Chapter Thirty-Three (פֶּרֶק שְׁלֹשִׁים וּשְׁלֹשָׁה)

Abba and Imma stand beneath the Mazalot on the inside (אַבָּא וְאִמָּא עוֹמְדִים תַּחַת הַמַּזָּלוֹת מִבִּפְנִים), and they hover over them from the outside (וְהֵם חוֹפְפִים עָלֶיהָ מִבַּחוּץ), and through them they are constantly united (וְעַל יְדֵיהֶם מִזְדַּוְּגִים תָּמִיד), and therefore their zivug is continual (וְלָכֵן זִוּוּג שֶׁלָּהֶם הוּא תְּדִירִי), for through them they are united (כִּי עַל יָדָם הֵם מִזְדַּוְּגִים), and therefore all the prayers and the tikkunim that reach this place (וְלָכֵן כָּל הַתְּפִלּוֹת וְהַתִּקּוּנִים הַמַּגִּיעִים אֶל הַמָּקוֹם הַזֶּה), are immediately heard (מִיָּד נִשְׁמָעִים), for it is the continual Chesed (כִּי הוּא הַחֶסֶד הַתָּמִידִי), as it is said (שֶׁנֶּאֱמַר), “And My kindness shall not depart from you” (וְחַסְדִּי מֵאִתָּךְ לֹא יָמוּשׁ) (Isaiah 54:10). And there are in them three thirds (וְיֵשׁ בָּהֶם שְׁלֹשָׁה שְׁלִישִׁים), as our Rabbis of blessed memory said (כְּאָמְרָם ז״ל), “this surplus is threefold” (הַאי גּוּדְשָׁא תְּלָתָא הֲוֵי) (Shabbat 35a). And in each third is one Havayah (וּבְכָל שְׁלִישׁ הוּא הֲוָיָה אַחַת), which is the continual Chesed, as is known (שֶׁהִיא חֶסֶד הַתָּמִידִי כַּנּוֹדָע), and particularly because it stands in a lofty place (וּבִפְרָט שֶׁעוֹמֵד בְּמָקוֹם גָּבוֹהַּ), it follows that in the three thirds are three Havayot (נִמְצָא שֶׁיֵּשׁ בִּשְׁלֹשָׁה שְׁלִישִׁים שְׁלֹשָׁה הֲוָיוֹ״ת), which equal “His kindness” (הָעוֹלִים חַסְדּוֹ). And they equal in gematria Mazal (וְעוֹלִים בְּגִימַטְרִיָּא מַזָּלָא), and it also equals in gematria bread (וְעוֹלֶה גַּם כֵּן בְּגִימַטְרִיָּא לֶחֶם), which is the secret of “bread from the heavens” (שֶׁהוּא סוֹד לֶחֶם מִן הַשָּׁמַיִם), the supernal heavens (הָעֶלְיוֹנִים), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “Cast upon Hashem your burden and He shall sustain you” (הַשְׁלֵךְ עַל י״י יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ) (Psalms 55:23). And this is the secret of (וְזֶהוּ סוֹד), “The bread of the mighty did man eat” (לֶחֶם אַבִּירִים אָכַל אִישׁ) (Psalms 78:25), bread which Abba and Imma, who are called mighty ones, eat (לֶחֶם שֶׁאַבָּא וְאִמָּא הַנִּקְרָאִים אַבִּירִים אוֹכְלִים אוֹתוֹ). For they possess mighty and powerful strength for continual zivug (שֶׁיֵּשׁ לָהֶם כֹּחַ אַבִּיר תַּקִּיף לְזִוּוּג תְּדִירִי), and their zivug is in the language of eating (וְזִוּוּגָם הוּא בִּלְשׁוֹן אֲכִילָה), and they are nourished from the holy mouth of Arich Anpin (וְנִיזוֹנִים מִן הַפֶּה הַקָּדוֹשׁ שֶׁל אֲרִיךְ), through the palate and the throat, the two Mazalot (בְּאֶמְצָעוּת הַחֵךְ וְהַגָּרוֹן שְׁנֵי מַזָּלוֹת). And from this Moshe Rabbeinu, peace be upon him, was nourished (וּמִזֶּה נִזּוֹן מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), at the time of his being in the heights above (בִּזְמַן הֱיוֹתוֹ בַּמָּרוֹם), for he had the light of Yechidah from the two aforementioned Mazalot (שֶׁהָיָה לוֹ אוֹר יְחִידָה מִתְרֵין מַזָלִין הַנִּזְכָּרִים), and it was his “ornament” (וְהִיא הָיְתָה עֲדִיו), from Mount Chorev (שֶׁל הַר חוֹרֵב), which passed and departed from him through the sin of the calf (שֶׁחָלַף הָלַךְ לוֹ עַל יְדֵי עֲוֹן הָעֵגֶל), and no person attains it in this world (וְאֵין אָדָם זוֹכֶה אֵלָיו בָּעוֹלָם הַזֶּה), because he cannot endure it (שֶׁאֵינוֹ יָכוֹל לְסׇבְלוֹ). But after the death of the Tzaddik (אֲבָל אַחֲרֵי מוֹת הַצַּדִּיק), it is possible that one may merit it (אֶפְשָׁר שֶׁיִּזְכֶּה אֵלָיו), through the study of the secrets [of Torah] (עַל יְדֵי לִמּוּד הַסּוֹד), and the rectification of his deeds (וְתִיקּוּן מַעֲשָׂיו), and the droppings of the light that remained in Moshe Rabbeinu, peace be upon him (וְנוֹבְלוֹת הָאוֹר שֶׁנִּשְׁאַר בְּמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), when he descended from on high (כְּשֶׁיָּרַד מִמָּרוֹם), they illuminated the skin of his face (הֵם הֵאִירוּ עוֹר פָּנָיו), so that afterward he required a veil because of Yisrael (שֶׁנִּצְטָרֵךְ אַחַר כָּךְ לְמַסְוֶה בִּשְׁבִיל יִשְׂרָאֵל), according to the secret of the Parsa [partition] and the Parokhet [veil] (לְסוֹד פַּרְסָא וּפָרוֹכֶת), in relation to Yisrael (לְעֵרֶךְ יִשְׂרָאֵל). And in the future to come (וּלְעָתִיד לָבוֹא), all Yisrael will merit it in completeness (יִזְכֶּה כָּל יִשְׂרָאֵל אֵלֶיהָ בִּשְׁלֵמוּת), when there will be only the secret of Neshamah (שֶׁלֹּא יִהְיֶה אֶלָּא סוֹד נְשָׁמָה), and in any event there will be levels (וְעַל כָּל פָּנִים יִהְיוּ מַדְרֵגוֹת), that each one [of them] is from Yechidah, Chayah, Neshamah, Ruach, Nefesh (שֶׁכָּל אֶחָד [מחן] מִיְחִידָה, חַיָּה, נְשָׁמָה, רוּחַ, נֶפֶשׁ), included from them all (כָּלוּל מִכֻּלָּם). And there are several sparks that are souls among the Children of Yisrael (וְיֵשׁ כַּמָּה נִיצוֹצוֹת שֶׁהֵם נְשָׁמוֹת עִם בְּנֵי יִשְׂרָאֵל), and many amount to the reckoning of one soul (וְהַרְבֵּה עוֹלִים לְחֶשְׁבּוֹן נְשָׁמָה אַחַת), and if you merit (וְאִם תִּזְכֶּה), you will understand from within these words of mine (תָּבִין מִתּוֹךְ דְּבָרַי אֵלֶּה), the levels and the rank of the souls (מַדְרֵגוֹת וְעֵרֶךְ הַנְּשָׁמוֹת), that in every world and world (שֶׁבְּכָל עוֹלָם וְעוֹלָם), there are the five Partzufim: Arich Anpin, Abba and Imma, Ze’ir Anpin and Nukvah (יֵשׁ הַחֲמֵשָׁה פַּרְצוּפִין אֲרִיךְ אַבָּא וְאִמָּא זְעֵיר וְנוּקְבֵיהּ), and from them come Nefesh, Ruach, Neshamah, Chayah, Yechidah (וּמֵהֶם בָּאִים נרנח״י), and each one is included from all of them (וְכָל אֶחָד כָּלוּל מִכֻּלָּם). And after the resurrection of the dead (וְאַחַר תְּחִיַּת הַמֵּתִים), Hashem, blessed be He, will destroy this world (יַחֲרִיב הַשֵּׁם יִתְבָּרַךְ עוֹלָם הַזֶּה), and renew another world (וִיחַדֵּשׁ עוֹלָם אַחֵר), the secret of the Neshamah (סוֹד הַנְּשָׁמָה), there will be only the Partzufim of the Neshamah (לֹא יִהְיֶה אֶלָּא פַּרְצוּפֵי הַנְּשָׁמָה), included from all of them that are in all the worlds (כָּלוּל מִכֻּלָּם שֶׁבְּכָל הָעוֹלָמוֹת), and this is the refinement and the purification required for the souls of the holy people (וְזֶהוּ הַמֵּרוּק וְהַבֵּרוּר שֶׁצָּרִיךְ לַנְּשָׁמוֹת עַם הַקֹּדֶשׁ), and concerning it was said (וְעָלָיו נֶאֱמַר), “And it shall be on that day” (וְהָיָה בַּיּוֹם הַהוּא) (Zechariah 14:6). Which is the thirteenth Tikkun (שֶׁהוּא תִּקּוּן שְׁלֹשָׁה עָשָׂר), called Mazala Tata’ah [the Lower Mazal] (הַנִּקְרָא מַזָלָא תַתָּאָה), which includes them all (הַכּוֹלֵל כֻּלָּם), and it is one day (וְהוּא יוֹם אֶחָד), including all the Tikkunim (הַכּוֹלֵל כָּל הַתִּקּוּנִים), as I wrote in the Thirteen Tikkunei Dikna [Rectifications of the Beard] (כַּאֲשֶׁר כָּתַבְתִּי בִּשְׁלֹשָׁה עָשָׂר תִּיקּוּנֵי דקנא). And at the time of the redemption (וּבְעֵת הַגְּאֻלָּה), that day will be revealed (יִתְגַּלֶּה אוֹתוֹ הַיּוֹם), and then Hashem will be One (וְאָז יִהְיֶה יהו״ה אֶחָד), and there will not be many Names of Havayah (וְלֹא יִהְיוּ כַּמָּה שֵׁמוֹת הֲוָיָ״ה), which are back-to-back with one another (שֶׁיִּהְיוּ אֲחוֹרַיִים זֶה לָזֶה), descending from before Him, blessed be He (הַיּוֹרְדִים מִפָּנָיו יִתְבָּרַךְ), and then as well, “and His Name will be One” (וְאָז גַּם כֵּן יִהְיֶה וּשְׁמוֹ אֶחָד) (Zechariah 14:9).

In relation to the secret of Yechidah and Neshamah (בְּעֵרֶךְ סוֹד יְחִידָה וּנְשָׁמָה), and all the limbs of Ze’ir Anpin and Nukvah (וְכָל אֵיבְרֵי זְעֵיר וְנוּקְבֵיהּ), will be “a tent that shall not be taken down, whose stakes shall never be removed” (אֹהֶל בַּל יִצְעָן בַּל יִסַּע יְתֵדֹתָיו לָנֶצַח) (Isaiah 33:20). And in all the worlds there will be perfection (וּבְכָל הָעוֹלָמוֹת יִהְיֶה שְׁלֵמוּת). And then all the five Partzufim of the souls of the Children of Yisrael (וְאָז כָּל הַחֲמֵשָׁה פַּרְצוּפִים שֶׁל נִשְׁמוֹת בְּנֵי יִשְׂרָאֵל), each one will be in completeness (יִהְיוּ כָּל אֶחָד בִּשְׁלֵמוּת), for this depends upon that (כִּי הָא בָּא תַּלְיָא), and “this corresponding to that did God make” (וְזֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7:14), and the dominion of the Name Havayah will be revealed (וּמֶמְשֶׁלֶת שֵׁם הֲוָיָ״ה יִתְגַּלֶּה), and then Abba and Imma will continue in a zivug of the Inner Light [Ohr haPenimi] (וְאָז יַתְמִידוּ אַבָּא וְאִמָּא בְּזִוּוּג אוֹר הַפְּנִימִי), and not in the external zivug (וְלֹא בְּזִוּוּג הַחִיצוֹן), and then “new souls are destined to come upon Yisrael” (וּכְדֵין נִשְׁמָתִין חַדְתִּין עֲתִידִין לְמֵיתֵי עַל יִשְׂרָאֵל).