Chapter One Hundred Thirty-Three (פֶּרֶק מֵאָה שְׁלֹשִׁים וּשְׁלֹשָׁה)

The general principle of the matters that we have explained (כְּלָל הַדְּבָרִים שֶׁאָמַרְנוּ), is that from that striking which strikes from the first third of the Tiferet of Ze’ir Anpin, to make its Nukvah (שֶׁמֵּאוֹתָהּ הַבְּטִישָׁה הַבּוֹטְשׁוֹת מִשְּׁלִישׁ רִאשׁוֹן שֶׁל תּ״ת זְעֵיר לַעֲשׂוֹת נוּקְבֵיהּ), it is through the illumination of the Name Ehyeh filled with Hehs (הִיא בְּהֶאָרַת שֵׁם אֶהְיֶ״ה בְּמִלּוּי הֶהִי״ן), which has the numerical value of one hundred and fifty-one (שֶׁעוֹלֶה קנ״א), and this Name is within the illumination of the Yesod of Imma (וְזֶה הַשֵּׁם הוּא בְּהֶאָרַת יְסוֹד אִמָּא), and there the light strikes toward the back of Ze’ir Anpin (וְשָׁם בּוֹטֵשׁ הָאוֹר לַאֲחוֹר זְעֵיר), and there it pierces him from behind (וְשָׁם נוֹקְבוֹ מֵאֲחוֹרָיו), to make the Partzuf [configuration] of its Nukvah (לַעֲשׂוֹת פַּרְצוּף נוּקְבֵיהּ). And this Name together with the kolel [inclusive addition] (וְזֶה הַשֵּׁם עִם הַכּוֹלֵל), has the numerical value of one hundred and fifty-two (עוֹלֶה קנ״ב), which are the letters of Nekev [opening] (שֶׁהוּא אוֹתִיּוֹת נֶקֶ״ב), the secret of Nekevah [female] (סוֹד נְקֵבָה), meaning Nekev-Heh [opening-Heh] (פֵּירוּשׁ נֶקֶב־ה׳), for the Heh of Ehyeh pierces and emerges from behind Ze’ir Anpin (כִּי הַה׳ שֶׁל אֶהְיֶ״ה נוֹקֶבֶת וְיוֹצֵאת מֵאֲחוֹר ז״א). And the wall of Ze’ir Anpin and the wall of its Nukvah (וְהַכּוֹתֶל שֶׁל ז״א וְכוֹתֶל נוּקְבֵיהּ), for both of them is one wall (לִשְׁנֵיהֶם כּוֹתֶל אֶחָד), for Ze’ir Anpin and its Nukvah (לְז״א וּלְנוּקְבֵיהּ), however they are not literally attached completely back to back (אַךְ אֵינָם מַמָּשׁ בְּדִבּוּק אֲחוֹר בְּאָחוֹר מִכֹּל וָכֹל), for between the shoulders, meaning the arms, and between the thighs (כִּי בֵּין הַכְּתֵפַיִם, רָצָה לוֹמַר הַזְּרוֹעוֹת, וּבֵין הַשּׁוֹקַיִם), there is a hollow space (שָׁם יֵשׁ חָלָל), and there is an attachment there for the Chitzonim [external forces], which are the Klipot (וְשָׁם יֵשׁ אֲחִיזָה לַחִיצוֹנִים שֶׁהֵם הַקְּלִיפּוֹת). And who gives them power and strength to rule there (וּמִי נוֹתֵן לָהֶם כֹּחַ וְתִגְבֹּרֶת לִשְׁלוֹט שָׁם)? A person through his evil deeds (אָדָם בְּמַעֲשָׂיו הָרָעִים), and especially the scoffer (וּבִפְרָט הָאָדָם הַמִּתְלוֹצֵץ), gives dominion and strength to the harsh Dinim [judgments] (מַשְׁלִיט וּמַגְבִּיר לַדִּינִין הַתַּקִּיפִין), which are the one hundred and twenty Elohim (שֶׁהֵם ק״ךְ אֱלֹהִי״ם), whose numerical value is Letz [scoffer] (כְּמִנְיַן לֵץ), so that they may have attachment and adhesion in the place of the hollow space (שֶׁיִּהְיֶה לָהֶם אֲחִיזָה וּדְבֵקוּת בִּמְקוֹם הֶחָלָל), which is between Ze’ir Anpin and Nukvah (שֶׁיֵּשׁ בֵּין זו״ן), who are called the attached ones (הַנִּקְרָאִים דְּבֵקִים). Therefore the scoffers are “sons of Elohim” (וְלָכֵן הַלֵּצִים הֵם בְּנֵי אֱלֹהִים), because they cause all the power of Elohim and the Dinim [judgments] to awaken at one time (שֶׁעוֹשִׂים שֶׁיִּתְעוֹרֵר כָּל כֹּחַ אֱלֹהִים וְהַדִּינִין בְּבַת אַחַת). And therefore our Sages said (וְלָכֵן אָמְרוּ רַז״ל): “All scoffing is forbidden except scoffing at idolatry” (כָּל לֵיצָנוּתָא אֲסִירָא בַּר מִלֵּיצָנוּתָא דַּעֲבוֹדָה זָרָה) (Megillah 25b), for there one would wish that all the Dinim [judgments] should awaken and rule (כִּי שָׁם הַלְוַאי שֶׁיִּתְעוֹרְרוּ כָּל הַדִּינִין וְיִשְׁלְטוּ), to humble it, cut it down, and subdue them (לְהַשְׁפִּילָהּ וּלְגָדְעָהּ וּלְהַכְנִיעָם), but within holiness we have no need for the power of the Dinim [judgments] (אֲבָל בַּטָּהֳרָה אֵין אָנוּ צְרִיכִים כֹּחַ הַדִּינִין). And for this reason King David, peace be upon him, said (וְלָזֶה אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם): “and in the seat of scoffers he did not sit” (וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב) (Psalms 1:1), meaning (פֵּירוּשׁ), that seat of scoffers which causes the Elohim to be aroused (אוֹתוֹ מוֹשַׁב לֵצִים שֶׁהוּא גּוֹרֵם לְהִתְעוֹרֵר הָאֱלֹהִי״ם), “he did not sit” (לֹא יָשָׁב), he did not give them power, permanence, and establishment (לֹא נָתַן לָהֶם כֹּחַ וְיִשּׁוּב וְהַעֲמָדָה). If so (אִם כֵּן), it follows that the scoffer gives power and vitality to the Klipot and the harsh Dinim [judgments] (נִמְצָא הַלֵּצָן נוֹתֵן כֹּחַ וְחַיּוּת לַקְּלִיפּוֹת וְהַדִּינִין הַתַּקִּיפִין), to enter between Ze’ir Anpin and Nukvah (לְהַכְנִיס בֵּין זו״ן), between those attached places (בֵּין אוֹתָן הַדְּבֵקִים), such as the shoulders and the arms and the thighs (כְּמוֹ הַכְּתֵפַיִם וְהַזְּרוֹעוֹת וְהַשּׁוֹקַיִם), and also at the nape of the Nukvah (וְגַם בָּעֹרֶף שֶׁל נוּקְבֵיהּ). And if a person guards himself from scoffing (וְאִם שׁוֹמֵר אָדָם עַצְמוֹ שֶׁלֹּא יִתְלוֹצֵץ), then no Klipah enters between the attachment of Ze’ir Anpin and Nukvah (בָּזֶה לֹא יִכָּנֵס בֵּין דְּבֵקוּת זו״ן שׁוּם קְלִיפָּה), rather all those attached places become filled from the light of Ze’ir Anpin (אֶלָּא יִתְמַלֵּא כָּל אוֹתָם הַדְּבֵקִים מֵאוֹר ז״א), so that that hollow place becomes filled (שֶׁיִּתְמַלֵּא אוֹתוֹ מְקוֹם הֶחָלָל), for from the illumination of Ze’ir Anpin the Klipot have no power to enter there (כִּי מֵהֶאָרַת זְעֵיר אֵין כֹּחַ לַקְּלִיפּוֹת לִכָּנֵס שָׁם). And this is the secret of: “Behold, the bed of Solomon, sixty mighty warriors surround it” (וְזֶהוּ סוֹד מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים) (Song of Songs 3:7), and the meaning is (וּפֵירוּשׁ), that King Solomon, peace be upon him (שֶׁשְּׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), intended to divide these one hundred and twenty Elohim (הָיָה מְכַוֵּין לְחַלֵּק אֵלּוּ הַק״ךְ אֱלֹהִים), so that they would have no dominion, strength, or arousal (שֶׁלֹּא יִהְיֶה לָהֶם שְׁלִיטָה וְתִגְבֹּרֶת וְהִתְעוֹרְרוּת), in the world (בָּעוֹלָם). And what did he do (וּמַה הָיָה עוֹשֶׂה)? He would divide the sixty Elohim from the other sixty (הָיָה מְחַלֵּק הַשִּׁשִּׁים אֱלֹהִ״ם מִן הַשִּׁשִּׁים הָאֲחֵרִים), so that these would not overpower those (כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ אֵלּוּ עִם אֵלּוּ), and those sixty he would fill with that illumination (וְאוֹתָם הַשִּׁשִּׁים הָיָה מְמַלֵּא אוֹתָהּ הֶאָרָה), through the Keri’at Shema that he would recite upon his bed (בִּקְרִיאַת שְׁמַע שֶׁהָיָה אוֹמֵר עַל מִטָּתוֹ). And he would intend to separate the attached words found in Keri’at Shema (וְהָיָה מְכַוֵּין לְהַפְרִיד הַדְּבֵקִים שֶׁיֵּשׁ בִּקְרִיאַת שְׁמַע), which are sixty (שֶׁהֵם שִׁשִּׁים), and he would sweeten these sixty Elohim (וְהָיָה מַמְתִּיק לְאֵלּוּ הַשִּׁשִּׁים אֱלֹהִ״ם), which are mighty and severe in their judgment (שֶׁהֵם גִּבּוֹרִים וְקָשִׁים בְּדִינָם), and he would blend and sweeten them (וְהָיָה מְמַזְּגָם וּמַמְתִּיקָם), through the Keri’at Shema that he recited upon his bed (בִּקְרִיאַת שְׁמַע שֶׁהָיָה אוֹמֵר עַל מִטָּתוֹ), for he intended to separate these attached words, to place a space between them (שֶׁהָיָה מְכַוֵּין לְהַפְרִיד אֵלּוּ הַדְּבֵקִים לָתֵת רֶוַח בֵּינֵיהֶם). And indeed (וְאָמְנָם), the attached words of Keri’at Shema are in eight words (הַדְּבֵקִים שֶׁל קְרִיאַת שְׁמַע הֵם בִּשְׁמוֹנֶה תֵיבוֹת), for the final letter of a word is itself the same letter as the first letter of the word that follows it (שֶׁאוֹת סוֹף הַתֵּיבָה הִיא עַצְמָהּ הָאוֹת כְּמוֹ שֶׁבְּרֹאשׁ הַתֵּיבָה שֶׁאַחֲרֶיהָ), and these are (וְאֵלּוּ הֵם): be-khol levavkha [with all your heart] (בְּכָל לְבָבֶךָ), al levavkha [upon your heart] (עַל לְבָבֶךָ), be-khol levavkhem [with all your heart] (בְּכָל לְבַבְכֶם), esev be-sadekha va-avadtem meherah [grass in your field, and you shall perish swiftly] (עֵשֶׂב בְּשָׂדְךָ וַאֲבַדְתֶּם מְהֵרָה), al levavkhem [upon your heart] (עַל־לְבַבְכֶם), ha-kanaf petil [the corner, a thread] (הַכָּנָף פְּתִיל), etkhem me-eretz [you, from the land] (אֶתְכֶם מֵאֶרֶץ). These letters (אֵלּוּ הָאוֹתִיּוֹת) are Lamed-Lamed, Lamed-Lamed, Lamed-Lamed, Bet-Bet, Mem-Mem, Lamed-Lamed, Peh-Peh, Mem-Mem (ל״ל ל״ל ל״ל בּ״ב מ״ם מ״ם ל״ל פּ״פ מ״ם מ״ם), which have a reduced numerical value of sixty (עוֹלִים בְּמִסְפָּר קָטָן שִׁשִּׁים).

And do not wonder (וְאַל תִּתְמַהּ), concerning this calculation by reduced numerical value (עַל חֶשְׁבּוֹן מִסְפָּר קָטָן זֶה), for did not the holy Ari, of blessed memory, the Holy of Holies, never wish to calculate by reduced numerical value (וַהֲלֹא מֵעוֹלָם לֹא רָצָה הָרַב הָאֲרִ״י זללה״ה קֹדֶשׁ קָדָשִׁים לִמְנוֹת מִסְפָּר קָטָן), because one who calculates by reduced numerical value [Mispar Katan] is below, in Metatron (כִּי הַמּוֹנֶה מִסְפָּר קָטָן הוּא לְתַתָּא בְּמֶטַטְרוֹן), whereas our intention is to ascend to Atzilut, which is the secret of the greater numerical value (וְכַוָּנָתֵינוּ לַעֲלוֹת לַאֲצִילוּת שֶׁהוּא סוֹד מִסְפָּר גָּדוֹל). And he would mock his esteemed disciple, our teacher Rabbi Chaim [Vital] Kalphiriz, of blessed memory (וְהָיָה מְצַחֵק עַל תַּלְמִידוֹ הֶחָשׁוּב מוֹרֵנוּ הָרַ״ר חַיִּים קַלְפִּירִיז זללה״ה), because he would sometimes calculate by reduced numerical value (עַל שֶׁהָיָה מוֹנֶה מִסְפָּר קָטָן לִפְעָמִים), and he would say to him (וְהָיָה אוֹמֵר לוֹ): one whose soul is not rectified comes to reduced numerical value continually in his thinking (מִי שֶׁאֵין נַפְשׁוֹ מְתֻקֶּנֶת בָּא לְדַעְתּוֹ תָּמִיד מִסְפָּר קָטָן). But here (אֲבָל כָּאן), it must specifically be reduced numerical value (צָרִיךְ לִהְיוֹת דַּוְקָא מִסְפָּר קָטָן), in order to diminish the power and strength of the Dinim [judgments] (כְּדֵי לְמַעֵט כֹּחַ וְתִגְבֹּרֶת הַדִּינִין), and especially the Dinim [judgments] of the one hundred and twenty Elohim (וּבִפְרָט הַדִּינִין שֶׁל ק״ךְ אֱלֹהִי״ם), which reach into Yetzirah (הַמַּגִּיעִים בִּיצִירָה), and there they become strengthened (וְשָׁם מִתְגַּבְּרִים), for there good and evil are adjacent to one another (כִּי שָׁם טוֹב וָרָע סְמוּכִים זֶה לָזֶה). And this is the secret of the sword in the hand of Metatron (וְזֶהוּ סוֹד הַחֶרֶב שֶׁבְּיַד מֶטַטְרוֹ״ן), which is transformed from a staff into a serpent, and from a serpent into a staff (שֶׁנֶּהְפָּךְ מִמַּטֶּה לְנָחָשׁ וּמִנָּחָשׁ לְמַטֶּה), and there is the secret of the reduced numerical value (וְשָׁם הוּא סוֹד הַמִּסְפָּר קָטָן), and this sword the Zohar calls (וְהַחֶרֶב הַזֶּה קוֹרֵא הַזֹּהַר): “and a sharp sword in his hand” (וְחַרְבָּא שְׁנָנָא בִּידֵיהּ) (Zohar, Shemot 80a). And furthermore (וְעוֹד), three hundred and twenty Dinim [judgments] hang upon him (תָּלוּי בּוֹ ש״ךְ דִּינִין), corresponding to the numerical value of Na’ar Metatron [Youth Metatron] (כְּמִנְיַן נַעַר מֶטַטְרוֹן), and they possess eight pairs [eight kings] (וְיֵשׁ לָהֶם שְׁמוֹנָה זוּגוֹת [שְׁמוֹנָה מְלָכִים]), corresponding to the numerical value of the letters of YAHDVNHY (כְּמִנְיַן אוֹתִיּוֹת יאהדונה״י), which is the secret of the Zivug [union] of Ze’ir Anpin and Nukvah (שֶׁהוּא סוֹד זִוּוּג זְעֵיר וְנוּקְבָה), from which the light of the Nesirah [sawing apart] reaches there (שֶׁמִּמֶּנּוּ מַגִּיעַ אוֹר הַנְּסִירָה לְשָׁם), the Name Chatach [Cut] (חָתַ״ךְ), which cuts apart these two Partzufim [configurations] (הַחוֹתֵךְ אֶת שְׁנֵי הַפַּרְצוּפִין הָאֵלּוּ), from the one wall shared by them both (בַּכּוֹתֶל הָאֶחָד שֶׁיֵּשׁ לִשְׁנֵיהֶם).

And this intention (וְהַכַּוָּנָה הַזֹּאת), the one who has proper intention must intend during Keri’at Shema (צָרִיךְ הַמְכַוֵּין לְכַוֵּין בִּקְרִיאַת שְׁמַע), and then certainly Gehinnom is cooled for him (וְאָז בְּוַדַּאי מְצַנְּנִים לוֹ גֵּיהִנֹּם), and even though the halakhic authorities bring the number of sixty attached words according to its simple meaning (וְאַף עַל פִּי שֶׁהַפּוֹסְקִים מְבִיאִים מִסְפַּר שִׁשִּׁים דְּבֵקִים כְּמַשְׁמָעוֹ), and not according to this calculation (וְלֹא בְּמִסְפָּר הַזֶּה), these are not the attached words of the Zohar and the intention of our Sages (אֵינָם אֵלּוּ שֶׁל הַזֹּהַר וְכַוָּנַת חֲזַ״ל), rather as we have explained (אֶלָּא כַּאֲשֶׁר בֵּאַרְנוּ). And these are those brought by the book Be’er Mayim Chayim [Well of Living Waters] (וְאֵלּוּ הֵם שֶׁמְּבִיאָם הַסֵּפֶר בְּאֵר מַיִם חַיִּים), concerning Keri’at Shema (בִּקְרִיאַת שְׁמַע), in the second section called Mekor Chayim [Source of Life] (בַּחֵלֶק הַשֵּׁנִי הַנִּקְרָא מְקוֹר חַיִּים), and these are the sixty attached words mentioned in Tikkunei HaZohar, Tikkun Four (וְאֵלּוּ הֵם הַשִּׁשִּׁים דְּבֵקִים הַנִּזְכָּרִים בְּתִקּוּנֵי הַזֹּהַר תִּקּוּן ד׳), and this is its language (וְזֶה לְשׁוֹנוֹ): “And it ascends in ten, six times ten, until it ascends to sixty” (וְסָלִיק בַּעֲשָׂרָה שִׁית זִמְנִין עֲשַׂר, עַד דְּסָלִיק לְשִׁשִּׁים), “and these are the letters of the attached words in Keri’at Shema” (וְאִינוּן אַתְוָון הַדְּבֵקִים בִּקְרִיאַת שְׁמַע), “concerning which it is said: Everyone who places a space between the attached words, Gehinnom is cooled for him” (דְּבְגִינַיְיהוּ אִתְּמַר, כָּל הַמֵּשִׂים רֶוַח בֵּין הַדְּבֵקִים מְצַנְּנִין לוֹ גֵּיהִנֹּם) (Berakhot 15b). “And concerning them Solomon said in his book” (וּשְׁלֹמֹה עֲלַיְיהוּ אָמַר בְּסִפְרֵיהּ): “Behold, the bed of Solomon, sixty mighty warriors surround it” (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ) (Song of Songs 3:7), “and they guard his couch” (וְאִינוּן נַטְרִין עַרְסֵיהּ), “and corresponding to them: ‘Sixty are the queens’” (וּלְקַבְּלַיְיהוּ שִׁשִּׁים הֵמָּה מְלָכוֹת) (Song of Songs 6:8), “these are males and these are females” (אִלֵּין דְּכוּרִין וְאִלֵּין נוּקְבִין). “These of Keri’at Shema are males, these Moses established” (אִלֵּין דִּקְרִיאַת שְׁמַע דְּכוּרִין אִלֵּין דְּתַקִּין מֹשֶׁה), “and these that Solomon established are females” (וְאִילֵּין דְּתַקִּין שְׁלֹמֹה נוּקְבִין), “and these are receptacles for the levels of Moses” (וְאִלֵּין בֵּית קִבּוּל לְדַרְגִּין דְּמֹשֶׁה), “and when everything is joined as one, Shlomoh becomes transformed into Mosheh” (וְכַד מִתְחַבַּר כֹּלָּא חַד שְׁלֹמֹ״ה אִתְהַפַּךְ לְמֹשֶׁ״ה), until here (עַד כָּאן).

The meaning is (פֵּירוּשׁ), that the letters of Shlomoh are the letters of LeMosheh [to Moses] (כִּי אוֹתִיּוֹת שְׁלֹמֹה הֵם אוֹתִיּוֹת לְמֹשֶׁה), and Solomon included those sixty levels of the female (וּשְׁלֹמֹה הָיָה כּוֹלֵל אוֹתָם ס׳ מַעֲלוֹת שֶׁל נְקֵבָה), while Moses included those of the male (וּמֹשֶׁה הָיָה כּוֹלֵל אוֹתָם שֶׁל הַזָּכָר), and when they are joined together in the secret of the one hundred and twenty Elohim (וּכְשֶׁהֵם מִתְחַבְּרִים בְּסוֹד ק״ךְ אֱלֹהִי״ם), they are entirely one when they are back to back (הֵם כֻּלּוֹ אֶחָד כְּשֶׁהֵם בְּאָחוֹר). And for this reason (וְלָזֶה), Moshe Rabbeinu, peace be upon him, lived one hundred and twenty years (חָיָה מֹשֶׁה רַבֵּינוּ ע״ה ק״ךְ שָׁנָה), in order to sweeten these one hundred and twenty Elohim (לְמַתֵּק ק״ךְ אֱלֹהִי״ם הַלָּלוּ), and also to rectify the three times forty days (וְגַם לְתַקֵּן הַג׳ פְּעָמִים מ׳ יוֹם), the first, the middle, and the last (רִאשׁוֹנִים וְאֶמְצָעִיִּים וְאַחֲרוֹנִים), which were for their sake (שֶׁהָיוּ בַּעֲבוּרָם), and on the final day, which was Yom Kippur (שֶׁבַּיּוֹם הָאַחֲרוֹן הָיָה יוֹם כִּפּוּר), he descended from the mountain (יָרַד מִן הָהָר), and the Holy One Blessed Be He was forgiving Israel (וְהַקב״ה הָיָה מוֹחֵל לְיִשְׂרָאֵל), for the sin of the Golden Calf (עֲוֹן הָעֵגֶל).

And a person must intend to place a space between the attached words (וְצָרִיךְ הָאָדָם לְכַוֵּין לָתֵת רֶוַח בֵּין הַדְּבֵקִים), in order to sweeten these one hundred and twenty Elohim (לְמַתֵּק אֵלּוּ הַק״ךְ אֱלֹהִי״ם), and this is the secret of (וְזֶהוּ סוֹד): “Behold, the bed of Solomon, sixty mighty warriors surround it” (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ) (Song of Songs 3:7), and it says (וְאָמַר): “from the mighty warriors of Israel” (מִגִּבּוֹרֵי יִשְׂרָאֵל) (Song of Songs 3:7), and the meaning is (וּפֵירוּשׁ), from the strengthening of the Dinim [judgments] which the nation of Israel causes through their evil deeds (מִתִּגְבֹּרֶת הַדִּינִין שֶׁעוֹשִׂים הָאֻמָּה יִשְׂרְאֵלִית בְּמַעֲשֵׂיהֶם הָרָעִים), and not any other nation (וְלֹא שׁוּם אֻמָּה אַחֶרֶת). It follows (נִמְצָא), that what King Solomon, peace be upon him, would do (שֶׁמַּה שֶׁהָיָה עוֹשֶׂה שְׁלֹמֹה הַמֶּלֶךְ ע״ה), was that he would intend during the Keri’at Shema upon his bed (שֶׁהָיָה מְכַוֵּין בִּקְרִיאַת שְׁמַע שֶׁעַל מִטָּתוֹ), to separate these attached words (לְהַפְרִיד אֵלּוּ הַדְּבֵקִים), in order to sweeten sixty permutations of Elohim from the one hundred and twenty Elohim (כְּדֵי לְמַתֵּק ס׳ צֵירוּפֵי אֱלֹהִי״ם מֵהַק״ךְ אֱלֹהִי״ם), and through this intention (וּבְזֹאת הַכַּוָּנָה), he would bring the illumination of Ze’ir Anpin between the attached places (הָיָה מַכְנִיס הֶאָרַת ז״א בֵּין הַדְּבֵקִים), that are between him and his Nukvah (שֶׁבֵּינוֹ וּבֵין נוּקְבֵיהּ), and then the Klipot have no power whatsoever to enter and rule in the world (וְאָז אֵין לַקְּלִיפּוֹת כֹּחַ לִכָּנֵס וְלִשְׁלוֹט בָּעוֹלָם כְּלָל וְעִיקָּר).

It follows (נִמְצָא), that in Keri’at Shema the intention is (בִּקְרִיאַת שְׁמַע הַכַּוָּנָה): to divide the one hundred and twenty Elohim into two parts (מְחַלֵּק הַק״ךְ אֱלֹהִי״ם לִשְׁנַיִם), and the illumination of Ze’ir Anpin enters into the two parts (וְנִכְנֶסֶת הֶאָרַת זְעֵיר אַנְפִּין בִּשְׁנֵי הַחֲלָקִים), meaning (פֵּירוּשׁ), into sixty and sixty (בְּשִׁשִּׁים שִׁשִּׁים), and sweetens them (וּמְמַתְּקָם). And through this you will understand the intention of the statement of our Sages (וּבָזֶה תָּבִין כַּוָּנַת מַאֲמַר רַז״ל): “Everyone who recites Keri’at Shema and places a space between the attached words, Gehinnom is cooled for him” (כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע וְנָתַן רֶוַח בֵּין הַדְּבֵקִים מְצַנְּנִים לוֹ גֵּיהִנֹּם) (Berakhot 15b), for what connection does Keri’at Shema have with Gehinnom (וְכִי מַה שַּׁיָּכוּת קְרִיאַת שְׁמַע אֵצֶל גֵּיהִנֹּם). But know (אֲבָל דַּע), that the secret of Gehinnom is the power of the Klipot and the Dinim [judgments] which prevail there (שֶׁסּוֹד הַגֵּיהִנֹּם הוּא כֹּחַ הַקְּלִיפּוֹת וְהַדִּינִים אֲשֶׁר גּוֹבְרִים שָׁם), therefore (אִם כֵּן), this person who recited Keri’at Shema with all its exact details (זֶה שֶׁקָּרָא קְרִיאַת שְׁמַע בְּכָל דִּקְדּוּקֶיהָ), sweetens the sixty mighty warriors (מְמַתֵּק הַשִּׁשִּׁים גִּבּוֹרִים), meaning the one hundred and twenty Elohim, with the sixty being sweetened on each side (פֵּירוּשׁ הַק״ךְ אֱלֹהִי״ם מְמוּתָּקִים הַשִּׁשִּׁים בְּכָל צַד). Therefore he is worthy that Gehinnom should be cooled for him, measure for measure (אִם כֵּן רָאוּי הוּא שֶׁיְּצַנְּנוּ לוֹ גֵּיהִנֹּם מִדָּה כְּנֶגֶד מִדָּה), just as he caused them not to rule in the back aspects of Ze’ir Anpin (כְּמוֹ שֶׁזֶּה גָּרַם שֶׁלֹּא יִשְׁלְטוּ בָּאֲחוֹרִים שֶׁל ז״א), so too Gehinnom shall not rule over him at all (גַּם בּוֹ לֹא יִשְׁלֹט גֵּיהִנֹּם כְּלָל). Because this one caused the Dinim [judgments] not to enter there between the attached places of Ze’ir Anpin and its Nukvah (מִפְּנֵי שֶׁזֶּה עָשָׂה שֶׁלֹּא יִכָּנְסוּ הַדִּינִין שָׁם בֵּין הַדְּבֵקִים שֶׁל זְעֵיר אַנְפִּין וְנוּקְבֵיהּ), through the Keri’at Shema which he recited with all its exact details (בִּקְרִיאַת שְׁמַע שֶׁקָּרָא בְּדִקְדּוּקֶיהָ), likewise Gehinnom is cooled for him (גַּם כֵּן מְצַנְּנִים לוֹ גֵּיהִנֹּם), so that there will be no power or vitality for the Klipot (שֶׁלֹּא יִהְיֶה כֹּחַ וְחַיּוּת לַקְּלִיפּוֹת), nor dominion for the one hundred and twenty Elohim to rule (וְשִׁלְטָה לְק״ךְ אֱלֹהִי״ם לִשְׁלוֹט). And these are the “iron barriers” (וְאֵלּוּ הֵם הַגְּזִירִין דְּפַרְזְלָא), which push away one who is not fit to ascend (הַדּוֹחִין אֶת מִי שֶׁאֵינוֹ רָאוּי לַעֲלוֹת), such as Aza and Azael (כְּגוֹן עֲזָא וַעֲזָאֵל), they were cast away behind the hindmost backs (הֵם נִדְחוּ מֵאֲחוֹרֵי אֲחוֹרַיִים), and were suspended upon the feet of the Dinim [judgments] (וְהֵם נִתְלוּ בְּרַגְלֵי הַדִּינִים).