Chapter One Hundred Forty-Seven (פֶּרֶק מֵאָה אַרְבָּעִים וְשִׁבְעָה)

Upper Imma receives this surrounding light from Arich Anpin (אִמָּא עִלָּאָה מְקַבֶּלֶת מֵאֲרִיךְ אַנְפִּין אוֹר הַמַּקִּיף הַזֶּה), from His mouth (מֵהַפֶּה שֶׁלּוֹ), which is called “a mouth speaking great things” (הַנִּקְרָא פּוּם מְמַלֵּל רַבְרְבָן). In this manner (עַל זֶה הַדֶּרֶךְ), that above in the Peyot of Arich Anpin there are two Names El (שֶׁיֵּשׁ לְמַעְלָה בְּפֵאוֹת אֲרִיךְ אַנְפִּין שְׁנֵי שֵׁמוֹת אֵל), one on the right (אֶחָד מִיָּמִין), namely in the right mouth-corner (דְּהַיְנוּ בַּפֵּאָה הַיְמָנִית), and a second El in the left mouth-corner (וְאֵל שֵׁנִי בַּפֵּאָה הַשְּׂמָאלִית), and the third in the forehead of Arich Anpin (וְהַשְּׁלִישִׁי בַּמֵּצַח דַּא״א). And from these three Names El (וּמֵאֵלּוּ הַשְּׁלֹשָׁה שֵׁמוֹת אֵל), are the roots of the three worlds, Beri’ah, Yetzirah, and Asiyah (הֵם שֹׁרֶשׁ שְׁלֹשָׁה עוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה), which are El-Shaddai of Beri’ah (שֶׁהֵם אֵל־שַׁדַּי דִּבְרִיאָה), and El-Havayah of Yetzirah (וְאֵל־הֲוָיָ״ה דִּיצִירָה), and El-Adnut of Asiyah (וְאֵלִ אדנ״י דַּעֲשִׂיָּה).

And behold (וְהִנֵּה), El in its filling has the numerical value of Hakaf [circuit] (אֵל בְּמִלּוּאוֹ עוֹלֶה הֶקֵּ״ף), and two times Hakaf [circuit] in the filling of right and left (וּב׳ פְּעָמִים הֶקֵּ״ף בַּמִּלּוּי שֶׁל יָמִין וּשְׂמֹאל), have the numerical value of three hundred and seventy lights (עוֹלֶה ש״ע נְהוֹרִין), namely Chashmal [radiant silence-speech] (דְּהַיְנוּ חַשְׁמַל), and they are from the back side (וְהֵם מֵאֲחוֹרַיִים), and likewise there are right and left on the front side (וְכֵן יֵשׁ בַּפָּנִים יָמִין וּשְׂמֹאל), thus they are the secret of Shin-Ayin [370]-Shin-Ayin [370] (נִמְצָא שֶׁהֵם סוֹד שַׁע־שַׁע). And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “And the suckling child shall play over the hole of the cobra” (וְשִׁעֲשַׁע יוֹנֵק עַל חוּר פָּתֶן) (Isaiah 11:8), to save from the grasp of the Klipot (לְהַצִּיל מֵאֲחִיזַת הַקְּלִיפּוֹת), whether Ze’ir Anpin, which is called “the youth” (הֵן ז״א שֶׁנִּקְרָא נַעַר), or Metatron, who is called “the suckling child from his mother’s breasts” (הֵן מֶטַטְרוֹ״ן נִקְרָא יוֹנֵק מִשְּׁדֵי אִמּוֹ), mentioned in the Gemara of Berakhot (הַנִּזְכָּר בַּגְּמָרָא דִּבְרָכוֹת) (Berakhot 3a), as we shall explain there in our commentary on the Aggadot (כְּמוֹ שֶׁנְּבָאֵר שָׁם בְּפֵרוּשׁ הָאַגָּדוֹת שֶׁלָּנוּ). For certainly (כִּי בְּוַדַּאי), in the third watch of the night (בְּמִשְׁמָרָה הַשְּׁלִישִׁית), the horn of salvation of the Mochin of Ze’ir Anpin sprouts forth (מַצְמִיחַ קֶרֶן יְשׁוּעַת הַמּוֹחִין דְּז״א), through the milk of Imma (עַל יְדֵי הֶחָלָב דְּאִמָּא), which is the secret of the first Gadlut [maturity] (שֶׁהוּא סוֹד גַּדְלוּת רִאשׁוֹן), and through this secret (וּבְזֶה הַסּוֹד), He renews every day continually the work of Creation (מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית), in the secret of Ibbur [gestation], Yenikah [suckling], and Mochin [mental powers] of Ze’ir Anpin (בְּסוֹד עִבּוּר יְנִיקָה וּמוֹחִין דְּז״א), and this is sufficient (וְדַי בָּזֶה).

And just as there are two Shin-Ayin [370]-Shin-Ayin [370] in Arich Anpin (וּכְמוֹ שֶׁיֵּשׁ בַּאֲרִיךְ שְׁנֵי ש״ע ש״ע), so too there are in Binah three Names S"G in her three thirds (כֵּן יֵשׁ בְּבִינָה שְׁלֹשָׁה שֵׁמוֹת ס״ג בִּשְׁלֹשָׁה שְׁלִישִׁים שֶׁלָּהּ), corresponding to the numerical value of three Ehyeh Names (כְּמִנְיַן ג׳ אֶהְיֶ״ה), and within them, namely within each S"G mentioned (וְיֵשׁ בָּהֶם, דְּהַיְנוּ בְּכָל ס״ג הַנִּזְכָּר), is the Name ייא״י whose numerical value is El (שֵׁם ייא״י שֶׁעוֹלֶה אֵ״ל), and within them are aspects of right and left (וְיֵשׁ בָּהֶם בְּחִינוֹת יָמִין וּשְׂמֹאל), which have the numerical value of Shin-Ayin [370]-Shin-Ayin [370] (הָעוֹלִים ש״ע ש״ע). For the two El Names of the right and left (כִּי ב׳ אֵ״ל שֶׁל יָמִין וּשְׂמֹאל), have the numerical value of Shin-Ayin [370] (הֵם בְּגִימַטְרִיָּא ש״ע), and likewise one Shin-Ayin [370] from the front side through the Atbash substitution of MTZPTZ (וְכֵן ש״ע אֶחָד מֵהַפָּנִים בְּחִילּוּף מַצְפַ״ץ), together with the kolel [inclusive count] (עִם הַכּוֹלֵל), namely her Havayah (דְּהַיְנוּ הֲוָיָ״ה שֶׁלָּהּ), thus it follows that there is Shin-Ayin [370]-Shin-Ayin [370] in Binah (נִמְצָא שֶׁיֵּשׁ שַׁע־שַׁע בְּבִינָה), and this is the secret of: “And the suckling child shall play” (וְזֶהוּ סוֹד וְשִׁעֲשַׁע יוֹנֵק) (Isaiah 11:8), for the two El Names in their fillings (כִּי ב׳ אֵ״ל בְּמִלּוּאָם), are Shin-Ayin [370] (הֵם ש״ע). And these Names of El (וּשֵׁמוֹת אֵלּוּ שֶׁל אֵ״ל), have their root in the Name S"G (הֵם שָׁרְשָׁם מִשֵּׁם ס״ג), and the back-side expansions of the Name S"G have the numerical value of one hundred sixty-six (וְשֵׁם ס״ג הָאֲחוֹרַיִים שֶׁלּוֹ קס״ו), corresponding to the numerical value of Yonek [suckling child] (כְּמִנְיַן יוֹנֵק), and this is the meaning of: “And the suckling child shall play over the hole of the cobra” (וְזֶהוּ וְשִׁעֲשַׁע יוֹנֵק עַל חוּר פָּתֶן) (Isaiah 11:8), which are the Klipot (שֶׁהֵם הַקְּלִיפּוֹת). For when there are three hundred and seventy lights (כִּי כַּאֲשֶׁר יֵשׁ ש״ע נְהוֹרִין), then Chashmal is formed (אָז נַעֲשֶׂה חַשְׁמַל), whose numerical value is Malbush [garment] (שֶׁהוּא בְּגִימַטְרִיָּא מַלְבּוּשׁ), which clothes and surrounds holiness (הַמַּלְבִּישׁ וּמַקִּיף אֶת הַקְּדֻשָּׁה), so that the external forces may not rule (שֶׁלֹּא יִשְׁלְטוּ הַחִיצוֹנִים). And this is the covering for each of the four worlds, Atzilut, Beri’ah, Yetzirah, Asiyah (וְזֶה הוּא הַכִּסּוּי לְכָל אֶחָד מֵאַרְבַּע עוֹלָמוֹת אבי״ע), each according to its level (כָּל אֶחָד כְּפִי מַדְרֵגָתוֹ), and thus one is thicker than the other (כָּךְ הוּא יוֹתֵר עָב מֵחֲבֵרוֹ), and Asiyah is thicker than all of them (וַעֲשִׂיָּה יוֹתֵר עָב מִכֻּלָּם), for there is the primary grasp of the external forces (כִּי שָׁם עִיקַּר אֲחִיזַת הַחִיצוֹנִים). Therefore after the Amidah prayer (וְלָכֵן אַחַר תְּפִלַּת י״ח), when we have drawn down the illumination of holiness (שֶׁהִמְשַׁכְנוּ הֶָאָרַת הַקְּדֻשָּׁה), and then, so that the external forces should not rule over that illumination which we have drawn down (וְאָז כְּדֵי שֶׁלֹּא יִשְׁלְטוּ הַחִיצוֹנִים בְּאוֹתָהּ הֶָאָרָה שֶׁהִמְשַׁכְנוּ), we conclude the Amidah with the word “in peace” (אָז אֲנַחְנוּ מְסַיְּמִין הָעֲמִידָה בְּמִלַּת בְּשָׁלוֹם), “Who blesses His people Israel with peace” (הַמְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם), which has the letters of Malbush [garment] (שֶׁהוּא אוֹתִיּוֹת מַלְבּוּשׁ), namely Chashmal [radiant silence-speech] (דְּהַיְנוּ חַשְׁמַל). And the intention is (וְהַכַּוָּנָה), that at the time of the illumination of holiness (כִּי בִּזְמַן הֶָאַרַת הַקְּדֻשָּׁה), it is called Mal [circumcises] (אָז הוּא נִקְרָא מָל), as it is said (שֶׁנֶּאֱמַר): “And this is the thing with which Yehoshua circumcised” (וְזֶה הַדָּבָר אֲשֶׁר מָל יְהוֹשֻׁעַ) (Joshua 5:4), and cuts away the foreskin from the covenant of circumcision (וְחוֹתֵךְ הָעָרְלָה מִן הַמִּילָה), for then it is “a mouth speaking great things” (כִּי אָז הוּא פּוּם מְמַלֵּל רַבְרְבָן), and “speaks peace to all his seed” (וְדוֹבֵר שָׁלוֹם לְכָל זַרְעוֹ), and through speech it performs wonders (וּבַדִּבּוּר הוּא פּוֹעֵל נִפְלָאוֹת), as it is said: “And with the breath of His lips He shall slay the wicked” (שֶׁנֶּאֱמַר וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע) (Isaiah 11:4). And when, Heaven forbid, the external forces have dominion (וּכְשֶׁחַס וְשָׁלוֹם יֵשׁ שְׁלִיטָה לַחִיצוֹנִים), then it is called Chash [silent] (אָז הוּא נִקְרָא חַשׁ), and is silent (וְשׁוֹתֵק), and does not cut away the foreskin (וְאֵינוֹ חוֹתֵךְ הָעָרְלָה), which covers the Holy Covenant (הַמְכַסָּה אֶת בְּרִית קֹדֶשׁ), and the Chashmalim [radiant silence-speech beings] who receive from Binah do not intercede on behalf of the seed of Israel (וְהַחַשְׁמַלִּים הַמְקַבְּלִים מִבִּינָה אֵינָם מַמְלִיצִים בְּעַד זֶרַע יִשְׂרָאֵל), and this is the meaning of what it says in Tractate Chagigah (וְזֶהוּ אוֹמְרוֹ בְּמַסֶּכֶת חֲגִיגָה): “It was taught in a Baraita: At times they are silent, at times they speak” (בְּמַתְנִיתָא תָּנָא עִתִּים חָשׁוֹת עִתִּים מְמַלְּלוֹת) (Chagigah 13b), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And behold (וְהִנֵּה), just as there is the illumination of these Shin-Ayin [370] lights in holiness (כְּמוֹ שֶׁיֵּשׁ הֶָאָרַת ש״ע אֵלּוּ בַּקְּדֻשָּׁה), so too they exist among the external forces with the opposite effect (כֵּן הֵם בַּחִיצוֹנִים בְּהִיפּוּךְ פְּעֻלָּתוֹ), and this is the secret of: “And the ground shall not be desolate” (וְזֶהוּ סוֹד וְהָאֲדָמָה לֹא תֵשָׁם) (source uncertain), whose numerical value is two times Shin-Ayin [370] (בְּגִימַטְרִיָּא שְׁתֵּי פְּעָמִים ש״ע). And corresponding to this in holiness (וְכֵן כְּנֶגְדּוֹ בַּקְּדֻשָּׁה), the initial letters of the verse (בְּרָאשֵׁי תֵיבוֹת הַפָּסוּק): “Before the hoary head you shall rise” (מִפְּנֵי שֵׂיבָה תָּקוּם) (Leviticus 19:32), are Mem-Shin-Tav [740] (רָאשֵׁי תֵיבוֹת מש״ת), the lights of the interior of Arich Anpin (אוֹרוֹת שֶׁבַּפָּנִים דַּאֲרִיךְ), and “and you shall honor the face of the elder” (וְהָדַרְתָּ פְּנֵי זָקֵן) (Leviticus 19:32), corresponds to Ze’ir Anpin (כְּנֶגֶד ז״א), and “and you shall fear your God” (וְיָרֵאתָ מֵּאֱלֹהֶיךָ) (Leviticus 19:32), corresponds to Malkhut (כְּנֶגֶד הַמַּלְכוּת), which is the secret of Yirah (שֶׁהִיא סוֹד הַיִּרְאָה). And just as there is Shin-Ayin [370] in holiness (וּכְמוֹ שֶׁיֵּשׁ בַּקְּדֻשָּׁה ש״ע), so too there is Ayin-Shin [370] in the Klipah (כֵּן יֵשׁ בַּקְּלִיפָּה ע״ש), as it is said: “The moth shall consume them” (שֶׁנֶּאֱמַר עָשׁ יֹאכְלֵם) (Isaiah 50:9). Therefore Rabbi Achai bar Yoshiyah's bones did not decay (וְלָכֵן רַבִּי אַחַאי בַּר יָאשִׁיָּה לֹא הָיוּ עַצְמוֹתָיו מַרְקִיבִין), because he had no jealousy regarding worldly matters (לְפִי שֶׁלֹּא הָיְתָה לוֹ קִנְאָה בְּמִילֵי דְּעָלְמָא), for that jealousy is drawn from the external forces (שֶׁהִיא הַקִּנְאָה נִמְשֶׁכֶת מִן הַחִיצוֹנִים), and then their bones decay (כִּי אָז עַצְמוֹתֵיהֶן מִתְרַקְּבִין), and the “moth” that consumes them (וְהָעָשׁ יֹאכְלֵם), namely those Shin-Ayin [370] lights in holiness become Ayin-Shin [370] in the Klipah (שֶׁהֵם הַש״ע שֶׁבַּקְּדֻשָּׁה נַעֲשִׂים ע״ש בַּקְּלִיפָּה), and this is the secret of “The moth shall consume them” (וְזֶהוּ סוֹד עָשׁ יֹאכְלֵם) (Isaiah 50:9). And likewise it consumes the flesh of the dead (וְכֵן יֹאכַל בְּשָׂרוֹ שֶׁל מֵת), and the worm in the flesh of the dead is called a moth (וְהָרִמָּה שֶׁבִּבְשַׂר הַמֵּת נִקְרָא עָשׁ), therefore when one has no jealousy regarding worldly matters (לָכֵן כְּשֶׁאֵין לוֹ קִנְאָה בְּמִילֵי דְּעָלְמָא), it is good for him (אָז הוּא טוֹב לוֹ), that worm and maggot shall not rule over him (שֶׁלֹּא יִשְׁלֹט בּוֹ רִמָּה וְתוֹלֵעָה), concerning which it is said (שֶׁנֶּאֱמַר עֲלֵיהֶם): “Jealousy is the rottenness of the bones” (וּרְקַב עֲצָמוֹת קִנְאָה) (Proverbs 14:30). Excluding one who has jealousy regarding matters of Heaven (לְאַפּוֹקֵי מִי שֶׁיֵּשׁ לוֹ קִנְאָה בְּמִילֵי דִּשְׁמַיָּא), such as Pinchas in Shittim (כְּגוֹן פִּינְחָס בְּשִׁטִּים), concerning whom it is said (נֶאֱמַר עָלָיו): “Behold, I give him My covenant of peace” (הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם) (Numbers 25:12), from worm and maggot (מֵרִמָּה וְתוֹלֵעָה), concerning whom it is said (שֶׁנֶּאֱמַר עֲלֵיהֶם): “Even my flesh shall dwell securely” (אַף בְּשָׂרִי יִשְׁכֹּן לָבֶטַח) (Psalms 16:9), and peace from the Angel of Death (וְשָׁלוֹם מִמַּלְאַךְ הַמָּוֶת). For Pinchas is Eliyahu the Prophet, may his memory be for good (כִּי פִּינְחָס הוּא אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב), he is Sandalfon (הוּא סַנְדַלְפוֹ״ן), who is called the Angel of the Covenant (הַנִּקְרָא מַלְאַךְ הַבְּרִית), through whom the Holy One Blessed Be He performs miracles during the bitter exile (שֶׁעוֹשֶׂה הַקב״ה נִסִּים עַל יָדוֹ בְּעֵת הַגָּלוּת הַמַּר). May it be the will before the Holy One Blessed Be He (יְהִי רָצוֹן לִפְנֵי הַקב״ה), that now the time should come (שֶׁיָּבוֹא עַתָּה הָעֵת), when the verse spoken by the prophet Malachi, peace be upon him, shall be fulfilled (שֶׁיְּקֻיַּם הַפָּסוּק שֶׁאָמַר הַנָּבִיא מַלְאָכִי עָלָיו הַשָּׁלוֹם): “Behold, I am sending you Eliyahu the Prophet before the coming of the great and awesome day of Hashem, and he shall turn the heart of fathers to sons and the heart of sons to their fathers” (הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֶת אֵלִיָּהוּ הַנָּבִיא לִפְנֵי בּוֹא יוֹם ה׳ הַגָּדוֹל וְהַנּוֹרָא וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם) (Malachi 3:23–24). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).