Chapter One Hundred Thirteen (פֶּרֶק מֵאָה וּשְׁלֹשָׁה עָשָׂר)

Behold, on the day that Lot separated from Avraham (הִנֵּה בְּיוֹם הִפָּרֶד לוֹט מֵעִם אַבְרָהָם), the Klipot of Ammon and Moav also became separated (גַּם כֵּן נִפְרְדוּ קְלִיפּוֹת עַמּוֹן וּמוֹאָב), from the Kedushah [Holiness] of the Malkhut of Avraham (מִן קְדוּשַׁת מַלְכוּת דְּאַבְרָהָם). And the matter is (וְהָעִנְיָן הוּא), that every Klipah which separates from Kedushah [Holiness] (כִּי כָּל קְלִיפָּה שֶׁנִּפְרְדָה מִן הַקְּדוּשָׁה), takes with it, at the very least, a spark of Kedushah [Holiness] (לוֹקַחַת עִמָּהּ עַל כָּל פָּנִים נִיצוֹץ קְדוּשָׁה), whatever it is able to seize (מַה שֶּׁאֶפְשָׁר לָהּ לִתְפֹּס). And this is its life-force (וְזֶהוּ הַחַיּוּת שֶׁלָּהּ), and without this it is impossible for it to separate (וּבְלֹא זֶה אִי אֶפְשָׁר לָהּ לְהִפָּרֵד). And the Klipah of Ammon seized a spark of Leah (וּקְלִיפַּת עַמּוֹן תָּפְסָה נִיצוֹץ לֵאָה), whose light comes from the Malkhut of Imma Ila’ah, as is known (שֶׁאוֹרָהּ בָּא מִן מַלְכוּת אִמָּא עִלָּאָה כַּנּוֹדָע), and the Klipot of Moav seized a spark of Kedushah [Holiness] from the Malkhut itself (וּקְלִיפּוֹת מוֹאָב תָּפְסָה נִיצוֹץ קְדוּשָׁה מִן הַמַּלְכוּת עַצְמָהּ). And their kingdom spread forth in honor and greatness (וְנִתְפַּשְּׁטָה מַלְכוּתָם בְּכָבוֹד וּגְדוּלָּה), until the Holy One, blessed be He, brought forth from them “two goodly separated ones” (עַד שֶׁהוֹצִיא מֵהֶן הקב״ה שְׁתֵּי פְּרֵידוֹת טוֹבוֹת) (Bava Kamma 38b), and then their coal was extinguished (וְאָז נִכְבְּתָה גַּחַלְתָּם), and they will no longer be remembered nor recalled (וְלֹא יִזָּכְרוּ וְלֹא יִפָּקְדוּ עוֹד). And the reason that King David, peace be upon him, emerged from Ruth, who is Malkhut (וְהַטַּעַם שֶׁדָּוִד הַמֶּלֶךְ ע״ה יָצָא מֵרוּת שֶׁהִיא מַלְכוּת), and Rechavam emerged from Na‘amah, who is Binah, the Pleasantness of the Supernal Heh (וּרְחַבְעָם יָצָא מִנַּעֲמָה שֶׁהִיא בִּינָה נֹעַם ה״א עִלָּאָה). And it would have been fitting that it be the opposite (וְהָיָה רָאוּי שֶׁיִּהְיֶה לְהֵפֶךְ), for King David, peace be upon him, should have emerged from Binah (כִּי דָּוִד הַמֶּלֶךְ ע״ה הָיָה רָאוּי לָצֵאת מִבִּינָה), from above, from the source of the light (מִלְמַעְלָה מִמְּקוֹר הָאוֹר), and Rechavam should have emerged from Malkhut (וּרְחַבְעָם הָיָה רָאוּי לָצֵאת מִמַּלְכוּת). But the intention is (אֲבָל הַכַּוָּנָה הִיא), that Binah possesses a concealed illumination (שֶׁהַבִּינָה יֵשׁ לָהּ הֶאָרָה נֶעְלֶמֶת), because there is no grasp for the Klipot in its place (לְפִי שֶׁלֹּא יֵשׁ שָׁם אֲחִיזָה לַקְּלִיפּוֹת בִּמְקוֹמָהּ), therefore that illumination does not need to be revealed there (לָכֵן אֵינָהּ צְרִיכָה לְהִתְגַּלּוֹת הַהֶאָרָה שָׁם), and it brought forth only a small illumination there (וְלֹא הוֹצִיאָה אֶלָּא מְעַט הֶאָרָה שָׁם), which is the secret of Rechavam (שֶׁהוּא סוֹד רְחַבְעָם). But in Malkhut (אֲבָל בְּמַלְכוּת), there is a greater grasp for the Klipot there (יֵשׁ שָׁם יוֹתֵר אֲחִיזָה לַקְּלִיפּוֹת), and because of this (וּמִפְּנֵי זֶה), it is necessary that all the power of the superior illumination be there (צָרִיךְ שֶׁיִּהְיֶה שָׁם כָּל כֹּחַ הַהֶאָרָה הַמְּעוּלָּה), and the hand of the Klipah of Moav found great power (וְכַבִּיר מָצְאָה יָדָהּ שֶׁל קְלִיפַּת מוֹאָב), to bring forth a great power and spark (לְהוֹצִיא כֹּחַ וְנִיצוֹץ גָּדוֹל), therefore from that pure illumination emerged King David, peace be upon him (לָכֵן יָצָא מֵאוֹתָהּ הַהֶאָרָה הַטְּהוֹרָה דָּוִד הַמֶּלֶךְ ע״ה), meaning (פֵּירוּשׁ), food from amidst the refuse (אוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת). And these Klipot are mentioned in the Zohar, Parashat Bereshit, daf 10b (וְאֵלּוּ הַקְּלִיפּוֹת נִזְכָּרִים בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית דַּף י׳ ע״ב עָלָה ב׳): “The eighth commandment is to love the one who enters to circumcise himself and to bring him beneath the wings of the Shekhinah” (פְּקוּדָא תְּמִינָאָה, לְמִרְחַם עַל דְּעָאל לְמִגְזַר גַּרְמֵיהּ, וּלְעָאֲלָא תְּחוֹת גַּדְפוֹי דִּשְׁכִינְתָּא). The secret of “beneath the wings of the Shekhinah” (סוֹד תַּחַת כַּנְפֵי הַשְּׁכִינָה), is the Gevurah of the chambers which are called wings (הוּא גְּבוּרָה דִּמְדוֹרִין הַנִּקְרָאִים כְּנָפַיִם). “And beneath the left wing” (וְתְחוֹת גַּדְפָּא שְׂמָאלָא), namely the Gevurah of the chambers (דְּהַיְנוּ גְּבוּרָה דִּמְדוֹרִין), namely Heikhal HaRatzon [Palace of Desire] (דְּהַיְנוּ הֵיכַל הָרָצוֹן), “there are two other porticos, separated for two other nations, which are Ammon and Moav, and all of them are called ‘living soul’” (אִית תְּרֵין אַכְסַדְרִין אָחֳרִינִין וּמִתְפָּרְשָׁאן לִתְרֵין אוּמִין אָחֳרִין, דְּאִינוּן עַמּוֹן וּמוֹאָב, וְכֻלְּהוּ אִקְרוּן נֶפֶשׁ חַיָּה), in the secret of Yetzirah (בְּסוֹד יְצִירָה), “and many other concealed chambers and other palaces in every wing” (וְכַמָּה אַדְרִין סְתִימִין אָחֳרִינִין וְהֵיכָלִין אָחֳרִינִין בְּכָל גַּדְפָּא וְגַדְפָּא). “And from them emerge spirits” (וּמִינַּיְיהוּ נָפְקוּ רוּחִין), to separate for all those converts who convert (לְפָרְשָׁאָה לְכָל אִינוּן גִּיּוֹרִין דְּמִתְגַּיְּירִין), and they are called “living soul” (וְאִקְרוּן נֶפֶשׁ חַיָּה), but “according to its kind” (אֲבָל לְמִינָהּ), they are a spark of Kedushah [Holiness] (שֶׁהֵם נִיצוֹץ קְדוּשָׁה), “and all of them enter beneath the wings of the Shekhinah and no more” (וְכֻלְּהוּ עָאלִין תְּחוֹת גַּדְפוֹי דִּשְׁכִינְתָּא וְלָא יַתִּיר). “But the Neshamah [soul] of Israel emerges from within the body of that Tree” (אֲבָל נִשְׁמָתָא דְּיִשְׂרָאֵל נָפְקָא מִגּוֹ גּוּפָא לְהַהוּא אִילָנָא), “and from there the Neshamot [souls] fly into this land, into the womb” (וּמִתַּמָּן פָּרְחִין נִשְׁמָתִין לְגוֹ הַאי אַרְעָא גּוֹ מְעָאָה), within, within (לְגוֹ לְגוֹ), within the Heikhal of the God of Israel (תּוֹךְ הֵיכַל אֱלֹהֵי יִשְׂרָאֵל), and not within the Sapphire Brick from outside (וְלֹא תּוֹךְ לִבְנַת הַסַּפִּיר מִבַּחוּץ). “And the secret of this is: ‘For you shall be a desirable land’” (וְרָזָא דָא כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ) (Malachi 3:12), “and therefore Israel is a precious son, for My inward parts yearn for him” (וְעַל כֵּן יִשְׂרָאֵל בֵּן יַקִּיר דְּהָמוּ מְעָהָא עֲלַיְיהוּ). “And they are called those borne from the womb” (וְאִקְרוּ הָעֲמוּסִים מִנִּי בָטֶן) (Isaiah 46:3), and not from the wings outside (וְלֹא מִגַּדְפִין דִּלְבַר). “Furthermore, converts have no portion in the Supernal Tree” (וְתוּ גִּיּוֹרִין לֵית לְהוֹן בְּאִילָנָא עִלָּאָה חוּלָקָא), and certainly not in its body (וּמִכָּל שֶׁכֵּן בְּגוּפָא דִּילֵיהּ), “but their portion is in the wings and no more” (אֲבָל חוּלָקָא דִּלְהוֹן בְּגַדְפִין אִיהוּ וְלָא יַתִּיר), “the righteous converts are those who dwell there” (גֵּרֵי הַצֶּדֶק אִינוּן דְּתַמָּן שָׁרָאן). (Zohar Intro 13b)

He means to say (רוֹצֶה לוֹמַר), that Tzedek is Livnat HaSapir [the Sapphire Brick] (צֶדֶק הִיא לִבְנַת הַסַּפִּיר), the Malkhut which is called (מַלְכוּת הַנִּקְרֵאת): “Tzedek lodged within her” (צֶדֶק יָלִין בָּהּ) (Isaiah 1:21), and beneath the chamber of Ratzon [Desire] (וּמִתַּחַת מְדוֹר הָרָצוֹן), corresponding to the left side (כְּנֶגֶד צַד שְׂמֹאל), are the Klipot of Lot called Ammon and Moav (יֵשׁ קְלִיפּוֹת לוֹט הַנִּקְרָאִים עַמּוֹן וּמוֹאָב).

And know (וְדַע), that just as there is Binah in Kedushah [Holiness] (כִּי כְּמוֹ שֶׁיֵּשׁ בַּקְּדוּשָׁה בִּינָה), so too there is Ammon in the Klipah (כֵּן יֵשׁ בַּקְּלִיפָּה עַמּוֹן), and the intention is (וְהַכַּוָּנָה), for you already know (כִּי כְּבָר יָדַעְתָּ), that the Malkhut of Binah is Leah (שֶׁמַּלְכוּת דְּבִינָה הִיא לֵאָה), and this is the secret of the Klipah of Ammon (וְהוּא סוֹד קְלִיפַּת עַמּוֹן), and the Klipah of Moav corresponds to Malkhut, namely Rachel (וּקְלִיפַּת מוֹאָב הִיא כְּנֶגֶד מַלְכוּת דְּהַיְנוּ רָחֵל), as explained above (כַּמְבוֹאָר לְמַעְלָה). And it is in this manner (וְהוּא בְּזֶה הָאֹפֶן), when the five Chesadim and the five Gevurot descend into Zeir Anpin (כְּשֶׁיּוֹרְדִים ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת בְּתוֹךְ ז״א), then immediately they take hold there (אָז תֵּכֶף נֶאֱחָזִים שָׁם), Ammon in impurity (עַמּוֹן בְּטֻמְאָה), and No‘am [pleasantness] in purity (וְנוֹעַם בְּטָהֳרָה). And No‘am is the Name Ehyeh spelled with Yudin (וְנוֹעַם הוּא שֵׁם אֶהְיֶ״ה בְּיוּדִי״ן), which equals one hundred and sixty-one (שֶׁעוֹלֶה קס״א), as follows (כָּזֶה): Alef Heh Yud Heh (אָלֶ״ף הֵ״י יוּ״ד הֵ״י), and No‘am [pleasantness] with a Vav equals one hundred and sixty-six (וְנוֹעַם בְּוָא״ו עוֹלֶה קס״ו), because in the Torah No‘am is written full (מִפְּנֵי כִּי יֵשׁ בַּתּוֹרָה נוֹעַם מָלֵא), and together with the four letters of Ehyeh and the Kolel it equals one hundred and sixty-six (וְהוּא עִם ד׳ אוֹתִיּוֹת אֶהְיֶ״ה וְהַכּוֹלֵל עוֹלֶה קס״ו). And No‘am [pleasantness] written deficient, without a Vav (וְנעַם חָסֵר בְּלֹא וי״ו), together with the full spelling equals the aforementioned one hundred and sixty-one (עִם הַמָּלֵא קס״א הַנִּזְכָּר), or the Name S"G, simple, doubled, tripled, and quadrupled (אוֹ שֵׁם ס״ג פָּשׁוּט כָּפוּל מְשֻׁלָּשׁ מְרֻבָּע), also equals one hundred and sixty-six (עוֹלֶה גַּם כֵּן קס״ו).

The conclusion is (הָעוֹלֶה מִזֶּה), that No‘am [pleasantness] is in Kedushah [Holiness] (שֶׁנּוֹעַם הוּא בַּקְּדוּשָׁה), in the secret of (בְּסוֹד): “And let the No‘am of Hashem our God be upon us” (וִיהִי נֹעַם יְהוָ״ה אֱלֹהֵינוּ עָלֵינוּ) (Psalms 90:17), while Ammon is in impurity (וְעַמּוֹן בְּטֻמְאָה). And from that which Ammon seized from the Kedushah [Holiness] of No‘am [pleasantness] (וּמַה שֶּׁתָּפַס עַמּוֹן מִקְּדוּשַׁת נוֹעַם), there emerged Na‘amah the Ammonitess (יָצְאָה נַעֲמָה הָעַמּוֹנִית), and the meaning of Na‘amah is No‘am of the Supernal Heh (וּפֵירוּשׁ נַעֲמָה נֹעַם ה״א עִלָּאָה), and she returned to Kedushah [Holiness] (וְחָזְרָה לִקְדוּשָׁה).

It follows (נִמְצָא), that Na‘amah emerged from that which was seized from the Kedushah [Holiness] of No‘am (שֶׁנַּעֲמָה יָצְאָה מִמַּה שֶּׁתָּפַס מִקְּדוּשַׁת נוֹעַם), and from that which the Klipah of Moav seized from Kedushah [Holiness] (וּמִמַּה שֶּׁתָּפַס קְלִיפַּת מוֹאָב מֵהַקְּדוּשָׁה), Ruth emerged (יָצְאָה רוּת), and returned to Kedushah [Holiness] (וְחָזְרָה לִקְדוּשָׁה).

And know (וְדַע), that the Name Adonai is written in full as follows (כִּי שֵׁם אֲדֹנָי מָלֵא, כָּזֶה): Alef Dalet Nun Yud (אָלֶ״ף דָּלֶ״ת נוּ״ן יוּ״ד), and it equals Tar‘a [gate] (עוֹלֶה תַּרְעָא), which is the Aramaic translation of Sha‘ar [gate] (שֶׁהוּא תַּרְגּוּמוֹ שֶׁל שַׁעַר), alluding to Malkhut (הָרוֹמֵז אֶל מַלְכוּת), which is Tar‘a [gate] and Sha‘ar [gate] (שֶׁהִיא תַּרְעָא וְשַׁעַר), through which one enters to the place of their ascent, and also for the one who prays (לְהִכָּנֵס לִמְקוֹם מַעֲלוֹתָם גַּם לַמִּתְפַּלֵּל). And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “This is the gate of Hashem; the righteous shall enter through it” (זֶה הַשַּׁעַר לַייי צַדִּיקִים יָבֹאוּ בוֹ) (Psalms 118:20), and it is said (וְנֶאֱמַר): “Open for me the gates of righteousness; I will enter through them and thank Yah” (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ) (Psalms 118:19). And within her are seven Heikhalot [palaces] and seven gates (וְיֵשׁ בָּהּ ז׳ הֵיכָלוֹת וְז׳ שְׁעָרִים), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), in Sha‘ar Olam HaBeri’ah [Gate of the World of Beri’ah] (בְּשַׁעַר עוֹלָם הַבְּרִיאָה), with the help of Kudsha Berikh Hu and His Shekhinah (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ).

It emerges from our discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that Adonai equals Tar‘a [gate] (כִּי אֲדֹנָי עוֹלֶה תַּרְעָא), both of them allude to Malkhut (שְׁנֵיהֶם רוֹמְזִים בְּמַלְכוּת), and when you remove the root from the Name Adonai (וּכְשֶׁתָּסִיר הַשּׁוֹרֶשׁ מִשֵּׁם אֲדֹנָי), whose value is six hundred and seventy-one (הָעוֹלֶה תַּרְעָ״א), namely sixty-five, the value of Adonai (שֶׁהוּא ס״ה כְּמִנְיַן אֲדֹנָי), there remains in your hand only the filling (יִשָּׁאֵר בְּיָדְךָ הַמִּלּוּי לְבַד), whose value is Ruth (עוֹלֶה רוּ״ת), as follows (כָּזֶה): Lamed-Peh, Lamed-Tav, Vav-Nun, Vav-Dalet (ל״ף ל״ת ו״ן ו״ד). And this filling was taken by the Klipah of Moav when it separated from Kedushah [Holiness] (וְזֶה הַמִּלּוּי לָקְחָה קְלִיפַּת מוֹאָב כְּשֶׁנִּפְרְדָה מֵהַקְּדוּשָׁה), and Ammon took the square expansion [166] mentioned above (וְעַמּוֹן לָקְחָה הָרִבּוּעַ [קס״ו] הַנִּזְכָּר לְמַעְלָה).

And the intention is (וְהַכַּוָּנָה), that because there is an attachment of the Klipot in Rachel (בִּהְיוֹת שָׁם בְּרָחֵל אֲחִיזַת הַקְּלִיפּוֹת), the Chesadim do not descend (אֵין הַחֲסָדִים יוֹרְדִים), and it is in this manner (וְהוּא בְּזֶה הָאֹפֶן): Chen [grace] (ח״ן), when only the two chapters of Netzach and Hod enter (כְּשֶׁנִּכְנָסִים שְׁנֵי הַפְּרָקִים, פִּרְקֵי נֵצַח וְהוֹד בִּלְבַד), and Chen [grace] (ו[חן]), when all three chapters of the supernal Netzach, Hod, and Binah enter into Zeir Anpin (כְּשֶׁנִּכְנָסִים כָּל שְׁלֹשָׁה פְּרָקִים שֶׁל נֵצַח הוֹד בִּינָה הָעֶלְיוֹנִים בְּתוֹךְ ז״א), as I wrote above (כְּמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה), explaining that distinction of Gadlut [maturity] very well (בְּחִלּוּק הַגַּדְלוּת הַהוּא בָּאֵר הֵיטֵב). And then the Yesod of Chokhmah enters with the five Gevurot and the five Chesadim (וְאָז נִכְנָס יְסוֹד חָכְמָה בְּה׳ גְּבוּרוֹת וּבְה׳ חֲסָדִים), and then Ammon is nullified through this illumination of the Yesod of Chokhmah (וְאָז מִתְבַּטֵּל עַמּוֹן בְּזֹאת הַהֶאָרָה שֶׁל יְסוֹד חָכְמָה), and then the five Chesadim of Binah descend into Zeir Anpin for its need (וְאָז ה׳ חֲסָדִים שֶׁל בִּינָה יוֹרְדִים לְז״א לְצָרְכוֹ). And if the Gevurot were to descend (וְאִם הָיוּ יוֹרְדִין הַגְּבוּרוֹת), the Nukvah would not have the power to receive them because of their great strength (לֹא הָיָה כֹּחַ לְנוּקְבָהּ לְקַבְּלָם מֵרֹב כֹּחָם), because they are exceedingly powerful (מַה שֶׁהֵם תַּקִּיפִין), and therefore they return and become Mayin Nukvin [female waters] (וְלָכֵן חוֹזְרִים וְנַעֲשִׂים מַיִן נוּקְבִין). And the return of the lights, which return upward (וַחֲזָרַת הָאוֹרוֹת שֶׁחוֹזֶרֶת לְמַעְלָה), is Ohr Chozer [returning light] (אוֹר חוֹזֵר), and it causes a second Zivug [union] between Yisrael Saba and Tevunah (וְעוֹשֶׂה זִוּוּג שֵׁנִי בֵּין יִשְׂרָאֵל סָבָא וּתְבוּנָה), and there emerge another five Chesadim and five Gevurot (וְיוֹצְאִים ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת אֲחֵרִים), and they sweeten those first five Gevurot (וּמְמַתְּקִים לְאֵלּוּ ה׳ גְּבוּרוֹת רִאשׁוֹנוֹת).

It follows (נִמְצָא), that before everything there are five Gevurot of Binah and five Chesadim of Chokhmah (שֶׁיֵּשׁ קֹדֶם הַכֹּל ה׳ גְּבוּרוֹת בִּינָה וְה׳ חֲסָדִים שֶׁל חָכְמָה), and these ascend and make a Zivug [union] (וְעוֹלִים אֵלּוּ וְעוֹשִׂים זִוּוּג), and bring forth another five Gevurot from Binah and another five Chesadim from Chokhmah (וּמוֹצִיאִים ה׳ גְּבוּרוֹת אֲחֵרִים מִבִּינָה וְה׳ חֲסָדִים אֲחֵרִים מֵחָכְמָה). And you already know the principle that we possess (וּכְבָר יָדַעְתָּ הַכְּלָל שֶׁיֵּשׁ לָנוּ), that every spiritual matter, even though it ascends and departs from its place (שֶׁכָּל דָּבָר רוּחָנִי אַף שֶׁעוֹלֶה וּמִסְתַּלֵּק מִמְּקוֹמוֹ), its impression remains in its place (נִשְׁאָר הָרֹשֶׁם בִּמְקוֹמוֹ), thus there are thirty (הֲרֵי שְׁלֹשִׁים), twenty from those that remained with the impression, as stated (כ׳ מֵאוֹתָם שֶׁנִּשְׁאֲרוּ עִם הָרֹשֶׁם כָּאָמוּר), and ten that emerged from the second Zivug [union] (וַעֲשָׂרָה שֶׁהוֹצִיאוּ מִזִּוּוּג שֵׁנִי), behold thirty (הֲרֵי שְׁלֹשִׁים). And you already know (וּכְבָר יָדַעְתָּ), that each one is included of ten (שֶׁכָּל אֶחָד כָּלוּל מֵעֶשֶׂר), behold three hundred (הֲרֵי שְׁלֹשׁ מֵאוֹת), and this is the intention of the verse (וְזֶהוּ כַּוָּנַת פָּסוּק): “Its flashes are flashes of fire, a flame of Yah” (רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶת יָהּ) (Song of Songs 8:6). These are they (אֵלּוּ הֵם), because they are Mochin [mental lights] for the Nukvah of Zeir Anpin (לִהְיוֹתָם מוֹחִין לְנוּקְבָהּ שֶׁל ז״א), and this is the meaning of Reish-Peh-Shin, Yud-Shin, Shin-Lamed-Heh-Bet-Tav, Yud-Heh (וְזֶהוּ ר׳שְׁפֵי אִישׁ שׁ׳לַהֶבֶת י׳ה), whose initials spell Roshei [heads] (רָאשֵׁי תֵבוֹת רָאשֵׁי). And the meaning of the word Shalhevet [flame] (וּפֵירוּשׁ מִלַּת שַׁלְהֶבֶת), is two words (הוּא שְׁתֵּי תֵבוֹת): Sheli HaBat [the daughter is mine] (שֶׁלִּי הַבַּת), meaning the head of the daughter (פֵּירוּשׁ רֹאשׁ הַבַּת), and all of this is because of Yah (וְכָל זֶה מִשּׁוּם יָהּ), Yud is Chokhmah (יוּ״ד חָכְמָה), Heh is Binah (הֵ״א בִּינָה), Abba and Imma (אַבָּא וְאִמָּא). And therefore Arnon was the boundary of Moav (וְלָכֵן אַרְנוֹן הָיָה גְּבוּל מוֹאָב), and Arnon equals Esh [fire] (וְאַרְנוֹן עוֹלֶה אֵ״שׁ), and with this will be understood the statement of the Zohar (וְיוּבַן עִם זֶה מַאֲמַר הַזֹּהַר) (Shemot 56a), which says (שֶׁאָמַר): “Arnon is the union of Abba and Imma” (אַרְנָן חִבּוּרָא דְּאַבָּא וְאִמָּא). And this is what Scripture says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “Fire went out from Cheshbon” (אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן) (Numbers 21:28), meaning from Machshavah [thought], which is Chokhmah (פֵּירוּשׁ מִמַּחֲשָׁבָה שֶׁהִיא חָכְמָה), and this is “Come to Cheshbon” (וְזֶהוּ בֹּאוּ חֶשְׁבּוֹן) (Numbers 21:27), meaning come, O Gevurot, and Cheshbon, which is the Machshavah [thought], Chokhmah (פֵּירוּשׁ בֹּאוּ הַגְּבוּרוֹת וְחֶשְׁבּוֹן שֶׁהִיא הַמַּחֲשָׁבָה חָכְמָה), and through this (וּבָזֶה): “The city of Sichon shall be built and established” (תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן) (Numbers 21:27), meaning there will be building and establishment for the city, which is his Nukvah (פֵּירוּשׁ יִהְיֶה בִנְיָן וְכוֹנְנוּת לָעִיר שֶׁהִיא נוּקְבֵיהּ). And from what we said above (וּמִמַּה שֶׁאָמַרְנוּ לְמַעְלָה), that with the entrance of Yesod of Abba into Zeir Anpin, Ammon is nullified (שֶׁבְּבִיאַת יְסוֹד אַבָּא בְּתוֹךְ ז״א נִתְבַּטֵּל עַמּוֹן), when the Gevurot returned to their place (כְּשֶׁחָזְרוּ הַגְּבוּרוֹת לִמְקוֹמָן), Ammon returned to have a hold (חָזַר עַמּוֹן לִהְיוֹת לוֹ אֲחִיזָה), and therefore he is called the first son of Ammon (וְלָכֵן נִקְרָא בֶּן עַמּוֹן הָרִאשׁוֹן), and it does not say the first son of Moav (וְלֹא אָמַר בֶּן מוֹאָב הָרִאשׁוֹן), because Moav was only one that was not nullified (מִפְּנֵי שֶׁמּוֹאָב לֹא הָיָה אֶלָּא אֶחָד שֶׁלֹּא נִתְבַּטֵּל).

And know (וְדַע), that Shalhevet [flame] equals Yah (שֶׁשַּׁלְהֶבֶת עוֹלָה יָהּ), how so (כֵּיצַד): three calculations of Yah equal Keter (ג׳ חֶשְׁבּוֹנוֹת יָהּ עוֹלֶה כֶּתֶ״ר), in this manner (בְּזֶה הָאֹפֶן): Yud equals twenty (יוּ״ד עוֹלֶה כ׳), and Heh-Yud in its full spelling equals fifteen (וְהֵ״י בְּמִלּוּאָהּ עוֹלֶה ט״ו), multiply and calculate (וְתַכֶּה וְתֹאמַר), twenty times fifteen equals three hundred (כ׳ פְּעָמִים ט״ו עוֹלִים ש׳). Further (עוֹד), fill the Heh with another Heh, thus: Heh-Heh (תְּמַלֵּא הַה׳ בְּה׳ אַחֶרֶת כָּזֶה: ה״ה), equals ten (עוֹלֶה י׳), multiply and calculate (תַּכֶּה וְתֹאמַר), ten times ten are one hundred (יוּ״ד פְּעָמִים י׳ הֵם ר׳). Further (עוֹד), fill the Heh with an Alef, thus: Heh-Alef (תְּמַלֵּא ה״א בְּאָלֶ״ף כָּזֶה: ה״א), equals six (עוֹלֶה שֵׁשׁ), multiply and calculate (תַּכֶּה וְתֹאמַר), twenty times six are one hundred and twenty (כ׳ פְּעָמִים ו׳ הֵם ק״ך). Behold the total (הֲרֵי סַךְ הַכֹּל), six hundred and twenty (תר״ך), corresponding to Keter (כְּמִנְיַן כֶּתֶ״ר). And another calculation of Yah equals Amen (וְעוֹד חֶשְׁבּוֹן יָהּ שֶׁעוֹלֶה אָמֵ״ן), thus (כָּזֶה): Yud Heh-Yud, Yud Heh-Heh, Yud Heh-Alef (יוּ״ד הֵ״י יוּ״ד הֵ״ה יוּ״ד ה״א), behold ninety-one (הֲרֵי צ״א). The total equals Eshati [my wife] (עוֹלֶה סַךְ הַכֹּל תשי״א כְּמִנְיַן אֶשְׁתִּי), who is the daughter mentioned above (שֶׁהִיא הַבַּת הַנִּזְכֶּרֶת). And the calculation of Yah which equals twenty-six (וְחֶשְׁבּוֹן יָהּ שֶׁעוֹלֶה כ״ו), thus (כָּזֶה): Yud Heh-Alef (יוּ״ד ה״א), which is the root (שֶׁהוּא הַשּׁוֹרֶשׁ), behold it is fifteen (הֲרֵי שֶׁהוּא ט״ו), and twenty-six together with תשי״א (וְכ״ו [וְתשיׁ״א]), equal that of the daughter (עוֹלִים שֶׁל הַבַּת). Or in another manner (אוֹ בְּאֹפֶן אַחֵר), you will find the twenty-six (תִּמְצָא הַכ״ו), namely the three fillings from the Heh, which are Yud-Heh-Alef (דְּהַיְנוּ הַג׳ מִלּוּאִים מֵהַה׳ שֶׁהֵם יה״א), together with Vav-Dalet from the Yud of Yah, excluding the root letters (עוֹד ו״ד מֵהַיוּ״ד שֶׁל יָהּ בִּלְתִּי אוֹת הַשּׁוֹרֶשׁ), behold this is twenty-six (הֲרֵי כ״ו), and תשי״א together equal Shalhevet [flame] (וְתשיׁ״א עוֹלִים שַׁלְהֶבֶת), this is the meaning of “the daughter of Yah” (שֶׁהוּא פֵּירוּשׁ שֶׁל הַבַּת יָהּ). And this Shalhevet [flame] of the fire that I explained (וְהַשַּׁלְהֶבֶת הַזֹּאת שֶׁל הָאֵשׁ שֶׁפֵּרַשְׁתִּי), is the Shalhevet [flame] mentioned in the Zohar, Parashat Balak, at its beginning, daf 85b (הִיא הַשַּׁלְהֶבֶת הַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת בָּלָק בִּתְחִלָּתוֹ דַּף פ״ה עַמּוּד ב׳ עָלָה ב׳), and this is its language (וְזֶה לְשׁוֹנוֹ):

Come and see (תָּא חֲזִי), at the time when Israel destroyed the land of Sichon (בְּשַׁעְתָּא דְּחָרִיבוּ יִשְׂרָאֵל אַרְעָא דְּסִיחוֹן), a proclamation went forth in the Kingdom [Molcho] of Heaven (כְּרוֹזָא אִתְעַבָּרָא בְּמַלְכוּ דִּשְׁמַיָּא). The mighty ruling men over the other nations gathered together (אִתְכַּנְּשׁוּ גַּבְרִין שַׁלְטָנִין עַל שְׁאָר עַמִּין), and they saw how the Kingdom [Molcho] of the Emorite had been destroyed (וְתַחֲמוּן מַלְכוּ דַּאֲמוֹרָאָה הֵיךְ אִתְחָרִיב). At that time (בְּהַהוּא שַׁעְתָּא), all those rulers who were appointed over the seven nations gathered together (כָּל אִינוּן שׁוֹלְטָנִין דַּהֲווֹ מְמַנָּן עַל שִׁבְעָה עַמְמִין אִתְכַּנְּשׁוּ), and sought to restore the Kingdom [Molcho] to its former state (וּבָעוּ לְאַהֲדָרָא מַלְכוּ לְיוֹשְׁנָהּ). When they saw the power of Moshe (כֵּיוָן דְּחָמוּ תּוּקְפָא דְּמֹשֶׁה), they retreated backward (אַהְדָּרוּ לַאֲחוֹרָא). This is what is written (הֲדָא הוּא דִכְתִיב): “Therefore those who speak in parables say: Come to Cheshbon” (עַל כֵּן יֹאמְרוּ הַמֹּשְׁלִים בֹּאוּ חֶשְׁבּוֹן) (Numbers 21:27), these are the appointed rulers over them who gathered together (אִינוּן שַׁלְטָנִין מְמַנִּין עֲלַיְיהוּ דְּאִתְכַּנְּשׁוּ), and were saying (וַהֲווֹ אָמְרִי): Come to Cheshbon (בֹּאוּ חֶשְׁבּוֹן), who is this one who destroyed it (מַאן הוּא דִּין דְּחָרִיב לָהּ), “let it be built and established” (תִּבָּנֶה וְתִכּוֹנֵן), as before (כְּדִּקְדָמִיתָא), and let Molcho return to its former state (וְתַהֲדַר מַלְכוּ לְיוֹשְׁנָהּ). When they saw the might of Moshe and the Shalhevet [flame] of Molcho (כַּד חָמוּ גְּבוּרְתֵיהּ דְּמֹשֶׁה וְשַׁלְהוֹבָא דְּמַלְכוּ), meaning (פֵּירוּשׁ), the fire of the Shalhevet [flame] of the daughter, namely Malkhut (אֵשׁ הַשַּׁלְהֶבֶת שֶׁל הַבַּת דְּמַלְכוּת), which emerged from the illumination of the Chesadim (שֶׁיָּצְאָה מֵהֶאָרַת הַחֲסָדִים), and nullified the grasp of the Klipot (וּבִטֵּל אֲחִיזַת הַקְּלִיפּוֹת), for previously it had been the land of Moav, the place of the princes of the seven nations in the Land of Israel (כִּי הָיְתָה מִקֹּדֶם אֶרֶץ מוֹאָב מְקוֹם הַשָּׂרִים שֶׁל הַז׳ אוּמּוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל), they said (אָמְרוּ): “For fire has gone out from Cheshbon, a flame from the city of Sichon” (כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחוֹן) (Numbers 21:28). Since it says from Cheshbon (כֵּיוָן דִּכְתִיב מֵחֶשְׁבּוֹן), why does it say from the city of Sichon (אַמַּאי קִרְיַת סִיחוֹן), for it appears repetitive (וְהוּא כֶּפֶל). For the city of Sichon was Cheshbon (דְּהָא קִרְיַת סִיחוֹן חֶשְׁבּוֹן הֲוָה), as it is written (דִּכְתִיב): “For Cheshbon was the city of Sichon king of the Emorites” (כִּי חֶשְׁבּוֹן עִיר סִיחוֹן מֶלֶךְ הָאֱמֹרִי) (Numbers 21:26). Rather (אֶלָּא), the Shalhevet [flame] of the Kingdom of Heaven emerged (שַׁלְהוֹבָא דְּמַלְכוּ שְׁמַיָּא נָפַק), and ascended (וְעָלַאת), and destroyed everything (וְחָרִיב כֹּלָא) (Zohar, Bamidbar 185a). And this Shalhevet [flame] (וְהַשַּׁלְהֶבֶת הַזֶּה), would burn away all their grasp (הָיָה שׂוֹרֵף כָּל אֲחִיזָתָם), and destroy and demolish all their structures (וְחָרַב וְהָרַס כָּל בִּנְיָנָם), it is similar to the flame of fire (הִיא דּוּגְמַת הַשַּׁלְהוֹבִיתָא דְּאֶשָּׁא), which emerges from beneath the Throne of Glory (הַיּוֹצֵאת מִתַּחַת כִּסֵּא הַכָּבוֹד), which emerges from the feet of Metatron (הַיּוֹצֵאת מֵרַגְלֵי מֶטַטְרוֹ״ן), which is alluded to in washing the feet with hot water (הַנִּרְמֶזֶת בִּרְחִיצַת הָרַגְלַיִם בְּחַמִּין), which separates between the Klipot and Klipat Nogah (הַמַּבְדֶּלֶת בֵּין הַקְּלִיפּוֹת וּבֵין קְלִיפַּת נוֹגַהּ), which ascends upward with the smoke (הָעוֹלָה עִם הֶעָשָׁן לְמַעְלָה). And this is the secret of (וְזֶהוּ סוֹד): “When the wicked spring forth like grass, and all the workers of iniquity blossom, it is that they may be destroyed forever” (בִּפְרֹחַ רְשָׁעִים כְּמוֹ עֵשֶׂב וַיָּצִיצוּ כָּל פֹּעֲלֵי אָוֶן לְהִשָּׁמְדָם עֲדֵי עַד) (Psalms 92:8). And this Shalhevita deEsha [flame of fire] (וְהַשַּׁלְהוֹבִיתָא הַזּוֹ), casts them into the Nukvah of the Great Deep (מַשְׁלִיכָם לְנוּקְבָא דִּתְהוֹמָא רַבָּא). “For behold, Your enemies, Hashem, shall perish; all the workers of iniquity shall be scattered” (כִּי הִנֵּה אוֹיְבֶיךָ יֹאבֵדוּ יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:10), “and my horn shall be exalted” (וַתָּרֶם כִּרְאֵם קַרְנִי) (Psalms 92:11), this is the side of Kedushah [Holiness] (סִטְרָא דִּקְדוּשָׁה), and then (וְאָז): “The righteous shall flourish like the date-palm” (צַדִּיק כַּתָּמָר יִפְרָח) (Psalms 92:13), for Zivug [union] (לְזִוּוּג), and Tamar [date-palm] signifies male and female, as is known (וְתָמָר עוֹלֶה זָכָר וּנְקֵבָה כַּנּוֹדָע) (Bereishit Rabbah 80:1). And then all the worlds ascend to be included within Beri’ah (וְאָז עוֹלִים כָּל הָעוֹלָמוֹת לְהִכָּלֵל בִּבְרִיאָה) (Zohar, Bereshit 82a). And toward that Et Ratzon [favorable time] (וְעַל אוֹתוֹ הָעֵת רָצוֹן), the Ari, of blessed memory, directed his intention (כִּוֵּן הָאֲרִ״י זלה״ה), to bring the Geulah [redemption] (לְהָבִיא הַגְּאֻלָּה), which is (שֶׁהִיא): “the time of cutting off the tyrants from the land of the living” (עֵת זְמִיר עָרִיצִים מִן הָאָרֶץ הַחַיִּים) (Zohar, Devarim 284a), when the enemies are cast into the Great Deep (שֶׁנִּשְׁלָכִים הָאוֹיְבִים לִתְהוֹם רַבָּה), and that aforementioned Shalhevita deEsha [flame of fire] (וְהַשַּׁלְהוֹבִיתָא הַנִּזְכֶּרֶת), is prepared to cut off and destroy the kingdom of Yishma’el and Edom (הִיא מְזוּמֶנֶת לְהַכְרִית וּלְהַחֲרִיב מַלְכוּת יִשְׁמָעֵאל וֶאֱדוֹם), at the time of the end (בְּעֵת הַקֵּץ), and it is that Shalhevita deEsha [flame of fire] suspended between heaven and earth (וְהִיא הַשַּׁלְהוֹבִיתָא הַתְּלוּיָה בֵּין שְׁמַיָּא וְאַרְעָא). And it shall stand thus in the firmament for forty days on the northern side (וְיַעֲמֹד כֵּן בָּרָקִיעַ מ׳ יוֹם בְּצַד צָפוֹן), and it shall wage war with the star (וְיַעֲשֶׂה מִלְחָמָה עִם הַכּוֹכָב), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “A star shall go forth from Ya‘akov” (דָּרַךְ כּוֹכָב מִיַּעֲקֹב) (Numbers 24:17), and it shall destroy the remnant of the city of Gafim [Rome] (וְהֶאֱבִיד שָׂרִיד מֵעִיר גָּפִי״ם [רוֹמִי]), through this Shalhevita deEsha [flame of fire] (עַל יְדֵי הַשַּׁלְהֶבֶת הַזֹּאת). And this is its language (וְזֶה לְשׁוֹנוֹ), in Parashat Shemot, daf 3b, at its conclusion (בְּפָרָשַׁת שְׁמוֹת דַּף ג׳ עַמּוּד ב׳ עָלָה ב׳ בְּסוֹפוֹ): Then one star shall awaken in the midst of the firmament, in the color of purple (כְּדֵין יִתְעַר חַד כּוֹכָב בְּאֶמְצַע הָרָקִיעַ כְּגַוְונָא דְּאַרְגְּוָונָא), blazing and shining by day before the eyes of the whole world (לָהִיט וְנָצִיץ בִּימָמָא לְעֵינֵיהוֹן דְּכָל עָלְמָא), and one Shalhevita deEsha [flame of fire] shall arise from the northern side within the firmament (וְיָקוּם חַד שַׁלְהוֹבָא דְּאֶשָּׁא מִסִּטְרָא דְּצָפוֹן גּוֹ רְקִיעָא), and this one shall stand opposite that one for forty days (וְיָקוּם דָּא לָקֳבֵיל דָּא אַרְבְּעִין יוֹמִין), and all the inhabitants of the world shall be terrified (וְיִתְבַּהֲלוּן כָּל בְּנֵי עָלְמָא). At the end of forty days (לְסוֹף אַרְבְּעִין יוֹמִין), the star and the flame shall engage in battle before the eyes of all (יִגִּיחוּן קְרָבָא כּוֹכָבָא וְשַׁלְהוֹבָא לְעֵינֵיהוֹן דְּכֹלָּא), and that flame shall spread forth in blazing fire from the northern side within the firmament (וְיִתְפַּשֵּׁט הַהוּא שַׁלְהוֹבָא בִּיקִידוּ דְּאֶשָּׁא מִסִּטְרָא דְּצָפוֹן גּוֹ רְקִיעָא), and it shall intend to swallow that star (וְיַחְשׁוֹב לְמִבְלַע הַהוּא כּוֹכָבָא), and many rulers and nations and peoples shall be terrified by this (וְכַמָּה שַׁלִּיטִין וְאוּמַיָּא וְעַמְמִין יִתְבַּהֲלוּן מֵהַאי). Then that star shall ascend toward the southern side (כְּדֵין יִסְתַּלַּק הַהוּא כּוֹכָבָא לְסִטְר דָּרוֹם), and shall rule over that flame of the Gevurot (וְיִשְׁלוֹט עַל הַהוּא שַׁלְהוֹבָא שֶׁל הַגְּבוּרוֹת), and they shall be sweetened from the southern side, which is Chesed (וְיִמָּתְקוּ מִצַּד דָּרוֹם הַחֶסֶד), and it shall be swallowed little by little within the firmament before that star (וְיִתְבְּלַע זְעֵיר זְעֵיר בָּרְקִיעָא מִקַּמֵּי הַהוּא כּוֹכָבָא), until it is no longer seen at all (עַד דְּלָא יִתְחֲזֵי כְּלָל) (Zohar, Shemot 8a). And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “And the house of Ya‘akov shall be fire, and the house of Yosef a flame, and the house of Esav stubble” (וְהָיָה בֵית יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה וּבֵית עֵשָׂו לְקַשׁ) (Obadiah 1:18), “and they shall kindle among them and consume them, and there shall not be any remnant of the house of Esav, for Hashem has spoken” (וְדָלְקוּ בָהֶם וַאֲכָלוּם וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו כִּי ה׳ דִּבֵּר) (Obadiah 1:18). Blessed is Hashem forever (יִתְבָּרֵךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).