Chapter Two (פֶּרֶק שֵׁנִי)

These forty-nine myriads of letters (אֵלּוּ הַמ״ט רִבּוֹא אוֹתִיּוֹת), are the very essence of the drop of Ze’ir Anpin (הֵם עַצְמִיּוּת טִפַּת זְעֵיר אַנְפִּין), meaning (רָצָה לוֹמַר), of the inwardness of the seven shattered vessels (שֶׁל פְּנִימִיּוּת ז׳ שִׁבְרֵי כֵלִים), from which afterward in the World of Tikkun was formed the Partzuf of Ze’ir Anpin (שֶׁנַּעֲשָׂה מֵהֶם אַחַר כָּךְ בְּעוֹלָם הַתִּיקּוּן פַּרְצוּף זְעֵיר אַנְפִּין). Go out and calculate seven times seven (צֵא וַחֲשׁוֹב ז׳ פְּעָמִים ז׳), and you will find the number forty-nine (וְתִמְצָא חֶשְׁבּוֹן מ״ט). And from here come all the groupings of seven (וּמִכָּאן כָּל הַשִּׁבְעִיּוֹת), such as the seven firmaments (כְּגוֹן ז׳ רְקִיעִים), the seven wandering stars [planets] (שִׁבְעָה כּוֹכְבֵי לֶכֶת), the seven days of the week (שִׁבְעַת יְמֵי הַשָּׁבוּעַ), the seven Sabbatical cycles (ז׳ שְׁנֵי שְׁמִטּוֹת), the seven Sabbatical cycles of the Jubilee (ז׳ שְׁמִטּוֹת שֶׁל יוֹבֵל), the seven lands (ז׳ אֲרָצוֹת), and the seven climates (ז׳ אַקְלִימִים). And your sign is (וְסִימָנְךָ), seven and seven pipes (שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת) (Zechariah 4:2), an expression of and he cast them (לְשׁוֹן וַיּוֹצֶק אֹתָם) (I Kings 7:46). And therefore (וְלָכֵן), even though afterward Ze’ir Anpin grew in his limbs (אַף עַל פִּי שֶׁאַחַר כָּךְ נִתְגַּדֵּל זְעֵיר אַנְפִּין בְּאֵיבָרָיו), nevertheless he does not appear large in his limbs (עִם כָּל זֹאת אֵינוֹ נִרְאֶה בְּאֵיבָרָיו גָּדוֹל), except from the arms and downward (כִּי אִם מֵהַזְּרוֹעוֹת וּלְמַטָּה), namely from Chesed and Gevurah, his seven Sefirot (הַיְינוּ מֵחֶסֶד וּגְבוּרָה ז׳ סְפִירוֹתָיו), but the neck and the head do not appear except like a small youth (אֲבָל הַצַּוָּאר וְהָרֹאשׁ אֵינוֹ נִרְאֶה כִּי אִם כְּמוֹ נַעַר קָטָן), and therefore he is called Na’ar Yisrael [Youthful Israel] from his Tabbur [navel] and upward (וְלָזֶה נִקְרָא נַעַר יִשְׂרָאֵל מִטַּבּוּרוֹ וּלְמַעְלָה), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר), for Yisrael is a youth, and I loved him (כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ) (Hosea 11:1). And corresponding to him is the youth Metatron (וּכְנֶגְדּוֹ נַעַר מֶטַטְרוֹן), who is Chanoch, the Prince of the World (שֶׁהוּא חֲנוֹךְ שַׂר הָעוֹלָם), and if the Holy One, blessed be He, Heaven forbid, has anger against the enemies of Yisrael (וְאִם יֵשׁ לְהַקב״ה חַס וְשָׁלוֹם רֹגֶז עַל שׂוֹנְאֵי יִשְׂרָאֵל), He gazes upon this youth (מַבִּיט בַּנַּעַר הַזֶּה), and immediately His anger subsides (וְתֵכֶף מְשַׁכֵּךְ רוֹגְזוֹ), just as a physical person, so to speak (כְּמוֹ הָאָדָם הַגַּשְׁמִי כִּבְיָכוֹל), even though he is in anger and wrath (אַף שֶׁהוּא בְּרוֹגְזוֹ וּבְכַעְסוֹ), once a small youth comes before him (כֵּיוָן שֶׁבָּא נַעַר קָטָן אֵלָיו), and he gazes upon him and smiles toward him (וּמַבִּיט בּוֹ וְשׂוֹחֵק כְּנֶגְדּוֹ), he is immediately compelled to set aside his anger and wrath (תֵּכֶף מֻכְרָח לְהַנִּיחַ רוֹגְזוֹ וְכַעְסוֹ), besides other reasons which we shall mention in the World of Yetzirah (מִלְּבַד טְעָמִים אֲחֵרִים אֲשֶׁר נַזְכִּיר בְּעוֹלָם הַיְצִירָה), why Chanoch is called a youth (לָמָּה נִקְרָא חֲנוֹךְ נַעַר). And because Chanoch ascended alive above to Gan Eden (וּמִפְּנֵי שֶׁהוּא חֲנוֹךְ בָּא בַּחַיִּים לְמַעְלָה לְגַן עֵדֶן), his merit endures (זְכוּתוֹ קַיָּם), and he raises Mayin Nukvin [female waters] (וּמַעֲלֶה מַיִן נוּקְבִין), even when there are no righteous people in the world (אַף עַל פִּי שֶׁאֵין צַדִּיקִים בָּעוֹלָם), and he protects the entire world (וּמֵגִין עַל כָּל הָעוֹלָם). And likewise Eliyahu, remembered for good (וְכֵן אֵלִיָּהוּ זָכוּר לַטּוֹב), girded with a belt (חָגִיר חַרְצַן) [girded at the loins] ([חֲגוֹר מָתְנַיִם]), stands in the Beit haMikdash and offers sacrifices every day (שֶׁעוֹמֵד בְּבֵית הַמִּקְדָּשׁ וּמַקְרִיב קָרְבָּנוֹת בְּכָל יוֹם), for the world cannot exist without sacrifices (כִּי אִי אֶפְשָׁר לָעוֹלָם בְּלֹא קָרְבָּנוֹת), and his merit protects the entire world (וּזְכוּתוֹ מֵגִין עַל כָּל הָעוֹלָם), since he is still alive (כֵּיוָן שֶׁעוֹדֶנּוּ בַּחַיִּים), he is considered from the lower world (הוּא נֶחְשָׁב מֵעוֹלָם הַתַּחְתּוֹן), he is Eliyahu, he is Sandalfon (הוּא אֵלִיָּהוּ הוּא סַנְדַּלְפוֹן), who binds crowns for his Master (הַקּוֹשֵׁר כְּתָרִים לְרַבּוֹ), one corresponding to Tiferet (אֶחָד כְּנֶגֶד תִּפְאֶרֶת), and one corresponding to Malkhut (וְאֶחָד כְּנֶגֶד מַלְכוּת). And this is the meaning of his statement in the Zohar, Ruth, daf 19b, in the discourse Chanoch Na’ar Metatron [Chanoch, the Youth Metatron] (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר רוּת [מַאֲמַר חֲנוֹךְ נַעַר מֶטַטְרוֹן] דַּף י״ט ע״ב), Chanoch, the Holy One, blessed be He, made him (חֲנוֹךְ עָבִיד לֵיהּ קב״ה), at the time when He took him from his place (בְּזִמְנָא דְנָטִיל לֵיהּ מֵאֲתַרֵיהּ), in a bond, in an attachment, of the vision of the crown of the supernal spirit (בִּקְשִׁירוּ בִּדְבִיקוּ דְחִיזוּ עִטּוּרָא רוּחַ עִלָּאָה). For every Ruach [spirit] is the secret of Yetzirah and the rectification of the shoe (שֶׁכָּל רוּחַ הוּא סוֹד יְצִירָה וְתִקּוּן הַמִּנְעָל), concerning which they said (שֶׁאָמְרוּ), Chanoch was a shoemaker (חֲנוֹךְ תּוֹפֵר מְנָעֲלִים הָיָה) (Rema miPano, Asarah Ma’amarot, Ma’amar Em Kol Chai, Part 3, Siman 22), and with every stitch and stitch (וְעַל כָּל תְּפִירָה וּתְפִירָה), he would direct his intention to the Holy One, blessed be He (הָיָה מְכַוֵּן לְהַקב״ה), which is the Shekhinah (שֶׁהִיא הַשְּׁכִינָה), for he made shoes for Her (שֶׁעָשָׂה לָהּ מְנָעֲלִים), so that the dust would not cling to Her, Heaven forbid (שֶׁלֹּא יִדְבַּק בָּהּ הֶעָפָר חַס וְחָלִילָה), namely the Klipot in Rachel of Beri’ah (דְּהַיְינוּ הַקְּלִיפּוֹת בְּרָחֵל דִּבְרִיאָה). And his intention (וְכַוָּנָתוֹ), produced fruit above and a root below (עָשָׂה פְּרִי לְמַעְלָה וְשֹׁרֶשׁ לְמַטָּה), and his body merited this shoe (וְגוּפוֹ זָכָה לַמִּנְעָל הַזֶּה), therefore he is the Prince of the World (לָכֵן הוּא שַׂר הָעוֹלָם), who distributes sustenance to the princes of the world (שֶׁמְּחַלֵּק מָזוֹן לְשָׂרֵי הָעוֹלָם), for he is the garment of the Shekhinah (שֶׁהוּא מַלְבּוּשׁ הַשְּׁכִינָה), and concerning him and Eliyahu, of blessed memory, it is said (וְעָלָיו וְעַל אֵלִיָּהוּ ז״ל נֶאֱמַר), how beautiful are your footsteps in shoes, O daughter of the noble one (מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב) (Song of Songs 7:2), and in its place we shall explain it further (וּבִמְקוֹמוֹ נְבָאֲרֶהוּ בְּיוֹתֵר).

And the Zohar says afterward (וְאוֹמֵר הַזֹּהַר אַחַר כָּךְ), and He called him youth (וְקָרָא לֵיהּ נַעַר), and because of him every maiden is written without the letter Heh as youth (וּבְגִינֵיהּ כָּל נַעֲרָה כְּתִיב נַעַר), and he stands in relation to the upper and the lower (וְקָיְימָא לְגַבֵּי עִלָּאָה וְתַתָּאָה), in relation to the upper through that supernal spirit (לְגַבֵּי עִלָּאָה בְּהַהוּא רוּחָא עִלָּאָה), and in relation to the lower through that inclusion included from the side of Chanoch which he took from below (וּלְגַבֵּי תַתָּאָה בְּהַהוּא כְּלִילוּ כְּלִיל מִסִּטְרָא דְחֲנוֹךְ דְנָטִיל מִתַּתָּאָה), and therefore his dominion is on two sides (וְעַל דָּא שָׁלְטָנָא דִילֵיהּ בִּתְרֵין סִטְרִין), holding above and holding below (אָחִיד לְעֵילָא וְאָחִיד לְתַתָּא). It is written (כְּתִיב), train the youth according to his way, even when he grows old he will not depart from it (חֲנֹךְ לַנַּעַר עַל פִּי דַרְכּוֹ גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה) (Proverbs 22:6), train the youth, this is Metatron (חֲנֹךְ לַנַּעַר דָּא הוּא מֶטַטְרוֹן), whom the Holy One, blessed be He, drew from below (דְּמָשִׁיךְ לֵיהּ הקב״ה מִתַּתָּא), and leads through him those below (מַנְהִיג בֵּיהּ לְגַבֵּי תַתָּאֵי). If they are not worthy (אִם אֵינָם רְאוּיִים), his merit protects the world (זְכוּתוֹ מֵגִין עַל הָעוֹלָם), as it is said (שֶׁנֶּאֱמַר), according to his way (עַל פִּי דַרְכּוֹ), according to the lower path (לְפוּם אָרַח תַּתָּאָה). If they are worthy (אִם זַכָּאִים), he is a youth (הוּא נַעַר), and is renewed with the renewal of the moon (וּמִתְחַדֵּשׁ בְּחִדּוּשׁ הַלְּבָנָה), and the moon is also Malkhut (וְגַם הַלְּבָנָה הִיא מַלְכוּת), and since she is called youth and is renewed (כֵּיוָן שֶׁהִיא נִקְרֵאת נַעַר וּמִתְחַדֶּשֶׁת), he too is renewed (גַּם הוּא מִתְחַדֵּשׁ). And if they are not worthy (וְאִם אֵינָם זַכָּאִים), he dries up the Tree, so to speak (מְיַבֵּשׁ הָאִילָן כִּבְיָכוֹל), and becomes old (וְנַעֲשֶׂה זָקֵן), as it is said (שֶׁנֶּאֱמַר), even when he grows old he will not depart from it (גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה) (Proverbs 22:6). And even though the Tree has dried up (וְאַף עַל פִּי שֶׁנִּתְיַבֵּשׁ הָאִילָן), through the power of the deeds of the lower world (מִכֹּחַ מַעֲשִׂים שֶׁל עוֹלָם הַתַּחְתּוֹן), and this is the meaning of (וְהַיְינוּ), even when he grows old, he will not depart from it (כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה) (Proverbs 22:6), from raising Mayin Nukvin [female waters] through his own merit (מֵלְהַעֲלוֹת מַיִן נוּקְבִין בִּזְכוּת עַצְמוֹ), for he will not depart from this (כִּי לֹא יָסוּר מִזֶּה), but rather he always protects and raises Mayin Nukvin [female waters] (אֶלָּא תָּמִיד הוּא מֵגִין וּמַעֲלֶה מַיִן נוּקְבִין), since he is from the lower beings (כֵּיוָן שֶׁהוּא מֵהַתַּחְתּוֹנִים). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), he will not depart (לֹא יָסוּר), he will not leave that path (לָא יַעֲדֵי מֵהַהוּא אוֹרַח), by which water is cast upon the Tree (שֶׁמַּשְׁלִיכִין מַיִם עַל הָאִילָן), so that it may be drawn downward (בְּגִין דְּאִית לְאִתְמַשְׁכָא לְתַתָּא), lest the worlds be destroyed, Heaven forbid (שֶׁלֹּא יֶחֱרְבוּ הָעוֹלָמוֹת חַס וְשָׁלוֹם), for the worlds cannot exist without abundance (כִּי אִי אֶפְשָׁר לָעוֹלָמוֹת בְּלֹא שֶׁפַע), even for the blink of an eye (אֲפִלּוּ כְּהֶרֶף עַיִן). And these righteous ones merited (וְזָכוּ הַצַּדִּיקִים הַלָּלוּ), to make from their bodies a universal form (לַעֲשׂוֹת מִגּוּפָם צוּרָה עוֹלָמִית), by being a garment for the Shekhinah of Beri’ah (לִהְיוֹתָם לְבוּשׁ לַשְּׁכִינָה דִּבְרִיאָה), but their Neshamah, Ruach, and Nefesh sit in Gan Eden with the rest of the righteous (אֲבָל נִשְׁמָתָם וְרוּחָם וְנַפְשָׁם יוֹשֶׁבֶת בְּגַן עֵדֶן עִם שְׁאָר הַצַּדִּיקִים). And just as this youth has dominion and attachment above and below (וּכְמוֹ שֶׁנַּעַר הַזֶּה יֵשׁ לוֹ שָׁלְטָנוּת וַאֲחִיזָה לְמַעְלָה וּלְמַטָּה), so too Na’ar Yisrael [Youthful Israel], namely Ze’ir Anpin (כֵּן הַנַּעַר יִשְׂרָאֵל דְּהַיְינוּ ז״א), has dominion and attachment above (יֵשׁ לוֹ שָׁלְטָנוּת וַאֲחִיזָה לְמַעְלָה), for he receives Mochin [intellects] from the Three Heads (שֶׁמַּשִּׂיג מוֹחִין מִתְּלַת רֵישִׁין), and they are the Tefillin which he dons every day (וְהֵם הַתְּפִלִּין שֶׁמַּנִּיחַ בְּכָל יוֹם). And he also has attachment from below (וְיֵשׁ לוֹ גַּם כֵּן אֲחִיזָה מִלְּמַטָּה), through the prayers and good deeds of Yisrael (עַל יְדֵי תְּפִלָּתָן וּמַעֲשִׂים טוֹבִים שֶׁל יִשְׂרָאֵל), and if not, Heaven forbid (וְאִם לָאו חַס וְשָׁלוֹם), and I act for My Name's sake, that it not be profaned before the eyes of the nations (וְאֶעֱשֶׂה לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם) (Ezekiel 20:9). And this is the secret of what the verse says (וְזֶהוּ סוֹד שֶׁאוֹמֵר הַפָּסוּק), God made this opposite that (זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14), for Chanoch is the counterpart of Ze’ir Anpin (כִּי חֲנוֹךְ הוּא דּוּגְמַת ז״א), and in the World of Yetzirah we shall explain it sufficiently (וּבְעוֹלָם הַיְצִירָה נְבָאֲרֶהוּ דֵּי צׇרְכּוֹ), with the help of Hashem and His salvation (בְּעֶזְרַת ה׳ וּבִישׁוּעָתוֹ).