Chapter Ninety-Two (פֶּרֶק תִּשְׁעִים וּשְׁנַיִם)

And if you ask (וְאִם תִּשְׁאַל), why the Keter of his Nukvah emerged from between the chest of Ze’ir Anpin and below (לָמָּה כֶּתֶר נוּקְבֵיהּ יָצְאָה מִבֵּין חֲדוֹהִי שֶׁל זְעֵיר וּלְמַטָּה), and why the entire essence of the Nukvah emerged from behind him and not from before him, face to face (וְלָמָּה כָּל עַצְמָהּ שֶׁל נוּקְבֵיהּ יָצָאתָה מֵאֲחוֹרָיו וְלֹא מִלְּפָנָיו פָּנִים בְּפָנִים), the reason is (הַטַּעַם הוּא), because the Dinim [Judgments] are in the Achorayim [Backsides] (מִפְּנֵי שֶׁהַדִּינִים הֵם בָּאֲחוֹרַיִים), and in the Dinim [Judgments] there is grasp for the Chitzonim [External Forces] and the Klipot (וּבְדִינִין יֵשׁ אֲחִיזָה מֵהַחִיצוֹנִים וְהַקְּלִיפּוֹת), and if his Nukvah had not emerged from the Achorayim [Backsides] and guarded that place (וְאִם לֹא הָיָה נוּקְבֵיהּ יוֹצֵאת מֵהָאֲחוֹרַיִים וְשׁוֹמֶרֶת הַמָּקוֹם הַהוּא), then, Heaven forbid (הָיוּ חַס וְשָׁלוֹם), the Chitzonim [External Forces] would have seized there, in the backside of Ze’ir Anpin (הַחִיצוֹנִים נֶאֱחָזִים שָׁם בַּאֲחוֹר זְעֵיר). And this is as it is said (וְזֶהוּ שֶׁנֶּאֱמַר), “I will make for him a helper opposite him” (אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ) (Genesis 2:18), for she is a helper to him by emerging from behind him (שֶׁהִיא לוֹ עֵזֶר בְּצֵאתָהּ מֵאֲחוֹרָיו), so that the Chitzonim [External Forces] and the Klipot will not attach themselves to him (כְּדֵי שֶׁלֹּא יִתְדַּבְּקוּ בוֹ הַחִיצוֹנִים וְהַקְּלִיפּוֹת). And this is the secret of (וְזֶהוּ), “It is not good for the man to be alone” (לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ) (Genesis 2:18), so that the Chitzonim [External Forces], who are called evil, will not take hold (שֶׁלֹּא יֹאחֲזוּ הַחִיצוֹנִים הַנִּקְרָאִים רַע), and they are “not good” for the man (וְהֵם לֹא טוֹב לָאָדָם), who is Ze’ir Anpin (שֶׁהוּא זְעֵיר), if he would be alone (אִם יִהְיֶה לְבַדּוֹ), there would be no one to protect his backside (לֹא יִהְיֶה מִי שֶׁיָּגֵן מֵאֲחוֹרָיו), from the grasp of the Chitzonim [External Forces] (עַל אֲחִיזַת הַחִיצוֹנִים), for all their nourishment is from the Achorayim [Backsides] (כִּי כָּל יְנִיקָתָם הוּא מֵאֲחוֹרַיִים). And this is the secret of the verse (וְזֶהוּ סוֹד הַכָּתוּב), “He has turned back His right hand because of the enemy” (הֵשִׁיב אֲחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3). Meaning (פֵּירוּשׁ), His right hand is the Nukvah of Ze’ir Anpin (יְמִינוֹ נוּקְבֵיהּ דְּזְעֵיר), as it is written (דִּכְתִיב), “The queen stands at Your right hand” (נִצְּבָה שֵׁגַל לִימִינְךָ) (Psalms 45:10), and it was necessary to place her behind him and not before him (וְהֻכְרַח לַהֲשִׁיבָהּ מֵאֲחוֹרָיו וְלֹא מִלְּפָנָיו), because of the enemy (מִפְּנֵי אוֹיֵב), to protect him from the power of the Klipot (לְשָׁמְרוֹ מִכֹּחַ הַקְּלִיפּוֹת). And also (וְגַם), the initial letters of this verse spell Imma (רָאשֵׁי תֵּבוֹת שֶׁל הַפָּסוּק הַזֶּה הוּא אִימָּא), and she is the Nukvah of Ze’ir Anpin, the Lower Imma (וְהִיא נוּקְבֵיהּ שֶׁל זְעֵיר אִימָא תַּתָּאָה), and she is his right hand (וְהִיא יְמִינוֹ), of the Holy One, blessed be He (שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), as it is written (כִּדְכְתִיב), “The queen stands at Your right hand” (נִצְּבָה שֵׁגַל לִימִינְךָ) (Psalms 45:10), and she is called goodness, blessing, and joy (וְנִקְרֵאת טוֹבָה וּבְרָכָה וְשִׂמְחָה), for one who has a wife who fears Hashem (לְמִי שֶׁיֵּשׁ לוֹ אִשָּׁה יִרְאַת י״י), therefore it was necessary to place her in the backside at her emanation (לְפִיכָךְ הֻצְרַךְ לַהֲשִׁיבָהּ אָחוֹר בַּאֲצִילוּתָהּ), because of the enemy (מִפְּנֵי אוֹיֵב), to protect him from it (לְהָגֵן מִמֶּנּוּ). And Ze’ir Anpin and his Nukvah are attached back to back (וּזְעֵיר וְנוּקְבֵיהּ הֵם נִדְבָּקִים בַּאֲחוֹרֵיהֶם), and there is one wall for both of them (וְכוֹתֶל אֶחָד לִשְׁנֵיהֶם), and this is the secret of one hundred and twenty Elohim (וְהוּא סוֹד ק״ךְ אֱלֹהִים), literally (מַמָּשׁ), their letters are their back (אוֹתִיּוֹתֵיהֶם הֵם הַגַּב שֶׁלָּהֶם), namely (דְּהַיְנוּ), sixty of its combinations for the male and sixty for the female (ס' צֵרוּפָיו לַזָּכָר וְ־ס' לַנְּקֵבָה), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “Behold his bed, which is Solomon’s, sixty mighty men surround it” (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ) (Song of Songs 3:7). “Solomon” (שֶׁלִּשְׁלֹמֹה) is the Holy One, blessed be He (הוּא הַקָּדוֹשׁ בָּרוּךְ הוּא), namely Ze’ir Anpin (הַיְנוּ זְעֵיר אַנְפִּין), and his bed is Malkhut (וּמִטָּתוֹ הִיא הַמַּלְכוּת). “Sixty mighty men surround it” (שִׁשִּׁים גִּבּוֹרִים סָבִיב), these are those sixty Elohim that we mentioned (שֶׁהֵם אֵלּוּ הַשִּׁשִּׁים אֱלֹהִים שֶׁאָמַרְנוּ), and they are not the sixty of the female (וְאֵינָם שִׁשִּׁים שֶׁל נְקֵבָה), but rather those of the male (אֶלָּא שֶׁל הַזָּכָר), to guard her (לְשָׁמְרָהּ), and this is what it says (וְזֶהוּ שֶׁאָמַר), “from the mighty men of Israel” (מִגִּבּוֹרֵי יִשְׂרָאֵל) (Song of Songs 3:7), and they are the sixty that Ze’ir Anpin gives to her (וְהֵם הַשִּׁשִּׁים שֶׁנּוֹתֵן לָהּ זְעֵיר), from the Holy One, blessed be He (מֵהַקָּדוֹשׁ בָּרוּךְ הוּא), who is the King to whom Shalom belongs (שֶׁהוּא הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ), namely Yesod (דְּהַיְנוּ יְסוֹד). And the sixty of his Nukvah (וְהַשִּׁשִּׁים שֶׁל נוּקְבֵיהּ), are those of which King Solomon, peace be upon him, said (הֵם שֶׁאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם): “There are sixty queens” (שִׁשִּׁים הֵמָּה מְלָכוֹת) (Song of Songs 6:8). And because there is one wall for both of them behind them (וּמִפְּנֵי שֶׁיֵּשׁ כּוֹתֶל אֶחָד לִשְׁנֵיהֶם מֵאֲחוֹרֵיהֶם), for two times sixty are one hundred and twenty (כִּי ב' פְּעָמִים ס' הֵם ק״ךְ), and it is one combination (וְהוּא צֵרוּף אֶחָד), therefore it is called one wall (לָכֵן נִקְרָא כּוֹתֶל אֶחָד). And at the time of the Zivug [Union] (וּבִזְמַן הַזִּוּוּג), when they must be Panim bePanim [Face to Face] (שֶׁצְּרִיכִים לִהְיוֹת אַנְפִּין בְּאַנְפִּין), a Nesirah [Separation] is required (צְרִיכָה נְסִירָה), through the Name that emerges from the verse “You open Your hand” (בַּשֵּׁם הַיּוֹצֵא מִפָּסוּק פּוֹתֵחַ אֶת יָדֶיךָ) (Psalms 145:16), whose initial letters (שֶׁרָאשֵׁי), equal in gematria YAHDVNHY (תֵּבוֹת גִּימַטְרִיָּא יאהדונה״י), which is Ze’ir Anpin and his Nukvah in Zivug [Union] (שֶׁהוּא זְעֵיר וְנוּקְבֵיהּ בְּזִוּוּג), and whose final letters are the Name Chatakh (וְסוֹפֵי תֵּבוֹת שֵׁם חת״ך), which is the place of the cutting (שֶׁהוּא מְקוֹם הַחֲתָךְ), where the cut is made during the Nesirah [Separation] (שֶׁנֶּחְתָּךְ בְּעֵת הַנְּסִירָה), which is in the Achorayim [Backsides] (שֶׁהוּא בָּאֲחוֹרַיִים). And this is the secret of the two Elohim (וְהוּא סוֹד ב' אֱלֹהִים), which are also in the Achorayim [Backsides] (שֶׁהֵם גַּם כֵּן בָּאֲחוֹרַיִים), each of which in Milui [Filling] equals three hundred (הָעוֹלִים כָּל אֶחָד בְּמִלּוּי ש'), and if you remove the root (וְאִם תָּסִיר הַשֹּׁרֶשׁ), there remains the filling (יִשָּׁאֵר הַמִּלּוּי), which equals the numerical value of Ruach [Spirit] (שֶׁהוּא כְּמִנְיַן רוּחַ), and also equals in gematria Yered (וּבְגִימַטְרִיָּא יֶרֶד), which is the secret of Chanokh son of Yered (וְהוּא סוֹד חֲנוֹךְ בֶּן יֶרֶד), and it is the secret of the verse (וְהוּא סוֹד פָּסוּק), “And the Spirit of Elohim hovered over the face of the waters” (וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Genesis 1:2), which calms the arrogant waters (הַמַּשְׁקִיט הַמַּיִם הַזֵּידוֹנִים), so that they do not ascend and derive benefit from these Achorayim [Backsides] (שֶׁלֹּא יַעֲלוּ וְיֵהָנוּ מֵהָאֲחוֹרַיִים הָאֵלֶּה). And two times Ruach [Spirit] (וּב' פְּעָמִים רוּחַ), equals in gematria CHTKH (הוּא בְּגִימַטְרִיָּא חת״ך), which is the secret of these two Milu’im [Fillings] (שֶׁהוּא סוֹד ב' הַמִּלּוּאִים הָאֵלֶּה), and it is that which cuts (וְהוּא הַחוֹתֵךְ), the one hundred and twenty Elohim mentioned above (אֶת הַק״ך אֱלֹהִים הַנִּזְכָּר), into two groups of sixty (לִשְׁנֵי פְּעָמִים שִׁשִּׁים). And behold (וְהִנֵּה), three times each day we recite Ashrei (ג' פְּעָמִים בַּיּוֹם אוֹמְרִים אַשְׁרֵי), and in each instance (בְּכָל פַּעַם), the Name Chatakh possesses a distinct intention and numerical value (שֵׁם חת״ך יֵשׁ לוֹ כַּוָּנָה וּמִנְיָן אֶחָד), of a known Name (שֶׁל שֵׁם יָדוּעַ), that rules at that time (הַמּוֹשֵׁל בְּאוֹתָהּ שָׁעָה), as I shall explain in the secret of prayer, if God wills (כַּאֲשֶׁר אֲבָאֵר בְּסוֹד הַתְּפִלָּה אי״ה). And this Name is also the Name of sustenance (וְשֵׁם זֶה הוּא גַּם כֵּן שֵׁם הַפַּרְנָסָה), which emerges from the Zivug [Union] of Ze’ir Anpin and his Nukvah (הַיּוֹצֵא מִזִּוּוּג זְעֵיר וְנוּקְבֵיהּ), and “apportions life to every living being” (וְחוֹתֵךְ חַיִּים לְכָל חַי), which is the secret of Yesod, called Chai [Living] (שֶׁהוּא סוֹד יְסוֹד הַנִּקְרָא חַי). Therefore (וְלָכֵן), the Name YAHDVNHY (שֵׁם יאהדונה״י), is alluded to in the numerical value of the initial letters of this verse (נִרְמָז בְּחֶשְׁבּוֹן רָאשֵׁי תֵּבוֹת שֶׁל הַפָּסוּק הַזֶּה), and it is the one that cuts and apportions the influence appropriate for the Shekhinah (וְהוּא הַחוֹתֵךְ וּפוֹסֵק הַשֶּׁפַע הָרָאוּי לַשְּׁכִינָה), for it is the one that apportions sustenance (כִּי הוּא הַחוֹתֵךְ מָזוֹן), from Ze’ir Anpin to his Nukvah (מִזְּעֵיר לְנוּקְבֵיהּ). And the one who cuts is the Chashmal (וְהַמְחַתֵּךְ הוּא הַחַשְׁמַל), which is Orpani’el (הוּא אוֹרְפַנִיא״ל), the Light of the Face of Malkhut (אוֹר הַפָּנִים שֶׁל הַמַּלְכוּת). Add fifty to the numerical value of Chashmal (הוֹסֵף חֲמִשִּׁים עַל מִסְפַּר חַשְׁמַל), so that it equals the numerical value of CHTKH (כְּדֵי שֶׁיַּעֲלֶה לְמִנְיַן חת״ך), which corresponds to the five Sefirot of Ze’ir Anpin (הוּא כְּנֶגֶד ה' סְפִירוֹת שֶׁל זְעֵיר), namely Gedulah, Gevurah, Tiferet, Netzach, and Hod (דְּהַיְנוּ גְּדוּלָה גְּבוּרָה ת״ת נֵצַח הוֹד), each one included with ten (כָּל אֶחָד כָּלוּל מֵעֶשֶׂר). And from this Nun [fifty] (וּמִזֹּאת הַנוּ״ן), [the fifty mentioned above] ((חֲמִשִּׁים דִּלְעֵיל)), the side of the Klipah [Husk] sometimes takes a portion (לוֹקֵחַ לִפְעָמִים צַד הַקְּלִיפָּה), when a person sins (כְּשֶׁהָאָדָם חוֹטֵא), and when he returns in Teshuvah [Repentance] (וּכְשֶׁחוֹזֵר בִּתְשׁוּבָה), then the light of Nogah prevails (אָז מִתְגַּבֵּר אוֹר נֹגַהּ), and it is the Nun [fifty] (וְהִיא הַנוּ״ן), comprising the five Gevurot of the side of the Klipah (כְּלִילוּת הַחֲמֵשׁ גְּבוּרוֹת שֶׁל צַד הַקְּלִיפָּה), which is alluded to in the verse (הַנִּרְמֶזֶת בַּפָּסוּק): “And let no man wrong his fellow” (אַל תּוֹנוּ אִישׁ אֶת אָחִיו) (Leviticus 25:17), which is alluded to in Parashat Chukat (הַנִּרְמֶזֶת בְּפָרָשַׁת חֻקַּת), for it seduces through deceit (שֶׁהִיא מְפַתָּה בְּרַמָּאוּת), by means of Nogah (עַל יְדֵי נֹגַהּ), the flow of Chasadim of the Shekhinah (שֶׁפַע חֲסָדִים שֶׁל הַשְּׁכִינָה), as it is said (שֶׁנֶּאֱמַר): “Stolen waters are sweet” (מַיִם גְּנוּבִים יִמְתָּקוּ) (Proverbs 9:17). And through Nogah (וְעַל יְדֵי הַנֹּגַהּ), the serpent seduced the Upper Chavah (פִּתְּתָה הַנָּחָשׁ אֶת חַוָּה הָעֶלְיוֹנָה), who is the Shekhinah (הִיא הַשְּׁכִינָה), to take light from her (לִיקַח אוֹר מִמֶּנָּה), and this is the Nun [fifty] of the word Nachash [Serpent] itself (וְהִיא הַנוּ״ן שֶׁל מִלַּת נָחָשׁ עַצְמָהּ). And we return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), concerning the one hundred and twenty Elohim (לְעִנְיַן ק״ך אֱלֹהִים), which are the Achorayim [Backsides] of Ze’ir Anpin and his Nukvah (שֶׁהֵם אֲחוֹרַיִים דְּזְעֵיר וְנוּקְבֵיהּ), which require Nesirah [Separation] (הַצְּרִיכִים נְסִירָה), in order to return them to Panim bePanim [Face to Face] in the Amidah (כְּדֵי לְהַחֲזִירָם אַנְפִּין בְּאַנְפִּין בַּעֲמִידָה), and to unite them through the Name Shalom [Peace] (וּלְזַוְּגָם בְּשֵׁם שָׁלוֹם) (variant: In "Sim Shalom" [the prayer for peace] (בְּישִׂים שָׁלוֹם), which is the secret of placing the two Yesodot one within the other (שֶׁהוּא סוֹד שִׂימַת שְׁנֵי יְסוֹדוֹת זֶה תּוֹךְ זֶה). And therefore (וְלָכֵן), the blessings of the Amidah before “Grant Peace” (הַבְּרָכוֹת שֶׁל י״ח שֶׁקּוֹדֵם שִׂים שָׁלוֹם), are the secret of his Sefirot and her Sefirot (הֵם סוֹד סְפִירוֹת שֶׁלּוֹ וְשֶׁלָּהּ), to return them face to face (לְהַחֲזִירָם פָּנִים בְּפָנִים), as we shall explain in its place (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ), and the Nesirah [Separation] is in the four sections of Shema (וְהַנְּסִירָה הִיא בְּאַרְבַּע פָּרָשִׁיּוֹת שֶׁל שְׁמַע), and for this reason (וְלָזֶה), one must “leave a space between things that are joined” (צָרִיךְ לִתֵּן רֶוַח בֵּין הַדְּבֵקִים), as our Rabbis, of blessed memory, said (שֶׁאָמְרוּ רַזַ״ל) (Berakhot 15b). And this is the secret (וְהוּא סוֹד), that the Achorayim [Backsides] of Ze’ir Anpin and his Nukvah contain one hundred and twenty Elohim (אֲחוֹרַיִים שֶׁל זְעֵיר וְנוּקְבֵיהּ יֵשׁ בָּהֶם ק״ך אֱלֹהִים), and within it are five letters (שֶׁיֵּשׁ בּוֹ ה' אוֹתִיּוֹת), which are the five Gevurot (שֶׁהֵם ה' גְּבוּרוֹת), that are in the Achorayim [Backsides] (שֶׁהֵם בָּאֲחוֹרַיִים), and the five letters build one hundred and twenty houses (וְה' אוֹתִיּוֹת בּוֹנוֹת מֵאָה וְעֶשְׂרִים בָּתִּים). Because the Chitzonim [External Forces] grasp these Achorayim [Backsides] (לְפִי שֶׁהַחִיצוֹנִים אוֹחֲזִים בָּאֲחוֹרַיִים הַלָּלוּ), which are holy Elohim (שֶׁהֵם אֱלֹהִים קְדוֹשִׁים), and the proof is (וְהָרְאָיָה), that they themselves are called “other gods” (שֶׁהֵם עַצְמָם נִקְרְאוּ אֱלֹהִים אֲחֵרִים), and it is said (וְנֶאֱמַר): “This opposite that did Elohim make” (זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14), specifically Elohim (דַּיְקָא), and not Havayah (וְלֹא הֲוָיָ״ה). For they cannot grasp the Panim [Fronts] (כִּי בַּפָּנִים אֵינָם יְכוֹלִים לֶאֱחֹז), and when they are attached one to another (וּכְשֶׁהֵם דְּבֵקִים זֶה בָּזֶה), there is no place for the Chitzonim [External Forces] to grasp there (אֵין מָקוֹם לַחִיצוֹנִים לֶאֱחֹז שָׁם), and for this reason they were emanated back to back (וְלָזֶה נֶאֶצְלוּ אָחוֹר בְּאָחוֹר). And now (וְעַתָּה), when they are separated through Nesirah [Separation] (כְּשֶׁנּוֹסְרִין אוֹתָם), it becomes possible for the Chitzonim [External Forces] to grasp there (אֶפְשָׁר לַחִיצוֹנִים לֶאֱחֹז שָׁם), and “the arrogant waters” wish to ascend (וְהַמַּיִם הַזֵּידוֹנִים רוֹצִים לַעֲלוֹת). And what is the rectification? (וּמַהוּ הַתִּקּוּן), “And the Spirit of Elohim hovered over the face of the waters” (וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Genesis 1:2). “The Spirit of Elohim” (רוּחַ אֱלֹהִים), descends from above (יוֹרֵד מִלְמַעְלָה), and calms them so that they do not ascend (וּמַשְׁקִיטָם שֶׁלֹּא יַעֲלוּ). And it is the Milui [Filling] of the Elohim with Yudin (וְהוּא הַמִּלּוּי שֶׁל הָאֱלֹהִים דְּיוּדִי״ן), which equals three hundred (הָעוֹלֶה ש'), and two times this Milui [Filling] (וּב' פְּעָמִים מִלּוּי זֶה), [which is Ruach] ([שֶׁהוּא רוּחַ]), equals CHTKH (עוֹלֶה חת״ך), which is the secret of the Nesirah [Separation] itself (שֶׁהוּא סוֹד הַנְּסִירָה עַצְמָהּ), and it also causes the Chitzonim [External Forces] not to ascend (וְגוֹרֵם שֶׁלֹּא יַעֲלוּ הַחִיצוֹנִים גַּם כֵּן). And for this reason (וְלָזֶה), one must leave a space between things that are joined (צָרִיךְ לִתֵּן רֶוַח בֵּין הַדְּבֵקִים), so that there will be a place for that Spirit which descends between them (שֶׁיְּהֵא מָקוֹם לְאוֹתוֹ רוּחַ שֶׁיּוֹרֵד בֵּינֵיהֶן), and the Chitzonim [External Forces] will not ascend (וְלֹא יַעֲלוּ הַחִיצוֹנִים). And for this reason (וְלָזֶה), “Gehenna is cooled for him” (מְצַנְּנִים לוֹ גֵיהִנּוֹם) (Berakhot 15b), because the Chitzonim [External Forces] have no power to ascend above and arouse the Dinim [Judgments] (לְפִי שֶׁאֵין כֹּחַ בַּחִיצוֹנִים לַעֲלוֹת לְמַעְלָה וּלְעוֹרֵר הַדִּינִים), for the Dinim [Judgments] are sweetened at that time, at the moment of the Zivug [Union], as is known (כִּי הַדִּינִים נִמְתָּקִים בְּאוֹתוֹ פַּעַם בִּשְׁעַת הַזִּוּוּג כַּנּוֹדָע). And upon these one hundred and twenty Elohim (וּבְאֵלּוּ הַק״ך אֱלֹהִים), the life of a person depends (בָּהֶם תְּלוּיִים הַחַיִּים שֶׁל אָדָם), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “And his days shall be one hundred and twenty years” (וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה) (Genesis 6:3). And the secret of the verse is (וְסוֹד הַפָּסוּק הוּא), that Adam HaRishon merited to receive Yechidah from Arich Anpin (כִּי אָדָם הָרִאשׁוֹן זָכָה לָקַחַת יְחִידָה מֵאֲרִיךְ). And the reason is (וְהַטַּעַם), because now (כִּי עַתָּה), a Neshamah [Soul] is given to a person only according to his deeds (שֶׁאֵין נוֹתְנִין נְשָׁמָה לָאָדָם כִּי אִם לְפִי מַעֲשָׂיו), as is explained in the Zohar (כְּמוֹ שֶׁפֵּרֵשׁ בַּזֹּהַר), “If he merits more, they give him a Neshamah” (זָכָה יַתִּיר יָהֲבִין לֵיהּ נִשְׁמָתָא) (Zohar, Shemot 94b), but no one attains Yechidah (אֲבָל אֵין מִי שֶׁיַּשִּׂיג לִיחִידָה). For even Moshe Rabbeinu, peace be upon him (כִּי אֲפִלּוּ מֹשֶׁה רַבֵּינוּ ע״ה), who was the choicest of mankind (שֶׁהָיָה מִבְחַר הָאֱנוֹשִׁי), did not possess Yechidah (לֹא הָיְתָה לוֹ יְחִידָה), except at the time when he was on high (אֶלָּא בִּזְמַן הֱיוֹתוֹ בַּמָּרוֹם), when he ascended to receive the first Tablets (שֶׁעָלָה לְקַבֵּל לוּחוֹת הָרִאשׁוֹנוֹת), then he possessed it in completeness (הָיוּ לוֹ בִּשְׁלֵמוּת), but afterward (וְאַחַר כָּךְ), one thousand portions of the Supernal Radiance were diminished from him (נִתְמַעֵט מִמֶּנּוּ אָלֶף חוּלָקִין דְּזִיהֲרָא עִלָּאָה), the secret of the small Aleph (סוֹד אָלֶף קְטַנָּה), of “And He called” (שֶׁל וַיִּקְרָא) (Leviticus 1:1). But regarding Adam HaRishon (אֲבָל לְאָדָם הָרִאשׁוֹן), it was not according to his deeds (שֶׁלֹּא הָיָה לְפִי מַעֲשָׂיו), but rather according to the will of the Creator, blessed be He (כִּי אִם בִּרְצוֹן הַבּוֹרֵא יִתְבָּרַךְ), therefore He gave him everything (נָתַן לוֹ הַכֹּל), namely Nefesh, Ruach, Neshamah, Chayah, Yechidah (דְּהַיְנוּ נרנח״י), and for this reason (וְלָזֶה), He placed him in Gan Eden (נְתָנוֹ בְּגַן עֵדֶן), which is exceedingly exalted (שֶׁהוּא מְעוּלֶה בְּיוֹתֵר), because this world possesses six extremities (לְפִי שֶׁהָעוֹלָם הַזֶּה הוּא בַּעַל שֵׁשׁ קְצָווֹת), and it could not have borne him (וְלֹא הָיָה יָכוֹל לְסָבְלוֹ), and therefore He placed him in Gan Eden, which is exceedingly exalted (וּנְתָנוֹ בְּגַן עֵדֶן שֶׁהוּא מְעוּלֶה בְּיוֹתֵר). And when he sinned (וּכְשֶׁחָטָא), the Yechidah departed from him (נִסְתַּלְּקָה מִמֶּנּוּ יְחִידָה), and his stature was diminished (וְכָפָה קוֹמָתוֹ), and then he was able to walk in this world (וְאָז הָיָה יָכוֹל לַהֲלֹךְ בָּזֶה הָעוֹלָם), and for this reason He expelled him from Gan Eden (וְלָזֶה גֵּרְשׁוֹ מִגַּן עֵדֶן), and sent him into this world (וְשָׁלַח אוֹתוֹ לָזֶה הָעוֹלָם). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “And Havayah said” (וַיֹּאמֶר יְהוָ״ה) (Genesis 6:3), which is Atika [the Ancient One] (שֶׁהוּא עַתִּיקָא), “My Spirit shall not contend” (לֹא יָדוֹן רוּחִי) (Genesis 6:3), which is the Neshamah [Soul] emanated from Him into man (שֶׁהִיא הַנְּשָׁמָה הַנֶּאֱצֶלֶת מִמֶּנּוּ בָּאָדָם). Meaning (פֵּירוּשׁ), Ze’ir Anpin is a garment for Atika [the Ancient One] (זְעֵיר הוּא לְבוּשׁ לְעַתִּיקָא), and relative to Atika [the Ancient One] (וּבְעֵרֶךְ עַתִּיקָא), Ze’ir Anpin is called Elohim (זְעֵיר נִקְרָא אֱלֹהִים), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), “Havayah, He is the Elohim” (יְהוָ״ה הוּא הָאֱלֹהִים) (Deuteronomy 4:35), meaning (פֵּירוּשׁ), Havayah is Atika [the Ancient One] (הֲוָיָ״ה הוּא עַתִּיקָא), and He clothes Himself within Ze’ir Anpin, which is Elohim (וּמִתְלַבֵּשׁ בִּזְעֵיר שֶׁהוּא אֱלֹהִים), by means of Hu [He], which is Binah (עַל יְדֵי הוּא שֶׁהִיא בִּינָה), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב), “and the Levite, Hu [He]” (וְהָעֹבֵד הַלֵּוִי הוּא) (Numbers 18:23). And thus we find in the Idra Rabbah, Naso (וְכֵן מָצִינוּ בְּאִדְּרָא רַבָּה נָשֹׂא), that the six extremities, which are called Ze’ir Anpin (ו״ו־קְצָווֹת שֶׁנִּקְרָא זְעֵיר), are called Elohim (אֱלֹהִים), and this is its language (וְזֶה לְשׁוֹנוֹ): “And He formed two Yuds—why?” (וַיִּיצֶר תְּרֵין יוּדִי״ן לְמָה), “the secret of the Holy Atika and the secret of secrets of Ze’ir Anpin” (רָזָא דְּעַתִּיקָא קַדִּישָׁא וְרָזָא [דְרָזִין] [דִּזְעֵיר אַפִּין]), “and He formed” (וַיִּיצֶר), “what is Tzar?” (מַאי צַר), “He formed a form within a form” (צַר צוּרָה בְּגוֹ צוּרָה). “And what is ‘He formed a form within a form’?” (וּמַהוּ צַר צוּרָה בְּגוֹ צוּרָה), “two Names that are called the complete Name: Havayah Elohim” (תְּרֵין שְׁמָהָן דְּאִתְקְרִי שֵׁם מָלֵא יְיָ אֱלֹהִים). (daf 143a)

It follows (נִמְצָא), that Ze’ir Anpin is called Elohim (שֶׁזְּעֵיר נִקְרָא אֱלֹהִים), and Atika [the Ancient One] said (וְאָמַר עַתִּיקָא), “Lo Yadon [shall not contend]” (לֹא יָדוֹן), which is from the expression Nadan [Sheath], meaning garment (שֶׁהוּא מִלְּשׁוֹן נָדָן מִלְּשׁוֹן מַלְבּוּשׁ), and My Spirit shall not clothe itself in man (וְלֹא יִתְלַבֵּשׁ רוּחִי בָּאָדָם), who is of the six extremities (שֶׁהוּא מִשֵּׁשׁ קְצָווֹת). This is what it says (זֶהוּ שֶׁאָמַר), “forever” (לְעֹלָם), which is he, the six extremities (שֶׁהוּא שֵׁשׁ קְצָווֹת), “Beshagam” (בְּשַׁגַּם), which is Moshe in Ze’ir Anpin (שֶׁהוּא מֹשֶׁה בִּזְעֵיר), “he is flesh” (הוּא בָשָׂר) (Genesis 6:3), which equals two Elohim (הָעוֹלֶה ב' אֱלֹהִים), one of the Milui Yudin [Filling with Yuds] (אֶחָד שֶׁל מִלּוּי יוּדִי״ן), and the Achorayim [Backsides] of Elohim (וַאֲחוֹרַיִים שֶׁל אֱלֹהִים), together with two kollelim [inclusives] (וּב' כּוֹלְלִים). Therefore (אִם כֵּן), when He is clothed in Ze’ir Anpin (כְּשֶׁהוּא מְלוּבָּשׁ בִּזְעֵיר), which is these Elohim (שֶׁהוּא אֵלּוּ הָאֱלֹהִים), “and his days shall be one hundred and twenty years” (וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה) (Genesis 6:3), which are the one hundred and twenty Elohim (שֶׁהֵם ק״ך אֱלֹהִים), which are the one hundred and twenty Sefirot in the Achorayim [Backsides] of Ze’ir Anpin and his Nukvah (שֶׁהֵם ק״ך סְפִירוֹת שֶׁבְּאֲחוֹרֵי זְעֵיר וְנוּקְבֵיהּ), and the word Sefirah (וּמִלַּת סְפִירָה), equals in gematria Shanah [Year] (גִּימַטְרִיָּא שָׁנָה). And these are literally the Tzel [Shadow] of the Ruach [Spirit] and the Nefesh [Soul] (וְאֵלּוּ מַמָּשׁ הַצֵּל שֶׁל הָרוּחַ וְהַנֶּפֶשׁ), which come from Ze’ir Anpin, who is called Ruach [Spirit] (שֶׁבָּא מִזְּעֵיר שֶׁנִּקְרָא רוּחַ), and from his Nukvah, who is called Nefesh [Soul] (וּמִנּוּקְבֵיהּ שֶׁנִּקְרֵאת נֶפֶשׁ), and their totality is the one hundred and twenty Elohim mentioned above (וּכְלָלָם הוּא ק״ך אֱלֹהִים הַנִּזְכָּרִים), which are sixty for the Ruach [Spirit] (שֶׁהֵם ס' לָרוּחַ), and sixty for the Nefesh [Soul] (וְס' לַנֶּפֶשׁ), and they are called Tzelalim [Shadows] (וְהֵם נִקְרָאִים צְלָלִים), as it is said (שֶׁנֶּאֱמַר), “until the day breathes” (עַד שֶׁיָּפוּחַ הַיּוֹם) (Song of Songs 2:17), this is the Day of Judgment of death (זֶהוּ יוֹם הַדִּין שֶׁל הַמִּיתָה), “and the shadows flee” (וְנָסוּ הַצְּלָלִים) (Song of Songs 2:17), namely the shadows of the Ruach [Spirit] and the Nefesh [Soul] (שֶׁל רוּחַ וָנֶפֶשׁ). And the proof of this is (וְהָעֵד עַל זֶה), that Tzel [Shadow] equals in gematria the aforementioned one hundred and twenty Elohim (כִּי צֵ״ל עוֹלֶה ק״ך אֱלֹהִים הַנִּזְכָּרִים), excluding the Tzelem [Image] of the Neshamah [Soul] (לְאַפוּקֵי הַצֶּלֶם שֶׁל הַנְּשָׁמָה), which is from Ehyeh together with its Milu’im [Fillings] (שֶׁהוּא מֵאֶהְיֶ״ה עִם מִלּוּאָיו), which equal Chotam [Seal] (אֲשֶׁר עוֹלִים חוֹתָם). Therefore (לָכֵן), on the Night of the Seal (בְּלֵיל הַחוֹתָם), [Hoshana Rabbah] ([הוֹשַׁעְנָא רַבָּה]) (Rema, Orach Chaim 664:1), it is decreed concerning that Neshamah [Soul] whether it will live or die (נִגְזַר עַל הַנְּשָׁמָה הַהִיא אִם יִחְיֶה וְאִם יָמוּת). And immediately (וְתֵכֶף), the Tzelem [Image] of the Neshamah [Soul] disappears for that entire night (נִתְעַלְּמָה הַצֶּלֶם שֶׁל הַנְּשָׁמָה כָּל אוֹתוֹ הַלַּיְלָה), and returns on the following day (וְחוֹזֵר לְמָחֳרָתוֹ), in the secret of Ratzo VaShov [Running and Returning] (בְּסוֹד רָצוֹא וָשׁוֹב), and is not permanent (וְאֵינוֹ בִּקְבִיעוּת), until thirty days before death (עַד ל' יוֹם קֹדֶם הַמִּיתָה), when it departs completely (שֶׁמִּסְתַּלֵּק לְגַמְרֵי). But the aforementioned Tzelalim [Shadows] (אֲבָל הַצְּלָלִים הַנִּזְכָּרִים), remain with him until “the day breathes” (הֵם אֶצְלוֹ עַד שֶׁיָּפוּחַ הַיּוֹם) (Song of Songs 2:17). And this matter (וְהָעִנְיָן הַזֶּה), I will mention again in the Sha’ar HaTzelem [Gate of the Image] (זָכוֹר אֶזְכְּרֶנּוּ בְּשַׁעַר הַצֶּלֶם), concerning the Neshamah [Soul] and the Tzelalim [Shadows] of the Ruach [Spirit] and Nefesh [Soul] (שֶׁל הַנְּשָׁמָה וְהַצְּלָלִים שֶׁל רוּחַ וָנֶפֶשׁ), therefore I shall be brief here (עַל כֵּן אֲקַצֵּר בּוֹ). And the Tzelalim [Shadows] are those that gradually depart from a person when the time of his death arrives (וְהַצְּלָלִים הֵם שֶׁהוֹלְכִים וּמִתְפָרְדִים מִן הָאָדָם כְּשֶׁמַּגִּיעַ זְמַן מִיתָתוֹ), because this Tzel [Shadow] is powerful (לְפִי שֶׁזֶּה הַצֵּל הוּא תַּקִּיף), and protects the person so that he will not be harmed (וְשׁוֹמֵר אֶת הָאָדָם שֶׁלֹּא יַזִּיקוּהוּ), and shortly before his death they separate from him (וְסָמוּךְ לְמִיתָתוֹ מִתְפָרְדִים מִמֶּנּוּ), so that it becomes possible to harm him (כְּדֵי שֶׁיּוּכְלוּ לְהַזִּיקוֹ). And corresponding to them (וּכְנֶגְדָּם), among the Chitzonim [External Forces] there are another one hundred and twenty Elohim (יֵשׁ בַּחִיצוֹנִים ק״ך אֱלֹהִים אֲחֵרִים), and together with the root they are one hundred and twenty-one (וְעִם הַשֹּׁרֶשׁ קכ״א), because whoever adds, subtracts (לְפִי שֶׁכָּל הַמּוֹסִיף גּוֹרֵעַ), and they are not called Tzel [Shadow] (וְאֵינָם נִקְרָאִים צֵל), but rather Letz [Scoffer] (כִּי אִם לֵץ), as it is written (כִּדְכְתִיב), “and in the seat of scoffers he did not sit” (וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב) (Psalms 1:1). And this scoffing (וְהַלֵּיצָנוּת הַזֹּאת), is the Nesirah [Separation] of the “strange woman” (הוּא נְסִירָה שֶׁל אִשָּׁה זָרָה), who is Lilith (הִיא לִילִית), and the sweetness of transgression and evil speech (וּמְתִיקוּת הָעֲבֵרָה וְהַלָּשׁוֹן הָרָע), “the lips of a strange woman drip honey” (נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה) (Proverbs 5:3). And because these are for evil (וְאֵלּוּ לִהְיוֹת שֶׁהֵם לְרָעָה), they are called “the kisses of an enemy” (נִקְרְאוּ נְשִׁיקוֹת שׂוֹנֵא) (Proverbs 27:6). And even though the impure female (וְאַף עַל פִּי שֶׁנְּקֵבָה הַטְּמֵאָה), has no hands or feet for Zivug [Union] (אֵין לָהּ יָדַיִם וְרַגְלַיִם לְזִוּוּג), for the feet of the serpent were cut off (כִּי נִתְקַצְּצוּ רַגְלֵי נָחָשׁ), nevertheless (עַל [כָּל] זֶה), the female in her adornment appears as though she has hands and feet (הַנְּקֵבָה בְּקִשּׁוּטָהּ נִרְאֵית כְּאִלּוּ יֵשׁ לָהּ יָדַיִם וְרַגְלַיִם), and this is in the secret of her adornments (וְהוּא בְּסוֹד הַקִּשּׁוּטִין שֶׁלָּהּ), to seduce a person through the clothing of the Heikhalot [Palaces] (לְפַתּוֹת אָדָם בְּהִתְלַבְּשׁוּת הַהֵיכָלוֹת). And just as there is Nesirah [Separation] in purity (וּכְמוֹ שֶׁיֵּשׁ נְסִירָה בַּטָּהֳרָה), so there is Nesirah [Separation] in impurity (כֵּן יֵשׁ נְסִירָה בַּטֻּמְאָה), and the existence of the Nesirah [Separation] of impurity (וּמְצִיאַת הַנְּסִירָה שֶׁל הַטֻּמְאָה), is “a woman who forsakes the companion of her youth” (הִיא אִשָּׁה עוֹזֶבֶת אַלּוּף נְעוּרֶיהָ) (Proverbs 2:17), and descends and fornicates with human beings who sleep below in the impurity of seminal emission (וְיוֹרֶדֶת וּמְזַנָּה עִם בְּנֵי אָדָם הַיְשֵׁנִים לְמַטָּה בְּטֻמְאַת קֶרִי). And from them are born Shedin [Demons], Ruchin [Spirits], and Lilin [Night-Spirits] (וּמֵהֶם נוֹלָדִים שֵׁדִין רוּחִין וְלִילִין), and they are called “plagues of the children of man” (וְהֵם נִקְרָאִים נִגְעֵי בְּנֵי אָדָם), as it is said (שֶׁנֶּאֱמַר), “and no plague shall come near your tent” (וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ) (Psalms 91:10). And you already know (וּכְבָר כִּי יָדַעְתָּ), that the male of the Klipah is called “Leviathan, the straight serpent” (כִּי הַזָּכָר שֶׁל הַקְּלִיפָּה נִקְרָא לִוְיָתָן נָחָשׁ בָּרִיחַ) (Isaiah 27:1), after the middle bar (עַל שֵׁם הַבְּרִיחַ הַתִּיכוֹן), and the female is called “the crooked serpent” (וְהַנְּקֵבָה נִקְרֵאת נָחָשׁ עֲקַלָּתוֹן) (Isaiah 27:1), after that which she twists before a person (עַל שֵׁם אֲשֶׁר מְעַקֶּלֶת לִפְנֵי אָדָם), and turns him through many twistings without end (וּמְהַפְּכוֹ לְכַמָּה עִקּוּלִים עַד אֵין תַּכְלִית), and the [holy, to distinguish] female (וְהַנְּקֵבָה [הַקְּדוֹשָׁה לְהַבְדִּיל]), when she performs Zivug [Union] (כַּאֲשֶׁר הִיא עוֹשָׂה זִוּוּג), it is to give her power (הוּא לָתֵת לָהּ כֹּחַ), and to receive Shefa [Flow] (וּלְקַבֵּל שֶׁפַע), to bestow upon the lower beings (לְהַשְׁפִּיעַ אֶל הַתַּחְתּוֹנִים). And before Adam HaRishon sinned (וְהַנָּחָשׁ קֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן), the serpent had hands and feet (הָיוּ לוֹ יָדַיִם וְרַגְלַיִם), and performed its Zivug [Union] through embracing and cleaving one to another (וְהָיָה עוֹשֶׂה זִוּוּגוֹ עַל יְדֵי חִבּוּק וּדְבֵקוּת זֶה בָזֶה), and it possessed four hands and feet corresponding to the four legs of the Merkavah [Chariot] (וְהָיוּ לוֹ ד' יָדַיִם וְרַגְלַיִם כְּנֶגֶד ד' רַגְלֵי הַמֶּרְכָּבָה), and after he sinned (וְאַחַר שֶׁחָטָא), the angels descended (יָרְדוּ הַמַּלְאָכִים), and then they cut off their hands and feet (וְאָז קִצְּצוּ יְדֵיהֶם וְרַגְלֵיהֶם). And the meaning of “they cut off” is (וּפֵירוּשׁ קִצְּצוּ הוּא), that those four Klipot [Husks] were sweetened (אֲשֶׁר נִמְתְּקוּ אוֹתָם ד' קְלִיפּוֹת), and holiness returned to its place (וְחָזְרוּ לַטָּהֳרָה לִמְקוֹמָהּ), because they were holy powers (לִהְיוֹתָם כֹּחוֹת קְדוֹשִׁים), so that there would not be embracing and cleaving of the female with the male (כְּדֵי שֶׁלֹּא יִהְיֶה חִבּוּק וּדְבֵקוּת לַנְּקֵבָה עִם הַזָּכָר), as there had been previously (כְּמוֹ שֶׁהָיָה מִקֹּדֶם), and through this the world would be somewhat sweetened (וּבָזֶה יִתְמַתֵּק הָעוֹלָם מְעַט), so that they would not produce offspring (שֶׁלֹּא יַעֲמִידוּ תּוֹלָדוֹת). And their Shefa [Flow] was intended to produce offspring before the sin of Adam HaRishon (וְהַשֶּׁפַע שֶׁלָּהֶם הָיָה עַל מְנָת לְהַעֲמִיד תּוֹלָדוֹת קֹדֶם חֵטְא אָדָם הָרִאשׁוֹן), for the secret of the “Be fruitful and multiply” of Adam (לְסוֹד פְּרִיָּה וּרְבִיָּה שֶׁל אָדָם), because there was no desire in the world (כִּי לֹא הָיְתָה תַּאֲוָה בָּעוֹלָם), except through their influence (אִם לֹא עַל יְדֵי הַהַשְׁפָּעָה שֶׁלָּהֶם). And so it will be in the future to come (וְכֵן יִהְיֶה לֶעָתִיד לָבוֹא), that the righteous will pray (שֶׁיִּתְפַּלְּלוּ הַצַּדִּיקִים), that desire be given to them (לָתֵת לָהֶם תַּאֲוָה), in order to beget a righteous son (לְהוֹלִיד בֵּן צַדִּיק), as is brought in Parashat Toldot in Midrash HaNe’elam (כִּדְאִיתָא בְּפָרָשַׁת תּוֹלְדוֹת בַּמִּדְרָשׁ הַנֶּעְלָם), on the verse (בַּפָּסוּק), “And Yitzchak entreated Hashem opposite his wife, because she was barren” (וַיֶּעְתַּר יִצְחָק לַי־י לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא) (Genesis 25:21), and no desire is found (וְאֵין תַּאֲוָה נִמְצֵאת). And sufficient is this (וְדַי בָזֶה), that we have explained the Nesirah [Separation] in the Klipah and in holiness (מַה שֶּׁבֵּאַרְנוּ הַנְּסִירָה בַּקְּלִיפָּה וּבַקְּדֻשָּׁה), for “this opposite that did Elohim make” (כִּי זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7:14). And that which the verse says concerning the Ba’alat Ov [Mistress of Necromancy], the mother of Avner (וּמַה שֶּׁאוֹמֵר הַפָּסוּק אֵצֶל בַּעֲלַת אוֹב אִמּוֹ שֶׁל אַבְנֵר), “I saw Elohim ascending from the earth” (רָאִיתִי אֱלֹהִים עֹלִים מִן הָאָרֶץ) (I Samuel 28:13), will be understood (יוּבַן), after we know (אַחֲרֵי שֶׁנֵּדַע), since Shmuel was equal to Moshe and Aharon (בִּהְיוֹת שְׁמוּאֵל שָׁקוּל כְּמֹשֶׁה וְאַהֲרֹן), how is it possible (הֵיאַךְ הוּא אֶפְשָׁר), to raise him through an Ov [Necromantic Spirit] (לְהַעֲלוֹתוֹ עַל יְדֵי אוֹב), but that which ascended (אֲבָל מַה שֶּׁעָלָה), was that aspect which remains in the grave (הִיא אוֹתָהּ הַבְּחִינָה שֶׁהִיא בַּקֶּבֶר), and stands over the dry bones until the Resurrection of the Dead (וְעוֹמֶדֶת עַל הָעֲצָמוֹת הַיְבֵשׁוֹת עַד תְּחִיַּת הַמֵּתִים). For there are five aspects of Elohim in the Nefesh [Soul] of every Jewish person (לְפִי שֶׁיֵּשׁ ה' בְּחִינוֹת אֱלֹהִים בַּנֶּפֶשׁ שֶׁל כָּל אָדָם הַיִּשְׂרְאֵלִי), just as there are five names for the Neshamah [Soul] (כְּמוֹ שֶׁיֵּשׁ חֲמִשָּׁה שֵׁמוֹת לַנְּשָׁמָה), and likewise the Nefesh [Soul] corresponds to five Elohim (וְכֵן נֶפֶשׁ עוֹלָה ה' אֱלֹהִים), and the fifth (וְהַחֲמִישִׁי), is the lowest level (הוּא הַמַּדְרֵגָה הַתַּחְתּוֹנָה), called Havla DeGarmi [Breath of the Bones] (הַנִּקְרֵאת הַבְלָא דְגַרְמֵי). For a portion of the Nefesh [Soul] itself guards the grave (לְפִי שֶׁחֵלֶק הַנֶּפֶשׁ עַצְמָהּ שׁוֹמֶרֶת עַל הַקֶּבֶר), until the flesh decomposes (עַד שֶׁיִּתְעַכֵּל הַבָּשָׂר), as it is said (שֶׁנֶּאֱמַר), “But his flesh upon him shall ache, and his soul upon him shall mourn” (אַךְ בְּשָׂרוֹ עָלָיו יִכְאַב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל) (Job 14:22), for it has no rest (שֶׁאֵין לָהּ מְנוּחָה), and they do not receive it either in Gehinnom or in Gan Eden (וְאֵין מְקַבְּלִים אוֹתָהּ לֹא בְגֵיהִנּוֹם וְלֹא בְגַן עֵדֶן), rather it wanders from level to level over the grave (רַק הִיא מְנַדֶּדֶת מִדּוּךְ לְדוּךְ עַל הַקֶּבֶר), and does not enter into the grave itself (וְאֵינָהּ נִכְנֶסֶת בְּתוֹךְ הַקֶּבֶר). And those that enter into the grave (וְאֵלּוּ הַנִּכְנָסִים בְּתוֹךְ הַקֶּבֶר), are the secret of Elohim of Katnut [Smallness] (הֵם סוֹד אֱלֹהִים דְּקַטְנוּ), and this is what ascended through the Ov [Necromantic Spirit] (וְזֶהוּ מַה שֶּׁעָלָה עַל יְדֵי הָאוֹב). And in the Sha’ar HaNeshamah VeHaTzelem [Gate of the Soul and the Image] (וּבְשַׁעַר הַנְּשָׁמָה וְהַצֶּלֶם), we shall speak concerning this matter (נֵימָא בֵיהּ מִלְּתָא), from the mysteries of the Head of the Academy of Parashat Shelach Lecha (מִסּוֹדֵי רֵישׁ מְתִיבְתָא דְּפָרָשַׁת שְׁלַח לְךָ), and it is a deep secret (וְהוּא סוֹד עָמוֹק), how it could enter the human mind (הֵיאַךְ יַעֲלֶה עַל דַּעַת לֵב הָאֱנוֹשִׁי), to raise such a subtle spirit (לְהַעֲלוֹת רוּחַ דַּק כָּזֶה), and who is it that arouses it (וּמִי מְעוֹרֵר אוֹתוֹ). And because we need to explain the matter of the Letz [Scoffer] (וּמִפְּנֵי שֶׁצְּרִיכִים אֲנַחְנוּ לְבָאֵר עִנְיַן הַלֵּץ), who is “like a shadow that is not, and does not fear before Elohim” (שֶׁהוּא כְּצֵל אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים) (source uncertain), for the sake of explaining other chapters (לְצוֹרֶךְ בֵּאוּר פְּרָקִים אֲחֵרִים), we shall explain together with it anger and pride (נְבָאֵר עִמּוֹ כַּעַס וְגַאֲוָה), which are the offspring of scoffing (שֶׁהוּא תּוֹלְדוֹת לֵצָנוּת), because their explanation is needed here (לִהְיוֹת כִּי צְרִיכִים בֵּאוּר בְּכָאן). It is written (כְּתִיב), “A proud and haughty one, scoffer is his name” (זֵד יָהִיר לֵץ שְׁמוֹ) (Proverbs 21:24). And the matter is (וְהָעִנְיָן הוּא), that there are two aspects in a person (שֶׁיֵּשׁ בָּאָדָם ב' בְּחִינוֹת), namely anger and pride (וְהֵם הַכַּעַס וְהַגַּאֲוָה), and the truth is (וְהָאֱמֶת הוּא), that both of them come from the side of pride (שֶׁשְּׁנֵיהֶם בָּאִים מִצַּד הַגַּאֲוָה), for if a person did not consider himself to be anything (שֶׁאִם הָאָדָם לֹא יַחֲשׁוֹב עַצְמוֹ לִכְלוּם), he would not become angry (לֹא יִכְעַס). But in the end (אֲבָל סוֹף סוֹף), pride is the primary matter (הַגַּאֲוָה הוּא עִיקָּר), for one who is proud is himself idolatry (שֶׁהַמִּתְגַּאֶה הוּא בְּעַצְמוֹ עֲבוֹדָה זָרָה), and this is what the verse says (וְזֶה שֶׁאָמַר הַכָּתוּב), “For every proud-hearted person is an abomination to Hashem” (כִּי תוֹעֲבַת ה' כָּל גְּבַהּ לֵב) (Proverbs 16:5). And these thirty-two (וְל״ב אֵלּוּ), are the thirty-two Elohim in Chokhmah (הֵם ל״ב אֱלֹהִים שֶׁבְּחָכְמָה), and it is written (וּכְתִיב), “Hashem reigns, He is clothed in majesty” (יְיָ מָלָךְ גֵּאוּת לָבֵשׁ) (Psalms 93:1), “Hashem is clothed with strength, He has girded Himself” (לָבֵשׁ יְיָ עֹז הִתְאַזָּר) (Psalms 93:1). And when a person becomes proud (וּכְשֶׁהוּא מִתְגַּאֶה), כביכול (כִּבְיָכוֹל), “I and he cannot dwell in the world” (אֵין אֲנִי וְהוּא יְכוֹלִים לָדוּר בָּעוֹלָם), which is the six extremities (שֶׁהוּא שֵׁשׁ קְצָווֹת), because the proud person causes those other Elohim to ascend above (לְפִי שֶׁהַמִּתְגַּאֶה גּוֹרֵם לְאֵלּוּ הָאֱלֹהִים הָאֲחֵרִים שֶׁעוֹלִים לְמַעְלָה), to seize the Upper Tzel [Shadow] (לֶאֱחֹז בַּצֵּל הָעֶלְיוֹן), which is in the six extremities (שֶׁהוּא בְּשֵׁשׁ קְצָווֹת), and then Abba departs upward (וְאָז מִסְתַּלֵּק אַבָּא לְמַעְלָה), and this is as though he “pushes away the feet of the Shekhinah” (וְזֶהוּ כְּאִלּוּ דּוֹחֵק רַגְלֵי הַשְּׁכִינָה).

And the Yud-Heh departs from Elohim (וּמִסְתַּלֵּק י״ה מֵאֱלֹהִים), and Yud-Heh is an aspect of Elohim (וְי״ה הוּא בְּחִינַת אֱלֹהִים), for Yud times Heh-Yud equals three hundred (כִּי יו״ד פְּעָמִים ה״י הוּא ש'), and this is Elohim filled with Yudin (וְהוּא אֱלֹהִים דְּיוּדִי״ן), and Yud times Heh-Heh equals two hundred (וְיו״ד פְּעָמִים ה״ה הוּא עוֹלֶה ר'), and this is the Achorayim [Backsides] of Elohim (וְהוּא אֲחוֹרַיִים שֶׁל אֱלֹהִים), and Yud times Heh-Aleph equals one hundred and twenty (וְיו״ד פְּעָמִים ה״א עוֹלִים ק״ך), the combinations of Elohim (צֵרוּפֵי אֱלֹהִים). And the Yud-Heh departs from Elohim (וּמִסְתַּלֵּק י״ה מֵאֱלֹהִים), and there remains Ilem [Mute] (וְנִשְׁאַר אִלֵּם). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק), “Upon the silent dove of distant places” (עַל יוֹנַת אֵלֶם רְחֹקִים) (Psalms 56:1), for the Neshamah [Soul] is called a dove (שֶׁהַנְּשָׁמָה נִקְרֵאת יוֹנָה), as it is said (שֶׁנֶּאֱמַר), “My dove in the clefts of the rock” (יוֹנָתִי בְּחַגְוֵי הַסֶּלַע) (Song of Songs 2:14), which is the Neshamah [Soul] of the Tiferet in this world (שֶׁהוּא הַנְּשָׁמָה שֶׁל הַת״ת בָּעוֹלָם הַזֶּה), “Let me hear your voice” (הַשְׁמִיעִינִי אֶת קוֹלֵךְ) (Song of Songs 2:14), through Torah (בַּתּוֹרָה), and the Neshamah [Soul] remains mute (וְנִשְׁאֶרֶת הַנְּשָׁמָה אִלֵּם), because the Yud-Heh has become distant from it (לְפִי שֶׁנִּתְרַחֵק מִמֶּנָּה י״ה). And this is what the verse says (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב), “And he shall not prolong his days like a shadow, because he does not fear before Elohim” (וְלֹא יַאֲרִיךְ יָמִים כַּצֵּל אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים) (Ecclesiastes 8:13). Meaning (פֵּירוּשׁ), this wicked person (הָרָשָׁע הַזֶּה), will not prolong his days like this external shadow (לֹא יַאֲרִיךְ יָמִים כַּצֵּל הַחִיצוֹן הַזֶּה), which does not fear before Elohim (אֲשֶׁר אֵינֶנּוּ יָרֵא מִפְּנֵי אֱלֹהִים), and when this one becomes proud (וּכְשֶׁזֶּה מִתְגַּאֶה), it ascends above (מִתְעַלֶּה לְמַעְלָה), and just as this shadow does not endure for many days (וּכְמוֹ שֶׁהַצֵּל הַזֶּה אֵינֶנּוּ מַאֲרִיךְ יָמִים), so too this wicked person will not prolong his days (כָּךְ הָרָשָׁע הַזֶּה לֹא יַאֲרִיךְ יָמִים). And this is what the verse says (וְזֶה שֶׁאָמַר הַכָּתוּב): “A proud and haughty one, scoffer is his name” (זֵד יָהִיר לֵץ שְׁמוֹ) (Proverbs 21:24), that when this arrogant one is haughty (שֶׁכְּשֶׁהַזֵּד הַזֶּה הוּא יָהִיר), and this stems from pride (וְהוּא מִצַּד הַגַּאֲוָה), then “scoffer is his name” (אָז לֵץ שְׁמוֹ), for he himself is idolatry (הוּא בְּעַצְמוֹ עֲבוֹדָה זָרָה). But one who becomes angry is not idolatry itself (אֲבָל הַכּוֹעֵס אֵינוֹ עֲבוֹדָה זָרָה), rather it is as though he worships idolatry (אֶלָּא כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה), and because he also holds onto pride (וּלְפִי שֶׁהוּא אוֹחֵז בַּגַּאֲוָה גַּם כֵּן), as we have explained (כְּמוֹ שֶׁפֵּרַשְׁנוּ), it follows (נִמְצָא), that he damages the Names Elohim and Adnut (הוּא פּוֹגֵם בְּשֵׁמוֹת אֱלֹהִים וְאַדְנוּת), therefore anger with the kolel [inclusive] (לְפִיכָךְ כַּעַס עִם הַכּוֹלֵל), equals Elohim and Adonai (עוֹלֶה אֱלֹהִים אַדנ״י), because he damages both of them (לְפִי שֶׁפּוֹגֵם בִּשְׁנֵיהֶם). But his primary damage is in Adonai (אֲבָל עִיקַר פְּגִימָתוֹ בְּאַדנ״י). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “The stone is heavy and the sand weighty, but a fool’s anger is heavier than both of them” (כֹּבֶד אֶבֶן וְנֵטֶל הַחוֹל וְכַעַס אֱוִיל כָּבֵד מִשְּׁנֵיהֶם) (Proverbs 27:3). Meaning (פֵּירוּשׁ), heavy are the Dinim [Judgments] that are from the side of Malkhut (כְּבֵדִים הֵם הַדִּינִים שֶׁהֵם מִצַּד הַמַּלְכוּת), which is called Even [Stone] (שֶׁנִּקְרֵאת אֶבֶן), and “the burden of the sand” (וְנֵטֶל הַחוֹל), means the burden of carrying (פֵּירוּשׁ נֵטֶל מַשָּׂא), and these are the Dinim [Judgments] from Imma, whose Name is Ehyeh (וְהֵם הַדִּינִים מֵאִמָּא שֶׁשְּׁמָהּ אֶהְיֶ״ה), which equal Dam [Blood] in the calculation of the Achorayim [Backsides] (הָעוֹלִים דָּ״ם בְּחֶשְׁבּוֹן אֲחוֹרַיִים), which is the gematria of Chol [profane] (שֶׁהוּא גִּימַטְרִיָּא חוֹל). “But a fool’s anger is heavier than both of them” (וְכַעַס אֱוִיל כָּבֵד מִשְּׁנֵיהֶם), refers to one who grasps and damages both of them (לְמִי שֶׁהוּא אוֹחֵז וּפוֹגֵם בִּשְׁנֵיהֶם). And when the proud person returns in Teshuvah [Repentance] (וּכְשֶׁהַגֵּאֶה שָׁב בִּתְשׁוּבָה), and rectifies in Binah (וּמְתַקֵּן בְּבִינָה), contemplate and intend upon the word Yehei [May it be] (תַּחֲשׁוֹב [תָּשׁוּב] וּתְכַוֵּן בְּמִלַּת יְהֵא) (variant: (וד״ה)), which is the Milui [Filling] of the Name YH (שֶׁהוּא מִלּוּי שֵׁם י״ה), which equals in gematria Ga’avah [Pride] (שֶׁהוּא גִּימַטְרִיָּא גַּאֲוָה), and its Milui [Filling] equals Ge’uton [Their Majesties] (וּמִלּוּאוֹ עוֹלֶה גֵּאוּתָן), which departed through his sin (שֶׁנִּסְתַּלְּקוּ בַּעֲוֹנוֹ), and he restores them to their place (וּמַחֲזִיר אוֹתָם לִמְקוֹמָם) (Rema MiPano, Kanfei Yonah, edition Machon Bnei Yissaschar, part 3, siman 49).

And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “Mikhtam of David” (מִכְתָּם לְדָוִד) (Psalms 56:1), for when a person becomes Mach [Lowly] (כְּשֶׁאָדָם הוּא מַךְ), and humbles himself (וּמַפִּיל הוּא עַצְמוֹ), that which was previously Met [Dead] through his pride (מַה שֶּׁהָיָה מֵ״ת מִקֹּדֶם בְּגַאֲוָתוֹ), and entered into the Klipah wherein death resides (וְנִכְנַס בַּקְּלִיפָּה אֲשֶׁר שָׁם הַמִּיתָה), through his Teshuvah [Repentance] he becomes Tam [Whole] (וְנַעֲשֶׂה בִּתְשׁוּבָתוֹ תָּ״ם), and this is the secret of “Mikhtam of David” (וְזֶהוּ סוֹד מִכְתָּ״ם לְדָוִד), which is the word Mach Tam [Lowly–Whole] (שֶׁהוּא תֵּיבַת מַ״ךְ תָּ״ם), and through this the verse is explained (וּבָזֶה נִתְבָּאֵר הַכָּתוּב): “For the Conductor, upon the silent dove of distant places, of David, a Mikhtam” (לַמְנַצֵּחַ עַל יוֹנַת אֵלֶם רְחֹקִים לְדָוִד מִכְתָּם) (Psalms 56:1). And this Tzelem [Image] has no portion in an animal (וְהַצֶּלֶם הַזֶּה אֵין לִבְהֵמָה חֵלֶק בּוֹ), but human beings, whether gentiles or Israelites (אֲבָל בְּנֵי אָדָם הֵן גּוֹיִם הֵן יִשְׂרְאֵלִים), possess a share in these one hundred and twenty Elohim (יֵשׁ לָהֶם שֻׁתָּפוּת בְּאֵלּוּ הַק״ך אֱלֹהִים), except that the Israelite possesses one hundred and twenty holy Elohim (רַק שֶׁהַיִּשְׂרְאֵלִי יֵשׁ לוֹ ק״ך אֱלֹהִים קְדוֹשִׁים). And the gentile possesses “like a shadow that does not fear before Elohim” (וְהַגּוֹי יֵשׁ לוֹ כְּצֵל אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים) (Ecclesiastes 8:13), from the secret of the turbidity and defilement of other gods (מִסּוֹד עֲכִירַת אֱלֹהִים אֲחֵרִים וְזוֹהֲמָתָם), and this is as it is said (וְזֶהוּ שֶׁנֶּאֱמַר): “Their shadow has departed from upon them, and Havayah is with us; do not fear them” (סָר צִלָּם מֵעֲלֵיהֶם וַיהוָ״ה אִתָּנוּ אַל תִּירָאֻם) (Numbers 14:9). And if you merit (וְאִם תִּזְכֶּה), you will understand (תָּבִין), what I explained to you in this book (מַה שֶּׁפֵּרַשְׁתִּי לְךָ בַּסֵּפֶר הַזֶּה), the secret of Amalek (סוֹד עֲמָלֵק), which equals the numerical value of “more bitter than death” (הָעוֹלֶה כְּמִנְיַן מַר מִמָּוֶת), as it is said concerning Agag (שֶׁנֶּאֱמַר בַּאֲגַג), “Surely the bitterness of death has departed” (אָכֵן סָר מַר הַמָּוֶת) (I Samuel 15:32). And this is the secret of two times one hundred and twenty Elohim (וְהוּא סוֹד ב' פְּעָמִים ק״ך אֱלֹהִים), which equal Mar [Bitter] (עוֹלִים מַר), and the ten Havayot (וְהָעֶשֶׂר הֲוָיוֹת), which equal Sar [Departed] (הָעוֹלִים סָ״ר), were extinguishing the fire of this Gehinnom (הָיוּ מְכַבִּים אֵשׁ שֶׁל גֵּיהִנּוֹם הַזֶּה). And he, namely Agag (וְהוּא [אַגַג]), was crying out (הָיָה צוֹעֵק), that the bitterness had departed from the thigh of Hod (שֶׁסָּר הַמְּרִירוּת מֵהַשּׁוֹק שֶׁל הוֹד), which Samael had damaged (שֶׁקִלְקֵל סַמָּאֵל), as it is said (שֶׁנֶּאֱמַר): “And he struck the socket of Jacob’s thigh” (וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב) (Genesis 32:26). And the thigh was sweetened by these Havayot (וְנִמְתַּק הַשּׁוֹק עַל יְדֵי הַהֲוָיוֹת הַלָּלוּ), and they were removing this bitterness (וְהֵם הָיוּ מְסִירִים הַמְּרִירוּת הַזֶּה), so that death (שֶׁהַמָּוֶת), namely the power of the Klipah of Agag (דְּהַיְנוּ כֹּחַ הַקְּלִיפָּה שֶׁל אַגַג), no longer had any grasp upon that thigh (לֹא הָיָה לוֹ אֲחִיזָה בַּשּׁוֹק הַזֶּה), and was nullified (וְנִתְבַּטֵּל). And this is what the verse says concerning Amalek regarding Israel (וְזֶהוּ שֶׁאוֹמֵר הַפָּסוּק אֵצֶל עֲמָלֵק עַל יִשְׂרָאֵל): “And you were weary and exhausted, and did not fear Elohim” (וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים) (Deuteronomy 25:18), meaning (רָצָה לוֹמַר), that he did not fear this Elohim (שֶׁלֹּא הָיָה מִתְיָרֵא מִפְּנֵי אֱלֹהִים הַזֶּה), whose Milui [Filling] equals one hundred and twenty, two times (הָעוֹלֶה בְּמִלּוּאוֹ ק״ך ב' פְּעָמִים), which equals Amalek (הָעוֹלֶה עֲמָלֵק). Because in holiness the Milah [Circumcision], namely the Yesod, is covered by Netzach and Hod (לְפִי שֶׁבִּקְדֻשָּׁה הַמִּילָה דְּהַיְנוּ הַיְסוֹד מְכֻסֶּה מִנֵּצַח וְהוֹד), which are the thighs (שֶׁהֵם הַשּׁוֹקַיִם), and they are longer and extend below the Brit Kodesh [Holy Covenant] (וְהֵם יוֹתֵר אֲרוּכִים וּמִתְפַּשְּׁטִים לְמַטָּה מֵהַבְּרִית קֹדֶשׁ), therefore Amalek cast the Orlot [Foreskins] upward (לָכֵן הִשְׁלִיךְ [עֲמָלֵק עֲרֵלוֹת] [(זְמוֹרוֹת)] לְמַעְלָה), to block the flow of the channel of the Yesod, Heaven forbid (לִסְתּוֹם הַשֶּׁפַע שֶׁל צִנּוֹר הַיְסוֹד חַס וְשָׁלוֹם), and also so that the Shefa [Flow] would not go forth to help Israel (גַּם כֵּן שֶׁלֹּא יֵצֵא הַשֶּׁפַע לַעֲזוֹר לְיִשְׂרָאֵל). And in holiness there are two times one hundred and twenty Elohim (וְיֵשׁ בִּקְדֻשָּׁה ב' פְּעָמִים ק״ך אֱלֹהִים), equal to the numerical value of “a high and exalted throne” (כְּמִנְיַן כִּסֵּא רָם וְנִשָּׂא) (Isaiah 6:1). And in impurity (וּבַטֻּמְאָה), “And I find more bitter than death the woman” (וּמוֹצֵא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה) (Ecclesiastes 7:26), may the Merciful One save us (רַחֲמָנָא לִיצְלַן), as it is said (שֶׁנֶּאֱמַר), “and her end is bitter as wormwood” (וְאַחֲרִיתָהּ מָרָה כַּלַּעֲנָה) (Proverbs 5:4), and it is said (וְנֶאֱמַר), “clusters of bitterness are for them” (אֶשְׁכְּלוֹת מְרֹרֹת לָמוֹ) (Deuteronomy 32:32). And this is the secret of (וְהוּא סוֹד), “Even the jackals draw out the breast, they nurse their young” (גַּם תַּנִּים חָלְצוּ שַׁד הֵינִיקוּ גּוּרֵיהֶן) (Lamentations 4:3), and the milk that is within these clusters (וְהֶחָלָב שֶׁבָּאֶשְׁכְּלוֹת הָאֵלֶּה), is “the venom of serpents” (הֵם חֲמַת תַּנִּינִם) (Tanchuma, Ki Tetze 9), may the Merciful One save us (רַחֲמָנָא לִיצְלַן). And concerning this it is said (וְעַל זֶה נֶאֱמַר), “But those who turn aside to their crooked ways, Hashem shall lead them away with the workers of iniquity; peace be upon Israel” (וְהַמַּטִּים עֲקַלְקַלּוֹתָם יוֹלִיכֵם ה' אֶת פֹּעֲלֵי הָאָוֶן שָׁלוֹם עַל יִשְׂרָאֵל) (Psalms 125:5). “And He shall redeem Israel from all his iniquities” (וְהוּא יִפְדֶּה אֶת יִשְׂרָאֵל מִכֹּל עֲוֹנוֹתָיו) (Psalms 130:8). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).