Chapter Sixty-Nine (פֶּרֶק שִׁשִּׁים וְתִשְׁעָה)

To understand this matter of the Mochin [Supernal Intellects], that they are not constant within Ze’ir Anpin and Nukvah (לְהָבִין הָעִנְיָן הַזֶּה שֶׁל הַמּוֹחִין שֶׁאֵינָם תְּדִירִין בִּזְעֵיר וְנוּקְבֵיהּ), you must know (צָרִיךְ אַתָּה לָדַעַת), the difference between the secret of Gilgul [Reincarnation] and the secret of Ibbur [Impregnation] (הַחִלּוּק בֵּין סוֹד הַגִּלְגּוּל לְסוֹד הָעִבּוּר), for the reincarnated soul cannot move from its place (כִּי הַמְגֻלְגָּל אֵינוֹ יָכוֹל לָזוּז מִמְּקוֹמוֹ), but one who comes in the secret of Ibbur [Impregnation] (אֲבָל הַבָּא בְּסוֹד הָעִבּוּר), since he did not come from the beginning of the formation (כֵּיוָן שֶׁלֹּא בָא מִתְּחִלַּת הַיְצִירָה), it is easy to return him to the “place of thought” (הוּא נָקֵל לְהַחֲזִיר לִמְקוֹם מַחֲשָׁבָה). And know (וְדַע), that there is a Gilgul [Reincarnation] because of a transgression (שֶׁיֵּשׁ גִּלְגּוּל שֶׁל עֲבֵרָה), for then the Nefesh will be reincarnated in one body alone (שֶׁאָז תִּתְגַּלְגֵּל הַנֶּפֶשׁ בְּגוּף אֶחָד לְבַד), not in partnership (לֹא בְּשִׁתּוּף), and when it did not perform a positive commandment (וּכְשֶׁלֹּא עָשְׂתָה מִצְוַת עֲשֵׂה), half of it will be reincarnated (תִּתְגַּלְגֵּל חֶצְיָהּ), or that part which did not perform the commandment (אוֹ אוֹתוֹ הַחֵלֶק שֶׁלֹּא עָשְׂתָה מִצְוָה), in a single body (בְּגוּף יְחִידִי), not in partnership (לֹא בְּשִׁתּוּף). But when it did not perform [that is, transgressed] a negative commandment (אֲבָל כְּשֶׁלֹּא עָשְׂתָה [הַיְינוּ עָבְרָה עַל] מִצְוָה לֹא תַעֲשֶׂה), then it will come joined together with others like it (אָז תָּבוֹא מְשֻׁתֶּפֶת עִם אֲחֵרוֹת כְּמוֹתָהּ), or close to it (אוֹ קְרוֹבָה לָהּ), which has no mate (שֶׁאֵין לָהּ זִוּוּג), and all [one of] these three are reincarnated (וְכָל [אֶחָד מִ] אֵלּוּ הַשְּׁלֹשָׁה מִתְגַּלְגְּלִים), and do not move from their place (וְאֵינָם זָזִים מִמְּקוֹמָם), from the day a person is born until he dies (מִיּוֹם שֶׁנּוֹלַד הָאָדָם עַד שֶׁיָּמוּת). But Ibbur [Impregnation] is (אֲבָל עִבּוּר הוּא), that because of some sin (שֶׁבְּסִבַּת אֵיזוֹ חֵטְא), it enters into another body during its lifetime (נִכְנֶסֶת בְּתוֹךְ הַגּוּף אַחֵר בְּחַיִּים), and when it is rectified it departs immediately (וּכְשֶׁנִּתְקַן תֵּצֵא מִיָּד), and if it comes for the sake of the one into whom it entered (וְאִם יָבֹא לְצוֹרֶךְ מִי שֶׁנִּכְנְסָה בּוֹ), through a great Mitzvah that he performed (עַל יְדֵי מִצְוָה גְדוֹלָה שֶׁעָשָׂה), concerning whom our Rabbis, of blessed memory, said (שֶׁאָמְרוּ עָלָיו חֲזַ״ל), “Were it not for the Holy One, blessed be He, Who helps him, he could not overcome him” (אִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעוֹזֵר לוֹ אֵינוֹ יָכוֹל לוֹ) (Sukkah 52b), it enters him during his lifetime in partnership with his Neshamah (נִכְנֶסֶת לוֹ בְּחַיִּים בְּשִׁתּוּף נִשְׁמָתוֹ). And if any harm should befall him (וְאִם יֵאָרַע לוֹ שׁוּם נֶזֶק), it does not feel the matter at all (אֵינוֹ מַרְגִּישׁ בַּדָּבָר כְּלָל), and if he sins (וְאִם יֶחֱטָא), the Neshamah will immediately depart during his lifetime (מִיָּד תֵּלֵךְ הַנְּשָׁמָה בְּחַיִּים), and this is the matter of Nadav and Avihu (וְזֶהוּ עִנְיַן נָדָב וַאֲבִיהוּא), who entered Pinchas during his lifetime (שֶׁנִּכְנְסוּ בְּחַיִּים בְּפִינְחָס), because he performed a great Mitzvah in the matter of Zimri (לְפִי שֶׁעָשָׂה מִצְוָה גְדוֹלָה בְּמַעֲשֵׂה זִמְרִי), that he was zealous for Hashem and merited them (שֶׁקִנֵּא לַי״י זָכָה לָהֶם), and when he sinned by not wanting to go to Yiftach (וּכְשֶׁחָטָא שֶׁלֹּא רָצָה לֵילֵךְ לְיִפְתָּח), they departed from him (הָלְכוּ לָהֶם). And this is what is said (וְזֶהוּ שֶׁאָמַר), “Formerly Hashem was with him” (לְפָנִים י״י עִמּוֹ) (I Chronicles 9:20), and not now (וְלֹא עַכְשָׁיו), and this is what the verse says concerning Eliyahu (וְזֶהוּ שֶׁאָמַר הַכָּתוּב בְּאֵלִיָּהוּ), “And he went to his Nefesh” (וַיֵּלֶךְ אֶל נַפְשׁוֹ) (I Kings 19:4), and he went to seek Nadav and Avihu, who were his Nefesh (וְהָלַךְ לְבַקֵּשׁ נָדָב וַאֲבִיהוּא שֶׁהֵם נַפְשׁוֹ), as you say (כַּמָּה דְּאַתְּ אָמַר), “We are unclean by the Nefesh of a man” (אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם) (Numbers 9:7), for they were the two sparks of Cain (שֶׁהֵם הָיוּ שְׁנֵי נִיצוֹצֵי קַיִן), as is known (כַּנּוֹדָע), from the good within him (מֵהַטּוֹב שֶׁבּוֹ), and they are literally the Nefesh of Adam (וְהוּא מַמָּשׁ נֶפֶשׁ אָדָם), from the beginning within him (מֵהַתְּחִלָּה שֶׁבּוֹ).

For without doubt (כִּי בְּלִי סָפֵק), every person who bequeaths to his children (כָּל אָדָם הַמּוֹרִישׁ לְבָנָיו), gives to them from his own portion (מִשֶּׁלּוֹ הוּא נוֹתֵן לוֹ), and not from the portion that went to others (וְלֹא מֵהַחֵלֶק שֶׁהָלַךְ לַאֲחֵרִים), exactly so here (כָּךְ מַמָּשׁ בְּכָאן), Adam HaRishon was the “Challah of the world” (אָדָם הָרִאשׁוֹן הָיָה חַלָּתוֹ שֶׁל עוֹלָם) (Bereishit Rabbah 14:1), and the Keterim [Crowns] upon his head remained in him (וְהַכְּתָרִים שֶׁבְּרֹאשׁוֹ נִשְׁאֲרוּ בּוֹ), while the rest of the Neshamot [Souls] that were dependent upon his body (וּשְׁאָר הַנְּשָׁמוֹת שֶׁהָיוּ תְּלוּיוֹת בְּגוּפוֹ), which were his limbs (שֶׁהֵם אֵיבָרָיו), fell below (הָיוּ נוֹפְלִים לְמַטָּה). But the light of the Keterim [Crowns] also departed from them (אֲבָל גַּם אוֹר הַכְּתָרִים הָלְכָה לָהֶם), and there remained within the Keterim [Crowns] only the light of the Nefesh (וְלֹא נִשְׁאַרוּ בְּהַכְּתָרִים כִּי אִם אוֹר הַנֶּפֶשׁ בִּלְבַד), while Ruach, Neshamah, Chayah, and Yechidah (וְרוּחַ נְשָׁמָה חַיָּה יְחִידָה), of those Keterim [Crowns] departed from them (שֶׁבְּאוֹתָן הַכְּתָרִים הָלְכָה לָהֶם), and this is what is called in the Zohar Shir HaShirim (וְזֶהוּ שֶׁנִּקְרָא בַּזֹּהַר שִׁיר הַשִּׁירִים), “the supernal radiance that the Holy One, blessed be He, took from him” (זִיהֲרָא עִלָּאָה דְּנָטִיל קֻבְ״ה מִינֵיהּ). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), “We are unclean by the Nefesh of Adam” (אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם) (Numbers 9:7), the first Adam [the intention being] (הָרִאשׁוֹן [הַכַּוָּנָה]), and also Nadav is Nefesh from Malkhut (וְגַם נָדָב הוּא נֶפֶשׁ מִמַּלְכוּת), for thus Nadav ascends in gematria (שֶׁכָּךְ עוֹלֶה נָדָב), corresponding to Havayah in the filling of the Hehs (כְּמִנְיַן הֲוָיָ״ה בְּמִלּוּי הַהֵי״ן), and the Dalet corresponds to the four letters of the Name (וְהַדָּלֶ״ת כְּנֶגֶד ד' אוֹתִיּוֹת שֶׁבַּשֵּׁם). And Avihu (וַאֲבִיהוּא), who is the aspect of Ruach of the Nefesh (שֶׁהוּא בְּחִינוֹת רוּחַ שֶׁל הַנֶּפֶשׁ), impurity does not pertain to him (לֹא שַׁיְיכִי בֵּיהּ טֻמְאָה), and Eliyahu sought to cleave to both of them as before (וְאֵלִיָּהוּ הָיָה מְבַקֵּשׁ לְדַבֵּק בִּשְׁנֵיהֶם כְּבָרִאשׁוֹנָה), except that he began with the lighter one first (אֶלָּא שֶׁהִתְחִיל בַּקַּל תְּחִלָּה), for Nadav is the aspect of Nefesh (שֶׁנָּדָב הוּא בְּחִינַת נֶפֶשׁ), in the secret of “And he went to his Nefesh” (בְּסוֹד וַיֵּלֶךְ אֶל נַפְשׁוֹ) (I Kings 19:4), or alternatively (אִי נַמֵּי), Nafsho [His soul] includes both of them (נַפְשׁ״וֹ כּוֹלֵל שְׁנֵיהֶם), namely Nefesh (דְּהַיְנוּ נֶפֶשׁ), and Vav [Six] (ו׳), Nefesh as understood literally (נֶפֶשׁ כְּמַשְׁמָעוֹ), Vav, this is Ruach (ו׳ דָּא רוּחַ), and it is explained (וְהוּא מְבֹואָר).

It follows (נִמְצָא), that the reincarnated soul cannot move from its place (שֶׁהַמְגֻלְגָּל אֵינוֹ יָכוֹל לָזוּז מִמְּקוֹמוֹ), but one who comes through Ibbur [Impregnation] (אֲבָל הַבָּא בְּעִבּוּר), since he did not come from the beginning of the formation (כֵּיוָן שֶׁלֹּא בָא מִתְּחִלַּת הַיְצִירָה), it is easy to return him (נָקֵל הוּא לְהַחֲזִיר), therefore the first three of Ze’ir Anpin remained in the womb of Imma (לְפִיכָךְ נִשְׁאֲרוּ הַשָּׁלֹשׁ רִאשׁוֹנוֹת דְּזְעֵיר בִּמְעֵי אִמָּא), until afterward (עַד אַחַר כָּךְ). For if they had all emerged together at the time of the formation (לְפִי שֶׁאִם הָיוּ יוֹצְאִים הַכֹּל יַחַד בִּשְׁעַת הַיְצִירָה), behold, at the time of the sin everything would have had to fall (הִנֵּה בִּשְׁעַת הַחֵטְא הָיָה צָרִיךְ לִפּוֹל הַכֹּל), and the Klipot would have seized them, Heaven forbid (וְהָיוּ אוֹחֲזִים בָּהֶם הַקְּלִיפּוֹת חַס וְשָׁלוֹם), and there would have been, Heaven forbid and Heaven forfend, no rectification at all (וְלֹא הָיָה חַס וְחָלִילָה שׁוּם תַּקָּנָה). But the six that emerged are strong (אֲבָל הַשִּׁשָּׁה שֶׁיָּצְאוּ הֵם חֲזָקִים), and especially since they are in one vessel (וּבִפְרָט שֶׁהֵם בִּכְלִי אֶחָד), and the Klipah does not have so much power to seize them (וְאֵין כָּל כָּךְ כֹּחַ לֶאֱחֹז בָּהֶם הַקְּלִיפָּה), and if it seizes them (וְאִם יֹאחֵז), the damage is not so great (אֵין הַנֶּזֶק כָּל כָּךְ), as with the first three (כְּמוֹ בַּשָּׁלֹשׁ רִאשׁוֹנוֹת), and therefore the six of Ze’ir Anpin emerged (וּלְפִיכָךְ יָצְאוּ הַשֵּׁשׁ דְּז״א). But Malkhut did not emerge except as one point (אֲבָל הַמַּלְכוּת לֹא יָצָא כִּי אִם נְקוּדָה אַחַת), Malkhut within Malkhut (מַלְכוּת שֶׁבְּמַלְכוּת), and all her other nine Middot [Attributes] (וְכָל שְׁאָר הַתֵּשַׁע מִדּוֹת שֶׁלָּהּ), are hidden within Binah (נֶעְלָמִים בְּתוֹךְ הַבִּינָה), because she is closer to the Chitzonim [External Forces] (לְפִי שֶׁהִיא קְרוֹבָה יוֹתֵר אֶל הַחִיצוֹנִים), and certainly they would rule over her (וּבְוַדַּאי יִשְׁלְטוּ בָּהּ), and therefore the nine were hidden (וּלְפִיכָךְ נֶעֶלְמוּ הַט׳). But the tenth point (אֲבָל הַנְּקוּדָה הָעֲשִׂירִית), cannot be otherwise (אִי אֶפְשָׁר בְּלָאו הָכִי), because it is necessary for the rectification of the lower one (שֶׁהִיא לְצוֹרֶךְ תִּקּוּן הַתַּחְתּוֹן), and now that they are hidden in Imma (וְעַתָּה שֶׁנֶּעֶלְמוּ בְּאִמָּא), when there is no concern lest it be damaged (כְּשֶׁלֹּא [יִהְיֶה חֲשָׁשׁ שֶׁמָּא] יִפָּגֵם), they will be revealed (יִתְגַּלוּ), and when there is some blemish (וּכְשֶׁיִּהְיֶה אֵיזֶה פְּגָם), they will return and be hidden above (יַחְזְרוּ וְיִתְעַלְּמוּ לְמַעְלָה), in their place within Imma (בִּמְקוֹמָם בְּאִימָּא).

And know (וְדַע), that even though at first they emerged as ten points (כִּי אַף עַל פִּי שֶׁמִּתְּחִלָּה [יָצְאוּ] הָיוּ עֶשֶׂר נְקוּדוֹת), the essential number is only five (הָעִקָּר אֵינוֹ אֶלָּא חָמֵשׁ), for the three points were Keter, Chokhmah, and Binah (כִּי הַשָּׁלֹשׁ נְקוּדוֹת הָיוּ כח״ב), each one of them included ten (כָּל אֶחָד מֵהֶם כָּלוּל מֵעֶשֶׂר), and they did not fall (וְלֹא נָפְלוּ), and the fourth point of Ze’ir Anpin (וְהַנְּקוּדָה הָרְבִיעִית שֶׁל זְעֵיר), is also included of ten (גַּם כֵּן כְּלוּלָה מֵעֶשֶׂר), but only six emerged from it, from Chesed and below (אֲבָל לֹא יָצְאוּ מֵהֶם כִּי אִם שֵׁשׁ מֵחֶסֶד וּלְמַטָּה), for its first three remained hidden in Imma (כִּי הַשָּׁלֹשׁ רִאשׁוֹנוֹת שֶׁלּוֹ נִשְׁאֲרוּ נֶעְלָמִים בְּאִמָּא). And the fifth point, which is Malkhut (וְהַנְּקוּדָה הַחֲמִישִׁית שֶׁהִיא הַמַּלְכוּת), only its final point emerged (יָצְאָה מִמֶּנָּה הַנְּקוּדָה הָאַחֲרוֹנָה שֶׁבָּהּ בִּלְבַד), namely, Malkhut within Malkhut (דְּהַיְנוּ מַלְכוּת שֶׁבְּמַלְכוּת), but the first nine remained hidden in Binah (אֲבָל הַתִּשְׁעָה הָרִאשׁוֹנִים הָיוּ נֶעְלָמִים בַּבִּינָה), and remained there (וְנִשְׁאֲרוּ שָׁם). It follows (נִמְצָא), that they are ten and they are five (שֶׁהֵם עֶשֶׂר וְהֵם חֲמִשָּׁה), because they are five aspects (לְפִי שֶׁהֵם ה' בְּחִינוֹת), Keter, Chokhmah, Binah, Ze’ir Anpin, and Malkhut (כח״ב זְעֵיר וּמַלְכוּת), and they are called ten (וְהֵם נִקְרָאִים עֶשֶׂר), namely (דְּהַיְנוּ), Keter (כֶּתֶר), Chokhmah (חָכְמָה), Binah (בִּינָה), and Ze’ir Anpin comprising six extremities (וּזְעֵיר הַכּוֹלֵל שֵׁשׁ קְצָווֹת), and Malkhut (וּמַלְכוּת), they are ten (הֵם עֶשֶׂר). However (אָמְנָם), when Ze’ir Anpin emerged (כְּשֶׁיָּצָא זְעֵיר), he emerged with six Kelim [Vessels] (יָצָא בְּשֵׁשׁ כֵּלִים), and there was no unity among them (וְלֹא הָיָה בָּהֶם אַחְדוּת), therefore they shattered in the World of Tohu (לְפִיכָךְ נִשְׁבְּרוּ בְּעוֹלָם הַתֹּהוּ), but when he returned to emerge in the World of Tikkun (אֲבָל כְּשֶׁחָזַר לָצֵאת בְּעוֹלָם הַתִּקּוּן), when they were rectified (כְּשֶׁנִּתְקְּנוּ), Ze’ir Anpin emerged from Imma (יָצָא מֵאִמָּא זְעֵיר), namely, the six extremities clothing Imma (דְּהַיְנוּ הַשֵּׁשׁ קְצוֹת מַלְבִּישִׁים לְאִמָּא). And they emerged in the secret of one great Kli [Vessel] (וְיָצְאוּ בְּסוֹד כְּלִי אֶחָד גָּדוֹל), namely, unity (דְּהַיְנוּ יִחוּד), and therefore they were rectified (וּלְפִיכָךְ נִתְקְּנוּ), and afterward his first three came to him (וְאַחַר כָּךְ בָּאוּ לוֹ הַשָּׁלֹשׁ רִאשׁוֹנוֹת שֶׁלּוֹ), which had been within Imma (שֶׁהָיוּ בְּתוֹךְ אִמָּא). This is the reason (זֶהוּ הַטַּעַם), that the first three of Ze’ir Anpin remained hidden (שֶׁנִּשְׁאֲרוּ נֶעְלָמִים הַשָּׁלֹשׁ רִאשׁוֹנִים מִזְּעֵיר), and the first nine of Malkhut remained hidden in Imma (וְהַתֵּשַׁע רִאשׁוֹנוֹת דְּמַלְכוּת נִשְׁאֲרוּ נֶעְלָמִים בְּאִמָּא), and did not emerge until afterward (וְלֹא יָצְאוּ עַד אַחַר כָּךְ).

And this is precisely the difference between Gilgul [Reincarnation] and Ibbur [Impregnation] (וְזֶהוּ מַמָּשׁ הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין גִּלְגּוּל לְעִבּוּר), and the six extremities of Ze’ir Anpin (וְהַשֵּׁשׁ קְצָווֹת שֶׁל זְעֵיר), are like the secret of Gilgul [Reincarnation] which does not move from its place (הֵם כְּמוֹ סוֹד הַגִּלְגּוּל שֶׁאֵינוֹ זָז מִמְּקוֹמוֹ), and his first three (וְהַג' רִאשׁוֹנוֹת שֶׁלּוֹ), and her first nine (וְהַט' רִאשׁוֹנוֹת שֶׁלָּהּ), are like the secret of Ibbur [Impregnation] (הֵם כְּמוֹ סוֹד הָעִבּוּר). And this is the secret of the first Ibbur and the second Ibbur (וְזֶהוּ סוֹד עִבּוּר רִאשׁוֹן עִבּוּר שֵׁנִי), and these lights are the actual secret of Ibbur [Impregnation] (וְאֵלּוּ הָאוֹרוֹת הֵם סוֹד הָעִבּוּר מַמָּשׁ), כביכול, like with a human being (כְּבִיָכוֹל כְּמוֹ אֵצֶל הַבֶּן אָדָם), these Mochin [Supernal Intellects] go and return and depart to the place of their quarrying (אֵלּוּ הַמּוֹחִין הוֹלְכִים וְחוֹזְרִים וּמִסְתַּלְּקִים לִמְקוֹם מַחְצָבָם). And the six extremities (וְהַשֵּׁשׁ קְצָווֹת), which are the secret of the Gilgul [Reincarnation] of the World of Tohu (שֶׁהוּא סוֹד הַגִּלְגּוּל שֶׁל עוֹלָם הַתֹּהוּ), namely the seven Sefirot that shattered and died (דְּהַיְנוּ ז' סְפִירוֹת שֶׁנִּשְׁבְּרוּ וּמֵתוּ), the Holy One, blessed be He, created them a second time (בְּרָאָם הַקָּבָ״ה פַּעַם אַחֶרֶת), and the third Gilgul [Reincarnation] will be after the resurrection itself (וְגִלְגּוּל שְׁלִישִׁי הוּא יִהְיֶה אַחַר הַתְּחִיָּה מַמָּשׁ), when the worlds will be destroyed (שֶׁיֶּחֱרְבוּ הָעוֹלָמוֹת), then Ze’ir Anpin and Nukvah (אָז ז״א וְנוּקְבֵיהּ), will be rectified in the womb of Imma a third time (יִתֻּקְּנוּ בִּמְעֵי אִמָּא פַּעַם שְׁלִישִׁי), and they will be a new creation in completeness (וְיִהְיוּ בְּרִיָּה חֲדָשָׁה בִּשְׁלֵמוּת), like Abba and Imma and Arich themselves (כְּמוֹ אַבָּא וְאִמָּא וַאֲרִיךְ עַצְמָם). And this will not be unless Abba and Imma are also rectified (וְזֶה לֹא יִהְיֶה אִם לֹא יִתֻּקְּנוּ גַּם כֵּן אַבָּא וְאִמָּא), in the secret of a new creation of the World of the Neshamah (בְּסוֹד בְּרִיאָה חֲדָשָׁה שֶׁל עוֹלָם הַנְּשָׁמָה), which is entirely the secret of the Name Havayah (שֶׁכּוּלּוֹ סוֹד שֵׁם הֲוָיָ״ה). And concerning this it is said (וְעַל זֶה נֶאֱמַר), “And it shall be on that day, Hashem will be One and His Name One” (וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), and there will be no other rulers in the world besides Havayah alone (וְלֹא יִהְיוּ שְׁאָר מוֹשְׁלִים בָּעוֹלָם בִּלְתִּי הֲוָיָ״ה לְבַדָּהּ), and the Kinuyim [Appellations] will be concealed and hidden away and swallowed into their sources (וְהַכִּנּוּיִים יִסָּתְרוּ וְיִגָּנְזוּ וְיִבָּלְעוּ בִּמְקוֹרֵיהֶם) [the source is Sha’arei Orah, Gikatilla, fifth gate, on the verse “I have removed my garment”] ([הַמָּקוֹר שַׁעֲרֵי אוֹרָה, גִּיקַטִילְיָא שַׁעַר חֲמִישִׁי עַל פָּסוּק: יִפְשַׁטְתִּי אֶת כֻּתָּנְתִּי]), as it is said (שֶׁנֶּאֱמַר), “And your Teacher shall no longer be hidden, and your eyes shall see your Teacher” (וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ) (Isaiah 30:20), which is the Name Havayah itself (שֶׁהוּא שֵׁם הֲוָיָ״ה עַצְמוֹ). And all the other Names (וְכָל שְׁאָר הַשֵּׁמוֹת), are wings covering the King (הֵם כְּנָפַיִם הַמְכַסִּים הַמֶּלֶךְ), who is the Name Havayah itself (שֶׁהוּא שֵׁם הֲוָיָ״ה עַצְמָהּ), and He cannot perform great kindness in completeness with Israel (וְלֹא יָכוֹל לַעֲשׂוֹת חֶסֶד גָּדוֹל בִּשְׁלֵמוּת עִם יִשְׂרָאֵל), because the Name Elohim and the other Kinuyim [Appellations] cover Him (כִּי שֵׁם אֱלֹהִים וּשְׁאָר כִּנּוּיִים הֵם מְכַסִּים אוֹתוֹ), and rule in the world (וּמוֹשְׁלִים בָּעוֹלָם). And notwithstanding all this (וְעַל כָּל זֹאת), (but) in concealment ([אֲבָל] בְּהֶסְתֵּר), His mercy reaches us, blessed be Hashem (מַגִּיעַ רַחֲמָנוּתוֹ עָלֵינוּ בָּרוּךְ ה'), as it is said (שֶׁנֶּאֱמַר), “Behold, this One stands behind our wall” (הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ) (Song of Songs 2:9). And the secret of Kotel [Wall] is (וְסוֹד כּוֹתֶל הוּא), the gematria of Havayah (גִּימַטְרִיָּא יְהוָ״ה), namely twenty-six (דְּהַיְנוּ כ״ו), and four hundred and thirty (וְתַ״ל), namely five Elohim (היינו ה' אֱלֹהִים), which equal ת״ל (הָעוֹלִים תַ״ל), covering Him in the exile (הַמְכַסִּים אוֹתוֹ בַּגָּלוּת), “this lattice” (הֶחָרַכִּים) (Song of Songs 2:9), looking through the windows (מַשְׁגִּיחַ מִן הַחֲלֹּנוֹת) (Song of Songs 2:9), the secret of the five windows through which the flow emerges (סוֹד ה' חַלּוֹנוֹת שֶׁיּוֹצֵא הַשֶּׁפַע בָּהֶם), namely the five Partzufim [Configurations] (דְּהַיְנוּ ה' פַּרְצוּפִים): Arich Anpin, Abba, Imma, Ze’ir Anpin, and Nukvah (אֲרִיךְ, אַבָּא, אִמָּא, זְעֵיר וְנוּקְבֵיהּ), then they are the five letters of Elohim (אָז הֵם ה' אוֹתִיּוֹת אֱלֹהִים), in the secret of one hundred and twenty Elohim (בְּסוֹד ק״ך אֱלֹהִים). And the Sefirot that are in the backs of the five Partzufim (וּסְפִירוֹת שֶׁיֵּשׁ בָּאֲחוֹרַיִים שֶׁל חֲמֵשָׁה פַּרְצוּפִים): Arich Anpin, Abba, Imma, Ze’ir Anpin, and Nukvah (אֲרִיךְ, אַבָּא, וְאִמָּא, וּזְעֵיר, וְנוּקְבֵיהּ), as is known (כַּנּוֹדָע), are there כביכול in the secret of the four groups that do not behold the face of the Shekhinah (הֵם כְּבִיָכוֹל בְּסוֹד ד' כִּתּוֹת שֶׁאֵינָם רוֹאִים פְּנֵי שְׁכִינָה), and they are also concealed in the secret of the Name Havayah (וְגַם הֵם נִסְתָּרִים בְּסוֹד [שֵׁם] הֲוָיָ״ה), the five Partzufim [Configurations], as is known (ה' פַּרְצוּפִין כַּנּוֹדָע). For the tip of the Yud is Arich Anpin (כִּי קוֹצוֹ שֶׁל יו״ד הוּא אֲרִיךְ), and the Yud in the middle together with the lower tip, which is the Yud itself (וְהַיו״ד בָּאֶמְצַע עִם הַקּוֹץ הַתַּחְתּוֹן שֶׁהוּא הַיו״ד עַצְמָהּ), is Abba (הוּא אַבָּא), and the first Heh is Imma (וְה׳ רִאשׁוֹנָה הִיא אִמָּא), and the Vav is Ze’ir Anpin (וְהַוָי״ו הוּא זְעֵיר אַנְפִּין), namely the six extremities which are his primary aspect (דְּהַיְנוּ ו׳ קְצָווֹת שֶׁהֵם עִיקָר בּוֹ), and the final Heh is Malkhut, the Nukvah of Ze’ir Anpin (וְהַה״י אַחֲרוֹנָה הִיא מַלְכוּת נוּקְבֵיהּ דְּזְעֵיר אַנְפִּין). And He also peers through the lattices (וְגַם הוּא מֵצִיץ מִן הַחֲרַכִּים), which is the secret of the five lattices (שֶׁהוּא סוֹד ה' חֲרַכִּים), from the expression “a small one burned my sack” (מִלְּשׁוֹן קְטִינָא חֲרִיךְ שַׂקֵּיהּ), and they are literally the five right-sided Elohim (וְהֵם מַמָּשׁ ה' אֱלֹהִים יְמָנִיִּים), which equal four hundred and thirty (הָעוֹלִים תַ״ל), for there are five right-sided Elohim and left-sided Elohim (כִּי יֵשׁ ה' אֱלֹהִים יְמָנִיִּים וּשְׂמָאלִיִּים), and both together equal eight hundred and sixty (וּשְׁנֵיהֶם עוֹלִים תִּלְתַּל), and together with their fifty letters they equal “Taltalim” [curled] (וְעִם חֲמִשִּׁים אוֹתִיּוֹתֵיהֶם עוֹלִים תַּלְתַּלִּים). But the left-sided ones are in “Neither shall leaven be seen” and “Neither shall leaven be found” (אֲבָל הַשְּׂמָאלִיִּים הֵם בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא) (Exodus 13:7), unless they are included within the Chasadim (כִּי אִם הֵם כְּלוּלִים בְּשֶׁל חֲסָדִים), and then there is victory for Israel over the nations (וְאָז יֵשׁ נִצָּחוֹן לְיִשְׂרָאֵל עַל הָאֻמּוֹת), and this is the secret of “His locks are curled [taltalim]” (וְזֶהוּ סוֹד קְוֻצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5:11), which are the secret of the judgments of the ten Elohim mentioned above (שֶׁהֵם סוֹד הַדִּינִים שֶׁל עֲשָׂרָה אֱלֹהִים הַנִּזְכָּרִים), and they are the hairs (וְהֵם הַשְּׂעָרוֹת), therefore they are “black as a raven” (לָכֵן הֵם שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11). And there are in the initial letters three hundred and twenty judgments (וְיֵשׁ בְּרָאשֵׁי הַתֵּבוֹת ש״ךְ דִּינִים), since the thirty-two Elohim also included in the inclusion of ten equal three hundred and twenty (הֱיוֹת שֶׁגַּם הַל״ב אֱלֹהִים הַנִּכְלָלִים בִּכְלִילוּת י׳ עוֹלִים ש״ךְ), and join with them (וּמִתְחַבְּרִים עִמָּהּ), and through the Zivug [Union] they are sweetened (וְעַל יְדֵי הַזִּוּוּג נִמְתָּקִים). But in the Klipah (אֲבָל בַּקְּלִיפָּה), they are the secret of the Pelishtim [Philistines] (הֵם סוֹד פְּלִשְׁתִּים), which equal ten Elohim (הָעוֹלִים עֲשָׂרָה אֱלֹהִים), and all of them are left-sided (וְכוּלָּם שְׂמָאלִיִּים), and therefore they greatly feared the holy Elohim (וְלָכֵן פָּחֲדוּ מְאֹד מֵאֱלֹהִים קְדוֹשִׁים), as it is said (שֶׁנֶּאֱמַר), “Woe unto us! Who shall deliver us from the hand of these mighty Elohim? These are the Elohim Who smote Egypt with every plague in the wilderness” (אוֹי לָנוּ מִי יַצִּילֵנוּ מִיַּד הָאֱלֹהִים הָאַדִּירִים הָאֵלֶּה, אֵלֶּה הֵם הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר) (I Samuel 4:8). Which ministered in Egypt, which is called a wilderness (שֶׁשִּׁמְּשׁוּ בְּמִצְרַיִם שֶׁנִּקְרֵאת מִדְבָּר), for it is a harsh Klipah (שֶׁהֵם קְלִיפָּה קָשָׁה), and stronger than all the other nations of the world (וַחֲזָקָה יוֹתֵר מִכָּל שְׁאָר הָאֻמּוֹת עוֹלָם), for they did not enslave Israel with slave labor (שֶׁלֹּא שִׁעְבְּדוּ בְּיִשְׂרָאֵל עֲבוֹדַת עֶבֶד), and they possess no sorcery greater than theirs (וְאֵין לָהֶם כִּשּׁוּף גָּדוֹל כְּמוֹהֶם). And this is the secret of what our Rabbis, of blessed memory, said (וְזֶהוּ סוֹד שֶׁאָמְרוּ חֲזַ״ל), “How many plagues were inflicted by the finger? Ten plagues. Say now: in Egypt they were struck with ten plagues, and at the sea they were struck with fifty plagues” (כַּמָּה לָקוּ בָּאֶצְבַּע עֶשֶׂר מַכּוֹת, אֱמוֹר מֵעַתָּה בְּמִצְרַיִם לָקוּ עֶשֶׂר מַכּוֹת, וְעַל הַיָּם לָקוּ חֲמִשִּׁים מַכּוֹת) (Mekhilta, Beshalach, Parashah 6). And their reasoning is (וּסְבָרָתָם), that the ten root letters of Elohim (שֶׁעֶשֶׂר אוֹתִיּוֹת הַשֹּׁרֶשׁ שֶׁל אֱלֹהִים), right-sided and left-sided (יְמָנִיִּים וּשְׂמָאלִיִּים), ministered in Egypt (שִׁמְּשׁוּ בְּמִצְרַיִם), but at the sea (אֲבָל עַל הַיָּם), all the letters of the ten Elohim ministered (שִׁמְּשׁוּ כָּל אוֹתִיּוֹת שֶׁל עֶשֶׂר אֱלֹהִים), their total being fifty (כְּלָלָם חֲמִשִּׁים). And this is the secret of his statement (וְזֶהוּ סוֹד אוֹמְרוֹ), “How many plagues were inflicted by the finger? Ten plagues, as it is said, ‘It is the finger of Elohim’” (כַּמָּה לָקוּ בָּאֶצְבַּע עֶשֶׂר מַכּוֹת, שֶׁנֶּאֱמַר אֶצְבַּע אֱלֹהִים הִיא) (Exodus 8:15; Mekhilta, Beshalach, Parashah 6), meaning (רָצָה לוֹמַר), that they are His ten fingers (עֶשֶׂר אֶצְבְּעוֹתָם הֵם), corresponding to the ten plagues (כְּנֶגֶד עֶשֶׂר מַכּוֹת), and each plague corresponds to one finger and one letter of Elohim (וְכָל מַכָּה הִיא כְּנֶגֶד אֶצְבַּע אֶחָד וְאוֹת אַחַת מִן אֱלֹהִים). And this is what Rabbi Akiva said (וְזֶהוּ שֶׁאָמַר רַבִּי עֲקִיבָא), “From where do we know that each and every plague that the Holy One, blessed be He, brought upon the Egyptians was composed of five plagues? As it is said, ‘It is the finger of Elohim’” (מִנַּיִן שֶׁכָּל מַכָּה וּמַכָּה שֶׁהֵבִיא הַקָּבָ״ה עַל הַמִּצְרִיִּים הָיְתָה שֶׁל חָמֵשׁ מַכּוֹת, שֶׁנֶּאֱמַר אֶצְבַּע אֱלֹהִים הִיא) (Mekhilta, Beshalach, Parashah 6), and they are the five right-sided Elohim (וְהֵם ה' אֱלֹהִים יְמָנִיִּים), and they are ten plagues (וְהֵם עֶשֶׂר מַכּוֹת), in the secret of their joining with them (בְּסוֹד הִצְטָרְפוּתָם עִמָּהֶם), the five left-sided ones (ה' שְׂמָאלִיִּים), only that they are not mentioned (רַק שֶׁאֵינָם נִזְכָּרִים), and they are in “Neither shall leaven be seen” and “Neither shall leaven be found” (וְהֵם בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא) (Exodus 13:7). “And at the sea they were struck with two hundred and fifty plagues” (וְעַל הַיָּם לָקוּ חֲמִשִּׁים וּמָאתַיִם מַכּוֹת), meaning (רָצָה לוֹמַר), the fifty letters of the ten Elohim (חֲמִשִּׁים אוֹתִיּוֹת שֶׁל עֶשֶׂר אֱלֹהִים), and two hundred corresponds to Elohim whose squaring equals two hundred (וּמָאתַיִם הֵם כְּנֶגֶד אֱלֹהִים שֶׁרִבּוּעוֹ עוֹלֶה מָאתַיִם), as follows (כָּזֶה): Aleph (א׳), Aleph-Lamed (א״ל), Aleph-Lamed-Heh (אל״ה), Aleph-Lamed-Heh-Yud (אלה״י), Elohim (אלהי״ם). And their saying, “in the wilderness” (וַאֲמָרָם שֶׁל הַפְּלִשְׁתִּים בַּמִּדְבָּר), is obvious (פְּשִׁיטָא), for they also knew of the plagues of Egypt (שֶׁהָיוּ יוֹדְעִים מִצָּרוֹת הַמַּכּוֹת שֶׁל מִצְרַיִם גַּם כֵּן), rather they were astonished by the novelty (אֶלָּא שֶׁהָיוּ תְּמֵהִים הַחִדּוּשׁ), that it was against the known strength of the sorcery and impurity of the wilderness (שֶׁהוּא כְּנֶגֶד יְדִיעַת חוֹזֶק הַכִּשּׁוּף וְהַטֻּמְאָה שֶׁל הַמִּדְבָּר), and all this did not avail (וְכָל זֹאת לֹא הוֹעִיל), against the miracles (כְּנֶגֶד הַנִּסִּים), for even the Name Elohim became for them a cruel pursuer (שֶׁאֲפִלּוּ שֵׁם אֱלֹהִים נֶהְפַּךְ עֲלֵיהֶם לְרוֹדֵף אַכְזָרִי). Or alternatively (אוֹ גַם), Egypt was called a wilderness by them (מִצְרַיִם נִקְרָא אֶצְלָם מִדְבָּר), because of all the forces of impurity (מִפְּנֵי כֹּחוֹת הַטֻּמְאָה כֻּלָּם), that ruled in Egypt (שֶׁשָּׁלְטוּ בְּמִצְרַיִם), on account of the magicians and sorcerers (אוֹדוֹת הַחַרְטֻמִּים וְהַמְכַשְּׁפִים), who drew there through their sorcery all the forces of impurity (שֶׁהָיוּ מַמְשִׁיכִים שָׁם בְּכִשּׁוּף שֶׁלָּהֶם כָּל כֹּחוֹת הַטֻּמְאָה), as is known (כַּנּוֹדָע), in the enslavement of Israel (בְּשִׁעְבּוּד יִשְׂרָאֵל), that they bound them through their sorcery so that no slave ever left Egypt (שֶׁהָיוּ מְקַשְּׁרִין אוֹתָם בְּכִשּׁוּף שֶׁלָּהֶם שֶׁלֹּא יֵצֵא עֶבֶד מִמִּצְרַיִם לְעוֹלָם) (Mekhilta, Yitro 1), as it is in the Zohar in many places (כְּמוֹ שֶׁהוּא בַּזֹּהַר בְּכַמָּה מְקוֹמוֹת), and particularly in Parashat Bo (וּבִפְרָט בְּפָרָשַׁת בֹּא), and in the time of the redemption it is said (וּבִזְמַן הַגְּאֻלָּה נֶאֱמַר), “As in the days of your going out from the land of Egypt, I will show him wonders” (כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת) (Micah 7:15). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).