Female Waters] for the righteous (מִפְּנֵי שֶׁאוֹרֵג מ״ן לַצַּדִּיקִים). And this is the secret of His Porphyra garment (וְהוּא סוֹד מַלְבּוּשׁ פּוּרְפִירָ״א דִילֵיהּ), which is rectified through them (שֶׁנִּתְקַן עַל יָדָם), and upon it are engraved all the holy ones who gave their lives for the sanctification of the Name (וּבוֹ נֶחְקָקִים כָּל הַקְּדוֹשִׁים שֶׁמָּסְרוּ נַפְשָׁם עַל קְדֻשַּׁת הַשֵּׁם), and in the Future to Come the Holy One, blessed be He, will look upon it (וּלְעָתִיד יַבִּיט בּוֹ קב״ה), when they clothe Him with it (כְּשֶׁיַלְבִּישׁוּהוּ), and He will have mercy upon them (וִירַחֵם עֲלֵיהֶם), and He will avenge their vengeance (וְיִנְקֹם נִקְמָתָם).

And the sum of the matter is (וּכְלָל הַדְּבָרִים), that all the sparks of purity which are elevated above (כִּי כָּל נִיצוֹצֵי טָהֳרָה שֶׁמַּעֲלִים לְמַעְלָה), are the secret of the judgments of Malkhut in every path (הֵם סוֹד דִּינֵי מַלְכוּת שֶׁבְּכָל נָתִיב), as I explained at length in the Gate of the World of Tohu (כַּאֲשֶׁר בֵּאַרְתִּי בַּאֲרִיכוּת בְּשַׁעַר עוֹלָם הַתּוֹהוּ), and part of it receives sweetening (וְקְצָתוֹ מְקַבֵּל מִתּוּק), and part of it, a very small amount, does not receive sweetening (וְקְצָתוֹ מְעַט מִזְּעֵיר אֵינוֹ מְקַבֵּל מִתּוּק), and is thrown to the dogs (וְנִזְרָק לַכְּלָבִים), as the Zohar says, “He gives bones to the dog” (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר יָהִיב גַּרְמִין לְכַלְבָּא) (Zohar, Shemot 152b). And food is separated from waste through these Thirty-Two Teeth (וְנִבְרָר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת עַל יְדֵי הַל״ב שִׁנַּיִם הַלָּלוּ), and afterward Abba and Imma unite, and Ze’ir Anpin and its Nukvah unite (וְאַחַר כָּךְ מִזְדַּוְּגִים אַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבֵיהּ), and from this emerge the Neshamot [Souls] of Yisrael (וְיוֹצֵא מִזֶּה נִשְׁמוֹת בְּנֵי יִשְׂרָאֵל), each according to his intention (כָּל אֶחָד כְּפִי כַּוָּנָתוֹ), thus he brings forth souls for his children (כָּךְ מוֹצִיא נְשָׁמוֹת לְבָנָיו). And from this emerge angels, guardians of the walls, to protect Yisrael (וְיוֹצְאִים מִזֶּה מַלְאָכִים שׁוֹמְרֵי הַחוֹמוֹת לְהָגֵן עַל יִשְׂרָאֵל), while from the waste the Klipot are nourished (וְהַפְּסֹלֶת נִיזּוֹנִים מֵהֶם הַקְּלִיפּוֹת). And it is permitted to separate food from waste even on Shabbat (וּמֻתָּר לְבָרֵר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת אֲפִלּוּ בְּשַׁבָּת), and this is the secret of the sacrifices of Shabbat (וְזֶהוּ סוֹד הַקָּרְבָּנוֹת שֶׁל שַׁבָּת), which are forbidden outside the boundaries, outside the Mikdash [Sanctuary] (שֶׁאָסוּר בַּגְּבוּלִין חוּץ לַמִּקְדָּשׁ), for one who possesses understanding and a heart to comprehend (לְמִי שֶׁיֵּשׁ לוֹ שֵׂכֶל וְלֵב לְהָבִין). And every union is through the elevation of sparks of purity, in the secret of Mayin Nukvin [Female Waters] (וְכָל זִוּוּג הוּא עַל יְדֵי עֲלִיַּית נִיצוֹצֵי טָהֳרָה, בְּסוֹד מַיִן נוּקְבִין), and the separation is through the Thirty-Two Teeth (וְהַבֵּירוּר הוּא עַל יְדֵי הַל״ב שִׁנַּיִם), through which are separated the judgments of three hundred and twenty and three hundred and twenty-five, Youth and Maiden (אֲשֶׁר עַל יָדָם נִבְרָרִים הַדִּינִים ש״ך וְשכ״ה נַעַר וְנַעֲרָה), in the secret of “Eat, companions” (בְּסוֹד אִכְלוּ רֵעִים) (Song of Songs 5:1), whose numerical value is three hundred and twenty judgments (גִּימַטְרִיָּא ש״ך דִּינִים), and the number is separated through the secret of the chewing of food by the Thirty-Two Teeth in the Supernal Man, namely Abba (וְהַמִּסְפָּר נִבְרָר עַל יְדֵי סוֹד לְעִיסַת הָאֲכִילָה שֶׁל הַל״ב שִׁנַּיִם שֶׁבָּאָדָם הָעֶלְיוֹן, דְּהַיְינוּ אַבָּא), as it says in the Zohar, “They were separated through thought” (שֶׁאוֹמֵר בַּזֹּהַר בְּמַחֲשָׁבָה אִתְבָּרִירוּ).

Behold before you the secret of the Thirty-Two Teeth (הֲרֵי לְפָנֶיךָ סוֹד הַל״ב שִׁנַּיִם), they are the Thirty-Two Paths of Chokhmah [Wisdom] (הֵם הַל״ב נְתִיבוֹת חָכְמָה), and the Thirty-Two Elohim of the Account of Creation (וְהַל״ב אֱלֹהִים דְּמַעֲשֵׂה בְרֵאשִׁית), and through the power of the grinding of chewing, by the intention of the person eating (וּבְכֹחַ הַטְּחִינָה שֶׁל הַלְּעִיסָה, בְּכַוָּנַת הָאָדָם הָאוֹכֵל), he elevates those drops absorbed within that food to the place of holiness through the power of his Neshamah [Soul] (מַעֲלֶה אוֹתָן הַטִּפִּין הַנִּבְלָעִים בְּאוֹתוֹ מַאֲכָל, לִמְקוֹם הַקְּדוּשָּׁה בְּכֹחַ נִשְׁמָתוֹ). And this is what the verse says, “He swallows wealth and vomits it up; God casts it out of his belly” (וְהַיְינוּ דְּאָמַר קְרָא חַיִל בָּלַע וַיְקִאֶנּוּ, מִבִּטְנוֹ יוֹרִשֶׁנּוּ אֵל) (Job 20:15). The explanation is that wealth, namely these aforementioned drops (פֵּירוּשׁ שֶׁחַיִל, שֶׁהֵם אֵלּוּ הַטִּפִּין הַנִּזְכָּרִים), which are absorbed as mentioned (שֶׁהֵם בְּלוּעִים כַּנִּזְכָּר), “and vomits it up” (וַיְקִאֶנּוּ), he vomits them and brings them out (יַקִּיא אוֹתָם וְיוֹצִיאֵם לַחוּץ), and “God casts it out of his belly” (וּמִבִּטְנוֹ יוֹרִשֶׁנּוּ אֵל), which is holiness (שֶׁהִיא הַקְּדוּשָּׁה). And therefore the Psalmist said, “And Your Torah is within my innards” (וְלָזֶה אָמַר הַמְשׁוֹרֵר וְתוֹרָתְךָ בְּתוֹךְ מֵעָי) (Psalms 40:9), meaning that through the power of the eating of King David, peace be upon him, and through the intention he directed during eating toward the Thirty-Two Teeth, together with the other intentions required for this (כְּלוֹמַר, שֶׁבְּכֹחַ אֲכִילָתוֹ שֶׁל דָּוִד הַמֶּלֶךְ ע״ה, וְהַכַּוָּנָה שֶׁהָיָה מְכַוֵּן בְּעֵת הָאֲכִילָה אֶל הַל״ב שִׁנַּיִם, עִם כַּוָּנוֹת אֲחֵרוֹת הַצְּרִיכוֹת לָזֶה), he would bring these drops, which are sparks of Torah, into his innards (הָיָה מַכְנִיס אֵלּוּ הַטִּפִּין שֶׁהֵם נִיצוֹצֵי הַתּוֹרָה בְּתוֹךְ מֵעָיו). And with this intention our Rabbis of blessed memory said (וְעִם כַּוָּנָה זוֹ אָמְרוּ ז״ל) (Bereishit Rabbah 95:2), that the two kidneys of Avraham Avinu, peace be upon him, flowed with wisdom (שֶׁשְּׁתֵּי כִלְיוֹתָיו שֶׁל אַבְרָהָם אָבִינוּ ע״ה הָיוּ נוֹבְעוֹת חָכְמָה), through the power of these drops (מִכֹּחַ הַטִּפִּין הָאֵלּוּ), as you will know them in detail, with the help of Hashem (כַּאֲשֶׁר תֵּדָעֵם בִּפְרָטוּת בע״ה). And for this reason our Rabbis of blessed memory said, “If one swallowed Maror [Bitter Herbs], he has not fulfilled his obligation” (וְלָזֶה אָמְרוּ רַז״ל בָּלַע מָרוֹר לֹא יָצָא) (Pesachim 115b), because it requires chewing with the Thirty-Two Teeth (מִפְּנֵי שֶׁצָּרִיךְ לְעִיסָה בְּל״ב שִׁנַּיִם), in order to bring forth those drops from it (לְהוֹצִיא מִמֶּנּוּ אוֹתָן הַטִּפִּין).

And know (וְדַע), that the letters of Maror [Bitter Herbs] equal the numerical value of death (שֶׁאוֹתִיּוֹת מָרוֹר עוֹלִים כְּמִנְיַן מוֹת), except that the Vav within the Aleph of the Reisha DeEin [Head of Nothingness] cut the Tav of death into two (אֶלָּא שֶׁהַוָ״ו שֶׁבְּתוֹךְ הָאָלֶף שֶׁל אֵין חָתַךְ הַתָּי״ו שֶׁל מוֹת לִשְׁנַיִם), and it itself is the Vav of death (וְהִיא הִיא הוא״ו עַצְמָהּ שֶׁל מוֹת), and from the Tav were made the two Reshin of Maror [Bitter Herbs] (וְנַעֲשֵׂית מֵהַתָּי״ו שְׁנֵי רֵישִׁין שֶׁל מָרוֹר). And therefore it requires chewing with the Thirty-Two Teeth (וְלָכֵן צָרִיךְ לְעִיסָה בְּל״ב שִׁנַּיִם), which come through the power of the Vav of the Aleph from the Reisha DeEin [Head of Nothingness] (שֶׁבָּאִים מִכֹּחַ הוא״ו שֶׁל אָלֶף מֵאֵין), which is cut into two (שֶׁהִיא נֶחְתֶּכֶת לִשְׁנַיִם), through the power of the Gevurot (מִכֹּחַ הַגְּבוּרוֹת), which are the Butzina deKardinuta [Hard Spark] (שֶׁהֵם הַבּוּצִינָא דְקַרְדִּינוּתָא). Therefore the Vav itself, which is cut, and which is also the Vav of death (וּלְכָךְ הוא״ו עַצְמָהּ הַנֶּחְתֶּכֶת שֶׁהִיא גַּם כֵּן הוא״ו שֶׁל מוֹת), cut the Tav of death into two Reshin and it became Maror [Bitter Herbs] (חָתְכָה הַתָּי״ו שֶׁל מוֹת לִשְׁנֵי רֵישִׁין וְנַעֲשָׂה מָרוֹר). And therefore one must chew it with his teeth in order to cut the Maror [Bitter Herbs] (וְלָכֵן צָרִיךְ לִלְעוֹס בְּשִׁנָּיו כְּדֵי לַחְתּוֹךְ הַמָּרוֹר), to allude that if the Maror [Bitter Herbs] is not cut, it remains whole (לִרְמוֹז שֶׁאִם לֹא נֶחְתַּךְ הַמָּרוֹר נִשְׁאָר הַמָּרוֹר שָׁלֵם), and it is the Tav of death (וְהִיא תָּי״ו שֶׁל מוֹת), which is the power of the Other Side (שֶׁהִיא כֹּחַ סִטְרָא אָחֳרָא). And we derive from our discussion (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), that it is impossible to sweeten the Gevurot that ascend in the secret of Mayin Nukvin [Female Waters] (שֶׁאִי אֶפְשָׁר לְמַתֵּק הַגְּבוּרוֹת הָעוֹלִים בְּסוֹד מַיִן נוּקְבִין), except by their being divided into parts and cut through chewing with the Thirty-Two Teeth (כִּי אִם עַל יְדֵי שֶׁמִּתְחַלְּקִים לַחֲלָקִים וְנֶחְתָּכִים עַל יְדֵי הַלְּעִיסָה בְּל״ב שִׁנַּיִם), so that the Gevurot will not remain gathered together (כְּדֵי שֶׁלֹּא יִשָּׁאֲרוּ הַגְּבוּרוֹת מְקֻבָּצִים יַחַד), and then the sweetening will be proper (וְאָז יִהְיֶה הַמִּתּוּק כָּרָאוּי), and it will attain the power to weaken the force of the Gevurot (וְיַשִּׂיג כֹּחַ לְהַחֲלִישׁ כֹּחַ הַגְּבוּרוֹת). And for this reason one must draw down sweetening from their root (וּלְזֶה צָרִיךְ לְהוֹרִיד מִתּוּק מִשָּׁרְשָׁם), from above Arich Anpin (שֶׁלְּמַעְלָה מֵאֲרִיךְ אַנְפִּין), which are called Great Mercies (שֶׁנִּקְרְאוּ רַחֲמִים גְּדוֹלִים), as it is said, “And with great mercies I shall gather you” (שֶׁנֶּאֱמַר וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7), and through this are sweetened also the Thirty-Two Elohim of the Account of Creation (וּמִזֶּה נִמְתָּקִים גַּם הַל״ב אֱלֹהִים דְּמַעֲשֵׂה בְרֵאשִׁית), for Elohim with Yudin fillings has the numerical value of “with mercies” (כִּי אֱלֹהִים בְּמִלּוּי יוֹדִין עוֹלֶה בְּרַחֲמִים).