Chapter One Hundred Twenty-Six (פֶּרֶק מֵאָה עֶשְׂרִים וְשִׁשָּׁה)

The delight of the Holy One Blessed Be He at midnight (שַׁעֲשׁוּעַ שֶׁל הַקב״ה בַּחֲצוֹת הַלַּיְלָה), is when the Zivug [union] of Leah with Yaakov begins (כְּשֶׁמַּתְחִיל זִוּוּג לֵאָה עִם יַעֲקֹב), who is called the Pleasantness of Hashem (הַנִּקְרָא נֹעַם יְהוָ״ה), and then the Neshamot [souls] unite in the secret of male and female (וְאָז הַנְּשָׁמוֹת מִזְדַּוְּגִים בְּסוֹד זָכָר וּנְקֵבָה), to renew the old souls (לְחַדֵּשׁ נְשָׁמוֹת הַיְשָׁנוֹת), and then they bring forth Nefashot [souls] for converts (וְאָז מוֹלִידִים נְפָשׁוֹת לַגֵּרִים), as is brought in the Zohar, Parashat Shelach Lekha (כְּדִאִיתָא בַּזֹּהַר שְׁלַח לְךָ) (source uncertain), and in the Zohar Chadash (וּבַזֹּהַר חָדָשׁ) (daf 168a), and in Parashat Balak (וּבְפָרָשַׁת בָּלָק). And our father Abraham, peace be upon him, and our mother Sarah (וְאַבְרָהָם אָבִינוּ ע״ה וְשָׂרָה אִמֵּנוּ), before the birth of Yitzchak (קוֹדֶם לֵידַת יִצְחָק), who were an infertile man and an infertile woman with respect to producing children in this world (שֶׁהָיוּ עָקָר וַעֲקָרָה מִגּוּף הַמּוֹלִיד בָּנִים בָּעוֹלָם הַזֶּה), nevertheless were bringing forth Neshamot [souls] for converts (עִם כָּל זֹאת הָיוּ מוֹלִידִים נְשָׁמוֹת לַגֵּרִים), who are called Charan (הַנִּקְרָאִים חָרָן), corresponding to the external forces called Charan (שֶׁהֵם בִּמְקוֹם הַחִיצוֹנִים הַנִּקְרָאִים חָרָן), as it is said (שֶׁנֶּאֱמַר): “and the souls that they made in Charan” (וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן) (Genesis 12:5). And these righteous ones possessed an example resembling the World to Come (וְהָיָה לָהֶם לַצַּדִּיקִים הַלָּלוּ דֻּגְמָא מֵעֵין הָעוֹלָם הַבָּא), through their offspring who were converts (בְּתוֹלְדוֹתָם שֶׁל הַגֵּרִים), and their Zivug [union] was not in vain (וְלֹא הָיָה זִוּוּג שֶׁלָּהֶם לְחִנָּם). And fortunate is the one who awakens this Zivug [union] at midnight (וְאַשְׁרֵי לְמִי שֶׁמִּתְעוֹרֵר זֶה הַזִּוּוּג בַּחֲצוֹת הַלַּיְלָה), and laments over the destruction of the Temple (וּמְקוֹנֵן עַל חֻרְבַּן הַבַּיִת), at the time of Rachel’s weeping (בִּזְמַן בְּכִיַּת רָחֵל), and then the Neshamot [souls] of the righteous in Gan Eden become companions to him (וְאָז נַעֲשִׂים נִשְׁמוֹת הַצַּדִּיקִים בְּגַן עֵדֶן חֲבֵרִים אֵלָיו), as it is said (שֶׁנֶּאֱמַר): “Companions listen to your voice, let me hear it” (חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי) (Song of Songs 8:13), “Let me hear your voice, for your voice is sweet and your appearance is lovely” (הַשְׁמִיעִנִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה) (Song of Songs 2:14). And then also (וְאָז גַּם), the wicked have some relief in Gehinnom (הָרְשָׁעִים יֵשׁ לָהֶם נַיְיחָא קְצָת בְּגֵיהִנֹּם), and there is not such a strong Din [Judgment] afflicting them (וְאֵין כָּל כָּךְ דִּין חָזָק שֶׁמְּצַעֵר אוֹתָם), and the Holy One Blessed Be He draws upon them [upon those who lament] a thread of Chesed [Kindness] during the day (וְהַקב״ה מוֹשֵׁךְ עֲלֵיהֶם [עַל הַמְקוֹנְנִים] חוּט שֶׁל חֶסֶד בַּיּוֹם), so that none of the masters of judgments can prevail against him (שֶׁלֹּא יוּכְלוּ לוֹ כָּל בַּעֲלֵי דִּינִין), and he will merit afterward to see the consolation of Zion (וְיִהְיֶה זוֹכֶה אַחַר כָּךְ לִרְאוֹת בְּנֶחָמַת צִיּוֹן). And so it is in Zohar Chadash, Parashat Balak (וְכֵן הוּא בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק), and this is its language (וְזֶה לְשׁוֹנוֹ): “And this is the praise of the early pious ones, when they awaken at midnight, and afterward arrange their praises and engage in the Orayta” (וְהַיְינוּ שִׁבְחָא דַּחֲסִידֵי קַדְמָאֵי, כַּד מִתְעָרֵי בְּפַלְגוּת לֵילְיָא, וּלְבָתַר מְסַדְּרֵי שִׁבְחַיְיהוּ וְלָעָאן בְּאוֹרַיְיתָא). (Zohar Chadash, Balak) “What is the delight of the Holy One Blessed Be He?” (שַׁעֲשׁוּעָא דְּקב״ה מַאי הִיא), rather (אֶלָּא), all the righteous ones who stand in their forms (כָּל צַדִּיקַיָּא דְּקַיְימִין בְּדִיּוּקְנַיְיהוּ), clothe themselves in the Garden of Eden every single day (מִתְלַבְּשִׁין בְּגִנְתָּא דְעֵדֶן בְּכָל יוֹמָא וְיוֹמָא), and bathe in the dew that the Holy One Blessed Be He has prepared to revive the dead (וְאִתְסַחֲן בְּטַלָּא דְּזָמִין קב״ה לְאַחֲיָאָה מֵיתַיָּא), all of them enter before the Mashiach (עָאלִין כֻּלְּהוּ לְגַבֵּי מְשִׁיחַ), and ask what they ask (וְשָׁאֲלִין מָה דְּשָׁאֲלִין), and behold, the companions have already aroused this matter (וְהָא אִתְעָרוּ חַבְרַיָּא). “Afterward they all gather together and occupy themselves with the supreme will of all the academies that are there” (לְבָתַר מִתְכַּנְּשִׁין וּמִשְׁתַּדְּלִין כֻּלְּהוּ בִּרְעוּתָא עִילָּאָה דְּכֻלְּהוּ מְתִיבְתָא דְּתַמָּן), “and over them are many appointed ones, and many innovations in the Orayta are renewed there” (וַעֲלַיְיהוּ כַּמָּה מְמַנָּן וּמִתְחַדְּשֵׁי תַמָּן כַּמָּה חִדּוּשִׁין בְּאוֹרַיְיתָא), “afterward they all go out and see when Eliyahu comes before the Patriarchs” (לְבָתַר נַפְקֵי כֻּלְּהוּ וְחָמָאן כַּד אֵלִיָּהוּ אָתֵי לְגַבֵּי אֲבָהָן), “he goes out and they enter and stand before the Patriarchs” (אִיהוּ נָפִיק וְאִינּוּן עָאלִין וְקַיְימִין קֳמֵי אֲבָהָן). “And they rejoice with them together with many holy sons who surround them” (וְחָדוּ בְּהוּ בְּכַמָּה בְּנִין קַדִּישִׁין דִּי בְּסַחֲרָנַיְיהוּ), “and all of them rejoice and stand properly adorned” (וְחָדָאן כֻּלְּהוּ וְקַיְימִין מִתְתַּקְּנִין כִּדְקָא יָאוּת), “and all the effort with which they exerted themselves that entire day in the innovations of the Orayta” (וְכָל אִשְׁתַּדְּלוּתָא דְּאִשְׁתַּדְּלוּ כָּל הַהוּא יוֹמָא בְּחִדּוּשֵׁי אוֹרַיְיתָא). “And the Holy One Blessed Be He desires that Orayta which the righteous renewed with words” (וְקב״ה תִּיאוּבְתֵּיהּ בְּהַהוּא אוֹרַיְיתָא דְּצַדִּיקַיָּא חַדְּשׁוּ בַּהּ מִלִּין), for this is the secret of Mayin Nukvin [female waters] for the Zivug [union] of Yaakov and Leah at midnight (כִּי הוּא סוֹד מַיִן נוּקְבִין לְזִוּוּג יַעֲקֹב וְלֵאָה בַּחֲצוֹת הַלַּיְלָה), and for the Zivug [union] of the righteous who are in Gan Eden (וּלְזִוּוּג הַצַּדִּיקִים אֲשֶׁר בְּגַן עֵדֶן), “and He delights” (וְאִתְשַׁעֲשַׁע), in the secret of the delight of the Zivug [union] (בְּסוֹד הֲנָאַת הַזִּוּוּג), “through these words, and likewise through every righteous one” (בְּאִלֵּין מִלִּין, וְכֵן בְּכָל צַדִּיקָא). “Afterward all of them are adorned as male and female” (לְבָתַר כֻּלְּהוּ מִתְתַּקְּנִין דְּכַר וְנוּקְבָא), “and the Holy One Blessed Be He, after He smells their fragrance and delights in them through all these mysteries of wisdom that were revealed to them” (וְקב״ה בָּתַר דַּאֲרַח בְּהוּ וְאִתְשַׁעֲשַׁע בְּהוּ בְּכָל אִלֵּין רָזִין דְּחָכְמְתָא דִּלְהוֹן אִתְגְּלִי עֲלַיְיהוּ), “and they behold that Pleasantness of Hashem” (וְאִינּוּן חָמָאן בְּהַהוּא נֹעַם יְיָ), the secret of Leah (סוֹד לֵאָה), “then all of them rejoice with abundant joy until radiance and light spread forth” (כְּדֵין כֻּלְּהוּ חָדָאן בְּחֶדְוָה סַגִּיאָה עַד דְּמִתְפַּשַּׁט זִיוָוא וּנְהוֹרָא), and from that flow of radiance and light of their joy (וּמֵהַהוּא מְשִׁיכוּ דְּזִיוָוא וּנְהוֹרָא דְּחֶדְוָה דִּלְהוֹן), they produce fruits for this world (עָבְדִין אִיבִין לְעָלְמָא דָא), the secret of the Neshamot [souls] of converts (סוֹד נִשְׁמַת גֵּרִים). “And that fruit enters beneath the wings of the Shekhinah until the time that it is needed” (וְהַהוּא אִיבָא עָאל תְּחוֹת גַּדְפּוֹי דִּשְׁכִינְתָּא עַד זִמְנָא דְּאִצְטְרִיךְ), when the Neshamah [soul] of the convert emerges at his birth into the air of the world (שֶׁיּוֹצֵא נִשְׁמַת הַגֵּר בְּלֵידָתוֹ לַאֲוִיר הָעוֹלָם), and this is the meaning of “beneath the wings of the Shekhinah” (וְזֶהוּ תַּחַת כַּנְפֵי הַשְּׁכִינָה). “And likewise He delights in every single righteous one” (וְכֵן מִשְׁתַּעֲשֵׁעַ בְּכָל צַדִּיק וְצַדִּיק), in the secret of Mayin Nukvin [female waters] for the Zivug [union] (בְּסוֹד מַיִן נוּקְבִין לַזִּוּוּג), and he says (וְאָמַר): “Fortunate is the King” (זַכָּאָה מַלְכָּא), “whose sons have been chosen for His portion and His delight” (דְּבָנִין אִלֵּין אִתְבָּרְרוּ לְחוּלָקֵיהּ וְעִדּוּבֵיהּ). “And a voice is aroused from the midst of the Garden of the firmament” (וְקָלָא אִתְעַר מֵאֶמְצָעִית גַּנְתָא דְּרָקִיעָא), the secret of Yetzirah (סוֹד יְצִירָה), meaning (רָצָה לוֹמַר), from the seven chambers (מִזּ׳ מְדוֹרִין), and its middle is the secret of the Chamber of Love (וְאֶמְצָעִיתוֹ הוּא סוֹד מְדוֹר אַהֲבָה), and it calls out with a mighty voice (וְקוֹרֵא בְּקָל תַּקִּיף וְאוֹמֵר): “Remember, Hashem, against the children of Edom, the day of Jerusalem, those who said: ‘Strip it bare, strip it bare, down to its foundation within it’” (זְכוֹר יְיָ לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלִָם הָאֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ) (Psalms 137:7), “then they laid bare and uprooted its foundation” (כְּדֵין עַרְטִילוּ וְקַרְקוּרָא דִּילֵיהּ). “And all the righteous ones who are there are aroused to weeping” (וְכָל צַדִּיקַיָּא דְּתַמָּן אִתְעָרוּ בִּבְכִיָּה), “and a voice is aroused from the midst of the Garden of the firmament” (וְקָלָא אִתְעַר מֵאֶמְצָעִית גַּנְתָּא דְּרָקִיעָא), which is the secret of Ahavah [Love] (שֶׁהוּא סוֹד אַהֲבָה), for it corresponds to Tiferet (שֶׁהוּא כְּנֶגֶד תּ״ת), and it is the male who comforts Rachel (וְהוּא הַזָּכָר הַמְנַחֵם אֶת רָחֵל), as it is said (שֶׁנֶּאֱמַר): “Restrain your voice from weeping, for there is hope for your future, and your children shall return to their border” (מִנְעִי קוֹלֵךְ מִבֶּכִי, כִּי יֵשׁ תִּקְוָה לְאַחֲרִיתֵךְ וְשָׁבוּ בָנִים לִגְבוּלָם) (Jeremiah 31:15–16). And that mighty voice which is aroused from the midst of the Garden of the firmament (וְאוֹתוֹ הַקּוֹל תַּקִּיף שֶׁמִּתְעוֹרֵר מֵאֶמְצָעִית גַּנְתָּא דְּרָקִיעָא), “is heard in three hundred and ninety firmaments” (אִשְׁתְּמַע בְּש״ץ רְקִיעִין), [equal in number to Shamayim [heavens], in the secret that in Yetzirah there are three hundred and ninety firmaments, within the Heikhal Ahavah [Palace of Love] that is within it, and they extend from the three hundred and ninety strands of Ze’ir Anpin, as I shall explain in the secret of the hairs of Ze’ir Anpin and the Tikkuna DeDikna [rectification of its beard]] ([כְּמִנְיַן שָׁמַיִם, בְּסוֹד יְצִירָה יֵשׁ ש״ץ רְקִיעִים, בְּהֵיכָל אַהֲבָה שֶׁבָּהּ, וּמִתְפַּשְּׁטִים מִן ש״ץ נִימִין דִּזְעֵיר, כַּאֲשֶׁר אֲבָאֵר בְּסוֹד שְׂעָרוֹת ז״א וְתִקּוּנָא דִּיקְנָא דִּילֵיהּ]), “because there is no joy and delight for the Holy One Blessed Be He except at the time when He stands together with the righteous who are there” (בְּגִין דְּלֵית חֶדְוָה וְשַׁעֲשׁוּעָא לְקב״ה אֶלָּא בְּשַׁעְתָּא דְּקָיְימָא בַּהֲדֵי צַדִּיקַיָּא דְּתַמָּן), and because of this He swears and says (וּבְגִין דָּא אוֹמֵי וְאָמַר): “If I forget you, O Jerusalem, let my right hand forget; if I do not raise Jerusalem above my highest joy” (אִם אֶשְׁכָּחֵךְ יְרוּשָׁלִַם תִּשְׁכַּח יְמִינִי אִם לֹא אַעֲלֶה אֶת יְרוּשָׁלִַם עַל רֹאשׁ שִׂמְחָתִי) (Psalms 137:5–6).

Why does it say, “above my highest joy” (לָמָּה אָמַר עַל רֹאשׁ שִׂמְחָתִי), in order that you should not say that it applies only at midnight (כְּדֵי שֶׁלֹּא תֹאמַר דַּוְקָא בַּחֲצוֹת הַלַּיְלָה), rather (אֶלָּא): “In every place where there is joy for the Holy One Blessed Be He, this voice goes forth and calls” (בְּכָל אֲתַר דְּאִית חֶדְוָה לְקב״ה, קָלָא דָּא נָפִיק וְקָארֵי), “then it goes forth from there and ascends and strikes the firmaments, and roars mighty roars until all the hosts of Heaven are in confusion” (כְּדֵין נָפִיק מִתַּמָּן וְסָלִיק וּבָטַשׁ בִּרְקִיעִין, וְשָׁאַג שַׁאֲגִין עַד דְּכָל חֵילֵי שְׁמַיָּא כֻּלְּהוּ בְּעַרְבּוּבְיָא), and the expression “in confusion” (וּלְשׁוֹן עַרְבּוּבְיָא), means the mingling of joy with weeping (הוּא עֵרוּב הַשִּׂמְחָה בַּבְּכִיָּה), and this is sufficient for one who understands (וְדַי לַמֵּבִין). “Then a wind blows and strikes the leaves of that great tree” (כְּדֵין נָשְׁבָא רוּחָא וּבָטַשׁ בְּטַרְפִּין דְּהַהוּא אִילָנָא רַבְרְבָא), “and all its branches strike one another, and a voice is aroused from within the body of the tree” (וְכָל עַנְפִין דִּילֵיהּ בָּטְשִׁין דָּא בְּדָא וְקָלָא אִתְעַר מִגּוֹ גּוּפָא דְּאִילָנָא), and it proclaims (וְקָרָא): “He remembers His covenant forever, the word that He commanded to a thousand generations, which He made with Abraham, and His oath to Isaac” (זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר אֲשֶׁר כָּרַת אֶת אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק) (Psalms 105:8–9). “When this voice is aroused, Abraham the Elder hears and awakens” (כֵּיוָן דְּקָלָא דָּא אִתְעַר שָׁמַע אַבְרָהָם סָבָא וְאִתְעַר), “then he becomes a beloved one to the King and is comforted with Him” (כְּדֵין אִיהוּ רַעֲוָא לְמַלְכָּא וְאִתְנַחַם בַּהֲדֵיהּ), “at that moment one spirit is aroused from the side of the south” (בְּהַהִיא שַׁעְתָּא אִתְעַר רוּחָא חֲדָא מִסִּטְרָא דִּדְרוֹם), “and all desire and joy and healing are aroused in the world” (וְכָל רַעֲוָא וְחֶדְוָה וְאָסְוָותָא אִתְעַר בְּעָלְמָא), “and then morning and favor are found” (וּכְדֵין צַפְרָא וְרַעֲוָא אִשְׁתְּכַח), “and it is rest for all the prisoners of the King who are in the houses of their affliction” (וְנַיְיחָא אִיהוּ לְכָל אֲסִירֵי מַלְכָּא דְּאִינוּן בְּבֵי מַרְעַיְיהוּ), “fortunate is the people who are able to know the hidden and concealed mysteries of the Holy King” (זַכָּאָה עַמָּא דְּיָכְלִין לְמִנְדַּע מֵרָזִין טְמִירִין סְתִימִין דְּמַלְכָּא קַדִּישָׁא). (Zohar Chadash, Parashat Balak).

And now, my beloved son, who has bound to his heart the words of the living God (וְעַתָּה בְּנִי אֲהוּבִי הַנִּצְמָד בְּלִבּוֹ דִּבְרֵי אֱלֹהִים חַיִּים), take to heart the teaching of the words of the Zohar (קַח מוּסַר דִּבְרֵי הַזֹּהַר), and say (וְתֹאמַר): “His servant’s hand should be like his master’s” (יָדָיו לָעֶבֶד לִהְיוֹת כְּרַבּוֹ) (Berakhot 58b), for in every joy and joy of the Holy One Blessed Be He (שֶׁבְּכָל שִׂמְחָה וְשִׂמְחָה שֶׁל הַקב״ה), all the weeping of Rachel comes before Him (בָּא לְפָנָיו כָּל בְּכִיַּת רָחֵל), until the Holy One Blessed Be He comforts her (עַד שֶׁהַקב״ה מְנַחֵם לָהּ), and so too it should be in every joy of a human being (וְכֵן יִהְיֶה בְּכָל שִׂמְחָה שֶׁל הַבֶּן אָדָם), that he should grieve over the destruction of the Temple (שֶׁיִּדְאַג עַל חֻרְבַּן הַבַּיִת), then his joy will not be complete (אָז לֹא תִהְיֶה שִׂמְחָה שְׁלֵמָה אֶצְלוֹ). And the proof is from: “Woe to us that we have died” (וּרְאָיָה מִן וַוי לָן דְּמִיתְנָן) (Berakhot 31a), and even a building will not be in completeness (וַאֲפִלּוּ בִּנְיָן לֹא יִהְיֶה בִּשְׁלֵמוּת), for he will reflect that Jerusalem and the Beit HaMikdash are in ruins (כִּי יַחְשֹׁב שֶׁיְּרוּשָׁלַיִם וּבֵית הַמִּקְדָּשׁ בְּחֻרְבָּנוֹת), and know with certainty (וְתֵדַע נֶאֱמָנָה), that if he does not remember before him the sorrow of the destruction of the Temple (שֶׁאִם לֹא יִזְכּוֹר דַּאֲגַת חֻרְבַּן הַבַּיִת לְפָנָיו), then there will be accusation against him (אָז יִהְיֶה קִטְרוּג עָלָיו), and the joy will emerge only in confusion [a mingling of joy and sorrow] (וְלֹא תֵצֵא הַשִּׂמְחָה אֶלָּא בְּעַרְבּוּבְיָא), so that punishment will come upon him (שֶׁיַּגִּיעַ עָלָיו עֹונֶשׁ). And concerning this (וְעַל זֶה), Rabbi Yehudah HaChasid commanded before his death (צִוָּה רַבִּי יְהוּדָה הֶחָסִיד לִפְנֵי מוֹתוֹ), that a person should not build a house of stone (שֶׁלֹּא יִבְנֶה אָדָם בַּיִת שֶׁל אֲבָנִים) [the Will of Rabbi Yehudah he-Chasid at the beginning of Sefer Chasidim, paragraph sixteen, and likewise in the Responsa of the Chatam Sofer, Yoreh De’ah, section one hundred and thirty-eight], because he will die quickly (מִפְּנֵי שֶׁיָּמוּת מְהֵרָה), and regarding a house of wood there is doubt (וְשֶׁל עֵץ סָפֵק), and thus a curse went forth upon building (וְכָךְ יָצְאָה מְאֵרָה בְּבִנְיָן), because of the destruction of His House (אוֹדוֹת חֻרְבַּן בֵּיתוֹ). And the sons of Yonadav ben Rekhav already merited (וּכְבָר זָכוּ בְּנֵי יוֹנָדָב בֶּן רֵכָב), that no oppressor or enemy would rule over them (שֶׁלֹּא יִשְׁלֹט עֲלֵיהֶם צַר וְאוֹיֵב), because they kept the commandment of their father and dwelt in tents (מִפְּנֵי שֶׁשָּׁמְרוּ מִצְוַת אֲבִיהֶם וְיָשְׁבוּ בָאֹהָלִים) (Jeremiah 35), and grieved over the destruction of the Beit HaMikdash (וְדָאֲגוּ עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ).

And therefore, at every Se’udat Mitzvah [commandment feast] (וְלָכֵן בְּכָל סְעוּדַת מִצְוָה), words of Torah are recited upon the table (אוֹמְרִים דִּבְרֵי תוֹרָה עַל הַשֻּׁלְחָן), and the discourse is concluded with the consolation of the Mashiach and the rebuilding of Jerusalem (וּמְסַיֵּים הַדְּרָשָׁה בְּנֶחָמַת מָשִׁיחַ וּבִנְיַן יְרוּשָׁלַיִם), so that there should not be an accusation against the joy of this banquet (כְּדֵי שֶׁלֹּא יִהְיֶה קִטְרוּג עַל שִׂמְחַת הַמִּשְׁתֶּה הַזֹּאת). And especially (וּבִפְרָט), concerning His broken vessels (לְמָאנִין תְּבִירִין דִּילֵיהּ), His portion (חֶלְקוֹ), over which the Holy One Blessed Be He sits and weeps (שֶׁיּוֹשֵׁב הַקב״ה וּבוֹכֶה עָלָיו), and then the accusers go forth and take vengeance for His sake, blessed be He, from him (וְאָז יוֹצְאִים הַמְקַטְרְגִים וְנוֹקְמִים נִקְמָתוֹ יִתְבָּרַךְ מִמֶּנּוּ), as it is said (שֶׁנֶּאֱמַר): “I dwell with the crushed and humble of spirit, to revive the spirit of the humble and to revive the heart of the crushed” (אֶשְׁכּוֹן אֶת דַּכָּא וּשְׁפַל רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים) (Isaiah 57:15), for “in all their affliction, He is afflicted” (כִּי בְכָל צָרָתָם לוֹ צָר) (Isaiah 63:9), in the secret of Yissurin Shel Ahavah Zuta [sufferings of the lesser love] (בְּסוֹד יִסּוּרִין שֶׁל אַהֲבָה זוּטָא), which is in exile (אֲשֶׁר הִיא בַּגָּלוּת), and is not in Zivug [union] with her husband as in former days (וְאֵינָהּ בְּזִוּוּג עִם בַּעְלָהּ כִּימֵי קֶדֶם), and in the future to come it shall be said (וּלְעָתִיד לָבוֹא נֶאֱמַר): “Then shall the offering of Judah and Jerusalem be pleasing to Hashem as in the days of old and as in former years” (וְעָרְבָה לַייָ מִנְחַת יְהוּדָה וִירוּשָׁלַיִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת) (Malachi 3:4). And everyone who afflicts himself and grieves over the destruction of the Temple and the exile of the Shekhinah (וְכָל הַמְצַעֵר עַצְמוֹ וְדוֹאֵג עַל חֻרְבַּן הַבַּיִת וְגָלוּת הַשְּׁכִינָה), every midnight (בְּכָל חֲצוֹת לַיְלָה), and especially on the days of judgment, which are Monday and Thursday, the secret of Gevurah and Hod (וּבִפְרָט בִּימֵי הַדִּין שֶׁהֵם שֵׁנִי וַחֲמִישִׁי סוֹד שֶׁל גְּבוּרָה וְהוֹד), concerning which it is said (שֶׁנֶּאֱמַר עֲלֵיהֶם): “On the day of adversity, consider” (בְּיוֹם רָעָה רְאֵה) (Ecclesiastes 7:14), so that the accuser Ashmedai, who has permission to prosecute on Monday, should not seize you (שֶׁלֹּא יִתְפּוֹס אוֹתְךָ הַמְקַטְרֵג אַשְׁמְדַּאי שֶׁיֵּשׁ לוֹ רְשׁוּת לְקַטְרֵג בְּיוֹם שֵׁנִי), nor Samael on Thursday, may the Merciful One save us (וְסַמָּאֵ״ל בְּיוֹם חֲמִישִׁי רַחֲמָנָא לִיצְלַן), for one must seclude himself in Tallit and Tefillin the entire day (שֶׁצָּרִיךְ לְהִתְבּוֹדֵד בְּטַלִּית וּתְפִלִּין כָּל הַיּוֹם), and specify his sins (וִיפָרֵט חֲטָאָיו), and make a just accounting with his Creator (וְיַעֲשֶׂה חֶשְׁבּוֹן צֶדֶק עִם קוֹנוֹ), and engage in Torah the entire day (וְיַעֲסֹק בַּתּוֹרָה כָּל הַיּוֹם), like two merchants who would sit in a cave two days every week that were holy to Hashem (כִּשְׁנֵי סוֹחֲרִים שֶׁהָיוּ יוֹשְׁבִים בִּמְעָרָה שְׁנֵי יָמִים בְּכָל שָׁבוּעַ שֶׁהָיוּ קֹדֶשׁ לַייָ), fortunate are those whose hearts have been touched by the fear of God to contemplate the end (אַשְׁרֵי לְאוֹתָם שֶׁנָּגַע יִרְאַת אֱלֹהִים בְּלִבָּם לַחְשֹׁב אַחֲרִית). And let him weep over his sins (וְיִבְכֶּה עַל עֲוֹנוֹתָיו), for the gates of tears have not been locked (כִּי שַׁעֲרֵי דִמְעָה לֹא נִנְעָלוּ) (Berakhot 32b), and it was decreed because of “the tears of Esav” (וְנִגְזַר אוֹדוֹת דִּמְעוֹת עֵשָׂו), that Israel will not be redeemed except through tears (שֶׁלֹּא יִגָּאֲלוּ יִשְׂרָאֵל כִּי אִם בְּדִמְעָה), as it is said (שֶׁנֶּאֱמַר): “With weeping they shall come, and with supplications I will lead them” (בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם) (Jeremiah 31:8). And especially (וּבִפְרָט), “it is sufficient for the servant to be like his master” (דַּיּוֹ לָעֶבֶד לִהְיוֹת כְּרַבּוֹ) (Berakhot 58b), in the secret of Rachel’s weeping over the destruction of the Temple (בְּסוֹד בְּכִיַּת רָחֵל הַבּוֹכָה עַל חֻרְבַּן הַבַּיִת), and if a human being, formed from matter (וּמָה הַבֶּן אָדָם קָרוּץ מֵחוֹמֶר), cannot attain his desires except through weeping (שֶׁלֹּא יַשִּׂיג מְבוּקָשָׁיו כִּי אִם בִּבְכִי), all the more so should he do likewise. And concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “Rejoice with her in joy, all who mourn for her” (שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ) (Isaiah 66:10), in this world (בָּעוֹלָם הַזֶּה), and how much more so in the World to Come (וּמָה גַּם בָּעוֹלָם הַבָּא), when they ask him (שֶׁשּׁוֹאֲלִים אוֹתוֹ): “Did you await the salvation?” (צִפִּיתָ לִישׁוּעָה) (Shabbat 31a), meaning (פֵּירוּשׁ), did you weep over the destruction of the Temple (שֶׁבָּכִיתָ עַל חֻרְבַּן הַבַּיִת), and then he merits to behold the Mashiach in Gan Eden every day (וְאָז זוֹכֶה לִרְאוֹת מָשִׁיחַ בְּגַן עֵדֶן בְּכָל יוֹם). As is brought in the Zohar, Parashat Bereshit, daf 6, the Great Zohar, side two, page one (כְּדִאִיתָא בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית דַּף ו׳ זוֹהַר גָּדוֹל ע״ב עַלָּה א׳), Rabbi Chiya saw Rabbi Shimon bar Yochai, peace be upon him, after his passing (רַבִּי חִיָּיא רָאָה לְרַבִּי שִׁמְעוֹן בַּר יוֹחַאי ע״ה אַחַר מוֹתוֹ), and heard the Bat Kol [Heavenly Voice] that goes forth in Gan Eden (וְשָׁמַע הַבַּת קוֹל הַיּוֹצֵא בְּגַן עֵדֶן): “Those below who sleep, hidden within your holes, awaken; who among you transforms darkness into light?” (תַּתָּאֵי דְּמִיכִין סְתִימִין בְּחוֹרֵיכוֹן אִתְעָרוּ, מַאן מִנְּכוֹן דִּי חֲשׁוֹכָא מְהַפְּכִין לִנְהוֹרָא) (Zohar, Bereshit 6a). For there are dark Heikhalot [palaces] and chambers (שֶׁיֵּשׁ הֵיכָלוֹת וּמְדוֹרִים חֲשׁוּכִים), and through good deeds they are transformed into light (וּבְמַעֲשִׂים טוֹבִים מִתְהַפְּכִים לְאוֹרָה), and the Dinim [judgments] are also called “one darkness” (וְגַם הַדִּינִין נִקְרָאִים וְחַד חֲשׁוֹךְ), because it is the spark from which the blackness at the bottom of the pan is born (מִפְּנֵי שֶׁהוּא נִיצוֹץ שֶׁמִּמֶּנּוּ נוֹלַד הַשַּׁחֲרוּת בְּשׁוּלֵי הַמַּרְחֶשֶׁת), which is called Butzina DeKardinuta [the Hard Spark] (הַנִּקְרָא בּוּצִינָא דְקַרְדִּינוּתָא). And if one accumulates good deeds (וְאִם מְסַגְּלִים מַעֲשִׂים טוֹבִים), they make purity out of Klipah (עוֹשִׂים מִקְּלִיפָּה טָהֳרָה), and the dark worlds are added onto the boundaries of Gan Eden (וְהָעוֹלָמוֹת הַחֲשׁוּכִים נוֹסָפִים עַל גְּבוּלֵי גַּן עֵדֶן), in the secret of (בְּסוֹד): “Arise, O God, judge the earth, for You shall inherit all the nations” (קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי אַתָּה תִּנְחַל בְּכָל הַגּוֹיִם) (Psalms 82:8), and in the secret of (וּבְסוֹד): “Enlarge the place of your tent” (הַרְחִיבִי מְקוֹם אָהֳלֵךְ) (Isaiah 54:2), for the boundary of holiness becomes expanded (שֶׁנִּתְרַחֲבָה גְּבוּל הַקְּדוּשָּׁה), and the impurity contracts itself (וְהַטֻּמְאָה מְצַמְצֶמֶת עַצְמָהּ), just as now (כְּמוֹ שֶׁעַתָּה), “the Land of Israel is like a gazelle whose hide does not contain its flesh” (אֶרֶץ יִשְׂרָאֵל הִיא כִּצְבִי שֶׁאֵינוֹ מַחֲזִיק עוֹרוֹ) (Gittin 57a), for it is compelled to contract itself (שֶׁמֻּכְרַחַת לְהִתְצַמְצֵם). Or one who causes even a single wicked person of Israel to return in repentance (אוֹ מִי שֶׁגּוֹרֵם שֶׁרָשָׁע אֶחָד מִיִּשְׂרָאֵל חוֹזֵר בִּתְשׁוּבָה), there is no measure to his reward (אֵין שִׁעוּר לִשְׂכָרוֹ), as mentioned in the Zohar, Parashat Terumah (כַּנִּזְכָּר בַּזֹּהַר תְּרוּמָה) (Zohar, Terumah 128b–129a), and this too is the secret of “darkness transformed into light” (וְזֶהוּ גַּם כֵּן סוֹד חֲשׁוֹכָא מִתְהַפֵּךְ לִנְהוֹרָא). Furthermore, the Bat Kol [Heavenly Voice] said (עוֹד אָמַר הַבַּת קוֹל): “Who among you transforms a bitter taste into sweetness before coming here?” (מַאן מִנְּכוֹן דִּמְהַפֵּךְ טַעֲמָא מְרִירָא לְמַתְּקָא עַד לָא יֵיתוּן הָכָא), meaning (דְּהַיְנוּ), one who sweetens the Dinim [judgments] of Hod (מִי שֶׁמְּמַתֵּק דִּינֵי הוֹד), and the Dinim [judgments] of Ze’ir Anpin and its Nukvah in general (וְדִינֵי זְעֵיר וְנוּקְבֵיהּ בִּכְלָל), namely the five Havayot of Gevurot [strengths] (דְּהַיְנוּ ה׳ הֲוָיוֹת גְּבוּרוֹת), as I explained in its place (כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ), and it is known (וְיָדוּעַ), that Hod and the hosts of the sons of God (כִּי הוֹד וְכִתּוֹת בְּנֵי אֱלֹהִים), are half sweet fruit and half bitter fruit (הֵם חֶצְיוֹ פְּרִי מָתוֹק וְחֶצְיוֹ פְּרִי מַר). And furthermore, the Bat Kol [Heavenly Voice] said (וְעוֹד אָמַר הַבַּת קוֹל): “Who among you waits every day for the light that shines at the time when the King remembers the hind?” (מַאן מִנְּכוֹן דִּמְחַכָּאן בְּכָל יוֹמָא לִנְהוֹרָא דְּנָהִיר בְּשַׁעְתָּא דְּמַלְכָּא פָּקִיד לְאַיַּלְתָּא), “and is called the King above all the kings of the world?” (וְאִתְקְרֵי מַלְכָּא מִכָּל מַלְכִין דְּעָלְמָא), “whoever does not await this every day in that world has no portion here” (מַאן דְּלָא מְצַפֶּה דָּא בְּכָל יוֹמָא בְּהַהוּא עָלְמָא, לֵית לֵיהּ חוּלָקָא הָכָא). “Meanwhile, they saw many of the companions around them, all those pillars standing” (אֲדָהֲכִי חָמוּ כַּמָּה מִן חַבְרַיָּא סַחֲרָנֵיהּ כָּל אִינוּן עַמּוּדִין דְּקַיְימִין), “and they saw that they were being raised to the academy of the firmament” (וְחָמָא דְּסָלִיקוּ לוֹן לִמְתִיבְתָּא דִּרְקִיעָא), “some ascending and some descending” (אִלֵּין סָלְקִין וְאִלֵּין נַחְתִּין), “and above them all are the masters of wings” (וְעִילָּא דְּכֻלְּהוּ מָארֵי דְּגַדְפִין), which is Yofi’el, the prince over all the Seraphim who possess six wings (שֶׁהוּא יוֹפִיאֵ״ל שַׂר עַל כָּל הַשְּׂרָפִים בַּעֲלֵי שֵׁשׁ כְּנָפַיִם), in whose hand is the secret of the Name of Forty-Two (שֶׁבְּיָדוֹ סוֹד שֵׁם מ״ב), for in each and every word there are six letters (שֶׁיֵּשׁ בְּכָל תֵּיבָה וְתֵיבָה שֵׁשׁ אוֹתִיּוֹת), and they are called wings through which they fly upward (וְנִקְרָאִים כְּנָפַיִם שֶׁבּוֹ פּוֹרְחִים לְמַעְלָה). And this is the secret of the Mayin Nukvin [female waters] of Yetzirah (וְהוּא סוֹד מַיִן נוּקְבִין דִּיצִירָה), which raises everything that needs to ascend (הַמַּעֲלֶה כָּל הַצָּרִיךְ לַעֲלוֹת), according to the nature of fire which rises upward (כְּטֶבַע הָאֵשׁ הָעוֹלָה לְמַעְלָה), in the secret of “this ascends” (בְּסוֹד דָּא סָלִיק) (Zohar, Parashat Beshalach). And this is the secret of: “and above them all are the masters of wings” (וְזֶהוּ סוֹד וְעִילָּא דְּכֻלְּהוּ מָארֵי דְּגַדְפִין), “who came” (דְּהֲוָה אָתֵי), to raise them upward (לְהַעֲלוֹת לָהֶם לְמַעְלָה). “And he swears an oath” (וְהוּא אוֹמֵי אוֹמָאָה), “which he heard from behind the curtain” (דְּשָׁמַע מֵאֲחוֹרֵי דְּפַרְגּוֹדָא), “that the King commands every day” (דְּמַלְכָּא מְפַקֵּד בְּכָל יוֹמָא), “and remembers the hind that lies in the dust” (וְדָכִיר לְאַיַּלְתָּא דִּי שָׁכִיב לְעַפְרָא), of Asiyah (שֶׁל עֲשִׂיָּה), and there is none to raise her up (וְאֵין מֵקִים אוֹתָהּ), in the secret of “He supports the fallen” (בְּסוֹד סוֹמֵךְ נוֹפְלִים), and the Mashiach who is called Bar Nafli [son of the fallen one] (וּמָשִׁיחַ הַנִּקְרָא בַּר נַפְלִי), on account of the secret of: “On that day I shall raise up the fallen sukkah of David” (עַל שֵׁם סוֹד בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנֹּפֶלֶת) (Amos 9:11). And it is said (וְנֶאֱמַר): “Do not rejoice over me, my enemy; though I have fallen, I have arisen” (אַל תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי) (Micah 7:8). And “my enemy” is Lilit Chayyavta [the guilty Lilith] (וְאוֹיַבְתִּי הִיא לִילִית חַיֶּיבְתָּא), who hates the Shekhinah (שׂוֹנֵאת אֶת הַשְּׁכִינָה), but for her there shall be no rising again (לָהּ לֹא תִהְיֶה תְּקוּמָה), in the secret of: “I shall be filled from the ruined one” (בְּסוֹד אִמָּלְאָה הֶחֳרֵבָה) (Ezekiel 26:2), for when this one rises, that one falls (כְּשֶׁזֶּה קָם זֶה נוֹפֵל).

“And at the time when He remembers the hind” (וּבִזְמַן הַהוּא דְּדָכִיר לְאַיַּלְתָּא), “He strikes blows at that moment” (בָּעֵט בְּעִיטִין בְּהַהִיא שַׁעְתָּא), “in three hundred and ninety firmaments” (בִּתְלַת מֵאָה וּתְשָׁעִין רְקִיעִין), and all of them tremble and quake before Him (וְכֻלְּהוּ מְרַתְּתִין וְזָעִין קַמֵּיהּ), “and He sheds tears because of this” (וְאוֹרִיךְ דִּמְעִין עַל דָּא), “and those tears, boiling like fire, fall into the Great Sea” (וְנָפְלִי אִינוּן דִּמְעִין רְתִיחִין כְּאִשָּׁא לְגוֹ יַמָּא רַבָּא). “And from those tears arises that prince of the sea” (וּמֵאִינוּן דִּמְעִין קָאִים הַהוּא מְמַנָּא דְיַמָּא), “and he stands established to sanctify the Name of the Holy King” (וְאִתְקַיָּים לְקַדֵּשׁ שְׁמֵיהּ דְּמַלְכָּא קַדִּישָׁא), “and he accepts upon himself to swallow all the waters of Bereshit, the arrogant waters” (וְקַבִּיל עֲלֵיהּ לְמִבְלַע כָּל מֵיטוֹי דִּבְרֵאשִׁית מַיִם הַזֵּידוֹנִים), “and to gather them within himself at the time when all the nations gather against the holy people” (וִיכַנִּישׁ לְהוֹ לְגַוֵּיהּ בְּשַׁעְתָּא דְּיִתְכַּנְּשִׁין כָּל עַמְמַיָּא עַל עַמָּא קַדִּישָׁא), “and the waters will dry up and they shall remain in dryness” (וְיִנְגְּבוּ מַיָּא וְיִשְׁאֲרוּ בְּנַגִּיבוּ).

“Meanwhile they heard a voice saying: ‘Make room, make room, for behold King Mashiach is coming to the academy of Rabbi Shimon’” (אֲדָהֲכִי שְׁמַע קָלָא דְּאָמַר פַּנּוּן אֲתַר פַּנּוּן אֲתַר, דְּהָא מַלְכָּא מְשִׁיחָא אָתֵי לִמְתִיבְתָּא דְּרַבִּי שִׁמְעוֹן)... “At that moment Rabbi Shimon related to him that oath which the Master of Wings had sworn” (בְּהַהוּא שַׁעְתָּא סַח לֵיהּ רַבִּי שִׁמְעוֹן הַהוּא אוֹמָאָה דְּאוֹמֵי מָארֵי דְּגַדְפִין), “then Mashiach trembled and raised his voice” (כְּדֵין אִזְדַּעְזַע מְשִׁיחַ וַאֲרִים קָלֵיהּ), “and the firmaments trembled” (וְאִזְדַּעְזְעוּ רְקִיעִין), “and the Great Sea trembled” (וְאִזְדַּעְזַע יַמָּא רַבָּא), “and Leviathan trembled” (וְאִזְדַּעְזַע לִוְיָתָן), “and the world thought to overturn itself” (וְחָשִׁיב עָלְמָא לְאִתְהַפְּכָא). (Zohar Chadash, Balak)

And with all this (וְעִם כָּל דָּא), let the living take it to heart (יִתֵּן הַחַי אֶל לִבּוֹ), certainly (בְּוַדַּאי), he should direct his intention well (יְכַוֵּן הֵיטֵב), in the blessing “Who builds Jerusalem” (בִּבְרָכַת בּוֹנֵה יְרוּשָׁלַיִם), and in the blessing “The Branch of David Your servant” (וּבְבִרְכַּת אֶת צֶמַח דָּוִד עַבְדְּךָ), and in the service of the Beit HaMikdash mentioned in the blessing Retzeh (וַעֲבוֹדַת בֵּית הַמִּקְדָּשׁ הַנִּזְכָּר בְּבִרְכַּת רְצֵה), and not like those people who pray (וְלֹא כְּמוֹ הָאֲנָשִׁים הַמִּתְפַּלְּלִים), and mere habit (וְהָרְגִילוּת), joins together the letters and the words (מְחַבֵּר הָאוֹתִיּוֹת וְהַתֵּיבוֹת), but their hearts are not with them (וְלִבָּם בַּל עִמָּהֶם), and they think foreign thoughts (וּמַחֲשָׁבָה זָרָה חוֹשְׁבִים), and the sacrifice is piggul [disqualified] (וְהַקָּרְבָּן פִּגּוּל הוּא), “it shall not be accepted” (לֹא יֵרָצֶה) (Leviticus 7:18), as an offering by fire, a pleasing aroma to Hashem (קָרְבַּן אִשֶּׁה רֵיחַ נִיחוֹחַ לַייָ).

And at the time when He remembers the hind (וּבִזְמַן הַהוּא דְּדָכִיר לְאַיַּלְתָּא), He strikes blows at that moment (בָּעֵט בְּעִיטִין בְּהַהִיא שַׁעְתָּא), in three hundred and ninety firmaments (בִּתְלַת מֵאָה וְתִשְׁעִין רְקִיעִין), and all of them tremble and quake before Him (וְכֻלְּהוּ מְרַתְּתִין וְזָעִין קַמֵּיהּ), and He sheds tears because of this (וְאוֹרִיךְ דִּמְעִין עַל דָּא), and those tears, boiling like fire, fall into the Great Sea (וְנָפְלִי אִינוּן דִּמְעִין רְתִיחִין כְּאִשָּׁא, לְגוֹ יַמָּא רַבָּא). And from those tears arises that appointed prince of the sea (וּמֵאִינוּן דִּמְעִין קָאִים הַהוּא מְמַנָּא דְּיַמָּא), and he is established to sanctify the Name of the Holy King (וְאִתְקַיָּים לְקַדֵּשׁ שְׁמֵיהּ דְּמַלְכָּא קַדִּישָׁא), and he accepts upon himself to swallow all the rebellious waters of Creation (וְקַבִּיל עֲלֵיהּ לְמִבְלַע כָּל מֵיטוֹי דִּבְרֵאשִׁית מַיִם הַזֵּידוֹנִים), and he gathers them into himself at the time when all the nations assemble against the holy people (וִיכַנִּישׁ לְהוֹ לְגַוֵּיהּ בְּשַׁעְתָּא דְּיִתְכַּנְּשִׁין כָּל עַמְמַיָּא עַל עַמָּא קַדִּישָׁא), and the waters dry up and become parched in their dryness (וְיִנְגְּבוּן מַיָּא וְיֵעָרוּן בְּנַגִּיבוּ). Meanwhile (אֲדָהֲכִי), he hears a voice saying (שָׁמַע קָלָא דְּאָמַר): Clear a place, clear a place, for behold King Mashiach comes to the academy of Rabbi Shimon (פַּנּוּן אֲתַר פַּנּוּן אֲתַר, דְּהָא מַלְכָּא מְשִׁיחָא אָתֵי לִמְתִיבְתָּא דְּרַבִּי שִׁמְעוֹן). At that moment (בְּהַהוּא שַׁעְתָּא), Rabbi Shimon related to him that oath which the masters of wings had sworn (סַח לֵיהּ רַבִּי שִׁמְעוֹן הַהוּא אוֹמָאָה דְּאוֹמֵי מָארֵי דְּגַדְפִין), then Mashiach trembled and raised his voice (כְּדֵין אִזְדַּעְזַע מְשִׁיחַ וַאֲרִים קָלֵיהּ), and the firmaments trembled (וְאִזְדַּעְזְעוּ רְקִיעִין), and the Great Sea trembled (וְאִזְדַּעְזַע יַמָּא רַבָּא), and Leviathan trembled (וְאִזְדַּעְזַע לִוְיָתָן), and the world thought to overturn itself (וְחָשִׁיב עָלְמָא לְאִתְהַפְּכָא). And with all this (וְעִם כָּל דָּא), let the living take it to heart (יִתֵּן הַחַי אֶל לִבּוֹ), certainly he should direct his intention well (בְּוַדַּאי יְכַוֵּין הֵיטֵב), in the blessing of Boneh Yerushalayim [Builder of Jerusalem] (בְּבִרְכַּת בּוֹנֵה יְרוּשָׁלַיִם), and in the blessing of “Cause the offspring of David Your servant to flourish” (וּבְבִרְכַּת אֶת צֶמַח דָּוִד עַבְדְּךָ), and the service of the Beit HaMikdash [Holy Temple] mentioned in the blessing of Retzeh [Be Favorable] (וַעֲבוֹדַת בֵּית הַמִּקְדָּשׁ הַנִּזְכָּר בְּבִרְכַּת רְצֵה), and not like those people who pray (וְלֹא כְּמוֹ הָאֲנָשִׁים הַמִּתְפַּלְּלִים), and by habit (וְהָרְגִילוּת), merely joining together the letters and the words (מְחַבֵּר הָאוֹתִיּוֹת וְהַתֵּיבוֹת), while their hearts are not with them (וְלִבָּם בַּל עִמָּהֶם), and they think foreign thoughts (וּמַחֲשָׁבָה זָרָה חוֹשְׁבִים), for then the offering is piggul [disqualified] (וְהַקָּרְבָּן פִּגּוּל הוּא), it shall not be accepted as an offering, “a fire-offering, a pleasing aroma to Hashem” (לֹא יֵרָצֶה לְקָרְבָּן אִשֵּׁה רֵיחַ נִיחוֹחַ לַייָ) (Leviticus 1:9). And when his soul departs (וּכְשֶׁיֵּצֵא נִשְׁמָתוֹ), one angel will come (יָבוֹא מַלְאָךְ אֶחָד), with a fire-shovel in his hand (וּמַגְרֵפָה שֶׁל אֵשׁ בְּיָדוֹ), and he thrusts into his mouth the letters and the words that he swallowed (וְתוֹחֵב הָאוֹתִיּוֹת וְהַתֵּיבוֹת שֶׁהָיָה מַבְלִיעַ אֶל פִּיו), and uttered without intention (וְאוֹמְרָם בְּלֹא כַּוָּנָה), and his soul is cast into the place of the disqualified consecrated offerings (וְנִשְׁלָךְ נִשְׁמָתוֹ לִמְקוֹם פְּסוּלֵי הַמֻּקְדָּשִׁין). And it is as though he offered strange fire (וְהוּא כְּאִלּוּ הִקְרִיב אֵשׁ זָרָה), and he will not merit the Zivug [union] of the World to Come (וְלֹא יִזְכֶּה לְזִוּוּג עוֹלָם הַבָּא), which is the secret of Mayin Nukvin [female waters] (שֶׁהוּא סוֹד מַיִן נוּקְבִין), for there will be no Mayin Nukvin [female waters] for the Zivug [union] of Ze’ir Anpin and its Nukvah (שֶׁלֹּא יִהְיֶה מַיִן נוּקְבִין לְזִוּוּג ז״א וְנוּקְבֵיהּ), and then it is said (וְאָז נֶאֱמַר): “that soul shall surely be cut off, its iniquity is upon it” (הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא עֲוֹנָהּ בָּהּ) (Numbers 15:31), and it is said (וְנֶאֱמַר): “and that soul shall be cut off from before Me” (וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנַי) (Leviticus 22:3), because it will not merit to produce Mayin Nukvin [female waters] (שֶׁלֹּא תִזְכֶּה לַעֲשׂוֹת מַיִן נוּקְבִין), the secret of the continual burnt-offering (סוֹד עֹלַת תָּמִיד), which was made at Mount Sinai (הָעֲשׂוּיָה בְּהַר סִינַי), “for a pleasing aroma, a fire-offering to Hashem” (לְרֵיחַ נִיחוֹחַ אִשֶּׁה לַי־יָ) (Numbers 28:6). And concerning those righteous ones (וְעַל אוֹתָם הַצַּדִּיקִים), who are constantly attached spirit to spirit (אֲשֶׁר הֵם תָּמִיד דְּבוּקִים רוּחָא בְּרוּחָא), and pray with intention (וּמִתְפַּלְּלִים בְּכַוָּנָה), it is said concerning them (נֶאֱמַר עֲלֵיהֶם): “Before they call, I will answer; while they are yet speaking, I will hear” (טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה, עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע) (Isaiah 65:24), and it is said (וְנֶאֱמַר): “Then shall the offering of Judah and Jerusalem be pleasing to Hashem, as in the days of old and as in former years” (וְעָרְבָה לַי־יָ מִנְחַת יְהוּדָה וִירוּשָׁלַיִם, כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת) (Malachi 3:4). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ יְ־יָ לְעוֹלָם אָמֵן וְאָמֵן).