Fourth Kuntres: Final Writings

קוּנְטְרֵס רְבִיעִי: כְּתָבִים אַחֲרוֹנִים

In the Zohar (Shelach 156b)p1-30 on the verse “Have you ever commanded the morning; have you made known the dawn its place?” (Job 38:12) (בְּסֵפֶר הַזֹּהַר עַל הַפָּסוּק ״הֲמִימֶיךָ צִוִּיתָ בֹּקֶר, יָדַעְתָּ [ה] שַׁחַר מְקוֹמוֹ), Rabbi Ḥiyya opened [...] (רַבִּי חִיָּיא פָּתַח [...]) Come and see (תָּא חֲזֵי): one single holy Name exists in the engravings of the letters (שְׁמָא חֲדָא קַדִּישָׁא אִית בְּגִלּוּפֵי אוּתְוָן), which rules from midnight onward (דְּהוּא שַׁלְטָא מִפַלְגוּ לֵילְיָא וְאֵילַךְ), and these are the letters Mem–Nun–Tzadi–Pe–Kaf sofit (וְאִינּוּן אוּתְוָן מַנְצְפָּ״ךְ), all of them encompassed in the final Mem (כֻּלְּהוֹן כָּלִיל לוֹן ם), as established in “for the increase of the dominion” (אוּקְמוּה "לְםרְבֵּה הַמִּשְׂרָה) (Isaiah 9:6).

The Nun (some say: Bet) (נ׳ [נ״א: ב׳]) - was sealed for this and for that (הֲוָה אַסְתִּים לְהַאי וּלְהַאי); then crowns were encompassed - some say: in two crowns (כְּדֵין כַּתְרִין כְּלִילָן [נ״א: בִּתְרֵי כְּלִיל]); it is the Vav (some say: Bet (הוּא ו׳ [נ״א: ב׳]) of the holy Name (דְּשְׁמָא קַדִּישָׁא), it was established for it and sealed in its fountainhead (אִתְקִין לֵיהּ וְסָתִים מִבּוּעֵהּ), after - some say: Keter (בָּתַר [נ״א: כֶּתֶר]) that gave birth to it (דְּאוֹלִידַת), there was an opening in it - the beginning of the opening (פְּתִיחָא הֲוָת בֵּיהּ רֵישָׁא דְּפִתְחָא). When the Beit Mikdash was destroyed (כַּד אִתְחֲרִיב בֵּי מִקְדְּשָׁא), the fountains were sealed from every direction (אִסְתִּימוּ מְבוּעִין מִכָּל סִטְרִין), which had encompassed other letters (דַּאֲכֵילִיל אוּתְוָן אַחֲרָן), and these are seven (וְאִינּוּן שִׁבְעָה): three from this side (תְּלַת מֵהַאי סִטְרָא) and four from this side (וְאַרְבַּע מֵהַאי סִטְרָא).

KaLaKh - and a sign: “You are altogether beautiful, my beloved, and there is no blemish in you” (כָּל״ךְ, וְסִימָן: "כָּלַךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ) (Shir haShirim 4:7). The final Nun - male and female encompassed as one (ן׳ דְּכַר וּנְקֵבָא כָּלִיל כַּחֲדָא); this includes three from here and three from there - and these are six (דָּא כָּלִיל תְּלַת מִכָּאן וּתְלַת מִכָּאן וְאִינּוּן שִׁית). And we have established in these two letters, Samekh and final Nun (וְאוֹקִימְנָא בְּאֵלִין תְּרֵין אוּתְוָן ס׳ ן׳), were included twelve letters (אִתְכְּלִילוּ תְּרֵיסַר אוּתְוָן); from them, two ascended - one to one letter and one to one letter (סַלִּיק מִנַּיְיהוּ תְּרֵי, חַד לְאוּת חַד וְחַד לְאוּת חַד): KaLaKh, Sa‘aFeH, and Ve‘aTzoHeY (כָּל״ךְ סַעְפ״ה וַעֲצוֹה״י).

Here the letters were engraved (הַכָּא אִתְגַּלְּפוּ אוּתְוָן). And this is the secret of the verse “When you go out to war” (וְרָזָא דָא בְּ״כִי תֵצֵא לַמִּלְחָמָה״ קְרָא) (Devarim 21:10), as it is written: “When there shall be a virgin girl” (דִּכְתִיב ״כִּי יִהְיֶה נַעֲרָה בְתוּלָה) (Devarim 22:28), Na‘ar is written (נַעַר כְּתִיב). After the night departs (בָּתַר דְּאִסְתַּלֵּק לֵילְיָא), the morning shines (דְּצַפְרָא נָהִיר), then the Hei ascends and is included in the supernal light (כְּדֵין ה״א סַלְקָא וְאִתְכְּלִילַת בִּנְהוֹרָא עִילָּאָה), and then: “Have you known the place of the dawn?” (וּכְדֵין ״יָדַעְתָּ הַשַּׁחַר מְקוֹמוֹ) (Job 38:12), for surely the dawn is the place of the Hei, and it is included within her (דְּוַדַּאי שַׁחַר מְקוֹמוֹ דְּה״א וְאִתְכְּלִילַת בְּגוֹיֵהּ).

Know that from midnight onward (דַּע, שֶׁמֵּחֲצִי הַלַּיְלָה וָאֵילָךְ), the Holy One Blessed Be He clothes Himself in Mercy (הקב״ה מִתְלַבֵּשׁ בְּרַחֲמִים). For the night is divided into three watches (שֶׁהַלַּיְלָה נֶחֱלֶקֶת לִשְׁלוֹשׁ מִשְׁמָרוֹת): in the first watch, the harsh Attribute of Judgment rules (מִשְׁמֶרֶת רִאשׁוֹנָה, שׁוֹלֶטֶת מִדַּת הַדִּין הַקָּשֶׁה); in the second, the softening of Judgment and an element of Mercy, though not yet simple (שְׁנִיָּה, מִדַּת הַדִּין הָרָפֶה וּמִדַּת הָרַחֲמִים שֶׁאֵינָם פְּשׁוּטִים). And the second watch is itself divided into two parts (וּמִשְׁמֶרֶת שְׁנִיָּה נֶחֱלֶקֶת לִשְׁנֵי חֲלָקִים): the first half is Judgment (הָרִאשׁוֹן דִּין), and the second is Mercy (וְהַשֵּׁנִי רַחֲמִים), and both are soft (וּשְׁנֵיהֶם רַפִּים), as we have said (כְּמוֹ שֶׁאָמַרְנוּ). And the third watch is pure Mercy (וּמִשְׁמֶרֶת שְׁלִישִׁית, מִדַּת רַחֲמִים פְּשׁוּטִים).

And David, King of Israel, peace be upon him, would arise at midnight (וְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הָיָה קָם מֵחֲצוֹת לֵילְיָא), as it is said: “At midnight…” (כְּנֶאֱמַר ״חֲצוֹת לַיְלָה״ וכו) (Tehillim 119:62). For at the moment of midnight (לְפִי שֶׁבְּרֶגַע שֶׁל חֲצוֹת הַלַּיְלָה), the Attribute of Judgment separates from the Attribute of Mercy (מִתְחַלֶּקֶת מִדַּת הַדִּין מִן מִדַּת הָרַחֲמִים). It is like a king who begins with fierce judgment (מָשָׁל לְמֶלֶךְ שֶׁמַּתְחִיל לַעֲשׂוֹת דִּין אַכְזָרִי), and begins with great force (וּמַתְחִיל בְּכֹחַ גָּדוֹל), and by means of that cruelty, Mercy emerges from him (וּבְאֶמְצָעוּתָהּ הָאַכְזָרִיּוּת יוֹצֵא מִמֶּנּוּ רַחֲמִים). And it is not yet simple Mercy (וְאֵינָם רַחֲמִים פְּשׁוּטִים), for the anger has not yet completely departed from the heart (שֶׁהָרוֹגֵז עֲדַיִן לֹא נִסְתַּלֵּק מִן הַלֵּב מִכָּל וָכָל), and he longs to be rid of the rage but cannot (וְהוּא מִתְאַוֶּה לְהִתְרַחֵק מִן הָרוֹגֵז וְאֵינוֹ יָכוֹל), and so he goes elsewhere (וְהוֹלֵךְ לִמְקוֹם אַחֵר).

And even though he has turned elsewhere (וְאַף עַל פִּי שֶׁהוֹלֵךְ לִמְקוֹם אַחֵר), the anger is still not forgotten from the heart (עֲדַיִן הָרוֹגֵז אֵינוֹ נִשְׁכַּח מִן הַלֵּב). And because of this, the kindness performed at that time is not complete kindness (וּבִשְׁבִיל זֶה הַחֶסֶד הַנַּעֲשֶׂה בָּעֵת הַהִיא אֵינוֹ חֶסֶד גָּמוּר), until the anger is entirely forgotten (עַד שֶׁיִּשְׁתַּכַּח מִן הָרוֹגֵז מִכָּל וָכָל). So too, the Holy One Blessed Be He (כָּךְ הקב״ה), after executing harsh judgment in the first watch as we have said (אַחַר עֲשׂוֹת דִּין קָשֶׁה בַּמִּשְׁמֶרֶת הָרִאשׁוֹנָה כְּמוֹ שֶׁאָמַרְנוּ), when the second arrives, He desires to have compassion on the creatures (בְּבוֹא הַשְּׁנִיָּה רוֹצֶה לְרַחֵם עַל הַבְּרִיּוֹת), and yet that compassion is not great (וְאִילּוּ הָרַחֲמִים אֵינָם גְּדוֹלִים), because it is close to the first watch which is complete Judgment (לְפִי שֶׁהוּא סָמוּךְ לְמִשְׁמֶרֶת רִאשׁוֹנָה שֶׁכֻּלּוֹ דִּין גָּמוּר).

But it is not like the first Judgment (אֲבָל אֵינוֹ כַּדִּין הָרִאשׁוֹן), rather it lessens gradually (אֶלָּא הוֹלֵךְ וּמִתְמַעֵט) until half of the second watch passes (עַד שֶׁיַּעֲבֹר חֲצִי מִשְׁמֶרֶת שְׁנִיָּה), which is the first part of the watch (שֶׁהוּא הַחֵלֶק הָרִאשׁוֹן שֶׁל הַמִּשְׁמֶרֶת), and then comes the second part (וְיָבוֹא הַחֵלֶק הַשֵּׁנִי), which is Mercy (שֶׁהוּא רַחֲמִים) - but not simple (אֲבָל לֹא פְּשׁוּטִים), for the memory of the anger from the first Judgment still lingers (לְפִי שֶׁעֲדַיִין מַזְכִּיר הַזַּעַם מֵהַדִּין הָרִאשׁוֹן), until the second watch is complete (עַד שֶׁיַּעֲבֹר הַמִּשְׁמֶרֶת הַשְּׁנִיָּה). And with the arrival of the third watch (וּבְבוֹא הַשְּׁלִישִׁית), the Holy One Blessed Be He clothes Himself in simple Mercy (הקב״ה מִתְלַבֵּשׁ רַחֲמִים פְּשׁוּטִים), to bestow complete kindness (לַעֲשׂוֹת חֶסֶד שָׁלֵם) upon all creatures (עִם הַבְּרִיּוֹת), and the anger is entirely removed from Him (וּמִסְתַלֵּק מִמֶּנּוּ הַכַּעַס מִכָּל וָכָל).

And these mercies are included in the Great Name (וְאֵלּוּ הָרַחֲמִים הֵם נִכְלָלִים בַּשֵּׁם הַגָּדוֹל). And the Great Name is included in the Names of the Patriarchs (וְהַשֵּׁם הַגָּדוֹל הוּא כָּלוּל בִּשְׁמוֹת הָאֲבוֹת), in which there are thirteen letters (שֶׁבָּהֶם י״ג אוֹתִיּוֹת), corresponding to the thirteen Attributes of Mercy (כְּנֶגֶד י״ג מִידּוֹת שֶׁל רַחֲמִים). And they hinted at it in the Mem from the letters MANTZPKH (וְרִמְּזוּהוּ בַּמ״ם מֵאוֹתִיּוֹת מַנְצְפ״ךְ), because this Mem is closed (לְפִי שֶׁזֹּאת הַמ״ם הִיא סְתוּמָה), to show us that the opening of the attainment of this Name and its entirety (לְהוֹרוֹת לָנוּ שֶׁהַפֶּתַח שֶׁל הַשַּׂגַּת זֶה הַשֵּׁם וּמִכְלְלוֹ), is sealed and hidden from all living (הִיא סְתוּמָה וּנְעֶלֶמֶת מִכָּל חָי). And that opening is hinted at in the Bet (וְאוֹתָהּ הַפֶּתַח רְמוּזָה בְּבֵית), which is a house (שֶׁהִיא בַּיִת), from among the sealed [letters] (מֵהַסְּתוּמוֹת), that there is no path or entrance to it (שֶׁאֵין דֶּרֶךְ וּמָבוֹא אֵלֶיהָ). And this is what the ma’amar said: “It is sealed on this side and on that” (וְזֶהוּ שֶׁאָמַר הַמֵּאמָר: ״סָתִים לְהַאי וּלְהַאי).

And that which it said: “in two crowns” (וּמַה שֶּׁאָמַר ״בִּתְרֵי כְּלִיל), it means that the Bet equals two (אוֹמֵר שֶׁהַבֵּית עוֹלָה שְׁנַיִם). And that which it said: “it is the Bet of the Holy Name, it was established for it and sealed in its fountainhead - Keter” (וּמַה שֶּׁאָמַר: ״בֵּית דְּשְׁמָא קַדִּישָׁא אִתְּקִין לֵיהּ וְסָתִים מִבּוּעֵהּ - כֶּתֶר), it means that since this Bet equals two (רוֹצֶה לוֹמַר: מִצַּד שֶׁזֶּה הַבֵּית עוֹלָה לִשְׁנַיִם), with it is completed the number of the Great Name, whose value is forty-two (עִמָּהּ נִשְׁלַם מִסְפַּר שֶׁל הַשֵּׁם הַגָּדוֹל שֶׁחֶשְׁבּוֹנוֹ עוֹלֶה מ״ב).

And the Bet joins with the Mem (וּמִצְטָרֶפֶת הַבֵּית עִם הַמֵּם), as the ma’amar [discourse] said (שֶׁאָמַר הַמַּאֲמָר): “All are included in the Mem” (כָּלִיל לוֹן מ״ם), and it established this in “for the increase of the dominion” (אוּקְמוּהּ לְםַרְבֵּה הַמִּשְׂרָה) (Isaiah 9:6).

And that which the ma’amar said (וּמַה שֶּׁאָמַר הַמַּאֲמָר): “That gave birth—there was an opening in it, the head of the opening” (דְּאוֹלִידַת, פְּתִיחָא הֲוָת בֵּיהּ רֵישָׁא דִּפְתִיחָא), means to say (רוֹצֶה לוֹמַר): since it is the opening for the attainment of that Name (בִּהְיוֹתוֹ הַפֶּתַח שֶׁל הַשָּׂגַת אוֹתוֹ הַשֵּׁם), which is concealed in the source of the Supernal Keter (סָתוּם בִּמְקוֹר כֶּתֶר עֶלְיוֹן), the place of simple mercies (שֶׁהוּא מְקוֹם רַחֲמִים פְּשׁוּטִים), no man can open that entrance (אֵינוֹ יָכוֹל לִפְתֹּחַ אוֹתוֹ הַפֶּתַח לִבְנֵי אָדָם), except the son of David (אֶלָּא לְבֶן דָּוִד), who is the opening through which to open that gate (שֶׁהוּא הַפֶּתַח לִפְתֹּחַ אוֹתוֹ הַפֶּתַח). He is the head of that entrance (וְהוּא רֹאשׁ שֶׁל אוֹתוֹ הַפֶּתַח), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “For a child has been born to us, a son has been given to us” (כִּי יֶלֶד יֻלַּד לָנוּ, בֵּן נִתַּן לָנוּ) (Isaiah 9:5). Therefore it said (וְעַל כֵּן אָמַר): “That gave birth—an opening” (דְּאוֹלִידַת, פְּתִיחָא).

“And the dominion shall be upon his shoulder” (וַתְּהִי הַמִּשְׂרָה עַל שִׁכְמוֹ). The word “his shoulder” (שִׁכְמוֹ) is from the language of a portion (מִלְּשׁוֹן חֵלֶק), as in “one portion” (שְׁכֶם אֶחָד). This is the portion which the Holy One, blessed be He, will give him (וְזֶה הַחֵלֶק יִתֵּן לוֹ הקב״ה): “Wonder, Counselor” (פֶּלֶא יוֹעֵץ).

“Wonder” (פֶּלֶא) is Alef (א׳), hinting to the Supernal Keter (שֶׁהוּא רֶמֶז לְכֶּתֶר עֶלְיוֹן) and to the unity of the Holy One, blessed be He (וּלְאַחְדוּתוֹ שֶׁל הקב״ה). From this attribute extend counsel, might, and lovingkindness (שֶׁמִּזּוֹ הַמִּדָּה מִתְפַּשֶּׁטֶת עֵצָה וּגְבוּרָה וָחֶסֶד): counsel for the portion of Ya‘akov (עֵצָה עַל חֶלְקוֹ שֶׁל יַעֲקֹב), lovingkindness for the portion of Avraham (וְחֶסֶד עַל חֶלְקוֹ שֶׁל אַבְרָהָם), and might for the portion of Yitzchak (וּגְבוּרָה חֶלְקוֹ שֶׁל יִצְחָק).

Through all these attributes drawn from Alef, which is “Pele” [Wonder] (וּבְכָל אֵלּוּ הַמִּדּוֹת הַמּוּשְׁפָעוֹת מֵא׳ שֶׁהוּא פֶּלֶא), the Holy One, blessed be He, is Father to the entire world (הקב״ה אָב לָעוֹלָם כֻּלּוֹ). This is what it says (וְזֶהוּ שֶׁאָמַר): “Everlasting Father, Prince of Peace” (אֲבִי־עַד שַׂר־שָׁלוֹם) (Isaiah 9:5). And the strength of all these shall be given to Mashiach ben David (וְכֹחַ שֶׁל כָּל אֵלּוּ יִנָּתֵן לְמָשִׁיחַ בֶּן דָּוִד), when the Name that is called upon Jerusalem, the Holy City, shall be called upon him (כְּשֶׁיִּקָּרֵא עָלָיו הַשֵּׁם שֶׁנִּקְרָא עַל יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ). This is the Great Name (שֶׁהוּא הַשֵּׁם הַגָּדוֹל), and this is what it says (וְזֶהוּ שֶׁאָמַר): “And his name shall be called Pele [Wonder]” (וַיִּקְרָא שְׁמוֹ פֶּלֶא) (Isaiah 9:5).

At the time when the Beit HaMikdash was destroyed and the walls were breached (וּבִזְמַן שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ וְנִפְרְצוּ הַחוֹמוֹת), this Name was gathered back to the First Cause, the effect which proceeds from it (נֶאֱסַף זֶה הַשֵּׁם לַסִּבָּה הָרִאשׁוֹנָה הֶעָלוּל מִמֶּנּוּ), which is “Pele” [Wonder] (שֶׁהִיא פֶּלֶא). “Pele” [Wonder] is Alef (וּפֶלֶא – א׳), and Alef is two Yuds and one Vav (וְא׳ – שְׁנֵי יוּ״דִין וָא״ו אַחַת).

So long as Jerusalem is not rebuilt and its walls are not raised (וְכָל זְמַן שֶׁיְרוּשָׁלַיִם אֵינָהּ בְּנוּיָה וְאֵינָם קָמִים חוֹמוֹתֶיהָ), the dominion of the Great Name cannot be given to Mashiach ben David (אִי אֶפְשָׁר לִינָּתֵן הַשַּׂרְרָה שֶׁל שֵׁם הַגָּדוֹל לְמָשִׁיחַ בֶּן דָּוִד).

This is hinted to us in what it says (וְזֶה רָמוּז לָנוּ בְּמַה שֶּׁאָמַר): “the wall of Jerusalem, which are breached” (בְּחוֹמַת יְרוּשָׁלַיִם אֲשֶׁר הֵם פְּרוּצִים) (Nehemiah 2:13). For the Mem of the word “they” is open (שֶׁהַמֵּם שֶׁל מִלַּת הֵמ הִיא פְּתוּחָה), hinting that when this Mem—in which the breach of the walls is hinted—will be sealed (לְרַמֵּז לָנוּ שֶׁבִּזְמַן שֶׁיִּסָּתֵם זֶה הַמֵּם שֶׁבָּהּ נִרְמְזוּ פְּתִיחַת הַחוֹמוֹת), then the Mem of the phrase “for the increase of the dominion” shall be opened (אָז יִפָּתַח הַמֵּם שֶׁל מִלַּת לְםַרְבֵּה הַמִּשְׂרָה) (Isaiah 9:6). This is the Mem mentioned by the ma’amar [discourse] concerning the Great Name (שֶׁהִיא הַמֵּם שֶׁהִזְכִּיר הַמַּאֲמָר מִן הַשֵּׁם הַגָּדוֹל), and then shall be given: “the dominion, and peace without end, upon the throne of David…” (הַמִּשְׂרָה וּלְשָׁלוֹם אֵין קֵץ עַל כִּסֵּא דָוִד וְגוֹ׳) (Isaiah 9:6).

And that which the ma’amar [discourse] said (וּמַה שֶּׁאָמַר הַמַּאֲמָר): “When the Beit haMikdash was destroyed, the fountains were sealed from every direction, which include other letters; and they are seven: three from this side and four from this side—KaLaKh” (כַּד חָרִיב בֵּי מִקְדְּשָׁא, אִסְתִּימוּ מְבוּעִין מִכָּל סִטְרִין דַּאֲכֵילִיל אוּתְוָן אַחֲרָן, וְאִינּוּן שִׁבְעָה: תְּלַת מֵהַאי סִטְרָא וְאַרְבַּע מֵהַאי סִטְרָא—כָּל״ךְ), means that this Great Name is also alluded to and included in the letters of the names of the Patriarchs (הַכַּוָּנָה הִיא שֶׁבְּהִיוֹת שֶׁזֶּה הַשֵּׁם הַגָּדוֹל גַּם כֵּן הוּא רָמוּז וּכְלוּל בְּאוֹתִיּוֹת שְׁמוֹת הָאָבוֹת), who are three (שֶׁהֵם שְׁלֹשָׁה), as the ma’amar said (כְּמוֹ שֶׁאָמַר הַמַּאֲמָר): “Three from this side” (תְּלַת מֵהַאי סִטְרָא).

It is likewise included in the names of the Matriarchs (וְגַם בִּשְׁמוֹת הָאִמָּהוֹת), as it said (כְּמוֹ שֶׁאָמַר): “And four from this side” (וְאַרְבַּע מֵהַאי סִטְרָא). Therefore, it would have been fitting that the Beit haMikdash not be destroyed through the merit of the Patriarchs (לְכָךְ הָיָה רָאוּי שֶׁלֹּא יֵחָרֵב בֵּית הַמִּקְדָּשׁ בִּזְכוּת הָאָבוֹת), since the Great Name is called upon them, just as it is called upon Jerusalem (מֵאַחַר שֶׁעֲלֵיהֶם נִקְרָא הַשֵּׁם הַגָּדוֹל כְּמוֹ עַל יְרוּשָׁלַיִם). Yet, despite all this, it was destroyed (וְעִם כָּל זֶה נֶחֱרַב).

Therefore, He placed a sign concerning the Patriarchs and Matriarchs in the word KaLaKh (לְכָךְ שָׂם סִימָן בָּאָבוֹת וּבָאִמָּהוֹת בִּמְלַת כָּל״ךְ): the Lamed equals three in Mispar katan, alluding to the three Patriarchs (שֶׁלָּמֶ״ד עוֹלָה ג׳ בְּמִסְפָּר קָטָן, שֶׁרָמוּז לִג׳ אָבוֹת); and the two Kafs, each equaling two in Mispar katan, allude to the four Matriarchs (וּשְׁנֵי הַכַּפִּין בְּמִסְפָּר קָטָן, שֶׁרָמוּז לְאַרְבַּע אִמָּהוֹת). The verse then concludes (וּמְסַיֵּם הַכָּתוּב): “You are altogether beautiful, my beloved, and there is no blemish in you” (כֻּלָּךְ יָפָה רַעְיָתִי, וּמוּם אֵין בָּךְ) (Shir haShirim 4:7).

The Holy One, blessed be He, said to Yisrael (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל): They—the Patriarchs and Matriarchs, with whom the Shekhinah is united in the Assembly—do not think that your merit is insufficient to save the city and the Temple (שֶׁהֵם, הָאָבוֹת וְהָאִמָּהוֹת, שֶׁעִמָּהֶם מִתְחַבֶּרֶת הַשְּׁכִינָה בַּכְּנֶסֶת, אַל יַעֲלֶה עַל דַּעְתְּךָ שֶׁזְּכוּתְךָ אֵינֶנָּה מַסְפֶּקֶת לְהַצִּיל אֶת הָעִיר וְאֶת הַבַּיִת). For, “You are altogether beautiful, my beloved, and there is no blemish in you” (כִּי כֻּלָּךְ יָפָה רַעְיָתִי, וּמוּם אֵין בָּךְ).

Only on account of the inhabitants of the city were the city and the Temple destroyed (רַק בִּסְבִיבַת יוֹשְׁבֵי הָעִיר נֶחֱרְבָה הָעִיר וְהַבַּיִת), but your merit is preserved for the rebuilding (וְזְכוּתֵךְ הִיא שְׁמוּרָה לְהִבָּנוֹת), and Mashiach ben David shall ride upon that merit (וּלְרָכֹב עַל אוֹתוֹ זְכוּת מָשִׁיחַ בֶּן דָּוִד), as it is written (כְּמוֹ שֶׁכָּתוּב): “Lowly and riding upon a donkey, and upon a colt, the foal of she-donkeys” (עָנִי וְרֹכֵב עַל חֲמוֹר, וְעַל עַיִר בֶּן אֲתֹנוֹת) (Zechariah 9:9)—meaning, upon the merit of the Patriarchs and Matriarchs (רוֹצֶה לוֹמַר: עַל זְכוּת הָאָבוֹת וְהָאִמָּהוֹת), as we said in the first Kuntres [Booklet] (כְּמוֹ שֶׁאָמַרְנוּ בְּקוּנְטְרֵס רִאשׁוֹן).p1-31 And that which the ma’amar said: “[Final] Nun - male and female encompassed as one”p1-32 (וּמַה שֶּׁאָמַר: ״[ן] דְּכַר וּנְקֵבָא כָּלִיל כַּחֲדָא), it means that the simple Nun is a hint to the portion of Yitzchak, which is Gevurah and the left side (יִרְצֶה: שֶׁנו״ן פְּשׁוּטָה רְמוּזָה בְּחֶלְקוֹ שֶׁל יִצְחָק שֶׁהוּא גְּבוּרָה וְשְׂמָאלָא), and it has a likeness to the Hei from Chesed, which is the portion of Avraham, which is bound in his covenant (וְיֵשׁ לָהּ דִּמְיוֹן עִם הַהֵ״א מֵחֶסֶד חֶלְקוֹ שֶׁל אַבְרָהָם שֶׁהִיא קְשׁוּרָה בִּבְרִיתוֹ), and in the portion of Ya'akov who separates between the portion of Avraham and the portion of Yitzchak (וּבְחֶלֶק יַעֲקֹב שֶׁמַּפְרִיד בֵּין חֶלְקֵי אַבְרָהָם לְבֵין חֶלְקֵי יִצְחָק).

And since the Nun has likeness to the Hei from Avraham, which is from the right side (וּלְפִי שֶׁיֵּשׁ דִּמְיוֹן הַנו״ן לַהֵ״א מֵאַבְרָהָם שֶׁהִיא מִצַּד יָמִין), the Nun is male and female (הַנו״ן דְּכַר וּנְקֵבָא), for the right is called male and the left is called female (שֶׁהַיָּמִין נִקְרָא זָכָר וְהַשְּׂמֹאל נִקְרֵאת נְקֵבָה). And that which he said “three from this side” (וּמַה שֶּׁאָמַר ״תְּלַת מִכָּאן) - this is the portion of Avraham, which is three Sefirot (חֶלְקוֹ שֶׁל אַבְרָהָם שֶׁהֵן ג׳ סְפִירוֹת), and “three from that side” is the portion of Yitzchak, which is also three Sefirot (וְ״תְּלַת מִכָּאן״ חֶלְקוֹ שֶׁל יִצְחָק שֶׁהֵן גַּם כֵּן ג׳ סְפִירוֹת), and three and three are six (וּג׳ וְג׳ הֵן שֵׁשׁ). And between them is Ya'akov (וּבֵין שְׁנֵיהֶם יַעֲקֹב).. And the letters from the names of the Patriarchs are thirteen, as we have said (וְהָאוֹתִיּוֹת מִשְּׁמוֹת הָאֲבוֹת י״ג כְּמוֹ שֶׁאָמַרְנוּ). And the closed Mem equals numerically Six hundred (וְהַמֵּ״ם סְתוּמָה עוֹלָה מִסְפָּרָה ת״ר), and the simple Nun equals Seven hundred (וְהַנוּ״ן פְּשׁוּטָה ת״ש), which in [Mispar Katan] are six and seven, totaling thirteen (שֶׁהֵם שִׁשָּׁה וְשִׁבְעָה שֶׁעוֹלִים י״ג), corresponding to the number of the letters in the Patriarchs’ names, which total thirteen (כְּמִנְיַן הָאֲבוֹת שֶׁעוֹלִים י״ג).p1-33

According to this, the ma’amar said: “And we established in these two letters Mem–Nun” (וְלְפִי זֶה אָמַר הַמֵּאמָר: ״וְאוֹקִימְנָא בְּאֵלִין תְּרֵין אוּתְוָן מ״ן). And from the Avot came forth the twelve tribes (וּמֵהָאֲבוֹת יָצְאוּ י״ב שְׁבָטִים), and each one of them was begotten by Ya'akov Avinu (וְכָל אֶחָד וְאֶחָד מֵהֶם הוֹלִיד יַעֲקֹב אָבִינוּ), corresponding to one of the Havayot of the twelve Havayot (כְּנֶגֶד אַחַת מִן הַהֲוָיוֹת שֶׁל י״ב הֲוָיוֹת), which are composed of the two letters Yod–Heh (שֶׁהֵן מוּרְכָּבוֹת מִשְּׁנֵי אוֹתִיּוֹת י״ה): the Yod in its fullness is twenty (שֶׁהַיו״ד עוֹלֶה בְּמִלוּאוֹ כ׳), and the Heh is six (וְהַה״א עוֹלָה וא״ו), and twenty-six is the Great Name of four letters (וְכ״ו הוּא הַשֵּׁם הַגָּדוֹל בֶּן אַרְבַּע). And from this Name is formed the combination of Havayot (וּמִזֶּה הַשֵּׁם נַעֲשָׂה הַצֵּירוּף מֵהֲוָיוֹת). And by skipping from letter to letter (וּמְדַלֵּג מֵאוֹת לְאוֹת), each tribe receives one letter from the Havayah corresponding to its arrival in the world (וּנוֹתְנִין לְכָל שֵׁבֶט אוֹת אֶחָת מֵהַהֲוָיָה שֶׁכְּנֶגְדָּהּ בָּא לָעוֹלָם).

And likewise, each tribe is given a Havayah that begins with its initial and receives power from it (וְגַם כֵּן נָתַן לְכָל שֵׁבֶט וְשֵׁבֶט הֲוָיָה שֶׁמַּתְחִיל בְּאוֹתוֹ שֶׁלּוֹ וּמְקַבֵּל מִמֶּנָּה כֹּחַ), and this is what the ma’amar said: “Twelve letters were included” (וְזֶהוּ שֶׁאָמַר הַמֵּאמָר: ״אִתְכְּלִילוּ תְּרֵיסַר אוּתְוָן). And that which it said: “Two ascended from them” (וּמַה שֶּׁאָמַר: ״סַלִּיק מִנַּיְיהוּ תְּרֵי), it means: after the Havayot were formed from the two letters Yod–Heh (יִרְצֶה: אַחַר שֶׁנֶּעֱשָׂה מִשְּׁתֵּי אוֹתִיּוֹת שֶׁהֵם י״ה צֵירוּף הַהֲוָיוֹת), these two letters - which are the father of all twelve Havayot - are joined to Avraham and Yitzchak, who begot Ya'akov, who begot the tribes (אֵלּוּ שְׁתֵּי אוֹתִיּוֹת, שֶׁהֵם הָאָב שֶׁנִּתְהַווּ מִמֶּנּוּ כָּל י״ב הֲוָיוֹת, הֵם מְחֻבָּרוֹת עִם אַבְרָהָם וְיִצְחָק שֶׁהוֹלִידוּ אֶת יַעֲקֹב שֶׁהוֹלִיד אֶת הַשְּׁבָטִים).

For just as they are fathers to sons, so too the Name Yud–Heh is the mother of the Havayot (שֶׁכְּמוֹ שֶׁהֵם הָאֲבוֹת לַבָּנִים, כֵּן שֵׁם י״ה הִיא אֵם לַהֲוָיוֹת). And they are separated in this manner (וּנְפָרָדִים בַּזֶּה הָאוֹפֶן): the Yud with the closed Mem (הַיו״ד עִם הַמֵּ״ם סְתוּמָה), and the Heh with the simple Nun (וְהַה״א עִם הַנוּ״ן פְּשׁוּטָה), and this is what the ma’amar said: “Twelve letters were included, two ascended from them, one to one letter and one to one letter” (וְזֶה שֶׁאָמַר הַמֵּאמָר: ״אִתְכְּלִילוּ תְּרֵיסַר אוּתְוָן, סַלִּיק מִנַּיְיהוּ תְּרֵי, חַד לְאוּת חַד וְחַד לְאוּת חַד), meaning: with the two letters that were said - which are Mem–Nun - they are joined with Yod–Heh, as we explained (רוֹצֶה לוֹמַר: עִם הַשְּׁתֵּי אוֹתִיּוֹת שֶׁאָמַר, שֶׁהֵן מ״ן, נִתְחַבְּרוּ עִם י״ה כְּמוֹ שֶׁאָמַרְנוּ).

And that which the ma’amar said: “Here the letters were engraved” (וּמַה שֶּׁאָמַר הַמֵּאמָר: ״הַכָּא אִתְגַּלְּפוּ אוּתְוָן), and it places KaLaKh, Sa‘aFeH, and Ve‘aTzoHeY (וּמְשִׂים כָּל״ךְ סַעְפ״ה וַעֲצוֹה״י) - these are fourteen letters (הֵם י״ד אוּתִיּוֹת), and if you remove from them the two final letters Yod–Heh (וְתוֹצִיא אֵלּוּ שְׁתֵּי הָאוֹתִיּוֹת הָאַחֲרוֹנוֹת: י״ה), which are the mother of the Havayot (שֶׁהֵם אֵם לַהֲוָיוֹת), and place them with the Avot (וְתָשִׂים אוֹתָם עִם הָאֲבוֹת), there remain twelve letters (נִשְׁאָרוֹת י״ב אוּתִיּוֹת), which correspond to the initials of the twelve Havayot (שֶׁהֵן כְּנֶגֶד רָאשֵׁי תֵּבוֹת שֶׁל י״ב הֲוָיוֹת), by which the tribes were born (בַּמַּה שֶׁהוֹלִידוּ הַשְּׁבָטִים), and also corresponding to the twelve stones in the Urim (וְגַם כְּנֶגֶד י״ב אֲבָנִים שֶׁבָּאוּרִים). And the twelve letters that remain after we remove Yod and Heh (וְהַי״ב אוֹתִיּוֹת הַנִּשְׁאָרוֹת אַחַר שֶׁהוֹצֵאנוּ י״ה) are: Alef, Peh, Kaf, Samekh, Vav, Lamed, Vav, Heh, Tzadi, Kaf, Ayin, Ayin (הֵם א׳פ׳כ׳ס׳ו׳ל׳ו׳ה׳צ׳כ׳ע׳ע).

And they are hinted in the verses that speak about the four rows of stones (וְהֵם רְמוּזוֹת בַּפְּסוּקִים שֶׁמְּדַבְּרִים עַל אַרְבָּעָה טוּרֵי אֶבֶן), from “and you shall fill it with a filling of stones” (מִן "וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן) until “twelve according to their names” (עַד "שְׁתֵּים עֶשְׂרֵה עַל שְׁמֹתָם) (Shemot 28:17–21). And in the word Shemotam there is an etnachta (pause) (וּבִמִּלַּת ״שְׁמֹתָם״ יֵשׁ אֶתְנַח), to inform us that until here are forty-two wordsp1-34 (לְהוֹדִיעֵנוּ שֶׁעַד כָּאן מ״ב מִלִּים), corresponding to the Name of forty-two letters (כְּנֶגֶד שֵׁם מ״ב אוֹתִיּוֹת).

And that which it said (וּמַה שֶּׁאָמַר): “engraved as signets, each according to his name” (פִּתּוּחֵי חוֹתָם, אִישׁ עַל שְׁמוֹ), this “man” is the Holy One, blessed be He (אִישׁ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא), whose seal is in the Name Havayah (שֶׁחֲתוּמוֹ בְּשֵׁם הֲוָיָה).

Since they are twelve Havayot (וּבִהְיוֹתָם שְׁנֵים עָשָׂר הֲוָיוֹת), each tribe is sealed with one (עִם כָּל אֶחָד חָתוּם שֵׁבֶט אֶחָד), as it says (כְּמוֹ שֶׁאָמַר): “they shall be for the twelve tribes” (תִּהְיֶיןָ לִשְׁנֵים עָשָׂר שָׁבֶט).

The colors of the stones (וְהַגְּוָנִים שֶׁל הָאֲבָנִים)—each and every color according to the function of its Havayah (כָּל גָּוֶן וְגָוֶן כְּפִי פְּעוּלָה מֵהַהֲוָיָה שֶׁלּוֹ). Through the joining of the names of the tribes with the colors of the stones (וּבְהִתְחַבֵּר שְׁמוֹת הַשְּׁבָטִים עִם גְּוַן הָאֲבָנִים), just as they join with the Havayot alluded to in those colors (כְּמוֹ הִתְחַבְּרוּתָם עִם הַהֲוָיוֹת הָרְמוּזוֹת בַּגְּוָנִים), the names of the tribes are found joined with the Names Havayah (נִמְצְאוּ מְחֻבָּרוֹת שְׁמוֹת הַשְּׁבָטִים עִם שְׁמוֹת הַהֲוָיוֹת), and the Havayot with the names of the tribes (וְהַהֲוָיוֹת עִם שְׁמוֹת הַשְּׁבָטִים). Concerning this it is said (וְעַל זֶה נֶאֱמַר): “a people saved by Hashem” (עַם נוֹשַׁע בַּה׳) (Deuteronomy 33:29).

And in the verse (וּבַפָּסוּק): “And you shall set in it settings of stones… and an emerald, the row” (וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן… וּבָרֶקֶת הַטּוּר), there are twelve words (י״ב מִלִּים), corresponding to the Havayot [Divine Names] (כְּנֶגֶד הַהֲוָיוֹת). This teaches that, although they are twelve Havayot (לְהוֹרוֹת שֶׁאַף עַל פִּי שֶׁהֵם י״ב הֲוָיוֹת), all is one matter and one Name (הַכֹּל דָּבָר אֶחָד וְשֵׁם אֶחָד). Concerning this it is said at the end of the verse (וְעַל זֶה נֶאֱמַר בְּסוֹף הַפָּסוּק): “the one row” (הַטּוּר הָאֶחָד)—a hint to His unity, may He be blessed (רֶמֶז לְאַחְדוּתוֹ יִתְבָּרַךְ).

Within these forty-two words that we mentioned, until “according to their names” (וּבְתוֹךְ אֵלּוּ מ״ב מִלִּים שֶׁאָמַרְנוּ עַד עַל שְׁמֹתָם), twelve letters of the ma’amar [discourse] are found in the initial and final letters, in the following manner (נִמְצְאוּ י״ב אוֹתִיּוֹת שֶׁבַּמַּאֲמָר בְּרָאשֵׁי תֵבוֹת וְסוֹפֵי תֵבוֹת בַּזֶּה הָאוֹפֶן): Alef, Dalet, and final Mem from Odem [sardius] (א׳ ד׳ ם׳ – אָדֶם); Peh, Tet, Dalet, and Heh from Pitdah [topaz] (פ׳ ט׳ ד׳ ה׳ – פִּטְדָה); Nun, Peh, and final Kaf from Nofech [carbuncle] (נ׳ פ׳ ך׳ – נֹפֶךְ); Samekh from Sapir [sapphire] (ס׳ – סַפִּיר); Vav from VeYahalom [and diamond] (ו׳ – וְיָהֲלֹם); Lamed from Leshem [jacinth] (ל׳ – לֶשֶׁם); Shin, Bet, and Vav from Shevo [agate] (ש׳ ב׳ ו׳ – שְׁבוֹ); Vav, Alef, Chet, Lamed, Mem, and Heh from VeAḥlamah [and amethyst] (ו׳ א׳ ח׳ ל׳ מ׳ ה׳ – וְאַחְלָמָה); Mem, Shin, Bet, Tzadi, Yod, and final Mem from Meshubatzim [set] (מ׳ ש׳ ב׳ צ׳ י׳ ם׳ – מְשֻׁבָּצִים);p1-35 Yod, Shin, Reish, Alef, and Lamed from Yisrael (י׳ ש׳ ר׳ א׳ ל׳ – יִשְׂרָאֵל); Ayin, Shin, Reish, and Heh from Asarah [ten] (ע׳ ש׳ ר׳ ה׳ – עֲשָׂרָה); and Ayin and Lamed from Al [upon] (ע׳ ל׳ – עַל). And the Lamed of the word Yisrael (וְלָמֶ״ד מִמִּלַּת יִשְׂרָאֵל) substitutes for the Kaf in Atbash (הִיא בִּמְקוֹם כ״ף בְּא״ת־ב״ש), for concerning Yisrael it is said (לְפִי שֶׁעַל יִשְׂרָאֵל נֶאֱמַר): “You are altogether beautiful, My beloved” (כֻּלָּךְ יָפָה רַעְיָתִי).

Also, within these forty-two words are found the initial letters of the twelve Havayot [Names of Havayah] (וְגַם בָּאֵלּוּ מ״ב מִלִּים נִמְצָאוּ רָאשֵׁי תֵבוֹת שֶׁל י״ב הֲוָיוֹת): three Yods, three Hehs, three Vavs, and three further Hehs (שֶׁהֵם ג׳ יוּדִין, וְג׳ הֵ״הִין, וְג׳ וָוִין, וְג׳ הֵ״הִין אֲחֵרִים). Of the Yods, two are at the beginnings of words and one is at the end of a word (וּמִן הַיוּדִין נִמְצָאוּ שְׁנַיִם בְּרָאשֵׁי תֵבוֹת וְהָאֶחָד בְּסוֹף הַתֵּבָה); and so it is with all of them (וְכֵן כֻּלָּם), in the following manner (בַּזֶּה הָאֹפֶן):

“U-mileita vo” [and you shall set in it] and “u-vareket” [and an emerald] (וּמִלֵּאתָ בוֹ, וּבָרֶקֶת)—these are the Vavs (הֵם הַוָּוִין). “Arba‘ah” [four], “ha-tur” [the row], and “ha-eḥad” [the one] (אַרְבָּעָה, הַטּוּר, הָאֶחָד)—these are the first Hehs, namely the Vav–Heh of the Name (הֵם הֵ״הִין, שֶׁהוּא ו״ה). “Ve-ha-tur ha-shelishi” [and the third row], “ve-ha-tur ha-revi‘i” [and the fourth row], and “shteim esreh” [twelve] (וְהַטּוּר הַשְּׁלִישִׁי, וְהַטּוּר הָרְבִיעִי, שְׁתֵּים עֶשְׂרֵה)—these are the second Hehs (הֵם הֵ״הִין). “Yashpeh” [jasper] and “yihyu be-milu’otam” [they shall be in their settings] (יָשְׁפֵה, יִהְיוּ בְּמִלּוּאֹתָם)—these are the Yods, namely Yod–Heh of the Name (הֵם הַיוּדִין, שֶׁהוּא י״ה).

That which it says, “Tarshish, Shoham, and Yashpeh; set in gold shall they be in their settings” (וּמַה שֶּׁאָמַר: תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה, מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם)—the Shoham stones are the simple mercies (אַבְנֵי שֹׁהַם הֵם הָרַחֲמִים פְּשׁוּטִים), as we explained earlier in the first Kuntres [Booklet] concerning the Pishon River (כְּמוֹ שֶׁפֵּרַשְׁנוּ בַּקּוּנְטְרֵס הָרִאשׁוֹן עַל נָהָר פִּישׁוֹן), where it is written (שֶׁכָּתוּב בּוֹ): “And the gold of that land is good; there are the bdellium and the Shoham stone” (וּזְהַב הָאָרֶץ הַהִוא טוֹב, שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם) (Bereishit 2:12).

It means: when a person wishes to attain these mercies (כְּשֶׁהָאָדָם רוֹצֶה לְהַשִּׂיג אֵלּוּ הָרַחֲמִים), he must be a Tzaddik [righteous one] (צָרִיךְ לִהְיוֹת צַדִּיק). For it says (לְפִי שֶׁאָמַר): “The gold of that land is good” (זָהָב הָאָרֶץ הַהִוא טוֹב)—meaning, it is for the righteous (רוֹצֶה לוֹמַר: שֶׁהוּא לַצַּדִּיקִים), as it is written (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “Say of the righteous that it is good” (אִמְרוּ צַדִּיק כִּי טוֹב) (Yeshayahu 3:10).

When there are Tzaddikim in Yisrael, they receive this gold and draw it from above downward into Knesset Yisrael [the Assembly of Israel], which is the sea (וּבִזְמַן שֶׁיֵּשׁ צַדִּיקִים בְּיִשְׂרָאֵל, הֵם מְקַבְּלִים אֶת הַזָּהָב וּמוֹשְׁכִים מִלְמַעְלָה לְמַטָּה לִכְנֶסֶת יִשְׂרָאֵל שֶׁהִיא יָם), as we said (כְּמוֹ שֶׁאָמַרְנוּ).

Concerning this it is said (וְעַל זֶה נֶאֱמַר): “Yashpeh” (יָשְׁפֵה), which consists of two words: yesh peh [there is a mouth] (יֵשׁ פֶּה). That is, there is a mouth above, opened to pour below into the sea when the Tzaddikim draw down the gold into the sea (רוֹצֶה לוֹמַר: שֶׁיֵּשׁ פֶּה לְמַעְלָה פָּתוּחַ לְהַשְׁפִּיעַ לְמַטָּה בַּיָּם, בִּזְמַן שֶׁהַצַּדִּיקִים מוֹשְׁכִים הַזָּהָב לַיָּם).

Likewise, the word meshubatzim [set] (מְשֻׁבָּצִים) is divided into two words: meshabetz [sets] and yam [sea] (מְשַׁבֵּץ—יָם). That is, when the sea—which is Knesset Yisrael—is adorned with the gold, which is the mercies from above, then Yisrael shall be in their fullness (רוֹצֶה לוֹמַר: שֶׁבִּזְמַן שֶׁמְּשֻׁבָּץ הַיָּם, שֶׁהוּא הַכְּנֶסֶת, עִם זָהָב שֶׁהוּא הָרַחֲמִים מִלְמַעְלָה, יִהְיוּ יִשְׂרָאֵל בִּמְלוֹאוֹתָם). This is what the verse says (זֶהוּ שֶׁאָמַר הַכָּתוּב): “Set in gold shall they be in their settings” (מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאָתָם).

Therefore the Beit HaMikdash was in the portion of Binyamin, corresponding to the upper Mikdash (וּלְפִיכָךְ בֵּית הַמִּקְדָּשׁ בְּחֶלְקוֹ שֶׁל בִּנְיָמִין מְכוּוָּן כְּנֶגֶד מִקְדָּשׁ שֶׁל מַעְלָה), and Binyamin is upon Yeshpeh, which includes many colors: red, black, and green (וּבִנְיָמִין עַל יֵשְׁפֵה, וְהִיא כְּלוּלָה מִגְּוָונִים הַרְבֵּה: אֲדֻמָּה, שְׁחוֹרָה, יְרוּקָה). And let us return to the matter we are engaged in (וְנַחֲזוֹר לְעִנְיָן שֶׁאֲנַחְנוּ בוֹ), to connect the two letters which are Yod–Heh and also Mem sofit and Nun peshutah (לְחַבֵּר הַשְּׁתֵּי אוֹתִיּוֹת שֶׁהֵם י״ה וְגַם מֵ״ם סְתוּמָה וְנוּ״ן פְּשׁוּטָה). The Yod with the Mem, which is its companion (הַיּו״ד עִם הַמֵּ״ם שֶׁהִיא חֲבֵרְתָהּ), and place them in their position, which is the Heh of Avraham (וְתָשִׂימֵם בִּמְקוֹמוֹ שֶׁהוּא הֵ״א שֶׁל אַבְרָהָם), it will read Yam (יֵאָמֵר: "יַם), from which the entire structure is watered (שֶׁמִּשָּׁם מַשְׁקֶה הַבִּנְיָן כֻּלוֹ). And when you place the Heh with its companion, which is the Nun (וּכְשֶׁתָּשִׂים הֵ״א עִם חֲבֵרְתָהּ שֶׁהִיא נוּ״ן), it will read Hen (יֵאָמֵר "הֵן), a sign: “Behold, to Hashem your God belong the heavens” (סִימָן: "הֵן לַה׳ אֱלֹהֶיךָ הַשָּׁמַיִם) (Devarim 10:14). And in this manner, the Yod and the first Heh of the Great Name are with Avraham (וּבַזֶּה הָאֹפֶן נִמְצֵאת הַיּו״ד וְהֵ״א הָרִאשׁוֹנָה שֶׁל הַשֵּׁם הַגָּדוֹל עִם אַבְרָהָם), and the Vav is with Ya'akov (וְהַוָּו עִם יַעֲקֹב), and the Heh is with Yitzchak, which is the side of Gevurah (וְהֵ״א עִם יִצְחָק שֶׁהִיא צַד גְּבוּרָה). And this is the final Heh of the Name (וְזוֹ הִיא הֵ״א אַחֲרוֹנָה שֶׁבַּשֵּׁם), and its place is not in Gevurah (וְאֵין מְקוֹמָהּ בַּגְּבוּרָה), but in Knesset Yisrael with the Vav of Ya'akov (אֶלָּא בִּכְנֶסֶת יִשְׂרָאֵל עִם הַוא״ו שֶׁל יַעֲקֹב), to construct and connect the second half of the Name, which is Vav–Heh (לַעֲשׂוֹת וּלְחַבֵּר חֲצִי הַשֵּׁם שֶׁהוּא ו״ה), and to make the Name whole and united with its portion mentioned in Avraham (וְלִהְיוֹת הַשֵּׁם שָׁלֵם וּלְהִתְחַבֵּר בְּחֶלְקוֹ שֶׁאָמַרְנוּ בְּאַבְרָהָם), and to establish and repair the kingship of the House of David (וְלִהְיוֹת נָכוֹן וּמְתוּקָּן מַלְכוּת בֵּית דָּוִד).

And as long as the Heh is connected to the Nun, which is from the side of Gevurah (וְכָל זְמַן שֶׁהֵ״א מְחֻבֶּרֶת עִם נוּ״ן שֶׁהִיא מִצַּד גְּבוּרָה), the Beit haMikdash cannot be built (אֵינוֹ יָכוֹל לְהִבָּנוֹת בֵּית הַמִּקְדָּשׁ). And calamities and evil occurrences come to the world (וּבָאִין רָעוֹת וּמִקְרִים רָעִים לָעוֹלָם), because the Heh is not in its place, which is Knesset Yisrael with the Vav of Ya'akov (בִּשְׁבִיל שֶׁהֵ״א אֵינָהּ בִּמְקוֹמָהּ שֶׁהִיא כְּנֶסֶת יִשְׂרָאֵל עִם הַוא״ו שֶׁל יַעֲקֹב), until the Holy One Blessed be He illuminates the dawn - light to Yisrael - to shine through His Great Name (עַד שֶׁהקב״ה יָאִיר הַשַּׁחַר אוֹרָה לְיִשְׂרָאֵל שֶׁיָּאִיר בִּשְׁמוֹ הַגָּדוֹל). And according to this, the Heh in the word yadatah is superfluous (וּלְפִי זֶה הֵ״א שֶׁבִּמִּלַּת ״יָדַעְתָּה״ הִיא מְיוּתֶרֶת), and you will find that it is vowelized alone (וְתִמְצָא שֶׁהִיא נְקוּדָה לְבַדָּהּ), and it does not connect to yadatah nor to shachar (וְאֵינָהּ מִצְטָרֶפֶת לֹא עִם ״יָדַעְתָּה״ וְלֹא עִם "שַׁחַר), but stands as if it were a separate word (אֶלָּא הִיא כְּמוֹ מִלָּה לְבַדָּהּ). And the intent of the verse “Have you commanded the morning” (וְכַוָּנַת הַפָּסוּק ״הֲמִימֶיךָ צִוִּיתָ בֹּקֶר), the Holy One Blessed be He said to Yisrael (אָמַר הקב״ה לְיִשְׂרָאֵל): one command was issued in the host above (צִוּוּי אֶחָד נַעֲשָׂה בִּצְבָא הַמָּרוֹם), to illuminate the morning during the days of your kingship (לְהָאִיר בֹּקֶר בִּימֵי מַלְכוּתֶךָ), because you knew the Heh - for in the dawn is its place (לְפִי שֶׁיָּדַעְתָּ הֵ״א – בַּשַׁחַר הִיא מְקוֹמוֹ).

And this is what is written: “You knew - the Heh - the dawn, its place” (וְזֶהוּ שֶׁכָּתוּב: ״יָדַעְתָּ הֵ״א שַׁחַר מְקוֹמוֹ), meaning: in the dawn is its place (רוֹצֶה לוֹמַר: בַּשַׁחַר מְקוֹמוֹ). And on this it is said: “The letters asked Me” (וְעַל זֶה נֶאֱמַר: ״הָאוֹתִיּוֹת שְׁאָלוּנִי). The Holy One Blessed be He said (אָמַר הקב״ה): the letters from the names of the Patriarchs asked Me about the merit of Yisrael (הָאוֹתִיּוֹת שֶׁבִּשְׁמוֹת הָאָבוֹת שְׁאָלוּנִי עַל זְכוּת שֶׁל יִשְׂרָאֵל), and I answered: “Concerning My children and the work of My hands, do you command Me?” (וַאֲנִי עָנִיתִי ״עַל בָּנַי וְעַל פֹּעַל יָדַי תְּצַוֻּנִי) (Yeshayahu 45:11), meaning: it is not necessary that you ask Me about My children (רוֹצֶה לוֹמַר, אֵין צֹרֶךְ שֶׁתִּשְׁאֲלוּנִי עַל בָּנַי), for Yisrael are the children of the Holy One Blessed be He (לְפִי שֶׁיִשְׂרָאֵל בָּנִים שֶׁל הקב״ה), as it is said: “And all of you are children of the Most High” (שֶׁנֶּאֱמַר: ״וּבְנֵי עֶלְיוֹן כֻּלְּכֶם) (Tehillim 82:6). And the Holy One Blessed be He also said (וְאָמַר עוֹד הקב״ה): “I Myself made the earth, and man upon it I created” (אֲנִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָּרָאתִי) (Yeshayahu 45:12), and this man is Mashiach ben David (וְזֶה הָאָדָם מָשִׁיחַ בֶּן דָּוִד).

And that which it says: “My hands stretched out the heavens, and all their host I commanded” (וּמַה שֶּׁאָמַר "אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל צְבָאָם צִוֵּיתִי), this is the command we mentioned above (זֶה הוּא הַצִּוּוּי שֶׁאָמַרְנוּ לְמַעְלָה), meaning: I commanded the heavens and all their host to fulfill the will of Mashiach ben David (רוֹצֶה לוֹמַר, שָׁמַיִם וְכָל צְבָאָם צִוֵּיתִי שֶׁיַּעֲשׂוּ רְצוֹנוֹ שֶׁל מָשִׁיחַ בֶּן דָּוִד). And that which it says: “I have raised him in righteousness, and all his ways I shall straighten” (וּמַה שֶּׁאָמַר ״אֲנִי הֵעִירֹתִיהוּ בְצֶדֶק וְכָל דְּרָכָיו אֲיַשֵּׁר) (Yeshayahu 45:13), meaning: this man whom I created upon the earth (רוֹצֶה לוֹמַר, זֶה הָאָדָם שֶׁבָּרָאתִי עַל הָאָרֶץ), I took him at the time when My Temple was destroyed (לָקַחְתִּיו בִּזְמַן שֶׁנֶּחֱרַב בֵּית מִקְדָּשִׁי), and since then until now, he sleeps (וּמֵאָז וְעַד עַתָּה הוּא יָשֵׁן), and I have awakened him to build the city and the Temple (וְהֵעִירוֹתִיהוּ לִבְנוֹת הָעִיר וְהַבַּיִת). That is what it says: “He shall build My city, and he shall release My exiles” (זֶה שֶׁנֶּאֱמַר: ״הוּא יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ), for the Name of the Holy One Blessed be He is called upon him just as it is upon the city (לְפִי שֶׁשְּׁמוֹ שֶׁל הקב״ה נִקְרָא עָלָיו כְּמוֹ עַל הָעִיר), and this is what it says: “That you may know that I am Hashem who calls you by your name” (וְזֶה שֶׁאָמַר: ״לְמַעַן תֵּדַע כִּי אֲנִי ה׳ הַקּוֹרֵא בִשְׁמֶךָ) (Yeshayahu 45:3), as it is written: “And His name shall be called Pele” (כְּמוֹ שֶׁכָּתוּב: ״וַיִּקְרָא שְׁמוֹ פֶּלֶא) (Yeshayahu 9:5).

Therefore, in the future the Holy One Blessed be He will separate the Heh from the Nun peshutah (לָכֵן עָתִיד הקב״ה לְהַפְרִישׁ הֵ״א מִן הַנוּ״ן פְּשׁוּטָה), to join it to the Vav of Ya'akov (לְחַבְּרָהּ עִם הַוא״ו שֶׁל יַעֲקֹב), and to join the half-Name - which is Vav–Heh - with Yud–Heh (וּלְחַבֵּר חֲצִי הַשֵּׁם שֶׁהוּא ו״ה עִם י״ה), and the Name will be complete (וְיִהְיֶה הַשֵּׁם שָׁלֵם). And that which we said, that the Yud and the Heh are with the Mem sofit, when we placed these three letters in the portion of Avraham, it reads Yam (וּמַה שֶּׁאָמַרְנוּ שֶׁהַיּו״ד וְהַהֵ״א עִם הַמֵּ״ם סְתוּמָה, שֶׁשַּׂמְנוּ אֵלּוּ הַג׳ אוֹתִיּוֹת בְּחֶלְקוֹ שֶׁל אַבְרָהָם וְיֵאָמֵר ״יַם). By removing the mem, to join Yud–Heh with Vav–Heh, it will read me-Hashem [from Hashem] (בְּהֲסָרַת הַמֵּ״ם לְחַבֵּר י״ה עִם ו״ה יֵאָמֵר ״מֵה׳״), and the Name will be complete (וְיִהְיֶה הַשֵּׁם שָׁלֵם), and it will be entrusted into the hand of Mashiach ben David (וְיִמָּסֵר לְיַד מָשִׁיחַ בֶּן דָּוִד), and his ways will be pleasing and his paths successful (וִיהְיוּ מְרֻצִּים דְּרָכָיו וּמְאוּשָּׁרִים אֹרְחוֹתָיו).

And this is what it says (וְזֶה שֶׁאָמַר): “From Hashem, the steps of a man are established, and He delights in his way” (״מֵה׳ מִצְעֲדֵי גֶּבֶר כוֹנָנוּ וְדַרְכּוֹ יֶחְפָּץ״) (Psalms 37:23), meaning gever [man] with Gevurah [might], which The Holy One, blessed be He, will grant him (שֶׁהוּא גֶּבֶר עִם גְּבוּרָה שֶׁיִּתֵּן לוֹ הקב״ה).

And that which it says: “Though he fall, he shall not be cast away, for Hashem supports his hand” (וּמַה שֶּׁאָמַר: ״כִּי יִפּוֹל לֹא יוּטָל כִּי ה׳ סוֹמֵךְ יָדוֹ) (Tehillim 37:24), it means the hand of which it is said “For the hand is on the throne of Yod–Heh” (רוֹצֶה לוֹמַר, הַיָּד שֶׁנֶּאֱמַר ״כִּי יָד עַל כֵּס י״ה) (Shemot 17:16), for with that hand the Name is in its completeness, and its gematria equals forty-two (כִּי עִם אוֹתָהּ יָד הַשֵּׁם בִּשְׁלֵמוּתוֹ, וּבְחֶשְׁבּוֹנוֹ עוֹלֶה מ״ב).p1-36 And that which it says: “I was young and also grew old” (וּמַה שֶּׁאָמַר: ״נַעַר הָיִיתִי גַּם זָקַנְתִּי) (Tehillim 37:25), it means: Yisrael, who are called na’ar [youth], as it says: “For Yisrael is a youth, and I loved him” (יוֹמַר: שֶׁיִּשְׂרָאֵל שֶׁנִּקְרָאִים נַעַר, כְּמוֹ שֶׁנֶּאֱמַר ״כִּי נַעַר יִשְׂרָאֵל וָאֱהָבֵהוּ) (Hoshea 11:1), and also called zaken [old], as it says: “And Avraham was old, coming in days” (וְגַם נִקְרָאִים זָקֵן שֶׁנֶּאֱמַר ״וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים) (Bereishit 24:1), which are the future days to come (שֶׁהֵם הַיָּמִים הָעֲתִידִים לָבוֹא), will never be forgotten from the reckoning of Mashiach ben David, who is called Tzaddik (לֹא יִהְיוּ נִשְׁכָּחִים לָנֶצַח מִפְּקִידַת מָשִׁיחַ בֶּן דָּוִד שֶׁנִּקְרָא צַדִּיק), and this is what it says: “I have never seen a Tzaddik forsaken” (וְזֶה שֶׁאָמַר ״וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב) (Tehillim 37:25), that Mashiach will not be abandoned by them, except until the time of dawn (שֶׁלֹּא יֵעָזֵב מֵהֶם הַמָּשִׁיחַ אֶלָּא עַד עֵת הַשַּׁחַר). And this is what it says: “In the dawn the King of Yisrael is imagined” (וְזֶה שֶׁאָמַר ״בַּשַּׁחַר נִדְמֶה נִדְמָה מֶלֶךְ יִשְׂרָאֵל) (Hoshea 10:15), and next to it is written: “For Yisrael is a youth, and I loved him” (וּסְמִיךְ לֵיהּ: ״כִּי נַעַר יִשְׂרָאֵל וָאֱהָבֵהוּ).

It means: when Yisrael were in Egypt during their first exile, they were like a youth (יוֹרֶה: בִּזְמַן שֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם בִּהְיוֹתָם בַּגָּלוּת הָרִאשׁוֹן הֵם כְּמוֹ נַעַר), as it is written: “And from Egypt I called My son” (וְזֶה שֶׁכָּתוּב ״וּמִמִּצְרַיִם קָרָאתִי לִבְנִי) (Hoshea 11:1). But in this exile, they are old, with all the suffering they have endured (אֲבָל בַּגָּלוּת הַזֶּה הֵם זְקֵנִים עִם הַצָּרוֹת שֶׁעָבְרוּ), and on this it says: “I was a youth in the Egyptian exile, and I have grown old in this exile” (וְעַל זֶה נֶאֱמַר: נַעַר הָיִיתִי בְּגָלוּת מִצְרַיִם וְגַם זָקַנְתִּי בַּגָּלוּת הַזֶּה).

And they are destined to have rest in the future days, which are the days of Mashiach (וַעֲתִידִים לִהְיוֹת לָהֶם מְנוּחָה לַיָּמִים הַבָּאִים שֶׁהֵם יְמוֹת הַמָּשִׁיחַ), who will come with him - Avraham Avinu - and the six shepherds and eight princes of manp1-37 (שֶׁיָּבוֹא עִמּוֹ אַבְרָהָם אָבִינוּ עִם שִׁישָׁה רוֹעִים וּשְׁמוֹנָה נְשִׂיכֵי אָדָם).

On this it is said: “An elder who came in days” (וְעַל זֶה נֶאֱמַר ״זָקֵן בָּא בַּיָּמִים) (Bereishit 24:1), meaning: that Avraham will come in the days of Mashiach, with him, as we said (יוֹרֶה: שֶׁיָּבוֹא אַבְרָהָם בִּימֵי הַמָּשִׁיחַ עִמּוֹ, כְּמוֹ שֶׁאָמַרְנוּ). And then Hashem will bless Avraham in everything (וְאָז ה׳ יְבָרֵךְ אֶת אַבְרָהָם בַּכֹּל), and “all day long he is gracious and lends, and his seed is for a blessing” (וְ״כָּל הַיּוֹם חוֹנֵן וּמַלְוֶה וְזַרְעוֹ לִבְרָכָה) (Tehillim 37:26).

And about that time it is said: “And I will bless you and make your name great, and you shall be a blessing” (וְעַל הַזְּמַן הַזֶּה נֶאֱמַר: "וַאֲבָרְכָה וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה) (Bereishit 12:2), for when the Name of the Holy One Blessed be He is magnified, so is the name of Avraham (לְפִי כְּשֶׁמִּתְגַּדֵּל שְׁמוֹ שֶׁל הקב״ה מִתְגַּדֵּל גַּם כֵּן שְׁמוֹ שֶׁל אַבְרָהָם), and the two Patriarchs in whom the Name is hinted, as we have said (וּשְׁנֵי הָאֲבוֹת שֶׁבָּהֶם רָמוּז הַשֵּׁם כְּמוֹ שֶׁאָמַרְנוּ).

And that which the ma’amar said: “And this is the secret in ‘When you go out to war’” (וּמַה שֶּׁאָמַר הַמֵּאמָר: ״וְרָזָא דָּא בְּ׳כִּי תֵצֵא לַמִּלְחָמָה׳ קְרָא), for it is written: “When there shall be a virgin girl” (דִּכְתִּיב: ״כִּי יִהְיֶה נַעֲרָה בְּתוּלָה), na‘ar is written (נַעַר כְּתִיב). After the night is withdrawn, in the morning there is light (בָּתַר דְּאִסְתַּלֵּק לֵילְיָא, בְּצַפְרָא נָהִיר), then the Heh ascends and is integrated into light (כְּדֵין הֵ״א סַלְקָא וְאִתְכְּלִילַת בִּנְהוֹרָא), and thus: “You knew the dawn - its place” (וְכְדֵין: ״יָדַעְתָּ הַשַּׁחַר מְקוֹמוֹ).

Know (דַּע), that in the verse “for there shall be a maiden, a virgin” (כִּי יִהְיֶה נַעַר בְּתוּלָה), you will find forty-two letters (תִּמְצָא מ״ב אוֹתִיּוֹת), corresponding to the Name (כְּנֶגֶד הַשֵּׁם), and in this count the Name will be complete at the time when the Heh finds her place, to be joined as we said above (שֶׁבַּזֶּה הַחֶשְׁבּוֹן יִהְיֶה שְׁלֵמוּתוֹ בִּזְמַן שֶׁהַהֵ״א תִּמָּצֵא מְקוֹמָהּ לַעֲשׂוֹת עִמָּהּ הַחִבּוּר כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה). And now I shall reveal to you great secrets (וְעַתָּה אֲגַלֶּה לְךָ סוֹדוֹת גְּדוֹלוֹת), That are alluded to in this verse and in the verses that follow it (שֶׁהֵם רְמוּזִים בַּפָּסוּק הַזֶּה וּבַפְּסוּקִים הַבָּאִים אַחֲרָיו): “For there shall be a maiden, a virgin, betrothed to a man” (כִּי יִהְיֶה נַעֲרָה בְּתוּלָה מְאֹרָשָׂה לְאִישׁ). the na‘arah is an allusion to Yisrael (הַנַּעֲרָה רֶמֶז לְיִשְׂרָאֵל), as it is said of them “The virgin of Yisrael”p1-38 (שֶׁנֶּאֱמַר עֲלֵיהֶם: ״בְּתוּלַת יִשְׂרָאֵל); betrothed to a man - the man is the Holy One Blessed be He (מְאֹרָשָׂה לְאִישׁ – הָאִישׁ הוּא הקב״ה), as it is said: “Hashem is a Man of War” (שֶׁנֶּאֱמַר: ״ה׳ אִישׁ מִלְחָמָה) (Shemot 15:3). “And a man finds her in the city and lies with her” (וּמְצָאָהּ אִישׁ בָּעִיר וְשָׁכַב עִמָּהּ) - this man is the angel of Esav (הָאִישׁ שָׂרוֹ שֶׁל עֵשָׂו), and the city is Jerusalem (וְהָעִיר – יְרוּשָׁלַיִם).

“And you shall bring them both out to the gate of that city and stone them with stones, and they shall die” (וְהוֹצֵאתֶם אֶת שְׁנֵיהֶם אֶל שַׁעַר הָעִיר הַהִיא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ)—this means that through the power of the prince of Esav, they came upon the city of Jerusalem, destroyed the city, and lay with the daughters of Yisrael, who are the virgin girl (יוֹרֶה: שֶׁבְּכֹחַ שָׂרוֹ שֶׁל עֵשָׂו בָּאוּ עַל עִיר יְרוּשָׁלַיִם וְהֶחֱרִיבוּ אֶת הָעִיר וְשָׁכְבוּ בִּבְנוֹת יִשְׂרָאֵל שֶׁהִיא נַעֲרָה בְּתוּלָה). At that time, that girl was stoned in the city and in its gates with the stones that the Holy One, blessed be He, rained upon them (וּבַזְּמַן הַהוּא אוֹתָהּ נַעֲרָה נִסְקְלָה בָּעִיר וּבַשְּׁעָרִים בָּאֲבָנִים שֶׁהִמְטִיר הקב״ה עֲלֵיהֶם), and many souls of Yisrael died (וּמֵתוּ כַּמָּה נְפָשׁוֹת מִיִּשְׂרָאֵל).

In that very place, in the future, the people of Esav will be stoned (וּבַמָּקוֹם הַזֶּה עַצְמוֹ עָתִיד לְהִסָּקֵל עַמּוֹ שֶׁל עֵשָׂו), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “And I will enter into judgment with him by plague and by blood; and a torrential rain, and hailstones, fire, and brimstone I will rain upon him” (וְנִשְׁפַּטְתִּי אִתּוֹ בַּדֶּבֶר וּבַדָּם וְגֶשֶׁם שׁוֹטֵף וְאַבְנֵי אֶלְגָּבִישׁ אֵשׁ וְגָפְרִית אַמְטִיר עָלָיו) (Yechezkel 38:22).

“Because he humbled his neighbor’s wife” (עַל דָּבָר אֲשֶׁר עִנָּה אֵשֶׁת רֵעֵהוּ)—in that place (בַּמָּקוֹם הַהוּא), “his neighbor” means the Holy One, blessed be He, and His wife is Knesset Yisrael [the Assembly of Israel] (שֶׁרֵעֵהוּ—הקב״ה, וְאִשְׁתּוֹ—כְּנֶסֶת יִשְׂרָאֵל). The angels and princes are joined to the Holy One, blessed be He, for they are close to Him (וְהַמַּלְאָכִים וְהַשָּׂרִים מִתְחַבְּרִים עִם הקב״ה שֶׁהֵם קְרוֹבִים אֵלָיו).

“And you shall remove the evil from your midst” (וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ)—this is what it says: “And the land shall be purified” (זֶה שֶׁאָמַר: וְטֻהֲרוּ הָאָרֶץ)

That which it says, “The girl, because she did not cry out in the city” (הַנַּעֲרָה עַל דָּבָר אֲשֶׁר לֹא צָעֲקָה בָּעִיר), means that she did not cry out in prayer before the Holy One, blessed be He, in the city of Jerusalem before it was destroyed (יוֹרֶה: שֶׁלֹּא צָעֲקָה בִּתְפִלָּה לִפְנֵי הקב״ה בְּעִיר יְרוּשָׁלַיִם קֹדֶם שֶׁיִּחָרֵב).

And that which it says: “But if in the field the man finds the betrothed girl” (וּמַה שֶּׁאָמַר: ״וְאִם בַּשָּׂדֶה יִמְצָא הָאִישׁ אֶת הַנַּעֲרָה הַמְאֹרָשָׂה), this means: outside of Jerusalem, in exile (רוֹצֶה לוֹמַר: מִחוּץ לִירוּשָׁלַיִם – בַּגָּלוּת). “And the man seizes her and lies with her, then the man shall die alone” (וְהֶחֱזִיק בָּהּ הָאִישׁ וְשָׁכַב עִמָּהּ, וּמֵת הָאִישׁ הַהוּא לְבַדּוֹ), “and to the girl you shall do nothing; the girl has committed no sin worthy of death” (וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָבָר אֵין לַנַּעֲרָה חֵטְא מָוֶת), “for he found her in the field, the betrothed girl cried out but there was no savior” (כִּי בַּשָּׂדֶה מְצָאָה – צָעֲקָה הַנַּעֲרָה הַמְאֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ) the explanation is: even though Yisrael cried out in the field, which is exile, there was no savior because of their sins (פֵּירוּשׁ: אַף עַל פִּי שֶׁצָּעֲקוּ יִשְׂרָאֵל בַּשָּׂדֶה – שֶׁהוּא הַגָּלוּת – אֵין לָהֶם מוֹשִׁיעַ בַּעֲוֹנוֹתֵיהֶם). And the bride was forgotten from her husband (וְנִשְׁכַּחַת הַכַּלָּה מִבַּעְלָהּ), and the Shekhinah was distanced from Knesset Yisrael (וְנִתְרַחֵקָה הַשְּׁכִינָה מִכְּנֶסֶת יִשְׂרָאֵל), and the nations are able to rule over them (וְהָאוּמּוֹת יְכוֹלִים לִשְׁלוֹט בָּהֶם), and regarding this it is said: “a girl who was not betrothed” (וְעַל זֶה נֶאֱמַר: ״נַעֲרָה אֲשֶׁר לֹא אֹרָשָׂה).

And that which it says: “and he seized her and lay with her” (וּמַה שֶּׁאָמַר: "וְתָפְשָׂהּ וְשָׁכַב עִמָּהּ), it means: even though Yisrael are forgotten in exile for many days (רוֹצֶה לוֹמַר: אַף עַל פִּי שֶׁיִּשְׂרָאֵל נִשְׁכָּחִים בַּגָּלוּת יָמִים רַבִּים), the forgetting will not be eternal (הַשִּׁכְחָה לֹא תִּהְיֶה עוֹלָמִית), and the Holy One Blessed be He, who is the father of the girl (וְהקב״ה, שֶׁהוּא אֲבִי הַנַּעֲרָה), does not desire that she remain oppressed and plundered (אֵינוֹ חָפֵץ לִהְיוֹתָהּ עֲשׁוּקָה וּגְזוּלָה), on account of the evils they suffered from the children of Esav (בַּעֲבוּר הָרָעוֹת שֶׁסָּבְלוּ מִבְּנֵי עֵשָׂו), who receive their strength from Gevurah, from the Nun peshutah which is alluded to in Gevurah (שֶׁהוּא מְקַבֵּל כֹּחַ מִגְּבוּרָה מֵהַנו״ן פְּשׁוּטָה הָרְמוּזָה בִּגְּבוּרָה).

In the future, that strength will be taken from them by the Holy One Blessed be He (עָתִיד לִנָּטֵל אוֹתוֹ הַכֹּחַ מֵהֶם עַל יְדֵי הקב״ה), and this is what it says: “the man who lay with her shall give to the father of the girl fifty [silver pieces]” (וְזֶהוּ שֶׁאָמַר: ״וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הַנַּעֲרָה חֲמִשִּׁים), which is the power of the Nun peshutah (שֶׁהוּא כֹּחַ הַנו״ן פְּשׁוּטָה), in order that no further evil should arise in the world from this Nun (כְּדֵי שֶׁלֹּא יָבוֹא עוֹד מִזֹּאת הַנו״ן רָעָה בָּעוֹלָם). And according to this, He adds “silver” - which alludes to the attribute of mercy (וּלְפִי זֶה יוֹסִיף ״כֶּסֶף״ – הָרוּמוּז לְמִדַּת רַחֲמִים), “and she shall be his wife” (וְלוֹ תִהְיֶה לְאִשָּׁה), meaning: to the Holy One Blessed be He she shall be as a wife, as in days of old (רוֹצֶה לוֹמַר: לַהקב״ה תִּהְיֶה לְאִשָּׁה כִּימֵי קֶדֶם).

“Because he humbled her” - in exile (תַּחַת אֲשֶׁר עִנָּה – בַּגָּלוּת), “he may not send her away all his days” - into another exile (לֹא יוּכַל שַׁלְּחָהּ כָּל יָמָיו – בְּגָלוּת אַחֶרֶת), and this is what it says: “And I will betroth you to Me forever, and I will betroth you to Me…” (וְזֶה שֶׁאָמַר: ״וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם, וְאֵרַשְׂתִּיךְ לִי...) (Hoshea 2:21–22). And through the taking of the Nun peshutah, which is these fifty, by the Holy One Blessed be He (וּבִסִבַּת לְקִיחַת הַנו״ן פְּשׁוּטָה – שֶׁהֵם אֵלּוּ הַחֲמִשִּׁים – בְּיַד הקב״ה), the Heh that was joined to it remains alone (הַהֵ״א שֶׁנִּתְחַבְּרָה עִמָּהּ נִשְׁאֶרֶת לְבַדָּהּ), and she will know her place (וְתֵדַע מְקוֹמָהּ), and the Holy One Blessed be He will include His Name with her, as we said above (וְהקב״ה יִכְלֹל שְׁמוֹ עִמָּהּ כְּמוֹ שֶׁאָמַרְנוּ). And from where do we know that the Holy One Blessed be He will in the future unite His Name with that Heh mentioned? (וּמִנַּיִן לָנוּ שֶׁהקב״ה עָתִיד לְכַלֵּל שְׁמוֹ בַּהֵ״א הַנִּזְכֶּרֶת)

Come and see in the Book of the Zoharp1-39 on the verse “A star shall go forth from Ya'akov” (תָּא חֲזֵי בְּסֵפֶר הַזֹּהַר עַל הַפָּסוּק ״דָּרַךְ כּוֹכָב מִיַּעֲקֹב) (Bamidbar 24:17): And in the time when Kudsha Berikh Hu will arouse to repair the letters of His Name in completeness (וּבִזְמַנָּא דְּיִתְעָר קוּדְשָׁא בְּרִיךְ הוּא לְאַתְקָנָא אוֹתִיּוֹת דִּשְׁמֵיהּ בִּשְׁלִימוּ), Yod with Heh to be repaired (יוּ״ד בְּהֵ״א לְאַתְקָנָא), and Vav with Heh (וא״ו בְּהֵ״א), so that all shall be complete as one (לְמֶהֱוֵי כֻּלּוֹ בִּשְׁלִימוּ חַד), then one fearful star shall be stirred in the middle of the firmament (כְּדֵין יִתְעַר חַד כּוֹכְבָא דְּחִילָא בְּאֶמְצַע רְקִיעָא), like the color of purple (כְּגוֹן אַרְגּוָונָא), blazing and flashing in the daytime before the eyes of all the world (לְהִיט וְנָצִיץ בִּימָמָא לְעֵינֵיהוֹן דְּכָל עָלְמָא).

And one flame of fire shall arise from the side of the north inside the firmament (וְיֵיקוּם חַד שַלְהוּבָא דְּאֵשָׁא מִסִּטְרָא דְצָפוֹן גּוֹ רְקִיעָא), and it shall rise opposite that one for forty days (וְיֵיקוּם דָּא לְקַבֵּיל דָּא אַרְבְּעִין יוֹמִין), and all the inhabitants of the world will be terrified (וְיִתְבַּהֲלוּן כָּל בְּנֵי עָלְמָא). At the end of forty days (לְסוֹף אַרְבְּעִין יוֹמִין), they shall engage in battle: the star and the flame before the eyes of all (יִגְחוֹן קְרָבָא כּוֹכְבָא וּשַלְהוּבָא לְעֵינֵיהוֹן דְּכֻלָּא), and that flame shall burst out with fiery burning from the side of the north inside the firmament (וְיִתְפַּשֵּׁט הַהוּא שַלְהוּבָא בְּיְקִידוּ דְּאֵשָׁא מִסִּטְרָא דְצָפוֹן גּוֹ רְקִיעָא), and it will seem as if it would consume that star (וְיַחְשׁוֹב לִמְבַלַּע הַהוּא כּוֹכְבָא).

And many rulers, and kings, and nations, and peoples will be terrified by this (וְכַמָּה שַׁלִּיטִין וּמַלְכִין וְאוּמַיָּיא וַעֲמָמַיָּא יִתְבַּהֲלוּן מֵהַהוּא). Then that star will withdraw to the side of the south (כְּדֵין יִסְתַּלַּק הַהוּא כּוֹכְבָא לִסְטַר דָּרוֹם), and it will dominate that flame (וְיִשְׁלוֹט עַל הַהוּא שַלְהוּבָא), and that flame will be consumed (וְהַהוּא שַלְהוּבָא יִתְבַּלַּע), little by little, in the firmament before that star (זְעִיר זְעִיר בְּרְקִיעָא מִקַּמֵּי הַהוּא כּוֹכְבָא), until it will no longer be seen at all (עַד דְּלָא יִתְחֲזֵי כְּלָל).

Behold, from this maamar it is made clear how in the future the Holy One Blessed be He will unite His Name and return the Heh to its place, as we have said (הִנֵּה לְךָ מְבֹאָר מִזֶּה הַמַּאֲמָר אֵיךְ עָתִיד הקב״ה לְכַלֵּל שְׁמוֹ וּלְהַחֲזִיר הֵ״א לִמְקוֹמָהּ כְּמוֹ שֶׁאָמַרְנוּ), and from here the explanation of the maamar is complete (וּמִכָּאן נִשְׁלַם פֵּרוּשׁ הַמַּאֲמָר). And now I shall explain to you the interpretation of the maamar I brought as a proof (וְעַתָּה אֲבָאֵר לְךָ פֵּרוּשׁ הַמַּאֲמָר שֶׁהֵבֵאתִי לְרָאִיָּה):

Know that the star which the maamar says, “a single fearful star shall be stirred in the middle of the firmament” (דַּע, שֶׁהַכּוֹכָב שֶׁאָמַר הַמַּאֲמָר: ״יִתְעַר חַד כּוֹכְבָא חִילָא בְּאֶמְצַעָא דְּרָקִיעָא), this is the star of which it is written, “A star shall go forth from Ya'akov” (זֶה הוּא הַכּוֹכָב שֶׁנֶּאֱמַר עָלָיו: ״דָּרַךְ כּוֹכָב מִיַּעֲקֹב) (Bamidbar 24:17). And because it is said of it “fearful” (וּבִשְׁבִיל שֶׁנֶּאֱמַר עָלֶיהָ ״חִילָא), it is because it is appointed to grow stronger every single day (לְפִי שֶׁהִיא מְזוּמֶנֶת לְהִתְחַזֵּק בְּכָל יוֹם וָיוֹם), until forty days (עַד אַרְבָּעִים יוֹם), corresponding to the forty days that Moshe Rabbeinu, peace be upon him, stood in the heavens (כְּנֶגֶד אַרְבָּעִים יוֹם שֶׁמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם עָמַד בַּשָּׁמַיִם), for on each day he received one portion of influx (shefa) (כִּי בְּכָל יוֹם קִיבֵּל שִׁעוּר אֶחָד שֶׁל שֶׁפַע), and then he received upon himself that influx which is preparedp1-40 to be bestowed upon Mashiach ben David (וְאָז קִיבֵּל עָלָיו אוֹתוֹ הַשֶּׁפַע שֶׁמְּזוּמָן לְהַשְׁפִּיעַ עַל מָשִׁיחַ בֶּן דָּוִד).

And it was sealed and hidden upon Moshe Rabbeinu with the receiving of the Torah (וְנִסְגַּר וְנֶחְתַּם עַל מָרְעֶ״ה עִם קַבָּלַת הַתּוֹרָה), and on this it is said, “and a right spirit renew within me” (וְעַל זֶה נֶאֱמַר: ״וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי) (Tehillim 51:12), which is that very influx we mentioned (שֶׁהוּא זֶה הַשֶּׁפַע שֶׁאָמַרְנוּ). And in the future Moshe Rabbeinu will ascend before the Holy One Blessed be He on the day when the spirit of Hashem will rest upon Mashiach ben David (וְעָתִיד מָרְעֶ״ה לַעֲלוֹת לִפְנֵי הקב״ה בַּיּוֹם שֶׁעָתִיד לָנוּחַ רוּחַ ה׳ עַל מָשִׁיחַ בֶּן דָּוִד), and he will place his hand upon Mashiach ben David just as he placed it upon Yehoshua (וְיִסְמוֹךְ יָדוֹ עַל מָשִׁיחַ בֶּן דָּוִד כְּמוֹ שֶׁסָּמַךְ עַל יְהוֹשֻׁעַ).

And this is a greatness that was given to Moshe Rabbeinu, who received the Torah and brought it by his hands and gave it to Yisrael (וְזוֹ מַעֲלָה נִתְּנָה לְמָרְעֶ״ה שֶׁקִּיבֵּל הַתּוֹרָה וֶהֱבִיאָהּ עַל יָדָיו וּנְתָנָהּ לְיִשְׂרָאֵל), and on this it is said, “and the hands of Moshe were heavy,” meaning honorable, because this honor stands upon his hands (וְעַל זֶה נֶאֱמַר: ״וִידֵי מֹשֶׁה כְּבֵדִים״, לְשׁוֹן כִּיבוּד, לְפִי שֶׁזֶּה הַכָּבוֹד עוֹמֵד עַל יָדָיו). And it is also said: “For the hand is upon the throne of Yod–Heh” (וְגַם נֶאֱמַר: ״כִּי יָד עַל כֵּס י״ה) (Shemot 17:16), which is the hand of Moshe (שֶׁהִיא יָדוֹ שֶׁל מֹשֶׁה), that same hand which will rest upon Mashiach ben David to elevate his throne, which is beneath Yod–Heh (זוֹ הַיָּד שֶׁיִּסְמוֹךְ עַל מָשִׁיחַ בֶּן דָּוִד לְהַגְדִּיל כִּסְאוֹ שֶׁהִיא לְמַטָּה מִי״ה).

That is, David took Yod–Heh, as it says: “Hallelu-Yah” (יוֹרֶה: שֶׁלָּקַח דָּוִד י״ה, כְּמוֹ שֶׁנֶּאֱמַר: ״הַלְלוּיָהּ), and not “Hallelu Hashem” in full spelling (וְלֹא ״הַלְלוּ הַשֵּׁם״ מָלֵא), because about the Name of the Holy One Blessed be He it is said: “Let the Name of God be blessed from eternity to eternity” (מִצַּד שֶׁעַל שְׁמוֹ שֶׁל הקב״ה נֶאֱמַר: "לֶהֱוֵא שְׁמֵהּ דִּי אֱלָהָא מְבָרֵךְ מִן עָלְמָא וְעַד עָלְמָא) (Daniel 2:20), and adjacent to it: “He changes the times and seasons; He removes kings and establishes kings” (וּסְמִיךְ לֵיהּ: ״וְהוּא מְשַׁנֵּא עִדָּנַיָּא וּזְמַנַּיָּא מְהַעְדֵּה מַלְכִין וּמְקִים מַלְכִין) (Daniel 2:21), meaning: from the Name of the Holy One Blessed be He the kingships are repaired (יוֹרֶה: שֶׁמִּשְּׁמוֹ שֶׁל הקב״ה מְתוּקָּנוֹת הַמַּלְכֻיּוֹת), first the power above, and then the power below (קֹדֶם חֵילֵי מָרוֹם וְאַחַר כָּךְ חֵילֵי מַטָּה).

And since there are seventy nations and the nation of Yisrael - they are seventy-one (וּלְפִי שֶׁיֵּשׁ שִׁבְעִים אוּמּוֹת וְאוּמָּה יִשְׂרְאֵלִית – שֶׁהֵם ע״א), and above all is the Holy One Blessed be He (וְעַל כֻּלָּם הקב״ה), His Name is divided into seventy-two Names (שְׁמוֹ נֶחֱלָק לְע״ב שֵׁמוֹת), the seventy corresponding to the seventy nations (הָעַיִן כְּנֶגֶד שִׁבְעִים אוּמּוֹת), and one corresponding to Yisrael (וְאֶחָד כְּנֶגֶד יִשְׂרָאֵל), and one corresponding to the Holy One Blessed be He (וְאֶחָד לְהקב״ה), for these two are bound one to the other (כִּי שְׁנֵיהֶם אֲחוּזִים זֶה בָּזֶה). And upon this it is said: “a people saved through Hashem” (וְעַל זֶה נֶאֱמַר: ״עַם נוֹשַׁע בַּה׳) (Devarim 33:29). And the first active Name of the seventy-two is Ani (וְהַשֵּׁם הָרִאשׁוֹן בִּפְעֹל שֶׁל ע״ב הוּא אַנִי), whose power is in the Sefirah of Malchut (שֶׁכֹּחוֹ בְּמִדַּת מַלְכוּת), to inform us that the Holy One Blessed be He said (לְהוֹדִיעֵנוּ שֶׁאָמַר הקב״ה): “Even though there are many nations in the earth and all have kingship, I am King over all, and to Me is kingship fitting” (אַף עַל פִּי שֶׁיֵּשׁ כָּל אֻמּוֹת בָּאָרֶץ וְכוּלָּם יֵשׁ לָהֶם מְלוּכָה, אֲנִי מֶלֶךְ עַל כֻּלָּם וְלִי נָאָה הַמְּלוּכָה).

And Knesset Yisrael is in the attribute of Malchut with Ani, as we said (וְכְנֶסֶת יִשְׂרָאֵל הִיא בְּמִדַּת מַלְכוּת עִם אַנִי כְּמוֹ שֶׁאָמַרְנוּ), to inform us that just as all kingships are in the hand of the Holy One Blessed be He and He is one King over all (לְהוֹדִיעֵנוּ שֶׁכְּמוֹ שֶׁכָּל הַמְּלוּכִיּוֹת בְּיָדוֹ שֶׁל הקב״ה וְהוּא מֶלֶךְ אֶחָד עַל כֻּלָּם), so too for Yisrael, who are His children, are all the kingships fitting (כֵּן לְיִשְׂרָאֵל שֶׁהֵם בָּנָיו רְאוּיִים כָּל הַמְּלוּכִיּוֹת), for even though there are kings in the earth, they will be under His hand (שֶׁאַף עַל פִּי שֶׁיֵּשׁ מְלָכִים בָּאָרֶץ יִהְיוּ תַחַת יָדוֹ). And since in the war that Shaul fought with Amalek he transgressed the command of the Holy One Blessed be He (וּבְהִיוֹת שֶׁבַּמִּלְחָמָה שֶׁעָשָׂה שָׁאוּל עִם עֲמָלֵק עָבַר מִצְוַת הקב״ה), and for that sin the kingship was taken from him and given to David (וּבַעֲבוּר זֶה הַחֵטְא נִתְלְקָה הַמְּלוּכָה מִיָּדוֹ וְנִתְּנָה לְדָוִד), for that reason David said Hallelu-Yah (לְזֶה אָמַר דָּוִד ״הַלְלוּיָהּ), because from that time it was decreed above that the kingship of Yisrael be divided in times of sin (שֶׁמֵּאָז נִגְזַר מִלְמַעְלָה שֶׁתִּחָלֵק מַלְכוּת יִשְׂרָאֵל לַחֲלָקִים כְּשֶׁיֶּחֶטְאוּ), and when the kingship is divided, the Name - from which kingship is structured - is divided (וּכְשֶׁתִּחָלֵק הַמְּלוּכָה נֶחֱלַק הַשֵּׁם שֶׁמִּמֶּנּוּ מְתוּקֶּנֶת הַמְּלוּכָה).

And what was the reason that the kingship came to David after Shaul sinned? (וּמַה הָיְתָה הַסִּיבָּה שֶׁבָּא הַמְּלוּכָה לְדָוִד אַחַר שֶׁחָטָא שָׁאוּל) It is because he is the Mashiach, and he will come to purify us from all our iniquities (לְפִי שֶׁהוּא מָשִׁיחַ וְיָבוֹא לְטַהֲרֵנוּ מִכָּל עֲוֹנוֹתֵינוּ), and also to do what Shaul did not do to Amalek (וְגַם לַעֲשׂוֹת מַה שֶּׁלֹּא עָשָׂה שָׁאוּל בַּעֲמָלֵק). And about this it is said: “A war for Hashem with Amalek” (וְעַל זֶה נֶאֱמַר: ״מִלְחָמָה לַה׳ בַּעֲמָלֵק) (Shemot 17:16), meaning: this war belongs to Hashem (יוֹרֶה: שֶׁזֹּאת הַמִּלְחָמָה רְאוּיָה לַה׳), for because of Amalek His Name was divided and the kingship of His children (לְפִי שֶׁבַּעֲבוּר עֲמָלֵק נֶחְלַק שְׁמוֹ וּמַלְכוּת בָּנָיו). And all the kingships on earth draw their power from one place (וְכָל הַמְּלוּכִיּוֹת שֶׁבָּאָרֶץ מְקַבְּלוֹת כֹּחַ מִמָּקוֹם אֶחָד), which is from the northern side (שֶׁמִּשָּׁם צַד צָפוֹן), for just as in the north there is a place of desolation (שֶׁכְּמוֹ שֶׁבַּצָּפוֹן יֵשׁ מָקוֹם חָרֵב), so too the kingships of the nations shall in the future be destroyed (כֵּן הַמְּלוּכִיּוֹת שֶׁל הָאוּמּוֹת עֲתִידוֹת לִהְיוֹת חֲרֵבוֹת).

And what is that place? It is the attribute of Elohim, which indicates destruction (וְאֵי־זֶה מָקוֹם הוּא מִדַּת אֱלֹהִים, שֶׁהִיא מוֹרָה עַל חֻרְבָּן), and its direction is the north (וּמִדָּתָהּ לְצַד צָפוֹן). And about this it is said: “From the north the evil shall open upon all the inhabitants of the land” (וְעַל זֶה נֶאֱמַר: ״מִצָּפוֹן תִּפָּתַח הָרָעָה עַל כָּל יוֹשְׁבֵי הָאָרֶץ) (Yirmeyahu 1:14). Therefore the ma’amar says: “And one flame of fire shall rise from the side of the north within the firmament” (לָכֵן אָמַר הַמַּאֲמָר: ״וְיֵיקוּם חַד שַלְהוּבָא דְּאֵשָׁא מִסִּטְרָא דְּצָפוֹן גּוֹ רְקִיעָא), “and this shall rise opposite that for forty days” (וְיֵיקוּם דָּא לְקַבֵּיל דָּא אַרְבָּעִין יוֹמִין), “and all the people of the world shall be shaken” (וְיִתְבַּהֲלוּן כָּל בְּנֵי עָלְמָא).

And these forty days are the days we explained, during which Mashiach ben David will stand before the Holy One Blessed be He to receive shefa in order to establish his kingship (וְאֵלּוּ הָאַרְבָּעִים יוֹם הֵם הַיָּמִים שֶׁבֵּאַרְנוּ שֶׁמָּשִׁיחַ בֶּן דָּוִד יַעֲמוֹד לִפְנֵי הקב״ה לְקַבֵּל שֶׁפַע לִיכּוֹן מַלְכוּתוֹ). And since when his kingship is established, all kings of the nations will be humbled (וּמִצַּד שֶׁבְּהִיוֹת מַלְכוּתוֹ מְתוּקֶּנֶת יוּשְׁפְּלוּ כָּל מַלְכֵי הָאֻמּוֹת), the flame from the side of the north - from which they receive strength - will rise with full force (יָקוּם בְּכָל כֹּחוֹ שַלְהֶבֶת שֶׁמִּצַּד צָפוֹן שֶׁמִּמֶּנָּה הֵם מְקַבְּלִים כֹּחַ).

And this flame also signifies the union of the nations of Gog and Magog, who will come with a great wall, as it says: “And you will come upon My people Yisrael like a cloud to cover the land” (וְגַם יוֹרֶה זֹאת הַשַּׁלְהֶבֶת עַל חִבּוּר הַגּוֹיִים שֶׁל גּוֹג וּמָגוֹג שֶׁיָּבֹאוּ בַּחוֹמָה גְּדוֹלָה כְּמוֹ שֶׁאָמַר: ״וְעָלִיתָ עַל עַמִּי יִשְׂרָאֵל כֶּעָנָן לְכַסּוֹת הָאָרֶץ) (Yechezkel 38:16). Because in these forty days the nations will grow very strong (לְפִי שֶׁבְּאֵלּוּ הָאַרְבָּעִים יוֹם יִתְחַזְּקוּ מְאֹד הָאֻמּוֹת), for these are the days when Mashiach ben Ephraim will have died (בַּעֲבוּר שֶׁהֵם הַיָּמִים שֶׁמָּשִׁיחַ בֶּן אֶפְרַיִם יִהְיֶה מֵת).

And the reason that the suffering of Yisrael will last forty days is because Mashiach ben David is then receiving the shefa during all those days, as we said (וְהַסִּבָּה שֶׁצָּרַת יִשְׂרָאֵל תִּהְיֶה אַרְבָּעִים יוֹם לְפִי שֶׁמָּשִׁיחַ בֶּן דָּוִד עוֹמֵד לְקַבֵּל הַשֶּׁפַע בְּכָל אֵלּוּ הַיָּמִים כְּמוֹ שֶׁאָמַרְנוּ), and he is not able to come and save them until he has received all the shefa that will disrupt the power of the north (וְאֵינוֹ יָכוֹל לָבוֹא לְהַצִּילָם עַד שֶׁיִּקַּבֵּל כָּל הַשֶּׁפַע שֶׁעִמּוֹ מְבַלְבֵּל כֹּחוֹ שֶׁל צָפוֹן), to destroy the nations who are under its power (לְאַבֵּד הָאֻמּוֹת שֶׁהֵם תַּחַת כֹּחוֹ), and this cannot be until the end of the forty days (וְאֵינוֹ יָכוֹל לִהְיוֹת זֶה עַד סוֹף הָאַרְבָּעִים יוֹם).

This is what it means when it says: “At the end of forty days, the star and the flame shall clash before the eyes of all” (זֶהוּ שֶׁאָמַר: ״לְסוֹף אַרְבָּעִין יוֹמִין יִגְחוֹן קְרָבָא כּוֹכְבָא וּשַלְהוּבָא לְעֵינֵיהוֹן דְּכוּלָּא). And that which it says: “And that flame shall burst in fiery blaze within the firmament, and it will seem to swallow that star” (וּמַה שֶּׁאָמַר: ״וְיִתְפַּשֵּׁט הַהוּא שַלְהוּבָא בְּיְקִידוּ דְּאֵשָׁא גּוֹ רְקִיעָא, וְיַחְשׁוֹב לִמְבַלַּע הַהוּא כּוֹכְבָא) - the meaning is: those who come in the time of Gog and Magog will think to devour them and to erase their memory (פֵּירוּשׁ: שֶׁאוֹתָם הַבָּאִים בִּזְמַן גּוֹג וּמָגוֹג יַחְשְׁבוּ לִבְלֹעַ אוֹתָם וּלְאַבֵּד זִכְרָם), as it is written: “Thoughts will arise in your heart, and you will devise an evil scheme” (כְּמוֹ שֶׁכָּתוּב: ״יַעֲלוּ דְבָרִים עַל לְבָבֶךָ וְחָשַׁבְתָּ מַחֲשֶׁבֶת רָעָה) (Yechezkel 38:10).

But it will not be as they thought (אֲבָל לֹא יִהְיֶה כֵּן כְּמוֹ שֶׁחָשְׁבוּ), for their thoughts will return upon their own heads (שֶׁמַּחֲשַׁבְתָּם תָּשׁוּב בְּרֹאשָׁם), and this is what it says: “And many kings and rulers and nations and peoples will be terrified by this” (וְזֶה שֶׁאָמַר: ״וְכַמָּה מַלְכִין וְשַׁלִּיטִין וְאוּמַיָּא וַעֲמָמַיָּא יִתְבַּהֲלוּן מֵהַהוּא). And upon them it is said: “A flame will consume them in fire; from the rebuke of Your face they will perish” (וְעֲלֵיהֶם נֶאֱמַר: "שְׂרֵפָה בָאֵשׁ כְּסוּחָה, מִגְעֲרַת פָּנֶיךָ יֹאבֵדוּ) (Tehillim 80:17), for they shall be destroyed and burned by the power of Mashiach, upon whom the right hand of the Holy One Blessed be He shall rest during those forty days (שֶׁעָתִידִין לְהֵאָבֵד וְלִישָּׂרֵף בְּכֹחוֹ שֶׁל מָשִׁיחַ שֶׁיִּסְמוֹךְ עָלָיו יְמִינוֹ שֶׁל הקב״ה בְּאוֹתָ[ם] הָאַרְבָּעִים יוֹם). And on this it is said: “Let Your hand be upon the man of Your right hand, upon the son of man You made strong for Yourself” (וְעַל זֶה נֶאֱמַר: "תְּהִי יָדְךָ עַל אִישׁ יְמִינֶךָ עַל בֶּן אָדָם אִמַּצְתָּ לָּךְ) (Tehillim 80:18). Therefore the ma’amar says: “Then the star will depart to the side of the south” (לְכָךְ אָמַר הַמַּאֲמָר: "כְּדֵין יִסְתַּלַּק הַהוּא כּוֹכְבָא לִסְטַר דָּרוֹם).

Know that the south is the right side of the Holy One Blessed be He (דַּע: כִּי הַדָּרוֹם יְמִינוֹ שֶׁל הקב״ה), as it says in the verse above, “for with the right hand He is strengthened” (שֶׁאָמַר בַּפָּסוּק לְמַעְלָה: כִּי בִּימִין מִתְחַזֵּק). And of this strength it says: “You made strong for Yourself” (וְעַל זֶה הַחֹזֶק אָמַר: "אִמַּצְתָּ לָּךְ), for before the power of the right hand, the left hand cannot stand (כִּי לִפְנֵי כֹּחַ הַיָּמִין אֵינוֹ יָכוֹל לַעֲמוֹד כֹּחַ הַשְּׂמֹאל), but is subdued before it (אֶלָּא נִכְנָע לְפָנָיו).

And according to this, after the star passes to the south - which is the right (וּלְפִי זֶה אַחַר שֶׁהַכּוֹכָב עָבַר לְצַד דָּרוֹם שֶׁהוּא הַיָּמִין), the ma’amar says: “And it will rule over that flame, and that flame will be consumed” (אָמַר הַמַּאֲמָר: ״וְיִשְׁלוֹט עַל הַהוּא שַלְהוּבָא וְהַהוּא שַלְהוּבָא יִתְבַּלַּע), little by little in the firmament before the star, until it will not be seen at all (זְעִיר זְעִיר בְּרָקִיעָא מִקַּמֵּי הַהוּא כּוֹכְבָא עַד דְּלָא יִתְחֲזֵי כְּלָל) - for nothing shall remain of the nations who come upon Jerusalem, for all will be as chaff before the wind (שֶׁכֵּן לֹא יִשָּׁאֵרוּ כְּלָל מֵהָאֻמּוֹת הַבָּאִים עַל יְרוּשָׁלַיִם, שֶׁכֻּלָּם יִהְיוּ כַּקַּשׁ לִפְנֵי רוּחַ).

And since after the verse said “A star shall go forth from Ya'akov” (וּלְפִי שֶׁאַחַר שֶׁאָמַר הַפָּסוּק "דָּרַךְ כּוֹכָב מִיַּעֲקֹב), it said “and a scepter shall rise from Yisrael” (אָמַר ״וְקָם שֵׁבֶט מִיִּשְׂרָאֵל), it further adds and says (מוֹסִיף עוֹד וְאוֹמֵר): “Then that star shall make paths in the firmament for twelve additional days” (כְּדֵין הַהוּא כּוֹכְבָא [י]עֲבִיד אוֹרְחִין בְּרָקִיעָא תְּרֵיסַר יוֹמִין אַחֲרָנִין). That is, it shall make paths (יֵרָצֶה: שֶׁיַּעֲשֶׂה דְּרָכִים), each day one path (בְּכָל יוֹם וְיוֹם דֶּרֶךְ אֶחָד), corresponding to the twelve tribes (כְּנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים). And therefore it says “twelve days” (וְעַל כֵּן אוֹמֵר "תְּרֵיסַר יוֹמִין), because before the war of Gog and Magog (לְפִי שֶׁקֹּדֶם מִלְחֶמֶת גּוֹג וּמָגוֹג), all the tribes of Yisrael shall ascend (יַעֲלוּ כָּל שִׁבְטֵי יִשְׂרָאֵל) from all the places in which they are scattered (מִכָּל הַמְּקוֹמוֹת שֶׁהֵם פְּזוּרִים שָׁם). And the ma’amar further said (וְאָמַר עוֹד הַמַּאֲמָר): “After twelve days, all the inhabitants of the world shall tremble” (לְבָתַר תְּרֵיסַר יוֹמִין יִזְדַּעֲזְעוּן כָּל בְּנֵי עָלְמָא), “and the sun shall darken in the middle of the day” (וְיִתְחַשֵּׁךְ שִׁמְשָׁא בִּפְלַגוּת יוֹמָא), “as the day was darkened when the Beit haMikdash was destroyed” (כַּמָּה דְּאִתְחַשֵּׁךְ יוֹמָא דְּאִתְחָרִיב בֵּי מִקְדְּשָׁא), “until neither heaven nor earth shall be seen” (עַד דְּלָא יִתְחַזּוּן שְׁמַיָּא וְאַרְעָא).

“And one voice shall awaken with thunder and lightning” (וְיִתְעַר חַד קָלָא בְּרַעַם וּזִיקִין), “and the earth shall tremble from that voice” (וְאִתְחַלְחֲלָא אַרְעָא מֵהַהוּא קָלָא), “and many forces and camps shall die from it” (וְכַמָּה חֵילִין וּמִשְׁרְיֵין יְמוּתוּן מִינָּהּ). And this the ma’amar addsp1-41 (וְזֶה שֶׁמוֹסִיף עוֹד הַמַּאֲמָר), to teach that just as at first signs were seen from the war of Gog and Magog (לְהוֹרוֹת כְּמוֹ שֶׁבַּתְּחִלָּה נִרְאוּ אוֹתוֹת מִמִּלְחֶמֶת גּוֹג וּמָגוֹג), which are hinted in the flame (הָרְמוּזִים בַּשַּׁלְהֶבֶת), so now it shows through the added signs (כָּךְ מַרְאֶה בַּמַּה שֶׁהוֹסִיף אוֹתוֹת), what occurred during the forty days mentioned (כַּמָּה שֶׁאֵרַע בְּהָאַרְבָּעִים יוֹם הַנִּזְכָּרִים), regarding what we explained about the war of Gog and Magog (עַל מַה שֶׁבֵּאַרְנוּ מִלְחֶמֶת גּוֹג וּמָגוֹג). And that which it said: “And many forces and camps shall die from it” (וּמַה שֶּׁאָמַר: ׳כַּמָּה חֵילִין וּמִשְׁרְיֵין יְמוּתוּן מִנָּה׳) - it comes to teach that they will die in that war (בָּא לְהוֹרוֹת שֶׁיָּמוּתוּ בַּמִּלְחָמָה הַנִּזְכֶּרֶת). And that which it said: “The sun shall darken in the middle of the day, until heaven and earth are not seen” (וּמַה שֶּׁאָמַר: ׳יִתְחַשֵּׁךְ בִּפְלַגוּת יוֹמָא עַד דְּלָא יִתְחַזֵּי שְׁמַיָּא וְאַרְעָא׳), is because such will be in that war (לְפִי שֶׁכֵּן יִהְיֶה בַּמִּלְחָמָה הַנִּזְכֶּרֶת), as it says: “And there shall be one day, known to Hashem, not day and not night” (כְּמוֹ שֶׁאָמַר: ׳וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַה׳ לֹא יוֹם וְלֹא לַיְלָה׳) (Zechariah 14:7).

And the ma’amar adds and says (וּמוֹסִיף עוֹד הַמַּאֲמָר וְאוֹמֵר): “And on that very day there shall awaken, in the great city of Rome, a single flame of fire” (וְהַהוּא יוֹמָא מַמָּשׁ יִתְעַר בְּקַרְתָּא דְרוֹמִי רַבְּתָא חַד שַלְהוּבָא דְּאֵשָׁא), “by that voice which shall awaken in the whole world” (בְּהַהוּא קָלָא דְּיִתְעַר בְּכָל עָלְמָא), “and it shall ignite many towers and many palaces” (וְיוֹקִיד כַּמָּה מִגְדָּלִין וְכַמָּה הֵיכָלִין), “and many towers shall fall” (וְכַמָּה מִגְדָּלִין יִפְּלוּן), “and many nobles and great ones shall fall on that day”p1-42 (וְכַמָּה פַּרְדַּשְׁקֵי וְרַבְרְבֵי יִפְּלוּן בַּהַהוּא יוֹמָא), “and all shall prophesy evil upon it” (וְכוּלְּהוֹ יִתְנַבָּאוּן לְבִישׁ עֲלָהּ), “and all the people of the world shall not think to be saved” (וְכָל בְּנֵי עָלְמָא לָא יַחְשְׁבוּן לְאִשְׁתַּזְּבָא)..

This is to show that this voice, and this falling of towers, is a hint of a great earthquake (זֶה הוּא לְהוֹרוֹת שֶׁזֶּה הַקּוֹל וְזֹאת נְפִילַת מִגְדָּלִין הוּא רֶמֶז מֵרַעַשׁ גָּדוֹל), which will come at the end of the forty days (שֶׁיִּהְיֶה בְּסוֹף הָאַרְבָּעִים יוֹם), in which all the buildings of the nations will fall (שֶׁיִּפְּלוּ בוֹ כָּל הַבִּנְיָנִים מֵהָאֻמּוֹת), who are in affliction, the head of which is in faithlessness p1-43(אֲשֶׁר בַּצָּרָה רֹאשׁ לָהֶם בֶּאֱמוּנָה).

And this is what it says: “And they shall quake at My presence - the fish of the sea...” etc. (וְזֶה שֶׁאָמַר: "וְרָעֲשׁוּ מִפָּנַי דַּגֵּי הַיָּם" וְגוֹ׳) up to “and all men that are upon the face of the earth, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the ground” (עַד "וְכָל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה וְנֶהֶרְסוּ הֶהָרִים וְנָפְלוּ הַמַּעֲלוֹת וְכָל חוֹמָה לָאָרֶץ תִּפּוֹל) (Yechezkel 38:20). And before this it said: “On that day, there shall be a great earthquake upon the land of Yisrael” (וּקֹדֶם לָזֶה אָמַר: "בַּיּוֹם הַהוּא יִהְיֶה רַעַשׁ גָּדוֹל עַל אַדְמַת יִשְׂרָאֵל) (Yechezkel 38:19).

It does not mean that this earthquake will be in Eretz Yisrael alone (אֵינוֹ רוֹצֶה לוֹמַר שֶׁזֶּה הָרַעַשׁ יִהְיֶה בְּאֶרֶץ יִשְׂרָאֵל לְבַדּוֹ), but in the whole world, because of Eretz Yisrael being rebuilt (אֶלָּא בְּכָל הָעוֹלָם בִּסְבִיבַת אֶרֶץ יִשְׂרָאֵל לְהִבָּנוֹת). That is what it says: “upon the land of Yisrael” - meaning, for the sake of the land of Yisrael (זֶה שֶׁאָמַר: ״עַל אַדְמַת יִשְׂרָאֵל״ – יִרְצֶה, בַּעֲבוּר אַדְמַת יִשְׂרָאֵל). And the ma’amar further says: “From that day until twelve months, all the kings shall rage” (וְאוֹמֵר עוֹד הַמַּאֲמָר: ׳מֵהַהוּא יוֹמָא עַד תְּרֵיסַר יַרְחִין יִתְיַעֲטוּן כָּל מַלְכַיָּא), “and they shall decree many destructions upon Yisrael” (וְיִגְזְרוּן כַּמָּה שְׁמָדוֹת עַל יִשְׂרָאֵל), “and they will succeed in it” (וִיצְלְחוּן בֵּיהּ), “as it is said: Blessed is he who is uprooted from there” (כְּדִאִתְּמַר: ״זַכָּאָה אִיהוּ מַאן דְּיַעְרַע תַּמָּן), “and blessed is he who does not get uprooted in it” p1-44(וְזַכָּאָה אִיהוּ מַאן דְּלָא יַעְרַע בֵּיהּ).

And the whole world will be in great confusion (וְכָל עָלְמָא יִהְוֵי בְּעִרְבּוּבְיָא סַגִּיאָה). That is, when the earthquake occurs in Rome (יִרְצֶה, שֶׁבְּהִיוֹת הָרַעַשׁ בְּרוֹמִי), it is for the sake of Yisrael’s elevation (הוּא בְּעַד מַעֲלַת יִשְׂרָאֵל), for at that time Yisrael will be in their land (שֶׁבְּאוֹתוֹ הַזְּמַן יִהְיוּ יִשְׂרָאֵל בְּאַרְצָם), and the nations will ascend against them and seize the city (וְיַעֲלוּ הָאֻמּוֹת עֲלֵיהֶם וְיִלְכְּדוּ הָעִיר), as it is said: “and the city shall be captured and the houses plundered” (כְּמוֹ שֶׁנֶּאֱמַר: "וְנִלְכְּדָה הָעִיר וְנָשַׁסּוּ הַבָּתִּים) (Zechariah 14:2). And even though all of this is suffering for Yisrael (וְאַף עַל פִּי שֶׁכָּל זֶה צָרָה לְיִשְׂרָאֵל), it is to bring them great light and to mark the end of all wars (הִיא לִהְיוֹת לָהֶם אוֹרָה גְדוֹלָה וְסוֹף מִכָּל הַמִּלְחָמוֹת), and this is what is meant by “and they will succeed in it” (וְזֶה "וְיִצְלְחוּן בֵּיהּ).

And that which it said: “Blessed is he who is not struck there” (וּמַה שֶּׁאָמַר: "זַכָּאָה הוּא מַאן דְּלָא אִיאֲרַע תַּמָּן), “and blessed is he who is struck in it” (וְזַכָּאָה הוּא מַאן דְּאִיאֲרַע בֵּיהּ), is because the wicked are prepared for affliction (לְפִי שֶׁהָרְשָׁעִים מֻכָּנִים לָבוֹא עֲלֵיהֶם הַצָּרָה), and the righteous will escape from it (וְהַצַּדִּיקִים יִמָּלְטוּ מִמֶּנָּה), and they will rejoice with Mashiach ben David (וְיִשְׂמְחוּ עִם מָשִׁיחַ בֶּן דָּוִד). And the wicked will not rejoice in this joy (וְהָרְשָׁעִים לֹא יִשְׂמְחוּ מִזּוֹ הַשִּׂמְחָה), but will die among the nations who fall in war (אֶלָּא יָמוּתוּ בְּתוֹךְ הָאֻמּוֹת שֶׁיָּמוּתוּ בַּמִּלְחָמָה), and about them it is said: “and the proud shall not behold the glory of Hashem” (וְעֲלֵיהֶם נֶאֱמַר: ״וּבַל יִרְאֶה גָּאוֹן ה׳) (Isaiah 26:10).

The intention of the ma’amar is that the righteous who are found there will be fortunate (כַּוָּנַת הַמַּאֲמָר שֶׁהַצַּדִּיקִים הַנִּמְצָאִים שָׁם יִהְיוּ מְאוּשָּׁרִים), and the wicked will have fortune in dying beforehand (וְהָרְשָׁעִים יִהְיֶה לָהֶם אֹשֶׁר שֶׁיָּמוּתוּ קֹדֶם לָזֶה). And about that time it is said: “And it shall be that the one remaining in Tzion and the one left in Yerushalayim shall be called holy, everyone that is written for life in Yerushalayim” (וְעַל זֶה הַזְּמַן נֶאֱמַר: ״וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִַם קָדוֹשׁ יֵאָמֵר לוֹ כָּל הַכָּתוּב לַחַיִּים בִּירוּשָׁלִַם) (Isaiah 4:3). And who are those written for life? (וּמִי הֵם אֵלּוּ הַכְּתוּבִים לַחַיִּים) Those who will be righteous (אוֹתָם שֶׁיִּהְיוּ צַדִּיקִים), for they are the ones who will escape the war (כִּי הֵם הַנִּמְלָטִים מִן הַמִּלְחָמָה), and about them it is said: “Your people shall escape, all who are found written in the book” (וְעֲלֵיהֶם נֶאֱמַר: "יִמָּלֵט עַמְּךָ כָּל הַנִּמְצָא כָּתוּב בַּסֵּפֶר) (Daniel 12:1), which is the book (שֶׁהוּא הַסֵּפֶר) of the righteous (שֶׁל צַדִּיקִים).

And further the ma’amar said (וְעוֹד אָמַר הַמַּאֲמָר): “At the end of twelve months, a scepter shall rise from Yisrael” (לְסוֹף תְּרֵיסַר יַרְחֵי יָקוּם שֵׁבֶט מִיִּשְׂרָאֵל), “this is the King Mashiach, who shall be awakened from within the Garden of Eden” (דָּא מַלְכָּא מְשִׁיחָא דְּיִתְעַר גּוֹ גִּנְתָּא דְעֵדֶן). “And all those righteous ones shall crown him there” (וְכָל אִינוּן צַדִּיקַיָּא יַעְטְרוּן לֵיהּ תַּמָּן), “and gird him with weapons of war” (וְיַחְגְּרוּן לֵיהּ מָאנֵי זֵינָא), “with letters inscribed upon the garments of the Holy Name” (בְּאוֹתִוָון רְשִׁימִין בְּמָאנֵי דִּשְׁמָא קַדִּישָׁא). “And a voice shall burst forth among the branches of the trees of the Garden” (וְקָלָא יִתְפָּרֵץ בְּעַנְפֵי אִילָנִין דְּגַנְתָּא), “calling with strength and saying: Awaken, O holy ones above!” (קָרֵי בְּחֵיל וְאָמַר: אִתְעָרוּ קַדִּישֵׁי עִילָּאִין), “Arise before Mashiach!” (קוּמוּ מִקָּמֵיהּ מְשִׁיחָא). And that which it said: “they shall crown him and gird him with weapons of war with letters inscribed upon the garments of the Holy Name” (וּמַה שֶּׁאָמַר: "יַעְטְרוּן לֵיהּ וְיַחְגְּרוּן לֵיהּ מָאנֵי זֵינָא בְּאוֹתִוָון רְשִׁימִין בְּמָאנֵי דִּשְׁמָא קַדִּישָׁא) - these are the merits of the patriarchs (אֵלּוּ זְכוּיוֹת הָאָבוֹת).

For Mashiach shall be strengthened through their merit (שֶׁעָתִיד לְהִתְחַזֵּק בְּזְכוּתָם הַמָּשִׁיחַ), because upon them rests the power of the attributes of the Holy One Blessed be He (לְפִי שֶׁעֲלֵיהֶם כֹּחַ מִדּוֹתָיו שֶׁל הקב״ה), and each one of them is appointed a color (שֶׁבְּכָל אֶחָד וְאֶחָד מִמֶּנּוּ גָּוֶן אֶחָד). And about them it is said: “inscribed upon the garments of the Holy Name” (וְעֲלֵיהֶם נֶאֱמַר: ״רְשִׁימִין בְּמָאנֵי דִּשְׁמָא קַדִּישָׁא), for the ma’aneip1-45 are the attributes (שֶׁהַמָּאנֵי הֵם הַמִּדּוֹת), with which the Holy One Blessed be He acts through His attributes (שֶׁהקב״ה פּוֹעֵל בְּמִדּוֹתָיו), just as the craftsman acts with his tools (כְּמוֹ שֶׁהָאוּמָן פּוֹעֵל בִּכְלֵי אוּמָנוּתוֹ). And according to the action, so is the color (כְּפִי הַפְּעוּלָה כָּךְ הוּא הַגָּוֶן).

A proof to this matter is in Perek Chelek:p1-46 “Shavor the King said to Shmuel: You say that Mashiach comes riding upon a donkey - I shall send him a magnificent horse” (רְאָיָה לַדָּבָר בְּפֶרֶק חֵלֶק: "אָמַר לֵיהּ שַׁבוֹר מַלְכָּא לִשְׁמוּאֵל: אֲמַרִיתוּ מְשִׁיחָא אֲחוּמְרָא קָא אָתֵי – אַשְׁדַּר לֵיהּ סוּסְיָא בַּרְקָא דְאִית לִי). He said to him: “Do I have the colors that his donkey possesses?” (אָמַר לֵיהּ: "מִי אִית לִי גַּוָּנִי דְאִית לְחֲמוֹרֵיהּ) And also the patriarchs, together with the rest of the righteous (וְגַם הָאֲבוֹת עִם שְׁאָר הַצַּדִּיקִים), as we said: “And Avraham was old, advanced in days” (כְּמוֹ שֶׁאָמַרְנוּ: ״וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים), shall in the future come with Mashiach (עֲתִידִין לָבוֹא עִם הַמָּשִׁיחַ), and about them it is said: “Awaken, holy ones above, and rise before Mashiach” (וְעֲלֵיהֶם נֶאֱמַר: "אִתְעָרוּן קַדִּישִׁין עִילָּאִין וְקוּמוּ מִקָּמֵיהּ מְשִׁיחָא).

That is, they shall rise to come with him from the place in which they stand (רוֹצֶה לוֹמַר: שֶׁיָּקוּמוּ לָבוֹא עִמּוֹ מֵאוֹתוֹ הַמָּקוֹם שֶׁהֵם עוֹמְדִים), which is Eden (שֶׁהוּא עֵדֶן). And this place which is called Eden - it is the very Eden in which Adam HaRishon dwelled (וְזֶה הַמָּקוֹם שֶׁנִּקְרָא עֵדֶן – הוּא עַצְמוֹ הָעֵדֶן אֲשֶׁר הָיָה בוֹ אָדָם הָרִאשׁוֹן), and its entrance is within the Land of Yisrael (וּפִתְחוֹ בְּתוֹךְ אֶרֶץ יִשְׂרָאֵל). And within it are other places called palterin [palaces] (וְיֵשׁ בּוֹ מְקוֹמוֹת אֲחֵרִים שֶׁנִּקְרָאִים בְּשֵׁם פַלְטֵרִין), and they are all called Eden (וְכֻלָּם נִקְרָאִים עֵדֶן), because they are places of delight (עַל שֵׁם שֶׁהֵם מְקוֹמוֹת עִידּוּנִים), and are divided into many levels (וּמְחֻלָּקִים לְכַמָּה וְכַמָּה חֲלָקִים).

In every one of them is a lodging-place [achsanya] for righteous souls (וּבְכָל אֶחָד וְאֶחָד מֵהֶם אַכְסַנְיָא שֶׁל צַדִּיקִים), in distinct levels according to the righteousness of each one (בְּמַדְרֵגוֹת מִתְחַלְּפוֹת כְּפִי צִדְקָתוֹ שֶׁל כָּל אֶחָד), as is said in the Midrash on Kohelet (כְּמוֹ שֶׁנֶּאֱמַר בְּמִדְרַשׁ קֹהֶלֶת): “For the man goes to his eternal home” (כִּי הָאָדָם הוֹלֵךְ אֶל בֵּית עוֹלָמוֹ) (Kohelet 12:5), teaching that every righteous person is given a dwelling according to his honor (מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק נוֹתְנִין לוֹ מָדוֹר לְפִי כְבוֹדוֹ).

Among these palaces there is one (וּבְתוֹךְ אֵלּוּ הַפַּלְטֵרִין יֵשׁ אֶחָד) in which are hidden the souls destined to come into this world (שֶׁבּוֹ גְּנוּזוֹת הַנְּשָׁמוֹת הָעֲתִידוֹת לָבוֹא בָּזֶה הָעוֹלָם). This is called Guf [Body] (וְזֶה הוּא נִקְרָא גּוּף), and concerning it the ma’amar [teaching] says (וְעָלָיו נֶאֱמַר הַמַּאֲמָר): “Until the souls within the Guf are finished” (עַד שֶׁיִּכְלוּ נְשָׁמוֹת שֶׁבַּגּוּף). Proof of this is found in the Zohar, in Parashat Chayyei Sarah (רְאָיָה לַדָּבָר בְּסֵפֶר הַזֹּהַר, בְּפָרָשַׁת וַיְהִי חַיֵּי שָׂרָה):

Rabbi Tanchum said from here (רַבִּי תַנְחוּם אָמַר מֵהָכָא): “He waters the mountains from His upper chambers” (מַשְׁקֶה הָרִים מֵעֲלִיּוֹתָיו) (Tehillim 104:13). Which is this upper chamber? It is Eden (אֵיזוֹ הִיא עֲלִיָּה זֶהוּ עֵדֶן). And Eden, where is it? (וְעֵדֶן בְּאֵיזֶה מָקוֹם הוּא) Rabbi Yehudah said: above the firmaments it is (רַבִּי יְהוּדָה אָמַר: לְמַעְלָה מֵעֲרָבוֹת הוּא), Rabbi Yossi said: within the firmaments it is (רַבִּי יוֹסֵי אָמַר: בַּעֲרָבוֹת הוּא).

For it was taught: there are stored there life, goodness, blessing, and peace (דְּהָא תַּנְיָא: שָׁם גִּנְזֵי חַיִּים טוֹבִים בְּרָכָה וְשָׁלוֹם), and the souls of the righteous (וּנְשָׁמָתָן שֶׁל צַדִּיקִים). And the upper Garden - that is Eden (וְהַגַּן הָעֶלְיוֹן הוּא עֵדֶן), and below there is a corresponding Garden upon the earth (וּלְמַטָּה מְכֻוָּן כְּנֶגְדּוֹ גַּן בָּאָרֶץ), and it receives influx from it every day (וְנוֹטֵל מִמֶּנּוּ שֶׁפַע בְּכָל יוֹם). (Chayyei Sarah 124b)

And all of these palaces are preserved with great guarding (וְכָל אֵלּוּ הַפַּלְטֵרִין נִשְׁאָרִים בְּשְׁמִירוֹת גְּדוֹלוֹת), so that nothing from the left side may touch them (לְפִי שֶׁלֹּא יִגַּע בָּהֶם שׁוּם דָּבָר מִצַּד שְׂמֹאל). And this guarding was originally given to Adam HaRishon (וְזוֹ הַשְּׁמִירָה נִתְּנָה בַּתְּחִלָּה לְאָדָם הָרִאשׁוֹן), as it is said: “And He placed him in Gan Eden, to work it and to guard it” (וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ) (Bereshit 2:15) But he did not guard it properly (וְהוּא לֹא שָׁמַר כָּרָאוּי), for he connected himself to the left side (אֶלָּא קֹדֶם נִתְחַבֵּר לְצַד שְׂמֹאל), and the guarding was taken from him (וְנִלְקְחָה הַשְּׁמִירָה מִמֶּנּוּ), and entrusted to the Keruvim (וְנִפְקְדָה בְּיַד הַכְּרוּבִים), as it is said: “And He caused to dwell from the east of the Garden of Eden the Keruvim...” (וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן אֶת הַכְּרוּבִים) (Bereshit 3:24), “to guard the way to the Tree of Life” (לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים). This “way” is the palace called Guf [Body] (שֶׁהוּא הַדֶּרֶךְ פַלְטֵרִין הַנִּקְרֵאת גּוּף), in which are the souls (שֶׁשָּׁם הַנְּשָׁמוֹת), from which the bodies of all creatures of the world are sustained (שֶׁמֵּהֶם מִתְקַיְּמִים הַגּוּפִים מִכָּל בָּאֵי עוֹלָם). And it is also called the Tree of Life (וְנִקְרֵאת גַּם כֵּן עֵץ הַחַיִּים), because just as the tree renews its fruits every year (לְפִי שֶׁכְּמוֹ שֶׁהָאִילָן מְחַדֵּשׁ פֵּרוֹתָיו בְּכָל שָׁנָה וְשָׁנָה), so from this Guf, which is the Tree of Life (כָּךְ מִזֶּה הַגּוּף שֶׁהוּא עֵץ הַחַיִּים), emerge many souls every year (יוֹצְאִים בְּכָל שָׁנָה וְשָׁנָה כַּמָּה נְפָשׁוֹת). And Gan Eden is not the place of the Keruvim (וְגַן עֵדֶן אֵינוֹ מְקוֹם הַכְּרוּבִים), for they have a higher level than it (שֶׁיֵּשׁ לָהֶם מַעֲלָה עָלָיו יוֹתֵר מִזֶּה), but they were placed there to guard (אֶלָּא הֻנְּחוּ שָׁם לִשְׁמֹר), until the coming of Avraham, to whom this guardianship was given (עַד בּוֹא אַבְרָהָם שֶׁנִּתְּנָה לוֹ הַשְּׁמִירָה הַזֹּאת), as I shall explain with the help of Heaven (כְּמוֹ שֶׁאֲבָאֵר בְּעֶזְרַת הַשֵּׁם), on the verse: “And Avraham weighed out to Ephron the silver” (וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרוֹן אֶת הַכֶּסֶף) (Bereshit 23:16).

And know that the earth from which Adam HaRishon was created (וּדְעָה, שֶׁהָאֲדָמָה שֶׁנִּבְרָא מִמֶּנָּה אָדָם הָרִאשׁוֹן) was taken from the four corners of the world (נִלְקְחָה מֵאַרְבַּע פֵּאוֹת הָעוֹלָם), so that wherever a person may die, the earth will receive him for burial (לְפִי שֶׁכָּל מָקוֹם שֶׁיָּמוּת שָׁם הָאָדָם תִּהְיֶה קוֹלְטְתוֹ לִקְבוּרָה). And this was at the time of Creation (וְזֶה הָיָה בִּזְמַן הַבְּרִיאָה), and afterward the Holy One Blessed be He gave man a form (וְאַחַר כָּךְ נָתַן בָּאָדָם צוּרָה), and for that form the Holy One Blessed be He took from the soil of Eretz Yisrael (וּבְעַד זוֹ הַצּוּרָה לָקַח הקב״ה מֵהָאֲדָמָה שֶׁל אֶרֶץ יִשְׂרָאֵל), which is the lower Eden (שֶׁהִיא עֵדֶן שֶׁל מַטָּה), from the place of the alter (מִן הַמָּקוֹם שֶׁל הַמִּזְבֵּחַ).

And this is what it says: “And Hashem Elohim formed man from the dust of the ground” (וְזֶהוּ שֶׁנֶּאֱמַר: "וַיִּיצֶר ה׳ אֱלֹקִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה) (Bereshit 2:7) that is, the specific earth we mentioned (שֶׁהִיא הָאֲדָמָה הַיְּדוּעָה שֶׁאָמַרְנוּ), as our Sages said (כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה): He took its dust from the place (נָטַל עָפָרוֹ מִן הַמָּקוֹם) of which it is said: “An altar of earth you shall make for Me” (מִזְבֵּחַ אֲדָמָה תַּעֲשֶׂה לִי) (Shemot 20:21). And Ephron is of the same root as afar - dust (וְ״עֶפְרוֹן״ לְשׁוֹן ״עָפָר), for in his hand was that place (שֶׁבְּיָדוֹ הָיָה הַמָּקוֹם הַהוּא), and the cave which is the entrance to the upper Gan Eden (וְהַמְּעָרָה שֶׁהִיא פֶּתַח לְגַן עֵדֶן שֶׁל מַעְלָה). And when the Holy One Blessed be He said to Avraham (וּבִזְמַן שֶׁאָמַר הקב״ה לְאַבְרָהָם): “Go forth from your land to the land that I will show you” (לֶךְ לְךָ מֵאַרְצְךָ… אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ) (Bereshit 12:1), He hinted to him about this place (רָמַז לוֹ אֶת הַמָּקוֹם הַזֶּה), which is in the land of Canaan (שֶׁהוּא בְּאֶרֶץ כְּנַעַן), as it says: “And they went forth to go to the land of Canaan, and they came to the land of Canaan” (וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנַעַן) (Bereshit 12:5).

And what it says: “And the Canaanite was then in the land” (וּמַה שֶּׁאָמַר: ״וְהַכְּנַעֲנִי אָז בָּאָרֶץ) this hints that Avraham passed through the land to acquire that place (לְרַמֵּז לָנוּ שֶׁאַבְרָהָם עָבַר בָּאָרֶץ לִקְנוֹת הַמָּקוֹם הַהוּא), but he did not acquire it because the Canaanite was then in the land (וְלֹא קְנָאוֹ בַּעֲבוּר שֶׁהַכְּנַעֲנִי אָז בָּאָרֶץ). And he needed to take it from the hand of Ephron the Hittite (וְהָיָה לוֹ לְקַחְתּוֹ מִיַּד עֶפְרוֹן הַחִתִּי), whose name means dust (שֶׁשְּׁמוֹ ״עֶפְרוֹן), and he is the angel appointed over graves and sleepers in dust (וְהוּא הַמַּלְאָךְ הַמְּמֻנֶּה עַל הַקְּבָרוֹת מִיָּשְׁנֵי עָפָר), over whom no death was yet declared (שֶׁלֹּא נֶאֱמַר בָּהֶם מִיתָה).

As it says in the Zohar (Chayyei Sarah 124a): “And he spoke to Ephron” - Rabbi Yossi said: this is the angel appointed over the graves, called Dumah (כְּמוֹ שֶׁאָמַר בְּסֵפֶר הַזֹּהַר: ״וַיְדַבֵּר אֶל עֶפְרוֹן״ – אָמַר רַבִּי יוֹסֵי: זֶה הַמַּלְאָךְ הַמְּמֻנֶּה עַל הַקְּבוּרוֹת הַנִּקְרָא דוּמָה). And why is he called Ephron? Because he is appointed over dwellers of the dust (וְלָמָּה נִקְרָא ״עֶפְרוֹן״ עַל שֶׁהוּא מְמֻנֶּה עַל שׁוֹכְנֵי עָפָר). And why does it say: “Ephron the Hittite” (וְלָמָּה אָמַר: ״עֶפְרוֹן הַחִתִּי)? It is a language of destruction (לְשׁוֹן הַשְׁחָתָה). And it further says in the Zohar: “Rabbi Tanchum says: the angel precedes and says to him...” (וְעוֹד אָמַר בְּסֵפֶר הַזֹּהַר: ״רַבִּי תַנְחוּם אוֹמֵר: הַמַּלְאָךְ קוֹדֵם וְאוֹמֵר לוֹ...). See what is written above: “And Ephron was sitting among the children of Ḥet” (רְאֵה מַה כְּתוּב לְמַעְלָה: ׳וְעֶפְרוֹן יוֹשֵׁב בְּתוֹךְ בְּנֵי חֵת׳) (Bereshit 23:10), for their way was to dwell in the dust (שֶׁחָתוּ דַּרְכָּם לִשְׁכּוֹן בָּעָפָר). That is, man was originally worthy to stand among the upper ones like an angel (רוֹצֶה לוֹמַר: שֶׁהָיָה הָאָדָם רָאוּי לַעֲמוֹד בַּעֶלְיוֹנִים כְּמַלְאָךְ), such that death would not touch him (שֶׁלֹּא יַשִּׂיגֵהוּ הַמָּוֶת), but because he sinned and corrupted his actions (וּלְפִי שֶׁחָטָא וְהִשְׁחִית מַעֲשָׂיו), he was punished with death, to dwell in the dust (נֶעֱנַשׁ בְּמִיתָה לִשְׁכּוֹן בָּעָפָר).

And Avraham came to seek that place which the Holy One Blessed be He had shown him (וּבָא אַבְרָהָם לְבַקֵּשׁ הַמָּקוֹם הַזֶּה שֶׁהֶרְאָה לוֹ הקב״ה), to fulfill with Him what He had said to him: “To the land that I will show you” (לְקַיֵּם עִמּוֹ מַה שֶּׁאָמַר לוֹ: ״אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ). And to take it from the hand of Ephron (וְלָקַחְתּוֹ מִיַּד עֶפְרוֹן), and for the guardianship to be in the hand of Avraham (וְלִהְיוֹת הַשְּׁמִירָה בְּיָדוֹ שֶׁל אַבְרָהָם).

And according to this, just as it says: “And Avraham weighed out to Ephron the silver” (וּלְפִי זֶה כְּמוֹ שֶׁנֶּאֱמַר: ״וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרוֹן אֶת הַכֶּסֶף) (Bereshit 23:16) Efron is written (defectively) without the Vav (עֶפְרֹן כְּתִיב), for the Vav in which the Name is contained (שֶׁהַוא״ו שֶׁבָּהּ כָּלוּל הַשֵּׁם הַמְּפֹרָשׁ) was taken from Ephron and given to Avraham (נִלְקְחָה מֵעֶפְרוֹן וְנִתְּנָה בְּיַד אַבְרָהָם), for in this Name are sealed all who are granted dominion from Him, may He be blessed (שֶׁבַּשֵּׁם הַזֶּה חֲתוּמִים כָּל אֵלּוּ שֶׁנִּתְּנָה לָהֶם מֶמְשָׁלָה מֵאִתּוֹ יִתְבָּרֵךְ). And it is written afterward: “And the field of Ephron which is in Machpelah rose…” (וְכָתוּב בְּתַרֵּיהּ: ״וַיָּקָם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה״..). (Bereshit 23:17), until: “and every tree that is in the field, which is within all its border round about” (וְכָל הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכָל גְּבוּלוֹ סָבִיב), these trees are the trees of the Garden (אֵלּוּ הָעֵצִים הֵם עֲצֵי הַגָּן), “to Avraham for a possession in the presence of the children of Ḥet” (לְאַבְרָהָם לַמִּקְנָה לְעֵינֵי בְנֵי חֵת).

And from where do we know that the vav is the Explicit Name (וּמִנַּיִן לָנוּ שֶׁהוא״ו הוּא שֵׁם הַמְּפֹרָשׁ)? Our Sages, of blessed memory, said (אָמְרוּ רַז״ל): “And Avraham gave all that he had to Yitzchak” (״וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק״)—he transmitted the Explicit Name to him (מָסַר לוֹ שֵׁם הַמְּפֹרָשׁ). “But to the sons of the concubines whom Avraham had, Avraham gave gifts” (״וּלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן [אַבְרָהָם] מַתָּנֺת״).

Know that matanot [gifts] is written without a Vav (דַּע, כִּי ״מַתָּנֺת״ חֲסֵר וא״ו)—he concealed the Vav from them (כִּסָּה מֵהֶם הוא״ו), which is the Name of The Holy One, blessed be He (הוּא שְׁמוֹ שֶׁל הַקב״ה), so that they would not make use of the Holy Name in a state of impurity (לְבַל יִשְׁתַּמְּשׁוּ בְּשֵׁם קָדוֹשׁ בְּטֻמְאָה).

And therefore our Sages said (וְעַל כֵּן אָמְרוּ רַז״ל), this teaches that he transmitted to them the Name of Impurity (מְלַמֵּד שֶׁמָּסַר לָהֶם שֵׁם הַטּוּמְאָה). And that which it says, “And he sent them away from Yitzchak his son while he was yet alive, eastward to the land of Kedem” (וּמַה שֶּׁאָמַר, וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל אֶרֶץ קֶדֶם), is like, “And Hashem Elohim sent him forth from Gan Eden” (כְּמוֹ, וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן עֵדֶן); it teaches that He gave them according to their desire (מְלַמֵּד שֶׁנָּתַן לָהֶם כְּתַאֲוָתָם), for they were all following beastly desires (מִפְּנֵי שֶׁהֵם הָיוּ כֻּלָּם הוֹלְכִים אַחַר תַּאֲווֹת בְּהֵמִיּוֹת), and they did not believe in the matter of Providence, but only in pre-existent causes (וְלֹא הָיוּ מַאֲמִינִים בְּעִנְיַן הַהַשְׁגָּחָה אֶלָּא הַקְדָּמוֹת). Therefore He sent them to the land of Kedem (וּלְפִיכָךְ שִׁלְּחָם אֶל אֶרֶץ קֶדֶם). And Yitzchak was still alive (וְיִצְחָק עוֹדֶנּוּ חַי), and his holy seed was with him in the Land of Life (וְזַרְעוֹ הַקָּדוֹשׁ עִמּוֹ בְּאֶרֶץ הַחַיִּים).

And from this ma’amar you will understand much of what we have said (וּמִזֶּה הַמַּאֲמָר תָּבִין הַרְבֵּה מִמַּה שֶׁאָמַרְנוּ). And that which we said, that Yitzḥak was yet alive and his holy seed - which is Ya'akov - was with him in the Land of Life (וּמַה שֶּׁאָמַרְנוּ וְיִצְחָק עוֹדֶנּוּ חַי וְזַרְעוֹ הַקֹּדֶשׁ – שֶׁהוּא יַעֲקֹב – עִמּוֹ בְּאֶרֶץ הַחַיִּים), that is to say, that Avraham attained the level of being in the Land of Life, which is Gan Eden (רוֹצֶה לוֹמַר, שֶׁאַבְרָהָם הִשִּׂיג מַעֲלָה לִהְיוֹת בְּאֶרֶץ הַחַיִּים שֶׁהוּא גַּן עֵדֶן), and he gave the power to Yitzḥak to attain that place (וְנָתַן כֹּחַ לְיִצְחָק לְהַשִּׂיג אוֹתוֹ הַמָּקוֹם), as it says: “And Avraham gave all that he had to Yitzḥak” (כְּמוֹ שֶׁנֶּאֱמַר: ״וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק) (Bereshit 25:5), that is to say, his power (רוֹצֶה לוֹמַר: כֹּחוֹ), and through that power Ya'akov would be born (שֶׁבְּאוֹתוֹ הַכֹּחַ יוּלַד יַעֲקֹב), so that all of them would be in the Land of Life, which is Eden (לִהְיוֹת כֻּלָּם בְּאֶרֶץ הַחַיִּים שֶׁהוּא עֵדֶן), whose entrance is in the Cave of Machpelah (שֶׁפִּתְחוֹ בְּמְעָרַת הַמַּכְפֵּלָה).

And that which is called “Machpelah,” is because all places are doubled within it (וּמַה שֶּׁנִּקְרָא ״מַכְפֵּלָה״, מִפְּנֵי שֶׁבָּהּ נִכְפְּלוּ כָּל הַמְּקוֹמוֹת), for from this gate branch out four gates (שֶׁמִּזֶּה הַשַּׁעַר מִתְפַּשְּׁטִים ד׳ שְׁעָרִים), which are paths to the places where the Patriarchs dwell (שֶׁהֵם דֶּרֶךְ לַמְּקוֹמוֹת שֶׁשָּׁם הָאָבוֹת), and in those places also stand the Matriarchs (וּבְאֵלּוּ הַמְּקוֹמוֹת עוֹמְדוֹת גַּם כֵּן הָאִמָּהוֹת). And those who enter through this gate, which is the head of the other gates (וְהַנִּכְנָסִים בַּזֶּה הַפֶּתַח שֶׁהוּא רֹאשׁ לִשְׁאָר הַפְּתָחִים), if they are male, they encounter the place of the Patriarchs (אִם הֵם זְכָרִים – פּוֹגְעִים מְקוֹם הָאָבוֹת), and if they are female, they encounter the place of the Matriarchs (וְאִם הֵן נְקֵבוֹת – פּוֹגְעוֹת מְקוֹם הָאִמָּהוֹת). And the males do not see the females (וְאֵין הַזְּכָרִים רוֹאִים אֶת הַנְּקֵבוֹת), and the females do not see the males (וְאֵין הַנְּקֵבוֹת רוֹאוֹת אֶת הַזְּכָרִים), because there is a doubling between them (לְפִי שֶׁיֵּשׁ כֶּפֶל בֵּינֵיהֶם). Therefore it is called Machpelah, from the language of doubling, as we have explained (לָכֵן נִקְרֵאת "מַכְפֵּלָה", לְשׁוֹן כֶּפֶל – כְּמוֹ שֶׁבֵּאַרְנוּ).

These are the four gates which branch from the mentioned cave (אֵלּוּ הָאַרְבָּע שְׁעָרִים הַנֶּחֱלָקִים מֵהַמְּעָרָה הַנִּזְכֶּרֶת), which are in the earth (שֶׁהֵם בָּאָרֶץ), and they are the entrances to enter into the upper Gan Eden (הֵם מָבוֹא לִיכָּנֵס בְּגַן עֵדֶן שֶׁל מַעְלָה). And these four gates are divided like the river of which it is said (וְאֵלּוּ הָאַרְבָּע שְׁעָרִים נֶחֱלָקִים כְּמוֹ הַנָּהָר שֶׁנֶּאֱמַר בּוֹ): “and it became four heads; the name of the first is Pishon” (וְהָיָה לְאַרְבָּעָה רָאשִׁים שֵׁם הָאֶחָד פִּישׁוֹן) (Bereshit 2:10–11), which is the principal one (שֶׁזֶּה הוּא הָעִקָּר).

And because of this, even though the cave is divided into four parts (וּמִפְּנֵי זֶה, אַף עַל פִּי שֶׁהַמְּעָרָה נֶחֱלֶקֶת לְד׳ חֲלָקִים), it is the head and root of all (הִיא רֹאשׁ וְעִקָּר לַכֹּל). And the four parts of the cave we mentioned (וְהַאַרְבָּעָה חֲלָקִים מִן הַמְּעָרָה שֶׁאָמַרְנוּ) are the rivers themselves (הֵם הַנְּהָרוֹת עַצְמָם), and all is one matter (וְהַכֹּל דָּבָר אֶחָד).

And these four are also hinted at in the vision of Yechezkel (וְאֵלּוּ הַד׳ הֵם גַּם כֵּן רְמוּזִים בְּמַרְאַת יְחֶזְקֵאל), for the waters are prepared to come into Eretz Yisrael through these gates (שֶׁמְּזוּמָנִים הַמַּיִם לָבוֹא אֶל אֶרֶץ יִשְׂרָאֵל דֶּרֶךְ אֵלּוּ הַשְּׁעָרִים). And that which it says, “As the man went out eastward, with a line in his hand, he measured a thousand cubits and caused me to pass through the water—water to the ankles” (וּבְצֵאת הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמׇד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם) (Yechezkel 47:3)—these are the waters from the river of which it is said, “And the fourth river is Perat” (אֵלּוּ הַמַּיִם מֵהַנָּהָר שֶׁנֶּאֱמַר בּוֹ: וְהַנָּהָר הָרְבִיעִי הוּא פְרָת) (Bereishit 2:14), which alludes to the Sefirah of Malchut (שֶׁהוּא רָמוּז לְמִדַּת מַלְכוּת); therefore it says, “water to the ankles” (וְעַל כֵּן נֶאֱמַר בּוֹ: מֵי אָפְסָיִם). “He measured a thousand” (וַיָּמׇד אֶלֶף)—do not read elef [a thousand], but alef [one] (אַל תִּקְרֵי אֶלֶף אֶלָּא אָלֶף), meaning: one of the rivers (שֶׁרוֹצֶה לוֹמַר אֶחָד מִן הַנְּהָרוֹת).

And that which it says: “He measured a thousand and caused me to pass through water to the knees” (וּמַה שֶּׁאָמַר: "וַיָּמֹד אֶלֶף וַיַּעֲבִרֵנִי מַיִם מַיִם בִּרְכָּיִם) these are the waters from the river of which it is said: “And the name of the third river is Ḥiddekel” (אֵלּוּ הַמַּיִם מֵהַנָּהָר שֶׁנֶּאֱמַר בּוֹ: ״וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל) (Bereshit 2:14), which alludes to the Sefirah of Yesod (שֶׁרוֹמֵז לְמִדַּת יְסוֹד), and therefore it says “water to the knees” (וְעַל כֵּן אָמַר בּוֹ "מַיִם בִּרְכָּיִם). “He measured a thousand and caused me to pass through water to the loins” (״וַיָּמֹד אֶלֶף וַיַּעֲבִרֵנִי מַיִם מֵי מָתְנָיִם) these are the waters from the river of which it is said: “And the name of the second river is Gichon” (אֵלּוּ מֵי הַנָּהָר שֶׁנֶּאֱמַר בּוֹ: "וְשֵׁם הַנָּהָר הַשֵּׁנִי גִּיחוֹן) (Bereshit 2:13), which alludes to the Sefirah of Tiferet (שֶׁהוּא רָמוּז לְמִדַּת תִּפְאֶרֶת), and therefore it says: “waters to the loins” (וְעַל כֵּן נֶאֱמַר: ״מֵי מָתְנָיִם).

And in all of them it says “He measured a thousand” (וּבְכֻלָּם אָמַר: ״וַיָּמֹד אֶלֶף), which is Alef, to say: each one was measured one by one (שֶׁהוּא אָלֶף, רוֹצֶה לוֹמַר: נִמְדְּדוּ אֶחָד לְאֶחָד), that is, one set of waters and then another from the one (רוֹצֶה לוֹמַר: מָדַד מַיִם שֶׁל אֶחָד וְאַחַר כָּךְ מַיִם מֵהָאֶחָד). And that which it says: “He measured a thousand; it was a river I could not cross” (וּמַה שֶּׁאָמַר: "וַיָּמֹד אֶלֶף נַחַל אֲשֶׁר לֹא אוּכַל לַעֲבֹר) - these are the waters of the river about which it is said: “And the name of the first is Pishon” (אֵלּוּ מֵי הַנָּהָר הָאֲמוּר בּוֹ: "וְשֵׁם הָאֶחָד פִּישׁוֹן) (Bereshit 2:11), which is the head (שֶׁהוּא רֹאשׁ), and in it is alluded the Unity of the Holy One Blessed be He (וּבוֹ רָמוּז אֶחְדוּתוֹ שֶׁל הקב״ה). And therefore it says specifically by this one: “a river” (וְלָכֵן נֶאֱמַר בּוֹ "נַחַל), and not by the other three (וְלֹא בִשְׁלֹשָׁה הָאֲחֵרִים), for from this one they split (שֶׁמִּזֶּה נִתְפָּרְדוּ). And since in this one is alluded His Unity, may He be blessed (וּבְהִיוֹת שֶׁבָּזֶה רָמוּז אֶחְדוּתוֹ יִתְבָּרֵךְ), it says regarding it: “I could not cross” (נֶאֱמַר בּוֹ: לֹא אוּכַל לַעֲבֹר), for no one can grasp His Unity, may He be blessed (שֶׁאֵין מִי שֶׁיָּכוֹל לְהַשִּׂיג אֶחְדוּתוֹ יִתְבָּרֵךְ), for in this river is alluded the Sefirah of Keter Elyon (שֶׁבַּזֶּה הַנַּחַל רָמוּז לְמִדַּת כֶּתֶר עֶלְיוֹן), which is Ein Sof (שֶׁהוּא אֵין סוֹף). And from where do we know that it is so (וּמִנַּיִן לָנוּ שֶׁכֵּן הוּא), that the rivers mentioned in the portion of Bereshit (שֶׁבַּנְּהָרוֹת הַנִּזְכָּרוֹת בְּפָרָשַׁת בְּרֵאשִׁית), and the ones mentioned in the vision of Yechezkel (וְהַנִּזְכָּרוֹת בְּמַרְאֵת יְחֶזְקֵאל), are all one and the same (כּוּלָּם דָּבָר אֶחָד), and are destined to emerge in Yerushalayim? (וְעֲתִידִין לֵיצֵא בִּירוּשָׁלַיִם)

Come and see (תָּא חֲזֵי), in the Zohar (Chayyei Sarah 124b) on the verse “And Avraham was old, advanced in days” (בְּסֵפֶר הַזֹּהַר עַל הַפָּסוּק "וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים): It was taught there (תַּנְיָא הָתָם), four times a year (בְּאַרְבַּע פְּעָמִים בַּשָּׁנָה), each day Eden drips upon the Garden (בְּכָל יוֹם עֵדֶן מְנַטֵּף עַל הַגָּן), and from those drops emerges a great river (וּמֵאוֹתָן הַטִּפִּין נָהָר גָּדוֹל נִפְרָץ), which divides into four heads (וּמִתְחַלֵּק לְאַרְבָּעָה רָאשִׁים) [...].

Rabbi Yossi said (אָמַר רַבִּי יוֹסֵי), the water of this one contains more drops than all the four rivers (מַיָּא דְּדֵין טִּפִּין יְתִירִין מִכָּל אִינּוּן ד׳ נְהָרִין). The first is that which is written: “The name of the first is Pishon” (קַדְמָאָה הוּא דִּכְתִיב ״שֵׁם הָאֶחָד פִּישׁוֹן). What is “The name of the first is Pishon”? (מַאי ״שֵׁם הָאֶחָד פִּישׁוֹן) It is the unique one among them all - Pishon (הַמְּיֻחָד מִכֻּלָּן פִּישׁוֹן). And it descends into the land of Egypt (וְהוּא נוֹפֵל בְּאֶרֶץ מִצְרָיִם) [...]. And from that wind that went out from Eden (וּמֵאוֹתוֹ הָרוּחַ שֶׁיָּצָא מֵעֵדֶן), is the distillation of every prophet (תַּמְצִית כָּל נָבִיא וְנָבִיא), and this is what is written: “Walking in the Garden at the spirit of the day” (וְהַהוּא דִּכְתִיב: ״מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם) (Bereshit 3:8). And this is hidden in Gan Eden for the time to come (וְגָנוּז זֶה בְּגַן עֵדֶן לְעָתִיד לָבוֹא), and this is the river that Yechezkel saw in his prophecy (וְזֶהוּ הַנָּהָר שֶׁרָאָה יְחֶזְקֵאל בְּנְבוּאָתוֹ), and therefore the verse says: “For the earth shall be full of knowledge of Hashem as the waters cover the sea” (וְעַל כֵּן אָמַר הַכָּתוּב: ״כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳ כַּמַּיִם לַיָּם מְכַסִּים) (Yeshayahu 11:9), for those waters will increase knowledge in the world (שֶׁאוֹתָם הַמַּיִם מְגַדְּלִים הַדֵּעָה בָּעוֹלָם). (Until here).(עַד כָּאן).

And if it is difficult in your eyes that we said the cave is divided into four parts (וְאִם יִקְשֶׁה בְּעֵינֶיךָ שֶׁאָמַרְנוּ בַּמְּעָרָה שֶׁהִיא נֶחֱלֶקֶת לְד׳ חֲלָקִים), and the Patriarchs are only three (וְהָאֲבוֹת אֵינָם אֶלָּא שְׁלוֹשָׁה), know that the other part is the portion of King David (דַּע, שֶׁהַחֵלֶק הָאַחֵר הוּא חֶלְקוֹ שֶׁל דָּוִד הַמֶּלֶךְ), who always stands with the Patriarchs in the mystery of the Chariot (שֶׁלְּעוֹלָם הוּא עוֹמֵד עִם הָאֲבוֹת בְּסוֹד הַמֶּרְכָּבָה). And I have already said that these parts, although all of them come from one place (וְכְבָר אָמַרְתִּי, שֶׁאֵלּוּ הַחֲלָקִים אַף עַל פִּי שֶׁכֻּלָּם יָבֹאוּ מִמָּקוֹם אֶחָד), they are separated from one another (הֵם מְחֻלָּקִים זֶה מִזֶּה), and in each one is a level in and of itself (וּבְכָל אֶחָד יֵשׁ מַדְרֵגָה בִּפְנֵי עַצְמָהּ), and the level of King David, peace be upon him, and the level of Rachel are separate from the others (וּמַדְרֶגֶת דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וּמַדְרֶגֶת רָחֵל נִפְרָדִים מֵהָאֲחֵרוֹת).

David is separated from the Patriarchs and Rachel from the Matriarchs in a level alone (דָּוִד נִפְרָד מֵהָאֲבוֹת וְרָחֵל מֵהָאִמָּהוֹת בְּמַדְרֵגָה לְבַד), inasmuch as the Kingship of Judah is not yet rectified (מִצַּד שֶׁאֵינוֹ מְתוּקָּן מַלְכוּת יְהוּדָה), and both David and Rachel are hinted at in the Sefirah of malkhut (וּשְׁנֵיהֶם, דָּוִד וְרָחֵל, רְמוּזִים בְּמִדַּת מַלְכוּת), that the river we mentioned is Perat (שֶׁהַנָּהָר שֶׁאָמַרְנוּ בָּהּ הוּא פְּרָת). This is what it says: “And I buried her there on the road to Efrat, which is Beit Leḥem” (זֶהוּ שֶׁאָמַר ״וָאֶקְבְּרֶהָ שָׁם בְּדֶרֶךְ אֶפְרָת הִיא בֵּית לָחֶם), for Efrat is like Perat, and he added an aleph (שֶׁאֶפְרָת כְּמוֹ פְּרָת וְהוֹסִיף אָלֶף), which is the aleph from the alephim of Yechezkel’s vision, for in each river is one aleph (שֶׁהוּא הָאָלֶף מֵהָאַלְפִים שֶׁבְּמַרְאֵת יְחֶזְקֵאל שֶׁבְּכָל נָהָר וְנָהָר אָלֶף אֶחָד).

And in the word Efrat is Perat, and its aleph is with it (וּבִמִּלַּת אֶפְרָת בָּהּ פְּרָת וְאָלֶף שֶׁלּוֹ עִמּוֹ), for although Rachel died in the land of Canaan, in which is the Cave of Machpelah (שֶׁאַף עַל פִּי שֶׁמֵּתָה רָחֵל בְּאֶרֶץ כְּנַעַן שֶׁבָּהּ מְעָרַת הַמַּכְפֵּלָה), she was not buried there (לֹא נִקְבְּרָה שָׁם), and she was separated from that place for the reason we have said (וְנִפְרְדָה מֵאוֹתוֹ מָקוֹם בְּסִיבַּת מַה שֶּׁאָמַרְנוּ). And also because Rachel hints to the Shekhinah (וְגַם כֵּן שֶׁרָחֵל רוֹמֶזֶת לַשְּׁכִינָה), for just as Rachel is not in her place, to seek mercy for her children (שֶׁכְּמוֹ שֶׁרָחֵל אֵינָהּ בִּמְקוֹמָה, לְבַקֵּשׁ עַל בָּנֶיהָ), so too the Shekhinah is not in her place, but in exile with her children (כָּךְ הַשְּׁכִינָה אֵינָהּ בִּמְקוֹמָה אֶלָּא בַּגָּלוּת עִם בָּנֶיהָ). And in his saying “on the road to Efrat” (וּבְאָמְרוֹ "בְּדֶרֶךְ אֶפְרָתָה), it hints that she is on the way to come to Efrat, which is one of the rivers (רוֹמֵז שֶׁהִיא בַּדֶּרֶךְ לָבוֹא לְאֶפְרָת, שֶׁהוּא אֶחָד מֵהַנְּהָרוֹת). In the time that the King Mashiaḥ, who is from Beit Leḥem, shall arise (בִּזְמַן שֶׁיָּקוּם מֶלֶךְ הַמָּשִׁיחַ שֶׁהוּא מִבֵּית לָחֶם), she shall come to Perat (תָּבוֹא לְפְרָת), for she herself hints to the Shekhinah (שֶׁהִיא רוֹמֶזֶת לַשְּׁכִינָה), and in the time that the kingship of Judah is established (וּבִזְמַן שֶׁיִּכּוֹן מַלְכוּת יְהוּדָה), the Shekhinah rests in the Sefirah of Malkhut, which is Perat, in which is Knesset Yisrael (שׁוֹרָה הַשְּׁכִינָה בְּמִדַּת מַלְכוּת, שֶׁהִיא פְּרָת, שֶׁבָּהּ כְּנֶסֶת יִשְׂרָאֵל).

And even though there is difference in levels and in burials (אַף עַל פִּי שֶׁיֵּשׁ הֶפְרֵשׁ בְּמַדְרֵגוֹת וּבִקְבוּרוֹת), nevertheless they are all in unity (עִם כָּל זֶה הֵם כֻּלָּם בְּאַחְדוּת), and alive and enduring in Gan Eden (וְחַיִּים וְקַיָּמִים בְּגַן עֵדֶן), whose opening is in the Cave of Machpelah (שֶׁפִּתְחוֹ בְּמְעָרַת הַמַּכְפֵּלָה), where they are there to guard the righteous who stand and to receive those who come (כְּשֶׁהֵם שָׁם לִשְׁמוֹר הַצַּדִּיקִים הָעוֹמְדִים וּלְקַבֵּל הַבָּאִים). And the power of Ephron (וְנֶחֱלַק כֹּחוֹ שֶׁל עֶפְרוֹן), of whom we said he is the angel appointed over the graves (שֶׁאָמַרְנוּ בּוֹ שֶׁהוּא מַלְאָךְ הַמְּמֻנֶּה עַל הַקְּבָרוֹת), was divided into two parts (לִשְׁנֵי חֲלָקִים): one right and one left (אֶחָד יָמִין וְאֶחָד שְׂמֹאל).

The right is alluded to the Vav that was taken from Ephron (הַיָּמִין הוּא רָמוּז לְוא״ו שֶׁנִּטְּלָה מֵעֶפְרוֹן), and the left to Duma (וְהַשְּׂמֹאל בְּדוּמָה), for this angel is appointed over the wicked who attached themselves to the left side (שֶׁזֶּה הַמַּלְאָךְ מְמֻנֶּה עַל הָרְשָׁעִים שֶׁנִּתְחַבְּרוּ לְצַד שְׂמֹאל). Therefore he stands at the entrance of the cave (לָכֵן הוּא עוֹמֵד בְּפֶתַח הַמְּעָרָה) and does not allow them to enter there into Gan Eden (וְאֵינוֹ מַנִּיחָם לִיכָּנֵס שָׁם בְּגַן עֵדֶן). But the Righteous (אֲבָל הַצַּדִּיקִים), even though Duma is at the entrance (אַף עַל פִּי שֶׁדוּמָה הוּא בַּפֶּתַח), he cannot prevent them from entering (אֵינוֹ יָכוֹל לַעֲכְּבָם מִלִּיכָּנֵס), for the power of the righteous is greater than that of ministering angels (שֶׁכֹּחָם שֶׁל צַדִּיקִים יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת).

Therefore they enter and are received by the Patriarchs (לָכֵן הֵם נִכְנָסִים וּמִתְקַבְּלִים עַל יְדֵי הָאֲבוֹת). And after they receive him (וְאַחַר שֶׁקִּבְּלוּם), the Patriarchs go before the Holy One Blessed be He (הָאֲבוֹת הוֹלְכִים לִפְנֵי הקב״ה) and say (וְאוֹמְרִים): So-and-so, from such-and-such city, is a Tzaddik (פְּלוֹנִי מֵעִיר פְּלוֹנִית הוּא צַדִּיק), for his deeds are such and such (לְפִי שֶׁמַּעֲשָׂיו כָּךְ וְכָךְ). And the Holy One Blessed be He sees his merit (וְהקב״ה רוֹאֶה זְכוּתוֹ) and grants him the level fitting to him (וְנוֹתֵן לוֹ מַדְרֵגָה הָרְאוּיָה לוֹ), and the Patriarchs take him and lead him to his place (וְהָאֲבוֹת לוֹקְחִים אוֹתוֹ וּמוֹלִיכִים אוֹתוֹ לִמְקוֹמוֹ).

And this is what was said in Midrash Kohelet (וְזֶהוּ שֶׁנֶּאֱמַר בְּמִדְרַשׁ קֹהֶלֶת) on “And I will be gracious to whom I will be gracious and I will show mercy to whom I will show mercy” (וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם) (Shemot 33:19): This righteous woman who passed awayp1-47 (זֹאת הַצַּדֶּקֶת הַנִּפְטֶרֶת) was one of the upright women of this city (הָיְתָה אַחַת מֵהַנָּשִׁים הַכְּשֵׁרוֹת שֶׁבְּזֹאת הָעִיר), and she would separate her ḥallah generously (וְהָיְתָה קוֹצָה חַלָּתָהּ בְּעַיִן יָפָה), and for this I will request of Hashem (וְעַל זֶה אֶשְׁאַל מֵאֵת ה׳) that He place her soul in Gan Eden (שֶׁיָּשִׂים נִשְׁמָתָהּ בְּגַן עֵדֶן) with the upright Matriarchs (עִם הָאִמָּהוֹת הַכְּשֵׁרוֹת), Sarah, Rivkah, Rachel, and Leah (שָׂרָה רִבְקָה רָחֵל וְלֵאָה). And I brought this ma’amar on the verse “And I will be gracious to whom I will be gracious” (וְהֵבֵאתִי הַמַּאֲמָר הַזֶּה עַל ״וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן), because in this verse are the attributes of the Holy One Blessed be He p1-48(שֶׁבָּזֶה הַפָּסוּק מִדּוֹתָיו שֶׁל הקב״ה), which are with the Patriarchs (שֶׁהֵם עִם הָאֲבוֹת).

Therefore it was fitting that they would do this act (לָכֵן רְאוּיָה הָיְתָה לָהֶם זֹאת הַפְּעוּלָה). And this ma’amar speaks in the feminine (וְזֶה הַמַּאֲמָר מְדַבֵּר בִּנְקֵבוֹת), because it came only to show us in what way the Patriarchs go before the Holy One Blessed be He (לְפִי שֶׁלֹּא בָּא אֶלָּא לְהוֹרוֹת לָנוּ בְּאֵיזֶה אֹפֶן הוֹלְכִים הָאֲבוֹת לִפְנֵי הקב״ה), to deliver the soul and tell of her deeds (לִמְסוֹר הַנֶּפֶשׁ וְלְסַפֵּר מַעֲשֶׂיהָ), and they called her in the language of “Tzaddeket [righteous woman]”p1-49 (וְכִינּוּהָ בִּלְשׁוֹן ״צַדֶּקֶת). And after the Patriarchs lead the soul to its placep1-50 (וְאַחַר שֶׁהָאֲבוֹת מוֹלִיכִין הַנְּשָׁמָה לִמְקוֹמָהּ), they guard her - they and King David (שׁוֹמְרִים אוֹתָהּ, הֵם וְדָוִד הַמֶּלֶךְ).

For the soul is the portion of the Holy One Blessed be He (שֶׁהַנְּשָׁמָה חֶלְקוֹ שֶׁל הקב״ה). And to this allude the banners in the wilderness, which are four (וְלָזֶה רְמִיז הַדְּגָלִים שֶׁבַּמִּדְבָּר שֶׁהֵם אַרְבָּעָה), and the Levi’im within them (וְהַלְוִיִּים בְּתוֹכָם), and within the Levi’im - the Shekhinah (וּבְתוֹךְ הַלְוִיִּים הַשְּׁכִינָה).

Four banners allude to the four camps of above in the Chariot (אַרְבָּעָה דְּגָלִים רוֹמְזִים לְד׳ מַחֲנוֹת שֶׁל מַעְלָה בַּמֶּרְכָּבָה), and the camp of the Levi’im alludes to the camp of the angels (וּמַחֲנֵה לְוִיִּים רֶמֶז לְמַחֲנֵה הַמַלְאָכִים), who triple the holiness of Hashem, may He be blessed (הַמְשַׁלְּשִׁים קְדוּשָּׁתוֹ שֶׁל ה׳ יִתְבָּרֵךְ), and the camp of the Shekhinah alludes to the Holy One Blessed be He and to the Shekhinah of His might (וּמַחֲנֵה שְׁכִינָה רֶמֶז לַהקב״ה וּלְשְׁכִינַת עוּזּוֹ). And to the souls that are under the wings of the Shekhinahp1-51 (וְלַנְּשָׁמוֹת שֶׁהֵן תַּחַת כַּנְפֵי הַשְּׁכִינָה), alluded to them are the letters inside the Ark of the Covenant (רוּמוּזוּת לָהֶן הָאוֹתִיּוֹת שֶׁבְּתוֹךְ אֲרוֹן הַקֹּדֶשׁ), for all of them are spiritual (שֶׁכֻּלָּם רוּחָנִיּוּת), and the Ark is the likeness of the body (וְהָאָרוֹן דּוּגְמַת הַגּוּף), and the letters are the likeness of the soul (וְהָאוֹתִיּוֹת דּוּגְמַת הַנְּשָׁמָה).

It is found that this guarding by Yisrael and the Levi’im (נִמְצָא, שֶׁזֹּאת הַשְּׁמִירָה מִיִּשְׂרָאֵל וְהַלְוִיִּים) resembles the guarding above (דּוֹמָה לְשְׁמִירָה שֶׁל מַעְלָה), that is divided into four parts (שֶׁנֶּחֱלֶקֶת לְד׳ חֲלָקִים), and the souls are in the middle (וְהַנְּשָׁמוֹת בָּאֶמְצַע), and above them is the Shekhinah (וּלְמַעְלָה מֵהֶם הַשְּׁכִינָה), and she and the souls are surrounded by angels (שֶׁהִיא וְהַנְּשָׁמוֹת סְבוּבִים מִמַּלְאָכִים), like the Ark from the Levi’im (כְּמוֹ הָאָרוֹן מֵהַלְוִיִּים). And if you say (וְאִם תֹּאמַר): In what manner is it possible for the Patriarchs to be in two places - in the Cave of Machpelah and in the guarding of the Chariot? (בְּאֵיזֶה אֹפֶן יֵשׁ יְכֹלֶת בָּאֲבוֹת לִהְיוֹת בִּשְׁנֵי מְקוֹמוֹת, בְּמְעָרַת הַמַּכְפֵּלָה וּבִשְׁמִירַת הַמֶּרְכָּבָה)p1-52

Know (דַּע): that in the portions of the tribes who encamp (שֶׁבְּחַלְקֵי הַשְּׁבָטִים הַחוֹנִים), eastward - that is to say, to the east - are Yehudah, Yissakhar, and Zevulun (קֵדְמָה מִזְרָחָה – יְהוּדָה, יִשָּׂשכָר וּזְבוּלוּן); and to the south - Reuven, Shimon, and Gad (וּבַתֵּימָן – רְאוּבֵן, שִׁמְעוֹן וְגָד); and to the west - Ephraim, Menasheh, and Binyamin (וּבַמַּעֲרָב – אֶפְרַיִם, מְנַשֶּׁה וּבִנְיָמִין); and to the north - Dan, Asher, and Naphtali (וּבַצָּפוֹן – דָּן, אָשֵׁר וְנַפְתָּלִי), and with each set of three is one of the Patriarchs in the center (וְעִם כָּל שְׁלוֹשָׁה וּשְׁלוֹשָׁה מֵהֶם אֶחָד מִן הָאֲבוֹת בָּאֶמְצַע), with David (עִם דָּוִד), who is in one quadrant (שֶׁהוּא בְּחֵלֶק אֶחָד), since the Patriarchs are three and there are four quadrants (לְפִי שֶׁהָאֲבוֹת הֵם שְׁלוֹשָׁה וְיֵשׁ אַרְבָּעָה חֲלָקִים).

In the first: David, and with him the lion and Michael, the prince of Israel (בָּרִאשׁוֹנָה: דָּוִד, וְעִמּוֹ אַרְיֵה וּמִיכָאֵל שַׂר שֶׁל יִשְׂרָאֵל). In the second quadrant: Ya'akov, and with him the eagle and Uriel (וּבַחֵלֶק הַשֵּׁנִי: יַעֲקֹב, וְעִמּוֹ נֶשֶׁר וְאוּרִיאֵל). In the third quadrant: Yitzḥak, and with him the ox and Gavriel (וּבַחֵלֶק הַשְּׁלִישִׁי: יִצְחָק, וְעִמּוֹ שוֹר וּגַבְרִיאֵל). In the fourth quadrant: Avraham, and with him the man and Rafael (וּבַחֵלֶק הָרְבִיעִי: אַבְרָהָם, וְעִמּוֹ אָדָם וּרְפָאֵל). And when David is with Yehudah, Yissakhar, and Zevulun (וּבִהְיוֹת דָּוִד עִם יְהוּדָה, יִשָּׂשכָר, זְבוּלוּן) - they are four, in the mystery of the Chariot (הֵם אַרְבָּעָה בְּסוֹד הַמֶּרְכָּבָה), and likewise in every quadrant four with one of the Patriarchs (וְכֵן בְּכָל חֵלֶק וְחֵלֶק אַרְבָּעָה עִם אֶחָד מֵהָאֲבוֹת).

It is found that in every corner of the four corners of the world (נִמְצָא שֶׁבְּכָל פִּנָּה מֵאַרְבַּע פִּינוֹת הָעוֹלָם) there is a Chariot (יֵשׁ מֶרְכָּבָה), and from each and every camp among these four corners (וּמִכָּל מַחֲנֶה וּמַחֲנֶה מֵאֵלּוּ אַרְבַּע פִּינוֹת) emerges one spirit (יוֹצֵא רוּחַ אֶחָד), and these are four spirits included in one (וְאֵלּוּ אַרְבָּעָה רוּחוֹת נִכְלָלִים בְּאֶחָד), called chesed (נִקְרָאִים חֶסֶד), and they are eternal life (וְהֵם חַיֵּי עוֹלָם), for the world is sustained through them (שֶׁהָעוֹלָם מִתְהַוֶּה בָּהֶם), and concerning this it is written: “The world shall be built upon kindness” (וְעַל זֶה כָּתוּב: "עוֹלָם חֶסֶד יִבָּנֶה) (Tehillim 89:3).

And these four winds are alluded to in four names among the princes (וְאֵלּוּ אַרְבַּע רוּחוֹת רְמוּזִים בְּאַרְבַּע שֵׁמוֹת מֵהַנְּשִׂיאִים): Netanel, Shelumiel, Gamliel, Pagiel (נְתַנְאֵל, שְׁלַמִּיאֵל, גַּמְלִיאֵל, פַּגְעִיאֵל), for all of them end with “El” (שֶׁכֻּלָּם נִגְמָרִים בְּ״אֵל), which is the Name of chesed (שֶׁהוּא שֵׁם חֶסֶד): Netanel is between the prince of Yehudah and the prince of Zevulun (נְתַנְאֵל בֵּין נְשִׂיא שֶׁל יְהוּדָה וּנְשִׂיא שֶׁל זְבוּלוּן), Shelumiel between the prince of Reuven and the prince of Gad (שְׁלַמִּיאֵל בֵּין נְשִׂיא שֶׁל רְאוּבֵן וּבֵין נְשִׂיא שֶׁל גָּד), Gamliel between the prince of Ephraim and the prince of Binyamin (גַּמְלִיאֵל בֵּין נְשִׂיא שֶׁל אֶפְרַיִם וּנְשִׂיא שֶׁל בִּנְיָמִין), Pagiel between the prince of Dan and the prince of Naphtali (פַּגְעִיאֵל בֵּין נְשִׂיא שֶׁל דָּן וּנְשִׂיא שֶׁל נַפְתָּלִי). And all twelve names of the princes (וְכָל שְׁנֵים עָשָׂר שֵׁמוֹת מֵהַנְּשִׂיאִים) are in the secret of twelve upper winds (הֵם בְּסוֹד שְׁנֵים עָשָׂר רוּחוֹת עֶלְיוֹנוֹת).

And there is great secret in each and every name and in its letters (וְיֵשׁ סוֹד גָּדוֹל בְּכָל שֵׁם וְשֵׁם וּבְאוֹתִיּוֹת שֶׁלּוֹ), but only those four names we mentioned end in “El” (וְאֵין נִגְמָרִים בְּ״אֵל״ אֶלָּא הָאַרְבַּע שֵׁמוֹת שֶׁאָמַרְנוּ), because within them is the secret of the chesed (לְפִי שֶׁיֵּשׁ בָּהֶם סוֹד הַחֶסֶד) that the Holy One Blessed be He did with the Avot and David (שֶׁעָשָׂה הקב״ה עִם הָאֲבוֹת וְדָוִד), that the world might endure and not be destroyed (לִהְיוֹת הָעוֹלָם קַיָּם וְלֹא יֵחָרֵב). And even though they are four winds (וְאַף עַל פִּי שֶׁהֵם אַרְבָּעָה רוּחוֹת), they are included in one (נִכְלָלִים בְּאֶחָד), and they contain right and left (וְיֵשׁ בָּהֶם יָמִין וּשְׂמֹאל), and they are destined to be aroused to exact vengeance upon the nations of the world for the sake of Yisrael (וְעֲתִידִין הֵם לְהִתְעוֹרֵר לַעֲשׂוֹת נְקָמָה בְּאוּמוֹת הָעוֹלָם בִּשְׁבִיל יִשְׂרָאֵל), and to bestow good upon them (וְלַעֲשׂוֹת טוֹב עִמָּם).

And this is what it says: “From the east I will bring your seed, and from the west I will gather you; I will say to the north, Give, and to the south, Do not withhold” (וְזֶהוּ שֶׁאָמַר: ״מִמִּזְרָח אָבִיא זַרְעֶךָ, וּמִמַּעֲרָב אֲקַבְּצֶךָ, אֹמַר לַצָּפוֹן תֵּנִי, וּלְתֵימָן אַל־תִּכְלָאִי) (Yeshayahu 43:5–6) behold, four winds (הִנֵּה אַרְבַּע רוּחוֹת).

And above this it is written: “And I will give men in your stead” (וּלְמַעְלָה מִן הָעִנְיָן כָּתוּב: ״וְאֶתֵּן אָדָם תַּחְתֶּיךָ) (Yeshayahu 43:4), it speaks of the upper Chariot (מְדַבֵּר עַל הַמֶּרְכָּבָה הָעֶלְיוֹנָה), because Avraham Avinu - even though he is the first of the Patriarchs (לְפִי שֶׁאַבְרָהָם אָבִינוּ, אַף עַל פִּי שֶׁהוּא רִאשׁוֹן מִן הָאֲבוֹת), a great man among the giants (אָדָם גָּדוֹל בָּעֲנָקִים) - is not on the level of Ya'akov in the Chariot (אֵינוֹ בְּמַעֲלַת יַעֲקֹב בַּמֶּרְכָּבָה), and he remained below (וְנִשְׁאַר לְמַטָּה) and Ya'akov above (וְיַעֲקֹב לְמַעְלָה). And the Holy One Blessed be He said (וְאָמַר הקב״ה): “Because you are precious in My eyes, you are honored and I have loved you” (״מֵאֲשֶׁר יָקַרְתָּ בְּעֵינַי נִכְבַּדְתָּ וַאֲנִי אֲהַבְתִּיךָ) (Yeshayahu 43:4). For even though Avraham was the first to recognize Me (כִּי אַף עַל פִּי שֶׁאַבְרָהָם הוּא הָרִאשׁוֹן שֶׁהִכִּירַנִי), and he is “father of a multitude of nations” (וְהוּא "אַב הֲמוֹן גּוֹיִם) and a man greater than all others (וְאָדָם גָּדוֹל מִכֻּלָּם), I gave him beneath you (נָתַתִּי אוֹתוֹ תַּחְתֶּיךָ), and all the nations that came from him beneath your soul (וְכָל הַגּוֹיִם שֶׁיָּצְאוּ מִמֶּנּוּ תַּחַת נַפְשֶׁךָ).

And in order for you to understand the level of the Patriarchs, the level of the tribes, and of the princes (וּכְדֵי שֶׁתָּבִין מַעֲלַת הָאֲבוֹת וּמַעֲלַת שְׁבָטִים וּנְשִׂיאִים), look at the circle before you (רְאֵה בָּעִגּוּל אֲשֶׁר לְפָנֶיךָ), wherein is the life of the world (שֶׁבּוֹ חַיֵּי הָעוֹלָם). And what is written in Daniel: “And he raised his right and his left to heaven, and swore by Him who lives forever” (וּמַה שֶּׁכָּתוּב בְּדָנִיֵּאל: ״וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם) (Daniel 12:7), that is to say: he swore by the Chariot (רוֹצֶה לוֹמַר, שֶׁנִּשְׁבַּע בַּמֶּרְכָּבָה).