Otzar MolchoThe Treasury of Molcho
Primary textDaf 21a (דַּף כ״א ע״א)

Daf 21a (דַּף כ״א ע״א)

And since above they ascend only through the power of song while they are singing in their movement (וְלִהְיוֹת שֶׁלְּמַעְלָה אֵינָם עוֹלִים אֶלָּא מִכֹּחַ שִׁירָה בְּעוֹדָם מְשׁוֹרְרִים מַהֲלָכָם), and “Sun, stand still in Gibeon” proves it (וְשֶׁמֶשׁ בְּגִבְעוֹן דּוֹם יוֹכִיחַ) (Joshua 10:12), for if Yehoshua had not silenced it, he would not have been able to make it stand (שֶׁאִם לֹא הָיָה מְשַׁתְּקוֹ יְהוֹשֻׁעַ לֹא הָיָה יָכוֹל לְהַעֲמִידוֹ), and therefore he said, “and the enlightened ones” (וְלָכֵן אָמַר וְהַמַּשְׂכִּילִים) (Daniel 12:3), these are the letters that are made from Imma, and the Nekudot [Vowel-Points] that are made from Abba (אִלּוּ הָאוֹתִיּוֹת הַנַּעֲשִׂים מֵאִימָּא וּנְקוּדוֹת הַנַּעֲשִׂים מֵאַבָּא), and he selected food from amidst the refuse, and his Judgments were sweetened (וְגָבַר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת וְנִמְתַּק דִּינָיו), “shall shine” refers to these letters and Nekudot [Vowel-Points] (יַזְהִירוּ הָאוֹתִיּוֹת וְהַנְּקוּדוֹת הַלָּלוּ) (Daniel 12:3), like the manner of the movements of those who play music (כְּגוַונָא דִּתְנוּעֵי דִּמְנַגְּנָא), that is to say, if the letters do not obtain the abundance of this cloud that descends first to the lower waters (כְּלוֹמַר אִם לֹא יַשִּׂיגוּ הָאוֹתִיּוֹת שֶׁפַע הֶעָנָן הַזֶּה הַיּוֹרֵד מִקּוֹדֵם אֶל מַיִם הַתַּחְתּוֹנִים), to raise these letters and the Klipot of the shattered vessels that cling to the fragments of their vessels (לְהַעֲלוֹת אֵלּוּ הָאוֹתִיּוֹת וְהַקְּלִיפּוֹת שֶׁל הַמָּאנִין תְּבִירִין הַנִּדְבָּקִים בְּשִׁבְרֵי כְּלֵיהֶם), these letters are not sweetened and arranged in the mystery of a word through their ascent to Abba and Imma and Atika Kadisha (אֵינָם נִמְתָּקִים הָאוֹתִיּוֹת הַלָּלוּ וְנִסְדָּרִים בְּסוֹד תֵּיבָה בַּעֲלִיָּתָם אֶל אַבָּא וְאִימָּא וְעַתִּיקָא קַדִּישָׁא), and they acquire their existence (וְקוֹנִים הֲוָיָיתָם), and since the lower ones, namely the Ofanim [Wheels] and the angels, obtain the abundance of Atika, and Abba and Imma (וְכֵיוָן שֶׁהַתַּחְתּוֹנִים דְּהַיְינוּ הָאוֹפַנִּים וְהַמַּלְאָכִים מַשִּׂיגִים שֶׁפַע עַתִּיקָא וְאַבָּא וְאִימָּא), which are the mystery of the seven clouds of glory (שֶׁהֵם סוֹד שֶׁבַע עַנְנֵי הַכָּבוֹד), which would go before Yisrael, the mystery of Ze'ir Anpin in its seven Sefirot (אֲשֶׁר הָיוּ הוֹלְכִים לִפְנֵי יִשְׂרָאֵל סוֹד זְעֵיר בְּשֶׁבַע סְפִירוֹתָיו), so that the Klipot could not wage war against them to prevent them from their work (שֶׁלֹּא יוּכְלוּ לְהִלָּחֵם הַקְּלִיפּוֹת עִמָּהֶם לְהַמְנִיעָם מִמְּלַאכְתָּם), to gather the letters of Ze'ir Anpin, which is their vitality (לְקַבֵּץ הָאוֹתִיּוֹת שֶׁל זְעֵיר שֶׁהוּא חִיּוּת שֶׁלָּהֶם), and the letters of the mystery of Mayin Nukvin [Feminine Waters] cannot ascend (וְאֵין הָאוֹתִיּוֹת שֶׁל סוֹד מַיִין נוּקְבִין יְכוֹלִים לַעֲלוֹת), therefore they receive the abundance of this cloud (לָכֵן הֵם מְקַבְּלִים שֶׁפַע הֶעָנָן הַזֶּה), and they acquire movement in the mystery of song, which is melody, in order to ascend (וְהֵם קוֹנִים תְּנוּעָה בְּסוֹד הַשִּׁיר הוּא הַנִּיגּוּן לַעֲלוֹת), for while they sing, they move, and as long as one plays music, he moves to ascend (כִּי בְּעוֹדָם מְשׁוֹרְרִים מְהַלְּכִים וְכָל עוֹד שֶׁהוּא מְנַגֵּן מִתְנוֹעֵעַ לַעֲלוֹת), and this is what he said, “and the enlightened ones shall shine” p1-23(וְזֶהוּ אוֹמְרוֹ וְהַמַּשְׂכִּילִים יַזְהִירוּ) (Daniel 12:3), like the manner of the movements of those who play music (כְּגוַונָא דִּתְנוּעֵי דִּמְנַגְּנֵי).

Its explanation is: the enlightened ones, which are also the letters, shall likewise receive illumination from this cloud (פֵּרוּשׁ הַמַּשְׂכִּלִים שֶׁהֵם הָאוֹתִיּוֹת גַּם כֵּן יְקַבְּלוּ הֶאָרָה מֵהֶעָנָן הַזֶּה), so that they may have the power to ascend and cleave to the angels and the Ofanim [Wheels] (כְּדֵי שֶׁיִּהְיֶה לָהֶם כֹּחַ לַעֲלוֹת וְלִדָּבֵק בַּמַּלְאָכִים וְאוֹפַנִּים), to ascend into the Heikhalot [Palaces] of Holiness (לַעֲלוֹת בְּהֵיכָלוֹת הַקְּדֻשָּׁה), and from there they shall ascend higher (וּמִשָּׁם יַעֲלוּ מַעְלָה), and all the more so the angels must receive the abundance of this cloud (וּמִכָּל שֶׁכֵּן שֶׁצְּרִיכִים הַמַּלְאָכִים לְקַבֵּל הַשֶּׁפַע הֶעָנָן הַזֶּה), which protects them from the battle arrayed among them (הַמֵּגִין עֲלֵיהֶם מִן הַמִּלְחָמָה הָעֲרוּכָה אֲשֶׁר בֵּינֵיהֶם), for the numerical value of Anan [Cloud] two times, together with Right and Left, equals Shem [Name] (כִּי עָנָן ב׳ פְּעָמִים יָמִין וּשְׂמֹאל גִּי׳ שֵׁם), implying that it is four times Ayin-Bet [Seventy-Two] (מַשְׁמַע שֶׁהוּא ד׳ פְּעָמִים ע״ב), namely the two hundred and eighty-eight Lights p1-24(דְּהַיְינוּ רפ״ח נְהוֹרִין), which are drops of sparks of purity within the Klipot (שֶׁהֵם טִפַּת נִיצוֹצֵי טָהֳרָה שֶׁבְּתוֹךְ הַקְּלִיפּוֹת), in the mystery of MeT [Dead]—RPKH [288]—

which is Merachefet [Hovered] p1-25(בְּסוֹד מ״ת רפ״ח שֶׁהוּא מְרַחֶפֶת) (Genesis 1:2), and through the power of the Name B”N, which they receive (וּבְכֹחַ שֵׁם ב״ן הַמְקַבְּלִים), two times Anan [Cloud] ascends (עוֹלֶה ב׳ פְּעָמִים עָנָן), clothing itself (הַמִּתְלַבְּשִׁים), and bringing forth the two hundred and eighty-eight Lights (וּמוֹצִיאִים רפ״ח נְהוֹרִין), and whatever extends beyond the cloud (וְכָל מַה שֶׁבּוֹלֵט הֶעָנָן), the Klipot kill it (הַקְּלִיפּוֹת הוֹרְגִים אוֹתוֹ), as with Amalek (כְּמוֹ אֵצֶל עֲמָלֵק), and the cloud (וְהֶעָנָן).

Notes

  1. See Emek HaMelekh, Part III, Gate 17, Chapter 11 (רְאוּ עֵמֶק הַמֶּלֶךְ, ב, שַׁעַר יז, פֶּרֶק יא): “And these Nekudot [Points] are Ofanim [Wheels], performing their activity (וְאֵלּוּ הַנְּקוּדוֹת הֵם אוֹפַנִּים פּוֹעֲלִים פְּעוּלָתָם), and according to the intention of the one praying or performing the act (וּלְפִי כַּוָּנַת הַמִּתְפַּלֵּל אוֹ הַפּוֹעֵל), Pithchon [Opening] comes (בָּא פִּתְחוֹן), (Pithchin [Openings]) (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 18 (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 (כְּדֵי שֶׁיִּפָּתְחוּ הַשְּׁעָרִים לַשּׁוֹאֵל וּמִתְכַּוֵּן כַּהוֹגֶן), especially with the letters upon which they intend to answer Tzadi [Ninety] (וּבִפְרָט לָאוֹתִיּוֹת שֶׁמִּתְכַּוְּנִים לַעֲנוֹת צ׳), which is Amen (שֶׁהִיא אָמֵן), every day, three times (שֶׁבְּכָל יוֹם ג׳ פְּעָמִים), and whoever increases is praiseworthy (וְהַמַּרְבֶּה הֲרֵי זֶה מְשֻׁבָּח), and how good and how pleasant it is for a person to direct his intention in the vocalization of the Amens toward the angels (וּמַה טּוֹב וּמַה נָּעִים שֶׁיְּכַוֵּן אָדָם בְּנִקּוּד אָמֵנִים לַמַּלְאָכִים), through the Nekudot [Points] mentioned (בְּהַנְּקוּדוֹת הָאֲמוּרִים). Concerning him it is said, ‘And they that are wise shall shine like the brightness of the firmament’ (וְעָלָיו נֶאֱמַר וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ) (Daniel 12:3), that is to say, those who are wise and contemplate the sparks (כְּלוֹמַר הַמַּשְׂכִּלִים וּמִסְתַּכְּלִים בַּנִּיצוֹצוֹת), in the Nekudah [Point] 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 sparkling many angels emerge (וְיוֹצְאִים מֵהִתְנוֹצְצוּת זֶה מַלְאָכִים רַבִּים), and it brings great illumination to his soul (וּמֵבִיא הֶאָרָה גְּדוֹלָה לְנִשְׁמָתוֹ).

  2. See Emek HaMelekh, Gate 5, Chapter 52 (רְאוּ עֵמֶק הַמֶּלֶךְ, שַׁעַר ה, פֶּרֶק נב): “Therefore we mention among these two hundred and eighty-eight Nitzotzin [Sparks] only the four numerical values found in the four Milu'im [Spellings in Full]: A"B, S"G, M"H, and B"N (וְלָכֵן אֵין אָנוּ מַזְכִּירִין בְּאֵלּוּ הָרפ״ח נִיצוֹצִין אֶלָּא הַד׳ מִסְפָּרִים שֶׁיֵּשׁ בְּד׳ מִלּוּאִים ע״ב ס״ג מ״ה ב״ן), and because these Milu'im [Spellings in Full] differ from one another (וּלְהִיוֹתָם מְשֻׁנִּים הַמִּלּוּאִים שֶׁל אֵלּוּ מֵאֵלּוּ), for this one is filled as A"B and this one as S"G, with ten letters (כִּי זֶה מִלּוּאוֹ ע״ב וְזֶהוּ ס״ג וְעֶשֶׂר אוֹתִיּוֹת), and they are not equal (וְאֵינָם שָׁוִים), therefore the four Milu'im [Spellings in Full] are mentioned (לָכֵן נִזְכָּרִים הַד׳ מִלּוּאִים). Furthermore, because in the place where we enumerate the Panim [Fronts], it is not fitting to mention the Achorayim [Backs] at all (וְעוֹד, כִּי בְּמָקוֹם שֶׁאָנוּ מוֹנִים הַפָּנִים אֵין רָאוּי לִזְכּוֹר הָאֲחוֹרַיִים כְּלָל), for if the Panim [Fronts] fell, then all the more so the Achorayim [Backs] (שֶׁאִם הַפָּנִים נָפְלוּ כָּל שֶׁכֵּן הָאֲחוֹרַיִים), and four times A"B are two hundred and eighty-eight (וְאַרְבַּע פְּעָמִים ע״ב הֵם רפ״ח), and this fourth A"B is in the Malkhut (וְזֶה הָע״ב הָרְבִיעִי הוּא בַּמַּלְכוּת), but one must know from which aspect it is (אֲבָל צָרִיךְ לֵידַע מֵאֵיזֶה בְּחִינָה הוּא).

  3. See Emek HaMelekh, Part I, Gate 5, Chapter 52 (רְאוּ עֵמֶק הַמֶּלֶךְ, א, שַׁעַר ה, פֶּרֶק נב): “And from the Name B"N there also descended seventy-two Nitzotzin [Sparks] in this manner (וּמִשָּׁם בּ״ן יָרְדוּ גַּם כֵּן ע״ב נִיצוֹצִין כָּזֶה), Yod (י׳), Yod-Heh (י״ה), Yod-Heh-Vav (י״הו), Yod-Heh-Vav-Heh (י״הו״ה), altogether totaling two hundred and eighty-eight Nitzotzin [Sparks] (סַךְ הַכֹּל רפ״ח נִיצוֹצִין), and this is the mystery of Merachefet [Hovered]—Met [Dead] Rapaḥ [288] (וְזֶהוּ מְרַחֶפֶת מֵת רפ״ח), and thus from the Name B"N there remained only the four letters themselves of its Essence (וְנִמְצָא כִּי מִשֵּׁם שֶׁל בּ״ן לֹא נִשְׁאַר רַק הַד׳ אוֹתִיּוֹת לְבַד מֵעַצְמוּתוֹ).”

    There, Part I, Chapter 68 (שָׁם, א, פֶּרֶק סח): “And this is the mystery of, ‘And the Spirit of Elohim hovered’ (וְזֶהוּ סוֹד וְרוּחַ אֱלֹהִים מְרַחֶפֶת) (Genesis 1:2), whose letters are Met [Dead] Rapaḥ [288] (הוּא אוֹתִיּוֹת מֵת רפ״ח), and these two hundred and eighty-eight Nitzotzot [Sparks] were rectified through the Name בן ע״ב [the Seventy-Two Name] in its letters and its words (וְאֵלּוּ הָרפ״ח נִיצוֹצוֹת נִתְקְנוּ עַל יְדֵי שֵׁם בֶּן ע״ב בְּאוֹתִיּוֹתָיו וְתֵיבוֹתָיו), for A"B and RYV [216] equal two hundred and eighty-eight (כִּי ע״ב ורי״ו הֵם רפ״ח), and it is known that the Name A"B is in Chokhmah, which is called Machashavah [Thought] (וְיָדוּעַ כִּי שֵׁם ע״ב הוּא בְּחָכְמָה הַנִּקְרֵאת מַחֲשָׁבָה), therefore the Zohar says in Parashat Pekudei at the end of the discourse, ‘Through Thought they were refined’ (לָכֵן אוֹמֵר הַזֹּהַר פָּרָשַׁת פְּקוּדֵי בְּסוֹף הַמַּאֲמָר "בְּמַחֲשָׁבָה אִתְבָּרִירוּ").