Daf 156b (דַּף קנ״ו ע״ב)
Happy is the portion of Moshe (זַכָּאָה חוּלָקָא דְּמֹשֶׁה), for Kudsha Berikh Hu desired his glory (דְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהּ). About him it is written (עָלֵיהּ כְּתִיב): “Let your father and your mother rejoice, and let she who bore you be glad” (יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְגוֹ׳) (Proverbs 23). “Let your father rejoice” (יִשְׂמַח אָבִיךָ): this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא). “And your mother” (וְאִמֶּךָ): this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). “And let she who bore you be glad” (וְתָגֵל יוֹלַדְתֶּךָ): this is the mother of Moshe below (דָּא אִימָּא דְּמֹשֶׁה דִּלְתַּתָּא).
Kudsha Berikh Hu loved him more than all the prophets of the world (קוּדְשָׁא בְּרִיךְ הוּא רָחִים לֵיהּ יַתִּיר מִכָּל נְבִיאֵי עָלְמָא), without any intermediary at all (בְּלָא אֶמְצָעִי כְּלָל). Some say: for behold, Moshe ascended above all the prophets of the world without any intermediary at all (ס״א דְּהָא מֹשֶׁה אִסְתַּלֵּק עַל כָּל נְבִיאֵי עָלְמָא בְּלָא אֶמְצָעִי כְּלָל כַּמָּה). As it is written (דִּכְתִיב): “Mouth to mouth I speak with him” (פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ) (Numbers 12), and this we have established in many places (וְהָא אוֹקִימְנָא בְּכַמָּה אֲתָר). And it is written (וְיִצְעַק מֹשֶׁה אֶל יְיָ לֵאמֹר אֵל נָא רְפָא נָא לָהּ) (Numbers 12).
This we have established (הָא אוּקְמוּהָ), and it is the secret of the holy Name, from eleven letters (וְהוּא רָזָא דִּשְׁמָא קַדִּישָׁא מֵחַד סְרֵי אַתְוָון). And Moshe did not want to pray more (וְלָא בָּעָא מֹשֶׁה לְצַלָּאָה יַתִּיר), because on his account he did not want to trouble the King more (בְּגִין דְּעַל דִּידֵיהּ לְמַלְכָּא לָא בָּעֵי לְאַטְרְחָא יַתִּיר). Because of this, Kudsha Berikh Hu desired the honor of Moshe (בְּגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא בָּעָא עַל יְקָרָא דְּמֹשֶׁה). And in every place, Kudsha Berikh Hu desires the honor of the Righteous more than His own (וּבְכָל אֲתָר קוּדְשָׁא בְּרִיךְ הוּא בָּעָא עַל יְקָרֵיהוֹן דְּצַדִּיקַיָּיא יַתִּיר עַל דִּילֵיהּ). And in the time to come, Kudsha Berikh Hu will seek the disgrace of Yisrael from the nations who serve the stars and constellations (וּלְזִמְנָא דְּאָתֵי עָתִיד קוּדְשָׁא בְּרִיךְ הוּא לְמִתְבַּע עֶלְבּוֹנָא דְּיִשְׂרָאֵל מֵעַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), and to rejoice them with the joy of Zion (וּלְמֵחדֵי לוֹן בְּחֶדְוָותָא דְּצִיּוֹן). As it is written (דִּכְתִיב): “And they shall come and sing in the height of Zion etc.” (וּבָאוּ וְרִנְּנוּ בִמְרוֹם צִיּוֹן וְגוֹ׳) (Jeremiah 31). And then it is written (וּכְדֵין כְּתִיב): “And a redeemer shall come to Zion etc.” (וּבָא לְצִיּוֹן גּוֹאֵל וְגוֹ׳) (Isaiah 59).
Blessed is Hashem forever, Amen and Amen בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן
Hashem shall reign forever, Amen and Amen יִמְלוֹךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן
Parashat Shelach Lecha
nd Hashem spoke to Moshe saying, send for yourself men that they may spy out the land of Canaan etc.” (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה לֵאמֹר, שְׁלַח לְךָ אֲנָשִׁים וְיָתוּרוּ אֶת אֶרֶץ כְּנַעַן וְגוֹ׳) (Numbers 13). Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): “Have you commanded the morning since your days, and caused the dawn to know its place?” (הֲמִיָּמֶיךָ צִוִּיתָ בֹּקֶר יִדַּעְתָּ הַשַּׁחַר מְקוֹמוֹ) (Job 38). Shachar [dawn] is written (שַׁחַר כְּתִיב); the letter Heh is distanced from Shachar [dawn] (הֵ״א אִתְרַחֲקָא מִשַּׁחַר).
What is the reason (מַאי טַעְמָא)? Rather, Rabbi Ḥiyya said (אֶלָּא אָמַר רִבִּי חִיָּיא): At the time when evening inclines, and the sun inclines to enter (בְּשַׁעֲתָא דְּנָטֵי עֵרֶב, וְשִׁמְּשָׁא נָטֵי לְמֵיעַל), then its strength is weakened (כְּדֵין אִתְחֲלָשׁ תּוּקְפֵּיהּ), then the left rules (כְּדֵין שַׁלְטָא שְׂמָאלָא), and judgment is found in the world and spreads above (וּמִשְׁתְּכַח דִּינָא בְּעָלְמָא, וְאִתְפָּשַּׁט לְעֵילָּא). And then a man should pray and direct his will before his Master (וּכְדֵין בָּעֵי בַּר נָשׁ לְצַלָּאָה, וּלְכַוְּנָא רְעוּתָא קַמֵּי מָארֵיהּ). Some say: to pray that his will be found (ס״א לִצְלוֹתָא דְּיִשְׁתְּכַח רְעוּתָא).
Rabbi Yissa said (דְּאָמַר רִבִּי יֵיסָא): When the sun inclines and is weakened (כַּד נָטֵי שִׁמְשָׁא, וְאִתְחַלָּשׁ), then one opening is opened in the sun (כְּדֵין אִתְפְּתַח חַד פְּתִיחוּ בְּשִׁמְשָׁא), and its force is gathered (וְאִתְכְּנִישׁ חֵילֵיהּ), and the left rules (וּשְׂמָאלָא שַׁלִּיט). And Yitzḥak dug a well beneath it (וְיִצְחָק כָּרֵי בֵּירָא תְּחוֹתֵיהּ).
When night enters (כֵּיוָן דְּעָאל לֵילְיָא), the decree of destruction is present in its wrath (פִּתְקָא דְּקוּטְפָא בְּאַחֲמָתֵיהּ שְׁכִיחַ). And many companies of demons spread out in the world (וְכַמָּה חֲבִילִין טְרִיקָן אִתְפָּשָׁטוּ בְּעָלְמָא), and all go in confusion (וְכֻלְּהוּ שָׁטָאן בְּעִרְבּוּבְיָא). And they go and laugh with the souls of the wicked - some say: of men (וְאָזְלֵי וְחַיְיכָאן בְּנַפְשָׁן דְּרַשִּׁיעַיָּיא, ס״א דְּבְנֵי נָשָׁא). And they inform them words, some of them lies, some of them truth (וּמוֹדְעִין לוֹן מִלִּין, מִנְּהוֹן כְּדִיבָן, וּמִנְּהוֹן קְשׁוֹט). And whoever is found among them (וּמַאן דְּאִשְׁתְּכַח בֵּינַיְיהוּ), permission is given them to harm (אִתְיְיהִיב לוֹן רְשׁוּ לְחַבְּלָא). And all the people of the world sleep (וְכֻלְּהוּ בְּנֵי עָלְמָא נַיְימִין), and taste the taste of death (וְטַעֲמִין טַעֲמָא דְּמוֹתָא), and this we have already established (וְהָא אוֹקִימְנָא).
Come and see (תָּא חֲזֵי), when the north wind is aroused (כַּד אִתְּעַר רוּחַ צָפוֹן), then Knesset Yisrael is received by the left (כְּדֵין אִתְקַבְּלָא כְּנֶסֶת יִשְׂרָאֵל בִּשְׂמָאלָא), and they join together as one (וְאִתְחַבָּרוּ כַּחֲדָא), and rest in her place, in her arm (וְשַׁרְיָא בִּדְרוֹעָא בְּאַתְרָהָא). And Kudsha Berikh Hu comes to delight Himself with the Righteous in the Garden of Eden (וְקוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְאִשְׁתַּעֲשְׁעָא עִם צַדִּיקַיָּיא דִּבְגִנְתָּא דְּעֵדֶן). And then whoever arouses himself to engage in Orayta at that time (וּכְדֵין כָּל מַאן דְּיִתְּעַר לְמִלְעֵי בְּאוֹרַיְּיתָא בְּהַהוּא שַׁעֲתָא), behold he is joined with her (הָא אִשְׁתְּתַּף בַּהֲדָהּ). Because she sits, and all her hosts praise the supernal King (בְּגִין דְּהִיא יָתְבָא וְכָל אֻכְלוּסִין דִּילָהּ מְשַׁבְּחָן לְמַלְכָּא עִלָּאָה). And all those who are found - some say: who joined with her - in the praise of Orayta (וְכָל אִינּוּן דְּאִשְׁתְּכָחוּ, נ״א דְּאִשְׁתַּתְּפוּ בַּהֲדָהּ, בְּתוּשְׁבַּחְתָּא דְּאוֹרַיְּיתָא), all of them are written among the sons of the Palace (כֻּלְּהוּ כְּתִיבִין בִּבְנֵי הֵיכָלָא), and are called by their names (וְאִקְרוּן בִּשְׁמֵיהוֹן), and these are inscribed by day (וְאִלֵּין רְשִׁימִין בִּימָמָא).
Come and see (תָּא חֲזֵי), one holy Name is inscribed in the carvings of the letters (שְׁמָא חֲדָא קַדִּישָׁא אִית בִּגְלוּפֵי אַתְוָון), which governs from the middle of the night and onward (דְּהוּא שַׁלְטָא מִפַּלְגוּ לֵילְיָא וְאֵילָךְ), and these are the letters Kaf, Lamed, Kaf, Samekh, Ayin, Peh, Heh, Yod, Ayin, Ayin, Vav, Tzadi, Heh (וְאִינּוּן אַתְוָון כל״ך סעפ״ה יאעוצ״ה), with the final letters MNTZPKH surrounding them completely (ם דְּמַנְצַפָּךְ כָּלִיל לוֹן). It has been established (אוּקְמוּהָ), as it is written: “Of the increase of the dominion…” (לְםַרְבֵּה הַמִשְׂרָה) (Isaiah 9). p1-21 The final Nun was sealed for this and for that p1-22(נ׳ הֲוָה אַסְתִּים לְהַאי וּלְהַאי), and then crowns were encompassed within it (כְּדֵין כִּתְרִין כְּלִילָן הוּא), and the Vav,p1-23 (some say: the Yod) (ו׳ נ״א י׳), of the holy Name was prepared for it (דִּשְׁמָא קַדִּישָׁא אַתְקִין לֵיהּ). And its spring was closed (וְסָתִים מַבּוּעָהָא). After she gave birth (בָּתַר דְּאוֹלִידַת), an opening was formed at one head of the entrance (פְּתִיחָא הֲוַת בְּחַד רֵישָׁא דְּפִתְחָא).
When the Temple was destroyed p1-24(כַּד אִתְחֲרִיב בֵּי מַקְדְּשָׁא), the springs were sealed from every side (אַסְתִּימוּ מַבּוּעִין מִכָּל סִטְרִין). Some say: Alef–Tav, which encompassed the letters (ס״א את דאכליל אתוון). And it encompassed other letters (וְאַכְלִיל אַתְוָון אַחֲרָן), and these are seven (וְאִינּוּן שִׁבְעָה): three from this side and four from that side (תְּלַת מֵהַאי סִטְרָא, וְאַרְבַּע מֵהַאי סִטְרָא). Kaf–Lamed–Kaf (כל״ך).
p1-25And the sign is: “You are entirely beautiful, my beloved, and there is no blemish in you” (כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךָ) (Song of Songs 4). The Nun, male and female joined together as one (ן׳ דְּכַר וְנוּקְבָּא כָּלִיל כַּחֲדָא), this one encompasses three from this side and three from that side, which are six (דָּא כָּלִיל תְּלַת מִכָּאן וּתְלַת מִכָּאן וְאִינּוּן שִׁית). And we have established regarding these two letters, Mem and Nun p1-26(וְאוֹקִימְנָא בְּאִלֵּין תְּרֵין אַתְוָון ם׳ ן׳), some say: Samekh and Vav (נ״א ס׳ ו׳), that they were encompassed (אִתְכְּלָלוּ), and from thirteen letters, two ascended from among them (תְּלִיסַר תְּרֵיסָר אַתְוָון סָלִיק מִנַּיְיהוּ תְּרֵי), One to one place, and one to one place (חַד לַאֲתָר חַד, וְחַד לַאֲתָר חַד) p1-27
(Some say: one to a sign and one to a sign (נ״א לאת חד וחד לאת חד)). Kaf, Lamed, Kaf, Samekh, Ayin, Peh, Heh, Yod, Ayin, Ayin, Vav, Tzadi, Heh so were the letters engraved (כל״ך סעפ״ה יאעוצ״ה, הָכִי אִתְגְּלִיפוּ אַתְוָון), and the mystery of this is found in the verse: “When you go out to war…” (וְרָזָא דָּא בְּכִי תֵצֵא לַמִּלְחָמָה) (Deuteronomy 22). “For there shall be a virgin young woman” (כִּי יִהְיֶה נַעֲרָה בְתוּלָה).
Na‘arah is written without the final Heh (נַעֲר כְּתִיב). After the night has withdrawn (בָּתַר דְּאִסְתָּלַק לֵילְיָא), and the morning shines (וְצַפְרָא נָהִיר), then the Heh ascends and is integrated in the supernal light (כְּדֵין ה׳ סַלְּקָא וְאִתְכְּלִילַת בִּנְהוֹרָא עִלָּאָה). And then: “Have you caused the dawn to know its place?” (וּכְדֵין יִדַּעְתָּ הַשַּׁחַר מְקוֹמוֹ) (Job 38). For it is known-Shachar knows its place, that Heh (דְּיָדַע שַׁחַר מְקוֹמוֹ דְּהֵ״א), and she becomes integrated within it (וְאִתְכְּלִילַת בְּגַוִיהּ).
Notes
Mikdash Melekh on Zohar: “The Vav of the holy Name, which is Ze’ir Anpin, rectified the attribute of Malchut and sealed her spring” (ו׳ דְּשְׁמָא קַדִּישָׁא שֶׁהוּא זְעֵיר תִּקֵּן מִדַּת הַמַּלְכוּת וְסָתִים מְבוּעָהּ), and behold, in the corrected Zohar the reading is “the Yod of the holy Name” (וְהִנֵּה בַּזֹּהַר מוּגָּה גָּרִיס יו״ד דְּשְׁמָא קַדִּישָׁא), for it is difficult, granted that Ze’ir Anpin seals the Yesod of his Nukvah, but as for Imma, it would be proper that Abba should seal her Yesod and not Ze’ir (כִּי קָשֶׁה לֵיהּ בִּשְׁלָמָא זְעֵיר סוֹתֵם יְסוֹד הַנּוּקְבָא דִּילֵיהּ אֲבָל אִימָּא מִן הָרָאוּי שֶׁאַבָּא יִסְתֹּם יְסוֹד דִּילָהּ וְלֹא זְעֵיר), therefore he reads “the Yod of the holy Name rectified him” (וְלָכֵן גָּרִיס יו״ד דְּשְׁמָא קַדִּישָׁא אִתְקֵּין לֵיהּ), for Yod, which is Abba, rectified Vav, which is Ze’ir (כִּי יו״ד שֶׁהוּא אַבָּא תִּקֵּן ו׳ שֶׁהוּא זְעֵיר), and since Abba, which is Yod, rectified that Vav, it is as if Abba sealed the spring of Imma, for the son is the leg of his father (וְכֵיוָן שֶׁאַבָּא שֶׁהוּא יו״ד תִּקֵּן לְו׳ הַנִּזְכָּר הֲוֵי כְּאִלּוּ אַבָּא סָתִים מְבוּעָהּ דְּאִימָּא כִּי בְּרָא כַּרְעָא דְּאָבוּהּ). “After she gives birth, she was open at one side of the opening” (בָּתַר דְּאוֹלִידַת פְּתִיחָא הֲוָת בְּחַד רֵישָׁא דְּפִתְחָא), and this is understood according to what the Rav of blessed memory wrote, as brought in the book Tov HaAretz (וְיוּבַן בְּמַה שֶׁכָּתַב הָרַב ז״ל וְהֵבִיאוֹ בְּסֵפֶר טוֹב הָאָרֶץ), that at the Exodus from Egypt the Mem of “for increasing the dominion” was opened with a small opening and Israel went out of Egypt (כִּי בִּיצִיאַת מִצְרַיִם נִפְתְּחָה ם דְּלְםרְבֵּה הַמִּשְׂרָה פֶּתַח קָטָן וְיָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם), but in the future the Holy One Blessed Be He will open that Mem diagonally and it will become two Dalets of “Ben David,” and then Mashiach will come (אֲבָל לֶעָתִיד לָבוֹא וּפָתַח הקב״ה ם הַנִּזְכָּר בַּאֲלַכְסוֹן וְתֵעָשֶׂה ב׳ דַּלְּתִין שֶׁל בֶּן דָּוִד וְאָז יָבוֹא הַמָּשִׁיחַ). “And it is known that the opening of birth is mercy” (וְנוֹדָע כִּי פְּתִיחַת הַלֵּידָה הִיא רַחֲמִים), and this is “after she gives birth, the opening was on one side,” meaning that it was opened only from one side and became an open Mem at the Exodus from Egypt and in the other redemptions (וְזֶהוּ בָּתַר דְּאוֹלִידַת פְּתִיחָא הֲוָת בְּחַד רֵישָׁא שֶׁלֹּא נִפְתְּחָה רַק מִצַּד אֶחָד וְנַעֲשֵׂית ם פְּתוּחָה בִּיצִיאַת מִצְרַיִם וּבִשְׁאָר גְּאֻלּוֹת), but in the future the Holy One Blessed Be He will open it from both sides, making it into two Dalets, and then Ben David will come (אַמְנָם לֶעָתִיד לָבוֹא יִפְתַּח אוֹתָהּ הקב״ה מִשְּׁנֵי רָאשֶׁיהָ לַעֲשׂוֹתָהּ ב׳ דַּלְּתִין וְיָבוֹא בֶּן דָּוִד).
Mikdash Melekh, RaMaZ Commentary on Zohar: “Come and see, one Name,” etc. (תָּא חֲזֵי שְׁמָא חֲדָא וְכוּ׳), this is explained in the secret of Tikkun Ḥatzot, and its source is from the verses (מְבוֹאָר בְּסוֹד תִּקּוּן חֲצוֹת וּמוֹצָאוֹ מֵהַפְּסוּקִים), “they established it,” it is the secret of the Yesod of Imma, as mentioned in the exposition of the creation of Malchut in the secret of two doors, and Imma and her daughter are one (אוֹקְמוּהָ הוּא סוֹד יְסוֹד אִימָּא וּכְנִזְכָּר בְּדְּרוּשׁ בְּרִיאַת הַמַּלְכוּת בְּסוֹד ב׳ דְּלָתוֹת וְאִימָּא וּבְרַתָּא כְּחֲדָא נִינְהוּ), “the Mem was closed,” etc. (נ״ם אִסְתִּים וְכוּ׳), thus it is written before me and I am unable to explain it (כָּךְ כָּתוּב לְפָנַי וְאֵין בְּיָדִי לְפָרְשׁוֹ). “And behold, I found in a corrected Zohar in the Land of Israel, from a manuscript of the sage Ya‘akov Ẓemaḥ of blessed memory, who was in Yerushalayim, may it be rebuilt, that instead of Nun it was corrected to Bet, and this is straight in my eyes” (וְהִנֵּה מָצָאתִי בַּזֹּהַר מוּגָּה בְּאֶרֶץ יִשְׂרָאֵל מִכְּתַב יַד מוֹרֵנוּ יַעֲקֹב צֶמַח ז״ל שֶׁהָיָה בִּירוּשָׁלַיִם תּוֹב״ב בִּמְקוֹם נ׳ הוּגָּה בּ׳ וְהִיא יְשָׁרָה בְּעֵינַי), for it is known that many times it is said in the Tikkunim that Bet is Binah (כִּי יָדוּעַ כַּמָּה פְּעָמִים אָמְרוּ בַּתִּקּוּנִים בּ׳ בִּינָה), and this refers to its Yesod, which is a house for the Yesod of Abba, and this is Bereshit—Bet Reshit (וְהַיְינוּ יְסוֹד שֶׁלָּהּ שֶׁהוּא בַּיִת לִיסוֹד אַבָּא וְהַיְינוּ בְּרֵאשִׁית בּ׳ רֵאשִׁית). “And it is further said that Bet was closed with Vav and they become a closed Mem, for Shum is its Yesod, as I will explain” (וְעוֹד אָמְרוּ בּ׳ זוֹ נִסְתְּמָה עִם ו׳ וְנַעֲשִׂים ם סְתוּמָה שׁוּם הוּא יְסוֹדָהּ כְּמוֹ שֶׁאֲפָרֵשׁ), and he said “Bet, Mem, it was closed to this and to that,” meaning it was closed in two aspects, both for good and for the opposite (וְאָמַר בּ׳ ם אִסְתִּים לְהַאי וּלְהַאי פֵּירוּשׁ הִיא נִסְתְּמָה לִשְׁתֵּי בְּחִינוֹת בֵּין לְטוֹבָה וּבֵין לְהֵפֶךְ), and he begins with the good and says “then two crowns were included” (וּמַתְחִיל בְּטוֹבָה וְאָמַר כְּדֵין כִּתְרִין כְּלִילָן), this is one of the secrets of the allusions of the closed Mem, which is four Vavs in the secret of four Mochin, as mentioned in Sha‘ar Arukh (זֶה אֶחָד מִסּוֹדוֹת רִמְזֵי ם סְתוּמָה שֶׁהִיא ד׳ וָוִין בְּסוֹד ד׳ מוֹחִין כַּנִּזְכָּר בְּשַׁעַר אָרוּךְ פּ״ו), and this is “then crowns,” meaning the Mochin with which the head of Ze’ir is crowned, and they are included together, for the four Vavs join and become one (וְזֶהוּ כְּדֵין כִּתְרִין הֵם הַמּוֹחִין שֶׁבָּהֶם מֻכְתָּר רֹאשׁ הַזְּעֵיר וְהֵם כְּלוּלִים יַחַד שֶׁד׳ וָוִין מִתְחַבְּרִים וּמִתְכַּלְּלִים כְּאֶחָד). “And further, ‘the Vav of the holy Name rectified him,’ etc.” (וְעוֹד הוּא ו׳ דְּשְׁמָא קַדִּישָׁא אִתְקֵּין לֵיהּ וְכוּ׳), this is what is written in the Tikkunim, page 15a, “it spread from that point,” etc., in the secret of the final letters Mem, Nun, Tzadi, Peh, Kaf, and it became a closed Mem (הוּא מַה שֶׁכָּתוּב בַּתִּקּוּנִים דַּף ט״ו ע״א אִתְפַּשַּׁט מֵהַאי נְקוּדָּה וְכוּ׳ בְּסוֹד מַנְצְפ״ךְ וְאִתְעֲבִיד ם סְתוּמָה), and it is explained in Sefer Likutei Ḥadashim that the Vav of the six extremities of Ze’ir, in the secret of Ruach within Binah, closes the light of Chokhmah within Binah (וּפֵירוּשׁ בְּסֵפֶר לִקּוּטִים חֲדָשִׁים ו׳ שֶׁל ו״ק שֶׁל זְעֵיר בְּסוֹד רוּחַ בְּתוֹךְ הַבִּינָה סוֹתֶמֶת אוֹר הַחָכְמָה בְּתוֹךְ הַבִּינָה). “After she gives birth,” etc. (בָּתַר דְּאוֹלִידַת וְכוּ׳), this is when she gives birth to the Partzuf of the Mochin, then her Yesod opens and she becomes an open Mem (הוּא כְּשֶׁיּוֹלֶדֶת פַּרְצוּף הַמּוֹחִין אָז נִפְתַּח יְסוֹדָהּ וְאָז הִיא ם פְּתוּחָה), “in silence,” meaning in engraving that is engraved within her, and this is the opening of the Mem (בְּחָרִישָׁא ר״ל בַּחֲקִיקָה שֶׁנֶּחְקְקָה בָּהּ וְהוּא פְּתִיחַת הַם), “and the other side in one head,” which is the Yod at the top of the open Mem (וְסִטְרָא אַחֲרָא בְּחַד רֵישָׁא הִיא הַי׳ שֶׁבְּרֹאשׁ ם פְּתוּחָה), and it appears to me that this is the secret of one of its two hinges, as is known in many places, especially in the discourse on the creation of Malchut (וְנִרְאֶה לִי שֶׁהוּא סוֹד א׳ מִן הַב׳ צִירִין שֶׁלָּהּ כַּנּוֹדָע מִכַּמָּה מְקוֹמוֹת וּבִפְרָט מִדְּרוּשׁ בְּרִיאַת הַמַּלְכוּת הַנִּזְכָּר), and all these matters written in the secret of the closing of the Mem are for good, as mentioned above (וְהִנֵּה כָּל אֵלּוּ הָעִנְיָנִים שֶׁנִּכְתְּבוּ בְּסוֹד סְתִימַת הַם הֵם לְטוֹבָה כַּנִּזְכָּר לְעֵיל), but there is also another matter to the opposite, and this is (אַמְנָם יֵשׁ גַּם כֵּן עִנְיָן אַחֵר לְהֵפֶךְ וְהוּא).
Ohr HaChammah on Zohar: “For it rules over the divisions of the night” (דְּהוּא שָׁלְטָא מִפְלְגוֹת לֵילְיָא), it indicates the world of Beri’ah (יֵרָצֶה מוֹרֶה עַל עוֹלָם הַבְּרִיאָה), and it alludes to the dominion and governance that governs from midnight onward (וְהוּא רוֹמֵז עַל הַשְּׁלִיטָה וְהַהַנְהָגָה הַמַּנְהֶגֶת מֵחֲצוֹת וָאֵילָךְ), which is the secret of the supernal union that is made above in the world of souls (דְּהַיְינוּ סוֹד הַזִּוּוּג הָעֶלְיוֹן הַנַּעֲשֶׂה לְמַעְלָה בְּעוֹלָם הַנְּשָׁמוֹת), the secret of the governance of Binah (סוֹד הַנְהָגַת הַבִּינָה), in which is the secret of the letters Mem, Nun, Tzadi, Peh, Kaf (שֶׁבָּהּ סוֹד אוֹתִיּוֹת מַנְצְפ״ךְ), and it indicates the secret of Gan Eden, the resting place of the souls, which is to behold the pleasantness of Hashem (וּמוֹרֶה עַל סוֹד גַּן עֵדֶן מְנוּחַת הַנְּשָׁמוֹת דְּהַיְינוּ לַחֲזוֹת בְּנֹעַם ה׳), and therefore the letters Mem, Nun, Tzadi, Peh, Kaf are included (וְלָכֵן אוֹתִיּוֹת מַנְצְפ״ךְ כְּלוּל לְהוֹן), and this is the secret of the letter Mem in “for increasing the dominion,” which is Binah, as explained (וְהַיְינוּ סוֹד אוֹת ם לְמַרְבֵּה הַמִּשְׂרָה דְּהַיְינוּ הַבִּינָה כַּדְּמַסִּיק), and in it is the secret of the letter Bet of “Bereshit,” a point within its palace (וּבוֹ סוֹד בֵּית דְּבְרֵאשִׁית נְקוּדָּה בְּהֵיכָלֵיהּ), which is the secret of “you are altogether beautiful, my beloved,” for the beloved mentioned in Shir HaShirim is Binah and the Chokhmah within it praises it (דְּהַיְינוּ סוֹד כֻּלָּךְ יָפָה רַעְיָתִי שֶׁהָרַעְיָה הַנִּזְכֶּרֶת בְּשִׁיר הַשִּׁירִים הִיא הַבִּינָה וְהַחָכְמָה בְּתוֹכָהּ מְשַׁבַּחַת), and it is known that Binah, in the secret of its Sefirot, is the secret of these five letters, as explained in Shir HaShirim, that the Heh in Binah is five points, and they are these five doubled letters (וְנוֹדָע שֶׁהַבִּינָה בְּסוֹד סְפִירוֹתֶיהָ הִיא סוֹד ה׳ אוֹתִיּוֹת אֵלּוּ דְּהַיְינוּ כַּדְּפֵירוּשׁ בְּשִׁיר הַשִּׁירִים סוֹד ה׳ שֶׁבְּבִינָה הִיא ה׳ נְקוּדוֹת וְהֵם ה׳ אוֹתִיּוֹת אֵלּוּ הַכְּפוּלוֹת). “And those are the letters MNTZPKH” (וְאִינוּן אַתְוָון מַנְצְפ״ךְ), all included within them (כְּלִיל לוֹן), meaning all the letters of the Name are included in the letters Mem, Nun, Tzadi, Peh, Kaf — including their final forms: final Mem, final Nun, final Tzadi, final Peh, final Kaf (כְּלוֹמַר כָּל אוֹתִיּוֹת הַשֵּׁם כְּלוּלוֹת בְּאוֹתִיּוֹת מַנְצְפ״ךְ), how so (כֵּיצַד), Kaf and final Kaf, Lamed, Mem and final Mem, Nun and final Nun, Samekh–Ayin, Peh and final Peh, Tzadi and final Tzadi (כ״ך ל׳ מ״ם נ״ן ס״ע פ״ף צ״ץ), and since not all these letters are found in the Name, he explains them further (וּמִפְּנֵי שֶׁאֵין בַּשֵּׁם כָּל אוֹתִיּוֹת אֵלּוּ מְפָרֵשׁ לְהוֹן וְאָזִיל). “Behold, the letters Kaf–Lamed–Kaf are present and need no explanation” (הִנֵּה אוֹתִיּוֹת כָּל״ךְ יֵשׁ בּוֹ אֵינָם צְרִיכִים בֵּיאוּר), “the letter Mem is not there, therefore he explained it and said: Mem, they established it in ‘for increasing the dominion’” (אוֹת מ״ם אֵין בּוֹ לָזֶה בֵּיאֵר וְאָמַר מ״ם אוֹקְמוּהָ לְמַרְבֵּה הַמִּשְׂרָה), meaning that it was originally an open Mem and was closed (דְּהַיְינוּ שֶׁהָיְתָה מ״ם פְּתוּחָה וְנִסְתְּמָה), and its meaning is Binah (וְעִנְיָנָהּ הַבִּינָה). “And behold its beginning is Bet” (וְהִנֵּה תְּחִלָּתָהּ בֵּית), for Bet is Binah and it is the hidden thought (כִּי בֵּית הִיא הַבִּינָה וְהִיא מַחֲשָׁבָה סְתִימָא), in the secret of light, which is air, meaning Bet (בְּסוֹד אוֹר דְּהַיְינוּ אֲוִיר דְּהַיְינוּ ב׳), “and the point Yod within its palace,” through the Vav, which is the secret of Da‘at, closes it (וְנְקוּדָּה יו״ד בְּהֵיכָלֵיהּ עַל יְדֵי הַו׳ שֶׁהוּא סוֹד הַדַּעַת סוֹתְמָהּ), and this is “the Bet, it was closed for this and for that” (וְזֶהוּ בֵּית הִיא אִסְתִּים לְהַאי וּלְהַאי), that it was closed from two places (שֶׁנִּסְתְּמָה מִשְּׁתֵּי מְקוֹמוֹת), namely from the upper place and from the lower place (דְּהַיְינוּ מָקוֹם עֶלְיוֹן וּמָקוֹם תַּחְתּוֹן), whereas the open Mem is not sealed except from the upper place, as will be explained (מַה שֶּׁמ״ם פְּתוּחָה אֵינָהּ סְתוּמָה אֶלָּא מִמָּקוֹם עֶלְיוֹן כַּאֲשֶׁר נְבָאֵר).
Mikdash Melekh on Zohar: “And the sign is Kalakh Yafeh Kalakh Sa‘afah” (וְסִימָן כָּל״ךְ יָפֶה כָּל״ךְ סַעְפ״ה), as a pronunciation “Yafeh” (כְּמַבְּטָא יָפֶה), it is merely a mnemonic (סִימָנָא בְּעָלְמָא), “Nun, male and female” (נ וּדְכַר וְנוּקְבָא), meaning the simple Nun includes Ze’ir Anpin and Nukvah (פֵּירוּשׁ נוּ״ן פְּשׁוּטָה כּוֹלֶלֶת זו״ן), three from here (ג׳ מִכָּאן), since the number three there alludes to Ze’ir, for within it are alluded Ehyeh and Havayah as explained above, meaning that Ze’ir receives from Imma that Ehyeh and gives to Malchut (כֵּיוָן שֶׁשָּׁם ג׳ רוֹמֵז לְזְעֵיר לְפִי שֶׁבּוֹ רוֹמֵז אֶהְיֶה וַהֲוָיָ״ה כְּמַה שֶּׁלְּעֵיל דְּהַיְינוּ שֶׁהַזְּעֵיר מְקַבֵּל מֵאִימָּא הַהִיא אֶהְיֶה וְנוֹתֵן לְמ׳), thus Ze’ir is alluded to as receiving and giving (נִמְצָא שֶׁרָמוּז בּוֹ זְעֵיר הַמְקַבֵּל וְנוֹתֵן), and further because we added to it the Vav of Havayah (וְעוֹד שֶׁהוֹסַפְנוּ בּוֹ ו׳ דְּהֲוָיָ״ה), and the simple Nun also alludes to Ze’ir (וְנוּ״ן פְּשׁוּטָה גַּם כֵּן רוֹמֶזֶת לְזְעֵיר), therefore final Nun includes the third Name, three letters from this side (וְלָכֵן ן׳ כּוֹלֶלֶת הַשֵּׁם הַשְּׁלִישִׁי ג׳ אוֹתִיּוֹת מִצַּד זֶה), and from here is support for what was explained above, that the correct reading is Vav was closing and not Nun (וּמִכָּאן סִיּוּעַ לְמַה שֶּׁלְּעֵיל דְּגָרְסִינַן ו׳ הֲוָה סָתִים וְלֹא גָּרְסִינַן נ׳), for the exposition of the simple Nun of MNTZPKH is here and not above (שֶׁדְּרָשַׁת נוּ״ן פְּשׁוּטָה דְּמַנְצְפ״ךְ הִיא כָּאן וְלֹא לְעֵיל).
Mikdash Melekh on Zohar: “And this is what is meant by ‘in these two letters Mem–Nun are included twelve letters’” (וְזֶהוּ שֶׁאָמַר בְּאִלֵּין תְּרֵין אַתְוָון מ״ן אִתְכְּלִילוּ תְּרֵיסַר אַתְוָון), for the letter Mem includes the first two Names which have seven letters (לְפִי שֶׁאוֹת מ׳ כּוֹלֶלֶת ב׳ שֵׁמוֹת הָרִאשׁוֹנִים שֶׁיֵּשׁ בָּהֶם ז׳ אוֹתִיּוֹת), and the letter Nun includes the third Name which has five letters, for the letter Vav is added from the Name Havayah as explained above (וְאוֹת נ׳ כּוֹלֶלֶת שֵׁם ג׳ שֶׁיֵּשׁ בּוֹ ה׳ אוֹתִיּוֹת כִּי אוֹת ו׳ נוֹסֶפֶת מִשֵּׁם הֲוָיָ״ה כְּמַה שֶּׁלְּעֵיל), and one should not explain that “three from here” are Kalakh before the Nun and “three from here” are Samekh–Ayin–Peh after the Nun (וְאֵין לְפָרֵשׁ תְּלַת מִכָּאן הֵם כָּל״ךְ שֶׁלִּפְנֵי הַנוּ״ן וְג׳ מִכָּאן הֵם ס״ע״פ שֶׁאַחֲרֵי הַנוּ״ן), for if so, why in the letter Mem did he say that seven letters are included and in Nun he said six letters (דְּאִם כֵּן לָמָּה בְּאוֹת מ׳ אָמַר דְּכָלִילָן ז׳ אַתְוָון וּבְנוּ״ן אָמַר שִׁית אַתְוָון), and further what is meant by “in these two letters are included twelve letters,” which are the twelve letters of the Names mentioned (וְתוּ מַאי קָאָמַר בְּאִלֵּין תְּרֵין אַתְוָון אִתְכְּלִילוּ תְּרֵיסַר אַתְוָון שֶׁהֵם י״ב אוֹתִיּוֹת שֶׁבַּשֵּׁמוֹת הַנִּזְכָּרִים), and behold Mem and Nun only included Kalakh and Samekh–Ayin–Peh and did not include the third Name, therefore it must be as explained (וַהֲרֵי מ׳ וְנ׳ לֹא כָּלְלוּ רַק כָּל״ךְ וְס״ע״ף וְלֹא כָּלְלוּ הַשֵּׁם הַג׳ אֶלָּא וַדַּאי כְּמַה שֶּׁנֶּאֱמַר).
Mikdash Melekh on Zohar: “He removes from them two, one…” (סָלִיק מִנַּיְיהוּ תְּרֵי חַד וְכוּ׳), meaning as explained above by the Rav, that Ehyeh and Havayah are alluded to in these Names (פֵּירוּשׁ כְּמַה שֶּׁלְּעֵיל בֵּאֵר הָרַב שֶׁאֶהְיֶה וַהֲוָיָ״ה רְמוּזִים בַּשֵּׁמוֹת הַנִּזְכָּרִים), and the Yod and the two Hehs are counted for both (וְהַיו״ד וּב׳ הֶהִין נֶחְשָׁבִים לִשְׁנֵיהֶם), but the Alef belongs to Ehyeh and the Vav to Havayah (אֲבָל א׳ הוּא בְּאֶהְיֶה וְאוֹת ו׳ בַּהֲוָיָ״ה), and this is “he removes from them two,” which are Alef and Vav (וְזֶהוּ סָלִיק מִנַּיְיהוּ תְּרֵי שֶׁהֵם א׳ ו׳), “one to its place, one to its place” (חַד לַאֲתַר חַד), meaning Alef completes Ehyeh and Vav completes Havayah (ר״ל א׳ מַשְׁלִים אֶהְיֶה וְחַד לַאֲתַר חַד ו׳ מַשְׁלִים הֲוָיָ״ה).
Mikdash Melekh, RaMaZ Commentary on Zohar: “When it was destroyed,” etc. (כַּד אִתְחֲרִיב וְכוּ׳), for then the letters and the lights were sealed so as not to descend at all, due to our many sins (שֶׁאָז נִסְתְּמוּ הָאוֹתִיּוֹת וְהָאוֹרוֹת שֶׁלֹּא לָרֶדֶת כְּלָל בַּעֲוֹנוֹתֵינוּ הָרַבִּים), “this includes the last letters,” etc. (דָּא כָּלִיל אַתְוָון אַחֲרוֹן וְכוּ׳), it appears that the Mem has after it four letters Nun–Samekh–Ayin–Peh (נִרְאֶה שֶׁהַמּ׳ אַחֲרֶיהָ ד׳ אוֹתִיּוֹת נוּ״ן סָמֶ״ךְ עַיִ״ן פֶּ״ה), and they are seven (וְאִינוּן שִׁבְעָה), these are Kaf–Lamed–Kaf from this side to the Mem, and Nun–Samekh–Ayin–Peh from that side (הֵם כָּל״ךְ מִצַּד זֶה לַמּ׳ וְנוּ״ן סָמֶ״ךְ עַיִ״ן פֶּ״ה מִצַּד זֶה). “And behold all this is in the secret of the Mem of MNTZPKH, which is the secret of the Yesod of Imma, male and female” (וְהִנֵּה כָּל זֶה בְּסוֹד הַמּ׳ דְּמַנְצְפ״ךְ שֶׁהוּא סוֹד יְסוֹד אִימָּא דְּכַר וְנוּקְבָא), and behold these are two children that emerge from the Mem of MNTZPKH (וְהֲרֵי אֵלּוּ ב׳ בָּנִים הַיּוֹצְאִים מִן הַמּ׳ דְּמַנְצְפ״ךְ), the bent Nun alludes to Malchut and the straight (final) Nun alludes to Ze’ir Anpin (נוּ״ן כְּפוּפָה רוֹמֶזֶת לַמַּלְכוּת וְהַפְּשׁוּטָה לְזְעֵיר), and they are included together in the secret of their emerging together from the womb of their mother (וְהֵם כְּלוּלִים יַחַד בְּסוֹד צֵאתָם יַחַד מִמְּעֵי אִמָּם). “And this is the secret of five Ḥasadim and five Gevurot, each one included of ten, and this is the two Nuns” (וְהוּא סוֹד ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת כָּל אֶחָד כְּלוּל מֵעֶשֶׂר וְהַיְינוּ שְׁנֵי נוּ״נִין).