Chapter Twenty-Four (פֶּרֶק עֶשְׂרִים וְאַרְבָּעָה)

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the entire intention of the prayers is one (שֶׁכָּל כַּוָּנַת הַתְּפִלּוֹת הֵן אֶחָד), to unite Ze’ir Anpin and Nukvah and to join them in union (לְחַבֵּר זְעֵיר וְנוּקְבֵיהּ וּלְזַוְּגָם). And at the time when the Beit HaMikdash existed (וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), their Mochin were continual during the day (בַּיּוֹם הָיוּ הַמּוֹחִין דִלְהוֹן תְּדִירִין), and they did not depart even during the day after the prayer (וְלֹא הָיוּ מִסְתַּלְּקִים אֲפִלּוּ בַּיּוֹם אַחַר הַתְּפִלָּה), but now the Mochin depart from them (אַךְ עַתָּה הַמּוֹחִין מִסְתַּלְּקִים מִינַיְיהוּ), and therefore Ze’ir Anpin and Nukvah are called the fallen ones (וְלָכֵן נִקְרְאוּ זְעֵיר וְנוּקְבֵיהּ נוֹפְלִין), and they lose the Mochin (וְאוֹבְדִין הַמּוֹחִין). And the purpose of our prayers and mitzvot is to restore the Mochin to them (וְעִנְיַן תְּפִלָּתֵינוּ וּמִצְוֹתֵינוּ הוּא לְהַחֲזִיר לָהֶם הַמּוֹחִין), and the matter is (וְהָעִנְיָן הוּא), for all their intention is to unite them so that they may bring forth influx and Neshamot [Souls] into the world (כִּי הֲלֹא כָּל כַּוָּנָתָם לְזַוְּגָם כְּדֵי שֶׁיּוֹלִידוּ שֶׁפַע וּנְשָׁמוֹת בָּעוֹלָם). And behold, the descent of the seed-drop comes from the Mochin (וְהִנֵּה יְרִידַת טִפַּת הַזֶּרַע הוּא מִן הַמּוֹחִין), and if there are no Mochin, how can they bring forth offspring (וְאִם אֵין מוֹחִין אֵיךְ יוֹלִידוּ), therefore the union of a minor is not considered a union until he matures (לָכֵן בִּיאַת הַקָּטָן אֵינָהּ בִּיאָה עַד שֶׁיַּגְדִּיל), for the Mochin do not enter him until he reaches thirteen years (כִּי אֵין בָּאִין לָהֶם הַמּוֹחִין עַד שֶׁיִּהְיֶה בֶּן י״ג שָׁנָה), and therefore we must give them Mochin (וְלָכֵן אֲנַחְנוּ צְרִיכִין לָתֵת לָהֶם מוֹחִין). For the Mochin are of two aspects (כִּי הַמּוֹחִין הֵם בִּשְׁנֵי בְחִינוֹת), one is the secret of Mochin of the Six Extremities (אֶחָד הוּא סוֹד מוֹחִין דְו״ק), or Mochin of the Three Upper Sefirot (אוֹ מוֹחִין דְג״ר), as we shall explain, with Hashem’s help, in the Gate of Prayer (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳ בְּשַׁעַר הַתְּפִלָּה), and in the construction of Ze’ir Anpin and Nukvah in the order of Ma‘aseh Bereshit (וּבְבִנְיַן זְעֵיר וְנוּקְבֵיהּ שֶׁל סֵדֶר מַעֲשֵׂה בְרֵאשִׁית). And behold, through the Ten Martyrs of the Kingdom (וְהִנֵּה עַל יְדֵי עֲשָׂרָה הֲרוּגֵי מַלְכוּת), two aspects of Mayin Nukvin [Female Waters] were made (נַעֲשׂוּ שְׁנֵי בְחִינוֹת מַיִן נוּקְבִין), one in the secret of their bodies (הָאֶחָד בְּסוֹד גּוּפָם), which became refined like the bodies of Eliyahu and Chanoch (שֶׁנִּזְדַּכֵּךְ כְּמוֹ גּוּפוֹ שֶׁל אֵלִיָּהוּ וַחֲנוֹךְ), who ascended on high with their bodies and their Neshamot [Souls] (שֶׁעָלוּ לַמָּרוֹם בְּגוּפָם וְנִשְׁמָתָם), and their bodies became Mayin Nukvin [Female Waters] for the need of the union of Ze’ir Anpin and Nukvah (וְגוּפָם נַעֲשִׂים מַיִן נוּקְבִין אֶל צוֹרֶךְ זִוּוּג זְעֵיר וְנוּקְבֵיהּ), while their Neshamot [Souls] became Mayin Nukvin [Female Waters] for the union of Abba and Imma (וְנִשְׁמָתָם נַעֲשָׂה מַיִן נוּקְבִין אֶל זִוּוּג אַבָּא וְאִמָּא). And Moshe Rabbeinu, peace be upon him (וּמֹשֶׁה רַבֵּינוּ ע״ה), because he was killed through Kayin (לִהְיוֹת שֶׁנֶּהֱרַג עַל יְדֵי קַיִן), merited the union of Abba and Imma (זָכָה לְזִוּוּג אַבָּא וְאִמָּא), to become Mayin Nukvin [Female Waters] in the secret of the supernal kisses (לְהֵעָשׂוֹת מַיִן נוּקְבִין בְּסוֹד הַנְּשִׁיקִין עִלָּאִין), for he died through the death of a kiss (שֶׁמֵּת עַל יְדֵי מִיתַת נְשִׁיקָה), and understand (וְהָבֵן).