Otzar MolchoThe Treasury of Molcho
Primary textDaf 20a (דַּף כ׳ ע״א)

Daf 20a (דַּף כ׳ ע״א)

Its explanation is: as we said above, each one of the six extremities individually received from the seven Tikkunim of Atika (פֵּרוּשׁ כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה כִּי הַשֵּׁשׁ קְצָווֹת הִשִּׂיגוּ כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ מִזּ׳ תִּיקּוּנִים דְּעַתִּיקָא), and they became six times seven, which is the mystery of the Name of Forty-Two (וְנַעֲשׂוּ שֵׁשׁ פְּעָמִים שֶׁבַע הוּא סוֹד שֵׁם מ״ב), of Havayah in Atzilut (דְּהֲוָיָה בַּאֲצִילוּת), and seven times six in the World of Beri'ah (וְשֶׁבַע פְּעָמִים שֵׁשׁ בְּעוֹלָם הַבְּרִיאָה), namely the six Heikhalot [Palaces] of Ze'ir Anpin of the World of Beri'ah, included within seven, namely forty-two (דְּהַיְינוּ שֵׁשׁ הֵיכָלוֹת דְּזְעֵיר דְּעוֹלָם הַבְּרִיאָה כְּלוּלִים מִשֶּׁבַע דְּהַיְינוּ מ״ב), and afterward in the World of Yetzirah there is another forty-two, namely the Name ABYGTTZ (וְאַחַ״כ בְּעוֹלָם הַיְצִירָה יֵשׁ מ״ב אַחֵר דְּהַיְינוּ שֵׁם אביגת״ץ),

and the entire mystery of the Name of the six wings p1-21(וְכָל סוֹד שֵׁם שֶׁל שֵׁשׁ כְּנָפַיִם), when it is the mystery of Mayin Nukvin [Feminine Waters] (כְּשֶׁהוּא סוֹד מַיִין נוּקְבִין), and Ze'ir Anpin dwells in Yetzirah (וּזְעֵיר מְקַנֵּן בִּיצִירָה), and establishes there the Name of Forty-Two (וְעוֹשֶׂה שָׁם שֵׁם שֶׁל מ״ב), which emerges from Bereshit until VaVohu (הַיּוֹצֵא מִבְּרֵאשִׁית עַד וָבֹהוּ), namely the Beit of VaVohu (דְּהַיְינוּ בֵּית שֶׁל וָבֹהוּ), it is included and emerges through its permutation, as is known (הוּא נִכְלָל וְיוֹצֵא ע״י צֵירוּף מִמֶּנּוּ כַּנּוֹדָע), and therefore it emerges from the verses of Bereshit (וְלָכֵן יוֹצֵא מִפְּסוּקֵי בְּרֵאשִׁית), for it is also from the Ze'ir Anpin above, which dwells there (כִּי הוּא גַּם כֵּן מִזְּעֵיר שֶׁלְּמַעְלָה שֶׁהוּא מְקַנֵּן שָׁם), in the mystery of Bara Shit [Created Six] (בְּסוֹד בָּרָא שִׁית), in which each one has six letters (שֶׁיֵּשׁ לְכָל אֶחָד שֵׁשׁ אוֹתִיּוֹת), and its special property is to bring up every person who seeks to come before the King's Gate (וּסְגֻלָּתוֹ הוּא לְהָבִיא לְכָל אָדָם שֶׁיְבַקֵּשׁ לָבוֹא אֶל שַׁעַר הַמֶּלֶךְ הוּא מַעֲלֶה אוֹתוֹ), whether one who descends to the Merkavah [Chariot] to behold the King in His beauty (הֵן הַיּוֹרֵד לַמֶּרְכָּבָה לִרְאוֹת הַמֶּלֶךְ בְּיָפְיוֹ), or the soul, to elevate it at night (אוֹ הַנְּשָׁמָה לְהַעֲלוֹתָהּ בַּלַּיְלָה), and Metatron has this Name in his hand, and he is the gatekeeper p1-22(וּמַטַּטְרוֹן יֵשׁ בְּיָדוֹ הַשֵּׁם הַזֶּה וְהוּא הַשּׁוֹעֵר), who leads the son of man before his Creator (הַמּוֹלִיךְ הָאָדָם בֶּן אָדָם לִפְנֵי בּוֹרְאוֹ), and the soul says to him, “Draw me, after You we will run” (וְהַנְּשָׁמָה אוֹמֶרֶת לוֹ מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה) (Song of Songs 1:4), whose initial letters are Amen (רָ״ת אמ״ן), and equal the Name YAHDVNHY in numerical value (וְעוֹלֶה שֵׁם יאהדונהי), a Zivug [Union] is made with Him (הוּא נַעֲשֶׂה זִוּוּג אֵלָיו), and He brings sparks of purity (וּמֵבִיא נִיצוֹצֵי טָהֳרָה), and afterward, “The King has brought me into His chambers” (וְאַחַ״כ הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו) (Song of Songs 1:4), and therefore every person should say it at the time of his passing, and every night before he sleeps, and after the prayer (וְלָכֵן יֹאמַר אוֹתוֹ כָּל אָדָם בִּזְמַן פְּטִירָתוֹ וּבְכָל לַיְלָה קֹדֶם שֶׁיִּישַׁן וְאַחַר הַתְּפִלָּה).

For it is a great principle, bringing the prayer and the soul before its Creator (כִּי הוּא כְּלָל גָּדוֹל הַמֵּבִיא הַתְּפִלָּה וְהַנְּשָׁמָה לִפְנֵי בּוֹרְאוֹ), and covering them with the right and with the left (וּמְכַסֶּה אוֹתָם בַּיָּמִין וּבַשְּׂמֹאל), in the mystery of, “With two he covers his face” (בְּסוֹד בִּשְׁתַּיִם יְכַסֶּה פָנָיו) (Isaiah 6:2). For example, ABYGTTZ is divided into the right and the left (כְּגוֹן אביגת״ץ נֶחְלָק לַיָּמִין וְלַשְּׂמֹאל), to cover the soul on its right and on its left (לְכַסּוֹת הַנְּשָׁמָה מִימִינָהּ וּמִשְּׂמֹאלָהּ), to protect it from the Klipot (לְהָגֵן עָלֶיהָ מִן הַקְּלִיפּוֹת), and likewise He also covers the prayer (וְכֵן הַתְּפִלָּה גַּם כֵּן הוּא מְכַסֶּה אוֹתָהּ), and this is the mystery of, “Seraphim stood above Him” (וְזֶהוּ סוֹד שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ) (Isaiah 6:2). He is Metatron (הוּא מַטַּטְרוֹן), and the Seraphim are his attendants (וְהַשְּׂרָפִים הֵם שַׁמָּשָׁיו), and they have six wings by the power of the six letters of each Name (וְשֵׁשׁ כְּנָפַיִם לָהֶם מִכֹּחַ שֵׁשׁ אוֹתִיּוֹת שֶׁל כָּל שֵׁם), and the Name is Judgment (וְהַשֵּׁם הוּא דִּין), therefore they are called Seraphim [Burning Ones] (לָכֵן נִקְרְאוּ שְׂרָפִים), and they burn the soul if it did not engage in the secrets of Kabbalah, when it had the opportunity to study (וְשׂוֹרְפִים הַנְּשָׁמָה אִם לֹא עָסְקָה בְּסוֹדוֹת הַקַּבָּלָה אִם הָיָה לָהּ בָּאֶפְשָׁרִיּוּת לִלְמֹד), and it did not study (וְלֹא לָמְדָה), and in any case it is reincarnated another time (וְעכ״פ הִיא מִתְגַּלְגֶּלֶת פַּעַם אַחֶרֶת), and these are the souls that yearn for this wisdom (וְהֵם הַנְּשָׁמוֹת הַחוֹשְׁקוֹת בַּחָכְמָה הַזּוֹ).

Notes

  1. Compare Emek HaMelekh, Part II, Gate 11, Chapter 5 (רְאוּ עֵמֶק הַמֶּלֶךְ, ב, שַׁעַר יא, פֶּרֶק ה): “And behold, this is the mystery of the power of the Seraphim [Burning Ones], of the consuming fire (וְהִנֵּה זֶה הוּא סוֹד כֹּחַ הַשְּׂרָפִים שֶׁל אֵשׁ הַשּׂוֹרֵף), for they possess the Name ABYGThTZ (אֲשֶׁר יֵשׁ בְּיָדָם שֵׁם אבגית״ץ), as it is said, “Seraphim stood above Him… each one had six wings” (שֶׁנֶּאֱמַר שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ... שֵׁשׁ כְּנָפַיִם לְאֶחָד) (Isaiah 6:2), understand that each word contains six letters (בֵּן שֶׁכָּל תֵּיבָה יֵשׁ בּוֹ שֵׁשׁ אוֹתִיּוֹת), “With two he covers his face” (בִּשְׁתַּיִם יְכַסֶּה פָנָיו) (Isaiah 6:2), of the son of man who travels through the River Dinur [River of Fire] (שֶׁל בֶּן אָדָם הַהוֹלֵךְ דֶּרֶךְ נְהַר דִּינוּר), which separates between the Upper Garden of Eden and the Lower Garden of Eden (הַמַּבְדִּיל בֵּין גַּן עֵדֶן עֶלְיוֹן לְתַחְתּוֹן), namely between Yetzirah and Beri'ah (דְּהַיְינוּ בֵּין יְצִירָה לִבְרִיאָה), “and with two he covers his feet, and with two he flies” upward (וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף לְמַעְלָה) (Isaiah 6:2), which are six letters (שֶׁהֵם שֵׁשׁ אוֹתִיּוֹת). And this Name elevates in the mystery of Mayin Nukvin [Feminine Waters] (וְהַשֵּׁם הַזֶּה מַעֲלֶה בְּסוֹד מַיִין נוּקְבִין), as it says in the Zohar, “This ascends” (בְּאוֹמְרוֹ בַּזֹּהַר דָּא סָלִיק), this is the Name of Forty-Two (זֶהוּ שֵׁם מ״ב), whose nature is like the nature of fire, to ascend (שֶׁטִּבְעוֹ כְּטֶבַע הָאֵשׁ לַעֲלוֹת), and it raises whenever there is a need to ascend (וְהוּא מַעֲלֶה כְּשֶׁיֵּשׁ הַצֹּרֶךְ לַעֲלוֹת). And there are angels under Yofiel corresponding to the forty-two letters of this Name (וְיֵשׁ מַלְאָכִים תַּחַת יוֹפִיאֵל כְּמִנְיַן מ״ב אוֹתִיּוֹתָיו שֶׁל הַשֵּׁם), and each letter is the initial letter of the name of the Seraph [Burning One], according to the order of its letters (וְכָל אוֹת שֶׁלּוֹ הוּא תְּחִלַּת אוֹת שְׁמוֹ שֶׁל הַשָּׂרָף כְּסֵדֶר אוֹתִיּוֹתָיו), and they are: ABYGThTZ, QRAShTN, NGDYKhSh, BTRTZTG, ChQBTN'A, YGLPZQ, ShQVTZYTh (וְהֵם, אבגית״ץ קרעשטן נגדיכ״ש בטרצת״ג חקבטנע יגלפז״ק שקוצי״ת).

    Compare Emek HaMelekh, Part II, Gate 14, Chapter 134 (שָׁם, ב, שַׁעַר יד, פֶּרֶק קלד): “The conclusion is (כְּלָל הָעוֹלֶה), the Name ABYGThTZ and the other Names of Forty-Two (שֵׁם אבגית״ץ וּשְׁאָר שֵׁמוֹת מ״ב), are the Name of the six wings (הוּא שֵׁם שֵׁשׁ כְּנָפַיִם), ‘with two he covers his face, with two he covers his feet, and with two he flies’ (בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף) (Isaiah 6:2).

  2. Emek HaMelekh, Part III, Gate 17, Chapter 11 (עֵמֶק הַמֶּלֶךְ, ב, שַׁעַר יז, פֶּרֶק יא): “And these points are Ofanim [Wheels] performing their function (וְאֵלּוּ הַנְּקוּדוֹת הֵם אוֹפַנִּים פּוֹעֲלִים פְּעֻלָּתָם), and according to the intention of the one praying or performing the act (וּלְפִי כַּוָּנַת הַמִּתְפַּלֵּל אוֹ הַפּוֹעֵל), Pithchon [Gatekeeper] comes (בָּא פִּתְחוֹן), [Pithchin [Gatekeepers]] (פִּתְחִין), who guards the entrance of the Heikhal [Palace] of the King (שֶׁהוּא שׁוֹמֵר פֶּתַח הֵיכַל הַמֶּלֶךְ), in the World of Yetzirah (בְּעוֹלָם הַיְצִירָה), as mentioned in Tikkun Eighteen (כַּנִּזְכָּר בְּתִקּוּן י״ח), and knocks upon the gate (וְדוֹפֵק עַל הַפֶּתַח), and says, ‘Open the gates, that the righteous nation may enter’ (וְאוֹמֵר פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק) (Isaiah 26:2), so that the gates may be opened for the one who asks and directs his intention properly (בֶּן כְּדֵי שֶׁיִּפָּתְחוּ הַשְּׁעָרִים לַשּׁוֹאֵל וּמִתְכַּוֵּן כַּהוֹגֶן), especially regarding the letters upon which one intends while answering Amen (וּבִפְרָט לָאוֹתִיּוֹת שֶׁמִּתְכַּוְּנִים לַעֲנוֹת אָמֵן), ninety [times] every day (צ׳ שֶׁהִיא אָמֵן שֶׁבְּכָל יוֹם), [three times] (ג׳ פְּעָמִים), and whoever increases, behold, this is praiseworthy (וְהַמַּרְבֶּה הֲרֵי זֶה מְשֻׁבָּח), and how good and how pleasant it is for a person to direct his intention in the vowel points of the Amens toward the angels (וּמַה טּוֹב וּמַה נָּעִים שֶׁיְכַוֵּן אָדָם בְּנִקּוּד אָמֵנִים לַמַּלְאָכִים), through the aforementioned vowel points (בַּנְּקוּדוֹת הָאֲמוּרוֹת). Concerning him it is said, ‘And they that are wise shall shine like the brightness of the firmament’ (וְעָלָיו נֶאֱמַר וְהַמַּשְׂכִּלִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ) (Daniel 12:3), that is to say, those who are wise and contemplate the sparks (כְּלוֹמַר הַמַּשְׂכִּלִים וּמִסְתַּכְּלִים בַּנִּיצוֹצוֹת), in the points of these Ofanim [Wheels] and their names (בִּנְקוּדַת אוֹפַנִּים אֵלּוּ וּשְׁמוֹתָם), cause them to sparkle one within another (גּוֹרֵם שֶׁיִּתְנוֹצְצוּ זֶה בָּזֶה), and from this mutual sparkling many angels emerge (וְיוֹצְאִים מֵהִתְנוֹצְצוּת זֶה מַלְאָכִים רַבִּים), and it brings a great illumination to his soul (וּמֵבִיא הֶאָרָה גְּדוֹלָה לְנִשְׁמָתוֹ).