Chapter One Hundred Fifty (פֶּרֶק מֵאָה וַחֲמִשִּׁים)

We said above (אָמַרְנוּ לְמַעְלָה), that Name which emerges from the verse: “Let him who glories glory in this, that he understands and knows Me” (אוֹתוֹ הַשֵּׁם הַיּוֹצֵא מִפָּסוּק יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדוֹעַ אוֹתִי) (Jeremiah 9:23), namely (דְּהַיְנוּ), the Yod alludes to the five Chesed and the five Gevurot (הַיו״ד רוֹמֶזֶת עַל ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), and the first Heh is the five Chesed spreading through Ze’ir Anpin (וְה״א רִאשׁוֹנָה הֵם ה׳ חֲסָדִים הַמִּתְפַּשְּׁטִים בְּז״א), and the second Heh is the five Gevurot remaining to be sweetened (ה׳ שְׁנִיָּה הֵם הַחֲמִשָּׁה גְּבוּרוֹת הַנִּשְׁאָרִים לְהִתְמַתֵּק), and the Vav is at the end because all of them come to the Yesod (וָא״ו הִיא בָּאַחֲרוֹנָה שֶׁכֻּלָּם בָּאִים לִיסוֹד).

It follows (נִמְצָא), that the difference between these two Havayah Names (הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין שְׁתֵּי הַהֲוָיוֹת הָאֵלּוּ), is that the direct Name alludes to the Yesod ascending to the place of Da’at to take the five Gevurot (כִּי הַשֵּׁם הַיָּשָׁר רוֹמֵז לִיסוֹד שֶׁעוֹלֶה לִמְקוֹם דַּעַת לִיקַּח חֲמִשָּׁה גְּבוּרוֹת), while the second alludes to the five Gevurot that descended to the Yesod (וְהַשֵּׁנִי רוֹמֵז לַחֲמֵשׁ גְּבוּרוֹת שֶׁיָּרְדוּ אֶל הַיְסוֹד). For in relation to the upper third of the Yesod which ascended to complete the attribute of Tiferet (כִּי בְּעֵרֶךְ הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל יְסוֹד שֶׁעָלָה לְהַשְׁלִים מִדַּת ת״ת), it is called the ascent of the Yesod (נִקְרָא עֲלִיַּת יְסוֹד). However (אָמְנָם), we follow the majority in the second Havayah (אָזְלִינַן בָּתַר רוּבָא בַּהֲוָיָ״ה שְׁנִיָּה), because in relation to the two-thirds that remained in the Yesod in its place (כִּי בְּעֵרֶךְ הַשְּׁנֵי שְׁלִישִׁים שֶׁנִּשְׁאֲרוּ לַיְסוֹד בִּמְקוֹמוֹ), the Gevurot had to descend after it (הֻצְרְכוּ הַגְּבוּרוֹת לֵירֵד אַחֲרָיו), and this occurred only after the sweetening explained above (וְלֹא הָיָה זֶה אֶלָּא אַחֲרֵי הַמִּיתּוּק שֶׁנִּתְבָּאֵר לְעֵיל). Therefore (לְפִיכָךְ), the first Name is associated with the Tefillin of Rashi (נִתְיַחֵס הַשֵּׁם הָרִאשׁוֹן לִתְפִלִּין דְּרַשִׁ״י), which are Mochin for Ze’ir Anpin from Imma (שֶׁהֵן מוֹחִין לְז״א מֵאִמָּא), and the second Name with the Tefillin of Rabbeinu Tam (וְהַשֵּׁם הַשֵּׁנִי לִתְפִלִּין שֶׁל רַבֵּנוּ תָּם), which are Mochin from Abba (שֶׁהֵם מוֹחִין לְאַבָּא). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), what we said regarding the upper third of the Yesod (מַה שֶּׁאָמַרְנוּ בְּעֵרֶךְ הַשְּׁלִישׁ הָעֶלְיוֹן מִיְסוֹד), which ascended to complete the attribute of Tiferet (שֶׁעָלָה לְהַשְׁלִים מִדַּת תִּפְאֶרֶת), as we explained in its place (כְּמוֹ שֶׁאָמַרְנוּ בִּמְקוֹמוֹ), in the secret of the division of the Chesed (בְּסוֹד חִלּוּק הַחֲסָדִים). And through that illumination by which the upper third ascended (וּבְאוֹתוֹ הֶָאָרָה שֶׁעָלָה שְׁלִישׁ הָעֶלְיוֹן), opposite the Gevurot (כְּנֶגֶד הַגְּבוּרוֹת), the Gevurot descended after it (יָרְדוּ הַגְּבוּרוֹת אַחֲרָיו). Therefore Rashi arranges the Havayah with the Vav before the Heh (לְפִיכָךְ רַשִׁ״י מְסַדֵּר הַהֲוָיָ״ה הוא״ו קוֹדֶם לַה״י), which alludes to the five Gevurot (שֶׁרוֹמֶזֶת לְה׳ גְּבוּרוֹת), meaning (רָצָה לוֹמַר), that he brings them down as he ascends after it (שֶׁהוּא מוֹרִיד אוֹתָם בַּעֲלוֹתוֹ אַחֲרָיו). But Rabbeinu Tam follows the two-thirds of the Yesod that remained in their place (אֲבָל רַבֵּנוּ תָּם הוֹלֵךְ אַחַר הַשְּׁנֵי שְׁלִישִׁים שֶׁל יְסוֹד שֶׁנִּשְׁאֲרוּ בִּמְקוֹמָם), and the Gevurot did not descend (וְלֹא יָרְדוּ הַגְּבוּרוֹת), but remained in the head of Ze’ir Anpin (וְנִשְׁתַּהוּ בְּרֹאשׁ ז״א), until they were sweetened through the Zivug [union] of Abba and Imma (עַד שֶׁנִּמְתְּקוּ בְּזִוּוּג אַבָּא וְאִמָּא), as stated in the order of the division of the Chesed and the Gevurot (כָּאָמוּר בְּסֵדֶר חִלּוּק הַחֲסָדִים וְהַגְּבוּרוֹת). Therefore he arranges the Havayah in the usual order, with the Heh before the Vav (לְפִיכָךְ מְסַדֵּר הַהֲוָיָ״ה כְּדֶרֶךְ הַה״א קוֹדֶם לָוא״ו), meaning (רָצָה לוֹמַר), that the Heh, namely the Gevurot, remained at first in the head of Ze’ir Anpin in order to sweeten them (שֶׁהַה״א גְּבוּרוֹת נִשְׁאָר מִתְּחִלָּה בְּרֹאשׁ זְעֵיר לְמַתְּקָם), and afterward they descended to the Yesod of Ze’ir Anpin (וְאַחַר כָּךְ יָרְדוּ לִיסוֹד זְעֵיר), namely the allusion contained in the Vav which comes last (דְּהַיְנוּ הָרֶמֶז בָּוא״ו שֶׁהִיא בָּאַחֲרוֹנָה). And you, the wise one who studies this book of mine (וְאַתָּה הֶחָכָם הַמְעַיֵּן בְּסִפְרִי זֶה), should delve deeply into the secret of this chapter (תַּעֲמִיק בְּסוֹד הַפֶּרֶק הַזֶּה), for it is exceedingly deep—who can find it (כִּי הוּא עָמֹק עָמֹק מִי יִמְצָאֶנּוּ). And may Hashem, for the sake of His righteousness, desire (וְי־י חָפֵץ לְמַעַן צִדְקוֹ), to magnify the Torah and make it glorious (יַגְדִּיל תּוֹרָה וְיַאְדִּירָה), in my heart (בְּלִבִּי), and in the heart of all those who pursue her with guarded love (וּבְלֵב כָּל הַמְהַדְּרִים אַחֲרֶיהָ בְּאַהֲבָה נְצוּרָה), and may those who love her shine like the rising of the sun in its might (וְאֹהֲבֶיהָ יָאִירוּ כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ) (Judges 5:31). And may the verse be fulfilled in us (וְיִתְקַיֵּם בָּנוּ הַפָּסוּק): “For the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת י־י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9), and: “And they shall no longer teach each man his fellow... for they shall all know Me, from their smallest to their greatest” (וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ... כִּי כֻּלָּם יֵדְעוּ אוֹתִי מִקְּטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31:33). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י־י לְעוֹלָם אָמֵן וְאָמֵן).