Chapter One Hundred Fifty-Two (פֶּרֶק מֵאָה חֲמִשִּׁים וּשְׁנַיִם)

You must also know (גַּם צָרִיךְ שֶׁתֵּדַע), another Name of Havayah (שֵׁם שֶׁל הֲוָיָ״ה אַחֵר), which is another squaring (שֶׁהוּא רִבּוּעַ אַחֵר), whose numerical value is Makom [Place] (שֶׁעוֹלֶה מָקוֹ״ם), in this manner (בְּזֶה הָאֹפֶן): Yod times Yod equals one hundred (י׳ פְּעָמִים י׳ עוֹלֶה ק׳), Heh times Heh equals twenty-five (ה׳ פְּעָמִים ה׳ עוֹלֶה כ״ה), Vav times Vav equals thirty-six (ו׳ פְּעָמִים ו׳ עוֹלֶה ל״ו), Heh times Heh equals twenty-five (ה׳ פְּעָמִים ה׳ עוֹלֶה כ״ה), the total is one hundred eighty-six (סַךְ הַכֹּל כְּמִנְיַן קפ״ו), which is the numerical value of Makom [Place] (עוֹלֶה מָקוֹ״ם). And in the count of the Hakaf [circuit] together with the word itself (וּבְמִנְיַן הַקֵּ״ף עִם הַמִּלָּה), and likewise the Name El in its filling (וְגַם כֵּן שֵׁם אֵ״ל בְּמִלּוּאוֹ), thus: Aleph Lamed (כָּזֶה אל״ף למ״ד), together with the kolel [inclusive count] (עִם הַכּוֹלֵל), equals one hundred eighty-six (עוֹלֶה קפ״ו), corresponding to the numerical value of the Havayah in its squaring which we mentioned, whose value is Makom [Place] (כְּמִנְיַן שֵׁם הֲוָיָ״ה בְּרִבּוּעוֹ שֶׁאָמַרְנוּ הָעוֹלֶה מָקוֹ״ם). And the secret of the matter is (וְסוֹד הָעִנְיָן), that I explained at the beginning of this holy book (הוּא שֶׁבֵּאַרְתִּי בְּרֹאשׁ הַסֵּפֶר הַקָּדוֹשׁ הַזֶּה), that all the worlds stand within the Essence of the Ein Sof, blessed be He (שֶׁכָּל הָעוֹלָמוֹת עוֹמְדִים בְּתוֹךְ עַצְמוּתוֹ שֶׁל אֵין סוֹף בָּרוּךְ הוּא), and He surrounds and gives life to them all (וְהוּא מַקִּיף וּמְחַיֶּה אֶת כֻּלָּם), in the secret of that which is said (בְּסוֹד שֶׁנֶּאֱמַר): “And You give life to them all” (וְאַתָּה מְחַיֶּה אֶת כֻּלָּם) (Nehemiah 9:6), meaning (דְּהַיְנוּ), that He gives life to all the worlds, both evil and good, all of them (שֶׁהוּא מְחַיֶּה אֶת כָּל הָעוֹלָמוֹת הָרָעִים וְהַטּוֹבִים כֻּלָּם). And this is what our Sages said (וְזֶהוּ שֶׁאָמְרוּ רַז״ל): “He is the Place of the world, and the world is not His place” (הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ) (Bereshit Rabbah 68:9), for all of them stand within Him (כִּי כֻּלָּם עוֹמְדִים בְּתוֹכוֹ), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “Behold, there is a Place with Me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33:21). And before Adam haRishon, peace be upon him, sinned (וְקוֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן עָלָיו הַשָּׁלוֹם), the good prevailed over the evil (הָיָה הַטּוֹב גּוֹבֵר עַל הָרַע), and the camps of evil had not emerged from potential into actuality (וְלֹא יָצְאוּ כִּתּוֹת הָרָעִים מִן הַכֹּחַ אֶל הַפֹּעַל), and they were hidden in an exceedingly subtle potential state (וְהָיוּ גְּנוּזִים בְּכֹחַ דַּק מְאֹד), similar to the wick within the oil (כְּעִנְיַן הַפְּתִילָה שֶׁבְּתוֹךְ הַשֶּׁמֶן), which is drawn together with its light within the oil (שֶׁמּוֹשְׁכִים אוֹתָהּ עִם אוֹרָהּ בְּתוֹךְ הַשֶּׁמֶן), and it illuminates and burns from within it into itself (וּמֵאִיר וְדוֹלֵק מִתּוֹכוֹ אֶל תּוֹכוֹ), and does not emerge outward (וְאֵינוֹ יוֹצֵא לַחוּץ), and does not generate Shedin [Demons], Ruchin [Spirits], and Lillin (וְאֵינוֹ מוֹלִיד שֵׁדִין רוּחִין וְלִילִין), and some of them were rectified (וְקִצְתָם הָיוּ מְתֻקָּנִים), as I shall explain in its place (כַּאֲשֶׁר אֲפָרֵשׁ בִּמְקוֹמוֹ). And it goes without saying (וְאֵין צָרִיךְ לוֹמַר), that the camps of the Sons of the Elohim corresponding to Hod (שֶׁכִּתּוֹת בְּנֵי־אֱלֹהִים הַמְכֻוָּנִים כְּנֶגֶד הוֹד), were sweetened (שֶׁהָיוּ נִמְתָּקִים), and from them there were not those who corrupted their way (וְלֹא הָיוּ מֵהֶם מַשְׁחִיתִים דַּרְכָּם), to be included among the accusers (לִהְיוֹת בִּכְלַל הַמַּשְׂטִינִים), as they are now (כְּמוֹ עַתָּה), for they draw sustenance from bitter death (שֶׁהֵם יוֹנְקִים מַר מָוֶת), the attribute of harsh judgment, may the Merciful One save us (מִדַּת הַדִּין הַקָּשָׁה רַחֲמָנָא לִצְלַן). For just as they draw sustenance from bitter fruit (כִּי כְּמוֹ שֶׁהֵם יוֹנְקִים מִפְּרִי מַר), so their deeds are bitter (כָּךְ מַעֲשֵׂיהֶם מַר), gall and wormwood (רֹאשׁ וְלַעֲנָה), and they accuse Israel against their will (וּמְקַטְרְגִים עַל יִשְׂרָאֵל עַל כָּרְחָם), and ascend and descend together with Israel (וְעוֹלִים וְיוֹרְדִים עִם יִשְׂרָאֵל). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “And my splendor was turned upon me into corruption” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8), and it is said (וְנֶאֱמַר): “And it was the day when the Sons of the Elohim came to present themselves before Hashem, and the Satan also came among them” (וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל יְהוָה וַיָּבוֹא גַם הַשָּׂטָן בְּתוֹכָם) (Job 1:6). For some of them are called Satan (שֶׁמִּקְצָתָם נִקְרָאִים הַשָּׂטָן), because they corrupt their way (כִּי הֵם מַשְׁחִיתִים דַּרְכָּם), from drawing sustenance from bitter fruit (מִינִיקַת פְּרִי מַר), and this is the thigh that Samael corrupted (וְהוּא הַיָּרֵךְ שֶׁקִּלְקֵל סמא״ל). And all of this is because of the sin of Adam haRishon, peace be upon him (וְכָל זֶה מִסִּבַּת חֵטְא אָדָם הָרִאשׁוֹן עָלָיו הַשָּׁלוֹם), who ignited and kindled the fire of judgment in every place (שֶׁהִצִּית וְהִדְלִיק אֵשׁ הַדִּין בְּכָל מָקוֹם), and all the worlds were corrupted with him (וְנִתְקַלְקְלוּ כָּל הָעוֹלָמוֹת עִמּוֹ), and even the air of the lands of the nations was corrupted as well (וַאֲפִלּוּ אֲוִיר אֶרֶץ הָעַמִּים נִתְקַלְקַל גַּם כֵּן), through the hosts of the princes of impurity (בִּצְבָא שָׂרֵי הַטֻּמְאָה), who are actual idolatry (שֶׁהֵם עֲבוֹדָה זָרָה מַמָּשׁ), and each one took his portion and his land (וְלָקַח כָּל אֶחָד חֶלְקוֹ וְאַרְצוֹ), and it is said (וְנֶאֱמַר): “Which Hashem your Elohim apportioned to all the nations” (אֲשֶׁר חָלַק ה׳ אֱלֹהֶיךָ אֹתָם לְכָל הָעַמִּים) (Deuteronomy 4:19). And upon us rests a complete obligation (וְעָלֵינוּ מוּטָל חוֹב גָּמוּר), to rectify the external air (לְתַקֵּן אֶת הָאֲוִיר הַחִיצוֹן), and Adam haRishon, peace be upon him, was also expelled because of this from Gan Eden (וְגַם אָדָם הָרִאשׁוֹן עָלָיו הַשָּׁלוֹם נִתְגָּרֵשׁ עַל זֶה מִגַּן עֵדֶן), in order to rectify this external air through the breath of his mouth (לְתַקֵּן בְּהֶבֶל פִּיו אֶת הָאֲוִיר הַחִיצוֹן הַזֶּה). And because the exiles of Shomron were not Bnei Torah [sons of Torah] (וּמִפְּנֵי שֶׁגָּלוּת שׁוֹמְרוֹן לֹא הָיוּ בְּנֵי־תוֹרָה), it was sufficient for them to rectify one corner of the world (דַּי לָהֶם לְתַקֵּן פֵּאָה אַחַת מִן הָעוֹלָם), but we, the sons of Yehudah and Binyamin (וַאֲנַחְנוּ בְּנֵי יְהוּדָה וּבִנְיָמִין), mixed together with some of the other tribes (הַמְעוֹרָבִים מִקְצָת שְׁאָר שְׁבָטִים), are obligated to rectify the remaining corners (חוֹבָה עָלֵינוּ לְתַקֵּן שְׁאָר הַפֵּאוֹת), both collectively and individually (בִּכְלָל וּבִפְרָט). Because we are Bnei Torah [sons of Torah] (לְפִי שֶׁאֲנַחְנוּ בְּנֵי־תוֹרָה), an obligation rests upon us (חוֹבָה מוּטֶלֶת עָלֵינוּ), to rectify through the breath of Torah emerging from our mouths (לְתַקֵּן בְּהֶבֶל הַתּוֹרָה הַיּוֹצֵא מִפִּינוּ), to purify the air of the lands (לְטַהֵר אֶת אֲוִיר הָאֲרָצוֹת), of the seventy nations (שֶׁל שִׁבְעִים אֻמּוֹת). And at the time when this air is rectified to its furthest limit (וּבְעֵת שֶׁיְּתֻקַּן הָאֲוִיר הַזֶּה עַד קָצֵהוּ), Mashiach will come to redeem us (יָבוֹא מָשִׁיחַ לְגָאֳלֵנוּ), and he will conquer the entire world under his authority (וְיִכְבֹּשׁ כָּל הָעוֹלָם תַּחַת רְשׁוּתוֹ), and then the good will prevail over the evil as before (וְאָז יִהְיֶה הַטּוֹב גּוֹבֵר עַל הָרַע כְּמִקֶּדֶם). And concerning this (וְעַל זֶה אָמַר), Mashiach ben David (מָשִׁיחַ בֶּן דָּוִד), who is David the King, peace be upon him, himself (שֶׁהוּא דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּעַצְמוֹ), regarding the corruption of the Name Elohim (עַל מַה שֶּׁנִּתְקַלְקַל שֵׁם אֱלֹהִים), that he shall arise and rectify Eleh through Mi (שֶׁיָּקוּם וִיתַקֵּן אֵלֶּה בְּמִי), as it is said (שֶׁנֶּאֱמַר): “Arise, O Elohim, judge the earth, for You shall inherit all the nations” (קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי אַתָּה תִנְחַל בְּכָל הַגּוֹיִם) (Psalms 82:8). And Mosheh our teacher, peace be upon him (וּמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), who was the choicest of the human species (שֶׁהָיָה מִבְחַר מִין הָאֱנוֹשִׁי), desired to rectify the sin of Adam haRishon to its furthest extent (עָלָה בִּרְצוֹנוֹ לְתַקֵּן עֲוֹן אָדָם הָרִאשׁוֹן עַד קָצֵהוּ), to purify this external air (לְטַהֵר הָאֲוִיר הַחִיצוֹן הַזֶּה), which is outside Gan Eden (שֶׁהוּא חוּצָה לְגַן עֵדֶן). And with this Name that we mentioned, whose numerical value is Makom [Place] (וּבַשֵּׁם הַזֶּה שֶׁאָמַרְנוּ הָעוֹלֶה מָקוֹ״ם), and with this Name El (וּבְשֵׁם אֵל זֶה), he would direct his intention (הָיָה מְכַוֵּן), and he would encompass Mount Sinai (וְהָיָה מַקִּיף לְהַר סִינַי), and it became sanctified like the sanctity of the Land of Israel (וְנִתְקַדֵּשׁ כְּעֵין קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל), directed by this Name (מְכֻוֶּנֶת הַשֵּׁם הַזֶּה), which comes from the Names of Imma (שֶׁהוּא בָּא מִשֵּׁמוֹת אִמָּא), namely from her Name S"G (דְּהַיְנוּ מִשֵּׁם ס״ג שֶׁלָּהּ). And she is the water of the Mikveh that purifies the impure (וְהִיא מֵי הַמִּקְוֶה הַמְטַהֵר טְמֵאִים), which are the sparks of the World of Tohu ([שֶׁהֵם] נִיצוֹצֵי עוֹלָם הַתֹּהוּ), for through her are made the forty-nine faces of impurity and the forty-nine faces of purity (כִּי עַל יָדָהּ נַעֲשֶׂה מ״ט פָּנִים טָמֵא, וּמ״ט פָּנִים טָהוֹר), in the secret of the breaking of the vessels (בְּסוֹד שִׁבְרֵי כֵלִים), as expounded in the discourse on the World of Tohu (כַּנִּדְרָשׁ בִּדְרוּשׁ עוֹלָם הַתֹּהוּ), and in her hand is the power to rectify everything according to the will of the Emanator of all (וּבְיָדָהּ לְתַקֵּן הַכֹּל בִּרְצוֹן הַמַּאֲצִיל הַכֹּל). And through the sanctity of Mount Sinai (וּמִכֹּחַ קְדֻשַּׁת הַר סִינַי), his intention extended to purify the great and awesome wilderness (מָשַׁךְ כַּוָּנָתוֹ לְטַהֵר אֶת הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא), the place of serpent and fiery serpent and scorpion, a thirsty land where there is no water (מְקוֹם נָחָשׁ וְשָׂרָף וְעַקְרָב צִמָּאוֹן אֲשֶׁר אֵין בּוֹ מָיִם) (Deuteronomy 8:15), to purify its place (לְטַהֵר מְקוֹמוֹ), and to weaken the power of the hosts of impurity (וּלְהַחֲלִישׁ כֹּחַ צְבָא הַטֻּמְאָה). And the prince of the wilderness would go before him bound in chains of iron (וְהָיָה הַשַּׂר שֶׁל הַמִּדְבָּר הוֹלֵךְ תָּפוּס בְּכַבְלֵי בַרְזֶל לְפָנָיו). And had we merited to enter from this wilderness into the Land of Israel (וְאִלְמָלֵא זָכִינוּ לִכָּנֵס מִן הַמִּדְבָּר הַזֶּה לְאֶרֶץ יִשְׂרָאֵל), namely that the generation of the wilderness would not have died under his authority (דְּהַיְנוּ שֶׁלֹּא הָיוּ מֵתִים בִּרְשׁוּתוֹ, הַדּוֹר הַמִּדְבָּר), immediately the external air would have been purified (תֵּכֶף הָיָה מְטֹהָר הָאֲוִיר הַחִיצוֹן), and sanctified through the purification of this wilderness (וּמְקֻדָּשׁ בְּטָהֳרַת הַמִּדְבָּר הַזֶּה), for it is called the Wilderness of the Nations (כִּי הִיא נִקְרֵאת מִדְבַּר הָעַמִּים), and it is the border of many nations (וְהִיא גְּבוּל עַמִּים רַבִּים), such as Edom and Moab and Sichon and Og and Amalek (כְּגוֹן אֱדוֹם וּמוֹאָב וְסִיחוֹן וְעוֹג וַעֲמָלֵק), and its majority is as the whole (וְרֻבּוֹ כְּכֻלּוֹ).

But through the sin of the Calf (אֲבָל בַּעֲוֹן הָעֵגֶל), they drew the two forces of impurity, the Ox and the Donkey (מָשְׁכוּ שְׁנֵי כּוֹחוֹת הַטֻּמְאָה שֶׁל שׁוֹר וַחֲמוֹר), into the air of this wilderness (בְּתוֹךְ אֲוִיר הַמִּדְבָּר הַזֶּה), and the Name Elohim became corrupted (וְנִתְקַלְקַל שֵׁם אֱלֹהִים), the entire structure fell (כָּל בִּנְיָינָא נָפַל), Mi [Who] departed from Eleh [these] (מִי נִסְתַּלֵּק מֵאֵלֶּה), meaning Imma departed from the children (פֵּירוּשׁ אִמָּא מֵעַל בָּנִין), as it is said: “And for your transgressions your mother was sent away” (שֶׁנֶּאֱמַר וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם) (Isaiah 50:1). As the Elder says in Parashat Mishpatim (כְּמוֹ שֶׁאוֹמֵר הַסָּבָא בְּפָרָשַׁת מִשְׁפָּטִים), and therefore they said: “Make for us Elohim” (וְלָכֵן אָמְרוּ עֲשֵׂה לָנוּ אֱלֹהִים) (Exodus 32:1), namely other Elohim (דְּהַיְנוּ אֱלֹהִים אֲחֵרִים), “who shall go before us” (אֲשֶׁר יֵלְכוּ לְפָנֵינוּ) (Exodus 32:1), for previously they had possessed no power of movement whatsoever (שֶׁלֹּא הָיָה לָהֶם מִקַּדְמַת דְּנָא שׁוּם כֹּחַ וַהֲלִיכָה), because they had died and become weakened (שֶׁמֵּתוּ וְנֶחְלְשׁוּ), through the power of the abundant holiness of Mosheh our teacher, peace be upon him (מִכֹּחַ רֹב קְדֻשַּׁת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), and the holiness of the Generation of Knowledge (וּקְדֻשַּׁת דּוֹר דֵּעָה), and they attained life and strength and permission (וְהִשִּׂיגוּ חַיּוּת וְכֹחַ וּרְשׁוּת), to roam through this wilderness (לְשׁוֹטֵט בַּמִּדְבָּר הַזֹּאת), as in former times (כְּמֵאָז וּמִקֶּדֶם). And this is what King David, peace be upon him, said in the Book of Tehillim (וְזֶהוּ שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּסֵפֶר תְּהִלִּים): “And they exchanged their glory for the likeness of an ox that eats grass” (וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב), “they forgot El, their Savior, Who performed great things in Egypt” (שָׁכְחוּ אֵל מוֹשִׁיעָם עֹשֵׂה גְדוֹלוֹת בְּמִצְרָיִם) (Psalms 106:20–21), which is the secret of the Name El (שֶׁהוּא סוֹד שֵׁם אֵל), whose filling has the numerical value of Hakaf [circuit], the Clouds of Glory (הָעוֹלֶה בְּמִלּוּאוֹ הֶקֵּף עַנְנֵי כָּבוֹד), to distance them from impurity (לְהַרְחִיקָם מִטֻּמְאָה), and to sanctify the place of this wilderness (וּלְקַדֵּשׁ הַמָּקוֹם שֶׁל הַמִּדְבָּר הַזֶּה). For El also has the numerical value of Makom [Place] with the kolel [inclusive count] (שֶׁכֵּן אֵל עוֹלֶה מָקוֹם עִם הַכּוֹלֵל כְּדִפְרַשְׁנוּ), and it is said there (וְנֶאֱמַר שָׁם): “And He lifted His hand against them, to cast them down in the wilderness, and to cast down their seed among the nations, and to scatter them through the lands” (וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר וּלְהַפִּיל זַרְעָם בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת) (Psalms 106:26–27).

It follows according to this (נִמְצָא לְפִי זֶה), that the will of the Holy One Blessed Be He (שֶׁרְצוֹנוֹ שֶׁל הַקב״ה), was through Mosheh our teacher, peace be upon him (הָיָה עַל יְדֵי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), to extract the good from the evil (לְהוֹצִיא הַטּוֹב מִן הָרַע), so that the good would remain alone and the evil alone (וְלִהְיוֹת הַטּוֹב לְבַדּוֹ וְהָרַע לְבַדּוֹ), and the power of evil would be weakened (וְיִחֲלַשׁ כֹּחַ הָרַע), until all of it would return to being entirely good (עַד שֶׁיַּחֲזֹר כֻּלּוֹ טוֹב), rest and Shabbat for the Living One of the worlds (מְנוּחָה וְשַׁבָּת לְחַי עוֹלָמִים). But the sin of the Calf caused, through our many sins (אֲבָל עֲוֹן הָעֵגֶל גָּרַם בַּעֲוֹנוֹתֵינוּ הָרַבִּים), a second mingling of good with evil (עֵרוּב טוֹב בְּרַע שֵׁנִית), and exile was decreed upon us (וְנִגְזַר עָלֵינוּ גָּלוּת), which is a mingling of good with evil (שֶׁהוּא עֵרוּב טוֹב בְּרַע), namely the mingling of Israel there (דְּהַיְנוּ עֵרוּב יִשְׂרָאֵל שָׁם), from the side of the good, with the evil (מִצַּד הַטּוֹב בְּרַע), which are the nations (שֶׁהֵם הָאֻמּוֹת), and they are from the side of the evil (וְהֵם מִצַּד הָרַע). And this is the meaning of the oath that the Holy One Blessed Be He swore (וְזֶהוּ אוֹמְרוֹ הַשְּׁבוּעָה שֶׁנִּשְׁבַּע הַקב״ה), to cast down their seed among the nations and to scatter them through the lands (לְהַפִּיל זַרְעָם בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת), and to rectify once again the external air of the lands of the nations (וּלְתַקֵּן שֵׁנִית אֲוִיר הַחִיצוֹן שֶׁל אֶרֶץ הָעַמִּים). Since we did not merit to rectify it through the wilderness by miracles and wonders (מֵאַחַר שֶׁלֹּא זָכִינוּ לְתַקֵּן אוֹתָהּ עַל יְדֵי הַמִּדְבָּר בְּנִסִּים וְנִפְלָאוֹת), we are obligated to rectify it through the anguish of this bitter exile (מְחֻיָּבִים אָנוּ לְתַקֵּן אוֹתָהּ בְּעִצָּבוֹן הַגָּלוּת הַמַּר הַזֶּה), until our Maker has mercy upon us (עַד יְרַחֲמֵנוּ עוֹשֵׂינוּ), and nevertheless (וְעִם כָּל זֹאת), we are obligated to be in the wilderness during the days of Mashiach for forty days (מְחֻיָּבִים אֲנַחְנוּ לִהְיוֹת בַּמִּדְבָּר בִּימוֹת הַמָּשִׁיחַ מ׳ יוֹם), to rectify those forty years anew (לְתַקֵּן אוֹתָן מ׳ שָׁנָה מֵחָדָשׁ), through the fear of the nations (מִכֹּחַ יִרְאַת הָאֻמּוֹת). And in the great and awesome wilderness (וּבַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא), Mashiach will be revealed to them (יִתְגַּלֶּה אֲלֵיהֶם מָשִׁיחַ), and will bring down the Manna for them (וְיוֹרִיד לָהֶם הַמָּן), and there he will rebuke them concerning what they corrupted previously (וְשָׁם יוֹכִיחָם עַל מַה שֶּׁעִוְּתוּ מִקֶּדֶם). And there the light of Abba will be revealed upon them (וְשָׁם יִתְגַּלֶּה עֲלֵיהֶם אוֹר אַבָּא), through Mosheh our teacher, peace be upon him (עַל יְדֵי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), a second time (שֵׁנִית), through the great kindness of the light of Abba (בְּחַסְדּוֹ הַגָּדוֹל שֶׁל אוֹר אַבָּא), whose numerical value is A"B (הָעוֹלֶה ע״ב), and within it are four Yodin (וּבוֹ אַרְבַּע יוּדִי״ן), and they are the light of Mishnah (וְהֵם אוֹר מִשְׁנָה), and the light of the forty days mentioned above (וְאוֹר מ׳ יוֹם הַנִּזְכָּרִים). And afterward (וְאַחַר כָּךְ), our Mashiach will conquer the entire world (יִכְבֹּשׁ מְשִׁיחֵנוּ כָּל הָעוֹלָם), to rectify the breath and the external air (לְתַקֵּן הֶבֶל וַאֲוִיר הַחִיצוֹן), and he will conquer all the nations to serve Him (וְיִכְבֹּשׁ אֶת כָּל הַגּוֹיִם לְעָבְדוֹ). And then after the days of Mashiach (וְאָז אַחַר יְמוֹת הַמָּשִׁיחַ), the Holy One Blessed Be He will renew His world (יְחַדֵּשׁ הַקב״ה עוֹלָמוֹ), and even the place of Gehinnom will be purified and sanctified (וְגַם מְקוֹם הַגֵּיהִנֹּם יְטֹהַר וְיִתְקַדֵּשׁ), and it will be added to the boundaries of Gan Eden (וְיִהְיֶה נוֹסָף עַל גְּבוּלֵי הַגַּן עֵדֶן), together with the wicked sinners of Israel who are within it (עִם הָרְשָׁעִים פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁבְּתוֹכָהּ), who answered Amen to the Kaddish of Yonatan ben Uziel (שֶׁעָנוּ אָמֵן עַל קַדִּישׁ יוֹנָתָן בֶּן עוּזִיאֵל), after the eating of the Leviathan and the Wild Ox (אַחַר אֲכִילַת לִוְיָתָן וְהַשּׁוֹר הַבָּר), and they will merit to go from strength to strength (וְיִזְכּוּ לָלֶכֶת מֵחַיִל אֶל חָיִל), and they shall appear before Elohim in Zion (וְיֵרָאוּ אֶל אֱלֹהִים בְּצִיּוֹן) (Psalms 84:8), and they will be counted among the camps of the Tzaddikim (וְיִמָּנוּ עִם כִּתּוֹת הַצַּדִּיקִים).

And also from among the pious of the nations of the world (וְגַם מִן חֲסִידֵי אֻמּוֹת הָעוֹלָם), who were distressed during the days of Mashiach (שֶׁהָיוּ מִצְטַעֲרִים בִּימוֹת הַמָּשִׁיחַ), because they had not served Hashem beforehand, before the coming of Mashiach (שֶׁלֹּא הָיוּ עוֹבְדִים הַשֵּׁם יִתְבָּרַךְ מִקֹּדֶם בִּיאַת מָשִׁיחַ), and they repent of their sins (וְיִתְחָרְטוּ עַל עֲוֹנוֹתֵיהֶם), they too will merit the great compassion (גַּם מֵהֶם יִזְכּוּ אֶל הַחֶמְלָה הַגְּדוֹלָה), for His mercies have not ceased from any creature (כִּי לֹא כָלוּ רַחֲמָיו עַל כָּל הַיְצוּר), and concerning this it is said: “Hashem is good to all, and His mercies are upon all His works” (טוֹב יְיָ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו) (Psalms 145:9). And this follows the opinion that says in the chapter Chelek of Tractate Sanhedrin (וְהוּא כְּמַאן דְּאָמַר בְּפֶרֶק חֵלֶק דְּמַסֶּכֶת סַנְהֶדְרִין): “The wicked shall return to Sheol, all the nations that forget Elohim” (יָשׁוּבוּ רְשָׁעִים לִשְׁאוֹלָה כָּל גּוֹיִם שְׁכֵחֵי אֱלֹהִים) (Psalms 9:18) (Sanhedrin 105a), but the pious of the nations of the world are not included among those who forget Elohim (אֲבָל חֲסִידֵי אֻמּוֹת הָעוֹלָם אֵינָם בִּכְלַל שְׁכֵחֵי אֱלֹהִים). And all the more so the sinners of Israel (וּמִכָּל שֶׁכֵּן פּוֹשְׁעֵי יִשְׂרָאֵל), for there will be hope for them (שֶׁיִּהְיֶה לָהֶם תִּקְוָה), by an argument from minor to major [Kal va-Chomer] from the golden altar (קַל וָחֹמֶר מִמִּזְבַּח הַזָּהָב) (Chagigah 27a), after their purification (אַחֲרֵי טָהֳרָתָן), and after “the washing of the affliction” (וְאַחֲרֵי הֻכַּבֵּס הַנֶּגַע) (Leviticus 13:55), from Hashem there will be hope for them (מֵיְיָ יִהְיֶה לָהֶם תִּקְוָה), for “half is consumed and they are not consumed” (כִּי חֲצִי כָּלִים וְהֵם אֵינָם כָּלִים). Meaning (דְּהַיְנוּ), half of Gehinnom is consumed (חֲצִי הַגֵּיהִנֹּם כָּלִים), and it will become purified through the holiness of Gan Eden (וְיִטָּהַר בִּקְדֻשַּׁת הַגַּן), and there will be the dance-circle of the Holy One Blessed Be He with the Tzaddikim there (וְיִהְיֶה שָׁם מָחוֹל הַקב״ה עִם הַצַּדִּיקִים), thus its place together with them will become purified and sanctified (נִמְצָא שֶׁמְּקוֹמוֹ עִמָּהֶם יִטָּהַר וְיִתְקַדֵּשׁ), through the abundance of their tears of weeping in Gehinnom (בְּרֹב דִּמְעַת הַבְּכִיָּה שֶׁלָּהֶם בְּגֵיהִנֹּם), like the matter of the Weeping Waters (כְּעִנְיַן מַיִם בּוֹכִים), and the tears of the Tzaddikim for them, who pass through the way of Gehinnom (וְדִמְעַת הַצַּדִּיקִים עֲלֵיהֶם הַהוֹלְכִים דֶּרֶךְ גֵּיהִנֹּם). And the verse shall be fulfilled concerning them (וְיִתְקַיֵּם בָּהֶם פָּסוּק): “Passing through the Valley of Weeping, they make it a spring” (עֹבְרֵי בְּעֵמֶק הַבָּכָא מַעְיָן יְשִׁיתוּהוּ) (Psalms 84:7), through the abundance of their weeping (מֵרֹב בְּכִיָּתָם), through the fear that atones for their sins of sinful thoughts (מִפַּחַד הַמְכַפֵּר עֲוֹנוֹתֵיהֶם שֶׁל הִרְהוּרֵי עֲבֵרָה). “Also with blessings shall the teacher clothe himself” (גַּם בְּרָכוֹת יַעְטֶה מוֹרֶה) (Psalms 84:7), concerning this Gehinnom (לְגֵיהִנֹּם הַזֶּה), which is called the Valley of Weeping (הַנִּקְרָא עֵמֶק הַבָּכָא), where the sinners of Israel weep over their sins (שֶׁשָּׁם בּוֹכִים פּוֹשְׁעֵי יִשְׂרָאֵל עַל עֲוֹנוֹתֵיהֶם), and they justify the judgment upon themselves and confess (וּמַצְדִּיקִים הַדִּין עֲלֵיהֶם וּמִתְוַדִּים). And there is no sin for which this confession is not sufficient (וְאֵין לְךָ חֵטְא שֶׁלֹּא יַסְפִּיק הַוִּדּוּי הַזֶּה), and this will benefit them in the future to come (וְזֶה יוֹעִיל לָהֶם לֶעָתִיד לָבוֹא), and then even the Land of the Nations will become sanctified with the sanctity of the Land of Israel (וְאָז גַּם אֶרֶץ הָעַמִּים יִתְקַדַּשׁ כִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל), through conquest by the multitude (בְּכִבּוּשׁ רַבִּים), six hundred thousand from Israel (שִׁשִּׁים רִבּוֹא מִיִּשְׂרָאֵל). Corresponding to the supernal hosts, which are six hundred thousand (כְּנֶגֶד צְבָא הָעֶלְיוֹנִים שֶׁהֵם ס׳ רִבּוֹא), and corresponding to six hundred thousand Masters of the Mishnah (וּכְנֶגֶד ס׳ רִבּוֹא מָארֵי מַתְנִיתִין), and corresponding to six hundred thousand letters in the Torah (וּכְנֶגֶד ס׳ רִבּוֹא אוֹתִיּוֹת בַּתּוֹרָה), and corresponding to six hundred thousand stars (וּכְנֶגֶד ס׳ רִבּוֹא כּוֹכָבִים), and corresponding to six hundred thousand Names that the Holy One Blessed Be He possesses (וּכְנֶגֶד ס׳ רִבּוֹא שֵׁמוֹת שֶׁיֵּשׁ לוֹ לְהַקב״ה), as expounded in Pirkei Heikhalot of Rabbi Yishmael the High Priest (כַּנִּדְרָשׁ בְּפִרְקֵי הֵיכָלוֹת שֶׁל רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל). Therefore the number six hundred thousand corresponds above and below (וְלָכֵן הַמִּסְפָּר שִׁשִּׁים רִבּוֹא מְכֻוָּן לְמַעְלָה וּלְמַטָּה), and endures (וְקַיָּם), and this number broadens the border of the widow (וְזֶה הַמִּסְפָּר מַרְחִיב גְּבוּל אַלְמָנָה), and nullifies the dominion of impurity (וּמְבַטֵּל רְשׁוּת הַטֻּמְאָה). See the Zohar, Parashat Vayakhel (עַיֵּן זֹהַר פָּרָשַׁת וַיַּקְהֵל), [Ra‘aya Meheimna throughout the entire discourse] ([ר״מ א׳ בְּכָל הַמַּאֲמָר]), concerning the secret of the verse (עַל סוֹד הַפָּסוּק): “And Mosheh erected the Mishkan” (וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן) (Exodus 40:18). In the secret of: “Enlarge the place of your tent... and strengthen your stakes” (בְּסוֹד הַרְחִיבִי מְקוֹם אָהֳלֵךְ... וִיתֵדֹתַיִךְ חַזֵּקִי) (Isaiah 54:2), through conquest by the multitude (בְּכִבּוּשׁ רַבִּים), Mashiach and Israel (מָשִׁיחַ וְיִשְׂרָאֵל), who will go to gather the exiles and purify the Land of the Nations (שֶׁיֵּלְכוּ לְקַבֵּץ גָּלֻיּוֹת וּלְטַהֵר אֶרֶץ הָעַמִּים). Therefore our Sages said (וְלָכֵן אָמְרוּ רַז״ל), that in the future to come the Land of Israel will be so great (שֶׁאֶרֶץ יִשְׂרָאֵל יִהְיֶה לֶעָתִיד לָבוֹא כָּל כָּךְ גְּדוֹלָה) (Yalkut Shimoni, Isaiah, Remez 503), like the entire world in its state of purity (כְּמוֹ כָּל הָעוֹלָם כֻּלּוֹ בְּטָהֳרָתוֹ), and then the Holy One Blessed Be He will bring down the Beit haMikdash [Holy Temple] from the highest heavens (וְאָז יוֹרִיד הַקב״ה הַבַּיִת הַמִּקְדָּשׁ מִשְּׁמֵי שָׁמַיִם הָעֶלְיוֹנִים), which is entirely fire (אֲשֶׁר כֻּלּוֹ אֵשׁ), the work of the hands of the Holy One Blessed Be He (מַעֲשֵׂה יָדָיו שֶׁל הַקב״ה), and Israel will minister within it like the holy angels (וִישַׁמְּשׁוּ בוֹ יִשְׂרָאֵל כְּמַלְאֲכֵי הַקֹּדֶשׁ), who minister in the heights above (הַמְשָׁרְתִים בִּשְׁמֵי מָרוֹם). And this is the Mikdash [Sanctuary] that arose in the will of the Holy One Blessed Be He to bring down from the highest heavens after the Exodus from Egypt (וְזֶהוּ הַמִּקְדָּשׁ שֶׁעָלָה בִּרְצוֹנוֹ שֶׁל הַקב״ה לְהוֹרִידוֹ מִשְּׁמֵי מְרוֹמִים אַחַר יְצִיאַת מִצְרַיִם), and therefore Mosheh our teacher, peace be upon him, mentioned it in the Song at the Sea (וְלָכֵן הִזְכִּיר אוֹתוֹ מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם בְּשִׁירַת הַיָּם), that they merited: “The Mikdash [Sanctuary], Hashem, which Your hands established” (מִקְדָּשׁ י״י כּוֹנְנוּ יָדֶיךָ) (Exodus 15:17), and the hands of man will never rule over it (וְלֹא יִשְׁלְטוּ בּוֹ יְדֵי אָדָם מֵעוֹלָם). And this is why it is juxtaposed to: “Hashem shall reign forever and ever” (י״י יִמְלֹךְ לְעוֹלָם וָעֶד) (Exodus 15:18), for he saw through Ruach haKodesh [Holy Spirit] (שֶׁרָאָה בְּרוּחַ הַקֹּדֶשׁ), that He would not bring it down until the future (שֶׁלֹּא יוֹרִידוֹ עַד לֶעָתִיד), because of the sin of Michah (אוֹדוֹת עֲוֹן מִיכָה), as it is said: “And He shall pass through the sea with distress” (וְעָבַר בַּיָּם צָרָה) (Zechariah 10:11). And in the future to come the Holy One Blessed Be He will bring it down (וְלֶעָתִיד לָבוֹא יוֹרִידוֹ הַקב״ה), at the time when “Hashem shall reign forever and ever” (בִּזְמַן שֶׁיִּמְלֹךְ י״י לְעוֹלָם וָעֶד) (Exodus 15:18), which is after the coming of Mashiach (שֶׁהוּא אַחַר בִּיאַת מָשִׁיחַ), and therefore it does not say “Hashem reigns” nor “Hashem reigned” (וְלָכֵן לֹא אָמַר י״י מֶלֶךְ י״י מָלָךְ), but rather “shall reign” (רַק יִמְלֹךְ), and the one who understands will understand (וְהַמֵּבִין יָבִין). And just as His Kingship endures forever and ever (וּכְמוֹ שֶׁמַּלְכוּתוֹ קַיָּם לְעוֹלָם וָעֶד וּלְנֵצַח נְצָחִים), so too the structure of His Beit haMikdash [Holy Temple] endures forever (כָּךְ בִּנְיַן בֵּית הַמִּקְדָּשׁ שֶׁלּוֹ קַיָּם לְעוֹלְמֵי עַד וּלְעוֹלְמֵי עוֹלָמִים), and the work of His hands lives and endures forever (וּמַעֲשֵׂה יָדָיו חַיִּים וְקַיָּמִים לְעוֹלָם), and the souls that He created live and endure forever and ever (וְהַנְּשָׁמוֹת שֶׁבָּרָא הֵם חַיִּים וְקַיָּמִים לְעוֹלָם וָעֶד), because they are a spark from His Essence, blessed be He (מִפְּנֵי שֶׁהֵם נִיצוֹץ מֵעַצְמוּתוֹ בָּרוּךְ הוּא), as it is said: “And He breathed into his nostrils the breath of life” (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Genesis 2:7; see Ramban on the verse). And everyone who breathes, breathes from his own essence (וְכָל הַנּוֹפֵחַ מֵעַצְמוּתוֹ הוּא נוֹפֵחַ). And concerning this structure the verse says (וְעַל הַבִּנְיָן הַזֶּה אוֹמֵר הַפָּסוּק): “Unless Hashem builds the house, its builders labor in vain” (אִם י״י לֹא יִבְנֶה בַּיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ) (Psalms 127:1). And if you desire to know the greatness of the structure of the Beit haMikdash [Holy Temple] (וְאִם תִּרְצֶה לָדַעַת גְּדוּלַּת בִּנְיַן בֵּית הַמִּקְדָּשׁ), you may know it from the wall of Jerusalem (תֵּדַע אוֹתוֹ מֵחוֹמַת יְרוּשָׁלַיִם), as it is said: “And I shall be for her, says Hashem, a wall of fire round about, and for glory I shall be in her midst” (וַאֲנִי אֶהְיֶה לָּהּ נְאֻם י״י חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ) (Zechariah 2:9). And if her walls are thus (וּמַה חוֹמוֹתֶיהָ כָּךְ), then the Beit haMikdash [Holy Temple] all the more so (בֵּית הַמִּקְדָּשׁ עַל אַחַת כַּמָּה וְכַמָּה). And concerning this it is said: “Greater shall be the glory of this latter House than the former” (וְעַל זֶה נֶאֱמַר גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן הָרִאשׁוֹן) (Haggai 2:9), for since the two Batei Mikdash [Holy Temples] were structures made by human hands (כִּי מֵאַחַר שֶׁשְּׁנֵי בָּתֵּי מִקְדָּשׁ הָיוּ בִּנְיָן מַעֲשֵׂה יְדֵי אָדָם), they are called “the former” (נִקְרָא רִאשׁוֹן), and both are included under one designation (וְכוֹלֵל אוֹתָם בְּשֵׁם אֶחָד). But the Beit haMikdash [Holy Temple] that the Holy One Blessed Be He will bring down from the highest heavens in the future to come (וּבֵית הַמִּקְדָּשׁ שֶׁיּוֹרִיד הַקב״ה מִשְּׁמֵי מָרוֹם לֶעָתִיד לָבוֹא), is called “the latter” (נִקְרָא אַחֲרוֹן), because it is entirely spiritual (שֶׁכֻּלּוֹ רוּחָנִי), and it is not fitting that it be included together with the First and Second Temple (וְאֵינוֹ מִן הָרָאוּי שֶׁיִּכְלַל אוֹתוֹ בִּכְלַל בַּיִת רִאשׁוֹן וְשֵׁנִי), which were made by human hands (שֶׁהָיוּ מַעֲשֵׂה יְדֵי אָדָם).

And after all this (וְאַחַר כָּל זֹאת), the worlds will stand before the First Cause in the light of the Garment (יַעַמְדוּ הָעוֹלָמוֹת לִפְנֵי סִבָּה רִאשׁוֹנָה בְּאוֹר הַמַּלְבּוּשׁ), and then there will be the World of the Neshamah [Soul] (וְאָז יִהְיֶה עוֹלָם הַנְּשָׁמָה), and on that day it shall be said: “A Psalm, a Song for the day of Shabbat” (מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92:1), “which is entirely good and rest for eternal life” (שֶׁכֻּלּוֹ טוֹב וּמְנוּחָה לְחַיֵּי עוֹלָמִים) (Tamid 33b), and it is said: “And it shall come to pass on that day, Hashem shall be One and His Name One” (וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9). And Nefesh and Ruach will be absorbed into the World of the Neshamah [Soul] (וְנֶפֶשׁ וְרוּחַ יֻבְלְעוּ בְּעוֹלָם הַנְּשָׁמָה), in the place of the Throne (בִּמְקוֹם הַכִּסֵּא), and the Throne itself will ascend upward (וְהַכִּסֵּא עַצְמוֹ יַעֲלֶה מַעְלָה), to another level, greater and higher (אֶל מַעֲלָה אַחֶרֶת גְּדוֹלָה וִיתֵרָה), to another World of the Neshamah [Soul] above it (לְעוֹלָם נְשָׁמָה אַחֶרֶת שֶׁלְּמַעְלָה הֵימֶנּוּ). For the Throne itself corresponds to the Neshamah [Soul] of Atzilut (כִּי הַכִּסֵּא עַצְמוֹ הוּא כְּנֶגֶד הַנְּשָׁמָה דַּאֲצִילוּת), just as Ruach [Spirit] does (כְּמוֹ רוּחַ), therefore all of them will be absorbed into the First Cause (לָכֵן כֻּלָּם יֻבְלְעוּ בַּסִּבָּה הָרִאשׁוֹנָה), and the matter depends upon ascent (וּבָעֲלִיָּה תַּלְיָא מִלְּתָא), and therefore they will be in the place of “He and His Name are One” (וְלָכֵן יִהְיוּ בִּמְקוֹם הוּא וּשְׁמוֹ אֶחָד), concerning which our Rabbis, of blessed memory, said: “Before the world was created, He and His Name alone existed” (שֶׁעָלָיו אָמְרוּ רַבּוֹתֵינוּ ז״ל קֹדֶם שֶׁנִּבְרָא הָעוֹלָם הָיָה הוּא וּשְׁמוֹ בִּלְבַד) (Zohar Bereshit 246b). And this is the World of the Garment (וְהוּא עוֹלָם הַמַּלְבּוּשׁ), whose reverse is BeShalom [in peace] (שֶׁהִיפּוּכוֹ בְּשָׁלוֹם), and likewise at the time of the Giving of the Torah it is said: “Hashem will give strength to His people; Hashem will bless His people with peace” (וְכֵן בִּזְמַן מַתַּן תּוֹרָה נֶאֱמַר י״י עֹז לְעַמּוֹ יִתֵּן י״י יְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם) (Psalms 29:11). And likewise the numerical value of Orphaniel and the word Chashmal (וְכֵן חֶשְׁבּוֹן שֵׁם אוֹרְפַנִיאֵל וּמִלַּת חַשְׁמַל), and everything comes from the influx of the light of the Garment (וְהַכֹּל בָּא מִשֶּׁפַע אוֹר הַמַּלְבּוּשׁ), which is called “the ornaments of Mount Chorev” (הַנִּקְרָא עֲדָיִים שֶׁל הַר חוֹרֵב). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן), and it is said: “May the glory of Hashem endure forever; may Hashem rejoice in His works” (וְנֶאֱמַר יְהִי כְבוֹד י״י לְעוֹלָם יִשְׂמַח י״י בְּמַעֲשָׂיו) (Psalms 104:31).