Sun, Moon, and Stars

חַמָּה וּלְבָנָה וְכוֹכָבִים

(...missing opening)p1-39 - from Malchut (… מִן הַמַּלְכוּת), and know that the sun and the moon are the heads of the stars (וְתֵדַע שֶׁהַשֶּׁמֶשׁ וְהַלְּבָנָה הֵם רָאשֵׁי הַכּוֹכָבִים), and in them also are aspects of essence and of function (וְיֵשׁ בָּהֶם כְּמוֹ כֵן בְּחִינַת עַצְמוּת – בְּחִינַת שִׁמּוּשָׁן), each with distinct individual functions (לְכָל אֶחָד פְּעוּלוֹת פְּרָטִיּוֹת), and the aspect of their revolution and motion (וּבְחִינַת סִיבּוּבָם וְהִלּוּכָם). But the truth is that the motion of the sun and moon and their paths of conjunction (אֲבָל הָאֱמֶת, שֶׁהִלּוּךְ הַשֶּׁמֶשׁ וְהַלְּבָנָה וּדְרָכֵי הִתְחַבְּרָם), are the secret haIbbur of Yisrael (הֵם עִנְיַן סוֹד הָעִבּוּר אֲשֶׁר לְיִשְׂרָאֵל), for they are the paths by which Kudsha Berikh Hu and Shekhinta unite (כִּי הֵם הַדְּרָכִים אֲשֶׁר בָּהֶם מִתְחַבְּרִים קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), according to what is necessary for the governance of all creatures (לְפִי מַה שֶּׁצָּרִיךְ לְהִתְנַהֵג כָּל הַבְּרִיּוֹת). And within this motion is found the matter of the moon’s fullness and its deficiency (וּבַהֲלִיכָה זוֹ נִמְצָא עִנְיָן מִלּוּי הַלְּבָנָה וְחֶסְרוֹנָהּ). And the secret of the matter is that the Shekhinta has these two aspects (וְסוֹד הָעִנְיָן, כִּי הַשְּׁכִינְתָּא יֵשׁ לָהּ שְׁתֵּי בְּחִינוֹת אֵלּוּ): the aspect of revelation and the aspect of concealment (בְּחִינַת הַגִּילּוּי וּבְחִינַת הַהֶסְתֵּר), and this is fullness and deficiency (וְהַיְנוּ מִלּוּי וְחֶסְרוֹן). And from this side it is possible that the nations of the world have some connection to take from her (וּמִצַּד זֶה יוּכַל לְהִמָּצֵא שַׁיָּכוּת לָאֻמּוֹת הָעוֹלָם לָקַחַת מִמֶּנָּה), but not from her essence (אֲבָל לֹא מִצַּד עַצְמוּתָהּ), for that was given to Yisrael alone (כִּי זֶה נִתַּן לְיִשְׂרָאֵל לְבַד), and this is the secret of (Malachi 3:6) “I, Hashem, have not changed” (וְהוּא סוֹד: "אֲנִי ה׳ לֹא שָׁנִיתִי), for there is no change in the aspect of essence at all (כִּי אֵין שִׁנּוּי בְּבְחִינַת הָעַצְמוּת כְּלָל), for the holy root is unchanging forever (שֶׁהַשָּׁרֶשׁ הַקָּדוֹשׁ לֹא יִשְׁתַּנֶּה לְעוֹלָם). But change exists in the motion and the governance (אֲבָל הַשִּׁנּוּי הוּא בַּהֲלִיכָה וְהַנְהָגָה), and in that there is some room also for the nations (וּבָזֶה נִמְצָא אֵיזֶה מָקוֹם גַּם לָאֻמּוֹת).

Now I will explain to you the matter of these stars according to the governance (עַתָּה אֲפָרֵשׁ לְךָ עִנְיָן הַכּוֹכָבִים הָאֵלֶּה לְפִי הַהַנְהָגָה), for the sun and moon are the secret of Tiferet and Malchut themselves (כִּי הַחַמָּה וְהַלְּבָנָה הֵם סוֹד הַתִּפְאֶרֶת וְהַמַלְכוּת בְּעַצְמָם), and the rest of the stars are their individual aspects (וּשְׁאָר הַכּוֹכָבִים הֵם בְּחִינוֹת פְּרָטִיּוֹת אֲשֶׁר לָהֶם). And for the root of the Sitra Achra are found two stars (וּלְשֹׁרֶשׁ הַסִּטְרָא אָחֳרָא נִמְצְאוּ שְׁנֵי כּוֹכָבִים), and they are the roots of Esav and Yishmael (וְהֵם שֹׁרֶשׁ עֵשָׂו וְיִשְׁמָעֵאל), and they are Mars and Saturn (וְהֵם מַאְדִּים וְשַׁבְּתַאִי). And you will understand in this matter great and mighty Secrets (וְתָבִין בָּעִנְיָן הַזֶּה סוֹדוֹת גְּדוֹלִים וַעֲצוּמִים).

Know that Yishmael is closer to Holiness (דַּע, כִּי יִשְׁמָעֵאל קָרוֹב יוֹתֵר לַקְּדֻשָּׁה), for he does not touch Divinity at all (שֶׁאֵינוֹ נוֹגֵעַ בֶּאֱלוֹקוּת כְּלָל), rather he concedes Achdut, only that he distorts prophecy (אֶלָּא מַנִּיחַ הָאַחְדוּת, רַק שֶׁמְּשַׁנֶּה הַנְּבוּאָה). But Esav reached the point of stretching his hand into Divinity itself (אֲבָל עֵשָׂו הִגִּיעַ לִשְׁלוֹחַ יָד בֶּאֱלוֹקוּת עַצְמוֹ). And Yishmael has circumcision, which Esav does not have at all (וּלְיִשְׁמָעֵאל יֵשׁ מִילָה, מַה שֶּׁאֵין לְעֵשָׂו כְּלָל). And Yishmael has control over the Holy Land (וְיִשְׁמָעֵאל הָאָרֶץ הַקְּדוֹשָׁה תַּחַת יָדוֹ), which is not the case with Esav (מַה שֶּׁאֵין כֵּן עֵשָׂו). And now I will inform you from where all this is drawn (וְעַתָּה אוֹדִיעֲךָ מֵאֵין נִמְשָׁךְ כָּל זֶה).

Know that there are two aspects to the Sitra achra (דַּע שֶׁשְׁתֵּי בְּחִינוֹת יֵשׁ לְסִטְרָא אָחֳרָא): one-its aspect in its place (אַחַת – בְּחִינָתָהּ בִּמְקוֹמָהּ), and this is called Gehinnom (וְזֶה נִקְרָא גֵּיהִנּוֹם), and this is what was created first (וְזֶה מַה שֶּׁנִּבְרָא בַּתְּחִלָּה), and this was created on the second day (וְזֶה נִבְרָא בְּיוֹם ב׳). (Pesachim 54a) (Bereishit 1:7). And it is the secret of the melting of Gevurah (וְהוּא סוֹד הִיתּוּךְ הַגְּבוּרָה), and it is the redness of the sun (וְהוּא סוּמְקוֹ דְּחַמָּה), as in the Zohar therep1-40 (זֹהַר שָׁם וְעַיֵּן שָׁם). And the explanation of the matter is as follows: the sun is Tiferet (וּפֵירוּשׁ הָעִנְיָן, כִּי הַחַמָּה הִיא תִּפְאֶרֶת), and the moon is Malchut (וְהַלְּבָנָה מַלְכוּת).

And behold, we see that the sun is red and burns (וְהֲרֵי אָנוּ רוֹאִים שֶׁהַחַמָּה סוֹמֶקֶת וְהִיא שׂוֹרֶפֶת), and the moon is white and calm (וְהַלְּבָנָה לְבָנָה וְשׁוֹקֵטֶת), and it would have been fitting for the opposite (וְהָיָה רָאוּי לִהְיוֹת לְהֵפֶךְ). But the secret of the matter is: the sun is the male (אֲבָל סוֹד הָעִנְיָן, כִּי הַחַמָּה הוּא הַזָּכָר), and it acts in its intensity (וְהוּא הַפּוֹעֵל בִּתְקוֹפוֹ), and its Chesed and judgment function forcefully (וְהַחֶסֶד וְהַדִּין שֶׁלּוֹ עוֹמְדִים לִפְעוֹל בִּתְקוֹף), in the secret of governance to the right and to the left (בְּסוֹד הַהַנְהָגָה לְיָמִין וּלִשְׂמֹאל). Therefore it has redness (וְלָכֵן יֵשׁ בּוֹ סוּמְקוֹ), and it also has whiteness (וְגַם לָבָן יֵשׁ בּוֹ).

Moreover, the light itself is the secret of Chesed (וְעוֹד, הָאוֹר עַצְמוֹ הוּא סוֹד הַחֶסֶד), and the redness is the secret of judgment (וְהַסּוּמְקוֹ – סוֹד הַדִּין), and due to the strength of its operation it burns (וּמִפְּנֵי רֹב פְּעוּלָתוֹ – הוּא שׂוֹרֵף). But the judgment of Malchut is a judgment in the secret of withholding (אֲבָל דִּין דְּמַלְכוּת – הוּא דִּין בְּסוֹד הַמְּנִיעָה), and it is called darkness (וְנִקְרָא קַדְרוּת), meaning the absence of light (וְהַיְּנוּ חֶסְרוֹן הָאוֹר), and the Chesed that increases upon it removes this darkness and brings illumination (וְהַחֶסֶד שֶׁמִּתְרַבֶּה עָלָיו מַעֲבִיר הַחֹשֶׁךְ הַזֶּה וּמֵאִיר). And so are found two aspects of judgment (וְנִמְצְאוּ שְׁתֵּי בְּחִינוֹת דִּין): the strong fire (הָאֵשׁ הַחָזָק), and the darkness of absence (וּקְדָרוּת הֶעָדָר). And from the first aspect emerges the essence of the Sitra Achra (וּמִן הַבְּחִינָה הָרִאשׁוֹנָה יוֹצֵא עַצְמוּת הַסִּטְרָא אָחֳרָא), and that is Gehinnom, which is burning fire (וְהִיא הַגֵּיהִנּוֹם שֶׁהִיא אֵשׁ בּוֹעֵרֶת); and from the second aspect comes the grasping of the Sitra Achra in the Holiness (וּמִן הַשֵּׁנִיָּה יוֹצֵאת אֲחִיזַת הַסִּטְרָא אָחֳרָא בַּקְּדֻשָּׁה), in the secret of withholding light (בְּסוֹד מְנִיעַת הָאוֹר). And these two aspects are themselves the matter of Esav and Yishmael (וְאֵלֶּה שְׁתֵּי הַבְּחִינוֹת – הֵם עַצְמָם עִנְיַן עֵשָׂו וְיִשְׁמָעֵאל), for Esav is the aspect of the Sitra achra itself (כִּי עֵשָׂו הוּא בְּחִינַת הַסִּטְרָא אָחֳרָא בְּעַצְמָהּ), and Yishmael is her aspect that is close to Holiness (וְיִשְׁמָעֵאל – הִיא בְּחִינָתָהּ הַקְּרוֹבָה לַקְּדֻשָּׁה), that clings through the aspect of deficiency to draw outward (הַמִּתְדַּבֶּקֶת בְּבְחִינַת הַחֶסְרוֹן לְהַמְשִׁיךְ לַחוּץ). And this is in the secret of the diminution of the moon (וְזֶה בְּסוֹד מִעוּט הַלְּבָנָה), for which she is lacking during the days of her diminishing (שֶׁבַּעֲבוּרוֹ הִיא חֲסֵרָה בִּימֵי מְסִירוֹנָהּ).

And know that these are the aspects of the two stars-Mars and Saturn (וְתֵדַע שֶׁאֵלֶּה הֵן בְּחִינוֹת שְׁנֵי הַכּוֹכָבִים: מַאְדִּים וְשַׁבְּתַאִי); for Mars is the redness of the sun (שֶׁמַּאְדִּים הוּא אֲדַמְּמוּת הַחַמָּה), and it is the root of the Sitra achra itself (וְהוּא שֹׁרֶשׁ הַסִּטְרָא אָחֳרָא עַצְמָהּ), for the secret of governance stands in the male, in the secret of Chesed, Gevurah, Tiferet (שֶׁהֲרֵי סוֹד הַהַנְהָגָה עוֹמֶדֶת בַּזָּכָר בְּסוֹד חג״ת), and Malchut is only a vessel for all (וְהַמַלְכוּת אֵינָהּ אֶלָּא מָאנָא דְּכוּלֵּה), and therefore the essence of the Sitra achra emerges from Gevurah (וְעַל כֵּן עַצְמוּת הַסִּטְרָא אָחֳרָא מִבְּחִינַת הַגְּבוּרָה הוּא יוֹצֵא). But Saturn is the secret of famine and thirst (אֲבָל שַׁבְּתַאִי – הוּא סוֹד רָעָב וְצָמָאוֹן), which is created through the deficiency of the moon (הַנִּבְרָא בְּחֶסְרוֹן הַלְּבָנָה), and it is the secret of the Sitra achra’s cleaving to Holiness (וְהוּא סוֹד הִתְדַּבְּקוּת הַסִּטְרָא אָחֳרָא בַּקְּדֻשָּׁה). And understand here great secrets (וְתָבִין כָּאן סוֹדוֹת גְּדוֹלִים), for the moon itself, because of its diminishment, contains fullness and deficiency (כִּי הַלְּבָנָה בְּעַצְמָהּ, מִפְּנֵי מִעוּטָהּ, נִמְצָא בָּהּ מִלּוּי וַחֲסָרוֹן). And the fullness is when Holiness strengthens (וְהַמִּלּוּי הוּא בְּהִתְחַזֵּק הַקְּדֻשָּׁה), and this is the secret of good (וְהוּא סוֹד הַטּוֹב), and the deficiency is in giving space to the Sitra achra (וְהַחֲסָרוֹן הוּא בִּתְתֵּן מָקוֹם לְסִטְרָא אָחֳרָא), and this is the secret of evil (וְהוּא סוֹד הָרָע). And from this aspect Lilit was created (וּמִבְּחִינָה זוֹ נִבְרְאָה לִילִית), see Zohar there (עַיֵּן זֹהַר שָׁם),p1-41 in the secret of poverty, which is the time of the moon’s impoverishment (בְּסוֹד הָעֲנִיּוּת, שֶׁהוּא זְמַן עֲנִיּוּת הַלְּבָנָה), and she receives from this aspect (וְהִיא מְקַבֶּלֶת מִבְּחִינָה זוֹ), and her secret is Saturn, who receives from the deficiency of the moon (וְסוֹדָהּ שַׁבְּתַאִי, הַמְּקַבֵּל מֵחֶסְרוֹן הַלְּבָנָה).

And this is the matter of the children of Yishmael, who themselves are in the secret of Saturn (וְזֶהוּ עִנְיַן בְּנֵי יִשְׁמָעֵאל, שֶׁהֵם עַצְמָם בְּסוֹד שַׁבְּתַאִי), receiving from the moon in the secret of her deficiency (הַמְּקַבֵּל מִן הַלְּבָנָה בְּסוֹד הַחֶסְרוֹן שֶׁלָּהּ). And it is thus found, according to this, that there is no grasp for the children of Yishmael in the moon-meaning the Shekhinah-from her essence (וְנִמְצָא לְפִי זֶה, שֶׁאֵין אֲחִיזָה לִבְנֵי יִשְׁמָעֵאל בַּלְּבָנָה – דְּהַיְנוּ הַשְּׁכִינָה – מִצַּד עַצְמָהּ), but Yisrael are the ones who are attached to her, for they are drawn from her (אֶלָּא יִשְׂרָאֵל הֵם הַנֶּאֱחָזִים בָּהּ, כִּי מִמֶּנָּה הֵם נִמְשָׁכִים). But the children of Yishmael are drawn from Saturn (אֲבָל בְּנֵי יִשְׁמָעֵאל מִשַּׁבְּתַאִי הֵם נִמְשָׁכִים), only that they take hold through the movement of the moon (אֶלָּא שֶׁמִּתְאַחֲזִים בְּהִלּוּךְ הַלְּבָנָה), meaning-through this governance by which she fills and empties (פֵּירוּשׁ – בַּהַנְהָגָה הַזֹּאת שֶׁמִּתְמַלְּאָה וּמִתְחַסֶּרֶת), and gives space for the Sitra achra to rule and grow stronger, to approach Holiness (וּנְתוֹנֶת מָקוֹם לִשְׁלִיטַת הַסִּטְרָא אָחֳרָא וּלְהִתְחַזְּקָהּ, לְהִתְקָרֵב אֶל הַקְּדֻשָּׁה).

And understand well, for from this aspect they too count by the moon (וְהָבֵן הֵיטֵב, כִּי מִצַּד זֶה הֵם גַּם כֵּן מוֹנִין לַלְּבָנָה), see Zohar there (עַיֵּן זֹהַר שָׁם), for this governance grants them place (כִּי הַנְהָגָתָהּ זוֹ נוֹתֶנֶת לָהֶם מָקוֹם). But the matter of the eclipse is the deficiency of the light of the moon itself (אֲבָל עִנְיַן הַלֵּקוּת הוּא חֶסְרוֹן אוֹר הַלְּבָנָה עַצְמָהּ). And the explanation of the matter is that from the aspect of deficiency, this eclipse emerges (וּפֵירוּשׁ הָעִנְיָן, כִּי מִבְּחִינַת הַחֶסְרוֹן יוֹצֵא זֶה הַלֵּקוּת), and its secret is the increase of the maidservant so greatly that she inherits the mistress (וְסוֹדוֹ הוּא הִתְגַּבְּרוּת הַשִּׁפְחָה כָּל כָּךְ עַד שֶׁהִיא יוֹרֶשֶׁת אֶת גְּבִרְתָּהּ), and then it is said of her (Lamentations 2:3) “He drew back His right hand” (וְאָז נֶאֱמַר בָּהּ: "הֵשִׁיב אָחוֹר יְמִינוֹ), and then they themselves are lacking from what they had received through the moon (וְאָז הֵם עַצְמָם חֲסֵרִים מִמַּה שֶׁהָיָה בָּא לָהֶם מִבְּחִינַת הַלְּבָנָה).

And the secret of the matter is that there are two types of strengthening found in the roots of the nations (וְסוֹד הָעִנְיָן, כִּי ב׳ בְּחִינוֹת הִתְגַּבְּרוּת נִמְצָאוֹת לְשֹׁרֶשׁ הָאֻמּוֹת): if through the sin of Yisrael (אִם עַל־יְדֵי חֵטְא יִשְׂרָאֵל), then the root of the nation is strengthened to take light from Holiness (הֲרֵי אָז שֹׁרֶשׁ הָאֻמָּה מִתְגַּבֵּר לָקַחַת אוֹר מִן הַקְּדֻשָּׁה), and then the eclipse is in the fullness (וְאָז הַלֵּקוּת בַּמִּלּוּי), which upholds the deficiency even more (שֶׁהוּא מַחֲזִיק אֶת הַחֶסְרוֹן יוֹתֵר). But if the root of the nation strengthens through impurity, due to the impurity of its people (אֲבָל אִם שֹׁרֶשׁ הָאֻמָּה מִתְגַּבֵּר בְּטֻמְאָה, מִפְּנֵי טֻמְאַת בְּנֵי אוּמָתוֹ), then the flow of Holiness is lost (הִנֵּה יֵאָבֵד הַשֶּׁפַע דְּקֻדְשָׁא), and this is the eclipse in deficiency (וְהוּא הַלֵּקוּת בַּחֶסְרוֹן). For the root of the nation must remain stationed beneath Holiness (כִּי הַשֹּׁרֶשׁ שֶׁל הָאֻמָּה צָרִיךְ לִהְיוֹת עוֹמֵד בִּגְבוּל תַּחַת הַקְּדֻשָּׁה), and not be in the impurity of its nation’s people (וְשֶׁלֹּא יִהְיֶה בְּטֻמְאַת בְּנֵי אוּמָתוֹ), for then it will receive what is fitting for it (כִּי אָז יְקַבֵּל אֶת הָרָאוּי לוֹ). And then it is said (Isaiah 29:14) “The wisdom of their wise men shall perish” (וְאָז נֶאֱמַר: "וְאָבְדָה חָכְמַת חֲכָמָיו), for then they no longer receive from the place from which they once received (שֶׁאָז אֵינָם מְקַבְּלִים מִן הַמָּקוֹם שֶׁהָיוּ מְקַבְּלִים).

For Yisrael never depart from the Holiness, which is their root (כִּי יִשְׂרָאֵל אֵינָם זָזִים מִן הַקְּדֻשָּׁה שֶׁהִיא שָׁרְשָׁם), but the nations of the world are separated due to their great sin (אֲבָל אוּמּוֹת הָעוֹלָם הֵם נִפְרָדִים בְּרוֹב חֶטְאָם), and are cast away from Holiness completely (וְנִדְּחִים מִן הַקְּדֻשָּׁה לְגַמְרֵי). And behold, the secret of the deficiency is the secret of (Proverbs 3:33) “The curse of Hashem” (וְהִנֵּה סוֹד הַחֶסְרוֹן הוּא סוֹד: "מְאֵרַת ה׳), and it is “the house of the wicked” (וְהוּא "בֵּית רָשָׁע), see Zohar there (עַיֵּן זֹהַר שָׁם), and it is the prison house about which it is said (Ecclesiastes 7:26) “And the sinner shall be ensnared in her” (וְהוּא בֵּית הַסֹּהַר שֶׁנֶּאֱמַר בָּהּ: "וְחוֹטֵא יִלָּכֵד בָּהּ).

And I find more bitter than death (וּמוֹצֵא אֲנִי מַר מִמָּוֶת), the woman whose heart is snares and nets (אֶת הָאִשָּׁה אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים לִבָּהּ), and her hands are chains (אֲסוּרִים יָדֶיהָ); he who is good before Elohim shall escape from her (טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּה), but the sinner shall be ensnared by her (וְחוֹטֵא יִלָּכֵד בָּהּ). (Ecclesiastes 7:26), and it is the secret of the sin of Adam haRishon, which causes one to be trapped in her (וְהוּא סוֹד חֵטְא אָדָם הָרִאשׁוֹן, שֶׁגוֹרֵם לְהִלָּכֵד בָּהּ).

And I will tell you a great secret in this matter (וְאוֹמֵר לְךָ סוֹד גָּדוֹל בַּזֶּה הָעִנְיָן), for from here is drawn the ensnaring of Yosef in Egypt (כִּי מִכָּאן נִמְשַׁךְ הִלָּכֵד יוֹסֵף בְּמִצְרַיִם), for he was in the aspect of the Yesod that had been blemished (שֶׁהָיָה בְּבְחִינַת הַיְסוֹד הַנִּפְגָּם), and therefore he went there in the aspect of “the sinner” (וְלָכֵן הָלַךְ שָׁם בְּבְחִינַת "חוֹטֵא), meaning: in the aspect of man who sins (פֵּירוּשׁ – בְּבְחִינַת אָדָם בְּחֵטְאוֹ), for through him the act was functioning (כִּי בַּעֲבוּרוֹ הָיָה פּוֹעֵל). But in his own essence he remained a Tzaddik (אֲבָל בְּבְחִינַת עַצְמוֹ נִשְׁאַר צַדִּיק), for he withstood the test (כִּי עָמַד בַּנִּסָּיוֹן), and through this he was rescued (וְעַל־יְדֵי זֶה נִמְלָט), and on the contrary, he ruled over her (וְאַדְּרַבָּא – שָׁלַט עָלֶיהָ). And this was in Egypt (וְזֶה הָיָה בְּמִצְרַיִם), the secret of Yishmael, where this stumbling lies (סוֹד יִשְׁמָעֵאל שֶׁשָּׁם הוּא הַמִּכְשׁוֹל הַזֶּה), for she is closer in proximity (שֶׁהִיא הַקְּרוֹבָה יוֹתֵר), and from there the matters fall to Esav (וּמִשָּׁם נוֹפְלִים הַדְּבָרִים לְעֵשָׂו). And the events reached this according to the secret of this ordered structure (וְהִגִּיעוּ הַדְּבָרִים לְפִי סוֹד הַסֵּדֶר הַזֶּה), for he descended to Egypt in the secret of the foreskin (כִּי הוּא יָרַד לְמִצְרַיִם בְּסוֹד הָעָרְלָה), and to complete this matter he also had to be seized specifically in the house of prison (וּלְהַשְׁלִים עִנְיָן זֶה הֻצְרַךְ גַּם כֵּן לְהֵחָתֵף בְּבֵית הַסֹּהַר דַּוְקָא), and this was, in his own essence, through the test of the wife of Potiphar (וְהוּא – בְּבְחִינַת עַצְמוֹ – בָּא לוֹ נִסָּיוֹן אֵשֶׁת פּוֹטִיפַר), and when he stood in his righteousness (וּכְשֶׁעָמַד בְּצִדְקוֹ), he remained in the secret of a fully rectified Tzaddik (נִשְׁאַר בְּסוֹד צַדִּיק מְתוּקָּן), and was rescued from the prison (וְנִמְלַט מִן הַסֹּהַר), and ruled over Egypt (וְשָׁלַט עַל מִצְרַיִם).

And behold, when the Cholam [vowel] comes upon “m’arot” [luminaries] (וְהִנֵּה כְּשֶׁבָּא הַחוֹלָם עַל "מְאָרוֹת), it becomes “me’orot” [luminaries] (נַעֲשֶׂה "מְאוֹרוֹת)-see Zohar therep1-42 (עִיֵּן זוֹהַר שָׁם). And the secret of the matter is that Cholam is the secret of Ze’ir Anpin (וְסוֹד הָעִנְיָן, כִּי חוֹלָם הוּא סוֹד הַזְּעֵיר אַנְפִּין), and when he awakens (וּכְשֶׁהוּא מִתְעוֹרֵר), behold, through him, she shall be called 'Shabbat Malketa' [The Sabbath Queen] (הִנֵּה תִּקָּרֵא עַל יָדוֹ שַׁבָּת מַלְכְּתָא), for he is king and she is his Malchut (כִּי הוּא מֶלֶךְ וְהִיא מַלְכוּתוֹ). And then it is not “m’arot” [deficient luminaries] in the secret of the Klipah ruling through deficiency (וְאָז אֵינוֹ "מְאָרוֹת" בְּסוֹד הַקְּלִיפָּה הַשּׁוֹלֶטֶת בַּחֶסְרוֹן), that the moon was diminished (שֶׁהַיָּרֵחַ נִמְעֲטָה), but rather it remains “me’orot” [luminaries],” for both are equal (אֶלָּא נִשְׁאָר "מְאוֹרוֹת" שֶׁשְּׁנֵיהֶם שָׁוִים). And it is found that if the illumination of Ze’ir Anpin shines (וְנִמְצָא שֶׁאִם הֶאֱרַת הַזְּעֵיר אַנְפִּין מֵאִירָה), it is in the secret of me’orot (הוּא בְּסוֹד "מְאוֹרוֹת), the cursing maidservant is subdued (הַשִּׁפְחָה הַמְאָרֶת נִכְנַעַת), and Ze’ir Anpin and Nukvah stand in the secret of the great lights (וְעוֹמְדִין זו״ן בְּסוֹד מְאוֹרוֹת הַגְּדוֹלִים). And this is on Shabbat, which is the secret of the daughter of the king (וְזֶהוּ בְּשַׁבָּת שֶׁהִיא סוֹד בַּת מֶלֶךְ), and therefore she is called Queen in this aspect (שֶׁעַל כֵּן נִקְרֵאת מַלְכְּתָא בְּבְחִינָה זוֹ), and she is a free woman over whom the 'Curse' [Me'aret] does not rule (וְהִיא בַּת חוֹרִין שֶׁאֵין הַמְאָרֶת שׁוֹלֶטֶת).

Rather, on the contrary (וְאַדְּרַבָּא), it is said (נֶאֱמַר), “In order that your male servant and your maidservant may rest” (Deuteronomy 5:14) (לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתֶךָ), that even the Klipot must guard Shabbat (שֶׁאֲפִלּוּ הַקְּלִיפּוֹת צְרִיכוֹת לִשְׁמוֹר הַשַּׁבָּת), not that they have a portion in the holiness of Shabbat and its ascents (הַיְנוּ לֹא שֶׁיֵּשׁ לָהֶם חֵלֶק בִּקְדוּשַּׁת שַׁבָּת וְעָלִיּוֹתֶיהָ), only not to blaze in their accusation (רַק לֹא לְהִשְׁתַּלְהֵב בְּקִטְרוּגָם), but rather to stand subdued under the Shekhinah (אֶלָּא יַעֲמֹד נִכְפֵּית תַּחַת הַשְּׁכִינָה). And this is a great secret, that on Shabbat both the moon and Saturn rule (וְזֶה סוֹד גָּדוֹל שֶׁבְּשַׁבָּת שׁוֹלְטִים שְׁנֵיהֶם – הַלְּבָנָה וְשַׁבְּתַאִי), for Saturn himself must be under the dominion of the Holiness (כִּי שַׁבְּתַאִי עַצְמוֹ צָרִיךְ לִהְיוֹת תַּחַת מֶמְשֶׁלֶת הַקְּדֻשָּׁה), and shall not hinder or accuse at all (וְלֹא יִהְיֶה מוֹנֵעַ וּמְקַטְּרֵג כְּלָל). It is found according to this, that the order of creation and the order of function are not equal (נִמְצָא לְפִי זֶה, שֶׁאֵין סֵדֶר הַבְּרִיאָה וְהַשִּׁמּוּשׁ שָׁוֶה), rather on the second day, which is the secret of Gevurah, the sun was created in the secret of its Gevurah (אֶלָּא בְּיוֹם ב׳, שֶׁהוּא סוֹד גְּבוּרָה, נִבְרְאָה הַחַמָּה בְּסוֹד הַגְּבוּרָה שֶׁלָּהּ)-see Zohar there (עִיֵּן זוֹהַר שָׁם)-and also Mars, which is the secret of the Klipah itself (וְגַם מַאְדִּים שֶׁהוּא סוֹד הַקְּלִיפָּה עַצְמָהּ), and the moon and Saturn on the fourth day in the secret of Malchut (וְהַלְּבָנָה וְשַׁבְּתַאִי בְּיוֹם ד׳ בְּסוֹד הַמַלְכוּת). And because these are found in these two days (וּמִפְּנֵי שֶׁאֵלֶּה נִמְצְאִים בָּאֵלֶּה שְׁנֵי הַיָּמִים), care must be taken not to begin on either of them (צָרִיךְ לְהִשָּׁמֵר שֶׁאֵין מַתְחִילִין בָּהֶם).

And the secret of the matter is that you already know that the Klipah has two aspects (וְסוֹד הָעִנְיָן, כִּי כְּבָר יָדַעְתָּ שֶׁיֵּשׁ לַקְּלִיפָּה שְׁתֵּי בְּחִינוֹת): one-the creation of itself, as it is drawn in the order of the emanated beings (אַחַת – בְּרִיאַת עַצְמָהּ מַה שֶּׁהִיא נִמְשֶׁכֶת בְּסֵדֶר הַנִּמְצָאִים), and one-its strengthening beyond its boundary according to deeds (וְאַחַת – הִתְחַזְּקוּתָהּ חוּץ מִגְּבוּלָהּ לְפִי הַמַּעֲשִׂים), which is the power given to it through the diminishing of the moon (שֶׁהוּא הַכֹּחַ הַנִּתָּן לָהּ עַל יְדֵי מִעוּט הַיָּרֵחַ).p1-43

And it is found (וְנִמְצְאָה), that her beginning was on the second day in the secret of Gevurah itself (שֶׁהַתְּחָלָתָהּ בְּב׳ בְּסוֹד הַגְּבוּרָה עַצְמָהּ), and therefore one does not begin on it so as not to arouse accusation (וְלָכֵן אֵין מַתְחִילִין בּוֹ שֶׁלֹּא לְהָעִיר קִטְרוּג), and its end is on the fourth, which is the matter of the aforementioned diminishing (וְסִיּוּמָהּ בְּד׳ שֶׁהוּא בְּעִנְיַן הַמִּעוּט הַנַּ״ל), and therefore one does not conclude on it either so as not to arouse accusation (וְלָכֵן אֵין מְסַיְּמִין בּוֹ שֶׁלֹּא לְהָעִיר קִטְרוּג גַּם כֵּן). And behold, Gehinnom is the secret of burning fire (וְהִנֵּה הַגֵּיהִנֹּם הוּא סוֹד הָאֵשׁ הַבּוֹעֵר), and Saturn is the darkness that is drawn from deficiency as mentioned above (וְשַׁבְּתַאִי הוּא הַחֹשֶׁךְ הַנִּמְשָׁךְ מִן הַחֶסְרוֹן כְּנַ״ל), and therefore he is called “famine and darkness” (וְלָכֵן נִקְרָא "כַּפְנָא וַחֲשׁוֹכָא)-Zohar there (זֹהַר שָׁם).

And behold, afterwards he completes the matter of the wandering stars that he began (וְהִנֵּה אַחַר כָּךְ מַשְׁלִים עִנְיָן הַכּוֹכְבֵי לֶכֶת שֶׁהִתְחִיל), and he said: “A Star has issued forth.” (וְאָמַר: "כּוֹכָב, דָּרַךְ כּוֹכָב), for they are already distinguished in the Shekhinah according to particular aspects of her governance (כִּי כְּבָר מִתְפָּרְשִׁים בַּשְּׁכִינָה לְפִי בְּחִינוֹת פְּרָטִיּוֹת שֶׁבְּהַנְהָגָתָהּ). And behold, this is truly the secret of the matter of the Torah in particular (וְהִנֵּה כְּבָר בֶּאֱמֶת הוּא סוֹד עִנְיָן הַתּוֹרָה בִּפְרָט), and the secret of the matter is that the Shekhinah in the aspect of Tiferet specifically is the secret of the Star (וְסוֹד הָעִנְיָן, כִּי הַשְּׁכִינָה בִּבְחִינַת תִּפְאֶרֶת דַּוְקָא הִיא סוֹד כּוֹכָב), and in this aspect the Torah was given (וּבְבַחִינָה זוֹ נִתְּנָה תּוֹרָה).

And the secret of the matter is that Malchut is considered the fourth of the Patriarchs, in the secret of Chesed, Gevurah, Tiferet–Malchut (וְסוֹד הָעִנְיָן, כִּי הַמַלְכוּת נֶחֱשֶׁבֶת רְבִיעִית לָאֲבוֹת בְּסוֹד חָגַ"ת"ם), and this is in the aspect of the Merkavah (וְזֶה בִּבְחִינַת הַמֶּרְכָּבָה). And according to this, it should have been four days, and on the fourth day the Torah should have been given (וּלְפִי זֶה הָיָה צָרִיךְ לִהְיוֹת ד׳ יָמִים, וּבְיוֹם הָרְבִיעִי תִּנָּתֵן הַתּוֹרָה), but this was not His Blessed Intention (אֲבָל לֹא הָיָה זֶה כַּוָּנָתוֹ יִתְבָּרַךְ). But the secret of the matter is that in the secret of Tiferet itself there is a root for the Shekhinah, and not only in the vessel after it (אֲבָל סוֹד הָעִנְיָן, כִּי בְּסוֹד הַתִּפְאֶרֶת בְּעַצְמוֹ יֵשׁ שֹׁרֶשׁ לַשְּׁכִינָה, וְלֹא לַכְּלִי לְבַד אַחֲרָיו). And behold, in this aspect she is called “the only daughter” (וְהִנֵּה בְּזֹאת הַבְּחִינָה נִקְרֵאת "בַּת יְחִידָה)-see Zohar there (זֹהַר שָׁם).

And now understand that there are two aspects of Shabbat (וְתָבִין עַתָּה שֶׁיֵּשׁ ב' בְּחִינוֹת שַׁבָּת): there is Shin-three Patriarchs (יֵשׁ ש׳ – תְּלַת אַבָּהָן), and Bat-Malchut, fourth to them (וּבַת – מַלְכוּת, רְבִיעִית לָהֶם). And there is another aspect, in the secret of Malchut itself, which is a daughter in the aspect of Shin, which is Tiferet alone (וְיֵשׁ עוֹד בְּחִינָה אַחֶרֶת בְּסוֹד הַמַלְכוּת עַצְמָהּ שֶׁהִיא בַּת בְּבְחִינַת ש׳, שֶׁהוּא הַתִּפְאֶרֶת לְבַדּוֹ), for he himself includes the matter of the three Patriarchs (שֶׁהוּא בְּעַצְמוֹ כּוֹלֵל עִנְיַן ג' אֲבוֹת). And this is the aspect of Shabbat of Friday night (וְזֹאת בְּחִינַת שַׁבָּת דְּלֵיל שַׁבָּת), that she herself is a daughter in the secret of Tiferet, which is Shin (שֶׁהִיא עַצְמָהּ בַּת בְּסוֹד הַתִּפְאֶרֶת שֶׁהוּא ש׳), and in this aspect she is the seventh (וּבְבַחִינָה זוֹ עַצְמָהּ הִיא שְׁבִיעִית).

And the secret of the matter is that in truth she is the seventh by another count beyond the six extremities (וְסוֹד הָעִנְיָן, כִּי בֶאֱמֶת הִיא שְׁבִיעִית בְּמִסְפָּר אַחֵר הַוו״ק), but in this place she is in the secret of Tiferet in its own aspect, which is the third (אֲבָל בַּמָּקוֹם הַזֶּה הִיא בְּסוֹד הַתִּפְאֶרֶת בְּבְחִינַת עַצְמוֹ, שֶׁהוּא שְׁלִישִׁי), and then she is Shabbat, and she is the seventh (וְאָז הִיא שַׁבָּת, וְהִיא שְׁבִיעִית), and understand this well (וְהָבֵן הֵיטֵב). And in this aspect the Torah was given (וּבְבַחִינָה זוֹ נִתְּנָה הַתּוֹרָה), that is Malchut in the secret of three (דְּהַיְנוּ מַלְכוּת בְּסוֹד ג׳), and therefore it is said (Exodus 19:16) “On the third day, when it was morning” (וּבְכֵן: "בַּיּוֹם הַשְּׁלִישִׁי בִּהְיוֹת הַבֹּקֶר), and this is the matter of the dispute over third or seventh (וְזֶהוּ עִנְיַן הַמַּחֲלוֹקֶת בְּג׳ וּבְז׳), see Zohar there (זֹהַר שָׁם), for in truth she is seventh in the aspect of third (כִּי בֶאֱמֶת הִיא שְׁבִיעִית בְּבְחִינַת שְׁלִישִׁי).

And now I will explain another dispute, which concerns the sixth and the seventh (וְעַכְשָׁיו אֲפָרֵשׁ עוֹד מַחֲלֹקֶת אַחֶרֶת שֶׁהִיא בְּו' וּבְז'). And the secret of the matter is that Malchut, in her lower aspect as the seventh (וְסוֹד הָעִנְיָן, כִּי הַמַלְכוּת בִּבְחִינָתָהּ לְמַטָּה בְּסוֹד שְׁבִיעִית), behold, she is united with Yesod in the secret of Zivug (הִנֵּה הִיא מִתְחַבֶּרֶת בְּיְסוֹד בְּסוֹד הַזִּוּוּג), and he himself becomes the seventh (וְהוּא עַצְמוֹ נַעֲשֶׂה שְׁבִיעִי), as she becomes a crown upon his head (בִּהְיוֹתָהּ עֲטָרָה עַל רֹאשׁוֹ). And therefore he is called seventh because he is crowned with the seventh, though he is the sixth (וְעַל כֵּן שְׁבִיעִי מִפְּנֵי שֶׁמִּתְעַטֵּר בַּשְּׁבִיעִית, דְּהוּא שִׁשִּׁי, הִנֵּה הוּא מִצַּד עַצְמוֹ הוּא ו'), and on account of the Malchut that unites with him, he is called seventh (וּבִשְׁבִיל מַלְכוּת הַמִּתְחַבֶּרֶת בּוֹ נִקְרָא שְׁבִיעִי). And this is the secret of the letter Vav with the Yod upon it, which makes seven (וְהוּא סוֹד ו' וְי' עָלָיו שֶׁהִיא ז'). And then the Shekhinah is called by his name-Tzedek, because he is a Tzaddik (וְאָז נִקְרֵאת הַשְּׁכִינָה עַל שְׁמוֹ – צֶדֶק, כִּי הוּא צַדִּיק). And this secret is the angel Tzadkiel, who rules on Friday night (וְסוֹד זֶה הוּא מַלְאָךְ צַדְקִיאֵל הַשּׁוֹלֵט בְּלֵיל שַׁבָּת). Thus the Torah is given in this secret of six and seven (נִמְצֵאת הַתּוֹרָה נִיתֶּנֶת בְּסוֹד זֶה שֶׁל ו' וְז'). It is found that the giving of the Torah is in the secret of Mercury (Kokhav) (נִמְצָא שֶׁמַּתַּן הַתּוֹרָה הוּא בְּסוֹד הַכּוֹכָב). And now I will explain how this matter itself is the Torah (וְעַתָּה אֲפָרֵשׁ אֵיךְ זֶה הָעִנְיָן הִיא הַתּוֹרָה).

Behold, the secret of the Torah is in the twenty-two letters (הִנֵּה סוֹד הַתּוֹרָה הוּא בְּכ״ב אוֹתִיּוֹת), and in the Name of Hashem, blessed be He (וּבְשֵׁם יְקוָ״ק בָּרוּךְ הוּא), for this is the entirety of the Torah (כִּי זֶה כְּלָלוּת הַתּוֹרָה)-the Name and its twenty-two letter combinations (הַשֵּׁם הַמְצָרֵף צֵרוּפָיו בְּכ״ב אוֹתִיּוֹת), in which the Alef-Beit is revealed, as is known (שֶׁבָּהֶם הָאַלֶף־בֵּיתוֹת מִתְגַּלּוֹת כַּיָּדוּעַ). And in truth, the twenty-two letters are in the secret of Malchut (וְהָאֱמֶת, כִּי כ״ב אוֹתִיּוֹת הֵם בְּסוֹד מַלְכוּת), and the letters of Hashem, blessed be He, are in the secret of Ze’ir Anpin (וְאוֹתִיּוֹת הַשֵּׁם בָּרוּךְ הוּא הֵם בְּסוֹד הַזְּעֵיר אַנְפִּין), particularly in the secret of the Sefirah of Tiferet (וּבִפְרָט בְּסוֹד סְפִירַת הַתִּפְאֶרֶת), which is this Kokhav (שֶׁהוּא זֶה הַכּוֹכָב).

And understand well (וְהָבֵן הֵיטֵב), for the Name of Hashem, blessed be He, is numerically twenty-six (כִּי הַשֵּׁם בָּרוּךְ הוּא עוֹלֶה כ״ו), and its secret is twenty-two and four (וְסוֹדוֹ: כ״ב וְד׳). And this is the distinction of twenty-two letters and the four letters of the Name (וְהוּא זֶה הַחִלּוּק שֶׁל כ״ב אוֹתִיּוֹת וְד׳ אוֹתִיּוֹת הַשֵּׁם), for the Name itself produces the twenty-two (כִּי הַשֵּׁם עַצְמוֹ מוֹצִיא בְּחִינַת הַכ״ב), and joins with her (וּמִצְטָרֵף בָּהּ), and the four letters of the Name remain ruling over the twenty-two (וְנִשְׁאָרִים ד׳ הָאוֹתִיּוֹת שׁוֹלְטִים עַל הַכ״ב), and this is exactly the aspect of Torah in the secret of Tiferet, the third day, as mentioned above (וְזֶהוּ מַמָּשׁ בְּחִינַת הַתּוֹרָה בְּסוֹד תִּפְאֶרֶת יוֹם שְׁלִישִׁי כַּנַּ״ל). And this is the secret of this Kokhav-twenty-six and twenty-two (וְסוֹד זֶה הַכּוֹכָב: כ״ו כ״ב); twenty-six is the root in the secret of Tiferet (כ״ו – הוּא הַשֹּׁרֶשׁ בְּסוֹד תִּפְאֶרֶת), and twenty-two is what emerges from the twenty-six to make combinations and permutations in the secret of Malchut (וְכ״ב – הוּא הַיּוֹצֵא מִכ״ו לַעֲשׂוֹת גִּלְגּוּלֵי הַצֵּירוּפִים בְּסוֹד מַלְכוּת).

And now I will tell you how this matter emerges (וְעַתָּה אוֹמַר לְךָ אֵיךְ יוֹצֵא זֶה הָעִנְיָן), for all of this is in the secret of Yisrael (כִּי כָּל זֶה בְּסוֹד יִשְׂרָאֵל), for here is the root of Yisrael in particular (כִּי כָּאן הוּא שֹׁרֶשׁ יִשְׂרָאֵל בִּפְרָט), and the root of the Torah as well (וְשֹׁרֶשׁ הַתּוֹרָה כְּמוֹ כֵן), for all is one matter p1-44(שֶׁהַכֹּל עִנְיָן אֶחָד), and therefore their aspects are equal (וְלָכֵן בְּחִינוֹתֵיהֶם שָׁווֹת). And the secret of this matter is (וְסוֹד הָעִנְיָן הַזֶּה הוּא), as it is written (Isaiah 6:3) “Holy, holy, holy is Hashem of hosts” ("קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת).

Know that the beginning of the Name is from Chokhmah (דַּע כִּי תְּחִלַּת הַשֵּׁם הוּא מֵחָכְמָה), for the crown of the Yud is Keter (כִּי הַקוֹץ שֶׁל הַיּוּ"ד הוּא כֶּתֶר), but the Name in its letters begins with Chokhmah (אֲבָל הַשֵּׁם בְּאוֹתִיּוֹתָיו הוּא מַתְחִיל בְּחָכְמָה). And this Name is in Tiferet, as said above (וְזֶה הַשֵּׁם הוּא בְּתִּפְאֶרֶת כְּנַ״ל). And one supernal bond is found in the secret of “Kadosh” - Kodesh Vav (וְקֶשֶׁר עֶלְיוֹן אֶחָד נִמְצָא בְּסוֹד "קָדוֹשׁ" – "קֹדֶשׁ ו׳).

And the matter is that the Vav is Tiferet (וְהָעִנְיָן: כִּי ו׳ הוּא תִּפְאֶרֶת), and Kodesh is Chokhmah (וְקֹדֶשׁ הוּא חָכְמָה), and this is precisely the root of Yisrael in Chokhmah (וְזֶה מַמָּשׁ שֹׁרֶשׁ יִשְׂרָאֵל בַּחָכְמָה), holy seed in Tiferet, the Vav (זֶרַע קֹדֶשׁ בְּתִּפְאֶרֶת ו׳), and this makes the aspect of the bond I mentioned (וְזֶה עוֹשֶׂה בְּחִינַת הַקֶּשֶׁר הַזֶּה שֶׁזָּכַרְתִּי). And the three “Kadosh”s are: the first “Kadosh” - the ascent of Tiferet to Chokhmah (וְג׳ הַקְּדוּשׁוֹת הֵן: "קָדוֹשׁ" – עֲלִיַּת תִּפְאֶרֶת לַחָכְמָה); the second “Kadosh” - the return of Tiferet to its place in Chokhmah which is bound to it ("קָדוֹשׁ" – חֲזָרַת תִּפְאֶרֶת לִמְקוֹמוֹ בַּחָכְמָה הַנִּקְשֶׁרֶת בּוֹ); and the third “Kadosh” - in Tiferet descending to Yesod in connection with Chokhmah ("קָדוֹשׁ" ג׳ – בְּתִּפְאֶרֶת הַיּוֹרֵד לִיסוֹד בְּקֶשֶׁר הַחָכְמָה), and then the Name is called “Hashem Tzevaot”p1-45 (וְאָז נִקְרָא הַשֵּׁם "ה׳ צְבָאוֹת). And all this is in the secret of holy seed (וְזֶה הַכֹּל בְּסוֹד זֶרַע קֹדֶשׁ), which is the aspect of the root of Yisrael (שֶׁהוּא בְּחִינַת שֹׁרֶשׁ יִשְׂרָאֵל). After that, Malchut is the secret of the holy kingdom (אַחַר כָּךְ מַלְכוּת הוּא סוֹד מַלְכוּת הַקֹּדֶשׁ), and she is the secret of the twenty-two letters (וְהִיא סוֹד כ״ב אוֹתִיּוֹת), through which the Name is combined (שֶׁבָּהֶן מִצְטָרֵף הַשֵּׁם).

And the secret of the matter is that this root of Yisrael extends to its branches in the secret of the souls (וְסוֹד הָעִנְיָן: כִּי הַשֹּׁרֶשׁ הַזֶּה שֶׁל יִשְׂרָאֵל מִתְפַּשֵּׁט לִמְחַלְקוֹתָיו בְּסוֹד הַנְּשָׁמוֹת), and this is by the power of the combinations (וְזֶה בְּכֹחַ הַצֵּירוּפִים). And the secret of the combination is always enacted in the revolving cycle (וְסוֹד הַצֵּירוּף נַעֲשֶׂה תָּמִיד בַּגַּלְגַּל הַחוֹזֵר), which is the secret of Malchut (שֶׁהוּא סוֹד מַלְכוּת).

And therefore it is written (Bereshit 48:20) “Through you shall Yisrael bless” (וְלָכֵן: "בְּךָ יְבָרֵךְ יִשְׂרָאֵל) - see Zohar there (עִיֵּן זוֹהַר שָׁם).p1-46 For the blessing must spread in this way until the source (כִּי הַבְּרָכָה כָּךְ צְרִיכָה לְהִתְפַּשֵּׁט עַד הַמָּקוֹר): first in the secret of the Alef (תְּחִלָּה בְּסוֹד הָאָלֶף), and afterward to spread in all directions in the secret of the twenty-two (וְאַחַר כָּךְ לְהִתְפַּשֵּׁט לְכָל הַצְּדָדִים בְּסוֹד הַכ״ב), which are the configurations of the combinations (שֶׁהֵם מְצֵירוּפוֹת הַצֵּירוּפִים).