Chapter One Hundred Thirty-Four (פֶּרֶק מֵאָה שְׁלֹשִׁים וְאַרְבָּעָה)

Every Jew, whether righteous or wicked (כָּל בַּר יִשְׂרָאֵל הֵן צַדִּיקִים הֵן רְשָׁעִים), is compelled to enter Gehinnom before ascending to Gan Eden (מוּכְרָחִים לִכָּנֵס לְגֵיהִנֹּם קֹדֶם עֲלִיָּתָם לְגַן עֵדֶן), as is known (כַּנּוֹדָע), for the wicked are compelled to remain in the chamber of Gehinnom until the blemish is washed away from them (שֶׁהָרְשָׁעִים מוּכְרָחִים לַעֲמֹד בִּמְדוֹר הַגֵּיהִנֹּם עַד הִתְכַּבֵּס הַנֶּגַע מֵהֶם), and even the righteous as well (וַאֲפִלּוּ הַצַּדִּיקִים). For no person is spared from sinful thoughts (כִּי כָּל אָדָם לֹא נִצּוֹל מֵהִרְהוּרֵי עֲבֵירָה), as it is said (שֶׁנֶּאֱמַר): “There is no righteous person on earth who does good and does not sin” (אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טּוֹב וְלֹא יֶחֱטָא) (Ecclesiastes 7:20), “does good” precisely (יַעֲשֶׂה טּוֹב דַּיְיקָא), for the deed is good (שֶׁהַמַּעֲשֶׂה הוּא טוֹב), but through sinful thoughts he sins (אֲבָל בְּהִרְהוּר עֲבֵירָה יֶחֱטָא). And the Holy One Blessed Be He judges measure for measure (וְהַקב״ה דָּן מִדָּה כְּנֶגֶד מִדָּה), thought against thought (הִרְהוּר כְּנֶגֶד הִרְהוּר), through fear and terror (פַּחַד וְאֵימָה), which are there from the angels of destruction (אֲשֶׁר שָׁם מִמַּלְאֲכֵי חַבָּלָה), and bears and lions of fire (וְדֻבִּים וַאֲרָיוֹת שֶׁל אֵשׁ), and he thinks in his mind that immediately they will take him to judgment (וּמְהַרְהֵר בְּדַעְתּוֹ שֶׁתֵּכֶף יִלָּקְחוּ אוֹתוֹ לַדִּין), and this fear atones for sinful thoughts (וְזֶה הַפַּחַד מְכַפֵּר עַל הִרְהוּר עֲבֵירָה). And immediately he immerses himself in the River Dinur (וְתֵכֶף טוֹבֵל עַצְמוֹ בִּנְהַר דִּינוּר), and the angel Azriel helps him (וַעֲזְרִיאֵל הַמַּלְאָךְ עוֹזֵר לוֹ), and brings him out of Gehinnom (וּמוֹצִיאוֹ מֵהַגֵּיהִנֹּם), and along the way (וְאַגַּב אָרְחָא), when the Holy One Blessed Be He “brings down to Sheol and raises up” (שֶׁהַקב״ה מוֹרִיד שְׁאוֹל וַיָּעַל) (I Samuel 2:6), with him is a soul of a wicked Jew (עִמּוֹ נִשְׁמַת רָשָׁע שֶׁל יִשְׂרָאֵל), who chirped forth repentance with the fading moments of death (שֶׁהָיָה מְצַפְצֵף תְּשׁוּבָה עִם דִּמְדוּמֵי מִיתָה), namely in the crushing of the soul (דְּהַיְנוּ בְּדִכְדּוּכָהּ שֶׁל נֶפֶשׁ), as it is said (שֶׁנֶּאֱמַר): “You return man to crushing” (תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא) (Psalms 90:3), meaning (פֵּירוּשׁ), until the crushing of the soul (עַד דִּכְדּוּכָהּ שֶׁל נֶפֶשׁ) (Midrash Rabbah, Ruth 6:4). And this desire (וְרַעֲוָתָא הַזֹּאת), breaks the iron barriers (תָּבַר גְּזִיזִין דְּפַרְזְלָא) (Zohar, Shemot 150a), and raises him up from Gehinnom (וּמַעֲלֵהוּ מֵהַגֵּיהִנֹּם).

And this is the secret explained in the Zohar Chadash, Midrash HaNe’elam, Parashat Lekh Lekha (וְזֶהוּ הַסּוֹד הַמְבֹאָר בַּזֹּהַר חָדָשׁ, מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת לֶךְ לְךָ), where it says (אוֹמֵר שָׁם): “My delights, these are the chambers of Yetzirah, for those who recited Keri’at Shema properly” (תַּעֲנוּגַי, אִינוּן מְדוֹרִין דִּיצִירָה, לְאוֹתָם שֶׁקָּרְאוּ קְרִיאַת שְׁמַע כִּדְקָא יָאוּת), with its proper intention (בְּכַוָּנְתֵיהּ), together with the Names explained there (עִם הַשֵּׁמוֹת הַמְבוֹאָרִים שָׁם), and he placed a space between the attached words (וְנָתַן רֶוַח בֵּין הַדְּבֵקִים), and this is the meaning of “properly” (וְזֶהוּ אוֹמְרוֹ כִּדְקָא יָאוּת), apart from the intention of the Names (חוּץ מִן כַּוָּנַת הַשֵּׁמוֹת). For one must be meticulous in its letters, to place a space between the attached words (שֶׁצָּרִיךְ לְדַקְדֵּק בְּאוֹתִיּוֹתֶיהָ לָתֵת רֶוַח הַדְּבֵקִים), as we have said (כַּדַּאֲמָרָן). And this is its language (וְזֶה לְשׁוֹנוֹ), on daf 48a (בְּדַף מ״ח ע״א), concerning the creation of the soul (עַל בְּרִיאַת הַנְּשָׁמָה), before it comes into the air of this world (קוֹדֶם שֶׁיָּבוֹא לַאֲוִיר הָעוֹלָם הַזֶּה), to enter the body prepared for it (לִכָּנֵס בַּגּוּף הַמְזֻמָּן לוֹ), they show it Gan Eden and Gehinnom (מַרְאִים לוֹ גַּן עֵדֶן וְגֵיהִנֹּם), as it explains further there (כִּדְמְפָרֵשׁ וְאָזִיל שָׁם), in this language (בְּזֶה הַלָּשׁוֹן): “The angel said to them: You are destined to depart” (אָמַר לְהוֹן מַלְאָכָא אַת זְמִינַת דְּתִיפּוּק), “and the Holy One Blessed Be He said that you should depart from here” (וְקב״ה אָמַר דִּי תִפְקוּן מִכָּאן), in the secret of male and female (בְּסוֹד זָכָר וּנְקֵבָה), “they wondered and said: To where are we going?” (תָּוְוהוּ וְאָמְרוּ לְאָן אָזְלִין), “he said to them: Two angels” (אָמְרוּ לֵיהּ תְּרֵין מַלְאָכִין), who are created with every soul and soul and guard it, one on the right and one on the left (שֶׁנִּבְרָאִים עִם כָּל נְשָׁמָה וּנְשָׁמָה וּמְשַׁמְּרִין אוֹתוֹ אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל), “the Holy One Blessed Be He said to you: ‘Go forth from your land, from your birthplace, and from your father’s house, to the land that I will show you’” (קב״ה אָמַר לָךְ לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ) (Genesis 12:1). “From your land, this is the lower Gan Eden” (מֵאַרְצְךָ דָּא גַּנְתָּא דְעֵדֶן דִּלְתַתָּא), of Yetzirah (דִּיצִירָה), and within it are houses and palaces of Asiyah for the masters of Scripture (וּמִתּוֹכָהּ בָּתִּים וְהֵיכָלוֹת דַּעֲשִׂיָּה לְמָארֵי מִקְרָא), for Scripture never departs from its plain meaning (כִּי אֵין מִקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ). “And from your father’s house, this is the upper Gan Eden” (וּמִבֵּית אָבִיךָ דָּא גַּנְתָּא דְעֵדֶן דִּלְעֵילָּא), of Beri’ah (דִּבְרִיאָה), this is literally “your father’s house” (זֶהוּ מַמָּשׁ בֵּית אָבִיךָ), where the Holy One Blessed Be He delights with the righteous at midnight (שֶׁהַקב״ה מִשְׁתַּעֲשֵׁעַ בּוֹ עִם הַצַּדִּיקִים בַּחֲצוֹת הַלַּיְלָה). “To the land that I will show you” (אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ), “this is the dark and lowly land” (דָּא אַרְעָא חֲשׁוֹכָה וּשְׁפִילָה), “and they showed him all of Gan Eden” (וַאֲחָזִיאוּ לֵיהּ כָּל גַּנְתָּא דְעֵדֶן), “and they showed him palaces and houses, supernal chambers” (וַאֲחָזִיאוּ לֵיהּ הֵיכָלִין וּבָתִּין מְדוֹרִין עִלָּאִין), “and many palaces of longing, and many houses, and many chambers, and many levels” (וְכַמָּה הֵיכָלִין דְּכִסּוּפִין וְכַמָּה בָתִּין וְכַמָּה מְדוֹרִין וְכַמָּה דַרְגִּין), which are the levels within each and every palace (שֶׁהֵם מַעֲלוֹת שֶׁבְּכָל הֵיכָל וְהֵיכָל).

For every righteous person who possesses a higher level than his fellow (שֶׁכָּל צַדִּיק שֶׁיֵּשׁ לוֹ מַעֲלָה עַל חֲבֵרוֹ), he sits upon a more exalted level and rank (יוֹשֵׁב עַל מַעֲלָה וְדַרְגָּא יוֹתֵר חֲשׁוּבָה), for there are many righteous ones who are from the tribe of Reuven (כִּי יֵשׁ כַּמָּה צַדִּיקִים שֶׁהֵם מִשֵּׁבֶט רְאוּבֵן), and all of them are in one Heikhal [palace] (וְכֻלָּם בְּהֵיכָל אֶחָד), yet each one possesses levels above his fellow (אַךְ מַעֲלוֹת יֵשׁ לְכָל אֶחָד עַל חֲבֵרוֹ), and this is the meaning of: “and every portion and portion that a righteous person possesses by himself” (וְהַיְינוּ דְּאָמַר וְכָל חֵלֶק וְחֵלֶק שֶׁיֵּשׁ לוֹ לַצַּדִּיק בִּפְנֵי עַצְמוֹ). “He said to them: What are these palaces?” (אָמַר לְהוֹ מָה אִינוּן הֵיכָלִין), “the two angels said to him: They are forty-two palaces” (אָמְרוּ לֵיהּ תְּרֵין מַלְאָכִין אַרְבָּעִין וּתְרֵין הֵיכָלִין אִינוּן), “embroidered from many colors” (מְרַקְּמָן מִכַּמָּה גַּוְונִין), which are the eyes (שֶׁהֵם הָעֵינַיִם), shining in three colors: red, white, and green (הַמְּאִירִים בִּשְׁלֹשָׁה גַּוְונִין אָדוֹם וְחִוָּר וְיָרוֹק), excluding the dragon who is blind (לְאַפּוֹקֵי הַתַּנִּין עִוֵּר הוּא סוּמָא), for he has no colors (שֶׁאֵין לוֹ גַּוְונִין), and he is the dragon in the sea (וְהוּא הַתַּנִּין שֶׁבַּיָּם), as I explained in its place (כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ). “And every person who recites the Name of Forty-Two Names properly inherits them” (וְכָל אֱנָשׁ דְּקָרֵי שְׁמָא דְּאַרְבָּעִים וּתְרֵין שְׁמָהָן כִּדְקָא יָאוּת יָרִית לוֹן). (Zohar Chadash, Midrash HaNe’elam, Parashat Acharei, discourse on Gan Eden and Gehinnom and the intention of Keri’at Shema) ([זוהר חדש מדרש הנעלם פרשת אחרי מאמר גן עדן וגיהנם וכוונת ק״ש]). And this is precisely the intention of Keri’at Shema upon the bed (וְהוּא מַמָּשׁ כַּוָּנַת קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), and it is known (וְיָדוּעַ), that the unification of “Hear O Israel” and “Blessed be the Name of the glory of His kingdom forever and ever” (כִּי יִחוּד שְׁמַע יִשְׂרָאֵל וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), are separate unto themselves (הֵם בִּפְנֵי עַצְמָם), and their intentions are separate unto themselves (וְכַוָּנָתָם בִּפְנֵי עַצְמָם), as I shall explain very clearly (כַּאֲשֶׁר אֲבָאֵר בָּאֵר הֵיטֵב), regarding Keri’at Shema upon the bed (בְּעִנְיַן קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה), in the secret of: “Behold, the bed of Solomon” (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה) (Song of Songs 3:7).

And behold (וְהִנֵּה), from “And you shall love” until “and in your gates” are forty-two words (מִן וְאָהַבְתָּ עַד וּבִשְׁעָרֶיךָ מ״ב תֵיבוֹת), and their mnemonic is “and you shall speak of them” (וְסִימָנָם וְדִבַּרְתָּ בָּם), and he should direct his intention toward the Name of Forty-Two (וִיכַוֵּן אֶל שֵׁם מ״ב), which is: ABGYT״Z, KRASHT״N, NGDYK״SH, BTRTZ״G, CHQBTN״A, YGLPZ״Q, SHQVTZ״IT (אבגית״ץ קרעשט״ן נגדיכ״ש בטרצת״ג חקבטנ״ע יגלפז״ק שקוצי״ת), and he should intend to make his head a Merkavah [Chariot] for this Name (וִיכַוֵּן לַעֲשׂוֹת רֹאשׁוֹ מֶרְכָּבָה לְשֵׁם זֶה). And it is known (וְיָדוּעַ), that this Name is called Six Wings (שֶׁזֶּה הַשֵּׁם הוּא נִקְרָא שֵׁשׁ כְּנָפַיִם), because each word contains six letters (מִפְּנֵי שֶׁיֵּשׁ לְכָל תֵּיבָה אַחַת שֵׁשׁ אוֹתִיּוֹת), and it is under the hand of Yofi’el (וְהוּא תַּחַת יַד יוֹפִיאֵ״ל), and Metatron is above him (וּמֶטַטְרוֹ״ן עָלָיו), for Yofi’el is one name among the seventy names of Metatron (כִּי יוֹפִיאֵ״ל הוּא שֵׁם אֶחָד מִשִּׁבְעִים שְׁמוֹתָיו שֶׁל מֶטַטְרוֹ״ן), and he raises him to the academy above (וְהוּא מַעֲלֶה אוֹתוֹ לִישִׁיבָה שֶׁל מַעְלָה). And an extra measure of affection became known toward our teacher and master, the Ari, of blessed memory (וְחִבָּה יְתֵרָה נוֹדְעָה לְמוֹרֵנוּ וְרַבֵּנוּ הָרַב הָאֲרִ״י זלה״ה), from the Creator, blessed be He (מֵאֵת הַבּוֹרֵא יִתְבָּרַךְ), for every single night (כִּי בְּכָל לַיְלָה וָלַיְלָה), after he began to sleep (לְאַחַר שֶׁהִתְחִיל לִישַׁן), his Neshamah [soul] knew and recognized all the paths and all the pathways through which it needed to ascend in the Academy of the Firmament (הָיְתָה נִשְׁמָתוֹ יוֹדַעַת וּמַכֶּרֶת כָּל הַשְּׁבִילִין וְכָל הַנְּתִיבוֹת שֶׁהִיא צְרִיכָה לַעֲלוֹת בִּמְתִיבְתָּא דִּרְקִיעָא), and it ascended until it reached the angel appointed over all the souls (וְעָלְתָה עַד שֶׁהִגִּיעָה אֵצֶל הַמַּלְאָךְ הַמְמֻנֶּה עַל כָּל הַנְּשָׁמוֹת), who is Metatron, the Prince of the Presence (שֶׁהוּא מֶטַטְרוֹן שַׂר הַפָּנִים), who leads him before his Creator (הַמּוֹלִיכוֹ לִפְנֵי בּוֹרְאוֹ). And Metatron would ask him (וְהָיָה מֶטַטְרוֹן שׁוֹאֵל אוֹתוֹ), to which academy he wished to go (לְאֵיזוֹ יְשִׁיבָה רוֹצֶה לֵילֵךְ), and he would choose for himself the academy of Rabbi Shimon bar Yochai, peace be upon him (וְהוּא הָיָה בּוֹחֵר לוֹ בִּישִׁיבָתוֹ דְּרַשְׁבִּ״י ע״ה), and at times (וְלִפְעָמִים), the academy of Rav Hamnuna Saba (בִּישִׁיבָתוֹ שֶׁל רַב הַמְנוּנָא סָבָא), or Rav Yeiva Saba (אוֹ רַב יֵיבָא סָבָא), or the academy of Rabbi Eliezer the Great (אוֹ בִּישִׁיבָתוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הַגָּדוֹל). And at times in the academy of Rabbi Akiva (וְלִפְעָמִים בִּישִׁיבַת רַבִּי עֲקִיבָא), or in the academy of the prophets (אוֹ בִּישִׁיבַת הַנְּבִיאִים), or in the academy of Betzalel (אוֹ בִּישִׁיבָתוֹ שֶׁל בְּצַלְאֵל), or Aharon the Kohen (אוֹ אַהֲרֹן הַכֹּהֵן), and immediately he would lead him there according to his desire (וְתֵכֶף הָיָה מוֹלִיךְ אוֹתוֹ לְשָׁם כִּרְצוֹנוֹ). And he would say (וְהָיָה אוֹמֵר), that if a person were to write for eighty years (אִם יִכְתֹּב אָדָם שְׁמוֹנִים שָׁנָה), from the wisdom and the supernal secrets that are transmitted to him in a single night (מֵהַחָכְמָה וְהַסּוֹדוֹת הָעֶלְיוֹנִים שֶׁמּוֹסְרִים לוֹ בְּלַיְלָה אַחַת), he would not suffice to write everything (לֹא יַסְפִּיק לִכְתֹּב הַכֹּל), for the Torah is spirituality and has no end (כִּי הַתּוֹרָה הִיא רוּחָנִיּוּת וְאֵין לָהּ סוֹף), and the gift of the revelation of secrets in Gan Eden is a complete gift (וּמַתְּנַת גִּלּוּי הַסּוֹדוֹת בְּגַן עֵדֶן הִיא מַתָּנָה שְׁלֵמָה), bound together with love, prophecy, and remembrance (רְצוּפָה אַהֲבָה וּנְבוּאָה וְזִכָּרוֹן), so that he never forgets them (שֶׁלֹּא יִשְׁכָּחֵם לְעוֹלָם). And prophecy is an additional matter (וּנְבוּאָה הִיא דָּבָר הַנּוֹסָף), upon one of the ten places (עַל אֶחָד מֵעֲשָׂרָה מְקוֹמוֹת), where the smaller place contains the greater (שֶׁמָּקוֹם הַמּוּעָט מַחֲזִיק אֶת הַמְּרֻבֶּה). And he would promise the disciples (וְהָיָה נוֹדֵר לַתַּלְמִידִים), that with time he would rectify them (שֶׁעִם הַזְּמַן יְתַקֵּן אוֹתָם), until they too would merit to ascend (עַד שֶׁגַּם הֵם יִזְכּוּ לַעֲלוֹת), and hear innovations of Torah (וְיִשְׁמְעוּ חִדּוּשֵׁי תוֹרָה), each one according to his soul (כָּל אֶחָד כְּפִי נִשְׁמָתוֹ), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ). But the sins caused (אֲבָל הָעֲוֹנוֹת גָּרְמוּ), that the Ark of the Torah was taken from them before its time (שֶׁלּוֹקְחִים מֵהֶם אֲרוֹן הַתּוֹרָה קֹדֶם זְמַנּוֹ), and over all this (וְעַל כָּל אֵלֶּה), all the sages of Israel weep and lament with bitter anguish of soul (כָּל חַכְמֵי יִשְׂרָאֵל בּוֹכִים וּמִתְאוֹנְנִים בְּמַר נֶפֶשׁ), that in their days the light of the Seven Days was revealed (שֶׁנִּתְגַּלָּה בִימֵיהֶם אוֹר שִׁבְעַת הַיָּמִים), and suddenly, in an instant, it was hidden away from them (וּבְפֶתַע פִּתְאֹם נִגְנַז מֵהֶם). And we remained like orphans without a father and without one who rectifies our souls (וְנִשְׁאַרְנוּ כִּיתוֹמִים בְּלִי אָב וּבְלִי מְתַקֵּן אֶת נִשְׁמוֹתֵינוּ), and no one remained who could extend a hand to us (וְלֹא נִשְׁאַר לָנוּ מִי שֶׁיּוּכַל לִתֵּן לָנוּ יָד), for “the crown of our head has fallen, woe unto us, what has become of us” (כִּי נָפְלָה עֲטֶרֶת רֹאשֵׁינוּ אוֹי מַה הָיָה לָנוּ) (Lamentations 5:16), “until a spirit is poured upon us from on high” (עַד יֵעָרֶה רוּחַ מִמָּרוֹם עָלֵינוּ) (Isaiah 32:15), to return the soul of Mashiach ben Yosef to this world (לְהַחֲזִיר נִשְׁמַת מָשִׁיחַ בֶּן־יוֹסֵף לָזֶה הָעוֹלָם), and he will restore the crown to its former glory (וְהוּא יַחֲזִיר הָעֲטָרָה לְיוֹשְׁנָהּ). And already in his days (וּכְבָר בִּימָיו), some of the harsh burden of the Klipot of Edom and Yishmael was sweetened (נִמְתְּקָה קְצָת קֹשִׁי עֹל קְלִיפּוֹת אֱדוֹם וְיִשְׁמָעֵאל), so that we were not under the yoke of decrees and persecutions of exile as we had been before him (שֶׁלֹּא הָיָה עָלֵינוּ עֹל גָּלוּת גְּזֵרוֹת וּשְׁמָדוֹת כְּמוֹ שֶׁהָיָה לִפְנֵיּו), and before his father (וְלִפְנֵי אָבִיו), who was also a great Chasid [pious one] (שֶׁהָיָה גַּם כֵּן חָסִיד גָּדוֹל), to whom Eliyahu, of blessed memory, revealed himself (שֶׁנִּתְגַּלָּה אֵלָיו אֵלִיָּהוּ ז״ל), as is known (כַּנּוֹדָע). And his merit protected the generation (וּזְכוּתוֹ הָיְתָה מְגִנָּה עַל הַדּוֹר), and it remained so for several years afterward (וְנִשְׁאֲרָה עַד אַחַר כַּמָּה שָׁנִים), during which the Klipot were somewhat sweetened (שֶׁהָיוּ הַקְּלִיפּוֹת בְּמִתּוּק קְצָת), and there were good kings in Edom and in Yishmael (וְהָיוּ מְלָכִים טוֹבִים בֶּאֱדוֹם וּבְיִשְׁמָעֵאל), for even after his death (כִּי אֲפִלּוּ אַחַר מוֹתוֹ), his esteemed disciple, our teacher Rabbi Chaim [Vital] Kalphiriz, whose soul is in Eden (הָיָה חַי תַּלְמִידוֹ הֶחָשׁוּב מוֹרֵנוּ הָרַ״ר חַיִּים קַלְפִּירִיז נִשְׁמָתוֹ עֵדֶן), and he too protected the generation (וְהָיָה גַּם כֵּן הוּא מֵגִן עַל הַדּוֹר). And after this (וְאַחַר זֶה), the persecutions against the enemies of Israel began to intensify (הִתְחִילוּ הַשְּׁמָדוֹת עַל שׂוֹנְאֵי יִשְׂרָאֵל לְהִתְגַּבֵּר), and we have no comforter (וְאֵין לָנוּ מְנַחֵם), until “the first visitation has passed, the second hastens to come” (עַד שֶׁהָרִאשׁוֹנָה פְּקוּדָה שְׁנִיָּה מְמַהֶרֶת לָבוֹא) (Sanhedrin 97a), and wars increase (וּמִלְחָמוֹת מִתְגַּבְּרוֹת), and pestilence and sword and famine have come, because of our many sins, upon the enemies of Israel (וְדֶבֶר וְחֶרֶב וְרָעָב הָיָה בַּעֲוֹנוֹתֵינוּ הָרַבִּים עַל שׂוֹנְאֵי יִשְׂרָאֵל), and all this is because there is no one who seeks and intercedes to do Teshuvah [repentance] for the coming of Mashiach (וְכָל זֶה מִפְּנֵי כִּי אֵין דּוֹרֵשׁ וּמַפְגִּיעַ לַעֲשׂוֹת תְּשׁוּבָה עַל בִּיאַת מָשִׁיחַ), and because this is not the place here (וּלְהִיּוֹת כִּי אֵין כָּאן מְקוֹמוֹ), to explain the Teshuvah [repentance] required for this (לְבָאֵר הַתְּשׁוּבָה הַצְּרִיכָה לָזֶה), I shall present it in the Gate of the Rectification of Mashiach (אַצִּיגֶנּוּ בְּשַׁעַר תִּקּוּן מָשִׁיחַ). And concerning the Ari, of blessed memory (וְעַל הָאֲרִ״י זלה״ה), I proclaim this verse (אֲנִי קוֹרֵא אֶת הַמִּקְרָא הַזֶּה): “The breath of our nostrils, the anointed of Hashem, was captured in their pits, of whom we said: Under his shadow we shall live among the nations” (רוּחַ אַפֵּינוּ מְשִׁיחַ יְיָ נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20). And the sin of the generation caused corruption among his disciples (וַעֲוֹן הַדּוֹר גָּרַם לְקַלְקֵל לְתַלְמִידָיו), so that he would not accomplish his mission (שֶׁלֹּא יַעֲשֶׂה שְׁלִיחוּתוֹ), woe unto us, for we have sinned (אוֹי נָא לָנוּ כִּי חָטָאנוּ). And were it not for the prayers of the people of Jerusalem (וְלוּלֵי תְּפִלַּת אַנְשֵׁי יְרוּשָׁלַיִם), who pray opposite the Western Wall with weeping and supplications (שֶׁהֵם מִתְפַּלְּלִים נֶגֶד כּוֹתֶל מַעֲרָבִי בִּבְכִי וְתַחֲנוּנִים), and who are great Perushim [ascetics] and Chasidim [pious ones] (וְהֵם פְּרוּשִׁים וַחֲסִידִים גְּדוֹלִים), the world would not endure, Heaven forbid (לֹא הָיָה הָעוֹלָם קַיָּים חַס וְשָׁלוֹם), and concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “And upon Mount Zion there shall be deliverance” (וּבְהַר צִיּוֹן תִּהְיֶה פְלֵיטָה) (Obadiah 1:17). These are the Jews who dwell there (הֵם הַיְּהוּדִים אֲשֶׁר הֵם דָּרִים שָׁם), and occupy themselves with the life of the World to Come (וְעוֹסְקִים בְּחַיֵּי עוֹלָם הַבָּא). And this is the secret of what is said in the Zohar Chadash, Midrash HaNe’elam, Parashat Noach (וְהוּא הַסּוֹד שֶׁאוֹמֵר בַּזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת נֹחַ), [the discourse: “The final exile has no fixed end”] ([מַאֲמַר גָּלוּת הָאַחֲרוֹן אֵין לוֹ קֵץ]):

Rabbi Eliezer says (רַבִּי אֱלִיעֶזֶר אוֹמֵר): all the exiles into which Knesset Yisrael went (כָּל הַגָּלֻיּוֹת שֶׁגָּלְתָה כְּנֶסֶת יִשְׂרָאֵל), He gave them a time and an end (נָתַן לָהּ זְמַן וְקֵץ), and she was always aroused to Teshuvah [repentance] (וְנִתְעוֹרְרָה תָּמִיד בִּתְשׁוּבָה), but the final exile has no fixed end and no fixed time (וְגָלוּת הָאַחֲרוֹן אֵין לוֹ קֵץ וּזְמַן), rather everything depends upon Teshuvah [repentance] (אֶלָּא הַכֹּל בִּתְשׁוּבָה), as it is said (שֶׁנֶּאֱמַר): “And you shall return unto Hashem your God and obey His voice” (וְשַׁבְתָּ עַד יְיָ אֱלֹהֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ) (Deuteronomy 30:2). And it is written (וּכְתִיב): “If your outcast shall be at the edge of the heavens, from there Hashem your God shall gather you, and from there He shall take you” (אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְיָ אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ) (Deuteronomy 30:4). “Rabbi Akiva said to him” (אָמַר לֵיהּ רַבִּי עֲקִיבָא): “If so, how shall this occur, that all of them should awaken together?” (אִם כֵּן הֵיאַךְ יְהֵא דָּא לְאִתְעוֹרָרָא כֻּלְּהוֹן כַּחֲדָא), “one is at the ends of the heavens and another is at the ends of the earth” (מַאן בְּסַיְיפֵי שְׁמַיָּא וּמַאן דְּהוּא בְּסַיְיפֵי אַרְעָא), “how shall they join together as one to perform Teshuvah [repentance]?” (הֵיאַךְ יִתְחַבְּרוּן כַּחֲדָא לְמֶעְבַּד תְּשׁוּבָה). “Rabbi Eliezer said to him” (אָמַר לוֹ רַבִּי אֱלִיעֶזֶר): “By your life” (חַיֶּיךָ), “for if the heads of the assemblies return in Teshuvah” (דְּאִי יַחְזְרוּן בִּתְשׁוּבָה רָאשֵׁי כְּנִישְׁתָּא), [such as the Ari, of blessed memory, together with his disciples] ([כְּגוֹן הָאֲרִ״י זללה״ה עִם תַּלְמִידָיו]), “or even one assembly” (אוֹ חֲדָא כְּנִישְׁתָּא), [such as the inhabitants of Tzefat and the inhabitants of Jerusalem, the Holy City, may it be rebuilt and established speedily in our days] ([כְּגוֹן יוֹשְׁבֵי צְפַת, וְיוֹשְׁבֵי יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְיָמֵינוּ]), “through their merit all the exiles shall be gathered” (בִּזְכוּתָהּ יִתְכַּנֵּישׁ כָּל גָּלוּתָא), “for the Holy One Blessed Be He continually looks on” (דְּקב״ה אִסְתַּכֵּי תְּדִירָא), “when will they return” (אֵימָתַי יַחְזְרוּן), “so that He may do good unto them” (וְיַעֲבִיד לְהוֹן טָבָא), as it is written (דִּכְתִיב): “Therefore Hashem waits to be gracious unto you” (לָכֵן יְחַכֶּה יְיָ לַחֲנַנְכֶם) (Isaiah 30:18), “He waits continually for when they will do Teshuvah” (מְחַכֶּה תָּמִיד אֵימָתַי יַעֲשׂוּ תְּשׁוּבָה), until here is the Midrash HaNe’elam (עַד כָּאן הַמִּדְרָשׁ הַנֶּעְלָם). (Zohar Chadash, end of Parashat Noach) ([זֹהַר חָדָשׁ, סוֹף פָּרָשַׁת נֹחַ]).

The general principle that emerges (כְּלָל הָעוֹלֶה), is that the Name ABGYT״Z and the remaining Names of Forty-Two (שֵׁם אבגית״ץ וּשְׁאָר שֵׁמוֹת מ״ב), is the Name of Six Wings (הוּא שֵׁם שֵׁשׁ כְּנָפַיִם), “with two he covers his face, with two he covers his feet, and with two he flies” (בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף) (Isaiah 6:2). Every two letters of it possess a different function (כָּל שְׁתֵּי אוֹתִיּוֹת מִמֶּנּוּ יֵשׁ לָהֶם פְּעוּלָּה אַחֶרֶת), to protect the Neshamah [soul] from the destructive forces (לְכַסּוֹת הַנְּשָׁמָה מִן הַמַּזִּיקִין), whether it is the ascent of the Neshamah [soul] at night during sleep (וְהֵן עֲלִיַּת הַנְּשָׁמָה בַּלַּיְלָה בְּעֵת הַשֵּׁנָה), or after the passing of a person when the Neshamah [soul] ascends before its Creator (הֵן אַחַר פְּטִירַת הָאָדָם שֶׁעוֹלָה הַנְּשָׁמָה לִפְנֵי בּוֹרְאָהּ), to give judgment and accounting before Him (לָתֵת דִּין וְחֶשְׁבּוֹן לְפָנָיו), or the ascent of prayer (אוֹ עֲלִיַּת הַתְּפִלָּה), all are through this Name (הַכֹּל עַל יְדֵי שֵׁם זֶה). Therefore (לָכֵן), one should recite it before his passing (יֵשׁ לְאוֹמְרוֹ קֹדֶם פְּטִירָתוֹ), after the confession for atonement at death (אַחַר וִדּוּי כַּפָּרַת מִיתָה), that he should accept upon himself the four death penalties of the court (שֶׁיְּקַבֵּל עָלָיו ד׳ מִיתוֹת בֵּית דִּין), and between the sections during prayer (וּבֵין הַפְּרָקִים בִּשְׁעַת הַתְּפִלָּה), as I shall explain in its place in the Gate of Prayer (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ בְּשַׁעַר הַתְּפִלָּה), with the help of the Holy One Blessed Be He and Shekhinteh (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), but one should not recite it except in the manner of the supplication “Ana BeKoach...” (אֲבָל אֵין לְאוֹמְרוֹ כִּי אִם בְּדֶרֶךְ בַּקָּשַׁת אָנָּא בְכֹחַ...), which Rabbi Nechunya ben HaKanah, peace be upon him, instituted (שֶׁתִּקֵּן רַבִּי נְחוּנְיָא בֶּן הַקָּנָה ע״ה). And this is what it says in Tikkunei Zohar Chadash, page 1b, at its conclusion (וְזֶהוּ שֶׁאוֹמֵר בְּתִקּוּנֵי זוֹהַר חָדָשׁ דַּף א׳ ע״ב בְּסוֹפוֹ), and this is its language (וְזֶה לְשׁוֹנוֹ): “Concerning the Name ABGYT״Z it is said: ‘Six wings, six wings for each one’” (שֵׁם אבגית״ץ עֲלַיְיהוּ אִתְּמַר שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד) (Isaiah 6:2), “and this Name is its Segulah [special virtue]” (וְהַאי שְׁמָא אִיהוּ סְגֻלְּתָא דִּילֵיהּ), [meaning, its Segulah [special virtue] and function] ([פֵּירוּשׁ סְגֻלָּה וּפְעוּלָּה שֶׁלּוֹ]), “to cover the Neshamah [soul] when it ascends above every single night” (לְכַסָּאָה לְנִשְׁמְתָא כַּד סָלִיקָא לְעֵילָּא בְּכָל לֵילְיָא וְלֵילְיָא), “to testify concerning the good deeds of a person, from the angels of destruction and from all destructive forces, spirits, Lilin, and Shedin [demons]” (לְאַסָּהֲדָא עַל עוֹבָדִין טָבִין דְּבַר נָשׁ מִמַּלְאֲכֵי חַבָּלָה וּמִכָּל מַזִּיקִין וְרוּחִין וְלִילִין וְשֵׁדִין), [and a witness to this is the phrase KRASHT״N] ([וְהָעֵד עַל זֶה מִלַּת קְרַע שָׂטָ״ן]). “And through them it flies above” (וּבְהוֹן פָּרְחִית לְעֵילָּא), “with two letters from each Name it covers its face” (בִּשְׁתֵּים אַתְוָון מִכָּל שֵׁם תְּכַסֶּה אַנְפָּהָא מִנְּהוֹן), “and with two letters it covers its feet” (וּבִשְׁתֵּים אַתְוָון תְּכַסֶּה רַגְלָהָא), “and with two letters it flies above” (וּבִשְׁתֵּים אַתְוָון פָּרְחִית לְעֵילָּא), “and so too for the Ruach” (וְאוּף הָכִי לְרוּחָא), “and so too for the Nefesh” (וְאוּף הָכִי לְנַפְשָׁא).

As I wrote in the fifth chapter of the tenth gate (כַּאֲשֶׁר כָּתַבְתִּי בַּפֶּרֶק הַחֲמִישִׁי שֶׁל הַשַּׁעַר הָעֲשִׂירִי), called the Gate of the Holy Elder (הַנִּקְרָא שַׁעַר הַזָּקֵן הַקָּדוֹשׁ). And there the Seraphim angels who guard him are mentioned (וְנִזְכָּרִים שָׁם הַמַּלְאָכִים הַשְּׂרָפִים הַשּׁוֹמְרִים אוֹתוֹ), and accompany him on the way (וּמְלַוִּים אוֹתוֹ בַּדֶּרֶךְ), as I explained in the book Ma’ayan Ganim [Garden Spring] (וְכַאֲשֶׁר בֵּאַרְתִּי בְּסֵפֶר מַעְיַן גַּנִּים), in the first gate, called the Gate of Prayer (בַּשַּׁעַר הָרִאשׁוֹן הַנִּקְרָא שַׁעַר הַתְּפִלָּה), and there I arranged the letters of the Names (וְשָׁם סִדַּרְתִּי אוֹתִיּוֹת הַשֵּׁמוֹת), how they cover the Neshamah, Nefesh, and Ruach (הֵיאַךְ הֵם מְכַסִּים לַנְּשָׁמָה נֶפֶשׁ וְרוּחַ). And likewise there (וְכֵן שָׁם), on daf 4a (בְּדַף ד׳ ע״א): “and seven Sabbaths, for each one six days, ascend to forty-nine” (וְשֶׁבַע שַׁבָּתוֹת לְכָל חַד שִׁית יוֹמִין סָלְקִין מ״ט), meaning (פֵּירוּשׁ), the seven words of the Name of Forty-Two (שֶׁבַע תֵּיבוֹת שֶׁל שֵׁם מ״ב), correspond to the seven days of the week (הֵם כְּנֶגֶד שִׁבְעַת יְמֵי הַשַּׁבָּת), for in the seven weeks of the days of the Omer count (שֶׁבְּשִׁבְעָה שָׁבוּעוֹת שֶׁל יְמֵי הַסְּפִירָה), Israel ascends up to the Yovel [Jubilee], which is Imma (שֶׁיִשְׂרָאֵל עוֹלִים עַד הַיּוֹבֵל שֶׁהִיא אִמָּא), and in every week there are six days (וּבְכָל שָׁבוּעַ שִׁשָּׁה יָמִים). And this Name is in Yetzirah (וְשֵׁם זֶה הוּא בִּיצִירָה), which is called the World of the Weekday (שֶׁנִּקְרָא עוֹלָם הַחוֹל), but it is the secret of the seven chambers (אֲבָל הוּא סוֹד ז׳ מְדוֹרִין), which emerge from the seven Heikhalot [palaces] of Beri’ah (הַיּוֹצְאִים מִשִּׁבְעָה הֵיכָלוֹת דִּבְרִיאָה), and descend into Yetzirah (וְיוֹרְדִים בִּיצִירָה), and remain at the head of Yetzirah (וְנִשְׁאָרִים בְּרֹאשׁ הַיְצִירָה), corresponding to Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malkhut (כְּנֶגֶד גג״ת נהי״ם), which are seven (שֶׁהֵם שֶׁבַע), and their names (וּשְׁמָם), are like the names of the Heikhalot [palaces] (כְּשֵׁם הַהֵיכָלוֹת). And it is that which raises (וְהוּא הַמַּעֲלֶה), in the secret of Mayin Nukvin [female waters] (בְּסוֹד מַיִן נוּקְבִין), that which needs to ascend (הַצָּרִיךְ [הַצָּרִיךְ] לַעֲלוֹת), and therefore it says (וְלָכֵן אוֹמֵר): “and seven Sabbaths, and for each one six days, ascend to forty-nine” (וְשֶׁבַע שַׁבָּתוֹת וּלְכָל חַד שִׁית יוֹמִין סָלְקִין מ״ט), six letters each (שֵׁשׁ אוֹתִיּוֹת), and the Sabbath day itself is also included in the count (וְכְלָלִית יוֹם הַשַּׁבָּת גַּם הוּא בַּחֶשְׁבּוֹן), thus there are seven times seven (נִמְצָא שֶׁיֵּשׁ ז׳ פְּעָמִים ז׳), which are forty-nine days (הֵם מ״ט יָמִים). Even though there are only forty-two letters (אַף עַל פִּי שֶׁאֵינָם אֶלָּא מ״ב אוֹתִיּוֹת), we reckon the inclusion of the seven Names in Yesod, in the secret of the seven Sabbaths (חָשְׁבִינַן כְּלָלִית ז׳ שֵׁמוֹת בִּיסוֹד בְּסוֹד ז׳ שַׁבָּתוֹת), and this is the meaning of (וְזֶהוּ אוֹמְרוֹ): “And this is the meaning of: ‘And you shall count for yourself seven Sabbaths of years’” (וְהַאי אִיהוּ וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתוֹת שָׁנִים) (Leviticus 25:8), “they are forty-nine years” (אִינוּן מ״ט שְׁנִים), “and forty-nine days, seven Sabbaths, corresponding to these seven Names” (וּמ״ט יוֹמִין שֶׁבַע שַׁבָּתוֹת לְקַבֵּל שֶׁבַע שְׁמָהָן אִלֵּין), which are ABGYT״Z, KRASHT״N, NGDYK״SH, BTRTZ״G, CHQBTN״A, YGLPZ״Q, SHQVTZ״IT (דַּאֲנוּן אבגית״ץ קרעשט״ן נגדיכ״ש בטרצת״ג חקבטנ״ע יגלפז״ק שקוצי״ת). “These are the seven Names, and for each one six letters, corresponding to the six days of the week, for every Sabbath” (אִינוּן שֶׁבַע שְׁמָהָן וּלְכָל חַד שִׁית אַתְוָון לְקַבֵּל שִׁית יוֹמֵי הַשָּׁבוּעַ, לְכָל שַׁבָּת וְשַׁבָּת). “And these are those concerning which it is said: ‘Seraphim stood above Him, six wings for each one’” (וְאִילֵּין אִינוּן דְּאִתְּמַר שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם לְאֶחָד) (Isaiah 6:2), “and all of them are forty-nine, seven Sabbaths and forty-two days” (וְכֻלְּהוּ מ״ט, שֶׁבַע שַׁבָּתוֹת וְאַרְבָּעִין וּתְרֵין יוֹמִין). “And seven Sabbaths are seven Sefirot” (וְשֶׁבַע שַׁבָּתוֹת שֶׁבַע סְפִירִין), “and for each one six levels” (וּלְכָל חַד שִׁית דַּרְגִין), “and they ascend to the forty-nine pure faces of the Orayta” (וְסָלְקִין מ״ט פָּנִים טָהוֹר דְּאוֹרַיְיתָא), “the Supernal Imma, the fiftieth day of the counting of the Omer” (אִמָּא עִילָּאָה חֲמִשִּׁים יוֹם דִּסְפִירַת הָעוֹמֶר), as I shall explain in the Gate of the Counting of the Omer (כַּאֲשֶׁר אֲבָאֵר בְּשַׁעַר סְפִירַת הָעוֹמֶר). (Ra’aya Meheimna, Vayikra 108b) ([זוהר ויקרא רעיא מהימנא ק״ח־ב]).

Let us return to our subject (נַחֲזוֹר לְעִנְיָנֵינוּ), and regarding what it says in Midrash HaNe’elam, Parashat Lekh Lekha (וְאוֹמְרוֹ בְּמִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת לֶךְ לְךָ), (Zohar Chadash, Midrash HaNe’elam, Parashat Acharei, discourse on Gan Eden and Gehinnom and the intention of Keri’at Shema) ([זוהר חדש מדרש הנעלם פרשת אחרי מאמר ג״ע וגיהנם וכוונת ק״ש]): “Properly” (כִּדְקָא יָאוּת), means to be meticulous in its letters, to place a space between the attached words (לְדַקְדֵּק בְּאוֹתִיּוֹתֶיהָ לָתֵת רֶוַח בֵּין הַדְּבֵקִים). “He enters into the seventy levels” (עָאל לֵיהּ לְשִׁבְעִין דַּרְגִין), “and within them are seventy-two windows embroidered with many colors” (וּבְהוֹן שִׁבְעִין וּתְרֵין חַלּוֹנִין מְרַקְּמִין בְּכַמָּה גַּוְונִין), “he said: For whom are these?” (אָמַר לְמָאן אִינוּן), “they said: Every person who recites Keri’at Shema of the Name of Seventy-Two Words properly inherits them” (אָמַר כָּל אִינִישׁ דְּקָרֵי קְרִיאַת שְׁמַע שְׁמָא דְּע״ב תֵּיבִין כִּדְקָא יָאוּת, יָרִית לוֹן). And this is the secret of the second section (וְזֶהוּ סוֹד פָּרָשָׁה שְׁנִיָּה), from “And it shall come to pass, if you shall surely listen” until “and you shall place” inclusive (מִוְהָיָה אִם שָׁמֹעַ עַד וְשַׂמְתֶּם וְעַד בִּכְלָל), there are seventy-two words (יֵשׁ ע״ב תֵּיבוֹת), and their mnemonic is “and I shall give grass” (וְסִימָנָם וְנָתַתִּי עֵשֶׂ״ב), for the numerical value of Esev [grass] is seventy-two (ע״ב שֶׁל עֵשֶׂב הוּא מִנְיַן ע״ב), and the Shin of Esev [grass] is three Vavs (וְשִׁי״ן שֶׁל עֵשֶׂב הוּא שְׁלֹשָׁה וָוִי״ן), namely Vayisa, Vayavo, and Vayet (וַיִּסַּע וַיָּבֹא וַיֵּט), of Abraham, Yitzchak, and Yaakov (שֶׁל אַבְרָהָם יִצְחָק וְיַעֲקֹב), as brought in the Zohar, Parashat Beshalach (כַּדְּאִיתָא בַּזֹּהַר בְּשַׁלַּח). And this is the secret of the windows of Beri’ah (וְהוּא סוֹד חַלּוֹנוֹת דִּבְרִיאָה), whose seven Heikhalot [palaces] are seventy levels (שֶׁז׳ הֵיכָלוֹתֶיהָ הֵם שִׁבְעִין דַּרְגִין), and within them are the Seventy-Two Names of Vayisa, Vayavo, and Vayet (וּבָם ע״ב שֵׁמוֹת שֶׁל וַיִּסַּע וַיָּבֹא וַיֵּט), which are Mayin Dukhrin [male waters] (שֶׁהוּא מַיִן דּוּכְרִין), and from them emerge seventy-two angels (וְיוֹצְאִים מִמֶּנּוּ ע״ב מַלְאָכִים), who receive the Neshamah [soul] from the angels of Forty-Two (הַמְקַבְּלִים הַנְּשָׁמָה מִמַּלְאֲכֵי מ״ב), who raise the souls in the secret of Mayin Nukvin [female waters] (אֲשֶׁר מַעֲלִים הַנְּשָׁמוֹת בְּסוֹד מַיִן נוּקְבִין). And he should intend that his arms have become a Merkavah [Chariot] for this Name (וִיכַוֵּן שֶׁזְּרוֹעוֹתָיו נַעֲשׂוּ מֶרְכָּבָה לְשֵׁם זֶה), for it is in the secret of Vayisa (כִּי הוּא בְּסוֹד וַיִּסַּע), Gedulah [Greatness], the right arm (גְּדוּלָּה זְרוֹעַ יָמִין), Vayavo (וַיָּבֹא), is Pachad [Fear], the Gevurah [Strength] of Yitzchak, the left arm (הוּא פַּחַד גְּבוּרַת יִצְחָק זְרוֹעַ שְׂמֹאל), therefore their permutations are in reverse order (לָכֵן הֵם צֵירוּפָיו לְמַפְרֵעַ), according to the nature of fire whose nature is to ascend upward (כְּטֶבַע הָאֵשׁ שֶׁטִּבְעוֹ לַעֲלוֹת לְמַעְלָה). Vayet (וַיֵּט), is the secret of the mercy of Tiferet (הוּא סוֹד רַחֲמִים שֶׁל תִּפְאֶרֶת), which takes from this and from that (הַנּוֹטֵל מִזֶּה וּמִזֶּה). And this is the meaning of what it says in Parashat Beshalach (וְזֶהוּ אוֹמְרוֹ בְּפָרָשַׁת בְּשַׁלַּח): “This ascends, forty-two, fire” (דָּא סָלִיק מ״ב אֵשׁ), and “this descends, seventy-two, waters descending downward” (וְדָא נָחִית ע״ב מַיִם הַיּוֹרְדִים בְּמוֹרָד). And one must recite them properly (וְצָרִיךְ לְאוֹמְרָם כִּדְקָא יָאוּת), to intend in their letters, placing a space between the attached words (לְכַוֵּין בְּאוֹתִיּוֹתֶיהָ לָתֵת רֶוַח בֵּין הַדְּבֵקִים). “He entered there and was shown fifty other chambers” (עָאל לֵיהּ לְהָלָן וַאֲחָזֵי חַמְשִׁין מְדוֹרִין אַחֲרִינִין), “embroidered with many colors” (מְרַקְּמָן בְּכַמָּה גַּוְונִין), “he said: For whom are these?” (אָמַר לְמָאן אִינוּן), “he said to him: For every person who recites Keri’at Shema of the Name of Fifty Words properly, he inherits this” (אָמַר לֵיהּ לְכָל בַּר נָשׁ דְּקָרֵי קְרִיאַת שְׁמַע שְׁמָא דְּחַמְשִׁין תֵּיבִין כִּדְקָא יָאוּת, יָרִית דָּא).

For from “And you shall place these My words” until “as the days of the heavens above the earth” are fifty words (כִּי יֵשׁ מִן וְשַׂמְתֶּם אֶת דְּבָרַי עַד כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ חֲמִשִּׁים תֵּיבוֹת), and “And you shall place” is not included (וְשַׂמְתֶּם אֵינוֹ בִּכְלָל), for the root of Ze’ir Anpin always remains in the womb of Imma (כִּי שֹׁרֶשׁ זְעֵיר נִשְׁאָר בִּמְעֵי אִמָּא תָּמִיד), for even the four sections of Keri’at Shema allude to Abba and Imma, Ze’ir Anpin and Nukvah (כִּי גַּם אַרְבַּע פָּרָשִׁיּוֹת שֶׁל קְרִיאַת שְׁמַע נִרְמָזִים אֶל אַבָּא וְאִמָּא, זְעֵיר וְנוּקְבָה). And these fifty words correspond to the fifty Gates of Binah (וְאֵלּוּ הַנ׳ תֵּיבוֹת הֵם כְּנֶגֶד נ׳ שַׁעֲרֵי בִינָה), which become vested within Ze’ir Anpin (הַמִּתְלַבְּשִׁים בִּזְעֵיר), and they are the five Sefirot of Tevunah (וְהֵם ה׳ סְפִירוֹת תְּבוּנָה), each included of ten (כְּלוּלִים מֵעֶשֶׂר), which amount to fifty (עוֹלִים חֲמִשִּׁים), corresponding to the numerical value of Adamah [earth] (כְּמִנְיַן אֲדָמָה), alluded to in the verse (הַנִּרְמָז בַּפָּסוּק): “that your days and the days of your children may be multiplied upon the earth” (לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה) (Deuteronomy 11:21). And he should intend that his belly and intestines are the Merkavah [Chariot] for the Name El and for the Name Ehyeh (וִיכַוֵּן שֶׁהַבֶּטֶן שֶׁלּוֹ וְהַמֵּעַיִם הֵם הַמֶּרְכָּבָה לְשֵׁם אֵל וּלְשֵׁם אֶהְיֶה), whose numerical value is fifty-two (שֶׁמִּסְפָּרָם ב״ן), subtract the two Alephs, which are the roots of the two Names (דַּל שְׁנֵי אַלְפִי״ן שֶׁהֵם שָׁרְשֵׁי שְׁנֵי שֵׁמוֹת), and fifty remain (יִשָּׁאֲרוּ חֲמִשִּׁים), corresponding to the numerical value of Adamah [earth] (כְּמִנְיַן אֲדָמָה).

And in the fourth section (וּבַפָּרָשָׁה רְבִיעִית), which corresponds to its Nukvah (שֶׁהִיא כְּנֶגֶד נוּקְבֵיהּ), namely the section of Tzitzit (שֶׁהִיא פָּרָשַׁת צִיצִית), there are seventy-two words within it (יֵשׁ בָּהּ ע״ב תֵּיבוֹת), together with “Hashem your God, Truth” (עִם יְיָ אֱלֹהֵיכֶם אֱמֶת), which is the Havayah of the eyes (הוּא שֵׁם הֲוָיָ״ה דְּעַיְינִין), which I have diagrammed elsewhere (שֶׁצִּיַּרְתִּיהוּ בְּמָקוֹם אַחֵר), and he should contemplate that the two thighs and the organ of the covenant (וְיַחְשֹׁב הַשְּׁנֵי שׁוֹקַיִם וּבְרִית הַמָּעוֹר), are a Merkavah [Chariot] for this Name of Seventy-Two (שֶׁהֵם מֶרְכָּבָה לְשֵׁם ע״ב זֶה), and this is in order to rectify the sparks of seminal emission (וְהוּא כְּדֵי לְתַקֵּן נִיצוֹצֵי הַקֶּרִי), which departed from the secret of the sign of the Holy Covenant (שֶׁהָלְכוּ מִסּוֹד אוֹת בְּרִית קֹדֶשׁ), from which destructive forces were created (שֶׁנִּבְרְאוּ מִמֶּנּוּ מַזִּיקִין), as we shall explain (כַּאֲשֶׁר נְבָאֵר), in its place (בִּמְקוֹמוֹ), in the secret of Keri’at Shema upon the bed (בְּסוֹד קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה). And this is the meaning of what it says in Midrash HaNe’elam, Parashat Lekh Lekha (וְזֶהוּ אוֹמְרוֹ בְּמִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת לֶךְ לְךָ), (ibid.) ([שָׁם]): “He entered there and was shown seventy-two other chambers embroidered with many colors” (עָאל לֵיהּ לְהָלָן, אַחֲזֵי לֵיהּ שִׁבְעִין וּתְרֵין מְדוֹרִין אַחֲרִינִין מְרַקְּמִין מִכַּמָּה גַּוְונִין), “he said: For whom are these?” (אָמַר לְמָאן אִינוּן), “he said to him: For every person who recites Keri’at Shema of the Name of Seventy-Two Words which is in the fourth section” (אָמַר לֵיהּ לְכָל בַּר נָשׁ דְּקוֹרֵא קְרִיאַת שְׁמַע שְׁמָא דְּע״ב תֵּיבִין דְּאִית בְּפָרָשָׁה רְבִיעָאָה). “He said to them: And through what shall I inherit them?” (אָמַר לְהוֹן וּבַמָּה אֲנָא אַרְוַוח לְהוֹ), “they said to him: ‘In sorrow shall you eat of it’” (אָמְרוּ לֵיהּ בְּעִצָּבוֹן תֹּאכֲלֶנָּה) (Genesis 3:17), “he said to them: And what is that sorrow?” (אָמַר לְהוֹן וּמָה הָהוּא הָעִצָּבוֹן), “they said to him: ‘We shall do and we shall hear’” (אָמְרוּ לֵיהּ נַעֲשֶׂה וְנִשְׁמָע) (Exodus 24:7), “doing through good deeds, and hearing through the Orayta” (עֲשִׂיָּה בְּעוֹבָדִין טָבִין, וּשְׁמִיעָה בְּאוֹרַיְיתָא). “They brought him out of Gan Eden and went with him to Gehinnom” (אַפִּיקוּ לֵיהּ מִגַּנְתָּא דְעֵדֶן וַאֲזָלוּ עִמֵּיהּ לְגֵיהִנֹּם), “and a pillar of cloud to go with them by day was over his head” (וְעַמּוּדָא דַּעֲנָנָא לְמֵיהַךְ בְּהוֹ בִּימָמָא עַל רֵישֵׁיהּ), which is the Name of Seventy-Two (הוּא שֵׁם ע״ב), the Written Torah (תּוֹרָה שֶׁבִּכְתָב), clothed in the light of Abba (הַמְּלוּבֶּשֶׁת בְּאוֹר אַבָּא), namely Yisrael Saba (דְּהַיְנוּ יִשְׂרָאֵל־סָבָא), whose secret is Seventy-Two (שֶׁסּוֹדוֹ ע״ב).

For the droppings of the Supernal Chokhmah are the Written Torah (כִּי נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה שֶׁבִּכְתָב) (Bereshit Rabbah 17:7), and “a pillar of fire to go with them by night” (וְעַמּוּדָא דְּאֶשָּׁתָא לְמֵיהַךְ בְּהוֹ בְּלֵילְיָא), is the secret of the Oral Torah (סוֹד תּוֹרָה שֶׁבְּעַל פֶּה), the Name of Forty-Two (שֵׁם מ״ב), to guard him from the princes of Gehinnom and its punishments (לְשָׁמְרוֹ מִשָּׂרֵי גֵיהִנֹּם וְעוֹנְשָׁיו). “They said to him: Come and see, this place is darkness by day and by night” (אָמְרוּ לֵיהּ תָּא חֲזֵי אֲתַר דָּא אִיהוּ חֲשׁוֹכָא בִּימָמָא וּבְלֵילְיָא), “they showed him all the chambers of Gehinnom” (אַחֲזִיאוּ לֵיהּ כָּל מְדוֹרִין דְּגֵיהִנֹּם), “and they showed him the flame of the revolving sword” (וְאַחֲזִיאוּ לֵיהּ לַהַט חֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), the secret of the Klipat Nogah that clothes Metatron (סוֹד קְלִיפַּת נֹגַהּ הַמַּלְבֶּשֶׁת מֶטַטְרוֹן), which is sometimes included in impurity and sometimes transformed and included in holiness (לִפְעָמִים נִכְלֶלֶת בְּטֻמְאָה וְלִפְעָמִים מִתְהַפֶּכֶת וְנִכְלֶלֶת בִּקְדֻשָּׁה), according to the deeds of those below (כְּפִי מַעֲשֵׂי הַתַּחְתּוֹנִים), and this is the secret of the staff (וְהוּא סוֹד מַטֶּה), which was transformed into a serpent and from a serpent into a staff (אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ וּמִנָּחָשׁ לְמַטֶּה). And this verse may also be interpreted concerning Metatron (וְיִתֹּאַר גַּם זֶה הַפָּסוּק עַל מֶטַטְרוֹן), who is called Mateh [staff] (שֶׁנִּקְרָא מַטֶּה), and he provides sustenance to the princes of the world beneath him (וְהוּא הַזָּן לְשָׂרֵי עוֹלָם שֶׁתַּחְתָּיו), and Lahat [flame] has the numerical value of Dam [blood] (וְלַהַט עוֹלֶה דָּם), and also Chol [sand] (וְגַם כֵּן חוֹל), in the secret of the squaring of Ehyeh (בְּסוֹד רִבּוּעַ שֶׁל אֶהְיֶ״ה), in the secret of: “I have placed the sand as a boundary for the sea” (שַׁמְתִּי חוֹל גְּבוּל לַיָּם) (Jeremiah 5:22), of Solomon (שֶׁל שְׁלֹמֹה), which is Malkhut [Kingship] (הִיא מַלְכוּת). And regarding what it says there (וְאוֹמְרוֹ שָׁם): “and they showed him the dogs, fierce of soul, they know not satisfaction” (וְאַחֲזִיאוּ לֵיהּ הַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה) (Isaiah 56:11), these are from the Middah [attribute] of the dog that stands at the crossroads (הֵם מִמִּדַּת הַכֶּלֶב הָעוֹמֵד עַל אֵם הַדֶּרֶךְ), to attack from behind and cause all the stragglers after you to stumble (לְזַנֵּב וּלְהַכְשִׁיל לְכָל הַנֶּחֱשָׁלִים אַחֲרֶיךָ), so that they cannot find the pathways that lead on the path of life (שֶׁלֹּא יוּכְלוּ לִמְצֹא הַנְּתִיבוֹת הַהוֹלְכִים בְּדֶרֶךְ חַיִּים), because they have no good deeds (וְאֵין לָהֶם מַעֲשִׂים טוֹבִים). Therefore they do not merit that the Holy One Blessed Be He command the angels appointed over escorting them (לָכֵן אֵינָם זוֹכִים שֶׁיְּצַוֶּה הַקב״ה עַל הַמַּלְאָכִים הַמְמֻנִּים עַל הַלְּוָיָה), as it is said (שֶׁנֶּאֱמַר): “For He shall command His angels concerning you, to guard you in all your ways” (כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ) (Psalms 91:11). And it is said (וְנֶאֱמַר): “And you were weary and exhausted” (וְאַתָּה עָיֵף וְיָגֵעַ) (Deuteronomy 25:18), meaning (רָצָה לוֹמַר), in finding the pathways (לִמְצֹא הַנְּתִיבוֹת), “and did not fear God” (וְלֹא יָרֵא אֱלֹהִים) (Deuteronomy 25:18), because you possess neither good deeds nor fear of God (לְפִי שֶׁאֵין בְּךָ מַעֲשִׂים טוֹבִים וְיִרְאַת אֱלֹהִים), therefore you wander in the pathways (לָכֵן אַתָּה טוֹעֶה בַּנְּתִיבוֹת). And just as the Klipah of Amalek above stands at the crossroads (וּכְמוֹ שֶׁקְּלִיפַּת עֲמָלֵק לְמַעְלָה עוֹמֶדֶת עַל פָּרָשַׁת דְּרָכִים), and attacks all the stragglers from behind (וּמְזַנֶּבֶת כָּל הַנֶּחֱשָׁלִים), which is the letters of Nachash Milah [serpent of circumcision] (שֶׁהוּא אוֹתִיּוֹת נָחָשׁ מִילָה), for he cast upward the sign of the Holy Covenant (שֶׁזָּרַק כְּלַפֵּי מַעְלָה אוֹת בְּרִית קֹדֶשׁ), whereas one who is circumcised does not enter Gehinnom (שֶׁהַמָּהוּל אֵינוֹ נִכְנָס לְגֵיהִנֹּם). So too the Klipah of Amalek below (כֵּן קְלִיפַּת עֲמָלֵק לְמַטָּה), stood at the crossroads (עָמְדוּ עַל פָּרָשַׁת דְּרָכִים), to prevent them from entering the Land of Israel (לִמְנוֹעַ אוֹתָם שֶׁלֹּא יִכָּנְסוּ לְאֶרֶץ יִשְׂרָאֵל), which corresponds to the Supernal Land of Life (הַמְכֻוָּן כְּנֶגֶד אֶרֶץ הַחַיִּים שֶׁל מַעְלָה), for there too the Klipah of Amalek stands at the crossroads (שֶׁגַּם שָׁם עוֹמֶדֶת קְלִיפַּת עֲמָלֵק עַל פָּרָשַׁת דְּרָכִים), to prevent the souls from entering the Land of Life (לִמְנוֹעַ כְּנִיסַת הַנְּשָׁמוֹת לְאֶרֶץ הַחַיִּים).

And afterward the Midrash HaNe’elam says there (וְאָמַר הַמִּדְרָשׁ הַנֶּעְלָם שָׁם אַחַר כָּךְ): “He said to them: Who are these?” (אָמַר לְהוֹן מַאן אִינוּן), “they said to him: These are forty-two dark palaces” (אָמְרוּ לֵיהּ אִינוּן אַרְבָּעִין וּתְרֵין הֵיכָלִין חֲשׁוֹכִין), “and many men with chains upon their necks, bound in their hands and their feet” (וְכַמָּה גּוּבְרִין בְּשַׁלְשְׁלָאִין בְּצַוְּארֵיהוֹן וַאֲסוּרִין מִן יְדֵיהוֹן וְרַגְלֵיהוֹן), in that very limb through which they sinned (בְּאוֹתוֹ אֵבֶר שֶׁחָטְאוּ בּוֹ), and especially in the commandments that pertain and relate to that limb (וּבִפְרָט בַּמִּצְווֹת הַשַּׁיָּכוֹת וְנוֹגְעוֹת לְאוֹתוֹ אֵבֶר). As our Sages said (כְּמַאֲמַר חֲזַ״ל) (Nedarim 32b): “There are two hundred and forty-eight limbs and three hundred and sixty-five sinews in a person, totaling six hundred and thirteen” (רמ״ח אֵיבָרִים וּשס״ה גִּידִים יֵשׁ בָּאָדָם הָעוֹלִים תַּרְיַ״ג), corresponding to the six hundred and thirteen commandments (כְּנֶגֶד תַּרְיַ״ג מִצְווֹת), namely two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments (דְּהַיְנוּ רמ״ח מִצְווֹת עֲשֵׂה וּשס״ה מִצְווֹת לֹא תַּעֲשֶׂה). [Continuation of Zohar Chadash] ([הֶמְשֵׁךְ זוֹהַר חָדָשׁ]).

And those wicked ones in Gehinnom (וְאוֹתָם הָרְשָׁעִים שֶׁבְּגֵיהִנֹּם), “they cry out and say: Woe, woe, woe unto us, for we went after the vanities of the world and did not go to the synagogues” (אִינוּן צוֹוְחִין וְאָמְרִין, וַי וַי, וַי לָנָא דַּאֲזָלִינָא בְּהַבְלֵי עָלְמָא וְלָא אֲזָלִינָן לְבָתֵּי כְּנִישְׁתָּא), “and we did not recite the Name of Forty-Two Names” (וְלָא קָרִינָא שְׁמָא דְּאַרְבָּעִין וּתְרֵין שְׁמָהָן), “for we were not taught it, woe unto us, woe unto our souls” (דְּלָא אוֹלִיפְנָא לֵיהּ וַי לָנָא וַי לְנַפְשָׁנָא). And the master of the prisoners (וּבַעַל [בֵּית] הָאֲסוּרִין), is appointed over them to harass them and inflict torments upon them (מְמֻנֶּה עֲלֵיהֶם לְטָרְדָם וְלַעֲשׂוֹת לָהֶם עִנּוּיִים), and the prince of Gehinnom is named Arsiel (וְהַשַּׂר שֶׁל גֵּיהִנֹּם שְׁמוֹ עַרְסִיאֵ״ל), for he is the couch of the serpent (שֶׁעַרְסוֹ שֶׁל נָחָשׁ הוּא), and he gives them to drink the cup of poison (וְנוֹתֵן לָהֶם לִשְׁתּוֹת כּוֹס הַתַּרְעֵלָה). In contrast to them (כְּנֶגְדָּם), the righteous drink the Cup of Consolations (הַצַּדִּיקִים שׁוֹתִין כּוֹס תַּנְחוּמִים), and Kos [cup] has the numerical value of Elohim Chayim [Living God] (וְכוֹס גִּימַטְרִיָּא אֱלֹהִים חַיִּים), and it is the Cup of Salvations (וְהוּא כּוֹס יְשׁוּעוֹת), which they drink so that they may have strength to receive their goodness (שֶׁשּׁוֹתִין כְּדֵי שֶׁיִּהְיֶה בָהֶם כֹּחַ שֶׁיּוּכְלוּ לְקַבֵּל טוֹבָתָן), so that they should not be burned by their canopy (כְּדֵי שֶׁלֹּא יִהְיוּ נִכְוִין מֵחֻפָּתָן), or by their abundance (אוֹ מִשֶּׁפַע שֶׁלָּהֶם). And the Cup of Poison (וְכוֹס הַתַּרְעֵלָה), has the numerical value of Elohim Acherim [other gods] (הוּא גִּימַטְרִיָּא אֱלֹהִים אֲחֵרִים), and it gives them strength to receive their punishment (וְהוּא נוֹתֵן לָהֶם כֹּחַ לְקַבֵּל פֻּרְעָנוּתָן), because every human intellect would immediately be consumed by that punishment (כִּי לְפִי שֶׁכָּל דַּעַת הָאֱנוֹשִׁי יִשָּׂרֵף אוֹתוֹ הָעוֹנֶשׁ מִיָּד), but this is not the will of the Holy One Blessed Be He (וְאֵינוֹ כֵּן רְצוֹנוֹ שֶׁל הַקב״ה), Who created a thing and its opposite (שֶׁבָּרָא דָּבָר וְהִפּוּכוֹ), and the rust of wickedness departs from the wicked one when he receives it (וְיָסוּר מֵהָרָשָׁע הַחֲלוּדִין שֶׁקִּבֵּל), as I shall explain regarding the punishment of the wicked (כַּאֲשֶׁר אֲבָאֵר בְּעוֹנֶשׁ הָרְשָׁעִים), with the help of the Holy One Blessed Be He and Shekhinteh (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). And afterward it says (וְאוֹמֵר אַחַר כָּךְ): “They brought him further in and showed him seventy-two dark windows” (עָאלוּ לֵיהּ לְהָלָן אַחֲזִיאוּ לֵיהּ שִׁבְעִין וּתְרֵין חַלּוֹנִין חֲשׁוֹכִין), “and into them entered the chains from their necks” (וּבְהוֹן הֲווֹ עָאלִין הַשַּׁלְשְׁלָאִין מִן צַוְּארֵיהוֹן). “They brought him further in and showed him fifty gates, all of them openings” (עָאלוּ לֵיהּ לְהָלָן וַאֲחֲזִיאוּ לֵיהּ חַמְשִׁין שַׁעֲרִין וְכֻלְּהוּ נוּקְבִין). For just as there is distinction between the impure and the pure (כִּי לְהַבְדִּיל בֵּין טָמֵא לְטָהוֹר), so too in holiness there are fifty gates (גַּם בִּקְדֻשָּׁה יֵשׁ חֲמִשִּׁים שְׁעָרִים), they are in Tevunah (הֵם בִּתְבוּנָה), which is the secret of the female, Nekev-Heh [opening-Heh], the Supernal Heh (שֶׁהִיא סוֹד נְקֵבָה נֶקֶב־ה׳ עִלָּאָה). “And the feet of the guilty entered into those openings” (וְרַגְלֵיהוֹן מִן חַיָּיבַיָּא הֲווֹ עָאלִין בְּאִינוּן נוּקְבִין), “and they cry out and say: Woe to our feet, for they went after the vanities of the world and we did not go to the synagogues, and we did not learn the Name of Fifty Words from Keri’at Shema” (וְאִינוּן צוֹוְחִין וְאָמְרִין, וַי לְרַגְלָנָא, דַּאֲזִילוּ בְּהַבְלֵי עוֹלָם וְלָא אֲזָלִינָא לְבָתֵּי כְּנִישְׁתָּא, וְלָא לְמַדְנָא שְׁמָא דְּחַמְשִׁין תֵּיבִין מִן קְרִיאַת שְׁמַע). “They brought him further in to seventy-two chambers” (עָאלוּ לֵיהּ לְהָלָן ע״ב מְדוֹרִין), “and their hands were bound in openings from the Mezuzot of the house” (וִידֵיהוֹן אֲסִירָן בְּנוּקְבִין מִן מְזוּזַיָּין דְּמִן בֵּיתָא), for “God made this corresponding to that” (כִּי זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7:14). In the side of holiness (בְּסוֹד הַקְּדֻשָּׁה), the Mezuzah (מְזוּזָה), which is the secret of the Nukvah of Ze’ir Anpin (שֶׁהִיא סוֹד נוּקְבֵיהּ דְּז״א), is in the place of the opening beneath the Tabbur [navel] of Ze’ir Anpin (שֶׁהִיא בִּמְקוֹם הַנֶּקֶב מִתַּחַת לְטַבּוּר ז״א). “And they say: Woe unto us, woe unto our hands, for we did not bind Tefillin upon our hands” (וְאִינוּן אָמְרִין, וַי לָנָא, וַי לִידָנָא דְּלָא אִתְקַשְּׁרוּ תְּפִלִּין בִּידָנָא), and they are the opposite of Malkhut (וְהֵם הִפּוּךְ שֶׁל מַלְכוּת), within which is the secret of the Tefillin of the left hand (שֶׁבָּהּ סוֹד תְּפִלִּין שֶׁל יָד שְׂמֹאל), [which are] upon her head ([שֶׁ] בְּרֹאשָׁהּ).

“They brought him further in and showed them all the chambers of Gehinnom” (עָאלוּ לֵיהּ לְהָלָן, וַאֲחָזִיאוּ לְהוּ כָּל מְדוֹרֵי גֵיהִנֹּם), “they said: Every person in the world enters this place” (אָמְרוּ כָּל בַּר נָשׁ דְּעָלְמָא יֵעוּל בַּאֲתַר דֵּין), “even one who is completely free” (וַאֲפִלּוּ מַאן דְּאִיהוּ חָפְשִׁי), this is what is written (הֲדָא הוּא דִכְתִיב): “The small and the great are there, and the servant is free from his master” (קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו) (Job 3:19), for one must ascend through Gehinnom (שֶׁצָּרִיךְ לַעֲלוֹת דֶּרֶךְ גֵּיהִנֹּם), because of sinful thoughts, as we have said (אוֹדוֹת הִרְהוּר עֲבֵירָה כַּדַּאֲמָרָן) [at the beginning of this chapter] ([בִּתְחִלַּת פֶּרֶק זֶה]). “Rather, every man who knows the Name of the Holy One Blessed Be He properly” (אֶלָּא כָּל גְּבַר דְּיָדַע שְׁמָא דְּקב״ה כִּדְקָא יָאוּת), is saved from the destroyers and executioners (נִיצּוֹל מֵחַבָּלֵי טְרִיקִין), this is what is written (הֲדָא הוּא דִכְתִיב): “I shall set him on high because he knows My Name; he shall call upon Me and I shall answer him” (אֲשַׂגְּבֵהוּ כִּי יָדַע שְׁמִי יִקְרָאֵנִי וְאֶעֱנֵהוּ) (Psalms 91:14–15). “Come and see” (תָּא חֲזֵי), every man who performs good deeds (כָּל גַּבְרָא דְּעָבֵיד עוֹבָדִין טָבִין), which is Asiyah [Action] (דְּאִיהוּ עֲשִׂיָּה), every Mitzvah [commandment] that he performs (כָּל מִצְוָה וּמִצְוָה דְּיַעֲבִיד), ascends above and stands before the Holy One Blessed Be He (דְּאִסְתַּלַּק לְעֵילָּא וְקַיְימָא קֳמֵי קב״ה), and says (וְאָמַר): I am from so-and-so who performed me (אֲנָא מִפְּלָנְיָא דְּעָבַד לִי), and He gives him one angel to help him in the dark place of Gehinnom (יָהִיב לֵיהּ מַלְאָךְ אֶחָד דְּיַעְזְרִינֵיהּ בַּאֲתַר חֲשׁוֹכָא דְּגֵיהִנֹּם), which is this place (דְּאִיהוּ בַּאֲתַרָא דֵּין). Every statement of Orayta [Torah] that he heard (דְּכָל פִּתְגָּמָא דְּאוֹרַיְיתָא דְּשָׁמַע), every single word (כָּל מִלָּה וּמִלָּה), the Holy One Blessed Be He gives him one angel for every single word to help him (יָהִיב לֵיהּ קב״ה מַלְאָךְ אֶחָד לְכָל מִלָּה וּמִלָּה דְּיַעְזְרוּנֵיהּ).

And concerning this (וְעַל דָּא): “And you shall meditate upon it day and night, in order that you may observe to do according to all that is written therein, for then you shall make your way prosperous, and then you shall act wisely” (וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל הַכָּתוּב בּוֹ כִּי אָז תַּצְלִיחַ אֶת דְּרָכֶיךָ וְאָז תַּשְׂכִּיל) (Joshua 1:8). “And if you do this” (וְאִם אַתְּ תַּעֲבִיד דָּא), which the Holy One Blessed Be He commanded you (דְּקב״ה פָּקַד לָךְ), that you should engage in the Orayta [Torah] day and night (דְּתִתְעַסֵּק בְּאוֹרַיְיתָא יְמָמָא וְלֵילְיָא), and do all that is in it (וְתַעֲבִיד כָּל מָה דְּאִית בָּהּ), you shall not fear this place (לָא תִדְחַל מֵאֲתַר דָּא), this is what is written (הֲדָא הוּא דִכְתִיב): “Have I not commanded you? Be strong and courageous; do not tremble and do not be dismayed” (הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל תַּעֲרֹץ וְאַל תֵּחָת) (Joshua 1:9). The Holy One Blessed Be He will be with you when you engage in the Orayta [Torah] by day and by night (קב״ה יְהֵא עִמָּךְ בְּשַׁעְתָּא דְּתִתְעַסֵּק בְּאוֹרַיְיתָא בִּימָמָא וּבְלֵילְיָא), and the Holy One Blessed Be He will be with you when you depart from the world and enter here (וְקב״ה יְהֵא עִמָּךְ בְּשַׁעְתָּא דְּתִתְפְּטַר מֵעָלְמָא וְתֵיעוּל הָכָא), until here is the discourse (עַד כָּאן הַמַּאֲמָר).

And so it says in Zohar Chadash, Parashat Balak, page 96a (וְכֵן הוּא אוֹמֵר בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק דַּף צ״ו ע״א), [the discourse: “The Treasury of Souls”] ([מַאֲמַר אוֹצַר הַנְּשָׁמוֹת]): “When a person departs from this world” (כַּד בַּר נָשׁ נָפִיק מֵהַאי עָלְמָא), “all of them, whether righteous, pious, perfect, guilty, or wicked, all of them pass through this path” (כֻּלְּהוּ בֵּין צַדִּיקִים בֵּין חֲסִידִים וּתְמִימִין וְחַיָּיבִין וְרְשָׁעִין כֻּלְּהוּ עָבְרִין בְּאָרְחָא דָּא), “to behold Adam HaRishon, whom all the people of the world behold” (לְמֶחֱמֵי לֵיהּ לְאָדָם קַדְמָאָה כָּל בְּנֵי עָלְמָא). (Zohar Chadash, Balak 96a) ([זוהר חדש פרשת בלק דף צ״ו ע״א]). “And from there he takes the road” (וּמִתַּמָּן נָטִיל אָרְחָא), either to Gan Eden or to Gehinnom (אוֹ לְגַן עֵדֶן אוֹ לְגֵיהִנֹּם). “All those whose path is toward Gan Eden” (כָּל אִינוּן דְּאָרְחַיְיהוּ לְגַן עֵדֶן), draw near to the outer wall of those three walls that are there (מִתְקָרְבִין לְגוֹ חוֹמָה דִּלְבַר מֵאִינוּן תְּלַת חוֹמוֹת דְּתַמָּן), then one appointed angel emerges and stands before them (כְּדֵין נָפִיק חַד מְמַנָּא וְאִתְעַר קַמַּיְיהוּ), and calls out and says (וְקָארֵי וְאָמַר): “Fortunate are you, righteous ones, in all the worlds” (זַכָּאִין אַתּוּן צַדִּיקַיָּא בְּעָלְמִין כֻּלְּהוּ). “And that appointed angel, his name is Azriel” (וְהַהוּא מְמַנָּא עֲזְרִיאֵ״ל שְׁמֵיהּ), he teaches them the way (אוֹלִיף לְהוֹן אָרְחָא), and goes before them (וְאָזִיל קַמַּיְיהוּ), until one gate of Gehinnom (עַד תַּרְעָא חַדָא דְּגֵיהִנֹּם), and this appointed angel cries out with force (וְהַאי מְמַנָּא קָרֵי בְּחֵילָא): “Cool the smoke, cool the burning” (צַנּוּן תְּנָנָא צַנּוּן יְקִידְתָּא), in the secret of: “Everyone who places a space between the attached words, Gehinnom is cooled for him” (בְּסוֹד כָּל הַנּוֹתֵן רֶוַח בֵּין הַדְּבֵקִים מְצַנְּנִים לוֹ גֵּיהִנֹּם) (Berakhot 15b), when he ascends after his passing (כְּשֶׁעוֹלֶה אַחַר פְּטִירָתוֹ). “At that moment, in haste, they cool it for him” (בְּהַהִיא שַׁעְתָּא בִּבְהִילוּ מְצַנְּנִין לֵיהּ), “and all of them enter and immerse and pass through” (וְעָאלִין כֻּלְּהוּ וְטָבְלִין וְעָבְרִין), “all the guilty are delivered into the hand of Dumah” (כֻּלְּהוּ חַיָּיבַיָּא אִתְמַסְּרוּ בִּידָא דְּדוּמָה), “and enter Gehinnom” (וְעָאלִין בְּגֵיהִנֹּם), “but all those righteous ones are not delivered into his hand, but into the hand of this appointed angel” (וְכָל אִינוּן זַכָּאִין לָא אִתְמַסְּרוּן בִּידוֹי אֶלָּא בִּידֵי דְּהַאי מְמַנָּא). “Once they immerse and pass through” (כֵּיוָן דְּטָבְלִין וְעָבְרִין), “that appointed angel goes before them” (הַהוּא מְמַנָּא אָזִיל קַמַּיְיהוּ), “until they reach the wall of Gan Eden” (עַד דְּמָטוּ לְשׁוּר חוֹמָה דְּגַנְתָּא דְעֵדֶן), “and that appointed angel calls to the gate and says” (וְהַהוּא מְמַנָּא קָארֵי לְפִתְחָא וְאָמַר): “Open the gates, that the righteous nation which keeps faithfulness may enter” (פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק שֹׁמֵר אֱמוּנִים) (Isaiah 26:2). Then they open the gate (כְּדֵין פָּתְחִין פִּתְחָא), and he brings them inside (וְאַעִיל לוֹן לְגַאו), and so at every single gate (וְכֵן לְכָל פִּתְחָא וּפִתְחָא), and he brings them inside (וְאַעִיל לוֹן לְגַאו), and so at every single gate (וְכֵן לְכָל פִּתְחָא וּפִתְחָא), for there are seven gates there in the seven Heikhalot [palaces] (כִּי ז׳ פְּתָחִים שָׁם בְּז׳ הֵיכָלוֹת). Once they enter inside (כֵּיוָן דְּעָאלוּ לְגַו), the place where the other righteous ones stand (אֲתַר דְּצַדִּיקַיָּייא אַחֲרִינִין קַיְימִין), how much joy upon joy there is (כַּמָּה חֶדְוָה עַל חֶדְוָה), and how much all the righteous ones rejoice (וְכַמָּה חָדוּ כָּל צַדִּיקַיָּא), and all the members of the academy rejoice (וְכָל בְּנֵי מְתִיבְתָּא חָדְאִין). At the end of three days, during which they are hidden in known Heikhalot [palaces] (לְסוֹף תְּלַת יוֹמִין דְּאִתְטַמְּרִין בְּהֵיכָלִין יְדִיעִין), they emerge (נָפְקִין), and breezes blow (וַאֲוִירִין נָשְׁבִין), and all of them are formed in their images (וּמִצְטַיְּירִין כֻּלְּהוּ בְּדִיּוּקְנַיְיהוּ). And from here onward they inherit an inheritance (וּמִכָּאן וָהָלְאָה יָרְתֵי אַחֲסַנְתָּא יְרוּתָא), as is fitting for each and every one (כַּדְקָא חָזֵי לְכָל חַד וְחַד), a vision that is seen in Gan Eden from the vision of the holy glory (חִיזְוָוא דְּאִתְחֲזִי בְּגַן עֵדֶן מֵחִיזוּ יְקָרָא קַדִּישָׁא), and it is seen there (וְאִתְחֲזִי תַּמָּן), and all the righteous ones rejoice (וְאִתְחַדּוּן כֻּלְּהוּ צַדִּיקַיָּא). Who can behold this joy and this longing of that pleasantness of Hashem (מַאן חָמֵי חֶדְוָה דָא וְכִיסוּפָא דָא דְּהַהוּא נֹעַם י־יָ), until here is the discourse (עַד כָּאן הַמַּאֲמָר).

And regarding what it says (וְאוֹמְרוֹ): “and they enter Gehinnom, but all those righteous ones are not delivered into his hand” (וְעָאלִין בְּגֵיהִנֹּם וְכָל אִינוּן זַכָּאִין לָא אִתְמַסְּרוּן בִּידוֹי), it means (רָצָה לוֹמַר), that they are not delivered into the hand of Dumah to be judged there (אֵינָם נִמְסָרִים בְּיַד דּוּמָה לִהְיוֹתָם נִדּוֹנִים שָׁם), and remain there, Heaven forbid (וְיִשָּׁאֲרוּ שָׁם חַס וְשָׁלוֹם), but nevertheless they pass through Gehinnom in order to elevate others (אֶלָּא עַל כָּל פָּנִים הוֹלְכִים דֶּרֶךְ גֵּיהִנֹּם לְהַעֲלוֹת הַזּוּלָת), as it is said (שֶׁנֶּאֱמַר): “The small and the great are there, and the servant is free from his master” (קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו) (Job 3:19). And all this is by virtue of having placed a space between the attached words in this world (וְכָל זֶה בִּזְכוּת שֶׁנָּתַן בָּעוֹלָם הַזֶּה רֶוַח בֵּין הַדְּבֵקִים), “Gehinnom is cooled for him” (מְצַנְּנִים לוֹ גֵּיהִנֹּם) (Berakhot 15b), and this is the meaning of: “he cried out with force: ‘Cool the smoke, cool the burning’” (וְזֶהוּ אוֹמְרוֹ קָרֵי בְּחֵילָא צַנּוּן תְּנָנָא צַנּוּן יְקִידְתָּא), and “he teaches them the path” (וְהוּא אוֹלִיף לְהוֹן אָרְחָא), so that they should not come into the power of the dog (שֶׁלֹּא יָבֹאוּ לִידֵי הַכֶּלֶב), which is the Klipah of Amalek (שֶׁהוּא קְלִיפַּת עֲמָלֵק). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “For the ways of Hashem are upright, and the righteous shall walk in them” (כִּי יְשָׁרִים דַּרְכֵי יְיָ צַדִּיקִים יֵלְכוּ בָם) (Hosea 14:10), in the secret of the Name of Forty-Two which raises that which is fit to ascend (בְּסוֹד שֵׁם מ״ב הַמַּעֲלֶה הָרָאוּי לַעֲלוֹת), “but transgressors shall stumble in them” (וּפוֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10), in those forty-two chambers of Gehinnom (בְּאִינוּן מ״ב מְדוֹרֵי גֵיהִנֹּם), while the righteous enter the forty-two chambers of Gan Eden (וְצַדִּיקִים יָבֹאוּ לְמ״ב מְדוֹרִין דְּגַן עֵדֶן). And they say to the angel (וְאוֹמְרִים לַמַּלְאָךְ): “Draw me after you, let us run; the King has brought me into His chambers, we shall rejoice and be glad in You” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ) (Song of Songs 1:4), for they do not permit study in all the academies except the Torah of the departed one (כִּי אֵין מַנִּיחִין לִלְמֹד בְּכָל הַיְשִׁיבוֹת אֶלָּא תּוֹרָתוֹ שֶׁל הַנִּפְטָר), and it is said (וְנֶאֱמַר): “He shall enter into peace; they shall rest upon their couches” (יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם) (Isaiah 57:2).