Chapter Eleven (פֶּרֶק אַחַד עָשָׂר)

I have already explained to you the Margala [Jewel] Names at length (כְּבָר בֵּאַרְתִּי לְךָ שֵׁמוֹת הַמַּרְגָּלָא בַּאֹרֶךְ), and now (וְעַתָּה), we shall explain them briefly (נְבָאֵר בִּקְצָרָה), so that they may be fluent in your mouth and in your heart (לִהְיוֹתָם שְׁגוּרִים בְּפִיךָ וּבִלְבָבְךָ), and you will not stumble (וְלֹא תִכָּשֵׁל).

You must direct your intention to the seven Margala [Jewel] Names (צָרִיךְ אַתָּה לְכַוֵּן בְּז׳ שֵׁמוֹת הַמַּרְגָּלָא), which emerge from the seven letters of Ehyeh and YHV (הַיּוֹצְאִים מִז׳ אוֹתִיּוֹת אַהְיֶ״ה יה״ו), and they emerge in the following manner (וְיוֹצְאִים בְּזֶה הָאֹפֶן): from the Yud of YHV emerges the Name EL (מִן י׳ שֶׁל יה״ו יוֹצֵא שֵׁם אֵל), and from the Aleph of Ehyeh emerges the Name Havayah (וּמִן א׳ דְּאַהְיֶ״ה יוֹצֵא שֵׁם הֲוָיָה), for they are interwoven one within the other (כִּי הֵם מְשֻׁלָּבִים זֶה בְּתוֹךְ זֶה). And from the Heh of YHV emerges Havayah with the vowelization of Elohim (וּמִן ה׳ שֶׁל יה״ו יוֹצֵא הֲוָיָה בְּנִקּוּד אֱלֹהִים), and from the Heh of Ehyeh emerges the Name Elohim (וּמִן ה׳ דְּאַהְיֶ״ה יוֹצֵא שֵׁם אֱלֹהִים), and from the Vav of YHV emerges MTZPTZ (וּמִן ו׳ דְּיה״ו יוֹצֵא מַצְפַּץ), and from the Yud of Ehyeh emerges the Name MTZPTZ (וּמִן י׳ דְּאַהְיֶ״ה יוֹצֵא שֵׁם מַצְפַּץ), and from the final Heh of Ehyeh emerges the Name Yah (וּמִן ה׳ אַחֲרוֹנָה דְּאַהְיֶ״ה יוֹצֵא שֵׁם יָהּ), and one Sikhta [Peg] together with them (וְחַד סִיכְתָא בַּהֲדַיְיהוּ), namely the Name Adonai (הוּא שֵׁם אֲדֹנָי), and together the two are called Yah Adonai (וּשְׁנֵיהֶם יַחַד נִקְרָאִים יָהּ אֲדֹנָי).

The total of all the Names is eight hundred and forty-nine (סַךְ כָּל הַשֵּׁמוֹת עוֹלִים תתמ״ט), and together with K"N"A, which is the Milui [spelling-out] of Ehyeh spelled with Hehs (וְעִם קנ״א שֶׁהוּא מִלּוּי אַהְיֶ״ה דְּהֶהִי״ן), the total comes to one thousand (עוֹלֶה הַכֹּל אֶלֶף). And I have already written (וּכְבָר כָּתַבְתִּי), concerning the intention of the immersion (בְּכַוָּנַת הַטְּבִילָה), that one must direct his intention to the Name Ehyeh (שֶׁצָּרִיךְ לְכַוֵּן בְּשֵׁם אַהְיֶ״ה), whose numerical value is K"N"A, the numerical value of Mikveh [Ritual Immersion Pool] (שֶׁעוֹלֶה קנ״א מִנְיַן מִקְוֶה). And you shall combine these Names and their numerical value with the Margala [Jewel] Names (וּתְצָרֵף שֵׁמוֹת אֵלּוּ וּמִסְפָּרָם עִם שֵׁמוֹת הַמַּרְגָּלָא), which you must intend in their union all at once without interruption (שֶׁצָּרִיךְ אַתָּה לְכַוֵּן בְּחִבּוּרָם בְּפַעַם אַחַת בְּלִי הֶפְסֵק), and you should intend (וּתְכַוֵּן), that then those thousand worlds (שֶׁאָז יִתְנוֹצְצוּ אוֹתָם הָאֶלֶף עוֹלָמוֹת), from the Binah of Atzilut (מִן הַבִּינָה דַאֲצִילוּת), will shine forth, so that the worlds of Beri’ah, Yetzirah, and Asiyah may attain the strength to ascend afterward (כְּדֵי שֶׁיַּשִּׂיגוּ עוֹלָמוֹת בי״ע כֹּחַ לַעֲלוֹת אַחַר כָּךְ), together with the intention of the Minchah prayer and the intention of Kabbalat Shabbat (עִם כַּוָּנַת תְּפִלַּת הַמִּנְחָה וְכַוָּנַת קַבָּלַת שַׁבָּת). And concerning this (וְעַל זֶה), King Shlomo, peace and blessing be upon him, said (אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה): “The thousand is yours, O Shlomo” (הָאֶלֶף לְךָ שְׁלֹמֹה) (Song of Songs 8:12), and this is the secret of Shabbat, which is called Shlomo (וְהוּא סוֹד הַשַּׁבָּת הַנִּקְרָא שְׁלֹמֹה), for it is the King to whom peace belongs (כִּי הוּא הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ).

And all the judgments are sweetened through Binah (וְכָל הַדִּינִין נִמְתָּקִין עַל יְדֵי הַבִּינָה), and the Klipot [husks] are cast into the Nukvah of the great abyss (וְהַקְּלִיפּוֹת נִשְׁלָכִים לְנוּקְבָא דִּתְהוֹמָא רַבָּא), and the proof of this (וְהָעֵד עַל זֶה), is that the initials of “A Psalm, a Song for the Day of Shabbat” (מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת), spell Shlomo (רָאשֵׁי תֵבוֹת: שְׁלֹמֹה).

As our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רז״ל), concerning the verse (עַל פָּסוּק): “Dominion and fear are with Him” (הַמֹּשֵׁל וָפַחַד עִמּוֹ) (Job 25:2), “this is Michael, the prince of water, and Gabriel, the prince of fire, and He makes peace between them” (זֶה מִיכָאֵל שַׂר הַמַּיִם וְגַבְרִיאֵל שַׂר הָאֵשׁ, וְעוֹשֶׂה בֵּינֵיהֶם שָׁלוֹם), and together they become peace (וְהֵם עוֹלִים שָׁלוֹם), and are sweetened (וְנִמְתָּקִים), and the word Shlomo has the numerical value of three hundred and seventy-five (וּמִלַּת שְׁלֹמֹה בְּגִימַטְרִיָּא שע״ה) (Tanchuma Vayigash 6), alluding that there is no person who does not have his appointed hour (רֶמֶז שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה), for the Holy One, blessed be He, has given everyone a time and a season under the heavens (כִּי לַכֹּל נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא עֵת וּזְמַן תַּחַת הַשָּׁמָיִם), “a time to love and a time to hate” (עֵת לֶאֱהֹב וְעֵת לִשְׂנֹא) (Ecclesiastes 3:8), “a time to embrace” (עֵת לַחֲבוֹק) (Ecclesiastes 3:5), this is the union of the day of Shabbat (זֶה זִוּוּג יוֹם הַשַּׁבָּת), “and a time to hate” (וְעֵת לִשְׂנֹא), this is the union of the weekdays (זֶה זִוּוּג יְמֵי הַחוֹל), as our Rabbis of blessed memory wrote (כְּמוֹ שֶׁכָּתְבוּ רז״ל) (Ketubot 62b): “The conjugal duty of Torah scholars is from the eve of Shabbat to the eve of Shabbat” (עוֹנַת תַּלְמִידֵי חֲכָמִים מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), at the time when the evil time, namely Lilith, does not rule (בִּזְמַן שֶׁעֵת רַע שֶׁהִיא לִילִית אֵינָהּ שׁוֹלֶטֶת), and the union is between Ze’ir Anpin and Nukvah, which is the good time (וְהַזִּוּוּג הוּא בֵּין זו״ן שֶׁהִיא עֵת־טוֹב), as it is said (שֶׁנֶּאֱמַר): “And he shall not come at every time into the Sanctuary” (וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16:2), for through the weekday union (כִּי [ב]זִוּוּג הַחוֹל), holy souls do not emerge (לֹא יָצְאוּ נְשָׁמוֹת קְדוֹשׁוֹת), the sparks of the Tannaim and Amoraim (נִיצוֹצוֹת שֶׁל תַּנָּאִים וַאֲמוֹרָאִים), in this profane exile (בַּגָּלוּת הַחֹל הַזֶּה). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “Also, without knowledge the soul is not good” (גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב) (Proverbs 19:2), and the weekday union is called “without knowledge” (וְזִוּוּג הַחוֹל נִקְרָא בְּלֹא דַעַת), for it is forbidden for a Torah scholar to have marital relations on the weekdays (שֶׁאָסוּר לְתַלְמִיד חָכָם לְשַׁמֵּשׁ מִטָּתוֹ בִּימֵי הַחוֹל), from the expression (מִלְּשׁוֹן): “And Adam knew his wife again” (וַיֵּדַע אָדָם עוֹד אֶת אִשְׁתּוֹ) (Genesis 4:25).

And behold (וְהִנֵּה), Adam haRishon sinned (אָדָם הָרִאשׁוֹן חָטָא), בכך that he had marital relations on a weekday (בָּזֶה שֶׁשִּׁמֵּשׁ בַּחוֹל), on the sixth day (בְּיוֹם ו׳), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “I have acquired a man with Hashem” (קָנִיתִי אִישׁ אֶת ה׳) (Genesis 4:1), in partnership with the nest of impurity (בְּשֻׁתָּפוּת קִינָא דְמְסָאֲבוּתָא), as it is stated in Zohar Chadash, Bereishit, [Midrash Ruth, The Discourse on: The Filth of the Serpent”] (כְּדִאִיתָא בַּזֹּהַר חָדָשׁ [מִדְרַשׁ רוּת מַאֲמַר זוּהֲמָא דְחִוְיָא לָא אִתְפָּסֵק עַד שְׁלֹמֹה] פָּרָשַׁת בְּרֵאשִׁית). And had he waited until the day of Shabbat for the union (וְאִם הָיָה מַמְתִּין עַד יוֹם הַשַּׁבָּת לַזִּוּוּג), he would thereby have brought about sweetening (הָיָה מוֹלִיד עַל יְדֵי זֶה מִיתּוּק), and the serpent would have had no partnership whatsoever (וְלֹא הָיָה לַנָּחָשׁ שֻׁתָּפוּת בְּשׁוּם עִנְיָן).

For the Klipot have no power on the day of Shabbat (כִּי הַקְּלִיפּוֹת אֵין לָהֶם יְכֹלֶת בְּיוֹם הַשַּׁבָּת), and they hide in their place (וְנֶחְבָּאִים בִּמְקוֹמָם), as it is said (שֶׁנֶּאֱמַר): “But You are exalted forever... For behold, Your enemies shall perish... all the workers of iniquity shall be scattered. But You shall exalt my horn” (וְאַתָּה מָרוֹם... כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ..., יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן. וַתָּרֶם כִּרְאֵם קַרְנִי) (Psalms 92:9–11), namely the kingdom of the House of David (מַלְכוּת בֵּית דָּוִד), concerning which it is said (שֶׁעָלָיו נֶאֱמַר), regarding the exalted nature of the day of Shabbat (עַל מַעֲלַת יוֹם הַשַּׁבָּת), as will be explained in its proper place in Kabbalat Shabbat (כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ בְּקַבָּלַת שַׁבָּת), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

Therefore every person should purify himself through immersion (וְלָכֵן כָּל אָדָם יְטַהֵר עַצְמוֹ בַּטְּבִילָה), to sanctify the day of Shabbat (לְקַדֵּשׁ אֶת יוֹם הַשַּׁבָּת), the lower holy Shekhinah (שְׁכִינְתָא תַּתָּאָה קַדִּישָׁא), which is the Shabbat of the eve of Shabbat (שֶׁהִיא שַׁבְּתָא דְמַעֲלֵי שַׁבְּתָא), for there is no day without night (כִּי אֵין יוֹם בְּלֹא לַיְלָה), and there is no separation between them, Heaven forbid (וְאֵין בֵּינֵיהֶם פֵּרוּד חַס וְשָׁלוֹם), especially on the day of Shabbat (וּבִפְרָט בְּיוֹם הַשַּׁבָּת), which is the time of lovers (שֶׁהוּא עֵת דּוֹדִים), and of the love between Malka and Matronita (וְהָאַהֲבָה בֵּין מַלְכָּא וּמַטְרוֹנִיתָא).

Therefore we say in the Kiddush of Shabbat night (לָכֵן אָנוּ אוֹמְרִים בְּקִדּוּשׁ לֵיל שַׁבָּת): “And there was evening and there was morning, the sixth day. Thus the heavens and the earth were completed” (וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ) (Genesis 1:31–2:1), for evening and morning together with heaven and earth (כִּי עֶרֶב וּבֹקֶר עִם שָׁמַיִם וָאָרֶץ), are Ze’ir Anpin and Nukvah (הֵם זו״ן), they are one day (הֵם יוֹם אֶחָד), and this causes the supernal union and unification (וְזֶה גּוֹרֵם זִוּוּג וְיִחוּד עֶלְיוֹן). And behold (וְהִנֵּה), our Rabbis of blessed memory said (אָמְרוּ רז״ל): “A person is obligated to purify himself on the Festival” (חַיָּב אָדָם לְטַהֵר עַצְמוֹ בָּרֶגֶל) (Rosh Hashanah 16b), in order to remove and cut off the Sitra Achra (לְבַעֵר וְלִכְרוֹת סִטְרָא אָחֳרָא), whose secret is alluded to in the verse (אֲשֶׁר סוֹדוֹ מְרֻמָּז בַּפָּסוּק): “Those who send forth the foot of the ox and the donkey” (מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר) (Isaiah 32:20), which are the power of Esav and Yishmael together with their Klipot [husks] above (שֶׁהֵם כֹּחַ עֵשָׂו וְיִשְׁמָעֵאל עִם קְלִיפּוֹתֵיהֶם לְמַעְלָה), as I explained them in their proper place (כְּמוֹ שֶׁפֵּרַשְׁתִּי אוֹתָם בִּמְקוֹמָם), concerning the verse (בַּפָּסוּק): “I have oxen and donkeys” (וַיְהִי לִי שׁוֹר וַחֲמוֹר) (Genesis 32:6), which rule throughout all six working days (הַשּׁוֹלְטִים כָּל ו׳ יְמֵי הַמַּעֲשֶׂה), as it is said (שֶׁנֶּאֱמַר): “The morning dawned, and the men were sent away, they and their donkeys” (הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמֹרֵיהֶם) (Genesis 44:3).

But on Shabbat (וּבְשַׁבָּת), the Holy One, blessed be He, rules over it (שׁוֹלֵט בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא), Who is called Light (הַנִּקְרָא אוֹר), as it is said (שֶׁנֶּאֱמַר): “Hashem is my light and my salvation” (י״י אוֹרִי וְיִשְׁעִי) (Psalms 27:1), and one must drive away from himself the powers of impurity (וְצָרִיךְ לְגָרֵשׁ מִמֶּנּוּ כֹּחוֹת הַטֻּמְאָה), and send them away from himself (וּלְשַׁלֵּחַ אוֹתָן מִמֶּנּוּ), as it is said (שֶׁנֶּאֱמַר): “Those who send forth the foot of the ox and the donkey” (מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר) (Isaiah 32:20), so that every person may be included among those who send away the powers of impurity (שֶׁיִּהְיֶה כָּל אָדָם בִּכְלַל אוֹתָם הַמְשַׁלְּחִים מֵהֶם כֹּחוֹת הַטֻּמְאָה), and then it shall be fulfilled in him (וְאָז יְקוּיָם בּוֹ), what is said (מַה שֶּׁנֶּאֱמַר): “They passed through the river on foot” (בַּנָּהָר יַעַבְרוּ בְרָגֶל) (Psalms 66:6), to be prepared for the Festivals (לִהְיוֹת מוּכָן לְמוֹעֲדֵי רֶגֶל), and if one must purify himself for the Festival (וּמַה בָּרֶגֶל צָרִיךְ לְטַהֵר עַצְמוֹ), then all the more so on Shabbat (קַל וָחֹמֶר בְּשַׁבָּת), which is like Kodesh haKodashim [the Holy of Holies] after midday (שֶׁהוּא [כְּמוֹ] אַחַר חֲצוֹת קֹדֶשׁ קָדָשִׁים), and the root of all holiness (וְשֹׁרֶשׁ כָּל הַקְּדֻשּׁוֹת).

For through his purification (כִּי עַל יְדֵי טָהֳרָתוֹ), he will also purify the feet of the Shekhinah (יְטַהֵר גַּם כֵּן רַגְלֵי הַשְּׁכִינָה), and Beri’ah, Yetzirah, and Asiyah will ascend with them (וְיַעֲלוּ עִמָּהֶם בי״ע), and Ze’ir Anpin and Nukvah will also be crowned with the crown of Shabbat (וְגַם יֻכְתְּרוּ זו״ן בְּכֶתֶר שַׁבָּת), so that they may be complete in their form and stature (שֶׁיִּהְיוּ שְׁלֵמִים בְּצִבְיוֹנָם וְקוֹמָתָן), and they will ascend and inherit the place of their Father and Mother above (וְיַעֲלוּ וְיִירְשׁוּ מְקוֹם אֲבִיהֶם וְאִמָּם לְמַעְלָה), in their very place (בִּמְקוֹמָם מַמָּשׁ).

And they will attain another level higher than Ze’ir Anpin and Nukvah (וְהֵם יַשִּׂיגוּ מַעֲלָה אַחֶרֶת יוֹתֵר מִזו״ן), as I shall write in its proper place (כְּמוֹ שֶׁאֶכְתּוֹב בִּמְקוֹמוֹ), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And if you ask (וְאִם תֹּאמַר), why they ascend and descend with Israel (לָמָּה הֵם עוֹלִים וְיוֹרְדִים עִם יִשְׂרָאֵל), the answer to this is (הַתְּשׁוּבָה לָזֶה), that at the time of Creation (בִּשְׁעַת הַבְּרִיאָה), Ein Sof, blessed be He (תִּקֵּן לָהֶם אֵין סוֹף בָּרוּךְ הוּא), ordained it so that they should ascend and descend with Israel (כָּךְ שֶׁיִּהְיוּ עוֹלִים וְיוֹרְדִים עִם יִשְׂרָאֵל).

And this is the love and affection (וְזֹאת הִיא הָאַהֲבָה וְהַחִבָּה), between Israel and their Father in Heaven (שֶׁבֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם), that they have a precious pledge (שֶׁיֵּשׁ לָהֶם מַשְׁכּוֹן חָשׁוּב), and when He redeems the pledge (וּכְשֶׁיִּפְדֶּה הַמַּשְׁכּוֹן), the Blessed One will also redeem Israel (יִפְדֶּה הַבָּרוּךְ הוּא גַּם אֶת יִשְׂרָאֵל), and that pledge is the Shekhinah (וְהִיא הַשְּׁכִינָה), as it is said (שֶׁנֶּאֱמַר): “I am with him in distress... I shall satisfy him with length of days” (עִמּוֹ אָנֹכִי בְצָרָה... אֹרֶךְ יָמִים אַשְׂבִּיעֵהוּ) (Psalms 91:15–16; Ta'anit 16a). And great mercies will come (וְיָבֹאוּ רַחֲמִים גְּדוֹלִים), from Atika Kadisha [the Holy Ancient One] (מֵעַתִּיקָא קַדִּישָׁא), Who is called Length of Days (הַנִּקְרָא אֹרֶךְ יָמִים), and His day is one thousand years (וְיוֹמוֹ אֶלֶף שָׁנָה), and therefore He is called Arich Anpin (וְלָכֵן נִקְרָא אֲרִיךְ אַנְפִּין), to distinguish Him from Ze’ir Anpin (לְאַפּוֹקֵי זְעֵיר אַנְפִּין), concerning whom it is said (שֶׁנֶּאֱמַר עָלָיו): “The days of our years are seventy years” (יְמֵי שְׁנוֹתֵינוּ בָהֶם ע׳ שָׁנָה) (Psalms 90:10), because he was created from the seven Sefirot (שֶׁנִּבְרָא מִז׳ סְפִירוֹת), and they are his essential nature (וְהֵם עִיקָר בּוֹ), and at the time of favor (וּבִשְׁעַת רָצוֹן), he becomes great through the Mochin [Intellectual Lights] (נַעֲשֶׂה גָּדוֹל בַּמּוֹחִין). And concerning this it says in Zohar Chadash, Midrash Ruth, “Ten Matters” (וְעַל זֶה אָמַר בַּזֹּהַר חָדָשׁ [מִדְרַשׁ רוּת מַאֲמַר עֲשָׂרָה דְבָרִים]): “I am young in days” (צָעִיר אֲנִי לְיָמִים) (Job 32:6), from the side of Ze’ir Anpin (מִסִּטְרָא דז״א), “and you are aged” (וְאַתֶּם יְשִׁישִׁים), from the side of Arich Anpin (מִסִּטְרָא דַא״א), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “For you are gerim and sojourners with Me” (כִּי גֵרִים וְתוֹשָׁבִים אַתֶּם עִמָּדִי) (Leviticus 25:23).

And behold (וְהִנֵּה), if Ze’ir Anpin and Nukvah were always complete in their full stature (אִם הָיוּ תָמִיד זו״ן שְׁלֵמִים בְּקוֹמָתָם), throughout all six working days (כָּל ו׳ יְמֵי הַמַּעֲשֶׂה), then at the time of sin (הִנֵּה בְּעֵת הַחֵטְא), the grasp of the Klipot would also have extended to the Mochin [Intellectual Lights], Heaven forbid (הָיְתָה אֲחִיזַת הַקְּלִיפּוֹת גַּם בַּמּוֹחִין חַס וְחָלִילָה), and they would have possessed, Heaven forbid, an everlasting royal crown (וְיִהְיֶה לָהֶם חַס וְחָלִילָה כֶּתֶר מְלוּכָה עוֹלָמִית), and Ein Sof, blessed be He, would have had to destroy everything (וְהָיָה צָרִיךְ אֵין סוֹף בָּרוּךְ הוּא לְהַחֲרִיב הַכֹּל), because of the overwhelming strength of the judgments and the Klipot (מֵרֹב תִּגְבּוֹרֶת הַדִּינִין וְהַקְּלִיפּוֹת), which would prevail over holiness (שֶׁיִּגְבְּרוּ עַל הַקְּדֻשָּׁה), and over the enemies of Israel (וְעַל שׂוֹנְאֵי יִשְׂרָאֵל).

And this is the matter of the destruction of the Worlds of Tohu (וְזֶהוּ עִנְיַן חֻרְבַּן עוֹלָמוֹת הַתֹּהוּ), in which evil became so powerful (שֶׁגָּבְרָה בָהֶם הָרַע כָּל כָּךְ), that the holiness within them could not raise its head (עַד שֶׁהַקְּדֻשָּׁה שֶׁבָּהֶם לֹא יָכְלָה לְהָרִים רֹאשׁ). Therefore (לָכֵן), Ein Sof, blessed be He, ordained (עָשָׂה אֵין סוֹף בָּרוּךְ הוּא), that at times when the judgments prevail (בִּזְמַן תִּגְבּוֹרֶת הַדִּינִין), such as at night during the weekdays (כְּמוֹ בַּלַּיְלָה בַּחוֹל), and likewise during the day after prayer (וְכֵן בַּיּוֹם אַחַר הַתְּפִלָּה), they return to their state of smallness (יַחְזְרוּ לְקַטְנוּתָם), and the Mochin [Intellectual Lights] no longer rule within them (וְלֹא יִשְׁלְטוּ בָהֶם הַמּוֹחִין), and likewise at the time of sin (וְכֵן בְּעֵת הַחֵטְא), the Mochin [Intellectual Lights] return to their place above (יַחְזְרוּ הַמּוֹחִין לִמְקוֹמָן [בָּעֶלְיוֹנִים]), and the Other Side does not rule over them (וְלֹא יִשְׁלְטוּ בָהֶם (ס״א)). And so it shall remain (וְכָךְ יִהְיֶה), until the time of the redemption (עַד זְמַן הַגְּאֻלָּה), when Ein Sof will utterly consume them (שֶׁיְכַלֶּה אוֹתָם אֵין סוֹף), and remove them from the Land of the Living above (וִיבַעֲרֵם מֵאֶרֶץ הַחַיִּים לְמַעְלָה), which is the Shekhinah (הִיא הַשְּׁכִינָה), and then below as well, in the Holy Land (וְאָז גַּם לְמַטָּה בָּאָרֶץ הַקְּדוֹשָׁה), the idols shall be removed from her (יִתְבַּעֲרוּן מִינָהּ גִּלּוּלִין), namely the houses of idolatry of Edom and Yishmael (שֶׁהֵם בָּתֵּי עֲבוֹדָה זָרָה דֶאֱדוֹם וְיִשְׁמָעֵאל), which stand upon the Holy Land (שֶׁהֵם עוֹמְדִים בְּאַדְמַת הַקֹּדֶשׁ). And this shall be your sign (וְזֶה לְךָ הָאוֹת), that when Mashiach comes (כְּשֶׁיָבֹא הַמָּשִׁיחַ), the beginning of his kingdom (תְּחִלַּת מַלְכוּתוֹ), will be to eradicate the idols from the land (יִהְיֶה לְבַעֵר הַגִּלּוּלִים מִן הָאָרֶץ), and the houses of idolatry (וּבָתֵּי עֲבוֹדָה זָרָה), and through this (וּבָזֶה), their hold will be completely cut off from the Supernal Land (יִכָּרֵת לְגַמְרֵי אֲחִיזָתָם מֵאֶרֶץ הָעֶלְיוֹנָה), for “God has made this corresponding to that” (גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14). And it is said (וְנֶאֱמַר): “Rider of the heavens in your help” (רֹכֵב שָׁמַיִם בְּעֶזְרֶךָ) (Deuteronomy 33:26). And our Rabbis of blessed memory also said (וְגַם אָמְרוּ רז״ל), that the Holy One, blessed be He, said to Moshe Rabbeinu, peace and blessing be upon him (שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה): “You should have helped Me” (הָיָה לְךָ לְעָזְרֵנִי) (Shabbat 89a), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And everything depends upon the awakening of those below (וְהַכֹּל הוּא בְּהִתְעוֹרְרוּת הַתַּחְתּוֹנִים), which assists and awakens those above (הַמְסַיֵּעַ וּמְעוֹרֵר הָעֶלְיוֹנִים), to receive abundance and blessing from the Life of the Worlds (לְקַבֵּל שֶׁפַע וּבְרָכָה מֵחֵי הָעוֹלָמִים), and this is precisely the secret of reward and punishment (וְזֶהוּ מַמָּשׁ סוֹד שָׂכָר וָעֹנֶשׁ), for through good deeds (כִּי בְּמַעֲשִׂים טוֹבִים), the righteous cause a supernal union to take place (גּוֹרְמִים הַצַּדִּיקִים לַעֲשׂוֹת זִוּוּג עֶלְיוֹן), and pour forth abundance and blessing into all the worlds (וּמְרִיקִים שֶׁפַע וּבְרָכָה לְכָל הָעוֹלָמוֹת), for their awakening ascends even to the thread of Ein Sof, blessed be He (כִּי הִתְעוֹרְרוּתָם עוֹלָה אֲפִלּוּ עַד חוּט דְּאֵין סוֹף בָּרוּךְ הוּא). And if, Heaven forbid (וְאִם חַס וְשָׁלוֹם), those below perform evil deeds (יַעֲשׂוּ הַתַּחְתּוֹנִים מַעֲשִׂים רָעִים), they will cause the abundance to flow to the Klipot [husks] (יִגְרְמוּ לַשֶּׁפַע לֵילֵךְ לַקְּלִיפּוֹת), which are called “sacrifices to the dead” (הַנִּקְרָאִים זִבְחֵי מֵתִים) (Psalms 106:28), and thereby give them life (וּמְחַיֶּה אוֹתָם).

But our intention (וַאֲנוּ כַּוָּנָתֵנוּ), is to extract from them the sparks of purity (לְהוֹצִיא מֵהֶם נִיצוֹצֵי הַטָּהֳרָה), which give them life (הַמְחַיָּה אוֹתָם), and thereby put them to death (וּלְהָמִיתָם), and this is the reason for the declaration concerning the calf (וְזֶהוּ טַעַם אֲמִירַת הָעֵגֶל): “These are your gods, O Israel” (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל) (Exodus 32:4). And it is said concerning the idolatry of the wicked Nebuchadnezzar (וְנֶאֱמַר אֵצֶל עֲבוֹדָה זָרָה דִּנְבוּכַדְנֶצַּר הָרָשָׁע): “And I will bring out of his mouth what he has swallowed” (וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו) (Jeremiah 51:44).

And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “To restrain the transgression and to bring sin to an end” (לְכַלֵּא הַפֶּשַׁע וּלְהָתֵם חַטָּאת) (Daniel 9:24), for this ultimate purpose (שֶׁהַתַּכְלִית הַזֹּאת), is what destroys them from the world (הִיא הַמְכַלָּה אוֹתָם מִן הָעוֹלָם), and causes them to die in an instant (וִימִיתֵם בְּרֶגַע), by extracting the sparks of purity from them (בְּהוֹצָאַת נִיצוֹצֵי טָהֳרָה מֵהֶם), through good deeds (עַל יְדֵי מַעֲשִׂים טוֹבִים), which we give to the Shekhinah through this action (שֶׁאָנוּ נוֹתְנִים לַשְּׁכִינָה בְּזֹאת הַפְּעֻלָּה), until they all perish (עַד שֶׁיָּמוּתוּ כֻלָּם).

And then (וְאָז), the Holy One, blessed be He, will also remove sins and transgressions from the world (גַּם הַחֲטָאִים וְהָעֲבֵירוֹת יַעֲבִיר הַקָּדוֹשׁ בָּרוּךְ הוּא מֵהָעוֹלָם), and this is the slaughtering of the evil inclination (וְהַיְינוּ שְׁחִיטַת הַיֵּצֶר הָרָע), and it is the heating of the desire of the sinner (וְהוּא חִמּוּם תַּאֲוַת הַחוֹטֵא), which is literally evil mayin nukvin [feminine waters] (שֶׁהוּא מַמָּשׁ מַיְין נוּקְבִין בִּישִׁין), from which comes a blazing fire (שֶׁמִּמֶּנּוּ בָּאָה אֵשׁ לוֹהֶטֶת), with the flame of the spirit (בְּלַהַב הָרוּחַ), into the ox (לְתוֹךְ הַשּׁוֹר), this is Samael (זֶה ס״מ), who is the prince of Esav (שֶׁשָׂרוֹ שֶׁל עֵשָׂו). And then the Blessed One will abolish Gehinnom and death from the world (וְאָז הַבָּרוּךְ הוּא יְבַטֵּל הַגֵּיהִנֹּם וּמִיתָה מִן הָעוֹלָם), as it is said (שֶׁנֶּאֱמַר): “He will swallow up death forever” (בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25:8), and it says (וְאוֹמֵר): “Let sins cease from the earth” (יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ) (Psalms 104:35), and the day that is entirely Shabbat will come (וְיָבֹא יוֹם שֶׁכֻּלּוֹ שַׁבָּת), a time of favor (עֵת רָצוֹן), to remove the wicked kingdom from the world (לְבַעֵר מַלְכוּת הָרְשָׁעָה מִן הָעוֹלָם), as it is said (שֶׁנֶּאֱמַר): “On that day Hashem will punish...” (בַּיּוֹם הַהוּא יִפְקֹד...) (Isaiah 24:21), and afterward (וְאַחַר כָּךְ): “and the kings of the earth upon the earth” (וְעַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה) (Isaiah 24:21).

And it is said (וְנֶאֱמַר): “On that day Hashem will punish with His hard sword... and He will slay the dragon that is in the sea” (בַּיּוֹם הַהוּא יִפְקֹד י״י בְּחַרְבּוֹ הַקָּשָׁה... וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם) (Isaiah 27:1). It is the blind dragon (הוּא הַתַּנִּין עִוֵּר), who acts as the attendant between Samael and his Nukvah (הָעוֹשֶׂה שׁוֹשְׁבִינוּת בֵּין ס״מ וְנוּקְבֵיהּ), and in truth the male is castrated (וּבֶאֱמֶת הַזָּכָר מְסוּרָס), and likewise the female of the great dragon is salted for the righteous in the future to come (וְכֵן הַנְּקֵבָה שֶׁל הַתַּנִּין הַגָּדוֹל מְלֵחָה לַצַּדִּיקִים לֶעָתִיד לָבוֹא).

But Lilith, that female, fornicates with the lower beings (אֲבָל לִילִית אוֹתָהּ הַנְּקֵבָה מְזַנָּה עִם הַתַּחְתּוֹנִים), as will be explained with the help of Heaven in the union of Shabbat night (כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִיַּעְתָּא דִשְׁמַיָּא בְּזִוּוּג לֵיל שַׁבָּת), and then it shall be fulfilled (וְאָז יִתְקַיֵּם): “He will swallow up death...” (בִּלַּע הַמָּוֶת) (Isaiah 25:8), and it is said (וְנֶאֱמַר): “And the spirit of impurity I shall remove from the earth” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13:2), and there will no longer be any hold for the Klipot in the Shekhinah (וְלֹא יִהְיֶה אֲחִיזָה עוֹד לַקְּלִיפּוֹת בַּשְּׁכִינָה), as it is said (שֶׁנֶּאֱמַר): “To grasp the corners of the earth, that the wicked may be shaken from it” (לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה) (Job 38:13), namely the Klipah of Edom and Yishmael (דְּהַיְינוּ קְלִיפַת אֱדוֹם וְיִשְׁמָעֵאל), which grasp the wings of the Shekhinah (הָאוֹחֲזִים בְּכַנְפֵי הַשְּׁכִינָה), through Klipat Nogah (עַל יְדֵי קְלִיפַת נֹגַהּ), and through Metatron, who clothes the feet of the Shekhinah (וְעַל יְדֵי מט״ט הַמְלַבֵּשׁ רַגְלֵי הַשְּׁכִינָה). And then, as a matter of course (וְאָז מִמֵּילָא), Mashiach will destroy their houses of idolatry (יַחֲרִיב מָשִׁיחַ בָּתֵּי עֲבוֹדָה זָרָה שֶׁלָּהֶם), which are in Yerushalayim and in the Holy Land (שֶׁבִּירוּשָׁלַיִם וּבָאָרֶץ הַקְּדוֹשָׁה), for this depends upon that (כִּי הָא בְּהָא תַּלְיָא). And concerning this (וְעַל זֶה), it says in Zohar Chadash, Parashat Balak, “The Discourse on: ‘A star shall step forth out of Jacob” (אָמַר בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק [מַאֲמַר דֶּרֶךְ כּוֹכָב מִיַּעֲקֹב]): “And then the idols shall be removed from the Holy Land through Mashiach” (וּכְדֵין יִתְבַּעֲרוּן גִּלּוּלִין מֵאַרְעָא קַדִּישָׁא עַל יְדֵי דְמְשִׁיחָא). And because the holiness of Shabbat is a foretaste of the Olam haBa [World to Come] (וּלְהִיוֹת שֶׁקְּדֻשַּׁת שַׁבָּת הִיא מֵעֵין הָעוֹלָם הַבָּא), and a foretaste of the holiness that will exist at that time (וּמֵעֵין הַקְּדֻשָּׁה שֶׁיִּהְיֶה בְּאוֹתוֹ זְמַן), if Israel merits to direct the proper intentions (אִם יִזְכּוּ יִשְׂרָאֵל לְכַוֵּן), and they observe Shabbat properly (וְיִשְׁמְרוּ הַשַּׁבָּת כָּרָאוּי), they will immediately be redeemed (מִיָּד נִגְאָלִין), and immediately, at that very time when they observe Shabbat according to its laws (וּמִיָּד בְּאוֹתוֹ הַזְּמַן שֶׁיִּשְׁמְרוּ הַשַּׁבָּת כְּהִלְכָתוֹ), there shall be Shabbat and rest for the Life of the Worlds (יִהְיֶה שַׁבָּת וּמְנוּחָה לְחֵי הָעוֹלָמִים). Amen, may it be His will (אָמֵן יְהִי רָצוֹן). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ י״י לְעוֹלָם אָמֵן וְאָמֵן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).