Chapter Nine (פֶּרֶק תְּשִׁיעִי)

The secret of the immersion (סוֹד הַטְּבִילָה), is a great gate and entrance (הוּא שַׁעַר וּמָבוֹא גָּדוֹל), through which to bring one's prayer (לְהַכְנִיס הַתְּפִלָּה), before Him who spoke and the world came into being (לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם), and especially to enter into the secret of the holiness of Shabbat (וּבִפְרָט לִיכָּנֵס בְּסוֹד קְדֻשַּׁת שַׁבָּת), to receive the additional Neshamah [Soul] (לְקַבֵּל נְשָׁמָה יְתֵרָה).

If one desires to be separated and pious (אִם רוֹצֶה לִהְיוֹת פָּרוּשׁ וְחָסִיד), while he stands in the middle of his days (וְהוּא עוֹמֵד בַּחֲצִי יָמָיו), so that he will never abandon his attribute of piety (אֲשֶׁר לֹא יַעֲזֹב מִדַּת חֲסִידוּתוֹ לְעוֹלָם), for better that you should not vow than that you should vow and not fulfill (כִּי טוֹב אֲשֶׁר לֹא תִדּוֹר מִשֶּׁתִּדּוֹר וְלֹא תְקַיֵּם) (Ecclesiastes 5:4). And through this (וּבָזֶה), he will strip his soul of the garments of the weekday (יַפְשִׁיט נַפְשׁוֹ מִבִּגְדֵי חוֹל), which is the defilement of the evil inclination (שֶׁהוּא זוֹהֲמַת יֵצֶר הָרָע), as it is said (שֶׁנֶּאֱמַר): “Your iniquities have been separating between you and your God” (עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינְכֶם לְבֵין אֱלֹהֵיכֶם) (Isaiah 59:2), and it is impossible to cleave oneself to the holiness of Shabbat except through this immersion (וְאִי אֶפְשָׁר לְהִדָּבֵק עַצְמוֹ בִּקְדֻשַּׁת שַׁבָּת אִם לֹא עַל יְדֵי טְבִילָה זוֹ). Just as Rav Hamnuna Sava would do (כְּמוֹ שֶׁהָיָה עוֹשֶׂה רַב הַמְנוּנָא סָבָא), and all the great ones of the generation (וְכָל גְּדוֹלֵי הַדּוֹר), as it is stated in the Zohar, Terumah 61a (Shemot 136b) (כִּדְאִיתָא בַּזֹּהַר תְּרוּמָה דס״א ע״א [שְׁמוֹת קל״ו ב]):

“Rav Hamnuna Sava, when he would come up from the river on the eve of Shabbat” (רַב הַמְנוּנָא סָבָא כַּד הֲוָה סָלִיק מִנַּהֲרָא בְּמַעֲלֵי שַׁבְּתָא), “would sit for one moment and lift up his eyes” (הֲוָה יָתִיב רִגְעָא חַדָּא וְזָקִיף עֵינוֹי), “and he would rejoice” (וַהֲוָה חָדֵי), “and he would say that he was sitting to behold the joy of the supernal angels” (וַהֲוָה אָמַר דַּהֲוָה יָתִיב לְמֶחֱמֵי חֶדְוָה דְּמַלְאֲכֵי עִלָּאֵי). “These ascend and these descend” (אִלֵּין סָלְקִין וְאִלֵּין נַחְתִּין), “and on every eve of Shabbat a person sits in the world of souls” (וּבְכָל מַעֲלֵי שַׁבְּתָא יָתִיב בַּר נָשׁ בְּעוֹלָם הַנְּשָׁמוֹת), “fortunate is he who knows the mysteries of his Master” (זַכָּאָה אִיהוּ מַאן דְּיָדַע בְּרָזִין דְּמָארֵיהּ), up to here is his language (עַד כָּאן לְשׁוֹנוֹ).

And its explanation is (וּפֵרוּשׁוֹ), that he would see the joy of the supernal angels (שֶׁהָיָה רוֹאֶה שִׂמְחַת הַמַּלְאָכִים הָעֶלְיוֹנִים), who also ascend together with the Heikhalot [Palaces] (הָעוֹלִים גַּם הֵם עִם הַהֵיכָלוֹת), and receive the addition of Shabbat (וּמְקַבְּלִים תּוֹסֶפֶת שַׁבָּת). And they also go to accompany the souls (וְגַם הֵם הוֹלְכִים לְלַוּוֹת הַנְּשָׁמוֹת), which ascend from the Gan Eden below to the Gan Eden above (הָעוֹלִים מִגַּן עֵדֶן שֶׁלְּמַטָּה לְגַן עֵדֶן שֶׁלְּמַעְלָה), and corresponding to them, “these descend” (וּכְנֶגְדָּם נַחְתִּי...), namely (הַיְנוּ), holy Neshamot [Souls] descend (נְשָׁמוֹת קְדוֹשׁוֹת [נַחְתִּי]), upon the holy people (עַל עַם הַקֹּדֶשׁ), namely the additional Neshamah [Soul] from the Tzaddik, the Life of the Worlds (דְּהַיְינוּ נְשָׁמָה יְתֵרָה מִצַּדִּיק חֵי הָעוֹלָמִים).

And therefore we add in the Shabbat prayer (וְלָכֵן אָנוּ מוֹסִיפִין בִּתְפִלַּת שַׁבָּת), Nishmat Kol Chai [The Soul of Every Living Being] (נִשְׁמַת כָּל חַי), [Gloss: And if the one immersing is a worthy man, enlightened in Torah, of noble lineage, pious, and ascetic (הַגָּהָ״ה: וְאִם הַטּוֹבֵל אָדָם כָּשֵׁר וּבַר אוֹרִין וּבַר אֲבָהָן וְחָסִיד וּפָרוּשׁ), he will merit the eyes of the Neshamah [Soul] (יִזְכֶּה לְעֵינֵי הַנְּשָׁמָה), to see during his prostrations (לִרְאוֹת בְּהִשְׁתַּחֲוֹתָיו), something like darkened smoke (כְּעֵין עָשָׁן מַאֲפִיל), small faces clinging and departing from the fingernails of his hands (פַּרְצוּפִים קְטַנִּים נֶאֱחָזִים וְיוֹצְאִים מִצִּפָּרְנֵי יָדָיו) (עַד כָּאן)].

And the Ari, peace and blessing be upon him (וְהָאֲרִ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), would say (הָיָה אוֹמֵר), that the light of his eyes became confused (שֶׁהָיָה מְאוֹר עֵינָיו מִתְבַּלְבֵּל), because of the mingling of the souls (מִכֹּחַ הָעִרְבּוּבְיָא שֶׁל הַנְּשָׁמוֹת), these ascending and these descending (אֵלּוּ עוֹלִים וְאֵלּוּ יוֹרְדִים), but this holiness, so exceedingly great (אֲבָל זֹאת הַקְּדֻשָּׁה כָּל כָּךְ [גְּדוֹלָה]), a person cannot attain except through immersion (לֹא יַשִּׂיג הָאָדָם כִּי אִם עַל יְדֵי הַטְּבִילָה). And therefore it is said (וְלָכֵן נֶאֱמַר): “And you shall sanctify yourselves...” (וְהִתְקַדִּשְׁתֶּם...) (Leviticus 11:44), and one who sanctifies himself below is sanctified above (וְהַמְקַדֵּשׁ עַצְמוֹ מִלְּמַטָּה מְקַדְּשִׁים אוֹתוֹ מִלְּמַעְלָה), and then he will be beloved like a son before the King of kings (וְאָז יִהְיֶה נֶאֱהָב כְּבֵן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים), and all the more so (וּמָה גַּם), if he immerses every day before prayer (אִם יִטְבֹּל כָּל יוֹם קֹדֶם תְּפִלָּה), then he will draw upon himself purity from Abba and Imma (אָז יַמְשִׁיךְ עָלָיו טָהֳרָה מֵאו״א), the companions who are never separated (אִינוּן רֵעִים דְּלָא מִתְפַּרְשָׁן לְעָלְמִין) (Zohar Vayikra 4a). And Imma is the secret of the Mikveh [Ritual Immersion Pool] (וְאִימָא הִיא סוֹד מִקְוֶה), as I have explained (כִּדְפֵירַשְׁתִּי), and Mayim [Water] is the secret of Abba (וּמַיִם הֵם סוֹד אַבָּא), and because Imma purified him from the judgments of the World of Tohu (וּמִפְּנֵי שֶׁאִימָא הָיְתָה מְטַהֲרָתוֹ מִדִּינֵי עוֹלָם הַתֹּהוּ), as I have explained (כִּדְפֵירַשְׁתִּי), therefore she is called Teshuvah [Return] (לָכֵן נִקְרֵאת תְּשׁוּבָה), because she restores and rectifies all the souls (כִּי הִיא מְשִׁיבָה וּמְתַקֶּנֶת כָּל הַנְּשָׁמוֹת), and purifies them from their impurity (וּמְטַהֲרָתָם מִטֻּמְאָתָם).

And therefore, through her illumination (וְלָכֵן בְּהֶאָרָתָהּ), the Klipah cannot derive benefit nor endure her radiance (אֵין הַקְּלִיפָּה יְכוֹלָה לֵיהָנוֹת וְלֵירָאוֹת בְּהֶאָרָתָהּ), just as a person cannot look into the eye of the sun (כְּאָדָם הָרוֹאֶה בְּעֵין הַשֶּׁמֶשׁ), as is written in Minchat Shabbat (כְּמוֹ שֶׁכָּתוּב בְּמִנְחַת שַׁבָּת), and in the secret of Klipat Nogah (וּבְסוֹד קְלִיפַת נֹגַהּ), concerning Twice Scripture and Once Translation (בְּעִנְיַן שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם), for she casts them into the Nukvah of the great abyss (שֶׁהִיא מַפֶּלֶת אוֹתָם לְנוּקְבָא דִּתְהוֹם רַבָּה), and they remain hidden there until the departure of Shabbat (וְנִסְתָּרִים שָׁם עַד מוֹצָאֵי שַׁבָּת).

And through this (וּבָזֶה), he polishes his Neshamah [Soul] (מְצַחְצֵחַ נִשְׁמָתוֹ), and his prayer also does not return empty (וְגַם תְּפִלָּתוֹ אֵינָהּ חוֹזֶרֶת רֵיקָם), and it has no separating barrier (וְאֵין לָהּ מָסָךְ מַבְדִּיל), and the prayer will be pure and radiant (וְתִהְיֶה הַתְּפִלָּה זַכָּה וּבְהִירָה), and not soiled (וְלֹא מְלוּכְלֶכֶת), as it goes to the Holy of Holies (בְּלֶכְתָּהּ אֶל קֹדֶשׁ הַקֳּדָשִׁים), and it is not held back by the accusers (וְאֵינָהּ נֶעֱצֶרֶת מִן הַמְקַטְרְגִים).

And how beautiful and how pleasant it is (וּמַה יָפֶה וּמַה נָּעִים), that the King should receive it (שֶׁיְּקַבְּלֶנָּה הַמֶּלֶךְ), and that many supernal angels (וְכַמָּה מַלְאֲכִים עִלָּאִין), should bring it before Him above (לַהֲבִיאָהּ לְפָנָיו לְמַעְלָה), so that it should not be prevented from entering the Holy of Holies (כְּדֵי שֶׁלֹּא תְהֵא נֶעֱצֶרֶת לְהִכָּנֵס לְבֵית קֹדֶשׁ הַקֳּדָשִׁים). For there is not a quarter-cubit in the expanse of the world (שֶׁאֵין לְךָ בֵּית רוֹבַע בַּחֲלַל הָעוֹלָם), in which many harmful beings do not dwell (שֶׁאֵין דָּרִים בּוֹ כַּמָּה מַזִּיקִים), and perhaps they may delay it (וְשֶׁמָּא יְעַכְּבוּהָ), before it reaches the gate of Heaven (קוֹדֶם בּוֹאָהּ לְשַׁעַר הַשָּׁמַיִם), which is aligned opposite the Holy of Holies (שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִׁים), and the secret of “the Mikveh [Hope] of Israel is Hashem” (וְסוֹד מִקְוֵה יִשְׂרָאֵל ה׳) (Jeremiah 17:13), is Imma (הִיא אִימָא), whose numerical value is one hundred and fifty-one (שֶׁהִיא קנ״א), as mentioned above (כַּנִּזְכָּר). And the word Tevilah [Immersion] (וּמִלַּת טְבִילָה), is an acronym for Taval Yah [He immersed in Yah] (נוֹטָרִיקוֹן טָבַל יָ״ה), meaning to say (רָצָה לוֹמַר), that his Neshamah [Soul] immerses in the illumination of Yah (שֶׁטּוֹבֶלֶת נִשְׁמָתוֹ בְּהֶאָרַת יָ״ה), which are Abba and Imma (שֶׁהֵם או״א), and during his immersion he should direct his intention (וִיכַוֵּן בִּטְבִילָתוֹ), that the waters come from Imma Ila’ah [the Supernal Mother] (שֶׁבָּאִים הַמַּיִם מֵאִימָא עִילָאָה), to purify his Neshamah [Soul] (לְטַהֵר נִשְׁמָתוֹ), and his prayer will not return empty (וּתְפִלָּתוֹ לֹא תַחֲזוֹר רֵיקָם), just as we see in the operation of the Names (כְּמוֹ שֶׁאָנוּ רוֹאִים בִּפְעֻלַּת הַשֵּׁמוֹת), that purity, holiness, and immersion are required (שֶׁצָּרִיךְ טָהֳרָה וּקְדֻשָּׁה וּטְבִילָה), and without this nothing is effective (וְזוּלַת זֶה לֹא יוֹעִיל כְּלוּם), for holiness is concealed behind many thousands and myriads of destroying angels (כִּי הַקְּדֻשָּׁה נִסְתֶּרֶת בְּכַמָּה אֲלָפִים וּרְבָבוֹת מַלְאֲכֵי חַבָּלָה), and with them are the judgments and the Klipot (וְעִמָּהֶם הַדִּינִין וְהַקְּלִיפּוֹת), of the six weekdays (שֶׁל שֵׁשֶׁת יְמֵי הַחוֹל), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “You have covered Yourself with a cloud, preventing prayer from passing through” (סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44).

And it is one of the four Klipot (וְהִיא אַחַת מִד׳ קְלִיפּוֹת), that Yechezkel, peace and blessing be upon him, saw (שֶׁרָאָה יְחֶזְקֵאל עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), namely the great cloud (וְהוּא עָנָן גָּדוֹל), which stands before the windows of prayer (הָעוֹמֵד לִפְנֵי חַלּוֹנוֹת הַתְּפִלָּה), and immediately (וְתֵכֶף), Igeret bat Machalat and Lilith and their hosts (אִגֶּרֶת בַּת מַחֲלַת וְלִילִית וְחַיְלוֹתֵיהֶם), see any prayer that has ascended improperly (רוֹאִים אֵיזוֹ תְּפִלָּה שֶׁעָלְתָה שֶׁלֹּא כַהוֹגֶן), and seize it (וְחוֹטְפִים אוֹתָהּ), and make from it heavens of falsehood (וְעוֹשִׂים מִמֶּנָּה רְקִיעִים שֶׁל שָׁוְא), opposite the River of Fire (כְּנֶגֶד נְהַר דִּינוּר), and they are given permission to ascend and prosecute, Heaven forbid (וְיֵשׁ לָהֶם רְשׁוּת לַעֲלוֹת וּלְקַטְרֵג בַּר־מִינָן).

But when they do the will of the Omnipresent (אֲבָל כַּאֲשֶׁר עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), and pray in purity and cleanliness (וּמִתְפַּלְלִים בְּטָהֳרָה וּנְקִיּוּת), and with the intentions of the Yichudim [Unifications] of the Names (וְכַוָּנוֹת יִחוּדֵי הַשֵּׁמוֹת), mentioned in the true Kabbalah of the Ari, peace and blessing be upon him (הַנִּזְכָּרִים בַּקַּבָּלָה הָאֲמִתִּית לְהָאֲרִ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), they become like the prayer of Moshe Rabbeinu, peace and blessing be upon him (נַעֲשִׂים כִּתְפִלַּת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), which was like the Ineffable Name (שֶׁהָיְתָה מֵעֵין שֵׁם הַמְּפֹרָשׁ), driving away all the accusers (הַמַּבְרַחַת כָּל הַמְקַטְרְגִים). And there is an ordered battle among them (וְיֵשׁ בֵּינֵיהֶם מִלְחָמָה עֲרוּכָה), in the secret of the goat of Yom haKippurim [the Day of Atonements] (בְּסוֹד שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים), and hatred, rivalry, and jealousy arise among them (וְנַעֲשֶׂה בֵּינֵיהֶם שִׂנְאָה וְתַחֲרוּת וְקִנְאָה), through what is done below (שֶׁעוֹשִׂים מִלְּמַטָּה), until each one of the accusers desires to take the goat for himself (עַד שֶׁכָּל אֶחָד [מֵהַמְקַטְרְגִים] רוֹצֶה לִטּוֹל הַשָּׂעִיר לְעַצְמוֹ), and while they are occupied with battle (וּבְעוֹד שֶׁהֵם נִלְחָמִים), the prayer ascends without hindrance (הַתְּפִלָּה עוֹלָה בְּלִי מַעֲכִּב), because they are occupied with the war (מִפְּנֵי שֶׁיֵּשׁ לָהֶם עֵסֶק בַּמִּלְחָמָה).

But at the time of the destruction (אֲבָל בִּשְׁעַת הַחֻרְבָּן), the prophet laments (הַנָּבִיא מְקוֹנֵן): “Her adversaries have become at ease” (אֹיְבֶיהָ שָׁלוּ) (Lamentations 1:5). Therefore they all turned to prosecute and seize the prayers (וְלָכֵן פָּנוּ כֻלָּם לְקַטְרֵג וְלַחְטֹף הַתְּפִלּוֹת), and this is what is written (וְזֶה שֶׁכָּתוּב): “Even when I cry out and call for help, He has shut out my prayer” (גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי) (Lamentations 3:8), and there remains (וְנִשְׁאַר): “You have covered Yourself with a cloud, preventing prayer from passing through” (סַכּוֹתָה בֶעָנָן מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44), there (שָׁם).

And not only this (וְלֹא זוֹ בִּלְבַד), but also all the hosts of the destroyers (אֶלָּא גַּם כָּל כִּתּוֹת הַמַּשְׁחִית), have an ordered battle with the princes of Chesed [Kindness] (יֵשׁ לָהֶם מִלְחָמָה עֲרוּכָה עִם שָׂרֵי הַחֶסֶד), who are the princes of the Shekhinah (הֵם שָׂרֵי הַשְּׁכִינָה), and this battle will not cease (וּמִלְחָמָה זוֹ לֹא תִשְׁקוֹט), until the Redeemer comes (עַד בּוֹא הַגּוֹאֵל), and concerning this he said (וְעַל זֶה אָמַר): “On that day Hashem will punish the host of heaven on high... and afterward the kings of the earth” (בַּיּוֹם הַהוּא יִפְקֹד י״י עַל צְבָא הַמָּרוֹם... וְאַחַר כָּךְ עַל מַלְכֵי הָאֲדָמָה) (Isaiah 24:21). Therefore a person must immerse in these waters through this immersion (וְלָכֵן צָרִיךְ הָאָדָם לִטְבֹּל בַּמַּיִם הַלָּלוּ בִּטְבִילָה זוֹ), so that waters of purity from Imma Ila’ah [the Supernal Mother] may flow upon him (כְּדֵי שֶׁיִּשְׁפְּעוּ עָלָיו מֵי טָהֳרָה מֵאִימָא עִילָאָה), to purify his Neshamah [Soul] and his prayer (לְטַהֵר נִשְׁמָתוֹ וּתְפִלָּתוֹ), and consequently his prayer enters without hindrance (וּמִמֵּילָא נִכְנֶסֶת תְּפִלָּתוֹ בְּלִי מַעֲכִּב). And concerning these waters it is said (וְעַל מַיִם הַלָּלוּ נֶאֱמַר): “And I shall sprinkle pure water upon you...” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים...) (Ezekiel 36:25), the secret of purity (סוֹד טָהֳרָה), of which Rabbi Pinchas ben Yair spoke at the end of Sotah (שֶׁאָמַר רַבִּי פִּנְחָס בֶּן יָאִיר בְּסוֹף סוֹטָה). Also, in Midrash Shir haShirim Rabbah 3:2 it is taught (גַּם בְּמִדְרַשׁ שִׁיר הַשִּׁירִים רַבָּה ג׳ ע״ב תָּנִינָא): “From here Rashbi, peace and blessing be upon him, would say: Purity brings one to holiness” (מִכָּאן הָיָה רשב״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה אוֹמֵר טָהֳרָה מְבִיאָה לִידֵי קְדֻשָּׁה), except that there is a slight variation from the Mishnah mentioned (אֶלָּא שֶׁיֵּשׁ קְצָת שִׁנּוּי מֵהַמִּשְׁנָה הַנִּזְכֶּרֶת), as will be explained in its proper place (כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ הָרָאוּי לוֹ).

And the matter is (וְהָעִנְיָן הוּא), that the attribute of Yirah [Awe] is the secret of the lower Shekhinah (שֶׁמִּדַּת יִרְאָה הִיא סוֹד שְׁכִינָה תַּתָּאָה), as it is said in the Haggadah (כְּמוֹ שֶׁאָמַר בַּהַגָּדָה): “And with great awe—this is the revelation of the Shekhinah” (וּבְמוֹרָא גָדוֹל זֶה גִּלּוּי שְׁכִינָה), for all her actions are awe-inspiring (כִּי כָּל פְּעֻלּוֹתֶיהָ הֵם נוֹרָאִים), to the prophet (עַל הַנָּבִיא), and to the one who operates through her holy Names (וְעַל הַפּוֹעֵל בִּשְׁמוֹתֶיהָ הַקְּדוֹשִׁים), with great dread (אֵימָה גְדוֹלָה), and the hair of his flesh stands on end from overwhelming fear and dread (וְתִסְמַר שַׂעֲרַת בְּשָׂרוֹ מֵרֹב פַּחַד וְאֵימָה). And every wicked person who walks within her four cubits (וְכָל רָשָׁע הַהוֹלֵךְ בְּד׳ אַמּוֹת שֶׁלָּהּ), contemplates repentance (מְהַרְהֵר תְּשׁוּבָה), and fear and dread of judgment fall upon him (וְנוֹפֵל פַּחַד וְאֵימַת הַדִּין עָלָיו), as in the days of the Ari, peace and blessing be upon him (כְּגוֹן בִּימֵי הָאֲרִ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), when everyone who walked within his four cubits (כָּל מִי שֶׁהָיָה הוֹלֵךְ בְּד׳ אַמּוֹתָיו), would contemplate repentance (הָיָה מְהַרְהֵר תְּשׁוּבָה).

And the attribute of Yirah [Awe] (וּמִדַּת הַיִּרְאָה), is the final Heh of Havayah (הִיא ה״א אַחֲרוֹנָה דְהֲוָיָה), and the attribute of Ahavah [Love] (וּמִדַּת הָאַהֲבָה), is the secret of the Partzuf of Ze’ir Anpin (הִיא סוֹד פַּרְצוּף זְעֵיר אַנְפִּין), “Remember the day of Shabbat to sanctify it” (זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20:8), and concerning him it is said (וְנֶאֱמַר עָלָיו): “I am Hashem, who dwells with them in the midst of their impurity” (אֲנִי ה׳ הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאוֹתָם) (Leviticus 16:16), for his operations require neither purification, nor fasting, nor many preparations (שֶׁפְּעֻלּוֹתָיו אֵינָם צְרִיכִים טָהֳרָה וְתַעֲנִית וַהֲכָנוֹת רַבּוֹת). And two times Ahavah [Love] and two times Echad [One] (וּב׳ פְּעָמִים אַהֲבָה וּב׳ פְּעָמִים אֶחָד), equal Havayah (עוֹלִים הֲוָיָה), which is in Ze’ir Anpin (שֶׁהוּא בִּזְעֵיר אַנְפִּין), and five times Ahavah [Love] (וְה׳ פְּעָמִים אַהֲבָה), is Adonai (הוּא אֲדֹנָי), alluding to the union of Malka and Matronita [the King and the Queen] (לִרְמוֹז עַל זִוּוּג מַלְכָּא וּמַטְרוֹנִיתָא), who are called salvations (הַנִּקְרָאִים יְשׁוּעוֹת), for the betrothed maiden (לַנַּעֲרָה הַמְאֹרָשָׂה), “who cried out in the city, but there was no one to save her” (הַצּוֹעֲקָה בָעִיר וְאֵין מוֹשִׁיעַ לָהּ) (Deuteronomy 22:24), except for these five salvations (אֶלָּא הַה׳ יְשׁוּעוֹת הַלָּלוּ), which are the five Chasadim [Kindnesses] that he sends to her (שֶׁהֵם ה׳ חֲסָדִים שֶׁשּׁוֹלֵחַ לָהּ), as is written in my book Emek haMelekh, in the Gate of Kiryat Arba (כְּמוֹ שֶׁכָּתוּב בְּסִפְרֵי עֵמֶק הַמֶּלֶךְ בְּשַׁעַר קִרְיַת אַרְבַּע).

And the attribute of purification (וּמִדַּת טָהֳרָה), is Imma Ila’ah [the Supernal Mother] (הִיא אִימָא עִילָאָה), who draws near those who are distant (הַמְקָרֶבֶת הָרְחוֹקִים), through the purification of Teshuvah [Repentance] (עַל יְדֵי טָהֳרַת הַתְּשׁוּבָה), and in her hand are the Jubilee of the slaves and freedom (וּבְיָדָהּ יוֹבֵל הָעֲבָדִים וְחֵרוּת), namely the wicked (הֵם הָרְשָׁעִים), who attached themselves to the unclean slave (שֶׁנִּדְבְּקוּ בָּעֶבֶד הַטָּמֵא), who is the wicked Samael and his forces (הוּא ס״מ הָרָשָׁע וְכֹחוֹתָיו). And whoever understands the World of Tohu (וּמִי שֶׁמֵּבִין עוֹלָם הַתֹּהוּ), according to its proper order (עַל מַתְכֻּנָתוֹ), will also understand (יָבִין גַּם כֵּן), why it was given into her hand (לָמָּה נִתַּן בְּיָדָהּ), to purify the impure (לְטַהֵר הַטְּמֵאִים), and restore them to holiness (וּלְהַחֲזִירָם לַקְּדֻשָּׁה).

See the Gate of the World of Tohu and the World of Tikkun (עַיֵּין בְּשַׁעַר עוֹלָם הַתֹּהוּ וְעוֹלָם הַתִּיקּוּן), and you will understand all of this very well (וְתָבִין כָּל זֶה בְּאֵר הֵיטֵב). And the attribute of Kedushah [Holiness] (וּמִדַּת קְדֻשָּׁה), is the Partzuf of Abba (הוּא פַּרְצוּף אַבָּא), from whom the holiness of Shabbat comes (שֶׁמִמֶּנּוּ בָּאָה קְדֻשַּׁת שַׁבָּת), as will be explained in its place (כַּמּוֹ שֶׁכָּתוּב בִּמְקוֹמוֹ), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

And the attribute of Kodesh haKodashim [Holy of Holies] (וּמִדַּת קֹדֶשׁ הַקֳּדָשִׁים), is the Partzuf of Atika (הוּא פַּרְצוּף עַתִּיקָא), which is above all the Partzufim (שֶׁהוּא לְמַעְלָה מִכָּל הַפַּרְצוּפִים), concerning whom it is said (אֲשֶׁר נֶאֱמַר עֲלֵיהֶם): “When they were created” (בְּהִבָּרְאָם) (Genesis 2:4). And our Rabbis of blessed memory said (וְאָמְרוּ רז״ל) (Rashi on Genesis 2:4), “He created them with the letter Heh” (בְּה״א בְּרָאָם), meaning to say (רָצָה לוֹמַר), with the five Partzufim of Atzilut (בְּה׳ פַּרְצוּפִים דַאֲצִילוּת), and likewise in every world below them (וְכֵן בְּכָל עוֹלָם שֶׁלְּמַטָּה מֵהֶם), there are five Partzufim (יֵשׁ ה׳ פַּרְצוּפִים), and corresponding to them (וַעֲלֵיהֶם [כְּנֶגְדָּם]), the Five Books of the Torah were given from Above (ה׳ חוּמְשֵׁי תּוֹרָה נִתְּנוּ מִלְמַעְלָה).

And because Imma Ila’ah [the Supernal Mother] is the secret of the purification of the waters of the Mikveh [Ritual Immersion Pool] (וּמִפְּנֵי שֶׁאִימָא עִילָאָה הִיא סוֹד הַטָּהֳרָה שֶׁל מֵי מִקְוֶה), the secret of the Olam haBa [World to Come] (סוֹד עוֹלָם הַבָּא), and the secret of Yom haKippurim [the Day of Atonements] (וְסוֹד יוֹם הַכִּפּוּרִים), on which there is neither eating nor drinking (שֶׁאֵין בּוֹ לֹא אֲכִילָה וְלֹא שְׁתִיָּה), concerning it is said (נֶאֱמַר עָלָיו): “For on this day He shall make atonement for you” (כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם) (Leviticus 16:30), but on the condition that (אֲבָל בִּתְנַאי שֶׁ): “Before Hashem you shall be purified” (לִפְנֵי ה׳ תִּטְהָרוּ) (Leviticus 16:30). Before you enter into the holiness of Shabbat (קוֹדֶם שֶׁתִּכָּנְסוּ לִקְדֻשַּׁת שַׁבָּת), purify yourselves through immersion (תִּטְהָרוּ בַּטְּבִילָה), every one of Israel (כָּל אֶחָד מִיִּשְׂרָאֵל), and all the more so the Kohen Gadol [High Priest] (וְכָל שֶׁכֵּן כֹּהֵן גָּדוֹל), who would immerse many immersions (שֶׁהָיָה טוֹבֵל כַּמָּה טְבִילוֹת), on Yom haKippurim [the Day of Atonements] (בְּיוֹם הַכִּפּוּרִים), and through this the Holy One, blessed be He, will make atonement for Israel (וּבָזֶה הַקָּדוֹשׁ בָּרוּךְ הוּא יְכַפֵּר עַל יִשְׂרָאֵל).

And in the future to come (וּלְעָתִיד לָבוֹא), there will be no impurity whatsoever (לֹא תִהְיֶה שׁוּם טֻמְאָה), rather Imma will come and rectify the world (אֶלָּא תָּבוֹא אִימָא וּתְקַנֵּן בָּעוֹלָם), and she is destined to purify all Israel (וְהִיא מְזֻמֶּנֶת לְטַהֵר כָּל יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר): “On that day Hashem shall be One and His Name One” (בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), and it is written (וּכְתִיב): “And it shall be one day, known to Hashem, neither day nor night” (וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַי״י לֹא יוֹם וְלֹא לָיְלָה) (Zechariah 14:7), for there will not be day, which is the attribute of Tiferet, Ze’ir Anpin (שֶׁלֹּא יִהְיֶה יוֹם שֶׁהוּא מִדַּת תִּפְאֶרֶת זְעֵיר אַנְפִּין), nor the dominion of the attribute of night, which is Malchut, the Nukvah of Ze’ir Anpin (וְלֹא מֶמְשֶׁלֶת מִדַּת לַיְלָה שֶׁהִיא מַלְכוּת נוּקְבָא דְזְעֵיר אַנְפִּין), “and it shall come to pass at evening time” (וְהָיָה לְעֵת עֶרֶב) (Zechariah 14:7), the light of redemption shall shine forth (יִצְמַח אוֹר הַגְּאֻלָּה). And that evening of Israel (וְאוֹתוֹ הָעֶרֶב שֶׁל יִשְׂרָאֵל), which also was feminine (שֶׁהָיָה גַּם כֵּן נְקֵבָה), but she is entirely light (אֲבָל הִיא כֻּלָּהּ אוֹרָה), through the union with Atika Kadisha [the Holy Ancient One] (בְּחִבּוּר עַתִּיקָא קַדִּישָׁא), for she too is built from the Binah of Keter, as is known (שֶׁגַּם הִיא נִבְנֵית מִבִּינָה שֶׁל כֶּתֶר כַּנּוֹדָע), and then it shall be said (וְאָז נֶאֱמַר): “And the spirit of impurity I shall remove from the earth” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13:2). Amen. Blessed is Hashem forever, Amen and Amen (אָמֵן בָּרוּךְ י״י לְעוֹלָם אָמֵן וְאָמֵן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).