Chapter Seven (פֶּרֶק שְׁבִיעִי)

The intention of the immersion on the eve of Shabbat (כַּוָּנַת הַטְּבִילָה בְּעֶרֶב שַׁבָּת), is at the time of Minchah Gedolah [the Great Minchah], after midday (זְמַן מִנְחָה גְּדוֹלָה אַחַר חֲצוֹת), as the custom has spread in the lands of the East (כְּמוֹ שֶׁנִּתְפַּשֵּׁט הַמִּנְהָג בְּאַרְצוֹת הַמִּזְרָח), to pray Minchah at its proper time (לְהִתְפַּלֵּל מִנְחָה בְּעוֹנָתָהּ), namely from six and a half hours (דְּהַיְינוּ מִו׳ שָׁעוֹת וּמֶחֱצָה). But in these lands (אַךְ בְּאֵלּוּ הָאֲרָצוֹת), where they are not careful to pray Minchah at its proper time (שֶׁאֵינָם זְהִירִים לְהִתְפַּלֵּל מִנְחָה בְּעוֹנָתָהּ), at the very least (עַל כָּל פָּנִים), on the eve of Shabbat he should not delay praying Minchah at its proper time (לֹא יְאַחֵר בְּעֶרֶב שַׁבָּת מִלְּהִתְפַּלֵּל מִנְחָה בְּעוֹנָתָהּ), for then the holiness of Shabbat begins to shine forth (כִּי אָז מִתְנוֹצֵץ קְדֻשַּׁת שַׁבָּת).

And he should immerse before the Tikkunim [Rectifications] that we shall explain (וְיִטְבֹּל קֹדֶם הַתִּיקּוּנִים שֶׁנְּבָאֵר), in order to receive upon himself the addition to Shabbat (כְּדֵי לְקַבֵּל עָלָיו תּוֹסֶפֶת שַׁבָּת), from the mundane to the holy (מֵחוֹל עַל הַקֹּדֶשׁ), as our Rabbis of blessed memory said (כְּאָמְרָם ז״ל): “Shabbat Shabbaton” (שַׁבַּת שַׁבָּתוֹן), the additional “on [of Shabbat’on’]” in this word (תּוֹסֶפֶת ון בַּתֵּיבָה הַזֹּאת), is in the Greek language (הִיא בִּלְשׁוֹן יָוָן), an addition (תּוֹסֶפֶת), to elevate Klipat Nogah together with the Shekhinah above (לְהַעֲלוֹת קְלִיפַת נֹגַהּ עִם הַשְּׁכִינָה לְמַעְלָה), for the Klipah of Yavan [Greece] grasps hold of it (שֶׁקְּלִיפַת יָוָן אוֹחֶזֶת בָּהּ).

As it is stated in Zohar Chadash, Parashat Yitro, the discourse “Ruach Se'arah” (כִּדְאִיתָא זוֹהַר חָדָשׁ פָּרָשַׁת יִשְׁמַע [יִתְרוֹ מַאֲמַר רוּחַ סְעָרָה]): “For among all those kingdoms that draw near to the path of faith, there is none except the Klipah of Yavan [Greece]” (דְּלֵית בְּכָל אִינוּן מַלְכוָון דְּאִינוּן קְרִיבִין לְאֹרַח מְהֵימְנוּתָא בַּר קְלִיפַת יָוָן). And therefore there were among them philosophers (וְלָכֵן הָיוּ בָהֶם פִּילוֹסוֹפִים), who wished to prove the Godhead through their investigations (שֶׁרָצוּ לְהַכְרִיחַ הָאֱלָהוּת בַּחֲקִירָתָם), and nevertheless they are a Klipah (וְאַף עַל פִּי כֵן הֵם קְלִיפָּה), and among them are falsified reasonings (וּבָהֶם סְבָרוֹת מְזֻיָּפוֹת), and they came away empty-handed (וְהֶעֱלוּ חֶרֶס בְּיָדָם).

And the matter of the immersion (וְעִנְיַן הַטְּבִילָה), is brought in the Zohar (הוּבָא זֹהַר) (Shemot 204a; Vayakhel 92b): “When Shabbat enters” (כַּד עָאל שַׁבְּתָא), “that holy people must wash themselves from the service of the weekday” (אִצְטְרִיכָן אִינוּן עַמָּא קַדִּישָׁא לְאַסְחָאָה גַּרְמַיְיהוּ מִשִּׁמּוּשָׁא דְחוֹל), “what is the reason” (מַאי טַעְמָא), “because during the weekday another spirit goes and roams through the world” (בְּגִין דְּבְּחוֹל רוּחָא אָחֳרָא אָזְלָא וְשַׁיְיטָא בְּעָלְמָא), “and then a person must remove himself from that spirit” (וּכְדֵין בָּעֵי בַּר נָשׁ לְנַפְקָא מֵהַהוּא רוּחָא), “and bring upon himself another, supernal holy spirit” (וּלְאָעָלָא בְּרוּחָא קַדִּישָׁא אָחֳרָא עִלָּאָה), “and he must wash himself” (וּבָעֵי לְאַסְחָאָה גַּרְמֵיהּ), “so that that holy spirit may rest upon him” (לְמִשְׁרֵי עֲלֵיהּ הַהוּא רוּחָא קַדִּישָׁא).

And this is its intention (וְזוֹ הִיא כַּוָּנָתָהּ): At the beginning (בִּתְחִלָּה), direct your intention to the word Mayim [Water] (תְּכַוֵּן מִלַּת מַיִם), whose numerical value is ninety (בְּגִימַטְרִיָּא צ׳), corresponding to the nine Yuds (נֶגֶד ט׳ יוּדִין), in its four Names, A"B, S"G, M"H, B"N (שֶׁבְּד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן), and the nine Yuds have the numerical value of Mayim [Water] (וְט׳ יוּדִין גִּימַטְרִיָּא מַיִם), and the word Mikveh [Ritual Immersion Pool] (וּמִלַּת מִקְוֶה), has the numerical value of one hundred fifty-one (גִּימַטְרִיָּא קנ״א), which is Ehyeh spelled with Hehs (הוּא אֶהְיֶ״ה דְּהֶהִי״ן). And it is known (וְיָדוּעַ), that the Name Ehyeh spelled with Hehs (כִּי שֵׁם אֶהְיֶ״ה דְּהֶהִי״ן), is the Throne and the union (הוּא כִּסֵּא וְזִוּוּג), for the Name Havayah spelled with Yuds (לְשֵׁם הֲוָיָה דְּיוּדִי״ן), which is A"B (שֶׁהוּא ע״ב), in the secret of the union of Abba and Imma (בְּסוֹד זִוּוּג או״א).

Therefore (וְלָכֵן), one who immerses should direct his intention to the Name Havayah spelled with Yuds (יְכַוֵּן הַטּוֹבֵל לְשֵׁם הֲוָיָה דְּיוּדִי״ן), which contains four Yuds (שֶׁיֵּשׁ בּוֹ ד׳ יוּדִי״ן), corresponding to forty Se’ah (הוּא מ׳ סְאָה), and the Mikveh [Ritual Immersion Pool] corresponds to Ehyeh spelled with Hehs (וּמִקְוֶה לְאֶהְיֶ״ה דְּהֶהִי״ן), Mayim [Water] in the Mikveh [Ritual Immersion Pool] (מַיִם בְּמִקְוֶה).

And he must immerse three times in one sequence (וְצָרִיךְ לִטְבֹּל ג׳ פְּעָמִים בְּבַת אַחַת), the first (אַחַת), to remove the defilement of the powers of impurity that rule over him throughout all the weekdays (לְהָסִיר זוֹהֲמַת כֹּחוֹת הַטֻּמְאָה הַשּׁוֹלְטוֹת עָלָיו כָּל יְמֵי הַחוֹל), the second (שְׁנִיָּה), corresponding to Zakhor, Ze’ir Anpin (כְּנֶגֶד זָכוֹר ז״א), the third (שְׁלִישִׁית), corresponding to Shamor, the Nukvah of Ze’ir Anpin (כְּנֶגֶד שָׁמוֹר נוּקְבָא דז״א), to receive through her the holiness of Shabbat (לְקַבֵּל עַל יָדָהּ קְדֻשַּׁת שַׁבָּת), and the addition to Shabbat (וְתוֹסֶפֶת שַׁבָּת), as will be written afterward (כְּמוֹ שֶׁכָּתוּב אַחַר כָּךְ). And the matter of the immersion (וְעִנְיַן הַטְּבִילָה), is brought in the Zohar (הוּבָא זֹהַר) (Shemot 204a; Vayakhel 92b): “When Shabbat enters” (כַּד עָאל שַׁבְּתָא), “that holy people must wash themselves from the service of the weekday” (אִצְטְרִיכָן אִינוּן עַמָּא קַדִּישָׁא לְאַסְחָאָה גַּרְמַיְיהוּ מִשִּׁמּוּשָׁא דְחוֹל), “what is the reason” (מַאי טַעְמָא), “because during the weekday another spirit goes and roams through the world” (בְּגִין דְּבְּחוֹל רוּחָא אָחֳרָא אָזְלָא וְשַׁיְיטָא בְּעָלְמָא), “and then a person must remove himself from that spirit” (וּכְדֵין בָּעֵי בַּר נָשׁ לְנַפְקָא מֵהַהוּא רוּחָא), “and bring upon himself another, supernal holy spirit” (וּלְאָעָלָא בְּרוּחָא קַדִּישָׁא אָחֳרָא עִלָּאָה), “and he must wash himself” (וּבָעֵי לְאַסְחָאָה גַּרְמֵיהּ), “so that that holy spirit may rest upon him” (לְמִשְׁרֵי עֲלֵיהּ הַהוּא רוּחָא קַדִּישָׁא).

And this is its intention (וְזוֹ הִיא כַּוָּנָתָהּ): At the beginning (בִּתְחִלָּה), direct your intention to the word Mayim [Water] (תְּכַוֵּן מִלַּת מַיִם), whose numerical value is ninety (בְּגִימַטְרִיָּא צ׳), corresponding to the nine Yuds (נֶגֶד ט׳ יוּדִין), in its four Names, A"B, S"G, M"H, B"N (שֶׁבְּד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן), and the nine Yuds have the numerical value of Mayim [Water] (וְט׳ יוּדִין גִּימַטְרִיָּא מַיִם), and the word Mikveh [Ritual Immersion Pool] (וּמִלַּת מִקְוֶה), has the numerical value of one hundred fifty-one (גִּימַטְרִיָּא קנ״א), which is Ehyeh spelled with Hehs (הוּא אַהְיֶ״ה דְּהֶהִי״ן). And it is known (וְיָדוּעַ), that the Name Ehyeh spelled with Hehs (כִּי שֵׁם אַהְיֶ״ה דְּהֶהִי״ן), is the Throne and the union (הוּא כִּסֵּא וְזִוּוּג), for the Name Havayah spelled with Yuds (לְשֵׁם הֲוָיָה דְּיוּדִי״ן), which is A"B (שֶׁהוּא ע״ב), in the secret of the union of Abba and Imma (בְּסוֹד זִוּוּג או״א).

Therefore (וְלָכֵן), one who immerses should direct his intention to the Name Havayah spelled with Yuds (יְכַוֵּן הַטּוֹבֵל לְשֵׁם הֲוָיָה דְּיוּדִי״ן), which contains four Yuds (שֶׁיֵּשׁ בּוֹ ד׳ יוּדִי״ן), corresponding to forty Se’ah (הוּא מ׳ סְאָה), and the Mikveh [Ritual Immersion Pool] corresponds to Ehyeh spelled with Hehs (וּמִקְוֶה לְאַהְיֶ״ה דְּהֶהִי״ן), Mayim [Water] in the Mikveh [Ritual Immersion Pool] (מַיִם בְּמִקְוֶה).

And he must immerse three times in one sequence (וְצָרִיךְ לִטְבֹּל ג׳ פְּעָמִים בְּבַת אַחַת), the first (אַחַת), to remove the defilement of the powers of impurity that rule over him throughout all the weekdays (לְהָסִיר זוֹהֲמַת כֹּחוֹת הַטֻּמְאָה הַשּׁוֹלְטוֹת עָלָיו כָּל יְמֵי הַחוֹל), the second (שְׁנִיָּה), corresponding to Zakhor [Remember], Ze’ir Anpin (כְּנֶגֶד זָכוֹר ז״א), the third (שְׁלִישִׁית), corresponding to Shamor [Observe], the Nukvah of Ze’ir Anpin (כְּנֶגֶד שָׁמוֹר נוּקְבָא דז״א), to receive through her the holiness of Shabbat (לְקַבֵּל עַל יָדָהּ קְדֻשַּׁת שַׁבָּת), and the addition to Shabbat (וְתוֹסֶפֶת שַׁבָּת), as will be written afterward (כְּמוֹ שֶׁכָּתוּב אַחַר כָּךְ).

And this intention is effective for every eve of Shabbat (וְזֹאת הַכַּוָּנָה תּוֹעִיל לְכָל עֶרֶב שַׁבָּת), but on the three Regalim [Pilgrimage Festivals] (אֲבָל בְּג׳ רְגָלִים), one must direct his intention to the two Names, A"B and K"S"A (צָרִיךְ לְכַוֵּן בְּב׳ שֵׁמוֹת ע״ב וקס״א), Havayah spelled with Yuds and Ehyeh spelled with Yuds (הֲוָיָה דְּיוּדִי״ן וְאַהְיֶ״ה דְּיוּדִי״ן), whose numerical value is Regel [Festival] (שֶׁהֵם גִּימַטְרִיָּא רֶגֶל), and this is the secret of what our Rabbis of blessed memory said (וְזֶה סוֹד שֶׁאָמְרוּ רז״ל) (Rosh Hashanah 16b): “A person is obligated to purify himself on the Festival” (חַיָּב אָדָם לְטַהֵר עַצְמוֹ בָּרֶגֶל). And all these intentions (וְכָל אֵלּוּ הַכַּוָּנוֹת), arouse the holiness of Shabbat (מְעוֹרְרִים קְדֻשַּׁת שַׁבָּת), and bring down Nefesh, Ruach, and Neshamah (וּמוֹרִידִים נר״ן), upon every Jew (עַל כָּל בַּר יִשְׂרָאֵל), who sanctifies and purifies himself through these intentions (הַמְקַדֵּשׁ וּמְטַהֵר עַצְמוֹ בְּכַוָּנוֹת הָאֵלֶּה). 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).