Chapter One Hundred Thirty-Two (פֶּרֶק מֵאָה שְׁלֹשִׁים וּשְׁנַיִם)

From the great light that emerges from those Chesadim (מִן הָאוֹר הַגָּדוֹל שֶׁיּוֹצֵא מֵאוֹתָן הַחֲסָדִים), which are within the Yesod of Abba (שֶׁהֵם בְּתוֹךְ הַיְסוֹד אַבָּא), after it remains without a Masakh [screen] (אַחֲרֵי שֶׁנִּשְׁאַר בְּלִי מָסָךְ), it pierces within Ze’ir Anpin with a first piercing at its chest (בּוֹקֵעַ בְּתוֹךְ זְעֵיר בְּקִיעָה רִאשׁוֹנָה בֶּחָזֶה שֶׁלּוֹ), and emits there an abundant illumination (וּפוֹלֵט שָׁם הֶאָרָה מְרֻבָּה), and immediately returns and becomes covered again within Ze’ir Anpin itself (וְתֵכֶף חוֹזֵר וּמִתְכַּסֶּה בְּתוֹךְ זְעֵיר עַצְמוֹ), and afterward pierces a second piercing in the belly (וּבוֹקֵעַ אַחַר כָּךְ בְּקִיעָה שְׁנִיָּה בַּבֶּטֶן), namely the Tabbur [navel] of Ze’ir Anpin (דְּהַיְנוּ טַבּוּר ז״א), and Yaakov is formed (וְנַעֲשֶׂה יַעֲקֹב). And this is the meaning of: “Indeed, Yaakov had just gone out” (וְהוּא אוֹמְרוֹ אַךְ יָצֹא יָצָא יַעֲקֹב) (Genesis 27:30), and Yaakov is derived from the expression Yibaka [he will pierce] piercings (וְיַעֲקֹב נִגְזָר מִלְּשׁוֹן יִבָּקַע בְּקִיעוֹת), namely two piercings (דְּהַיְנוּ שְׁתֵּי בְקִיעוֹת), the first being the light that was within the Yesod of Abba when it remained without a Masakh [screen] (הָאַחַת הוּא הָאוֹר שֶׁהָיָה בְּתוֹךְ הַיְסוֹד שֶׁל אַבָּא בְּשָׁעָה שֶׁנִּשְׁאַר בְּלִי מָסָךְ), and the second within the belly of Ze’ir Anpin (וְהַשֵּׁנִית בְּתוֹךְ בֶּטֶן שֶׁל ז״א). And afterward there emerged through the Yesod of Ze’ir Anpin (וְיָצָא אַחַר כָּךְ דֶּרֶךְ יְסוֹד זְעֵיר), the light that it received from the Yesod of Abba (הָאוֹר שֶׁקִּבֵּל מִיסוֹד אַבָּא), and Yaakov became a complete Partzuf before Ze’ir Anpin (וְנַעֲשֶׂה יַעֲקֹב פַּרְצוּף שָׁלֵם לִפְנֵי ז״א), the back of Yaakov opposite the face of Ze’ir Anpin (אֲחוֹרָיו שֶׁל יַעֲקֹב כְּנֶגֶד פָּנִים שֶׁל ז״א), from the chest and below (מֵהֶחָזֶה וּלְמַטָּה). And from behind Ze’ir Anpin emerges Rachel (וּלְאֲחוֹרָיו שֶׁל ז״א יוֹצֵאת רָחֵל), who is its Nukvah (שֶׁהִיא נוּקְבֵיהּ), from the light of Imma (מֵהָאוֹר שֶׁל אִמָּא), at the place where the Yesod of Imma ends (בַּמָּקוֹם שֶׁכָּלָה יְסוֹד אִמָּא).

And know (וְדַע), that the Name Mah [45] (שֵׁם מ״ה), which is Yod Heh Vav Heh (שֶׁהוּא יו״ד ה״א וָא״ו ה״א), and there are three letters in the Vav of Mah [45] (וְיֵשׁ בְּוָא״ו שֶׁל מ״ה ג׳ אוֹתִיּוֹת), corresponds to Tiferet, which has three thirds (הוּא כְּנֶגֶד תּ״ת שֶׁיֵּשׁ לוֹ ג׳ שְׁלִישִׁים), it follows (נִמְצָא), that the Aleph of the Vav (כִּי הָאָלֶ״ף שֶׁל וָא״ו), corresponds to Gedulah, Gevurah, and Tiferet (הִיא כְּנֶגֶד גְּדוּלָּה גְּבוּרָה תִּפְאֶרֶת), there the Yesod of Imma ends (שָׁם כָּלָה יְסוֹד אִמָּא), at the beginning of the Tiferet of Tiferet (בִּתְחִלַּת תּ״ת שֶׁל תּ״ת), for it was completed at the end of the upper third (כִּי נִשְׁלְמָה בְּסוֹף הַשְּׁלִישׁ הָעֶלְיוֹן). And there is the Name Ehyeh there (וְיֵשׁ שָׁם אֶהְיֶ״ה שָׁם), filled with Hehs (מִלּוּי בְּהֶהִי״ן), Aleph Heh Heh Yod Heh Heh (אָלֶ״ף הֵ״ה יוֹ״ד הֵ״ה), which has the numerical value of one hundred and fifty-one (עוֹלֶה קנ״א), and when the Yesod of Imma is completed (וּכְשֶׁנִּשְׁלַם יְסוֹד אִמָּא), where the aforementioned Name Ehyeh is found (שֶׁשָּׁם הוּא שֵׁם אֶהְיֶ״ה הַנִּזְכָּר), it makes a Nekev [opening] there (עוֹשֶׂה שָׁם נֶקֶ״ב), for there one hundred and fifty-one together with the kolel of the Name Ehyeh itself (שֶׁשָּׁם קנ״א וּכְלָלִית שֵׁם אֶהְיֶ״ה עַצְמוֹ), has the numerical value of Nekev [opening] (עוֹלֶה נֶקֶ״ב). And this is the secret of Nekevah [female] (וְזֶהוּ סוֹד נְקֵבָה), Nekev-Heh [opening-Heh] (נְקֶב״ה), meaning (פֵּירוּשׁ), the final Heh of Ehyeh (הֵ״א אַחֲרוֹנָה שֶׁל אֶהְיֶ״ה), pierces and emerges from behind Ze’ir Anpin (נוֹקֶבֶת וְיוֹצֵאת מֵאֲחוֹר ז״א), and one wall serves for both of them (וְכוֹתֶל אֶחָד לִשְׁנֵיהֶם), for Ze’ir Anpin and for its Nukvah (לְז״א וּלְנוּקְבֵיהּ). And between the shoulders and the thighs there is a hollow space (וּבֵין הַכְּתֵפַיִם וְהַשּׁוֹקַיִם יֵשׁ חָלָל), there is an attachment there for the Chitzonim [external forces] and the Klipot (שָׁם יֵשׁ אֲחִיזָה לַחִיצוֹנִים וְלַקְּלִיפּוֹת), and this attachment (וְהִיא אֲחִיזָה), is the attachment through which the scoffer gives them power by his scoffing (הָאֲחִיזָה מַה שֶּׁנּוֹתֵן לָהֶם כֹּחַ הַלֵּץ בְּלֵיצָנוּתוֹ), namely (דְּהַיְנוּ), that he gives power to the one hundred and twenty Elohim (שֶׁנּוֹתֵן כֹּחַ לְק״ךְ אֱלֹהִי״ם), which I explained in their place (שֶׁבֵּאַרְתִּי אוֹתָם בִּמְקוֹמָם), for they have the numerical value of Letz [scoffer] (שֶׁהֵם כְּמִנְיַן לֵץ), therefore he falls into Gehinnom (לְפִיכָךְ נוֹפֵל בְּגֵיהִנֹּם), which has the numerical value of one hundred and twenty Elohim and Letz [scoffer] (שֶׁהוּא כְּמִנְיַן ק״ךְ אֱלֹהִי״ם וְלֵץ), from where all the fires burn (שֶׁמִּשָּׁם בּוֹעֲרִים כָּל הָאִישּׁוּת). 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 would that the Dinim [judgments] should rule there (שֶׁהַלְוַאי יִשְׁלְטוּ שָׁם הַדִּינִין). Therefore (וְלָכֵן), everyone who places a separation between things that are attached (כָּל הַנּוֹתֵן רֶוַח בֵּין הַדְּבֵקִים), they cool Gehinnom for him (מְצַנְּנִים לוֹ גֵּיהִנֹּם), because the attached words of Keri’at Shema are sixty (מִפְּנֵי שֶׁהַדְּבֵקִים שֶׁל קְרִיאַת שְׁמַע הֵם ס׳), corresponding to the sixty mighty warriors (כְּמִנְיַן שִׁשִּׁים גִּבּוֹרִים) (Song of Songs 3:7), for these one hundred and twenty Elohim are divided into sixty twice (שֶׁנֶּחְלָקִים אֵלּוּ הַק״ךְ אֱלֹהִי״ם לְס׳ ב׳ פְּעָמִים). And since these Dinim [judgments] are divided (וּמֵאַחַר שֶׁנֶּחְלָקִים אֵלּוּ הַדִּינִים), they no longer possess the power to act and attain strength (אֵין לָהֶם כֹּחַ לִפְעוֹל וּלְהַשִּׂיג תִּגְבֹּרֶת), to the flame and burning blaze that consumes the world (לְלַהַב וְלַהַט שְׂרֵפַת הָעוֹלָם), may the Merciful One save us (רַחֲמָנָא לִיצְלַן), and especially concerning his relatives who are in Gehinnom (וּבִפְרָט דִּין קְרוֹבָיו שֶׁבְּגֵיהִנֹּם), for he obtains rest for them through this intention (שֶׁמַּשִּׂיג לָהֶם מְנוּחָה בְּזֹאת הַכַּוָּנָה). And since this one places a separation between the attached words (וּמֵאַחַר שֶׁזֶּה נוֹתֵן רֶוַח בֵּין הַדְּבֵקִים), of the back of Ze’ir Anpin and its Nukvah (שֶׁל אֲחוֹר ז״א וְנוּקְבֵיהּ), which are the one hundred and twenty Elohim themselves (שֶׁהֵם הַק״ךְ אֱלֹהִי״ם מַמָּשׁ), and this is the secret of the sawing apart of the Zivug [union] from back to front (וְהוּא סוֹד נְסִירַת הַזִּוּוּג מֵאֲחוֹר [לְצַד] [ל]פָּנִים), as is known (כַּנּוֹדָע), in its place (בִּמְקוֹמוֹ), where I explained it sufficiently (שֶׁבֵּאַרְתִּי דֵּי צָרְכוֹ), and through the one who has the proper intention an illumination reaches there (וּמַגִּיעַ שָׁם עַל יְדֵי הַמְכַוֵּן הֶאָרָה), and saws apart the wall shared by them both (וְנוֹסֵר אֶת הַכּוֹתֶל שֶׁל שְׁנֵיהֶם), and does not allow the Klipot to rule there (וְאֵינוֹ מַנִּיחַ לַקְּלִיפּוֹת שֶׁיִּשְׁלְטוּ שָׁם). For immediately the worlds ascend upward (כִּי תֵּכֶף עוֹלִים הָעוֹלָמוֹת לְמַעְלָה), and become like wings for Ze’ir Anpin and its Nukvah (וְנַעֲשִׂים כִּדְמוּת כְּנָפַיִם לְז״א וְנוּקְבֵיהּ), and they too receive abundance (וּמְקַבְּלִים גַּם כֵּן שֶׁפַע), and since the attached words of Keri’at Shema are sixty (וְהַדְּבֵקִים שֶׁל קְרִיאַת שְׁמַע לִהְיוֹת שֶׁהֵם ס׳), it follows that the one hundred and twenty Elohim are divided into two (נִמְצָא שֶׁהַק״ךְ אֱלֹהִי״ם נֶחְלָקִים לִשְׁנַיִם), and the illumination of Ze’ir Anpin enters between them and sweetens them (וְנִכְנֶסֶת הֶאָרָה שֶׁל זְעֵיר בֵּינֵיהֶם וּמְמַתֶּקֶת אוֹתָם), and therefore they cool Gehinnom for him in this world and in the World to Come (וְלָכֵן מְצַנְּנִים לוֹ גֵּיהִנֹּם בָּעוֹלָם הַזֶּה וּבְעָלְמָא דְּאָתֵי). In this world (בָּעוֹלָם הַזֶּה), when he descends for the vision of the Merkavah [Chariot] (כְּשֶׁיּוֹרֵד לִצְפִיַּת מֶרְכָּבָה), such as Rabbi Yishmael ben Elisha and his companions (כְּגוֹן רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע וַחֲבֵרָיו), for Gan Eden is surrounded by Gehinnom (כִּי גַּן עֵדֶן מֻקָּף מִגֵּיהִנֹּם), and the Klipot and Gehinnom are the power of the Dinim [judgments] and the Klipot (וְהַקְּלִיפּוֹת וְגֵיהִנֹּם הוּא כֹּחַ הַדִּינִים וְהַקְּלִיפּוֹת). If so (אִם כֵּן), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), just as this one caused the Dinim not to rule in the back aspects (כְּמוֹ שֶׁזֶּה גָּרַם שֶׁלֹּא יִשְׁלְטוּ הַדִּינִין בָּאֲחוֹרַיִים), so too they will not rule over him (גַּם בּוֹ לֹא יִשְׁלְטוּ). And when he does not place a separation between the attached words of Keri’at Shema (וּכְשֶׁאֵינוֹ נוֹתֵן רֶוַח בֵּין הַדְּבֵקִים שֶׁל קְרִיאַת שְׁמַע), which correspond to the attachments of Ze’ir Anpin and its Nukvah (שֶׁהֵם כְּנֶגֶד הַדְּבֵקִים שֶׁל ז״א וְנוּקְבֵיהּ), then the Klipah enters (אָז הַקְּלִיפָּה נִכְנֶסֶת), “and she eats and wipes her mouth and says, ‘I have done no wrong’” (וְאָכְלָה וּמָחֲתָה פִיהָ וְאָמְרָה לֹא פָעַלְתִּי אָוֶן) (Proverbs 30:20).