Declaration and Warning Before the Study of the Wisdom of Kabbalah הוֹדָעָה וְאַזְהָרָה לִפְנֵי לִמּוּד חָכְמַת הַקַּבָּלָה

Declaration and Warning (from a certain master Kabbalist):

הוֹדָעָה וְאַזְהָרָה (מֵרַב מְקוּבָּל אֶחָד)

On distancing corporeality that appears in the parables found in the books of Kabbalah, and especially in the books of the Ari of blessed memory (עַל הַרְחָקַת הַגַּשְׁמִיּוּת הַנִּרְאֶה בִּמְשָׁלִים שֶׁבָּאוּ בְּסִפְרֵי הַקַּבָּלָה וּבִפְרָט בְּסִפְרֵי הָאֲרִ״י ז״ל). (This was printed at the end of the book 138 Openings of Chokhmah, and here it is arranged in a different order and with additions) (נִדְפַּס זֹאת בְּסוֹף סֵפֶר קל״ח פִּתְחֵי חָכְמָה וְכָאן נִסְדַּר בְּסֵדֶר אַחֵר וּבְהוֹסָפוֹת):

(1) The gaon Rabbi Chaim Vital of blessed memory wrote at the beginning of his book Sha‘ar haHakdamot (printed in Jerusalem) in this language (הָרַב הַגָּאוֹן ר׳ חַיִּים וִיטָאל ז״ל כָּתַב בְּהַתְחָלַת סִפְרוֹ שַׁעַר הַהַקְדָּמוֹת שֶׁנִּדְפַּס בִּירוּשָׁלַיִם בְּזֶה הַלָּשׁוֹן): But indeed it is a revealed matter (וְאָמְנָם דָּבָר גָּלוּי הוּא), that above there is no body and no power in a body, Heaven forbid (כִּי אֵין לְמַעְלָה גּוּף וְלֹא כֹּחַ בְּגוּף חָלִילָה), and all these imaginings and depictions (וְכָל הַדִּמְיוֹנוֹת וְהַצִּיּוּרִים אֵלּוּ), are not because they are so, Heaven forbid (לֹא מִפְּנֵי שֶׁהֵם כָּךְ חַס וְשָׁלוֹם), but rather to quiet the ear (אֶלָּא לְשַׁכֵּךְ אֶת הָאֹזֶן), so that the human being will be able to understand (לְכְשֶׁיּוּכַל הָאָדָם לְהָבִין), the supernal spiritual matters (הַדְּבָרִים הָעֶלְיוֹנִים הָרוּחָנִיִּים), which are not grasped nor inscribed in the human intellect (בִּלְתִּי נִתְפָּסִים וְנִרְשָׁמִים בַּשֵּׂכֶל הָאֱנוֹשִׁי), therefore permission was given to speak (לָכֵן נִתְּנָה רְשׁוּת לְדַבֵּר), in the aspect of depictions and imaginings (בִּבְחִינַת צִיּוּרִים וְדִמְיוֹנוֹת), as is simple, etc (כַּאֲשֶׁר הוּא פָּשׁוּט כו׳), and as Scripture said, “for you did not see any image” (וּכְמוֹ שֶׁאָמַר הַכָּתוּב כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה), and many such statements (וְכָאֵלֶּה רַבּוֹת). And indeed there is yet another way (וְאָמְנָם יֵשׁ עוֹד דֶּרֶךְ אַחֶרֶת), by which to metaphor and depict the supernal matters (כְּדֵי לְהַמְשִׁיל וּלְצַיֵּר בָּהּ הַדְּבָרִים הָעֶלְיוֹנִים), and that is the aspect of writing the forms of the letters (וְהֵם בְּחִינַת כְּתִיבַת צוּרַת הָאוֹתִיּוֹת), for each and every letter indicates a specific supernal light (כִּי כָּל אוֹת וָאוֹת מוֹרֶה עַל אוֹר פְּרָטִי עֶלְיוֹן). And this depiction also is a simple matter (וְגַם תְּמוּנָה זוֹ דָּבָר פָּשׁוּט הוּא), that above there is neither letter nor point (כִּי אֵין לְמַעְלָה לֹא אוֹת וְלֹא נְקוּדָה), and this too is a way of metaphor and depiction (וְגַם זֶה דֶּרֶךְ מָשָׁל וְצִיּוּר), to quiet the ear, as mentioned (לְשַׁכֵּךְ אֶת הָאֹזֶן כַּנִּזְכָּר), end of the words of Rabbi Chaim Vital of blessed memory there (עכ״ל הָרַח״ו ז״ל שָׁם).

(2) And there, daf 30d (וְשָׁם דַּף ל״מ עַמּוּד ד׳), Rabbi Chaim Vital of blessed memory wrote in this language (כָּתַב הָרַח״ו ז״ל בְּזֶה הַלָּשׁוֹן): You already know (כְּבָר יָדַעְתָּ), that we have no permission to engage prior to Atzilut and the ten sefirot (כִּי אֵין לָנוּ רְשׁוּת לַעֲסוֹק קֹדֶם הָאֲצִילוּת עֶשֶׂר סְפִירוֹת), and not to imagine any form or likeness whatsoever, Heaven forbid (וְשֶׁלֹּא לְדַמּוֹת שׁוּם צוּרָה וְדִמְיוֹן כְּלָל חָלִילָה וְחַס). [Explanation: even by way of metaphor we have no permission] (פֵּירוּשׁ אֲפִלּוּ בְּדֶרֶךְ מָשָׁל אֵין לָנוּ רְשׁוּת). But from the ten sefirot and downward (אֲבָל מִן עֶשֶׂר סְפִירוֹת וּלְמַטָּה), it is possible to speak by way of metaphor and likeness (אֶפְשָׁר לְדַבֵּר בְּדֶרֶךְ מָשָׁל וְדִמְיוֹן), end of his words there (עכ״ל הָרַח״ו ז״ל שָׁם). Explanation: from there and below it is possible to speak, but it is all by way of metaphor (פֵּירוּשׁ שֶׁמִּשָּׁם וּלְמַטָּה אֶפְשָׁר לְדַבֵּר אַךְ הוּא הַכֹּל בְּדֶרֶךְ מָשָׁל). And so too it is written in the book Shomer Emunim, in the second dialogue, in the name of the Ari of blessed memory (וְכֵן כָּתַב בְּסֵפֶר שׁוֹמֵר אֱמוּנִים בַּוִּכּוּחַ שֵׁנִי בְּשֵׁם הָאֲרִ״י ז״ל). And see there further in Shomer Emunim (וְעַיֵּין שָׁם עוֹד בְּשׁוֹמֵר אֱמוּנִים שָׁם), that he greatly expanded to prove (שֶׁהֶאֱרִיךְ לְהוֹכִיחַ), that the matter of the Tzimtzum which the Ari of blessed memory wrote is a metaphor (שֶׁעִנְיַן הַצִּמְצוּם שֶׁכָּתַב הָאֲרִ״י ז״ל הוּא מָשָׁל), and he wrote that in the words of the Ari of blessed memory this is explicit (וְכָתַב שֶׁבְּדִבְרֵי הָאֲרִ״י ז״ל מְפֹרָשׁ כֵּן), see there (יְעוּ״ש) (And see in Etz Chayim, the beginning of Sha‘ar Ears, Nose, Mouth, see there) (וְיַעֲיֵּן בְּעֵץ חַיִּים הַתְחָלַת שַׁעַר אֲח״פ ע״ש).

(3) And the gaon Rabbi Chaim of Volozhin, of righteous memory, in his book Nefesh haḤayyim, Sha‘ar Three, chapter seven, wrote this language (וְהַגָּאוֹן מַהַר״ח מִוָּאלָאזִין זצ״ל בְּסִפְרוֹ נֶפֶשׁ הַחַיִּים שַׁעַר ג׳ פ״ז כָּתַב הַלָּשׁוֹן): And it is known that all the words of the Ari of blessed memory in the hidden matters are metaphor (וּמוֹדַעַת שֶׁכָּל דִּבְרֵי הָאֲרִ״י ז״ל בַּנִּסְתָּרוֹת מָשָׁל הֵם), end of his words (עכ״ל). [And certainly this was also agreed upon by his master, the Gra of blessed memory] ([וּבְוַדַּאי כֵּן הָיָה מֻסְכָּם גַּם כֵּן מֵרַבּוֹ הַגְּרָ״א ז״ל]).

(4) And see in Tikkunei Zohar, Tikkun seventy, daf 130a(וְיַעֲיֵּן בְּתִקּוּנֵי זֹהַר תִּקּוּן ע׳ דַּף ק״ל ע״א), “Above there is no body and no corporeality, etc.” (לְעֵילָא לֵית גּוּף וְלָא גְוִיָּה כו׳). And in Maggid Meisharim, Parashat Miketz, he wrote in this language (וּבְמַגִּיד מֵישָׁרִים פ׳ מִקֵּץ כָּתַב בְּזֶה״ל): “It is not that there are limbs above, Heaven forbid, but everything is a likeness, as you know” (וְלָאו דְּאִיכָּא לְעֵילָא אֵיבָרַיָּא ח״ו אֶלָּא הַכֹּל דֻּגְמָא כַּאֲשֶׁר יָדַעְתָּ). And see in the Zohar, Parashat Bo, in the Faithful Shepherd, daf 42b (וְיַעֲיֵּן בַּזֹּהַר בָּא בְּרַעְיָא מְהֵימְנָא דַּף מ״ב ע״ב), and Parashat Pinḥas, daf 257b (וּפ׳ פִּנְחָס רנ״ז ע״ב), and in the book Avodat haKodesh, Ḥelek haYiḥud, chapters twelve and thirteen (וּבְסֵפֶר עֲבוֹדַת הַקֹּדֶשׁ חֵלֶק הַיִּחוּד פ״י״ב וּפ״י״ג), see there (ע״ש). And see in Nefesh haḤayyim, in Sha‘ar Two, from chapter two onward (וְיַעֲיֵּן בְּנֶפֶשׁ הַחַיִּים בְּשַׁעַר ב׳ מִן פֶּרֶק שֵׁנִי וָהָלְאָה), and in the book Kin’at Hashem Tzeva’ot, part one (וּבְסֵפֶר קִנְאַת ד׳ צְבָאוֹת חֵלֶק א׳).

(5) And in the book Kanfei Yonah by Rabbi Moshe Cordovero of blessed memory, at its beginning, he wrote in this language (וּבְסֵפֶר כַּנְפֵי יוֹנָה מַהַרְמ״ע מִפָּאנוֹ ז״ל בִּתְחִלָּתוֹ כָּתַב בְּזֶה״ל): “Permission was given to us to make a metaphor with the limbs of our bodies, etc.” (נִתַּן לָנוּ רְשׁוּת לַעֲשׂוֹת מָשָׁל בְּאֵיבְרֵי גּוּפֵינוּ כו׳), “but you are wise—purify your thought and your contemplation” (אֲבָל אַתָּה חָכָם טַהֵר רַעְיוֹנְךָ וּמַחְשַׁבְתֶּיךָ), “and know that above there is no corporeal limb whatsoever, Heaven forbid” (וְלֵידַע שֶׁלְּמַעְלָה אֵין שׁוּם אֵיבָר גַּשְׁמִי ח״ו), “guard your soul exceedingly” (הִזָּהֵר בְּנַפְשְׁךָ מְאֹד), “and even though we make metaphors, etc.” (וְאַף עַל פִּי שֶׁאָנוּ עוֹשִׂים מָשָׁל כו׳), end of his words (עכ״ל).

(6) And at the beginning of the book Mikdash Melekh (and it was also printed in the new Zohar books as a warning) (וּבְּרֵישׁ סֵפֶר מִקְדָּשׁ מֶלֶךְ וְנִדְפַּס גַּם כֵּן בְּסִפְרֵי הַזֹּהַר הַחֲדָשִׁים בְּאַזהָרָה), he wrote in the name of the Ari of blessed memory in this language (כָּתַב בְּשֵׁם הָאֲרִ״י ז״ל בְּזֶה הַלָּשׁוֹן): “Let not thoughts seduce you to say that in the place of the supernal emanated ones there are appearances and colors” (אַל יְפַתּוּךָ רַעְיוֹנִים לוֹמַר שֶׁיֵּשׁ בִּמְקוֹם הַנֶּאֱצָלִים הָעֶלְיוֹנִים מַרְאוֹת וְגוֹנִים), “for those who think so are called Sheol, and in it they are judged” (כִּי הַסּוֹבְרִים כֵּן הֵם קְרוּאֵי שְׁאוֹל וּבָהּ הֵם נִדּוֹנִים), “for they attribute falsehood to the Lord of lords” (עַל כִּי יְחַפְּאוּ דְּבָרִים עַל אֲדוֹנֵי הָאֲדוֹנִים), “for there is there no color whatsoever, and no appearance—He sees and is not seen, exalted over all the exalted, etc.” (כִּי אֵין שָׁם שׁוּם גָּוֶן וְלֹא מַרְאֶה רוֹאֶה וְאֵינוֹ נִרְאֶה הַמִּתְגָּאֶה עַל כָּל גֵּאֶה כו׳), end of his words (עכ״ל).

(7) And in the introduction of the gaon Rabbi Moshe Chaim Luzzatto of blessed memory to his book Kin’at Hashem Tzeva’ot (וּבְהַקְדָּמַת הַגָּאוֹן הָרַמְח״ל לֻצָּאטִי ז״ל לְסִפְרוֹ קִנְאַת ד׳ צְבָאוֹת), he wrote there about the evil sect who err in interpreting the words of Rabbi Shimon bar Yochai of blessed memory, in this language (כָּתַב שָׁם עַל הַכַּת הָרָעָה הַטּוֹעִים בְּפֵרוּשׁ דִּבְרֵי רַשְׁבִּ״י ז״ל בְּזֶה הַלָּשׁוֹן): “The zeal of Hashem Tzeva’ot shall do this—this calf is a symbol of jealousy” (קִנְאַת ד׳ צְבָאוֹת תַּעֲשֶׂה זֹאת סֵמֶל הַקִּנְאָה הָעֵגֶל הַזֶּה), “it went forth first to take the metaphor as the referent and to judge its inside as its outside” (יָצָא רִאשׁוֹנָה לָקַחַת מָשָׁל לַנִּמְשָׁל וְלָדוּן תּוֹכוֹ כְּבָרוֹ), “and the permission given to the prophets to liken form to its Maker became for them a snare to distort upright words and to pervert the words of the righteous” (וְהָרְשׁוּת הַנְּתוּנָה לַנְּבִיאִים לְדַמּוֹת צוּרָה לְיוֹצְרָהּ הָיְתָה לָהֶם לְמוֹקֵשׁ לְעַוֵּת אִמְרֵי יֹשֶׁר וּלְסַלֵּף דִּבְרֵי צַדִּיקִים), “for a fool desires not understanding” (כִּי לֹא יַחְפֹּץ כְּסִיל בִּתְבוּנָה), “they deepened their corruption to think thoughts about Him, to say that the Perushim permitted the matter which Hashem our God commanded us: ‘You shall not make for yourself a graven image or any likeness’—for they have given body and attributes of body to the Creator of man, Heaven forbid to us, etc.” (הֶעֱמִיקוּ שַׁחֲתָם לַחְשֹׁב עָלָיו מַחֲשָׁבוֹת לוֹמַר הִתִּירוּ פְרוּשִׁים אֶת הַדָּבָר אֲשֶׁר צִוָּה ד׳ אֱלֹקֵינוּ אוֹתָנוּ לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכָל תְּמוּנָה כִּי נָתְנוּ נָתְנוּ גּוּף וּמִקְרֵי גּוּף אֶל יוֹצֵר הָאָדָם חָלִילָה לָנוּ כו׳), end of his words (עכ״ל). And afterward he wrote concerning the aforementioned error in this language (וְכָתַב אַחַ״כ עַל הַטָּעוּת הַנַּ״ל בְּזֶה הַלָּשׁוֹן): “For a public falsehood is easy to escape from, and all know that our God is One and there is no other” (כִּי שֶׁקֶר הַמְּפֻרְסָם נָקֵל לְהִמָּלֵט מִמֶּנָּה וְהַכֹּל יוֹדְעִים כִּי אֶחָד אֱלֹקֵינוּ וְאֵין עוֹד אַחֵר), “and the righteous shall live by his faith, to remove from Him any form of body and any of its attributes” (וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה לְהָסִיר מִמֶּנּוּ תַּבְנִית כָּל גּוּף וְכָל מִקְרָאָיו), “and just as they will not harm His words which in the mouths of His prophets mentioned His Name with the attributes of body—for we know that they are metaphor and parable—so too they will not harm nor destroy the wisdom of uprightness if we find them in the mouths of His Sages” (וְכַאֲשֶׁר לֹא יָרְעוּ דְּבָרָיו אֲשֶׁר בְּפִי נְבִיאָיו הִזְכִּיר שְׁמוֹ בְּמִקְרֵי הַגּוּף הָאֵלֶּה כִּי יָדַעְנוּם אֲשֶׁר הֵמָּה לְמָשָׁל וּמְלִיצָה כֵּן לֹא יָרְעוּ וְלֹא יַשְׁחִיתוּ חָכְמַת יֹשֶׁר אִם מְצָאנֻם בְּפִי חֲכָמָיו), end of his words (עכ״ל).

(8) And this is the language of Rabbi Moshe Chaim Luzzatto of blessed memory in his book 138 Petachim of Chokhmah, section seven (וְזֶה לְשׁוֹן הָרַמְח״ל לוּצָּאטוֹ ז״ל בְּסִפְרוֹ קל״ח פִּתְחֵי חָכְמָה סִי׳ ז׳): This is certain (זֶה וַדַּאי), that all the many matters which we mention regarding the sefirot as matters of form and corporeality (שֶׁכָּל כָּךְ דְּבָרִים שֶׁאָנוּ מַזְכִּירִין בַּסְּפִירוֹת דִּבְרֵי צוּרָה וְגַשְׁמִיּוּת), it is impossible that they be so in them in any manner whatsoever (אִי אֶפְשָׁר לִהְיוֹתָם כָּךְ בָּהֶם בְּשׁוּם פָּנִים), for this would be like heresy, Heaven forbid (כִּי זֶה הָיָה כְּכְפִירָה חַ״ו), and Scripture is explicit (וּמִקְרָא מָלֵא הוּא): “for you did not see any image,” etc (כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה כו׳). And if we place this foundation properly (וְאִם הַיְסוֹד זֶה אָנוּ מְשִׂימִין כַּהוֹגֶן כו׳), see there at length (וְעַיֵּין שָׁם בְּאֹרֶךְ).

(9) And see there at length, sections seven, eight, nine (וְיַעֲיֵּין שָׁם בְּאֹרֶךְ הַסִּי׳ ז׳ ח׳ ט׳), examine well and you will find it explained (יְעוּ״ש הֵיטֵב וְתִמְצָא מְבֹאָר), that in truth, in essence, they are metaphors (שֶׁבֶּאֱמֶת בְּעֶצֶם מָשָׁל הֵם). And even the metaphor is holy to Hashem (וְגַם הַמָּשָׁל קֹדֶשׁ לַה׳), and through it Hashem, may He be blessed, would inform and show the prophets the matters of the referent (וּבוֹ הָיָה הַשֵּׁי״ת מוֹדִיעַ וּמַרְאֶה לַנְּבִיאִים עִנְיְנֵי הַנִּמְשָׁל). And in the manner that the Rambam wrote in Hilkhot Yesodei haTorah, chapter seven, halakhah three (וְעַל דֶּרֶךְ שֶׁכָּתַב הָרַמְבַּ״ם בְּהִלְכוֹת יְסוֹדֵי הַתּוֹרָה פ״ז הֲלָכָה ג׳), such as the ladder that Ya'akov our father saw, etc., and it was a metaphor, etc (כְּמוֹ הַסֻּלָּם שֶׁרָאָה יַעֲקֹב אָבִינוּ כו׳ וְהוּא הָיָה מָשָׁל כו׳), and such as the almond rod that Jeremiah saw, etc (וְכְמוֹ הַמַּקֵּל שָׁקֵד שֶׁרָאָה יִרְמְיָהוּ כו׳), and see there halakhah seven (וְיַעֲיֵּין שָׁם הֲלָכָה ז׳), that only with Moses our teacher was there no metaphor in his prophecy (שֶׁרַק אַךְ בְּמֹשֶׁה רַבֵּינוּ לֹא הָיָה מָשָׁל בִּנְבוּאָתוֹ), see there (ע״ש). And see there in chapter eight, section nine (וְעַיֵּין שָׁם בְּפ״ח סִי׳ ט׳), that it is only like the vision of the soul, etc (שֶׁהוּא רַק כִּרְאִיַּת הַנְּשָׁמָה כו׳). And see further on this in his book Ḥoker uMekubal at its beginning (וְיַעֲיֵּין עוֹד מִזֶּה בְּסִפְרוֹ חוֹקֵר וּמְקֻבָּל בְּהַתְחָלָתוֹ), in the section beginning “And which…” and “Behold you have already answered yourself,” etc (בְּד״ה וְאֵי זֶה וּבְד״ה הֲרֵי כְּבָר תֵּרַצְתָּ בְּעַצְמְךָ כו׳), and see this at length in his book Da‘at Tevunot, daf 35 - 36 (וְיַעֲיֵּין בָּזֶה בְּאֹרֶךְ בְּסִפְרוֹ דַּעַת תְּבוּנוֹת דַּף ל״ה ל״ו ע״ש).

(10) And in the commentary of the Gra of blessed memory on the beginning of the Idra Rabbah (וּבְבֵאוּר הַגְּרָ״א ז״ל עַל רֵישׁ אַדְּרָא רַבָּא), which was printed together with his commentary on Tikkunei Zohar (שֶׁנִּדְפַּס אֵצֶל בֵּאוּרוֹ עַל ת״ז), on that which is written in the Idra Rabbah: “Rabbi Shim‘on bar Yochai opened and said: Cursed is the man who makes a graven image,” etc (עַל מ״ש בָּא״ר פָּתַח רַשְׁבִּ״י וְאָמַר אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶּסֶל כו׳), the Gra of blessed memory wrote in this language (כָּתַב הַגְּרָ״א ז״ל בְּזֶה״ל): He feared lest they corporealize, Heaven forbid, in their thoughts (הָיָה יָרֵא שֶׁלֹּא יְגַשְּׁמוּ ח״ו בְּמַחְשַׁבְתָּם), end of his words (עכ״ל), see there (ע״ש). [And it appears in my humble opinion (וְנִרְאֶה לַעֲנִיּוּת דַּעְתִּי), that not for the sake of those standing there before him did he need this (שֶׁלֹּא לְמַעַן אֵלֶּה הָעוֹמְדִים אָז לְפָנָיו הֻצְרַךְ לָזֶה), for certainly they would not have erred in this (שֶׁבוַדַּאי הֵמָּה לֹא הָיוּ טוֹעִים בָּזֶה), but rather because his words were written (רַק בַּאֲשֶׁר דְּבָרָיו נִכְתְּבוּ), and he also knew that his words would reach their students and the students of their students (וְגַם יָדַע שֶׁיַּגִּיעוּ דְּבָרָיו לְתַלְמִידֵיהֶם וְתַלְמִידֵי תַלְמִידֵיהֶם), and are destined to be revealed at the end (וְעָתִיד לְהִתְגַּלּוֹת בְּסוֹף), therefore he prefaced this to remove a stumbling block (לָכֵן הִקְדִּים זֹאת לְהָסִיר מִכְשׁוֹל), and in the manner that the Sages said: “Be careful with your words, lest…” (וְעַל דֶּרֶךְ שֶׁאָמְרוּ חֲכָמִים הִזָּהֲרוּ בִּדְבָרֵיכֶם שֶׁמָּא כו׳), and “the students will drink,” etc (וְיִשְׁתּוּ הַתַּלְמִידִים כו׳)].

(11) And in the Likutei of the Gra of blessed memory, which were printed at the end of the book Magen veTzinah and were also printed at the end of the new editions of Sifra deTzni‘uta, the Gra of blessed memory wrote in this language (וּבְלִקּוּטֵי הַגְּרָ״א ז״ל שֶׁנִּדְפַּס סוֹף סֵפֶר מָגֵן וְצִנָּה וְנִדְפַּס גַּם כֵּן בְּסוֹף סִפְרָא דִּצְנִיעוּתָא הַחֲדָשִׁים כָּתַב הַגְּרָ״א ז״ל בְּזֶה הַלָּשׁוֹן): Know (דַּע), that Ein Sof, blessed be He (כִּי אֵין סוֹף בָּרוּךְ הוּא), one must not think about Him at all whatsoever (אֵין לַחְשֹׁב בּוֹ כְּלָל וּכְלָל), and all the more so concerning Ein Sof, blessed be He, may His Name be exalted (וְכָל שֶׁכֵּן בְּאֵין סוֹף בָּרוּךְ הוּא יִתְשַׁבַּח שְׁמוֹ), that it is forbidden to think of Him at all (שֶׁאָסוּר לַחְשֹׁב בּוֹ כָּל לוּ), even to call Him Ein Sof is forbidden (אֲפִלּוּ אֵין סוֹף אָסוּר לִקְרְאוֹתוֹ). And that which we speak about Him and about the sefirot (וּמַה שֶּׁאָנוּ מְדַבְּרִים בּוֹ וּבַסְּפִירוֹת), is all by His will and His providence (הַכֹּל מֵרְצוֹנוֹ וְהַשְׁגָּחָתוֹ), which is known from the side of His actions (שֶׁיָּדוּעַ מִצַּד פְּעֻלּוֹתָיו), and this is the principle for all the ways of Kabbalah (וְזֶה הַכְּלָל לְכָל דַּרְכֵי הַקַּבָּלָה). And it is known (וְיָדוּעַ), that just as He is without limit (כְּשֵׁם שֶׁהוּא בִּבְלִי תַּכְלִית), so too is His will (כֵּן רְצוֹנוֹ), and this is the Ein Sof of His simple will (וְזֶהוּ אֵין סוֹף לִרְצוֹנוֹ הַפָּשׁוּט), and even about this it is forbidden to think at all (וְאַף בָּזֶה אָסוּר לַחְשֹׁב כְּלָל), etc (כו׳), end of his words, the Gra of blessed memory, at length (עכ״ל הַגְּרָ״א ז״ל בְּאֹרֶךְ). And see in the commentary of the Gra on Ra‘aya Meheimna in the Zohar, Parashat Bo, daf 41b (וְיַעֲיֵּן בְּבֵאוּר הַגְּרָ״א עַל רַעְיָא מְהֵימְנָא בַּזֹּהַר בָּא דַּף מ״א ע״ב), in Midrash haNe‘elam, beginning with the words “for all directions,” etc (בְּמ״ת בְּד״ה דְּכָל חִוָּון כו׳), for this is a great principle (כִּי זֶהוּ כְּלָל גָּדוֹל), that it is forbidden to think about His essence (שֶׁאָסוּר לַחְשֹׁב בִּמְהוּתוֹ), and only from the side of His powers and His actions (וְרַק מִצַּד גְּבוּרוֹתָיו וּמַעֲשָׂיו), etc (כו׳). And so it is written also in the book Adir baMarom by the Ramchal of blessed memory, daf 59a (וְכֵן כָּתַב בְּסֵפֶר אַדִּיר בַּמָּרוֹם לָרַמְחַ״ל ז״ל דַּף נ״ט ע״א), and this is its language (וְז״ל):

“Behold, that which we speak about the Emanator, blessed be He (הִנֵּה מַה שֶּׁאָנוּ מְדַבְּרִים בַּמַּאֲצִיל בָּרוּךְ הוּא), it is already simple and known (הֲרֵי כְּבָר פָּשׁוּט הוּא), that we speak only in the aspect of His actions (שֶׁאֵין אָנוּ מְדַבְּרִים רַק בִּבְחִינַת פְּעֻלּוֹתָיו), and not in the aspect of His essence and His self at all (וְלֹא בִּבְחִינַת מְהוּתוֹ וְעַצְמוּתוֹ כְּלָל). And know (וְתֵדַע), that even that which we mention Him by the name Ein Sof, blessed be He (שֶׁאֲפִלּוּ מַה שֶּׁאָנוּ מַזְכִּירִין אוֹתוֹ בְּשֵׁם אֵין סוֹף בָּרוּךְ הוּא), the intention is not upon His essence at all (אֵין הַכַּוָּנָה עַל עַצְמוּתוֹ כְּלָל), but rather upon His actions (אֶלָּא עַל פְּעֻלּוֹתָיו), end of his words (עכ״ל), and see there (וְע״ש).

And see further in Nefesh haḤayyim, Sha‘ar Two, chapters two and three, at length on this (וְע״ע בְּנֶפֶשׁ הַחַיִּים שַׁעַר ב׳ פ״ב וּפ״ג בְּאֹרֶךְ מִזֶּה). And see further in the commentary of the Gra of blessed memory on Ra‘aya Meheimna, in the addenda at the end of part one of the Zohar, daf 18b (וְיַעֲיֵּן עוֹד בְּפֵרוּשׁ הַגְּרָ״א ז״ל עַל רַע״מ בַּהַשְׁמָטוֹת שֶׁבְּסוֹף ח״א מִן הַזֹּהַר דַּף י״ח ע״ב), in Midrash haNe‘elam, beginning with the words “and he dreamed,” etc (בְּמ״ת בְּד״ה וַיַּחֲלוֹם כו׳), that it is known (שֶׁיָּדוּעַ), that His essence, may His Name be exalted (שֶׁעַצְמוּתוֹ יִתְשַׁבַּח שְׁמוֹ), no created being in the world—whether above or in all the worlds—has attained or will attain any comprehension whatsoever (אֵין כָּל נִבְרָא בָּעוֹלָם הֵן לְמַעְלָה וּבְכָל הָעוֹלָמוֹת וְלֹא הָיָה וְלֹא יִהְיֶה שׁוּם נִבְרָא שֶׁיּוּכַל לְהַשִּׂיג שׁוּם הַשָּׂגָה כו׳). See there at length and in explanation of many matters (יְעוּ״ש בְּאֹרֶךְ וּבְבֵאוּר עַל כַּמָּה עִנְיָנִים ע״ש).

(12) However, that which has been explained that it is only metaphor (וְאָמְנָם מַה שֶּׁנִּתְבָּאֵר שֶׁהוּא רַק מָשָׁל), this is in the world of Atzilut (זֶהוּ בְּעוֹלָם הָאֲצִילוּת), which is also called a world only by way of metaphor (שֶׁנִּקְרָא גַּם כֵּן עוֹלָם רַק בְּדֶרֶךְ מָשָׁל). But in the worlds of Beri’ah, Yetzirah, and Asiyah (אַךְ בְּעוֹלָם הַבְּרִיאָה וְהַיְצִירָה וְהָעֲשִׂיָּה), that is, in the aspects of their Ruach and Nefesh (וְהַיְינוּ בִּבְחִינַת רוּחַ וָנֶפֶשׁ שֶׁלָּהֶם), there are many matters there that are not metaphor (שָׁם יֵשׁ הַרְבֵּה דְּבָרִים שֶׁאֵינָם מָשָׁל), for there (כִּי שָׁם), in the aspects of Ruach and Nefesh specifically (בִּבְחִינוֹת רוּחַ וָנֶפֶשׁ דַּוְקָא), there is also discussion of actual created beings—spirits and lights (מְדֻבָּר גַּם כֵּן בְּנִבְרָאִים מַמָּשׁ רוּחִין וְנְהוֹרִין), everything according to the matter (הַכֹּל לְפִי הָעִנְיָן), as is explained at length in the Heikhalot in the Zohar of Bereshit and Pekudei (וּכְמוֹ שֶׁמְּבוֹאָר בַּאֲרוּכָה בַּהֵיכָלוֹת שֶׁבַּזֹּהַר דִּבְּרֵאשִׁית וּפְקוּדֵי), and in the commentary of the Gra of blessed memory there (וּבְבֵאוּר הַגְּרָ״א ז״ל שָׁם). And only in the aspect of their Neshamah [Soul] (וְרַק בִּבְחִינַת הַנְּשָׁמָה שֶׁלָּהֶם), in this there is also discussion by way of metaphor (בָּזֶה מְדֻבָּר גַּם כֵּן בְּדֶרֶךְ מָשָׁל). See the commentaries of the Gra of blessed memory on the Heikhalot of Bereshit, daf 41b (עַיֵּין בֵּאוּרֵי הַגְּרָ״א ז״ל עַל הֵיכָלוֹת דִּבְּרֵאשִׁית דַּף מ״א ע״ב), first column, beginning with the words “when it is included,” etc (הַכֹּל רִאשׁוֹן בְּד״ה כַּד אִתְכְּלִיל כו׳), in the book Ḥoker uMekubal in the section beginning “Know that the Supreme Will,” etc (בְּסֵפֶר חוֹקֵר וּמְקֻבָּל בְּד״ה דַּע שֶׁרָצָה הָעֶלְיוֹן כו׳), and in the section beginning “Know that the matter is simple,” etc (וּבְד״ה דַּע שֶׁהַדָּבָר פָּשׁוּט כו׳), and in the section beginning “You have already seen,” etc (וּבְד״ה כְּבָר רָאִיתָ כו׳).

(13) And this is the language of the Gra in the Likutin that were printed at the end of the book Sifra deTzni‘uta (וְזֶה לְשׁוֹן הַגְּרָ״א בַּלִּקּוּטִין שֶׁנִּדְפַּס סוֹף סֵפֶר סִפְרָא דִּצְנִיעוּתָא): And the prophets did not attain except in Yetzirah (וְהַנְּבִיאִים לֹא הִשִּׂיגוּ אֶלָּא בִּיצִירָה), and Daniel was at the head of the world of Asiyah, at the lower boundary of the world of Yetzirah (וְדָנִיֵּאל בְּרֹאשׁ עוֹלָם הָעֲשִׂיָּה תַּחְתִּית עוֹלָם הַיְצִירָה כו׳), and it continues to diminish (וְהוֹלֵךְ וּמִתְמַעֵט), until in our generations we attain only at the heel of Asiyah (עַד שֶׁבְּדוֹרוֹתֵינוּ אֵין מַשִּׂיגִים אֶלָּא בְּעָקֵב עֲשִׂיָּה כו׳). And all that we speak about Adam Kadmon and A"B"Y"A (וְכָל מַה שֶּׁאָנוּ מְדַבְּרִים בְּאָדָם קַדְמוֹן וְאֲבִי״ע), it is all in the very lowest worlds (הַכֹּל בָּעוֹלָמוֹת הַתַּחְתּוֹנִים מְאֹד), for in every world there is A"B"Y"A and all the aspects (שֶׁבְּכָל עוֹלָם יֵשׁ אֲבִי״ע וְכָל הַבְּחִינוֹת אֶלָּא כו׳). Therefore we speak by way of metaphor (לָכֵן מְדַבְּרִים דֶּרֶךְ מָשָׁל), and they do not understand at all (וְאֵינָם מְבִינִים כְּלָל), for Ezekiel spoke by way of riddle (כִּי יְחֶזְקֵאל אָמַר בְּדֶרֶךְ חִידָה), for he was outside the Land and at the end of the Temple (שֶׁהָיָה בְּחוּ״ל וּבְסוֹף הַבַּיִת), and Zechariah spoke in sealed visions (וּזְכַרְיָה מַרְאוֹת סְתוּמוֹת), and there is none among us who knows to what extent (וְאֵין אִתָּנוּ יוֹדֵעַ עַד מָה), until a spirit from on high be poured upon us (עַד אֲשֶׁר יֵעָרֶה רוּחַ מִמָּרוֹם עָלֵינוּ), end of his words, the Gra of blessed memory, there (עכ״ל הַגְּרָ״א ז״ל שָׁם). And see there further in the Likutei of the Gra at the end of Sifra deTzni‘uta (וְיַעֲיֵּין שָׁם עוֹד בְּלִקּוּטֵי הַגְּרָ״א שֶׁבְּסוֹף סֵפֶר סִפְרָא דִּצְנִיעוּתָא), explanations on several matters (בֵּאוּר עַל כַּמָּה עִנְיָנִים), the explanation of the ten sefirot (בֵּאוּר הָעֶשֶׂר סְפִירוֹת), and the matter of the Tzimtzum (וְעִנְיַן הַצִּמְצוּם), the Kav that is in the beginning of Etz Chayim (הַקַּו שֶׁבְּרֵישׁ עֵץ חַיִּים), and the matter of circles and uprightness (וְעִנְיַן עִגּוּלִים וְיֹשֶׁר), and many other matters, see there (וְעוֹד הַרְבֵּה עִנְיָנִים ע״ש). And see in Ḥoker uMekubal, which was reprinted in its ten chapters (וְיַעֲיֵּין בְּחוֹקֵר וּמְקֻבָּל שֶׁנִּדְפַּס מֵחָדָשׁ בְּעֶשֶׂרֶת פְּרָקָיו), there were printed there regarding several matters references to the places (שֶׁשָּׁם נִדְפַּס עַל כַּמָּה דְּבָרִים מַרְאֵה מְקוֹמוֹת), where some of the inner matters are explained (לַמְּקוֹמוֹת שֶׁמְּבוֹאָר שָׁם קְצָת מִפְּנִימִיּוּת הָעִנְיָנִים), and see the book Pitḥei She‘arim, which was reprinted (וְעַיֵּין בְּסֵפֶר פִּתְחֵי שְׁעָרִים שֶׁנִּדְפַּס מֵחָדָשׁ), in the first path (בַּנָּתִיב הָרִאשׁוֹן). And at the end of Sifra deTzni‘uta it concludes (וּבְסוֹף סִפְרָא דִּצְנִיעוּתָא מְסַיֵּים): Fortunate is the one who enters and knows His paths and His ways (זַכָּאָה מַאן דְּעָאל וְיָדַע שְׁבִילֵי וְאָרְחוֹי). And the Gra of blessed memory explained (וּפֵירֵשׁ הַגְּרָ״א ז״ל): “His paths” are His concealed ways (שְׁבִילֵי סְתִימֵי), and “His ways” are His revealed ways (וְאָרְחוֹי גִּילּוּיוֹי), like metaphor and parable (כְּמוֹ מָשָׁל וּמְלִיצָה), end of his words (עכ״ל הַגְּרָ״א ז״ל). Explanation: the metaphor of the wisdom and the referent of the wisdom (פֵּירוּשׁ הַמָּשָׁל שֶׁל הַחָכְמָה וְהַנִּמְשָׁל שֶׁל הַחָכְמָה), and as the language of Scripture: “to understand a proverb and a figure, the words of the wise and their riddles” (וּכְלָשׁוֹן הַכָּתוּב לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידוֹתָם). [And they have already elaborated on this at great length in the books of the Kabbalists in their introductions (וְכְבָר הֶאֱרִיכוּ בָּזֶה הַרְבֵּה בְּסִפְרֵי הַמְּקֻבָּלִים בְּהַקְדָּמוֹתֵיהֶם), and see the warning of the editor in Tikkun seventy (וְעַיֵּין אַזהָרַת הַמַּגִּיהַּ בְּתִקּוּן שִׁבְעִין), and in the introduction to the book Magen David by Rabbi David ben Zimra (the Radbaz) of blessed memory (וּבְהַקְדָּמַת סֵפֶר מָגֵן דָּוִד לְהָרַדְבָּ״ז ז״ל)] (Thus ends the notice and the warning) (עַד כָּאן הַהוֹדָעָה וְהָאַזְהָרָה).

And as an example, we shall note a few matters and places (וּלְדוּגְמָא נְצַיֵּן קְצָת עִנְיָנִים לִמְקוֹמוֹת), where there is mentioned there somewhat of the inner matters or some explanation (שֶׁמֻּזְכָּר שָׁם קְצָת מִפְּנִימִיּוּת הַדְּבָרִים אוֹ קְצָת הֶסְבֵּר), according to the order of the alef-bet (עַל סֵדֶר אַלֶ״ף בֵּי״ת):

Adam and the limbs of man (אָדָם וְאֵיבְרֵי הָאָדָם). As mentioned in the books in general (הַמֻּזְכָּר בַּסְּפָרִים בִּכְלָל), see in the book Kin’at Hashem Tzeva’ot, part one, at length (יְעוּיֵּן בְּסֵפֶר קִנְאַת ד׳ צְבָאוֹת חֵלֶק א׳ בְּאֹרֶךְ). And in the manner of his words, briefly, the Gra wrote in his Likutei at the end of the book Sifra deTzni‘uta (וּכְעֵין דְּבָרָיו בְּקִצּוּר כָּתַב הַגְּרָ״א בְּלִקּוּטָיו שֶׁבְּסוֹף סֵפֶר סִפְרָא דִּצְנִיעוּתָא), and this is his language there (וְז״ל שָׁם): And behold, just as the details of the created being, so are the details of the will (וְהִנֵּה כִּפְרָטֵי הַנִּבְרָא כָּךְ פְּרָטֵי הָרָצוֹן), even though it could have been created by one will, etc (אַף שֶׁיָּכוֹל לְהִבָּרֵא בְּרָצוֹן אֶחָד כו׳). And in the likeness of this, man was created (וּבְדוּגְמַת זֶה נִבְרָא הָאָדָם), with the number of limbs and sinews and the rest of the details (מִסְפַּר הָאֵיבָרִים וְהַגִּידִים וּשְׁאָר הַפְּרָטִים), according to the number of the generalities of the worlds (כְּמִנְיַן כְּלָלֵי הָעוֹלָמוֹת), and each limb is ordered to one world (וְכָל אֵיבָר מְסֻדָּר לְעוֹלָם אֶחָד). And in the soul likewise there are so many powers and qualities as the number of the limbs (וּבַנְּשָׁמָה כֵּן כָּךְ כֹּחוֹת וְאִיכֻיּוֹת כְּמִנְיַן הָאֵיבָרִים), and they spread within them, etc (וּמִתְפַּשְּׁטִין בָּהֶן כו׳). And this is why the sefirot are called by the name “Adam” (וְזֶהוּ שֶׁמְּכַנִּין לַסְּפִירוֹת בְּשֵׁם אָדָם), end of his words, the Gra of blessed memory, there (עכ״ל הַגְּרָ״א ז״ל שָׁם). And see further in Nefesh haḤayyim, Sha‘ar One, chapter six, and Sha‘ar Two, chapter five, at length (וְיַעֲיֵּין עוֹד בְּנֶפֶשׁ הַחַיִּים שַׁעַר א׳ פ״ו וְשַׁעַר ב׳ פ״ה בְּאֹרֶךְ). And see 138 Petachim of Chokhmah, sections twelve and seventeen and section seventy (וְיַעֲיֵּין קל״ח פִּתְחֵי חָכְמָה סִי׳ י״ב וְסִי׳ י״ז וְסִי׳ ע׳). And see Da‘at Tevunot, daf 14, 15 (וְעַיֵּין דַּעַת תְּבוּנוֹת דַּף י״ד ט״ו).

Light and illumination (אוֹר וְהֶאָרָה). And this is its language in 138 Petachim of Chokhmah, chapter eight, section five (וְז״ל הקל״ח פ״ח סִי׳ ה׳): Divinity cannot be called by any name or word (הָאֱלֹקוּת לֹא תּוּכַל לִקְרְאוֹתוֹ בְּשׁוּם שֵׁם אוֹ מִלָּה). However, since without a name you cannot call or speak (אָכֵן כַּאֲשֶׁר בְּלִי שֵׁם לֹא תּוּכַל לִקְרוֹא וּלְדַבֵּר), therefore it is necessary to call Him by some name (עַל כֵּן צָרִיךְ לִקְרֹא אוֹתוֹ בְּאֵיזֶה שֵׁם). But we shall choose that which can be further removed from Him less than the others, etc (אֲבָל נִבְחַר אֶת שֶׁיּוּכַל לִהְיוֹת רָחוֹק מִמֶּנּוּ פָּחוֹת מֵהָאֲחֵרִים כו׳). And you will understand that this is not illumination in actuality, etc (וְתָבִין שֶׁאֵין זֶה הֶאָרָה מַמָּשׁ כו׳), but that which they call it “illumination” is only to give me some name (אֶלָּא מַה שֶּׁיִּקְרְאוּהוּ הֶאָרָה לָתֵת לִי אֵיזֶה שֵׁם), end of his words (עכ״ל).

Inner light and surrounding light (אוֹר פְּנִימִי וְאוֹר מַקִּיף). See Pitḥei Chokhmah, sections twenty-eight and twenty-nine (ע׳ פִּתְחֵי חָכְמָה סִי׳ כ״ח כ״ט). And in the Likutei of the Gra at the end of Sifra deTzni‘uta, there in the section beginning “and each one of these circles…” (וּבְלִקּוּטֵי הַגְּרָ״א שֶׁבְּסוֹף סִפְרָא דִּצְנִיעוּתָא שָׁם בְּד״ה וְכָל א׳ מֵעִגּוּלִים אֵלֶּה כו׳).

Back and face (אָחוֹר וּפָנִים). See Da‘at Tevunot, daf 30b (ע׳ דַּעַת תְּבוּנוֹת דַּף ל״מ ע״ב), and 138 Petachim of Chokhmah, section seventy-six and section one hundred thirty-five (וְקל״ח סִי׳ ע״ו וְסִי׳ קל״ה).

Arich Anpin and Ze’ir Anpin (אֲרִיךְ אַנְפִּין וְזְעֵיר אַנְפִּין). The sefirah of Keter is mercy without end (סְפִירַת כֶּתֶר הוּא רַחֲמִים עַד אֵין קֵץ), which is according to the ultimate purpose to Him, may He be blessed (שֶׁהוּא לְפִי הַתַּכְלִית לוֹ יִתְבָּרַךְ כו׳). And the six sefirot—Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod—are the order of governance according to the deeds of human beings, etc (וְשֵׁשׁ סְפִירוֹת חֶסֶד גְּבוּרָה ת״ת נֵצַח הוֹד יְסוֹד הֵם סֵדֶר הַהַנְהָגָה לְפִי מַעֲשֵׂי בְּנֵי אָדָם כו׳) (the Gra of blessed memory) (הַגְּרָ״א ז״ל). Explanation: that even Chesed is only for one who deserves it by virtue of his deeds (פֵּירוּשׁ שֶׁאֲפִלּוּ הַחֶסֶד הוּא רַק לְמִי שֶׁמַּגִּיעַ לוֹ בְּעַד מַעֲשָׂיו). Therefore Keter is called Arich Anpin, an expression of long patience (לָכֵן נִקְרָא כֶּתֶר אֲרִיךְ אַנְפִּין לְשׁוֹן אֶרֶךְ אַפַּיִם). And the six aforementioned sefirot are called Ze’ir Anpin (וְשֵׁשׁ הַסְּפִירוֹת הַנַּ״ל נִקְרָא זְעֵיר אַנְפִּין), meaning short patience, so to speak (פֵּירוּשׁ קֹצֶר אַפַּיִם רַ״ל). And it is also called Judgment (וְנִקְרָא גַּם כֵּן מִשְׁפָּט). See 138 Petachim of Chokhmah, section ninety-two (ע׳ קל״ח סִי׳ צ״ב).

Adam Kadmon (אָדָם קַדְמוֹן). And from him there was emanated a world that is called Ear–Nose–Mouth (וּמִמֶּנּוּ נִשְׁתַּלְשֵׁל עוֹלָם שֶׁנִּקְרָא אָזֶן חוֹטֶם פֶּה), and from them there is emanated the world of Akudim (וּמֵהֶם מִשְׁתַּלְשֵׁל הָעוֹלָם עֲקוּדִים). And the Malkhut of that Adam Kadmon mentioned above is called Reisha deLo Ityada (The Unknowable Head) (וּמַלְכוּת דְּאָדָם קַדְמוֹן הַנַּ״ל נִקְרָא רֵישָׁא דְּלָא אִתְיָידַע), and from the above there is emanated the world of Nekudim [Points] (וּמֵהַנַּ״ל מִשְׁתַּלְשֵׁל עוֹלָם הַנְּקוּדִים). Behold, the Ear–Nose–Mouth mentioned above is explained in Etz Chayim at the beginning of Sha‘ar Ears, Nose, Mouth, that it is only to quiet the ear (הִנֵּה אָח״פ הַנַּ״ל מְפֹרָשׁ בְּעֵ״ח רֵישׁ שַׁעַר אֲח״פ שֶׁהוּא רַק לְשַׁבֵּר אֶת הָאֹזֶן), see there (ע״ש). And it is written in 138 Petachim of Chokhmah (וְכָתַב בְּקל״ח), that Adam Kadmon is the governance of eternity that is after the time of action (שֶׁאָדָם קַדְמוֹן הוּא הַהַנְהָגָה הַנִּצְחִית שֶׁאַחַר זְמַן הַמַּעֲשֶׂה). And the lights of Ear–Nose–Mouth are the governance of the three thousand that will be after the seventh millennium (וְאוֹרוֹת אָח״פ הֵם הַהַנְהָגָה שֶׁל שְׁלֹשֶׁת אֲלָפִים שֶׁיִּהְיֶה אַחַר הָאֶלֶף הַשְּׁבִיעִי). And the world of Akudim is the governance that will be in the seventh millennium (וְעוֹלָם הָעֲקוּדִים הוּא הַהַנְהָגָה שֶׁתִּהְיֶה בָּאֶלֶף הַשְּׁבִיעִי). And the world of Nekudim [Points] is the governance of the six thousand years (וְעוֹלָם הַנְּקוּדִים הוּא הַהַנְהָגָה שֶׁל שֵׁשֶׁת אֲלָפִים שָׁנָה). And since the end of action is in the initial thought (וּלְפִי שֶׁסוֹף מַעֲשֶׂה בְּמַחְשָׁבָה תְּחִלָּה), and each one is a preparation for its fellow (וְכָל אֶחָד הוּא הֲכָנָה לַחֲבֵרוֹ), and since He desired that it be in the final governance (וּלְפִי שֶׁרָצָה שֶׁיִּהְיֶה בְּהַנְהָגָה הָאַחֲרוֹנָה), He needed to precede it with the governance that is before it (הֻצְרַךְ לְהַקְדִּים לוֹ הַהַנְהָגָה שֶׁלְּפָנָיו), and therefore it is considered in the order of emanation opposite to the order of time (וְלָכֵן נֶחְשָׁב בְּסֵדֶר הַהִשְׁתַּלְשְׁלוּת לְהֵפֶךְ מִמַּה שֶּׁבְּסֵדֶר הַזְּמַן). And The Unknowable Head is the governance of transition from the governance of time to the governance of eternity (וְרֵישָׁא דְּלָא אִתְיָידַע הוּא הַהַנְהָגָה הַמַּעֲבָר מִן הַנְהָגַת הַזְּמַן לְהַנְהָגָה הַנִּצְחִית). All this is explained in 138 Petachim of Chokhmah (כָּל זֶה מְבֹאָר בְּקל״ח). And see further in the book Pitḥei Chokhmah and Da‘at, daf 24 (וְיַעֲיֵּין עוֹד בְּסֵפֶר פִּתְחֵי חָכְמָה וְדַעַת דַּף כ״ד):

Enclothing (הִתְלַבְּשׁוּת). Sometimes one governance, which is the essential one, conceals itself and appears as though it were another governance (לִפְעָמִים הַנְהָגָה אַחַת שֶׁהִיא הָעִקָּר וּמִסְתַּתֶּרֶת וּמִתְדַּמָּה כְּאִלּוּ הַנְהָגָה אַחֶרֶת), and this is what is called, by way of metaphor, enclothing (וְזֶהוּ שֶׁנִּקְרָא עַל דֶּרֶךְ הִתְלַבְּשׁוּת), that one governance enclothes itself within another (שֶׁהַנְהָגָה אַחַת מִתְלַבֶּשֶׁת בַּאֲחֶרֶת). And this matter is explained in 138 Petachim of Chokhmah, section ten, see there (וְעִנְיָן זֶה מְבֹאָר בְּפק״ח סִי׳ י׳ ע״ש).

Emanation (הִשְׁתַּלְשְׁלוּת). The meaning is that one governance causes another (פֵּירוּשׁ שֶׁהַנְהָגָה אַחַת גּוֹרֶמֶת לַחֲבֶרְתָּהּ). For example, we say that Gevurah and judgment emanate from Chesed (בְּד״מ אָנוּ אוֹמְרִים שֶׁהַגְּבוּרָה וְהַדִּין מִשְׁתַּלְשְׁלִים מִן הַחֶסֶד), meaning that that which performs judgment is not for vengeance (הַיְנוּ שֶׁמַה שֶּׁעוֹשֶׂה דִּין אֵינוֹ לִנְקָמָה), but rather it is from the side of Chesed (וְרַק הוּא מִצַּד הַחֶסֶד), for it is Chesed to the world that there be judgment (שֶׁזֶּהוּ חֶסֶד לָעוֹלָם שֶׁיִּהְיֶה דִּין), so that the world not be lawless (לְמַעַן לֹא יִהְיֶה עוֹלָם הֶפְקֵר), or in the manner of “whom Hashem loves He rebukes” (אוֹ עַל דֶּרֶךְ אֲשֶׁר יֶאֱהַב ה׳ יוֹכִיחַ), and “as a man disciplines his son” (וְכַאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ). And so it is with the rest of the matters of emanation (וְכֵן הוּא יֶתֶר עִנְיְנֵי הִשְׁתַּלְשְׁלוּת), that one governance causes another (שֶׁהַנְהָגָה אַחַת גּוֹרֶמֶת לַחֲבֶרְתָּהּ). And see this in 138 Petachim of Chokhmah there, section ten, and in section ninety-two, see there (וְיַעֲיֵּין זֹאת בְּקל״ח שָׁם סִי׳ י׳ וּבְסִי׳ צ״ב ע״ש):

Zivugim [Unions] (זִוּוּגִים). He wrote, in the gloss (כָּתַב בַּהֲגָּה), that at the beginning of the book Nefesh haḤayyim, daf 7b, in this language (שֶׁבְּרֵישׁ ס׳ נֶפֶשׁ הַחַיִּים דַּף ז׳ ע״ב בְּזֶה״ל): Zivugim [Unions] are known to be only a metaphor for the joining of spiritual matters (זִוּוּגִים מוֹדַעַת שֶׁהוּא רַק מָשָׁל עַל חִבּוּר עִנְיָנִים רוּחָנִיִּים), like a person who first joins in his intellect two propositions (כְּעִנְיַן אָדָם הַמְחַבֵּר תְּחִלָּה בְּשִׂכְלוֹ ב׳ סְבָרוֹת בַּשֵּׂכֶל). And from the joining of the two propositions there is born to him a new proposition (וּמֵחִבּוּר שְׁתֵּי הַסְּבָרוֹת נוֹלֶד לוֹ סְבָרָה חֲדָשָׁה), according to the premise of the two first propositions (עַל פִּי הַקְדָּמַת שְׁתֵּי הַסְּבָרוֹת הָרִאשׁוֹנוֹת), end of his words (עכ״ל). And see there what he wrote on this (וְע״ש מַה שֶּׁכָּתַב בָּזֶה). And there is in this an aspect according to the way that the Sages said (וְיֵשׁ בָּזֶה בְּחִינָה עַל דֶּרֶךְ שֶׁאָמְרוּ חֲז״ל), “At first the world was created with the attribute of judgment; He saw that the world could not endure, so He joined to it the attribute of mercy” (מִתְחִלָּה נִבְרָא הָעוֹלָם בְּמִדַּת הַדִּין רָאָה שֶׁאֵין הָעוֹלָם מִתְקַיֵּם שִׁתֵּף מִדַּת הָרַחֲמִים). And it is known (וְיָדוּעַ), that judgment is called, by way of metaphor, female (שֶׁהַדִּין נִקְרָא בְּדֶרֶךְ מָשָׁל נְקֵבָה), and Chesed, by way of metaphor, male (וְהַחֶסֶד בְּדֶרֶךְ מָשָׁל זָכָר). And there is another matter in this (וְיֵשׁ עוֹד עִנְיָן בָּזֶה), that all the worlds in general, the separated ones, are called in the feminine form (שֶׁכָּל הָעוֹלָמוֹת כְּלָל הַנִּפְרָדִים נִקְרְאוּ בִּלְשׁוֹן נְקֵבָה), and the Holy One, blessed be He, is called in the masculine form (וְהַשֵּׁי״ת נִקְרָא בִּלְשׁוֹן זָכָר), as is also customary in Scripture (וְכְמוֹ מֻרְגָּל גַּם כֵּן בַּמִּקְרָא). And since everything depends on the matter of His union, may He be blessed, with the created worlds, or Heaven forbid His distancing (וּלְפִי שֶׁהַכֹּל תָּלוּי בְּעִנְיַן הִתְחַבְּרוּתוֹ יִתְבָּרַךְ עִם הָעוֹלָמוֹת הַנִּבְרָאִים אוֹ חַ״ו הִתְרַחֲקוּתוֹ), see in Nefesh haḤayyim, Sha‘ar Two, chapters two, three, four, and five, at length (יְעוּיֵּן בְּנֶפֶשׁ הַחַיִּים שַׁעַר ב׳ פֶּרֶק ב׳ ג׳ ד׳ ה׳ בְּאֹרֶךְ). And the aforementioned matter is called union or separation, Heaven forbid (וְנִקְרָא הָעִנְיָן הַנַּ״ל יִחוּד אוֹ פֵרוּד חַ״ו). And the Gra of blessed memory wrote, with the help of Heaven, chapter four (וְכָתַב הַגְּרָ״א ז״ל בְּס״ד פ״ד), in the section beginning “when it descended” (בְּד״ה כַּד נָחַת), in this language (בְּזֶה״ל): And above, the creation was separated from Atzilut, and this is the separation of the Matronita from her husband, in many places in the Zohar and the Tikkunim (וּלְמַעְלָה נִתְפַּרְדָה הַבְּרִיאָה מֵאֲצִילוּת וְזֶהוּ הַפֵּרוּד דְּמַטְרוֹנִיתָא מִבַּעְלָהּ בְּכַמָּה מְקוֹמוֹת מִזֹּהַר וְהַתִּקּוּנִים), end of his words (עכ״ל), see there at length (ע״ש בְּאֹרֶךְ) (Explanation: that Beri’ah is the first world of the created and separated ones, as is known) (פֵּירוּשׁ דְּהַבְּרִיאָה הוּא הָעוֹלָם הָרִאשׁוֹן מֵהַנִּבְרָאִים וְהַנִּפְרָדִים כַּנּוֹדָע). And everything is according to the matter (וְהַכֹּל לְפִי הָעִנְיָן). And see in 138 Petachim of Chokhmah, sections sixty-three and seventy-three, and in Da‘at Tevunot, daf 40b (וְיַעֲיֵּין בְּקל״ח פִּתְחֵי חָכְמָה סִי׳ ס״ג ע״ג וּבְדַעַת תְּבוּנוֹת דַּף ל״מ ע״ב):

Right and left (יָמִין וּשְׂמֹאל). Chesed is called “right” by way of metaphor (הַחֶסֶד נִקְרָא יָמִין בְּדֶרֶךְ מָשָׁל), and judgment is called “left” by way of metaphor (וְהַדִּין נִקְרָא שְׂמֹאל בְּדֶרֶךְ מָשָׁל) (Kelalim, part one, by the Ramchal) ((כְּלָלִים ח״א לָרַמְחַ״ל)). And this is as our Sages said on the verse “and all the host of heaven standing by Him, on His right and on His left” (וְהוּא כְּמ״ש חֲז״ל עַל פָּסוּק וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ): Is there right and left above? Rather, these incline to merit and those incline to liability (וְכִי יֵשׁ יָמִין וּשְׂמֹאל לְמַעְלָה אֶלָּא אֵלּוּ מַיְמִינִים לִזְכוּת וְאֵלּוּ מַשְׂמְאִילִים לְחוֹבָה), see there (ע״ש):

Israel and Ya'akov, two aspects (יִשְׂרָאֵל יַעֲקֹב שְׁתֵּי בְּחִינוֹת). See in the Likutei of the Gra of blessed memory at the end of the book Sifra deTzni‘uta, in the section beginning “the matter of Leah and Rachel,” etc (יְעוּיֵּן בְּלִקּוּטֵי הַגְּרָ״א ז״ל שֶׁבְּסוֹף סֵפֶר סִפְרָא דִּצְנִיעוּתָא בְּד״ה עִנְיַן לֵאָה וְרָחֵל כו׳), which will be brought below under the letter Lamed (יוּבָא לְמַטָּה בְּאוֹת ל׳):

Vessel and light (כְּלִי וְאוֹר). See 138 Petachim of Chokhmah, sections twenty-eight and twenty-nine (ע׳ קל״ח סִי׳ כ״ח כ״ט). And see the commentary of the Gra of blessed memory at the end of Sifra deTzni‘uta there, and this is its language (וְע׳ בֵּאוּר הַגְּרָ״א ז״ל שֶׁבְּסוֹף ס״ד שָׁם וְז״ל): And the vessels and the inner lights are the capability and the will (וְהַכֵּלִים וְהַפְּנִימִיִּים הֵם הַיְכוֹלֶת וְהָרָצוֹן), see there at length (וְע״ש בְּאֹרֶךְ). And see there further in the section beginning “and each one of the circles,” etc (וְע״ש עוֹד בְּד״ה וְכ״א מֵהָעִגּוּלִים כו׳):

Leah and Rachel (לֵאָה וְרָחֵל), who are called Malkhut (שֶׁנִּקְרֵאת מַלְכוּת). See in the Likutei of the Gra of blessed memory at the end of Sifra deTzni‘uta, in the section beginning “the matter of Leah,” etc (ע׳ בְּלִקּוּטֵי הַגְּרָ״א ז״ל שֶׁבְּסוֹף ס״ד בְּד״ה עִנְיַן לֵאָה כו׳), and this is his language there (וְז״ל שָׁם): The matter of Leah and Rachel is that there are two aspects in His kingship, may He be blessed (עִנְיַן לֵאָה וְרָחֵל כִּי שְׁתֵּי בְּחִינוֹת בְּמַלְכוּתוֹ יִתְבָּרַךְ). One is from the side that we crown Him king (א׳ מִצַּד שֶׁאָנוּ מַמְלִיכִין אוֹתוֹ), which is the ultimate purpose of all the service (שֶׁזֶּהוּ תַּכְלִית כָּל הָעֲבוֹדָה), and this is the aspect of the feminine (וְזֶהוּ בְּחִינַת נוּקְבָא) [Explanation: and it is called Rachel] (פֵּירוּשׁ וְנִקְרֵאת רָחֵל). But the second aspect is when His kingship is revealed in the world through signs, as in Egypt and in the future (אֲבָל בְּחִינָה שְׁנִיָּה כְּשֶׁנִּתְגַּלֵּית מַלְכוּתוֹ בָּעוֹלָם מִצַּד אוֹתוֹת כְּמוֹ בְּמִצְרַיִם וּלְעָתִיד לָבוֹא כו׳). And likewise in Ze’ir Anpin there are two aspects (וְכֵן בְּזְעֵיר אַנְפִּין שְׁתֵּי בְּחִינוֹת): His existence, that we cleave to Him and acknowledge His existence, this is Ya'akov (מְצִיאוּתוֹ שֶׁאָנוּ דְּבֵקִים בּוֹ וּמוֹדִים בִּמְצִיאוּתוֹ זֶהוּ יַעֲקֹב) [this is the aspect of the feminine] ([בְּחִינַת נוּקְבָא]). And the second is from the side of His revelation, as above (וּב׳ מִצַּד הִתְגַּלּוּתוֹ וְכַנַּ״ל) [and it is called Israel] ([וְנִקְרָא יִשְׂרָאֵל]), end of his words (עכ״ל). And see there further (וְע״ש עוֹד), and see 138 Petachim of Chokhmah, section one hundred eighteen (וְע׳ פ״ח סִי׳ קי״ח).

Conception, gestation, nursing (לֵידָה עִיבּוּר יְנִיקָה). See Da‘at Tevunot, daf 24, 25, and 27 (ע׳ דַּעַת תְּבוּנוֹת דַּף כ״ד כ״ה כ״ז). And see Pitḥei Chokhmah, sections sixty-six and one hundred twenty-two (וְע׳ פִּתְחֵי חָכְמָה סִי׳ ס״ו קכ״ב), and in Kelalei Ḥokhmat haEmet (which was printed at the end of Milḥamot Moshe) by the Ramchal of blessed memory (וּבִכְלָלֵי חָכְמַת הָאֱמֶת שֶׁנִּדְפַּס בְּסוֹף ס׳ מִלְחֲמוֹת מֹשֶׁה לָרַמְחַ״ל ז״ל), in the section beginning “the matter of the Zivug [Union],” etc (בְּד״ה עִנְיַן הַזִּוּוּג כו׳):

Thirty-two paths of wisdom (ל״ב נְתִיבוֹת חָכְמָה). The Gra of blessed memory wrote in his commentary to Tikkunei Zohar Ḥadash, daf 98d, beginning with “all” (כָּתַב הַגְּרָ״א ז״ל בְּפֵרוּשׁוֹ לְתִקּוּנֵי זֹהַר חָדָשׁ דַּף פ״ט סוֹף ע״ד ד״ה כָּל), that “paths” means ways (שֶׁנְּתִיבוֹת פֵּירוּשׁ דְּרָכִים), meaning the ways of Hashem, may He be blessed (פֵּירוּשׁ דַּרְכֵי ד׳ יִתְשַׁבַּח), by which He conducts His world (שֶׁמַּנְהִיג בָּהֶן אֶת עוֹלָמוֹ). And concerning them Moses said, “Please make known to me Your ways” (וְעֲלֵיהֶן אָמַר מֹשֶׁה הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ), see there (ע״ש).

Above and below (מַעְלָה מַטָּה). He wrote in the gloss at the beginning of the book Nefesh haḤayyim, daf 3a, in this language (כָּתַב בַּהֲגָּה שֶׁבְּרֵישׁ ס׳ נֶפֶשׁ הַחַיִּים דַּף ג׳ ע״א בְּזֶה״ל): In spiritual matters one does not say “above” and “below,” etc (בְּרוּחָנִיּוֹת אֵין לוֹמַר מַעְלָה וּמַטָּה כו׳). However, the concept of above and below is also said not with regard to change of place (אָכֵן עִנְיַן מַעְלָה וּמַטָּה נֶאֱמַר גַּם לֹא עַל שִׁנּוּי מָקוֹם), as in “And you shall be only above and you shall not be below” (כְּמוֹ וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה) (Deuteronomy 28), whose meaning is that they shall be superior in spiritual rank (שֶׁפֵּירוּשׁוֹ שֶׁיִּהְיוּ עֶלְיוֹנִים בְּמַעֲלַת הָרוּחָנִית), and not descend below their level (וְלֹא יֵרְדוּ לְמַטָּה מִמַּדְרֵגָתָם), like the matter of “we ascend in holiness and do not descend” (כְּעִנְיַן מַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין), end of his words (עכ״ל).

Surrounding, the matter of Surrounding Light (מַקִּיף עִנְיַן אוֹר מַקִּיף). See Pitḥei Chokhmah, sections twenty-eight and twenty-nine (ע׳ פִּתְחֵי חָכְמָה סִי׳ כ״ח כ״ט). And see the words of the Gra of blessed memory at the end of the book Sifra deTzni‘uta, there in the section beginning “and each one of the circles,” etc (וְיַעֲיֵּין בְּדִבְרֵי הַגְּרָ״א ז״ל סוֹף ס׳ ס״ד שָׁם ד״ה וְכ״א מֵעִגּוּלִים כו׳):

Nesirah [Separation] (נְסִירָה). See Kelalei Ḥokhmat Emet by the Ramchal of blessed memory at the end of the book Milḥamot Moshe, in the section beginning “the matter,” etc., and “and the severing,” etc (ע׳ כְּלָלֵי חָכְמַת אֱמֶת לָרַמְחַ״ל ז״ל שֶׁבְּסוֹף ס׳ מִלְחֲמוֹת מֹשֶׁה בְּד״ה עִנְיַן כו׳ וְהַנְּסִירָה כו׳):

Circles and uprightness (עִגּוּלִים וְיֹשֶׁר). See the explanation of this in 138 Petachim of Chokhmah, section thirteen (ע׳ בֵּאוּר ע״ז בְּקל״ח פִּתְחֵי חָכְמָה סִי׳ י״ג). And this is the language of the Gra of blessed memory at the end of the book Sifra deTzni‘uta, there (וְז״ל הַגְּרָ״א ז״ל סוֹף ס׳ ס״ד שָׁם): And there are two kinds of governance in general (וְיֵשׁ שְׁנֵי מִינֵי הַנְהָגוֹת בִּכְלָל), and in particular (וּבִפְרָט). And the particular is in man in this world, and likewise in every world (וְהַפְּרָט הוּא בָּאָדָם בָּעוֹלָם הַזֶּה וְכֵן בְּכָל עוֹלָם), and the rest are in generality, in the perspective of man (וְהַשְּׁאָר הֵן בִּכְלָלוּת בְּהַשְׁקָפַת הָאָדָם). And this is circles and uprightness (וְזֶהוּ עִגּוּלִים וְיֹשֶׁר), end of his words (עכ״ל). And see there further in the section beginning “and that line they drew,” etc (וְע״ש עוֹד בְּד״ה וְהַקַּו הַהוּא הִמְשִׁיכוּ כו׳ ע״ש).

Ten Sefirot (עֶשֶׂר סְפִירוֹת). Why are they ten (לָמָּה הֵם עֶשֶׂר), see in the book Kin’at Hashem Tzeva’ot, part one, at length (יְעוּיֵּן בְּסֵפֶר קִנְאַת ד׳ צְבָאוֹת חֵלֶק רִאשׁוֹן בְּאֹרֶךְ). And see in the words of the Gra of blessed memory at the end of the book Sifra deTzni‘uta, there at length (וִיעוּיֵּן בְּדִבְרֵי הַגְּרָ״א ז״ל שֶׁבְּסוֹף סֵפֶר סִפְרָא דִּצְנִיעוּתָא שָׁם בְּאֹרֶךְ).

Akudim (עֲקוּדִים). See above, Adam Kadmon (ע׳ לְעֵיל א״ק).

Partzuf (פַּרְצוּף). See at length in the book Kin’at Hashem Tzeva’ot, part one, an explanation of this (ע׳ בְּאֹרֶךְ בְּסֵפֶר קִנְאַת ד׳ צְבָאוֹת חֵלֶק רִאשׁוֹן בֵּאוּר ע״ז). And see 138 Petachim of Chokhmah, section seventeen (וְע׳ קל״ח סִי׳ י״ז).

Tzimtzum and Kav (צִמְצוּם וְקַו). Which are mentioned at the beginning of the book Etz Chayim (שֶׁנִּזְכָּר בְּרֵישׁ סֵפֶר עֵץ חַיִּים). See the explanation of this at length at the end of Sifra deTzni‘uta, there (ע׳ בֵּאוּר ע״ז בְּסוֹף סֵפֶר סִפְרָא דִּצְנִיעוּתָא שָׁם), the matter of the Tzimtzum and the Kav is explained there at length, the entire matter (עִנְיַן הַצִּמְצוּם וְהַקַּו מְבֹאָר בְּאֹרֶךְ כָּל הָעִנְיָן שָׁם). And see further in 138 Petachim of Chokhmah from section twenty-four and onward at length (וְע״ע בְּקל״ח מִן סִי׳ כ״ד וָהָלְאָה בְּאֹרֶךְ). And see further an explanation of Tzimtzum and Kav in Nefesh haḤayyim, Sha‘ar Three, from chapter seven and onward at length (וִיעוּיֵּן עוֹד בֵּאוּר עַל צִמְצוּם וְקַו בְּנֶפֶשׁ הַחַיִּים שַׁעַר ג׳ מִן פ״ז וָהָלְאָה בְּאֹרֶךְ). And see further in the book Shomer Emunim what he wrote on this in part two, see there (וִיעוּיֵּן עוֹד בְּסֵפֶר שׁוֹמֵר אֱמוּנִים מַה שֶּׁכָּתַב בָּזֶה בְּחֵלֶק שֵׁנִי ע״ש):

Names (שֵׁמוֹת). The names that are mentioned for each sefirah and governance, each name by itself (הַשֵּׁמוֹת שֶׁמֻּזְכָּר עַל כָּל סְפִירָה וְהַנְהָגָה שֵׁם בִּפְנֵי עַצְמוֹ), are in the manner of what they said in Midrash Rabbah, Parashat Shemot, parashah three (הוּא עַל דֶּרֶךְ שֶׁאָמְרוּ בְּמִדְרָשׁ רַבָּה פָּרָשַׁת שְׁמוֹת פָּרָשָׁה ג׳), and this is its wording (וְז״ל):

The Holy One, blessed be He, said to Moses: You seek to know My Name—according to My deeds I am called (אָמַר הַקָּב״ה לְמֹשֶׁה שְׁמִי אַתָּה מְבַקֵּשׁ לֵידַע לְפִי מַעֲשַׂי אֲנִי נִקְרָא). Sometimes I am called El Shaddai, Tzeva’ot, Elohim, Havayah (פְּעָמִים שֶׁאֲנִי נִקְרָא בְּאֵל שַׁדַּי בִּצְבָאוֹת בֵּאלֹקִים בַּהֲוָיָה). When I judge the creatures I am called Elohim (כְּשֶׁאֲנִי דָּן אֶת הַבְּרִיּוֹת אֲנִי נִקְרָא אֱלֹקִים), and when I wage war against the wicked I am called Tzeva’ot (וּכְשֶׁאֲנִי עוֹשֶׂה מִלְחָמָה בָּרְשָׁעִים אֲנִי נִקְרָא צְבָאוֹת), and when I suspend a person’s sins I am called El Shaddai (וּכְשֶׁאֲנִי תּוֹלֶה חֲטָאָיו שֶׁל אָדָם אֲנִי נִקְרָא אֵל שַׁדַּי), and when I have mercy upon My world I am called Havayah (וּכְשֶׁאֲנִי מְרַחֵם עַל עוֹלָמִי אֲנִי נִקְרָא הֲוָיָה), etc. “Ehyeh Asher Ehyeh” (אֶהְיֶה אֲשֶׁר אֶהְיֶה)—I am called according to My deeds (אֲנִי נִקְרָא לְפִי מַעֲשָׂי), end of the Midrash (עכ״ל הַמִּדְרָשׁ). And this is the matter of the Names (וְזֶהוּ עִנְיַן הַשֵּׁמוֹת): that is, when He conducts Himself with this governance He is called by this Name, and when He conducts Himself with that governance He is called by that Name (הַיְנוּ כְּשֶׁהוּא מִתְנַהֵג בְּהַנְהָגָה הַזֹּאת הוּא נִקְרָא בְּשֵׁם זֶה וּכְשֶׁהוּא מִתְנַהֵג בְּהַנְהָגָה הַזֹּאת הוּא נִקְרָא בְּשֵׁם זֶה). And in this manner are also the appellations (many) that are mentioned in the books (וְעַל דֶּרֶךְ זֶה הֵם גַּם כֵּן הַכִּנּוּיִים הָרַבִּים שֶׁהֻזְכְּרוּ בַּסְּפָרִים), everything according to His actions (הַכֹּל לְפִי פְּעֻלּוֹתָיו). See Nefesh haḤayyim, Sha‘ar Two, chapter three, at length (יְעוּיֵּן בְּנֶפֶשׁ הַחַיִּים שַׁעַר ב׳ פֶּרֶק ג׳ בְּאֹרֶךְ). And it is known (וְיָדוּעַ), that in the Holy One, blessed be He, there is no change (שֶׁבַּשֵּׁי״ת אֵין בּוֹ שִׁנּוּי), as it is written: “I, Hashem, have not changed” (כְּמוֹ שֶׁכָּתוּב אֲנִי ד׳ לֹא שָׁנִיתִי). Rather, the change is from the side of the recipients (רַק הַשִּׁנּוּי מִצַּד הַמְקַבְּלִים), for the governance has already been established (שֶׁכְּבָר הֻקְבַּע הַהַנְהָגָה), that when the recipients are meritorious it will be thus and thus, and if not it will be thus and thus (שֶׁכְּשֶׁיִּהְיוּ הַמְקַבְּלִים זַכָּאִים יִהְיֶה כָּךְ וְכָךְ וְאִם לֹא יִהְיֶה כָּךְ וְכָךְ), and afterward the change is only from them (וְאַחַ״כ הַשִּׁנּוּי הוּא רַק מֵהֶם). And see Idra Rabbah, Daf 141 (וִיעוּיֵּן אַדְּרָא רַבָּא דַּף קמ״א): “The principle of all matters—Atik of Atikim, etc.—all is One, etc., He does not change and was not changed and will not change, etc.” (כְּלָלָא דְּכָל מִילִּין עַתִּיק דְּעַתִּיקִין כו׳ כּוּלָּא חַד כו׳ לָא שָׁנֵי וְלָא אִשְׁתְּנֵי וְלָא יִשְׁתְּנֵי כו׳). And “from our side,” etc., He needs to be concealed for ever and ever (וּמִסִּטְרָא דִּילָן כו׳ צָרִיךְ הוּא לְעָלַם וּלְעָלְמֵי עָלְמִין), see there (ע״ש).

A prayer to be said before studying Kabbalah

תְּפִלָּה לֵאמֹר קֹדֶם לִמּוּד הַקַּבָּלָה

May it be Your will (יְהִי רָצוֹן), from before You (מִלְּפָנֶיךָ), Hashem our God and God of our fathers (ה׳ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ), that Sha’atzim Sha’atzim (שֶּׁשַּׁאֲצִים שַׁאֲעֲצִים), the Prince of Wisdom (שַׂר הַחָכְמָה), the Prince of Intellect (שַׂר הַשֵּׂכֶל), and the Prince of Understanding (וְשַׂר הַבִּינָה), send to me the angel Petachiel (שֶׁתִּשְׁלַח לִי הַמַּלְאָךְ פְּתַחִיאֵל), who will explain to me this Mishnah (שֶׁיְבָאֵר לִי מִשְׁנָה זוֹ), which I am about to say and contemplate (שֶׁאֲנִי לוֹמֵר וּמְעַיֵּן בּוֹ), Amen Selah forever (אָמֵן סֶלָה לְעוֹלָם). And he should say it three times (וְיֹאמַר ג׳ פְּעָמִים). Afterwards he should say (אַחַר כָּךְ יֹאמַר): May it be Your will (יְהִי רָצוֹן), from before You (מִלְּפָנֶיךָ), Hashem our God and God of our fathers (ה׳ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ), that everything I say today I will never forget (שֶׁכָּל מַה שֶּׁאֲנִי לוֹמֵר הַיּוֹם לֹא אֶשְׁכַּח לְעוֹלָם), and I will be like a plastered cistern that does not lose a drop (וְאֶהְיֶה כְּבוֹר סִיד שֶׁאֵינוֹ מְאַבֵּד טִפָּה), and my heart shall be open like the entrance of the Ulam (וְלִבִּי יְהִי פָתוּחַ כְּפִתְחוֹ שֶׁל אוּלָם). Do this for the sake of Your great Name (עֲשֵׂה לְמַעַן שִׁמְךָ הַגָּדוֹל), which emerges from the verse “For Your salvation I have hoped, Hashem” (הַיּוֹצֵא מִפָּסוּק לִישׁוּעָתְךָ קִוִּיתִי ה׳). “Hashem, I have hoped for Your salvation” (ה׳ קִוִּיתִי לִישׁוּעָתְךָ), “Hashem, for Your salvation I have hoped” (ה׳ לִישׁוּעָתְךָ קִוִּיתִי): Lamed, Qof, Yod; Yod, Vav, Heh; Shin, Yod, Vav; and Tav, Heh; Ayin, Yod, Lamed; Tav, Yod, Yod; Kaf, Heh; Shin, Qof; Qof, Vav, Vav; and Heh, Ayin; Yod, Lamed, Tav; Tav, Yod, Kaf; Yod, Shin, Qof; Yod, Vav, Vav; Heh, Ayin, Yod; and Tav, Tav (לְק״י יו״ה שִׁי״ו וְת״ה עי״ל תי״י כ״ה ש״ק קו״ו וְה״ע יְל״ת תי״ך יִש״ק יו״ו הָע״י וְת״ת), and for the sake of Your great Name which also emerges from the aforementioned verse (וּלְמַעַן שִׁמְךָ הַגָּדוֹל הַיּוֹצֵא גַּם כֵּן מִפָּסוּק הַנַּ״ל): Lamed, Qof, Yod; Yod, Vav, Heh; Shin, Yod, Vav; and Tav, Heh; Ayin, Yod, Qof; Tav, Lamed, Vav; Kaf, Yod, Yod; Yod, Shin, Tav; Heh, Vav, Yod; and Ayin, Lamed; Tav, Heh, Yod; Kaf, Shin; and Vav, Yod, Vav; Yod, Heh, Ayin; Tav, Vav, Tav; Yod, Heh, Kaf (לְק״י יו״ה שִׁי״ו וְת״ה עי״ק תְּל״ו כִּי״י יִש״ת הו״י וְע״ל הַתִּ״י קכ״ש וְי״ו יְה״ע תו״ת יְה״ך), and may my eyes and my heart be opened in this matter (וְיִפָּתְחוּ עֵינַי וְלִבִּי בְּעִנְיָן זֶה), and in all the study of Torah that I contemplate (וּבְכָל לִמּוּד הַתּוֹרָה שֶׁאֲנִי מְעַיֵּן), so that I may be able to stand in it properly (לְמַעַן שֶׁאוּכַל לַעֲמוֹד בָּהּ כָּרָאוּי), that I will not forget (שֶׁלֹּא אֶשְׁכַּח), and place in my heart fear of Your Name (וְתֵן בְּלִבִּי לְיִרְאָה אֶת שְׁמֶךָ), and to do Your will with a complete heart (וְלַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם), from now and forever (מֵעַתָּה וְעַד עוֹלָם), Amen Selah (אָמֵן סֶלָה).

Master of the worlds (רִבּוֹן הָעוֹלָמִים), Holy Ancient One (עַתִּיקָא קַדִּישָׁא), and Lord of lords (וַאֲדוֹנֵי הָאֲדוֹנִים), Arich Anpin (א״א), Father of mercies (אָב הָרַחֲמִים), Supernal Abba (אַבָּא עִילָּאָה), and the pardons (וְהַסְּלִיחוֹת), Supernal Imma (אִימָּא עִילָּאָה), we give thanks to You (מוֹדִים אֲנַחְנוּ לָךְ), Hashem our God (ה׳ אֱלֹהֵינוּ), Mochin [Intellects] from Abba and Imma (מוֹחִין מֵאו״א), and God of Chokhmah–Binah–Da’at (וֵאלֹהֵי חב״ד), our fathers (אֲבוֹתֵינוּ), Chesed, Gevurah, Tiferet (חג״ת), with bowing and prostration (בִּקְדִּיעָה וּבְהִשְׁתַּחֲוָיָה), that You brought us close to Your service (שֶׁקֵּרַבְתָּנוּ לַעֲבוֹדָתֶיךָ), the service of holiness (עֲבוֹדַת הַקֹּדֶשׁ), and You gave us a portion in Your Torah (וְנָתַתָּ לָנוּ חֵלֶק בְּתוֹרָתֶיךָ), the holy and the pure (הַקְּדוֹשָׁה וְהַטְּהוֹרָה). What are we and what is our life (מַה אֲנַחְנוּ וּמַה חַיֵּינוּ), that You have done with us such a great kindness (אֲשֶׁר עָשִׂיתָ עִמָּנוּ חֶסֶד גָּדוֹל כָּזֶה). Therefore (עַל כֵּן), we cast down our supplications before You (אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ), that You forgive and pardon (שֶׁתִּמְחוֹל וְתִסְלַח), all our sins and our iniquities and our transgressions (לְכָל חַטֹּאתֵינוּ וַעֲוֹנוֹתֵינוּ וּפְשָׁעֵינוּ), and let not our iniquities separate between us and You (וְאַל יְהִי׳ עֲוֹנוֹתֵינוּ מַבְדִּילִים בֵּינֵינוּ לְבֵינֶךָ). And so may it be His will (וְכֵן יְהַרְמ״י), Abba and Imma (או״א), that You prepare our heart for Your fear and Your love (שֶׁתָּכִין לִבֵּנוּ לְיִרְאָתֶךָ וְאַהֲבָתֶךָ), and incline Your ears to our words (וְתַקְשִׁיב אָזְנֶיךָ לְדִבְרֵינוּ), and open our heart in the secrets of Your Torah (וְתִפְתַּח לִבֵּנוּ בְּסוֹדוֹת תּוֹרָתֶיךָ), and may this our study be a satisfaction of spirit before the throne of Your glory (וִיהֵי לִמּוּדֵינוּ זֶה נַחַת רוּחַ לִפְנֵי כִּסֵּא כְבוֹדֶךָ), like a pleasing fragrance (כְּרֵיחַ הַנִּיחוֹחַ), and may You emanate upon us the light of the sources of our souls (וְתַאֲצִיל עָלֵינוּ אוֹר מְקוֹרוֹת נְשָׁמוֹתֵינוּ), in all their souls (בְּכָל נִשְׁמוֹתֵיהֶם), and in all their aspects (וּבְכָל בְּחִינוֹתֵיהֶם), and may the sparks of Your holy servants sparkle (וְשֶׁיִּתְנוֹצְצוּ נִצּוֹצוֹת עֲבָדֶיךָ הַקְּדוֹשִׁים), through whom You revealed these Your words in the world (אֲשֶׁר עַל יָדָם גִּלִּיתָ דְבָרֶיךָ אֵלֶּה בָּעוֹלָם), and in their merit (וּבִזְכוּתָם), enlighten our eyes in what we are studying (תָּאִיר עֵינֵינוּ בְּמַה שֶּׁאָנוּ לוֹמְדִים), as the pleasant singer of Israel said (כְּמַאֲמַר נְעִים זְמִירוֹת יִשְׂרָאֵל), “Uncover my eyes and I will behold wonders from Your Torah” (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ). May the words of my mouth and the meditation of my heart be acceptable before You (יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ), Hashem my Rock and my Redeemer (ה׳ צוּרִי וְגוֹאֲלִי), amen, so may it be His will (אָכִי״ר):

For the sake of unification (לְשֵׁם יִחוּד), Kudsha Berikh Hu (קבה״ו), Ze’ir and Nukvah (זו״ן), YAHDVNHY (יאהדונה״י), with fear and love (בִּדְּחִילוּ וּרְחִימוּ), YAHHVYHH (יאההויה״ה), and love and fear (וְרְחִימוּ וּדְּחִילוּ), AYHHYVHH (איה״היוה״ה), to unify the Name YH (לְיַחֲדָא שֵׁם י״ה), Abba and Imma with Vav–Heh (או״א בו״ה), Ze’ir and Nukvah (זו״ן), through the flow of the Ein Sof that influences them and unifies them (ע״י שֶׁפַע הָא״ס הַמַּשְׁפִּיעַ בָּהֶם וּמְיַחֲדָם), in a complete unification in the name of all Israel (בִּיחוּדָא שָׁלֵים בְּשֵׁם כָּל יִשְׂרָאֵל). And to raise the Shekhinta from the dust (וּלְאַקָּמָא שְׁכִינְתָּא מֵעַפְרָא), behold I am studying in a book of Kabbalah, so-and-so (הֲרֵנִי לוֹמֵד בְּסֵפֶר קַבָּלָה פְּלוֹנִי), which corresponds to Tiferet of Ze’ir Anpin in the world of Atzilut (שֶׁהוּא כְּנֶגֶד ת״ת דְּז״א בְּעוֹלָם הָאֲצִילוּת), in which is the Name M”H in this form (שֶׁבּוֹ שֵׁם מ״ה כָּזֶה), Yod Heh Vav Heh (יו״ד ה״א וָאו ה״א), to make a chariot (לַעֲשׂוֹת מֶרְכָּבָה). And so may it be His will (וִיהַרְמ״י), our God and God of our fathers (אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ), that You refine our spirit and our soul (שֶׁתְּזַכֵּךְ רוּחֵינוּ וְנַפְשֵׁינוּ), that we be worthy to arouse lower waters (שֶׁנִּהְיֶה רְאוּיִים לְעוֹרֵר מַיִּן תַּתָּאִין), through the reading of this book of Kabbalah (ע״י קְרִיאַת סֵפֶר הַקַּבָּלָה הַזֹּאת). And may the pleasantness of Hashem our God be upon us (וִיהִי נֹעַם ה׳ אֱלֹהֵינוּ עָלֵינוּ), and establish the work of our hands upon us (וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ), and the work of our hands establish it (וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ), Blessed shall He be forever, Amen and Amen p1-18(בִּילָאו״א), forever, Selah, and ever (נֵצַח סֶלָה וָעֶד).