Chapter Sixty-Three, Part 2 (פֶּרֶק שִׁשִּׁים וּשְׁלֹשָׁה ב׳)

Behold (הִנֵּה), the two Mochin (הַתְּרֵין מוֹחִין), namely the point of Chokhmah and the five Chasadim (דְּהַיְינוּ נְקוּדַּת חָכְמָה וְה׳ חֲסָדִים), and the point of Binah and five Gevurot (וּנְקוּדַּת בִּינָה וַחֲמֵשׁ גְּבוּרוֹת), these indeed are the twelve permutations of Havayah (הֵן הֵן י״ב צִירוּפֵי הוי״ה), and this is their arrangement (וְזֶהוּ סִדּוּרָם): Havayah (יְהוָ״ה), simple and vocalized with Patach (פָּשׁוּט בִּנְקוּדוֹת פַּתַח), is the root of the permutation (הוּא שֹׁרֶשׁ הַצֵּירוּף), in the secret of the point of Chokhmah itself (בְּסוֹד נְקוּדַּת חָכְמָה עַצְמָהּ), which is in the secret of a Mochin (שֶׁהִיא בְּסוֹד מוֹחַ), and her five Chasadim that are drawn from her (וַחֲמֵשׁ חֲסָדֶיהָ הַנִּמְשָׁכִים מִמֶּנָּה), are these permutations (הֵם אֵלּוּ הַצֵּירוּפִים): YHHV (יהה״ו), YVHH (יוה״ה), HYVH (היה״ו), HHYV (ההי״ו), HVYH (הוי״ה), vocalized with Patach (נִקּוּדָם פַּתַח), the secret of Chokhmah (סוֹד חָכְמָה). And the point of Binah mentioned above (וּנְקוּדַת בִּינָה הַנִּזְכֶּרֶת), which is also in the secret of a Mochin (שֶׁהִיא גַּם כֵּן בְּסוֹד מוֹחַ כַּנִּזְכָּר), is one permutation of the twelve permutations mentioned above (וְהוּא צֵירוּף אֶחָד שֶׁל י״ב צִירוּפִים הַנִּזְכָּר לְעֵיל), namely VYHH (ויה״ה), vocalized with Tzere (נִקּוּד צֵירֵי), and the five Gevurot are vocalized with Tzere (וְהַחֲמֵשׁ גְּבוּרוֹת הֵן בִּנְקוּדוֹת צֵירֵי): VHYH (והי״ה), VHHY (והה״י), HVHY (הוה״י), HHYV (ההי״ו), vocalized with Tzere (נְקוּדִים בְּצֵירֵי).

It follows (נִמְצָא), that the point of Chokhmah (שֶׁנְּקוּדַת חָכְמָה), which is a Mochin (שֶׁהִיא מוֹחַ), together with the five Chasadim (עִם הַה׳ חֲסָדִים), are the three permutations of the Yud (הֵם ג׳ צִירוּפֵי הַיּוּ״ד), and the three permutations of the first Heh (וּג׳ צִירוּפִים שֶׁל הַה״י רִאשׁוֹנָה), and the point of Binah and the five Gevurot (וּנְקוּדַת בִּינָה וְהַה׳ גְּבוּרוֹת), are the three permutations of the Vav (הֵם שְׁלֹשָׁה צִירוּפֵי הַוָּי״ו), and the three permutations of the final Heh (וּג׳ צִירוּפֵי הַה״א אַחֲרוֹנָה). And here is the secret of the Tefillin that the Holy One Blessed Be He lays every day (וּבְכָאן הוּא סוֹד הַתְּפִלִּין דְּמַנַּח קב״ה בְּכָל יוֹם), namely Ze’ir Anpin (דְּהַיְינוּ זְעֵיר אַנְפִּין), for the parashah of “Kadesh” (כִּי פָּרָשַׁת קַדֵּשׁ) is the point of Chokhmah (הִיא נְקוּדַּת חָכְמָה), namely the first permutation (דְּהַיְינוּ הַצֵּירוּף הָרִאשׁוֹן), which is Havayah in its simple order (שֶׁהוּא הוי״ה כִּפְשׁוּטוֹ), like this (כָּזֶה): YHVH (יהו״ה), and the parashah of “And it shall be when He brings you” (וּפָרָשַׁת וְהָיָה כִּי יְבִיאֲךָ) is the Chasadim (הֵם הַחֲסָדִים), which are the five other permutations mentioned above (שֶׁהֵם ה׳ צֵירוּפִים הָאֲחֵרִים הַנִּזְכָּרִים). The point of Binah (נְקוּדַּת בִּינָה) is the left (הִיא שְׂמֹאל), namely the whistling Shin mentioned in Sefer Yetzirah (דְּהַיְינוּ שִׁין שׁוֹרֶקֶת הַנִּזְכֶּרֶת בְּסֵפֶר יְצִירָה), which is the secret of Binah (שֶׁהוּא סוֹד בִּינָה), as will be explained (כַּאֲשֶׁר יִתְבָּאֵר), and the permutation touching it (וְהַצֵּירוּף הַנּוֹגֵעַ לָהּ) begins with the letter Vav (הוּא מַתְחִיל מֵאוֹת וי״ו), because her five Gevurot come from the side of the Yesod of Reisha DeLa Ityada [the Unknowable Head] (לְפִי שֶׁה׳ גְּבוּרוֹת שֶׁלָּהּ בָּאִים מִצַּד יְסוֹד דְּרֵישָׁא דְּלָא אִתְיְדַע), to the place of the throat (אֶל מְקוֹם הַגָּרוֹן), and Yesod is in the secret of Vavin (וִיסוֹד הוּא בְּסוֹד וָוי״ן), and the five Gevurot are the five other permutations mentioned above (וְה׳ גְּבוּרוֹת הֵן ה׳ צֵירוּפִים הָאֲחֵרִים הַנִּזְכָּרִים), and likewise in the parashah of “And it shall be if you surely listen” (וְכֵן בְּפָרָשַׁת וְהָיָה אִם שָׁמוֹעַ). And through this (וּבְזֶה), will be explained the reason for the dispute of Rashi and Rabbeinu Tam (יִתְבָּאֵר טַעַם מַחֲלֹקֶת רַשִׁ״י וְרַבֵּנוּ תָם), for according to the view of Rashi (כִּי לְפִי דַּעַת רַשִׁ״י), this is the stated order (הוּא הַסֵּדֶר הָאָמוּר), namely (כְּלוֹמַר), Chokhmah is “Kadesh” (חָכְמָה הוּא קַדֵּשׁ), and adjacent to it are her five Chasadim (וְסָמִיךְ לָהּ ה׳ חֲסָדִים שֶׁלָּהּ), which are the parashah of “And it shall be when He brings you” (שֶׁהֵם פָּרָשַׁת וְהָיָה כִּי יְבִיאֲךָ), and afterward the point of Binah (וְכֵן נְקוּדַּת בִּינָה אַחַר כָּךְ), which is “Shema” (שֶׁהוּא שְׁמַע), and the five Gevurot that came into being from the point of Binah (וְה׳ גְּבוּרוֹת שֶׁנִּתְהַוּוּ מִנְּקוּדַּת בִּינָה). And therefore (וּלְהָכִי), he calls them Havayot (קָרֵי לְהוּ הֲוָיוֹת), because they intermingle together in the points of the Yesod of Imma (שֶׁהֵם מִתְעָרְבִים יַחַד בִּנְקוּדוֹת יְסוֹד שֶׁל אִמָּא), as mentioned above (כַּנִּזְכָּר לְעֵיל), and therefore he holds (וְלָכֵן סָבִירָא לֵיהּ), that their parashiyyot must be adjacent to one another (שֶׁצָּרִיךְ שֶׁיִּהְיוּ פָּרָשִׁיּוֹתֵיהֶן סְמוּכוֹת זֶה לָזֶה). Both these and those are the words of the living God (אֵלּוּ וְאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים), but one master says one aspect and the other master says another aspect (אֶלָּא מַר אָמַר חֲדָא וּמַר אָמַר חֲדָא), and they do not disagree (וְלָא פְלִיגִי), for their words are with respect to the Names (כִּי דִבְרֵיהֶם הֵם בְּיַחַס לַשֵּׁמוֹת), and the flow of the two arrangements of Tefillin (וְשֶׁפַע שְׁנֵי סִדּוּרֵי תְּפִלִּין), in the Name of Ze’ir all day (בְּשֵׁם זְעֵיר כָּל הַיּוֹם). And Rashi alluded to the entry of the five Chasadim and the five Gevurot into Ze’ir (וְרַשִׁ״י רָמַז לִכְנִיסַת ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת בִּזְעֵיר), that the Chasadim are separated from the Gevurot (שֶׁהַחֲסָדִים נִפְרָדִים מֵהַגְּבוּרוֹת), for the Chasadim remain in Ze’ir in the manner mentioned (כִּי הַחֲסָדִים נִשְׁאֲרוּ בִּזְעֵיר בָּאוֹפֶן הַנִּזְכָּר), while the Gevurot go to his Nukvah (וְהַגְּבוּרוֹת הוֹלְכוֹת לְנוּקְבֵיהּ). Except that the point of Binah (אֶלָּא שֶׁנְּקוּדַּת בִּינָה), which is their root (שֶׁהוּא שֹׁרֶשׁ שֶׁלָּהֶם), remains in the Tiferet of Ze’ir (הִיא נִשְׁאֲרָה בְּת״ת דְּזְעֵיר), in its upper third (בַּשְּׁלִישׁ הָעֶלְיוֹן שֶׁלּוֹ), which is in the secret of his Adnut (שֶׁהוּא בְּסוֹד אַדְנוּתוֹ), namely the Name of sixty-five (דְּהַיְינוּ שֵׁם שֶׁל ס״ה), and the point of Chokhmah (וּנְקוּדַּת חָכְמָה), which is the root of the five Chasadim as mentioned (שֶׁהִיא שֹׁרֶשׁ ה׳ חֲסָדִים כַּנִּזְכָּר), remains in the Da’at of Ze’ir (נִשְׁאֲרָה בְּדַעַת דְּזְעֵיר), and it is the Name M"H (וְהוּא שֵׁם מ״ה), and both of them together (וּשְׁנֵיהֶם יַחַד), amount to the numerical value of Nes [Banner] (עוֹלִים מִנְיַן נֵס). And this one must intend (וְזֶה צָרִיךְ לְכַוֵּן), in the wording (בְּנוֹסַח), “Sound the great shofar for our freedom” (תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵנוּ), when saying (בְּאוֹמְרוֹ), “and raise a banner to gather our exiles” (וְשָׂא נֵס לְקַבֵּץ גָּלֻיּוֹתֵינוּ), which are Ze’ir Anpin and Nukvah (שֶׁהֵם ז״א וְנוּקְבֵיהּ), for they are not always joined during the exile (שֶׁהֵם אֵינָם מְחֻבָּרִים תָּמִיד בְּעֵת הַגָּלוּת), and both are called fallen (וּשְׁנֵיהֶם נִקְרָאִים נוֹפְלִים), and we must establish them in the secret of the Amidah (וַאֲנוּ צְרִיכִים לְהַעֲמִידָם בְּסוֹד הָעֲמִידָה), which is the prayer of eighteen blessings (שֶׁהִיא תְּפִלַּת י״ח), and concerning them we pray (וַעֲלֵיהֶם אֲנוּ מִתְפַּלְלִים), “Who supports the fallen” (סוֹמֵךְ נוֹפְלִים). And toward this (וְעַל זֶה), David the King, peace be upon him, directed his intention (כִּוֵּן דָּוִד הַמֶּלֶךְ ע״ה), in the psalm “A praise of David” (בְּמִזְמוֹר תְּהִלָּה לְדָוִד), when saying (בְּאוֹמְרוֹ): “Hashem supports all the fallen” (סוֹמֵךְ י״י לְכָל הַנֹּפְלִים) (Psalms 145:14), who fell into Beri’ah (שֶׁנָּפְלוּ בִּבְרִיאָה), and we must establish them in the secret of the Amidah (וַאֲנוּ צְרִיכִים לְהַעֲמִידָם בְּסוֹד הָעֲמִידָה), and his statement (וְאוֹמְרוֹ), “and straightens all who are bent” (וְזוֹקֵף לְכָל הַכְּפוּפִים) (Psalms 145:14), is the secret of the Kitrin [Crowns] of Ze’ir (הוּא סוֹד הַכִּתְרִין שֶׁל זְעֵיר), which are lacking during the time of exile (הַחֲסֵרִים בִּזְמַן הַגָּלוּת). And Ze’ir Anpin is the secret of Adam haRishon (וְז״א הוּא סוֹד אָדָם הָרִאשׁוֹן), whose stature the Holy One Blessed Be He bent (שֶׁכָּפַף הקב״ה קוֹמָתוֹ), and established him at one hundred cubits (וְהֶעֱמִידוֹ עַל מֵאָה אַמָּה), as it is said (שֶׁנֶּאֱמַר): “and You placed Your palm upon me” (וַתָּשֶׁת עָלַי כַּפֶּכָה) (Psalms 139:5), “and You brought me down” (וַתּוֹרִידֵנִי) (source uncertain). And concerning this (וְעַל זֶה), we pray (אֲנוּ מִתְפַּלְלִים): "Blessed are You, Hashem, our God, King of the universe, Who straightens the bowed" (בָּא״י אמ״ה זוֹקֵף כְּפוּפִים). And from here you will see (וּמִכָּאן תִּרְאֶה), that one who skips the blessings in this wording (מִי שֶׁמְּדַלֵּג הַבְּרָכוֹת בְּנוֹסַח הַזֶּה), will in the future be required to give judgment concerning it (עָתִיד לִתֵּן עָלָיו אֶת הַדִּין). And they also skip the blessing “Who gives strength to the weary” (וְגַם בִּרְכַּת נוֹתֵן לַיָּעֵף כֹּחַ הֵם מְדַלְּגִים), and the fools do not know (וְהַשּׁוֹטִים אֵינָם יוֹדְעִים), that all the prayers were instituted through Ruach haKodesh [Holy Spirit] (שֶׁכָּל הַתְּפִלּוֹת נִתְקְּנוּ בְּרוּחַ הַקֹּדֶשׁ), with mysteries and exceedingly deep secrets (בְּרָזִין וְסוֹדוֹת עֲמוּקוֹת מְאֹד), and the letters and words are in precise number (וְהָאוֹתִיּוֹת וְהַתֵּבוֹת הֵם בְּמִסְפָּר), corresponding to known Names and verses (נֶגֶד שֵׁמוֹת וּפְסוּקִים יְדוּעִים). And the reason for the blessing “Who gives strength to the weary” (וְטַעַם בִּרְכַּת נוֹתֵן לַיָּעֵף כֹּחַ), and the secret of the blessing “Who clothes the naked” (וְסוֹד בִּרְכַּת מַלְבִּישׁ עֲרוּמִים), is that (הוּא כִּי), man in this world (הֲלֹא הָאָדָם בָּעוֹלָם הַזֶּה), necessarily sins (הוּא חוֹטֵא בְּהֶכְרֵחַ), and then they strip from him the holy garment (וְאָז מַפְשִׁיטִין מֵעָלָיו לְבוּשׁ הַקָּדוֹשׁ), and place upon him the garment of the Klipah that clothes itself in him (וְנוֹתְנִין עָלָיו לְבוּשׁ הַקְּלִיפָה הַמִּתְלַבֶּשֶׁת בּוֹ), similar to (דּוּגְמַת), “and the Children of Israel stripped themselves of their ornaments” (וַיִּתְנַצְּלוּ בְּנֵי יִשְׂרָאֵל אֶת עֶדְיָם) (Exodus 33:6), and the contamination of the serpent was drawn upon them (וְנִמְשְׁכָה עֲלֵיהֶם זוֹהֲמַת הַנָּחָשׁ), and likewise (וְכֵן גַּם כֵּן), it happened to Adam and Chavah when they sinned (אֵירַע לְאָדָם וְחַוָּה כְּשֶׁחָטְאוּ). However (וְאָמְנָם), according to the measure of the sin is the punishment (כְּפִי עֵרֶךְ הַחֵטְא כֵּן הָעוֹנֶשׁ), for if he sinned greatly (שֶׁאִם חָטָא הַרְבֵּה), it is possible that the entire garment will be removed (אֶפְשָׁר שֶׁיִּסְתַּלֵּק הַלְּבוּשׁ כּוּלּוֹ), and if he did not sin greatly (וְאִם לֹא חָטָא הַרְבֵּה), the entire garment is not removed (אֵין הַלְּבוּשׁ כּוּלּוֹ מִסְתַּלֵּק), rather only a little is removed and it becomes weakened (רַק שֶׁיִּסְתַּלֵּק מְעַט וְיִחֱלַשׁ), as it is said (כְּמוֹ שֶׁנֶּאֱמַר), “the Rock Who fathered you, you weakened” (צוּר יְלָדְךָ תֶּשִׁי) (Deuteronomy 32:18). And corresponding to these two aspects (וּכְנֶגֶד ב׳ בְּחִינוֹת אֵלּוּ), the two aforementioned blessings were instituted (נִתְקְּנוּ הַשְּׁנֵי בְּרָכוֹת הַנִּזְכָּרִים). However at night (אָמְנָם בַּלַּיְלָה), when he entrusts his Neshamah [Soul] into the hand of Malkhut (כְּשֶׁהוּא מַפְקִיד נִשְׁמָתוֹ בְּיַד הַמַּלְכוּת), she renews them (הִיא מְחַדֶּשֶׁת אוֹתָם), in the secret of (בְּסוֹד), “they are renewed every morning” (חֲדָשִׁים לַבְּקָרִים) (Lamentations 3:23). And one who has no garment at all (וּמִי שֶׁאֵין לוֹ לְבוּשׁ כְּלָל), she gives him a garment (נוֹתֶנֶת לוֹ לְבוּשׁ), and one who has one, but it is weak (וּמִי שֶׁיֵּשׁ לוֹ אֶלָּא שֶׁהוּא חַלּוּשׁ), she gives him strength (הִיא נוֹתֶנֶת לוֹ כֹּחַ), and all this is in the morning (וְכָל זֶה הוּא בְּעֵת בֹּקֶר), as the verse says (כִּדְאָמַר קְרָא), “they are renewed every morning” (חֲדָשִׁים לַבְּקָרִים) (Lamentations 3:23). And therefore (וּלְכָךְ), this renewal is accomplished through the Name El (נַעֲשֶׂה חִדּוּשׁ זֶה עַל יְדֵי שֵׁם אֵל), which is Chesed (שֶׁהוּא חֶסֶד), awakened in the morning (הַמִּתְעוֹרֵר בַּבֹּקֶר), as it is said (שֶׁנֶּאֱמַר), “the Chesed of El is all the day” (חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52:3). And this is what we say (וְזֶהוּ שֶׁאָנוּ אוֹמְרִים), “and in His goodness He renews every day continually the work of Creation” (וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית), for His goodness is the secret of Chesed (כִּי טוּבוֹ הוּא סוֹד הַחֶסֶד), as the verse says (כְּמוֹ שֶׁאָמַר קְרָא), “surely goodness and Chesed shall pursue me” (אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי) (Psalms 23:6). And through the Chesed called Tov [Goodness] (וְעַל יְדֵי הַחֶסֶד הַנִּקְרָא טוֹב), the work of Creation is renewed every day continually (מִתְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית), in the secret of (בְּסוֹד), “they are renewed every morning” (חֲדָשִׁים לַבְּקָרִים) (Lamentations 3:23). However (וְאָמְנָם), this is the secret of the garment (זֶהוּ סוֹד הַמַּלְבּוּשׁ), which is the name Orfani’el (שֶׁהוּא שֵׁם אוֹרְפַנִיאֵ״ל), which is the secret of El (שֶׁהוּא סוֹד אֵל). And its Gematria is Malbush [Garment] (וְהוּא גִימַטְרִיָּא מַלְבּוּשׁ), and it is the Gematria of the three hundred and seventy-eight lights in the Supernal Countenance (וְהוּא בְּגִימַטְרִיָּא שע״ח נְהוֹרִין שֶׁבַּפָּנִים הָעֶלְיוֹנִים), as explained by us (כַּמְבֹאָר אֶצְלֵנוּ), regarding the matter of the donning of garments and shoes (בְּעִנְיַן לְבִישַׁת הַמַּלְבּוּשִׁים וְהַמְּנָעָלִים), and this is the Gematria of Chashmal (וְהָא בְּגִימַטְרִיָּא חַשְׁמַל), the garment of Binah that clothes Ze’ir Anpin and Nukvah (לְבוּשׁ הַבִּינָה הַמַּלְבֶּשֶׁת לִזְעֵיר וְנוּקְבֵיהּ). And through this you will understand (וּבְזֶה תָּבִין), when saying (בְּאוֹמְרְךָ), “Who clothes the naked” (מַלְבִּישׁ עֲרוּמִים), the secret of the aforementioned garment (לְסוֹד הַמַּלְבּוּשׁ הַנִּזְכָּר), and everything is drawn from the name El (וְהַכֹּל נִמְשָׁךְ מִשֵּׁם אֵל), for two Els in their fillings (כִּי שְׁנֵי אֵלִי בְּמִלּוּאֵיהֶם), are the Gematria of three hundred and seventy-eight (הֵם בְּגִימַטְרִיָּא שע״ח), together with the letters of the root and the filling (עִם אוֹתִיּוֹת הָאֵלּוּ שֹׁרֶשׁ וּמִלּוּי), thus (כָּזֶה): El (א״ל), Alef Lamed (אַלֶף לָמֶ״ד), they are eight letters (הֵם ח׳ אוֹתִיּוֹת), combine them (תְּצָרֵף), with the number three hundred and seventy (אֶל חֶשְׁבּוֹן ש״ע), of the two Els in their fillings (שֶׁל ב׳ אֵל בְּמִלּוּאֵיהֶם), behold, three hundred and seventy-eight (הֲרֵי שע״ח), like the number of Malbush [Garment] (כְּמִנְיַן מַלְבּוּשׁ).

And behold (וְהִנֵּה), one from whom the garment has been stripped (מִי שֶׁנִּפְשַׁט מִמֶּנּוּ הַמַּלְבּוּשׁ), receives rectification through the blessing “Who clothes the naked” (הוּא מְקַבֵּל תִּיקּוּן בְּבִרְכַּת מַלְבִּישׁ עֲרוּמִים), which is a renewed garment (שֶׁהוּא לְבוּשׁ מְחֻדָּשׁ), from his head to his end (מֵרֹאשׁוֹ וְעַד סוֹפוֹ), and corresponding to the second aspect (וּכְנֶגֶד הַבְּחִינָה הַשֵּׁנִית), which is a weakened garment (שֶׁהוּא לְבוּשׁ חַלּוּשׁ), we say (אֲנוּ אוֹמְרִים), “Who gives strength to the weary” (הַנּוֹתֵן לַיָּעֵף כֹּחַ). And behold (וְהִנֵּה), the Zohar says in Saba, Parashat Mishpatim (אוֹמֵר הַזֹּהַר בְּסָבָא פָּרָשַׁת מִשְׁפָּטִים), that the garment of the Neshamah [Soul] is from the Name Eloah (כִּי לְבוּשׁ הַנְּשָׁמָה הוּא מִשֵּׁם אֱלוֹהַּ), whose explanation is El–VH (שֶׁפֵּירוּשׁוֹ אֵ״ל ו״ה), upon the secret of the verse (עַל סוֹד פָּסוּק), “with her garment upon her” (בְּבִגְדוֹ בָהּ) (Exodus 22:26), for the garment is drawn from the Name El (כִּי הַלְּבוּשׁ נִמְשָׁךְ מִשֵּׁם אֵ״ל), to Ze’ir Anpin and Nukvah who are Vav-Heh (אֶל זְעֵיר אַנְפִּין וְנוּקְבֵיהּ שֶׁהוּא ו״ה), and this is the explanation of the word Eloah (וְזֶהוּ פֵּירוּשׁ מִלַּת אֱלוֹהַּ): El–VH (אֵ״ל־ו״ה). And concerning this (וְעַל זֶה), our teacher and master (אָמַר מוֹרֵנוּ וְרַבֵּנוּ), the Holy of Holies, the Ari, may the memory of the holy be for a blessing (קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זלה״ה), said (אָמַר), “and it is proper to recite the blessing ‘Who gives strength to the weary’ together with these blessings, even though it is not mentioned in the Gemara” (וְנָכוֹן לוֹמַר בִּרְכַּת הַנּוֹתֵן לַיָּעֵף כֹּחַ עִם אֵלּוּ הַבְּרָכוֹת, אַף עַל פִּי שֶׁלֹּא נִזְכְּרוּ בַּגְּמָרָא) (Sha‘ar HaKavanot, Derushei Birkot HaShachar). And when I come to explain the order of the prayers (וּכְשֶׁאָבוֹא לְבָאֵר סֵדֶר הַתְּפִלּוֹת), which is called Ma‘ayan Ganim [Garden Spring] (הוּא הַנִּקְרָא מַעְיַן גַּנִּים), I shall explain clearly and thoroughly (אֲפָרֵשׁ בָּאֵר הֵיטֵב), in another manner (עַל דֶּרֶךְ אַחֶרֶת), deeper than this (עֲמוּקָה מִזֹּאת), the blessing “Who gives strength to the weary” (בִּרְכַּת הַנּוֹתֵן לַיָּעֵף כֹּחַ), with the assistance of Heaven (בְּסִיַּיעְתָא דִשְׁמַיָּא). For I have already written chapter headings for this book (כִּי כְּבָר כָּתַבְתִּי רָאשֵׁי פְּרָקִים עַל הַסֵּפֶר הַזֶּה), and Kudsha Berikh Hu and His Shekhinta (וְקב״ה וּשְׁכִינְתֵּיהּ) will assist me to complete it (יְסַיְּיעוּנִי לְהַשְׁלִימוֹ), to magnify Torah (יַגְדִּיל תּוֹרָה), and make it glorious (וְיַאְדִּיר), and me (אוֹתִי), to contemplate the mysteries of the Torah (לְעַיֵּין בְּרָזֵי הַתּוֹרָה), and may He save me from errors (וְיַצִּילֵנִי מִשְּׁגִיאוֹת). Therefore (לָכֵן), woe and alas to those cantors (אוֹי וַאֲבוֹי עַל אוֹתָם הַחַזָּנִים), who alter the formula and custom established by the Sages and our early authorities (הַמְשַׁנִּים מַטְבֵּעַ וּמִנְהָג שֶׁתִּקְּנוּ חֲכָמִים וְקַדְמוֹנֵינוּ), who received the secrets and mysteries of the Torah (שֶׁקִּבְּלוּ הַסּוֹדוֹת וְרָזֵי הַתּוֹרָה), and founded the prayer upon those secrets (וִיסְּדוּ הַתְּפִלָּה עַל אוֹתָן הַסּוֹדוֹת), and “whoever alters, his hand is on the lower position” (וְכָל הַמְשַׁנֶּה יָדוֹ עַל הַתַּחְתּוֹנָה) (source uncertain). And especially those (וּבִפְרָט אוֹתָן), who say (שֶׁאוֹמְרִים), “Blessed are You Hashem, Who reigns in His glory, forever He shall reign over us” (בָּרוּךְ אַתָּה י״י הַמּוֹלֵךְ בִּכְבוֹדוֹ תָּמִיד יִמְלוֹךְ עָלֵינוּ), and mention there the expression “reigns” (וּמַזְכִּירִים שָׁם מוֹלֵךְ), in our holy prayer (בִּתְפִלָּתֵנוּ הַקְּדוֹשָׁה), based upon (עַל שֵׁם), “who reigned from Hodu to Cush” (הַמּוֹלֵךְ מֵהֹדּוּ וְעַד כּוּשׁ) (Esther 1:1), who reigned by himself (שֶׁמָּלַךְ מֵעַצְמוֹ), whereas in truth (וּבֶאֱמֶת), he seized the kingship by force (הוּא גָּזַל הַמְּלוּכָה בְּכֹחַ), but to Hashem belongs the kingship (וְלַי״י יָאתָה הַמְּלוּכָה), for He created everything (כִּי הוּא בָּרָא הַכֹּל). And especially (וּבִפְרָט), if Heaven forbid (אִם יָבוֹא חַס וְשָׁלוֹם), the idolatry of Molekh should enter his thought (בְּמַחֲשַׁבְתּוֹ עֲבוֹדָה זָרָה שֶׁל מוֹלֶךְ), for it is known (כִּי יָדוּעַ), that the thought of a person is not under his control (שֶׁהַמַּחֲשָׁבָה שֶׁל הַבֶּן אָדָם אֵינָהּ בִּרְצוֹנוֹ). Also (גַּם), the verse itself (הַפָּסוּק עַצְמוֹ), “Hashem shall reign forever and ever” (י״י יִמְלֹךְ לְעוֹלָם וָעֶד) (Exodus 15:18), proves (מוֹכִיחַ), that upon this was established “the King in His glory” (שֶׁעַל זֶה נִתְקַּן הַמֶּלֶךְ בִּכְבוֹדוֹ), that He is King now (שֶׁהוּא מֶלֶךְ עַתָּה), while the world exists (בִּזְמַן שֶׁהָעוֹלָם קַיָּם), and “He shall reign” in the future (הוּא יִמְלוֹךְ לֶעָתִיד), after the world will be destroyed in the seventh millennium (אַחַר שֶׁיֶּחֱרַב הָעוֹלָם בָּאֶלֶף הַשְּׁבִיעִי).

And likewise (וְכֵן), the wording “You are He before You created the world” (הוּא נוֹסַח אַתָּה הוּא עַד שֶׁלֹּא בָרָאתָ הָעוֹלָם), and likewise the wording “Arise in assistance of Israel” (וְכֵן נוֹסַח קוּמָה בְּעֶזְרַת יִשְׂרָאֵל), they alter (הֵם מְשַׁנִּים), and say “Arise to the assistance of Israel” (וְאוֹמְרִים קוּמָה לְעֶזְרַת יִשְׂרָאֵל), and this appears to them as a great sharpness (וְהוּא לָהֶם חֲרִיפוּת גָּדוֹל), and they err in this (וְטוֹעִים בָּזֶה), for there are many Midrashim (שֶׁהֲרֵי יֵשׁ כַּמָּה מִדְרָשִׁים), that the Holy One Blessed Be He Himself, as it were, is in exile (שֶׁהַקב״ה כִּבְיָכוֹל עַצְמוֹ בַּגָּלוּת), as it is said (שֶׁנֶּאֱמַר), “I am with him in distress” (עִמּוֹ אָנֹכִי בְצָרָה) (Psalms 91:15). And proof is brought from the verse (וּרְאָיָה מִפָּסוּק), “and Hashem your God shall return” (וְשָׁב י״י אֱלֹהֶיךָ) (Deuteronomy 30:3), it does not say “He shall cause to return” (יָשִׁיב לֹא נֶאֱמַר), rather “and He shall return” (אֶלָּא וְשָׁב), meaning that He Himself will return from the exile (שֶׁהוּא עַצְמוֹ יָשׁוּב מֵהַגָּלוּת), and through our assistance there will be salvation for Him (וּבְעֶזְרָתֵנוּ יִהְיֶה לוֹ יְשׁוּעָה), and especially (וּבִפְרָט), as is stated in the Zohar concerning the verse (כַּנֶּאֱמָר בַּזֹּהַר עַל פָּסוּק), “righteous and saved” (צַדִּיק וְנוֹשָׁע) (Isaiah 45:21), specifically (דַּיְיקָא), and in the Zohar this matter is mentioned many times (וּבַזֹּהַר נִזְכָּר הָעִנְיָן הַזֶּה כַּמָּה פְּעָמִים), and because of love of brevity I shall not present it here (וּמִפְּנֵי אַהֲבַת הַקִּצּוּר לֹא אַצִּיגֶנּוּ בְּכָאן). And the explanation of “Arise in assistance of Israel” is (וּפֵירוּשׁוֹ קוּמָה י״י בְּעֶזְרַת יִשְׂרָאֵל הוּא), that together with His people there shall be salvation for them as one (וְעִמּוֹ יִהְיֶה לָהֶם יְשׁוּעָה כְּאֶחָד). And who would grant (וּמִי יִתֵּן), that the hearts of the great men of the generation would be so inclined (וְהָיָה לְבַב אַנְשֵׁי גְדוֹלֵי הַדּוֹר), those who have the power to protest (שֶׁיֵּשׁ בְּיָדָם לִמְחוֹת), to rebuke them (לִגְעוֹר בָּם), until they would say the wording (עַד שֶׁיֹּאמְרוּ הַנּוֹסַח), which is ancient and long established in print (שֶׁהוּא יָשָׁן נוֹשָׁן בַּדְּפוּס), and not innovations that came recently (וְלֹא חֲדָשִׁים מִקָּרוֹב בָּאוּ), which your fathers did not know (לֹא שְׂעָרוּם אֲבוֹתֵיכֶם) (Deuteronomy 32:17). And certainly (וּבְוַדַּאי), one who protests and rebukes them (מִי שֶׁהוּא מוֹחֶה וְגוֹעֵר בָּם), is worthy to enter the company of the Kalir and Rabbi Shimon the Great, may the memory of the holy be for a blessing (רָאוּי לוֹ לָבוֹא בִּמְחִיצַת הַקַּלִּירִי וְרַבִּי שִׁמְעוֹן הַגָּדוֹל זלה״ה), and with those who established the prayers (וְעִם אוֹתָם שֶׁיִּסְּדוּ הַתְּפִלּוֹת), namely the Men of the Great Assembly (דְּהַיְינוּ אַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה).

And let the loud voices cease (וְגַם הַקּוֹלוֹת יֶחְדָּלוּן), and let them take for themselves proper intention in the mysteries of the prayers (וְיִקְחוּ לָהֶם כַּוָּנָה נְכוֹנָה בְּסוֹדֵי הַתְּפִלּוֹת), as is fitting to be (כְּמוֹ שֶׁרָאוּי לִהְיוֹת), and concerning this it is said (וְעַל זֶה נֶאֱמַר), “She raised her voice against Me, therefore I hated her” (נָתְנָה עָלַי בְּקוֹלָהּ עַל כֵּן שְׂנֵאתִיהָ) (Jeremiah 12:8). And the prophets of Baal also cried out with a great voice (וְגַם נְבִיאֵי הַבַּעַל קָרְאוּ בְקוֹל גָּדוֹל) (I Kings 18:28), therefore the essential thing should be the intention and not the voice and the melody (לָכֵן יִהְיֶה הָעִיקָר הַכַּוָּנָה וְלֹא הַקּוֹל וְהַנִּיגּוּן), especially in our many sins (וּבִפְרָט בַּעֲוֹנוֹתֵינוּ הָרַבִּים), at the time of the harshness of this exile (לְעֵת קֹשִׁי הַגָּלוּת הֶחָל הַזֶּה). For an iron partition separates between Israel and their Father in Heaven (שֶׁמְּחִיצָה שֶׁל בַּרְזֶל מַפְסֶקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם), therefore great intention is required (לָכֵן צָרִיךְ כַּוָּנָה גְּדוֹלָה), to elevate the worlds (לְהַעֲלוֹת הָעוֹלָמוֹת), which are the secret of the Explicit Name (שֶׁהֵם סוֹד שֵׁם הַמְּפֹרָשׁ), and it is known from the prayer of Moshe Rabbeinu, peace be upon him (וְיָדוּעַ מִתְּפִלָּתוֹ שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה), that it was patterned after the Explicit Name (שֶׁהָיְתָה מֵעֵין שֵׁם הַמְּפֹרָשׁ), as brought in the Midrash, Parashat Vayelekh (כִּדְאִיתָא בַּמִּדְרָשׁ פָּרָשַׁת וַיֵּלֶךְ), and this matter (וְהָעִנְיָן הַזֶּה), I shall surely remember again (זָכוֹר אֶזְכְּרֶנּוּ עוֹד), in the Gate of Prayers (בְּשַׁעַר הַתְּפִלּוֹת), therefore I shall be brief concerning it (עַל כֵּן אֲקַצֵּר בּוֹ).