The Seventeenth Gate

השער השבעה עשר

The Gate of Exploitation (Ona'ah), and it is divided into five chapters

שער אונאה ויתחלק לה׳ פרקים

Chapter 1

שער לג פרק א מ״ת

[33:1] And we will explain the law of Ona'ah [overcharging/exploitation]p2-1, and through it many matters that exist in Ze’ir Anpin will be explained (וְנְבָאֵר דִּין הָאוֹנָאָה וּבוֹ יִתְבָּאֲרוּ עִנְיָנִים רַבִּים שֶׁיֵּשׁ בְּז״א), behold it is known that the five Chasadim that are in the Yesod of Imma spread within Ze’ir Anpin from the Chesed within him until the Hod within him (הִנֵּה נוֹדָע כִּי ה״ח אֲשֶׁר בִּיסוֹד דְּאִמָּא הֵנָּה מִתְפַּשְּׁטִין בְּז״א מֵחֶסֶד שֶׁבּוֹ עַד הוֹד שֶׁבּוֹ), but the five Gevurot descend into the crown of the Yesod of Ze’ir Anpin, as mentioned above in the matter of Ephraim son of Yosef (אֲבָל ה״ג יוֹרְדִין בַּעֲטֶרֶת יְסוֹד ז״א כַּנִּזְכָּר לְעֵיל בְּעִנְיַן אֶפְרַיִם בֶּן יוֹסֵף), in order to give them from there into the Da‘at of Rachel from the side of the back, which is aligned exactly opposite this place (כְּדֵי לְתִתָּם מִשָּׁם בְּדַעַת רָחֵל מִצַּד הָאָחוֹר הַמְּכֻוָּן מַמָּשׁ נֶגֶד מָקוֹם זֶה).

And behold (וְהִנֵּה), before these five Gevurot go to the Da’at of Nukvah (קֹדֶם שֶׁאֵלּוּ הַה״ג יֵלְכוּ אֶל דַּעַת דְּנוּקְבָּא), it is necessary that they be sweetened first together with the Chesedim (צָרִיךְ שֶׁיִּתְמַתְּקוּ תְּחִלָּה עִם הַחֲסָדִים), and that they not be harsh and strong judgments (וְלֹא יִהְיוּ דִּינִין קָשִׁים וְחֲזָקִים). However, their sweetening is through the revealed lower Chesedim (אֲמְנָם מִיתּוּקָם הוּא עַל־יְדֵי הַחֲסָדִים הַתַּחְתּוֹנִים הַמְּגוּלִּים), for the concealed ones— their light does not shine even for their own need, all the more so for others (כִּי הַמְּכוּסִים אֵין אוֹרָם מְאִירִין אֲפִלּוּ לְצֹרֶךְ עַצְמָם מִכָּל שֶׁכֵּן לְזוּלָתָם). And another reason (וְעוֹד טַעַם אַחֵר), for behold they stand above and are unable to descend below (כִּי הִנֵּה הֵם עוֹמְדִין לְמַעְלָה וְאֵינָן יְכוֹלִין לֵירֵד לְמַטָּה), because the partitions of the vessel of the Yesod of Imma prevent them from descending until the Yesod (כִּי מְחִיצוֹת כְּלִי הַיְסוֹד דְּאִמָּא הֵם מְעַכְּבוֹת אוֹתָם לֵירֵד עַד הַיְסוֹד). However, the revealed Chesedim possess two preparations (אֲמְנָם הַחֲסָדִים הַמְּגוּלִּים יֵשׁ בָּהֶם ב׳ הֲכָנוֹת). One, that they are lower and can descend until the Yesod of Ze’ir Anpin itself (א׳ כִּי הֵם תַּחְתּוֹנִים וִיכוֹלִין לֵירֵד עַד הַיְסוֹד דְּז״א עַצְמוֹ), since they have no partitions that prevent them from descending (לְפִי שֶׁאֵין לָהֶם מְחִיצוֹת שֶׁמְּעַכְּבִין מִלֵּירֵד). The second is that they are revealed and are able to sweeten the Gevurot that are placed in the Yesod of Ze’ir Anpin (הַב׳ הוּא כִּי הֵם מְגוּלִּים וִיכוֹלִין לְמַתֵּק הַגְּבוּרוֹת הַנִּתָּנִין בִּיסוֹד דְּז״א).

And behold, it is known (וְהִנֵּה נוֹדַע), that the revelation of the Chesedim is from the chest of Ze’ir Anpin and below (כִּי גִּלּוּי הַחֲסָדִים הוּא מֵהֶחָזֶה דְּז״א וּלְמַטָּה), for they are the two lower thirds of the Chesed within Tiferet of Ze’ir Anpin (שֶׁהֵם ב״ש הַחֶסֶד שֶׁבְּת״ת דְּז״א), and the complete Chesedim in Netzach and Hod of Ze’ir Anpin (וּב״ח שְׁלֵימִים שֶׁבְּנ״ה דְּז״א), which are called the faithful Chesedim of David (הַנִּקְרָא חַסְדֵי דָוִד הַנֶּאֱמָנִים). It follows that all the complete Chesedim are complete and equal in a single equality (נִמְצָא כָּל הַב״ח הֵם שְׁלֵימִים וְשָׁוִין בְּהַשְׁוָאָה אַחַת). But the third Chesed, known as the portion of Tiferet of Ze’ir Anpin (אֲבָל הַחֶסֶד הַג׳ הַנּוֹדַע לְחֵלֶק ת״ת דְּז״א), is not equal in its parts (אֵינוֹ שָׁוֶה בַּחֲלָקִים), for the first upper third is sealed and covered by the Yesod of Imma (כִּי הַחֵלֶק שְׁלִישׁ עֶלְיוֹן הָרִאשׁוֹן הוּא סָתוּם וּמְכוּסֶה בִּיסוֹד אִמָּא), and the two lower thirds are revealed (וּב״ש הַתַּחְתּוֹנִים הֵם מְגוּלִּים), as is known, for each and every Chesed of these five is divided into three thirds (כַּנּוֹדָע כִּי כָּל חֶסֶד וָחֶסֶד מֵאֵלּוּ הַה׳ מִתְחַלֵּק לְג׳ שְׁלִישִׁים).

And behold, in this Chesed within Tiferet, which is divided into three thirds (וְהִנֵּה בְּזֶה הַחֶסֶד שֶׁבְּת״ת הַנֶּחְלָק לְג״ש), behold, according to what is written in the Torah, there is within it a sixth, or less than a sixth, or more than a sixth (הִנֵּה כְּפִי הַכָּתוּב בַּתּוֹרָה יֵשׁ בּוֹ שִׁשִּׁית אוֹ פָּחוֹת מִשִּׁשִּׁית אוֹ יוֹתֵר מִשִּׁשִּׁית), for sometimes the upper covered portion takes more than a sixth (כִּי לִפְעָמִים הַחֵלֶק הָעֶלְיוֹן הַמְּכוּסֶה לוֹקֵחַ יוֹתֵר מִן הַשִּׁשִּׁית), and it follows that this one is disadvantaged and that one is advantaged (וְנִמְצָא שֶׁזֶּה מִתְאַיֵּן וְזֶה מְאַנֶּה). And it is necessary to preface the Gemara concerning the law of ona’ah (exploitation) (וְצָרִיךְ לְהַקְדִּים גְּמָרָא בְּדִין הָאוֹנָאָה), for they said there that the law of Ona’ah (exploitation) applies only when one is disadvantaged by the amount of error in the value of the money, whether he sold at a higher price or at a lower price (שֶׁאָמְרוּ שָׁם שֶׁאֵין דִּין אוֹנָאָה אֶלָּא כְּשֶׁהוּא מִתְאַיֵּן בְּסְכוּם הַטָּעוּת שְׁוֵי הַדָּמִים אִם מְכָרוֹ בְּיוֹקֶר אוֹ בְּזוֹל), but if it is an error of calculation, it returns even for the slightest amount (אֲבָל אִם הוּא טָעוּת חֶשְׁבּוֹן חוֹזֵר בְּכָל שֶׁהוּא), and likewise anything that is in measure, in weight, or in number returns even for the slightest amount (וְכֵן כָּל דָּבָר שֶׁבְּמִדָּה וּבְמִשְׁקָל וּבְמִנְיָן חוֹזֵר בְּכָל שֶׁהוּא).

And the explanation of the matter is as follows (וּבֵיאוּר הָעִנְיָן), for it is known that every Chesed and Chesed among these Chesedim is the aspect of one Name Havayah (כִּי נוֹדַע שֶׁכָּל חֶסֶד וָחֶסֶד מֵאֵלּוּ הַחֲסָדִים הוּא בְּחִי׳ שֵׁם הוי״ה א׳), and this Havayah has within it two aspects, either simple or filled (וְהוֹי״ה זוֹ יֵשׁ בָּהּ ב׳ בְּחִי׳ אוֹ פְּשׁוּטָה אוֹ מְלֵאָה). And behold, in the filled form there is no exploitation at all (וְהִנֵּה בַּמִּלּוּי אֵין בָּהּ אוֹנָאָה כְּלָל), for the parts are equal (כִּי הַחֲלָקִים שָׁוִין), and it is called measure, weight, and number (וְנִקְרָא מִדָּה מִשְׁקָל מִנְיָן), therefore it returns even for the slightest amount (לָכֵן בְּכָל שֶׁהוּא חוֹזֵר). But in the simple form it is impossible to divide them into equal parts (אֲבָל בַּפְּשׁוּטָה אִי אֶפְשָׁר לְחַלְּקָם בַּחֲלָקִים שָׁוִים), therefore there is exploitation of a sixth, or less, or more (לָכֵן יֵשׁ אוֹנָאָה שְׁתוּת אוֹ פָּחוֹת אוֹ יוֹתֵר). And we shall first explain the matter of the Name Havayah in its filled form, and how there is no law of Ona’ah (exploitation) in it and it returns even for the slightest amount (וְנְבָאֵר תְּחִלָּה עִנְיַן הוֹי״ה בִּמְלוֹאָהּ וְאֵיךְ אֵין בָּהּ דִּין אוֹנָאָה וּבְכָל שֶׁהוּא חוֹזֵר).

And behold, these Chesedim have within themselves and in their very existence many aspects (וְהִנֵּה הַחֲסָדִים הָאֵלּוּ יֵשׁ בָּהֶם בְּעַצְמָם וּבִמְצִיאוּתָם הַרְבֵּה בְּחִי׳). The first aspect is weight (הָא׳ הִיא מִשְׁקָל), and this is because each Chesed among them is in the secret of Chesed whose gematria is seventy-two (וְהוּא הֱיוֹת כִּי חֶסֶד מֵהֶם בְּסוֹד הַחֶסֶד שֶׁהוּא גִּימַטְרִיָּא ע״ב), and it is one Name Havayah filled with Yodin whose gematria is seventy-two (וְהוּא הוֹי״ה א׳ דְּמִלּוּי יוֹדִי״ן שֶׁהוּא גִּימַטְרִיָּא ע״ב). And each Chesed among them is the Havayah of Yodin that ascends to seventy-two (וְכָל חֶסֶד מֵהֶם הוּא הוֹי״ה דְּיוֹדִי״ן הָעוֹלֶה ע״ב). It follows that from the aspect of the Chesed within Ze’ir Anpin, whose gematria is seventy-two, all of them are in the secret of seventy-two of Yodin (נִמְצָא כִּי מִצַּד הַחֶסֶד שֶׁבְּז״א שֶׁהוּא גִּימַטְרִיָּא ע״ב יִהְיוּ כֻּלָּם בְּסוֹד ע״ב דְּיוֹדִי״ן). And this aspect is called weight (וּבְחִי׳ זוֹ נִקְרָא מִשְׁקָל), as it is written in the Zohar, Ki Tisa, in Ra‘aya Mehemna, daf 187, “a stone to weigh with—this is Yod” (וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר כִּי תִשָּׂא בְּר״מ דְּקפ״ז אַבְנָא לְמִשְׁקַל בָּהּ דָּא יו״ד כו׳). Its meaning is that behold, weight is in the secret of Yodin, which are called stones with which one weighs (פֵּירוּשׁ כִּי הֲרֵי הַמִּשְׁקָל בְּסוֹד יוֹדִי״ן שֶׁהֵם הַנִּקְרָא אֲבָנִים שֶׁשּׁוֹקְלִין בָּהֶם), and therefore the Name Havayah filled with Yodin is called weight (וְלָכֵן הוֹי״ה דְּמִלּוּי יוֹדִי״ן נִקְרָא מִשְׁקָל). And furthermore (וְעוֹד), behold, the Name Havayah of the filling of Yodin (כִּי הִנֵּה הוֹי״ה שֶׁל מִלּוּי יוֹדִי״ן), after you remove from it the letters of the simple Havayah (אַחַר שֶׁתּוֹצִיא מִמֶּנָּה אוֹתִיּוֹת הוֹי״ה הַפָּשׁוּט), The Milui [Filling] of M״V [46] remained, and [ten times] M״V [46] has the numerical value of T״S [460] (נֶׁשִאר מלוי מ״ו וי״פ מ״ו גימְטריִא ת״ס), and together with the ten inclusive units, it equals 470 (וְעִם י׳ הַכּוֹלְלִים גִּימַטְרִיָּא ע״ת), the gematria of Mishkal [weight] (שֶׁהוּא מִשְׁקָל בְּגִימַטְרִיָּא).

The second aspect is called number (הַבְּחִי׳ הַב׳ הוּא נִקְרָא מִנְיָן), and this is because from the side of the Gevurah within Ze’ir Anpin (וְהוּא כִּי מִצַּד הַגְּבוּרָה שֶׁבְּז״א), within which one Chesed from the five Chesedim also spreads (אֲשֶׁר גַּם בָּהּ מִתְפַּשֵּׁט חֶסֶד אֶחָד מִן הַה״ח), and behold, from the side of this Chesed that spreads within the Gevurah of Ze’ir Anpin (וְהִנֵּה מִצַּד הַחֶסֶד הַזֶּה הַמִּתְפַּשֵּׁט בִּגְבוּרָה דְּז״א), all the five Chesedim will each and every one be an aspect of Gevurah whose gematria is two hundred and sixteen (יִהְיֶה כָּל הַה״ח כָּל אֶחָד וְאֶחָד בְּחִי׳ גְּבוּרָה שֶׁהוּא גִּימַטְרִיָּא רי״ו).

And the matter is as follows (וְהָעִנְיָן), for behold it has been explained that each Chesed among them is a Havayah of seventy-two of Yodin (כִּי הִנֵּה נִתְבָּאֵר שֶׁכָּל חֶסֶד מֵהֶם הוֹי״ה דְּע״ב דְּיוֹדִי״ן), and it is known how seventy-two depends on it, from which each and every one consists of three letters (וְנוֹדַע אֵיךְ מִינָהּ תַּלְיָין ע״ב שֶׁמֵּהֶן כָּל חַד וְחַד מִתְלַת אֶתְוָן), and altogether they amount to two hundred and sixteen (וּבֵין כּוּלְּהוּ הֲוָוְיָין רי״ו), as mentioned in the introduction to Tikkunei Zohar, page five (כְּנִזְכָּר בְּהַקְדָּמַת תִּקּוּנִים דַּף ה׳). Therefore it is called number, in the language of counting (לָכֵן נִקְרָא מִנְיָן לְשׁוֹן מִסְפָּר), for we count the number of their letters (כִּי נִסְפָּר מִנְיַן אוֹתִיּוֹתֵיהֶן), and its gematria is two hundred and sixteen, Gevurah (וְיִהְיֶה גִּימַטְרִיָּא רי״ו גְּבוּרָה). Also, its being called number is the aspect of the Chesedim being clothed within the Yesod of Imma, as mentioned above (גַּם הֱיוֹתוֹ נִקְרָא מִנְיָן הוּא בְּחִי׳ הֱיוֹת הַחֲסָדִים מְלוּבָּשִׁים בִּיסוֹד אִמָּא כַּנַּ״ל), as in the discourse Ephraim ben Yosef (בְּדְרוּשׁ אֶפְרַיִם בֶּן יוֹסֵף).

And behold, in the Yesod of Imma there is the Name Ehyeh filled with Hehin (וְהִנֵּה בִּיסוֹד דְּאִמָּא הוּא אֶהְיֶה דְּמִלּוּי הֶהִי״ן), whose gematria is one hundred and fifty-one (שֶׁהוּא גִּימַטְרִיָּא קנ״א), which in gematria of Minyan [number] with the kolel (שֶׁהוּא בְּגִּימַטְרִיָּא מני״ן ע״ה). And behold, since this is in the aspect of Gevurah, as mentioned above (וְהִנֵּה לִהְיוֹת שֶׁזֶּהוּ בִּבְחִי׳ הַגְּבוּרָה כַּנַּ״ל), therefore the lower female is alluded to in this, who is called Adonai (לָכֵן נִרְמְזָה בָּזֶה הַנְּקֵבָה הַתַּחְתּוֹנָה הַנִּקְרֵאת אֲדנ״י), as it is written in the Zohar that the Nukvah is always bound to the left side (כְּמָ״שׁ בַּזֹּהַר דְּנוּקְבָּא תָּדִיר אִתְקַשְּׁרַת בִּשְׂמָאלָא). Therefore, when the Name Ehyeh of the hehin joins with Adonai, both of them together (לָכֵן בְּהִתְחַבֵּר אֶהְיֶה דְּהֶהִי״ן עִם אֲדנ״י יִהְיוּ שְׁנֵיהֶן), whose gematria is two hundred and sixteen (גִּימַטְרִיָּא רי״ו), are the gematria of Gevurah, as mentioned above (גִּימַטְרִיָּא גְּבוּרָה כַּנַּ״ל). Thus, number is in Gevurah (הֲרֵי כִּי מִנְיָן הוּא בִּגְּבוּרָה). The third aspect is that which is called measure (הַבְּחִי׳ הַג׳ הוּא הַנִּקְרָא מִדָּה), and it is from the side of Tiferet within Ze’ir Anpin (הוּא מִצַּד הַת״ת שֶׁבְּז״א), from whose side all of them are called the aspect of forty-two (אֲשֶׁר מִצִּדוֹ נִקְרְאוּ כֻּלָּם בְּחִי׳ מ״ב), because Tiferet is comprised of three hands (לְפִי שֶׁהַת״ת כָּלוּל מִג׳ יָדוֹת): the great hand on the right (שֶׁהֵם יָד הַגְּדוֹלָה מִימִינָא), the strong hand on the left (יָד הַחֲזָקָה מִשְּׂמָאלָא), and the exalted hand in the middle (יָד רָמָה אֶמְצָעִית). And the middle hand includes with it the right and the left hand (וְהַיָּד הָאֶמְצָעִית כּוֹלֶלֶת עִמּוֹ הַיָּד הַיָּמִין וְהַשְּׂמֹאל), and from three times fourteen there is made forty-two (וּמִן ג׳ פְּעָמִים י״ד נַעֲשֶׂה מ״ב), one within Tiferet itself (א׳ בַּת״ת עַצְמוֹ). Therefore the aspect of forty-two is in Tiferet (לָכֵן בְּחִי׳ מ״ב הוּא בַּת״ת). And the matter of this forty-two is that each and every one of these Names Havayah of Yodin is comprised of the simple form, and the filled form, and the filling of the filling, which together are forty-two letters, as is known (וְעִנְיַן מ״ב זוֹ הוּא הֱיוֹת כָּל הוֹי״ה זוֹ דְּיוֹדִי״ן כְּלוּלָה מִפָּשׁוּט וּמִלּוּי וּמִמִּלּוּי דְּמִלּוּי שֶׁהֵם מ״ב אוֹתִיּוֹת כַּנּוֹדָע). And behold, its being called measure is as it is written in the Tikkunim, that measure is the Name of forty-two, which is divided into seven names, and forty-two together with seven are forty-nine, according to the number of measure (וְהִנֵּה הֱיוֹתָהּ נִקְרֵאת מִדָּה הוּא כְּמָ״שׁ בַּתִּקּוּנִים כִּי מִדָּה הִיא שֵׁם מ״ב הַנֶּחְלָק לְשִׁבְעָה שֵׁמוֹת וּמ״ב עִם שִׁבְעָה הֲרֵי מ״ט כְּמִנְיַן מִד״ה). And the matter is that just as the five Chesedim spread within Ze’ir Anpin, so too the five Gevurot spread through the six extremities, as is known (וְהָעִנְיָן הוּא כִּי כְּמוֹ שֶׁהַה״ח מִתְפַּשְּׁטִין בְּז״א כֵּן הַה״ג מִתְפַּשְּׁטִין דו״ק כַּנּוֹדָע).

And behold, the Name of forty-two is Gevurah, as is known (וְהִנֵּה שֵׁם מ״ב הוּא גְּבוּרָה כַּנּוֹדָע), and when the Chesedim are divided according to the order of Gevurah, which is the Name of forty-two, in each and every Sefirah (וְכַאֲשֶׁר נֶחְלָקִים הַחֲסָדִים כְּפִי סֵדֶר הַגְּבוּרָה שֶׁהוּא שֵׁם מ״ב בְּכָל סְפִירָה וּסְפִירָה), it follows that also in Tiferet there will be one aspect of forty-two (נִמְצָא כִּי גַּם בַּת״ת יִהְיֶה מ״ב א׳).

And know (וְדַע), that one time I heard regarding this very matter of ona’ah (exploitation) from my teacher, may his memory be for life in the World to Come, in another manner (כִּי פַּעַם אַחַת שָׁמַעְתִּי בְּעִנְיַן זֶה עַצְמוֹ שֶׁל הָאוֹנָאָה מִמּוֹרִי זל״ה״ה בְּאוֹפֶן אַחֵר), for measure is in the Sefirah of Chesed, since there is the Name of forty-two, ABGYTTZ etc. (כִּי מִדָּה הוּא בִּסְפִירַת הַחֶסֶד לְפִי שֶׁשָּׁם הוּא שֵׁם מ״ב אבגית״ץ כו׳), as mentioned in the Tikkunim, for from Chesed begins the Name of forty-two, and within it are included all seven Names (כַּנִּזְכָּר בַּתִּקּוּנִים כִּי מִן הַחֶסֶד מַתְחִיל שֵׁם שֶׁל מ״ב וּבוֹ נִכְלָלִין כָּל הַז׳ שֵׁמוֹת). But number is in the Sefirah of Gevurah, as mentioned above (אֲבָל מִנְיָן הוּא בִּסְפִירַת הַגְּבוּרָה כַּנַּ״ל), and weight is in Tiferet (וּמִשְׁקָל הוּא בַּת״ת), which is the language of the central balance (שֶׁהוּא לְשׁוֹן הַמִּשְׁקָל הָאֶמְצָעִי), which decides between the two pans of the scales, which are Chesed and Gevurah (הַמַּכְרִיעַ בֵּין ב׳ כַּפּוֹת הַמֹּאזְנַיִם שֶׁהֵם חו״ג). But I do not know how to connect this with what was explained above (אֲבָל אֵינִי יוֹדֵעַ לְקַשְּׁרוֹ עִם כַּנַּ״ל).

And we shall return to the matter (וְנַחְזוֹר לָעִנְיָן), for behold, the Chesedim themselves contain several kinds of lights, distinct from one another (כִּי הִנֵּה הַחֲסָדִים עַצְמָן יֵשׁ בָּהֶם כַּמָּה מִינֵי אוֹרוֹת חֲלוּקִין זֶה מִזֶּה). And behold, the three aspects mentioned above—seventy-two, two hundred and sixteen, and forty-two—which are those called “a matter of measure,” “of weight,” and “of number” as mentioned above (וְהִנֵּה ג׳ בְּחִי׳ הַנַּ״ל שֶׁהֵם ע״ב רי״ו מ״ב שֶׁהֵם הַנִּקְרָא דָּבָר שֶׁבְּמִדָּה וְשֶׁבְּמִשְׁקָל וְשֶׁבְּמִנְיָן הַנַּ״ל), through them the Name Havayah in the Chesed within Tiferet can be divided into equal parts (יָכוֹל לְהִתְחַלֵּק הַהוֹי״ה שֶׁבַּחֶסֶד שֶׁבְּת״ת לַחֲלָקִים שָׁוִים), and therefore it returns even for the slightest amount (וְלָכֵן בְּכָל שֶׁהוּא חוֹזֵר). And this is because if we weigh it with weight, which is its being in the aspect of seventy-two (וְהוּא כִּי אִם נִשְׁקְלָם בְּמִשְׁקָל שֶׁהִיא הֱיוֹתָהּ בִּבְחִי׳ ע״ב), and it is divided into three thirds (וְנֶחְלְקָה לְג׳ שְׁלִישִׁים), there will be twenty-four in each third (יִהְיֶה כ״ד בְּכָל שְׁלִישׁ מֵהֶם), and the first twenty-four of them will be in the upper third that is covered above (וְיִהְיֶה כ״ד הָרִאשׁוֹן מֵהֶם בִּשְׁלִישׁ עֶלְיוֹן הַמְּכוּסֶה לְמַעְלָה), and the two times twenty-four below will be in the two lower revealed thirds beneath the chest (וּב׳ פְּעָמִים כ״ד הַתַּחְתּוֹנִים יִהְיוּ בִּב׳ שְׁלִישִׁים הַמְּגוּלִּים הַתַּחְתּוֹנִים לְמַטָּה מֵהֶחָזֶה). And if it is divided by measure, which is in the aspect of the forty-two letters—simple, filling, and filling of filling (וְאִם יֵחָלֵק בְּמִדָּה שֶׁהוּא בִּבְחִי׳ אוֹתִיּוֹת מ״ב פָּשׁוּט וּמִלּוּי וּמִלּוּי דְּמִלּוּי), then it will also be divided into three equal thirds, fourteen in each third (גַּם אָז תִּתְחַלֵּק לְג׳ שְׁלִישִׁים שָׁוִים י״ד בְּכָל שְׁלִישׁ). And they are the four simple letters and the ten letters of the filling, which are fourteen letters in the upper covered third (וְהֵם ד׳ אוֹתִיּוֹת הַפְּשׁוּטִים וְי׳ אוֹתִיּוֹת דְּמִלּוּי הֵם י״ד אוֹתִיּוֹת בִּשְׁלִישׁ עֶלְיוֹן הַמְּכוּסֶה), and the twenty-eight letters of the filling of filling, which are two times fourteen, behold they are in the two lower revealed thirds (וְכ״ח אוֹתִיּוֹת הַמִּלּוּי דְּמִלּוּי שֶׁהֵם ב׳ פְּעָמִים י״ד הֲרֵי הֵם בִּב׳ שְׁלִישִׁים הַתַּחְתּוֹנִים הַמְּגוּלִּים). And if it is divided by number, which is in the aspect of two hundred and sixteen letters (וְאִם נֶחְלַק בְּמִנְיָן שֶׁהוּא בִּבְחִי׳ רי״ו אוֹתִיּוֹת), then it will also be divided into three equal thirds (גַּם אָז תִּתְחַלֵּק לְג׳ שְׁלִישִׁים שָׁוִים), seventy-two and seventy-two in each third (ע״ב ע״ב בְּכָל שְׁלִישׁ מֵהֶם). And this is to teach that even though they are Gevurot in the aspect of two hundred and sixteen, as mentioned above (וְזֶה לְהוֹרוֹת כִּי אַף עַל פִּי שֶׁהֵם גְּבוּרוֹת בִּבְחִי׳ רי״ו כַּנַּ״ל), nevertheless they are complete Chesed (עִם כָּל זֶה הֵם חֶסֶד גָּמוּר), for behold, when they are divided they become seventy-two and seventy-two (כִּי הֲרֵי בְּהִתְחַלְּקָם נַעֲשִׂין ע״ב ע״ב), for each seventy-two of them is the gematria of Chesed (שֶׁכָּל ע״ב מֵהֶם גִּימַטְרִיָּא חֶסֶד). And understand this (וְהָבֵן זֶה).

And behold, it has been explained that in these three aspects—measure, weight, and number—which are the aspect of the Names Havayah filled in their complete fillings (וַהֲרֵי נִתְבָּאֵר כִּי בְּג׳ בְּחִי׳ אֵלּוּ שֶׁהֵם מִדָּה מִשְׁקָל מִנְיָן שֶׁהֵם בְּחִי׳ הוֹיּוֹת מְלֵאִים בְּמִלּוּאָם), there is no law of ona’ah (exploitation) at all (אֵין שׁוּם דִּין אוֹנָאָה), for they are able to be divided into equal parts (כִּי יְכוֹלִין לְהִתְחַלֵּק בַּחֲלָקִים שָׁוִים), and if they were not divided, it returns even for the slightest amount (וְאִם לֹא נִתְחַלְּקוּ חוֹזֵר בְּכָל שֶׁהוּא). But in the aspect of the simple Havayah, without filling (אֲבָל בִּבְחִי׳ הוֹי״ה פְּשׁוּטָה בִּלְתִּי מִלּוּי), then it is not able to be divided into three equal thirds (אָז אֵינָהּ יְכוֹלָה לְהִתְחַלֵּק לְג׳ שְׁלִישִׁים שָׁוִים), therefore the law of ona’ah (exploitation) applies to it, in the revealed and in the concealed (לָכֵן שַׁיָּךְ בּוֹ דִּין אוֹנָאָה בַּגָּלוּי וּבַסָּתוּם), for sometimes it takes more than a sixth, as will be explained with the help of Hashem (כִּי לִפְעָמִים לוֹקֵחַ יוֹתֵר מִשְּׁתוּת כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

Therefore, we shall now explain the aspect of ona’ah (exploitation) that is in the Chesed that pertains to the Tiferet of Ze’ir Anpin (לָכֵן נְבָאֵר עַתָּה בְּחִינַת אוֹנָאָה שֶׁהוּא בַּחֶסֶד הַנּוֹגֵעַ אֶל הַת״ת שֶׁל ז״א), in the aspect of its being the simple Havayah without filling (בִּבְחִינַת הֱיוֹתָהּ הוֹי״ה פְּשׁוּטָה בִּלְתִּי מִלּוּי), as explained by us in several kinds of levels that exist in the Names, as mentioned above (כְּמְבֹאָר אֶצְלֵנוּ בְּכַמָּה מִינֵי מַדְרֵגוֹת שֶׁיֵּשׁ בַּשֵּׁמוֹת כַּנַּ״ל), in the discourse of two hundred and eighty-eight sparks (בְּדְרוּשׁ רפ״ח נִיצוֹצִין). And first we shall explain who is the seller and who is the buyer (וּתְּחִלָּה נְבָאֵר מִי הוּא הַמּוֹכֵר וּמִי הוּא הַלּוֹקֵחַ).

And behold, the upper third above the chest is the seller (וְהִנֵּה הַשְּׁלִישׁ הָעֶלְיוֹן לְמַעְלָה מֵהֶחָזֶה הוּא הַמּוֹכֵר), and the two lower thirds are the aspect of the buyer (וּב׳ שְׁלִישִׁים הַתַּחְתּוֹנִים הֵם בְּחִי׳ הַלּוֹקֵחַ), for the lower receives the Chesed and takes from the upper (כִּי הַתַּחְתּוֹן מְקַבֵּל אֶת הַחֶסֶד וְלוֹקֵחַ מִן הָעֶלְיוֹן), for such is the manner of emanation from above to below, as is known (כִּי כֵן דֶּרֶךְ הַהִתְפַּשְּׁטוּת מִלְּמַעְלָה לְמַטָּה כַּנּוֹדָע). And sometimes the lower takes more than its proper measure and defrauds the upper (וּלְפָעָמִים הַתַּחְתּוֹן לוֹקֵחַ יוֹתֵר מִשִּׁעוּרוֹ וּמְאַנֶּה אֶת הָעֶלְיוֹן), and sometimes the opposite (וּלְפָעָמִים לְהֵפֶךְ), and the law of both of them is the same (וּשְׁנֵיהֶן דִּינָן שָׁוֶה).

And behold, when the Havayah is simple, it is impossible to divide it equally (וְהִנֵּה בִּהְיוֹת הוֹי״ה פְּשׁוּטָה אִי אֶפְשָׁר לְהִתְחַלֵּק בְּשָׁוֶה), and it is compelled that one defraud his fellow (וּמוּכְרָח הוּא שֶׁיְאַנֶּה א׳ אֶת חֲבֵרוֹ), since the number of the simple Havayah is the gematria of twenty-six (לְפִי שֶׁמִּסְפַּר הוֹי״ה הַפְּשׁוּטָה גִּימַטְרִיָּא כ״ו), and it is impossible to divide it into three equal parts (וְאִי אֶפְשָׁר לְחַלְּקָהּ לְג׳ חֲלָקִים שָׁוִים). For if you divide it into nine and nine, one is lacking (שֶׁאִם תְּחַלֵּק לְט׳ ט׳ יֶחְסַר א׳), and if you divide it into eight and eight, two remain over (וְאִם תְּחַלֵּק לְח׳ ח׳ יוֹתִיר ב׳). And necessarily one defrauds the other (וּבְהֶכְרֵחַ שֶׁיְאַנֶּה א׳ אֶת חֲבֵרוֹ), for sometimes the upper third, which is the seller, defrauds the two lower thirds (כִּי לְפָעָמִים הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁהוּא הַמּוֹכֵר מְאַנֶּה לְב׳ שְׁלִישִׁים הַתַּחְתּוֹנִים), when he takes nine in his third (שֶׁלּוֹקֵחַ ט׳ בִּשְׁלִישׁ שֶׁלּוֹ), and seventeen remain below in the two lower thirds (וְנִשְׁאָרוּ י״ז לְמַטָּה בְּב׳ שְׁלִישִׁים). And sometimes the lower defrauds the upper (וּלְפָעָמִים הַתַּחְתּוֹן מְאַנֶּה לָעֶלְיוֹן), when he takes eighteen in his two lower thirds (שֶׁלּוֹקֵחַ י״ח בְּב׳ שְׁלִישִׁים שֶׁלּוֹ), and only eight remain for the upper third alone (וְנִשְׁאָרוּ ח׳ לְבַד לַשְּׁלִישׁ הָעֶלְיוֹן). And these are the two kinds of Ona’ah (exploitation) (וְאֵלּוּ הֵם ב׳ מִינֵי אוֹנָאָה): either the seller defrauds the buyer, or the buyer defrauds the seller (אוֹ הַמּוֹכֵר לַלּוֹקֵחַ אוֹ הַלּוֹקֵחַ לַמּוֹכֵר). And in order that the parts be equal (וּלְהִיוֹת הַחֲלָקִים שָׁוִים), it would be necessary that there be eight parts and two-thirds of one letter (צָרִיךְ שֶׁיִּהְיֶה ח׳ חֲלָקִים וּב׳ שְׁלִישֵׁי מִן אוֹת א׳), and seventeen letters and one-third of a letter below (וְי״ז אוֹתִיּוֹת וּשְׁלִישׁ אוֹת לְמַטָּה), and then everything would be equal (וְאָז הָיָה הַכֹּל בְּשָׁוֶה). But since it is impossible to divide a letter itself into thirds (אֶלָּא שֶׁאִי אֶפְשָׁר לְחַלֵּק הָאוֹת עַצְמָהּ לִשְׁלִישִׁים), therefore it is compelled that there be ona’ah (exploitation) in the matter mentioned above (וְעַל כֵּן מוּכְרָח הוּא לִהְיוֹת אוֹנָאָה בַּדָּבָר הַנַּ״ל).

However, even so, it is necessary to estimate that one should not defraud his fellow except with the smallest possible ona’ah (exploitation) that can exist, and this is what is called less than a sixth, and then it is considered a waiver, for it is impossible to do otherwise (אֲמְנָם אַף־עַל־פִּי־כֵן צָרִיךְ לְשַׁעֵר שֶׁלֹּא יְאַנֶּה אֶחָד לַחֲבֵרוֹ אֶלָּא הָאוֹנָאָה הַיּוֹתֵר מוּעָטֶת שֶׁאֶפְשָׁר לִהְיוֹת וְהוּא הַנִּקְרָא פָּחוֹת מִשְּׁתוּת וְאָז הֲוֵי מְחִילָה כִּי אִי אֶפְשָׁר לַעֲשׂוֹת בְּעִנְיָן אַחֵר). And the matter is that there are three kinds of divisions, and all of them are called less than a sixth (וְהָעִנְיָן כִּי ג׳ מִינֵי חֲלוּקוֹת הֵם וְכֻלָּם נִקְרָא פָּחוֹת מִשְּׁתוּת): one, that the upper takes ten portions and the lower sixteen portions (א׳ שֶׁלוֹקֵחַ הָעֶלְיוֹן י׳ חֲלָקִים וְהַתַּחְתּוֹן ט״ז חֲלָקִים); two, that the upper takes nine portions and the lower seventeen portions (ב׳ שֶׁיִּקַּח הָעֶלְיוֹן ט׳ חֲלָקִים וְהַתַּחְתּוֹן י״ז חֲלָקִים); three, that the upper takes eight portions and the lower eighteen portions (ג׳ שֶׁיִּקַּח הָעֶלְיוֹן ח׳ חֲלָקִים וְהַתַּחְתּוֹן י״ח).

And we shall explain the aspect in which there are ten above and sixteen below, how it is less than a sixth and is considered a waiver, and from it the other aspects will be understood (וְנְבָאֵר הַבְּחִי׳ שֶׁהוּא י׳ לְמַעְלָה וְט״ז לְמַטָּה אֵיךְ הוּא פָּחוֹת מִשְּׁתוּת וְהֲוֵי מְחִילָה וּמִמֶּנּוּ יוּבְנוּ הַבְּחִי׳ הָאֲחֵרוֹת). And this is because behold, I wrote above that it is impossible to divide the single part itself, for if it were possible to divide, we would divide equally into eight portions and two-thirds of a portion above, and seventeen portions and one-third below (וְהוּא כִּי הִנֵּה כָּתַבְתִּי לְעֵיל שֶׁאִי אֶפְשָׁר לְחַלֵּק הַחֵלֶק הָאֶחָד בְּעַצְמוֹ שֶׁאִם הָיָה אֶפְשָׁר לְחַלֵּק הָיִינוּ מְחַלְּקִין בְּשָׁוֶה ח׳ חֲלָקִים וּב׳ שְׁלִישֵׁי חֵלֶק לְמַעְלָה וְי״ז חֲלָקִים וּשְׁלִישׁ לְמַטָּה).

And behold, when we evaluate and say that each and every one of these twenty-six parts of the simple Havayah contains nine points (וְהִנֵּה כַּאֲשֶׁר נַעֲרִיךְ וְנֹאמַר שֶׁכָּל חֵלֶק וְחֵלֶק מֵאֵלּוּ הַכ״ו שֶׁל הוֹי״ה הַפְּשׁוּטָה יֵשׁ בּוֹ ט׳ נְקֻדּוֹת), it follows that twenty-six times nine equals two hundred and thirty-four (נִמְצָא שֶׁכ״ו פְּעָמִים ט׳ הֲרֵי רל״ד), which are divided into three equal thirds (נֶחְלָקִים לְג׳ שְׁלִישִׁים שָׁוִים). It follows that the upper takes for his portion seventy-eight points, which are eight portions and two-thirds of one portion (נִמְצָא שֶׁיִּקַּח הָעֶלְיוֹן לְחֶלְקוֹ ע״ח נְקֻדּוֹת שֶׁהֵם ח׳ חֲלָקִים וּב׳ שְׁלִישֵׁי חֵלֶק א׳), and the lower takes one hundred and fifty-six points, which are seventeen portions and one-third (וְהַתַּחְתּוֹן יִקַּח קנ״ו נְקֻדּוֹת שֶׁהֵם י״ז חֲלָקִים וּשְׁלִישׁ). And indeed, now that the part cannot be divided as explained above (וְאֲמְנָם עַתָּה שֶׁאֵין הַחֵלֶק מִתְחַלֵּק כַּנַּ״ל), therefore the upper takes ten portions, which are ninety points (לָכֵן לוֹקֵחַ הָעֶלְיוֹן י׳ חֲלָקִים שֶׁהֵם צ׳ נְקֻדּוֹת), and it follows that he takes twelve extra points in his portion (נִמְצָא שֶׁלוֹקֵחַ י״ב נְקֻדּוֹת יְתֵרוֹת בְּחֶלְקוֹ).

And indeed, a sixth of his portion, which is seventy-eight, is thirteen points (וְאֲמְנָם שְׁתוּת חֶלְקוֹ שֶׁהֵם ע״ח הֵם י״ג נְקֻדּוֹת), and it follows that he takes less than a sixth, for the sixth is thirteen and he takes only twelve (נִמְצָא שֶׁלוֹקֵחַ פָּחוֹת מִשְּׁתוּת כִּי הַשְּׁתוּת הוּא י״ג וְהוּא אֵינוֹ לוֹקֵחַ אֶלָּא י״ב). And in the second aspect, in which the upper takes nine portions and the lower seventeen (וּבִבְחִי׳ הַב׳ שֶׁלוֹקֵחַ הָעֶלְיוֹן ט׳ חֲלָקִים וְהַתַּחְתּוֹן י״ז), then he also takes less than a sixth (אָז לוֹקֵחַ פָּחוֹת מִשְּׁתוּת), for even when he takes ten portions it is less than a sixth, as explained above (כִּי אֲפִלּוּ בְּקַחְתּוֹ י׳ חֲלָקִים הוּא פָּחוֹת מִשְּׁתוּת כַּנַּ״ל). And in the third aspect, in which the upper takes eight portions and the lower eighteen (וּבִבְחִי׳ הַג׳ שֶׁלוֹקֵחַ הָעֶלְיוֹן ח׳ וְהַתַּחְתּוֹן י״ח), then the lower defrauds the upper (אָז הַתַּחְתּוֹן מְאַנֶּה לָעֶלְיוֹן), and this too is less than a sixth (גַּם הוּא פָּחוֹת מִשְּׁתוּת), since a sixth of the upper is thirteen points (לְפִי שֶׁשְּׁתוּת הָעֶלְיוֹן הוּא י״ג נְקֻדּוֹת), and when he takes eight portions they are seventy-two points (וּבְלָקְחוֹ ח׳ חֲלָקִים הֵם ע״ב חֲלָקִים דְּהַיְנוּ נְקֻדּוֹת), and it follows that he was defrauded only by six points (נִמְצָא שֶׁלֹּא נִתְאַיֵּן אֶלָּא בְּו׳ נְקֻדּוֹת), which are half a sixth (שֶׁהֵם חֲצִי שְׁתוּת), since his entire portion is seventy-eight points, as explained above (לְפִי שֶׁכָּל חֶלְקוֹ הוּא ע״ח נְקֻדּוֹת כַּנַּ״ל).

However, if the Ona’ah (exploitation) is more than a sixth, whether the seller defrauds the buyer or the buyer defrauds the seller, then the transaction is void (וְאֲמְנָם אִם הָאוֹנָאָה הוּא יָתֵר עַל שְׁתוּת הַמּוֹכֵר לַלּוֹקֵחַ אוֹ הַלּוֹקֵחַ לַמּוֹכֵר אָז בָּטֵל הַמֶּקַח), for it is never possible that it should be divided in such a manner above in the Tiferet of Ze’ir Anpin, in the revealed and in the concealed, which are the lower and the upper (כִּי לְעוֹלָם אִי אֶפְשָׁר לְהִתְחַלֵּק כָּךְ לְמַעְלָה בְּת״ת דְּז״א בַּגָּלוּי וּבַמְּכוּסֶה שֶׁהֵם תַּחְתּוֹן וְעֶלְיוֹן). But if the ona’ah (exploitation) is exactly a sixth (אֲבָל אִם הָאוֹנָאָה הוּא שְׁתוּת מַמָּשׁ), then it is not said that the transaction should be void—meaning, that the Chesed should return to its place above, to its root in Da’at, since it was divided in error (אָז לֹא נֵאָמַר שֶׁיִּתְבַּטֵּל הַמֶּקַח וְהוּא חֲזָרַת הַחֶסֶד לִמְקוֹמוֹ לְמַעְלָה בְּשָׁרְשׁוֹ בְּדַעַת כֵּיוָן שֶׁנֶּחְלַק בְּטָעוּת), rather the transaction is upheld (אֶלָּא יִתְקַיֵּם הַמֶּקַח), which is the order of the spreading of the Chesedim in their place (שֶׁהוּא סֵדֶר הִתְפַּשְּׁטוּת הַחֲסָדִים בִּמְקוֹמָם).

For there is a time when it is divided in this way, even though the Ona’ah (exploitation) is a complete sixth (לְפִי שֶׁיֵּשׁ זְמַן שֶׁכָּךְ מִתְחַלֵּק עִם הֱיוֹת הָאוֹנָאָה שְׁתוּת גְּמוּרָה), but after some time the ona’ah (exploitation) returns—meaning, that there are times when there is an equal Ona’ah (exploitation) of a sixth and it remains so for a period of time, and afterward the ona’ah (exploitation) returns to its place (אֲבָל לְאַחַר זְמַן מַחֲזִיר הָאוֹנָאָה ר״ל שֶׁיֵּשׁ פְּעָמִים שֶׁיֵּשׁ אוֹנָאָה שְׁתוּת שָׁוֶה וְיַעֲמֹד כָּךְ זְמַן מָה וְאַחַר כָּךְ יַחֲזֹר הָאוֹנָאָה לִמְקוֹמָהּ). But the spreading remains in its place, which is the aspect of the endurance of the transaction (אֲבָל הַהִתְפַּשְּׁטוּת יִשָּׁאֵר בִּמְקוֹמוֹ שֶׁהוּא בְּחִי׳ קִיּוּם הַמֶּקַח).

And behold, this is the matter of the theft of the tribes from Yosef their brother, and they sold him to Egypt (וְהִנֵּה זֶהוּ עִנְיַן גְּנֵיבַת הַשְּׁבָטִים לְיוֹסֵף אֲחִיהֶם וּמְכָרוּהוּ לְמִצְרַיִם), for because of this the brotherhood between them was not nullified (לֹא מִפְּנֵי כָךְ נִתְבַּטְּלוּ הָאַחֲוָה אֲשֶׁר בֵּינֵיהֶם). Rather, the matter remained thus at that time (אֲמְנָם נִשְׁאַר הַדָּבָר כָּךְ בָּעֵת הַהִיא), and afterward they returned the Ona’ah (exploitation) to its place (וְאַחַר כָּךְ הֶחֱזִירוּ הָאוֹנָאָה לִמְקוֹמָהּ), as it is written, “And the bones of Yosef they buried in Shechem,” etc. (וּכְמָ״שׁ וְאֶת עַצְמוֹת יוֹסֵף קָבְרוּ בִשְׁכֶם וְגו׳), and as it is written, “And you shall bring up my bones from here with you” (וּכְמָ״שׁ וְהַעֲלִיתֶם אֶת עַצְמוֹתַי מִזֶּה אִתְּכֶם), and they returned him to his place (וְהֶחֱזִירוּהוּ לִמְקוֹמוֹ). And the matter of the theft and sale of Yosef we shall explain, with the help of Hashem, below (וְעִנְיַן גְּנֵיבַת וּמְכִירַת יוֹסֵף נְבָאֵר בְּעֶזְרַת ה׳ לְמַטָּה). And behold, this sixth mentioned above is external (וְהִנֵּה זֹאת הַשְּׁתוּת הַנַּ״ל הוּא מִלְּבַר), therefore they ruled in the Gemara that it must be a sixth from the outside (לָכֵן פָּסְקוּ בַּגְּמָרָא שֶׁצָּרִיךְ שֶׁיִּהְיֶה שְׁתוּת מִלְּבַר). And if it is only from the inside, it is considered a waiver (וְאִם אֵינוֹ אֶלָּא מִלְּגַאו הֲוֵי מְחִילָה). And behold, the matter of a sixth, and less than a sixth, and more than a sixth has been explained (וְהֲרֵי נִתְבָּאֵר עִנְיַן שְׁתוּת וּפָחוֹת מִשְּׁתוּת וְיוֹתֵר מִשְּׁתוּת).

Chapter 2

שער לג פרק ב מ״ת

[33:2] And know (וְדַע), that the true order of the division is as follows (כִּי סֵדֶר הַחֲלוּקָה הָאֲמִתִּי הוּא כָּךְ): that the two thirds of Chesed–Gevurah and the upper third of the Chesed of Tiferet are concealed (כִּי ב״ח שֶׁל ח״ג וְשְׁלִישׁ עֶלְיוֹן שֶׁל חֶסֶד ת״ת הֵם מְכוּסִים), and the two lower thirds of Tiferet and the two thirds of Netzach–Hod are revealed (וּב״ש תַּחְתּוֹנִים דְּת״ת וּב״ח דְּנ״ה הֵם מְגוּלִּים). However, the three thirds within the Chesed of Tiferet—we have already explained that it is only in it that there is the law of Ona’ah (exploitation): a sixth, less than a sixth, and more than a sixth (וְאֲמְנָם הַג״ש שֶׁבְּחֶסֶד הַת״ת כְּבָר בֵּאַרְנוּ כִּי בּוֹ לְבַד הוּא דִּין הָאוֹנָאָה שְׁתוּת וּפָחוֹת מִשְּׁתוּת וְיוֹתֵר מִשְּׁתוּת).

However, the correct order is that behold, it is one simple Havayah whose gematria is twenty-six (אֲבָל הַסֵּדֶר הַנָּכוֹן הוּא שֶׁהִנֵּה הוּא הוֹי״ה א׳ פְּשׁוּטָה שֶׁהוּא בְּגִימַטְרִיָּא כ״ו), and it is divided into eight points above, concealed (וּמִתְחַלֵּק ח׳ נְקֻדּוֹת לְמַעְלָה מְכוּסִים), and eighteen points below, revealed (וְי״ח נְקֻדּוֹת לְמַטָּה בְּגָלוּי), which is from the third aspect of the three aspects that exist in the divisions of less than a sixth, as explained above (שֶׁהוּא מִבְּחִי׳ הַג׳ מִג׳ בְּחִי׳ שֶׁיֵּשׁ בַּחֲלוּקוֹת פָּחוֹת מִשְּׁתוּת כַּנַּ״ל). And the reason for the matter is that the lower ones, who are many, overcome the upper ones, who are few (וְטַעַם הַדָּבָר הוּא שֶׁהַתַּחְתּוֹנִים שֶׁהֵם הַמְּרוּבִּים יְנַצְּחוּ אֶת הָעֶלְיוֹנִים שֶׁהֵם מְעַטִּים), and they take the excess, which are the two extra points (וְהֵם יִקְחוּ אֶת הָעוֹדֵף שֶׁהֵם הַב׳ נְקֻדּוֹת הַיְּתֵרוֹת).

For when it is divided into three thirds—eight above, eight in the middle third, and eight in the lower third—there remain two to complete twenty-six (בְּהִתְחַלְּקָם לְג׳ שְׁלִישִׁים ח׳ לְמַעְלָה וְח׳ בַּשְּׁלִישׁ הָאֶמְצָעִי וְח׳ בַּשְּׁלִישׁ הַתַּחְתּוֹן נִשְׁאֲרוּ ב׳ לְתַשְׁלוּם כ״ו), and these two excess portions are taken by the lower ones, who are the many (וְאֵלּוּ ב׳ הָעוֹדְפִים יִקְחוּ הַתַּחְתּוֹנִים שֶׁהֵם הָרַבִּים). However, there is one reason that prevents this manner of division (אַךְ אֲמְנָם יֵשׁ סִבָּה אַחַת הַמּוֹנַעַת עִנְיַן חִלּוּק זֶה), and this is what we prefaced at the beginning of this discourse (וְהוּא מַה שֶׁהִקְדַּמְנוּ בְּרֵאשִׁית דְּרוּשׁ זֶה): that the five Gevurot which are in the Yesod of Ze’ir Anpin (שֶׁהַה׳ גְּבוּרוֹת אֲשֶׁר בִּיסוֹד ז״א), they are in the Yesod of Ze’ir Anpin (הֵם בִּיסוֹד ז״א), and they burst forth from the side of the back and are given into the Da’at of Rachel, the Nukvah, as is known (הֵם בּוֹקְעִים מִצַּד הָאָחוֹר וְנִיתָּנִין בְּדַעַת רָחֵל נוּקְבָּא כַּנּוֹדָע). And the Chesedim sweeten the Gevurot (וּמְמַתְּקִים הַחֲסָדִים אֶת הַגְּבוּרוֹת), and they remain sweetened (וְנִשְׁאֲרוּ מְמוּתָּקוֹת), and they do not become extremely harsh and strong judgments (וְלֹא יִהְיוּ דִּינִין קָשִׁים מְאֹד וְחֲזָקִים).

And the matter is as follows (וְהָעִנְיָן), for the Chesedim that spread from the Da’at of Ze’ir Anpin descend until his Yesod, as is known (כִּי יוֹרְדִין הַחֲסָדִים הַמִּתְפַּשְּׁטִין מִדַּעַת ז״א עַד הַיְסוֹד דִּילֵיהּ כַּנּוֹדָע), and they strike there, in the secret of striking, in the course of the descent with momentum (וּמַכִּים שָׁם בְּסוֹד הַכָּאָה בְּהֶמְשֵׁךְ הַיְרִידָה בִּמְרוּצָה), and they sweeten the Gevurot that are there by means of their illumination (וּמְמַתְּקִים אֶת הַגְּבוּרוֹת אֲשֶׁר שָׁם עַל־יְדֵי הֶאָרָתָן), some say: by their striking (נ״א הַכָּאָתָן), at the time of the descent (אָז בִּירִידָה).

And know (וְדַע), that the Chesedim do not have such great power to illuminate the Gevurot and to sweeten them except when they are revealed (כִּי אֵין כֹּחַ כָּל־כָּךְ בַּחֲסָדִים לְהָאִיר בַּגְּבוּרוֹת וּלְמַתְּקָם אֶלָּא בִּהְיוֹתָם מְגוּלִּים), for then they have no partitions of the vessel of the Yesod of Imma that would delay them (כִּי אָז אֵין לָהֶם מְחִיצוֹת הַכְּלִי שֶׁל יְסוֹד אִמָּא כְּדֵי שֶׁיִּתְעַכְּבוּ), and therefore they descend until the Yesod to sweeten the Gevurot that are there (וְלָכֵן יוֹרְדִין עַד הַיְסוֹד לְמַתֵּק הַגְּבוּרוֹת אֲשֶׁר שָׁם). And behold, it is impossible that all of them be sweetened, for the reason mentioned above (וְהִנֵּה כֻּלָּם אִי אֶפְשָׁר שֶׁיִּתְמַתְּקוּ לַסִּבָּה הַנַּ״ל), since not all of the Chesedim are revealed (לְפִי שֶׁאֵין כָּל הַחֲסָדִים מְגוּלִּים), but only three Chesedim minus a third (רַק ג׳ חֲסָדִים פָּחוֹת שְׁלִישׁ), which are Netzach and Hod and the two lower thirds of Tiferet (שֶׁהֵם נֵצַח הוֹד וּב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּת״ת). But the two thirds of Chesed–Gevurah and the upper third of the Chesed of Tiferet do not become revealed (אֲבָל ב״ח שֶׁל ח״ג וְשְׁלִישׁ עֶלְיוֹן דְּחֶסֶד דְּת״ת אֵינָן מִתְגַּלִּין), and they have no power to sweeten the Gevurot (וְאֵין בָּהֶם כֹּחַ לְמַתֵּק הַגְּבוּרוֹת). And certainly (וּבוַדַּאי), they cannot sweeten more than their measure, which is three Gevurot minus a third (כִּי אֵין יְכוֹלִין לְמַתֵּק יוֹתֵר מִשִּׁעוּרָם שֶׁהֵם ג׳ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ).

And indeed, it would have been fitting that three complete Gevurot be sweetened and not be lacking a third (וְהֲלֹא הָיָה מִן הָרָאוּי שֶׁיִּתְמַתְּקוּ ג׳ גְּבוּרוֹת שְׁלֵימוֹת וְלֹא יִהְיוּ חֲסֵרוֹת שְׁלִישׁ). However, this is impossible unless also the upper third of Tiferet were revealed (אֲמְנָם אִי אֶפְשָׁר כֵּן אִם לֹא בְּהִתְגַּלּוּת גַּם הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל הַת״ת), and then there would be three complete Chesedim revealed (וְאָז יִהְיוּ ג׳ חֲסָדִים שְׁלֵימִים מְגוּלִּים), and they would sweeten three complete Gevurot with the utmost sweetening (וְיִמְתְּקוּ ג׳ גְּבוּרוֹת שְׁלֵימוֹת בְּתַכְלִית הַמִּיתּוּק). However, for the matter to be thus, it is impossible that all the Chesed within Tiferet should descend downward into its two lower thirds in order that it be entirely revealed (אֲמְנָם לִהְיוֹת הַדָּבָר כָּךְ אִי אֶפְשָׁר שֶׁיֵּרֵד כָּל הַחֶסֶד שֶׁבַּת״ת לְמַטָּה בִּב׳ שְׁלִישִׁים הַתַּחְתּוֹנִים שֶׁבּוֹ כְּדֵי שֶׁיִּהְיֶה כֻּלּוֹ מְגוּלֶּה), for then the vessel of Tiferet, in the aspect of its upper third, would be empty of the illumination of Chesed (לְפִי שֶׁאָז יִהְיֶה הַכְּלִי שֶׁל הַת״ת בִּבְחִי׳ שְׁלִישׁ עֶלְיוֹן רֵיק מֵהֶאָרַת הַחֶסֶד).

And this matter would not be called "Exploitation" (Ona'ah) more than a sixth, but rather outright theft (וְעִנְיָן זֶה לֹא תִּקָּרֵא אוֹנָאָה יוֹתֵר מִשְּׁתוּת רַק גְּנֵבָה מַמָּשׁ). But our intention is that the upper third of the light of Chesed should remain in its place, in the vessel of Tiferet of Ze’ir Anpin, in its upper third (אֶלָּא כַּוָּנָתֵנוּ שֶׁיִּשָּׁאֵר שְׁלִישׁ הָעֶלְיוֹן שֶׁל אוֹר הַחֶסֶד בִּמְקוֹמוֹ בִּכְלִי ת״ת דְּז״א בִּשְׁלִישׁ עֶלְיוֹן), except that it should be revealed there (אֶלָּא שֶׁיִּתְגַּלֶּה שָׁם), and that the covering of the vessel of the Yesod of Imma that is there above it should be removed (וְיָסִיר כִּסּוּי כְּלִי הַיְסוֹד דְּאִמָּא אֲשֶׁר שָׁם מֵעָלָיו), and it should remain revealed (וְיִשָּׁאֵר מְגוּלֶּה), such that its root remains there while its illumination descends and shines below in the Yesod in a revealed manner (שֶׁיִּשָּׁאֵר שָׁרְשׁוֹ שָׁם וְהֶאָרָתוֹ תֵּרֵד וְתָאִיר לְמַטָּה בַּיְסוֹד בְּגָלוּי). And then three complete Gevurot will be sweetened, as mentioned above (וְאָז יִתְמַתְּקוּ ג׳ גְּבוּרוֹת שְׁלֵימוֹת כַּנַּ״ל). And indeed, it follows that the first aspect—namely, eight points concealed above and eighteen revealed below—is called Ona’ah (exploitation) less than a sixth (וְאֲמְנָם נִמְצָא כִּי הֱיוֹת הַבְּחִי׳ הָא׳ שֶׁהוּא ח׳ נְקֻדּוֹת מְכוּסִים לְמַעְלָה וְי״ח מְגוּלוֹת לְמַטָּה הוּא נִקְרָא אוֹנָאָה פָּחוֹת מִשְּׁתוּת), and this order is constant (וְסֵדֶר זֶה הוּא תָּמִיד). And there are times when there is ona’ah (exploitation) more than a sixth (וְיֵשׁ פְּעָמִים שֶׁיֵּשׁ אוֹנָאָה יוֹתֵר מִשְּׁתוּת), and this is the occurrence mentioned above, that even the entire upper third is revealed and descends downward (וְהוּא מְצִיאוּת זֶה הַנַּ״ל שֶׁמִּתְגַּלֶּה גַּם שְׁלִישׁ עֶלְיוֹן כֻּלּוֹ הַיּוֹרֵד לְמַטָּה). And this matter is annulled after a time (וְעִנְיָן זֶה מִתְבַּטֵּל אַחַר זְמַן), and it is called annulment of the transaction (וְנִקְרָא בִּטּוּל מֶקַח), for it does not endure, but is annulled afterward (לְפִי שֶׁאֵינוֹ מִתְקַיֵּם אֶלָּא נִתְבַּטֵּל אַחַר כָּךְ), and it endures only at three times alone (וְאֵינוֹ מִתְקַיֵּם אֶלָּא בִּשְׁלֹשָׁה זְמַנִּים לְבַד), which we shall explain, with the help of Hashem (אֲשֶׁר נְבָאֵר בְּעֶזְרַת ה׳).

Chapter 3

שער לג פרק ג מ״ת

[33:3] And these are the times in which even the upper third is revealed (וְאֵלּוּ הֵם זְמַנִּים אֲשֶׁר מִתְגַּלֶּה גַּם שְׁלִישׁ הָעֶלְיוֹן). And I heard one time from my teacher, may his memory be for life in the World to Come (וְשָׁמַעְתִּי פ״א מִמּוֹרִי זל״ה״ה), that it is not sufficient that the upper third alone be revealed then (שֶׁלֹּא דַּי שֶׁשְּׁלִישׁ עֶלְיוֹן מִתְגַּלֶּה אָז לְבַד), but rather even the two other thirds of Chesed–Gevurah are revealed as well (אֶלָּא אַף גַּם ב״ח אֲחֵרִים שֶׁל ח״ג מִתְגַּלִּים), and it follows that all the five Chesedim are revealed (נִמְצָא כִּי כָּל הַה״ח מְגוּלִּין). And one time I heard in a general manner (וּפ״א שָׁמַעְתִּי דֶּרֶךְ סְתָם), that even the upper third of Tiferet is revealed (שֶׁמִּתְגַּלֶּה גַּם שְׁלִישׁ עֶלְיוֹן דְּת״ת), and he did not mention the revelation of the first two thirds, which are of Chesed–Gevurah (וְלֹא הִזְכִּיר גִּלּוּי ב״ח הָרִאשׁוֹנִים שֶׁל ח״ג). And the discerning one will understand on his own (וְהַמַּשְׂכִּיל יָבִין מֵעַצְמוֹ), according to what we shall explain (כְּפִי אֲשֶׁר נְבָאֵר).

Behold, the three times mentioned are these (הִנֵּה ג׳ זְמַנִּים הַנִּזְכָּרִים הֵם אֵלּוּ). The first of them is through Dormita [Sleep], mentioned by our Sages, of blessed memory (אַרְא׳ מֵהֶם הוּא עַל־יְדֵי דּוֹרְמִיטָא הַנִּזְכָּר לְרַז״ל), in the secret of “And Hashem Elohim caused a deep sleep to fall upon the man” (בְּסוֹד וַיַּפֵּל ה׳ אֱלֹהִים תַּרְדֵּמָה עַל הָאָדָם) (Genesis 2). And this is also in the secret of what we wrote regarding the intention of Keri’at Shema upon the bed and the repetition of the Shacharit prayer aloud (שֶׁהוּא גַּם־כֵּן בְּסוֹד מַה שֶׁכָּתַבְנוּ אֶצְלֵנוּ בְּכַוָּנַת ק״ש שֶׁעַל הַמִּטָּה וַחֲזָרַת הַתְּפִלָּה שֶׁל שַׁחֲרִית בְּקוֹל רָם). For at that time, even the Chesedim within Chesed, Gevurah, Tiferet of Ze’ir Anpin are revealed (שֶׁאָז מִתְגַּלִּין גַּם הַחֲסָדִים שֶׁבְּחַג״ת דְּז״א), and through this, Ya‘akov and Rachel grow (וְעַל־יְדֵי כֵן נִגְדָּלִין יַעֲקֹב וְרָחֵל), and they ascend until there above, corresponding to Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְעוֹלִין עַד שָׁם לְמַעְלָה נֶגֶד חַג״ת דְּז״א). And there the reason for the matter was explained (וְשָׁם נִתְבָּאֵר טַעַם הַדָּבָר), for behold, the cause of the covering of those Chesedim is at the time when the Supernal Mother descends and crouches upon the fledglings below (שֶׁהִנֵּה סִבַּת כִּסּוּי הַחֲסָדִים הָהֵם הוּא בִּזְמַן שֶׁהָאֵם הָעֶלְיוֹנָה יוֹרֶדֶת וְרוֹבֶצֶת עַל הָאֶפְרוֹחִים לְמַטָּה). And through this, her Yesod is below (וְעַל־יְדֵי כֵן הַיְסוֹד שֶׁלָּהּ הוּא לְמַטָּה), and they are covered within her (וְהֵם מִתְכַּסִּים בְּתוֹכָהּ).

However, when she does not crouch upon both of them, but only upon the daughter alone in order to enlarge her, in the secret of “And Hashem Elohim built the rib” (אֲמְנָם כְּשֶׁאֵינָהּ רוֹבֶצֶת עַל שְׁנֵיהֶם רַק עַל הַבַּת לְבַדָּהּ לְהַגְדִּילָהּ בְּסוֹד וַיִּבֶן ה׳ אֱלֹהִים אֶת הַצֵּלָע) (Genesis 2), then she does not crouch but rather is upright and standing in her usual manner (אָז אֵינָהּ רוֹבֶצֶת רַק זְקוּפָה וְעוֹמֶדֶת כְּדַרְכָּהּ). And then her Yesod is placed in the middle, between the two first joints of Netzach–Hod within her (וְאָז הַיְסוֹד שֶׁלָּהּ נָתוּן בָּאֶמְצַע בֵּין ב׳ פְּרָקִין קַדְמָאִין דְּנ״ה שֶׁבָּהּ), which are the aspect of Chokhmah–Binah of Ze’ir Anpin (אֲשֶׁר הֵם בְּחִי׳ חו״ב דְּז״א), and the Yesod is in the secret of the Da’at of Ze’ir Anpin (וְהַיְסוֹד בְּסוֹד הַדַּעַת דְּז״א). However, in the two middle thirds of Netzach–Hod of Imma, which are the aspect of Chesed–Gevurah of Ze’ir Anpin, there is no Yesod of Imma reaching between them (אֲמְנָם בִּב׳ פְּעָמִים הָאֶמְצָעִים דְּנ״ה שֶׁבָּהּ אֲשֶׁר הֵם בְּחִי׳ חו״ג דְּז״א אֵין בֵּאֶמְצָעָם יְסוֹד שֶׁל אִמָּא מַגִּיעַ עַד שָׁם). And it follows that all the Chesedim of Tiferet of Ze’ir Anpin are revealed without the covering of the Yesod of Imma (וְנִמְצָא כִּי כָּל הַחֲסָדִים שֶׁל ת״ת דְּז״א הֵם מְגוּלִּים בְּלִי כִּסּוּי יְסוֹד אִמָּא), and behold, this is the first aspect of the revelation of the Chesedim within Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהֲרֵי הֵם בְּחִי׳ א׳ שֶׁל גִּלּוּי חֲסָדִים שֶׁבְּחַג״ת דְּז״א), and this is when she does not crouch except upon the female alone in order to enlarge her, as mentioned above (וְהוּא כַּאֲשֶׁר אֵינָהּ רוֹבֶצֶת רַק עַל הַנְּקֵבָה לְבַדָּהּ לְהַגְדִּילָהּ כַּנַּ״ל). And the second time is in the secret of the additional sanctity of Shabbat, as explained by us (וְזְמַן הַב׳ הוּא בְּסוֹד תּוֹסֶפֶת שַׁבָּת כְּמְבֹאָר אֶצְלֵנוּ), for then the lower third—Netzach, Hod, and Yesod—of Ze’ir Anpin ascend above their place into Chesed, Gevurah, Tiferet of Ze’ir Anpin (שֶׁאָז עוֹלִים ג״ת נְה״י דְּז״א לְמַעְלָה מִמְקוֹמָם בְּחַג״ת דְּז״א), and then, due to the abundance of the lights that are there, the vessel of the Yesod of Imma is ruptured (וְאָז בְּסִבַּת רִבּוּי הָאוֹרוֹת אֲשֶׁר שָׁם נִבְקָע כְּלִי הַיְסוֹד דְּאִמָּא), and then the Chesedim of Chesed, Gevurah, Tiferet of Ze’ir Anpin are also revealed (וְאָז מִתְגַּלִּין הַחֲסָדִים דְּחַג״ת דְּז״א גַּם כֵּן). And the third time is the aspect of the commandment of circumcision and uncovering (וְזְמַן הַג׳ הוּא בְּחִי׳ מִצְוַת מִילָה וּפְרִיעָה), and this is the matter, the secret of the commandment of circumcision and uncovering (וְזֶהוּ הָעִנְיָן סוֹד מִצְוַת מִילָה וּפְרִיעָה).

Know (דַּע), that in this commandment there are two matters: the first is the cutting of the foreskin that is there, at which time there is ona’ah (exploitation) less than a sixth, as mentioned above (כִּי בַּמִּצְוָה זוֹ יֵשׁ ב׳ דְּבָרִים הָא׳ הוּא כְּרִיתַת הָעָרְלָה אֲשֶׁר שָׁם שֶׁאָז יֵשׁ אוֹנָאָה פָּחוֹת מִשְּׁתוּת כַּנַּ״ל), and afterward, through the uncovering, there is Ona’ah (exploitation) more than a sixth, and even the upper third of the Chesed of Tiferet is revealed (וְאַחַר כָּךְ עַל־יְדֵי הַפְּרִיעָה יֵשׁ אוֹנָאָה יוֹתֵר מִשְּׁתוּת וּמִתְגַּלֶּה גַּם הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל חֶסֶד דְּת״ת). And this is the detailed explanation of them (וְזֶה פְּרַט בֵּיאוּרָם).

Behold, it has been explained in the Zohar, Vayakhel, daf 203, the matter of the Klipot and how there is a subtle Klipah called Klipat Nogah, like the appearance of chashmal from within the fire (הִנֵּה נִתְבָּאֵר בַּזֹּהַר וַיַּקְהֵל דַּף ר״ג עִנְיַן הַקְּלִיפּוֹת וְאֵיךְ יֵשׁ קְלִיפָּה דַּקָּה הַנִּקְרֵאת קְלִיפַּת נוֹגַה כְּעֵין חַשְׁמַל מִתּוֹךְ הָאֵשׁ), as it is written, “then it is called chashmal—chash and revealed mal” (כְּדִין אִקְרֵי חַשְׁמַל חַ״ש וְאִתְגַּלֵּי מַ״ל). What is mal? As we say, “Joshua circumcised” (מַהוּ מַ״ל כְּדְאָמְרִינַן מָל יְהוֹשֻׁעַ וְכוּ׳). And even though there is no explanation of it here (וְאַף־עַל־פִּי שֶׁאֵין כָּאן בֵּיאוּרוֹ), we shall state its matter briefly (נֹאמַר בְּקִצּוּר עִנְיָנוֹ). For behold, at first, before the Chesedim spread within Ze’ir Anpin into the six extremities (כִּי הִנֵּה בַּתְּחִלָּה טֶרֶם שֶׁיִּתְפַּשְּׁטוּ הַחֲסָדִים בְּז״א בְּו״ק), behold, the foreskin—which is Klipat Nogah—hovers and clings there around his Yesod (הִנֵּה אָז הָעָרְלָה שֶׁהִיא קְלִיפַּת נוֹגַה חוֹפֶפֶת וְנֶאֱחֶזֶת שָׁם בִּיסוֹד שֶׁלּוֹ סָבִיב). And this is the secret of “and brightness was around Him” (וְזֶהוּ וְנוֹגַהּ לוֹ סָבִיב). And its root is from the left conduit in the Yesod (וְשָׁרְשָׁהּ הוּא מִן הַצִּנּוֹר הַשְּׂמָאלִי שֶׁבִּיסוֹד), which bestows the excesses and pours them outward (שֶׁהוּא מַשְׁפִּיעַ הַמּוֹתָרוֹת וְשׁוֹפְכָן לַחוּץ), to be sustenance for the external forces and for the Klipot (לִהְיוֹת מָזוֹן לַחִיצוֹנִים וְלַקְּלִיפּוֹת), as explained in the manuscripts of my teacher, may his memory be for life in the World to Come (כְּמְבֹאָר בְּכִתְבֵי יַד מוֹרִי זלל״ה), regarding the matter of the teaching of the sons of Chet and Ephron the Hittite (בְּעִנְיַן מַאֲמַר בְּנֵי חֵת וְעֶפְרוֹן הַחִתִּי), and see there (וְעַיֵּן שָׁם).

And Klipat Nogah, which is rooted in the conduit mentioned above, clings there and surrounds the holy Yesod and is called foreskin (וּקְלִיפַּת נוֹגַה הַנִּשְׁרֶשֶׁת בַּצִּנּוֹר הַנַּ״ל נֶאֱחֶזֶת שָׁם וְסוֹבֶבֶת אֶת הַיְסוֹד הַקָּדוֹשׁ וְנִקְרָא עָרְלָה). And while this foreskin surrounds the Yesod, the Chesedim do not descend until the Yesod, so that the kelipot should not draw nourishment from them and should not cling to those great lights (וּבִּהְיוֹת עָרְלָה זוֹ חוֹפֶפֶת עַל הַיְסוֹד אֵין הַחֲסָדִים יוֹרְדִין עַד הַיְסוֹד כְּדֵי שֶׁלֹּא יִינְקוּ הַקְּלִיפּוֹת מֵהֶם וְלֹא יִתְאַחֲזוּ בָּאוֹרוֹת הַגְּדוֹלִים הָהֵם). And therefore, not only do they not descend until the Yesod, but even in any place that is revealed above—which is the two lower thirds of Tiferet and Netzach–Hod of Ze’ir Anpin, which from there downward is a revealed place as mentioned above (וְעַל־כֵּן לֹא דַּי שֶׁהֵם לֹא יֵרְדוּ עַד הַיְסוֹד אֶלָּא אֲפִלּוּ בְּכָל מָקוֹם הַמְּגוּלֶּה לְמַעְלָה שֶׁהוּא בִּב׳ שְׁלִישִׁים תַּחְתּוֹנִים בְּת״ת וּבְנ״ה דְּז״א אֲשֶׁר מִשָּׁם וּלְמַטָּה הוּא מָקוֹם מְגוּלֶּה כַּנַּ״ל), since there are no partitions of the vessel of the Yesod of Imma there, therefore they do not descend and fall until the Yesod, as is known (כֵּיוָן שֶׁאֵין שָׁם מְחִיצוֹת כְּלִי הַיְסוֹד דְּאִמָּא לָכֵן אֵינָם יוֹרְדִין וְנוֹפְלִין עַד הַיְסוֹד כַּנּוֹדָע). And therefore they remain above in their root, in the Da’at of Ze’ir Anpin, and do not spread downward (וְעַל־כֵּן הֵם נִשְׁאָרִים לְמַעְלָה בְּשָׁרְשָׁם בְּדַעַת דְּז״א וְאֵינָם מִתְפַּשְּׁטִים לְמַטָּה), because it clings to his Yesod (כִּי נֶאֱחֶזֶת בִּיסוֹד שֶׁלּוֹ). And afterward, when one is circumcised, they cut off that foreskin and Klipat Nogah mentioned above departs from there (וְאַחַר כָּךְ כַּאֲשֶׁר נִמּוֹל כּוֹרְתִים הָעָרְלָה הַהוּא וּמִסְתַּלֶּקֶת מִשָּׁם קְלִיפַּת נוֹגַה הַנַּ״ל), and then the Chesedim mentioned above descend and spread in their place, which is in Tiferet and in Netzach–Hod of Ze’ir Anpin (אָז יוֹרְדִין הַחֲסָדִים הַנַּ״ל וּמִתְפַּשְּׁטִים בִּמְקוֹמָם שֶׁהוּא בְּת״ת וּבְנ״ה דְּז״א). And it is known that each Chesed among them is one Havayah, as mentioned above (וְנוֹדַע כִּי כָּל חֶסֶד מֵהֶם הוּא הוֹי״ה א׳ כַּנַּ״ל). And behold, Havayah has the gematria of twenty-six (וְהִנֵּה הוֹי״ה גִּימַטְרִיָּא כ״ו).

And behold, the two Havayot of the two Chesedim that are in Netzach–Hod have the gematria of fifty-two (וְהִנֵּה ב׳ הוֹיּוֹת שֶׁל ב׳ חֲסָדִים אֲשֶׁר בְּנ״ה הֵם גִּימַטְרִיָּא ב״ן). And the two lower thirds of the Chesed of Tiferet are eighteen points (וּב׳ שְׁלִישִׁים תַּחְתּוֹנִים שֶׁל הַחֶסֶד דְּת״ת הֲרֵי הֵם ח״י נְקֻדּוֹת), for the eight upper ones are concealed in the upper third, as explained above (כִּי הַח׳ עֶלְיוֹנוֹת הֵם מְכוּסִים בַּשְּׁלִישׁ הָעֶלְיוֹן כַּנַּ״ל). Thus, when eighteen are combined with the fifty-two of Netzach–Hod, there are seventy revealed lights (אִם כֵּן בְּהִצְטָרֵף ח״י עִם ב״ן שֶׁל נ״ה יִהְיֶה ע׳ אוֹרוֹת מְגוּלִּים), which is the gematria of Mal from Chashmal (שֶׁהֵם גִּימַטְרִיָּא מ״ל מִן חַשְׁמַל). And then it is the aspect of Ona’ah (exploitation) less than a sixth, and the transaction endures, as explained above (וְאָז הוּא בְּחִי׳ אוֹנָאָה פָּחוֹת מִשְּׁתוּת וְקַיָּים הַמֶּקַח כַּנַּ״ל). And this is at the time of the fulfillment of the commandment of circumcision, through the cutting of the foreskin, as explained above (וְהוּא בִּזְמַן קִיּוּם מִצְוַת מִילָה בִּכְרִיתוּת הָעָרְלָה כַּנַּ״ל), for then seventy lights of the revealed Chesedim are revealed, which are the gematria of Mal from chashmal mentioned in the Zohar, parashat Vayakhel (שֶׁאָז מִתְגַּלִּים ע׳ אוֹרוֹת הַחֲסָדִים הַמְּגוּלִּים שֶׁהֵם גִּימַטְרִיָּא מ״ל מִן חַשְׁמַל הַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת וַיַּקְהֵל), that when Klipat Nogah is removed it is called Mal (דְּכַד אִתְעֲבַר קְלִיפַּת נוֹגַה אִקְרֵי מ״ל). And when the foreskin, which is Klipat Nogah, clings there due to sins and draws nourishment there from these seventy revealed lights (וְכַאֲשֶׁר הָעָרְלָה קְלִיפַּת נוֹגַה נֶאֱחֶזֶת שָׁם מֵחֲמַת עֲוֹנוֹת וְיוֹנֶקֶת שָׁם מֵאֵלּוּ ע׳ אוֹרוֹת הַמְּגוּלִּים), it is called Chash-Mal [Silent-Speech] (אִקְרֵי חַ״ש מ״ל), for the Klipah hastens to receive from the light of Mal mentioned above (שֶׁמְּהַרָה הַקְּלִיפָּה לְקַבֵּל מִן הָאוֹר מ״ל הַנַּ״ל).

And we shall return to the matter (וְנַחְזוֹר לָעִנְיָן), for behold, through Milah [Circumcision], which is the cutting of the foreskin (כִּי הִנֵּה עַל־יְדֵי הַמִּילָה שֶׁהִיא כְּרִיתַת עָרְלָה), the seventy lights mentioned above that are revealed have still not spread except in the two lower thirds of Tiferet and in Netzach–Hod (עֲדַיִן הָע׳ אוֹרוֹת הַנַּ״ל הַמְּגוּלִּים לֹא נִתְפַּשְּׁטוּ רַק בִּב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּת״ת וּבְנ״ה), but they have not yet spread into the Yesod itself of Ze’ir Anpin (אֲבָל עֲדַיִן לֹא נִתְפַּשְּׁטוּ בִּיסוֹד עַצְמוֹ דְּז״א). And this is the matter of the four letters Milah [Circumcision] (וְזֶהוּ עִנְיָן ד׳ אוֹתִיּוֹת מִילָה), its meaning being Mal–Yah (פֵּרוּשׁ מ״ל י״ה).

For Mal are the seventy revealed lights (כִּי מ״ל הֵם ע׳ אוֹרוֹת הַמְּגוּלִּים), and Yah is the aspect of the upper third that is concealed (וְי״ה הֵם בְּחִי׳ שְׁלִישׁ עֶלְיוֹן הַמְּכוּסֶה). And below, in the secret of Peri‘ah [Uncovering], we shall explain why it is called Yah (וּלְמַטָּה בְּסוֹד פְּרִיעָה נְבָאֵר לָמָּה נִקְרָא י״ה). And the Mohel [circumciser] must intend this at the time of cutting the foreskin (וְצָרִיךְ הַמּוֹהֵל לְכַוֵּן לָזֶה בִּכְרִיתַת הָעָרְלָה), for through this the mal lights mentioned above will be revealed in their place until Hod, in the manner explained above (שֶׁעַל־יְדֵי זֶה יִתְגַּלּוּ מ״ל אוֹרוֹת הַנַּ״ל בִּמְקוֹמָם עַד הוֹד עַל־דֶּרֶךְ הַנַּ״ל). And he should intend, when saying “al ha-Milah [Circumcision]” [concerning the circumcision]”, that it is Mal–Yah (וִיכַוֵּן בְּאָמְרוֹ עַל הַמִּילָה שֶׁהוּא מ״ל י״ה), as we shall explain the matter of Yah below, in the matter of Peri‘ah [Uncovering], which is also Pera‘–Yah [Uncover–Yah] (כְּמָ״שׁ עִנְיַן י״ה לְמַטָּה בְּעִנְיַן הַפְּרִיעָה שֶׁהוּא גַּם־כֵּן פְּרַע י״ה). And now we shall explain the commandment of the blessing over the wine, as our Sages, of blessed memory, said—that circumcision requires a cup (וְעַתָּה נְבָאֵר מִצְוַת בִּרְכַּת הַיַּיִן כְּמָ״שׁ רַז״ל שֶׁמִּילָה טְעוּנָה כּוֹס). And even though the wine comes after the Peri‘ah [Uncovering], nevertheless we shall explain it first, in order that it be well understood together with what was explained above (וְאַף־עַל־פִּי שֶׁהַיַּיִן בָּא לְאַחַר הַפְּרִיעָה עִם כָּל זֶה נְבָאֵרוֹ תְּחִלָּה כְּדֵי שֶׁיּוּבַן הֵיטֵב עִם הַנַּ״ל).

For behold, these seventy lights, whose gematria is mal (כִּי הִנֵּה אֵלּוּ הָע׳ הָאוֹרוֹת שֶׁהֵם גִּימַטְרִיָּא מ״ל), these are revealed first and descend into the Yesod (אֵלּוּ מִתְגַּלִּין תְּחִלָּה וְיוֹרְדִין בִּיסוֹד). And after their descent, the Gevurot that are there are sweetened (וְאַחַר יְרִידָתָן מִתְמַתְּקִים הַגְּבוּרוֹת אֲשֶׁר שָׁם). And afterward, another time, the upper third of Tiferet is also revealed (וְאַחַר כָּךְ פַּעַם ב׳ מִתְגַּלֶּה גַּם הַשְּׁלִישׁ הָעֶלְיוֹן דְּת״ת), and there will be seventy-eight lights (וְיִהְיֶה ע״ח אוֹרוֹת), for even those eight additional lights—which are from the aspect of the upper third—descend afterward (שֶׁגַּם הַח׳ אוֹרוֹת הַיְּתֵרוֹת הָהֵם שֶׁהֵם מִבְּחִי׳ שְׁלִישׁ עֶלְיוֹן יוֹרְדִין אַחַר כָּךְ), down to the Yesod, and sweeten a portion of the Gevurot, as was explained (עַד הַיְסוֹד וּמְמַתְּקִים חֵלֶק מִן הַגְּבוּרוֹת כַּמָּ״שׁ).

And behold, after through the cutting of the foreskin seventy lights were revealed, corresponding to Mal (וְהִנֵּה אַחַר שֶׁעַל־יְדֵי כְּרִיתַת הָעָרְלָה נִתְגַּלּוּ ע׳ אוֹרוֹת כְּמִנְיַן מ״ל), behold afterward, through the blessing over the wine, these seventy lights mentioned above—which until now were revealed only in their place—now through the blessing over the wine descend until the Yesod of Ze’ir Anpin (הִנֵּה אַחַר כָּךְ עַל־יְדֵי בִּרְכַּת הַיַּיִן יוֹרְדִין אֵלּוּ הָע׳ אוֹרוֹת הַנַּ״ל שֶׁלֹּא נִתְגַּלּוּ רַק בִּמְקוֹמָם וְעַתָּה עַל־יְדֵי בִּרְכַּת הַיַּיִן יוֹרְדִין עַד הַיְסוֹד דְּז״א). And then they sweeten the Gevurot that are there and illuminate them (וְאָז מְמַתְּקִין הַגְּבוּרוֹת אֲשֶׁר שָׁם וּמְאִירִין בָּהֶם), but not all of them, rather only three Gevurot minus a third, according to their own number—seventy to seventy (וְלֹא בְּכֻלָּן כִּי אִם בְּג׳ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ כְּמִסְפַּר עַצְמָן ע׳ לְע׳).

And behold, the wine is the secret of the Gevurot, which are sweetened only by the number of seventy lights alone (וְהִנֵּה הַיַּיִן הֵם סוֹד הַגְּבוּרוֹת שֶׁאֵינָם נִמְתָּקִין רַק בְּמִסְפַּר ע׳ אוֹרוֹת לְבַד), and they are according to the number Yayin [wine], to indicate that the wine is the gematria of seventy lights of the Gevurot that are sweetened by the seventy lights of the Chesedim that now descend into the Yesod (וְהֵם כְּמִנְיַן יַי״ן לְהוֹרוֹת שֶׁהַיַּיִן הֵם גִּימַטְרִיָּא ע׳ אוֹרוֹת הַגְּבוּרוֹת הַנִּמְתָּקִין עַל־יְדֵי ע׳ אוֹרוֹת הַחֲסָדִים הַיּוֹרְדוֹת עַתָּה בַּיְסוֹד). And it follows that you should intend that the wine is the gematria of seventy lights of the revealed Chesedim that are now descending into the Yesod (וְנִמְצָא שֶׁתְּכַוֵּן שֶׁהַיַּיִן הֵם בְּגִימַטְרִיָּא ע׳ אוֹרוֹת הַחֲסָדִים הַמְּגוּלִּים הַיּוֹרְדִין עַתָּה בַּיְסוֹד), and also you should intend that they sweeten the seventy lights of the Gevurot, which themselves are the secret of the wine, as is known (וְגַם תְּכַוֵּן שֶׁהֵם מְמַתְּקִין אֶת ע׳ אוֹרוֹת הַגְּבוּרוֹת שֶׁהֵם עַצְמָן סוֹד הַיַּיִן כַּנּוֹדָע).

And the explanation of the matter is as follows (וּבֵיאוּר הָעִנְיָן), for behold, when these seventy Chesedim descend into the Yesod and sweeten the seventy Gevurot, it is necessary that they intermingle together (כִּי הִנֵּה כַּאֲשֶׁר אֵלּוּ הָע׳ הַחֲסָדִים יוֹרְדִין בִּיסוֹד וּמְמַתְּקִין הָע׳ גְּבוּרוֹת בְּהֶכְרֵחַ הוּא שֶׁמִּתְעָרְבִּין יַחַד). And there is within the Chesedim an aspect of a small measure of the Gevurot that attach to them (וְיֵשׁ בַּחֲסָדִים בְּחִי׳ קְצָת מִן הַגְּבוּרוֹת הַמִּתְחַבְּרוֹת עִמָּהֶן), and therefore, when they descend there, they are also called the aspect of wine, which is Gevurah (וְלָכֵן בְּרִדְתָּם שָׁם נִקְרְאוּ גַּם הֵם בְּחִי׳ יַיִן שֶׁהוּא גְּבוּרָה), for they are drawn only by means of the blessing over the wine, which has the gematria of seventy (כִּי אֵינָם נִמְשָׁכִים רַק עַל־יְדֵי בִּרְכַּת הַיַּיִן שֶׁהוּא גִּימַטְרִיָּא ע׳). And indeed, the seventy Gevurot are the aspect of the cup of wine (וְאֲמְנָם ע׳ גְּבוּרוֹת הֵם בְּחִי׳ הַכּוֹס שֶׁל יַיִן), for “kos” (cup) has the gematria of Elohim, which are five letters corresponding to the five Gevurot, as is known (כִּי כּוֹס גִּימַטְרִיָּא אֱלֹהִים שֶׁהֵם ה׳ אוֹתִיּוֹת כְּנֶגֶד ה״ג כַּנּוֹדָע). But the wine is the seventy Chesedim themselves that have become intermixed with the Gevurot and sweetened them, as mentioned above (אֲבָל הַיַּיִן הֵם ע׳ הַחֲסָדִים עַצְמָן שֶׁנִּתְעָרְבוּ בַּגְּבוּרוֹת וְהִמְתִּיקוּם כַּנַּ״ל).

And behold, the matter of Milah [Circumcision], which is the cutting of the foreskin, has been explained—for then seventy lights of Chesed were revealed in their place (וְהֲרֵי נִתְבָּאֵר עִנְיַן הַמִּילָה שֶׁהוּא כְּרִיתַת עָרְלָה כִּי אָז נִתְגַּלּוּ ע׳ אוֹרוֹת דְּחֲסָדִים בִּמְקוֹמָם). And the matter of the cup of wine has been explained, which is the descent of the seventy Chesedim into the Yesod and their sweetening of the seventy Gevurot (וְנִתְבָּאֵר עִנְיַן כּוֹס הַיַּיִן שֶׁהוּא עִנְיַן יְרִידַת הָע׳ חֲסָדִים בִּיסוֹד וּמְמַתְּקִים אֶת ע׳ גְּבוּרוֹת). And these two aspects are still only the aspect of seventy lights (וּב׳ בְּחִי׳ אֵלּוּ עֲדַיִן אֵינָם רַק בְּחִי׳ ע׳ אוֹרוֹת), which are three Chesedim minus a third (שֶׁהֵם ג׳ חֲסָדִים פָּחוֹת שְׁלִישׁ), and they sweeten three Gevurot minus a third (וְיִמְתְּקוּ ג׳ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ), and all of this is called Ona’ah (exploitation) less than a sixth, as explained above (אֲשֶׁר כָּל זֶה נִקְרָא אוֹנָאָה פָּחוֹת מִשְּׁתוּת כַּנַּ״ל).

And now we shall explain the commandment of Peri‘ah, which is Ona’ah (exploitation) more than a sixth (וְעַתָּה נְבָאֵר מִצְוַת פְּרִיעָה שֶׁהוּא אוֹנָאָה יוֹתֵר מִשְּׁתוּת), for now even the concealed upper third is revealed (כִּי עַתָּה יִתְגַּלֶּה גַּם שְׁלִישׁ עֶלְיוֹן הַמְּכוּסֶה), and there will be three complete Chesedim of Tiferet and Netzach–Hod revealed (וְיִהְיוּ ג׳ חֲסָדִים גְּמוּרִים דְּת״ת נ״ה מְגוּלִּים), and they will also sweeten the three complete Gevurot in the Yesod (וְיִמְתְּקוּ גַּם כֵּן אֶת ג׳ הַגְּבוּרוֹת הַשְּׁלֵימוֹת שֶׁבַּיְסוֹד).

And behold, Peri‘ah [Uncovering] means revealing (וְהִנֵּה פְּרִיעָה ר״ל גִּלּוּי), for through the removal of that skin of the foreskin which covers and surrounds the holy organ (כִּי עַל־יְדֵי הֲסָרַת עוֹר הָעָרְלָה הַהוּא הַמְּכַסֶּה וְסוֹבֵב אֶת הָאֵבֶר הַקָּדוֹשׁ), the upper third that was concealed in Tiferet is uncovered and revealed (נִפְרַע וְנִתְגַּלֶּה שְׁלִישׁ עֶלְיוֹן הַמְּכוּסֶה שֶׁבְּת״ת), and then the revelation of three complete Chesedim is completed (וְאָז נִגְמָרִים לְהִתְגַּלּוֹת ג׳ חֲסָדִים שְׁלֵימִים). But while the foreskin surrounds the Yesod (אֲבָל בִּהְיוֹת הָעָרְלָה סוֹבֶבֶת עַל הַיְסוֹד), the upper third mentioned above does not wish to be revealed (אֵין הַשְּׁלִישׁ הָעֶלְיוֹן הַנַּ״ל רוֹצֶה לְהִתְגַּלּוֹת), so that there should not be an excessive grasp of the kelipot upon them, as explained above (כְּדֵי שֶׁלֹּא יִהְיֶה אֲחִיזַת הַקְּלִיפּוֹת בָּהֶם יוֹתֵר מִדַּי כַּנַּ״ל). However, the aspect of Milah [Circumcision], which is the cutting of the foreskin (וְאֲמְנָם בְּחִינַת הַמִּילָה שֶׁהִיא כְּרִיתַת הָעָרְלָה), even though it also causes the revelation of the seventy Chesedim mentioned above—which are three minus a third—and also causes the revelation of the Yesod itself (אַף־עַל־פִּי שֶׁהִיא גּוֹרֶמֶת גַּם־כֵּן גִּלּוּי הַחֲסָדִים ע׳ כַּנַּ״ל שֶׁהֵם ג׳ פָּחוֹת שְׁלִישׁ וְגַּם גּוֹרֶמֶת גִּלּוּי הַיְסוֹד עַצְמוֹ), nevertheless it is not called by the name Peri‘ah [Uncovering] (עִם כָּל זֶה אֵינוֹ נִקְרָא בְּשֵׁם פְּרִיעָה). For the way of those Chesedim is to always be in a state of revelation, since they have no screen of the Yesod of Binah (לְפִי שֶׁדֶּרֶךְ אוֹתָן הַחֲסָדִים לִהְיוֹת תָּמִיד בְּגִלּוּי כִּי אֵין לָהֶם מָסָךְ יְסוֹד הַבִּינָה), and therefore it is mentioned only by the name Milah [Circumcision], which is an expression of the cutting of the foreskin (וְאֵינוֹ נִזְכָּר רַק בְּשֵׁם מִילָה שֶׁהוּא לְשׁוֹן כְּרִיתַת הָעָרְלָה). But the upper third, which is always covered within the Yesod of Imma, is called Peri‘ah [Uncovering], and its revelation is a renewed revelation (אֲבָל שְׁלִישׁ עֶלְיוֹן שֶׁהוּא תָּמִיד מְכוּסֶה בִּיסוֹד דְּאִמָּא נִקְרָא פְּרִיעָה וְגִלּוּיוּ גִּלּוּי חָדָשׁ), unlike the former (מַה שֶּׁאֵין כֵּן בָּרִאשׁוֹנָה).

And behold, the word Peri‘ah [Uncovering] means Pera‘–Yah [Uncover–Yah] (וְהִנֵּה מִלַּת פְּרִיעָה ר״ל פְּרַע י״ה), for the upper third is called Yah (כִּי שְׁלִישׁ עֶלְיוֹן נִקְרָא י״ה), since it has been explained that they are eight points of Chesed that are sealed there (לְפִי שֶׁהִנֵּה נִתְבָּאֵר שֶׁהֵם ח׳ נְקֻדּוֹת חֲסָדִים הַסְּתוּמִים שָׁם). And these are revealed through the Peri‘ah [Uncovering] (וְאֵלּוּ מִתְגַּלִּים עַל־יְדֵי הַפְּרִיעָה), and through this they also descend downward in the secret of sweetening (וְעַל־יְדֵי יוֹרְדִין לְמַטָּה גַּם־כֵּן בְּסוֹד וּמְמַתְּקִין). And corresponding to them, according to their measure, eight other points of the thirds of the Gevurot are also sweetened, as explained above (וּמְמַתְּקִין גַּם כְּנֶגְדָּן בְּשִׁעוּרָם ח׳ נְקֻדּוֹת אֲחֵרוֹת שֶׁל שְׁלִישׁ הַגְּבוּרוֹת כַּנַּ״ל). And thus they complete the sweetening of three complete Gevurot (וְנִשְׁלְמוּ לְהַמְתִּיק ג׳ גְּבוּרוֹת שְׁלֵימִים). And behold, eight Chesedim and eight Gevurot have the gematria of Yah with the kolel (וְהִנֵּה ח׳ חֲסָדִים וְח׳ גְּבוּרוֹת גִּימַטְרִיָּא י״ה עִם הַכּוֹלֵל).

And behold, the matter of Peri‘ah [Uncovering] is Pera‘–Yah [Uncover–Yah] (וְהִנֵּה עִנְיַן פְּרִיעָה פְּרַע י״ה), for sixteen lights are uncovered and revealed now through the Peri‘ah [Uncovering] (כִּי ט״ז אוֹרוֹת נִפְרָעִין וְנִתְגַּלּוּ עַתָּה עַל־יְדֵי הַפְּרִיעָה). For through it, two illuminations are now added in the Yesod (כִּי עַל־יְדֵי נוֹסְפוּ עַתָּה ב׳ הָאָרוֹת בַּיְסוֹד): the first is the illumination of the upper third of the Chesed of Tiferet (הָא׳ הוּא הֶאָרַת שְׁלִישׁ עֶלְיוֹן שֶׁל חֶסֶד דְּת״ת), and the second is the descent of the seventy revealed Chesedim (הַב׳ הוּא יְרִידַת ע׳ חֲסָדִים הַמְּגוּלִּים), which are the two lower thirds of the Chesed of Tiferet and the Chesedim of Netzach–Hod—behold, seventy (שֶׁהֵם ב׳ שְׁלִישִׁים חֶסֶד דְּת״ת וְחֲסָדִים דְּנ״ה הֲרֵי ע׳).

And if you ask, in the matter of Peri‘ah [Uncovering], sixteen lights are alluded to—eight lights of Chesed and eight lights of Gevurah—as explained above (וְאִם תֹּאמַר בְּעִנְיַן הַפְּרִיעָה נִרְמְזוּ ח׳ אוֹרוֹת דְּחֲסָדִים וְח׳ אוֹרוֹת דְּגְּבוּרוֹת שֶׁהֵם ט״ז כַּנַּ״ל). And in the matter of Milah [Circumcision], only the seventy lights of the Chesedim were mentioned, as explained above, and the seventy of the Gevurot were not mentioned (וּבְעִנְיַן מִילָה לֹא נִזְכְּרוּ רַק ע׳ אוֹרוֹת הַחֲסָדִים כַּנַּ״ל וְלֹא נִזְכְּרוּ ע׳ דְּגְבוּרוֹת).

For the seventy of the Gevurot are in the secret of the wine, and they are two aspects—wine and Milah [Circumcision]—as explained above (כִּי הָע׳ דְּגְבוּרוֹת הֵם בְּסוֹד הַיַּיִן וְהֵם ב׳ בְּחִי׳ יַיִן וּמִילָה כַּנַּ״ל), and therefore the seventy lights of the Gevurot were also not alluded to there (וְלֹא נִרְמְזוּ ע׳ אוֹרוֹת דְּגְבוּרוֹת גַּם־כֵּן). But the matter is as follows (אֲבָל הָעִנְיָן הוּא), for with the first seventy Chesedim two aspects are required (כִּי בְּע׳ חֲסָדִים רִאשׁוֹנִים צְרִיכִים ב׳ בְּחִי׳): one, to bring down the Chesedim from their root, from the Da’at, to their place, which is in Tiferet and Netzach–Hod (א׳ לְהוֹרִיד הַחֲסָדִים מִשָּׁרְשָׁם מִן הַדַּעַת עַד מְקוֹמָם שֶׁהוּא בְּת״ת וּבְנ״ה), and this aspect is accomplished through Milah [Circumcision], as explained above (וּבְחִי׳ זוֹ נַעֲשֵׂית עַל־יְדֵי מִילָה כַּנַּ״ל). And afterward, a second aspect is required—to bring them down from there to the Yesod (וְאַחַר כָּךְ צָרִיךְ בְּחִי׳ ב׳ לְהוֹרִידָם מִשָּׁם עַד הַיְסוֹד), and this is through the wine mentioned above (וְזֶה עַל־יְדֵי הַיַּיִן הַנַּ״ל). However, with regard to the concealed upper third, it has already descended from the Da’at to its place (אֲמְנָם בַּשְּׁלִישׁ הָעֶלְיוֹן הַמְּכוּסֶה כְּבָר יָרַד מִן הַדַּעַת עַד הַמָּקוֹם שֶׁלּוֹ), and therefore now it requires only to be brought down to the Yesod (וְלָכֵן אֵין צָרִיךְ עַתָּה רַק לְהוֹרִידוֹ עַד הַיְסוֹד).

And behold, when it descends into the Yesod, it immediately joins with the third of the Gevurah (וְהִנֵּה כַּאֲשֶׁר יוֹרֵד בַּיְסוֹד מִתְחַבֵּר תֵּכֶף עִם שְׁלִישׁ הַגְּבוּרָה), and it does not require another aspect after it (וְאֵינוֹ צָרִיךְ בְּחִי׳ אַחֶרֶת אַחֲרָיו). Therefore, they are included together in the secret of Peri‘ah [Uncovering] (לָכֵן נִכְלָלִין יַחַד בְּסוֹד הַפְּרִיעָה). But with regard to the other Chesedim, they do not join with the Gevurot except in the second aspect alone (אֲבָל בְּעִנְיַן הַחֲסָדִים הָאֲחֵרִים אֵינָם מִתְחַבְּרִים עִם הַגְּבוּרוֹת רַק בִּבְחִי׳ הַב׳ לְבַד), and therefore they are not alluded to in Milah [Circumcision] (וְלָכֵן לֹא נִרְמַז בְּמִילָה). And behold, we promised above to explain the word Milah [Circumcision]—what its matter is—and this is its explanation (וְהִנֵּה יָעַדְנוּ לְמַעְלָה לְבָאֵר מִלַּת מִילָה מַה עִנְיָנָהּ וְזֶה בֵּיאוּרָהּ). For behold, just as was explained regarding the word Peri‘ah [Uncovering], that it is Pera‘–Yah [Uncover–Yah], so too is the matter of Milah [Circumcision], which is Mal–Yah (כִּי הִנֵּה דֻּגְמַת מַה שֶׁנִּתְבָּאֵר בְּמִלַּת פְּרִיעָה שֶׁהוּא פְּרַע י״ה כֵּן עִנְיַן מִילָה מ״ל י״ה).

Its meaning is as follows: that the seventy Chesedim are the gematria of mal (פֵּרוּשׁ כִּי ע׳ חֲסָדִים הֵם גִּימַטְרִיָּא מ״ל), which are the two Chesedim of Netzach–Hod and the two lower thirds of Tiferet alone (שֶׁהֵם ב״ח נ״ה וּב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּת״ת לְבַדָּם). And the eight lights of the upper third are Yah of Milah [Circumcision] (וְח׳ אוֹרוֹת שֶׁל הַשְּׁלִישׁ הָעֶלְיוֹן הוּא י״ה שֶׁל מִילָה), because it is joined with the eight lights of the Gevurah, as explained above (לְהִיוֹתוֹ מְחֻבָּר עִם ח׳ אוֹרוֹת הַגְּבוּרָה כַּנַּ״ל), and both of them together are the gematria of Yah (וּשְׁנֵיהֶן גִּימַטְרִיָּא י״ה). And through this you will understand what our Sages, of blessed memory, said: “One who circumcised but did not uncover is as though he did not circumcise” (וּבָזֶה תָּבִין מַה שֶׁאָמְרוּ רַז״ל מָל וְלֹא פָרַע כְּאִלּוּ לֹא מָל). For the two letters Mem, Lamed of Milah [Circumcision] are the seventy lower lights that are revealed through the cutting of the foreskin, which is called Milah [Circumcision] (כִּי ב׳ אוֹתִיּוֹת מ״ל שֶׁל מִילָה הֵם ע׳ אוֹרוֹת הַתַּחְתּוֹנִים הַמְּגוּלִּים עַל־יְדֵי כְּרִיתַת הָעָרְלָה הַנִּקְרֵאת מִילָה). However, the two letters Yah of Milah [Circumcision], which are the eight upper lights that are concealed, have not yet been revealed until the act of Peri‘ah [Uncovering], as explained above (וְאֲמְנָם ב׳ אוֹתִיּוֹת י״ה שֶׁל מִילָה שֶׁהֵם ח׳ אוֹרוֹת הָעֶלְיוֹנִים הַסְּתוּמִים עֲדַיִן לֹא נִגְלוּ עַד מַעֲשֵׂה הַפְּרִיעָה כַּנַּ״ל). It follows that when one circumcises but does not uncover, the circumcision itself has not yet been completed (נִמְצָא כִּי כַּאֲשֶׁר מָל וְלֹא פָרַע עֲדַיִן הַמִּילָה עַצְמָהּ לֹא נִגְמְרָה), for the two letters Yah of Milah [Circumcision] have not yet been revealed until the Peri‘ah [Uncovering] (כִּי הֲרֵי ב׳ אוֹתִיּוֹת י״ה מִן מִילָה לֹא נִתְגַּלּוּ עֲדַיִן עַד הַפְּרִיעָה), since two aspects are alluded to in Milah [Circumcision], which are Mal–Yah (כִּי הֲרֵי ב׳ בְּחִי׳ נִרְמְזוּ בְּמִילָה שֶׁהֵם מ״ל י״ה). And the reason for this is that even though the two letters Yah are not revealed until the Peri‘ah [Uncovering] (וְטַעַם לָזֶה הוּא שֶׁאַף־עַל־פִּי שֶׁב׳ אוֹתִיּוֹת י״ה אֵינָן נִגְלִין עַד הַפְּרִיעָה), nevertheless the primary cause of the revelation is due to the Milah [Circumcision] (עִם כָּל זֶה עִקַּר הַגִּלּוּי הוּא מֵחֲמַת הַמִּילָה), for if one had not circumcised, that third would not have descended to its place (כִּי אִם לֹא יָמוּל לֹא הָיָה שְׁלִישׁ הַהוּא יוֹרֵד לִמְקוֹמוֹ), but would have remained also in the Da’at, as explained above (אֶלָּא הָיָה נִשְׁאָר גַּם הוּא בַּדַּעַת כַּנַּ״ל).

It follows that the aspect of Milah [Circumcision] causes the first aspect, which is the descent of the upper third downward to the upper third of Tiferet of Ze’ir Anpin (נִמְצָא כִּי בְּחִי׳ הַמִּילָה גּוֹרֵם בְּחִי׳ הָא׳ שֶׁהוּא יְרִידַת הַשְּׁלִישׁ הָעֶלְיוֹן לְמַטָּה בַּשְּׁלִישׁ הָעֶלְיוֹן שֶׁל הַת״ת לְת״ת דְּז״א). However, through Peri‘ah [Uncovering] there is effected only the second aspect, which is the descent of the upper third of Tiferet downward into the Yesod (וְאֲמְנָם עַל־יְדֵי הַפְּרִיעָה לֹא נַעֲשֵׂית רַק בְּחִי׳ הַב׳ שֶׁהוּא יְרִידַת הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל הַת״ת לְמַטָּה בַּיְסוֹד). And the matter of this aspect is secondary to the first aspect (וְעִנְיַן בְּחִי׳ זוֹ טְפֵלָה אֶל הַבְּחִי׳ הָא׳). And therefore, in the word Milah [Circumcision], the seventy revealed Chesedim are included in the mal of Milah [Circumcision], and the eight upper Chesedim are included in the Yah of Milah [Circumcision] (וְלָכֵן בְּמִלַּת מִילָה נִכְלְלוּ הָע׳ חֲסָדִים הַמְּגוּלִּים בְּמ״ל שֶׁל מִילָה וְהַח׳ חֲסָדִים עֶלְיוֹנִים בְּי״ה שֶׁל מִילָה). And behold, how the two aspects of Peri‘ah [Uncovering] and Milah [Circumcision] are alluded to in the word Milah [Circumcision] alone (וְהֲרֵי אֵיךְ ב׳ בְּחִי׳ שֶׁל פְּרִיעָה וּמִילָה רוֹמְזוֹת בְּמִלַּת מִילָה לְבַדָּהּ). And therefore, as long as one has not performed Peri‘ah [Uncovering], the Milah [Circumcision] has not been completed (וְאִם כֵּן כָּל זְמַן שֶׁלֹּא פָרַע לֹא נִגְמְרָה הַמִּילָה), and it is as though he did not circumcise at all (וְהֲוֵי כְּאִלּוּ לֹא מָל).

Chapter 4

שער לג פרק ד מ״ת

[33:4] And behold, through this you will understand what is written in the Zohar and in the Idra on the verse, “And he sat at the entrance of the tent in the heat of the day” (וְהִנֵּה בָּזֶה תָּבִין מַה שֶׁכָּתַב בַּזֹּהַר וּבָאִדְּרָא עַל פָּסוּק וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם). They said there: “The Chesed was revealed in the mouth of the mother” (אָמְרוּ שָׁם אִתְגַּלְיָא חֶסֶד בְּפוּמָא דְּאַמָּא), its meaning being that Abraham is the secret of the Chesedim, as explained by us (פֵּרוּשׁ כִּי אַבְרָהָם הוּא סוֹד הַחֲסָדִים כְּמְבֹאָר אֶצְלֵנוּ). And behold, when the infant is born, he is born with his foreskin, and it surrounds the Yesod (וְהִנֵּה הַתִּינוֹק כְּשֶׁנּוֹלָד נוֹלָד עָרְלָתוֹ עִמּוֹ וְחוֹפֶפֶת עַל הַיְסוֹד). And when he is circumcised, the Yod is revealed (וּכְשֶׁנִּמּוֹל אִתְגַּלְיָא יוֹ״ד), which is the head of the opening of his Amah [male organ] (שֶׁהַיּוֹ״ד הַזּוֹ הוּא רֹאשׁ פִּי הָאַמָּה שֶׁלּוֹ).

For this Yod is the aspect of the upper Chesedim, which are called Abraham (כִּי הַיּוֹ״ד הַזּוֹ הוּא בְּחִי׳ הַחֲסָדִים הָעֶלְיוֹנִים הַנִּקְרָא אַבְרָהָם), as is known (כַּנּוֹדָע). For Chesed has the gematria of seventy-two (כִּי חֶסֶד הוּא בְּגִימַטְרִיָּא ע״ב), which is Havayah in the filling of Yodin (הוֹי״ה בְּמִלּוּי יוֹדִי״ן), for every Yod is in Chesed (כִּי כָּל יוֹ״ד הוּא בְּחֶסֶד). And this is what is written regarding Abraham after he was circumcised, “And Hashem appeared to him in the plains of Mamre” (וְזֶהוּ שֶׁכָּתַב בְּאַבְרָהָם אַחַר שֶׁנִּמּוֹל וַיֵּרָא אֵלָיו ה׳ בְּאֵלֹנֵי מַמְרֵא). “And he sat at the entrance of the tent in the heat of the day” (וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם), for Abraham, who is Chesed and whose form is Yod, was revealed (כִּי אַבְרָהָם שֶׁהוּא חֶסֶד וְצוּרָתוֹ יוֹ״ד אִתְגַּלְיָא) at the entrance of the tent, which is the opening of the Amah [male organ] (בְּפֶּתַח הָאֹהֶל שֶׁהוּא פִּי הָאַמָּה), whose form is Yod (שֶׁצוּרָתָהּ יוֹ״ד), which is the Atarah [crown] in the Yesod (שֶׁהִיא עֲטָרָה שֶׁבַּיְסוֹד).

And the matter is as stated above (וְהָעִנְיָן הוּא כַּנַּ״ל), for through Peri‘ah [Uncovering] there are revealed sixteen lights—eight of Chesed and eight of Gevurah (כִּי עַל־יְדֵי הַפְּרִיעָה נִתְגַּלּוּ ט״ז אוֹרוֹת ח׳ דְּחֲסָדִים וְח׳ דְּגְּבוּרוֹת). And both of them are formed within the Yesod itself (וּשְׁנֵיהֶן נִצְטַיְּרוּ בַּיְסוֹד עַצְמוֹ), for the Yesod itself is the form of an elongated Vav, and the atarah is the form of a Yod (כִּי הַיְסוֹד עַצְמוֹ הוּא צוּרַת ו׳ אֲרוּכָה וְעֲטָרָה צוּרַת י׳), and it is revealed through the Peri‘ah [Uncovering] (וְנִגְלֵית עַל־יְדֵי הַפְּרִיעָה). And then there is made a Yod upon a Vav (וְאָז נַעֲשִׂין י׳ עַל ו׳), and this is the aspect of sixteen lights as explained above (וְזֶהוּ בְּחִי׳ ט״ז אוֹרוֹת כַּנַּ״ל). And the discerning one will understand (וְהַמַּשְׂכִּיל יָבִין) the secret of the reason why circumcision is on the eighth day (בְּסוֹד טַעַם הֱיוֹת הַמִּילָה לְח׳ יָמִים), for it is an allusion to the emanation of the eighth king, who is Hadar (שֶׁהוּא רֶמֶז לַאֲצִילוּת הַמֶּלֶךְ הַח׳ שֶׁהוּא הֲדַר), as mentioned in the writings of my teacher, may his memory be for life in the World to Come, in its place—see there (הַנִּזְכָּר בְּכִתְבֵי מוֹרִי זל״ה״ה בִּמְקוֹמוֹ עַיֵּן שָׁם). Also through this you will understand the matter of the verse, “On the day Isaac was weaned” (גַּם בָּזֶה תָּבִין עִנְיַן פָּסוּק בְּיוֹם הִגָּמֵל אֶת יִצְחָק), which our Sages expounded regarding the circumcision (דְּדָרְשׁוּ רַז״ל עַל הַמִּילָה). And they divided the word Higgamel [when he was weaned] into two words and said Heh–Gimel Ma״l [At eight, he circumcised]—meaning that he made a feast on the day of the Milah [Circumcision] (וְחִלְּקוּהוּ הַתֵּיבָה לִשְׁתֵּי תֵּיבוֹת וְאָמְרוּ ה״ג מ״ל שֶׁעָשָׂה מִשְׁתֶּה בְּיוֹם הַמִּילָה).

And the matter is as follows (וְהָעִנְיָן הוּא), for Higgamel [when he was weaned] has the gematria of seventy-eight (כִּי הַגָּמָ״ל גִּימַטְרִיָּא ע״ח), which are all three complete Chesedim revealed, and together with the concealed third among them they are seventy-eight lights that are revealed in the Yesod through the act of Milah [Circumcision] (שֶׁהֵם כָּל ג׳ חֲסָדִים שְׁלֵימִים מְגוּלִּין וְגַם הַשְּׁלִישׁ הַמְּכוּסֶּה שֶׁבֵּינֵיהֶם הֵם ע״ח אוֹרוֹת הַמִּתְגַּלִּין בַּיְסוֹד עַל־יְדֵי פְּעֻלַּת הַמִּילָה). For these are Mal, and the cutting of the foreskin (שֶׁהֵם מ״ל וּכְרִיתַת הָעָרְלָה), which are three Chesedim, three simple Havayot—twenty-six, twenty-six, twenty-six (שֶׁהֵם ג׳ חֲסָדִים ג׳ הֲוָיוֹת פְּשׁוּטוֹת כ״ו כ״ו כ״ו)—whose gematria is Higgamel [when he was weaned] (גִּימַטְרִיָּא הַגָּמָ״ל). And these are revealed through Milah [Circumcision], which is Mem, Lamed from Higgamel [when he was weaned] (וְאֵלּוּ מִתְגַּלִּין עַל־יְדֵי מִילָה שֶׁהֵם מ״ל מִן הַגָּמָ״ל). And through this, seventy-eight lights are revealed, corresponding to the full value of the word Higgamel [when he was weaned] (וְעַל־יְדֵי זֶה נִתְגַּלּוּ ע״ח אוֹרוֹת כְּמִנְיַן כָּל תֵּיבַת הַגָּמָ״ל). And Scripture explained where these seventy-eight lights were revealed, and said that they were revealed in the Yesod (וּבֵאֵר הַכָּתוּב הֵיכָן נִתְגַּלּוּ ע״ח אוֹרוֹת אֵלּוּ וְאָמַר שֶׁנִּתְגַּלּוּ בַּיְסוֹד), and they were joined with the Gevurot that are there, as explained above, which are called Yitzḥak (וְנִתְחַבְּרוּ עִם הַגְּבוּרוֹת אֲשֶׁר שָׁם כַּנַּ״ל הַנִּקְרָא יִצְחָק). And this is “et Yitzḥak,” meaning with Yitzḥak (וְזֶהוּ אֶת יִצְחָק כְּלוֹמַר עִם יִצְחָק). And it follows that the Chesedim, which are seventy-eight, corresponding to Higgamel [when he was weaned], were joined with Yitzḥak, who are the Gevurot (וְנִמְצָא שֶׁהַחֲסָדִים שֶׁהֵם ע״ח כְּמִנְיַן הַגָּמָ״ל נִתְחַבְּרוּ עִם יִצְחָק שֶׁהֵם הַגְּבוּרוֹת).

And if you examine carefully, you will understand how at first the Gevurot were only in the number of one hundred and thirty (וְאִם תְּדַקְדֵּק הֵיטֵב תָּבִין אֵיךְ בַּתְּחִלָּה הַגְּבוּרוֹת לֹא הָיוּ רַק מִנְיַן ק״ל), which are the five Havayot of the five Gevurot (שֶׁהֵם ה׳ הֲוָיוֹת ה״ג). And now, when the three Havayot—the three Chesedim—descended and sweetened the three Gevurot (וְעַתָּה כַּאֲשֶׁר יָרְדוּ הַג׳ הֲוָיוֹת ג׳ חֲסָדִים וּמִתְּקוּ אֶת ג׳ הַגְּבוּרוֹת), there were found eight Havayot (נִמְצְאוּ ח׳ הֲוָיוֹת), whose gematria is Yitzḥak (שֶׁהֵם גִּימַטְרִיָּא יִצְחָק), which is the gematria of four times B”N (שֶׁהוּא גִּימַטְרִיָּא ד׳ פְּעָמִים ב״ן), as it is said in the Haggadah, “corresponding to four sons the Torah spoke” (כְּמָ״שׁ בַּהַגָּדָה כְּנֶגֶד ד׳ בָּנִים דִּבְּרָה תּוֹרָה). And this is the joining of three Chesedim with three Gevurot (וְהוּא חִבּוּר ג׳ חֲסָדִים בְּג׳ גְּבוּרוֹת), and they are three times B”N, B”N, B”N (וְהֵם ג׳ פְּעָמִים ב״ן ב״ן ב״ן), and one additional B”N, the fourth (וְעוֹד ב״ן ד׳), which is the joining of the two Gevurot that were not sweetened (שֶׁהוּא חִבּוּר ב׳ גְּבוּרוֹת שֶׁלֹּא נִמְתְּקוּ). However, since the seventy lights were revealed first, and afterward the eight concealed lights in the upper third (וְאֲמְנָם לְפִי שֶׁהָע׳ אוֹרוֹת נִגְלוּ תְּחִלָּה וְאַחַר כָּךְ הַח׳ אוֹרוֹת הַסְּתוּמִים בַּשְּׁלִישׁ הָעֶלְיוֹן), therefore our Sages divided the word Higgamel [when he was weaned] into two words (לָכֵן חִלְּקוּ רַז״ל תֵּיבַת הַגָּמָ״ל לִשְׁתֵּי תֵּיבוֹת): Mal, which are the seventy revealed lights (מ״ל שֶׁהֵם ע׳ אוֹרוֹת מְגוּלִּין), and Heh–Gimel, which are the eight concealed lights (וְה״ג שֶׁהֵם ח׳ אוֹרוֹת הַסְּתוּמִים). And because they are supernal, they were mentioned first—Heh–Gimel—and the seventy lower ones were mentioned afterward—Mal (וּלְהִיוֹתָן עֶלְיוֹנִים נִזְכְּרוּ תְּחִלָּה ה״ג וְהָע׳ הַתַּחְתּוֹנִים נִזְכְּרוּ בָּאַחֲרוֹנָה מ״ל). And see in the discourse Abraham, Yitzḥak, Ya‘akov, and Yosef, where we explained the verse with another interpretation according to this introduction (וְעַיֵּן בִּדְרוּשׁ אַבְרָהָם וְיִצְחָק וְיַעֲקֹב וְיוֹסֵף שָׁם בֵּאַרְנוּ הַפָּסוּק פֵּרוּשׁ אַחֵר עַל־פִּי הַקְדָּמָה זוֹ).

Chapter 5

שער לג פרק ה מ״ת

[33:5] Also in the above discourse the matter of the sale of Yosef will be understood—how his brothers, the tribes, stole him and sold him to Egypt—and also the matter of thief and robber among them, what their meaning is (גַּם בִּדְרוּשׁ הַנַּ״ל יוּבַן עִנְיַן מְכִירַת יוֹסֵף שֶׁגְּנָבוּהוּ אֶחָיו הַשְּׁבָטִים וּמְכָרוּהוּ לְמִצְרַיִם גַּם עִנְיַן גַּנָּב וְגַזְלָן מֵהֶם עִנְיָנָם). Behold, Yosef is the aspect of the Yesod of Ze’ir Anpin, as is known (הִנֵּה יוֹסֵף הוּא בְּחִי׳ הַיְסוֹד דְּז״א כַּנּוֹדָע), and the reason for his being called thus is as explained above (וְסִבַּת קְרִיאָתוֹ כָּךְ הוּא כַּנַּ״ל).

For Yesod is the letter Vav, and the atarah is the letter Yod (כִּי הַיְסוֹד הוּא ו׳ וְהָעֲטָרָה הוּא י׳), and this is due to the illumination of the eight upper Chesedim that are in the concealed third, which sweeten the eight lights of the Gevurot (וְהוּא לְסִבַּת הֱיוֹת שָׁם הֶאָרַת הַח׳ חֲסָדִים הָעֶלְיוֹנִים שֶׁבַּשְּׁלִישׁ הַמְּכוּסֶה וּמְמַתֶּקֶת לְח׳ אוֹרוֹת הַגְּבוּרוֹת). And both of them together are Yod–Vav of Yosef (וּשְׁנֵיהֶן י״ו מִיּוֹסֵף). And the remaining lower illuminations—which are the seventy Chesedim and the seventy Gevurot that are sweetened together with the Chesedim—are one hundred and forty (וּשְׁאָר הָאֲרוֹת הַתַּחְתּוֹנוֹת שֶׁהֵם ע׳ חֲסָדִים וְע׳ גְּבוּרוֹת הַנִּמְתָּקִין עִם הַחֲסָדִים הֵם ק״ם), according to the number of Samekh–Peh from Yosef (כְּמִנְיַן ס״ף מִיּוֹסֵף), which is according to the number of three Chesedim and three Gevurot, which are four times B”N (שֶׁהוּא כְּמִנְיַן ג׳ חֲסָדִים וְג׳ גְּבוּרוֹת שֶׁהֵם ד׳ פְּעָמִים ב״ן).

And behold, the sixteen alone—which are the lights that come through Peri‘ah [Uncovering]—are therefore alluded to in the first two letters together (וְהִנֵּה נֶחְלָקִים י״ו לְבַד שֶׁהֵם הָאוֹרוֹת הַבָּאִים עַל־יְדֵי הַפְּרִיעָה לָכֵן נִרְמְזוּ בִּב׳ אוֹתִיּוֹת רִאשׁוֹנוֹת יַחַד). And the samekh–peh, which are the lights that come through Milah [Circumcision], are alluded to at the end, in the last two letters samekh–peh (וְהַס״ף שֶׁהֵם אוֹרוֹת הַבָּאִים עַל־יְדֵי מִילָה הֵם נִרְמְזוּ בָּאַחֲרוֹנָה בִּב׳ אוֹתִיּוֹת אַחֲרוֹנוֹת ס״ף). It follows that Yosef is the aspect of the illumination of Chesed–Gevurah, which are six Havayot, whose gematria is Yosef (נִמְצָא כִּי יוֹסֵף הוּא בְּחִי׳ הֶאָרַת שֶׁל חו״ג שֶׁהֵם ו׳ הֲוָיוֹת גִּימַטְרִיָּא יוֹסֵף). [It appears to me, Chaim, according to my humble opinion that perhaps for this reason Rachel said when she gave birth to Yosef—as our Sages said, of blessed memory, that Yosef was born circumcised—“Hashem will add for me another son” (נִלְעַד״ח אֶפְשָׁר שֶׁלְּזֶה אָמְרָה רָחֵל כַּאֲשֶׁר יָלְדָה אֶת יוֹסֵף שֶׁאָמְרוּ רַז״ל שֶׁנּוֹלַד מָהוּל יוֹסֵף ה׳ לִי בֵּן אַחֵר).

That is to say: for already in Yosef—who is Yesod—three complete Gevurot were sweetened together with three revealed Chesedim, for even the upper third of Tiferet is revealed, and there remain only two Gevurot without sweetening, which are “another son,” corresponding to the number of two simple Havayot of the two Gevurot (ר״ל כִּי כְּבָר נִמְתְּקוּ בְּיוֹסֵף שֶׁהוּא יְסוֹד ג׳ גְּבוּרוֹת שְׁלֵימִים עִם ג׳ חֲסָדִים מְגוּלִּים כִּי גַּם הַשְּׁלִישׁ הָעֶלְיוֹן דְּת״ת הוּא מְגוּלֶּה וְלֹא נִשְׁאַר כִּי אִם ב׳ גְּבוּרוֹת בְּלִי מִתּוּק שֶׁהֵם בֵּן אַחֵר שֶׁהוּא מִנְיַן ב׳ הֲוָיוֹת פְּשׁוּטוֹת שֶׁל ב׳ הַגְּבוּרוֹת)]. And when his brothers stole him (וְכַאֲשֶׁר גְּנָבוּהוּ אֶחָיו), it is already known that the difference between theft and robbery is that theft is in concealment and robbery is openly (כְּבָר נוֹדַע כִּי הַהֶפְרֵשׁ בֵּין גְּנֵיבָה לְגְּזֵלָה הוּא כִּי גְּנֵיבָה בְּהֶסְתֵּר וּגְזֵלָה בְּגָלוּי). And even though they stole him entirely—that is, all three Chesedim and the Gevurot together, the concealed and the revealed (וְאַף־עַל־פִּי שֶׁהֵם גְּנָבוּהוּ כֻּלּוֹ שֶׁהֵם כָּל ג׳ חֲסָדִים וְהַגְּבוּרוֹת יַחַד הַמְּכוּסִים וְהַמְּגוּלִּים), nevertheless they stole only the upper third in concealment (עִם כָּל זֶה לֹא גְּנָבוּהוּ רַק הַשְּׁלִישׁ הָעֶלְיוֹן בְּסֵתֶר). For the essence of the blemish of the grasp of the Klipot upon the Chesedim is above, in the concealed upper third (לְפִי שֶׁעִקַּר הַפְּגָם שֶׁל אֲחִיזַת הַקְּלִיפּוֹת בַּחֲסָדִים הוּא לְמַעְלָה בַּשְּׁלִישׁ הָעֶלְיוֹן הַמְּכוּסֶה).

For in the lower Chesedim it is their way to grasp, since there is robbery openly there (כִּי בַּחֲסָדִים הַתַּחְתּוֹנִים דַּרְכָּם לֶאֱחֹז בָּהֶם כִּי שָׁם גְּזֵלָה בְּגָלוּי), and therefore it is their way to attach there, as explained by us in the secret of the sin of the Tree of Knowledge of good and evil (לָכֵן דַּרְכָּם לְהִתְאַחֵז שָׁם כְּמְבֹאָר אֶצְלֵנוּ בְּסוֹד חֵטְא עֵץ הַדַּעַת טוֹב וָרָע). And the primary great blemish is the grasp in the concealed upper third (וְעִקַּר הַפְּגָם הַגָּדוֹל הוּא בָּאֲחִיזָה בַּשְּׁלִישׁ הָעֶלְיוֹן הַמְּכוּסֶה), and this is called theft in concealment (וְזֶה נִקְרָא גְּנֵיבָה בְּהֶסְתֵּר). Therefore, even though the two aspects were stolen—namely theft and robbery (לָכֵן אַף־עַל־פִּי שֶׁנִּגְנְבוּ ב׳ הַבְּחִינוֹת שֶׁהֵם גְּנֵיבָה וּגְזֵלָה), nevertheless everything is called by the name theft (עִם כָּל זֶה הַכֹּל נִקְרָא בְּשֵׁם גְּנֵיבָה), as it is written, “For I was surely stolen from the land of the Hebrews” (כְּמָ״שׁ כִּי גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים)—two thefts (ב׳ גְּנֵיבוֹת), because the primary blemish is in the concealed (לְפִי שֶׁעִקַּר הַפְּגָם הוּא בַּמְּכוּסֶה). And after they stole the two aspects mentioned above, they sold him to Egypt, which are the Klipot (וְאַחַר שֶׁגָּנְבוּ ב׳ הַבְּחִינוֹת הַנַּ״ל מְכָרוּהוּ לְמִצְרַיִם שֶׁהֵם הַקְּלִיפּוֹת). And then the holy organ, which is called Yesod, returned to be clothed in the foreskin (וְאָז חָזַר הָאֵבֶר הַקָּדוֹשׁ הַנִּקְרָא יְסוֹד לְהִתְלַבֵּשׁ בָּעָרְלָה). And this is the secret of the sale to Egypt—a grievous sin that was in the sale of Yosef (וְזֶה סוֹד הַמְּכִירָה לְמִצְרַיִם עָוֹן פְּלִילִי שֶׁהָיָה בְּמְכִירַת יוֹסֵף), as mentioned in the Zohar, that even a covenant that stands can be within the side of the Sitra achra (כְּנִזְכָּר בַּזֹּהַר דַּאֲפִלּוּ בְּרִית קַיָּימָא בְּגוֹ סִטְרָא אָחֳרָא), for the Klipot—which are the foreskin—grasped the supernal Yesod, Heaven forbid (כִּי נֶאֱחֲזוּ הַקְּלִיפּוֹת שֶׁהֵם הָעָרְלָה בַּיְסוֹד הָעֶלְיוֹן ח״ו).

TABLE OF CONTENTS

The First Gate 4

Chapter 1 4

Chapter 2 8

Chapter 3 10

Chapter 4 15

The Second Gate 18

Chapter 1 18

Chapter 2 21

Chapter 3 25

Chapter 4 28

Chapter 5 34

Chapter 6 40

The Third Gate 44

Chapter 1 44

Chapter 2 47

Chapter 3 50

Chapter 4 54

Chapter 5 55

Chapter 6 57

Chapter 7 59

Chapter 8 61

Chapter 9 64

Chapter 10 67

The Fourth Gate 70

Chapter 1 70

Chapter 2 73

Chapter 3 74

Chapter 4 76

Chapter 5 77

Chapter 6 83

Chapter 7 84

Chapter 8 86

Chapter 9 89

Chapter 10 92

Chapter 11 94

Chapter 12 97

The Fifth Gate 100

Chapter 1 100

Chapter 2 103

Chapter 3 107

The Sixth Gate 110

Chapter 1 110

Chapter 2 113

Chapter 3 118

The Seventh Gate 125

Chapter 1 125

Chapter 2 129

Chapter 3 131

Chapter 4 133

Chapter 5 137

Chapter 6 139

Chapter 7 143

Chapter 8 145

The Eighth Gate 147

Chapter 1 147

Chapter 2 151

Chapter 3 154

Chapter 4 156

Chapter 5 157

Chapter 6 160

Chapter 7 163

The Ninth Gate 165

Discourse 1 165

Discourse 2 177

Discourse of Chasadim and Gevurot 177

Discourse 2 181

Discourse 3 200

Discourse 4 211

Discourse 5 217

Discourse 6 226

Discourse 7 232

Discourse 8 235

The Tenth Gate 242

Chapter 1 242

Chapter 2 245

Chapter 3 248

Chapter 4 251

The Eleventh Gate 253

Chapter 1 253

Chapter 2 255

Chapter 3 259

Chapter 4 261

The Twelfth Gate 264

Chapter 1 264

Chapter 2 266

Chapter 3 270

Chapter 4 271

Chapter 5 275

The Thirteenth Gate 278

Chapter 1 278

Chapter 2 284

Chapter 3 286

Chapter 4 290

Chapter 5 293

Chapter 6 295

Chapter 7 298

Chapter 8 303

Chapter 9 306

The Fourteenth Gate 310

Discourse 1 310

Discourse 2 314

Discourse 3 316

Discourse 4 321

Discourse 5 323

Discourse 6 325

Discourse 7 328

The Fifteenth Gate 331

Chapter 1 331

Chapter 2 333

Chapter 3 339

Chapter 4 342

Chapter 5 343

The Sixteenth Gate 346

Chapter 1 346

Chapter 2 354

Chapter 3 359

Chapter 4 360

Chapter 5 362

Chapter 6 368

Chapter 7 373

Chapter 8 378

Chapter 9 380

The Seventeenth Gate 382

Chapter 1 382

Chapter 2 388

Chapter 3 390

Chapter 4 396

Chapter 5 398