Chapter One Hundred Nineteen (פֶּרֶק מֵאָה וְתִשְׁעָה עָשָׂר)

Behold (הִנֵּה), the three Elohim that we said descend in Katnut [smallness] from the Netzach, Hod, and Yesod of Imma (הַשְּׁלֹשָׁה אֱלֹהִי״ם שֶׁאָמַרְנוּ שֶׁיּוֹרְדִים בְּקַטְנוּת מִנֵּצַח הוֹד יְסוֹד דְּאִמָּא), and therefore they are three that equal Charan (וְלָכֵן הֵם שְׁלֹשָׁה הָעוֹלִים חָרָן), and spread below in the throat of Ze’ir Anpin (וּמִתְפַּשְּׁטִים לְמַטָּה בַּגָּרוֹן דְּזְעֵיר אַנְפִּין). And they are the secret of the Mochin of Katnut [smallness] of Ze’ir Anpin (וְהֵם סוֹד מוֹחִין דְּקַטְנוּת שֶׁל ז״א), and this is the secret of the grasp of Pharaoh king of Egypt (וְזֶהוּ סוֹד אֲחִיזַת פַּרְעֹה מֶלֶךְ מִצְרַיִם), for his Klipah grasped upward as far as the throat (כִּי קְלִיפָּתוֹ הָיְתָה אוֹחֶזֶת עַד הַגָּרוֹן לְמַעְלָה), in these three Elohim of Katnut [smallness] (בְּאֵלּוּ הַג׳ אֱלֹהִים דְּקַטְנוּת), and they equal Garon [throat] together with the Kolel [inclusive count] (וְהֵם בְּגִימַטְרִיָּא גָּרוֹן עִם הַכּוֹלֵל). And behold (וְהִנֵּה), the fillings of the Names of the Name Yah within these Names Elohim in the throat (מִלּוּי הַשֵּׁמוֹת שֶׁל שֵׁם יָ״ה שֶׁבַּשֵּׁמוֹת אֱלֹהִי״ם שֶׁבַּגָּרוֹן), there is the place of the grasp of Pharaoh and Egypt (שָׁם אֲחִיזַת פַּרְעֹה וּמִצְרַיִם), and their ministers are (וְשָׂרָיו הֵם): the chief baker, the chief cupbearer, and the chief butcher (שַׂר הָאוֹפִים, שַׂר הַמַּשְׁקִים, וְשַׂר הַטַּבָּחִים). They are the secret of the three veins in the neck of the throat of Ze’ir Anpin (הֵם סוֹד הַג׳ וּוְרִידִין שֶׁבַּצַּוָּאר הַגָּרוֹן, דְּזְעֵיר אַנְפִּין), and they are the secret of the three Elohim of Katnut [smallness] (וְהֵם סוֹד ג׳ אֱלֹהִי״ם דְּקַטְנוּת), and Pharaoh their king over them (וּפַרְעֹה מַלְכָּם עֲלֵיהֶם), draws nourishment from the opening in the nape of Ze’ir Anpin (יוֹנֵק מִן הַחוֹר שֶׁבָּעוֹרֶף זְעֵיר אַנְפִּין). And this is the secret of Pharaoh (וְזֶהוּ סוֹד פַּרְעֹה), for its letters are those of the Oref [nape] (שֶׁהוּא אוֹתִיּוֹת הָעֹרֶף), which is the back aspect of the throat (שֶׁהוּא אֲחוֹרַיִים שֶׁל הַגָּרוֹן), and when the Klipot draw nourishment from this opening (וְהַקְּלִיפּוֹת כְּשֶׁיּוֹנְקִים מִן זֶה הַחוֹר), they are called a stiff-necked people (נִקְרָאִים עַם קְשֵׁה עֹרֶף). And their nourishment from this place (וִינִיקָתָם מִמָּקוֹם הַזֶּה), is specifically during this bitter exile (הוּא דַּוְקָא בִּזְמַן הַגָּלוּת הַמַּר הַזֶּה), when the nations oppress Israel (שֶׁהָאוּמּוֹת מְצֵרִים לְיִשְׂרָאֵל), and the Holy One, blessed be He, does not hear the prayer of Israel (וְהקב״ה אֵינוֹ שׁוֹמֵעַ תְּפִלָּתָם שֶׁל יִשְׂרָאֵל), because the hairs cover the ears (מִפְּנֵי שֶׁהַשְּׂעָרוֹת מְכַסִּים הָאָזְנַיִם), and the Oref [nape] is uncovered (וְהָעֹרֶף מְגֻלֶּה). And this is what the verse says (וְזֶה שֶׁאָמַר הַכָּתוּב): “For they turned to Me the Oref [nape] and not the face” (כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים) (Jeremiah 2:27), and it is said (וְנֶאֱמַר): “Incline Your ear, my God, and hear” (הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9:18). And when the favorable time arrives (וּכְשֶׁמַּגִּיעַ הָעֵת רָצוֹן), when Israel accumulates good deeds (שֶׁיִשְׂרָאֵל מְסַגְּלִים מַעֲשִׂים טוֹבִים), then the hairs return to cover the Oref [nape] (אָז הַשְּׂעָרוֹת חוֹזְרִים לְכַסּוֹת הָעֹרֶף), and reveal the ears to hear prayer (וּמְגַלִּים הָאָזְנַיִם לִשְׁמֹעַ תְּפִלָּה). And during the exile of Egypt (וּבְגָלוּת מִצְרַיִם הָיָה הָעֹרֶף הַזֶּה מְגֻלֶּה), this Oref [nape] was uncovered (הָיָה הָעֹרֶף הַזֶּה מְגֻלֶּה), and the ears were covered (וְהָאָזְנַיִם מְכֻסָּה), therefore the bondage was so severe (לָכֵן הָיָה הַשִּׁעְבּוּד כָּל כָּךְ), through Pharaoh king of Egypt (עַל יְדֵי פַּרְעֹה מֶלֶךְ מִצְרַיִם), who held fast there because of the greatness of his arrogance and elevation there (שֶׁהָיָה אוֹחֵז שָׁם בְּגֹדֶל גַּאֲוָתוֹ וַעֲלִיָּתוֹ שָׁם). And because of the secret of the constriction of the throat (וּלְסוֹד מֵצַר הַגָּרוֹן), Egypt is called Mitzrayim [constrictions] (נִקְרְאוּ מִצְרַיִם מֵיצָרִים), for there is no constriction narrower in the entire body than the throat (כִּי לֹא יֵשׁ מֵצַר צַר בְּכָל הַגּוּף יוֹתֵר מִן הַגָּרוֹן), and therefore it is entirely Dinin [judgments] (וְלָכֵן כֻּלּוֹ דִינִין), and the Chitzonim [external forces] grasp it (וְנֶאֱחָזִים בּוֹ הַחִיצוֹנִים). And therefore (וְלָכֵן), the three Mochin of Katnut [smallness] become mixed there (מִתְעָרְבִים שָׁם שְׁלֹשָׁה מוֹחִין דְּקַטְנוּת), which are the three Names Elohim mentioned above (שֶׁהֵם ג׳ שֵׁמוֹת אֱלֹהִי״ם הַנִּזְכָּר), and they do not descend lower into the body (וְאֵינָם יוֹרְדִים בַּגּוּף לְמַטָּה).

And behold (וְהִנֵּה), Chiram king of Tzor also became arrogant like Pharaoh (גַּם חִירָם מֶלֶךְ צוֹר נִתְגָּאָה כְּמוֹ פַּרְעֹה), and his root likewise is in the throat of Ze’ir Anpin (וְשָׁרְשׁוֹ גַּם כֵּן בַּגָּרוֹן דְּזְעֵיר אַנְפִּין), for Chiram is numerically Garon [throat] together with the word itself (כִּי חִירָם בְּגִימַטְרִיָּא גָּרוֹן עִם הַמִּלָּה), and Tzor is also an expression of constrictions (גַּם צוֹר הוּא לְשׁוֹן מֵיצָרִים), for Tzar [narrow] is written defectively (כִּי צַר חָסֵר כְּתִיב), and this is the secret of the constriction of the throat (וְהוּא סוֹד מֵצַר הַגָּרוֹן), in the secret of Mitzar-Tzar [constricted narrowness] (בְּסוֹד מֵצַר־צַר). And in order that you may understand the matter of the blemish of arrogance and its rectification (וּכְדֵי שֶׁתָּבִין עִנְיַן פְּגַם הַגַּאֲוָה, וְתִיקּוּנָהּ), direct your intention to the Name Yah (תְּכַוֵּן בְּשֵׁם יָ״ה), for Ga’avah [arrogance] is numerically Yah (כִּי גַּאֲוָה בְּגִימַטְרִיָּא יָ״ה), and it is the Name Yah from Elohim (וְהוּא שֵׁם יָ״ה מִן אֱלֹהִי״ם), and also the filling of Yah with Hehin (וְגַם מִלּוּי שֶׁל יָ״ה בְּהֶהִי״ן). As follows (כָּזֶה): Yud Heh-Heh (יוּ״ד ה״ה), behold the letters of the filling are Vav-Dalet Heh (הִנֵּה אוֹתִיּוֹת הַמִּלּוּי הֵם ו״ד ה), and they also are numerically Ga’avah [arrogance] (הֵם גַּם כֵּן בְּגִימַטְרִיָּא גַּאֲוָה). “I shall sing unto Hashem, for He has triumphed gloriously” (אָשִׁירָה לַיי כִּי גָאֹה גָּאָה) (Exodus 15:1), the intention is (הַכַּוָּנָה), that these are the two forms of Ga’avah [arrogance] mentioned (שֶׁהֵם ב׳ פְּעָמִים גַּאֲוָה הַנִּזְכָּרִים): one which is in the simple Name Yah of Elohim (אֶחָד שֶׁהוּא בְּשֵׁם יָ״ה הַפָּשׁוּט שֶׁל אֱלֹהִי״ם), and one which is in the letters of the filling of the Hehin (וְאֶחָד הוּא בְּאוֹתִיּוֹת הַמִּלּוּי דְּהֶהִי״ן), [Vav-Dalet Heh] ([ו״ד ה]), all within the Name Elohim (הַכֹּל בְּשֵׁם אֱלֹהִי״ם). For all arrogance has its root in the supernal and exalted Name Yah (כִּי כָּל הַגַּאֲוָה שָׁרְשָׁהּ בְּשֵׁם יָ״ה הָעֶלְיוֹנִים וְהַגְּבוֹהִים), for “Hashem reigns, He is clothed in majesty” (כִּי שֵׁם י״י מָלָךְ גֵּאוּת לָבֵשׁ) (Psalms 93:1). And when a person becomes arrogant (וּכְשֶׁאָדָם מִתְגָּאֶה), he causes that the Klipot (גּוֹרֵם שֶׁהַקְּלִיפּוֹת), which have no grasp except in the six extremities of the Havayah alone, as is known (שֶׁאֵין לָהֶן אֲחִיזָה רַק בְּשֵׁשׁ קְצָווֹת מִן הַהֲוָיָ״ה לְבַד כַּנּוֹדָע), through the arrogance of the person (וְעַל יְדֵי גַּאֲוַת הָאָדָם), they too become arrogant, Heaven forbid (מִתְגָּאִים גַּם כֵּן הַקְּלִיפּוֹת חַס וְשָׁלוֹם), and draw nourishment from the first two letters, Yud-Heh, as mentioned (וְיוֹנְקִים מִן שְׁתֵּי אוֹתִיּוֹת רִאשׁוֹנוֹת יָ״ה כַּנִּזְכָּר). And this is the secret of: “and the infirm woman in her impurity” (וְזֶהוּ סוֹד וְהַדָּוָה בְּנִדָּתָהּ) (Lamentations 1:17), for the grasp of the Chitzonim [external forces] is in the two letters Vav-Heh of VeChedvah [and joy] (כִּי אֲחִיזַת הַחִיצוֹנִים הוּא בִּשְׁנֵי אוֹתִיּוֹת ו״ה מִן וְחֶדְוָה), and now they also grasp the filling of the Name Yah with Hehin (וְעַתָּה אוֹחֲזִים גַּם בְּמִלּוּי שֵׁם יָ״ה דְּהֶהִי״ן), which are the letters Vav-Dalet Heh (שֶׁהֵם אוֹתִיּוֹת ו״ד ה), and these are the letters of Davah [infirmity] (וְהֵם אוֹתִיּוֹת דָּוָה), whose numerical value is that of Ga’avah [arrogance] (כְּמִנְיַן גַּאֲוָה). And this is the meaning of: “and the infirm woman” (וְזֶהוּ וְהַדָּוָה), for within it are alluded the two letters Vav-Heh and the filling of the Name Yah, which is also Davah [infirmity] (כִּי בוֹ נִרְמַז ב׳ אוֹתִיּוֹת ו״ה וּמִלּוּי שֵׁם יָ״ה שֶׁהוּא דָּוָה גַּם כֵּן) [see the Ram"a MiPano, Ma’amar Tikkunei Teshuvah 22] ([רְאֵה הָרַמְ״ע מִפָּאנוֹ מַאֲמַר תִּקּוּנֵי תְּשׁוּבָה כ״ב]). And this is the secret of: “I went away full, and Hashem has brought me back empty” (וְזֶהוּ סוֹד אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי י״י) (Ruth 1:21), for the Name Elohim is the Otiot [letters] of Mele’ah [full], as mentioned in the Tikkunim [rectifications] (כִּי שֵׁם אֱלֹהִי״ם אוֹתִיּוֹת מְלֵאָה הַנִּזְכָּר בַּתִּיקּוּנִים), and know (וְדַע), that when the Name Yah departs from Elohim (כִּי בְּהִסְתַּלֵּק שֵׁם יָ״ה מִן הָאֱלֹהִי״ם), there remains Ilem [mute] (נִשְׁאָר אִלֵּם), in the secret of: “I became mute in silence, I held my peace from good” (בְּסוֹד נֶאֱלַמְתִּי דוּמִיָּה הֶחֱשֵׁיתִי מִטּוֹב) (Psalms 39:3). The meaning is (פֵּירוּשׁ), “I became mute” and remained Ilem [mute] (נֶאֱלַמְתִּי וְנִשְׁאַרְתִּי אִלֵּם), from Elohim (מִן הָאֱלֹהִים), because of Dumiyah [silence] (בַּעֲבוּר דּוּמִיָּה), namely Dum Yah [silenced from Yah] (דְּהַיְנוּ דּוּם יָ״ה), for I remained silent and emptied of the Name Yah within Elohim (שֶׁנִּשְׁאַרְתִּי דּוֹמֵם וְרֵיקָנִית מִשֵּׁם יָ״ה שֶׁבֶּאֱלֹהִים), which is the life-force that causes speech (שֶׁהוּא הַחַיּוּת הַגּוֹרֵם הַדִּבּוּר), and when it is silenced from Yah, which is Dumiyah [silence] (וּבִהְיוֹתוֹ דּוּם מִן יָ״ה שֶׁזֶּהוּ דּוּמִיָּה), then I became mute and remained Ilem [mute], as mentioned (אָז נֶאֱלַמְתִּי וְנִשְׁאַרְתִּי אִלֵּם כַּנִּזְכָּר). And this is the meaning of: “I went away full” (וְזֶהוּ עִנְיַן מְלֵאָה הָלַכְתִּי), which is the Name Yah (שֶׁהוּא שֵׁם יָ״ה). And you already know (וּכְבָר יָדַעְתָּ), that Elimelekh and Naomi are the secret of Yah within the Name (כִּי אֱלִימֶלֶךְ וְנָעֳמִי הֵם סוֹד יָ״ה שֶׁבַּשֵּׁם), as mentioned in the Midrash of Ruth in the Zohar (כַּנִּזְכָּר בְּמִדְרַשׁ רוּת שֶׁל הַזֹּהַר), and in the Midrash HaNe’elam on Sefer Bereshit, Parashat Lekh Lekha (וּבְמִדְרַשׁ הַנֶּעְלָם סֵפֶר בְּרֵאשִׁית פָּרָשַׁת לֶךְ לְךָ). And behold, Naomi said: “I went away full” (וְהִנֵּה אָמְרָה נָעֳמִי אֲנִי מְלֵאָה הָלַכְתִּי), for the Name Yah is filled with Hehin (כִּי שֵׁם יָ״ה מָלֵא בְּהֶהִי״ן), and now: “Hashem has brought me back empty” (וְעַתָּה רֵיקָם הֱשִׁיבַנִי י״י), for the lower beings gained dominion over the filling (כִּי הַתַּחְתּוֹנִים שָׁלְטוּ בַּמִּלּוּי), which is Davah [infirmity], as mentioned, and numerically equal to Ga’avah [arrogance] (שֶׁהוּא דו״ה כַּנִּזְכָּר כְּמִנְיַן גַּאֲוָה), and I remained only with the simple Name Yah (וְנִשְׁאַרְתִּי שֵׁם יָ״ה פָּשׁוּט לְבַד), empty of the aforementioned filling (וְרֵיקָם מִן הַמִּלּוּי הַנִּזְכָּר). And this is the secret of the arrogance of Pharaoh, as is known (וְזֶהוּ סוֹד גַּאֲוַת פַּרְעֹה כַּנּוֹדָע), who became more arrogant than all other kings (שֶׁנִּתְגָּאָה יוֹתֵר מִשְּׁאָר מְלָכִים), by making himself a god and saying: “My river is mine, and I made myself” (בַּעֲשׂוֹתוֹ עַצְמוֹ אֱלוֹהַּ בְּאוֹמְרוֹ לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי) (Ezekiel 29:3). And the matter is (וְהָעִנְיָן), that arrogance is the grasp of the Chitzonim [external forces] above their proper place (כִּי הַגַּאֲוָה הוּא אֲחִיזַת הַחִיצוֹנִים לְמַעְלָה מִן הַמָּקוֹם), and they ascend up to the Name Yah within the three Elohim mentioned above (וְעוֹלִים עַד שֵׁם יָ״ה שֶׁבִּשְׁלֹשָׁה אֱלֹהִי״ם הַנִּזְכָּרִים), which are the Mochin [mental lights] of Katnut [smallness] (שֶׁהֵם מוֹחִין שֶׁל קַטְנוּת), and there is the grasp of Pharaoh and Egypt (וְשָׁם אֲחִיזַת פַּרְעֹה וּמִצְרַיִם). And when the Klipot are attached to the lower constriction, which is the throat (וְהַקְּלִיפּוֹת בְּהִיוֹתָם נֶאֱחָזוֹת בַּמֵּצַר הַתַּחְתּוֹן שֶׁהוּא הַגָּרוֹן), which is entirely Dinin [judgments] (כֻּלּוֹ דִינִין), therefore they prevail (לָכֵן הֵם גּוֹבְרִים), and this is the secret of the kingdom and dominion of Egypt (וְזֶהוּ סוֹד מַלְכוּת וּשְׁלִיטַת מִצְרַיִם). And when the Holy One, blessed be He, wished to subdue the kingdom of Egypt (וּכְשֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַכְנִיעַ אֶת מַלְכוּת מִצְרַיִם), what is written concerning it (מַה כְּתִיב בֵּיהּ): “And I shall set Egyptians against Egyptians” (וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם) (Isaiah 19:2).

The meaning is (פֵּירוּשׁ), for it is known (כִּי הֲלֹא נוֹדָע), that all Dinin [judgments] are subdued and brought to rest only through their root (שֶׁכָּל הַדִּינִין אֵינָן נִכְפִּין וְנִשְׁבָּתִין אֶלָּא עַל יְדֵי שֹׁרֶשׁ), of this lower Egypt (שֶׁל מִצְרַיִם זֶה הַתַּחְתּוֹן), which is the throat (שֶׁהוּא הַגָּרוֹן), suspended from the supernal roots (הַתָּלוּי בַּשָּׁרָשִׁים הָעֶלְיוֹנִים), which are the supernal constrictions (שֶׁהוּא מֵיצָרִים הָעֶלְיוֹנִים). And this is the secret of: “From the constriction I called Yah” (שֶׁהוּא סוֹד מִן הַמֵּצַר קָרָאתִי יָ״ה) (Psalms 118:5), for they are the two upper Pe’ot [side-locks] (כִּי הֵם שְׁתֵּי פֵּאוֹת הָעֶלְיוֹנִים), the first Tikkun [rectification] of the Thirteen Attributes, the Tikkuna DeDikna [rectification of the beard] (תִּיקּוּן הָרִאשׁוֹן שֶׁל י״ג מִדּוֹת תִּיקּוּנָא דְּדִיקְנָא), called El (הַנִּקְרָא אֵל), from “El, compassionate and gracious...” (מִן אֵל רַחוּם וְחַנּוּן וְגוֹמֵר), as I explained in its place in Sha‘ar HaZakan HaKadosh [Gate of the Holy Beard] (כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ בְּשַׁעַר הַזָּקָן הַקָּדוֹשׁ). For it is El from Elohim, which is numerically Pe’ah [side-lock] (כִּי הוּא אֵל מִן אֱלֹהִים שֶׁהוּא בְּגִימַטְרִיָּא פֵּאָה), namely [86], the numerical value of Elohim (דְּהַיְנוּ פ״ו כְּמִנְיַן אֱלֹהִים), see there in its place (עַיֵּן שָׁם בִּמְקוֹמוֹ). On the two sides of the face (בִּשְׁנֵי צִדֵּי הַפָּנִים), are Yah and Yah (הֵם יָ״ה יָ״ה), and they are the first Tikkun [rectification] called El (וְהֵם תִּיקּוּן רִאשׁוֹן הַנִּקְרָא אֵל), as explained by us (כַּמְבוֹאָר אֶצְלֵינוּ). And there it was explained (וְשָׁם נִתְבָּאֵר), that these three are included in that El (כִּי שְׁלֹשָׁה אֵלּוּ נִכְלָלִים בְּאוֹתוֹ אֵל), and they are: El Shaddai, El Havayah, El Adonai (וְהֵם אֵל שַׁדַּי, אֵל הֲוָיָ״ה, אֵל אֲדֹנָי). It follows, therefore (נִמְצָא אִם כֵּן), that the two Names Yah in the two aforementioned sides of the Pe’ot [side-locks] (כִּי שְׁנֵי שֵׁמוֹת יָ״ה שֶׁהֵם בִּשְׁנֵי צִדֵּי הַפֵּאוֹת הַנִּזְכָּרִים), in the secret of: “From the constriction I called Yah” (בְּסוֹד מִן הַמֵּצַר קָרָאתִי יָ״ה) (Psalms 118:5), as mentioned (כַּנִּזְכָּר), each one includes three Names El (כָּל אֶחָד מֵהֶם כּוֹלֵל ג׳ שֵׁמוֹת אֵל). And behold (וְהִנֵּה), they are two Names Yah (הֵם שְׁתֵּי שֵׁמוֹת יָ״ה), and they include six occurrences of El in the two aforementioned constrictions (וְכוֹלְלִים שֵׁשׁ פְּעָמִים אֵ״ל בִּשְׁתֵּי הַמֵּיצָרִים הַנִּזְכָּרִים), in the secret of the phrase: “the great God” (בְּסוֹד מִלַּת הָאֵל הַגָּדוֹל), mentioned in Birkat Avot [the Blessing of the Patriarchs] (הַנִּזְכָּר בְּבִרְכַּת אָבוֹת). And examine there carefully all of our intention (וְעַיֵּן שָׁם הֵיטֵב כָּל כַּוָּנָתֵינוּ), how from El there are made three fillings of the Heh (אֵיךְ נַעֲשֶׂה מִן אֵל ג׳ מִלּוּאִים שֶׁל הֶ״י), which are Yud-Alef-Heh (שֶׁהֵם יה״א), which are literally the three fillings of the Heh itself (שֶׁהוּא מַמָּשׁ שְׁלֹשָׁה מִלּוּאִים שֶׁל ה׳ עַצְמָהּ), spelled with Yudin, with Hehin, and with Alefin (בְּיוּדִי״ן בְּהֶהִי״ן וּבְאַלְפִי״ן), namely Heh-Yud, Heh-Alef, Heh-Heh (דְּהַיְנוּ ה״י ה״א ה״ה), which equal El (עוֹלִים אֵל), behold they are six occurrences of El (הֲרֵי שֶׁהֵם שִׁשָּׁה אֵל), and all of them are in the secret of Yah (וְכוּלָּם בְּסוֹד יָ״ה), and all of them are in the secret of the first Tikkun [rectification] of the Thirteen Tikkunei Dikna [rectifications of the beard] (וְכֻלָּם הֵם בְּסוֹד תִּיקּוּן הָרִאשׁוֹן שֶׁל י״ג תִּיקּוּנֵי דִּיקְנָא). And when the supernal beard is revealed (וְכַד אִתְגַּלְיָא דִּיקְנָא עִילָּאָה), all the Dinin [judgments] are subdued (אִתְכַּפְיָין כָּל הַדִּינִים), as mentioned in the Idra Rabba (כַּנִּזְכָּר בְּאִדְּרָא רַבָּא), and then all the Elohim in the throat, which are Dinin [judgments] (וְאָז כָּל הָאֱלֹהִים שֶׁבַּגָּרוֹן שֶׁהֵם דִּינִים), and they are the lower Egypts, which are six Elohim (וְהֵם מִצְרַיִם הַתַּחְתּוֹנִים שֶׁהֵם שִׁשָּׁה אֱלֹהִים). Namely the six Mochin [mental lights] of Ze’ir Anpin (דְּהַיְנוּ שִׁשָּׁה מוֹחִין דְּז״א), three from Abba and three from Imma (ג׳ מֵאַבָּא וּשְׁלֹשָׁה מֵאִמָּא), and all of them are of Katnut [smallness] (וְכֻלָּם דְּקַטְנוּת), and they are called the lower constrictions (וְנִקְרְאוּ מֵיצָרִים הַתַּחְתּוֹנִים), sweetened by the supernal constrictions of the Dikna [beard] (מְמוּתָּקִים בַּמֵּיצָרִים הָעֶלְיוֹנִים דְּדִיקְנָא). And when the lights of the Dikna Kadisha [holy beard] of Arich Anpin illuminate there in the throat of Ze’ir Anpin (וּכְשֶׁמְּאִירִים אוֹרוֹת הַדִּיקְנָא קַדִּישָׁא דַּאֲרִיךְ שָׁם בַּגָּרוֹן דְּזְעֵיר אַנְפִּין), this is the secret of: “And I shall set Egyptians against Egyptians” (שֶׁזֶּהוּ סוֹד וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם) (Isaiah 19:2), for the lower constrictions will contend with the supernal constrictions (כִּי יִסְתַּכְסְכוּ מֵיצָרִים הַתַּחְתּוֹנִים בַּמֵּיצָרִים שֶׁהֵם הָעֶלְיוֹנִים), and then the Klipot attached to the lower constrictions will be nullified (וְאָז יִתְבַּטְּלוּ הַקְּלִיפּוֹת הַנֶּאֱחָזוֹת בַּמֵּיצָרִים הַתַּחְתּוֹנִים), and with this the kingdom of Egypt and Pharaoh its king, who are attached there, will perish and be nullified (וְעִם זֶה תֹּאבַד וְתִתְבַּטֵּל מַלְכוּת מִצְרַיִם וּפַרְעֹה מַלְכָּהּ הַנֶּאֱחָזִים שָׁם). Thus it follows that there are six Names El in the supernal constrictions (וְנִמְצָא כִּי שֵׁשׁ שֵׁמוֹת אֵל הֵם בַּמֵּיצָרִים הָעֶלְיוֹנִים), and El is Chesed (וְאֵל הוּא חֶסֶד), and therefore they sweeten the six Elohim in the lower constrictions (וְלָכֵן מְמַתְּקִים אֶת שֵׁשׁ אֱלֹהִים שֶׁבַּמֵּיצָרִים הַתַּחְתּוֹנִים), for every Elohim is Dinin [judgments] (כִּי כָּל אֱלֹהִים הוּא דִּינִין). And we have already explained (וּכְבָר בֵּאַרְנוּ), that “El Elyon [Most High God]” in the Dikna [beard] (כִּי אֵל עֶלְיוֹן שֶׁבְּדִיקְנָא), has its root in El from Elohim (שָׁרְשׁוֹ הוּא אֵל מִן אֱלֹהִים), and therefore it causes the Klipot to cease (וְלָכֵן הוּא גּוֹרֵם לְהַשְׁבִּית קְלִיפּוֹת), because the Dinin [judgments] are sweetened in their root (כִּי הַדִּינִים מְמוּתָּקִים בְּשָׁרְשָׁם), for the root of Elohim is the Name El mentioned above (כִּי שֹׁרֶשׁ אֱלֹהִים הוּא שֵׁם שֶׁל אֵל הַנִּזְכָּר). You will also understand (גַּם תָּבִין), that the two Names El mentioned above are the two Names Yah, as mentioned (כִּי שְׁנֵי שֵׁמוֹת אֵל הַנִּזְכָּרִים הֵם שְׁנֵי שֵׁמוֹת שֶׁל יָ״ה כַּנִּזְכָּר), and through these Names Yah of Arich Anpin (עַל יְדֵי אֵלּוּ שֵׁמוֹת יָ״ה דַּאֲרִיךְ), the Name Yah within Elohim below in Ze’ir Anpin is sweetened (מְמוּתָּקִים שֵׁם יָ״ה מִן הָאֱלֹהִים לְמַטָּה בִּזְעֵיר אַנְפִּין), in the secret of: “Amen, Yehei Shemei Rabba” (בְּסוֹד אָמֵן יְהֵא שְׁמֵיהּ רַבָּא), namely the great Name Yah in its filling (דְּהַיְנוּ שֵׁם יָ״ה רַבָּא בְּמִלּוּאוֹ), namely Yud-Alef-Heh (דְּהַיְנוּ יה״א). It becomes great and exalted (נַעֲשֵׂית גָּדוֹל וְרַבָּא), as explained in the secret of the Kaddish (כַּמְבוֹאָר בְּסוֹד הַקַּדִּישׁ), and this is the secret of the Yah within Elohim, as mentioned (וְהוּא סוֹד יָ״ה מִן אֱלֹהִים כַּנִּזְכָּר). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “My soul shall weep in secret places because of pride” (בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה) (Jeremiah 13:17). And our Sages of blessed memory said (וְאָמְרוּ חֲזַ״ל): “The Holy One, blessed be He, has a place, and it is called Mistarim [secret places]” (מָקוֹם יֵשׁ לוֹ להקב״ה וְנִקְרָא מִסְתָּרִים), “because of pride” (מִפְּנֵי גֵוָה), “because of the pride of Israel which was taken from them” (מִפְּנֵי גַאֲוָתָם שֶׁל יִשְׂרָאֵל שֶׁנִּטְּלָה מֵהֶם) (Chagigah 5b). And the explanation of the matter is (וּבֵיאוּר הָעִנְיָן כִּי), that Mistarim [secret places] is the concealed world (מִסְתָּרִים הוּא עָלְמָא דְּאִתְכַּסְיָיא), namely Abba and Imma (שֶׁהֵם אַבָּא וְאִמָּא), for the destruction of the First Temple, concerning which this verse was said (כִּי חֻרְבַּן בַּיִת רִאשׁוֹן שֶׁעָלָיו נֶאֱמַר פָּסוּק זֶה), was in the secret of the Supernal Heh (הָיָה בְּסוֹד ה׳ עִלָּאָה), the concealed world (עָלְמָא דְּאִתְכַּסְיָיא).

And behold (וְהִנֵּה), the filling of the Name Yah with Hehin is called Mistarim [secret places] (מִלּוּי שֶׁל שֵׁם יָ״ה דְּהֶהִי״ן נִקְרָא מִסְתָּרִים), and this is the secret that the Chitzonim [external forces] do not rule over the filling of Yah with Hehin (וְזֶהוּ סוֹד שֶׁאֵין הַחִיצוֹנִים שׁוֹלְטִים בְּמִלּוּי יָ״ה שֶׁל הֶהִי״ן), for it is lower than the other fillings of Alefin and Yudin (שֶׁהוּא תַּחְתּוֹן יוֹתֵר מִשְּׁאָר הַמִּלּוּאִים דְּאַלְפִי״ן וְיוּדִי״ן), and behold this filling is called Mistarim [secret places] (וְהִנֵּה הַמִּלּוּי הַזֶּה נִקְרָא מִסְתָּרִים), and it is numerically equal to Gaveh [pride] together with the Kolel [inclusive count] (הוּא בְּגִימַטְרִיָּא גֵוָה עִם הַכּוֹלֵל). For the pride of Israel caused (כִּי הַגַּאֲוָה שֶׁל יִשְׂרָאֵל גָּרְמָה), that all the Klipot possess this pride from them (שֶׁכָּל הַקְּלִיפּוֹת יֵשׁ לָהֶם גַּאֲוָה זוֹ מֵהֶם), which is called Mistarim [secret places], as mentioned (הַנִּקְרָא מִסְתָּרִים כַּנִּזְכָּר), and this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל): “because of the pride of Israel which was taken from them” (מִפְּנֵי גַאֲוָתָן שֶׁל יִשְׂרָאֵל שֶׁנִּטְּלָה מֵהֶם) (Chagigah 5b). And it says: “in secret places” (וְאָמַר בַּמִּסְתָּרִים), because the Chitzonim [external forces] grasped the supernal secret places (שֶׁאָחֲזוּ הַחִיצוֹנִים בַּמִּסְתָּרִים הָעֶלְיוֹנִים), and the soul saw the cruelty (וְרָאֲתָה אַכְזָרִיּוּת), that Israel revealed its secrets to the nations of the world (שֶׁיִשְׂרָאֵל גִּלּוּ לְאוּמּוֹת הָעוֹלָם אֶת סְתָרֶיהָ), therefore “my soul shall weep” (לָכֵן תִּבְכֶּה נַפְשִׁי). And this is the secret of: “The Holy One, blessed be He, has a place and Mistarim [secret places] is its name” (וְזֶהוּ סוֹד מָקוֹם יֵשׁ לוֹ להקב״ה וּמִסְתָּרִים שְׁמוֹ), meaning (פֵּירוּשׁ), for we already explained above (כִּי כְּבָר בֵּאַרְנוּ לְמַעְלָה), that the root of this filling of the Name Yah is in the first Tikkun [rectification] called El (כִּי מִלּוּי שֵׁם יָ״ה זֶה שָׁרְשׁוֹ בַּתִּיקּוּן הָרִאשׁוֹן הַנִּקְרָא אֵל), and we explained that six Names El are included in the two Names Yah within this Tikkun [rectification] (וּבֵאַרְנוּ כִּי שֵׁשׁ שֵׁמוֹת אֵל כְּלוּלוֹת בִּב׳ שֵׁמוֹת יָ״ה שֶׁבַּתִּיקּוּן זֶה), thus the Name Yah has as its root six Els that emerge from it (נִמְצָא כִּי שֵׁם יָ״ה שָׁרְשׁוֹ שֵׁשׁ אֵל הַיּוֹצְאִים מִמֶּנּוּ), and behold six times El are numerically Makom [place] (וְהִנֵּה שֵׁשׁ פְּעָמִים אֵל הֵם בְּגִימַטְרִיָּא מָקוֹם), and this is the secret of: “The Holy One, blessed be He, has a place and Mistarim [secret places] is its name” (וְזֶהוּ סוֹד מָקוֹם יֵשׁ לוֹ להקב״ה וּמִסְתָּרִים שְׁמוֹ).

Let us return to our subject (נַחֲזוֹר לְעִנְיָנֵינוּ), that the rectification of arrogance is (כִּי תִּיקּוּן הַגַּאֲוָה הוּא), to direct one's intention to the Name Yah filled with Hehin, as follows (לְכַוֵּן בְּשֵׁם יָ״ה דְּמִלּוּי הֶהִי״ן כָּזֶה): Yud Heh-Heh (יוּ״ד ה״ה), for this is the secret of arrogance (שֶׁהוּא סוֹד הַגַּאֲוָה), as mentioned (כַּנִּזְכָּר), in its two aspects, the simple form and the filling (בִּשְׁתֵּי בְּחִינוֹת, הַפָּשׁוּט וְהַמִּלּוּי כַּנִּזְכָּר), and you should intend to remove this arrogance from the Klipot (וּתְכַוֵּן לְהָסִיר הַגַּאֲוָה זוֹ מִן הַקְּלִיפּוֹת), and restore it to the Blessed Name (וּלְהַחֲזִירָהּ אֶל הַשֵּׁם יִתְבָּרַךְ), the true Master of majesty (בַּעַל הַגַּאֲוָה הָאֲמִתִּית), for to Him it is fitting (כִּי לוֹ יָאֲתָה), as it is said: “Hashem reigns, He is clothed in majesty” (כִּי י״י מָלָךְ גֵּאוּת לָבֵשׁ) (Psalms 93:1). And you should intend to restore it (וּתְכַוֵּן לְהַחֲזִירָהּ), by filling the Name Yah with Hehin as mentioned (עַל יְדֵי שֶׁתְּמַלֵּא שֵׁם יָ״ה בְּמִלּוּי הֶהִי״ן כַּנִּזְכָּר), and you should intend (וּתְכַוֵּן), that the simple Name Yah, whose numerical value is Ga’avah [arrogance] (כִּי שֵׁם יָ״ה פָּשׁוּט הָעוֹלֶה בְּגִימַטְרִיָּא גַּאֲוָה), corresponds to Arich Anpin (הוּא לַאֲרִיךְ אַנְפִּין), in the first Tikkun [rectification] of its Dikna [beard] (בְּתִיקּוּנָא קַדְמָאָה שֶׁל הַדִּיקְנָא דִּילֵיהּ), and the filling of the aforementioned Name Yah with Hehin, which is also numerically Ga’avah [arrogance] (וּמִלּוּי שֵׁם יָ״ה הַנִּזְכָּר בְּהֶהִי״ן שֶׁגַּם הוּא בְּגִימַטְרִיָּא גַּאֲוָה), corresponds to Ze’ir Anpin (לִזְעֵיר אַנְפִּין), in the Tikkun [rectification] of its Dikna [beard] (בְּתִיקּוּן שֶׁל הַדִּיקְנָא דִּילֵיהּ), and then the Dinin [judgments] are subdued (וְאָז הַדִּינִין אִתְכַּפְיָין), and the Chitzonim [external forces] do not rule there (וְהַחִיצוֹנִים אֵינָם שׁוֹלְטִים שָׁם). And through this Pharaoh and Chiram king of Tzor were weakened (וְעַל יְדֵי זֶה נֶחְלַשׁ פַּרְעֹה וְחִירָם מֶלֶךְ צוֹר), who was also a very great sage (שֶׁהוּא הָיָה גַּם כֵּן חָכָם גָּדוֹל), for King Solomon, peace be upon him (כִּי שְׁלֹמֹה הַמֶּלֶךְ ע״ה), sent a demon and brought Chiram down to the seven chambers of Gehinnom (שָׁלַח שֵׁד אֶחָד וְהוֹרִיד לְחִירָם לְשִׁבְעָה מְדוֹרִין שֶׁל גֵּיהִנֹּם), and afterward brought him up (וְאַחַר כָּךְ הֶעֱלָהוּ), and he would send him notes describing what he saw there (וְהָיָה שׁוֹלֵחַ לוֹ פִּתְקִין מַה שֶּׁרָאָה שָׁם), and this is the secret of: “And there was peace between Chiram and Solomon” (וְזֶהוּ סוֹד וַיְהִי שָׁלֵם בֵּין חִירָם וּבֵין שְׁלֹמֹה) (I Kings 5:26), and he assisted in the building of the Holy Temple (וְהָיָה מְסַיֵּעַ לְבִנְיַן בֵּית הַמִּקְדָּשׁ). And the Holy One, blessed be He (וְרָצָה הקב״ה), wished to give him the life of the World to Come (לִתֵּן לוֹ חַיֵּי הָעוֹלָם הַבָּא), but he chose only the life of this world (וְלֹא בָחַר אֶלָּא בְּחַיֵּי הָעוֹלָם הַזֶּה), and he lived until the days of Nevukhadnetzar (וְהָיָה חַי עַד יְמֵי נְבוּכַדְנֶצַּר). And because he made himself an object of idol worship (וְאוֹדוֹת שֶׁעָשָׂה עַצְמוֹ עֲבוֹדָה זָרָה), he fell into the hands of the wicked Nevukhadnetzar (נָפַל בִּידֵי נְבוּכַדְנֶצַּר הָרָשָׁע), and he did not remember the act of kindness he had shown to the grandfather of his grandfather, King Solomon, peace be upon him (וְלֹא זָכַר לוֹ גְּמִילוּת חֶסֶד שֶׁגָּמַל לַאֲבִי אָבִיו שְׁלֹמֹה הַמֶּלֶךְ ע״ה), and this was from the Holy One, blessed be He (וְהָיָה זֶה מֵאֵת הקב״ה), to repay him according to his deeds (לְשַׁלֵּם לוֹ כְּפָעֳלוֹ), for the Holy One, blessed be He, forgives everything (כִּי עַל הַכֹּל הקב״ה מוֹחֵל), yet does not forgive an affront to the honor of His Name (וְאֵינוֹ מוֹחֵל עַל כְּבוֹד שְׁמוֹ), and just as He exacted punishment from Ovadiah (וּכְשֵׁם שֶׁנִּפְרַע מֵעֹבַדְיָה), so He exacts punishment from the god of every nation and nation (כָּךְ נִפְרַע מֵאֱלֹהֶיהָ שֶׁל כָּל אוּמָּה וְאוּמָּה), as it is said: “And against the gods of Egypt I shall execute judgments; I am Hashem” (וּבֵאלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי י״י) (Exodus 12:12).