Daf 119a (דַּף קי״ט ע״א)
He said to him: If he is guilty and his days have not reached twenty years—what is the judgment? (אָמַר לֵיהּ אִי חַיָּיבָא הוּא וְלָא מָטוּן יוֹמוֹי לְעֶשְׂרִין שְׁנִין מַהוּ). Since he has departed from the world, through what is his punishment? (כֵּיוָן דְּאִסְתַּלַּק מֵעָלְמָא בְּמַאי הוּא עוֹנְשֵׁיהּ). He said to him: In this is fulfilled (Proverbs 13): “And there is one who is taken away without judgment.” (אָמַר לֵיהּ בְּדָא אִתְקְיַּים וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט). For when punishment descends to the world, it is judgment upon the earth without intention above or below—through that destroyer—and he is punished when no attention was given to him from above. (דְּכַד עוֹנָשָׁא נָחֵית לְעָלְמָא אִיהוּ דִינָא אַעֲרַע בְּלָא כַּוָּנָה לְעֵילָא וְתַתָּא בְּהַהוּא מְחַבְּלָא וְיִתְעַנַּשׁ כַּד לָא אַשְׁגְּחוּ עֲלֵיהּ מִלְעֵילָא). And concerning him it is written (Proverbs 5): “His iniquities shall ensnare the wicked.” (וְעֲלֵיהּ כְּתִיב עֲוֹנוֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע). You might say, to exclude one whose days have not reached their time for punishment—his iniquities shall ensnare him, the wicked. (אַל תֹּאמַר לְאַסְגָּאָה מַאן דְּלָא מָטוּן יוֹמוֹי לְאִתְעֲנָשָׁא, עֲוֹנוֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע). And not by the court above, and in the cords of his sin he shall be held, and not by the court below. (וְלֹא בֵּי דִינָא דִּלְעֵילָא, וּבְחַבְלֵי חַטָּאתוֹ יִתָּמֵךְ וְלֹא בֵּי דִינָא דִּלְתַּתָּא). For this reason it is written: “For Hashem heard the voice of the lad as he is there.” (בְּגִין כָּךְ כְּתִיב: כִּי שָׁמַע אֱלֹהִים אֶל קוֹל הַנַּעַר בַּאֲשֶׁר הוּא שָׁם) (Bereshit 21).
Rabbi Shim‘on opened and said: (Leviticus 26): “And I will remember My covenant with Ya‘akov”—with a full Vav—why? (רַבִּי שִׁמְעוֹן פָּתַח וְאָמַר: וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב מָלֵא בְּוָא׳׳ו אַמַּאי). Rather, it is in two aspects they are. (אֶלָּא בִּתְרֵין סִטְרִין אִיהוּ אֲנוֹן). A secret of Chokhmah, singular—this is the secret of the level of Chokhmah. (רָזָא דְחָכְמְתָא חַדָּא, דְּאִיהוּ רָזָא דַּרְגָּא דְחָכְמְתָא). A place where Ya‘akov rests. (אֲתַר דְּשָׁרֵי בֵּיהּ יַעֲקֹב). But this verse is said regarding the exile of Yisra’el. (אֲבָל הַאי קְרָא עַל גָּלוּתָא דְיִשְׂרָאֵל אִתְּמָר). For when they are within exile, at that time they shall be visited—in Ya‘akov—they shall be visited in the secret of the Vav. (דְּכַד אִנּוּן גוֹ גָּלוּתָא, הַהוּא זִמְנָא דְּיִתְפַּקְדוּן בֵּיהּ יַעֲקֹב, יִתְפַּקְדוּן בְּרָזָא דְּוָא׳׳ו). And this is in the sixth millennium. (וְאִיהוּ בְּאֶלֶף שְׁתִיתָאָה). (Deuteronomy 3): “And the visitation is in the secret of the Vav—six instants and half a time.” (וּפְקִידָה בְּרָזָא דְּוָא׳׳ו שִׁית רִגְעֵי וּפְלַג עִידָן). And at the time of sixty years into the growth of grass in the sixth millennium, Eleh (These) of the heavens shall raise a visitation upon the daughter of Ya‘akov. (וּבִזְמַנָּא דְּשִׁתִּין שְׁנִין לְעִבּוּרָא דְּדַשָּׁא בְּאֶלֶף שְׁתִיתָאָה יָקִים אֱלָהּ שְׁמַיָּא פְּקִידוּ לִבְרַתֵּיהּ דְּיַעֲקֹב). And from that time until it is remembered shall be six years and a half. (וּמֵהַהוּא זִמְנָא עַד דִּיְהֵא לָהּ זְכִירָה שִׁית שְׁנִין וּפַלְגָּא). And from that time, six other years, and they are seventy-two and a half. (וּמֵהַהוּא זִמְנָא שִׁית שְׁנִין אַחֲרָנִין וְאִנּוּן שִׁבְעִין וּתְלַת וּתְרֵין וּפַלְגָּא). “In the year 66 the King Mashiach will be revealed in the land of the Galilee” p2-65(בְּשִׁיתִּין וְשִׁית יִתְגְּלֵי מַלְכָּא מְשִׁיחָא בְּאַרְעָא דְגָלִיל) (Exodus 7:2; 9:2)p2-66; and when the star from the east side will swallow seven stars from the north side (וְכַד כּוֹכְבָא דְּבִסְטַר מִזְרַח יִבְלַע שֶׁבַע כּוֹכְבַיָּא מִסְטַר צָפוֹן), and a black flame of fire shall hang in the firmament for sixty days (וְשַׁלְהוֹבָא דְּאֵשָׁא אוּכְמָא תְּהֵא תַּלְיָא בִּרְקִיעָא שִׁיתִּין יוֹמִין), and wars will awaken in the world from the north side (וּקְרָבִין יִתְעָרוּן בְּעָלְמָא לִסְטַר צָפוֹן), and two kings will fall in those wars (וּתְרֵין מַלְכִין יִפְּלוּן בְּאִנּוּן קְרָבִין). And all the nations will join together against the daughter of Ya‘akov to expel her (וְיִזְדַּוְּגוּן כֻּלְּהוֹן עַמְּמַיָּא עַל בְּרַתֵּיהּ דְּיַעֲקֹב לְאִדַּחְיָיא לָהּ), from the world (מֵעָלְמָא). And regarding that time it is written (Jeremiah 30): “It is a time of trouble for Ya‘akov, but from it he shall be saved.” (וְעֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּהּ יִוָּשֵׁעַ). And then souls will be completed from the body and will seek to be renewed (וּכְדֵין יִסְתַּיְּימוּן נַפְשִׁין מִגּוּפָא וּבָעְיָין לְאִתְחַדְּשָׁא); and your sign is (Bereshit 46): “All the souls that came to Ya‘akov to Egypt…” (וְסִימָנִיךְ: כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב מִצְרַיְמָה וְגו׳); and it is written, “All the souls were sixty-six.” (כָּל נֶפֶשׁ שִׁשִּׁים וָשֵׁשׁ). p2-67
In the 73rd year, all the kings of the world will gather into the great city of Rome p2-68(בְּשִׁבְעִין וּתְלַת כָּל מַלְכֵי עָלְמָא יִתְכַּנְּשׁוּן לְגוֹ קַרְתָּא רַבְּתָא דְּרוֹמִי), and Kudsha Berikh Hu will stir upon them fire, and hail, and stones of algavish (וּקוּדְשָׁא בְּרִיךְ הוּא יִתְעַר עֲלַיְיהוּ אֵשָׁא וּבַרְדָּא וְאַבְנֵי אַלְגָּבִישׁ), and they shall be wiped from the world (וְיִתְאַבְּדוּן מֵעָלְמָא), except those kings who do not reach there and return to incite other wars (בַּר אִנּוּן מְלָכִין דְּלָא יִמְטוּן לְתַמָּן וִיהַדְּרוּן לְאַגָּחָא קְרָבִין אַחֲרָנִין). During that time, King Mashiach will declare himself throughout the whole world (וּמֵהַהוּא זִמְנָא מַלְכָּא מְשִׁיחָא יִתְעַר בְּכָל עָלְמָא), and many nations and many armies from all corners of the world will gather with him (וְיִתְכַּנְּשׁוּן עִמֵּיהּ כַּמָּה עַמִּין וְכַמָּה חַיָּילִין מִכָּל סְיָיפֵי עָלְמָא), and all the Children of Yisra’el will gather from all those places (וְכָל בְּנֵי יִשְׂרָאֵל יִתְכַּנְּשׁוּן בְּכָל אִנּוּן אַתְרֵי). Until those years are completed to one hundred (עַד דְּאִשְׁתַּלִּימוּ אִנּוּן שְׁנִין לְמֵאָה), then the Vav shall connect with the Heh (כְּדֵין וָ׳ יִתְחַבַּר בְּהָ׳), and then (Isaiah 66): “And they shall bring all your brothers from all the nations, a gift to Hashem…” (וּכְדֵין וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם מִכָּל הַגּוֹיִם מִנְחָה לַיְיָ וְגו׳). And the children of Yishma‘el (some say: Yisra’el) are destined at that time to stir (וּבְנֵי יִשְׁמָעֵאל [יִשְׂרָאֵל] זְמִינִין בְּהַהוּא זִמְנָא לְאַתְעָרָא), against them with all the nations of the world, to come upon Yerushalayim (עֲלַיְיהוֹן עִם כָּל עַמִּין דְּעָלְמָא לְמֵיתֵי עַל יְרוּשָׁלֵם), as it is written (Zechariah 14): “And I will gather all the nations to Yerushalayim for war…” (וְאָסַפְתִּי אֶת כָּל הַגּוֹיִם אֶל יְרוּשָׁלַם לַמִּלְחָמָה וְגו׳). And it is written (Psalms 2): “The kings of the earth take their stand and rulers conspire together against Hashem and against His Anointed.” (וּכְתִיב יִתְיַצְּבוּ מַלְכֵי אֶרֶץ וְרוֹזְנִים נוֹסְדוּ יָחַד עַל יְיָ וְעַל מְשִׁיחוֹ). And it is written: “He who sits in the heavens shall laugh, Hashem will mock them.” (וּכְתִיב יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק יְיָ יִלְעַג לָמוֹ). Afterward, the small vav will be aroused to be connected and to renew souls that were ancient (לְבָתַר וָ״ו זְעִירָא יִתְעַר לְאִתְחַבָּּרָא וּלְחַדְּשָׁא נִשְׁמָתִין דְּהֲווּ עַתִּיקִין), in order to renew the world (בְּגִין לְחַדְתָּא עָלְמָא), as it is written: (Psalms 104) “Hashem shall rejoice in His works” (כְּמָה דִּכְתִיב יִשְׂמַח יְיָ בְּמַעֲשָׂיו), and it is written: “May the glory of Hashem be forever,” to be united as is fitting (וּכְתִיב יְהִי כְבוֹד יְיָ לְעוֹלָם לְאִתְחַבָּּרָא כְּדְקָא יְאוּת). “Hashem shall rejoice in His works” to bring calm into the world, and to make all beings new, to unify all the worlds as one (יִשְׂמַח יְיָ בְּמַעֲשָׂיו לְנַחֲתָא לוֹן לְעָלְמָא וּלְמֶהֱוֵי כֻּלְּהוֹן בְּרִיָּין חַדְתִּין לְחַבְּרָא עָלְמִין כֻּלְּהוּ כְּחַד). Blessed are all those who will remain in the world at the edges of the sixth millennium to enter into Shabbat (זַכָּאִין אִנּוּן כָּל אִנּוּן דְּיִשְׁתָּאֲרוּן בְּעָלְמָא בִּסְיָיפֵי אֶלֶף שְׁתִיתָאָה לְמֵעַל בְּשַׁבָּתָּא), for then it is the day of Kudsha Berikh Hu alone, to unite as is proper, and to gather new souls to be in the world with those who remained from before (דְּהָא כְּדֵין אִיהוּ יוֹמָא חַד לְקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי לְאִזְדַּוְּוגָא כְּדְקָא יְאוּת וּלְמִלְקַט נִשְׁמָתִין חַדְתִּין לְמֶהֱוֵי בְּעָלְמָא עִם אִנּוּן דְּאִשְׁתָּאֲרוּ בְּקַדְמִיתָא). As it is written (Isaiah 4): “And it shall be, he who remains in Tziyon and he who is left in Yerushalayim shall be called holy—all who are written for life in Yerushalayim.” (דִּכְתִיב וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַם קָדוֹשׁ יֵאָמֵר לוֹ כָּל הַכָּתוּב לְחַיִּים בִּירוּשָׁלַם). “And it came to pass after these things, and the Elohim tested Avraham, and He said to him: Avraham, and he said: Here I am” (וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנְנִי) (Bereshit 22). Rabbi Yehudah opened and said (רַבִּי יְהוּדָה פָּתַח וְאָמַר): (Psalms 45): “You are My King…” (אַתָּה הוּא מַלְכִּי וְגו׳). This is the perfection of all levels as one, one in one (דָּא הוּא שְׁלִימוּ דְּכָל דַּרְגִּין כְּחֲדָא דָּא בְּדָא).
Notes
Ketem Paz on Zohar: “In sixty and six the Messiah will be revealed in the land of the Galil” (בְּשִׁיתִּין וְשִׁית יִתְגְּלֵי מְשִׁיחָא בְּאַרְעָא דְגָלִיל): it is possible that he is revealed and not recognized that he is the Messiah (יִתָּכֵן שֶׁנִּגְלֶה וְאֵין יוֹדְעִים אוֹתוֹ שֶׁהוּא הַמָּשִׁיחַ), for thus they said that at times he will be revealed and afterward be concealed, and afterward be revealed (כִּי כֵן אָמְרוּ שֶׁפְּעָמִים יִגָּלֶה וְאַחַר כָּךְ יִסָּתֵר וְאַחַר כָּךְ יִגָּלֶה), as you will find all this at length in Parashat אלה שמות (כַּאֲשֶׁר תִּמְצָא כָּל זֶה בְּאֹרֶךְ בְּפָרָשַׁת אֵלֶּה שְׁמוֹת), for here the matter is abbreviated (כִּי בְּכָאן קִצֵּר הָעִנְיָן). “And one star that is on the eastern side will swallow seven stars from the northern side” (וְחַד כּוֹכְבָא דְבִּסְטַר מִזְרָח יִבְלַע ז׳ כּוֹכְבַיָּא מִסְטַר צָפוֹן), “our signs we have not seen” (אוֹתוֹתֵינוּ לֹא רָאִינוּ), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים), until Hashem looks and sees from heaven (עַד יַשְׁקִיף וְיִרְאֶה יי׳ מִשָּׁמַיִם). And Rav already said in tractate Ḥelek (וּכְבָר אָמַר רַב בְּפֶרֶק חֵלֶק), all the end-times have passed, and the matter depends only on repentance and good deeds (כָּלוּ כָּל הַקִּיצִּין וְאֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים), and Shmuel said (וּשְׁמוּאֵל אָמַר), it is sufficient for the mourner that he stand in his mourning (דַּיּוֹ לָאָבֵל שֶׁיַּעֲמוֹד בְּאֶבְלוֹ). Rashi, of blessed memory, explained (וּפֵירֵשׁ רַשִ״י ז״ל), it is sufficient for HaKadosh Barukh Hu that He stands at His right in withdrawal (דַּיּוֹ לַהקב״ה שֶׁעוֹמֵד בִּימִינוֹ אָחוֹר), meaning that if they do not repent He will not remain in mourning all the days (כְּלוֹמַר אִם לֹא יַעֲשׂוּ תְשׁוּבָה לֹא יַעֲמוֹד בְּאֶבֶל כָּל הַיָּמִים). Another expression (לִישָׁנָא אַחֲרִינָא): it is sufficient for the mourner—sufficient is the suffering of exile for Yisrael (וְדַיּוֹ לָאָבֵל דַּיָּן לְיִשְׂרָאֵל צַעַר הַגָּלוּת), that even without repentance they will be redeemed (דְּאַף בְּלֹא תְשׁוּבָה נִגְאָלִין). And all the rest of the words of the teaching are clear (וְכָל שְׁאָר דִּבְרֵי הַמַּאֲמָר מְבוֹאָרִים הֵם), and I did not come to explain this teaching except that which was said “at the time of sixty years to the sprouting of the grass” (וַאֲנִי לֹא בָאתִי לְבָאֵר הַמַּאֲמָר הַזֶּה זוּלָת עַל מַה שֶּׁאָמַר בִּזְמַנָּא דְּשִׁתִּין שְׁנִין לְעִבְרָא דְּדַשָּׁא), for I asked many honored ones about it and there was no answer (כִּי שָׁאַלְתִּי פִּי רַבִּים וְנִכְבָּדִים עָלָיו וְאֵין עוֹנֶה). And its explanation has already preceded (וְכְבָר קָדַם בֵּיאוּרוֹ), for they of blessed memory always speak in the manner of hint and riddle (כִּי הֵם ע״ה תָּמִיד מְדַבְּרִים בְּדֶרֶךְ רֶמֶז וְחִידָה), and may He, blessed be He, in His abundant kindness and mercy, hasten His act in the redemption of Yisrael (וְהוּא יִתְבָּרַךְ בְּרֹב חַסְדּוֹ וְרַחֲמָיו יְמַהֵר יָחִישָׁה מַעֲשֵׂהוּ בְּגְאֻלַּת יִשְׂרָאֵל), so that we may see the consolation of Tziyon, Amen (לְמַעַן נִרְאֶה בְּנֶחָמַת צִיּוֹן אָמֵן).
Sulam: “In sixty and six the King Messiah will be revealed” (בְּשִׁיתִּין וְשִׁית יִתְגְּלֵי מַלְכָּא מְשִׁיחָא): in sixty and six years the King Messiah will be revealed in the land of the Galil (בְּשִׁשִּׁים וְשֵׁשׁ שָׁנִים יִתְגַּלֶּה מֶלֶךְ הַמָּשִׁיחַ בְּאֶרֶץ הַגָּלִיל), and he is Mashiaḥ ben Yosef (וְהוּא מָשִׁיחַ בֶּן יוֹסֵף), and therefore the place of his revelation is the land of the Galil, which is the inheritance of Yosef (וְעַל כֵּן מְקוֹם גִּלּוּי שֶׁלּוֹ אֶרֶץ הַגָּלִיל שֶׁהוּא נַחֲלַת יוֹסֵף), as it is written (כְּמוֹ שֶׁכָּתוּב): “and a star from the side of the east will swallow seven stars from the side of the north” (וְכַאֲשֶׁר כּוֹכָב שֶׁבְּצַד מִזְרָח יִבְלַע שִׁבְעָה כּוֹכָבִים שֶׁמִּצַּד צָפוֹן), and a flame of black fire will hang in the firmament for sixty days (וְשַׁלְהֶבֶת אֵשׁ שְׁחוֹרָה תִּהְיֶה תְּלוּיָה בָּרָקִיעַ שִׁשִּׁים יוֹם), and wars will be aroused in the world on the side of the north (וּמִלְחָמוֹת יִתְעוֹרְרוּ בָּעוֹלָם עַל צַד צָפוֹן), and two kings will fall in these wars (וּשְׁנֵי מְלָכִים יִפְּלוּ בַּמִּלְחָמוֹת הָאֵלּוּ), and all the nations will gather against the daughter of Ya‘akov to push her from the world (וְיִתְחַבְּרוּ כָּל הָעַמִּים עַל בַּת יַעֲקֹב לִדְחוֹתָהּ מִן הָעוֹלָם), concerning that time it is written (שֶׁעַל אוֹתוֹ הַזְּמַן כָּתוּב): “and it is a time of trouble for Ya‘akov, but from it he shall be saved” (וְעֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּה יִוָּשֵׁעַ) (Jeremiah 30:7), behold then all the souls will be completed from the body (הִנֵּה אָז יִכְלוּ כָּל הַנְּפָשׁוֹת מִן הַגּוּף), and they will need to return and be renewed (וְצְרִיכִים לַחֲזוֹר וּלְהִתְחַדֵּשׁ), and your sign is (וְסִימָנְךָ): “all the souls that came with Ya‘akov to Egypt… all the souls were sixty and six” (כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב מִצְרַיְמָה וְגוֹ׳ כָּל נֶפֶשׁ שִׁשִּׁים וְשֵׁשׁ).
Sulam: Explanation of the matter (בֵּיאוּר הַדְּבָרִים): for before the complete future redemption (כִּי מִטֶּרֶם הַגְּאֻלָּה הַשְּׁלֵמָה הָעֲתִידָה), even though there were redemptions (אַף עַל פִּי שֶׁהָיוּ גְאֻלּוֹת), that is, from Egypt and from Babylon (דְּהַיְינוּ מִמִּצְרַיִם וּמִבָּבֶל), they were only by the power of lights and vessels of Imma (הָיוּ רַק מִכֹּחַ אוֹרוֹת וְכֵלִים דְּאִמָּא), in the secret of “Imma lent to her daughter her vessels” (בְּסוֹד אִמָּא אוֹזִיפַת לְבַרְתָּא מָאנֶהָא), but Malchut itself, from its own side, did not yet have any redemption (אֲבָל הַמַּלְכוּת עַצְמָהּ מִצַּד עַצְמָהּ לֹא הָיָה לָהּ עוֹד שׁוּם גְּאֻלָּה), and this is the secret of the rainbow (וְזֶה סוֹד הַקֶּשֶׁת), in which only three colors shine—white, red, and green (שֶׁמְּאִירִים בָּהּ רַק ג׳ גְּוָונִים לָבָן אָדוֹם יָרוֹק), which are Chesed, Gevurah, Tiferet (שֶׁהֵם חֶסֶד גְּבוּרָה תִּפְאֶרֶת), and its own color, which is black, does not shine in it at all (וְגַוְונָהּ עַצְמָהּ שֶׁהוּא שָׁחוֹר אֵינוֹ מֵאִיר בָּהּ כְּלָל), which is the secret that Malchut has nothing of her own (שֶׁזֶּה סוֹד שֶׁהַמַּלְכוּת לֵית לָהּ מִגַּרְמָהּ וְלָא מִידִּי), but she must receive from Ze’ir Anpin, her husband (אֶלָּא שֶׁצְּרִיכָה לְקַבֵּל מִזְּעֵיר אַנְפִּין בַּעְלָהּ), who bestows upon her lights and vessels of Imma (שֶׁהוּא מַשְׁפִּיעַ לָהּ מֵאוֹרוֹת וְכֵלִים דְּאִמָּא). But the complete redemption means (אֲבָל הַגְּאֻלָּה הַשְּׁלֵמָה פֵּירוּשָׁהּ), that Malchut herself will be built (שֶׁהַמַּלְכוּת עַצְמָהּ תִּבָּנֶה), that is, with her own vessels and lights (דְּהַיְינוּ בְּכֵלִים וְאוֹרוֹת שֶׁל עַצְמָהּ), and she will no longer need to receive from Ze’ir Anpin lights and vessels of Imma (וְלֹא תִּהְיֶה צְרִיכָה עוֹד לְקַבֵּל מִזְּעֵיר אַנְפִּין אוֹרוֹת וְכֵלִים דְּאִמָּא), and this is the secret of “and the light of the moon shall be as the light of the sun” (וְזֶה סוֹד וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה). And we will first explain the teaching in a general way (וְנְבָאֵר תְּחִלָּה הַמַּאֲמָר בְּדֶרֶךְ כְּלָל), and you already know that the particular and the general are equal to one another (וְכְבָר יָדַעְתָּ שֶׁהַפְּרָט וְהַכְּלָל שָׁוִים זֶה לָזֶה), and just as in the previous redemptions of Malchut the Malchut was built in the order of three lines (וְכְמוֹ שֶׁבַּגְּאֻלּוֹת הַקּוֹדְמוֹת שֶׁל הַמַּלְכוּת נִבְנָה הַמַּלְכוּת בְּסֵדֶר ג׳ קַוִּים), and afterward its own aspect was built in the secret of the vessel of reception of the three lines (וְאַחַר כָּךְ נִבְנֵית בְּחִינָתָהּ בְּסוֹד כְּלִי הַקַּבָּלָה שֶׁל ג׳ קַוִּים), so too in the general future redemption the light of redemption must rectify the Malchut one after another in the secret of the three lines (כֵּן בַּגְּאֻלָּה הַכּוֹלֶלֶת הָעֲתִידָה צָרִיךְ אוֹר הַגְּאֻלָּה לְתַקֵּן אֶת הַמַּלְכוּת זֶה אַחַר זֶה בְּסוֹד ג׳ קַוִּים), and afterward its own aspect that receives what is in the three lines (וְאַחַר כָּךְ בְּחִינָתָהּ עַצְמָהּ הַמְּקַבֶּלֶת מַה שֶּׁיֵּשׁ בַּג׳ קַוִּים), and afterward it will have all the completeness fit for the complete union (וְאַחַר זֶה תִּהְיֶה לָהּ כָּל הַשְּׁלֵמוּת הָרְאוּיָה לְזִוּוּג הַשָּׁלֵם), which are five aspects of rectification (שֶׁהֵם ה׳ בְּחִינוֹת תִּקּוּן). And by this you will understand the order of the times calculated here (וּבָזֶה תָּבִין סֵדֶר הַזְּמַנִּים שֶׁחוֹשֵׁב כָּאן): the first rectification is from sixty to sixty-six and a half (כִּי תִּקּוּן א׳ הוּא מִס׳ עַד ס״ו וּפַלְגָא), in which the right line in her is rectified, and for this rectification the light of remembrance is sufficient (יִתֻּקַּן קַו יָמִין שֶׁבָּהּ שֶׁעַל תִּקּוּן זֶה מַסְפִּיק אוֹר הַפְּקִידָה). And from sixty-six until seventy-three years begins the light of remembrance (וּמִס״ו עַד ע״ג שָׁנִים מַתְחִיל אוֹר הַזְּכִירָה), and this is the second rectification, when the left line in her is rectified (וְהוּא תִּקּוּן ב׳ שֶׁאָז יִתֻּקַּן קַו שְׂמֹאל שֶׁבָּהּ), and therefore then Mashiaḥ ben Yosef will be revealed in the land of the Galil (וְעַל כֵּן יִתְגַּלֶּה אָז מָשִׁיחַ בֶּן יוֹסֵף בְּאֶרֶץ הַגָּלִיל), who is the one that rectifies from the side of the left (שֶׁהוּא הַמְתַקֵּן מִצַּד הַשְּׂמֹאל), and all the signs that the Zohar counts at that time come from the power of judgments that operate in the illumination of the left (וְכָל הָאוֹתוֹת שֶׁהַזֹּהַר מוֹנֶה בְּאוֹתוֹ הַזְּמַן בָּאִים מִכֹּחַ הַדִּינִים הַנּוֹהֲגִים בְּהַאֲרָת הַשְּׂמֹאל). The third rectification is from seventy-three years until one hundred years (תִּקּוּן ג׳ הוּא מֵע״ג שָׁנִים עַד מֵאָה שָׁנִים), when the middle line in her is rectified (שֶׁאָז יִתֻּקַּן קַו אֶמְצָעִי שֶׁבָּהּ), and therefore Mashiaḥ ben David will be revealed then (וְעַל כֵּן יִתְגַּלֶּה אָז מָשִׁיחַ בֶּן דָּוִד), who is the rectifier from the side of the middle line (שֶׁהוּא הַמְתַקֵּן מִצַּד קַו הָאֶמְצָעִי). The fourth rectification is her own aspect, to receive all that is in the three lines (תִּקּוּן ד׳ הוּא בְּחִינָתָהּ עַצְמָהּ לְקַבֵּל כָּל מַה שֶּׁיֵּשׁ בַּג׳ קַוִּים), and this is from one hundred years until the end of the sixth millennium (וְהוּא מִמֵּאָה שָׁנִים עַד סֵיפֵי אֶלֶף שִׁתִּיתָאָה), and therefore then begins the union of the Vav in the Heh (וּלְפִיכָךְ יַתְחִיל אָז הַזִּוּוּג שֶׁל הַו׳ בַּה׳), and all the old souls, that is, those that went out from the days of the creation of the world until the end of the sixth millennium (וְכָל הַנְּשָׁמוֹת הַיְּשָׁנוֹת דְּהַיְינוּ אוֹתָן שֶׁיָּצְאוּ מִימֵי בְּרִיאַת הָעוֹלָם עַד סוֹף אֶלֶף הַשִּׁשִּׁי), will then receive renewal in great completeness (יִקַּבְּלוּ אָז הִתְחַדְּשׁוּת בִּשְׁלֵמוּת גְּדוֹלָה מְאֹד). The fifth rectification is the seventh millennium (תִּקּוּן ה׳ הוּא אֶלֶף הַשְּׁבִיעִי), when Malchut will already be completed in ultimate perfection (שֶׁאָז כְּבָר נִשְׁלְמָה הַמַּלְכוּת בְּתַכְלִית שְׁלֵמוּתָהּ), and it will be one day for HaKadosh Barukh Hu for the proper union (וְיִהְיֶה יוֹם אֶחָד לַהקב״ה לְאִזְדַּוְוגָא כִּדְקָא יָאוּת), and then new souls will be born that have never existed from the day of creation until the seventh millennium (וְאָז יוּלְדוּ נְשָׁמוֹת חֲדָשׁוֹת שֶׁעוֹד לֹא הָיוּ כְּלָל מִיוֹם בְּרִיאַת הָעוֹלָם עַד אֶלֶף הַשְּׁבִיעִי). “And this is what is said: ‘in sixty and six the King Messiah will be revealed in the land of the Galil’” (וְזֶה אָמְרוֹ בְּשִׁיתִּין וְשִׁית יִתְגְּלֵי מַלְכָּא מְשִׁיחָא בְּאַרְעָא דְגָלִיל), which is Mashiaḥ ben Yosef (שֶׁהוּא מָשִׁיחַ בֶּן יוֹסֵף), who is revealed in his inheritance, as explained above (הַמִּתְגַּלֶּה בְּנַחֲלָתוֹ כְּנַ״ל), and his time is seven years until seventy-three years (וּזְמַנּוֹ ז׳ שָׁנִים עַד ע״ג שָׁנִים). And the secret is (וְהַסּוֹד הוּא), that he comes to rectify, together with the light of remembrance, the half of Malchut that was still lacking in the light of remembrance (כִּי הוּא בָּא לְתַקֵּן עִם אוֹר הַזְּכִירָה אֶת מַחֲצִית הַמַּלְכוּת שֶׁהָיְתָה עוֹד חֲסֵרָה בְּאוֹר הַפְּקִידָה), as explained above in the adjacent passage (כְּמוֹ שֶׁנֶּאֱמַר לְעֵיל בְּדִבּוּר הַסָּמוּךְ), whose time was six years and a half (שֶׁזְּמַנּוֹ הָיָה שִׁית שְׁנִין וּפַלְגָּא), and this is because it was the light of VK (וְהוּא מִטַּעַם הֱיוֹתוֹ אוֹר ו״ק). And now that the light of remembrance, which is GR, has arrived (וְעַתָּה שֶׁהִגִּיעַ אוֹר הַזְּכִירָה שֶׁהוּא גַּ״ר), Mashiaḥ ben Yosef is revealed first (נִגְלֶה מָשִׁיחַ בֶּן יוֹסֵף תְּחִלָּה), in order to rectify the entire left line (כְּדֵי לְתַקֵּן אֶת כָּל קַו הַשְּׂמֹאל), that is, seven complete years (דְּהַיְינוּ ז׳ שָׁנִים שְׁלֵמוֹת), indicating that the Malchut will be completely rectified (שֶׁיּוֹרֶה שֶׁגַּם הַמַּלְכוּת תִּתַּקֵּן כֻּלָּהּ), even from the ḥazeh and below (וַאֲפִלּוּ מֵחָזֶה וּלְמַטָּה כְּנַ״ל), which is the secret of the second rectification (שֶׁהוּא סוֹד תִּקּוּן ב׳). For in the previous redemptions (כִּי בַּגְּאֻלּוֹת הַקּוֹדְמוֹת), her left line was rectified only through her ascent to the place of Imma (נִתְתַּקֵּן קַו הַשְּׂמֹאל שֶׁלָּהּ רַק מִכֹּחַ עֲלִיָּתָהּ לִמְקוֹם אִמָּא), where she received the left line of Imma (שֶׁקִּבְּלָה קַו שְׂמֹאל דְּאִמָּא), but now her left line itself will be rectified in its own place below (אֲבָל עַתָּה תִּתַּקֵּן קַו הַשְּׂמֹאל שֶׁבָּהּ עַצְמָהּ בִּמְקוֹמָהּ לְמַטָּה), and she will no longer need the left line of Imma (וְאֵינָהּ צְרִיכָה עוֹד לְקַו שְׂמֹאל דְּאִמָּא). “And this is what is said: ‘and when a star from the side of the east swallows seven stars from the side of the north’” (וְזֶה אָמְרוֹ וְכַד כּוֹכְבָא דְּבִסְטַר מִזְרָח יִבְלַע שִׁבְעָה כּוֹכְבַיָּא מִסְטַר צָפוֹן), for the four directions are Chokhmah, Binah, Tiferet, Malchut (כִּי ד׳ רוּחוֹת הֵם חו״ב תו״מ), and thus Binah is the side of the north and Tiferet is the side of the east (וְנִמְצָא בִּינָה צַד צָפוֹן וְתִפְאֶרֶת צַד מִזְרָח). And the secret of “remembrance” is the light of the Vav, which is Tiferet (וְסוֹד הַזְּכִירָה הוּא אוֹר הַו׳ שֶׁהוּא תִפְאֶרֶת), which is the star from the side of the east (שֶׁהוּא סוֹד כּוֹכָב מִסְטַר מִזְרָח), which will rectify the Malchut in the left line from her own aspect (שֶׁיְּתַקֵּן אֶת הַמַּלְכוּת בְּקַו הַשְּׂמֹאל מִבְּחִינָתָהּ עַצְמָהּ), and thus he nullifies the left side of Imma, which is the side of the north that had been in the building of the Malchut until now (נִמְצָא שֶׁמְּבַטֵּל בָּזֶה אֶת צַד שְׂמֹאל דְּאִמָּא שֶׁהוּא צַד צָפוֹן שֶׁהָיָה בְּבִנְיַן הַמַּלְכוּת עַד עַתָּה). And this is understood as though he swallows into himself the seven stars of Binah (וְהוּא מוּבָן כְּמוֹ שֶׁהוּא בּוֹלֵעַ לְתוֹכוֹ אֶת ז׳ כּוֹכָבִים דְּבִינָה), and when it says “seven stars,” this refers to Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut included in the left line (וְאוֹמְרוֹ ז׳ כּוֹכָבִים הַיְינוּ ז׳ סְפִירוֹת חֶג״ת נהי״ם הַכְּלוּלוֹת בְּקַו הַשְּׂמֹאל).
Sulam: “In seventy and three,” etc. (בְּשִׁבְעִין וּתְלַת וְגוֹ׳): in the seventy-third year (בְּשִׁבְעִים וּשְׁלֹשָׁה שָׁנִים), that is, after seven years from the revelation of Mashiaḥ ben Yosef (דְּהַיְינוּ אַחַר ז׳ שָׁנִים לְגִלּוּי מָשִׁיחַ בֶּן יוֹסֵף), all the kings of the world will gather to the great city of Rome (כָּל מַלְכֵי הָעוֹלָם יִתְאַסְּפוּ לָעִיר הַגְּדוֹלָה רוֹמִי), and HaKadosh Barukh Hu will arouse upon them fire and hail and stones of Elgavish and they will be destroyed from the world (וְהַקב״ה יָעִיר עֲלֵיהֶם אֵשׁ וּבָרָד וְאַבְנֵי אֶלְגָּבִישׁ וְיֵאָבְדוּ מִן הָעוֹלָם), and only those kings who did not come to Rome will remain in the world (וְרַק אוֹתָם הַמְּלָכִים שֶׁלֹּא בָּאוּ לְרוֹמִי יִשָּׁאֲרוּ בָּעוֹלָם), and they will afterward return to make other wars (שֶׁיָּחְזְרוּ אַחַר כָּךְ לַעֲשׂוֹת מִלְחָמוֹת אֲחֵרוֹת). And at that time the King Messiah will be aroused in the whole world (וּבַזְּמַן הַהוּא יָעִיר מֶלֶךְ הַמָּשִׁיחַ בְּכָל הָעוֹלָם), and many peoples and many armies from all the ends of the world will gather to him (וְיִתְאַסְּפוּ אֵלָיו כַּמָּה עַמִּים וְכַּמָּה צְבָאוֹת מִכָּל קַצְוֵי הָעוֹלָם), and all the children of Yisrael will gather in their places (וְכָל בְּנֵי יִשְׂרָאֵל יִתְאַסְּפוּ בִּמְקוֹמוֹתֵיהֶם).