Chapter Thirteen (פֶּרֶק שְׁלֹשָׁה עָשָׂר)

We said above (אָמַרְנוּ לְמַעְלָה), the secret of the hairs of Ze’ir Anpin (סוֹד שַׂעֲרוֹת דְּזָעֵיר), thirteen strands of hairs (י״ג נִימִין שֶׁל שַׂעֲרוֹת), stand from this side and from this side of the Galgalta [skull] (קַיְימֵי מֵהַאי סִטְרָא וּמֵהַאי סִטְרָא דְּגוּלְגַּלְתָּא), opposite his face (כְּנֶגֶד פָּנִים שֶׁלּוֹ), and these of Ze’ir Anpin (וְאִילִּין דְּזָעֵיר אַנְפִּין), begin to divide his hairs (מַתְחִילִים לַחֲלוֹק שַׂעֲרוֹתָיו), half to the right and half to the left (חֶצְיָם לְיָמִין וְחֶצְיָם לִשְׂמֹאל). But in this concealed Atika [Ancient One] of all (אֲבָל בְּהַאי עַתִּיקָא סְתִימָתָאָה דְּכֹלָּא), there is no right and left within him (אֵין בּוֹ יָמִין וּשְׂמֹאל), and they do not divide like those of Ze’ir Anpin (וְלֹא מִתְחַלְּקִים כְּאִילִּין דְּז״א), rather all of them are complete mercies (אֶלָּא כֻּלָּם רַחֲמִים גְּמוּרִים), from both sides of the Galgalta [skull] (מִשְּׁנֵי צִדֵּי הַגַּלְגַּלְתָּא), because in his Tikkunim the left is not seen within him (כִּי בְּתִיקּוּנִים שֶׁלּוֹ לָא אִתְחֲזֵי בֵיהּ שְׂמָאלָא), all the more so in he himself (כָּל שֶׁכֵּן בּוֹ עַצְמוֹ), for he is complete mercies (שֶׁהוּא רַחֲמִים גְּמוּרִים). And concerning this (וְעַל זֶה), Yisrael of the wilderness generation desired to know (נִתְאַוּוּ יִשְׂרָאֵל דּוֹר הַמִּדְבָּר לֵידַע), who is their leader (מִי הוּא הַמַּנְהִיג שֶׁלָּהֶם), whether Ze’ir Anpin in his Tikkunim (אוֹ ז״א בְּתִיקּוּנִים שֶׁלּוֹ), or Arich Anpin (אוֹ א״א), as it is written: “Is Hashem among us or Ein” (דִּכְתִיב ׳הֲיֵשׁ יְיָ בְּקִרְבֵּנוּ אִם אַיִן׳) (Exodus 17). Whether he alone (אִם הוּא לְבַדּוֹ), namely Ze’ir Anpin (דְּהַיְינוּ ז״א), leads and watches over us (מַנְהִיג וּמַשְׁגִּיחַ בָּנוּ), without the supervision of Arich Anpin (בְּלִי הַשְׁגָּחַת א״א), and Ze’ir Anpin is called Hashem in every place (וְז״א נִקְרָא י־הוָה בְּכָל מָקוֹם), and between Arich Anpin which is called Ein (וּבֵין א״א שֶׁנִּקְרָא ׳אַיִן׳), because Ein is concealed within him (עַל שֶׁמִּסְתַּתֵּר בּוֹ ׳אַיִן׳), “and they shall become one flesh” (וְהָיוּ לְבָשָׂר אֶחָד) (Genesis 2). And why were they punished (וְאַמַּאי אִתְעַנְשׁוּ), because they did not act with belovedness but rather with testing (מִשּׁוּם דְּלָא עָבְדוּ בַּחֲבִיבוּתָא אֶלָּא בְּנִסְיוֹנָא), as it is written: “and in their testing of Hashem” (דִּכְתִיב וְעַל נַסּוֹתָם אֶת יְיָ) (Exodus 17), and their intention was to know and to test Hashem (וְכַוָּנָתָם הָיָה לָדַעַת וּלְנַסּוֹת אֶת י־הוָה), whether Atika Kadisha [the Holy Ancient One] leads them (אִם עַתִּיקָא קַדִּישָׁא מַנְהִיג אוֹתָם), so that if they sin (שֶׁאִם יֶחֱטָאוּ), he forgives and pardons them immediately (הוּא מוֹחֵל וְסוֹלֵחַ לָהֶם תֵּכֶף), for there is no left side and judgment there whatsoever (שֶׁאֵין שָׁם שְׂמֹאל וְדִין כָּל עִיקָּר), which is not so in Ze’ir Anpin (מַה שֶׁאֵין כֵּן בְּז״א), concerning whose Chotma [nose] it is said (בְּחוֹטְמָא שֶׁלּוֹ נֶאֱמַר): “And the anger of Hashem burned against them and departed” (וַיִּחַר אַף יְיָ בָּם וַיֵּלַךְ) (Numbers 12). For Ze’ir Anpin has no Tikkun [rectification] except through the Tikkunim [rectifications] of Arich Anpin (כִּי אֵין לְז״א תִּיקּוּן, כִּי אִם בְּתִיקּוּנֵי א״א), for his hairs turn away the hairs of Ze’ir Anpin from the ears (כִּי שַׂעֲרוֹתָיו מְפַנִּים הַשְּׂעָרוֹת דְּז״א מִן הָאָזְנַיִם), and if the Ruacha deChotma [spirit of the nose] (וְאִם רוּחָא דְּחוֹטְמָא), which is Ruacha deChayei [spirit of life] and complete Chesed (שֶׁהוּא רוּחָא דְּחַיֵּי וְחֶסֶד גָּמוּר), does not blow in his Chotma [nose] (אֵינוֹ נוֹשֵׁב בְּחוֹטְמָא שֶׁלּוֹ), it destroys everything (הוּא מְכַלֶּה הַכֹּל), as it is said: “And the anger of Hashem burned against them and departed” (שֶׁנֶּאֱמַר ׳וַיִּחַר אַף יְיָ בָּם וַיֵּלַךְ׳) (Numbers 12), like one of whom it is said: “a spirit passes and does not return” (כְּמַאן דְּאַתְּ אִימַר ׳רוּחַ הוֹלֵךְ וְלֹא יָשׁוּב׳) (Psalms 78). And it is said (וְנֶאֱמַר): “for a spirit passed through him and he is not” (׳כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ׳) (Psalms 103). And behold the forehead of the Galgalta [skull] called Re’ava deRe’avin [will of wills] (וְהִנֵּה מֵצַח שֶׁל הַגּוּלְגּוֹלֶת הַנִּקְרָא רַעֲוָא דְּרַעֲוִין), is the will of Ze’ir Anpin to receive this will from Arich Anpin (רְצוֹנוֹ שֶׁל ז״א לְקַבֵּל הָרָצוֹן הַזֶּה מֵא״א), as it is said: “and it shall be upon his forehead always for favor” (שֶׁנֶּאֱמַר וְהָיָה עַל מִצְחוֹ תָּמִיד לְרָצוֹן) (Exodus 28). The one who receives unto himself every person who merits (הַמְקַבֵּל אֵלָיו כָּל הָאָדָם הַזּוֹכֶה), who overlooks his measures (שֶׁמַּעֲבִיר עַל מִדּוֹתָיו), causes that the will of Arich Anpin watch over him (גּוֹרֵם שֶׁיַּשְׁגִּיחַ בּוֹ הָרָצוֹן שֶׁל א״א), namely his forehead which is called “favor” (דְּהַיְינוּ הַמֵּצַח שֶׁלּוֹ הַנִּקְרָא ׳רָצוֹן׳), upon the forehead of Ze’ir Anpin (עַל מִצְחוֹ שֶׁל ז״א). And through this (וּבָזֶה), all harsh foreheads are driven away (מִתְגָּרְשִׁים כָּל מְצָחִין תַּקִּיפִין), which are called Chametz [leaven] the reverse of Metzach [forehead] (הַנִּקְרָאִים חָמֵץ הִיפּוּכוֹ מֵצַח), and concerning this it is said: “and the forehead of a harlot woman was to you, you refused to be ashamed” (וְעַל זֶה נֶאֱמַר וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ מֵאַנְתְּ הִכָּלֵם׳) (Jeremiah 3).

The explanation is (פֵּירוּשׁ), because of the sins of Yisrael (בִּשְׁבִיל חֲטָאִים שֶׁל יִשְׂרָאֵל), they caused that the Klipot called “the forehead of a harlot woman” (גָּרְמוּ שֶׁהַקְּלִיפּוֹת הַנִּקְרָאִים ׳מֵצַח אִשָּׁה זוֹנָה׳), nurse חס ושלום from the illuminations of Ze’ir Anpin (יוֹנְקִים חַס וְשָׁלוֹם מֵהֶאָרוֹת ז״א). And the prophet complains concerning Yisrael who sinned (וְקוֹבֵל הַנָּבִיא עַל יִשְׂרָאֵל שֶׁחָטְאוּ), and caused great damage (וְגָרְמוּ קִלְקוּל גָּדוֹל), that “the forehead of a harlot woman” rules over them (שֶׁמּוֹשֵׁל עֲלֵיהֶם ׳מֵצַח אִשָּׁה זוֹנָה׳), but when Arich Anpin is revealed (אֲבָל כְּשֶׁמִּתְגַּלֶּה אֲרִיךְ), all the Klipot recoil backward (כָּל הַקְּלִיפּוֹת נִרְתָּעִים לְאָחוֹר), and flee to the female of the great abyss (וְנָסִים לְנוּקְבָא דִּתְהוֹמָא רַבָּא), and therefore it says in the Zohar in the Idra Rabba, Parashat Naso (וְלָכֵן אוֹמֵר בַּזֹּהַר בְּאִדְרָא רַבָּא פָּרָשַׁת נָשֹׂא): “And when it is revealed, the prayers of Yisrael are accepted” (וְכַד אִתְגַּלְיָא אִתְקַבְּלָא צְלוֹתְהוֹן דְּיִשְׂרָאֵל). “When is it revealed?” (אֵימָתַי אִתְגַּלְּיָא). Rabbi Shimon was silent (שְׁתִיק ר׳ שִׁמְעוֹן). He asked a second time: “When is it revealed?” (שָׁאַל תִּינָנוּת אֵימָתַי אִתְגַּלְּיָא), Rabbi Shimon said to Rabbi Elazar his son (אָמַר רַבִּי שִׁמְעוֹן לְר׳ אֶלְעָזָר בְּרֵיהּ): “When is it revealed?” (אֵימָתַי אִתְגַּלְּיָא), he said to him: “At the time of the Minchah prayer of Shabbat” (אָמַר לֵיהּ בְּשַׁעְתָּא דִּצְלוֹתָא דְּמִנְחָה דְּשַׁבָּת).

And through this (וּבָזֶה), Rashbi gave him permission to reveal his revelation (נָתַן לוֹ רַשְׁבִּ״י רְשׁוּת לְגַלּוֹת הַגִּילּוּי שֶׁלּוֹ), and this is the permission which Rabbi Elazar asked from his father (וְזֶהוּ הָרְשׁוּת שֶׁשָּׁאַל רַבִּי אֶלְעָזָר לְאָבִיו), and afterward he asked him that he should speak (וְאַחַר כָּךְ הוּא שָׁאַל אוֹתוֹ שֶׁיֹּאמַר), and he gave him permission to reveal this secret (וְנָתַן לוֹ רְשׁוּת לְגַלּוֹת הַסּוֹד הַזֶּה), “He said to him” (׳אָמַר לֵיהּ׳), Rashbi to Rabbi Eliezer (רַשְׁבִּ״י לְרַבִּי אֱלִיעֶזֶר), “What is the reason” (׳מַאי טַעְמָא׳), that the holy forehead of Arich Anpin is revealed at the time of the Minchah of Shabbat (מִתְגַּלֵּה מִצְחָא קַדִּישָׁא דַּא״א בִּשְׁעַת מִנְחָה דְּשַׁבָּת). “He said to him: Because at that time judgment hangs below in Ze’ir Anpin, and the forehead which is called favor is revealed” (׳אָמַר לֵיהּ מִשּׁוּם דְּהַהִיא שַׁעְתָּא תַּלְיָא דִּינָא דִּלְתַתָּא בְּז״א, וְגַלְיָא מִצְחָא דְּאִקְרֵי רָצוֹן׳). “At that time anger is quieted and favor is found and prayer is accepted” (׳בְּהַהִיא שַׁעְתָּא אִשְׁתְּכִיךְ רוֹגֶז וְאִשְׁתְּכַח רַעֲוָא וּמִתְקַבְּלָא צְלוֹתָא׳). “This is what is written: ‘But as for me, my prayer is unto You Hashem, a time of favor’” (׳הֲדָא הוּא דִכְתִיב וַאֲנִי תְפִלָּתִי לְךָ יְיָ עֵת רָצוֹן׳) (Psalms 69), and the time of favor is from Atik Yomin [Ancient of Days] to reveal the forehead (וְעֵת רָצוֹן מֵעַתִּיק יוֹמִין לְגַלָּאָה מִצְחָא). “And because of this it was established in the prayer of the Minchah of Shabbat” (׳וּבְגִין כָּךְ אִתְתְּקַן בִּצְלוֹתָא דְּמִנְחָא דְּשַׁבְּתָא׳). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא): the time of Minchah is the hour when all masters of judgments awaken toward evening (שְׁעַת מִנְחָה הוּא שָׁעָה שֶׁכָּל בַּעֲלֵי דִינִין מִתְעוֹרְרִים לְעֵת עֶרֶב), as it is said: “there creep forth all the beasts of the forest” (שֶׁנֶּאֱמַר ׳בּוֹ תִּרְמֹשׂ כָּל חַיְתוֹ יָעַר׳) (Psalms 104).

Forest equals Sandalphon in Asiyah (יַעַר גִּימַטְרִיָּא סַנְדַּלְפוֹן שֶׁבַּעֲשִׂיָּיה), and the Klipot are the beasts in the forest of Asiyah (וְהַקְּלִיפּוֹת הֵם הַחַיּוֹת שֶׁבְּיַעַר הָעֲשִׂיָּה), where the six nights of the week and their dominion are (אֲשֶׁר שָׁם שֵׁשֶׁת לֵילוֹת הַחוֹל וּשְׁלִיטָתָם). For in the six of Yetzirah is the secret of the Vav of the Name Havayah (כִּי בְּשִׁיתָא דִּיצִירָה סוֹד ו׳ שֶׁל שֵׁם הֲוָיָה), Ze’ir Anpin (זְעֵיר), which nests in Yetzirah in his six extremities (שֶׁמְּקַנֵּן בִּיצִירָה בְּשֵׁשׁ קְצָווֹת דִּידֵיהּ), and from there are six hundred thousand angels according to the number of the children of Yisrael (וּמִשָּׁם שֵׁשׁ מֵאוֹת אֶלֶף מַלְאָכִים כְּמִסְפַּר בְּנֵי יִשְׂרָאֵל), and there is the secret of the six weekdays (וְשָׁם סוֹד שֵׁשֶׁת יְמֵי הַחוֹל), and in Beri’ah is the secret of Shabbat (וּבִבְרִיאָה הוּא סוֹד הַשַּׁבָּת), and Atzilut is Shabbat Shabbaton [complete Sabbath] (וַאֲצִילוּת שַׁבַּת שַׁבָּתוֹן). And since the time of Minchah is conducive to their strengthening during the weekdays (וּבִהְיוֹת שְׁעַת מִנְחָה הוּא מְסוּגָּל לְהִתְגַּבְּרוּת שֶׁלָּהֶם בִּימֵי הַחוֹל), for they receive two drops of judgments (שֶׁמְּקַבְּלִים ב׳ טִיפִּין דִּינִין), from MNTZPKH and three hundred and twenty judgments (מִנְּצַ״פַ״ךְ וְשַׁ״ךְ דִּינִין), and through this they pass through this world (וּבָזֶה הֵם עוֹבְרִים בָּעוֹלָם הַזֶּה). And they have permission to damage (וְיֵשׁ לָהֶם רְשׁוּת לְהַזִּיק), those regarding whom they do not proclaim in Heaven (לְמִי שֶׁאֵינָם מַכְרִיזִים עָלָיו בַּשָּׁמַיִם): “Beware of so-and-so and his Torah” (הִזָּהֲרוּ בִּפְלוֹנִי וּבְתוֹרָתוֹ). And this is “the righteous one, foundation of the world” unique in his generation (וְזֶהוּ צַדִּיק יְסוֹד עוֹלָם יָחִיד בְּדוֹרוֹ), or some singular treasured individual (אוֹ אֵיזֶה יָחִיד סְגוּלָּה), about whom the Sages said (שֶׁאָמְרוּ חֲזַ״ל עֲלֵיהֶם): “I have seen the sons of ascent and they are few” (רָאִיתִי בְּנֵי עֲלִיָּה וְהֵנָּם מוּעָטִים׳) (Sukkah 45b). And they [the judgments] strengthen until midnight (וְהֵם [הַדִּינִים] מִתְגַּבְּרִים עַד חֲצוֹת), the time of the rooster’s call (עֵת קְרִיאַת הַגֶּבֶר), and the simpletons wander through the world (וְהַפְּתָאִים מְשׁוֹטְטִים בָּעוֹלָם), and then (וְאָז), there is rest for the angels to bring souls into the inner Heikhalot [palaces] (יֵשׁ מְנוּחָה לַמַּלְאָכִים לְהַכְנִיס נְשָׁמוֹת לַהֵיכָלוֹת פְּנִימָה), one who is fit to enter through his good deeds (הָרָאוּי לְהִכָּנֵס בְּמַעֲשִׂים טוֹבִים שֶׁלּוֹ), from what he did during the day (מִמַּה שֶׁעָשָׂה בַּיּוֹם), and this is Mayin Nukvin [female waters] to renew old souls (וְזֶהוּ מַיִין נוּקְבִין לְחַדֵּשׁ נְשָׁמוֹת יְשָׁנוֹת), and this is not the place for their explanation (וְאֵין כָּאן מָקוֹם בֵּיאוּרָם). It emerges for us from our discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that the Klipot wish to ascend above (שֶׁהַקְּלִיפּוֹת רוֹצִים לַעֲלוֹת לְמַעְלָה), and to take strengthenings at the time of Minchah of Shabbat (וְלָקַחַת תִּגְבּוֹרוֹת בְּעֵת מִנְחַת שַׁבָּת), as during the Minchah of the weekday (כְּמוֹ בְּמִנְחָה דְּחוֹל), and then at that time (וְאָז בְּאוֹתוֹ הָעֵת), the forehead of Atika [the Ancient One] is revealed (מִתְגַּלֶּה מִצְחָא דְּעַתִּיקָא), which is called Re’ava deRe’avin [will of wills] (הַנִּקְרָא רַעֲוָא דְּרַעֲוִין). And Ze’ir Anpin receives a great illumination from him (וְז״א מְקַבֵּל הֶאָרָה גְּדוֹלָה מִמֶּנּוּ), and the judgments are sweetened (וְדִינִין מְמוּתָּקִים), and concerning this secret the third meal of Ze’ir Anpin alludes (וְעַל זֶה הַסּוֹד רוֹמֶז הַסְּעוּדָה הַשְּׁלִישִׁית שֶׁל ז״א), for he rejoices in the illumination of the time of favor upon him (שֶׁהוּא שָׂמֵחַ בְּהֶאָרַת עֵת רָצוֹן עָלָיו), to receive that illumination and gaze into his face, toward the face of Arich Anpin (לָקַחַת אוֹתָהּ הַהֶאָרָה וּלְהִסְתַּכֵּל בְּפָנָיו אֶל פְּנֵי א״א). And the seven Heikhalot [palaces] of Beri’ah are included one with her sister (וְז׳ הֵיכָלוֹת דִּבְרִיאָה נִכְלָלִים אִשָּׁה אֶל אֲחוֹתָהּ), in the cleaving of male and female (בְּדִיבּוּק זָכָר וּנְקֵבָה), in the secret of the union of Shabbat (בְּסוֹד זִיוּוּג שַׁבָּת), and they stand in her Netzach, Hod, Yesod (וְעוֹמְדִים בְּנה״י שֶׁלָּהּ), and they desire to cleave to the Netzach, Hod, Yesod of Ze’ir Anpin (וְהֵם מִתְאַוִּים לְהִדָּבֵק בְּנה״י שֶׁל זְעֵיר), in order to ascend with them above (כְּדֵי לְהַעֲלוֹת עִמָּהֶם לְמַעְלָה), and to benefit from the radiance which Ze’ir Anpin gained in his ascent into Arich Anpin (וְלֵהָנוֹת מִן הַזִּיו שֶׁהִרְוִיחַ ז״א בְּהִסְתַּלְּקוּתוֹ בְּא״א), for at that time he ascends until the eighth Tikkun of the thirteen Tikkunei Dikna [rectifications of the beard] of Arich Anpin (כִּי בְּאוֹתוֹ הַפַּעַם עוֹלֶה עַד תִּיקּוּן שְׁמִינִי די״ג תִּיקּוּנֵי דִּקְנָא דַּא״א). And if Yisrael merit (וְאִם יִשְׂרָאֵל זוֹכִים), then this illumination rests upon the holy people who are careful with this meal (אָז הֶאָרָה זוֹ שׁוֹרָה עַל עַם קָדוֹשׁ הַנִּזְהָרִים בַּסְּעוּדָה זוֹ), with intention and desire of the heart (בְּכַוָּנָה וּבִרְעוּתָא דְּלִבָּא), and just as Malchut is called at that time “the ark of Noach” (וּכְמוֹ שֶׁמַּלְכוּת נִקְרֵאת בְּאוֹתוֹ הַפַּעַם תֵּיבָה שֶׁל נֹחַ), whose Targum is Techa [ark] (שֶׁתַּרְגּוּמוֹ תֵּכָ״א), because she is not now in the secret of the union (לְפִי שֶׁאֵינָהּ עַתָּה בְּסוֹד הַזִּיוּוּג). And because all the camps of the worlds of Beri’ah, Yetzirah, Asiyah are now in Malchut (וּלְפִי שֶׁכָּל חַיָּילֵי הָעוֹלָמוֹת בי״ע עַתָּה הֵם בְּמַלְכוּת), she is called the ark of Noach (נִקְרֵאת תֵּיבַת נֹחַ), for there were within her species of differing species (שֶׁהָיוּ בָּהּ מִינִים מִמִּינִים שׁוֹנִים), all of whom merit the illumination of the favor (שֶׁכֻּלָּם זוֹכִים אֶל הַהֶאָרָה שֶׁל הָרָצוֹן), so may we all merit speedily to His light (כֵּן אָנוּ נִזְכֶּה כֻּלָּנוּ מְהֵרָה לְאוֹרוֹ). And Ze’ir Anpin is the master of the third meal (וְז״א הוּא בַּעַל הַסְּעוּדָה שְׁלִישִׁית), who invited Atika Kadisha [the Holy Ancient One] and the Matronita to this meal (שֶׁהִזְמִין אֶת עַתִּיקָא קַדִּישָׁא וּמַטְרוֹנִיתָא לַסְּעוּדָה זֹאת), and the meal above is the enjoyment which Ze’ir Anpin enjoys from the open eye (וְהַסְּעוּדָה שֶׁלְּמַעְלָה הִיא הַהֲנָאָה שֶׁנֶּהֱנֶה ז״א מֵעֵינָא פְּקִיחָא), like the meal of Moshe Rabbeinu of blessed memory in the heights of heaven during the forty days (כִּסְעוּדַת משֶׁה רַבֵּינוּ ע״ה בִּשְׁמֵי מָרוֹם במ׳ יוֹם), and like Nadav and Avihu of whom it is said: “and they beheld God and they ate and drank” (וּכְנָדָב וַאֲבִיהוּא שֶׁנֶּאֱמַר ׳וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׳) (Exodus 24). And this is the justification of the judgment of “Your righteousness” (וְהַיְינוּ צִדּוּק הַדִּין שֶׁל ׳צִדְקָתְךָ׳), one of Moshe (אֶחָד דְּמשֶׁה), who departed at Minchah of Shabbat (שֶׁנִּסְתַּלֵּק בְּמִנְחַת שַׁבָּת), to make known that he departed in favor (לְהוֹדִיעַ דִּבְרַעֲוָא אִסְתַּלֵּק), and Moshe attained this light (וְעַד זֶה הָאוֹר הִשִּׂיג משֶׁה), and from it was the meal of those forty days (וּמִמֶּנּוּ הָיְתָה סְעוּדָתוֹ שֶׁל אִינוּן מ׳ יוֹם), and from the meal of Moshe which is the delight of all the worlds, we are able to attain through the intermediary of the awakening of our meal (וּמִסְּעוּדַת משֶׁה שֶׁהוּא עֹנֶג הָעוֹלָמוֹת כֻּלָּם, [נּוּכַל לְהַשִּׂיג] בְּאֶמְצָעִיּוּת הַהִתְעוֹרְרוּת שֶׁל הַסְּעוּדָה שֶׁלָּנוּ). And because of this (וּמִפְּנֵי זֶה), there must be three men at the third meal (צָרִיךְ לִהְיוֹת בַּסְּעוּדָה שְׁלִישִׁית שְׁלֹשָׁה גַּבְרֵי), to allude to the open eye (לִרְמוֹז לְעֵינָא פְּקִיחָא), like the fish of the sea upon which there are no eyebrows (כְּנוּנֵי יַמָּא דְּלֵית עֲלַיְיהוּ גַּבִּינִין), and from this meal Ze’ir Anpin and his Nukvah and Atika [the Ancient One] derive enjoyment (וּמִזֹּאת הַסְּעוּדָה נֶהֱנִים זְעֵיר וְנוּקְבֵיהּ וְעַתִּיקָא), from the thread of Ein Sof which is above him (מֵחוּט שֶׁל אֵין סוֹף שֶׁלְּמַעְלָה מִמֶּנּוּ). And with them all the worlds (וְעִמָּהֶם כָּל הָעוֹלָמוֹת), and the ten camps of angels eat with them (וְעֶשֶׂר כִּתּוֹת הַמַּלְאָכִים אוֹכְלִים עִמָּהֶם) [Rambam, Foundations of the Torah]. And this is what is written: “the bread of the mighty did man eat” (וְהַיְינוּ דִּכְתִיב ״לֶחֶם אַבִּירִים אָכַל אִישׁ״) (Psalms 78), this is Moshe who ate bread which the ministering angels eat (זֶה משֶׁה שֶׁאָכַל לֶחֶם שֶׁמַּלְאֲכֵי הַשָּׁרֵת אוֹכְלִים׳), and it is impossible to estimate or recount the great joy which the worlds have at that time (וְאֵין לְשַׁעֵר וּלְסַפֵּר הַשִּׂמְחָה הַגְּדוֹלָה שֶׁיֵּשׁ לְהָעוֹלָמוֹת בְּאוֹתוֹ הַפַּעַם). Which is not so during the weekdays (מַה שֶׁאֵין כֵּן בִּימֵי הַחוֹל), when the judgments strengthen (שֶׁהַדִּינִים מִתְגַּבְּרִים), and all the worlds are in distress at that time (וְכָל הָעוֹלָמוֹת בְּצַעַר בְּאוֹתוֹ הַפַּעַם), and especially the winged ones of holiness (וּבִפְרָט הַבַּעֲלֵי כְּנָפַיִם שֶׁל הַקְּדוּשָּׁה), and all the worlds suffer from the strengthening of the judgments and the Klipot (וְכָל הָעוֹלָמוֹת מִצְטַעֲרִין מִתִּגְבּוֹרֶת הַדִּינִין וְהַקְּלִיפּוֹת), and now at this time the favor is revealed (וְעַכְשָׁיו בְּעֵת הַזֹּאת מִתְגַּלֶּה הָרָצוֹן), and the Klipot are cast into the female of the great abyss (וְהַקְּלִיפּוֹת נִשְׁלָכִים בְּנוּקְבָא דִּתְהוֹמָא רַבָּה). And this is the secret of the verse of the justification of the judgment of David, which reveals this matter (וְזֶהוּ סוֹד הַפָּסוּק צִדּוּק הַדִּין שֶׁל דָּוִד שֶׁמְּגַלֶּה הָעִנְיָן הַזֶּה): “Your righteousness is like the mighty mountains” (״צִדְקָתְךָ כְּהַרְרֵי אֵל״) (Psalms 36). Which is the first Tikkun [rectification] descending from the mountains of Atika [the Ancient One] (שֶׁהוּא הַתִּיקּוּן הָרִאשׁוֹן הַיּוֹרֵד מֵהַרְרֵי עַתִּיקָא), which is called by a plural expression (שֶׁהוּא מְכוּנֶה לְשׁוֹן רַבִּים), corresponding to the three heads (נֶגֶד תְּלַת רֵישִׁין). And it is “Chesed El” (וְהוּא ׳חֶסֶד אֵל׳), which is the illumination in the forehead of Atika [the Ancient One] in which there are three Els (הוּא הַהֶאָרָה שֶׁבַּמֵּצַח עַתִּיקָא שֶׁיֵּשׁ בּוֹ ג׳ אֵל), two in the corners of the head and one in the forehead (שְׁנַיִם בְּפֵיאוֹת הָרֹאשׁ וְאֶחָד בַּמֵּצַח), and therefore they are called “mountains of El” (וְלָכֵן הֵם נִקְרָאִים ׳הַרְרֵי אֵל׳), for it descends from the lofty mountains (שֶׁהוּא יוֹרֵד מֵהָרִים הַגְּבוֹהִים). And this illumination of the three Els (וְזֹאת הַהֶאָרָה שֶׁל ג׳ אֵל), causes that “Your judgments are a great deep” (הוּא גּוֹרֵם שֶׁ׳מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה׳) (Psalms 36), meaning that they cast the Klipot into the world of the female of the great abyss (שֶׁמַּשְׁלִיכִים הַקְּלִיפּוֹת לְעָלְמָא נוּקְבָא דִּתְהוֹמָא רַבָּה), and through this it causes man who is called righteous (וּבָזֶה גּוֹרֵם לָאָדָם שֶׁנִּקְרָא צַדִּיק), concerning whom the Sages said (שֶׁאָמְרוּ חֲזַ״ל): “You are called Adam and the nations of the world are not called Adam” (׳אַתֶּם קְרוּיִים אָדָם וְאֵין אוּמוֹת הָעוֹלָם קְרוּיִים אָדָם׳) (Yevamot 61a). “And beast” (וּבְהֵמָה), which are the wicked (שֶׁהֵם הָרְשָׁעִים), “Hashem saves” (תוֹשִׁיעַ ה׳) (Psalms 36). And the world of Yetzirah is also called Adam (וְעוֹלָם הַיְצִירָה נִקְרָא גַּם כֵּן אָדָם), it is Metatron (הוּא מְטַטְרוֹן), and beast is the world of Asiyah (וּבְהֵמָה הוּא עוֹלָם הָעֲשִׂיָּה), in which there is the Name B"N (שֶׁיֵּשׁ בּוֹ שֵׁם ב״ן), which equals Behemah [beast] (הָעוֹלֶה בְּהֵמָה), and all of them “You, Hashem” (וְכוּלָּם ״אַתָּה ה׳״), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר), who receives illumination at that time (שֶׁמְּקַבֵּל הֶאָרָה בְּאוֹתוֹ הַפַּעַם), “save You all of them” (תוֹשִׁיעַ׳ אַתָּה אֶת כֻּלָּם). And from the forehead of Ze’ir Anpin (וּמִמֵּצַח שֶׁל זְעֵיר אַנְפִּין), shine four hundred courts of judgments (נָהֲרִין אַרְבַּע מֵאָה בָּתֵּי דִּינִין׳). In the secret of the four Yodin of the Name A"B (בְּסוֹד ד׳ יוּדִין שֶׁל שֵׁם ע״ב), which equal four hundred silver shekels (הָעוֹלִים אַרְבַּע מֵאוֹת שֶׁקֶל כָּסֶף), which shine in the division of the hairs of Ze’ir Anpin (שֶׁמְּנַהֲרִים בְּפַלְגוּתָא דְּשַׂעֲרֵי דְּז״א), and when the time of favor of Atika [the Ancient One] is revealed (וּכְשֶׁמִּתְגַּלֶּה הָעֵת רָצוֹן שֶׁל עַתִּיקָא), namely the forehead (דְּהַיְינוּ מִצְחָא), all of them are subdued before him and all of them are quieted before him (כָּלְהוּ אִתְכַּפְיָין קַמֵּיהּ וְכָלְהוּ מִשְׁתַּכְּכִין קַמֵּיהּ). This is what is written: “the judgment sits” (הֲדָא הוּא דִכְתִיב ׳דִּינָא יְתִיב׳), meaning it sits in its place and does not go out from its place to execute judgment (כְּלוֹמַר יְתִיב בְּאַתְרֵיהּ וְאֵינוֹ יוֹצֵא מִמְּקוֹמוֹ לַעֲשׂוֹת דִּין), and he sweetens it and judgment is not executed (וּמְמַתְּקוֹ וְדִינָא לָא אִתְעֲבִיד).

It is written: “Behold, the eye of Hashem is toward those who fear Him, toward those who await His kindness” (כְּתִיב ׳הִנֵּה עִיֵּן יְיָ אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ׳) (Psalms 33), and it is written: “The eyes of Hashem, they roam throughout all the earth” (וּכְתִיב ״עֵינֵי יְיָ הֵמָּה מְשׁוֹטְטוֹת בְּכָל הָאָרֶץ׳) (Zechariah 4). It is not difficult (לָא קַשְׁיָא), this is in Ze’ir Anpin (הָא בִּזְעֵיר אַנְפִּין), and this is in Arich Anpin (וְהָא בַּאֲרִיךְ אַנְפִּין). And we learned (וְתָאנָא), everything that comes in mercy has no covering upon the eye (כָּל מַה דְּאָתֵי בְּרַחֲמֵי לֵית לֵיהּ כְּסוּתָא עַל עֵינָא), and has no eyebrows upon the eye (וְלֵית לֵיהּ גַּבִּינִין עַל עֵינָא), all the more so the white head that is not known (כָּל שֶׁכֵּן רֵישָׁא חִיוָרָא דְּלָא אִתְיְדַע), that does not require (דְּלָא בָּעֵי). To what does it allude (לְמַאי הוּא רְמִיזָא), he said to him (אָמַר לֵיהּ), to fish and to the fish of the sea (לְדָגִים וּלְנוּנֵי יַמָּא), which have no covering upon the eye (דְּלֵית לְהוּ כְּסוּתָא עַל עֵינָא), and have no eyebrows upon the eye (וְלֵית לְהוּ גַּבִּינִין עַל עֵינָא), and do not sleep (וְלָא נַיְימִין), and do not require guarding upon the eye (וְלָא בָּעְיָין נְטוּרָא עַל עֵינָא). All the more so Atika deAtikin [Ancient of Ancients] (כָּל שֶׁכֵּן עַתִּיקָא דְּעַתִּיקִין), that does not require guarding (דְּלָא בָּעֵי נְטוּרָא), and all the more so that He watches over all (וְכָל שֶׁכֵּן דְּאִיהוּ מַשְׁגִּיחַ לְכֹלָּא), and all is sustained through Him (וְכֹלָּא מִתְזָן בֵּיהּ), and He does not sleep (וְלָא נָאִים׳). This is what is written (הֲדָא הוּא דִכְתִיב), “Behold, the Guardian of Yisrael neither slumbers nor sleeps” (׳הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׳) (Psalms 121), the supernal Yisrael (יִשְׂרָאֵל דִּלְעֵילָא). And if, Heaven forbid, this eye of Atika [the Ancient One] were sealed for one moment (וְאִם חַס וְשָׁלוֹם עֵינָא דָּא דְּעַתִּיקָא נִסְתַּם רֶגַע חֲדָא), the worlds cannot exist (הָעוֹלָמוֹת אֵינָם יְכוֹלִים לְהִתְקַיֵּים), and because of this it is called Eina Pekiḥa [open eye] (וּבְגִין כָּךְ נִקְרָא עֵינָא פְּקִיחָא), the supernal eye (עֵינָא עִילָּאָה), the holy eye (עֵינָא דְּקַדִּישָׁא), the eye of supervision (עֵינָא דְּאַשְׁגָּחוּתָא), the eye that does not slumber and does not sleep (עֵינָא דְּלָא אַדְמוּךְ וְלָא נָאִים), the eye that is the guarding of all (עֵינָא דְּהוּא נְטוּרָא דְּכֹלָּא), the eye that is the existence of all (עֵינָא דְּהוּא קִיּוּמָא דְּכֹלָּא׳). And concerning this it is written (וְעַל זֶה כְּתִיב), “A good eye, he shall be blessed” (טוֹב עַיִן הוּא יְבֹרָךְ׳) (Proverbs 22), do not read “he shall be blessed from another” (אַל תִּקְרֵי יְבֹרָךְ־מֵאַחֵר), but “he shall bless others” (אֶלָּא יְבָרֵךְ לַאֲחֵרִים), for this is called “good eye” (דְּהַאי אִתְקְרֵי ׳טוֹב עַיִן׳), and from it He blesses all (וּמִינֵיהּ מְבָרֵךְ לְכֹלָּא׳). And there is no light for the lower eyes of Ze’ir (וְאֵין אוֹר לָעֵינַיִם הַתַּחְתּוֹנִים שֶׁל זְעֵיר), to wash them from redness and blackness (לִרְחוֹץ אוֹתָם מֵאַדְמִימוּת וּשְׁחָרוּת), except when he sees the whiteness of the holy supernal eye (אֶלָּא כְּשֶׁרוֹאֶה לֹבֶן שֶׁל הָעַיִן הָעֶלְיוֹן הַקָּדוֹשׁ), which washes the lower eye (הָרוֹחֵץ לָעַיִן הַתַּחְתּוֹן). And in the future to come (וּלְעָתִיד לָבוֹא), the righteous holy supernals (הַצַּדִּיקִים קְדוֹשֵׁי עֶלְיוֹנִים), who attained the secrets of Atik Yomin [Ancient of Days] (אֲשֶׁר הִשִּׂיגוּ סוֹדוֹת עַתִּיק יוֹמַיָּא), will see the head of the hidden wisdom in this Arich Anpin (יִרְאוּ הָרֹאשׁ שֶׁל הַחָכְמָה סְתִימָאָה בַּאֲרִיךְ הַזֶּה), that which is now hidden and clothed (מַה שֶׁנֶּעְלָם וּמְלוּבָּשׁ עַתָּה), that they do not attain so much wisdom (שֶׁלֹּא יַשִּׂיגוּ [מַשִּׂיגִים] כָּל כָּךְ חָכְמָה), and the time of favor is not prepared for this (וְאֵין הָעֵת רָצוֹן מוּכָן לְכָךְ), except in the future (אֶלָּא לֶעָתִיד), this is what is written: “for eye to eye they shall see” (הֲדָא הוּא דִכְתִיב כִּי עַיִן בְּעַיִן יִרְאוּ׳) (Isaiah 52), when? “when Hashem returns to Zion” (אֵימָתַי ׳בְּשׁוּב ה׳ צִיּוֹן׳) (Isaiah 52). And it is written: “that eye to eye You appear, Hashem” (וּכְתִיב ״אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה יְיָ׳) (Numbers 14).

It is the eye of Ze’ir Anpin which sees and gazes upon the beauty of the supernal eye (הוּא עֵין זְעֵיר הָרוֹאֶה וּמִסְתַּכֵּל בְּשַׁפִּירוּ שֶׁל עֵין הָעֶלְיוֹן), and his judgments are sweetened (וְנִמְתְּקוּ דִּינָיו), and were it not for the good supernal eye (וְאִלְמָלֵא עֵינָא טָבָא עִלָּאָה), which watches over and washes the lower eye of Ze’ir Anpin (הַמַּשְׁגִּיחַ וְרוֹחֵץ לְעֵין הַתַּחְתּוֹן שֶׁל זְעֵיר), the world could not stand (לָא יָכוֹל עָלְמָא לְמֵיקַם), even for one moment (אֲפִילּוּ רֶגַעָא חֲדָא). And in the future to come (וּלְעָתִיד לָבוֹא), the eyes of Ze’ir Anpin will be rectified through the eye of Atika [the Ancient One] (יִתּוֹקְנוּ הָעֵינַיִם שֶׁל זְעֵיר אַנְפִּין עַל יְדֵי עֵין עַתִּיקָא), as it is said: “His eyes are like doves upon channels of water” (שֶׁנֶּאֱמַר ׳עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם׳) (Song of Songs 5), of Atika [the Ancient One] (שֶׁל עַתִּיקָא), “washed with milk, sitting upon fullness” (׳רוֹחֲצוֹת בֶּחָלָב, יֹשְׁבוֹת עַל מִלֵּאת׳) (Song of Songs 5). What is the reason for “washed with milk” (מַאי טַעְמָא ׳רוֹחֲצוֹת בֶּחָלָב׳), of Chasadim (שֶׁל חֲסָדִים), because “sitting upon fullness” (מִשּׁוּם דְּ׳יֹשְׁבוֹת עַל מִלֵּאת׳), means sitting to receive (יוֹשְׁבוֹת לְקַבֵּל), until they are filled and have no blemish whatsoever (עַד שֶׁנִּתְמַלְּאוּ וְאֵין לָהֶם שׁוּם פְּגָם), and this rectification will be through Adam David Mashiach (וְזֶה הַתִּיקּוּן יִהְיֶה עַל יְדֵי א׳דָם ד׳ָוִד מ׳ָשִׁיחַ), concerning whom it is said: “ruddy with beautiful eyes” (שֶׁנֶּאֱמַר בּוֹ: ״אַדְמוֹנִי עִם יְפֵה עֵינַיִם׳) (I Samuel 16). And the eye of Arich Anpin is called “opening of eyes” (וְהָעַיִן שֶׁל אֲרִיךְ אַנְפִּין נִקְרָא ׳פֶּתַח עֵינַיִם׳), and it is the opening toward which all eyes gaze and hope (וְהִיא הַפֶּתַח שֶׁכָּל הָעֵינַיִם מַבִּיטִים וּמְיַחֲלִים אֵלָיו), to whiten them (לְלַבֵּן אוֹתָם), and this is the secret of the light of the soul of Rav Hamnuna Sava (וְזֶהוּ סוֹד אוֹר נִשְׁמַת רַב הַמְנוּנָא סָבָא), and just as they were called Yinona [fish] the great one and the small one (וּכְמוֹ שֶׁנִּקְרְאוּ יְנוּנָא רַבָּה וּזְעֵירָא׳), and he is the soul of Moshe Rabbeinu of blessed memory (וְהוּא נִשְׁמַת משֶׁה רַבֵּנוּ ע״ה), who receives from the light of this eye of Yesod (הַמְקַבֵּל מֵאוֹר עַיִן זֶה שֶׁל יְסוֹד), the open eye (עֵינָא פְּקִיחָא). And he is Rav Hamnuna himself from the Yesod of Abba (וְהוּא רַב הַמְנוּנָא עַצְמוֹ מִיְסוֹד דְּאַבָּא), and his son from the Yesod of Imma (וּבְנוֹ מִיְסוֹד אִמָּא), as we explained this in the Otiot [letters] of the world of the garment (כַּאֲשֶׁר בֵּאַרְנוּ זֶה בְּאוֹתִיּוֹת שֶׁל עוֹלָם הַמַּלְבּוּשׁ), and his glorious resting place is in the world of Beri’ah in the Heikhal [palace] of Kodshei Kodashim [Holy of Holies] (וּמְנוּחָתוֹ כָּבוֹד בְּעוֹלָם הַבְּרִיאָה בְּהֵיכַל ק״ק שֶׁלָּהּ), which is called Apriyon [canopy] (הַנִּקְרָא אַפִּרְיוֹן). And this is the secret of the seed of Yosef who enjoy and merit the light of this supervision of the eye mentioned (וְזֶהוּ סוֹד זַרְעוֹ שֶׁל יוֹסֵף הַנֶּהֱנִים וְזוֹכִים לְאוֹר הַשְׁגָּחָה הַזֹּאת שֶׁל הָעַיִן הַנִּזְכֶּרֶת). And this is his statement in the Idra [assembly]: “Why did Yosef merit that the evil eye did not rule over him, because he merited to be watched over by the good supernal eye” (וְזֶהוּ אוֹמְרוֹ בָּאִדְרָא מִפְּנֵי מָה זָכָה יוֹסֵף דְּלָא שָׁלְטָא בֵיהּ עֵינָא בִּישָׁא, מִפְּנֵי שֶׁזָּכָה לְאִשְׁתַּגְּחָא בְּעֵינָא טָבָא עִילָּאָה), this is what is written: “a fruitful son is Yosef, a fruitful son above the eye” (הֲדָא הוּא דִכְתִיב ׳בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן׳) (Genesis 49), meaning by reason of the eye of Atika [the Ancient One] which watches over him (כְּלוֹמַר עַל סִיבַּת עַיִן שֶׁל עַתִּיקָא הַמַּשְׁגִּיחַ בּוֹ). And it is written: “a good eye, he shall bless” (וּכְתִיב ׳טוֹב עַיִן הוּא יְבָרֵךְ׳) (Proverbs 22), and in the Gemara: “Do not read ‘above the eye’ rather ‘those who ascend above the eye’” (וּבַגְּמָרָא: ׳אַל תֹּאמַר עֲלֵי עַיִן אֶלָּא עוֹלֵי עַיִן׳), meaning that they ascend above the lower eye which is the eye of Ze’ir (רָצָה לוֹמַר שֶׁהֵם עוֹלִים עַל עַיִן הַתַּחְתּוֹן שֶׁהוּא עַיִן שֶׁל זְעֵיר), and ascend above to the eye of Atika [the Ancient One] (וְנִסְתַּלֵּק לְמַעְלָה אֶל עַיִן עַתִּיקָא), which nullifies through its illumination the evil eye which are the Klipot (שֶׁמְּבַטֵּל בְּהֶאָרָתוֹ עֵינָא בִּישָׁא שֶׁהֵם הַקְּלִיפּוֹת), and therefore the evil eye does not rule over them (וְלָכֵן לָא שָׁלְטָא בְּהוּ עֵינָא בִּישָׁא), and understand (וְהָבֵן). And in the future to come Ein Sof desires to honor the Dikna [beard] (וּלְעָתִיד לָבוֹא בָּעֵי אֵין סוֹף לִיקָרָא [לְכַבֵּד] דִּיקְנָא), and His holy head (וְרֵישֵׁיהּ קַדִּישָׁא דִּילֵיהּ), and His illuminations and supervisions will be revealed in the world (וְיִתְגַּלּוּ אוֹרוֹתָיו וְהַשְׁגָּחוֹתָיו בָּעוֹלָם), not through the intermediary of the Masachim [screens] and the Parokhet [curtain] (שֶׁלֹּא עַל יְדֵי אֶמְצָעִית הַמְּסָכִים וְהַפָּרוֹכֶת), and then in the days of King Mashiach they will not need to teach wisdom one to another (וְאָז בְּיוֹמוֹי דְּמַלְכָּא מְשִׁיחָא לָא יִצְטְרִיכוּ לְמֵילַף חַד לְחַד חָכְמְתָא), as it is said: “and they shall no longer teach each man his fellow... for all of them shall know Me, from their smallest to their greatest” (שֶׁנֶּאֱמַר ״וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ... כִּי כֻּלָּם יֵדְעוּ אוֹתִי מִקְּטַנָּם וְעַד גְּדוֹלָם״) (Jeremiah 31), and it is said: “and upon the servants and the maidservants I shall pour out My spirit” (וְנֶאֱמַר ׳וְעַל הָעֲבָדִים וְהַשְּׁפָחוֹת אֶשְׁפּוֹךְ אֶת רוּחִי׳) (Joel 3), and it is said: “and the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וְנֶאֱמַר ׳וּמָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳ כַּמַּיִם לַיָּם מְכַסִּים׳) (Isaiah 11), and therefore all the dominions of Elohim will become hidden and transformed into the dominions of the Name Havayah, which is entirely Chesed and mercies (וְלָכֵן כָּל מֶמְשְׁלוֹת אֱלֹהִים יִהְיוּ נִסְתָּרִים [וְנֶהְפָּכִים] לְמֶמְשְׁלוֹת שֵׁם יְדוָ״ד שֶׁכּוּלּוֹ חֶסֶד וְרַחֲמִים). And they shall lead the world (וְהֵם יַנְהִיגוּ אֶת הָעוֹלָם), and they are the ones who sweeten all the judgments entirely (וְהֵם הַמְמַתְּקִים כָּל הַדִּינִים כֻּלָּם), and they shall be living Elohim (וְיִהְיוּ אֱלֹהִים חַיִּים), and death will not be found in the world (וְאֵין מָוֶת בְּנִמְצָא בָּעוֹלָם), as it is said: “He shall swallow up death forever” (שֶׁנֶּאֱמַר ׳בִּלַּע הַמָּוֶת לָנֶצַח׳) (Isaiah 25). And other gods shall be nullified and abolished (וֵאלֹהִים אֲחֵרִים יִהְיוּ בְּטֵלִים וּמְבֻטָּלִים), and they shall no longer be seen (וְלֹא יֵרָאוּ עוֹד), and all this is caused by the dominion of Arich Anpin and Atik Yomin [Ancient of Days] (וְכָל זֶה גּוֹרֵם מֶמְשֶׁלֶת אֲרִיךְ וְעַתִּיק יוֹמַיָּא), which is entirely the dominion of Havayah (שֶׁכּוּלּוֹ מֶמְשֶׁלֶת הֲוָיָה), which sweetens all the judgments and nullifies the Klipot (שֶׁמְּמַתֵּק כָּל הַדִּינִין וּמְבַטֵּל הַקְּלִיפּוֹת), and concerning Him it is said: “And it shall be on that day, Hashem shall be One and His Name One” (וְנֶאֱמַר עָלָיו ׳וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד׳) (Zechariah 14), that only the Name Havayah alone shall be mentioned and remembered (שֶׁלֹּא יִזָּכֵר וְיִפָּקֵד רַק שֵׁם הֲוָיָה לְבַדּוֹ), Amen (אָמֵן), and it is said: “And Hashem alone shall be exalted on that day” (וְנֶאֱמַר ׳וְנִשְׂגָּב יְיָ לְבַדּוֹ בַּיּוֹם הַהוּא׳) (Isaiah 2), Amen (אָמֵן).