Chapter One Hundred Twenty-Five (פֶּרֶק מֵאָה עֶשְׂרִים וַחֲמִשָּׁה)

Even though the Mochin depart from Ze’ir Anpin (אַף עַל פִּי שֶׁמִּסְתַּלְּקִין הַמּוֹחִין מִזּ״א), the illumination of the Mochin remains for him and for his Nukvah (נִשְׁאָר לוֹ הֶאָרַת הַמּוֹחִין לוֹ וּלְנוּקְבֵיהּ), from the Mochin that came to him in the morning (מִמּוֹחִין שֶׁבָּאוּ לוֹ שַׁחֲרִית), and when the Mochin depart (וּכְשֶׁמִּסְתַּלְּקִים הַמּוֹחִין), they remain upon his head as an aspect of Makif [surrounding light] (נִשְׁאֲרוּ לוֹ עַל רֹאשׁוֹ לִבְחִינַת מַקִּיף). And this is the secret of wearing Tefillin all day (וְזֶהוּ סוֹד הַנָּחַת תְּפִלִּין כָּל הַיּוֹם), that the illumination of these Mochin should remain throughout the entire day (שֶׁיִּשָּׁאֲרוּ אֵלּוּ הַמּוֹחִין הֶאָרָתָם כָּל הַיּוֹם), and this is the secret of the early pious ones (וְזֶהוּ סוֹד הַחֲסִידִים הָרִאשׁוֹנִים), who would wait one hour after the prayer (שֶׁהָיוּ שׁוֹהִין שָׁעָה אַחַת אַחַר הַתְּפִלָּה), so that the Mochin [mental lights] themselves of the prayer should remain for one hour after the prayer (כְּדֵי שֶׁיִּשָּׁאֲרוּ הַמּוֹחִין עַצְמָן שֶׁל תְּפִלָּה שָׁעָה אַחַת אַחַר הַתְּפִלָּה). And from where does the illumination of these Mochin [mental lights] that come to him in the morning originate (וְהֶאָרַת אֵלּוּ הַמּוֹחִין שֶׁבָּאִים לוֹ בַּבֹּקֶר מֵאַיִן בָּאִים), since at night the Mochin [mental lights] depart completely from Ze’ir Anpin and its Nukvah (מֵאַחַר שֶׁבַּלַּיְלָה מִסְתַּלְּקִים הַמּוֹחִין מִזְּעֵיר אַנְפִּין וְנוּקְבֵיהּ מִכֹּל וָכֹל), and furthermore it would seem proper that one should first don the Tefillin of the head and afterward the Tefillin of the arm (וְעוֹד מִן הָרָאוּי שֶׁקֹּדֶם שֶׁיַּנִּיחוּ תְּפִלִּין שֶׁל רֹאשׁ וְאַחַר כָּךְ שֶׁל יָד), as will be explained with the help of the Holy One Blessed Be He and Shekhinteh (כַּאֲשֶׁר יִתְבָּאֵר בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), in the secret of the Tefillin (בְּסוֹד הַתְּפִלִּין). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), after midnight (אַחַר חֲצִי לַיְלָה), for then the Holy One Blessed Be He enters to delight Himself with the righteous in Gan Eden (שֶׁאָז הַקב״ה נִכְנָס לְהִשְׁתַּעֲשֵׁעַ עִם הַצַּדִּיקִים בְּגַן עֵדֶן), because until the crowing of the rooster at midnight (כִּי עַד קְרִיאַת הַגֶּבֶר שֶׁל חֲצוֹת הַלַּיְלָה), the Klipot roam through the world (הַקְּלִיפּוֹת מְשׁוֹטְטוֹת בָּעוֹלָם), and permission is granted to them to roam and to cause harm at that time (וְנִתַּן לָהֶם רְשׁוּת לְשׁוֹטֵט וּלְהַזִּיק בְּאוֹתוֹ הַפַּעַם), to that person (לְאוֹתוֹ [אָדָם]) concerning whom it is not proclaimed in Heaven (שֶׁלֹּא מַכְרִיזִים עָלָיו בָּרָקִיעַ), “Beware of so-and-so and his Torah” (הִזָּהֲרוּ בִּפְלוֹנִי וּבְתוֹרָתוֹ) (Pesachim 112b), or because of his good deeds (אוֹ בְּמַעֲשָׂיו הַטּוֹבִים). And because of this (וּמִפְּנֵי זֶה), they are given permission to roam in this world (נִתַּן לָהֶם לְשׁוֹטֵט בָּעוֹלָם הַזֶּה), so that the angels and the souls may enter the Heikhalot [palaces] of the Shekhinah (כְּדֵי שֶׁיּוּכְלוּ הַמַּלְאָכִים וְהַנְּשָׁמוֹת לִכָּנֵס לְהֵיכְלוֹת הַשְּׁכִינָה), from Yetzirah to Beri’ah (מִיצִירָה לִבְרִיאָה), and proof that this is their song (וּרְאָיָה שֶׁשִּׁירָתָם הוּא): “Who shall ascend the mountain of Hashem, and who shall stand in His holy place? One with clean hands and a pure heart, who has not lifted up My soul in vain” (מִי יַעֲלֶה בְהַר יְיָ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ, נְקִי כַפַּיִם וּבַר לֵבָב אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי) (Psalms 24:3–4). And if, Heaven forbid, the Klipot were to seize them (וְאִם חַס וְשָׁלוֹם הָיוּ אוֹחֲזִים בָּהֶם הַקְּלִיפּוֹת), they would not be able to enter into the innermost holy place (לֹא הָיוּ יְכוֹלִים לְהִכָּנֵס אֶל הַקֹּדֶשׁ פְּנִימָה), as it is said: “And the stranger who draws near shall die” (וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 1:51). Therefore they are given this world to roam through (וְלָכֵן נוֹתְנִים לָהֶם הָעוֹלָם הַזֶּה לְשׁוֹטֵט), and to terrify a person who travels on the road at night (וּלְהַבְהִיל הָאִישׁ הַהוֹלֵךְ בַּלַּיְלָה בַּדֶּרֶךְ), and then the hosts of the ox and the donkey roam through the world (וְאָז כִּתּוֹת הַשּׁוֹר וְחֲמוֹר מְשׁוֹטְטִים בָּעוֹלָם). And the secret of the donkey is (וְסוֹד הַחֲמוֹר הוּא), that just as the Middah [attribute] of Chesed is first in the construction of the pure world (כִּי כְּמוֹ שֶׁמִּדַּת הַחֶסֶד הִיא רִאשׁוֹנָה לְבִנְיַן הָעוֹלָם הַטָּהוֹר), so it is in the impure world (כָּךְ הוּא בָּעוֹלָם הַטָּמֵא), that the donkey is first in the impure world (שֶׁהַחֲמוֹר הוּא רִאשׁוֹן בָּעוֹלָם הַטָּמֵא), preceding the impurity of the ox (לְטֻמְאַת הַשּׁוֹר), which is the head of the four primary categories of damages (שֶׁהִיא רֹאשׁ לְאַרְבַּע אֲבוֹת נְזִיקִין). And you will find (וְתִמְצָא), that the donkey is not mentioned in the Torah before Abraham (שֶׁלֹּא נִזְכַּר חֲמוֹר בַּתּוֹרָה קֹדֶם אַבְרָהָם), concerning whom it is said: “And Abraham rose early in the morning and saddled his donkey” (שֶׁנֶּאֱמַר בּוֹ וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת חֲמֹרוֹ) (Genesis 22:3). And therefore the Torah said: “And every firstborn donkey you shall redeem with a lamb” (וְלָכֵךְ אָמְרָה הַתּוֹרָה וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה) (Exodus 13:13), for the lamb is from the side of purity (שֶׁהוּא מִצַּד הַטָּהֳרָה), and if you do not redeem it (וְאִם לֹא תִפְדֶּה), “then you shall break its neck” (וַעֲרַפְתּוֹ) (Exodus 13:13), in order to weaken the power of impurity (כְּדֵי לְהַחֲלִישׁ כֹּחַ הַטֻּמְאָה). And through this you will understand (וּבָזֶה תָּבִין), why our father Abraham, peace be upon him (מַה שֶּׁאַבְרָהָם אָבִינוּ ע״ה), together with the other righteous ones (עִם שְׁאָר הַצַּדִּיקִים), rode upon the donkey (רָכְבוּ עַל הַחֲמוֹר), and also Rav Hamnuna Saba and his son (וְגַם רַב הַמְנוּנָא סָבָא וּבְנוֹ), who appeared after their death before the sages in the form of a merchant riding upon a donkey (שֶׁהֶרְאוּ עַצְמָם אַחַר מוֹתָם לִפְנֵי הַחֲכָמִים כִּדְמוּת טַיָּיעָא רוֹכֵב עַל הַחֲמוֹר), and likewise Rav Yeiva Saba after his death (וְכֵן רַב יֵיבָא סָבָא אַחַר מוֹתוֹ), and likewise the Mashiach (וְכֵן הַמָּשִׁיחַ), concerning whom it is said: “poor and riding upon a donkey” (עָנִי וְרֹכֵב עַל חֲמוֹר) (Zechariah 9:9). Rather (אֶלָּא), it is in order to subdue the harsh Klipah from the side of the male, which is called donkey (כְּדֵי לְהַכְנִיעַ הַקְּלִיפָּה הַקָּשָׁה מִצַּד הַזָּכָר הַנִּקְרָא חֲמוֹר), for from the side of the female the Klipah is called she-donkey (כִּי מִצַּד הַנְּקֵבָה הַקְּלִיפָּה נִקְרֵאת אֲתוֹן). And it is brought in the Midrash (וְאִיתָא בַּמִּדְרָשׁ): “It was taught: Rabbi Eliezer says, the night consists of three watches” (תַּנְיָא רַבִּי אֱלִיעֶזֶר אוֹמֵר שָׁלֹשׁ מִשְׁמָרוֹת הֲוֵי הַלַּיְלָה), and during each and every watch the Holy One Blessed Be He sits and roars like a lion (וְעַל כָּל מִשְׁמָר וּמִשְׁמָר יוֹשֵׁב הַקב״ה וְשׁוֹאֵג כַּאֲרִי), as it is said: “Hashem roars from on high, from His holy habitation He gives forth His voice; He roars mightily over His habitation” (יְיָ מִמָּרוֹם יִשְׁאָג מִמָּרוֹם יִתֵּן קוֹלוֹ, שָׁאֹג יִשְׁאַג עַל נָוֵהוּ) (Jeremiah 25:30). And the sign of the matter is (וְסִימָן לַדָּבָר), during the first watch a donkey brays (מִשְׁמָרָה רִאשׁוֹנָה חֲמוֹר נוֹעֵר), during the second dogs bark (שְׁנִיָּה כְּלָבִים צוֹעֲקִים), during the third an infant nurses from its mother’s breasts (שְׁלִישִׁית תִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ), and a woman converses with her husband (וְאִשָּׁה מְסַפֶּרֶת עִם בַּעְלָהּ) (Berakhot 3a).

It was taught (תָּנָא), four winds were created in the world (אַרְבַּע רוּחוֹת נִבְרְאוּ בָּעוֹלָם): the wind of the eastern quarter (רוּחַ פְּנַת הַמִּזְרָח), the wind of the western quarter (רוּחַ פְּנַת הַמַּעֲרָב), the wind of the northern quarter (רוּחַ פְּנַת צָפוֹן), and the wind of the southern quarter (רוּחַ פְּנַת דָּרוֹם), and over these four quarters (וּלְאַרְבַּע פָּנוֹת הַלָּלוּ), the Holy One Blessed Be He created four angels appointed over them by day and by night (בָּרָא הַקב״ה ד׳ מַלְאָכִים שֶׁמְּמֻנִּים עֲלֵיהֶם בַּיּוֹם וּבַלַּיְלָה). Michael, the prince of Chesed [Kindness] (מִיכָאֵל שַׂר הַחֶסֶד), is appointed over the eastern wind until midday (הוּא מְמֻנֶּה עַל רוּחַ מִזְרָחִית עַד חֲצִי הַיּוֹם), and from midday until night Raphael is appointed over the western wind (וּמֵחֲצִי הַיּוֹם עַד הַלַּיְלָה רְפָאֵל הוּא מְמֻנֶּה עַל רוּחַ מַעֲרָבִית), and he too is from the side of Chesed [Kindness] (וְהוּא גַּם כֵּן מִצַּד הַחֶסֶד), in relation to his companions who serve after him during the night (לְעֵרֶךְ חֲבֵרָיו שֶׁאַחֲרָיו הַמְשַׁמְּשִׁים בַּלַּיְלָה), and concerning them it is written: “The kindness of God is all the day” (וַעֲלֵיהֶם כְּתִיב חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52:3), and it is written: “By day Hashem commands His kindness” (וּכְתִיב יוֹמָם יְצַוֶּה יְיָ חַסְדּוֹ) (Psalms 42:9). At the beginning of the night (בִּתְחִלַּת הַלַּיְלָה), Gavriel, the prince of Gevurah [Strength] and Din [Judgment] (גַּבְרִיאֵל שַׂר הַגְּבוּרָה וְהַדִּין), is appointed until midnight together with the northern wind (וְהוּא מְמֻנֶּה עַד חֲצִי הַלַּיְלָה עִם רוּחַ צְפוֹנִית). Therefore, until midnight (וְלָכֵן עַד חֲצוֹת הַלַּיְלָה), “all the beasts of the forest creep forth” (בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20), for they receive strengthening (שֶׁמְּקַבְּלִים תִּגְבּוֹרוֹת), and then the wicked are judged in Gehinnom (וְאָז הָרְשָׁעִים נִדּוֹנִים בְּגֵיהִנֹּם), and there is no one who prays on their behalf (וְאֵין מִי שֶׁמִּתְפַּלֵּל עֲלֵיהֶם), since it is a time when people are sleeping (כֵּיוָן שֶׁהוּא זְמַן שֶׁבְּנֵי אָדָם יְשֵׁנִים), and are not engaged in Torah (וְאֵינָם עוֹסְקִים בַּתּוֹרָה), therefore the Din [Judgment] is not sweetened (אָז הַדִּין אֵינוֹ נִמְתָּק). And to the palate of the ox (וְלַחִכַּת הַשּׁוֹר), which blows with its breath the fire of Gehinnom from its mouth (הַנּוֹפֵחַ בְּרוּחוֹ אֵשׁ שֶׁל גֵּיהִנֹּם מִפִּיו), and from it its fire burns with great force (וּמִמֶּנּוּ בּוֹעֵר אִשּׁוֹ בְּחֹזֶק), and there are two powers of Din [Judgment] in the world (וּשְׁתֵּי כֹּחוֹת שֶׁל דִּין יֵשׁ בָּעוֹלָם), and when they join together they produce a powerful judgment (וּכְשֶׁמִּתְחַבְּרִים פּוֹעֲלִים דִּין חָזָק), and they are called ox and donkey (וְהֵם נִקְרָאִים שׁוֹר וַחֲמוֹר), and concerning them the Torah alluded when it said: “You shall not plow with an ox and a donkey together” (וַעֲלֵיהֶם רָמְזָה הַתּוֹרָה בְּאוֹמְרָה לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו) (Deuteronomy 22:10). And the Middah of the ox rules during the day (וּמִדַּת הַשּׁוֹר שׁוֹלֶטֶת בַּיּוֹם), and it is subdued beneath the Middah of Chesed [Kindness] that rules by day (וְהִיא כְּבוּשָׁה תַּחַת מִדַּת הַחֶסֶד הַשּׁוֹלֶטֶת בַּיּוֹם), and it is the power of Esav, the evil heat (וְהִיא כֹּחוֹ שֶׁל עֵשָׂו חַמָּה בִישָׁא), and at night, which is the time of the Middah of Din [Judgment] (וּבַלַּיְלָה שֶׁהִיא זְמַן מִדַּת הַדִּין), the Middah of the donkey rules and prosecutes (מִדַּת הַחֲמוֹר שׁוֹלֶטֶת וּמְקַטְרֶגֶת). And during this first watch (וּבְמִשְׁמָרָה הַזֹּאת הָרִאשׁוֹנָה), this donkey brays (הַחֲמוֹר הַזֶּה נוֹעֵר), and says: “Give, give!” (וְאוֹמֵר הַב הַב) (Proverbs 30:15), and when the lowly material donkeys that were created from it hear its voice (וּכְשֶׁהַחֲמוֹרִים הַשְּׁפָלִים הַחָמְרִיִּים הַנִּבְרָאִים מִמֶּנּוּ שׁוֹמְעִים קוֹלוֹ), they too cry out and bray (צוֹעֲקִים וְנוֹעֲרִים גַּם הֵם). And at that hour (וּבְאוֹתוֹ שָׁעָה), all the destructive forces hear the voice of the donkey (שׁוֹמְעִים כָּל הַמַּזִּיקִים קוֹל הַחֲמוֹר), and they come together with this Middah (וּבָאִים עִם זוֹ הַמִּדָּה), and these are called Ketev Meriri [the bitter destruction] (וְאֵלּוּ הֵם נִקְרָאִים קֶטֶב מְרִירִי), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “from the pestilence that walks in darkness, from the destruction [ketev] that wastes at noonday” (מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ, מִקֶּטֶב יָשׁוּד צָהֳרָיִם) (Psalms 91:6). The second watch, dogs cry out (מִשְׁמָרָה שְׁנִיָּה כְּלָבִים צוֹעֲקִים), and this is the matter (וְהוּא זֶה); when the Holy One Blessed Be He created man (כְּשֶׁבָּרָא הַקב״ה הָאָדָם), He gave him two angels (נָתַן לוֹ ב׳ מַלְאָכִים), one of mercies and one of judgment (אֶחָד שֶׁל רַחֲמִים וְאֶחָד שֶׁל דִּין), in order to guard him (כְּדֵי לְשָׁמְרוֹ), as it is written (כִּדְכְתִיב): “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 every single night (וּבְכָל לַיְלָה וָלַיְלָה), those angels bring the Neshamah [soul] up before the Holy One Blessed Be He (אוֹתָם הַמַּלְאָכִים מַעֲלִין הַנְּשָׁמָה לִפְנֵי הַקב״ה), and it draws life for the body (וְשׁוֹאֶבֶת חַיִּים לַגּוּף), and it says before the Holy One Blessed Be He (וְאוֹמֶרֶת לִפְנֵי הַקב״ה), Master of the Universe (רִבּוֹנוֹ שֶׁל עוֹלָם), the body into which You placed me (הַגּוּף שֶׁהִכְנַסְתַּנִי בּוֹ), did such-and-such (כָּךְ וְכָךְ עָשָׂה), spoke such-and-such (כָּךְ וְכָךְ דִּבֵּר), and the angels that ascend with it testify (וְהַמַּלְאָכִים שֶׁעוֹלִים עִמָּהּ מְעִידִים), as it is said (שֶׁנֶּאֱמַר): “And you are My witnesses, says Hashem, and I am God” (וְאַתֶּם עֵדַי נְאֻם יְיָ וַאֲנִי אֵל) (Isaiah 43:12). And when a person departs from this world (וּכְשֶׁאָדָם נִפְטָר), the angels go with the Neshamah [soul] a distance of three hundred years’ journey (הַמַּלְאָכִים הוֹלְכִים עִם הַנְּשָׁמָה עַד מַהֲלַךְ ש׳ שָׁנָה), for thus our Rabbis taught (שֶׁכָּךְ שָׁנוּ רַבּוֹתֵינוּ), from Heaven to earth is a journey of five hundred years (מִן הַשָּׁמַיִם וְעַד הָאָרֶץ ת״ק שָׁנָה) (Chagigah 13a), and from there they ascend to the highest heavens (וּמִשָּׁם הֵם עוֹלִים לִשְׁמֵי מָרוֹם), if the Neshamah [soul] possesses merit, it will ascend (אִם יֵשׁ זְכוּת לַנְּשָׁמָה הִיא תַעֲלֶה). And before they bring it up (וְקוֹדֶם שֶׁיַּעֲלוּ), they place it in a location where there are thirty-two thousand myriads of pathways (מַנִּיחִים אוֹתָהּ בְּמָקוֹם שֶׁיֵּשׁ שָׁם ל״ב אֶלֶף רְבָבוֹת נְתִיבוֹת), some of them straight and some of them crooked (מֵהֶם יְשָׁרִים מֵהֶם עִקַּלְקְלוֹת), and all of them are called “the snares of death” and “the ways of Sheol” (וְכֻלָּם נִקְרְאוּ מוֹקְשֵׁי מָוֶת דַּרְכֵי שְׁאוֹל), and in every single pathway there is a consuming fire (וּבְכָל נָתִיב וְנָתִיב אֵשׁ אוֹכֵלָה), and they say one to another (וְהֵם אוֹמְרִים אֶחָד אֶל אֶחָד), if you see any Neshamah [soul] entering any one of these paths, tell me (אִם תִּרְאֶה שׁוּם נְשָׁמָה שֶׁתִּכָּנֵס בְּשׁוּם דֶּרֶךְ מֵהַדְּרָכִים הַלָּלוּ אֱמוֹר לִי). And there is one path there (וְיֵשׁ שָׁם דֶּרֶךְ אֶחָד), and in that path there is one Middah like a dog (וּבְאוֹתוֹ דֶּרֶךְ מִדָּה אַחַת כְּמוֹ כֶּלֶב), and when the Neshamah [soul] is in any pathway (וּבִזְמַן שֶׁהַנְּשָׁמָה בְּשׁוּם נָתִיב), among these pathways (מִנְּתִיבוֹת אֵלּוּ), the dog sees it and immediately cries out (הַכֶּלֶב רוֹאֶה אוֹתָהּ וּמִיָּד צוֹעֵק). And when the destructive forces and the angels of destruction hear its voice (וּכְשֶׁשּׁוֹמְעִין הַמַּזִּיקִין וּמַלְאֲכֵי חַבָּלָה אֶת קוֹלוֹ), they know that there is a Neshamah [soul] there (יוֹדְעִים שֶׁיֵּשׁ שָׁם נְשָׁמָה), immediately they come and seize it and sling it away (מִיָּד הֵם בָּאִים וְתוֹפְסִין אוֹתָהּ וְקוֹלְעִין אוֹתָהּ), as it is written (דִּכְתִיב): “And the soul of your enemies He shall sling out within the hollow of a sling” (וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע) (I Samuel 25:29), until they cast it into Gehinnom (עַד שֶׁמַּשְׁלִיכִים אוֹתָהּ לְגֵיהִנֹּם). And concerning this David prayed (וְעַל זֶה הִתְפַּלֵּל דָּוִד): “Deliver my soul from the sword, my only one from the power of the dog” (הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד כֶּלֶב יְחִידָתִי) (Psalms 22:21), from this Middah that is called dog (מִן הַמִּדָּה הַזֹּאת הַנִּקְרֵאת כֶּלֶב), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “But against any of the children of Israel, no dog shall sharpen its tongue” (וּלְכָל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁונוֹ) (Exodus 11:7). And among those pathways and roads (וּבֵין הַנְּתִיבוֹת וְהַדְּרָכִים הָהֵם), there is a path that is called Orach Chaim [the path of life] (יֵשׁ דֶּרֶךְ שֶׁנִּקְרָא אֹרַח חַיִּים), and concerning it is written (וְעָלָיו כְּתִיב): “The path of life leads upward for the wise, that he may turn away from Sheol below” (אֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל לְמַעַן סוּר מִשְּׁאוֹל מָטָּה) (Proverbs 15:24), and it is written (וּכְתִיב): “The path to life is one who guards discipline, but one who forsakes reproof goes astray” (אֹרַח לְחַיִּים שׁוֹמֵר מוּסָר וְעוֹזֵב תּוֹכַחַת מַתְעֶה) (Proverbs 10:17), meaning (פֵּירוּשׁ): he goes astray among the pathways that we have mentioned (מַתְעֶה בַּנְּתִיבוֹת שֶׁאָמַרְנוּ). And that pathway which is called Orach Chaim [the path of life] (וְאוֹתוֹ הַנָּתִיב שֶׁנִּקְרָא אֹרַח חַיִּים), contains a journey of three days through darkness and fire (יֵשׁ בּוֹ מַהֲלַךְ ג׳ יָמִים חֹשֶׁךְ וָאֵשׁ), and from there onward it is entirely light (וּמִשָּׁם וָאֵילָךְ כֻּלּוֹ אוֹר), while all the other pathways are entirely fire, darkness, and banished gloom (וְכָל שְׁאָר הַנְּתִיבוֹת כֻּלָּם אֵשׁ וְחֹשֶׁךְ וַאֲפֵלָה מְנֻדָּה), and they are called the depths of Sheol (וְנִקְרָאִים עָמְקֵי שְׁאוֹל). And that place of darkness and gloom within Orach Chaim [the path of life] (וְאוֹתוֹ מָקוֹם שֶׁל חֹשֶׁךְ וַאֲפֵלָה בְּאֹרַח חַיִּים), is called the Valley of the Shadow of Death (נִקְרָא גֵּיא צַלְמָוֶת), concerning which it is written (שֶׁנֶּאֱמַר): “I shall fear no evil, for You are with me” (לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי) (Psalms 23:4). And those who recite Keri’at Shema upon their beds properly (וְהַקּוֹרְאִים קְרִיאַת שְׁמַע עַל מִטָּתָם כְּתִקּוּנָהּ), when they pass through Orach Chaim [the path of life] (כְּשֶׁעוֹבְרִים דֶּרֶךְ אֹרַח חַיִּים), “the Ark of the Covenant of Hashem traveled before them, a journey of three days, to seek out a resting place for them” (אֲרוֹן בְּרִית יְיָ נוֹסֵעַ לִפְנֵיהֶם, דֶּרֶךְ ג׳ יָמִים לָתוּר לָהֶם מְנוּחָה) (Numbers 10:33), and they cool that fire for them (וּמְצַנְּנִים לָהֶם אוֹתָהּ הָאֵשׁ), in accordance with the statement of our Sages (כְּמַאֲמַר חֲזַ״ל): everyone who recites Keri’at Shema upon his bed, Gehinnom is cooled for him (כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע עַל מִטָּתוֹ מְצַנְּנִים לוֹ גֵּיהִנֹּם), as it is said (שֶׁנֶּאֱמַר): “When Shaddai scattered kings in it, it snowed in Tzalmon” (בְּפָרֵשׂ שַׁדַּי מְלָכִים בָּהּ תַּשְׁלֵג בְּצַלְמוֹן) (Psalms 68:15), do not read “in Tzalmon” (אַל תִּקְרֵי בְּצַלְמוֹן), but rather “in Tzalmavet” [in the shadow of death] (אֶלָּא בְּצַלְמָוֶת) (Berakhot 15b), and he is saved from the judgment of Gavriel (וְנִיצּוֹל מִדִּין גַּבְרִיאֵל), who rules until midnight (הַשּׁוֹלֵט עַד חֲצִי הַלַּיְלָה), which is the full force of that Middah precisely at midnight (שֶׁהוּא תֹּקֶף אוֹתָהּ הַמִּדָּה בַּחֲצִי הַלַּיְלָה מַמָּשׁ), when the Holy One Blessed Be He delights with the righteous in Gan Eden (שֶׁהַקב״ה מִשְׁתַּעֲשֵׁעַ עִם הַצַּדִּיקִים בְּגַן עֵדֶן). And at that hour (וּבְאוֹתוֹ שָׁעָה), the angel Nuriel awakens with the southern wind (מִתְעוֹרֵר הַמַּלְאָךְ נוּרִיאֵל עִם רוּחַ דְּרוֹמִית), and says (וְאוֹמֵר): “Awake, O north wind, and come, O south wind” (עוּרִי צָפוֹן וּבוֹאִי תֵימָן) (Song of Songs 4:16), and we have learned (וְגָרְסִינָן), “Awake, O north wind” (עוּרִי צָפוֹן), this is Gavriel (זֶה גַּבְרִיאֵל), together with the northern wind (עִם רוּחַ צְפָנִית), over which he is appointed (שֶׁהוּא מְמֻנֶּה עָלָיו). “And come, O south wind” (וּבוֹאִי תֵימָן), this is the southern wind (זֶה רוּחַ דְּרוֹמִית), together with Nuriel who is appointed over it (עִם נוּרִיאֵל הַמְמֻנֶּה עָלָיו), “Blow upon my garden, let its spices flow forth” (הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו) (Song of Songs 4:16), to delight the souls that are in Gan Eden (לְעַדֵּן בָּהֶם הַנְּפָשׁוֹת שֶׁבְּגַן עֵדֶן), “Let my beloved come into his garden” (יָבֹא דוֹדִי לְגַנּוֹ) (Song of Songs 4:16), this is the Holy One Blessed Be He (זֶה הַקב״ה), “and eat its precious fruits” (וְיֹאכַל פְּרִי מְגָדָיו) (Song of Songs 4:16), these are the deeds of the righteous (אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים). And King David, peace be upon him (וְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), who knew this secret (שֶׁהָיָה יוֹדֵעַ סוֹד זֶה), would rise at midnight (הָיָה קָם בַּחֲצִי הַלַּיְלָה), as it is written (דִּכְתִיב): “At midnight I rise to give thanks to You” (חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ) (Psalms 119:62). A harp was hanging above his head (כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מֵרַאֲשׁוֹתָיו), and when the northern wind would blow upon it (וּכְשֶׁהָיְתָה רוּחַ צְפוֹנִית מְנַשֶּׁבֶת בּוֹ), the harp would play by itself (הָיָה הַכִּנּוֹר מְנַגֵּן מֵאֵלָיו) (Berakhot 3b), through Gavriel who is appointed over the northern wind (עַל יְדֵי גַּבְרִיאֵל הַמְמֻנֶּה עַל רוּחַ צְפוֹנִית), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “How abundant is Your goodness which You have hidden away for those who fear You” (מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ) (Psalms 31:20). Until here is the discourse (עַד כָּאן הַמַּאֲמָר). And the matter of the delight (וְעִנְיַן הַשַּׁעֲשׁוּעַ), is the secret of the Zivug [union] of Yaakov and Leah (הוּא סוֹד הַזִּוּוּג שֶׁל יַעֲקֹב וְלֵאָה), and Leah takes the entire length of Ze’ir Anpin (וְלֵאָה הִיא לוֹקַחַת כָּל אֹרֶךְ ז״א), and becomes extended and enlarged through all nine Sefirot of Rachel (וּמִתְאָרֶכֶת וּמִתְגַּדֶּלֶת בְּכָל ט׳ סְפִירוֹתֶיהָ שֶׁל רָחֵל), which come to her in the secret of additions, as is known (שֶׁבָּאִים לָהּ בְּסוֹד תּוֹסָפוֹת כַּנּוֹדָע). And Leah takes all these nine in loan (וְלֵאָה לוֹקַחַת אוֹתָם בְּהַלְוָאָה כָּל אֵלּוּ הַט׳), and through them she becomes enlarged (וּבָהֶם מִתְגַּדֶּלֶת), and gains strength throughout the entire length of Ze’ir Anpin (וּמִתְגַּבֶּרֶת בְּכָל אֹרֶךְ ז״א). And she pushes away the point of Rachel below (וְדוֹחָה אֶת נְקֻדַּת רָחֵל שֶׁהִיא לְמַטָּה), which is the secret of the Keter at the head of Beri’ah (סוֹד הַכֶּתֶר בְּרֹאשׁ הַבְּרִיאָה), and from midnight she cries out and calls to the Holy One Blessed Be He (וְהִיא מֵחֲצִי הַלַּיְלָה צוֹעֶקֶת וְקוֹרֵאת לְהַקב״ה), in the secret of: “O God, do not remain silent” (בְּסוֹד אֱלֹהִים אַל דֳּמִי לָךְ) (Psalms 83:2). And behold, she weeps over the destruction of the Temple throughout the entire midnight period (וְהִנֵּה הִיא בּוֹכָה עַל חֻרְבַּן הַבַּיִת כָּל חֲצוֹת), as it is said (שֶׁנֶּאֱמַר): “A voice is heard in Ramah, lamentation, bitter weeping; Rachel weeping for her children” (קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ) (Jeremiah 31:14). As I shall explain in the chapter that follows this one (כַּאֲשֶׁר אֲבָאֵר בַּפֶּרֶק שֶׁיָּבוֹא אַחַר זֶה), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ); that Leah becomes enlarged from midnight and onward until the establishment of the day (שֶׁלֵּאָה מִתְגַּדֶּלֶת מֵחֲצוֹת הַלַּיְלָה וָאֵילָךְ עַד נָכוֹן הַיּוֹם), and the Zivug [union] takes place at the time when the dawn darkens before sunrise (וְהַזִּוּוּג הוּא בְּעֵת שֶׁמַּשְׁחִיר הַשַּׁחַר), in the secret of Ayelet HaShachar [the hind of the dawn] (בְּסוֹד אַיֶּלֶת הַשַּׁחַר), and then Rachel gives over her signs to Leah (וְאָז רָחֵל מוֹסֶרֶת סִימָנֶיהָ לְלֵאָה), which are her nine Sefirot (שֶׁהֵם הַט׳ סְפִירוֹת שֶׁלָּהּ), which are in the secret of an addition (שֶׁהֵם בְּסוֹד תּוֹסֶפֶת). For at the time that Leah becomes enlarged (כִּי בִּזְמַן שֶׁלֵּאָה מִתְגַּדֶּלֶת), Rachel is a point (רָחֵל הִיא נְקֻדָּה), and at the time that Rachel becomes enlarged (וּבִזְמַן שֶׁרָחֵל נִתְגַּדֶּלֶת), Leah returns to her state of smallness (לֵאָה חוֹזֶרֶת לְקַטְנוּתָהּ), and at midnight Leah takes the signs of Rachel (וּבַחֲצִי הַלַּיְלָה לוֹקַחַת לֵאָה סִימָנֶיהָ שֶׁל רָחֵל), and becomes enlarged through them (וּמִתְגַּדֶּלוֹת בָּהֶם), in order to effect a Zivug [union] from midnight and onward (כְּדֵי לַעֲשׂוֹת זִוּוּג מֵחֲצִי הַלַּיְלָה וָאֵילָךְ). And when the day shines forth (וּכְשֶׁיָּאִיר הַיּוֹם), then her nine descend to her (אָז הַט׳ שֶׁלָּהּ יוֹרְדִים אֵלֶיהָ), and Leah returns to her smallness (וְלֵאָה חוֹזֶרֶת לְקַטְנוּתָהּ), behind Na’ar Yisrael [Youthful Israel] (אֲחוֹרֵי נַעַר יִשְׂרָאֵל), and then that point (וְאָז אוֹתָהּ נְקֻדָּה), namely the Keter of Rachel (שֶׁל כֶּתֶר רָחֵל), ascends to Atzilut on the front side, on the left side (עוֹלָה לַאֲצִילוּת מִצַּד פָּנִים בְּצַד שְׂמֹאל), for she is able to stand on the front side while being the point of Keter (כִּי יְכוֹלָה הִיא לַעֲמֹד מִצַּד פָּנִים בִּהְיוֹתָהּ נְקֻדַּת הַכֶּתֶר). But that which we said, that she cannot stand on the front side (אֲבָל מַה שֶׁאָמַרְנוּ שֶׁאֵינָהּ יְכוֹלָה לַעֲמֹד בְּצַד הַפָּנִים), refers to her nine Sefirot (הֵם הַט׳ סְפִירוֹת שֶׁלָּהּ), and when she is built from the nine Sefirot as well (וּכְשֶׁהִיא נִבְנֵית מֵהַט׳ סְפִירוֹת גַּם כֵּן), she is unable to stand face to face with him (אֵינָהּ יְכוֹלָה לַעֲמֹד פָּנִים בְּפָנִים עִמּוֹ), but when she is a point (אֲבָל בִּהְיוֹתָהּ נְקֻדָּה), she is able to stand on the front side (יְכוֹלָה לַעֲמֹד בְּצַד פָּנִים), and she proceeds on the left side (וְהוֹלֶכֶת מִצַּד שְׂמֹאל), and from there she receives the illumination of the Mochin (וּמִשָּׁם מְקַבֶּלֶת הֶאָרַת מוֹחִין). And to understand the matter (וּלְהָבִין הָעִנְיָן), know (דַּע), that at night the Mochin depart completely from Ze’ir Anpin and its Nukvah (כִּי בַּלַּיְלָה מִסְתַּלְּקִים הַמּוֹחִין מִזּ״א וְנוּקְבֵיהּ מִכֹּל וָכֹל), and then she becomes impregnated in the secret of three within three (וְאָז הִיא מִתְעַבֶּרֶת בְּסוֹד תְּלַת גּוֹ תְּלַת), and the Malkhut returns to being a point (וְהַמַּלְכוּת חוֹזֶרֶת לִהְיוֹת נְקֻדָּה), just as at the beginning of Atzilut (כְּמוֹ בִּתְחִלַּת הָאֲצִילוּת), and his Mochin (וּמוֹחִין שֶׁלּוֹ [שֶׁל ז״א]) ascend far above (עוֹלִים לְמַעְלָה הַרְבֵּה), and do not illuminate him at all (וְאֵינָם מְאִירִים עָלָיו כְּלָל). Therefore there are no Tefillin at night (וְלָכֵן לֹא יֵשׁ תְּפִלִּין בַּלַּיְלָה), for the illumination of the Mochin departs completely (כִּי הֶאָרַת הַמּוֹחִין מִסְתַּלֶּקֶת לְגַמְרֵי), and her Mochin also depart from her (וְגַם מִמֶּנָּה מִסְתַּלְּקִים הַמּוֹחִין), and enter into the Tiferet (וְנִכְנָסִים בְּתִפְאֶרֶת), and the female possesses an advantage over the male (וְיֵשׁ לָהּ מַעֲלָה לַנְּקֵבָה עַל הַזָּכָר), for her Mochin, even though they depart from her (כִּי הַמּוֹחִין שֶׁלָּהּ אַף עַל פִּי שֶׁמִּסְתַּלְּקִים מִמֶּנָּה), nevertheless enter into his Tiferet (עִם כָּל זֹאת נִכְנָסִים בְּתּ״ת (שֶׁלָּהּ) [שֶׁלּוֹ]), and from there they illuminate her (וּמִשָּׁם מְאִירִים לָהּ), but for the male they depart completely (אֲבָל לַזָּכָר מִסְתַּלְּקִים לְגַמְרֵי), and he has no illumination from them at all during the night (וְאֵין לוֹ הֶאָרָה מֵהֶם בַּלַּיְלָה כְּלָל). And through this we will understand the secret of the verse that says (וּכְזֶה נָבִין סוֹד הַפָּסוּק שֶׁאוֹמֵר): “Place me as a seal upon your heart” (שִׂימֵנִי כַּחוֹתָם עַל לִבֶּךָ) (Song of Songs 8:6), which the Shekhinah says to the Holy One Blessed Be He (שֶׁאוֹמֶרֶת הַשְּׁכִינָה לְהַקב״ה), even though the Mochin depart (אַף עַל פִּי שֶׁמִּסְתַּלְּקִים הַמּוֹחִין), Tiferet and Malkhut remain united (מִתְיַחֲדִים תּ״ת עִם הַמַּלְכוּת). She says to the Holy One Blessed Be He (אָמְרָה הִיא לְהַקב״ה), even though I am separated from You through the departure of the Mochin (אַף עַל פִּי שֶׁאֲנִי נִפְרֶדֶת מִמְּךָ בְּהִסְתַּלְּקוּת הַמּוֹחִין), nevertheless (עִם כָּל זֶה), place me as a seal (שִׂימֵנִי כַּחוֹתָם), for they are those Mochin [mental lights] which are my seal (שֶׁהֵם אוֹתָם הַמּוֹחִין שֶׁהֵם חוֹתָם שֶׁלִּי), let them be upon Your heart (יִהְיוּ עַל לִבֶּךָ), to illuminate me from them (לְהָאִיר לִי מֵהֶם). And when the day shines forth (וּכְשֶׁיָּאִיר הַיּוֹם), then the point ascends into Atzilut (אָז נַעֲלֶה הַנְּקֻדָּה בַּאֲצִילוּת), and cleaves to the left arm (וְנִדְבֶּקֶת בְּיַד שְׂמֹאל), and then the Mochin emerge and illuminate in her head (וְאָז יוֹצְאִין הַמּוֹחִין וּמְאִירִים בְּרֹאשָׁהּ), and this is the laying of the Tefillin of the hand (וְזֶהוּ הַנָּחַת תְּפִלִּין שֶׁל יָד), in relation to the male they are upon the left arm (בְּעֵרֶךְ הַזָּכָר הֵם בַּזְּרוֹעַ שְׂמֹאל), but the female places them upon her head (אֲבָל נְקֵבָה מֵשִׂים אוֹתָהּ עַל רֹאשָׁהּ). And if you should say (וְאִם תֹּאמַר), why is a woman not obligated to place the Tefillin of the hand upon her head (לָמָּה אֵין הָאִשָּׁה חַיֶּבֶת לְהַנִּיחַ תְּפִלִּין שֶׁל יָד עַל רֹאשָׁהּ), and he said (וְאָמַר), that when she receives these Tefillin (כִּי כְּשֶׁמְּקַבֶּלֶת אֵלּוּ הַתְּפִלִּין), she is not a Partzuf (הִיא אֵינָהּ פַּרְצוּף), but only in the secret of a point (כִּי אִם בְּסוֹד נְקֻדָּה), and therefore a woman is not obligated in Tefillin (וְלָכֵן אֵין הָאִשָּׁה חַיֶּבֶת בִּתְפִלִּין). But the man possesses these Tefillin upon his left arm (אֲבָל הָאִישׁ יֵשׁ לוֹ אֵלּוּ הַתְּפִלִּין בַּזְּרוֹעַ הַשְּׂמֹאל שֶׁלּוֹ), to receive these Mochin (לְקַבֵּל אֵלּוּ הַמּוֹחִין), therefore it says (לָכֵן אָמַר): “as a seal upon your arm” (כַּחוֹתָם עַל זְרוֹעֶךָ) (Song of Songs 8:6), and it gives the reason (וְאָמַר הַטַּעַם): “for love is strong as death” (כִּי עַזָּה כַּמָּוֶת אַהֲבָה) (Song of Songs 8:6). It means (רָצָה לוֹמַר), that she possesses a great love to cleave to him (כִּי הִיא יֵשׁ לָהּ אַהֲבָה רַבָּה לְהִדָּבֵק עִמּוֹ), and therefore she speaks upon his heart (וְלָכֵן הִיא מְדַבֶּרֶת עַל לִבּוֹ). And then (וְאָז), when he sees that she is coming from the left side (הוּא כְּשֶׁרוֹאֶה שֶׁהִיא בָּאָה מִצַּד שְׂמֹאל), then he becomes jealous (אָז הוּא מְקַנֵּא), and rises to receive these Mochin of his (וְעוֹלֶה לְקַבֵּל אֵלּוּ הַמּוֹחִין שֶׁלּוֹ), and then they come to him in the secret of the Tefillin (וְאָז הֵם בָּאִים לוֹ בְּסוֹד הַתְּפִלִּין), and with the help of Kudsha Berikh Hu and Shekhinteh (וּבְעֶזְרַת קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), we shall explain in the secret of the Tefillin (נְבָאֵר בְּסוֹד הַתְּפִלִּין), all its details (כָּל פְּרָטָיו), very clearly (בָּאֵר הֵיטֵב), and since I shall remember it again (וּמֵאַחַר שֶׁזָּכוֹר אֶזְכְּרֶנּוּ עוֹד), therefore I shall be brief regarding it (עַל כֵּן אֲקַצֵּר בּוֹ).