Chapter One Hundred Forty-Six (פֶּרֶק מֵאָה אַרְבָּעִים וְשִׁשָּׁה)

The general principle of the matters we explained above (כְּלָל הַדְּבָרִים שֶׁאָמַרְנוּ לְמַעְלָה), is that the word El in its filling has the numerical value of Hakaf [circuit] (מִלַּת אֵל בְּמִלּוּאוֹ עוֹלָה הֶקֵּף), and El also has the numerical value of Ehyeh (וְאֵל עוֹלֶה גַּם כֵּן אֶהְיֶ״ה), explained as follows (פֵּירוּשׁ כָּזֶה): the Aleph of El in its form (הָאָלֶ״ף שֶׁל אֵ״ל כְּצוּרָתָהּ זֹאת), Aleph, Yod, Vav, Dalet (א י׳ ו׳ ד׳), has the numerical value of twenty (עוֹלֶה עֶשְׂרִים), and with the kolel [inclusive count] it equals Ehyeh (וְעִם הַכּוֹלֵל עוֹלֶה אֶהְיֶ״ה). And El is also the secret of the Name S"G (וְאֵ״ל הוּא גַּם כֵּן סוֹד שֵׁם שֶׁל ס״ג), because it contains three Yods whose numerical value is thirty (עַל שֵׁם שֶׁיֵּשׁ בּוֹ ג׳ יוּדִי״ן הָעוֹלִים ל׳), and one Aleph (וְאָלֶ״ף אַחַת), which is in the middle of the Vav of S"G (שֶׁבָּאֶמְצַע הוא״ו שֶׁל ס״ג), brings the total to El (עוֹלָה [הַכֹּל] אֵל). And you must also know (וְגַם צָרִיךְ שֶׁתֵּדַע), that the filling of the Name S"G has the numerical value of thirty-seven (כִּי שֵׁם ס״ג הַמִּלּוּי שֶׁלּוֹ הוּא ל״ז), corresponding to the numerical value of Hevel [breath] (כְּמִנְיַן הֶבֶל), and it follows (וְנִמְצָא), that the breath emerging from Binah is a surrounding light for all the Middot [attributes] (שֶׁהַהֶבֶל הַיּוֹצֵא מִבִּינָה הוּא אוֹר מַקִּיף לְכָל הַמִּדּוֹת). And these are the seven breaths that Kohelet mentioned in this verse (וְאֵלּוּ הֵם ז׳ הֲבָלִים שֶׁאָמַר קֹהֶלֶת בַּפָּסוּק זֶה): “Vanity of vanities, all is vanity” (הֲבֵל הֲבָלִים הַכֹּל הָבֶל) (Ecclesiastes 1:2). And when it says “vanities” (וּכְשֶׁאוֹמֵר הֲבָלִים), they are two (הֵם שְׁנַיִם), because the minimum plural is two (כִּי מִעוּט רַבִּים הֵם שְׁנַיִם), thus there are seven breaths (הֲרֵי ז׳ הֲבָלִים). And the meaning is (וּפֵירוּשׁ), that within each of the seven Middot there is the filling of the Name S"G, which is thirty-seven, corresponding to the numerical value of Hevel [breath] (שֶׁבְּכָל הַז׳ מִדּוֹת יֵשׁ בּוֹ מִלּוּי שֵׁם ס״ג שֶׁהוּא ל״ז כְּמִנְיַן הֶבֶל), and these seven breaths correspond to the seven Middot, Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malkhut (וְאֵלּוּ הַז׳ הֲבָלִים הֵם כְּנֶגֶד ז׳ מִדּוֹת גג״ת נהי״ם).

It follows according to this (נִמְצָא לְפִי זֶה), that within all seven Middot there is the filling of S"G, whose value is thirty-seven (שֶׁבְּכָל הַז׳ מִדּוֹת יֵשׁ בָּהֶם מִלּוּי ס״ג הָעוֹלֶה ל״ז), and they also correspond to the five points of articulation and the two inclusives, namely the mouth and the nose (וְהֵם גַּם כֵּן כְּנֶגֶד הַחֲמִשָּׁה מוֹצָאוֹת וּב׳ כּוֹלְלִים שֶׁהֵם הַפֶּה וְהַחוֹטֶם), and these correspond to the seven Middot mentioned above, Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malkhut (וְהֵם כְּנֶגֶד הַז׳ מִדּוֹת הַנִּזְכָּרִים גג״ת נהי״ם). And through this you will understand the meaning of the verse (וּבָזֶה תָּבִין פֵּירוּשׁ הַפָּסוּק): “All has become dross, together they have become corrupt; there is none who does good, there is not even one” (כֻּלּוֹ סָג יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה טוֹב אֵין גַּם אֶחָד) (Psalms 14:3; Psalms 53:4). And its meaning is (וּפֵירוּשׁוֹ הוּא): “All has become dross” (כֻּלּוֹ סָג), meaning (פֵּירוּשׁ), that within all the Middot there is the Name S"G (בְּכָל הַמִּדּוֹת יֵשׁ בָּהֶם שֵׁם ס״ג), whose filling has the numerical value of thirty-seven (שֶׁהוּא הַמִּלּוּי שֶׁעוֹלֶה ל״ז), corresponding to the numerical value of Hevel [breath] (כְּמִנְיַן הֶבֶל), and the Middot are seven (וְהַמִּדּוֹת הֵם ז׳), corresponding to the seven breaths (כְּנֶגֶד ז׳ הֲבָלִים), and this is the meaning of “All has become dross” (וְזֶהוּ כֻּלּוֹ סָג). And in relation to the two inclusives (וּבְעֵרֶךְ הַכּוֹלְלִים הַשְּׁנַיִם), which are Yesod and Malkhut (שֶׁהֵם יְסוֹד וּמַלְכוּת), because you already know (מִפְּנֵי שֶׁכְּבָר יָדַעְתָּ), that Yesod includes the five Chesed and the five Gevurot (שֶׁיְסוֹד כּוֹלֵל הַה׳ חֲסָדִים וְהַה׳ גְּבוּרוֹת), and Malkhut likewise includes them when there is a Zivug [union] (וְהַמַּלְכוּת גַּם כֵּן כּוֹלְלָם כְּשֶׁיֵּשׁ זִוּוּג), therefore in relation to these two inclusives, Yesod and Malkhut are called “together” (אִם כֵּן בְּעֵרֶךְ אֵלּוּ הַב׳ כּוֹלְלִים יְסוֹד וּמַלְכוּת נִקְרְאוּ יַחְדָּו). And “there is none who does good” (וּכְשֶׁאֵין עֹשֵׂה טוֹב), means (פֵּירוּשׁ), that Yesod becomes nullified when it does not perform a Zivug [union] (שֶׁיְסוֹד בָּטֵל כְּשֶׁאֵין עוֹשֶׂה זִוּוּג), “there is not even one” (אֵין גַּם אֶחָד), means (פֵּירוּשׁ), that Malkhut also becomes nullified (גַּם מַלְכוּת מִתְבַּטֶּלֶת), for she possesses nothing of her own (שֶׁאֵין לָהּ מִגַּרְמָהּ כְּלוּם), except what she receives (אֶלָּא מַה שֶּׁמְּקַבֶּלֶת), and now Yesod is not bestowing into her (וְעַתָּה אֵין מַשְׁפִּיעַ בָּהּ יְסוֹד), which is Good, namely Yesod (שֶׁהוּא טוֹב שֶׁהוּא יְסוֹד), therefore “there is not even one” (לָכֵן אֵין גַּם אֶחָד), [the one] ([הָאַחַת]). And what it says elsewhere (וּמַה שֶּׁאָמַר בְּמָקוֹם אַחֵר): “All have turned aside” (הַכֹּל סָר), means (יִרְצֶה לוֹמַר), that the ten Havayah Names have the numerical value of Sar [turned aside] (הָעֶשֶׂר הֲוָיוֹת עוֹלִים סָ״ר), and they are the five Chesed and the five Gevurot (וְהֵם ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת).

The conclusion that emerges from here (הָעוֹלֶה מִכָּאן), is that from the breath which emerges from the mouth of Binah (שֶׁמֵּהַהֶבֶל אֲשֶׁר יוֹצֵא מִפִּי בִינָה), comes the surrounding light for all seven Middot [attributes] (הוּא הָאוֹר הַמַּקִּיף לְכָל הַז׳ מִדּוֹת), and this is the light that Imma receives from Arich Anpin, from His mouth (וְהוּא הָאוֹר שֶׁמְּקַבֶּלֶת אִמָּא מֵאֲרִיךְ אַנְפִּין מֵהַפֶּה שֶׁלּוֹ), for they stand beneath His mouth (כִּי הֵם עוֹמְדִים תַּחַת פִּיהוּ), and from that illumination she illuminates and bestows upon the Middot [attributes] (וּמֵאוֹתָהּ הֶאָרָה מְאִירָה וּמַשְׁפַּעַת עַל הַמִּדּוֹת), because she is the mother hovering over her children (מִפְּנֵי שֶׁהִיא הָאֵם הַמְרַחֶפֶת עַל בָּנֶיהָ), and she is also called “a mouth speaking great things” (וְגַם נִקְרֵאת פּוּם מְמַלֵּל רַבְרְבָן), and concerning her it is said: “And the heavens are not pure in His eyes” (וְנֶאֱמַר בָּהּ וְשָׁמַיִם לֹא זַכּוּ בְּעֵינָיו) (Job 15:15). And if you merit (וְאִם תִּזְכֶּה), you will understand the secret of the seven breaths mentioned in the teaching of Rashbi, peace be upon him (תָּבִין סוֹד ז׳ הֲבָלִים הַנִּזְכָּרִים בְּמַאֲמַר הָרַשְׁבִּ״י), in Parashat Bereshit, Zohar haGadol, daf 39 (פָּרָשַׁת בְּרֵאשִׁית זֹהַר גָּדוֹל דַּף ל״ט), concerning that which he opened as at first and said (עָלֵהּ דְּפָתַח כְּמִלְּקַדְמִין וְאָמַר): “There is a breath that is done upon the earth” (יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ) (Ecclesiastes 8:14). “Come and see” (תָּא חֲזִי), “I heard that an incident occurred with a certain man from among those afflicted with sores” (שְׁמַעְנָא דְּעוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ מֵאִינוּן בַּעֲלֵי קַבִּין), “who was traveling on the road and encountered two sages” (דַּהֲוָה אָזִיל בְּאָרְחָא אֲרַע בְּתַרֵין חַכִּימִין), “masters of the generation, masters of the wisdom of the Orayta” (מָארֵי דָּרָא מָארֵי דְּחָכְמְתָא דְאוֹרַיְיתָא). He said to them: “Peace be upon you, Rabbis” (אָמַר לוֹן שְׁלָמָא עֲלֵיכוֹ רַבָּנָן). And it says there (וְאוֹמֵר שָׁם): he was sitting upon a throne of kingship (וַהֲוָה יָתִיב עַל כּוּרְסְיָיא דְּמַלְכוּתָא), and three hundred of his disciples were beneath the throne at his feet (וּתְלַת מְאָה תַּלְמִידוֹי תְּחוֹת כּוּרְסְיָיא לְרַגְלוֹי), and they were reciting this verse many times without number (וַהֲווּ קָרָאן הַאי קְרָא זִמְנִין סַגִּיאִין בְּלָא חוּשְׁבָּנָא). They said to him, those masters of the generation (אָמְרוּ לוֹן אִינוּן מָארֵי דָּרָא): “What is this, and is there no other verse in the Book of Kohelet?” (מַאי הַאי, וְכִי לֵית קְרָא אָחֳרָא בְּסֵפֶר קֹהֶלֶת).

Immediately that one who was upon the throne arose (מִיָּד קָם הַהוּא דַּהֲוָה עַל כּוּרְסְיָיא), and took hold of their hands (וַאֲחִיד בִּידַיְיהוֹן), and brought them into seven Heichalot [palaces] (וַאֲעִיל לוֹן לְז׳ הֵיכָלִין), and in every Heichal [palace] was written “Vanity of vanities” (וּבְכָל הֵיכָלָא וְהֵיכָלָא הֲוָה כָּתוּב הֲבֵל הֲבָלִים) (Ecclesiastes 1:2), and in the seventh Heichal [palace] was an eagle (וּבְהֵיכָלָא שְׁבִיעָאָה נִשְׁרָא), and a crown in its mouth (וַעֲטָרָה בְּפוּמָהּ), and the likeness of a dove in that crown (וּדְמוּת יוֹנָה בְּהַהִיא עֲטָרָה), and it was written upon the crown (וַהֲוָה כָּתוּב בַּעֲטָרָה): “Whoever does not know these breaths, concerning him it is said: ‘And the stranger who comes near shall die’” (כָּל מַאן דְּלָא יָדַע בְּאִלֵּין הֲבָלִים עֲלֵיהּ אִתְּמַר וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 1:51). Immediately they retreated backward (מִיָּד אִתְחַזְּרוּ אִינוּן לַאֲחוֹרָא). He said to them (אָמַר לוֹן): “You sages, masters of the generation, surely you are not sages. With this verse I built this entire structure” (אַתּוּן חַכִּימִין מָארֵי דָּרָא בְּוַדַּאי לָאו חַכִּימִין אַתּוּן, בְּהַאי קְרָא עֲבִידְנָא כָּל בִּנְיָינָא דָּא). And at the end he said (וּלְבָסוֹף אָמַר): “I shall tell you by allusion” (אֵימָא לְכוֹן בִּרְמִיזָא), seven breaths are in this verse (שִׁבְעָה הֲבָלִים אִית בְּהַאי קְרָא), and they are seven Havayah Names whose root is from the Name S"G (וְאִינוּן ז׳ הֲוָיוֹת שָׁרְשָׁם מִשֵּׁם ס״ג), and they are those mentioned in the Psalm: “Ascribe to Hashem, O sons of the mighty” (וְהֵם הַנִּזְכָּרִים בְּמִזְמוֹר הָבוּ לַי־י בְּנֵי אֵלִים) (Psalms 29:1), in the secret of flames of fire (בְּסוֹד לַהֲבוֹת אֵשׁ), for reverse Hevel [breath] and you will find Lahav [flame] (כִּי הֲפוֹךְ הֶבֶל וְתִמְצָא לַהַב), the fire that burns (אֵשׁ הַשּׂוֹרֵף), from there is the grasp of the Klipot [husks] (מִשָּׁם אֲחִיזַת הַקְּלִיפּוֹת), and it is “fire consuming fire” (וְהִיא אֵשׁ אוֹכֶלֶת אֵשׁ), as mentioned there (כַּנִּזְכָּר שָׁם), and the flames are the Kelim [vessels] as well (וְגַם לְהָבִים הוּא הַכֵּלִים), and whoever knows how to direct intention toward the Upper Shekhinah, which is Binah (וּמַאן דְּיָדַע לְכַוָּונָא בִּשְׁכִינְתָא עִילָּאָה שֶׁהִיא בִּינָה), for all the breaths depend upon her (דְּכָל הֲבָלִים מִינָהּ תַּלְיָין), and are clothed in the Lower Shekhinah (וּמִתְלַבְּשִׁין בִּשְׁכִינְתָא תַּתָּאָה), and from them Heaven and Earth were created (וּמֵהוֹן אִתְבְּרִיאוּ שְׁמַיָּא וְאַרְעָא). And they are the seven Heichalot [palaces] from the seven lower Sefirot of Ze’ir Anpin, which is called Heaven (וְהֵם ז׳ הֵיכָלוֹת מִז׳ תַּחְתּוֹנִיּוֹת שֶׁל ז״א הַנִּקְרָא שָׁמַיִם), and they are the seven circuits of the seven heavens (וְהֵם שִׁבְעָה הַקָּפוֹת שֶׁל ז׳ שָׁמַיִם), and the seven lands of the Lower Shekhinah (וְז׳ אֲרָצוֹת שֶׁל שְׁכִינְתָא תַּתָּאָה), the secret of her seven Heichalot [palaces] (סוֹד ז׳ הֵיכָלוֹת שֶׁלָּהּ), and these breaths of prayer rectify these seven breaths (וְאִלֵּין הֲבָלִים דִּצְלוֹתָא מְתַקְּנִין הַז׳ הֲבָלִים הַלָּלוּ).

For it is known (כִּי יָדוּעַ), that the secret of the seven Heichalot [palaces] mentioned in this discourse (שֶׁסּוֹד הַז׳ הֵיכָלִין הַנִּזְכָּרִים בְּהַמַּאֲמָר הַזֶּה), are the secret of Yetzirah (הֵם סוֹד יְצִירָה), which is called the Academy of the Firmament (הַנִּקְרָא מְתִיבְתָא דְּרָקִיעָא), and they are the secret of the seven heavens mentioned above (וְהֵם סוֹד ז׳ שָׁמַיִם הַנִּזְכָּרִים), and therefore there were those afflicted with sores there (וְלָכֵן הָיוּ שָׁם בַּעֲלֵי קַבִּין), so that impurity should not cling to the habits (שֶׁלֹּא יִדְבַּק הַטֻּמְאָה בְּהַרְגֵּלִים). And in the second section [book] called Gan haMelekh [The King's Garden] (וּבַחֵלֶק הַשֵּׁנִי הַנִּקְרָא גַּן הַמֶּלֶךְ), I shall explain this discourse according to its proper arrangement (אֲפָרֵשׁ הַמַּאֲמָר הַזֶּה עַל מַתְכֻּנְתּוֹ). And you will understand (וְתָבִין), that Binah, which is Imma nesting in the Throne (כִּי הַבִּינָה שֶׁהִיא אִמָּא הַמְקַנֶּנֶת בְּכוּרְסְיָיא), draws her breaths into the world of Yetzirah (מוֹשֶׁכֶת הַהֲבָלִים שֶׁלָּהּ לְעוֹלָם הַיְצִירָה), which is the seven heavenly Heichalot [palaces], the Academy of the Firmament (שֶׁהוּא ז׳ הֵיכְלֵי שָׁמַיִם מְתִיבְתָא דְּרָקִיעָא), and the seven lands of Asiyah (וְז׳ אֲרָצוֹת דַּעֲשִׂיָּה). And concerning her the pious David the King, peace be upon him, said (וְעָלֶיהָ אָמַר הֶחָסִיד דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם): “I shall walk before Hashem in the lands of the living” (אֶתְהַלֵּךְ לִפְנֵי י״י בְּאַרְצוֹת הַחַיִּים) (Psalms 116:9). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).