Chapter Seventeen (פֶּרֶק טו״ב)
Behold (הִנֵּה), in the previous chapter I explained the matter of the Klipat Nogah according to the Zohar (בַּפֶּרֶק הַקּוֹדֵם בֵּאַרְתִּי עִנְיַן קְלִיפַּת נֹגַהּ עַל פִּי הַזֹּהַר). Now (עַתָּה), we shall explain it in detail (נְבָאֵר אוֹתָהּ דֶּרֶךְ פְּרָט), thoroughly and well (בָּאֵר הֵיטֵב), and there is no Midrash without a new insight (וְאֵין מִדְרָשׁ בְּלֹא חִדּוּשׁ).
And you must know (וְצָרִיךְ אַתָּה לֵידַע), that Above there are three Klipot surrounding holiness (שֶׁיֵּשׁ לְמַעְלָה ג׳ קְלִיפּוֹת הַמְסַבְּבִים הַקְּדֻשָּׁה), and they are (וְהֵם): “a storm wind” (רוּחַ סְעָרָה), “a great cloud” (עָנָן גָּדוֹל), and “a flaming fire” (וְאֵשׁ מִתְלַקַּחַת), while “a brightness was around it” (וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4) is the fourth (הִיא הַד׳). And the first three Klipot (וְהַג׳ קְלִיפּוֹת רִאשׁוֹנִים) are the secret of the prohibition of the fruit of the tree during the first three years (הֵם סוֹד אִסּוּר פְּרִי הָעֵץ ג׳ שָׁנִים הָרִאשׁוֹנִים בַּאֲכִילָה), just as they are the first three impurities Above (כְּמוֹ שֶׁהֵם ג׳ טֻמְאוֹת רִאשׁוֹנוֹת לְמַעְלָה), for they are first from below upward (שֶׁהֵם רִאשׁוֹנִים מִמַּטָּה לְמַעְלָה). And the fourth (וְהַד׳), “shall be holy, for giving praise to Hashem” (יִהְיֶה... קֹדֶשׁ הִלּוּלִים לַי״י) (Leviticus 19:24), and it must be brought to Jerusalem, or its redemption (וְצָרִיךְ שֶׁיָּבִיאוּהָ לִירוּשָׁלַיִם, אוֹ פִדְיוֹנָהּ), to allude to the fourth Klipah, the Klipat Nogah (לִרְמוֹז לַקְּלִיפָּה הַד׳ קְלִיפַּת נֹגַהּ), to include it within holiness (לְכַלֵּל אוֹתָהּ בַּקְּדֻשָּׁה), and the one who understands will understand (וְהַמֵּבִין יָבִין).
The intention of that commandment according to its proper order (כַּוָּנַת הַמִּצְוָה הַהִיא עַל מַתְכֻּנְתָּהּ), and the root of the matter (וְשֹׁרֶשׁ הַדָּבָר), is that every person should see to rectify it in holiness (יִרְאֶה כָּל בֶּן אָדָם לְתַקְּנָהּ בַּקְּדֻשָּׁה), so that it will be included with Metatron and the Shekhinah (שֶׁתִּהְיֶה נִכְלֶלֶת עִם מֶטַטְרוֹ״ן וְהַשְּׁכִינָה), for it longs to perform Chesed [Kindness] with Israel (כִּי הִיא תַּאֲ(י)בָה לַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל), but sin causes (אַךְ הַחֵטְא גּוֹרֵם): “They made me the keeper of the vineyards” (וְשָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים) (Song of Songs 1:6), namely the vineyards of idolatry (כַּרְמֵי עֲבוֹדָה זָרָה). And at times it is in holiness, and at times in impurity (וְלִפְעָמִים הִיא בַּקְּדֻשָּׁה וְלִפְעָמִים בַּטֻּמְאָה). Therefore (וְלָכֵן), the Sava of Mishpatim says (אוֹמֵר בְּסָבָא דְמִשְׁפָּטִים), on daf 43a [95b] (דַּף מ״ג ע״א [צ״ה ב]), that it is called Tikla [Balance] (שֶׁנִּקְרֵאת טִיקְלָא), and its secret is the expression “balance” (וְסוֹדָהּ הִיא לְשׁוֹן מִשְׁקָל), which has two pans (שֶׁיֵּשׁ לוֹ ב׳ כַּפּוֹת), one on the right and one on the left (א׳ מִימִין וְא׳ מִשְּׂמֹאל), and the pan on the right inclines toward the Shekhinah (וְהַכַּף שֶׁמִּיָּמִין נוֹטָה לְצַד הַשְּׁכִינָה), which is called the right hand of the Holy One, blessed be He (הַנִּקְרָא יְמִינוֹ שֶׁל הַבָּ״ה), and the right side is in holiness (וְיָמִין הוּא בַּקְּדֻשָּׁה), and Nogah is in holiness (וְנֹגַהּ הִיא בַּקְּדֻשָּׁה).
At times (לִפְעָמִים), such as on Shabbat (כְּגוֹן בְּשַׁבָּת), and even during the weekdays (וְגַם בַּחוֹל), at a time of favor (בְּעֵת רָצוֹן), when Israel does the will of the Omnipresent (שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם), and when the Beit haMikdash [Holy Temple] stands (וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), and Israel rules over the nations of the world (וְיִשְׂרָאֵל מוֹשְׁלִים בָּאֻמּוֹת הָעוֹלָם), this heel also rules over the head of the Klipah (גַּם הֶעָקֵב הַזֶּה מוֹשֵׁל עַל רֹאשׁ הַקְּלִיפָּה), to fulfill that which is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר): “He shall bruise your head” (הוּא יְשׁוּפְךָ רֹאשׁ) (Genesis 3:15), “and you shall bruise his heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3:15). And it is said (וְנֶאֱמַר): “You broke the heads of the sea monsters upon the waters” (שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם) (Psalms 74:13), to bring forth from them the souls oppressed in the hand of the Klipah (לְהוֹצִיא מֵהֶן נַפְשׁוֹת הָעֲשׁוּקוֹת בְּיַד הַקְּלִיפָּה).
But during the exile (אֲבָל בִּזְמַן הַגָּלוּת), and when Israel does not do the will of the Omnipresent (וּכְשֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם), the left pan of the scales prevails (הַכַּף הַשְּׂמָאלִי שֶׁל הַמֹּאזְנַיִם גּוֹבֶרֶת), and inclines toward the left side (וְנוֹטָה לְצַד שְׂמֹאל), namely the forces of impurity (הַיְנוּ כֹּחוֹת הַטֻּמְאָה), which have no right side whatsoever (שֶׁאֵין לָהֶם יָמִין כְּלָל), as it is said (שֶׁנֶּאֱמַר): “And their right hand is a right hand of falsehood” (וִימִינָם יְמִין שָׁקֶר) (Psalms 144:8), these are the sons of Yishmael (שֶׁהֵם בְּנֵי יִשְׁמָעֵאל), who grasp the right side of the left side of impurity (הָאוֹחֲזִים בַּיָּמִין שֶׁל שְׂמֹאל הַטֻּמְאָה). And Nogah is included in impurity and in the weekday realm (וְנֹגַהּ נִכְלֶלֶת בַּטֻּמְאָה וּבְעוֹלַם הַחוֹל), and the heads of the Klipot rule over the heel of holiness (וְרֹאשׁ הַקְּלִיפּוֹת שׁוֹלְטִים בְּעָקֵב הַקְּדֻשָּׁה), to fulfill that which is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר): “And you shall bruise his heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3:15).
And Nachash [Serpent] has the numerical value of Satan with the word itself included (וְנָחָשׁ גִּימַטְרִיָּא שָׂטָן עִם הַמִּלָּה), and it is called (וְהִיא נִקְרֵאת): “the flaming sword that turned every way” (לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), from the staff into a serpent and from the serpent into a staff (מִמַּטֶּה לְנָחָשׁ וּמִנָּחָשׁ לְמַטֶּה). And this staff that was in the hand of Moshe (וְהַמַּטֶּה הַזֶּה שֶׁהָיָה בְּיַד מֹשֶׁה), with which he performed all the wonders and signs before all Israel (וְעָשָׂה בּוֹ כָּל הַמּוֹפְתִים וְהָאוֹתוֹת לְעֵינֵי כָּל יִשְׂרָאֵל), is when the light of Nogah is included in holiness through Moshe (הוּא בִּזְמַן שֶׁאוֹר נֹגַהּ נִכְלֶלֶת בַּקְּדֻשָּׁה עַל יְדֵי מֹשֶׁה), whose name is a notarikon for Metatron, Sar haPanim [Prince of the Presence] (שֶׁהוּא נוֹטָרִיקוֹן מ׳ט״ט ש׳ר ה׳פָּנִים), who acted through the seventy names of Moshe (שֶׁהָיָה פּוֹעֵל בְּע׳ שֵׁמוֹת שֶׁל מֹשֶׁה).
For He gave power to Nogah (שֶׁנָּתַן כֹּחַ לְנֹגַהּ) to clothe itself in and be included within Metatron (לְהִתְלַבֵּשׁ וּלְהִכָּלֵל בְּמַטַ״ט), who is also called Mateh [Staff] (הַנִּקְרָא גַּם כֵּן מַטֶּה), in the secret of the Forty-Nine Faces of Purity (בְּסוֹד מ״ט פָּנִים טָהוֹר), which are in the lower Heh (שֶׁיֵּשׁ בַּה״א תַּתָּאָה), namely the Shekhinah (הִיא הַשְּׁכִינָה). Then Nogah became a staff (וְאָז נַעֲשֵׂית נֹגַהּ מַטֶּה), with which to strike the power of the nations of the world Above (לְהַכּוֹת בּוֹ אֶת כֹּחַ הָאֻמּוֹת הָעוֹלָם לְמַעְלָה), namely the Klipot (דְּהַיְינוּ הַקְּלִיפּוֹת). And it separated from the aforementioned serpent (וְנִפְרֶדֶת מִנָּחָשׁ הַנִּזְכָּר), and became a staff (וְנַעֲשֵׂית מַטֶּה), to strike Pharaoh and his army (לְהַכּוֹת פַּרְעֹה וְחֵילוֹ). And that which previously had been the staff was transformed into a serpent (וּמַה שֶׁהָיָה מִקּוֹדֶם הַמַּטֶּה נֶהְפַּךְ לְנָחָשׁ), and had been included in impurity (וְהָיְתָה נִכְלֶלֶת בַּטֻּמְאָה).
And Moshe Rabbeinu, peace and blessing be upon him (וּמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), who was the Gilgul [Reincarnation] of Shet and Hevel (שֶׁהָיָה גִּלְגּוּל שֵׁת וְהֶבֶל), rectified the blemish of his father (תִּקֵּן פְּגַם אָבִיו), as it is said concerning his punishment (שֶׁנֶּאֱמַר בְּעָנְשׁוֹ): “And you shall bruise his heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3:15). And he restored the crown to its former glory (וְהֶחֱזִיר הָעֲטָרָה לְיוֹשְׁנָהּ), to fulfill (לְקַיֵּם): “He shall bruise your head” (הוּא יְשׁוּפְךָ רֹאשׁ) (Genesis 3:15).
Then Nogah became the flaming sword against the nations (וְאָז נַעֲשֵׂית נֹגַהּ לַהַט הַחֶרֶב לָאֻמּוֹת), “a sword avenging the vengeance of the Covenant” (חֶרֶב נֹקֶמֶת נְקַם בְּרִית) (Leviticus 26:25), because of the jealousy aroused by the foreskin (עַל קִנְאַת הָעָרְלָה), which covers the Holy Covenant (הַחוֹפֶפֶת עַל בְּרִית קֹדֶשׁ), as will be explained in its place (כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ). Then (וְאָז), just as the Klipot separate from Nogah (כְּמוֹ שֶׁנִּפְרָדִים הַקְּלִיפּוֹת מִנֹּגַהּ), during its ascent Above (בַּעֲלִיָּתָהּ לְמַעְלָה), every Erev Shabbat (בְּכָל עֶרֶב שַׁבָּת), and are cast into the Nukvah of Tehoma Rabba [the Great Abyss] (וְנִשְׁלָכִים בְּנוּקְבָא דִּתְּהוֹמָא רַבָּא), by means of the Shalhevita deEsha [Flame of Fire] (עַל יְדֵי הַשַּׁלְהוֹבִיתָא), so too it was done Above (כָּךְ נַעֲשָׂה לְמַעְלָה), to the forces of impurity and to the prince of Pharaoh (לְכֹחוֹת הַטֻּמְאָה וּלְשַׂר פַּרְעֹה).
Afterwards (וְאַחַר כָּךְ), Pharaoh and his army were naturally drowned (מִמֵּילָא נִשְׁקְעוּ פַּרְעֹה וְחֵילוֹ), and He cast them into the depths of the sea (וְיָרָה אוֹתָם בִּמְצוּלוֹת יָם). This was a likeness corresponding to the power of Pharaoh and his prince Above (מֵעֵין דֻּגְמָא שֶׁל כֹּחוֹ וְשַׂרוֹ לְמַעְלָה), who were cast into the depths of the sea (שֶׁנִּשְׁלְכוּ בִּמְצוּלוֹת יָם), and their sorcery did not avail them (וְלֹא הוֹעִיל לָהֶם כִּשּׁוּפָם), to make known that (לְהוֹדִיעַ כִּי): “There is none besides Him” (אֵין עוֹד מִלְּבַדּוֹ) (Deuteronomy 4:35). And this was indeed the astonishment of the nations (וְזֹאת הָיְתָה בֶּאֱמֶת תְּמִיהַת הָאֻמּוֹת), for Yitro heard of the Splitting of the Sea and the war with Amalek (כִּי יִתְרוֹ שָׁמַע קְרִיעַת יַם סוּף וּמִלְחֶמֶת עֲמָלֵק) (Exodus 18:1), who were great sorcerers (שֶׁהָיוּ מְכַשְּׁפִים גְּדוֹלִים), yet their sorcery did not avail them (וְלֹא הוֹעִילוּ). Therefore he said (וְלָכֵן אָמַר): “Now I know that Hashem is greater than all the gods” (עַתָּה יָדַעְתִּי כִּי גָדוֹל י״י מִכָּל הָאֱלֹהִים) (Exodus 18:11), for they were unwilling to believe in the Name Havayah at all (כִּי לֹא הָיוּ רוֹצִים לְהַאֲמִין בְּשֵׁם הֲוָיָה כְּלָל), as they said (שֶׁאָמְרוּ): “Who is Hashem, that I should obey His voice?” (מִי י״י אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ) (Exodus 5:2). And all their sorcery was through the name Elohim Acherim [Other Gods] (וְכָל כִּשּׁוּפָם הָיָה מִשֵּׁם אֱלֹהִים אֲחֵרִים), and they knew nothing whatsoever of the dominion of Havayah (וְלֹא יָדְעוּ מִמֶּמְשֶׁלֶת הַהֲוָיָה כְּלָל).
Or it may mean (אוֹ יִרְצֶה), that “in the very matter in which they acted presumptuously against them” (כִּי בַּדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם) (Exodus 18:11)—the matter depended upon the ascent (בַּעֲלִיָּה תַּלְיָא מִלְּתָא), for they wished to ascend over the minister of Israel Above (שֶׁהָיוּ רוֹצִים לַעֲלוֹת עַל שַׂר יִשְׂרָאֵל לְמַעְלָה), “against them” precisely (עֲלֵיהֶם דַּיְיקָא), for they sought to ascend through arrogance (שֶׁרָצוּ לַעֲלוֹת בְּזָדוֹן), and not by the will of the Holy One, blessed be He (לֹא בִּרְצוֹן הַבָּ״ה), and to cast Israel into the sea (וּלְהַפִּיל יִשְׂרָאֵל בַּיָּם). Therefore measure for measure was done to them (וְנַעֲשָׂה לָהֶם מִדָּה כְּנֶגֶד מִדָּה), and the Holy One, blessed be He, cast them into the depths of the sea (וְהִפִּילָם הַבָּ״ה בִּמְצוּלוֹת יָם). And this is precisely the intention of our prayer (וְזֶהוּ מַמָּשׁ כַּוָּנַת תְּפִלָּתֵנוּ): “And You shall cast all our sins into the depths of the sea” (וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאותֵינוּ) (Micah 7:19), into the place where they will neither be remembered nor recalled (בִּמְקוֹם שֶׁלֹּא יִזָּכְרוּ וְלֹא יִפָּקְדוּ).
And behold (וְהִנֵּה), from every transgression a single accuser is created (מִכָּל עֲבֵרָה נַעֲשֶׂה מְקַטְרֵג אֶחָד), and he recalls their sins (וְהוּא מַזְכִּיר עֲוֹנוֹתֵיהֶם), and the accuser himself is cast into the depths of the sea like a stone (וְהַמְקַטְרֵג עַצְמוֹ נִשְׁלָךְ בִּמְצוּלוֹת יָם כְּמוֹ אֶבֶן). And when Israel does not do the will of the Omnipresent, Heaven forbid (וּכְשֶׁיִּשְׂרָאֵל אֵינָם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם חַס וְשָׁלוֹם), Nogah is transformed from a staff into a serpent (נֶהְפֶּכֶת נֹגַהּ מִמַּטֶּה לְנָחָשׁ), and the Klipah called the Serpent (וְהַקְּלִיפָּה הַנִּקְרֵאת נָחָשׁ) takes hold of Nogah (אוֹחֲזִים בְּנֹגַהּ), and turns it toward the left side (וּמְהַפְּכִים אוֹתָהּ לִשְׂמֹאל), as it is said (שֶׁנֶּאֱמַר): “And you shall bruise his heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3:15), and they cause many evils to Israel (וְגוֹרְמִים כַּמָּה רָעוֹת לְיִשְׂרָאֵל).
And behold (וְהִנֵּה), this is the Gate of Heaven and the House of Elohim (זֶה הוּא שַׁעַר הַשָּׁמַיִם וּבֵית אֱלֹהִים) (Genesis 28:17), where judgment rules (וְהַדִּין שׁוֹלֵט), and the Other Elohim [Other Gods] receive strength (וְהָאֱלֹהִים אֲחֵרִים מְקַבְּלִים תִּגְבֹּרֶת), and ascend to cleave to their root (וְעוֹלִים לִדְבַּק בְּשָׁרְשָׁם), in the Holy Elohim (בֶּאֱלֹהִים קְדוֹשִׁים), and the entire world is in anguish and sorrow (וְכָל הָעוֹלָם בְּצַעַר וְיָגוֹן). And because it is truly the Gate of Heaven (וּמִפְּנֵי שֶׁהוּא שַׁעַר הַשָּׁמַיִם מַמָּשׁ), for the prayers of Israel (לִתְפִלּוֹתֵיהֶן שֶׁל יִשְׂרָאֵל), and for the Neshamot [Souls] that ascend by way of Nogah (וְלַנְּשָׁמוֹת הָעוֹלִים דֶּרֶךְ נֹגַהּ), and they are compelled to pass by that way (וּמוּכְרָחִים לָלֶכֶת דֶּרֶךְ שָׁם), for it is [marginal gloss: it seems to me, the gatehouse of holiness] (כִּי הִיא [הַגָּהָה בְּצַד הַגִּלָּיוֹן, נִרְאֶה לִי בֵּית שַׁעַר, הַקְּדֻשָּׁה]). And likewise (וְגַם), Neshamot [Souls] descend from Above (נְשָׁמוֹת יוֹרְדִים מִלְמַעְלָה), to be created in this world among the children of Israel (לְהִבָּרְאוֹת בָּזֶה הָעוֹלָם בִּבְנֵי יִשְׂרָאֵל). And when it becomes included in impurity (וְכֵיוָן שֶׁנִּכְלֶלֶת בַּטֻּמְאָה), because of the sin of Israel (בְּסִבַּת חֵטְא יִשְׂרָאֵל), those Neshamot [Souls] are oppressed by the hand of the Klipot (אוֹתָם הַנְּשָׁמוֹת נֶעֱשָׁקִים בִּידֵי הַקְּלִיפּוֹת), and are compelled to die before their time, bar minan [Heaven forbid] (וּמוּכְרָחוֹת לָמוּת קֹדֶם זְמַנָּם בַּר־מִינָן), because the father of that child had an evil thought (מִפְּנֵי שֶׁאָבִיו שֶׁל אוֹתוֹ תִּינוֹק הָיְתָה לוֹ מַחֲשָׁבָה רָעָה), when he united with his wife during the weekdays (בְּהִזְדַּוְּגוֹ בִּימֵי הַחוֹל), which are called “the evil days” (הַנִּקְרָא יְמֵי הָרָעָה) (Ecclesiastes 12:1), during which evil rules (שֶׁשּׁוֹלֶטֶת בָּהֶם הָרָעָה), namely the Klipah (דְּהַיְינוּ הַקְּלִיפָּה).
Therefore our Sages said (וְלָכֵן אָמְרוּ רַזַ״ל): “The conjugal union of Torah scholars is from Shabbat night to Shabbat night” (זִוּוּג תַּלְמִידֵי חֲכָמִים מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת) (Ketubot 62b), for at that time Nogah is in holiness (שֶׁאָז נֹגַהּ הִיא בַּקְּדֻשָּׁה), and the Klipot are cast into the Nukvah of Tehoma Rabba [the Great Abyss] (וְהַקְּלִיפּוֹת נִשְׁלָכִים בְּנוּקְבָא דִּתְּהוֹמָא רַבָּא). Therefore an evil thought does not blemish them (לָכֵן אֵינוֹ פּוֹגֵם בָּהֶם מַחֲשָׁבָה רָעָה), by transforming Nogah from a staff into a serpent (לַהֲפֹךְ נֹגַהּ מִמַּטֶּה לְנָחָשׁ). For it is, by way of analogy, like an Ohr haMakif [Surrounding Light], distinguished from impurity (כִּי הִיא בִּדְמִיוֹן אוֹר הַמַּקִּיף לְהַבְדִּיל, אֶל הַטֻּמְאָה), and it is there that the thought causes blemish (וּבָהּ פּוֹגֵם הַמַּחֲשָׁבָה), and it is called “the knowledges of impurity” (וְנִקְרָא יְדִיעוֹת הַטֻּמְאָה), from the expression (מִלְּשׁוֹן): “And Adam knew Chavah his wife” (וַיֵּדַע אָדָם אֶת חַוָּה אִשְׁתּוֹ) (Genesis 4:1), for he united with his wife during the weekdays (כִּי נִזְדַּוֵּג עִם אִשְׁתּוֹ בַּחוֹל), after the sin (אַחַר הַחֵטְא).
Therefore (וְלָכֵן), from the root of the Serpent came forth this viper, namely Kayin (מִשֹּׁרֶשׁ נָחָשׁ יָצָא צֶפַע זֶה קַיִן), “the nest of impurity” (קִינָא דְמְסָאֲבוּתָא). And this is what is written in the Zohar Chadash, Parashat Bereshit (וְזֶה שֶׁכָּתוּב בַּזֹּהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית): “I have acquired a man with Hashem” (קָנִיתִי אִישׁ אֶת י״י) (Genesis 4:1), in partnership with the Serpent (בְּשֻׁתָּפוּת עִם הַנָּחָשׁ), who brought forth his foreskin (הוֹלִיד אֶת עָרְלָתוֹ). And even in Hevel (וְגַם בְּהֶבֶל), there was the contamination of Bilam and his sons (הָיְתָה זוֹהֲמַת בִּלְעָם וּבָנָיו), which was separated through his murder by Kayin (שֶׁנִּבְדַּל בַּהֲרִיגָתוֹ שֶׁל קַיִן), the slayer of a soul (הוֹרֵג נֶפֶשׁ), the very deed of the Serpent (מַעֲשֵׂה הַנָּחָשׁ מַמָּשׁ). Therefore it was decreed upon him, namely Kayin (וְנִגְזַר עָלָיו [עַל קַיִן]): “A fugitive and a wanderer shall you be in the earth” (נָע וָנָד תִּהְיֶה בָאָרֶץ) (Genesis 4:12), to atone for the sins of idolatry, forbidden relations, and bloodshed (לְכַפֵּר עַל עֲוֹן עֲבוֹדָה זָרָה גִּלּוּי עֲרָיוֹת שְׁפִיכוּת דָּמִים), which his father Adam haRishon had committed (שֶׁעָבַר אָבִיו אָדָם הָרִאשׁוֹן).
And whoever sins in these transgressions (וְכָל מִי שֶׁיֶּחֱטָא בְּאֵלּוּ הָעֲבֵרוֹת), whose mnemonic is DaKHA [Blood, Denial, Married Woman] (שֶׁסִימָנָן דכ״א: דָּם כְּפִירָה אֵשֶׁת אִישׁ), is driven away from the Gates of Heaven (נִדְחֶה מִשַּׁעֲרֵי שָׁמַיִם). Nor will they even bring him to the court (וְגַם לֹא יוֹלִיכוּהוּ אֶל הַבֵּית דִּין), for he is not worthy to tread its courtyards (כִּי אֵינוֹ כְּדַאי רְמוֹס חֲצֵרָיו), much less the palace of the King (וּמִכָּל שֶׁכֵּן פַּלְטִין שֶׁל מֶלֶךְ). All these are compelled to go in the anguish of being “a fugitive and a wanderer” (כָּל אֵלּוּ מוּכְרָחִים לֵילֵךְ בְּצַעַר נָע וָנָד), Rachmana litzlan [May the Merciful One save us] (רַחֲמָנָא לִיצְלַן).
And all this applies if he did not repent properly (וְכָל זֶה אִם לֹא עָשָׂה תְּשׁוּבָה כָּרָאוּי), as it is said (שֶׁנֶּאֱמַר): “You return man to contrition” (תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא) (Psalms 90:3). Although these are severe transgressions (גַּם שֶׁהֵם עֲבֵרוֹת חֲמוּרוֹת), nevertheless there is repentance for them (עִם כָּל זֶה יֵשׁ תְּשׁוּבָה עֲלֵיהֶם), as it is said (שֶׁנֶּאֱמַר): “Return, O sons of man” (וַתֹּאמֶר שׁוּבוּ בְּנֵי אָדָם) (Psalms 90:3), for Adam haRishon also sinned in these transgressions (הָרִאשׁוֹן, שֶׁגַּם הוּא חָטָא בְּאֵלּוּ הָעֲבֵרוֹת). But in any event (אֲבָל עַל כָּל פָּנִים), other punishments remained upon him (נִשְׁאֲרוּ עָלָיו עֳנָשִׁים אֲחֵרִים), which are not as severe as the anguish of being “a fugitive and a wanderer” (שֶׁאֵינָם קָשִׁים כָּל כָּךְ כְּצַעַר שֶׁל נָע וָנָד). As it is said (שֶׁנֶּאֱמַר): “As I live, declares Hashem, surely this iniquity shall not be atoned for you until you die” (חַי אָנִי נְאֻם י״י אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמֻתוּן) (Isaiah 22:14). And the word “iniquity” is derived by analogy from “iniquity” in the case of Kayin, who killed (וְאָתְיָא עָוֹן עָוֹן מִקַּיִן שֶׁהָרַג), for concerning him it is written (וּכְתִיב בֵּיהּ): “My iniquity is greater” (גָּדוֹל עֲוֹנִי) (Genesis 4:13), and concerning him it is said (וְנֶאֱמַר בּוֹ): “And you shall be a fugitive and a wanderer in the earth” (וְהָיִיתִי נָע וָנָד בָּאָרֶץ) (Genesis 4:14). These are the letters of Avon [Iniquity] and Dan [Judge] (הֵם אוֹתִיּוֹת עָוֹן דָּן), mentioned in the Zohar, Bereshit (הַנִּזְכָּר בַּזֹּהַר בְּרֵאשִׁית). And its explanation is (וּפֵרוּשׁוֹ): the three aforementioned transgressions are called Avon [Iniquity] (ג׳ עֲבֵרוֹת הַנִּזְכָּרוֹת נִקְרָאִים עָוֹן), and for them one is judged with the anguish of being “a fugitive and a wanderer” (וְנִידּוֹנִים עֲלֵיהֶם בְּצַעַר נָע וָנָד).
And concerning idolatry it is written “iniquity” (וּכְתִיב אֵצֶל עֲבוֹדָה זָרָה עָוֹן), and it is likewise written concerning a married woman (וּכְתִיב נָמֵי בְּאֵשֶׁת אִישׁ): “And the man shall be free from iniquity” (וְנִקָּה הָאִישׁ מֵעָוֹן) (Numbers 5:31). And it is written (וּכְתִיב): “There are three things that are too wondrous for me” (שָׁלֹשׁ הֵמָּה נִפְלְאוּ מִמֶּנִּי)... “the way of a man with a maiden” (דֶּרֶךְ גֶּבֶר בְּעַלְמָה) (Proverbs 30:18–19)... “So is the way of an adulterous woman; she eats, wipes her mouth” (כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת אָכְלָה וּמָחֲתָה פִיהָ) (Proverbs 30:20). And if she had “the way of a man” (וְאִם הָיָה לָהּ דֶּרֶךְ גֶּבֶר), that is, she was a married woman (הַיְנוּ אֵשֶׁת אִישׁ). And it is written concerning Avner (וּכְתִיב בְּאַבְנֵר): “May the iniquity of the woman be visited upon me” (וְתִפְקֹד עָלַי עֲוֹן הָאִשָּׁה) (2 Samuel 3:8). And it is written here (וּכְתִיב הָכָא): “She eats and wipes [her mouth]” (אָכְלָה וּמָחֲתָה) (Proverbs 30:20), and it is written (וּכְתִיב): “Except the bread which he ate” (כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אֹכֵל) (Genesis 39:6).
And if he repented properly (וְאִם עָשָׂה תְּשׁוּבָה כָּרָאוּי), and rectified the Names that he had blemished (וּמְתַקֵּן הַשֵּׁמוֹת שֶׁפָּגַם), according to the Tikkunei haTeshuvah [Rectifications of Repentance] of the Arizal, of blessed memory (עַל פִּי תִּקּוּנֵי הַתְּשׁוּבָה שֶׁל הָאַרִ״י זללה״ה), which I explained in the Gate of the Rectification of Repentance in the book Emek HaMelekh (שֶׁבֵּאַרְתִּי בְּשַׁעַר תִּקּוּן הַתְּשׁוּבָה בְּסֵפֶר עֵמֶק הַמֶּלֶךְ), or if he dies shortly after his repentance (אוֹ יָמוּת בִּזְמַן מוּעָט אַחַר הַתְּשׁוּבָה), or severe afflictions pursue him (אוֹ מְרָעִין רַדְפִין אַבְתְרֵיהּ), namely, sufferings that cleanse his sins (דְּהַיְינוּ יִסּוּרִין מְמָרְקִין עֲוֹנוֹתָיו), then after his death he receives his punishment (וְאַחַר מִיתָתוֹ מְקַבֵּל עָנְשׁוֹ), as is brought in the Zohar Chadash, Parashat Yitro, folio 70b [Zohar Shemot, Additions 273a] (כִּדְאִיתָא בַּזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ דַּף ע׳ ע״ב [זֹהַר שְׁמוֹת תּוֹסָפוֹת רע״ג־א]), and this is its language (וְזֶה לְשׁוֹנוֹ):
“At the time that that man dies” (בְּזִמְנָא דְּמִית הַהוּא בַּר נָשׁ)—the explanation is (פֵּירוּשׁ), that before this it had said that this man sinned and stumbled with a married woman (שֶׁאָמַר קֹדֶם לָזֶה שֶׁזֶּה הָאִישׁ חָטָא וְנִכְשַׁל בְּאֵשֶׁת אִישׁ). “Once he dies and desires to enter Gan Eden” (כֵּיוָן שֶׁמֵּת וְרוֹצֶה לָבֹא לְגַן עֵדֶן), “three hundred officers pursue him” (ג׳ מֵאָה שׁוֹטְרִין רָדְפִין אַבְתְרֵיהּ דְּהַהוּא בַּר נָשׁ), “and seize him, and bring him before the Holy King” (וְתָפְסִין לֵיהּ וְעָיְילִין לֵיהּ קֳמֵי מַלְכָּא קַדִּישָׁא), “and the Holy King breaks those bonds with which they bound him” (וּמַלְכָּא קַדִּישָׁא מְתַבַּר אִינוּן קִשְׁרִין שֶׁקָּשְׁרוּ אוֹתוֹ), “and that sin descends from upon his neck” (וְנָחִית הַהוּא חוֹבָה מֵעַל קַדְלֵיהּ).
This is the secret of the Holy Covenant (שֶׁהוּא סוֹד בְּרִית קֹדֶשׁ), for in most cases (שֶׁעַל פִּי הָרֹב), he suffered an illness in the Holy Covenant (אֵירַע לוֹ חוֹלִי בִּבְרִית קֹדֶשׁ), such as the stone disease, bar minan [Heaven forbid] (כְּמוֹ חוֹלִי הָאֶבֶן בַּר־מִינָן), and he is unable to urinate (וְאֵינוֹ יָכוֹל לְהַשְׁתִּין), because the Serpent marked him with that imprint (מִפְּנֵי שֶׁהַנָּחָשׁ רָשַׁם לוֹ אוֹתוֹ בָּרְשִׁימוּ), upon his covenant (בִּבְרִיתוֹ), with this illness and others like it (חוֹלִי זֶה, וְכַדּוֹמֶה לוֹ), because he did not guard his covenant (מִפְּנֵי שֶׁלֹּא שָׁמַר בְּרִיתוֹ). And after his death (וְאַחַר מִיתָתוֹ), the Holy One, blessed be He, heals him from the blemish (הַבָּ״ה מְרַפֵּא אוֹתוֹ מֵהַפְּגִימָה), which the Serpent had inscribed upon him (שֶׁרָשַׁם בּוֹ הַנָּחָשׁ).
Concerning this it is written (וְעַל דָּא כְּתִיב): “As I live... until you die” (חַי אֲנִי... עַד תְּמֻתוּן) (Isaiah 22:14), as you say (כְּמָה דְּאַת אָמַר): “And your covenant with death shall be annulled” (וְכֻפַּר בְּרִיתְכֶם אֶת מָוֶת) (Isaiah 28:18). “He breaks that covenant of yours with death” (יִתְבַּר הַהוּא קַיָּימָא דִילְכוֹן אֶת מָוֶת), as you say (כְּמָה דְּאַת אָמַר): “I will appease him” (אֲכַפְּרָה פָנָיו) (Genesis 32:21), “I will nullify his wrath” (אֲבַטֵּל רוּגְזֵיהּ). Then that man goes clean into the World to Come from that sin (כַּדִּין הַהוּא בַּר נָשׁ אָזִיל נָקִי לְעָלְמָא דְאָתֵי מֵהַהוּא חוֹבָה), for he has already received his punishment in this world (דְּהָא מְקַבֵּל עָנְשֵׁיהּ בְּהַאי עָלְמָא). And if you should say (וְכִי תֵימָא): “How is it implied that the verse is speaking about the sin of a married woman?” (הֵיכִי מַשְׁמַע דְּבַעֲוֹן אֵשֶׁת אִישׁ מִשְׁתָּעֵי קְרָא). It is written here (כְּתִיב הָכָא): “If this iniquity shall be atoned for” (אִם יְכֻפַּר הֶעָוֹן) (Isaiah 22:14), and it is written there (וּכְתִיב הָתָם): “And the man shall be free from iniquity” (וְנִקָּה הָאִישׁ מֵעָוֹן) (Numbers 5:31), and it is written concerning Avner and Ish-Boshet (וּכְתִיב גַּבֵּי אַבְנֵר וְאִישׁ בֹּשֶׁת): “May the iniquity of the woman be visited upon me” (וְתִפְקֹד עָלַי עֲוֹן הָאִשָּׁה) (II Samuel 3:8).
Or alternatively (אִי נָמֵי), “And behold, joy and gladness...” (וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה...) (Isaiah 22:13), “Let us eat and drink...” (אֱכוֹל וְשָׁתוֹ...) (Isaiah 22:13), and it is written (וּכְתִיב): “She eats and wipes her mouth” (אָכְלָה וּמָחֲתָה פִיהָ) (Proverbs 30:20). And it is written (וּכְתִיב): “Except the bread which he ate” (כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אֹכֵל) (Genesis 39:6), and it is written (וּכְתִיב): “Whoever is simple, let him turn in here... Stolen waters are sweet, and bread [of secrecy] is pleasant” (מִי פֶתִי יָסֻר הֵנָּה... מַיִם גְּנוּבִים יִמְתָּקוּ וְלֶחֶם [סְתָרִים] יִנְעָם) (Proverbs 9:16–17), “but he does not know that the shades are there, that her guests are in the depths of Sheol” (וְלֹא יָדַע כִּי רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ) (Proverbs 9:18). This applies when (זֶהוּ כַּד), he did not receive his punishment in this world (לָא קַבִּיל עָנְשֵׁהּ בְּהַאי עָלְמָא).
[And if the merit of his fathers is found in him, his punishment for this sin is in this world] ([וְאִי אִשְׁתְּכַח בֵּיהּ זְכוּת אָבוֹת עָנְשׁוֹ בְּהַאי עָלְמָא] בְּאוֹתוֹ עָוֹן), as you say (כְּמָה דְּאַת אָמַר): “And I will visit their transgression with the rod” (וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם) (Psalms 89:33). “And I will visit” (וּפָקַדְתִּי)—little by little (זְעֵיר זְעֵיר). “If He binds them in fetters” (אִם בַּזִּקִּים יֵאָסֵרוּ) (Job 36:8), He visits the iniquity of the fathers upon the children little by little (פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים מִזְּעֵיר), and gives a little upon this one and a little upon that one (וְנוֹתֵן זְעֵיר עַל דָּא וּזְעֵיר עַל דָּא), and he and his father are spared (וְאִשְׁתְּזִיב הוּא וַאֲבִיו), from the punishment of that world (מֵעָנְשָׁא דְּהַהוּא עָלְמָא), for the son brings merit to the father (דְּהָא בְּרָא מְזַכֵּי אַבָּא). (Zohar Shemot, Additions 273a)
However (אָכֵן), in the case of a murderer who killed a Jew (בְּרוֹצֵחַ שֶׁהָרַג יְהוּדִי), and afterward repented (וְחָזַר בִּתְשׁוּבָה), then the Holy One, blessed be He, arranges for someone to kill him (אָז מְזַמֵּן לוֹ הַבָּ״ה מִי שֶׁיַּהַרְגֶנּוּ), and through this his iniquity is atoned for (וּבָזֶה יְכֻפַּר עֲוֹנוֹ), and he has no rectification except through this (וְאֵין לוֹ תַּקָּנָה, כִּי אִם בָּזֶה), as it is said (שֶׁנֶּאֱמַר): “Only by the blood of him who shed it” (כִּי אִם בְּדַם שֹׁפְכוֹ) (Numbers 35:33). But the manner of the murder by which that murderer dies (אֲבָל הָרְצִיחָה שֶׁיָּמוּת בָּהּ אוֹתוֹ רוֹצֵחַ), corresponds to the greatness of his repentance (כְּפִי גֹּדֶל תְּשׁוּבָתוֹ כָּךְ תִּהְיֶה רְצִיחָתוֹ).
Either he will be murdered by another person (אוֹ יְהֵא נִרְצָח עַל יְדֵי אָדָם), or he himself will fall upon the sword (אוֹ הוּא עַצְמוֹ יִפֹּל עַל חֶרֶב). And this is the secret (וְזֶה סוֹד), that you see people (שֶׁתִּרְאֶה אֲנָשִׁים), who receive only a small cut from a knife (שֶׁנֶּחְתָּכִים חָתָךְ קָטָן עַל יְדֵי סַכִּין), whether intentionally or unintentionally (אוֹ בְּמִתְכַּוֵּן אוֹ שֶׁלֹּא בְּמִתְכַּוֵּן), and they die (וּמֵתִים). And it is impossible (וְאִי אֶפְשָׁר), to believe that from such a small cut (לְהַאֲמִין שֶׁבְּחָתָךְ קָטָן כָּזֶה), they would suddenly die an unnatural death (יָמוּתוּ פִּתְאֹם מִיתָה בִּלְתִּי טִבְעִית). And all this happened to him (וְכָל זֶה קְרָאָהוּ), because he was a murderer (בִּשְׁבִיל שֶׁהוּא רָצַח).
And if he murdered and repented (וְאִם רָצַח וְעָשָׂה תְּשׁוּבָה), yet died a natural death (וּמֵת מִיתָה טִבְעִית), he is compelled to undergo Gilgul [Reincarnation] (מוּכְרָח לְהִתְגַּלְגֵּל), and to die by murder (וְלָמוּת מִיתַת רְצִיחָה). But repentance (אַךְ הַתְּשׁוּבָה) is like shields before punishment (הִיא כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת). Therefore even Kayin, who repented (וְלָכֵן גַּם קַיִן שֶׁשָׁב בִּתְשׁוּבָה), was killed by Lemech (הֲרָגוֹ לֶמֶךְ).
And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ), concerning the secret of Klipat Nogah (בְּסוֹד קְלִיפַּת נֹגַהּ), which is the secret of the staff transformed into a serpent, and from a serpent into a staff (הוּא סוֹד הַמַּטֶּה הַנֶּהְפָּךְ לְנָחָשׁ, וּמִנָּחָשׁ לְמַטֶּה), and by it He struck Pharaoh (וְהִכָּאָהוּ לְפַרְעֹה), to say to him (לוֹמַר לוֹ): “Do not say regarding this light of Nogah (שֶׁלֹּא תֹאמַר בְּזֶה אוֹר נֹגַהּ), that it forever bestows upon you and your princes from below (שֶׁלְּעוֹלָם הוּא מַשְׁפִּיעַ עָלֶיךָ, וְעַל שָׂרֶיךָ מִלְּמַטָּה), and that it is always included in impurity, Heaven forbid (וְתָמִיד הִיא נִכְלֶלֶת בַּטֻּמְאָה חַס וְשָׁלוֹם). Rather (אֶלָּא), it is transformed from evil to good (הִיא נֶהְפֶּכֶת מֵרָעָה לְטוֹבָה), and is included in the lower Heh (וְנִכְלֶלֶת בְּה׳ תַּתָּאָה), by means of Metatron (עַל יְדֵי מֶטַטְרוֹ״ן), when the time of favor for the redemption arrives (כְּשֶׁיָּבֹא עֵת רָצוֹן שֶׁל הַגְּאֻלָּה), and it is included in the Forty-Nine Faces of Purity (וְנִכְלֶלֶת בְּמ״ט פָּנִים טָהוֹר), which are seven times seven (הֵם ז׳ פְּעָמִים ז׳). T
hese are the lights of inwardness (הֵם אוֹרוֹת פְּנִימִיּוּת), from which Ze’ir Anpin and Nukvah were built (שֶׁנִּבְנוּ מִמֶּנּוּ זו״ן), and it separates itself from the Forty-Nine Faces of Impurity (וְנִפְרֶשֶׁת מִן מ״ט פָּנִים טָמֵא). And these are the seven times seven (וְהֵם ז׳ פְּעָמִים ז׳), of the shattered vessels of the Kelim [Vessels] of Ze’ir Anpin and Nukvah (שֶׁל שִׁבְרֵי כֵלִים דִּכְלֵי זו״ן), which fell in the World of Tohu (שֶׁנָּפְלוּ בְּעוֹלָם הַתֹּהוּ), and evil was built through them (וְהָרַע נִבְנָה בָּהֶם). They are called the Forty-Nine Days of Impurity of the idols of Egypt (נִקְרָאִים מ״ט יְמֵי הַטֻּמְאָה שֶׁל גִּלּוּלֵי מִצְרַיִם), to which Israel became attached in Egypt (שֶׁנִּדְבְּקוּ יִשְׂרָאֵל בָּהֶם בְּמִצְרַיִם).
Therefore the Holy One, blessed be He, commanded the counting of the Omer (וְהַבָּ״ה צִוָּה לִסְפּוֹר הָעוֹמֶר), to separate from them each day throughout the forty-nine days (לִפְרוֹשׁ אוֹתָם בְּכָל יוֹם מִן מ״ט יָמִים), from the idols of Egypt (מִגִּלּוּלֵי מִצְרַיִם), from one impurity among those forty-nine days of impurity (מִטֻּמְאָה אַחַת מֵאִינוּן מ״ט יוֹמִין דְּמְסָאֲבוּ). And the matter of the Counting of the Omer (וְעִנְיַן סְפִירַת הָעוֹמֶר) is derived from the expression (נִגְזַר מִלְּשׁוֹן): “And she shall count for herself” (וְסָפְרָה לָהּ) (Leviticus 15:28), the days of the impurity of the Niddah (יְמֵי טֻמְאַת דָּה), and the Holy One, blessed be He, loosened their impure sorcery (וְהִתִּיר הַבָּ״ה הַכִּשּׁוּף הַטָּמֵא שֶׁלָּהֶם), each and every day individually (כָּל יוֹם וָיוֹם בִּפְנֵי עַצְמוֹ), He untied their bonds (הִתִּיר קִשְׁרֵיהֶם), until the fiftieth day (עַד יוֹם ן׳), when He gave the Torah (שֶׁנָּתַן הַתּוֹרָה), for they were prepared to receive the Mochin [Supernal Intellects] (שֶׁהָיוּ מוּכָנִים לְקַבֵּל הַמּוֹחִין), namely the ornaments that they removed at Mount Chorev (דְּהַיְינוּ עֲדָיִים שֶׁהִתְנַצְּלוּ מֵהַר חוֹרֵב) (Exodus 33:6), and these are the crowns of the Neshamah [Soul] and its garments (וְהֵם כִּתְרֵי הַנְּשָׁמָה וּלְבוּשֶׁיהָ). And when the staff was transformed into a serpent (וְכֵיוָן שֶׁנֶּהְפַּךְ הַמַּטֶּה לְנָחָשׁ), “Moshe fled from before it” (וַיָּנָס מֹשֶׁה מִפָּנָיו) (Exodus 4:3), for he feared because of the sin of his father, Adam haRishon (שֶׁנִּתְיַרֵא מֵחֵטְא אָבִיו, אָדָם הָרִאשׁוֹן), lest he be punished through the secret of (שֶׁלֹּא יֵעָנֵשׁ בְּסוֹד): “visiting the iniquity of the fathers upon the children” (פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים) (Exodus 20:5), for he too had transformed Nogah from good to evil (שֶׁגַּם הוּא הָפַךְ הַנֹּגַהּ מִטּוֹבָה לְרָעָה).
But when the serpent was transformed into a staff (אֲבָל כְּשֶׁהָפַךְ הַנָּחָשׁ לְמַטֶּה), then he grasped it by its tail (אָז אָחַז בִּזְנָבוֹ), and was no longer afraid of it at all (וְלֹא נִתְיַרֵא מִמֶּנּוּ כְּלוּם). Therefore it is called “the flaming sword that turned every way” (וְלָכֵן נִקְרָא לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24). And it is also the ladder that Yaakov Avinu, peace and blessing be upon him, saw (וְגַם הוּא הַסֻּלָּם שֶׁרָאָה יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), “And behold, the angels of Elohim were ascending and descending upon it” (וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ) (Genesis 28:12).
The explanation is (פֵּרוּשׁ): this world is this light of Nogah (הָעוֹלָם הִיא אוֹר נֹגַהּ הַזֹּאת), which Adam haRishon corrupted (שֶׁקִּלְקֵל אוֹתָהּ אָדָם הָרִאשׁוֹן), and it is set up like a pillar from the earth to the heavens (וְהִיא מֻצָּבָת כְּעַמּוּד מִן הָאָרֶץ עַד לַשָּׁמַיִם). That is to say (רָצָה לוֹמַר), it reaches up to the heavens (נוֹגֵעַ עַד לַשָּׁמַיִם), which is the secret of Yetzirah (שֶׁהוּא סוֹד יְצִירָה), from the earth (מִן הָאָרֶץ), for it is the path of passage for the Neshamot [Souls] of Israel (כִּי דֶּרֶךְ הֲלוֹךְ לְנִשְׁמוֹת יִשְׂרָאֵל), ascending and descending by way of it (הָעוֹלִים וְיוֹרְדִים דֶּרֶךְ שָׁם). And when Israel does the will of the Omnipresent (וּכְשֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם), the angels of the Other Elohim [Other Gods] cannot pass by that way (אֵין מַלְאֲכֵי אֱלֹהִים אֲחֵרִים יְכוֹלִים לֵילֵךְ דֶּרֶךְ שָׁם), and include it in impurity (וּלְכַלֵּל אוֹתָהּ בַּטֻּמְאָה), in order to draw sustenance from the Shekhinah (כְּדֵי לִינַק מִן הַשְּׁכִינָה). But when Israel sins, Heaven forbid (וּבִזְמַן שֶׁיִּשְׂרָאֵל חוֹטְאִים חַס וְשָׁלוֹם), they go and ascend by that way (הוֹלְכִים וְעוֹלִים דֶּרֶךְ שָׁם), and rule over the whole world (וְשׁוֹלְטִים בְּכָל הָעוֹלָם).
Especially over Nogah (וּמַה גַּם בְּנֹגַהּ), for according to this they have ascent and descent through Israel (לְפִי זֶה יֵשׁ לָהֶם עֲלִיָּה וִירִידָה עַל יְדֵי יִשְׂרָאֵל). Therefore our Sages said in Midrash Tanchuma, Parashat Vayetze (וְלָכֵן אָמְרוּ רַזַ״ל בְּתַנְחוּמָא פָּרָשַׁת וַיֵּצֵא) [Siman 2], concerning the verse (בַּפָּסוּק): “And behold, a ladder... and behold, angels...” (וְהִנֵּה סֻלָּם... וְהִנֵּה מַלְאָכֵי...). Rabbi Shmuel bar Naḥmani said (אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי): “These are the ministering princes of the Land of Israel” (אֵלּוּ שָׂרֵי אֶרֶץ יִשְׂרָאֵל).
For Rabbi Shmuel bar Naḥmani said (דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי): “This teaches that the Holy One, blessed be He, showed Yaakov Avinu, peace and blessing be upon him, the prince of Babylon ascending seventy rungs” (מְלַמֵּד שֶׁהֶרְאָהוּ הַבָּ״ה לְיַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה שַׂרָהּ שֶׁל בָּבֶל עָלָה שִׁבְעִים עוּקִים), the explanation is (פֵּרוּשׁ): seventy rungs of the ladder (ע׳ מַעֲלוֹת שֶׁל סֻלָּם), and then descending (וְיוֹרֵד). “And the prince of Media ascended fifty-two rungs, and descended” (וְשֶׁל מָדַי נ״ב עוּקִים וְיוֹרֵד), “and the prince of Greece one hundred and eighty rungs, and descended” (וְשֶׁל יָוָן ק״פ עוּקִים וְיוֹרֵד). “But Edom ascended, and he did not know how far” (וְשֶׁל אֱדוֹם עָלָה וְלֹא יָדַע כַּמָּה).
At that moment Yaakov Avinu, peace and blessing be upon him, became afraid (בְּאוֹתָהּ שָׁעָה נִתְיַרֵא יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), and said (וְאָמַר): “Perhaps this one has no descent” (שֶׁמָּא לָזֶה אֵין יְרִידָה). The Holy One, blessed be He, said to him (אָמַר לוֹ הַבָּ״ה): “But you, do not fear, My servant Yaakov, and do not be dismayed, O Israel” (וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב וְאַל תֵּחַת יִשְׂרָאֵל) (Jeremiah 30:10); “Even if you see him ascending to Me, from there I shall bring him down” (כִּבְיָכוֹל אֲפִלּוּ אַתָּה רוֹאֶהוּ עוֹלֶה אֶצְלִי מִשָּׁם אֲנִי מוֹרִידוֹ).
[A page is missing from the manuscript at this point. From here onward, daf 27 begins.] ([בכתב היד חסר דף 26 אשר כאן מקומו. מכאן ואילך מתחיל דף 27])
[Torah, Luchot, Zohar, Bereshit 26b] (תורה לוחות זוהר בראשית כ״ו ב׳): “It descended to Israel, but they did not merit them” (נַחֲתָא לְיִשְׂרָאֵל, וְלָא זָכוּ בְּהוֹן), “and they were broken and fell” (וְאִתְבְּרוּ וְנָפְלוּ), “and this caused the destruction of the First and Second Temple” (וְדָא גָּרִים אֲבִידָה דְבֵית רִאשׁוֹן וְשֵׁנִי).
That is to say (רָצָה לוֹמַר), in Beri’ah (בִּבְרִיאָה), they always stood in the Second Temple (הָיוּ עוֹמְדִים תָּמִיד בְּבַיִת שֵׁנִי), namely the Heikhalot [Palaces] of the Nukvah in the First Temple (דְּהַיְינוּ הֵיכְלֵי נוּקְבֵיהּ בַּיִת רִאשׁוֹן), which are the Heikhalot [Palaces] of Ze’ir Anpin of Beri’ah (הֵם הֵיכְלֵי ז״א דִּבְרִיאָה). And they were sweetened (וְהָיוּ מְמוּתָּקִים), in the secret of a perpetual Zivug [Union] (בְּסוֹד זִוּוּג תָּמִידִי), just as Ze’ir Anpin and Nukvah of Atzilut were united in a perpetual Zivug [Union] (כְּמוֹ שֶׁזו״ן דַּאֲצִילוּת הָיוּ מְיֻחָדִים בְּזִוּוּג תָּמִידִי). But the bond was broken apart (וְנִתְפָּרְדָה הַחֲבִילָה), and they are no longer in one union (וְאֵינָם בְּחִבּוּר אֶחָד), except at designated times (כִּי אִם לְעִתִּים יְדוּעִים), such as Shabbat, Yom Tov, Rosh Chodesh, and at the time of prayer (כְּשַׁבָּת וְיוֹ״ט וְרֹ״ח וּבְעֵת הַתְּפִלָּה). And no Zivug [Union] resembles another (וְאֵין זִוּוּג אֶחָד דּוֹמֶה לַחֲבֵרוֹ), for the matter depends upon the ascent (כִּי בַּעֲלִיָּה תַּלְיָא מִלְּתָא), as will be explained in its place, with the help of Heaven (כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ בְּס״ד).
“And because they did not merit, He gave them two other Tablets” (וּבְגִין דְּלָא זָכוּ יְהִיב לוֹן ב׳ לוּחִין אָחֳרָנִין), “from the side of the Tree of Knowledge of Good and Evil” (מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע), “for from there the Torah was given with prohibition and permission” (דְּמִתַּמָּן אִתְיְהִיבָא אוֹרַיְתָא בְּאִסּוּר וְהֶתֵּר), “from the right, life” (מִימִינָא חַיִּים), “and from the left, death” (וּמִשְּׂמָאלָא מוֹתָא).
“And because of this” (וּבְגִין דָּא), Rabbi Akiva said to his disciples (אָמַר ר׳ עֲקִיבָא לְתַלְמִידָיו): “When you reach the stones of pure marble, do not say, ‘Water, water’” (כְּשֶׁתַּגִּיעוּ לְאַבְנֵי שַׁיִשׁ טָהוֹר אַל תֹּאמְרוּ מַיִם מַיִם) (Chagigah 14b), “lest you mistake the stones of pure marble of Beri’ah” (לָא תֶהֱווֹן שָׁקִילִין אַבְנֵי שַׁיִשׁ טָהוֹר דִּבְרִיאָה), “for other stones” (לְאַבְנִין אָחֳרָנִין), “which are life and death of Yetzirah” (דְּאִינוּן חַיִּים וּמִיתָא דִּיצִירָה), “from which comes: ‘The heart of the wise is at his right hand, and the heart of the fool at his left’” (דְּמִתַּמָּן לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ) (Ecclesiastes 10:2).
“And not only that” (וְלָא עוֹד), “but you will endanger your lives” (אֶלָּא דְּתִסְתַּכְּנוּן בְּנַפְשַׁיְיכוּ), “because these of the Tree of Knowledge of Good and Evil are in separation” (בְּגִין דְּאִלֵּין דְּעֵץ הַדַּעַת טוֹב וָרָע אִינוּן בְּפֵירוּדָא), “whereas the stones of pure marble are in complete unity without any separation whatsoever” (וְאַבְנֵי שַׁיִשׁ טָהוֹר אִינוּן בְּיִחוּדָא בְּלָא פֵירוּד כְּלָל), and the one who understands will understand (וְהַמֵּבִין יָבִין).
It further says there (עוֹד אוֹמֵר שָׁם): “And a river went out from Eden to water the garden” (וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Genesis 2:10), certainly Above (בְּוַדַּאי לְעֵילָא), in the Tree of Life (בְּעֵץ חַיִּים), for there no foreign Klipot exist (דְּתַמָּן לֵית קְלִיפִין נוּכְרָאִין), as it is written (הֲדָא הוּא דִכְתִיב): “No evil shall sojourn with You” (לֹא יְגֻרְךָ רָע) (Psalms 5:5), namely the Heikhalot [Palaces] of the Male (דְּהַיְינוּ הֵיכְלֵי הַזָּכָר); there are no Klipot corresponding to them whatsoever (אֵין שׁוּם קְלִיפּוֹת כְּנֶגְדָּם), but only corresponding to the Heikhalot [Palaces] of His Nukvah (רַק כְּנֶגֶד הֵיכְלֵי נוּקְבֵיהּ), as it is said... (שֶׁנֶּאֱמַר...)
[Words of the copyist of the manuscript] ([דִּבְרֵי הַמַּעְתִּיק שֶׁל כְּתַב הַיָּד]). Up to this point this alone was found written, and nothing more (עַד כָּאן נִמְצָא כָּתוּב וְתוּ לָא מִידֵי), and it was found that from folio 38 until daf 75 is missing (וְנִמְצָא חָסֵר שָׁם מִדַּף ל״ח עַד דַּף ע״ה). Moreover (וְגַם כִּי), the entire text, without exception, was full to overflowing with countless errors (הָיָה הַכֹּל כַּאֲשֶׁר לַכֹּל מָלֵא וְגָדוּשׁ טָעוּיוֹת אֵין מִסְפָּר). May Hashem enlighten our eyes with the light of His Torah (וַי״י יָאִיר עֵינֵינוּ בִּמְאוֹר תּוֹרָתוֹ), and fill our deficiency (וִימַלֵּא חֶסְרוֹנֵנוּ), Amen and Amen, may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).
[Below are the words of the author himself] ([לְהַלָּן דִּבְרֵי הַמְחַבֵּר עַצְמוֹ])
This I found as a separate booklet (זֶה מָצָאתִי קוּנְטְרֵס בִּפְנֵי עַצְמוֹ), and I do not know (וְלֹא יָדַעְתִּי), whether it is part of the book Tikkun Shabbat that I began (אִם הוּא חֵלֶק מִסֵּפֶר תִּקּוּן שַׁבָּת שֶׁהִתְחַלְתִּי), or whether it belongs to the book HaMilu’im of Rabbi Menahem Azariah da Fano of blessed memory (אוֹ אִם הוּא מִסֵּפֶר הַמִּלּוּאִים לְהָרַמְ״ע זללה״ה) [There are no parallel passages in Ma'amar HaMilu’im of the Ram"a] ([אֵין מַקְבִילוֹת בְּמַאֲמַר הַמִּלּוּאִים לְהָרַמְ״ע]), therefore I wrote it separately (וְלָכֵן כְּתַבְתִּיו בִּפְנֵי עַצְמוֹ), and may the spirit of the Creator be poured upon us from on High (וְעָלֵינוּ מִמָּרוֹם יֵעָרֶה, רוּחַ הַבּוֹרֵא), Amen, may it be His will (אכי״ר). And this is the language of the Zoharic discourse in Parashat Yitro concerning the Margala [Pearl] (וְזֶה לְשׁוֹן מַאֲמַר הַזֹּהַר בְּפָרָשַׁת יִתְרוֹ בְּעִנְיַן הַמַּרְגָּלָא), which is written at length in my possession on folio... (הִנֵּה הוּא כָּתוּב אֶצְלִי בַּאֹרֶךְ דַּף...). And I found further written regarding this matter (וְעוֹד מָצָאתִי כָּתוּב עִנְיַן זֶה) [Found in Tikkunei Shabbat 30, 26, 25, and likewise in Emek HaMelekh with a slightly different wording] ([נִמְצָא בְּתִקּוּנֵי שַׁבָּת וְכֵן בְּעֵמֶק הַמֶּלֶךְ בְּנוּסָח שׁוֹנֶה מְעַט]).
Know (דַּע), that the Name Ehyeh (שֵׁם אֶהְיֶ״ה) and the Name Yehu (וְשֵׁם יְהוּ) contain seven letters (יֵשׁ בָּהֶם ז׳ אוֹתִיּוֹת), and from them came forth seven Names (וּמֵהֶם יָצְאוּ ז׳ שֵׁמוֹת), and this is their order (וְזֶהוּ סִדְרָם), and how they rule (וְהֵיאַךְ הֵם שׁוֹלְטִים).
On Shabbat and the first day of the week (יוֹם שַׁבָּת וְיוֹם א׳ בְּשַׁבָּת), the Aleph of Ehyeh and the Vav of Yehu rule (שׁוֹלְטִים א׳ דְּאֶהְיֶ״ה ו׳ דְּיְהוּ), and from them emerge two Names (וְיוֹצְאִים מֵהֶם ב׳ שֵׁמוֹת): Yahavah (יָהֵוָה) on Shabbat (יָהֵוָה בְּשַׁבָּת), and the Name El (וְשֵׁם אֵל) on the first day of the week (בְּא׳ בְּשַׁבָּת). The Name Hashem and its vocalization (שֵׁם יֶהֵוֶהֵ וְנִקּוּדוֹ) have the numerical value of one hundred and twenty-six (גִּימַטְרִיָּא קכ״ו), corresponding to the numerical value of the squared computation of Adonai (כַּחֶשְׁבּוֹן שִׁיר מְרֻבָּע שֶׁל אֲדנ״י), and the Name El (וְשֵׁם אֱלֵ) has the numerical value of one hundred and one (גִּימַטְרִיָּא ק״א), corresponding to the number of Mikha’el (כְּמִנְיַן מִיכָאֵל).
On the second and third days (יוֹם ב׳ ג׳), the Heh of Ehyeh and the Heh of Yehu rule (שׁוֹלְטִים ה׳ דְּאֶהְיֶ״ה ו־ה׳ דְּיְהוּ), and from them emerge two Names (וְיוֹצְאִים מֵהֶם ב׳ שֵׁמוֹת): Hashem Elohim (יְהוָה אֱלֹהִים). On the second day (יוֹם ב׳), Hashem with the vocalization of Elohim (הֲוָיָה בְּנִקּוּד אֱלֹהִים), thus: YHVH (יֱהֹוִה), and on the third day (וְיוֹם ג׳), Elohim without vocalization (אֱלֹהִים בְּלִי נִקּוּד).
On the fourth and fifth days (יוֹם ד׳ ה׳), the Yod of Ehyeh and the Yod of Yehu rule (שׁוֹלְטִים י׳ דְּאֶהְיֶ״ה ו־י׳ דְּיְהוּ), and because of the great joy as they embrace one another (וּמֵרֹב הַשִּׂמְחָה שֶׁמִּתְחַבְּקִים יַחַד), they sparkle within one another (מִתְנוֹצְצִים זֶה בָּזֶה), and rejoice with one another (וּשְׂמֵחִים זֶה עִם זֶה), and from them emerge two Names (וְיוֹצְאִים מֵהֶם ב׳ שֵׁמוֹת), which are the Atbash substitution of Hashem (שֶׁהֵם חִלּוּף הֲוָיָה בְּאַתְבַּ״שׁ), MTZPTZ MTZPTZ (מֱצֹפִץ מֹצְפֹץְ). One of them has the numerical value of three hundred and seventy (הָאֶחָד גִּימַטְרִיָּא ש״ע). These are the three hundred and seventy Lights (אֵלּוּ הֵם ש״ע נְהוֹרִין), and this is the secret of (וְזֶה סוֹד): “And the nursing child shall delight himself over the hole of the viper” (וְשִׁעֲשַׁע יוֹנֵק עַל חוּר פָּתֶן) (Isaiah 11:8), for the viper refers to the Klipot (מִפְּנֵי הַפֶּתֶן הֵם הַקְּלִיפּוֹת).
It requires two sets of three hundred and seventy (צָרִיךְ לָהֶם ב׳ ש״ע), when Malchut nurses over the opening (כְּשֶׁיּוֹנֵק מַלְכוּת עַל חוּר), which are the Chasadim (דְּאִינוּן חֲסָדִים), one from the Mochin [Supernal Intellects] of Imma (חַד מִמּוֹחֵי דְאִמָּא), and one from Ze’ir Anpin (וְחַד מִזְּעֵיר). And the second has the numerical value of three hundred and sixty (וְהַשֵּׁנִי בְּגִימַטְרִיָּא ש״ס), corresponding to the letter Shin and its Milui [spelling-out], Yod-Nun (כְּמִנְיַן ש׳ וּמִלּוּיו ין׳). On the fourth day (בְּיוֹם ד׳), the substitution [MTZPTZ] (הַחִלּוּף [מֶצְפִץ]) is vocalized with Elohim (בְּנִקּוּד אֱלֹהִים), and on the fifth day (וּבְיוֹם ה׳), [MTZPTZ] (מֶצְפִץ) is vocalized with Cholam and Sheva (חוֹלָם שְׁבָ״א).
On the sixth day (יוֹם ו׳), the letter Heh rules (שׁוֹלֶטֶת אוֹת ה׳), the one remaining from Ehyeh (הַנִּשְׁאֶרֶת מֵאֶהְיֶ״ה), and it comes and strikes the Name A-H-Y (וּבָאָה וּמַכָּה בַּשֵּׁם אה״י), to complete it into Ehyeh (לְהַשְׁלִימוֹ לְאֶהְיֶ״ה). It also strikes YHV (וְגַם מַכָּה בִּיה״ו), to complete it into Hashem (לְהַשְׁלִימוֹ לַהֲוָיָה). Thus (אִם כֵּן), it has two strikings (יֵשׁ לָהּ ב׳ הַכָּאוֹת), and from there emerges one Name (וְיוֹצֵא מִשָּׁם שֵׁם אֶחָד), composed of two Names (כָּלוּל מִב׳ שֵׁמוֹת), namely Adonai and Y-H (שֶׁהֵם אֲדנ״י י״ה), and they are interwoven in this form (וְיִהְיוּ מְשֻׁלָּבִים כָּזֶה): ADYNHY (אֲדֹיֶנָהֶיְ).
[A further section was found that is not corrupted.] ([נִקְטָע נוֹסָף שֶׁנִּמְצָא לֹא מְשֻׁבָּשׁ])
And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that during the six days of action (כִּי בְּו׳ יְמֵי הַמַּעֲשֶׂה), Klipat Nogah rules in the world (שׁוֹלֶטֶת קְלִיפַּת נֹגַהּ בָּעוֹלָם), and it is gradually sweetened little by little (וְהוֹלֶכֶת וּמִתְמַתֶּקֶת מְעַט מְעַט), through these Kavanot [Intentions] (עַל יְדֵי אֵלּוּ הַכַּוָּנוֹת), and also through the reading of the Torah (וְגַם עַל יְדֵי קְרִיאַת הַתּוֹרָה), each day according to that which belongs to it (כָּל יוֹם הַשַּׁיָּךְ לוֹ), as I explained above (כְּמוֹ שֶׁבֵּאַרְתִּי לְמַעְלָה).
Therefore (וְלָכֵן), during the six days of action (בְּו׳ יְמֵי הַמַּעֲשֶׂה), there are seven Names (הֵם ז׳ שֵׁמוֹת), which emerge from the seven letters of Ehyeh and Yehu (שֶׁיָּצְאוּ מִז׳ אוֹתִיּוֹת אֶהְיֶ״ה יְהוּ), namely El, Hashem, Hashem Elohim, MTZPTZ, MTZPTZ, Adonai-Yah (שֶׁהֵם אֵל יְהוָה יְהוָה אֱלֹהִים מֶצְפִץ מִצְפֵץ אֲדנ״י יָה). All of them together (כֻּלָּם) have the numerical value of Tekhelet [blue] with the Kolel [inclusive count] (גִּימַטְרִיָּא תְּכֵלֶת עִם הַכּוֹלֵל), that is to say (רָצָה לוֹמַר), Tekhelet lacking the Aleph (תְּכֵלֶת חָסֵר א׳), because the Klipot rule over it (לְפִי שֶׁהַקְּלִיפּוֹת שׁוֹלְטוֹת עָלֶיהָ), and it is not complete (וְאֵינָהּ שְׁלֵמָה), and it resembles the sea (וְהִיא דּוֹמָה לַיָּם), and the sea resembles the firmament (וְיָם דּוֹמֶה לָרָקִיעַ). But on Shabbat (אֲבָל בְּשַׁבָּת), when all of them return Above to their source (שֶׁכֻּלָּם חוֹזְרִים לְמַעְלָה לִמְקוֹרָם), Malchut is concealed Above (נֶעְלֶמֶת מַלְכוּת לְמַעְלָה), in the place where Ze’ir Anpin had been during the weekdays (מָקוֹם שֶׁהָיָה שָׁם זְעֵיר בַּחוֹל), in the manner that the angels ask (עַל דֶּרֶךְ שֶׁהַמַּלְאָכִים שׁוֹאֲלִים): “Where is the place of His glory?” (אַיֵּה מְקוֹם כְּבוֹדוֹ), and afterward they say (וְאַחַר כָּךְ אוֹמְרִים): “Blessed is the glory of Hashem from His place” (בָּרוּךְ כְּבוֹד י״י מִמְּקוֹמוֹ) (Ezekiel 3:12), that is to say (רָצָה לוֹמַר), from the place of the Vav (מִמְּקוֹם ו׳), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר), and this is what one must intend (וְזֶהוּ צָרִיךְ לְכַוֵּן), during Minchah of Erev Shabbat (בְּמִנְחָה שֶׁל עֶרֶב שַׁבָּת).
Afterward (וְאַחַר כָּךְ), the numerical value of the aforementioned Vav is concealed (נֶעְלָם הַמִּסְפָּר שֶׁל ו׳ הַנִּזְכָּר), and a more exalted number appears (וְנִרְאֶה מִסְפָּר יוֹתֵר מְעוּלֶה), which is from the World of Beri’ah (שֶׁהוּא מֵעוֹלָם הַבְּרִיאָה). It is the seven included with their source (וְהוּא הַז׳ הַכְּלוּלוֹת עִם מְקוֹרָם), namely Ehyeh, Yehu, El, Hashem, Hashem Elohim, MTZPTZ, MTZPTZ, Yah, Adonai (שֶׁהוּא אֶהְיֶ״ה יְהוּ אֵ״ל יְדוָ״ד יְדוָ״ד אֱלֹקִי״ם מַצְפַ״ץ מַצְפַ״ץ יָ״ה אֲדנ״י). And the Name Hashem with the vocalization of Elohim is sweetened (וְשֵׁם הֲוָיָה בְּנִקּוּד אֱלֹקִים נִמְתָּק), and likewise the Name Yah, when it is interwoven with Adonai, is included in the source (וְכֵן שֵׁם יָ״ה כְּשֶׁהוּא מְשֻׁלָּב עִם אֲדנ״י נִכְלָל בַּמָּקוֹר). It follows (נִמְצָא), that these seven Names (שֶׁאֵלּוּ הַז׳ שֵׁמוֹת) have the exact numerical value of Tekhelet [Sky-blue] (עוֹלִים תְּכֵלֶת מַמָּשׁ), and this itself is the Throne of Glory (וְהִיא הִיא כִּסֵּא הַכָּבוֹד).
One must also intend (וְגַם צָרִיךְ לְכַוֵּן) the Name S"G (בְּשֵׁם ס״ג), and its Milui [spelling-out], and the Milui of its Milui, M"B (וּבְמִלּוּי דְמִלּוּי מ״ב), thus (כָּזֶה): Hashem (יְדוָ״ד), Yod Heh Vav Heh (יו״ד ה״י וא״ו ה״י), Yod Vav Dalet (יו״ד וא״ו דל״ת), Heh Heh Yod (ה״ה יו״ד), Vav Aleph Vav (וא״ו אל״ף וא״ו), Heh Heh Yod (ה״ה יו״ד), which rule on Shabbat (שֶׁשּׁוֹלְטִים בְּשַׁבָּת). And when one says “Vayekhulu” [And they were finished] (וַיְכֻלּוּ), he should intend (יְכַוֵּן) the Name of four Yods (לְשֵׁם ד׳ דִּיוּדִי״ן), which is A"B (שֶׁהוּא ע״ב), and its Milui [spelling-out], and the Milui of its Milui, which is M"B (וּלְמִלּוּיו וּמִלּוּי מִלּוּיו שֶׁהוּא מ״ב). “Vayekhulu” [And they were finished] (וַיְכֻלּוּ) also has the numerical value of A"B (גַּם כֵּן גִּימַטְרִיָּא ע״ב).
A further practice was sent from the Holy Land, may it be rebuilt and established, to the Arizal, of blessed memory (עוֹד מִנְחָה שְׁלוּחָה מֵאֶרֶץ יִשְׂרָאֵל תּוֹבְבָ״א לְהָאַרִ״י זללה״ה), a beautiful order (סֵדֶר נָאֶה), to purify the Neshamah [Soul] (לְזַכֵּךְ הַנְּשָׁמָה), to illuminate it (וּלְהָאִירָהּ), and to add to it strength and illumination (וּלְהוֹסִיף לָהּ כֹּחַ וְהֶאָרָה), so that it may become bound to the Supernal Holiness (לְהִתְקַשֵּׁר בִּקְדֻשָּׁה עֶלְיוֹנָה).
At night, before you engage in Torah (בַּלַּיְלָה קֹדֶם שֶׁתַּעֲסֹק בַּתּוֹרָה), intend all the Kavanot [Intentions] that we shall explain, with the help of the Creator and His Shekhinah (תְּכַוֵּן כָּל הַכַּוָּנוֹת שֶׁנְּבָאֵר בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ), and afterward (וְאַחַר כָּךְ), intend them every moment and every hour (תְּכַוְּנֵם בְּכָל רֶגַע וְכָל שָׁעָה), and according to the extent that you increase your intention in them (וּכְפִי רִבּוּי שֶׁתְּכַוֵּן בָּהֶם), so shall the illumination in your soul increase (תַּרְבֶּה הֶאָרָה בְּנַפְשְׁךָ). And how pleasant it is (וּמַה נָּעִים), that they should remain before your eyes all day (שֶׁיִּהְיוּ כָּל הַיּוֹם בֵּין עֵינֶיךָ), for this rectifies the Neshamah [Soul] and greatly illuminates it (כִּי הוּא מְתַקֵּן הַנְּשָׁמָה וּמְאִירָהּ מְאֹד).
First (תְּחִלָּה), intend the Havayah of Yodin (תְּכַוֵּן בַּהֲוָיָה דְּיוּדִין), and afterward (וְאַחַר כָּךְ), the Ehyeh of Yodin together with it (בְּאֶהְיֶ״ה דְּיוּדִין עִמָּהּ), and afterward (וְאַחַר כָּךְ), the Name S"G together with the Ehyeh of Yodin (בְּשֵׁם ס״ג וּבְאֶהְיֶ״ה דְּיוּדִין), and afterward (וְאַחַר כָּךְ), the Name M"H together with the Ehyeh of Alephin (בְּשֵׁם מ״ה וּבְאֶהְיֶ״ה דְּאַלְפִין), and afterward (וְאַחַר כָּךְ), the Name B"N together with the Ehyeh of Hehin (בְּשֵׁם ב״ן וְאֶהְיֶ״ה דְּהֶהִין)... All this you will find explained at length in Sefer HaKavanot (כָּל זֶה תִּמְצָא בָּאֹרֶךְ בְּסֵפֶר הַכַּוָּנוֹת), and also at the beginning of the book Zot Chukat HaTorah (וְגַם בִּתְחִלַּת סֵפֶר זֹאת חֻקַּת הַתּוֹרָה), under the letter Zayin (בְּאוֹת זַיִ״ן), “Purification of the Soul” (זִכּוּךְ הַנֶּפֶשׁ).
Thus far is the book Tikkunei Shabbat (עַד כָּאן סֵפֶר תִּקּוּנֵי שַׁבָּת), which was undoubtedly composed by the author of Emek HaMelekh (שֶׁחֻבַּר לְלֹא סָפֵק עַל יְדֵי בַּעַל עֵמֶק הַמֶּלֶךְ), comprising the sections that are neither erased nor corrupted (הַקְּטָעִים שֶׁאֵינָם מְחוּקִים וְאֵינָם מְשֻׁבָּשִׁים), as they were found in the “Paris Manuscript” (כְּפִי שֶׁנִּמְצְאוּ בִּכְתַב יָד פָּרִיז), in the library of the Hebrew University of Jerusalem (בְּסִפְרִיַּת הָאוּנִיבֶרְסִיטָה הָעִבְרִית יְרוּשָׁלַיִם), for whose discovery and transcription Rabbi Eliyahu Lax HaKohen labored (אֲשֶׁר טָרַח בְּחִפּוּשָׂם וּבְהַעְתָּקָתָם ר׳ אֱלִיָּהוּ לַקְס הַכֹּהֵן).
“The Tablets and the broken Tablets are placed in the Ark” (לוּחוֹת וְשִׁבְרֵי לוּחוֹת מֻנָּחִים בָּאָרוֹן) (Berakhot 8b).
TABLE OF CONTENTS
Introduction to Sefer Tikkunei Shabbat 3
Rabbi Naftali Hertz Bacharach 6
Rabbi Naftali’s Larger Literary Undertaking 8
The Place of Tikkunei Shabbat 10
Calling the Sabbath Queen 12
The Two Shabbatot 14
Deed, Speech, and Will 17
Rest, Judgment, and Mercy 20
The Course of the Sefer 22
Luz and the Red Jews Beyond the Sambatyon 24
The Manuscript and Its Condition 27
The Jerusalem Edition of 5763 / 2003 29
The Present Edition 31
Entering Tikkunei Shabbat 33
Chapter One (פֶּרֶק רִאשׁוֹן) 35
Chapter Two (פֶּרֶק שֵׁנִי) 55
Chapter Three (פֶּרֶק שְׁלִישִׁי) 65
Chapter Four (פֶּרֶק רְבִיעִי) 76
Chapter Five (פֶּרֶק חֲמִישִׁי) 91
Chapter Six (פֶּרֶק שִׁשִּׁי) 98
Chapter Seven (פֶּרֶק שְׁבִיעִי) 113
Chapter Eight (פֶּרֶק שְׁמִינִי) 118
Chapter Nine (פֶּרֶק תְּשִׁיעִי) 120
Chapter Ten (פֶּרֶק עֲשִׂירִי) 130
Chapter Eleven (פֶּרֶק אַחַד עָשָׂר) 152
Chapter Twelve (פֶּרֶק שְׁנֵים עָשָׂר) 163
Chapter Thirteen (פֶּרֶק שְׁלֹשָׁה עָשָׂר) 168
Chapter Fourteen (פֶּרֶק אַרְבָּעָה עָשָׂר) 184
Chapter Fifteen (פֶּרֶק חֲמִשָּׁה עָשָׂר) 185
Chapter Sixteen (פֶּרֶק שִׁשָּׁה עָשָׂר) 191
Chapter Seventeen (פֶּרֶק טו״ב) 244