Chapter Sixty-Four (פֶּרֶק שִׁשִּׁים וְאַרְבָּעָה)

Let us return to the matter of the secret of Adnut (נַחֲזוֹר לְעִנְיַן סוֹד אַדְנוּת), which is the root of the point of Binah (שֶׁהוּא שֹׁרֶשׁ נְקוּדַּת בִּינָה), and the Name M"H (וְשֵׁם מ״ה), which is the secret of Chokhmah (שֶׁהוּא סוֹד חָכְמָה), called “the great man among the giants” (הַנִּקְרָא אָדָם הַגָּדוֹל בָּעֲנָקִים), in relation to Ze’ir (לְעֵרֶךְ זְעֵיר), who is called the small man (שֶׁנִּקְרָא אָדָם הַקָּטָן), for M"H is the Gematria of Adam (כִּי מ״ה גִּימַטְרִיָּא אָדָם), and there is a great Adam and a small Adam (וְיֵשׁ אָדָם גָּדוֹל וְקָטָן), in the secret of (בְּסוֹד), “Who can raise up Ya‘akov, for he is small?” (מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2). And these two Names, Adnut and M"H (וּשְׁנֵי שֵׁמוֹת אֵלּוּ [אַדְנִי וּמ״ה]), equal the numerical value of Nes [Banner] (עוֹלִים כְּמִנְיַן נֵס), and through this will be understood (וּבָזֶה יוּבַן), what our Sages, of blessed memory, said (מַה שֶּׁאָמְרוּ חז״ל), “the Mem and Samekh in the Tablets stood miraculously” (מ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִים) (Shabbat 104a). And the matter is (וְהָעִנְיָן הוּא), that the Mem and Samekh allude to Ze’ir and Nukvah (כִּי מ״ם וְסָמֶ״ךְ רוֹמְזִים לִזְעֵיר וְנוּקְבֵיהּ), because Ze’ir is in the secret of the six extremities included from ten (לְפִי שֶׁזְּעֵיר הוּא בְּסוֹד ו׳ קְצָווֹת כְּלוּלִים מֵעֶשֶׂר), behold sixty (הֲרֵי ס׳), and his Mochin (וּמוֹחִין דִּידֵיהּ), which are four, Chokhmah, Binah, Da’at (שֶׁהֵם אַרְבַּע חב״ד), included from ten (כְּלוּלִים מֵעֶשֶׂר), behold forty (הֲרֵי מ׳), and their total is one hundred blessings every day (וּכְלָלָם מֵאָה בְּרָכוֹת בְּכָל יוֹם), for Ze’ir and Nukvah (לִזְעֵיר וְנוּקְבֵיהּ), who likewise possess Mem and Samekh (שֶׁיֵּשׁ לָהֶם גַּם כֵּן מ״ם וְסָמֶ״ךְ). And set your heart upon this (וְשִׂים לִבְּךָ לָזֶה), that the filling of Mem (שֶׁמִּלּוּי מ״ם), is another Mem (הוּא מ׳ אַחֶרֶת), to allude to the Mochin of Nukvah (לִרְמוֹז עַל מוֹחִין דְּנוּקְבֵיהּ), which are likewise four (שֶׁהוּא גַּם כֵּן אַרְבָּעָה). And the filling of Samekh (וּמִלּוּי סָמֶ״ךְ), is Mem and Kaf (הוּא מ׳ וְכ׳), whose Gematria is sixty (גִּימַטְרִיָּא ס׳), and it is another sixty (וְהִיא ס׳ אַחֶרֶת), which allude to Nukvah (שֶׁהֵם רוֹמְזִים לְנוּקְבֵיהּ), who is also included from ten (שֶׁגַּם הִיא כְּלוּלָה מֵעֶשֶׂר), and they are her six extremities included from ten (וְהֵם שֵׁשׁ קְצָווֹת דִּידָהּ כְּלוּלִים מֵעֶשֶׂר).

Further know (עוֹד דַּע), that the Netzach and Hod of Imma are in the secret of the Luchot [Tablets] (כִּי נֶצַח הוֹד שֶׁל אִמָּא הֵם בְּסוֹד לוּחוֹת), and this testifies concerning it (וְזֶה מֵעִיד עָלָיו), for Luach [Tablet] equals the square of Ehyeh (כִּי לוּחַ עוֹלֶה דָּם רִבּוּעַ אֶהְיֶ״ה), and in Netzach there is the Name Havayah (וּבְנֶצַח יֵשׁ שֵׁם הוי״ה), with Vav without Alef (עִם ו״ו בְּלֹא אָלֶ״ף), which equals the number of Luach [Tablet] (שֶׁעוֹלֶה כְּמִנְיַן לוּחַ), as follows (כָּזֶה): Yud Heh Vav Heh (יו״ד ה״א ו״ו ה״א). And likewise in Hod (וְגַם כֵּן בְּהוֹד), there is the squared Name of Ehyeh (יֵשׁ שֵׁם שֶׁל אֶהְיֶ״ה מְרֻבָּע), as follows (כָּזֶה): Alef, Alef-Heh, Alef-Heh-Yud, Alef-Heh-Yud-Heh (א׳ א״ה אה״י אהי״ה), which also equal the number of Luach [Tablet] (שֶׁעוֹלִים גַּם הֵם כְּמִנְיַן לוּחַ). And an allusion to this is (וְרֶמֶז לָזֶה), “and the Luchot [Tablets] were the work of Elohim” (וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה) (Exodus 32:16), namely (דְּהַיְינוּ), Netzach and Hod, which are the Luchot [Tablets] (נֶצַח וְהוֹד שֶׁהֵם הַלּוּחוֹת), “the work of Elohim” (מַעֲשֵׂה אֱלֹהִים), which is Imma (שֶׁהִיא אִמָּא), who is called Elohim Chayim [the Living God] (הַנִּקְרֵאת אֱלֹהִים חַיִּים). “And the inscription was the inscription of Elohim” (וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא) (Exodus 32:16), the explanation is (פֵּירוּשׁ), the word Michtav [Inscription] (מִלַּת מִכְתָּב), equals in Gematria “the pathways that the bird of prey has not known” (עוֹלֶה כְּמִנְיַן נְתִיבִי לֹא יָדְעוּ עָיִט) (Job 28:7), which is the Fiftieth Gate of the Fifty Gates of Binah (שֶׁהוּא שַׁעַר הַחֲמִשִּׁים מִנ׳ שַׁעֲרֵי בִינָה), alluding that within the Luchot [Tablets] were included all Fifty Gates of Binah (רוֹמֵז שֶׁבַּלּוּחוֹת הָיוּ כְּלוּלִים כָּל חֲמִשִּׁים שַׁעֲרֵי בִינָה).

And you already know (וּכְבָר יָדַעְתָּ), that Ze’ir and Nukvah (כִּי זְעֵיר וְנוּקְבֵיהּ), who are Mem and Samekh (שֶׁהֵם מ׳ וְס׳), as stated above (כָּאָמוּר), receive their Mochin through these Netzach and Hod (הֵם מְקַבְּלִים הַמּוֹחִין שֶׁלָּהֶם עַל יְדֵי נֶצַח וְהוֹד אֵלּוּ), which are called Luchot [Tablets] (הַנִּקְרָאִים לוּחוֹת). If so (אִם כֵּן), it is correct to say (יִצְדַּק לוֹמַר), that Ze’ir and Nukvah are in Netzach and Hod (שֶׁזְּעֵיר וְנוּקְבֵיהּ הֵם בְּנֶצַח וְהוֹד), with respect to these Mochin (בִּבְחִינַת הַמּוֹחִין הָאֵלּוּ), for they received illumination through them (שֶׁקִּבְּלוּ הֶאָרָה עַל יָדָם), as we explained above (כַּאֲשֶׁר בֵּאַרְנוּ לְמַעְלָה). For through these Mochin (שֶׁעַל יְדֵי הַמּוֹחִין הָאֵלּוּ), Ze’ir and Nukvah became in the secret of ten (נַעֲשׂוּ זְעֵיר וְנוּקְבֵיהּ בְּסוֹד י׳), namely (דְּהַיְינוּ), each one ten Sefirot (כָּל אֶחָד וְאֶחָד עֶשֶׂר סְפִירוֹת), for without them (כִּי בִּלְעֲדֵיהֶם), Ze’ir and Nukvah would not be complete (לֹא יִהְיוּ זְעֵיר וְנוּקְבֵיהּ שְׁלֵמִים), rather Ze’ir would remain in the secret of six extremities (אֶלָּא זְעֵיר בְּסוֹד שֵׁשׁ קְצָווֹת), and Nukvah in the secret of a point (וְנוּקְבֵיהּ בְּסוֹד נְקוּדָּה). And through the offering of Adam haRishon (וְעַל יְדֵי קָרְבָּנוֹ שֶׁל אָדָם הָרִאשׁוֹן), for he was the first (שֶׁהוּא הָיָה רִאשׁוֹן), who aroused Mayin Nukvin [Female Waters] below (שֶׁהֵעִיר מַיִן נוּקְבִין לְתַתָּא), which require the awakening of Mayin Dukhrin [Male Waters] above (הַצְּרִיכִים לְהִתְעוֹרְרוּת מַיִן דּוּכְרִין דִּלְעֵילָא). Which is what our Sages, of blessed memory, said (שֶׁהוּא מַה שֶּׁאָמְרוּ רז״ל), “the bull that Adam haRishon offered had one horn upon its forehead” (שׁוֹר שֶׁהִקְרִיב אָדָם הָרִאשׁוֹן קֶרֶן אַחַת הָיְתָה לוֹ בְּמִצְחוֹ) (Avodah Zarah 8a), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר), for through this offering (שֶׁעַל יְדֵי זֶה הַקָּרְבָּן), the Mochin descended to Ze’ir and Nukvah (יָרְדוּ לִזְעֵיר וּנוּקְבֵיהּ הַמּוֹחִין), and they became in the secret of ten (וְנַעֲשׂוּ בְּסוֹד עֶשֶׂר), as stated above (כָּאָמוּר). And when he sinned (וּכְשֶׁחָטָא), the channels were damaged through him (אָז נִתְקַלְקְלוּ עַל יָדוֹ הַצִּנּוֹרוֹת), and likewise (וְכֵן), through the deeds of the generation of Enosh and the generation of the Flood (עַל יְדֵי מַעֲשֵׂה דּוֹר אֱנוֹשׁ וְדוֹר הַמַּבּוּל), until Noach came and rectified through his offering (עַד שֶׁבָּא נֹחַ וְתִקֵּן בְּקָרְבָּנוֹ), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר). And after the ten generations sinned from Noach until Avraham (וְאַחַר שֶׁחָטְאוּ הָעֲשָׂרָה דּוֹרוֹת מִנֹּחַ עַד אַבְרָהָם), and all the remaining generations until the time of the Giving of the Torah (וְכָל הַשְּׁאָר דּוֹרוֹת עַד שְׁעַת מַתַּן תּוֹרָה), when through its giving Israel became purified (שֶׁאָז בִּנְתִינָתָהּ נִזְדַּכְּכוּ יִשְׂרָאֵל), as our Sages, of blessed memory, said (כְּמוֹ שֶׁאָמְרוּ חז״ל), “Israel who stood at Mount Sinai, their contamination ceased” (יִשְׂרָאֵל שֶׁעָמְדוּ עַל הַר סִינַי פָּסְקָה זוֹהֲמָתָן) (Shabbat 146a). And then (וְאָז), after the Torah was given (אַחַר שֶׁנָּתַן הַתּוֹרָה), everything returned to its original strength (הַכֹּל חָזַר לְאֵיתָנוֹ הָרִאשׁוֹן), to illuminate in Ze’ir and Nukvah (לְהָאִיר בִּזְעֵיר וּנוּקְבֵיהּ).

And between the time of the sin of Adam haRishon (וּבֵין זְמַן חֵטְא אָדָם הָרִאשׁוֹן), and the time of the Giving of the Torah (לִזְמַן מַתַּן תּוֹרָה), even though the aforementioned Mochin ascended above into Imma (אַף עַל פִּי שֶׁעָלוּ הַמּוֹחִין הַנִּזְכָּרִים לְמַעְלָה בְּאִמָּא), there still remained in Ze’ir and Nukvah some illumination (עֲדַיִן נִשְׁאַר בִּזְעֵיר וּנוּקְבֵיהּ אֵיזֶה הֶאָרָה), resembling Mochin (כִּדְמוּת מוֹחִין). And this came to them (וְהָיָה זֶה לָהֶם), through the two points of Chokhmah and Binah mentioned above (עַל יְדֵי הַשְּׁנֵי נְקוּדוֹת שֶׁל חָכְמָה וּבִינָה הַנִּזְכָּרִים לְמַעְלָה), within which are the two Names mentioned (שֶׁבָּהֶם שְׁנֵי שֵׁמוֹת הָאֲמוּרִים), namely the Name Adnut and the Name M"H (הַיְינוּ שֵׁם אַדְנוּת וְשֵׁם מ״ה), which together equal the numerical value of Nes [Banner] (שֶׁעוֹלִים שְׁנֵיהֶם כְּמִנְיַן נֵס), as mentioned above (כַּנִּזְכָּר). And this is the intention of what the Sages, of blessed memory, said (וְזֶהוּ כַּוָּנַת מַה שֶּׁאָמְרוּ חֲכָמִים ז״ל): “the Mem and Samekh” (מ״ם וְסָמֶ״ךְ), which are Ze’ir and Nukvah (שֶׁהֵם זְעֵיר וּנוּקְבֵיהּ), “in the Luchot [Tablets]” (שֶׁבַּלּוּחוֹת), which are the Netzach and Hod of Imma (שֶׁהֵם נֶצַח וְהוֹד דְּאִמָּא), called Luchot [Tablets] as stated above (הַנִּקְרָאִים לוּחוֹת כָּאָמוּר), and they are like Luchot [Tablets] for Ze’ir and Nukvah (וְהֵם כְּמוֹ לוּחוֹת לִזְעֵיר וּנוּקְבֵיהּ), from the Giving of the Torah onward (מִמַּתַּן תּוֹרָה וָאֵילָךְ), when everything was rectified (שֶׁנִּתְקַן הַכֹּל).

And through what were they sustained before the Giving of the Torah, during the time of the corruption (וּבַמָּה הָיוּ עוֹמְדִים קֹדֶם מַתַּן תּוֹרָה בִּזְמַן הַקִּלְקוּל), for since the Luchot [Tablets] had not descended from Imma to Ze’ir and Nukvah, which are the Mochin (שֶׁכֵּיוָן שֶׁהַלּוּחוֹת לֹא יָרְדוּ מֵאִמָּא לִזְעֵיר וּנוּקְבֵיהּ שֶׁהֵם הַמּוֹחִין), by what would they be nourished (בַּמָּה יִתְפַּרְנְסוּ), from what flow (מֵאֵיזֶה שֶׁפַע), since there was no merit to bring down Mayin Nukvin [Female Waters] (כֵּיוָן שֶׁאֵין זְכוּת לְהוֹרִיד מַיִן נוּקְבִין). And the statement answers (וְתֵרֵץ הַמַּאֲמָר): “through a Nes [Banner] alone” (בְּנֵס בִּלְבַד), at that time they stood (בְּאוֹתוֹ זְמַן הָיוּ עוֹמְדִים), the explanation is (פֵּירוּשׁ), through the illumination of the Reshimu [Impression] that remained (בִּשְׁבִיל הֶאָרַת רְשִׁימוּ שֶׁנִּשְׁאֲרוּ), from the points of Chokhmah and Binah (מִנְּקוּדַת חָכְמָה בִּינָה), which are the Name of S"H [65] and the Name of M"H [45] (שֶׁהֵם שֵׁם שֶׁל ס״ה וְשֶׁל מ״ה), which together equal Nes [Banner] (שֶׁעוֹלִים נֵס), “through a Nes [Banner] they stood” (בְּנֵס הָיוּ עוֹמְדִים), they had existence and support (הָיָה לָהֶם קִיּוּם וְהַעֲמָדָה). And there is another allusion in the word BeNes [through a Banner] (וְעוֹד רֶמֶז אַחֵר בְּמִלַּת בְּנֵס), for the three letters preceding the letters of BeNes [through a Banner] (שֶׁהֵם ג׳ אוֹתִיּוֹתָיו שֶׁל הָרֶמֶז שֶׁלִּפְנֵי אוֹתִיּוֹת בְּנֵס), are Alef, Mem, Nun (שֶׁהֵם א׳ מ׳ נ׳), alluding to the root of the Name M"H and the root of the Name S"H [65] (לִרְמוֹז לְשֹׁרֶשׁ שֶׁל שֵׁם מ״ה וְשֹׁרֶשׁ שֶׁל שֵׁם ס״ה), which equals Amen (שֶׁעוֹלֶה אָמֵן), equal in numerical value to YAHDVNHY (כְּמִנְיַן יאהדונה״י), and the word Nes [Banner] (וּמִלַּת נֵס), equals one hundred and ten (עוֹלָה ק״י), equal to the Name M"H and the Name Adonai (כְּמִנְיַן שֵׁם מ״ה וְשֵׁם אַדנ״י), the explanation is (פֵּירוּשׁ), that they stood through the power of the illumination of these Names (שֶׁהָיוּ עוֹמְדִים בְּכֹחַ הֶאָרַת אֵלּוּ הַשֵּׁמוֹת).

And now (וְעַתָּה), let the one who contemplates investigate (הַמְעַיֵּן יַחְקוֹר), the root of the Mochin of Ze’ir and Nukvah (שֹׁרֶשׁ הַמּוֹחִין שֶׁל זְעֵיר וְנוּקְבֵיהּ), which are the essence of life (שֶׁהֵם עִיקַר הַחַיּוּת), and the names of Ze’ir and Nukvah (וְשֵׁמוֹת זְעֵיר וְנוּקְבֵיהּ), written throughout the Torah in every place (הַנִּכְתָּבִים בַּתּוֹרָה בְּכָל מָקוֹם), and they are (וְהֵם), M"H, which is Ze’ir Anpin (מ״ה הוּא ז״א), and the Name Adnut, which is his Nukvah (וְשֵׁם אַדְנוּת הוּא נוּקְבֵיהּ), as is known (כַּנּוֹדָע). Which equals in Gematria Tar‘a [Gate] in its filling (שֶׁעוֹלֶה כְּמִנְיַן תַּרְעָא בְּמִלּוּאוֹ), and it is a gate and an entrance (וְהוּא שַׁעַר וּפֶתַח), for the one entering from below upward (לְהַנִּכְנָס מִלְּמַטָּה לְמַעְלָה), as it is said (שֶׁנֶּאֱמַר), “Open for me the gates of righteousness” (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק) (Psalms 118:19), Malkhut which is called Tzedek [Righteousness] (מַלְכוּת שֶׁנִּקְרֵאת צֶדֶק), “I shall enter through them and praise Yah” (אָבֹא בָם אוֹדֶה יָהּ) (Psalms 118:19), and it is said (וְנֶאֱמַר), “This is the gate of Hashem; the righteous shall enter through it” (זֶה הַשַּׁעַר לַי״י צַדִּיקִים יָבֹאוּ בוֹ) (Psalms 118:20), because Tzaddik, the foundation of the world (מִפְּנֵי שֶׁצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10:25), which is the Holy Covenant (הוּא בְּרִית קֹדֶשׁ), enters into her (הַנִּכְנָס בָּהּ), in the secret of the Zivug [Union] (בְּסוֹד הַזִּוּוּג). And therefore (וְלָכֵן), the Zohar says in Parashat Noach (אוֹמֵר הַזֹּהַר בְּפָרָשַׁת נֹחַ), that if Noach, who is the secret of Yesod (שֶׁאִם נֹחַ שֶׁהוּא סוֹד יְסוֹד), preserved his covenant in the generation of the Flood (שֶׁשָּׁמַר בְּרִיתוֹ בְּדוֹר הַמַּבּוּל), who were flooded with immorality (שֶׁהָיוּ שְׁטוּפֵי זִמָּה), and had he not preserved his covenant, Heaven forbid (וְאִם לֹא שָׁמַר חַס וְחָלִילָה בְּרִיתוֹ), he would not have entered the Teivah [Ark] (לֹא הָיָה נִכְנָס בַּתֵּיבָה), which is the secret of Malkhut (שֶׁהוּא סוֹד מַלְכוּת). Never (מֵעוֹלָם), will one merit the Land of Life (לֹא יִזְכֶּה אֶל אֶרֶץ הַחַיִּים), which is Gan Eden above (שֶׁהוּא גַּן עֵדֶן לְמַעְלָה), within the seven Heikhalot [Palaces] of Malkhut (בְּז׳ הֵיכָלוֹת מַלְכוּת), except one who is a Tzaddik (אֶלָּא מִי שֶׁהוּא צַדִּיק), who preserved his covenant (שֶׁשָּׁמַר בְּרִיתוֹ), and this is as it is written (וְזֶהוּ דִּכְתִיב), “And your people are all righteous; they shall inherit the land forever” (וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Isaiah 60:21), namely the Land of Life (דְּהַיְינוּ אֶרֶץ הַחַיִּים), “the branch of My planting, the work of My hands, in which to glory” (נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60:21).