Chapter Ten (פֶּרֶק עֲשִׂירִי)

In it shall be explained the second Tikkun of the Reisha DeEin [Head of Nothingness], called “Bearer of iniquity” (בּוֹ יְפֹרַשׁ תִּיקּוּן הַשֵּׁנִי שֶׁל רֵישָׁא דְאֵין הַנִּקְרָא נוֹשֵׂא עָוֹן), and it is the Tikkun of the Yesod, which possesses the hairs of the lower beard (וְהוּא תִּיקּוּן שֶׁל יְסוֹד שֶׁיֵּשׁ בּוֹ שַׂעֲרוֹת זָקָן הַתַּחְתּוֹן).

The second Tikkun, called “Bearer of iniquity” (הַתִּיקּוּן הַשֵּׁנִי הַנִּקְרָא נוֹשֵׂא עָוֹן), and it is the second Tikkun of the Reisha DeEin [Head of Nothingness] (וְהוּא תִּיקּוּן שֵׁנִי דְּרֵישָׁא דְאֵין), and it is made from the Yesod of Atika (וְנַעֲשֶׂה מִיסוֹד דְּעַתִּיק), it is green, just as green is blended, and therefore it mediates (הוּא יָרוֹק כְּמוֹ שֶׁיָּרוֹק הוּא מְמוּזָג וְלָזֶה מַכְרִיעַ), and it says in Sifra deTzniuta, “from this beginning to this beginning” (וְאָמַר בְּסִפְרָא דִצְנִיעוּתָא מֵהַאי רֵישָׁא לְהַאי רֵישָׁא). This is the second Tikkun whose name is “Bearer of iniquity” (זֶהוּ הַתִּיקּוּן הַשֵּׁנִי שֶׁשְּׁמוֹ נוֹשֵׂא עָוֹן). And what it says, “from this beginning” (וּמַה שֶּׁאָמַר מֵהַאי רֵישָׁא), means from this beginning of the mouth until the other beginning of the mouth (רָצָה לוֹמַר מֵהַאי רֵישָׁא דְּפוּמָא עַד רֵישָׁא אָחֳרָא דְּפוּמָא), and these are the hairs called in the Ashkenazic language “grenitz” [mustache] (וְהַיְינוּ הַשְּׂעָרוֹת שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז גְּרֶענִיץ). And this Tikkun is in the Yesod of Atika (וְזֶה הַתִּיקּוּן הוּא בִּיסוֹד שֶׁל עַתִּיקָא), and because this Tikkun is explained more fully in the Idra Rabba in Parashat Naso (וּלְהִיּוֹת שֶׁתִּיקּוּן זֶה מְפֹרָשׁ יוֹתֵר בְּאַדְרָא רַבָּא בְּפָרָשַׁת נָשֹׂא), I shall copy the language of the Idra and explain what pertains to this Tikkun (אַעְתִּיק לְשׁוֹן הָאַדְרָא וַאֲפָרֵשׁ מַה שֶּׁנּוֹגֵעַ אֶל הַתִּיקּוּן הַזֶּה). And this is its language (וְזֶה לְשׁוֹנוֹ): “Rabbi Shimon said to Rabbi Chizkiyah, arise Rabbi Chizkiyah and stand in your establishment” (אָמַר רַבִּי שִׁמְעוֹן לְרַבִּי חִזְקִיָּה קוּם רַבִּי חִזְקִיָּה וְקָאִים בְּקִיּוּמָךְ), meaning that you should not forget the yichudim [unifications] and the names that I transmitted to you, and do not fear and do not be afraid, but strengthen yourself in this Tikkun (רָצָה לוֹמַר שֶׁאַל תִּשְׁכַּח הַיִּחוּדִים וְהַשֵּׁמוֹת שֶׁמָּסַרְתִּי לְךָ וְאַל תִּירָא וְאַל תִּפְחַד וְזָרֵז עַצְמְךָ בַּתִּיקּוּן הַזֶּה), “and honor the honor of the Tikkunim [Rectifications] of the holy Dikna [Beard]” (וְאוֹקִיר יְקָרָא דְתִיקּוּנוֹי דְדִיקְנָא קַדִּישָׁא). “Rabbi Chizkiyah arose, began and said: ‘I am my beloved’s and toward me is His desire’” (קָם רַבִּי חִזְקִיָּה שָׁארֵי וְאָמַר אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ) (Song of Songs 7:11), “what caused that I am my beloved’s? Because toward me is His desire” (מִי גָּרַם שֶׁאֲנִי לְדוֹדִי מִשּׁוּם דְּעָלַי תְּשׁוּקָתוֹ). “I was gazing and behold I saw a precious light of the supernal lamps, illuminating and ascending to three hundred and twenty-five regions, and one darkness was washed within that light” (מִסְתַּכֵּל הֲוֵינָא וַאֲרוּ חָמִית נְהוֹרָא יַקִּירָא דְּבוּצִינִין עִלָּאִין נָהִיר וְסָלִיק לִתְלַת מֵאָה וְחַמְשָׁה וְעֶשְׂרִין עִיבָר וְחַד חֲשׁוֹךְ הֲוָה אִתְסָחֵי בְּהַהוּא נְהוֹרָא). “Like one washed in that deep river, whose waters divide and flow and stream to every side from that which is above it, and that light ascended at the edge of the upper deep sea” (כְּמָאן דְּאִתְסָחֵי בְּהַהוּא נַהֲרָא עֲמִיקָא דְּמֵימוֹי מִתְפַּלְגִין וְנָהֲרִין וּמַנְגְּדִין לְכָל עִיבָר מִמַּה דְּעָלּוֹי וְסָלִיק הַהוּא נְהוֹרָא בִּשְׂפָתָא דְיַמָּא עִלָּאָה עֲמִיקָא). “For all good and precious openings are opened through that opening” (דְּכָל פִּתְחִין טָבִין וְיַקִּירִין בְּהַהוּא פִּתְחָא אִתְפַּתְּחָן). “I asked them the explanation of what I saw” (אֲנָא שָׁאִיל מֵהוֹם פִּשְׁרָא דְּחָמִית). “They opened and said: ‘You have seen “Bearer of iniquity”’” (פָּתְחוּ וְאָמְרוּ נוֹשֵׂא עָוֹן חֲמִיתָא). He said, “This is the second Tikkun” (אָמַר דָּא הוּא תִּקּוּנָא תַנְיָינָא), “it sits” (יָתִיב). “Rabbi Shimon said: now the world has become sweetened” (אָמַר רַבִּי שִׁמְעוֹן הָאִידָּנָא אִתְבַּסַּם עָלְמָא), “blessed are you, Rabbi Chizkiyah, before the Atik of Atikin [Ancient of Ancients]” (בְּרִיךְ אַנְתְּ רַבִּי חִזְקִיָּה לְעַתִּיק דְּעַתִּיקִין). And this is its explanation (וְזֶה בֵּיאוּרוֹ): “Arise Rabbi Chizkiyah, he began and said: ‘I am my beloved’s and toward me is His desire’” (קוּם רַבִּי חִזְקִיָּה שָׁארֵי וְאָמַר אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ) (Song of Songs 7:11), “what caused that I am my beloved’s? Because toward me is His desire” (מִי גָּרַם שֶׁאֲנִי לְדוֹדִי מִשּׁוּם דְּעָלַי תְּשׁוּקָתוֹ), meaning because of the union of Atika, “toward me is His desire” (כְּלוֹמַר מִשּׁוּם הַיִּחוּד שֶׁל עַתִּיקָא דְּעָלַי תְּשׁוּקָתוֹ). The intention is (הַכַּוָּנָה), what caused that “I,” namely Knesset Yisrael, which is called “I” (מִי גָּרַם שֶׁאֲנִי דְּהַיְינוּ כְּנֶסֶת יִשְׂרָאֵל הַנִּקְרֵאת אֲנִי), should belong to “my beloved” (לְדוֹדִי), meaning that Atika conducts Himself with me in beloved affection, bears my iniquity, and sends blessing to me (כְּלוֹמַר שֶׁעַתִּיקָא נוֹהֵג עִמִּי חִבַּת דּוֹדִים וְנוֹשֵׂא לִי עָוֹן וְשׁוֹלֵחַ אֵלַי בְּרָכָה), because “toward me is His desire” (מִשּׁוּם שֶׁעָלַי תְּשׁוּקָתוֹ). Meaning (כְּלוֹמַר), because the Yesod of this Atika bestows upon me (מִשּׁוּם דִּיסוֹד שֶׁל עַתִּיקָא זוֹ מַשְׁפִּיעַ אֵלַי), for Yesod is called “desire” in every place (שֶׁיְסוֹד נִקְרָא תְּשׁוּקָה בְּכָל מָקוֹם), because it is the force that brings down influx to the Malkhut (לִהְיוֹת שֶׁהוּא חוֹזֶק לְהוֹרִיד שֶׁפַע לַמַּלְכוּת), and furthermore because the Tzaddik [Righteous One], the foundation of the world, is included from four directions (וְעוֹד לִהְיוֹת שֶׁצַדִּיק יְסוֹד עוֹלָם שֶׁהוּא כָּלוּל מֵאַרְבַּע רוּחוֹת), and four times Tzadik equals eight hundred and sixteen” (וְאַרְבַּע פְּעָמִים צַדִּי״ק עוֹלֶה תת״יו), and likewise the word “Teshuqah” [desire] with its five letters equals this (וְכֵן עוֹלָה מִלַּת תְּשׁוּקָ״ה עִם ה׳ אוֹתִיּוֹתָיו). And he said, “I was gazing” (וְאָמַר מִסְתַּכֵּל הֲוֵינָא), that he was gazing into the Merkavot of Shiur Komah [Measure of the Stature] (שֶׁהָיָה מִסְתַּכֵּל בַּמֶּרְכָּבוֹת שִׁעוּר קוֹמָה), and he saw this second Tikkun (וְרָאָה זֶה הַתִּיקּוּן הַשֵּׁנִי), and this is what he said afterward, “and behold” (וְהַיְינוּ דְּקָאָמַר אַחַר כָּךְ וַאֲרוּ פֵּירוּשׁ וְהִנֵּה), “I saw a precious light” (חָמִית נְהוֹרָא יַקִּירָא), meaning (כְּלוֹמַר), I saw the Tikkun of the beard called “precious” (רָאִיתִי הַתִּיקּוּן שֶׁל הַזָּקָן הַנִּקְרָא יַקִּירָא), which was covered by the supernal lamps, namely the hairs that illuminate like candles (שֶׁהָיָה מְכוּסֶּה מִן בּוּצִינִין עִלָּאִין שֶׁהֵם הַשְּׂעָרוֹת הַמְאִירִים כְּמוֹ הַנֵּרוֹת), and this Tikkun “illuminated and ascended to three hundred and twenty-five regions” (וְזֶה הַתִּיקּוּן נָהִיר וְסָלִיק לִתְלַת מֵאָה וְחַמְשָׁה וְעֶשְׂרִים עִיבָר), namely sides (דְּהַיְינוּ צְדָדִין). They are harsh judgments in order to sweeten them, and therefore it is called a Tikkun (דִּינִין תַּקִּיפִין כְּדֵי לְמַתְּקָן וְלָזֶה נִקְרָא תִּיקּוּן). And afterward it says, “and one darkness was washed in that light” (וְאָמַר אַחַר כָּךְ וְחַד חֲשׁוֹךְ הֲוָה אִתְסָחֵי בְּהַהוּא נְהוֹרָא), meaning (רָצָה לוֹמַר), that force of harsh judgment called “darkness” (אוֹתוֹ הַכֹּחַ שֶׁל הַדִּין הַקָּשֶׁה הַנִּקְרָא חֲשׁוֹךְ), because it is a harsh judgment formed from these three hundred and twenty-five judgments (לְפִי שֶׁהוּא דִּין קָשֶׁה הַמִּתְהַוֶּה מִן אֵלּוּ הַשכ״ה דִּינִין), “was washed” (נִרְחַץ), meaning it was sweetened in this Tikkun called “the precious light” (כְּלוֹמַר נִתְמַתֵּק בַּתִּיקּוּן הַזֶּה הַנִּקְרָא נְהוֹרָא יַקִּירָא), as mentioned (כַּנִּזְכָּר). And this number, three hundred and twenty-five (וּמִסְפָּר זֶה [שכ״ה]), is because within Ze’ir Anpin there are three hundred and twenty judgments (הוּא מִטַּעַם לְפִי שֶׁבִּזְעֵיר יֵשׁ בּוֹ ש״ך דִּינִים), meaning (רָצָה לוֹמַר), that the thirty-two Elohim are from the side of Chokhmah, namely the ten principal aspects of the Name Havayah (שֶׁהַל״ב אֱלֹהִים הֵם מִצַּד הַחָכְמָה דְּהַיְינוּ י׳ עִיקָרִיּוֹת שֶׁל שֵׁם הֲוָיָה), and all the thirty-two paths of Chokhmah descend into Ze’ir Anpin (וְכָל הל״ב נְתִיבוֹת חָכְמָה יוֹרְדִים בִּזְעֵיר אַנְפִּין), and every path of Elohim is a revealed judgment with the power of ten (וְכָל נָתִיב אֱלֹהִים הוּא הַנִּגְלֶה דִּין בְּכֹחַ עֶשֶׂר), and thus the thirty-two paths times ten equal three hundred and twenty judgments (וְהַיְינוּ ל״ב נְתִיבוֹת עֶשֶׂר פְּעָמִים עוֹלֶה ש״ך דִּינִים), which are from the thirty-two Elohim of the Work of Creation (שֶׁהֵם מִן ל״ב אֱלֹהִים דְּעוֹבָדָא דִבְרֵאשִׁית), and they descend to the Yesod of Ze’ir Anpin (וְהֵם יוֹרְדִים לִיסוֹד שֶׁל זְעֵיר), and the Yesod gives them to the Malkhut together with the root of the Gevurot, namely the MNTZPKH, which are the five Gevurot (וִיסוֹד נוֹתֵן אוֹתָם לַמַּלְכוּת עִם שֹׁרֶשׁ הַגְּבוּרוֹת דְּהַיְינוּ מנצפ״ך שֶׁהֵם הַחָמֵשׁ גְּבוּרוֹת), thus within the Malkhut they are three hundred and twenty-five (נִמְצָא שֶׁבַּמַּלְכוּת הֵם שכ״ה). And when Ze’ir Anpin and his Nukvah are joined through the Yesod of Ze’ir Anpin (וּכְשֶׁמִּתְחַבְּרִים זְעֵיר וְנוּקְבֵיהּ עַל יְדֵי יְסוֹד שֶׁל זְעֵיר), there are within it the three hundred and twenty of his and the three hundred and twenty of his Nukvah, which equal the numerical value of Tamar [date palm] (יֵשׁ בּוֹ ש״ך דִּידֵיהּ וְש״ך דְנוּקְבֵיהּ עוֹלִים כְּמִנְיַן תָּמָ״ר), which is male and female (שֶׁהוּא זָכָר וּנְקֵבָה), and also equals the numerical value of Shemesh [sun], which serves through its holy covenant in its Nukvah (וּכְמִנְיַן שֶׁמֶשׁ הַמְשַׁמֵּשׁ בִּבְרִיתוֹ הַקָּדוֹשׁ בְּנוּקְבֵיהּ). And it is known that Eliyahu the Prophet is from this well (וְיָדוּעַ שֶׁאֵלִיָּהוּ הַנָּבִיא מֵהַאי בְּאֵר אִיהוּ), as he says in the Zohar (בְּאוֹמְרוֹ בַּזֹּהַר), “Eliyahu below is from the well” (אֵלִיָּהוּ לְתַתָּא מִן בְּאֵר הוּא), which is the secret of the Malkhut of Atzilut (שֶׁהוּא סוֹד מַלְכוּת דַּאֲצִילוּת), and he is beneath her from the World of Beri’ah, which is his soul (וְהוּא תַּחְתֶּיהָ מֵעוֹלָם הַבְּרִיאָה שֶׁהוּא נִשְׁמָתוֹ). And his body is Sandalfon, remaining in Asiyah (וְגוּפוֹ הוּא סַנְדַלְפוֹן נִשְׁאָר בַּעֲשִׂיָּה), and it is said concerning him (וְנֶאֱמַר בּוֹ), “And he sat beneath one rotem tree and requested that his soul die” (וַיֵּשֶׁב תַּחַת רֹתֶם אֶחָד וַיִּשְׁאַל אֶת נַפְשׁוֹ לָמוּת) (I Kings 19:4). For Rotem [broom tree] and Tamar [date palm] equal the three hundred and twenty of his and of his Nukvah (כִּי רֹתֶם וְתָמָר עוֹלִים ש״ך דִּידֵיהּ וְדְנוּקְבֵיהּ), and from the judgments comes death to every person (וּמֵהַדִּינִים בָּאָה הַמִּיתָה לְכָל אָדָם). And this is the matter spoken of concerning Rabbah bar bar Chana in the chapter [entitled] He Who Sells the Ship in Baba Batra (וְזֶהוּ הָעִנְיָן הָאָמוּר אֵצֶל רַבָּה בַּר בַּר חָנָה בְּפֶרֶק הַמּוֹכֵר אֶת הַסְּפִינָה בְּבָבָא בַּתְרָא) (Baba Batra 73a), that he made a fire from wood of the rotem tree, and after twelve months he came there and that fire remained in their inheritance and did not go out (שֶׁעָשָׂה אֵשׁ מֵעֲצֵי רֹתֶם וּלְאַחַר י״ב חֹדֶשׁ בָּא שָׁם וְאוֹתוֹ הָאֵשׁ נִשְׁאַר בְּנַחֲלָתָם וְלֹא כָבָה) (Bava Batra 74b). And this is the secret of what they said in the Gemara (וְזֶהוּ סוֹד שֶׁאָמְרוּ בַּגְּמָרָא), “Whoever makes his mouth vulgar is fed burning coals of Rotem [broom tree]” (כָּל הַמְנַבֵּל אֶת פִּיו מַאֲכִילִין אוֹתוֹ גַּחֲלֵי רְתָמִים) (Arachin 15b). And afterward he said, “Like one who was washed in that deep river, whose waters divide and illuminate and flow to every side” (וְאָמַר אַחַר כָּךְ כְּמָאן דְּאִסְתַּחִי בְּהַהִיא נַהֲרָא עֲמִיקָא דְּמֵימוֹי מִתְפַּלְגִין וְנָהֲרִין וְנַגְדִין לְכָל עִיבָר), meaning (רָצָה לוֹמַר), to the entire body of Ze’ir Anpin (לְכָל גּוּפוֹ שֶׁל זְעֵיר), and it is like Ze’ir Anpin whose judgments were sweetened by the waters poured upon him from the Yesod of Binah, which is called the deep river (וְהוּא כְּמוֹ זְעֵיר שֶׁנִּתְמַתְּקוּ דִּינָיו מִן הַמַּיִם הַנִּשְׁפָּכִים עָלָיו מִיְּסוֹד בִּינָה הַנִּקְרֵאת נַהֲרָא עֲמִיקָא). And her waters, namely the Chasadim, divide and illuminate and draw to every side within the body of Ze’ir Anpin (וְהַמַּיִם שֶׁלָּהּ דְּהַיְינוּ הַחֲסָדִים מִתְחַלְּקִים וּמְאִירִים וּמוֹשְׁכִים לְכָל צַד בְּתוֹךְ גּוּפוֹ שֶׁל זְעֵיר), namely within his two hundred and forty-eight limbs and three hundred and sixty-five sinews (דְּהַיְינוּ בְּרַמַ״ח אֵיבָרָיו וּשְׁסַ״ה גִּידָיו), so too that force of harsh judgment of the Malkhut was washed from the Yesod within Ze’ir Anpin (כָּךְ נִרְחַץ אוֹתוֹ כֹּחַ הַדִּין הַקָּשֶׁה שֶׁל מַלְכוּת מִן הַיְסוֹד שֶׁבִּזְעֵיר), namely within the six extremities of Atika (דְּהַיְינוּ בְּשֵׁשׁ קְצָווֹת שֶׁבְּעַתִּיקָא). And afterward he said, “from that which is above it” (וְאָמַר אַחַר כָּךְ מִמַּה דְּעָלּוֹי), meaning from Binah, which is above it (כְּלוֹמַר מִן הַבִּינָה שֶׁהִיא לְמַעְלָה הֵימֶנּוּ), since Ze’ir Anpin is from the seven Sefirot, namely from Chesed and below (הוֹאִיל שֶׁזְּעֵיר הוּא מִז׳ סְפִירוֹת דְּהַיְינוּ מֵחֶסֶד וּלְמַטָּה), therefore Binah is above Chesed (אִם כֵּן בִּינָה שֶׁהִיא לְמַעְלָה מִן הַחֶסֶד), and therefore he said, “and from that which is above it” (וְלָזֶה אָמַר וּמִמַּה דְּעָלּוֹי). And afterward he said, “And that light ascended at the edge of the upper deep sea” (וְאָמַר אַחַר כָּךְ וְסָלִיק נְהוֹרָא הַהוּא בִּשְׂפָתָא דְיַמָּא עִלָּאָה עֲמִיקָא), meaning (כְּלוֹמַר), after this darkness was washed within this Tikkun, that light ascended once again in the secret of Returning Light [Ohr Chozer] (לְאַחַר שֶׁנִּרְחַץ זֶה הַחֲשׁוֹךְ בְּתוֹךְ הַתִּיקּוּן הַזֶּה חָזַר וְסָלִיק הַהוּא נְהוֹרָא בְּסוֹד אוֹר הַחוֹזֵר), and it encircles the hairs of the lip upon the mouth (וְהוּא מַקִּיף בְּשַׂעֲרוֹת הַשָּׂפָה שֶׁעַל הַפֶּה), which is the aspect of the Malkhut within this Atika (שֶׁהוּא בְּחִינַת מַלְכוּת שֶׁבְּעַתִּיקָא זוֹ), as you know that the secret of the mouth is Malkhut (כַּאֲשֶׁר יָדַעְתָּ שֶׁסּוֹד פֶּה הַיְינוּ מַלְכוּת), and it is called “the upper deep sea” (וְהִיא נִקְרֵאת יַמָּא עִלָּאָה עֲמִיקָא). And why did it encircle “at the edge” (וְלָמָּה הָיָה מַקִּיף בִּשְׂפָתָא), so that the hairs, which are in the secret of judgments, would not be gathered in one place alone (שֶׁלֹּא יִהְיוּ הַשְּׂעָרוֹת שֶׁהֵם בְּסוֹד דִּינִין מְקוּבָּצִים בְּמָקוֹם אֶחָד בִּלְבַד). And afterward he said, “For all the good and precious openings” (וְאָמַר אַחַר כָּךְ דְּכָל פִּתְחִין טָבִין וְיַקִּירִין), which are the Tikkunim of Atika (שֶׁהֵם הַתִּיקּוּנִים שֶׁל עַתִּיקָא). He then said, “Through that opening they are opened” (אָמַר אַחַר כָּךְ בְּהַהוּא פִּתְחָא אִתְפַּתְּחִין), meaning (כְּלוֹמַר), all the influx that comes from the hairs of the Tikkunim comes to the lower ones through the opening, to the Malkhut (כָּל הַשֶּׁפַע הַבָּא מִן הַשְּׂעָרוֹת מִן הַתִּיקּוּנִים הוּא בָּא אֶל הַתַּחְתּוֹנִים דֶּרֶךְ פִּתְחָא אֶל הַמַּלְכוּת). And afterward he said, “Rabbi Shimon said: now the world has become sweetened” (וְאָמַר אַחַר כָּךְ אָמַר רַבִּי שִׁמְעוֹן הָאִידָּנָא אִתְבַּסַּם עָלְמָא), the explanation is (פֵּירוּשׁ), now that Rabbi Chizkiyah explained this Tikkun [Rectification] and said that the darkness was sweetened as mentioned (עַכְשָׁיו שֶׁפֵּרֵשׁ רַבִּי חִזְקִיָּה תִּיקּוּן זֶה וְאָמַר שֶׁהַחֹשֶׁךְ אֲשֶׁר נִמְתַּק כַּנִּזְכָּר), and from this darkness the world became sweetened (וּמֵהַחֹשֶׁךְ הַזֶּה אִתְבַּסַּם עָלְמָא). And since through him, namely Rabbi Chizkiyah, sweetening was drawn from the Malkhut of Adam Kadmon called Atik d’Atikin [Ancient of Ancients] (וְכֵיוָן שֶׁעַל יָדוֹ [שֶׁל ר׳ חִזְקִיָּה] נִמְשַׁךְ מִיתּוּק מִמַּלְכוּת אָדָם קַדְמוֹן הַנִּקְרָא עַתִּיק דְּעַתִּיקִין), Rabbi Shimon blessed him and said (בֵּרְכוֹ רַבִּי שִׁמְעוֹן וְאָמַר), “Blessed are you, Rabbi Chizkiyah, before the Ancient of Ancients” (בְּרִיךְ אַנְתְּ רַבִּי חִזְקִיָּה לְעַתִּיק דְּעַתִּיקִין), and these are the seven days called Atik Yomin [Ancient of Days] (וְהֵם הַז׳ יָמִים שֶׁנִּקְרָאִים עַתִּיק יוֹמַיָּא), and through him blessing is drawn to this world (וְעַל יָדוֹ נִמְשֶׁכֶת בְּרָכָה לָעוֹלָם הַזֶּה). “Rabbi Shimon said: all the companions who came into this holy ring” (אָמַר רַבִּי שִׁמְעוֹן כּוּלְּהוּ חַבְרִין דְּאָתוּ בְּהַאי עִזְקָא קַדִּישָׁא), and Atik Yomin [Ancient of Days] is called the holy ring (וְעַתִּיק יוֹמַיָּא נִקְרָא עִזְקָא קַדִּישָׁא), because the seven Tikkunim [Rectifications] illuminate within it (לְפִי שֶׁמְּאִירִים בּוֹ הַשִּׁבְעָה תִּיקּוּנִים), which are G"T QR"A P"H [Galgalta (the Skull), Tala di-Vdolcha (the Crystal Dew), Kruma de-Avira (the Membrane of the Air), Ra'ava de-Ra'avin (the Will of Wills), Amar Neke (the Pure Wool), Pekicha de-La Na'im (the Ever-Open Eye), Chotama (the Holy Nose)] (שֶׁהֵם ג״ט קר״ע פ״ת), which Adam Kadmon made in this Atika (שֶׁעָשָׂה אָדָם קַדְמוֹן בְּעַתִּיקָא זוֹ), and they were all gathered together in that place in the form of a ring (שֶׁהֵם נִתְקַבְּצוּ כֻלָּם בְּאוֹתוֹ הַמָּקוֹם בְּצוּרַת עִזְקְתָּא), within which is the seal of the King (שֶׁבְּתוֹכָם יֵשׁ חוֹתָם הַמֶּלֶךְ), namely the Yod within the Yesod of the Reisha DeLa Ityada [the Unknowable Head] (דְּהַיְינוּ הַיּוֹ״ד שֶׁבִּיסוֹד שֶׁל רֵישָׁא דְלָא אִתְיְדַע), as we said above in the previous chapters (שֶׁאָמַרְנוּ לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים). And one who gazes into the Merkavah must also write the seals of the angels, with the seal of the King within them (וְגַם הַצּוֹפֶה בַּמֶּרְכָּבָה צָרִיךְ לִכְתּוֹב חוֹתְמוֹת הַמַּלְאָכִים וְחוֹתָם הַמֶּלֶךְ בְּקִרְבּוֹ), for they are the guardians standing at every gate of the entrances of the Heikhalot [Palaces] (הֵם הַשּׁוֹמְרִים הָעוֹמְדִים בְּכָל שַׁעַר וְשַׁעַר שֶׁל פִּתְחֵי הַהֵיכָלוֹת), and he must take the seals in his hand to show them so that they will open without delay and without rejection in the world (וְצָרִיךְ לִקַּח הַחֲתִימוֹת בְּיָדוֹ לְהַרְאוֹת לָהֶם שֶׁיִּפְתְּחוּ בְּלִי עִכּוּב וּדְחִיָּה בָּעוֹלָם), and this too is called a ring [Izka] (וְגַם זֶה נִקְרָא עִזְקָא), and both this and that are true (וְזֶה וְזֶה אֱמֶת). And afterward Rashbi, peace be upon him, said (וְאָמַר אַחַר כָּךְ רַשְׁבִּ״י ע״ה), “I testify upon myself the supernal heavens of the supernal heavens” (אַסְהֲדָנָא עָלַי שְׁמַיָּא עִלָּאִין דְּעִלָּאִין), which is Ze’ir Anpin, called Heaven (שֶׁהוּא זְעֵיר אַנְפִּין הַנִּקְרָא שָׁמַיִם), “and the supernal holy earth of the supernal earth” (וְאַרְעָא קַדִּישָׁא עִלָּאָה דְעִלָּאָה), which is the holy Malkhut, the Nukvah of Ze’ir Anpin, called Earth (שֶׁהִיא מַלְכוּת קַדִּישָׁא נוּקְבֵיהּ דְזְעֵיר אַנְפִּין הִיא הַנִּקְרֵאת אֶרֶץ). And afterward he said (וְאָמַר אַחַר כָּךְ), “That I now see” (דַּאֲנָא חָמֵי הַשְׁתָּא), face to face, the head of Atik Yomin [Ancient of Days] together with the beard of its lights and its letters, in vision and not in riddles, in body and soul, without the material separating from it and without fear or terror (פָּנִים בְּפָנִים הָרֹאשׁ שֶׁל עַתִּיק יוֹמַיָּא עִם הַזָּקָן שֶׁל אוֹרוֹתָיו וְאוֹתִיּוֹתָיו בְּמַרְאָה וְלֹא בְחִידוֹת בְּגוּף וּנְשָׁמָה בְּלִי הִתְפַּשְּׁטוּת הַחֹמֶר מִמֶּנּוּ וּבְלִי פַּחַד וְאֵימָה). “That which no man has seen since the day Moshe ascended the second time to Mount Sinai” (מַה דְּלָא חָמֵי בַּר נָשׁ מִיּוֹמָא דְסָלִיק מֹשֶׁה זִמְנָא תַנְיָינָא לְטוּרָא דְסִינַי), for from this light was his soul (שֶׁמֵּאוֹר זֶה הָיְתָה נִשְׁמָתוֹ), and he ascended to that light which Moshe received when he ascended to receive the second tablets (וְנִתְעַלָּה לְאוֹתוֹ אוֹר שֶׁקִּבֵּל מֹשֶׁה כְּשֶׁעָלָה לְקַבֵּל לוּחוֹת שְׁנִיּוֹת). And Rav Hamnuna Saba was from the secret of the spark of the light that was received from the first tablets (וְרַב הַמְנוּנָא סָבָא הָיָה מִסּוֹד נִיצוֹץ אוֹר שֶׁקִּבֵּל מִלּוּחוֹת רִאשׁוֹנוֹת), and both of them were from the spark of Moshe Rabbeinu, peace be upon him (וּשְׁנֵיהֶם הָיוּ מִנִּיצוֹץ מֹשֶׁה רַבֵּינוּ ע״ה), and therefore the disciples called him “the holy lamp” (וְלָכֵן קְרָאוּהוּ הַתַּלְמִידִים בּוּצִינָא קַדִּישָׁא), meaning the holy spark from the light of the sun of Moshe Rabbeinu, peace be upon him (רָצָה לוֹמַר נִיצוֹץ הַקָּדוֹשׁ מֵאוֹר שִׁמְשׁוֹ שֶׁל מֹשֶׁה רַבֵּינוּ ע״ה). And there are many proofs for this, together with the tradition from Heaven (וְיֵשׁ כַּמָּה רְאָיוֹת לָזֶה עִם הַקַּבָּלָה מִן הַשָּׁמַיִם), and in the second part of Gan HaMelekh [The King’s Garden] I shall explain, with the help of the Holy One, blessed be He, and His Shekhinah, that which pertains to this exposition in its proper place (וּבַחֵלֶק הַשֵּׁנִי שֶׁל גַּן הַמֶּלֶךְ אֲבָאֵר בְּעֶזְרַת הקב״ה וּשְׁכִינְתֵּיהּ מַה שֶּׁנּוֹגֵעַ אֶל זֶה הַדְּרוּשׁ בִּמְקוֹמוֹ הָרָאוּי לוֹ). And afterward he said (וְאָמַר אַחַר כָּךְ), “For I see my face shining like the light of the sun” (דַּאֲנָא חָמֵי אַנְפָּאי נְהִירִין כִּנְהוֹרָא דְשִׁמְשָׁא), “the face of Moshe is like the face of the sun” (פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה) (Bava Batra 75a), “which is destined to emerge as healing for the world” (דְּזָמִין לְמִפַּק בְּאַסְוָותָא לְעָלְמָא), and this is the secret of the Light of the Garment [Ohr HaMalbush] (וְהוּא סוֹד אוֹר הַמַּלְבּוּשׁ), which in the future the Holy One, blessed be He, will bring forth below through the thread of Ein Sof (לֶעָתִיד לָבוֹא יוֹצִיאוֹ הקב״ה לְמַטָּה עַל יְדֵי חוּט אֵין סוֹף), and all the judgments will be sweetened (וְיִמְתְּקוּ כָּל הַדִּינִים). And then there will be annulment and cessation of all the Klipot [Husks] (וְאָז יִהְיֶה בִּטּוּל וְהַשְׁבָּתַת כָּל הַקְּלִיפּוֹת), and evil will be annulled forever (וְהָרַע יִהְיֶה בָּטֵל לְעוֹלָם), as it is written (דִּכְתִיב), “And for you who fear My Name, the sun of righteousness shall arise with healing in its wings” (וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ) (Malachi 3:20). And furthermore (וְעוֹד), “For I know that my face shines, whereas Moshe did not know and did not look” (דַּאֲנָא יָדְעָנָא דְּאַנְפָּאי נְהִירִין וּמֹשֶׁה לָא יָדַע וְלָא אִסְתַּכַּל), this is what is written (הָדָא הוּא דִכְתִיב), “And Moshe did not know that the skin of his face shone” (וּמֹשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו) (Exodus 34:29). And furthermore (וְעוֹד), “For I see these thirteen engraved ones before me shining like lamps” (דַּאֲנָא חָמֵי תְּלֵיסַר אִלֵּין גְּלִיפִין קָמַאי וְנָהִירִין כְּבוּצִינִין). “And when each one of them is explained from your mouths, it ascends and is rectified and crowned and hidden within the hiddenness of the Tikkunim of the Dikna [Beard], and all the others remain” (וְכַד אִתְפָּרַשׁ כָּל חַד מִנַּיְיהוּ מִפּוּמַיְכוֹן אִסְתַּלַּק וְאִתְתַּקַּן וְאִתְעַטַּר וְאִתְטְמַר בִּטְמִירוּתָא דְתִיקּוּנוֹי דְדִיקְנָא וְכָל אִינוּן אָחֳרָנִין אִשְׁתָּאָרָן). “And while each one is being explained through your mouths, it shines and is crowned and sits like a king among his army” (וּבְעוֹד דְּכָל חַד מִתְפָּרַשׁ בְּפוּמַיְיכוֹן נָהִיר וְאִתְעַטַּר וְיָתִיב כְּמַלְכָּא בְּגוֹ חֵילֵיהּ), for he has armies beneath him (שֶׁיֵּשׁ לוֹ חֲיָילוֹת תַּחְתָּיו), and how many are they who are grasped in the right side of the supernal King, souls and angels (וְכַמָּה אִינוּן דַּאֲחִידָן בִּימִין דְּמַלְכָּא עִלָּאָה נְשָׁמוֹת וּמַלְאָכִין). “And when it finishes being explained, it ascends and is crowned with a holy crown, and is rectified and hidden and sits within the Tikkunim [Rectifications] of the holy Dikna [Beard]” (וְכַד אִסְתַּיִּים לְאִתְפַּרְשָׁא סָלִיק וְאִתְעַטַּר בְּעַטְרָא קַדִּישָׁא וְאִתְתַּקַּן וְאִתְטְמַר וְיָתִיב בְּתִיקּוּנוֹי דְדִיקְנָא קַדִּישָׁא), and so it is for each and every one (וְכֵן לְכָל חַד וְחַד). And afterward he would urge them on (וְאַחַר כָּךְ הָיָה מְזָרֵז אוֹתָם), and he called his disciples “companions” (וְקָרָא לְתַלְמִידָיו חֲבֵרָיו), because of his great humility, for he was a spark of Moshe (מִכֹּחַ רוֹב עַנְוְתָנוּתוֹ שֶׁהָיָה נִיצוֹץ מֹשֶׁה), as it is said (שֶׁנֶּאֱמַר), “And the man Moshe was exceedingly humble, more than any man upon the face of the earth” (וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה) (Numbers 12:3). Therefore he said (וְלָכֵן אָמַר), “Hasten, holy companions” (אִזְדָּרְזוּ חַבְרִין קַדִּישִׁין), and all this was because of the love and brotherhood that existed among them (וְכָל זֶה הָיָה מִפְּנֵי אַהֲבָה וְאַחֲוָה שֶׁהָיְתָה בֵּינֵיהֶם). And then the completion of the Tikkun is effective (וְאָז הוּא מוֹעִיל גְּמַר הַתִּיקּוּן), and the sweetening of the lights of judgment and kindness (וּמִיתּוּק הָאוֹרוֹת שֶׁל הַדִּין וְהַחֶסֶד), and there will not be dispute among them, Heaven forbid (וְלֹא יְהִי מַחֲלוֹקֶת בֵּינֵיהֶם חַס וְשָׁלוֹם), unlike what happened to the disciples of Rabbi Akiva, peace be upon him (וְלֹא כְּמוֹ שֶׁאֵרַע לְתַלְמִידֵי רַבִּי עֲקִיבָא ע״ה), who died from Pesach until Atzeret because they did not show honor to one another (שֶׁמֵּתוּ מִפֶּסַח וְעַד עֲצֶרֶת מִפְּנֵי שֶׁלֹּא נָהֲגוּ כָּבוֹד זֶה לָזֶה) (Yevamot 62b), and there was jealousy and hatred among them (וְהָיְתָה קִנְאָה וְשִׂנְאָה בֵּינֵיהֶם). And so too Rashbi said in Parashat Terumah (וְכֵן אָמַר רַשְׁבִּ״י בְּפָרָשַׁת תְּרוּמָה), that in the days of Rabbi Shimon the mysteries of the Torah were revealed (דְּבִיּוֹמוֹי דְּרַבִּי שִׁמְעוֹן הֲוָה גָּלֵי רָזִין דְּאוֹרַיְתָא), and through that revelation what occurred, occurred (וּבְאִתְגַּלְיָא הֲוָה מַה דַּהֲוָה), because they were in love (בְּגִין דַּהֲווֹ בִּרְחִימוּ). And afterward he said (וְאָמַר אַחַר כָּךְ), “For in this establishment” (דְּהָא בְּקִיּוּמָא דָא), in this gathering convened to establish the revelation of these Tikkunim (בִּישִׁיבָה הַזֹּאת לְהַעֲמִיד עַל הַגִּלּוּי שֶׁל אֵלּוּ הַתִּיקּוּנִין), “there shall not be until King Mashiach comes” (לָא יְהֵא עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא). And all the sages, the great ones of Yisrael, and also the Tannaim, gazed into the Merkavah (וְכָל הַחֲכָמִים גְּדוֹלֵי יִשְׂרָאֵל וְגַם הַתַּנָּאִים הָיוּ צוֹפִים בַּמֶּרְכָּבָה), as I saw in the book Pirkei Heikhalot [Chapters of the Palaces] (כַּאֲשֶׁר רָאִיתִי בְּסֵפֶר פִּרְקֵי הֵיכָלוֹת), and Rabbi Nechunya ben HaKanah also gazed into the Merkavah (וְגַם רַבִּי נְחוּנְיָא בֶּן הַקָּנָה צָפָה בַּמֶּרְכָּבָה), and likewise Rabbi Akiva, peace be upon him, and Rabbi Eliezer HaGadol (וְגַם רַבִּי עֲקִיבָא ע״ה וְרַבִּי אֱלִיעֶזֶר הַגָּדוֹל), and from them derive an a fortiori argument concerning the rest of the Torah scholars, that they possessed the power and ability to gaze into the Merkavah (וּמֵהֶם תִּקַּח קַל וָחוֹמֶר לִשְׁאָר תַּלְמִידֵי חֲכָמִים שֶׁהָיָה כֹּחַ וִיכֹלֶת בְּיָדָם לִהְיוֹת צוֹפֶה בַּמֶּרְכָּבָה). And this is the will of the Holy One, blessed be He (וּרְצוֹנוֹ שֶׁל הקב״ה בְּכָךְ). If we have a leader and great sage of the generation who will teach his disciples how to act so that they will not be punished from Heaven (אִם יֵשׁ לָנוּ מַנְהִיג וּגְדוֹל הַדּוֹר שֶׁיְלַמֵּד לְתַלְמִידָיו אֵיךְ יַעֲשׂוּ וְלֹא יֵעָנְשׁוּ מִן הַשָּׁמַיִם), for he must purify himself from every sin, transgression, and guilt (כִּי הוּא צָרִיךְ לְטַהֵר עַצְמוֹ מִכָּל חֵטְא וְעָוֹן וְאַשְׁמָה), whether in this incarnation or in a previous incarnation (הֵן בְּגִלְגּוּל זֶה הֵן בְּגִלְגּוּל רִאשׁוֹן), and he must adjure the angel appointed over this, as is known to us (וְצָרִיךְ לְהַשְׁבִּיעַ הַמַּלְאָךְ הַמְמֻנֶּה עַל זֶה כַּיָּדוּעַ אֶצְלֵנוּ), and he must separate the impurity that he received from the sin of Adam HaRishon and from his own sins through adjurations (וְצָרִיךְ לְהַפְרִיד הַזּוֹהֲמָא שֶׁקִּבֵּל מִצַּד חֵטְא אָדָם הָרִאשׁוֹן וּמִצַּד חֲטָאָיו עַל יְדֵי הַשְׁבָּעוֹת). And if he wishes, he can perform all the rectifications of repentance in general (וְאִם יִרְצֶה יָכוֹל לַעֲשׂוֹת כָּל תִּיקּוּנֵי הַתְּשׁוּבָה בִּכְלָל), and then he will be clean and will not require the adjuration of the angel regarding the revelation of his sins (וְאָז יִהְיֶה נָקִי וְלֹא יִצְטָרֵךְ אֶל הַשְׁבָּעַת הַמַּלְאָךְ בְּעִנְיַן גִּלּוּי חֲטָאָיו), but in any case he must know through adjuration which spark he is and what he must rectify (אֲבָל עַל כָּל פָּנִים צָרִיךְ לֵידַע עַל יְדֵי הַשְׁבָּעָה אֵיזֶה נִיצוֹץ הוּא וּמַה יֵשׁ לוֹ לְתַקֵּן). For it is not sufficient that he merely fasted and repented (כִּי לֹא דַּי בְּיָדוֹ מַה שֶּׁהִתְעַנָּה וְעָשָׂה תְּשׁוּבָה), rather he must know those Names that he damaged (וְצָרִיךְ לֵידַע אוֹתָם הַשֵּׁמוֹת שֶׁקִּלְקֵל), and afterward he would gaze into the Merkavah (וְאַחַר כָּךְ הָיָה צוֹפֶה בַּמֶּרְכָּבָה), and all his impurity would depart from him (וְהָלַךְ מִמֶּנּוּ כָּל זוֹהֲמָתוֹ), when he fell into a deep sleep like one dead before He Who spoke and the world came into being, in the heights of Heaven (בְּנָפְלוֹ נִרְדָּם מֵת לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם בִּשְׁמֵי מָרוֹם), and afterward the Holy One, blessed be He, would revive him (וְאַחַר כָּךְ יְחַיֵּהוּ הקב״ה). And this was similar to the matter of “My soul departed when He spoke” (וְהָיָה זֶה כְּעִנְיַן נַפְשִׁי יָצְאָה בְדַבְּרוֹ) (Song of Songs 5:6), when they all died upon hearing two utterances from the Holy One, blessed be He (שֶׁמֵּתוּ כֻּלָּם בְּשָׁמְעָם שְׁתֵּי דִבְּרוֹת מִן הקב״ה), and the impurity of the serpent departed from them (וְהָלַךְ מֵהֶם זוֹהֲמַת הַנָּחָשׁ) (Shabbat 146a). And then holiness would cleave to him exceedingly (וְאָז יִדְבַּק בּוֹ הַקְּדֻשָּׁה מְאֹד), together with the supernal waters by which all who behold them become wise (וְהַמַּיִם הָעֶלְיוֹנִים אֲשֶׁר כָּל רוֹאֵיהֶם מִתְחַכְּמִים), and immediately they would merit Ruach HaKodesh [Holy Spirit] (וְתֵכֶף הָיוּ זוֹכִים לְרוּחַ הַקֹּדֶשׁ), and no creature could rule over them (וְאֵין כָּל בְּרִיָּה יְכוֹלָה לִשְׁלֹט עֲלֵיהֶם). And it is written in Pirkei Heikhalot [Chapters of the Palaces] (וְכָתוּב בְּפִרְקֵי הֵיכָלוֹת), Rabbi Yishmael said (אָמַר רַבִּי יִשְׁמָעֵאל), that one who merits Ruach HaKodesh [Holy Spirit] gazes and beholds the Heikhal [Palace] of the God of Yisrael (שֶׁהַזּוֹכֶה לְרוּחַ הַקֹּדֶשׁ צוֹפֶה וּמַבִּיט הֵיכַל אֱלֹהֵי יִשְׂרָאֵל), and sees everything that is done before the Throne of His Glory (וְרוֹאֶה כָּל מַה שֶּׁעוֹשִׂים לִפְנֵי כִּסֵּא כְבוֹדוֹ), and knows what was and what is (וְיוֹדֵעַ מַה שֶּׁהָיָה וְהוֶה), and everything that is destined to be in the world (וְכָל מַה שֶּׁעָתִיד לִהְיוֹת בָּעוֹלָם), and also knows whom they abase and whom they elevate (וְיוֹדֵעַ גַּם כֵּן לְמִי מַשְׁפִּילִין לְמִי מַגְבִּיהִים), whom they weaken and whom they strengthen (לְמִי שֶׁמַּחֲלִישִׁין אוֹתוֹ לְמִי מַגְבִּירִין), whom they impoverish and whom they enrich (לְמִי מְרוֹשְׁשִׁין לְמִי מַעֲשִׁירִין), whom they cause to die and whom they give life (לְמִי מְמִיתִין לְמִי מְחַיִּין), to whom they bequeath Torah (לְמִי מַנְחִילִין תּוֹרָה), and to whom they give wisdom (לְמִי נוֹתְנִין לוֹ חָכְמָה). Greater than all of these (גְּדוֹלָה מִכֻּלָּם), he gazes and beholds and tells of every deed that human beings perform (שֶׁהוּא צוֹפֶה וּמַבִּיט וּמַגִּיד בְּכָל מַעֲשֵׂה בְּנֵי אָדָם שֶׁעוֹשִׂין), even in the innermost chambers (אֲפִלּוּ בְּחַדְרֵי חֲדָרִים), whether good deeds or corrupted deeds (בֵּין מַעֲשִׂים טוֹבִים בֵּין מַעֲשִׂים מְקֻלְקָלִים). If a person steals, he knows and recognizes him (גַּנָּב אָדָם יוֹדֵעַ וּמַכִּיר בּוֹ), if a person commits adultery, he knows and recognizes him (נוֹאֵף אָדָם יוֹדֵעַ וּמַכִּיר בּוֹ), if a person murders, he knows and recognizes him (רוֹצֵחַ נֶפֶשׁ יוֹדֵעַ וּמַכִּיר בּוֹ), if one is suspected concerning a menstruant woman, he knows and recognizes him (נֶחְשָׁד עַל הַנִּדָּה יוֹדֵעַ וּמַכִּיר בּוֹ), if one spoke evil speech, he knows and recognizes him (סִפֵּר לָשׁוֹן הָרַע יוֹדֵעַ וּמַכִּיר בּוֹ), and he recognizes all forms of sorcery (וּמַכִּיר בְּכָל כְּשָׁפִים).

Greater than all of these (גְּדוֹלָה מִכֻּלָּם), whoever raises his hand against him and strikes him (שֶׁכָּל הַמַּגְבִּיהַּ יָדוֹ עָלָיו וּמַכֵּהוּ), they clothe him with afflictions (מַלְבִּישִׁין אוֹתוֹ נְגָעִים), and cover him with leprosy (וּמְכַסִּים אוֹתוֹ צָרַעַת), and crown him with a bright affliction (וּמְעַטְּרִין אוֹתוֹ בַּהֶרֶת). Greater than all of these (גְּדוֹלָה מִכֻּלָּם), whoever speaks evil speech against him (שֶׁכָּל הַמְסַפֵּר עָלָיו לָשׁוֹן הָרַע), they cast upon him bundled blows, evil wounds, and injuries from which a grievous ulcer descends (מַטִּילִין עָלָיו מַכּוֹת צְרוּרוֹת וַחֲבוּרוֹת רָעִים וּפְצָעִים שֶׁיֵּרֵד מֵהֶם שְׁחִין רָע). And whoever does him harm (וְכָל הָעוֹשֶׂה לוֹ רָעָה), evil, harsh, and wondrous stumbling blocks come upon him from Heaven (הַכְשָׁלוֹת רָעוֹת וְקָשִׁים וְנִפְלָאוֹת עָלָיו מִן הַשָּׁמַיִם). And whoever stretches forth his hand against him (וְכָל הַשּׁוֹלֵחַ יָד עָלָיו), the Heavenly Court stretches forth its hand against him first (בֵּית דִּין שֶׁל מַעְלָה שׁוֹלְחִין בּוֹ יָד מִקּוֹדֶם). And whoever acts with brazenness toward him (וְכָל הַמֵּעִיז פָּנָיו), they bring upon him complete destruction and annihilation (עוֹשִׂין לוֹ כָּלָה וְנֶחֱרָצָה), and they do not show mercy to him (וְאֵין חוֹמְלִין עָלָיו), and they sound, blast, excommunicate, and place him under ban three times each day (וְתוֹקְעִין וּמְרִיעִין וּמְנַדִּין וּמַחֲרִימִין אוֹתוֹ שָׁלֹשׁ פְּעָמִים בְּכָל יוֹם). Therefore these Ten Martyrs of the Kingdom were exchanged and were not given into the hands of those who sought their harm (וְלָכֵן נִתְחַלְּפוּ אֵלּוּ עֲשָׂרָה הֲרוּגֵי מַלְכוּת וְלֹא נִתְּנוּ בְּיַד מְבַקְשֵׁי רָעָתָם) (Pirkei Heikhalot, Otzar HaMidrashim, Eisenstein, Part I, p. 114), as I wrote in its proper place (כַּאֲשֶׁר כָּתַבְתִּי בִּמְקוֹמוֹ הָרָאוּי [ל״ט דפר״י] לוֹ), and therefore the Tannaim knew what is above and what is below (וְלָכֵן הָיוּ תַנָּאִים יוֹדְעִים מַה לְמַעְלָה וּמַה לְמַטָּה). And the beginning of Rashbi, peace be upon him, was also through Eliyahu, of blessed memory (וְהַתְחָלָתוֹ שֶׁל רַשְׁבִּ״י ע״ה הָיָה גַּם כֵּן עַל יְדֵי אֵלִיָּהוּ ז״ל), as it is in Zohar Chadash, Parashat Ki Tavo (כַּאֲשֶׁר הוּא בַּזֹּהַר חָדָשׁ בְּפָרָשַׁת כִּי תָבוֹא), and also in the Zohar on Shir HaShirim he brings these great secrets (וְגַם בַּזֹּהַר שִׁיר הַשִּׁירִים מֵבִיא סוֹדוֹת גְּדוֹלוֹת אֵלּוּ), concerning what a person must rectify before entering these secrets (מַה שֶּׁיֵּשׁ לוֹ לָאָדָם לְתַקֵּן קֹדֶם שֶׁיִּכָּנֵס אֶל הַסּוֹדוֹת הַלָּלוּ).

On daf 21b it is written (בְּדַף כ״א ע״ב כְּתִיב), “And know this day and return it to your heart, that Hashem is the Elohim in Heaven above and upon the earth below; there is none else” (וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי יְ־יָ הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד) (Deuteronomy 4:39). “Fortunate are those who labor in the Torah” (זַכָּאִין אִינוּן כָּל דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְתָא), “to know the wisdom of their Master” (לְמִנְדַּע בְּחָכְמְתָא דְמָארֵיהוֹן), “and they know and gaze into the supernal mysteries” (וְאִינוּן יָדְעִין וּמִסְתַּכְּלִין בְּרָזִין עִלָּאִין). “For when a person departs from this world” (בְּגִין דְּכַד בַּר נָשׁ נָפִיק מֵהַאי עָלְמָא), through this—meaning through the wisdom of Kabbalah, which is the secret of Yechidah of Arich Anpin, as mentioned above (בְּהָא רָצָה לוֹמַר בְּחָכְמַת הַקַּבָּלָה שֶׁהוּא סוֹד יְחִידָה דַאֲרִיךְ כַּנִּזְכָּר לְמַעְלָה)—“all the judgments of the world depart from him” (בְּהָא אִסְתַּלְּקוּ מִינֵיהּ כָּל דִּינִין דְּעָלְמָא). “And not only that” (וְלָא עוֹד אֶלָּא), “they open for him twelve gates of the mysteries of the pure balsam” (דְּפָתְחִין לֵיהּ תְּרֵיסַר תַּרְעֵי דְּרָזֵי דַאֲפַרְסְמוֹנָא דַכְיָא), “for the mysteries of the supernal wisdom depend upon them” (דְּרָזֵי דְחָכְמְתָא עִלָּאָה תַּלְיָא בְּהוֹ). “And not only that” (וְלָא עוֹד אֶלָּא), “the Holy One, blessed be He, engraves him in that royal garment” (דְּקב״ה חָקִיק לֵיהּ בְּהַהוּא פּוּרְפִּירָא), “where all likenesses are engraved” (דְּכָל דִּיּוֹקְנִין גְּלִיפִין תַּמָּן), “in this world and in the World to Come” (בְּהַאי עָלְמָא וּבְעָלְמָא דְאָתֵי). “And the Holy One, blessed be He, delights in him in Gan Eden” (וְהַקב״ה אִתְשַׁעֲשַׁע בֵּיהּ בְּגַן עֵדֶן), “and grants him inheritance in two worlds, this world and the World to Come” (וְאַחְסִין תְּרֵין עָלְמִין עָלְמָא דָא וְעָלְמָא דְאָתֵי). “The wisdom that a person needs to know and to contemplate the mystery of his Master” (חָכְמְתָא דְאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְמִנְדַּע וּלְאִסְתַּכָּלָא בְּרָזָא דְמָארֵיהּ), first, to know and to contemplate the mystery of his Master (חַד לְמִנְדַּע וּלְאִסְתַּכָּלָא בְּרָזָא דְמָארֵיהּ). And second, to know himself (וְחַד לְמִנְדַּע לֵיהּ לְגוּפֵיהּ), whether he is reincarnated or not (אִם הוּא מְגוּלְגָּל אוֹ לֹא), whether first, second, or third (אוֹ רִאשׁוֹן אוֹ שֵׁנִי אוֹ שְׁלִישִׁי), or whether he came from a reincarnation of women and pious ones of the nations of the world (אוֹ יָצָא מִגִּלְגּוּל נָשִׁים וַחֲסִידֵי אוּמוֹת הָעוֹלָם), or from the reincarnation of the still, vegetative, animal, and speaking realms [Domem, Tzome’ach, Chai, Medaber] (אוֹ דצח״ם), or from creatures that are in the six lands beneath us (אוֹ מִבְּרִיּוֹת שֶׁהֵם בְּו׳ אֲרָצוֹת אֲשֶׁר הֵם תַּחְתֵּינוּ), or a reincarnation of demons, may the Merciful One save us (אוֹ גִּלְגּוּל שֵׁדִים רַחֲמָנָא לִיצְלַן).

For these reincarnations depend upon the body, for the soul itself does not change (כִּי אֵלּוּ הַגִּלְגּוּלִים הֵם תְּלוּיִים בַּגּוּף כִּי הַנְּשָׁמָה לֹא תִשְׁתַּנֶּה). And afterward it says, “and to know who he is” (וְאָמַר אַחַר כָּךְ וּלְאִשְׁתְּמוֹדַע מָאן אִיהוּ), namely from which spark written in the Torah he derives (מֵאֵיזֶה נִיצוֹץ הַכָּתוּב בַּתּוֹרָה), for he must rectify that spark in order to cleave to its root (אַחַר הַנִּיצוֹץ הַהוּא צָרִיךְ לְתַקֵּן כְּדֵי שֶׁיִּדְבַּק בְּשָׁרְשׁוֹ). And how he was created and in what manner he was created (וְאֵיךְ אִתְבְּרֵי וְעַל אֵיזֶה אוֹפֶן נִבְרָא), from which world and from which Partzuf he is rooted (מֵאֵיזֶה עוֹלָם וּמֵאֵיזֶה פַּרְצוּף נִשְׁרָשׁ), or whether he was transformed from the aspect of lion, ox, man, or eagle (אוֹ נִשְׁתַּנָּה מִפְּנֵי אַרְיֵה לִפְנֵי שׁוֹר אוֹ לִפְנֵי אָדָם אוֹ לִפְנֵי נֶשֶׁר), and what his place is above from which he was hewn in the Merkavah (וְאֵיזֶה מְקוֹמוֹ לְמַעְלָה שֶׁנֶּחְצַב מִמֶּנּוּ בַּמֶּרְכָּבָה), for he must rectify that place properly (שֶׁצָּרִיךְ לְתַקֵּן הַמָּקוֹם הַהוּא כִּדְקָא יָאוּת). And what it says afterward, “and from where he came” (וְאוֹמְרוֹ אַחַר כָּךְ וּמָאן אָתֵי), means (רָצָה לוֹמַר), from which limb of Adam HaRishon there corresponds a limb of the impurity of Adam Beliya’al, who received the impurity of the serpent that came upon Chavah (מֵאֵיזֶה אֵבֶר שֶׁל אָדָם הָרִאשׁוֹן יֵשׁ כְּנֶגְדּוֹ אֵבֶר הַזּוֹהֲמָא שֶׁל אָדָם בְּלִיַּעַל שֶׁקִּבֵּל זוֹהֲמַת הַנָּחָשׁ שֶׁבָּא עַל חַוָּה). Whether he removes the impurity from himself during his lifetime (אִם הוּא מְסַלֵּק מִמֶּנּוּ הַזּוֹהֲמָא מֵחַיִּים), for then he will not require the beating of the grave (אוֹ אָז לֹא יִצְטָרֵךְ לְחִבּוּט הַקֶּבֶר), whereby they beat away the impurity from him like a person who shakes and dusts out his garment (שֶׁמְּחַבְּטִין מִמֶּנּוּ הַזּוֹהֲמָא כְּאָדָם שֶׁמְּחַבֵּט וּמְנַעֵר טַלִּיתוֹ), and he also merits great cleaving (וְגַם הוּא זוֹכֶה לִדְבֵקוּת גְּדוֹלָה), for his source illuminates upon him, whereas previously this impurity was a separating barrier (שֶׁמֵּאִיר עָלָיו מְקוֹרוֹ מַה שֶּׁהָיָה מִקּוֹדֶם הַזּוֹהֲמָא הַזֶּה מָסָךְ מַבְדִּיל), as it is said, “But your iniquities have separated between you and your God” (שֶׁנֶּאֱמַר כִּי אִם עֲוֹנֹתֵיכֶם מַבְדִּלִים בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). “And where he is going” (וּלְאָן יֵהַךְ), means (רָצָה לוֹמַר), whether he is from the eyes of the Merkavah, namely masters of the eyes (אִם הוּא מֵעַיְינִין דְּמֶרְכָּבָה דְּהַיְינוּ מָארֵי דְעַיְינִין), or masters of the ears (אוֹ מָארֵי דְאוּדְנִין), or masters of the neck (אוֹ מָארֵי דְצַוָּאר), and similarly with the other limbs of the Shiur Komah [Measure of the Stature] (וְכַיּוֹצֵא בָזֶה אֵיבָרִים שֶׁל הַשִּׁעוּר קוֹמָה), as is known (כַּנּוֹדָע), for he is compelled to go there to his source (שֶׁמּוּכְרָח לָלֶכֶת שָׁם אֶל מְקוֹרוֹ). And he is also compelled to pass through Gehinnom, which surrounds Gan Eden (וְגַם הוּא מוּכְרָח לֵילֵךְ דֶּרֶךְ גֵּיהִנָּם שֶׁמַּקִּיף לְגַן עֵדֶן), and he must also give an accounting to the Master of Accounts (וְגַם צָרִיךְ לִתֵּן חֶשְׁבּוֹן לְמָארֵיהּ דְחוּשְׁבָּנָא). “And the rectification of the body, how was it rectified?” (וְתִיקּוּנָא דְגוּפָא הֵיאַךְ אִתְתַּקַּן), this is the secret of the Partzufim of Arich Anpin, Abba, and Imma, which rectify Ze’ir Anpin and Nukvah (סוֹד הַפַּרְצוּפִין שֶׁל אֲרִיךְ אַבָּא וְאִמָּא הַמְתַקְּנִים זו״ן), and the secret of the Tikkunim required for the festivals and the prayers (וְסוֹד הַתִּיקּוּנִים הַצְּרִיכִים אֶל הַמּוֹעֲדִים וְהַתְּפִלּוֹת), and the secret of Shabbat and the mysteries of the mitzvot (וְסוֹד הַשַּׁבָּת וְרָזֵי הַמִּצְוֹת). And its essence is (וְעִיקָרוֹ), that he should know the secret of the creation and rectification of the body of Ze’ir Anpin and Nukvah in the World of Tohu and in the World of Tikkun (הוּא שֶׁיֵּדַע סוֹד בְּרִיאַת תִּיקּוּן גּוּף זו״ן בְּעוֹלָם הַתּוֹהוּ וּבְעוֹלָם הַתִּיקּוּן), and the displacement of the joints every day, of two Mochin and two Atarin [Crowns] (וּדְחִיַּת הַפְּרָקִים בְּכָל יוֹם וָיוֹם שֶׁל תְּרֵין מוֹחִין וּתְרֵין עַטְרִין).

And now he explains (וְעַתָּה מְפָרֵשׁ), “And how is he destined to enter judgment before the Holy King?” (וְהֵיאַךְ אִיהוּ זָמִין לְמֵיעַל בְּדִינָא קֳמֵי מַלְכָּא קַדִּישָׁא), whether he rectified what he needed to rectify (אִם הָיָה מְתַקֵּן מַה שֶּׁהָיָה לוֹ לְתַקֵּן), and if he answers, “I am not a prophet to know such hidden matters, what I was required to rectify” (וְאִם מֵשִׁיב לֹא נָבִיא אָנֹכִי לֵידַע נִסְתָּרוֹת כָּאֵלּוּ מַה שֶּׁהָיָה לִי לְתַקֵּן), therefore they say to him, “Did you gaze into the Merkavah?” (לָכֵן אוֹמְרִים לוֹ צָפִיתָ בַּמֶּרְכָּבָה), and it is a mitzvah (וּמִצְוָה הוּא). If you had pressed at the gates of Gan Eden through fasting and supplications, they would have opened for you through Eliyahu, of blessed memory (אִם הָיִיתָ דוֹחֵק שַׁעֲרֵי גַן עֵדֶן בְּתַעֲנִית וּבְרַחֲמִים הָיוּ פּוֹתְחִים לוֹ עַל יְדֵי אֵלִיָּהוּ ז״ל). “One, to know and to contemplate the mysteries of souls” (חַד לְמִנְדַע וּלְאִסְתַּכָּלָא בְּרָזִין דְנִשְׁמָתִין), “what is this soul within him and from where does it come?” (מַאי הִיא הַאי נֶפֶשׁ דְּבֵיהּ וּמָאן אָתְיָא), from which limb or from which spark (מֵאֵיזֶה אֵבֶר אוֹ מֵאֵיזֶה נִיצוֹץ), and for what purpose did it come into this putrid drop of a body, which today is here and tomorrow is in the grave (וְעַל מָה אָתְיָא בְּהַאי גּוּפָא טִפָּה סְרוּחָה דְּהַיּוֹם כָּאן וּמָחָר בַּקֶּבֶר). “And one, to contemplate this world in which he exists” (וְחַד לְאִסְתַּכָּלָא בְּהַאי עָלְמָא דְּאִיהוּ בֵיהּ), which is entirely wondrous secrets (שֶׁכֻּלּוֹ אִיהוּ סוֹדוֹת נִפְלָאוֹת), and for what purpose it was established (וְעַל מָה אִתְתַּקַּן), the explanation is (פֵּירוּשׁ), upon what the world stands (עַל מָה קָאֵים עָלְמָא). And afterward, concerning the mysteries of the supernal world, to know his Master (וּלְבָתַר בְּרָזִין עָלְמָא דִלְעֵילָא לְאִשְׁתְּמוֹדְעָא לְמָארֵיהּ). And all this a person contemplates from the mysteries of the Orayta (וְכָל דָּא אִסְתַּכַּל בַּר נָשׁ מֵרָזִין דְאוֹרַיְיתָא). “Come and see” (תָּא חֲזִי), every person who goes into that world without knowledge (כָּל בַּר נָשׁ דְּאָזִיל בְּהַהוּא עָלְמָא בְּלָא יְדִיעָה), even if he possesses many good deeds (אֲפִלּוּ אִית בֵּיהּ עוֹבָדִין טָבִין סַגִּיאִין), they cast him out from all the gates of that world (מַפְקִין לֵיהּ מִכָּל תַּרְעֵי דְּהַהוּא עָלְמָא). Go and see what is written here (פּוֹק חֲמֵי מַאי כְּתִיב הָכָא), “Tell me” (הַגִּידָה לִּי) (Song of Songs 1:7), tell me (אֵימָא לִי), the mysteries of the supernal wisdom (רָזִין דְחָכְמְתָא עִלָּאָה), how You shepherd and guide in that supernal world (אֵיךְ אַנְתְּ רָעֵי וְנָהִיגַת בְּהַהוּא עָלְמָא עִלָּאָה). “Teach me the mysteries of the wisdom that I did not know and did not learn until now” (אוֹלִיף לִי רָזִין דְחָכְמְתָא דְּלָא יָדַעְנָא וְלָא אוֹלִיפְנָא עַד הָכָא), “so that I will not be ashamed among those supernal levels into which I am entering” (בְּגִין דְּלָא אֲהוֵי בְּכִסּוּפָא בְּגוֹ אִינוּן דַּרְגִין עִלָּאִין דַּאֲנָא אָעֵיל בֵּינַיְיהוּ), “for until now I have not gazed upon them” (דְּהָא עַד הָכָא לָא אִסְתַּכַּלְנָא בְּהוּ). [Meaning, the soul says thus to the angel Yofiel, who elevates her above (רָצָה לוֹמַר הַנְּשָׁמָה אוֹמֶרֶת כָּךְ לְמַלְאָךְ יוֹפִיאֵ״ל הַמַּעֲלֶה אוֹתָהּ לְמַעְלָה), “Tell me” (הַגִּידָה לִּי), you reveal to me the supernal mysteries (אַתָּה תְּגַלֶּה לִי רָזִין עֶלְיוֹנִים), for I did not merit them in this world and did not desire to pursue after them (כִּי לֹא זָכִיתִי אֲלֵיהֶם בָּעוֹלָם הַזֶּה וְלֹא רָצִיתִי לִרְדּוֹף אַחֲרֵיהֶם)]. (Song of Songs 1:7) “Come and see what is written” (תָּא חֲזִי מַאי דִּכְתִיב), “If you do not know, O fairest among women” (אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים) (Song of Songs 1:8), if you come without knowledge and did not contemplate wisdom before entering here (אִם אַנְתְּ אָתְיָא בְּלָא יְדִיעָה וְלָא אִסְתַּכַּלִית בְּחָכְמְתָא עַד דְּלָא תֵיעוּל הָכָא), and you did not know the mysteries of the supernal world (וְלָא יְדָעִית בְּרָזִין דְּעָלְמָא עִלָּאָה), “Go forth” (צְאִי לָךְ), you are not worthy to enter here without knowledge (לֵית אַנְתְּ כְּדַאי לְמֵיעַל הָכָא בְּלָא יְדִיעָה). And if you wish to know (וַהֲוִי יְדָעִית), [and in order to know] (וּכְדֵי לָדַעַת), “Go forth in the footsteps of the flock” (צְאִי לָךְ בְּעִקְבֵי הַצֹּאן), these are those people whom others tread underfoot, yet they know the supernal mysteries of their Master (אֵלִין אִינוּן דְּבְנֵי נָשָׁא דָּשִׁין לוֹן בְּעָקֵב וְיָדְעִין רָזִין עִלָּאִין דְמָארֵיהוֹן), and through them you will know how to contemplate and to know (וּבְהוֹ תִּנְדַּע לְאִסְתַּכָּלָא וּלְמִנְדַּע). “And pasture your young goats” (וּרְעִי אֶת גְּדִיּוֹתַיִךְ), these are the children of the House of Study, who are the little ones (אֵלִין אִינוּן תִּינוֹקוֹת שֶׁל בֵּית רַבָּן דְּאִינוּן יַנוּקֵי), and they are in the Houses of Study learning the Orayta (וְאִינוּן בְּבֵי מִדְרָשָׁא וְאוֹלְפִין דְאוֹרַיְיתָא). “Beside the dwellings of the shepherds” (עַל מִשְׁכְּנוֹת הָרוֹעִים) (Song of Songs 1:8), beside those synagogues and Houses of Study where the supernal wisdom is taught (עַל אִינוּן בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת דְּתַמָּן אוֹלְפִין חָכְמְתָא עִלָּאָה), and even though they themselves do not know it (אַף עַל גַּב דְּאִינוּן לָא יָדְעֵי), you will know it from the words of wisdom that they speak (אַנְתְּ תִּנְדַּע מִגּוֹ מִלִּין אִילֵּין דְחָכְמְתָא דְּקָא אָמְרֵי). Until here (עַד כָּאן). (Song of Songs 1:8)

It emerges for us from our discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), how many good levels are attained by one who merits the mysteries of the Orayta (עַד כַּמָּה מַעֲלוֹת טוֹבוֹת מַגִּיעַ מִי שֶׁזּוֹכֶה אֶל רָזִין דְאוֹרַיְיתָא), so that he will not be ashamed in the World to Come (דְּלָא לֶהֱוֵי בְּכִיסּוּפָא לְעָלְמָא דְאָתֵי), and will not require reincarnation to return to this world (וְלָא יִצְטְרִיךְ אֶל גִּלְגּוּל לַחֲזוֹר לְזֶה הָעוֹלָם). And this is the secret of those groups of peace of whom it is said, “Peace shall come” (וְזֶהוּ סוֹד אִינוּן כִּתּוֹת הַשָּׁלוֹם שֶׁאוֹמְרִים יָבוֹא שָׁלוֹם) (Isaiah 57:2), now he shall go above without harmful occurrence or affliction (עַתָּה יֵלֵךְ לְמַעְלָה בְּלִי פֶגַע רַע וּמֵעִיק), “they shall rest upon their beds” (יָנוּחוּ עַל מִשְׁכְּבוֹתָם) (Isaiah 57:2), and they shall have rest (וְיִהְיֶה לָהֶם מְנוּחָה), and they will not require reincarnation again (וְלֹא יִצְטָרְכוּ אֶל גִּלְגּוּל עוֹד). Was not Daniel a completely righteous man (וַהֲלֹא דָנִיֵּאל צַדִּיק גָּמוּר הָיָה), and yet he was informed of this (וְנִתְבַּשֵּׂר בָּזֶה), as it is said (שֶׁנֶּאֱמַר), “But you, go to your lot” (וְאַתָּה לֵךְ לְגוֹרָלְךָ) (Daniel 12:13), your portion in the World to Come is yours (חֵלֶק עוֹלָם הַבָּא שֶׁלְּךָ), “and you shall rest” (וְתָנוּחַ) (Daniel 12:13), and you shall not be reincarnated (וְלֹא תִתְגַּלְגֵּל), “and you shall stand in your lot at the end of the days” (וְתַעֲמֹד לְגוֹרָלְךָ לְקֵץ הַיָּמִין) (Daniel 12:13). And also Avigail informed David of this (וְגַם בְּדָוִד בִּשְּׂרָה לוֹ אֲבִיגַיִל), “And the soul of your enemies He shall sling away within the hollow of the sling” (וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע) (I Samuel 25:29), like a stone in a sling-pouch (כְּאַבְנָא בְּקוּסְפְתָּא), which will require punishments and reincarnations (שֶׁיִּצְטָרֵךְ אֶל עוֹנְשִׁין וּלְהִתְגַּלְגֵּל), “but the soul of my lord shall be bound in the bundle of life” (וְאֵת נֶפֶשׁ אֲדֹנִי יִצְרוֹר בִּצְרוֹר הַחַיִּים) (I Samuel 25:29), forever (עַד עוֹלָם). And nevertheless (וַאֲפִלּוּ הָכִי), “he sat outside for seven years before he was joined to the holy chariot” (יָתִיב שֶׁבַע שְׁנִין לְבַר עַד לָא אִתְחַבַּר בְּרְתִיכָא קַדִּישָׁא), those seven years of the building of the Beit HaMikdash [Holy Temple] (אוֹתָם שֶׁבַע שָׁנִים שֶׁל בִּנְיַן בֵּית הַמִּקְדָּשׁ), and then they brought the Ark into its place (וְאָז הִכְנִיסוּ הָאָרוֹן לִמְקוֹמוֹ), and then that sin was forgiven him (וְאָז נִמְחַל לוֹ אוֹתוֹ עָוֹן), as it is said (שֶׁנֶּאֱמַר), “Lift up your heads, O gates... and the King of Glory shall enter” (שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם... וְיָבֹא מֶלֶךְ הַכָּבוֹד) (Psalms 24:7). Speedily in our days, amen, and so may it be His will (בִּמְהֵרָה בְיָמֵינוּ אָמֵן וְכֵן יְהִי רָצוֹן).