Chapter Ten (פֶּרֶק עֲשִׂירִי)

In it shall be explained the Tikkun of Re‘ava deRe‘avin [desire of desires]

(בּוֹ יְפוֹרַשׁ תִּיקּוּן רַעֲוָא דְרַעֲוִין)

We already said above that the three acted as one (כְּבָר אָמַרְנוּ לְמַעְלָה שֶׁשְּׁלֹשָׁה פָּעֲלוּ כְּאֶחָד), and entered one within another to make from them three Tikkunim [rectifications] (וְנִכְנְסוּ זֶה בְּתוֹךְ זֶה לַעֲשׂוֹת מֵהֶם שְׁלֹשָׁה תִּיקּוּנִים), whose sign is Aref (שֶׁסִימָנָם ער״ף), which are Omer Naki [pure wool], the secret of the hairs (שֶׁהֵם עֲמַר נָקֵי סוֹד הַשְּׂעָרוֹת), Re‘ava deRe‘avin [desire of desires], which is the secret of the forehead (רַעֲוָא דְרַעֲוִין שֶׁהוּא סוֹד הַמֵּצַח), and Peticha deLa Setimin [openings that are not sealed], which is the secret of the open eye that does not sleep and guards continually] (פְּתִיחָא דְלָא סְתִימִין שֶׁהוּא סוֹד עֵינָא פְקִיחָא דְלָא נָאִים וְנָטִיר תְּדִירָא). And in any event there is an agreed principle among us in this secret (וְעַל כָּל פָּנִים יֵשׁ מוּסְכָּם אֶצְלֵינוּ בְּזֶה הַסּוֹד), that every light follows its majority (שֶׁכָּל אוֹר הוֹלֵךְ אַחַר רֻבּוֹ), and the hairs were made from the majority of the light of the Hod (וְהַשְּׂעָרוֹת נַעֲשׂוּ מֵרֻבּוֹ שֶׁל אוֹר הַהוֹד), and the forehead was made in any event from the majority of the light of the Netzach (וְהַמֵּצַח נַעֲשָׂה עַל כָּל פָּנִים מֵרֻבּוֹ שֶׁל אוֹר הַנֵּצַח), and the eyes were made in any event from the majority of the light of the Yesod (וְהָעֵינַיִם נַעֲשׂוּ עַל כָּל פָּנִים מֵרֻבּוֹ שֶׁל אוֹר הַיְסוֹד), and all of them are from Atika [the Ancient One] (וְכֻלָּם מִשֶּׁל עַתִּיקָא). Only that the face is one undivided part, not divided into separate parts after the completion of its Tikkun (רַק שֶׁהַפָּנִים חֵלֶק אֶחָד בִּלְתִּי מְחֻלָּק לַחֲלָקִים נִפְרָדִים אַחַר גְּמַר תִּיקּוּנוֹ), and even though we see parts, namely ears and forehead and eyes and hairs and mouth (וְאַף עַל פִּי שֶׁאָנוּ רוֹאִים חֲלָקִים דְּהַיְינוּ אָזְנַיִם וּמֵצַח וְעֵינַיִם וּשְׂעָרוֹת וּפֶה), nevertheless they are one inclusive part which is not separated (עַל כָּל זֹאת הֵם חֵלֶק אֶחָד כְּלוּלִים שֶׁאֵינָם נִפְרָדִים). And the proof is that there are many parts that are not principal parts and are not mentioned (וְהָרְאָיָה שֶׁיֵּשׁ חֲלָקִים רַבִּים שֶׁאֵינָם רָאשֵׁי חֲלָקִים וְאֵינָם נִזְכָּרִים), such as the mouth and the ears (כְּמוֹ הַפֶּה וְהָאָזְנַיִם). And one may ask: is not Hod judgment, since it is one of the five Gevurot (וְיֵשׁ לִשְׁאוֹל וַהֲלֹא הוֹד הוּא דִּין שֶׁהֲרֵי הוּא אֶחָד מֵחֲמִשָּׁה גְבוּרוֹת), and if so how is it called Re‘ava deRe‘avin [desire of desires] (וְאִם כֵּן הָאֵיךְ הוּא נִקְרָא רַעֲוָא דְרַעֲוִין), since the forehead is beneath the hairs like Hod [splendor], which is second to Netzach (לִהְיוֹת שֶׁהַמֵּצַח תַּחַת הַשְּׂעָרוֹת כְּמוֹ הוֹד שֶׁהוּא שֵׁנִי לְנֵצַח). And it may be said that in this Tikkun Hod [splendor] participated together with Yesod [foundation] (וְיֵשׁ לוֹמַר שֶׁבְּתִיקּוּן זֶה נִשְׁתַּתֵּף הוֹד עִם יְסוֹד), and Hod [splendor] is called by the name of Yesod [foundation], which is called Ratzon [will] in all places (וְנִקְרָא הוֹד בִּשְׁמוֹ שֶׁל יְסוֹד הַנִּקְרָא רָצוֹן בְּכָל הַמְּקוֹמוֹת), and this is what it says in Sifra deTzni‘uta: “Re‘ava deRe‘avin [desire of desires]” (וְזֶהוּ שֶׁאָמַר בְּסִפְרָא דִצְנִיעוּתָא רַעֲוָא דְרַעֲוִין), meaning the will of all wills (פֵּירוּשׁ רָצוֹן שֶׁל כָּל הָרְצוֹנוֹת), and Hod gained this name from the participation of Yesod, which is called Re‘ava [will] as stated (וְהוֹד הִרְוִיחַ שֵׁם זֶה מִן הַשִּׁתּוּף שֶׁל יְסוֹד הַנִּקְרָא רַעֲוָא כָּאָמוּר). And still one must examine carefully why it does not say Re‘ava deRe‘u [will of will] (וַאֲכַתִּי אִיכָא לְמֵידַק לָמָּה לֹא יֹאמַר רַעֲוָא דְרַעוּ), and why it says Re‘ava deRe‘avin [desire of desires] (וְלָמָּה אָמַר רַעֲוָא דְרַעֲוִין). Rather because it also associated with it Netzach (אֶלָּא מִפְּנֵי שֶׁשִּׁתֵּף עִמּוֹ גַּם כֵּן נֵצַח), and Netzach is also called Ratzon [will] in all places (וְנֵצַח נִקְרָא גַּם כֵּן רָצוֹן בְּכָל הַמְּקוֹמוֹת), because it is one of the Chesedim (לְפִי שֶׁהוּא אֶחָד מִן הַחֲסָדִים). And this is what Rashbi says there: “They are revealed in the prayer of those below” (וְהַיְינוּ דְּקָאָמַר הָרַשְׁבִּ״י שָׁם אִתְגַּלְיָין בִּצְלוֹתָא דְתַתָּאֵי), and if it were so that it referred only to this will of Yesod (וְאִם אִיתָא דְּקָאֵי עַל רָצוֹן יְסוֹד זֶה בִּלְבַד), it should have said “it is revealed” (הֲוָה לֵיהּ לְמֵימַר אִתְגַּלְיָא), but because Netzach and Yesod participated together with Hod as stated (אֶלָּא לְפִי שֶׁנֵּצַח וִיסוֹד נִשְׁתַּתְּפוּ עִם הוֹד כָּאָמוּר), therefore concerning Netzach and Yesod, which are called Re‘avin [wills] (וְלָזֶה עַל נֵצַח וִיסוֹד הַנִּקְרָאִים רַעֲוִין), it says “they are revealed” in the plural form (קָאָמַר אִתְגַּלְיָין בִּלְשׁוֹן רַבִּים). And it says “in the prayer of those below” (וְאָמַר בִּצְלוֹתָא דְתַתָּאֵי), namely in the Minchah prayer of Shabbat (הַיְינוּ בִּתְפִלַּת מִנְחָה שֶׁל שַׁבָּת), for then the open eye that does not sleep is revealed (שֶׁאָז מִתְגַּלְיָא עֵינָא פְקִיחָא דְלָא נָאִים), and therefore we then say: “And as for me, my prayer is unto You, Hashem, at a time of favor” (וְלָזֶה אָנוּ אוֹמְרִים אָז וַאֲנִי תְפִלָּתִי לְךָ יְ־יָ עֵת רָצוֹן) (Psalms 69), for the Yesod sweetens them (שֶׁהַיְסוֹד הוּא הַמְמַתְּקָם), and transformed the Hod, which is the left eye, into Netzach, which is the right eye (וְהֶחֱזִיר הַהוֹד שֶׁהוּא עַיִן הַשְּׂמָאלִית שֶׁנֶּהְפַּךְ לְנֵצַח שֶׁהוּא עַיִן הַיְמָנִי), and therefore there is only the aspect of one eye there (וְאֵין שָׁם לָכֵן אֶלָּא בְּחִינַת עַיִן אֶחָד), mercies within mercies (רַחֲמֵי גוֹ רַחֲמֵי). Even though there are two eyes, one is mercies and the second is mercies within mercies (אַף עַל פִּי שֶׁיֵּשׁ תְּרֵי עֵינִין הָאַחַת רַחֲמֵי וְהַשֵּׁנִית רַחֲמֵי גוֹ רַחֲמֵי), and concerning this it is said: “A good eye, he shall bless” (וְעַל זֶה נֶאֱמַר טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22), and it is said: “Behold, the eye of Hashem is toward those who fear Him, toward those who hope for His Chesed” (וְנֶאֱמַר הִנֵּה עֵין ה׳ אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 33). And because they are within the Yesod (וּלְהִיוֹת שֶׁהֵם בְּתוֹךְ הַיְסוֹד), therefore it says in the Idra Zuta (לָזֶה אָמַר בָּאִדְּרָא זוּטָא): “the open eye that does not sleep, like the fish of the sea” (עֵינָא פְקִיחָא דְלָא נָאִים כְּנוּנֵי יַמָּא), for you already know that the fish of the sea refers to Yesod (שֶׁכְּבָר יָדַעְתָּ שֶׁנוּנֵי יַמָּא הַיְינוּ יְסוֹד). And hold firmly in your hand this great principle (וּכְלָל גָּדוֹל נְקוֹט בְּיָדְךָ), that Netzach, Hod, Yesod always participate together in one point (שֶׁלְּעוֹלָם נה״י מִשְׁתַּתְּפִים יַחַד בִּנְקוּדָּה הָדָא), and therefore they also participated together in these Tikkunim (וְלָזֶה נִשְׁתַּתְּפוּ יַחַד גַּם כֵּן בְּתִיקּוּנִים אֵלּוּ). And this is because just as the legs of a person are attached together in the womb of the mother (וְזֶהוּ מִשּׁוּם שֶׁכְּמוֹ הָאָדָם רַגְלָיו הֵם דְּבוּקִים יַחַד בִּמְעֵי הָאֵם), so too, as it were, Netzach, Hod, Yesod were attached together in Adam Kadmon (כָּךְ כִּבְיָכוֹל נה״י הָיוּ מְדוּבָּקִים יַחַד בְּאָדָם קַדְמוֹן), except that when the Avira Dakhya [pure air] entered through the participation of the Yesod of the upper half of the garment (אֶלָּא כְּשֶׁנִּכְנַס אֲוִירָא דַכְיָא בְּהִשְׁתַּתְּפוּת הַיְסוֹד שֶׁל חֲצִי הַמַּלְבּוּשׁ הָעֶלְיוֹן), they became divided (נֶחְלְקוּ). And therefore afterward it says: “the open gaze that does not sleep” (וְלָזֶה אָמַר אַחַר כָּךְ אַשְׁגָּחָא פְקִיחָא דְלָא נָאִים), namely the Yesod participating together with Netzach and Hod, as we said (דְּהַיְינוּ יְסוֹד הַמְשֻׁתָּף עִם נֵצַח וְהוֹד כְּמוֹ שֶׁאָמַרְנוּ), and it says “open” (וְאָמַר פְקִיחָא), meaning “that it has no eyebrows” (כְּלוֹמַר דְּלֵית לֵיהּ גַּבִּינִין), which cause drowsiness (הַגּוֹרְמִים הַתְּנוּמָה). For the eyebrows are Netzach and Hod (שֶׁהַגַּבִּינִים הֵם נֵצַח וְהוֹד), of the points of Netzach and Hod themselves (שֶׁל נְקוּדוֹת נֵצַח וְהוֹד עַצְמָם), for Netzach itself is the right eye and Hod itself is the left eye (שֶׁנֵּצַח עַצְמוֹ הוּא עַיִן־יָמִין וְהוֹד עַצְמוֹ הוּא עַיִן שְׂמֹאל), and consequently the eyebrows of right and left are in the secret of Netzach and Hod included like Netzach and Hod themselves (וּמִמֵּילָא הַגַּבִּינִים שֶׁל יָמִין וּשְׂמֹאל הֵם בְּסוֹד נֵצַח הוֹד הַכְּלוּלִים כְּנֵצַח הוֹד עַצְמָם), and in this place these Netzach and Hod of Netzach and Hod are concealed (וּבְזֶה הַמָּקוֹם נֶעְלָמִים אֵלּוּ נ״ה שֶׁל נ״ה). And Rashbi says “that it does not sleep” (וְקָאָמַר הָרַשְׁבִּ״י דְלָא נָאִים), meaning that it is not like Ze’ir Anpin (כְּלוֹמַר שֶׁאֵינוֹ כְּמוֹ זְעֵיר אַנְפִּין), which from Rosh HaShanah until the day of the festival of Atzeret [Assembly] is in the secret of Dormita [slumber] (שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד יוֹם חַג הָעֲצֶרֶת הוּא בְּסוֹד דוֹרְמִיטָא), which is deep sleep (וְהַיְינוּ תַּרְדֵּמָה), meaning that Imma removes her Netzach, Hod, Yesod (כְּלוֹמַר שֶׁאִמָּא מְסַלֶּקֶת הנה״י שֶׁלָּהּ), which are the Mochin [mental lights] of Ze’ir Anpin (שֶׁהֵם הַמּוֹחִין שֶׁל זְעֵיר), and he remains without influence (וְנִשְׁאָר הוּא בִּלְתִּי הַשְׁפָּעָה). But this eye never sleeps and forever guards Yisrael (אֲבָל עַיִן זֶה לְעוֹלָם לֹא נָאִים וְשׁוֹמֵר לְעוֹלָם יִשְׂרָאֵל), as it is written: “Behold, the eye of Hashem is toward those who fear Him” (כִּדְכְתִיב הִנֵּה עֵין יְ־יָ אֶל יְרֵאָיו) (Psalms 33). “The lower supervision depends upon the supervision of the supernal illumination” (אַשְׁגָּחוּתָא דְתַתָּא תַּלְיָא בְּאַשְׁגָּחוּתָא דִּנְהִירוּ עִילָּאָה), the explanation being that the lower supervision, namely the eyes of Ze’ir Anpin (פֵּירוּשׁ שֶׁאַשְׁגָּחוּתָא דְתַתָּא דְּהַיְינוּ עֵינַיִם שֶׁל זְעֵיר אַנְפִּין), depend and gaze upon the supervision of the supernal illumination (תְּלוּיִין וּמְצַפִּין בְּאַשְׁגָּחוּתָא דִּנְהִירוּ עִילָּאָה), meaning from the light coming from this open eye that does not sleep (כְּלוֹמַר מִן הָאוֹר הַבָּא מִן פְּקִיחָא דְלָא נָאִים דָּא). For you already know that the Minchah prayer of Shabbat is for the Tikkun [rectification] of Ze’ir Anpin (שֶׁכְּבָר יָדַעְתָּ שֶׁתְּפִלַּת הַמִּנְחָה שֶׁל שַׁבָּת הוּא לְתִקּוּן זְעֵיר אַנְפִּין), as the Rav, of blessed memory, arranged in the song of the third meal, Atkinu Se‘udata deMeheimanuta [Prepare the Meal of Faith] (כְּמוֹ שֶׁסִּדֵּר הָרַב ז״ל בְּשִׁיר שֶׁל סְעוּדָה שְׁלִישִׁית אֲתְקִינוּ סְעוּדָתָא דִּמְהֵימָנוּתָא), that Ze’ir Anpin must gaze toward this light coming from the Eina Pekicha [open eye] of Arich Anpin (שֶׁצָּרִיךְ זְעֵיר לְהַבִּיט לְאוֹר זֶה הַבָּא מֵעֵינָא פְקִיחָא שֶׁל אֲרִיךְ אַנְפִּין), in order to subdue the judgments (כְּדֵי לְאַכְפְּיָא הַדִּינִין), and to cast them into the great abyss (וּלְהַשְׁלִיךְ אוֹתָם לִתְהוֹמָא רַבָּא), “these insolent dogs” (הָנֵי כַּלְבִּין דַחֲצִיפִין), meaning the Klipot [shells] (כְּלוֹמַר הַקְּלִיפּוֹת). And then Ze’ir Anpin supervises them through the power of that illumination (וְאָז זְעֵיר אַנְפִּין מַשְׁגִּיחַ בָּהֶם בְּכֹחַ אוֹתָהּ הַהֶאָרָה), and they are cast into the great abyss (וּמַשְׁלִיכִין לִתְהוֹמָא רַבָּא), and then with a good heart Ze’ir Anpin invites Atika [the Ancient One] and the Malkhut [kingdom] to the meal (וְאָז בְּלֵב טוֹב מַזְמִין זְעֵיר לְעַתִּיקָא וְלַמַּלְכוּת לַסְּעוּדָה), as it is written in the Zohar, Parashat Pinchas (כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת פִּינְחָס), see there (עַיֵּין שָׁם).

And know that these seven Tikkunim are those illuminating to the entire world of Atzilut (וּדַע כִּי אֵלּוּ הַז׳ תִּיקּוּנִים הֵם הַמְאִירִים לְכָל עוֹלַם הָאֲצִילוּת), and know that every day toward evening the masters of judgment awaken and prosecute (וּדַע שֶׁבְּכָל יוֹם לְעֵת עֶרֶב מִתְעוֹרְרִים הַבַּעֲלֵי דִינִין וּמְקַטְרְגִים), and likewise the Chavilei Tarikin [bands of destroyers] (וְכֵן וְחַבִּילֵי טְרִיקִין), in order to perform their evil action (כְּדֵי לִפְעוֹל פְּעוּלָתָם הָרָעָה), in the secret of “there creep all the beasts of the forest” (בְּסוֹד בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104). Toward evening at the time of Minchah [afternoon prayer] (לְעֵת עֶרֶב בִּשְׁעַת מִנְחָה), and on Friday at the time of Minchah [afternoon prayer] (וּבְיוֹם שִׁשִּׁי בְּעֵת מִנְחָה), when Klipat Nogah ascends to become included within holiness (בְּעֵת שֶׁקְּלִיפַּת נֹגַהּ עוֹלָה לְהִכָּלֵל בַּקְּדוּשָּׁה), they also ascend to become included with her (עוֹלִים גַּם הֵם לְהִכָּלֵל עִמָּהּ), and through this the flames of fire emerge from beneath the Throne of Glory (וּבָזֶה יוֹצְאוֹת שַׁלְהוֹבִיתָא דְאֶשָּׁא מִתַּחַת כִּסֵּא הַכָּבוֹד), and separate between them (וּמַבְדֶּלֶת בֵּינֵיהֶם), and cast them into the Nukvah [female] of the great abyss (וּמַפֶּלֶת אוֹתָם בְּנוּקְבָא דִּתְהוֹמָא רַבָּא). And this is what the verse says: “When the wicked spring forth” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב בִּפְרֹחַ רְשָׁעִים) (Psalms 92), namely the Klipot (דְּהַיְינוּ הַקְּלִיפּוֹת), “like grass” (כְּמוֹ עֵשֶׂב) (Psalms 92), namely Klipat Nogah (דְּהַיְינוּ קְלִיפַּת נֹגַהּ), for grass is food for cattle (כִּי עֵשֶׂב הוּא מַאֲכַל בְּהֵמָה), they are the Klipot called cattle (הֵם הַקְּלִיפּוֹת הַנִּקְרָאִים בְּהֵמָה), and they receive influence from it (וּמְקַבְּלִים שֶׁפַע מִמֶּנּוּ). And the Klipot possess no intellect (וְהַקְּלִיפּוֹת אֵין לָהֶם שֵׂכֶל), like a monkey imitating the actions of men (כְּקוֹף שֶׁעוֹשֶׂה מַעֲשֵׂה בְּנֵי אָדָם), in the secret of “and I shall destroy the wise men from Edom and understanding from the mountain of Esav” (בְּסוֹד וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם וּתְבוּנָה מֵהַר עֵשָׂו) (Obadiah 1). “And all the workers of iniquity blossom forth” (וַיָּצִיצוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92), these are the destroyers beneath them rejoicing in the ascent of their leaders upward (שֶׁהֵם הַמְחַבְּלִים אֲשֶׁר תַּחְתֵּיהֶם הַשְּׂמֵחִים לַעֲלִיַּת רָאשֵׁיהֶם לְמַעְלָה), in order that they should draw from the holiness (כְּדֵי שֶׁיִּשְׁאֲבוּ מֵהַקְּדוּשָּׁה), and to give them “to destroy them forever” (וְיִתְּנוּ לְהַשְׁמִידָם עֲדֵי עַד) (Psalms 92).

And on the contrary, this ascent is evil for them (וְאַדְּרַבָּא הָעֲלִיָּה הַזֹּאת רַע לָהֶם), for it is the cause of their falling into the Nukvah of the great abyss (שֶׁהוּא סִבַּת נְפִילָתָן לְנוּקְבָא דִּתְהוֹמָא רַבָּא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), and this is what Kohelet says: “a time when man rules over man to his harm” (וְזֶהוּ שֶׁאָמַר קֹהֶלֶת עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרַע לוֹ) (Ecclesiastes 8), meaning the man of the three Klipot over the man who is the Klipat Nogah, to his harm (כְּלוֹמַר הָאָדָם שֶׁל ג׳ קְלִיפּוֹת בָּאָדָם שֶׁהוּא קְלִיפָּה שֶׁל נֹגַהּ לְרַע לוֹ). And at the time of the Minchah [afternoon prayer] of Shabbat they also awaken, just as they do every day (וּבְעֵת הַמִּנְחָה שֶׁל שַׁבָּת מִתְעוֹרְרִים גַּם כֵּן כְּמוֹ שֶׁעוֹשִׂים בְּכָל יוֹם), except that the aforementioned Ratzon [will] becomes revealed (אֶלָּא שֶׁמִּתְגַּלֶּה הָרָצוֹן הַנִּזְכָּר), namely its reverse, Notzer [Preserver] (דְּהַיְינוּ הִפּוּכוֹ נוֹצֵר), and this is the aforementioned Yesod [foundation] (וְהוּא יְסוֹד הַנִּזְכָּר). And it is the Eina Pekicha [open eye] that has no eyelash hairs, which are judgments (וְהוּא עֵינָא פְקִיחָא שֶׁאֵין בּוֹ שַׂעֲרוֹת עַפְעַפַּיִם שֶׁהֵם דִּינִים), because it is entirely Chesed and contains no judgment at all (לְפִי שֶׁכֻּלּוֹ חֶסֶד וְאֵין בּוֹ דִּין כְּלָל), and Ze’ir Anpin receives a great illumination at this hour (וּזְעֵיר מְקַבֵּל הֶאָרָה גְדוֹלָה בְּשָׁעָה הַזֹּאת), and illuminates a great illumination below (וּמֵאִיר הֶאָרָה גְדוֹלָה לְמַטָּה). And when the Klipot see this illumination from afar and desire to gaze upon it (וּכְשֶׁרוֹאִים הַקְּלִיפּוֹת מֵרָחוֹק הַהֶאָרָה הַזֹּאת וְרוֹצִים לְהִסְתַּכֵּל בָּהּ), their eyes become dimmed (נֵכָהִים עֵינֵיהֶם), just as happens to a person when he gazes at the sun (כְּמוֹ שֶׁאֵירַע לָאָדָם כְּשֶׁמַּבִּיט בַּשֶּׁמֶשׁ), and they flee and return to their place (וְהֵם בּוֹרְחִים וְחוֹזְרִים לִמְקוֹמָם). And at that hour the whole world is at rest (וּבְאוֹתָהּ שָׁעָה כָּל הָעוֹלָם בְּנַחַת), and therefore we say: “And as for me, my prayer is unto You, Hashem, at a time of favor” (וְלָזֶה אָנוּ אוֹמְרִים וַאֲנִי תְפִלָּתִי לְךָ יְ־יָ עֵת רָצוֹן) (Psalms 69), before taking out the Sefer Torah [Torah scroll] at Minchah [afternoon prayer] (קֹדֶם הוֹצָאַת סֵפֶר תּוֹרָה בְּמִנְחָה), in order to arouse the Ratzon [will] in that illumination for Ze’ir Anpin (כְּדֵי לְעוֹרֵר הָרָצוֹן בְּאוֹתָהּ הֶאָרָה לִזְעֵיר אַנְפִּין), for he is the Sefer Torah [Torah scroll] (דְּאִיהוּ סֵפֶר תּוֹרָה), and at that hour Moshe Rabbeinu, peace be upon him, died (וּבְשָׁעָה הַזֹּאת מֵת מֹשֶׁה רַבֵּינוּ ע״ה), for he is, namely his soul, from within Ze’ir Anpin (דְּאִיהוּ הַיְינוּ נִשְׁמָתוֹ מִתּוֹךְ זְעֵיר).