Chapter One Hundred Twenty-Four (פֶּרֶק מֵאָה עֶשְׂרִים וְאַרְבָּעָה)

And to understand how it is possible that Ze’ir Anpin should possess only six extremities (וּלְהָבִין הֵיאַךְ אֶפְשָׁר שֶׁיִּהְיֶה זְעֵיר בַּעַל שֵׁשׁ קְצָווֹת לְבַד), for we have never found an infant without a head (שֶׁמֵּעוֹלָם לֹא מָצִינוּ תִּינוֹק בְּלִי רֹאשׁ), know (דַּע), that Ze’ir Anpin always possesses six extremities and also has a head (כִּי זְעֵיר לְעוֹלָם הוּא בַּעַל שֵׁשׁ קְצָווֹת וְיֵשׁ לוֹ רֹאשׁ גַּם כֵּן), except that the limbs of the head are small (אֶלָּא שֶׁאֵיבְרֵי הָרֹאשׁ קְטַנִּים), and its measure in comparison to a grown man (וְשִׁעוּרוֹ בִּפְנֵי אָדָם גָּדוֹל), would be only from the shoulders and downward (לֹא יִהְיֶה אֶלָּא מֵהַכְּתֵפַיִם וּלְמַטָּה). And for this reason it is called Ze’ir [small] (וְלָזֶה נִקְרָא זְעֵיר), because it does not possess the stature of a grown man (שֶׁאֵינוֹ עוֹשֶׂה מִדָּה כִּפְנֵי אָדָם גָּדוֹל), but only from the arms and downward (כִּי אִם מֵהַזְּרוֹעוֹת וּלְמַטָּה), which are the aspect of the six extremities (שֶׁהֵם בְּחִינַת שֵׁשׁ קְצָווֹת), and therefore it is also called Na’ar Yisrael [Youthful Israel] (וְלָכֵן נִקְרָא גַּם כֵּן נַעַר יִשְׂרָאֵל), and below it is Na’ar Metatron [Youth Metatron], its brother (וּלְמַטָּה מִמֶּנּוּ נַעַר מֶטַטְרוֹן אָחִיו), in the secret of Yibbum [levirate union] (בְּסוֹד הַיִּבּוּם), as I shall explain in its place with the help of the Holy One Blessed Be He and Shekhinteh (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), and it is also called Na’ar [youth] (נִקְרָא גַּם כֵּן נַעַר). For “Beri’ah nests in Yetzirah” (כִּי בְּרִיאָה מְקַנְּנָא בִּיצִירָה), and the arms, the heart, and the legs that enter into Ze’ir Anpin (וְהַזְּרוֹעוֹת וְהַלֵּב וְהָרַגְלַיִם שֶׁנִּכְנָסִים בִּזְעֵיר), when it possesses only six extremities (כְּשֶׁהוּא בַּעַל שֵׁשׁ קְצָווֹת), are six lights (הֵם שִׁשָּׁה אוֹרוֹת), and they are those that fell when the vessels shattered (וְהֵם אוֹתָם שֶׁנָּפְלוּ כְּשֶׁנִּשְׁבְּרוּ הַכֵּלִים), while the three Mochin [mental lights] remained above (וְהַשְּׁלֹשָׁה מוֹחִין נִשְׁאֲרוּ לְמַעְלָה). And this is what the verse says: “And I was beside Him as an Amon” (וְזֶה שֶׁאָמַר הַכָּתוּב וָאֶהְיֶה אֶצְלוֹ אָמוֹן) (Proverbs 8:30). Our Sages explained its meaning (פֵּירוּשׁוֹ חֲזַ״ל): “Amon Mufla [hidden], Amon Mutzna [concealed], Amon Pedagog [guardian]” (אָמּוֹן מֻפְלָא, אָמוֹן מֻצְנָע, אָמוֹן פֵּדָגוֹג) (Bereshit Rabbah 1:1). And these are the three Mochin [mental lights] that remained above (וְאֵלּוּ הֵם הַשְּׁלֹשָׁה מוֹחִין שֶׁנִּשְׁאֲרוּ לְמַעְלָה), because if the Keterim [crowns] had been in Ze’ir Anpin (לְפִי שֶׁאִם הָיוּ הַכְּתָרִים בִּזְעֵיר), a person through his sin would also damage the first three Sefirot of Ze’ir Anpin (הָיָה הָאָדָם בַּעֲוֹנוֹ פּוֹגֵם גַּם בְּשָׁלֹשׁ רִאשׁוֹנוֹת שֶׁל זְעֵיר), and he would have no restoration, Heaven forbid (וְלֹא הָיְתָה לוֹ תְּקוּמָה חַס וְחָלִילָה). Now, when a person sins (עַתָּה כְּשֶׁהָאָדָם חוֹטֵא), he does not affect them (אֵינוֹ פּוֹגֵעַ בָּהֶם), since they are not fixed within him (אַחַר שֶׁאֵינָם קְבוּעִים בּוֹ), rather they depart (אֶלָּא הֵם מִסְתַּלְּקִים), and even regarding the six extremities within him (וַאֲפִלּוּ בְּשֵׁשׁ קְצָווֹת שֶׁבּוֹ), since they have no head (כֵּיוָן שֶׁאֵין לָהֶם רֹאשׁ), when a person sins in one of them (כְּשֶׁהָאָדָם חוֹטֵא בְּאֶחָד מֵהֶם), he damages only that one (פּוֹגֵם בּוֹ בִּלְבַד), and not all of them (לֹא בְּכֻלָּם), and it is easier to obtain atonement (וְהוּא יוֹתֵר נָקֵל לְהִתְכַּפֵּר).

And when a person returns in repentance (וּכְשֶׁהָאָדָם שָׁב בִּתְשׁוּבָה), and the Mochin [mental lights] return to their place (וְחוֹזְרִין הַמּוֹחִין לִמְקוֹמָן), there is within them the power to illuminate the entire Partzuf [configuration] and to rectify it (יֵשׁ בּוֹ כֹּחַ לְהָאִיר כָּל הַפַּרְצוּף וּלְתַקְּנוֹ), for since its first three Sefirot are an addition (כִּי כֵּיוָן שֶׁהַשָּׁלֹשׁ רִאשׁוֹנוֹת שֶׁבּוֹ הֵן תּוֹסֶפֶת), they therefore at times depart and go away and return (הֲרֵי הוּא לְעִתִּים מִסְתַּלֵּק וְהוֹלֵךְ וְחוֹזֵר), and this is the reason for “anything less than three is considered attached” (וְהוּא טַעַם כָּל פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד דָּמִי) (Berakhot 22b) (source uncertain). Rather, the Kelim [vessels] of the Mochin [mental lights] remain (אֶלָּא הַכֵּלִים שֶׁל הַמּוֹחִין נִשְׁאָרִים), and they are their hyle [potential substrate] (וְהוּא הַהִיּוּלִי שֶׁלָּהֶם), so that at a favorable time they may receive Mochin [mental lights] (כְּדֵי שֶׁבְּעֵת רָצוֹן יְקַבְּלוּ מוֹחִין), and when the Mochin [mental lights] depart (וּכְשֶׁמִּסְתַּלְּקִים הַמּוֹחִין), it is as though He sleeps, כביכול (הוּא כְּאִלּוּ יָשֵׁן כִּבְיָכוֹל), as it is said: “Awake, why do You sleep, O Lord?” (שֶׁנֶּאֱמַר עוּרָה לָמָּה תִישַׁן אֲדֹנָי) (Psalms 44:24), [and the intent is toward] “the Hope of Israel” ([וְהַכַּוָּנָה לְתוֹחֶלֶת יִשְׂרָאֵל]), just as with a human being, כביכול (כְּמוֹ הַבֶּן אָדָם כִּבְיָכוֹל), when he sleeps the Neshamah [soul] ascends above (כְּשֶׁהוּא יָשֵׁן הַנְּשָׁמָה מִסְתַּלֶּקֶת לְמַעְלָה), so too His Mochin [mental lights] ascend into the womb of Binah (כָּךְ הַמּוֹחִין שֶׁלּוֹ מִסְתַּלְּקִין לִמְעֵי בִּינָה). And this is what the Targum of Megillat Esther says (וְזֶהוּ שֶׁאוֹמֵר הַתַּרְגּוּם שֶׁל מְגִלַּת אֶסְתֵּר): “When the House of Israel sins, He conducts Himself as one who sleeps” (כַּד חָטְיָין בֵּית יִשְׂרָאֵל עָבִיד גַּרְמֵיהּ כְּמָאן דְּדָמִיךְ) (source uncertain), and when He awakens from His sleep, כביכול (וּכְשֶׁמֵּקִיץ מִשְּׁנָתוֹ כִּבְיָכוֹל), He hears the prayer of Israel (שׁוֹמֵעַ תְּפִלָּתָן שֶׁל יִשְׂרָאֵל), and they are saved from the distress in which they are found (וְנִיצּוֹלִים מִן הַצָּרָה שֶׁהֵם בָּהּ), even in this bitter exile (אַף בַּגָּלוּת הַמַּר הַזֶּה), as it is said: “On that night the sleep of the king was disturbed” (שֶׁנֶּאֱמַר בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ) (Esther 6:1), and our Sages said (וְאָמְרוּ חֲזַ״ל), “the sleep of the King of the universe” (שְׁנַת מַלְכּוֹ שֶׁל עוֹלָם) (Megillah 15b). And it is said in Daniel (וְנֶאֱמַר בְּדָנִיֵּאל): “And when they stumble, they shall be helped with a little help” (וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט) (Daniel 11:34), because Ze’ir Anpin possesses eyelashes (מִפְּנֵי שֶׁיֵּשׁ בִּזְעֵיר שְׂעָרוֹת עַפְעַפַּיִם), which cause sleep, for they are Dinim [judgments] (שֶׁהֵם גּוֹרְמִים הַשֵּׁנָה שֶׁהֵם דִּינִים), but the eye of Arich resembles a fish in the water (אֲבָל עֵינוֹ שֶׁל אֲרִיךְ דּוֹמָה לְדָג שֶׁבַּמַּיִם), which has no eyelids and never sleeps (שֶׁאֵין לוֹ עַפְעַפַּיִם וְאֵינוֹ יָשֵׁן לְעוֹלָם). And this is what is said in the Idra Rabba (וְזֶהוּ שֶׁאוֹמֵר בְּאַדְרָא רַבָּא): “The open eye that does not sleep and watches continually like the fish of the sea” (עֵינָא פְקִיחָא דְּלָא נָאִים וְנָטִיר תְּדִירָא כְּנוּנֵי יַמָּא) (daf 129b), as it is said: “Behold, the Guardian of Israel neither slumbers nor sleeps” (שֶׁנֶּאֱמַר הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל) (Psalms 121:4), and it is said: “Behold, the eye of Hashem is toward those who fear Him, toward those who hope for His kindness” (וְנֶאֱמַר הִנֵּה עֵין יְיָ אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 33:18), for there is only one eye there (כִּי אֵין שָׁם רַק עַיִן אֶחָד), meaning (דְּהַיְנוּ), even though there are two eyes (אַף עַל פִּי שֶׁיֵּשׁ שְׁנֵי עֵינַיִם), they are one (הֵם אֶחָד), for one is mercy (כִּי הָאֶחָד הוּא רַחֲמֵי), and the other is mercy within mercy (וְהַשֵּׁנִי הוּא רַחֲמֵי גּוֹ רַחֲמֵי). For the number two necessitates right and left, Chesed and Din (כִּי מִסְפַּר שְׁנַיִם יְחַיֵּב יָמִין וּשְׂמֹאל חֶסֶד וְדִין), which is not the case with Arich Anpin (מַה שֶּׁאֵין כֵּן בַּאֲרִיךְ), where one is mercy (שֶׁהָאֶחָד הוּא רַחֲמֵי), and the other is mercy within mercy (וְהַשֵּׁנִי הוּא רַחֲמֵי גּוֹ רַחֲמֵי), whereas the eyes of Ze’ir Anpin contain right and left (וְהָעֵינַיִם שֶׁל זְעֵיר יֵשׁ בָּהֶם יָמִין וּשְׂמֹאל), and they were damaged through the sin of Adam HaRishon (וְנִתְקַלְקְלוּ בְּחֵטְא אָדָם הָרִאשׁוֹן), and through the sins of the other generations (וּבְחֵטְא שְׁאָר הַדּוֹרוֹת), as it is said: “And Er, the firstborn of Judah, was evil in the eyes of Hashem” (שֶׁנֶּאֱמַר וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְהוָה) (Genesis 38:7). And in the future to come (וְלֶעָתִיד לָבוֹא), the eyes of Ze’ir Anpin will be rectified through Mashiach ben David (יִתֻּקְּנוּ עֵינֵי זְעֵיר עַל יְדֵי מָשִׁיחַ בֶּן דָּוִד), who will be the Gilgul [reincarnation] of Adam HaRishon (שֶׁיִּהְיֶה גִּלְגּוּל אָדָם הָרִאשׁוֹן), who will then be renewed as at the beginning (שֶׁיִּתְחַדֵּשׁ אָז כְּבָרִאשׁוֹנָה), at the time when he was the handiwork of the Holy One Blessed Be He (בִּזְמַן שֶׁהָיָה יְצִיר כַּפָּיו שֶׁל הַקבּ״ה), and the Holy One Blessed Be He will restore to him the Supernal Radiance that departed from him (וְיַחֲזִיר לוֹ הַקבּ״ה הַזִּיהֲרָא עִילָּאָה שֶׁהָלַךְ מִמֶּנּוּ). And it is said concerning him (וְנֶאֱמַר עָלָיו): “Ruddy, with beautiful eyes” (אַדְמוֹנִי עִם יְפֵה עֵינַיִם) (I Samuel 16:12), in the secret of Adam (בְּסוֹד אָדָם), which is Adam, David, Mashiach (שֶׁהוּא א׳דָם ד׳ָוִד מ׳ָשִׁיחַ), and at the time of the redemption (וּבִזְמַן הַגְּאֻלָּה), it is said: “Your eyes are washed with milk, sitting by fullness” (נֶאֱמַר עֵינַיִךְ רֹחֲצוֹת בֶּחָלָב יוֹשְׁבוֹת עַל מִלֵּאת) (Song of Songs 5:12). And also the Mochin of Ze’ir Anpin will be renewed as at the beginning (וְגַם מוֹחֵי זְעֵיר יִתְחַדְּשׁוּ כְּבָרִאשׁוֹנָה), through a new Ibbur [gestation] of Abba and Imma (עַל יְדֵי עִבּוּר אַבָּא וְאִמָּא מֵחָדָשׁ), such that there never was an Ibbur [gestation] like this even during the Six Days of Creation (שֶׁלֹּא הָיָה עִבּוּר כָּזֶה אֲפִלּוּ בְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה), for there will only be a Zivug [union] of Ohr Penimi [inner light] in the secret of the World of the Neshamah [soul] (כִּי לֹא יִהְיֶה רַק זִוּוּג אוֹר פְּנִימִי בְּסוֹד עוֹלָם הַנְּשָׁמָה), which will be after the destruction of this world (שֶׁיִּהְיֶה אַחַר הֶחָרְבַּן הָעוֹלָם הַזֶּה). And then Abba and Imma will also be renewed through Arich Anpin (וְאָז גַּם אַבָּא וְאִמָּא יִתְחַדְּשׁוּ עַל יְדֵי אֲרִיךְ), and likewise the Partzufim will be renewed, one above another (וְכֵן יִתְחַדְּשׁוּ הַפַּרְצוּפִין זֶה לְמַעְלָה מִזֶּה), up to the First Cause (עַד הַסִּבָּה הָרִאשׁוֹנָה), in a mighty unification (בְּיִחוּד חָזָק), and there will remain only the five parts of the Neshamah [soul] (וְלֹא יִשָּׁאֲרוּ רַק ה׳ חֶלְקֵי נְשָׁמָה), which are comprised of Nefesh, Ruach, Neshamah, Chayah, and Yechidah within the Neshamah itself (הַכְּלוּלָה מִנֶּפֶשׁ רוּחַ נְשָׁמָה חַיָּה יְחִידָה שֶׁבַּנְּשָׁמָה עַצְמָהּ).

And then: “On that day Hashem shall be One and His Name One” (וְאָז בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), for sins shall cease from the earth and the wicked shall be no more (כִּי יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ וּרְשָׁעִים עוֹד אֵינָם) (Psalms 104:35), and they will no longer cause blemish (וְלֹא יִפְגְּמוּ עוֹד), and the evil inclination will no longer exist in the world (וְלֹא יִהְיֶה עוֹד יֵצֶר הָרָע בָּעוֹלָם). And then Ze’ir Anpin and its Nukvah will be one union (וְאָז ז״א וְנוּקְבֵיהּ יִהְיוּ חִבּוּר אֶחָד), and they will not separate (וְלֹא יִתְפָּרְדוּ), and they will be like Abba and Imma (וְיִהְיוּ כְּמוֹ אַבָּא וְאִמָּא), “who are companions that never separate forever” (דְּאִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), as it is said: “And I will multiply them and they shall not diminish” (שֶׁנֶּאֱמַר וְהִרְבֵּיתִים וְלֹא יִמְעָטוּ) (Jeremiah 30:19), unlike now (כְּמוֹ עַתָּה), when “the Mochin depart” (שֶׁהוֹלְכִים הַמּוֹחִין) after the prayer (אַחַר הַתְּפִלָּה). And in the Nukvah (וּבְנוּקְבֵיהּ), only the upper point, namely Keter, is fixed within her (הַנְּקֻדָּה הָעֶלְיוֹנָה כֶּתֶר בִּלְבַד קְבוּעָה בָּהּ), and it includes her ten Sefirot (וְהִיא כּוֹלֶלֶת עֶשֶׂר דִּידָהּ), and the blemish does not reach there (וְאֵין הַפְּגָם מַגִּיעַ שָׁם), except that at the time of the destruction (אֶלָּא בִּזְמַן הֶחָרְבָּן), concern is shown to protect her (חוֹשְׁשִׁין לְהָגֵן בַּעֲדָהּ), through the additional blessing that they enacted in Yavneh (בַּבְּרָכָה הַנּוֹסֶפֶת שֶׁתִּקְּנוּ בְּיַבְנֶה), and this is the secret of the blessing: “May the minim [heretics] perish in an instant” (וְהִיא סוֹד בִּרְכַּת הַמִּינִים כְּרֶגַע יֹאבֵדוּ), and they shall have no hope (וְלֹא תִהְיֶה לָהֶם תִּקְוָה), nor any sustaining hold upon the Holy Malkhut (וְהַשְׁפָּעַת אֲחִיזָה בְּמַלְכוּת הַקְּדוֹשָׁה). Rather, the kingdom of wickedness shall swiftly be uprooted (אֶלָּא מַלְכוּת זָדוֹן מְהֵרָה תֵּעָקֵר), and she shall subdue them (וְתַכְנִיעֵם), and blessed is Hashem Who breaks the enemies from their hold (וּבָרוּךְ יְיָ הַשּׁוֹבֵר אוֹיְבִים מֵאֲחִיזָתָם), as it is said: “You shattered the heads of the dragons upon the waters” (שֶׁנֶּאֱמַר אַתָּה רִצַּצְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם) (Psalms 74:13), concerning the drops swallowed within them (עַל עִסְקֵי הַטִּפִּין הַבְּלוּעִים בָּם), and He shall subdue these insolent ones (וְיַכְנִיעַ אֵלּוּ הַזֵּדִים). And were it not that the Keter of Malkhut was needed for the building and sustaining of the world (וְלוּלֵא שֶׁהוּצְרְכָה כֶּתֶר דְּמַלְכוּת לְצֹרֶךְ בִּנְיַן וְקִיּוּם הָעוֹלָם), it too would have been hidden away (גַּם הִיא הָיְתָה נִגְנֶזֶת), however (אָמְנָם), the other nine Middot of the extension of her stature (הַתֵּשַׁע מִדּוֹת הָאֲחֵרוֹת שֶׁל הִתְפַּשְּׁטוּת קוֹמָתָהּ), are all additions within her (כֻּלָּם בָּהּ תּוֹסָפוֹת), for they are not within her except at the time of the Zivug [union] (שֶׁאֵינָם בָּהּ אֶלָּא בִּשְׁעַת הַזִּוּוּג), when her Mochin come to her (שֶׁבָּאִים לָהּ מוֹחֶיהָ). And this is what the verse states in the name of Ze’ir Anpin (וְזֶהוּ שֶׁאָמַר הַכָּתוּב בְּשֵׁם זְעֵיר): “And I was beside Him as an Amon” (וָאֶהְיֶה אֶצְלוֹ אָמוֹן) (Proverbs 8:30), there I was being raised and nurtured (שָׁם הָיִיתִי מִתְגַּדֵּל), and who was there (וּמִי הָיָה שָׁם), Chokhmah, Binah, and Da’at (חָכְמָה וּבִינָה וָדַעַת), which are “Mufla [hidden], Mutzna [concealed], and Pedagog [guide]” (מֻפְלָא וּמוּצְנָע וּפֵדָגוֹג). Chokhmah is called “Amon Mufla [hidden nurturer]” (הַחָכְמָה נִקְרֵאת אָמוֹן מֻפְלָא), in the secret of Keter (בְּסוֹד הַכֶּתֶר), for Keter itself is Ohr Makif [surrounding light] (כִּי כֶּתֶר עַצְמוֹ הוּא אוֹר מַקִּיף), and therefore we begin from Chokhmah in the place of Keter (וְלָכֵן מַתְחִילִין מִן חָכְמָה בִּמְקוֹם כֶּתֶר), and it acquired its place and its name (וְקָנְתָה מְקוֹמָהּ וּשְׁמָהּ). “Amon Mutzna [concealed nurturer]” is Binah (אָמוֹן מוּצְנָע הִיא בִּינָה), for the fiftieth gate was not revealed (כִּי שַׁעַר הַחֲמִשִּׁים לֹא נִגְלָה), even to Moshe Rabbeinu, peace be upon him (אֲפִלּוּ לְמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), and “Amon Pedagog [guiding nurturer]” is Da’at (וְאָמוֹן פֵּדָגוֹג הוּא הַדַּעַת), which directs the Chesadim [kindnesses] and the Gevurot [strengths] (הַמַּנְהִיג הַחֲסָדִים וְהַגְּבוּרוֹת), for it distributes abundance to all (כִּי הוּא הַמְחַלֵּק שֶׁפַע לַכֹּל), as it is said: “And through Da’at the chambers are filled” (שֶׁנֶּאֱמַר וּבְדַעַת חֲדָרִים יִמָּלֵאוּ) (Proverbs 24:4), and “Chadar” [chamber] is a notarikon [acrostic] of Chesed, Dayan, Rachamim [Kindness, Judgment, Mercy] (וְחֶדֶר הוּא נוֹטָרִיקוֹן ח׳ֶסֶד דַּיָּן ר׳ַחֲמִים), and therefore it is called Pedagog [guide] (וְלָכֵן נִקְרָא פֵּדָגוֹג), meaning guide (פֵּירוּשׁ מַנְהִיג). And there are those who say (וְיֵשׁ אוֹמְרִים), also “Amon Rabbeta [great nurturer]” (אַף אָמוֹן רַבְּתָא), which is a feminine expression (שֶׁהִיא לְשׁוֹן נְקֵבָה), and this is the Keter within Malkhut [Kingship] (וְהִיא הַכֶּתֶר שֶׁבְּמַלְכוּת), which likewise remained above (שֶׁנִּשְׁאַר גַּם כֵּן לְמַעְלָה), during the first Ibbur [gestation] (בְּעִבּוּר רִאשׁוֹן), for the reason that we have stated (לַסִּבָּה שֶׁאָמַרְנוּ).