Chapter One Hundred Fourteen (פֶּרֶק מֵאָה וְאַרְבָּעָה עָשָׂר)

In order to explain to you the matter of the Klipot of Ammon and Moav and their grasp thoroughly (כְּדֵי לְבָאֵר לְךָ עִנְיַן קְלִיפּוֹת עַמּוֹן וּמוֹאָב וַאֲחִיזָתָם בָּאֵר הֵיטֵב), together with the verses related to this matter (עִם הַפְּסוּקִים הַשַּׁיָּכִים לְזֶה הָעִנְיָן), we shall first present to you an introduction (נַקְדִּים לְךָ הַקְדָּמָה), and it is this (וְהִיא זֹאת); that you must know (שֶׁצָּרִיךְ אַתָּה לָדַעַת), the secret of Ammon and Moav (סוֹד עַמּוֹן וּמוֹאָב), that they are two Klipot which grasp the two Hehs (הֵם שְׁתֵּי קְלִיפּוֹת הָאוֹחֲזוֹת בִּשְׁתֵּי הַהי״ן), for Ammon is the Supernal Heh, Binah (כִּי עַמּוֹן הוּא ה׳ עִלָּאָה בִּינָה), and Moav is the Lower Heh, Malkhut (וּמוֹאָב ה׳ תַּתָּאָה מַלְכוּת). As mentioned in the Zohar (כַּנִּזְכָּר בַּזֹּהַר). If so, it is difficult (וְאִם כֵּן קָשֶׁה), how Moav emerged first and afterward Ammon was born (אֵיךְ מוֹאָב יָצָא רִאשׁוֹנָה וְאַחֲרָיו נוֹלַד עַמּוֹן), whereas above the opposite is the case in the two Hehs (וְהֶפֶךְ מִזֶּה הוּא לְמַעְלָה בְּב׳ הַהי״ן כַּנִּזְכָּר), but the truth is (אַךְ הָאֱמֶת הוּא), that Ammon is the letters of No‘am [pleasantness] (כִּי עַמּוֹן הוּא אוֹתִיּוֹת נוֹעַם), for the Supernal Heh is called No‘am [pleasantness] (כִּי ה׳ עִילָּאָה נִקְרֵאת נוֹעַם), as it is said (שֶׁנֶּאֱמַר): “And let the No‘am [pleasantness] of Hashem our God be upon us” (וִיהִי נוֹעַם ה׳ אֱלֹהֵינוּ עָלֵינוּ) (Psalms 90:17). Thus this is called No‘am [pleasantness] (אַלְמָא זֹאת נִקְרֵאת נוֹעַם), and the Klipot that grasp it are transformed from No‘am [pleasantness] into Ammon (וְהַקְּלִיפּוֹת הַנֶּאֱחָזוֹת בָּזֶה מִתְהַפְּכוֹת מִנּוֹעַם לְעַמּוֹן). For No‘am [pleasantness] in its entirety is Ehyeh spelled with Yudin (כִּי נוֹעַם כֻּלָּהּ אֶהי״ה דְּיוּדִי״ן), and equals KSA [161] (עוֹלֶה קס״א), and it is in Binah (וְהוּא בְּבִינָה), also No‘am [pleasantness] with the filling of Vav (גַּם נוֹעַם בְּמִלּוּי וא״ו), is numerically KSV [166] (הוּא בְּגִימַטְרִיָּא קס״ו), the back aspects of the Name S"G of Binah (אֲחוֹרַיִים שֶׁל שֵׁם ס״ג דְּבִינָה). However, this Klipah of Ammon is not in the Supernal Mother herself (אָמְנָם קְלִיפּוֹת עַמּוֹן זֶה אֵינוֹ בְּאִמָּא עִילָּאָה עַצְמָהּ), but only in the Malkhut of Understanding (רַק בְּמַלְכוּת שֶׁל תְּבוּנָה), from which is made the aspect of Leah, the knot of Tefillin (שֶׁנַּעֲשֵׂית מִמֶּנָּה בְּחִינַת לֵאָה קֶשֶׁר שֶׁל תְּפִלִּין), and the aspect of Leah, which is always called Binah, as is known (וּבְחִינַת לֵאָה הַנִּקְרֵאת תָּמִיד בִּינָה כַּנּוֹדָע), for from the Malkhut of Binah is their root, as is known (כִּי מִמַּלְכוּת הַבִּינָה שָׁרְשָׁם כַּנּוֹדָע), and she is what we now call No‘am [pleasantness] and the Supernal Heh (וְהִיא שֶׁאָנוּ קוֹרִין אוֹתָהּ עַתָּה נוֹעַם וְה׳ עִילָּאָה). And from her emerged Ammon (וּמִמֶּנָּה יָצָא עַמּוֹן), and from Rachel, the Lower Heh, emerged Moav (וּמִן רָחֵל ה׳ תַּתָּאָה יָצָא מוֹאָב), and because Leah, the back aspects of Binah of S"G, is called No‘am [pleasantness] with Vav (וּלְפִי שֶׁלֵּאָה אֲחוֹרַיִים שֶׁל בִּינָה שֶׁל ס״ג נִקְרֵאת הִיא נוֹעַם בְּוא״ו), which is KSV [166], the back aspects of S"G Binah (שֶׁהוּא קס״ו אֲחוֹרַיִים בְּס״ג הַבִּינָה), and corresponding to it Ammon is likewise written fully with Vav (וּכְנֶגְדּוֹ עַמּוֹן מָלֵא בְּוא״ו גַּם כֵּן).

And behold, it is known (וְהִנֵּה נוֹדָע), that the Klipah always takes sparks of Kedushah [Holiness] mixed within it (כִּי לְעוֹלָם הַקְּלִיפָּה לוֹקַחַת נִיצוֹצוֹת הַקְּדוּשָׁה מְעוֹרָבִים עִמָּהּ), and therefore (וְלָכֵן), that which the Klipah of Ammon took is the secret of Na‘amah the Ammonitess (מַה שֶּׁלָּקְחָה קְלִיפַּת עַמּוֹן הִיא סוֹד נַעֲמָה הָעַמּוֹנִית), for she is numerically equal to the holy No‘am [pleasantness] itself (כִּי הִיא בְּגִימַטְרִיָּא נוֹעַם הַקְּדוּשָׁה מַמָּשׁ), and likewise (וְכֵן), that which the Klipah of Moav took is Ruth the Moabitess (מַה שֶּׁלָּקְחָה קְלִיפַּת מוֹאָב הִיא רוּת הַמּוֹאֲבִיָּה). And it is because (וְהוּא כִּי), the Name Adonai is in Rachel (שֵׁם אֲדֹנָי הוּא בְּרָחֵל), and its filling equals TRA [671] (וּמִלּוּאוֹ תַּרְעָ״א), remove the Name Adonai (תָּסִיר שֵׁם אֲדֹנָי), and the filling alone remains, namely Ruth the Moabitess (יִשָּׁאֵר הַמִּלּוּי רוּת הַמּוֹאֲבִיָּה). And likewise Moaviah [Moabitess] with the word itself and the Kolel [inclusive count] (וְכֵן מוֹאֲבִיָּה עִם הַמִּלָּה וְהַכּוֹלֵל), equals Adonai (יַעֲלֶה מוֹאֲבִיָּה כְּמִנְיַן אֲדֹנָי), which is the root (שֶׁהוּא הַשּׁוֹרֶשׁ).

And now (וְעַתָּה), we shall explain the secret of the first difficulty (נְבָאֵר סוֹד הַקֻּשְׁיָא הָרִאשׁוֹנָה), namely (כִּי), how the elder was called Moav and the younger Ammon (אֵיךְ תִּקָּרֵא הַבְּכִירָה מוֹאָב וְהַצְּעִירָה עַמּוֹן), when the matter is the opposite (וְהַהִפּוּךְ הוּא), for Ammon is the Supernal Heh, the elder (כִּי עַמּוֹן הוּא ה׳ עִלָּאָה בְּכִירָה), and Moav is the Lower Heh, the younger (וּמוֹאָב ה׳ תַּתָּאָה צְעִירָה). But the matter is (אַךְ הָעִנְיָן הוּא), that Ammon has two aspects (כִּי עַמּוֹן יֵשׁ לוֹ ב׳ בְּחִינוֹת), for at first it came before (כִּי בַּתְּחִלָּה הוּא קָדַם), and it was the firstborn before Moav (וְהוּא הַבְּכוֹר קֹדֶם מוֹאָב), because it is in the secret of the Supernal Heh (כִּי הוּא בְּסוֹד ה׳ עִלָּאָה), and after it emerged Moav (וְאַחֲרָיו יָצָא מוֹאָב), the Lower Heh, second (ה׳ תַּתָּאָה שֵׁנִיָּה). However afterward (אַךְ אַחַר כָּךְ), that first Ammon was nullified (נִתְבַּטֵּל אוֹתוֹ עַמּוֹן הָרִאשׁוֹן), and afterward it returned and was revealed a second time (וְאַחַר כָּךְ חָזַר וְנִתְגַּלָּה פַּעַם שֵׁנִית). And relative to this second manifestation (וּבְעֶרֶךְ פַּעַם שֵׁנִית זוֹ), Moav is called from the elder (נִקְרָא מוֹאָב מִן הַבְּכִירָה), and Ammon from the younger (וְעַמּוֹן מִן הַצְּעִירָה). However, in the first occurrence it is certainly true that Ammon emerged first (אַךְ בַּפַּעַם הָרִאשׁוֹן וַדַּאי הוּא שֶׁעַמּוֹן יָצָא רִאשׁוֹנָה), and through this you will understand a beautiful matter (וּבָזֶה תָּבִין עִנְיָן נָאֶה), why the son of the elder was called Moav (לָמָּה בְּנָהּ שֶׁל הַבְּכִירָה נִקְרָא מוֹאָב), and was not called Ben-Avi [son of my father] (וְלֹא נִקְרָא בֶּן־אָבִי), as the son of the younger was called Ben-Ami [son of my people] (כְּמוֹ בֶּן הַצְּעִירָה הַנִּקְרָא בֶּן עַמִּי), and was not called Ammon (וְלֹא נִקְרָא עַמּוֹן). But the matter is (אַךְ הָעִנְיָן), according to what we have explained (עִם מַה שֶּׁבֵּאַרְנוּ), that the first was called Ammon (כִּי הָרִאשׁוֹן נִקְרָא עַמּוֹן), but after it was nullified and returned to be manifested a second time (אַךְ אַחַר שֶׁנִּתְבַּטֵּל וְחָזַר לְהִתְגַּלּוֹת פַּעַם שֵׁנִית), it was called Ben-Ami [son of my people] (נִקְרָא בֶּן־עַמִּי).

The meaning is (פֵּירוּשׁ), son of the first Ammon (בֶּן־עַמּוֹן הָרִאשׁוֹן), for from the power of the first Ammon this one emerged (כִּי מִכֹּחַ בֶּן־עַמּוֹן הָרִאשׁוֹן יָצָא זֶה), and therefore it is considered as though he were its son (וְאִם כֵּן נֶחְשָׁב כְּאִלּוּ הוּא בְּנוֹ), therefore he is called Ben-Ami [son of my people] (לָכֵן נִקְרָא בֶּן־עַמִּי), meaning son of the first Ammon (פֵּירוּשׁ בֶּן־עַמּוֹן הָרִאשׁוֹן), and therefore in this respect his mother is called the younger (וְאִם כֵּן בְּעֶרֶךְ זֶה נִקְרְאָה אִמּוֹ צְעִירָה), because she bore him after Moav (כִּי יְלָדַתּוֹ אַחֲרֵי מוֹאָב). And perhaps this is also the reason for the additional expression (וְאוּלַי זֶה רִיבּוּי גַּם בְּאָמְרוֹ): “and the younger, she also” (וְהַצְּעִירָה גַם הִיא) (Genesis 19:38), to indicate that she bore him twice, as mentioned (לְהוֹרוֹת כִּי שְׁתֵּי פְּעָמִים יְלָדַתּוֹ כַּנִּזְכָּר). However, Moav was not nullified (וְאָמְנָם לֹא נִתְבַּטֵּל מוֹאָב), and he is the first Moav (וְהוּא מוֹאָב הָרִאשׁוֹן), therefore he was not called Ben-Avi [son of my father] (לָכֵן לֹא נִקְרָא בֶּן אָבִי), as Ammon was called Ben-Ami [son of my people] (כְּמוֹ שֶׁנִּקְרָא עַמּוֹן בֶּן עַמִּי). And through the explanation of this matter (וּבֵיאוּר עִנְיָן זֶה), it will also be understood why Moav is called by the name of the father (יוּבַן גַּם כֵּן לָמָּה מוֹאָב נִקְרָא עַל שֵׁם הָאָב), which is not the case with Ammon (מַה שֶּׁאֵין כֵּן בְּעַמּוֹן).

And the matter is (וְהָעִנְיָן הוּא), for Zeir Anpin is initially only in the aspect of six extremities (כִּי הֲלֹא ז״א תְּחִלָּה הוּא בְּסוֹד שֵׁשׁ קְצָווֹת בִּלְבַד), and afterward it grows through Mochin of Gadlut [expanded consciousness] (וְאַחַר כָּךְ נִתְגַּדֵּל עַל יְדֵי מוֹחִין דְּגַדְלוּת), and it is known (וְנוֹדָע), that it possesses Mochin of Abba and Mochin of Imma (כִּי יֵשׁ לוֹ מוֹחִין דְּאַבָּא וְדְאִמָּא), and they come clothed within the Netzach, Hod, and Yesod of Imma and Abba (וּבָאִים מְלוּבָּשִׁים בְּנה״י דְּאִמָּא וְדְאַבָּא), as I have already explained to you in its place and in its chapter (כַּאֲשֶׁר בֵּאַרְתִּי לְךָ כְּבָר בִּמְקוֹמוֹ וּבְפִרְקוֹ), and as I shall explain in the order of the prayers, Keriat Shema [Recitation of the Shema], and the Amidah (כַּאֲשֶׁר אֲבָאֵר בְּסֵדֶר הַתְּפִלּוֹת וּקְרִיאַת שְׁמַע וְהָעֲמִידָה). For at first there enter (כִּי תְּחִלָּה נִכְנָסִין), the six lower chapters of the Netzach, Hod, and Yesod of Imma (שִׁית פִּרְקִין תַּתָּאִין דְּנה״י דְּאִמָּא), and then Zeir Anpin is still called only the aspect of six extremities (וְאָז עֲדַיִן נִקְרָא ז״א בְּחִינַת שֵׁשׁ קְצָווֹת בִּלְבַד), and then the illumination of the Gevurot is revealed (וְאָז מִתְגַּלִּים הֶאָרַת הַגְּבוּרוֹת), and they spread throughout Zeir Anpin, as is known (וּמִתְפַּשְּׁטִים בְּז״א כַּנּוֹדָע), even though the three upper chapters of Imma have not yet entered (אַף עַל פִּי שֶׁלֹּא נִכְנְסוּ תְּלַת פִּרְקִין קַדְמָאִין דְּאִמָּא), and from their place they illuminate and descend into Zeir Anpin (וּמִמְּקוֹמָם מְאִירִים וְיוֹרְדִים תּוֹךְ ז״א). And behold (וְהִנֵּה), first the Gevurot enter and spread through Zeir Anpin, as is known (תְּחִלָּה נִכְנָסִין הַגְּבוּרוֹת וּמִתְפַּשְּׁטִין בְּזְעִיר אַנְפִּין כַּנּוֹדָע), and you already know (וּכְבָר יָדַעְתָּ), that from the five Gevurot, which are called the Atarah of Gevurah (כִּי לֵאָה וְרָחֵל מִן הַחָמֵשׁ גְּבוּרוֹת, הַנִּקְרָאת עֲטָרָא דִּגְבוּרָה), their Partzuf is formed (נַעֲשֶׂה פַּרְצוּפָן). Therefore (וְלָכֵן), at the beginning of the descent and entrance of the five Gevurot into Zeir Anpin, in its head (בִּתְחִלַּת יְרִידַת וּכְנִיסַת הַחָמֵשׁ גְּבוּרוֹת תּוֹךְ ז״א בְּרֹאשׁוֹ), the Partzuf of Leah is formed in the concealed place (אָז נַעֲשֶׂה פַּרְצוּף לֵאָה בִּמְקוֹם הַמְּכֻסֶּה), and afterward (וְאַחַר כָּךְ), the Gevurot descend further below (יוֹרְדִים הַגְּבוּרוֹת יוֹתֵר לְמַטָּה), to the place of Rachel in the revealed place (עַד מְקוֹם רָחֵל בִּמְקוֹם הַגָּלוּי), and they rectify and form the Partzuf of Rachel (וּמְתַקְּנִים וְעוֹשִׂים פַּרְצוּף רָחֵל). And because (וּלְהִיוֹת כִּי), the Mochin of Abba had not yet entered (עֲדַיִן לֹא נִכְנְסוּ מוֹחִין דְּאַבָּא), which nullify the Klipot through the secret of the thought that clarifies and casts away the SH"Kh [320] sparks, as is known (אֲשֶׁר הֵם הַמְבַטְּלִים הַקְּלִיפּוֹת בְּסוֹד הַמַּחֲשָׁבָה הַמְבָרֶרֶת וְזוֹרֶקֶת הַש״ך נִיצוֹצִין כַּנּוֹדָע), therefore (וְלָכֵן), the Klipot then take hold of those Gevurot (אָז הַקְּלִיפּוֹת אוֹחֲזִין בְּאוֹתָם הַגְּבוּרוֹת), which descended in order, first in Leah and afterward in Rachel (שֶׁיָּרְדוּ עַל הַסֵּדֶר תְּחִלָּה בְּלֵאָה וְאַחַר כָּךְ בְּרָחֵל). And in this aspect (וּבִבְחִינָה זוֹ), Leah is called the elder (תִּקָּרֵא לֵאָה בְּכִירָה), and Rachel is called the younger (וְשֵׁם הַקְּטַנָּה רָחֵל). And in this manner as well (וְכֵן עַל דֶּרֶךְ זֶה), Ammon preceded Moav (קָדַם עַמּוֹן לְמוֹאָב). And behold (וְהִנֵּה), the Chesadim had still not entered into Zeir Anpin (הַחֲסָדִים עֲדַיִן לֹא נִכְנְסוּ תּוֹךְ זְעִיר אַנְפִּין), and remained above upon its head (וְנִשְׁאֲרוּ לְמַעְלָה עַל רֹאשׁוֹ), for since the Mochin of Abba had not yet entered (כִּי כֵּיוָן שֶׁעֲדַיִן לֹא נִכְנְסוּ מוֹחִין דְּאַבָּא), which nullify, abolish, and cut off the Klipot completely (הַמְבַטְּלִין וּמַשְׁבִּיתִין וְכוֹרְתִים אֶת הַקְּלִיפּוֹת לְגַמְרֵי), behold (הִנֵּה), if the Klipot were also to take hold of the Chesadim (אִם הַקְּלִיפּוֹת הָיוּ אוֹחֲזִים גַּם בַּחֲסָדִים), there would be a very great blemish (וְהָיָה פְּגָם גָּדוֹל מְאֹוד). For the Gevurot alone descend first (כִּי הַגְּבוּרוֹת לְבַדָּם יוֹרְדִים תְּחִלָּה), when only the aspect of the Mochin of Imma of the six extremities of Zeir Anpin had descended (כַּאֲשֶׁר עוֹד לֹא יָרְדוּ אֶלָּא רַק בְּחִינַת מוֹחִין דְּאִמָּא שֶׁל שֵׁשׁ קְצָווֹת דְּז״א), for even though the Chitzonim [external forces] take hold of them (כִּי אַף עַל פִּי שֶׁיִּתְאַחֲזוּ בָהֶם הַחִיצוֹנִים), it is not such a great blemish (אֵינוֹ כָּל כָּךְ פְּגָם), as it would be if, Heaven forbid, they were to take hold of the Chesadim (כְּמוֹ אִם חַס וְשָׁלוֹם יִתְאַחֲזוּ בַּחֲסָדִים). And especially (וּבִפְרָט), because on the contrary (כִּי אַדְּרַבָּא), His blessed intention is to give vitality to the Klipot (כַּוָּנָתוֹ יִתְבָּרַךְ לָתֵת חַיּוּת אֶל הַקְּלִיפּוֹת), from the Gevurot (מֵהַגְּבוּרוֹת), for from them is the root of the Klipot (אֲשֶׁר מֵהֶם שֹׁרֶשׁ הַקְּלִיפּוֹת), which is not the case with the Chesadim (מַה שֶּׁאֵין כֵּן בַּחֲסָדִים). Therefore (וְלָכֵן), the Gevurot alone descend into Zeir Anpin (הַגְּבוּרוֹת לְבַדָּם יוֹרְדִים בִּזְעִיר אַנְפִּין), while it is in the state of six extremities (בִּהְיוֹתוֹ בֶּן שֵׁשׁ קְצָווֹת), which is not the case with the Chesadim (מַה שֶּׁאֵין כֵּן בַּחֲסָדִים). However afterward (וְאָמְנָם אַחַר כָּךְ), the first three segments of Imma enter (נִכְנָסִים ג׳ פְּרָקִים רִאשׁוֹנִים שֶׁל אִמָּא), and we have already explained (וּכְבָר בֵּאַרְנוּ), that the first three segments of Imma descend together (כִּי שְׁלֹשָׁה פִּרְקִין קַדְמָאִין דְּאִמָּא יוֹרְדִים בְּיַחַד), with the three lower segments of Abba simultaneously (עִם תְּלַת פִּרְקִין תַּתָּאִין דְּאַבָּא בְּבַת אַחַת). And the reason is as mentioned (וְהַטַּעַם עִם הַנִּזְכָּר), so that there should be no grasp for the Chitzonim [external forces] in the first three segments of Imma (כְּדֵי שֶׁלֹּא יִהְיֶה אֲחִיזָה לַחִיצוֹנִים בִּשְׁלֹשׁ רִאשׁוֹנוֹת דְּאִמָּא), and especially in the Chesadim, as mentioned (וּבִפְרָט בַּחֲסָדִים כַּנִּזְכָּר), and likewise with them descend the three lower segments of Abba (וְכֵן יוֹרְדִין עִמָּהֶן שָׁלֹשׁ תַּחְתּוֹנוֹת דְּאַבָּא), to cut off the Klipot (לְהַכְרִית הַקְּלִיפּוֹת). But in the six lower segments of Imma (אַךְ בְּשֵׁשׁ תַּתָּאִין דְּאִמָּא), there is no concern if the Chitzonim [external forces] take hold of them (אֵין חֲשָׁשׁ אִם יִתְאַחֲזוּ בָהֶם הַחִיצוֹנִים), and on the contrary (וְאַדְּרַבָּה), it is necessary to give them vitality, as mentioned (צָרִיךְ לָתֵת לָהֶם חַיּוּת כַּנִּזְכָּר), and likewise with them descend the three lower segments of Abba (וְכֵן יוֹרְדִין עִמָּהֶן שָׁלֹשׁ תַּחְתּוֹנוֹת דְּאַבָּא), to cut off the Klipot (לְהַכְרִית הַקְּלִיפּוֹת). And then (וְאָז), when the three lower segments descend (בְּרֶדֶת שָׁלֹשׁ תַּתָּאִין), the three upper segments [of Imma] descend (יוֹרְדִים ג׳ רִאשׁוֹנוֹת [דְּאִמָּא]), and the Chesadim are within the Da‘at from the Yesod of Imma (וְהַחֲסָדִים בְּתוֹךְ הַדַּעַת מִיְּסוֹד אִמָּא), and there is now no fear of the Chitzonim [external forces] (וְאֵין עַתָּה פַּחַד מִן הַחִיצוֹנִים).

Behold, this explains how the Gevurot enter and spread first within Zeir Anpin before the Chesadim (הֲרֵי אֵיךְ הַגְּבוּרוֹת נִכְנָסִים וּמִתְפַּשְּׁטִים תְּחִלָּה בְּז״א קֹדֶם הַחֲסָדִים), and behold the Chesadim descend (וְהִנֵּה הַחֲסָדִים יוֹרְדִים), and spread within Zeir Anpin for the need of building its Partzuf, as is known (וּמִתְפַּשְּׁטִים בְּז״א לְצֹרֶךְ בִּנְיַן פַּרְצוּפוֹ כַּנּוֹדָע). And behold (וְהִנֵּה), the illumination of the Gevurot enters first, before the Chesadim (הֶאָרַת הַגְּבוּרוֹת הוּא נִכְנָס תְּחִלָּה, קֹדֶם הַחֲסָדִים), but the Gevurot themselves which are in the Da‘at (אַךְ הַגְּבוּרוֹת עַצְמָן אֲשֶׁר בַּדַּעַת), within the first three segments of Imma (בִּשְׁלֹשׁ רִאשׁוֹנוֹת דְּאִמָּא), which must descend into Rachel for her need, as is known (שֶׁצְּרִיכִים לֵירֵד בְּרָחֵל לְצָרְכָהּ כַּנּוֹדָע), have still not descended (עֲדַיִן לֹא יָרְדוּ). And that which descended (וּמַה שֶּׁיָּרְדוּ), is only the spreading of the Gevurot (הוּא הִתְפַּשְּׁטוּת הַגְּבוּרוֹת לְבַד), and not their root (וְלֹא שָׁרְשָׁם). And behold (וְהִנֵּה), these Gevurot do not descend below (גְּבוּרוֹת אֵלּוּ אֵינָן יוֹרְדִין לְמַטָּה), because there is fear of the Klipot lest they take hold of them (כִּי יֵשׁ פַּחַד מֵהַקְּלִיפּוֹת שֶׁלֹּא יֹאחֲזוּ בָהֶם), for they are powerful Gevurot, as is known (כִּי הֵם גְּבוּרוֹת תַּקִּיפִין כַּנּוֹדָע). Even though the three lower segments of Abba entered (אַף עַל פִּי שֶׁנִּכְנְסוּ תְּלַת תַּתָּאִין דְּאַבָּא), nevertheless they are not sufficient to prevent the nourishment of the Klipot (עִם כָּל זֹאת לֹא יַסְפִּיקוּ לִמְנוֹעַ יְנִיקַת הַקְּלִיפּוֹת), and the grasp of the Chitzonim [external forces] upon the powerful Gevurot (וַאֲחִיזַת הַחִיצוֹנִים בַּגְּבוּרוֹת הַתַּקִּיפִין), for from there is their root (כִּי מִשָּׁם שָׁרְשָׁם). However (וְאָמְנָם), for the need of their vitality (לְצֹרֶךְ חַיּוּתָם), the Klipot were already sufficiently provided through the spreading of the Gevurot (כְּבָר הִסְפִּיק לָהֶם לַקְּלִיפּוֹת בְּהִתְפַּשְּׁטוּת הַגְּבוּרוֹת), and the Gevurot themselves remained above and do not descend (וְנִשְׁאֲרוּ הַגְּבוּרוֹת [עַצְמָן] עֲדַיִן לְמַעְלָה וְאֵינָם יוֹרְדִים).

And behold now (וְהִנֵּה עַתָּה), with the entrance of the three lower segments of Abba (בְּהִכָּנֵס ג׳ פְּרָקִים תַּתָּאִין דְּאַבָּא), a portion of its Yesod enters (נִכְנָס קְצָת מִן הַיְסוֹד שֶׁלּוֹ), for it is male and is long (כִּי הוּא דּוּכְרָא וְהוּא אָרוֹךְ), and is not like the Yesod of Imma which is short (וְאֵינוֹ כְּמוֹ יְסוֹד אִמָּא שֶׁהוּא קָצָר), and then it cuts off the grasp of the Klipot, as mentioned (וְאָז הוּא כּוֹרֵת אֲחִיזַת הַקְּלִיפּוֹת כַּנִּזְכָּר). And then the upper aspect of Ammon which is in Leah was cut off and nullified (וְאָז בְּחִינַת עַמּוֹן הָעֶלְיוֹנָה אֲשֶׁר בְּלֵאָה נִפְסְקָה וְנִתְבַּטְּלָה), however the lower aspect of Moav was not nullified (אָמְנָם בְּחִינַת מוֹאָב הַתַּחְתּוֹנָה לֹא נִתְבַּטֵּל), because the three lower segments of Abba entered and remained above in the head of Zeir Anpin (כִּי שְׁלֹשָׁה פְּרָקִים תַּתָּאִין דְּאַבָּא נִכְנְסוּ וְנִשְׁאֲרוּ לְמַעְלָה בְּרֵישָׁא דְּז״א), and therefore only the aspect of Ammon was nullified (וְלָכֵן לֹא נִתְבַּטֵּל רַק בְּחִינַת עַמּוֹן), which is in the place of the Mochin of Zeir Anpin (שֶׁהוּא בִּמְקוֹם הַמּוֹחִין דְּז״א), but Moav, which is below, was not nullified (אֲבָל מוֹאָב שֶׁהוּא לְמַטָּה לֹא נִתְבַּטֵּל). And this is also the reason (וְזֶהוּ הַטַּעַם גַּם כֵּן), that the Gevurot did not descend below into Rachel (שֶׁלֹּא יָרְדוּ הַגְּבוּרוֹת לְמַטָּה בְּרָחֵל), because she does not possess the three segments of Abba which remain above in the head of Zeir Anpin (כִּי אֵין בָּהּ הַג׳ פְּרָקִים דְּאַבָּא הַנִּשְׁאָרִים לְמַעְלָה בְּרֹאשׁ ז״א), to nullify the Klipot from them below, in the place of Rachel (לְבַטֵּל הַקְּלִיפּוֹת מֵהֶם לְמַטָּה בִּמְקוֹם רָחֵל), and therefore (וְלָכֵן), since they are unable to descend to their place (כֵּיוָן שֶׁאֵינָם יְכוֹלִים לֵירֵד בִּמְקוֹמָם), they remain above in the head of Zeir Anpin upon it (נִשְׁאֲרִים לְמַעְלָה בְּרֵישָׁא דְּז״א עָלָיו), and did not truly enter (וְלֹא נִכְנְסוּ מַמָּשׁ), and remained with the first segments of Abba (וְנִשְׁאֲרוּ עִם הַפִּרְקִין קַדְמָאִין דְּאַבָּא).

And behold (וְהִנֵּה), these Gevurot must descend by necessity for the rectification of Rachel, as is known (צְרִיכִין לֵירֵד אֵלּוּ הַגְּבוּרוֹת בְּהֶכְרֵחַ לְתִקּוּן רָחֵל כַּנּוֹדָע), yet they are afraid to descend (וְיֵשׁ לָהֶם פַּחַד לֵירֵד), therefore what do they do (וְלָכֵן מַה הֵם עוֹשִׂים), these five Gevurot of the Yesod of Imma return (חוֹזְרִים אֵלּוּ הַה׳ גְּבוּרוֹת שֶׁל יְסוֹד אִמָּא), and join with the five of the Yesod of Abba, as is known (וּמִצְטָרְפִים עִם ה׳ דִּיסוֹד אַבָּא כַּנּוֹדָע), for the five Gevurot and the five Chesadim are in the Yesod of Imma (כִּי הַה׳ גְּבוּרוֹת וְהַה׳ חֲסָדִים הֵם בִּיסוֹד אִמָּא), and corresponding to them are five Chesadim and five Gevurot in the Yesod of Abba (וּכְנֶגְדָּם ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת בִּיסוֹד דְּאַבָּא). And these ten ascend (וְעוֹלִים אֵלּוּ הָעֶשֶׂר), the five of Abba and the five of Imma (ה׳ דְּאַבָּא וְה׳ דְּאִמָּא), in the secret of Mayin Nukvin [female waters] (בְּסוֹד מַיִן נוּקְבִין), up to the place of Abba and Imma (עַד מְקוֹם אַבָּא וְאִמָּא), and they produce a second Zivug [union] in Abba and Imma (וְעוֹשִׂים זִוּוּג שֵׁנִי בְּאַבָּא וְאִמָּא), and there emerge five Chesadim of Abba and five Gevurot of Imma (וְיוֹצְאִים ה׳ חֲסָדִים דְּאַבָּא וְה׳ גְּבוּרוֹת דְּאִמָּא), which are another ten (שֶׁהֵם עֲשָׂרָה אֲחֵרִים). And these Chesadim of Abba are Gevurot (וְהַחֲסָדִים אֵלּוּ דְּאַבָּא הֵם גְּבוּרוֹת), because they were produced solely through the power of Mayin Nukvin [female waters] of Gevurot, as mentioned (כִּי מִכֹּחַ מַיִן נוּקְבִין דְּגְּבוּרוֹת לְבַדָּם נַעֲשׂוּ כַּנִּזְכָּר), however they are called Chesadim relative to those of Imma (אַךְ נִקְרָאִים חֲסָדִים בְּעֶרֶךְ אוֹתָם שֶׁל אִמָּא), and this is also the secret of the five Chesadim of the Yesod of Imma (וְגַם זֶהוּ סוֹד ה׳ חֲסָדִים דִּיסוֹד אִמָּא), for they are the Gevurot of Abba, as explained in their proper place (כִּי הֵם גְּבוּרוֹת דְּאַבָּא כַּמְבוֹאָר בִּמְקוֹמוֹ).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), for it is known (כִּי יָדוּעַ), that every light of Kedushah [Holiness] always leaves behind a Reshimu [impression] of the original Kedushah [Holiness] (שֶׁכָּל אוֹר שֶׁל קְדוּשָׁה תָּמִיד נִשְׁאָר מִמֶּנּוּ רְשִׁימוּ שֶׁל קְדוּשָׁה הָרִאשׁוֹנָה), even though it has departed (אַף עַל פִּי שֶׁנִּסְתַּלְּקָה), and if so (וְאִם כֵּן), these are thirty Gevurot (ל׳ גְּבוּרוֹת הֵם אֵלּוּ), for there were the first ten (כִּי הָיוּ עֲשָׂרָה הָרִאשׁוֹנוֹת), namely the five of Abba and the five of Imma (וְהֵם ה׳ דְּאַבָּא וְה׳ דְּאִמָּא), and their Reshimu [impression] remained below before their ascent (וְנִשְׁאָר רְשִׁימוּ שֶׁלָּהֶם לְמַטָּה טֶרֶם עֲלוֹתָם), and afterward they ascended in the secret of Mayin Nukvin [female waters], as mentioned (וְאַחַר כָּךְ עָלוּ בְּסוֹד מַיִן נוּקְבִין כַּנִּזְכָּר), behold they are twenty (הֲרֵי הֵם עֶשְׂרִים), afterward another ten descended through the second Zivug [union] (אַחַר כָּךְ יָרְדוּ בְּסוֹד הַזִּוּוּג הַשֵּׁנִי י׳ אֲחֵרוֹת), behold there are thirty Gevurot (הֲרֵי ל׳ גְּבוּרוֹת), and all of them are for the need of Rachel (וְכֻלָּם לְצֹרֶךְ רָחֵל). And the secret of this second Zivug [union] (וְסוֹד זִוּוּג שֵׁנִי זֶה), is alluded to by us in the blessing of the Patriarchs (נִרְמַז אֶצְלֵינוּ בְּבִרְכַּת אָבוֹת), in the secret of “and Acquirer of all” (בְּסוֹד וְקוֹנֵה הַכֹּל), which is the secret of the Supernal Mazal [channel of influx] (שֶׁהוּא סוֹד מַזָּלָא עִילָּאָה), which causes the Zivug [union] of Abba and Imma (הַמְזַוֵּג לְאַבָּא וְאִמָּא), and is called “Ve-Nakeh [And He clears [the guilty]” (וְנִקְרָא וְנַקֵּה), whose letters are those of “Koneh [Acquirer]” (שֶׁהֵם אוֹתִיּוֹת קוֹנֶה), see there in the previous sections (עַיֵּן שָׁם בַּפְּרָקִים הַקּוֹדְמִים), what I have written (מַה שֶּׁכָּתַבְתִּי).

And behold (וְהִנֵּה), after this second Zivug [union] (אַחַר זִוּוּג זֶה הַשֵּׁנִי), when another ten arrived (שֶׁבָּאוּ י׳ אֲחֵרוֹת), they became mingled with the first ones (נִתְעָרְבוּ עִם הָרִאשׁוֹנִים), and were rectified and sweetened together (וְנִתְתַּקְּנוּ וְנִתְבַּשְּׂמוּ יַחַד), and now there is no fear that the Klipot will take hold of them (וְאֵין פַּחַד עַתָּה שֶׁיִּתְאַחֲזוּ בָהֶם הַקְּלִיפּוֹת), and then they enter and spread and descend within Zeir Anpin down to Rachel (וְאָז נִכְנָסִין וּמִתְפַּשְּׁטִין וְיוֹרְדִין בְּז״א עַד רָחֵל), and from them her Partzuf is built (וּמֵהֶם נִבְנֶה פַּרְצוּף שֶׁלָּהּ).

And now (וְעַתָּה), the Klipah of Ammon returns to its former state (חוֹזֶרֶת קְלִיפַּת עַמּוֹן לְקַדְמוּתָהּ), when the Gevurot descend into Zeir Anpin in the place of Leah (בִּרְדֶת הַגְּבוּרוֹת תּוֹךְ ז״א בִּמְקוֹם לֵאָה), and that which was nullified at first returns to its place (וּמַה שֶּׁנִּתְבַּטֵּל תְּחִלָּה חוֹזֵר לִמְקוֹמוֹ), and therefore he is called Ben-Ami [son of my people] (וְלָכֵן נִקְרָא בֶּן עַמִּי), meaning son of the first Ammon that was nullified, as mentioned (פֵּירוּשׁ בֶּן עַמּוֹן הָרִאשׁוֹן שֶׁנִּתְבַּטֵּל כַּנִּזְכָּר), which is not the case with Moav (מַה שֶּׁאֵין כֵּן בְּמוֹאָב), and in this respect (וּבְעֶרֶךְ זֶה), Ammon is the younger and Moav is the elder (עַמּוֹן הוּא הַצָּעִיר וּמוֹאָב הוּא הַבְּכוֹר).

And now we shall explain the verses (וְעַתָּה נְבָאֵר הַפְּסוּקִים), and through them it will be explained why Moav is called by that name (וּבוֹ יִתְבָּאֵר לָמָּה נִקְרָא מוֹאָב). And behold, the verse says (וְהִנֵּה הַכָּתוּב אוֹמֵר): “For fire has gone out from Cheshbon” (כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן) (Numbers 21:28). And the matter is (וְהָעִנְיָן), for Balak was king of Moav (כִּי הֲלוֹא בָּלָק מָלַךְ לְמוֹאָב הוּא), and he corresponds to the Klipot of Rachel (שֶׁהוּא כְּנֶגֶד קְלִיפּוֹת רָחֵל), and Cheshbon, the city of Sichon, is from the border of Moav (וְחֶשְׁבּוֹן עִיר סִיחוֹן מִגְּבוּל מוֹאָב הוּא), and this is the secret of (וְזֶהוּ סוֹד): “Therefore those who speak in parables say: Come to Cheshbon” (עַל כֵּן יֹאמְרוּ הַמֹּשְׁלִים בֹּאוּ חֶשְׁבּוֹן) (Numbers 21:27), “for Arnon is the border of Moav” (כִּי אַרְנוֹן גְּבוּל מוֹאָב). And the matter is (וְהָעִנְיָן); through it will be explained what they said in the Zohar, Parashat Beshalach (בּוֹ יִתְבָּאֵר מַה שֶּׁאָמְרוּ בַּזֹּהַר פָּרָשַׁת בְּשַׁלַּח), and this is its language (וְזֶה לְשׁוֹנוֹ) (Zohar, Shemot 56a): “And the streams of Arnon, and the streams that are found and flow toward it” (וְאֶת הַנְּחָלִים אַרְנוֹן וְעִם נַחֲלַיָּא דְּאִשְׁתְּכָחוּ וְאִתְנְגִּידוּ לְגַבֵּיהּ), “from that supernal place called Arnon” (מֵהַהוּא אֲתַר עִלָּאָה דְּאִקְרֵי אַרְנוֹן). “What is Arnon?” (מַאי אַרְנוֹן), “the supernal Zivug [union] of affection, which never separates forever” (זִוּוּגָא עִלָּאָה דְּחֲבִיבוּתָא דְּלָא מִתְפָּרְשָׁאן לְעָלְמִין), as it is said (כְּמָה דְּאַתְּ אָמַר): “And a river went out from Eden” (וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10). And the secret of the matter is (וְסוֹד הָעִנְיָן כִּי), that the border of Moav means its emanation and its Partzuf (גְּבוּל מוֹאָב פֵּירוּשׁ אֲצִילוּתָהּ וּפַרְצוּפָהּ), when it was bounded and defined through the Gevurot (כְּשֶׁנִּגְבְּלָה וְנִתְחֲמָה עַל יְדֵי הַגְּבוּרוֹת), and this is the meaning of (וְזֶהוּ שֶׁאָמַר): “For Arnon is the border of Moav” (כִּי אַרְנוֹן גְּבוּל מוֹאָב), meaning (פֵּירוּשׁ), that through the supernal Zivug [union] itself (כִּי עַל יְדֵי זִוּוּג עַצְמָהּ עִילָּאָה), from the two Zivugim [unions] of Abba and Imma, as mentioned (מִשְּׁנֵי זִוּוּגֵי אַבָּא וְאִמָּא כַּנִּזְכָּר), which is called Arnon (הַנִּקְרָא אַרְנוֹן), through this Zivug [union] Moav, which is Malkhut, was bounded (עַל יְדֵי זִוּוּג זֶה נִגְבְּלָה מוֹאָב שֶׁהִיא מַלְכוּת), for all of its boundary and its Partzuf are through the Gevurot (כִּי כָּל גְּבוּלָהּ וּפַרְצוּפָהּ עַל יְדֵי הַגְּבוּרוֹת הֵם). And these descended from this Zivug [union] of Abba and Imma, as mentioned (וְאֵלּוּ יָרְדוּ מִזֶּה הַזִּוּוּג דְּאַבָּא וְאִמָּא כַּנִּזְכָּר). And through this you will understand (וּבָזֶה תָּבִין), that there in the Zohar all their intention in this verse (כִּי שָׁם בַּזֹּהַר כָּל כַּוָּנָתָם בַּפָּסוּק הַזֶּה), was to allude to the power of the Gevurot (רָמְזוּ עַל כֹּחַ הַגְּבוּרוֹת), as it says there (כְּמוֹ שֶׁאָמַר שָׁם): “Et Vahev in Suphah” (אֶת וָהֵב בְּסוּפָה), “as it is said: ‘The leech has two daughters, Give, Give’” (כְּמָה דְּאַתְּ אָמַר לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב) (Proverbs 30:15), “in Suphah, the Sea of End of all levels” (בְּסוּפָה, יַם סוֹף דְּכָל דַּרְגִין), and this is Rachel, where the Gevurot are (וְהִיא רָחֵל אֲשֶׁר שָׁם הַגְּבוּרוֹת). And as it says afterward there (וּכְמָה דְּאַתְּ אָמַר אַחַר כָּךְ שָׁם), after saying “What is Arnon? The supernal Zivug [union]” (אַחַר אוֹמְרוֹ מַאי אַרְנוֹן זִוּוּגָא עִלָּאָה), “and through this its waters take root...” (וּבְדָא מִשְׁתָּרְשִׁין מֵימוֹי...), “to extend battles...” (לְאוֹשְׁטָא קְרָבִין...), “and to extend forces and powers” (וּלְאוֹשְׁטָא חֵילִין וְגִבּוֹרִין). For through these streams (כִּי עַל יְדֵי אֵלּוּ הַנְּחָלִים), which are the ten Gevurot, five of Abba and five of Imma (הֵם הָעֶשֶׂר גְּבוּרוֹת חֲמִשָּׁה דְּאַבָּא וַחֲמִשָּׁה דְּאִמָּא), and behold they are in the two Yesodot (וְהִנֵּה [הֵם] שֶׁבִּשְׁתֵּי הַיְסוֹדוֹת), which are also called streams, as is known (הַנִּקְרָאִים גַּם הֵם נְחָלִים כַּנּוֹדָע), these emerge and flow forth (וְאֵלּוּ הֵם יוֹצְאִין וְנָגְדִין), from the supernal Zivug [union] called Arnon (מִזִּוּוּגָא עִלָּאָה הַנִּקְרָא אַרְנוֹן), in the secret of the second Zivug [union] mentioned above (בְּסוֹד הַזִּוּוּג הַשֵּׁנִי הַנִּזְכָּר לְמַעְלָה). And through these Moav was rectified (וְעַל יְדֵי אֵלּוּ נִתְתַּקֵּן מוֹאָב), and the Gevurot descended into her (וְיָרְדוּ בָהּ הַגְּבוּרוֹת), namely the thirty Gevurot mentioned above (שֶׁהֵם ל׳ גְּבוּרוֹת כַּנִּזְכָּר), and through these Moav was rectified (וְעַל יְדֵי אֵלּוּ נִתְתַּקֵּן מוֹאָב). And this is the secret of “Et Vahev in Suphah” (וְזֶהוּ סוֹד אֶת וָהֵב בְּסוּפָה), these are the Gevurot descending there (הֵם הַגְּבוּרוֹת הַיּוֹרְדוֹת שָׁם). And indeed (וְאָמְנָם), the name Arnon is so called (שֵׁם אַרְנוֹן הוּא), because Arnan, written deficient without a Vav (כִּי אַרְנָן חָסֵר בְּלֹא וא״ו), equals SH [300] (הוּא בְּגִימַטְרִיָּא ש׳), and they are the secret of the thirty Gevurot mentioned above (וְהֵם סוֹד הַל׳ גְּבוּרוֹת הַנִּזְכָּרוֹת), each one included of ten (כָּל אַחַת כְּלוּלָה מֵעֶשֶׂר), totaling SH [300] (הֵם ש׳), and therefore this supernal Zivug [union] is called Arnan (וְלָכֵן נִקְרָא זִוּוּג עֶלְיוֹן זֶה אַרְנָן), because it equals SH [300] (שֶׁעוֹלֶה ש׳), after the Gevurot descending to Malkhut through the power of this Zivug [union] (עַל שֵׁם הַגְּבוּרוֹת הַיּוֹרְדֶת אֶל מַלְכוּת בְּכֹחַ הַזִּוּוּג הַזֶּה). And these are the streams descending (וְאֵלּוּ הֵם הַנְּחָלִים הַיּוֹרְדִים), from the Supernal Arnon to Moav (מֵאַרְנוֹן עִילָּאָה אֶל מוֹאָב). And this is the secret of “Therefore those who speak in parables say” (וְזֶהוּ סוֹד עַל כֵּן יֹאמְרוּ הַמֹּשְׁלִים) (Numbers 21:27), these are Abba and Imma (הֵם אַבָּא וְאִמָּא), the supernal rulers and governors (הַמּוֹשְׁלִים וְהַשַּׁלִּיטִים הָעֶלְיוֹנִים). “Come to Cheshbon” (בֹּאוּ חֶשְׁבּוֹן), meaning (פֵּירוּשׁ), they say to those Gevurot (אוֹמְרוֹת לְאוֹתָן הַגְּבוּרוֹת), which were unable to descend to Moav, the city of Sichon (אֲשֶׁר לֹא הָיוּ יְכוֹלִין לָרֶדֶת לְמוֹאָב עִיר־סִיחוֹן), because of fear of the Klipot, as mentioned above (מִפַּחַד הַקְּלִיפּוֹת כַּנִּזְכָּר לְעֵיל), therefore “Come to Cheshbon” (וְלָכֵן בֹּאוּ חֶשְׁבּוֹן), means (פֵּירוּשׁוֹ כְּמוֹ): and ascend in the secret of Mayin Nukvin [female waters] (וְעָלוּ בְּסוֹד מַיִן נוּקְבִין), to the supernal Zivug [union] and coming together of Abba and Imma (אֶל זִוּוּג וּבִיאָה עֶלְיוֹנָה שֶׁל אַבָּא וְאִמָּא), and raise Mayin Nukvin [female waters] to Abba, the Supernal Thought (וְהַעֲלוּ מַיִן נוּקְבִין אֶל אַבָּא מַחֲשָׁבָה עִילָּאָה), and this is the secret of “Come to Cheshbon” (וְזֶהוּ סוֹד בֹּאוּ חֶשְׁבּוֹן). And through this (וְעַל יְדֵי זֶה), “the city of Sichon shall be built and established” (תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן) (Numbers 21:27), this is Moav, Rachel the Lower One (הִיא מוֹאָב רָחֵל תַּתָּאָה), for through the Zivug [union] the Gevurot descended into Rachel (כִּי עַל יְדֵי זִוּוּג יָרְדוּ הַגְּבוּרוֹת לְרָחֵל), and established and perfected her (וְכוֹנְנוּ וְשִׁכְלְלוּ אוֹתָהּ), in the secret of the building of the body (בְּסוֹד בִּנְיַן גּוּפָא), as the Gevurot spread within her Da‘at down to her Hod (אֲשֶׁר מִתְפַּשְּׁטִים הַגְּבוּרוֹת בְּדַעַת שֶׁלָּהּ עַד הוֹד שֶׁבָּהּ). And this is why it is called building (וְזֶהוּ שֶׁקּוֹרֵא בִּנְיָן), and also their inclusion within her Yesod (גַּם הִתְכַּלְּלוּתָם בִּיסוֹד שֶׁבָּהּ), for the purpose of Zivug [union] (לְצֹרֶךְ זִוּוּג), making them a vessel for Mayin Nukvin [female waters] (לַעֲשׂוֹתָם כְּלִי מַיִן נוּקְבִין), and these are called establishment (וְנִקְרְאוּ כּוֹנְנוּת), in the secret of “the Sanctuary, Hashem, which Your hands established” (בְּסוֹד מִקְדָּשׁ י־י כּוֹנְנוּ יָדֶיךָ) (Exodus 15:17), as I explained elsewhere (כַּאֲשֶׁר בֵּאַרְתִּי בְּמָקוֹם אַחֵר), and this is the secret of “it shall be built and established, the city of Sichon” (וְזֶהוּ סוֹד תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן). However afterward (וְאָמְנָם אַחַר כָּךְ), they said (אָמְרוּ): “For fire has gone out from Cheshbon” (כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן) (Numbers 21:28). Now they prophesied concerning the destruction of the Klipot of Moav (עַתָּה הִתְנַבְּאוּ עַל אֲבֵידַת הַקְּלִיפּוֹת מוֹאָב), which are attached to Rachel (הַנֶּאֱחָזֶת בְּרָחֵל), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “For fire has gone out from Cheshbon” (כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן). These are the Gevurot (הֵם סוֹד הַגְּבוּרוֹת), each one included of ten (כָּל אֶחָד כְּלוּלָה מֵעֶשֶׂר), and ten times ten (וְעֶשֶׂר מֵעֶשֶׂר), are numerically Esh [fire] with the Kolel [inclusive count] (הֵם בְּגִימַטְרִיָּא אֵשׁ עִם הַכּוֹלֵל), for all of them are fire and Dinin [judgments] and powerful Gevurot (כִּי כֻּלָּם אֵשׁ וְדִינִין וּגְבוּרוֹת תַּקִּיפִין), and this fire went out from Cheshbon (וְיָצְאָה אֵשׁ זוֹ מֵחֶשְׁבּוֹן), which is the Supernal Thought (הִיא מַחֲשָׁבָה עִילָּאָה). For from that supernal Zivug [union], called Arnon (כִּי מֵהַהוּא זִוּוּגָא עִילָּאָה הַנִּקְרָא אַרְנוֹן), this fire emerged (יָצְאָה הָאֵשׁ הַזֶּה), for Arnan and Esh equal the same calculation (כִּי אַרְנָן וְאֵשׁ עוֹלִים חֶשְׁבּוֹן אֶחָד), namely three hundred and one (דְּהַיְנוּ ג׳ מֵאוֹת וְאַחַת).

And behold (וְהִנֵּה), this fire went out from Cheshbon and entered Rachel (אֵשׁ זוֹ יָצְאָה מֵחֶשְׁבּוֹן וְנִכְנְסָה בְּרָחֵל), who is called the city of Sichon (הַנִּקְרֵאת עִיר סִיחוֹן), as I explained above in the secret of “Come to Cheshbon” (כַּאֲשֶׁר בֵּאַרְתִּי לְמַעְלָה בְּסוֹד בֹּאוּ חֶשְׁבּוֹן), and from there (וּמִשָּׁם), “the city of Sichon shall be built and established” (תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן) (Numbers 21:27), which is Rachel (הִיא רָחֵל). And afterward (וְאַחַר כָּךְ), when the Gevurot entered Rachel, the city of Sichon (שֶׁנִּכְנְסוּ הַגְּבוּרוֹת בְּרָחֵל עִיר סִיחוֹן), then “a flame went out from the city of Sichon” (אָז יָצְאָה לֶהָבָה מִקִּרְיַת סִיחוֹן) (Numbers 21:28), for the flame has its root in the aforementioned fire (כִּי הַלֶּהָבָה שָׁרְשָׁהּ מִן הָאֵשׁ הַנִּזְכָּר), and from there this flame emerged (וּמִשָּׁם יָצְאָה לֶהָבָה זוֹ), and consumed “Ar of Moav” (וְאָכְלָה עַר מוֹאָב) (Numbers 21:28), all the Klipot attached to the Gevurot emerging from the Supernal Arnon (כָּל הַקְּלִיפּוֹת הַנֶּאֱחָזִים בַּגְּבוּרוֹת הַיּוֹצְאִים מֵאַרְנוֹן עִילָּאָה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), that the Malkhut was rectified through the Cheshbon [calculation] of Supernal Abba (כִּי הַמַּלְכוּת נִתְקְּנָה עַל יְדֵי חֶשְׁבּוֹן אַבָּא עִילָּאָה), who brought down five Gevurot from his drop (שֶׁהוֹרִיד ה׳ גְּבוּרוֹת מִטִּפָּה דִילֵיהּ), sweetened (מְמוּתָּקוֹת), and they sweetened the first Gevurot (וּמִתְּקוּ אֶת הַגְּבוּרוֹת הָרִאשׁוֹנוֹת), and through this Rachel, the Malkhut, is built (וְעַל יְדֵי כָּךְ נִבְנֵית הַמַּלְכוּת רָחֵל). And therefore she is called Moav (וְלָכֵן נִקְרֵאת מוֹאָב), because the root of her rectification is from Supernal Abba (כִּי שֹׁרֶשׁ תִּקּוּנָהּ מִן אַבָּא עִילָּאָה), as it is said (שֶׁנֶּאֱמַר): “Hashem founded the earth with Chokhmah” (יי בחכמה יסד ארץ) (Proverbs 3:19). And understand and keep this principle in your hand (וְהָבֵן וּשְׁמוֹר בְּיָדְךָ כְּלָל זֶה), that in every place where an aspect of illumination from the Yesod of Abba to Rachel is mentioned (בְּכָל מָקוֹם שֶׁנִּזְכָּר בְּחִינַת הֶאָרָה מִיְסוֹד אַבָּא אֶל רָחֵל), it is in the secret of (בְּסוֹד): “And his sister stood from afar” (ותתצב אחותו מרחוק) (Exodus 2:4), and this is sufficient for one who understands (וְדַי לַמֵּבִין). And this is the secret of (וְזֶהוּ סוֹד): “Its flashes are flashes of fire, a flame of Hashem” (רשפיה רשפי אש שלהבת יה) (Song of Songs 8:6). For the Gevurot of the Nukvah, which are called flashes and coals (כִּי הַגְּבוּרוֹת שֶׁל נוּקְבָא הַנִּקְרָאִים רְשָׁפִים וְגֶחָלִים), are “flashes of fire” (הֵם רִשְׁפֵּי אֵשׁ), meaning (פֵּירוּשׁ), an expression of Gevurot (בְּחִינַת לְשׁוֹן גְּבוּרוֹת), which are numerically Esh [fire] (שֶׁהֵם בְּגִימַטְרִיָּא אֵשׁ), [or Arnan] ([אוֹ אַרְנָן]), with the Kolel [inclusive count], as mentioned (עִם הַכּוֹלֵל כַּנִּזְכָּר). And it explains from where this fire emerged (וּבֵאֵר מֵהֵיכָן יָצָא אֵשׁ זֶה), and says that it is “a flame of Hashem” (וְאָמַר שֶׁהוּא שַׁלְהֶבֶת־יָהּ), meaning (רָצָה לוֹמַר), “the daughter's portion from Yah” (שֶׁלִּי הַבַּת הַיּוֹצֵא מִן יָ״ה), namely Yud is Abba and Heh is Imma (הַיְנוּ י׳ אַבָּא ה׳ אִמָּא), which is the secret of the Zivug [union] of Abba and Imma called Arnan (שֶׁהוּא סוֹד זִוּוּג אַבָּא וְאִמָּא הַנִּקְרָא אַרְנָן), which is also numerically Esh [fire], as mentioned (אֲשֶׁר גַּם הוּא בְּגִימַטְרִיָּא אֵשׁ כַּנִּזְכָּר). And behold (וְהִנֵּה), these Gevurot enter into the head of Rachel, into her Da‘at (גְּבוּרוֹת אֵלּוּ נִכְנָסִין בְּרֹאשׁ רָחֵל בַּדַּעַת שֶׁבָּהּ), and through them she is built (וְעַל יָדָם נִבְנֵית), and therefore (וְלָכֵן), “Its flashes are flashes of fire, a flame of Hashem” (רשפיה ר׳שפי א׳ש ש׳להבת י׳ה), the initials spell “my head” (רָאשֵׁי תֵבוֹת רָאשִׁי), meaning (פֵּירוּשׁ), that these Gevurot are for the building of “my head” (כִּי גְּבוּרוֹת אֵלּוּ הֵם לְבִנְיַן רָאשִׁי), which is called in the secret of (הַנִּקְרָא בְּסוֹד): “His left hand is under my head” (שמאלו תחת ראשי) (Song of Songs 2:6), namely for her Mochin [mental lights] (דְּהַיְנוּ לְמוֹחִין שֶׁבָּהּ). And this is the meaning of the letters of Shalhevet [flame], “the daughter's portion” (וְזֶהוּ אוֹתִיּוֹת שַׁלְהֶבֶת שֶׁלִּי הַבַּת), meaning the head of the daughter (פֵּירוּשׁ רָאשִׁי שֶׁל הַבַּת), who is called “daughter,” as is known (שֶׁהִיא נִקְרֵאת בַּת כַּנּוֹדָע).

And now we shall explain how this Shalhevet [flame] emerged from Yah (וְעַתָּה נְבָאֵר אֵיךְ יָצְאָה שַׁלְהֶבֶת זוֹ מִן יָ״ה), and the matter is (וְהָעִנְיָן הוּא), that Yah has three fillings (כִּי יָ״ה יֵשׁ בּוֹ ג׳ מִלּוּאִים): Yud Heh-Yud, Yud Heh-Alef, Yud Heh-Heh (יו״ד ה״י, יו״ד ה״א, יו״ד ה״ה), which equal AM"N [91] (הֵם בְּגִימַטְרִיָּא צ״א כְּמִנְיַן אמ״ן), as is known (כַּנּוֹדָע). And behold (וְהִנֵּה), Abba and Imma, who are called Yah, as is known (אַבָּא וְאִמָּא הַנִּקְרָאִים יָ״ה כַּנּוֹדָע), unite through the secret of the three fillings mentioned above (מִזְדַּוְּגִים בְּסוֹד ג׳ מִלּוּאִים הַנִּזְכָּרִים). And then (וְאָז), the filled Yud strikes the filled Heh-Yud (בָּטַשׁ יו״ד מְלֵאָה בְּה״י מְלֵאָה), and they become SH [300] (וְנַעֲשִׂים ש׳), and likewise (וְכֵן), the Yud strikes the Heh-Alef (מַכֶּה יו״ד בְּה״א), and they become K"Kh [120] (הֵם ק״ך), and likewise (וְכֵן), the Yud strikes the Heh-Heh (מַכֶּה יו״ד בְּה״ה), and they become [200] (הֲרֵי ר׳). The total is numerically Keter [620] (סַךְ הַכֹּל גִּימַטְרִיָּא כֶּתֶר). For these aspects become a Keter for the Nukvah Rachel (כִּי בְּחִינוֹת אֵלּוּ נַעֲשִׂים כֶּתֶר אֶל הַנוּקְבָא רָחֵל), and she unites with Zeir Anpin through the secret of the Name YAHDVNHY (וּמִזְדַּוֶּגֶת עִם זְעִיר אַנְפִּין בְּסוֹד שֵׁם יאהדונה״י), which is numerically [91] (שֶׁהוּא בְּגִימַטְרִיָּא צ״א), corresponding to the calculation of the three fillings of Yah mentioned above (כְּנֶגֶד חֶשְׁבּוֹן שְׁלֹשָׁה מִלּוּאִים יָ״ה הַנִּזְכָּרִים), in their simple form without striking (הַפְּשׁוּטִים בִּלְתִּי הַכָּאָה), but filled with their respective fillings (רַק שֶׁהֵם מְלֵאִים בְּמִלּוּי שֶׁלָּהֶם). And when you combine [91] with Keter [620] (וּכְשֶׁתְּחַבֵּר צ״א עִם כֶּתֶר), they equal Eshti [my wife] (בְּגִימַטְרִיָּא אֶשְׁתִּי), for then she becomes the wife of Zeir Anpin (כִּי אָז נַעֲשֵׂית אִשְׁתּוֹ שֶׁל ז״א). Add to this calculation the letters of the fillings of the aforementioned fillings (תּוֹסִיף עַל הַחֶשְׁבּוֹן הַזֶּה אוֹתִיּוֹת הַמִּלּוּי שֶׁל הַמִּלּוּאִים הַנִּזְכָּרִים), namely (וְהֵם): Vav-Dalet from Yud (ו״ד מִן יו״ד), and Yud-Alef-Heh from Heh-Alef, Heh-Yud, Heh-Heh (יא״ה מִן ה״א ה״י ה״א), which equal K"V [26] (הֵם בְּגִימַטְרִיָּא כ״ו). Combine the number K"V [26] with the number Eshti [my wife] (תְּחַבֵּר מִנְיַן כ״ו עִם מִנְיַן אֶשְׁתִּי), and they equal Shalhevet [flame] (הֵם בְּגִימַטְרִיָּא שַׁלְהֶבֶת). Behold before you (הֲרֵי לְפָנֶיךָ), how Shalhevet [flame] emerges from the Name Yah (אֵיךְ יוֹצֵא שַׁלְהֶבֶת מִשֵּׁם יָ״ה). And Shalhevet [flame], together with the Kolel [inclusive count], equals TShL"Ch [you shall send] [738] (וְשַׁלְהֶבֶת עִם הַכּוֹלֵל הֵם בְּגִימַטְרִיָּא תשל״ח), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “Send, I pray, by the hand of him whom You will send” (שְׁלַח נָא בְּיַד תִּשְׁלָח) (Exodus 4:13).

And let us return to the matter of the secret of Moav (וְנַחֲזוֹר לְעִנְיַן סוֹד מוֹאָב), for Moav is numerically M"T [49] (כִּי מוֹאָב בְּגִימַטְרִיָּא מ״ט), which is the Name Havayah whose value is M"T [49], as follows (הוּא שֵׁם הֲוָיָ״ה הָעוֹלֶה מ״ט כָּזֶה): Yud Heh Vav Heh (יו״ד ה״א וא״ו ה״ה), and it is a Name filled with Alefin (וְהוּא שֵׁם מָלֵא בַּאֲלָפִין), except for the final Heh whose filling is Heh-Heh (חוּץ מִן ה״א אַחֲרוֹנָה מִלּוּאָהּ בְּה״ה), and this is the secret of Rachel, the Lower Heh (וְהִיא סוֹד רָחֵל ה׳ תַּתָּאָה), who is called Moav (הַנִּקְרֵאת מוֹאָ״ב), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), who is formed from the five Gevurot (אֲשֶׁר נַעֲשֵׂית מֵה׳ גְּבוּרוֹת), which return and ascend in the secret of Mayin Nukvin [female waters] (שֶׁחוֹזְרוֹת וְעוֹלוֹת בְּסוֹד מַיִן נוּקְבִין), and are doubled (וְנִכְפָּלוֹת).

And now, my brothers and my companions (וְעַתָּה אַחַי וְרֵעַי), behold the wonders of the Perfect Knower (תִּרְאוּ נִפְלָאוֹת תְּמִים דֵּעִים), for there is no thing in the Torah that does not allude to wondrous secrets (כִּי אֵין דָּבָר בַּתּוֹרָה שֶׁאֵינָהּ מְרַמֶּזֶת סוֹדוֹת נִפְלָאִים), even the names of the nations (אֲפִלּוּ שְׁמוֹת הָאוּמּוֹת), contrary to what appears in the understanding of the common multitude of Israel (כַּנִּרְאֶה בַּהֲבָנַת שֵׂכֶל כָּל הֶהָמוֹן אִישׁ יִשְׂרָאֵל), that no secret emerges from them at all (שֶׁאֵין שׁוּם סוֹד יוֹצֵא מֵהַכְּלָל מִמֶּנּוּ), Heaven forbid one should believe such a thing (חָלִילָה מֵלְהַאֲמִין כָּזֶה חַס וְשָׁלוֹם), rather all of them are great and awesome secrets (אֶלָּא כֻּלָּם סוֹדוֹת גְּדוֹלוֹת וְנוֹרָאוֹת). And even after the Resurrection (וַאֲפִלּוּ עַד אַחַר הַתְּחִיָּה), when physicality has perished (שֶׁנֶּאֶבְדָה הַגַּשְׁמִיּוּת), and will no longer be remembered or recalled forever (בַּל יִזָּכֵר וּבַל יִפָּקֵד לְעוֹלָם), the Torah will not be nullified (הַתּוֹרָה לֹא תִתְבַּטֵּל), and it shall remain living and enduring forever and for all eternity (וְתִהְיֶה חַי וְקַיָּם לָעַד וּלְעוֹלְמֵי עוֹלָמִים).

And see what I wrote concerning the section (וּרְאֵה מַה שֶּׁכָּתַבְתִּי אֵצֶל פָּרָשַׁת): “And these are the kings who reigned in the land of Edom” (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם) (Genesis 36:31), and especially (וּבִפְרָט), a great man who testifies concerning me (גַּבְרָא רַבָּא דְּקָא מַסְהִיד עָלַי), namely the words of the Zohar in many places (דִּבְרֵי הַזֹּהַר בְּכַמָּה מְקוֹמוֹת), and especially (וּבִפְרָט): “Arnan is the supernal Zivug [union]” (אַרְנָן זִוּוּגָא עִלָּאָה), and the book Beriti Menuchah also brings it (וּמֵבִיאוֹ גַּם כֵּן הַסֵּפֶר בְּרִיתִי מְנוּחָה).

The sum of these matters is (כְּלָלוֹ שֶׁל דְּבָרִים הָאֵלּוּ), that the entire Torah is the Names of the Holy One, blessed be He, and awesome secrets (שֶׁהַתּוֹרָה כֻּלָּהּ שְׁמוֹתָיו שֶׁל הקב״ה וְסוֹדוֹת נוֹרָאִים). May Hashem show us wonders from His holy Torah (י״י יַרְאֵנוּ נִפְלָאוֹת מִתּוֹרָתוֹ הַקְּדוֹשָׁה), sweeter than honey and the honeycomb (הַמְתוּקָה מִדְּבַשׁ וְנֹפֶת צוּפִים) (Psalms 19:11), and may He reveal to us hidden mysteries (וִיגַלֶּה לָנוּ רָזִין טְמִירִין), which Atik Yomin concealed (שֶׁכִּסָּה אוֹתָם עַתִּיק יוֹמַיָּיא), and may we merit to go from strength to strength (וְנִזְכֶּה לֵילֵךְ מֵחַיִל אֶל חָיִל) (Psalms 84:8), and appear before God in Tziyon (וְנֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן) (Psalms 84:8), and say (וְנֹאמַר): “Behold, this is our God; we hoped for Him” (הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ) (Isaiah 25:9), “we shall rejoice and be glad in His salvation” (נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ) (Isaiah 25:9), speedily in our days (בִּמְהֵרָה בְיָמֵינוּ). Blessed is Hashem forever (יִתְבָּרֵךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).