Chapter Ten (פֶּרֶק עֲשִׂירִי)

I explained (בֵּאַרְתִּי), that the Name K"N"A is Mikveh [Ritual Immersion Pool] (כִּי שֵׁם קנ״א הוּא מִקְוֶה), and this Name is from Imma Ila’ah [the Supernal Mother] (וְזֶה הַשֵּׁם הוּא מֵאִימָא עִילָאָה), where the waters are pure (אֲשֶׁר שָׁם הַמַּיִם טְהוֹרִים), suspended by the Divine utterance (הַתְּלוּיִים בְּמַאֲמָר), so that every Ba’al Teshuvah [Master of Repentance] may be purified through them (לְהִטָּהֵר בָּהֶם כָּל בַּעַל תְּשׁוּבָה), to remove the defilement from him (לְהָסִיר מִמֶּנּוּ הַזּוֹהֲמָא).

And she purified (וְהִיא הָיְתָה מְטַהֶרֶת), after the World of Tohu (אַחַר עוֹלָם הַתֹּהוּ), the lights of Ze’ir Anpin and Nukvah of the shattered vessels (אוֹרוֹת זו״ן דְּשִׁבְרֵי כֵלִים), and therefore He placed into her hand this endless freedom (וְלָכֵן נָתַן בְּיָדָהּ אֵין סוֹף הַחֵרוּת הַזֶּה), to fulfill that which is written (לְקַיֵּם מַה שֶּׁכָּתוּב): “Who can bring a pure thing out of an impure one? Is it not the One?” (מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד) (Job 14:4), who is Atika Kadisha [the Holy Ancient One] (שֶׁהוּא עַתִּיקָא קַדִּישָׁא), called Kodesh haKodashim [Holy of Holies] (הַנִּקְרָא קֹדֶשׁ קָדָשִׁים), and therefore Imma is called Taharah [Purity] (וְלָכֵן אִימָא נִקְרֵאת טָהֳרָה).

And this is literally the marble stones (וְזֶהוּ מַמָּשׁ אַבְנֵי שַׁיִשׁ), which are two times six Heikhalot [Palaces] of Ze’ir Anpin and Nukvah (שֶׁהֵם ב׳ פְּעָמִים שִׁשָּׁה הֵיכָלוֹת דְּזו״ן), which are the twelve oxen (שֶׁהֵם י״ב בָּקָר), bearing the Sea of Shlomo (הַנּוֹשְׂאִים יָם שֶׁל שְׁלֹמֹה), their faces toward the former sea (פְּנֵיהֶם אֶל הַיָּם הַקַּדְמוֹנִי), and their backs toward the latter sea (וְסוֹפָם אֶל הַיָּם הָאַחֲרוֹן), which are the two Heikhalot [Palaces] of Kodesh haKodashim [Holy of Holies] (שֶׁהֵם ב׳ הֵיכָלוֹת דְּקֹדֶשׁ קָדָשִׁים), completing the seven and seven (הַמַּשְׁלִימִים לְשִׁבְעָה שִׁבְעָה), as it is said (שֶׁנֶּאֱמַר): “Seven... and seven pipes” (שִׁבְעָה (בְּשִׁבְעָה) [וְשִׁבְעָה] מוּצָקוֹת) (Zechariah 4:2), and they are the twelve oxen (וְי״ב בָּקָר הֵם) ([text not deciphered; see I Kings 7:25]), and the Sea is upon them (וְהַיָּם עֲלֵיהֶם), for it is exceedingly concealed (כִּי הוּא נֶעְלָם מְאֹד), and King Shlomo, peace and blessing be upon him (וּשְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), made everything according to the likeness Above (עָשָׂה הַכֹּל כְּדֻגְמַת שֶׁל מַעְלָה), through his wisdom (בְּחָכְמָתוֹ). And Shayish [Marble] is an expression meaning “six” (וְשַׁיִשׁ הוּא לְשׁוֹן שִׁשָּׁה), and because Imma Ila’ah of Atzilut nests within Beri’ah (וּלְהִיוֹת כִּי אִימָא עִילָאָה דַאֲצִילוּת מְקַנֶּנֶת בִּבְרִיאָה), therefore it says, “stones of pure marble” (לָכֵן אוֹמֵר אַבְנֵי שַׁיִשׁ טָהוֹר), for the purification comes from her (כִּי הַטָּהֳרָה בָּאָה מִמֶּנָּה), to Ze’ir Anpin and Nukvah of the World of Beri’ah (לְזו״ן דְּעוֹלָם הַבְּרִיאָה), to purify their Heikhalot [Palaces] (לְטַהֵר הֵיכָלֵיהֶם), so that the Klipot may derive no benefit from them (שֶׁלֹּא יֵהָנוּ מֵהֶם הַקְּלִיפּוֹת).

For when the light of Imma comes (כִּי בְּבוֹא אוֹר אִימָא), it is impossible for them to derive benefit (אִי אֶפְשָׁר לָהֶם לֵיהָנוֹת), or even to remain there (וַאֲפִלּוּ לַעֲמֹד שָׁם), but on the contrary (אֶלָּא אַדְּרַבָּא), they fall below (נוֹפְלִים לְמַטָּה), and they are unable to remain in their place (וְאֵינָם יְכוֹלִים לַעֲמֹד בְּמַעֲמָדָם), just like a person who looks into the eye of the sun (כְּאָדָם הָרוֹאֶה בְּעֵין הַשֶּׁמֶשׁ), whose eyesight is dimmed by its brilliance (שֶׁכֵּהָה מְאוֹר עֵינָיו), so it shall be for them (כֵּן יִהְיֶה לָהֶם). Therefore all our intention in adding from the weekday to the holy (וְלָכֵן כָּל כַּוָּנָתֵינוּ בְּתוֹסֶפֶת שַׁבָּת מֵחוֹל עַל הַקֹּדֶשׁ), is toward the illumination of the Names of Imma Ila’ah [the Supernal Mother] (אֶל הֶאָרַת שֵׁמוֹת אִימָא עִילָאָה), and therefore (וְלָכֵן), we require the Margala Names (אָנוּ צְרִיכִים אֶל שֵׁמוֹת הַמַּרְגָּלָא), which are the Names of the aforementioned Imma (שֶׁהֵם שֵׁמוֹת אִימָא הַנִּזְכֶּרֶת), in the Tosefta in the Zohar, Yitro 41b (92a) (בַּתּוֹסֶפְתָּא בַּזֹּהַר יִתְרוֹ דַּף מ״א ע״ב [צ״ב־א]).

And this is its language (וְזֶה לְשׁוֹנוֹ): “Remember the day of Shabbat to sanctify it” (זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20:8), “the secret of Shabbat—we have established it everywhere” (רָזָא דְשַׁבָּת הָא אוֹקִימְנָא בְּכָל דּוּכְתָא), “it is the day of rest of the world” (יוֹמָא דְנַיְיחָא דְעָלְמָא), “and it is the entirety of the Orayta” (וְאִיהוּ כְּלָלָא דְאוֹרַיְתָא), “and whoever guards Shabbat” (וּמַאן דְּנָטִיר שַׁבָּת), “it is as though he guarded the entire Orayta” (כְּאִלּוּ נָטִיר אוֹרַיְתָא כֻּלָּהּ). “And it has already been explained” (וְהָא אִתְמַר), “that the remembrance of Shabbat is to sanctify it” (דּוּכְרָנָא דְשַׁבָּת לְקַדְּשָׁא לֵיהּ), “with all kinds of supernal holiness” (בְּכָל זִינֵי קְדוּשִׁין עִלָּאִין), meaning to say (רָצָה לוֹמַר), with all the holy intentions (בְּכָל הַכַּוָּנוֹת הַקְּדוֹשׁוֹת), as Rashbi, peace and blessing be upon him, wrote (כְּמוֹ שֶׁכָּתַב רשב״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה) (Zohar Bereishit 99b): through deed, through speech, and through will (בְּעוֹבָדָא וּבְמִלּוּלָא וּבִרְעוּתָא), which is thought (שֶׁהִיא הַמַּחֲשָׁבָה).

Likewise regarding Shabbat (וְכֵן אֵצֶל שַׁבָּת), through deed (בְּעוֹבָדָא), which are the three meals (שֶׁהֵם ג׳ סְעוּדוֹת), and their preparation for the needs of Shabbat (וַהֲכָנָתָם לְצָרְכֵי שַׁבָּת), and the two myrtle branches (וּב׳ בַּדֵּי הֲדַס), one corresponding to Zakhor [Remember] (אֶחָד נֶגֶד זָכוֹר), and one corresponding to Shamor [Observe] (וְאֶחָד נֶגֶד שָׁמוֹר), corresponding to Ze’ir Anpin and Nukvah (כְּנֶגֶד זו״ן), for the female requires guarding (שֶׁהַנְּקֵבָה צְרִיכָה שְׁמִירָה), so that the Klipot will not ascend with her (שֶׁלֹּא יַעֲלוּ עִמָּהּ הַקְּלִיפּוֹת), and also so that no stranger may enter into her vacant space (וְגַם שֶׁלֹּא יִכָּנֵס זָר בַּחָלָל דִּילָהּ), which remains empty and vacant during the ascent of the Shekhinah (שֶׁנִּשְׁאַר פָּנוּי וְחָלוּל בַּעֲלִיַּת הַשְּׁכִינָה), as will be explained in the secret of the Shabbat boundary (כְּמוֹ שֶׁיִּתְבָּאֵר בְּסוֹד תְּחוּם שַׁבָּת). And each myrtle branch (וְכָל בַּד שֶׁל הֲדַס), should have three myrtle leaves (יִהְיוּ בּוֹ ג׳ עָלִין שֶׁל הֲדַס), for no bundle consists of fewer than two (שֶׁאֵין אֲגֻדָּה פְּחוּתָה מִשְּׁנַיִם), and he should direct his intention (וִיכַוֵּן), that the right one of Zakhor [Remember] (שֶׁהַיְמָנִי שֶׁל זָכוֹר), is the three of the Netzach of Imma (הוּא שָׁלֹשׁ שֶׁל נֵצַח אִימָא), namely three Havayah Names vocalized with Segol (הַיְינוּ ג׳ הֲוָיוֹת בְּנִקּוּד סֶגוֹל), and the left one (וְהַשְּׂמָאלִי), is the three Havayah Names vocalized with Sheva (הוּא ג׳ הֲוָיוֹת בְּנִקּוּד שְׁבָא), of the Hod of Imma (שֶׁל הוֹד אִימָא), which the Nukvah of Ze’ir Anpin, called Shamor [Observe], receives (שֶׁמְּקַבֶּלֶת נוּקְבָא דְזְעֵיר אַנְפִּין הַנִּקְרָא שָׁמוֹר). And Segol (וְהַסֶּגוֹל), is the secret of Chesed [Kindness] (הוּא סוֹד הַחֶסֶד), as it is said (שֶׁנֶּאֱמַר): “And you shall be My treasured possession” (וִהְיִיתֶם לִי סְגֻלָּה) (Exodus 19:5), and Sheva [Sheva vowel] (וּשְׁבָא), is the secret of judgment (הוּא סוֹד הַדִּין), and the reverse of Sheva (וְהָפוּךְ שְׁבָא), is: “By fire Hashem judges” (הוּא בָּאֵשׁ י״י נִשְׁפָּט) (Isaiah 66:16). And because they emerge through the mystery of the Havayah Names (וּמִפְּנֵי שֶׁהֵם יוֹצְאִים בְּסוֹד הֲוָיוֹת), sweetening will come to the judgments of Ze’ir Anpin and Nukvah (יַגִּיעַ מִיתּוּק לְדִינֵי זְעֵיר אַנְפִּין וְנוּקְבָא), and one should say regarding the right branch (וְצָרִיךְ לוֹמַר עַל הַיְמָנִית), “This is for Zakhor [Remember]” (זוֹ שֶׁל זָכוֹר), and regarding the left branch (וְעַל הַשְּׂמָאלִית), “This is for Shamor [Observe]” (זוֹ שֶׁל שָׁמוֹר), and this is for one to whom myrtle is available (וְזֶה לְמִי שֶׁאֶפְשָׁר לוֹ בַּהֲדַס), like those who dwell in the Land of Israel (כְּיוֹשְׁבֵי אֶרֶץ יִשְׂרָאֵל), for myrtle is readily available to them (שֶׁהַהֲדַס מָצוּי לָהֶם). But in a place where myrtle is not readily available (אֲבָל בְּמָקוֹם שֶׁאֵינוֹ מָצוּי), they are not obligated in this Mitzvah [Commandment] (אֵין מְחַיְּבִין אוֹתָם בְּמִצְוָה זוֹ).

And now (וְעַכְשָׁיו), I have abbreviated this secret (קִצַּרְתִּי בְּסוֹד זֶה), because I must explain it at length (לְפִי שֶׁאֲנִי צָרִיךְ לְבָאֲרוֹ בְּאֹרֶךְ), in the explanation of the hymns in the section beginning (בְּפֵרוּשׁ הַשִּׁירִים בַּבַּיִת הָאוֹמֵר): “With wine in the cup and myrtle branches...” (בְּחַמְרָא גּוֹ כָסָא וּמְדַאנֵי אָסָא...), and I have also explained it in my larger work, Emek haMelekh (וְעוֹד פֵּרַשְׁתִּי בְּסִפְרִי הַגָּדוֹל עֵמֶק הַמֶּלֶךְ), together with the secret of the Tosefta (וְסוֹד הַתּוֹסֶפְתָּא), and the secret of the Margala (וְסוֹד הַמַּרְגָּלָא), at length (בְּאֹרֶךְ).

Therefore (וְעַל כֵּן), I shall be brief and proceed (הִנְנִי מְקַצֵּר וְעוֹלֶה), mentioning only what is necessary for the intentions of Shabbat (כִּי אִם הַצָּרִיךְ לְכַוָּנוֹת הַשַּׁבָּת), and likewise (וְכֵן), the arrangement of the twelve loaves upon the table on Shabbat (בְּסִדּוּר י״ב כִּכָּרוֹת עַל הַשֻּׁלְחָן בְּשַׁבָּת), for the blessing of HaMotzi [Who brings forth bread from the earth] (לְבִרְכַּת הַמּוֹצִיא), which also belongs to the category of deed (וְהוּא גַּם כֵּן שַׁיָּךְ לְחֵלֶק הָעוֹבָדָא), and the like (וְכַיּוֹצֵא). And the category of speech (וְחֵלֶק הַמִּלּוּלָא), is the intentions (הוּא הַכַּוָּנוֹת), and Shir haShirim [Song of Songs] (וְשִׁיר הַשִּׁירִים), and the psalms (וְהַמִּזְמוֹרִים), and “Ve’azamer beShivchin” [And I Shall Sing Praises] (וַאֲזַמֵּר בְּשִׁבְחִין), and the prayers (וְהַתְּפִלּוֹת), and the Kiddush (וְהַקִּדּוּשׁ), and the like (וְכַדּוֹמֶה). And the category of will (וְחֵלֶק הָרְעוּתָא), is thought (הוּא הַמַּחֲשָׁבָה), namely the intentions of the true Kabbalah (הֵם כַּוָּנוֹת הַקַּבָּלָה הָאֲמִתִּית), which are required for the Bridegroom and the Bride in their union (הַצְּרִיכִין אֶל הֶחָתָן וְהַכַּלָּה לְזִוּוּגָהּ), as is known (כַּנּוֹדָע). And without this (וּבְלֹא זֶה), nothing will be accomplished (לֹא יִפְעַל כְּלוּם), for prayer without intention (כִּי תְּפִלָּה בְּלֹא כַּוָּנָה), is like a body without a soul (כְּגוּף בְּלֹא נְשָׁמָה), and were it not for the length of the discussion (וְלוּלֵא הָאֲרִיכוּת), I would have brought many passages (הָיִיתִי מֵבִיא כַּמָּה מַאֲמָרִים), warning about intention (הַמַּזְהִירִים עַל הַכַּוָּנָה), and whoever has a heart to understand and eyes to see (וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין וְעֵינַיִם לִרְאוֹת), should study the book of the Zohar (יִרְאֶה בְּסֵפֶר הַזֹּהַר), and in my aforementioned book Emek haMelekh (וּבְסִפְרִי עֵמֶק הַמֶּלֶךְ הַנִּזְכָּר).

And let us return to the matter of the Tosefta (וְנַחֲזוֹר לְעִנְיַן הַתּוֹסֶפְתָּא) (Zohar Shemot, Ra’aya Meheimna 92a), mentioned above (הַנִּזְכָּר), and this is its language (וְזֶה לְשׁוֹנוֹ): “There are two Margalan [jewels]” (תְּרֵין מַרְגָּלָן אִינוּן), “and one pin together with them, inside them” (וְחַד סִיכְתָא בַּהֲדַיְיהוּ, בְּגַוַיְיהוּ), “which stands between this one and that one” (דְּקָאִים בֵּין הַאי וּבֵין הַאי), and it says there (וְאוֹמֵר שָׁם): “This Margala [jewel], when it begins to shine, to be revealed” (הַאי מַרְגָּלָא כַּד שָׁארֵי לְנַהֲרָא לְאִתְגַּלְּיָא), “seven engraved letters shine” (נָהֲרִין ז׳ אַתְוָון גְּלִיפִין), “and those seven letters are two Names, Ehyeh and YHV” (וְאִינוּן ז׳ אַתְוָון, אִינוּן תְּרֵי שְׁמָהָן אֲהי״ה יה״ו). “The letters sparkle” (מִתְנַצְצֵי אַתְוָון), “and through their sparkle they enter one into another” (וּבְנִצִיצוּ דִילְהוֹן עָאלִין דָּא בְּדָא), “and shine one within another” (וְנָהֲרִין דָּא בְּדָא), “in two colors” (בִּתְרֵין גַּוְונִין), “one white color” (חַד גַּוָון חִיוָּר), “and one red color” (וְחַד גַּוָון סוּמָק), meaning to say (רָצָה לוֹמַר), Chesed and judgment (חֶסֶד וְדִין), “and from those two, two other Names are made” (וּמֵאִינוּן תְּרֵין אִתְעֲבִידוּ תְּרֵין שְׁמָהָן אָחֳרָנִין), “until the letters ascend into seven Names” (עַד דְּסָלְקִין אַתְוָון לְשֶׁבַע שְׁמָהָן). Aleph emerges (א׳ נָפִיק), and shines and sparkles (וְנָהִיר וְנָצִיץ), and enters into the letter Vav (וְעָאל בְּאוֹת ו׳), and both of them shine in two colors (וְנָהֲרִין תַּרְוַיְיהוּ בִּתְרֵין גַּוְונִין), and they are two Names (וְאִינוּן ב׳ שְׁמָהָן), one is called Havayah (חַד אִיקְרֵי יְדוָד), and one is called El (וְחַד אִיקְרֵי אֵל), and they shine as one (וְנָהֲרִין כַּחֲדָא). Heh emerges (ה׳ נָפִיק), and sparkles (וְנָצִיץ), and enters into the letter Heh (וְעָאל בְּאוֹת ה׳), and both of them shine in two colors (וְנָהֲרִין תַּרְוַיְיהוּ בִּתְרֵין גַּוְונִין), and they are two Names (וְאִינוּן תְּרֵין שְׁמָהָן), one is called YHVH, the secret of Elohim (חַד אִיקְרֵי יְדֶוֹדִ רָזָא דְאֱלֹקִים), and one is called Elohim (וְחַד אִיקְרֵי אֱלֹהִים), and they shine as one (וְנָהֲרָן כַּחֲדָא).

Yud enters into the letter Yud (י׳ עָאל בְּאוֹת י׳), and they shine and sparkle together (וְנָהֲרִין וְנָצְצִין כַּחֲדָא), and enter one into another (וְעָאלִין דָּא בְּדָא), and both of them shine, engraved and inscribed together (וְנָהֲרִין תַּרְוַיְיהוּ גְּלִיפִין מְחַקְקָן כַּחֲדָא). And they raise the head (וְאִינוּן זָקְפִין רֵישָׁא), shining and sparkling (נָהִירִין מְנַצְצִין), branches ascend from this side and from that side (עַנְפִּין סָלְקִין מֵהַאי סִטְרָא וּמֵהַאי סִטְרָא), and they are eleven branches (וְאִינוּן חַד־סַר עַנְפִּין), and these two letters (וְאֵלִין תְּרֵין אַתְוָן), shining, embrace one another (מְנַהֲרִין מִתְחַבְּקִין דָּא בְּדָא), they are Havayah, Havayah, MTZPTZ, MTZPTZ (אִינוּן יְדוָד יְדוָד מַצְפַּץ מַצְפַּץ), in the secret of the Thirteen Attributes of Mercy (בְּרָזָא דְּתְלֵיסַר מְכִילָן דְּרַחֲמֵי), up to here is its language concerning our subject, out of love for brevity (עַד כָּאן לְשׁוֹנוֹ לְעִנְיָנֵנוּ לְאַהֲבַת הַקִּצּוּר). And what is written, Ehyeh and YHV (וּמַה שֶּׁכָּתוּב אַהְיֶ״ה יה״ו), these are the seven letters of Imma and Ze’ir Anpin (הֵם ז׳ אוֹתִיּוֹת שֶׁל אִימָא וּזְ״א), and from them emerge seven Names (וְיוֹצְאִים מֵהֶם ז׳ שֵׁמוֹת), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר). And afterward (וְאַחַר כָּךְ), the Name Adonai was joined to the seven letters (נִתְחַבְּרוּ עַל הַז׳ אוֹתִיּוֹת שֵׁם אֲדֹנָי), and they became eleven (וְנַעֲשׂוּ י״א), to protect against the eleven Klipot (לְהָגֵן מִן י״א קְלִיפּוֹת), which are the secret of (שֶׁהֵם סוֹד): “Whoever adds, detracts” (כָּל הַמּוֹסִיף גּוֹרֵעַ).

And afterward (וְאַחַר כָּךְ), the Name Yah from Abba and Imma was joined to them (נִתְחַבֵּר אֲלֵיהֶם שֵׁם יָהּ מֵאו״א), to Malchut, which is the Name Adonai (אֶל הַמַּלְכוּת שֶׁהִיא שֵׁם אֲדֹנָי), and they became the Thirteen Attributes of Mercy (וְנַעֲשׂוּ י״ג מְכִילָן דְּרַחֲמֵי), and everything is in the secret that the Shekhinah receives illuminations from Imma Ila’ah [the Supernal Mother] (וְהַכֹּל בְּסוֹד שֶׁמְּקַבֶּלֶת הַשְּׁכִינָה הֶאָרוֹת מֵאִימָא עִילָאָה), which is the secret of the Olam haBa [World to Come] (שֶׁהִיא סוֹד עוֹלָם הַבָּא). And the secret of Shabbat (וְסוֹד הַשַּׁבָּת), wherever it is (בְּכָל מָקוֹם שֶׁהוּא), is the secret of the Olam haBa [World to Come] (הוּא סוֹד עוֹלָם הַבָּא), the secret of the Supernal Shabbat (סוֹד שַׁבָּת עִילָאָה), through union with Atika Kadisha [the Holy Ancient One] (בְּחִבּוּר עַתִּיקָא), and the vessel of Abba is always within her (וְתָמִיד כְּלִי אַבָּא בְּתוֹכָהּ), for they are companions who are never separated (דְּאִינוּן רֵעִים דְּלָא מִתְפַּרְשִׁין לְעָלְמִין).

And behold, the reason for these Names and their awakening (וְהִנֵּה טַעַם אֵלּוּ הַשֵּׁמוֹת וְהִתְעוֹרְרוּתָם), I shall explain to you briefly (נְפָרְשָׁם לְךָ בְּקִצּוּר), only what is necessary for the intentions (מַה שֶּׁצָּרִיךְ אֶל הַכַּוָּנוֹת).

And behold (וְהִנֵּה), I wrote in my book Emek haMelekh (כָּתַבְתִּי בְּסֵפֶר עֵמֶק הַמֶּלֶךְ), concerning the worlds of Beri’ah, Yetzirah, and Asiyah (עִנְיַן עוֹלָמוֹת בי״ע), that they had no impression whatsoever of the Mochin [Intellectual Lights] (שֶׁלֹּא הָיָה לָהֶם שׁוּם רֹשֶׁם שֶׁל הַמּוֹחִין), from the seven Inner Lights of the shattered vessels (מִן הַז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל שִׁבְרֵי כֵלִים). And in order that the joints of Netzach, Hod, and Yesod of Malchut should likewise be built with the Mochin [Intellectual Lights] (וּכְדֵי שֶׁפִּרְקֵי נה״י דְּמַלְכוּת יִבָּנוּ גַּם כֵּן הַמּוֹחִין), therefore they were built (לָכֵן נִבְנוּ), through the assistance of the lights of Imma and Ze’ir Anpin (עַל יְדֵי סִיּוּעַ אוֹרוֹת אִימָא וּזְ״א), as is known (כַּנּוֹדָע), that Imma nests within Beri’ah (שֶׁאִימָא מְקַנֶּנֶת בִּבְרִיאָה), meaning to say (רָצָה לוֹמַר), that she sends her lights there (שֶׁשּׁוֹלַחַת שָׁם אוֹרוֹתֶיהָ), to protect from the Klipot (לְהָגֵן מִן הַקְּלִיפּוֹת). And through the illumination of her letters (וּבְהֶאָרַת אוֹתִיּוֹתֶיהָ), the Nukvah of the World of Beri’ah is built (נִבְנֵית נוּקְבָא שֶׁבְּעוֹלָם הַבְּרִיאָה), and likewise the Mochin [Intellectual Lights] of the World of Beri’ah (וְגַם הַמּוֹחִין שֶׁל עוֹלָם הַבְּרִיאָה). And during the time of exile and on the weekdays (וּבִזְמַן הַגָּלוּת וּבִימֵי הַחוֹל), the Mochin [Intellectual Lights] return to their place above (חוֹזְרִים הַמּוֹחִין לִמְקוֹמָם לְמַעְלָה), even from Ze’ir Anpin and Nukvah (גַּם מִזְ״א וְנוּקְבָא), and all the more so from the World of Beri’ah beneath them (וּמִכָּל שֶׁכֵּן עוֹלָם הַבְּרִיאָה שֶׁתַּחְתֵּיהֶן). For if it were not so (דְּאִם לֹא כֵן), at the time when the Klipot gain strength (בִּזְמַן תִּגְבּוֹרֶת הַקְּלִיפּוֹת), such as at night (כְּגוֹן בַּלַּיְלָה), or because of some sin (אוֹ בְּסִבַּת אֵיזֶה חֵטְא), everything would have to fall (הָיָה צָרִיךְ לִפּוֹל הַכֹּל), and return to Tohu vaVohu, Heaven forbid (וְלַחֲזוֹר תֹּהוּ וָבֹהוּ חַס וְחָלִילָה).

Therefore Ein Sof, blessed be He, ordained (לָכֵן תִּקֵּן אֵין סוֹף בָּרוּךְ הוּא), that they should return to their source in Imma (שֶׁיִּהְיוּ חוֹזְרִים לִמְקוֹרָם בְּאִימָא), and through the deeds of the righteous (וּבְסִבַּת מַעֲשֵׂה הַצַּדִּיקִים), and also on the day of Shabbat (וְגַם בְּיוֹם הַשַּׁבָּת), they bring down the Mochin [Intellectual Lights] through their intentions (מוֹרִידִין הַמּוֹחִין בְּכַוָּנוֹת[י]הֶם), into the World of Beri’ah (אֶל עוֹלָם הַבְּרִיאָה), and they ascend above (וְיַעֲלוּ לְמַעְלָה). But their lights must first be rectified in perfection (אֲבָל צָרִיךְ שֶׁיִּתְתַּקְּנוּ אוֹרוֹתֵיהֶם בִּשְׁלֵמוּת), for “no one may enter the king's gate clothed in sackcloth” (כִּי אֵין לָבוֹא אֶל שַׁעַר הַמֶּלֶךְ בִּלְבוּשׁ שָׂק) (Esther 4:2).

Therefore we, the children of the Shekhinah and her servants (וְלָכֵן אָנוּ בְּנֵי הַשְּׁכִינָה וַעֲבָדֶיהָ), bring her “the stew-pots in secret” (מְבִיאִין לָהּ צִיקֵי הַקְּדֵרָה בַּחֲשַׁאי) (Pesachim 56a), namely exalted intentions (שֶׁהֵם כַּוָּנוֹת מְעוּלּוֹת), so that the worlds may ascend above (כְּדֵי שֶׁיַּעֲלוּ הָעוֹלָמוֹת לְמַעְלָה), and the greatness of Shabbat may prevail (וְיִגְבַּר מַעֲלַת הַשַּׁבָּת).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), just as from the Yud of the Name S"G the World of Atzilut was rectified and formed (כְּמוֹ שֶׁמֵהַיו״ד דְּשֵׁם ס״ג נִתְקַן וְנִגְלַם עוֹלָם הָאֲצִילוּת), as I explained in Emek haMelekh [Valley of the King] (כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּעֵמֶק הַמֶּלֶךְ), so too from the final Heh of the Name B"N spelled with Hehs (כֵּן מֵה׳ אַחֲרוֹנָה דְּשֵׁם ב״ן דְּהֶהִי״ן), within Malchut (שֶׁבַּמַּלְכוּת), which is the secret of the Measuring Line (שֶׁהִיא סוֹד קַו הַמִּדָּה), the three worlds of Beri’ah, Yetzirah, and Asiyah were formed (נִגְלְמוּ הַג׳ עוֹלָמוֹת בי״ע). Thus from the Malchut of the Malchut of Atzilut (כֵּן מִמַּלְכוּת דְּמַלְכוּת דַאֲצִילוּת), these three worlds of Beri’ah, Yetzirah, and Asiyah came into being (נִתְהַוּוּ אֵלּוּ הַג׳ עוֹלָמוֹת בי״ע), because the feet of the Malchut of the Malchut of Atzilut are clothed within these three (לְפִי שֶׁרַגְלֵי מַלְכוּת דְּמַלְכוּת דַאֲצִילוּת מִתְלַבְּשִׁים בְּג׳ אֵלּוּ), and to this the verse alludes (וְלָזֶה רָמַז הַכָּתוּב): “And His kingdom rules over all” (וּמַלְכוּתוֹ בַכֹּל מָשָׁלָה) (Psalms 103:19). And these are the worlds called the Camps of the Shekhinah (וְהֵם הָעוֹלָמוֹת הַנִּקְרָאִים מַחֲנוֹת שְׁכִינָה), and they are built upon her joints (וְנִבְנִים עַל פִּרְקֶיהָ). And every world beneath its fellow (וְכָל עוֹלָם שֶׁתַּחַת חֲבֵרוֹ), its letters are smaller than those of the world above it (אוֹתִיּוֹתָיו יוֹתֵר קְטַנּוֹת מִשֶּׁל חֲבֵרוֹ שֶׁלְּמַעְלָה הֵימֶנּוּ), for all the Partzufim [Configurations] of the worlds are built from the letters of the Torah (כִּי כָּל פַּרְצוּפֵי הָעוֹלָמוֹת הֵם נִבְנִים מֵאוֹתִיּוֹת הַתּוֹרָה), and this is the secret of the operation of the Names (וְזֶה סוֹד פְּעֻלַּת הַשֵּׁמוֹת), and even the Neshamah [Soul] together with its four companions are letters (וַאֲפִלּוּ הַנְּשָׁמָה עִם ד׳ חֲבֵרוֹתֶיהָ הֵם אוֹתִיּוֹת), and no person knows (וְאֵין אָדָם יוֹדֵעַ), from which letters they were built (מֵאֵיזוֹ אוֹתִיּוֹת נִבְנוּ), and from which place in the Merkavah [Chariot] they were hewn (וּמֵאֵיזֶה מָקוֹם מֵהַמֶּרְכָּבָה נֶחְצָב). And if only a person knew (וְאִלְמָלֵא יוֹדֵעַ הָאָדָם), how one Aleph or one letter of the Aleph-Bet stands above (מַאי אַלֶ״ף אוֹ אוֹת אַחַת מֵא״ב הֵיאַךְ עוֹמֶדֶת לְמַעְלָה), in its splendor and majesty (בְּזִיוָהּ וַהֲדָרָהּ), and bestows below (וּמַשְׁפַּעַת לְמַטָּה), life and blessing (חַיִּים וּבְרָכָה), or judgment (אוֹ דִּין), a person would marvel at this (יִתְמַהּ הָאָדָם עַל זֶה), and at its immense greatness (וְעַל רֹב גְּדוּלָתָהּ), that light emerged from Light (שֶׁיָּצָאָה אוֹר מֵאוֹר), until all of them emerged from the impression of the light of Ein Sof, blessed be He (עַד שֶׁכֻּלָּם יָצְאוּ מֵרוֹשֶׁם אוֹר אֵין סוֹף בָּרוּךְ הוּא).

Therefore it is said (וְלָזֶה נֶאֱמַר): “Do I not fill the heavens and the earth?” (הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא) (Jeremiah 23:24), and it is said (וְנֶאֱמַר): “The whole earth is full of His glory” (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6:3), and it is said (וְנֶאֱמַר): “They stood as though clothed” (וַיִּתְיַצְּבוּ כְּמוֹ לְבוּשׁ). Therefore the early Sages (וְלָכֵן הַחֲכָמִים הָרִאשׁוֹנִים), contemplated the Merkavah [Chariot] through the operation of the Names (הָיוּ צוֹפִים בַּמֶּרְכָּבָה עַל יְדֵי פְּעֻלַּת הַשֵּׁמוֹת), and they saw the very letters from which the Heikhalot [Palaces] were built (וְרָאוּ הָאוֹתִיּוֹת עַצְמָם שֶׁמֵּהֶם נִבְנוּ הַהֵיכָלוֹת), until, because of their overwhelming radiance and splendor (עַד שֶׁמֵּרֹב זִיוָם וַהֲדָרָם), they concealed the eyes of the beholder (מְכַסִּים עֵין הָרוֹאֶה), so that he was almost unable to gaze upon them (שֶׁאֵינוֹ יָכוֹל כִּמְעַט לְהַבִּיט בָּהֶם), as it is stated in Perek Ein Doreshin (כִּדְאִיתָא בְּפֶרֶק אֵין דּוֹרְשִׁין) (Chagigah 14b): “Four entered the Pardes” (ד׳ נִכְנְסוּ לַפַּרְדֵּס), which is Peshat [Plain Meaning], Remez [Allusion], Derash [Exposition], and Sod [Secret] (שֶׁהוּא פְּשָׁט רֶמֶז דְּרַשׁ סוֹד), which is the secret of the four worlds, Atzilut, Beri’ah, Yetzirah, and Asiyah (שֶׁהוּא סוֹד ד׳ עוֹלָמוֹת אבי״ע).

And Rabbi Akiva entered in peace and departed in peace (וְר׳ עֲקִיבָא נִכְנַס בְּשָׁלוֹם וְיָצָא בְּשָׁלוֹם), and the Holy One, blessed be He, gave him the strength (וְנָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כֹּחַ), to stand in the palace of the King (לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ), and to behold His beauty (וְלִרְאוֹת בְּיָפְיוֹ), and he said to his disciples (וְאָמַר לְתַלְמִידָיו): “When you reach the stones of pure marble” (כְּשֶׁתַּגִּיעוּ לְאַבְנֵי שַׁיִשׁ טָהוֹר), “do not say, ‘Water, water’” (אַל תֹּאמְרוּ מַיִם מַיִם) (Chagigah 14b).

Even though they are exceedingly pure and cannot be seen (אַף עַל פִּי שֶׁהֵם זַכִּים מְאֹד וְאֵינָם נִרְאִים), nevertheless they are letters (עַל כָּל פָּנִים הֵם אוֹתִיּוֹת), and they cannot be seen because of their overwhelming radiance and splendor (וְאֵינָם נִרְאִים מֵרֹב זִיו וַהֲדָר). Likewise Rabbi Yishmael ben Elisha, the Kohen Gadol [High Priest] (וְכֵן רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע כֹּהֵן גָּדוֹל), and Rabbi Nechunya ben haKanah, peace and blessing be upon him (וְכֵן ר׳ נְחוּנְיָה בֶּן הַקָּנָה עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), and countless others like them (וְכַדּוֹמֶה לָהֶם אֵין מִסְפָּר), contemplated the Merkavah [Chariot] (צָפוּ בַּמֶּרְכָּבָה), and this is the longing for which the supernal beings yearn (וְהִיא הַתַּאֲוָה שֶׁמִּתְאַוִּים הָעֶלְיוֹנִים), as it is written (כְּמוֹ דִכְתִיב): “Draw me after You, let us run” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה) (Song of Songs 1:4). And even the lower beings (וַאֲפִלּוּ הַתַּחְתּוֹנִים), for everyone who beholds it among the sages of nature (אֲשֶׁר כָּל רוֹאֵיהֶם מֵחַכְמֵי הַטֶּבַע), it is the mystery of the letters that brings about cleaving (הוּא עִנְיַן הָאוֹתִיּוֹת נוֹתֵן דְּבֵקוּת), and it is impossible to separate from the light of the Shekhinah (וְאִי אֶפְשָׁר לְהִפָּרֵד מֵאוֹר הַשְּׁכִינָה), and this is the secret of the death of the righteous by a kiss (וְזֶה סוֹד מִיתַת הַצַּדִּיקִים בִּנְשִׁיקָה), namely the secret of cleaving (הַיְנוּ סוֹד דְּבֵקוּת), spirit to spirit (רוּחָא בְּרוּחָא).

And also in the future to come (וְגַם לֶעָתִיד לָבוֹא), they ask a person (שׁוֹאֲלִים לָאָדָם), “Did you contemplate the Merkavah [Chariot]?” (צָפִיתָ בַּמֶּרְכָּבָה) (Midrash Mishlei, chapter 10), for through this he rectifies himself (כִּי בָזֶה הוּא מְתַקֵּן עַצְמוֹ), and in its proper place I explained (וּבִמְקוֹמוֹ פֵּרַשְׁתִּי), how many lofty levels are attained by one who contemplates the Merkavah [Chariot] (כַּמָּה מַעֲלוֹת מַגִּיעַ הַצּוֹפֶה בַּמֶּרְכָּבָה). And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ), for from the final Heh of the Name B"N (כִּי מֵה׳ אַחֲרוֹנָה דְּשֵׁם ב״ן), the Malchut of Beri’ah, Yetzirah, and Asiyah was rectified (תֻּקְנָה מַלְכוּת בי״ע), and it is in this manner (וְהוּא עַל זֶה הַדֶּרֶךְ), for by the upper line of this Heh (כִּי בַּקוֹ הָעֶלְיוֹן שֶׁל ה״ה הַזֹּאת), she surrounded and rectified the World of Beri’ah (סָבְבָה וְתִקְּנָה עוֹלָם הַבְּרִיאָה), and by the right line, which is the leg of the Heh (וּמִקַּו הַיְמָנִי דְּהוּא כַּרְעֵיהּ דְה׳), she encompassed and rectified the World of Yetzirah (הִקִּיפָה וְתִקְּנָה עוֹלָם הַיְצִירָה), and by the left line (וּמִקַּו הַשְּׂמָאלִי), she encompassed the World of Asiyah like a curtain (הִקִּיפָה כְּמוֹ פַּרְגוֹד עוֹלָם הָעֲשִׂיָּה).

And behold (וְהִנֵּה), the upper line of which we spoke (הַקַּו הָעֶלְיוֹן שֶׁאָמַרְנוּ), would already have become attached (הָיָה נִדְבָּק כְּבָר), were it not for the two Margalin [jewels] (לוּלֵי תְּרֵין מַרְגְּלִין), which are YHV and Ehyeh (שֶׁהֵם יה״ו אַהְיֶ״ה), that are now sent to her from Imma and Ze’ir Anpin (אֲשֶׁר נִשְׁלָחִים לָהּ מֵאִימָא וּזְ״א עַתָּה), and likewise during every addition from the weekday to the holy (וְכֵן בְּכָל תּוֹסֶפֶת מֵחוֹל עַל הַקֹּדֶשׁ), and they remain there throughout the entire day of Shabbat (וְנִשְׁאָרִים שָׁם כָּל יוֹם הַשַּׁבָּת). And the two Margalin [jewels] mentioned (וְהַב׳ מַרְגְּלִין הַנִּזְכָּרִים), support this upper line (הֵם סוֹמְכִים הַקַּו הָעֶלְיוֹן הַזֶּה), one on the right and one on the left (אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל), so that it will not adhere to Beri’ah (שֶׁלֹּא יִדְבַּק בִּבְרִיאָה), rather they surround it like a curtain and a veil around the entire World of Beri’ah (רַק הֵם סוֹבְבִים כְּמוֹ פַּרְגוֹד וּפָרֹכֶת סָבִיב כָּל עוֹלָם הַבְּרִיאָה), so that this curtain is also found between Yetzirah and Beri’ah (עַד שֶׁנִּמְצָא פַּרְגוֹד זֶה גַּם כֵּן בֵּין יְצִירָה לִבְרִיאָה).

And these two Margalin [jewels] (וְהַתְּרֵין מַרְגְּלִין הַלָּלוּ), came to the upper line of the Heh (בָּאוּ לַקַּו הָעֶלְיוֹן שֶׁל הַה׳), for this reason (לְסִבָּה זוֹ), because when Imma saw (כִּי בִּרְאוֹת אִימָא), that the Mochin [Intellectual Lights] of the World of Beri’ah (מוֹחִין דְּעוֹלָם הַבְּרִיאָה), were not rectified (אֵינָם מְתֻקָּנִים), and required rectification (וּצְרִיכִים תִּיקּוּן), since they found no impression whatsoever of the Mochin [Intellectual Lights] (לְפִי שֶׁלֹּא מָצְאוּ שָׁם נְה״י דְּמַלְכוּת דְּמַלְכוּת דַאֲצִילוּת שׁוּם רֹשֶׁם אֶל הַמּוֹחִין).

Therefore (לָכֵן), in order to complete them (כְּדֵי לְהַשְׁלִימָם), when we improve our deeds (כְּשֶׁאָנוּ מֵטִיבִים מַעֲשֵׂינוּ), through the secret of Mayin Nukvin [Feminine Waters], the awakening from below (בְּסוֹד מַיִן נוּקְבִין אִתְעָרוּתָא דְתַתָּאֵי), and especially at the time of the addition to Shabbat (וּבִפְרָט בְּעֵת תּוֹסֶפֶת שַׁבָּת), through the intention of the Tikkunei Shabbat [Rectifications of Shabbat] (בְּכַוָּנַת תִּיקּוּנֵי שַׁבָּת), Imma illuminates from her Name Ehyeh (מְאִירָה אִימָא מִשֵּׁם אַהְיֶ״ה דִּידָהּ), and Ze’ir Anpin also illuminates from his Name YHV (וְגַם זְעֵיר אַנְפִּין מִשֵּׁם יה״ו דִּידֵיהּ), and they send these illuminations to Rachel (וְשָׁלְחוּ הֶאָרוֹת אֵלּוּ לְרָחֵל), and Rachel distributes the lights from the Name Ehyeh of Imma (וְרָחֵל מְחַלֶּקֶת הָאוֹרוֹת מִשֵּׁם אַהְיֶ״ה דְאִימָא), to the Mochin [Intellectual Lights] of Beri’ah (לְמוֹחִין דִּבְרִיאָה), and the illumination of the Name YHV of Ze’ir Anpin (וְהֶאָרַת שֵׁם יה״ו דִּזְעֵיר), to the Mochin [Intellectual Lights] of Yetzirah (לְמוֹחִין דִּיצִירָה), so that they are completely prepared (בְּאֹפֶן שֶׁהֵם מוּכָנִים בִּשְׁלֵמוּתָם), to ascend together with the Shekhinah above (לַעֲלוֹת עִם הַשְּׁכִינָה לְמַעְלָה), as I shall write with the help of the Creator and His Shekhinah (כְּמוֹ שֶׁאֶכְתּוֹב בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

And the aforementioned Names (וְהַשֵּׁמוֹת הַנִּזְכָּרִים), remain there in their place (נִשְׁאָרִים שָׁם בִּמְקוֹמָם), and support the aforementioned line (וְסוֹמְכִים הַקַּו הַנִּזְכָּר), which becomes like a curtain and a veil (שֶׁנַּעֲשֶׂה כְּמִין פַּרְגוֹד וּפָרֹכֶת), as I have explained (כִּדְפֵירַשְׁתִּי), and this is the secret of the greatness of Beri’ah (וְזֶה סוֹד גַּדְלוּת דִּבְרִיאָה), for they become great (שֶׁנַּעֲשִׂים גְּדוֹלִים), and attain Mochin [Intellectual Lights] (וּמַשִּׂיגִין מוֹחִין). For Chokhmah, Binah, and Da’at of Beri’ah, Yetzirah, and Asiyah (כִּי חב״ד דבי״ע), are not constant in these worlds (אֵינָם תְּדִירִים בָּעוֹלָמוֹת אֵלּוּ), as I explained concerning Ze’ir Anpin and Nukvah (כְּמוֹ שֶׁפֵּרַשְׁתִּי אֵצֶל זו״ן), and when they attain their perfection (וּכְשֶׁיַּשִּׂיגוּ שְׁלֵמוּתָם), the worlds of Beri’ah, Yetzirah, and Asiyah will likewise attain their perfection (גַּם עוֹלָמוֹת בי״ע יַשִּׂיגוּ שְׁלֵמוּתָם).

For without this (כִּי בִּלְתִּי זֹאת), they cannot ascend (לֹא יַעֲלוּ), and the Mochin [Intellectual Lights] of Beri’ah, Yetzirah, and Asiyah are not there permanently (וְהַמּוֹחִין דבי״ע אֵינָם שָׁם בִּקְבִיעוּת), only their impression remains there (רַק נִשְׁאַר שָׁם הָרֹשֶׁם שֶׁלָּהֶם), in the secret of a point (בְּסוֹד נְקֻדָּה), and they neither spread forth nor become strengthened (וְלֹא יִתְפַּשְּׁטוּ וְלֹא יִתְחַזְּקוּ), except when the Mochin [Intellectual Lights] come to them (רַק כְּשֶׁיָּבֹאוּ לָהֶם מוֹחִין). For they were built in a place where they had no impression whatsoever (לְפִי שֶׁנִּבְנוּ בְּמָקוֹם שֶׁלֹּא הָיָה לָהֶם שָׁם שׁוּם רֹשֶׁם), and this is the secret of the greatness and smallness of the worlds of Beri’ah, Yetzirah, and Asiyah (וְזֶה סוֹד גַּדְלוּת וְקַטְנוּת הָעוֹלָמוֹת בי״ע), and the Mochin [Intellectual Lights], which are Chokhmah, Binah, and Da’at (וְלֹא יִמָּצֵא בָהֶם הַמּוֹחִין שֶׁהֵם חב״ד), are found in them only through the awakening from below in the secret of Mayin Nukvin [Feminine Waters] (כִּי אִם בְּאִתְעָרוּתָא דְלְתַתָּא בְּסוֹד מ״ן).

And now (וְעַתָּה), we explain to you (הִנְנוּ מְבָאֲרִים לְךָ), the matter of the secret of the Margala [Jewel] (עִנְיַן סוֹד הַמַּרְגָּלָא), explained in the Zohar (הַמְפֹרֶשֶׁת בַּזֹּהַר), which becomes one veil (שֶׁהִיא נַעֲשֵׂית פָּרֹכֶת אַחַת), between the World of Atzilut and the World of Beri’ah (בֵּין עוֹלָם הָאֲצִילוּת לְעוֹלָם הַבְּרִיאָה), and afterward likewise surrounds (וְסוֹבֶבֶת אַחַר כָּךְ כְּמוֹ כֵן), between Beri’ah and Yetzirah (בֵּין בְּרִיאָה וִיצִירָה). And the worlds do not merit to receive the illumination of the World of Atzilut (וְאֵינָם זוֹכִים הָעוֹלָמוֹת לְקַבֵּל הֶאָרַת עוֹלָם הָאֲצִילוּת), except through a screen (כִּי אִם עַל יְדֵי מָסָךְ), through which they shine (שֶׁמִּתְנוֹצְצִים דֶּרֶךְ שָׁם), for concerning the World of Atzilut it is said (כִּי עַל עוֹלָם הָאֲצִילוּת נֶאֱמַר): “He and His life are one in them; He and His vessels are one in them” (אִיהוּ וְחַיּוֹהִי חַד בְּהוֹן, אִיהוּ וְגַרְמוֹהִי חַד בְּהוֹן) (Tikkunei Zohar 3b), which is not the case in the worlds of Beri’ah, Yetzirah, and Asiyah (מַה שֶּׁאֵין כֵּן בָּעוֹלָמוֹת בי״ע).

And we are not presently explaining them (וְאֵין אָנוּ עַתָּה בְּבֵאוּרָם), for I have already explained them in their proper place (כִּי כְּבָר פֵּרַשְׁתִּי בִּמְקוֹמָם), in the Midrash of Tikkunei Zohar (בְּמִדְרַשׁ תִּיקּוּנֵי זֹהַר) (23): “Imma nests in the Throne” (אִימָא מְקַנְּנָא בְּכַרְסְיָיא), and Beri’ah nests in Yetzirah (וּבְרָא מְקַנֵּן בִּיצִירָה), and Malchut nests in Ofan, namely Asiyah (וּמַלְכוּת מְקַנְּנָא בְּאוֹפַן, דְּהַיְינוּ עֲשִׂיָּה), and to this the verse says (וְלָזֶה נֶאֱמַר): “And the veil shall separate for you between the Holy and the Holy of Holies” (וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים) (Exodus 26:33), meaning to say (רָצָה לוֹמַר), between Atzilut and Beri’ah (בֵּין אֲצִילוּת לִבְרִיאָה). And from there (וּמִשָּׁם), a screen and a veil are made for the other worlds (נַעֲשֶׂה מָסָךְ וּפָרֹכֶת אֶל הָעוֹלָמוֹת הָאֲחֵרִים), and the first veil (וְהַפָּרֹכֶת הָרִאשׁוֹנָה), is made through the power of the union of the seven Holy Names (נַעֲשֵׂית מִכֹּחַ חִבּוּר ז׳ שֵׁמוֹת הַקֹּדֶשׁ), which emerge from the striking and sparkling of the two Names together (הַיּוֹצְאִים מֵהַכָּאַת וְהִתְנוֹצְצוּת ב׳ שֵׁמוֹת יַחַד), namely Ehyeh and YHV (שֶׁהֵם אַהְיֶ״ה יה״ו), which are called the two Margalin [Jewels] (הַנִּקְרָאִים ב׳ מַרְגָּלָאִין). For Ehyeh comes from Imma (כִּי אַהְיֶ״ה הוּא בָּא מֵאִימָא), and YHV comes from Ze’ir Anpin (וִיה״ו בָּא מִזְ״א), and behold (וְהִנֵּה), the veil which is in the middle (הַפָּרֹכֶת אֲשֶׁר בָּאֶמְצַע), is composed of the two Names of Imma and Ze’ir Anpin (הִיא מֻרְכֶּבֶת מִב׳ שֵׁמוֹת דְאִימָא וּזְעֵיר), and therefore they are permanently established in the veil (וְלָכֵן הֵם קְבִיעֵי בַּפָּרֹכֶת), which is between them both (שֶׁהִיא אֶמְצָעִית לִשְׁנֵיהֶם).

And behold, it says in the Zohar (וְהִנֵּה אָמַר בַּזֹּהַר) (Shemot 92b): “Two Margalin [Jewels] and one peg with them” (ב׳ מַרְגָּלָאִין וְחַד סִיכְתָא בַּהֲדַיְיהוּ), meaning to say (רָצָה לוֹמַר), the two Margalin [Jewels] are the two aforementioned Names (ב׳ מַרְגָּלָאִין הֵם הַב׳ שֵׁמוֹת הַנִּזְכָּרִים), and the Sikhta [Peg] means a peg (וְסִיכְתָא הַיְינוּ יָתֵד), because upon this peg (לְפִי שֶׁבַּיָּתֵד הַזֶּה), these two Names are bound together (נִקְשָׁרִים אֵלּוּ הַב׳ שֵׁמוֹת). And this Sikhta [Peg] (וְזוֹ הַסִּיכְתָא), is called the Foundation of Mount Zion (הִיא הַנִּקְרֵאת מְכוֹן הַר־צִיּוֹן), and it is formed from the combination of three Names (וּבָא בְּצֵרוּף ג׳ שֵׁמוֹת): the first Name (הַשֵּׁם הָרִאשׁוֹן), Havayah entirely vocalized with Kamatz (הֲוָיָה כֻּלָּהּ קְמוּצָה), the second (וְהַשֵּׁנִי), Adonai entirely vocalized with Sheva (אֲדֹנָי כֻּלּוֹ בִּשְׁבָא), interwoven letter by letter (מְשֻׁלָּבִין בְּאוֹתִיּוֹתֵיהֶן), and after them (וְאַחֲרֵיהֶן), the three letters Yud, Heh, Vav without vowel points (ג׳ אוֹתִיּוֹת יה״ו בְּלִי נִקּוּד), and all three are joined into one Name of eleven letters (וּשְׁלָשְׁתָּם מְחֻבָּרִים בְּשֵׁם אֶחָד שֶׁל י״א אוֹתִיּוֹת), to nullify the eleven Klipot (לְבַטֵּל י״א קְלִיפִּין), and this is the Name YAYHDHVNVHY (וְזֶהוּ הַשֵּׁם יָאְיהָדְהוָנְוהָיְ). And when these two Names were united face to face (וּכְשֶׁאֵלּוּ הַב׳ שֵׁמוֹת נִתְיַחֲדוּ פָּנִים בְּפָנִים), the Vav of YHV was found opposite the Aleph of Ehyeh (נִמְצֵאת הַוא״ו דְּיה״ו כְּנֶגֶד הָאָלֶ״ף דְּאַהְיֶ״ה), because this right side corresponds to that left side (לְפִי שֶׁיָּמִין זֶה כְּנֶגֶד שְׂמֹאל זֶה), therefore Vav Chet Yud stands opposite Aleph Chet Yud Heh, like this (לָכֵן יִהְיֶה וְחִי כְּנֶגֶד אַחִי כָּזֶה): Vav Chet Yud, Aleph Chet Yud Heh (וְחִי אַחִי ה). And when they cleaved together (וּכְשֶׁנִּדְבְּקוּ יַחַד), because of the abundance of joy (מֵרֹב הַשִּׂמְחָה), sparks struck from this one into that one (בָּטְשׁוּ נִיצוֹצוֹת מִזֶּה לָזֶה), namely their Milu’im [spellings-out] (דְּהַיְינוּ הַמִּלּוּאִים שֶׁלָּהֶם), and from these seven letters (וְיָצְאוּ מֵאֵלּוּ הַז׳ אוֹתִיּוֹת), the seven Names emerged (הַז׳ שֵׁמוֹת).

First (וְרִאשׁוֹנָה), one must write the Milu’im [spellings-out] (צָרִיךְ לִכְתּוֹב הַמִּלּוּאִים), so that they too are arranged according to this pattern (שֶׁיִּהְיוּ גַּם הֵמָּה מְכֻוָּנִים בְּזֶה הָאֹפֶן): the filling of the first Heh of Ehyeh is with a Yud (הַמִּלּוּי דְה׳ רִאשׁוֹנָה דְּאַהְיֶ״ה בְּיו״ד), and the filling of the final Heh is with a Heh (וּמִלּוּי שֶׁל ה׳ אַחֲרוֹנָה בְּה׳), but the letters YHV (אֲבָל בְּאוֹתִיּוֹת יה״ו), shall be filled with Alephs (תִּהְיֶינָה בְּמִלּוּי אַלְפִין), and the two Names in their Milu’im [spellings-out] shall be as follows (וְיִהְיוּ הַב׳ שֵׁמוֹת בְּמִלּוּאָן כָּזֶה): Aleph Heh Yud Yud Heh Heh, Vav Aleph Vav, Heh Aleph, Yud (אלף הי יוד הה ואו הא יוד). The Aleph in its Milui [spelling-out] receives together with the Vav in its Milui [spelling-out] (מְקַבֶּלֶת הָאָלֶ״ף בְּמִלּוּאָהּ, עִם הַוא״ו בְּמִלּוּאָהּ), and from between them emerge two Names (וְיָצְאוּ מִבֵּין שְׁנֵיהֶם ב׳ שֵׁמוֹת): EL and YHVH (אֶלֶ יְדֶוֹדִ), vocalized with the vowels of Elohim (בְּנִקּוּד אֱלֹהִים), for behold (כִּי הִנֵּה), the Name El emerges from the Aleph of the Milui [spelling-out] of the Vav of YHV (שֵׁם אֵל יוֹצֵא מֵ־א׳ שֶׁל מִלּוּי וא״ו דְ־יה״ו), and from the Lamed of the Milui [spelling-out] of Ehyeh (וּמִלּ׳ שֶׁל מִלּוּי דְּאַהְיֶ״ה), for they stand opposite one another (שֶׁהֵם נֹכְחִיּוֹת זֶה לָזֶה), like this (כָּזֶה): Aleph, Vav (אלף וא״ו), and both are fit to receive the Segol vowel (וּשְׁתֵּיהֶן רְאוּיוֹת לְנִקּוּד סֶגוֹל). And the Peh of the Milui [spelling-out] of the Aleph of Ehyeh (ו־פ׳ שֶׁל מִלּוּי אַלֶ״ף דְּאַהְיֶ״ה), together with the Vav of the Milui [spelling-out] of the Vav of YHV (עִם ו׳ דְּמִלּוּי ו׳ דְּיה״ו), stand opposite one another (נֹכְחִיִּים זֶה לָזֶה), and together they equal eighty-six (הֵם פ״ו), the numerical value of Elohim (חֶשְׁבּוֹן אֱלֹהִים).

From this emerged the vowelization of Elohim (מִזֶּה יָצָא נִקּוּד אֱלֹהִים), mentioned above (הַנִּזְכָּר), for the Name Havayah (לְשֵׁם הֲוָיָה הַנִּזְכָּר), which emerges through its letters (שֶׁהוּא יוֹצֵא בְּאוֹתִיּוֹתָיו), from the essential Vav of the Name YHV (מֵהַוא״ו הַשָּׁרְשִׁית שֶׁל שֵׁם יה״ו). For the Vav alludes to the Name Havayah (כִּי הַ־ו רוֹמֶזֶת לְשֵׁם הֲוָיָה), because it is always in the secret of Ze’ir Anpin (כִּי הִיא לְעוֹלָם בְּסוֹד זְעֵיר), in its six extremities (בְּו׳ קְצוֹתָיו), which are more constant within him (שֶׁהֵם יוֹתֵר קְבוּעִים אֶצְלוֹ), for the Mochin [Intellectual Lights] are not constant within him (כִּי הַמּוֹחִין אֵינָם תְּדִירִים אֶצְלוֹ). And the Aleph of Ehyeh (וְהָא׳ שֶׁל אַחְיֶ״ה), which stands opposite the Vav (שֶׁהִיא עוֹמֶדֶת כְּנֶגֶד הַ־ו), namely the diagonal stroke of the Aleph of Ehyeh (שֶׁהִיא: [הַקַּו הָאַלַּכְסוֹנִי שֶׁל] א׳ דְ־אַהְיֶ״ה), is the membrane over the brain (הִיא קְרוֹמָא עַל מוֹחָא), the secret of his Keter from Imma (סוֹד כֶּתֶר שֶׁלּוֹ מֵאִימָא), and Imma also gives him her vowelization of the Name YHVH (וְאִימָא גַּם כֵּן נוֹתֶנֶת לוֹ נְקֻדּוֹת הֲוָיָה שֶׁלָּהּ), with the vowelization of Elohim (בְּנִקּוּד אֱלֹהִים), like this (כָּזֶה): YHVH (יְהֶוֺהִ). And the third and fourth Names, MTZPTZ and MTZPTZ (וְהַשֵּׁם הַג׳ וְהַד׳ מֵצְפֵץְ מֵצַפֵץַ), emerge from the two Hehs in their Milu’im [spellings-out] (יוֹצְאִים מִב׳ הֶהִין בְּמִלּוּאֵיהֶן), and the reason these two Names are in Atbash (וְטַעַם הַב׳ שֵׁמוֹת הַלָּלוּ בְּאַתְבַּ״ש), is because the letters from which they emerged (לְפִי שֶׁהָאוֹתִיּוֹת שֶׁמֵּהֶם יָצְאוּ), are likewise reversed in the Milu’im [spellings-out] from their root letters (הֵם גַּם כֵּן הֲפוּכִים בַּמִּלּוּאִים מֵהַשָּׁרָשִׁים), for in Ehyeh (שֶׁהֲרֵי בְּאַהְיֶ״ה), the Aleph precedes the Heh (הָא׳ קוֹדֶמֶת לַה׳), whereas in the Milui [spelling-out] of the Heh of YHV (וּבְמִלּוּי ה״א דְּיה״ו), the Heh precedes the Aleph (קָדְמָה ה׳ לָא׳). And likewise (וְגַם כֵּן), in the Name YHV (בְּשֵׁם יה״ו), the Yud precedes the Heh (קָדְמָה י׳ לַה׳), and in the Milui [spelling-out] of the first Heh of Ehyeh (וּבְמִלּוּי ה׳ רִאשׁוֹנָה דְּאַהְיֶ״ה), the Heh precedes the Yud (קָדְמָה ה׳ לַי׳), and therefore (וְלָכֵן), just as the root letters were reversed from the letters of the Milui [spelling-out] (כְּשֶׁנֶּהֶפְכוּ אוֹתִיּוֹת שָׁרָשִׁיּוֹת מֵאוֹתִיּוֹת הַמִּלּוּי), so too the Names that emerge from them are reversed (כָּךְ הַשֵּׁמוֹת יוֹצְאִים מֵהֶם הֲפוּכִים), meaning (רָצָה לוֹמַר), exchanged according to ATBSH (מְחֻלָּפִים בְּאַתְבַּ״ש).

And behold (וְהִנֵּה), the vowelization of the first Name is (נִקּוּד הַשֵּׁם הָרִאשׁוֹן): Tzere, Sheva, twice (צֵירֵי שְׁבָא ב׳ פְּעָמִים), and the vowelization of the second Name is (וְנִקּוּד הַשֵּׁם הַשֵּׁנִי): Tzere, Patach, twice (צֵירֵי פַתַח ב׳ פְּעָמִים). And from the third letter of the two aforementioned Names (וּמֵהָאוֹת הַשְּׁלִישִׁית שֶׁל ב׳ שֵׁמוֹת הַנִּזְכָּרִים), namely the Yud of Ehyeh and the Yud of YHV (שֶׁהֵם י׳ דְּאַהיֶ״ה ו־י׳ דְּיה״ו), emerge the two Names Havayah and Elohim (יוֹצְאִים ב׳ שֵׁמוֹת הֲוָיָה אֱלֹהִים), like this (כָּזֶה): YHVH, Elohim (יְהֶוְחֶ אֱלֹהִים), like this (כָּזֶה): the Yud spelled out is twenty (יו״ד מְלֵאָה ך׳), the Vav of the second Yud is six (ו׳ שֶׁל יו״ד הַשֵּׁנִית שִׁשָּׁה), making twenty-six (הֲרֵי כ״ו), corresponding to the numerical value of YHVH (כְּמִנְיַן הֲוָיָה). There remains fourteen from the Yud (נִשְׁאַר י״ד מִיו״ד), the Yud serves two Partzufim [Configurations] (הַיו״ד מְשַׁמֶּשֶׁת ב׳ פַּרְצוּפִין), the Partzuf of the Yud according to its plain form (פַּרְצוּף יו״ד כְּמַשְׁמָעוֹ), and it also serves in place of an Aleph (וְגַם מְשַׁמֶּשֶׁת בִּמְקוֹם א׳), in the secret of AIK BKHR (בְּסוֹד אי״ק בכ״ר), thus Aleph, Yod from the Name Elohim (הֲרֵי אי מִשֵּׁם אֱלֹהִים).

And the Dalet serves three Partzufim [Configurations] (וְהַדָּלֶ״ת מְשַׁמֶּשֶׁת ג׳ פַּרְצוּפִין), serving in place of a Dalet (מְשַׁמֶּשֶׁת בִּמְקוֹם דל״ת), and in place of a Heh (וּבִמְקוֹם ה״א), and in place of a Lamed (וּבִמְקוֹם ל׳). How so (כֵּיצַד), a Dalet (ד׳): if the right stroke casts a shadow opposite it (אִם יַעֲשֶׂה הַקַּו הַיְמָנִי צֵל כְּנֶגְדּוֹ), however the shadow does not touch the upper roof (אָמְנָם אֵין הַצֵּל נוֹגֵעַ בַּגַּג הָעֶלְיוֹן), because it is the nature of a shadow not to join as closely as the original (לְפִי שֶׁטֶּבַע הַצֵּל שֶׁלֹּא יִתְחַבֵּר כָּל כָּךְ כְּמוֹ הָעִקָּר), from which the shadow came into being (שֶׁמִּמֶּנּוּ נִהְיָה הַצֵּל), they make from the Dalet a Heh (יַעֲשׂוּ [מ]ד׳ ה׳). And if the roof above (וְאִם הַגַּג שֶׁלְּמַעְלָה), casts its shadow below (יַעֲשֶׂה כְּנֶגְדּוֹ לְמַטָּה צֵל), and the right stroke casts its shadow opposite it (וְהַקַּו הַיְמָנִי יַעֲשֶׂה כְּנֶגְדּוֹ צֵל), a Mem is formed from this (יִצְטַיֵּיר מִזֶּה ם׳). And if the right stroke rises above the upper roof (וְאִם הַקַּו הַיְמָנִי יַעֲלֶה עַל הַגַּג הָעֶלְיוֹן), a Lamed is formed (יִצְטַיֵּיר ל׳), whose form is three Vavs (שֶׁצוּרָתָהּ ג׳ וָוִין), thus all the letters of Elohim (הֲרֵי כָּל אוֹתִיּוֹת אֱלֹהִים), and thus the illuminations sparkle according to the Zohar (וְכָךְ מִתְנוֹצְצִים הַהֶאָרוֹת עַל פִּי הַזֹּהַר), which is exceedingly brief in its language (הַמְקַצֵּר מְאֹד בִּלְשׁוֹנוֹ). And the vowelization of this Havayah (וְנִקּוּד הֲוָיָה זוֹ), is Sheva and Kamatz, twice (שְׁבָא קָמַץ ב׳ פְּעָמִים), and its mnemonic is (וְסִימָנוֹ): “Cast upon Hashem your burden” (הַשְׁלֵךְ עַל יְדָוְדָ יְהָבְךָ) (Psalms 55:23), and its explanation is (וּפֵרוּשׁוֹ), cast upon the Name of Hashem (הַשְׁלֵךְ עַל שֵׁם הַשֵּׁם), the vowelization of Yehavkha [your burden] (נִקּוּד יְהָבְךָ), and He will sustain you (וְהוּא יְכַלְכְּלְךָ), on the day of Shabbat (בְּיוֹם הַשַּׁבָּת), with sustenance for the body and sustenance for the Neshamah [Soul] (מְזוֹנָא דְגוּפָא וּמְזוֹנָא דְנִשְׁמָתָא), and the addition from the weekday to the holy (וְתוֹסֶפְתָא מֵחוֹל עַל הַקֹּדֶשׁ). There remained the final Heh of Ehyeh (נִשְׁאֲרָה ה׳ אַחֲרוֹנָה דְּאַהְיֶ״ה), from which are drawn Ehyeh, Adonai, and Yah interwoven (מִמֶּנָּה נִמְשָׁךְ אַהְיֶ״ה אֲדֹנָי יָהּ מְשֻׁלָּבִים), like this (כָּזֶה): AYDHNY (אידהני), and all of it is one Name (וְכֻלּוֹ שֵׁם אֶחָד), because it emerges from one letter (מִפְּנֵי שֶׁיּוֹצֵא מֵאוֹת אַחַת), in the following manner (עַל זֶה הַדֶּרֶךְ): the final Heh (ה׳ אַחֲרוֹנָה), is Malchut in every place (הִיא מַלְכוּת בְּכָל מָקוֹם), which is Adonai (שֶׁהִיא אֲדֹנָי), and it is the Heikhal [Palace] (וְהִיא הֵיכָל), as it is said (שֶׁנֶּאֱמַר): “And Hashem is in His holy Temple; let all the earth be silent before Him” (וַה׳ בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו) (Habakkuk 2:20).

And the Heh of the Milui [spelling-out] of the final Heh of Ehyeh (וְה׳ דְּמִלּוּי ה׳ אַחֲרוֹנָה דְּאַהְיֶ״ה), was given by that root Heh (נָתְנָה אוֹתָהּ ה׳ שָׁרְשִׁית), to the Name YHV (לְשֵׁם יה״ו), and it became a complete Havayah (וְנַעֲשֵׂה הֲוָיָה שְׁלֵמָה), thus that final Heh of the Milui [spelling-out] (נִמְצָא שֶׁאוֹתָהּ ה׳ אַחֲרוֹנָה שֶׁל הַמִּלּוּי), became attached to YHV (נִדְבְּקָה לְ־יה״ו), completing the Havayah (לְהַשְׁלִים הַהֲוָיָה), which is Adonai mentioned in the verse (הוּא אֲדֹנָי הַנִּזְכָּר בַּפָּסוּק): “And Hashem is in His holy Temple” (וַי״י בְּהֵיכַל קָדְשׁוֹ) (Habakkuk 2:20). And within this Adonut (וּבְתוֹךְ אַדְנוּת הַזֶּה), is the Name Yah (שֵׁם יָהּ), namely the Heh of the Name Ehyeh (דְּהַיְינוּ ה׳ דְּשֵׁם אַהְיֶ״ה), which received illumination from the Yud beside it (שֶׁלָּקְחָה הֶאָרָה מֵהַיו״ד שֶׁבְּצִדָּהּ), and became life for Adonut (וְנַעֲשֵׂית חַיּוּת לְאַדְנוּת), which is like a case for it (שֶׁהוּא לָהּ כְּמוֹ תִּיק), and the Name Yah is like a Sefer Torah [Torah Scroll] within the case (וְשֵׁם יָהּ הוּא כְּמוֹ סֵפֶר תּוֹרָה בְּתוֹךְ הַתִּיק). And all of these Names (וְהַשֵּׁמוֹת הַלָּלוּ כֻּלָּם), together with the Kolel [inclusive count] (עוֹלִים עִם הַכּוֹלֵל), equal Tekhelet [Blue] (בְּגִימַטְרִיָּא תְּכֵלֶת), meaning to say (רָצָה לוֹמַר), the seven Names that we have spoken of (הַז׳ שֵׁמוֹת שֶׁאָמַרְנוּ), equal Tekhelet [Blue] (עוֹלִים תְּכֵלֶת), which is spread over the Mishkan [Tabernacle] (שֶׁפּוֹרְסִין עַל הַמִּשְׁכָּן), to protect it from the Klipot (לְהָגֵן מֵהַקְּלִיפּוֹת), whose eyes are fixed upon it (שֶׁהֵם זָנִים עֵינֵיהֶם מִמֶּנּוּ), and they are unable to touch it (וְאֵינָם יְכוֹלִים לִגַּע בּוֹ), and it is called Tekhelet [Blue] (וְנִקְרָא תְּכֵלֶת), because it destroys the hold of the Klipot (שֶׁמְּכַלֶּה אֲחִיזַת הַקְּלִיפּוֹת), as it is stated in the Zohar, Bereishit, and everywhere (כִּדְאִיתָא בַּזֹּהַר בְּרֵאשִׁית וּבְכָל מָקוֹם).

And behold (וְהִנֵּה), the prophet rebukes Israel (הַנָּבִיא מוֹכִיחַ לְיִשְׂרָאֵל): “The righteous man has perished, and there is no man” (הַצַּדִּיק אָבַד וְאֵין אִישׁ) (Isaiah 57:1), to direct his intention to these intentions (שֶׁיְכַוֵּן בְּכַוָּנוֹת אֵלּוּ), “and no man lays it to heart” (וְאֵין אִישׁ שָׂם עַל לֵב) (Isaiah 57:1), whose numerical value is Tekhelet [Blue] (בְּגִימַטְרִיָּא תְּכֵלֶת), to arouse every person of understanding (לְעוֹרֵר כָּל אָדָם הַמֵּבִין), that he should direct his intention to the secret of the seven Margalin [Jewels] mentioned above (שֶׁיְכַוֵּן לְסוֹד הַז׳ מַרְגְּלִין הַנִּזְכָּרִים).

And behold, our Rabbis of blessed memory said (וְהִנֵּה אָמְרוּ רז״ל): Tekhelet [Blue] resembles the latter sea (תְּכֵלֶת דּוֹמָה לַיָּם הָאַחֲרוֹן), the end of all the levels (סוֹפָא דְכָל דַּרְגִּין), and the sea resembles the firmament (וְיָם דּוֹמֶה לָרָקִיעַ), which is the Vav (שֶׁהוּא ו׳), namely the upper surface of the Heh of the Name B"N spelled with Hehs (דְּהַיְינוּ שֶׁטַח הָעֶלְיוֹן שֶׁל ה׳ דְּשֵׁם ב״ן דְּהֶהִי״ן), of which we have spoken (שֶׁאָמַרְנוּ), coming from the Malchut of the Malchut of Atzilut (הַבָּא מִן מַלְכוּת דְּמַלְכוּת דַאֲצִילוּת), which is supported on the right and on the left by Ehyeh and YHV (שֶׁסּוֹמְכִין אוֹתוֹ מִן יָמִין וּשְׂמֹאל אַהְיֶ״ה יה״ו), and this surface resembles the firmament (וּבַשֶּׁטַח הַזֶּה הוּא דּוֹמֶה לָרָקִיעַ), and it is also called the Sikhta [Peg] (וְהוּא גַּם כֵּן נִקְרָא סִיכְתָא), and the Name Adonai, which is the aforementioned Malchut (וְשֵׁם אֲדֹנָי שֶׁהִיא מַלְכוּת הַנִּזְכָּר), is likewise called the Sikhta [Peg] (הַנִּקְרָא גַּם כֵּן סִיכְתָא).

And the firmament resembles the Throne of Glory (וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד), for through this veil the Throne is seen (שֶׁנִּרְאֶה עַל יְדֵי הַפָּרֹכֶת הַזֶּה הַכִּסֵּא), and because it surrounds the entire World of Beri’ah (וּמִפְּנֵי שֶׁמְּסַבֵּב עוֹלָם הַבְּרִיאָה כֻּלּוֹ), it is seen above the roof of Yetzirah (הוּא נִרְאֶה עַל גַּג הַיְצִירָה), where the Mishkan [Tabernacle] is (אֲשֶׁר שָׁם הַמִּשְׁכָּן), the Mishkan of the youth Metatron (מַשְׁכְּנָא דְנַעַר מֶטַּטְרוֹן), and over it they spread the Tekhelet [Blue] (וְעָלָיו פּוֹרְסִין הַתְּכֵלֶת), so that the Klipot will not ascend with it (שֶׁלֹּא יַעֲלוּ הַקְּלִיפּוֹת עִמּוֹ), and with the Shekhinah of Beri’ah above (וְעִם הַשְּׁכִינָה דִּבְרִיאָה לְמַעְלָה). And once she ascends above (וְכֵיוָן שֶׁהִיא עָלְתָה לְמַעְלָה), she also raises her feet above (הִיא מַעֲלָה רַגְלֶיהָ גַּם כֵּן לְמַעְלָה), and through this (וְעַל יְדֵי זֶה), the worlds of Beri’ah, Yetzirah, and Asiyah also ascend above (עוֹלִים גַּם כֵּן הָעוֹלָמוֹת בי״ע לְמַעְלָה), which are built upon the joints of her feet, as is known (הַנִּבְנִים עַל פִּרְקֵי רַגְלֶיהָ כַּנּוֹדָע). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “I have washed my feet; how shall I defile them?” (רָחַצְתִּי אֶת רַגְלַי אֵיכָכָה אֲטַנְּפֵם) (Song of Songs 5:3), through the grasp of the Klipot (בַּאֲחִיזַת הַקְּלִיפּוֹת), by descending below (לֵירֵד לְמַטָּה), afterward at the departure of Shabbat (אַחַר כָּךְ בְּמוֹצָאֵי שַׁבָּת). And her prayer (וּתְפִלָּתָהּ), ascends together with Him (שֶׁתִּהְיֶה עוֹלָה עִמּוֹ), and does not descend (וְאֵינָהּ יוֹרֶדֶת), and whoever has a heart to understand (וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין), will understand the explanation of this discourse according to its proper structure (יָבִין פֵּרוּשׁ הַמַּאֲמָר עַל מַתְכֻּנָתוֹ).

And these intentions also exist with the Names (וְגַם יֵשׁ כַּוָּנוֹת אֵלּוּ בַּשֵּׁמוֹת), which one must intend during the weekdays (שֶׁצָּרִיךְ לְכַוֵּן בִּימוֹת הַחוֹל), each day by itself (כָּל יוֹם בִּפְנֵי עַצְמוֹ), but now (אֲבָל עַכְשָׁיו), we are occupied only with what is necessary for the intentions of Shabbat (אֵין לָנוּ עֵסֶק כִּי אִם בְּמַה שֶּׁצָּרִיךְ לְכַוָּנוֹת הַשַּׁבָּת), and the intentions for the weekdays will be mentioned in their proper place (וְכַוָּנוֹת הַחוֹל יִזָּכְרוּ בִּמְקוֹמָם), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). 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).