Chapter One Hundred Fifty-One (פֶּרֶק מֵאָה חֲמִשִּׁים וְאֶחָד)

And after you have known the structure of the Havayah, how it exists within Ze’ir Anpin (וְאַחַר שֶׁיָּדַעְתָּ מְצִיאוּת הַהֲוָיָ״ה כֵּיצַד הִיא בְּז״א), I shall tell you the secrets of the Torah and its hidden treasures (אַגִּיד לְךָ סִתְרֵי תוֹרָה וּמִצְפּוּנֶיהָ), concerning the secret of the verse (עַל סוֹד הַפָּסוּק): “Behold, Hashem rides upon a swift cloud” (הִנֵּה יְהוָה רֹכֵב עַל עָב קַל) (Isaiah 19:1). And in this verse there are great and awesome Names (וְיֵשׁ בַּפָּסוּק הַזֶּה שֵׁמוֹת גְּדוֹלִים וְנוֹרָאִים), through which the Holy One Blessed Be He, who is Ze’ir Anpin, illuminates (שֶׁבָּהֶם מֵאִיר הַקב״ה שֶׁהוּא ז״א), to Yosef, who is the Yesod of Ze’ir Anpin (לְיוֹסֵף שֶׁהוּא יְסוֹד זְעֵיר). And its explanation is (וּפֵירוּשׁוֹ), that you already know from above (שֶׁכְּבָר יָדַעְתָּ לְמַעְלָה), that the simple Havayah, doubled, tripled, and quadrupled (כִּי שֵׁם הֲוָיָ״ה פָּשׁוּט כָּפוּל מְשֻׁלָּשׁ מְרֻבָּע), thus: Y, YH, YHV, YHVH (כָּזֶה י׳ י״ה יה״ו יהו״ה), has the numerical value of A"B (עוֹלֶה ע״ב). And the reason that we square it in this manner (וְהַטַּעַם שֶׁאָנוּ מְרַבְּעִים אוֹתוֹ כָּךְ), is in order not to separate the emanated from the Emanator (הוּא כְּדֵי שֶׁלֹּא לְהַפְרִיד הַנֶּאֱצָל מִן הַמַּאֲצִיל). And the meaning is (וּפֵירוּשׁ הוּא), that the Yod is the Emanator (שֶׁהַיו״ד הִיא הַמַּאֲצִיל), since it is first before the rest of its letters (אַחַר שֶׁהִיא רִאשׁוֹנָה לִשְׁאָר אוֹתִיּוֹתָיו), and the other letters are the emanated beings (וְהָאוֹתִיּוֹת הָאֲחֵרוֹת הֵם הַנֶּאֱצָלוֹת). Therefore we always strike with the Yod (לָכֵן אָנוּ מַכִּין לְעוֹלָם בַּיו״ד), so that there should not be separation between the Emanator and the emanated (כְּדֵי שֶׁלֹּא יִהְיֶה פֵּרוּד בֵּין הַמַּאֲצִיל לַנֶּאֱצָל). And you must also know (וְגַם צָרִיךְ שֶׁתֵּדַע), that this very squaring in its filling (שֶׁהָרִבּוּעַ הַזֶּה עַצְמוֹ בְּמִלּוּאוֹ), has the numerical value of K"L (עוֹלֶה כְּמִנְיַן ק״ל), thus (כָּזֶה): Yod (יו״ד), Yod Heh (יו״ד ה״א), Yod Heh Vav (יו״ד ה״א וא״ו), Yod Heh Vav Heh (יו״ד ה״א וא״ו ה״א), this squaring has the numerical value of K"L (הָרִבּוּעַ הַזֶּה עוֹלֶה ק״ל). You must also know (גַּם כֵּן צָרִיךְ אַתָּה לָדַעַת), that the word K"L and A"B together have the numerical value of R"V (שֶׁמִּלַּת ק״ל וְע״ב עוֹלִים ר״ב), and the root of A"B and K"L (וְשֹׁרֶשׁ הָע״ב וְק״ל), is the Name Havayah which has the numerical value of twenty-six (הוּא שֵׁם הֲוָיָ״ה שֶׁעוֹלֶה כ״ו). And now (וְהִנֵּה עַתָּה), this will be the meaning of the verse (זֶה יִהְיֶה כַּוָּנַת הַפָּסוּק), “Behold, Hashem rides” (הִנֵּה יְהוָ״ה רֹכֵב) (Isaiah 19:1), meaning (פֵּירוּשׁ), Havayah together with twenty-six and R"B [202] (הֲוָיָ״ה עוֹלֶה כ״ו ר״ב), namely Rokev [rides] (דְּהַיְנוּ רוֹכֵב), and A"B in its squared form and full filling (וְע״ב הוּא בְּרִבּוּעוֹ וּבְמִלּוּאוֹ מָלֵא), has the numerical value of K"L as mentioned (עוֹלֶה ק״ל כַּנִּזְכָּר). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “Hashem shall go forth like a mighty man, like a man of war He shall arouse zeal, He shall cry out, indeed roar, against His enemies He shall prevail” (יְהוָ״ה כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף יַצְרִיחַ עַל אֹיְבָיו יִתְגַּבָּר) (Isaiah 42:13), to execute vengeance (לַעֲשׂוֹת נְקָמוֹת). And this Name, specifically Havayah (וְשֵׁם הַזֶּה הֲוָיָ״ה דַּיְקָא), from which emerge A"B and K"L as stated (שֶׁמִּמֶּנּוּ ע״ב וְק״ל כָּאָמוּר), therefore it says in the Idra (וְלָכֵן אוֹמֵר בָּאִדְּרָא): “Hashem shall go forth like a mighty man” (יְהוָ״ה כַּגִּבּוֹר יֵצֵא) (Isaiah 42:13), and not “a mighty man” literally (וְלֹא גִּבּוֹר מַמָּשׁ), for the Name Havayah itself is complete mercy (כִּי שֵׁם הֲוָיָ״ה עַצְמָהּ הִיא רַחֲמִים גְּמוּרִים). However (אַךְ), the word Milui [filling] has the numerical value of Elohim (תֵּיבַת מִלּוּי גִּימַטְרִיָּא אֱלֹהִים), and that is Din [judgment] (וְהוּא דִּין), therefore every Milui [filling] is Din [judgment] (לָכֵן כָּל מִלּוּי הוּא דִּין), for an increase after an increase of mercy (כִּי אֵין רִבּוּי אַחַר רִבּוּי הָרַחֲמִים), serves only to diminish the mercy (אֶלָּא לְמַעֵט הָרַחֲמִים), and to strengthen His hand through the attribute of judgment (וּלְהַחֲזִיק יָדוֹ בְּמִדַּת הַדִּין). And this is precisely the reason for what our Sages said (וְזֶהוּ מַמָּשׁ טַעַם שֶׁאָמְרוּ חֲזַ״ל): “Every place where it says ‘and Hashem,’ it means He and His Court” (כָּל מָקוֹם שֶׁנֶּאֱמַר וַה׳ הוּא וּבֵית דִּינוֹ) (Jerusalem Talmud Berakhot 9:5), for the Vav of “and Hashem” (כִּי הָוא״ו שֶׁל וַה׳), is the additional increase added to the increase of the attribute of mercy (הִיא הָרִבּוּי הַנּוֹסֶפֶת בְּרִבּוּי מִדַּת הָרַחֲמִים), and its purpose is only to diminish the mercy (וְאֵינָהּ אֶלָּא לְמַעֵט בָּרַחֲמִים), and to join His Court with Him (וּלְצָרֵף עִמּוֹ בֵּית דִּינוֹ). And so it is with A"B and K"L (וְכֵן הוּא אֵצֶל ע״ב ק״ל), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “Behold, Hashem rides upon A"B K"L, and the idols of Egypt shall tremble before Him” (הִנֵּה ה׳ רֹכֵב עַל ע״ב ק״ל, וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו) (Isaiah 19:1). For when judgment has been sweetened through the increase of mercy (כִּי כֵּיוָן שֶׁנִּמְתַּק הַדִּין בְּרִבּוּי הָרַחֲמִים), He executes vengeance upon the enemies of Hashem (יַעֲשֶׂה נְקָמוֹת בְּאוֹיְבֵי ה׳). And once they are cast into the depths of the Nukvah (וְכֵיוָן שֶׁהֵם נִשְׁלָכִים לְעוּמְקָא נוּקְבָא), into the Nukvah of the Great Deep (לְנוּקְבָא דִּתְהוֹמָא רַבָּה), and the Holy One Blessed Be He subdues them beneath Him in order to ride upon them (וְכוֹפֶה אוֹתָם הַקב״ה תַּחְתָּיו לִרְכֹּב עֲלֵיהֶם), and His rein is upon them to lead them according to His will (וְרְצוּעָתוֹ עֲלֵיהֶם לְהַנְהִיג אוֹתָם כִּרְצוֹנוֹ), then they are subdued (אָז הֵם נִכְנָעִים). And the Holy One Blessed Be He rides upon them in the secret of the Names A"B K"L (וְהַקב״ה רוֹכֵב עֲלֵיהֶם בְּסוֹד שֵׁמוֹת ע״ב ק״ל), and their dominion departs from them (וּמֶמְשַׁלְתָּם זָזָה מֵהֶם). And the straps of the Tefillin (וּרְצוּעוֹת שֶׁל תְּפִלִּין), are the strap with which the Holy One Blessed Be He strikes Samael and his companions (הֵם הָרְצוּעָה שֶׁלּוֹקֶה הַקב״ה אֶת סמא״ל וַחֲבֵרָיו), and fortunate is the one who merits to have Tefillin upon him all day in holiness and purity (וְאַשְׁרֵי מִי שֶׁזּוֹכֶה לִהְיוֹת עָלָיו תְּפִלִּין כָּל הַיּוֹם בִּקְדֻשָּׁה וּבְטָהֳרָה), and certainly he will have no accuser below or above (וּבְוַדַּאי לֹא יִהְיֶה לוֹ שׁוּם מְקַטְרֵג לְמַטָּה וּלְמַעְלָה), whether during his lifetime or after his death (בֵּין בְּחַיָּיו וּבֵין לְאַחַר מוֹתוֹ). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “And all the peoples of the earth shall see that the Name of Hashem is called upon you” (וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ) (Deuteronomy 28:10), and Rabbi Eliezer the Great taught (וְתָנָא רַבִּי אֱלִיעֶזֶר הַגָּדוֹל): “These are the Tefillin of the head, in which there is a Shin” (אֵלּוּ הֵם תְּפִלִּין שֶׁבָּרֹאשׁ שֶׁיֵּשׁ בָּהֶם שִׁין) (Berakhot 6a). And this is the reason for the coming of Mashiach upon a donkey (וְזֶהוּ טַעַם בִּיאַת מָשִׁיחַ עַל הַחֲמוֹר), to subdue the harsh Klipah (לְהַכְנִיעַ הַקְּלִיפָּה הַקָּשָׁה), and the reason that the early sages rode upon a donkey (וְטַעַם הַחֲכָמִים הָרִאשׁוֹנִים שֶׁהָיוּ רוֹכְבִים עַל הַחֲמוֹר). And from the entirety of our discussion there emerges for us (וְיָצָא לָנוּ מִכְּלָלוּת דְּבָרֵינוּ זֶה), that when evil, Heaven forbid, rides and prevails over the good (כְּשֶׁהָרַע חַס וְשָׁלוֹם רוֹכֵב וְגוֹבֵר עַל הַטּוֹב), we have this profane exile (יֵשׁ לָנוּ גָּלוּת הַחֹל הַזֶּה). And at times it does not rule so strongly (וְלִפְעָמִים אֵינוֹ שׁוֹלֵט כָּל כָּךְ), in order to fulfill the prophecy of Daniel (כְּדֵי לְקַיֵּם נְבוּאַת דָּנִיֵּאל): “And when they stumble, they shall be helped with a little help” (וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט) (Daniel 11:34), through some sweetening that they attain by means of Klipat Nogah (עַל יְדֵי אֵיזֶה מִיתּוּק שֶׁמַּשִּׂיגִים עַל יְדֵי קְלִיפַּת נוֹגַהּ). And at that time (וּבְאוֹתוֹ הַזְּמַן), Klipat Nogah steals “stolen waters” (קְלִיפַּת נוֹגַהּ גּוֹנֶבֶת מַיִם גְּנוּבִים), which are the waters of the Chesed (הֵם מֵי הַחֲסָדִים), in order to sweeten the Klipot (לְהַמְתִּיק הַקְּלִיפּוֹת), and concerning her it is said: “Stolen waters are sweet” (וְנֶאֱמַר עָלֶיהָ מַיִם גְּנוּבִים יִמְתָּקוּ) (Proverbs 9:17), the Klipot (הַקְּלִיפּוֹת), and then the hearts of the kings of the nations are transformed from evil to good (וְאָז לֵב מַלְכֵי הָאֻמּוֹת נֶהְפָּךְ מֵרָעָה לְטוֹבָה). And in the future (וְלֶעָתִיד), the good will prevail over the evil (יִתְגַּבֵּר הַטּוֹב עַל הָרַע), and then it will ride upon it (וְיִרְכַּב עָלָיו אָז), and Israel as well (גַּם יִשְׂרָאֵל), who are from the side of the good (שֶׁהֵם מִצַּד הַטּוֹב), will prevail over the nations of the world (יִתְגַּבְּרוּ עַל הָאֻמּוֹת עוֹלָם), who are from the side of the evil (שֶׁהֵם מִצַּד הָרַע). And concerning that time when the Holy One Blessed Be He will execute vengeance (וְעַל אוֹתוֹ הַזְּמַן שֶׁיַּעֲשֶׂה הַקב״ה נְקָמוֹת), it is said (נֶאֱמַר): “And it shall come to pass on that day that Hashem shall punish the host of the high ones on high, and the kings of the earth upon the earth” (וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד י״י עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה בָּאֲדָמָה) (Isaiah 24:21). And it is said (וְנֶאֱמַר): “On that day Hashem shall punish with His hard sword the Leviathan, the bar-like serpent” (בַּיּוֹם הַהוּא יִפְקֹד י״י בְּחַרְבּוֹ הַקָּשָׁה עַל לִוְיָתָן נָחָשׁ בָּרִחַ) (Isaiah 27:1), this is Samael (זֶה סמא״ל), “and the Leviathan, the twisted serpent” (וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן) (Isaiah 27:1), this is Lilith (זֶהוּ לִילִית), “and He shall slay the dragon that is in the sea” (וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם) (Isaiah 27:1), this is the blind dragon (הוּא הַתַּנִּין עִוֵּר), who acts as attendant between wicked Samael and guilty Lilith (הָעוֹשֶׂה שׁוֹשְׁבִינוּת בֵּין סמא״ל הָרָשָׁע וּבֵין לִילִית חַיֶּבֶת). And it corresponds to the Yesod of holiness (וְהוּא כְּנֶגֶד יְסוֹד שֶׁל הַקְּדֻשָּׁה), therefore it is called the foreskin (לָכֵן נִקְרָא עָרְלָה), and it is castrated (וְהוּא מְסֹרָס), therefore it does not beget offspring (לָכֵן אֵינוֹ מוֹלִיד), so that they should not confuse the world (שֶׁלֹּא יְטַשְׁטְשׁוּ עָלְמָא). And the Holy One Blessed Be He will eradicate their offspring from the world (וְהַקב״ה יְקַעְקַע בֵּיצָתָם מִן הָעוֹלָם), and then the world will be renewed (וְאָז יִהְיֶה הָעוֹלָם חָדָשׁ), entirely good (שֶׁכֻּלּוֹ טוֹב), Shabbat and rest and holiness for the living King of the worlds (שַׁבָּת וּמְנוּחָה וּקְדֻשָּׁה לְמֶלֶךְ אֵל חַי עוֹלָמִים). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).