Adir BaMurom — Chapter 7: The World of Tikkun — The Idra Begins; The Parsa; Time; The Decree of Truth

This is truly a great secret — and you will find in Zohar Chadash on Shir HaShirim many times: "al puma de-Eliyahu isgazar" — "it was decreed upon the mouth of Eliyahu." And I will now tell you what the matter of the decree [gazira] is. And so the Sages said of HATACH — that all the words of the kingdom were DECREED [nichtechu] through his mouth (Megilla 15a). And in truth: gazira and chatach [decree and cutting] are all one matter. And the paytan [liturgical poet] also composed: "and You seal the allotment for all Your creatures and write their verdict." Know: on Rosh HaShana the judgment is made for all the world — and then it is said: "Who decrees life for every living being."

And the secret of the matters: every illumination as it goes out spreads into many kinds of branches — to the right and to the left — in the secret of PERMITTED and FORBIDDEN. And also the judgment of all the world is made thus — in the secret of: "these lean to merit and these lean to liability." For when Zu"N are back-to-back [Av"A] — then each one turns to its side and they do not turn toward each other. And then chesed spreads by itself and din by itself. And so the angels who serve them — these lean to merit and those to liability. And in this secret all the deeds of all the world are performed — the good deeds arouse the chesed and the evil deeds arouse, heaven forbid, the din. And each turns to its side — and yet nothing can go out to action until Imma enters — for she is the ba'al hamishpat [owner of the judgment] — and she saws through [noseres] the Zu"N. And then it is called the FINAL JUDGMENT — when there is no further dispute. And on the contrary, she returns them FACE TO FACE and they unite in zivug. And then the judgment is agreed upon and goes out in one direction — and this is the time of the going out of the matter to action.

For at the time of the nesira [sawing-through / back-separation] — the dispute is concluded. For when Imma is sawing through, she saws according to the aspect fitting to be — whether din prevails in the world or chesed prevails. And everything that is fitting to come into the world according to deeds — remains fixed: some in chesed, some in din. And the secret of this is the Name CHATACH [חת"ך = 2 × RUACH = two spirits of Zu"N through whose power all their governance is accomplished] — and Imma takes this in her power to cut all things in judgment, and after the final judgment there is no further dispute. And this is the secret of: "all the words of the kingdom were cut through his mouth."

And on Rosh HaShana the nesira begins — and what is cut remains fixed. And in this secret he said: "and You seal the allotment for all creatures." And what is cut is then given in the secret of the zivug — and this is: "and You write their verdict." And the writing is in the book — in the secret of Lea or Rachel. And since the nesira extends over a long time until Yom HaKippurim, and the completion of the zivug until Shemini Atzeres — therefore the handing over of the notes [pitkes] is on Shemini Atzeres, as mentioned elsewhere.

And just as it is with judgment — so it is with the lights — for everything is drawn through this secret. And when an illumination illuminates, I already said there are many branches of spreading — but there is the DECREE of the matter. And this is the matter of: "these and these are words of the living G‑d" (Eruvin 13a) — for all kinds of spreading exist, but according to one root one path prevails, and according to another root a different path prevails. And according to the roots — these verdicts and these halachos are established — to illuminate to every side, for the end of all is eternity: that the tikkunim of all the tzadikim illuminate always. And through the power of the nesiras Imma the matters are cut according to the root of the master of the halakha — and it remains fixed thus — and is written in the secret of the zivug.

And when innovations are renewed through the power of attainment — it is called geziras millin [the decree/cutting of words]. For there is milin de-Oraisa [words of Torah] and milin de-chachmesa [words of wisdom] — as explained in the words of the Ari, of blessed memory. For milin de-Oraisa are the explanation of verses according to principles already laid down. And milin de-chachmesa are the principles being revealed in innovation. And the innovation of matters is the decree of words — for they are cut and decreed according to that particular root.

And in what I explained to you, you will understand one passage that requires explanation. It is what the Saba [Elder of Parshas Mishpatim] said in Parshas Mishpatim fol. 104a: "I know, companions, that it is you who are saying this name..." — look it up there. And this is very difficult: what is the relevance of the Saba's conceding to Rashbi in this matter? For either the thing is true, or it is not — and would they leave a matter that isn't so out of respect for him? All the more so since he himself is truly explaining it in another aspect. But the truth is: according to the roots, things are thus decreed and illuminations are established. Therefore there will be different illuminations established — and even opposite ones — according to different roots. But one whose root is a great root — what is established according to his illumination will be a very essential illumination — ruling over all the other illuminations. And this is the power of Rashbi, decreed according to his root. And the revelation of the lights in Shir HaShirim was decreed through Eliyahu — and therefore it is said: "it was decreed upon the mouth of Eliyahu." And here they needed each one of them to attain great and true matters — and so it was, as Rabbi Chizkiya said explicitly in Tikkun 2 of the Dikna [Beard]: "I was looking and behold I beheld a precious light..." — showing that they were attaining what they had not previously known — and then they were establishing the matters in their proper order. And therefore he said to them: "to decree words of truth."

And here they needed first of all to strengthen themselves all in the secret of the Tree of Life — and make themselves a vehicle [merkava] for all its particulars — in order to draw down the secrets in their particular details afterwards. For always: whoever wishes to cleave above to accomplish a new act — must first draw to himself power from the gradation already found — and then he can innovate. Therefore first he makes himself a vehicle for the Tree of Life — for all its tikkunim in the secret of the already-ripened fruits. But then according to the attainments that will be revealed — he draws the matters in order to rectify the tree itself in all the orderings of its tikkunim — until the drawing down of the ripened fruits. And all through the power of Imma that spreads upon the tree and cuts through matters — bringing them to completion — in the secret of the zivug that brings a thing to its action.

And the secret of this is what is written: "the friends hearken to your voice — let me hear it" [Song of Songs 8:13]. And: "and the Lord hearkened and heard" [Malachi 3:16]. And Moses said: "Give ear, O heavens, and I will speak" [Deuteronomy 32:1]. And Isaiah said: "Hear, O heavens, and give ear, O earth" [Isaiah 1:2]. And Rashbi himself said afterwards: "To the heavens I will not say that they should listen..."

Now the Sages said: at the time the Holy Blessed One gave the Torah at Mount Sinai — no bird flew, no ox lowed — all were silent (Shemos Rabba 29). And this is a great secret. Know: SINAI — its secret is the MOUTH from which all the Utterances and all the Torah went out — even the Oral Torah. And this is: "Moses received Torah from Sinai" (Avos 1:1) — for Sinai is the YESOD OF IMMA, and from there all the Torah goes out in the secret of the voices. And in truth only the soul of Moses was the one prepared to give the Torah through him.

And this is a great secret2 — for aside from the fact that all the luminaries combined at the giving of the Torah — the Ayn Sof blessed be He was also revealed in Chochma [ChaS = Chochma-Sod] and from there in Tiferes of Ze'ir Anpin — to whatever extent revelation is possible. Therefore the Torah has no change at all. For the vessels appear to have change from governance to governance — but the Ayn Sof blessed be He is one without any change — and I have already explained this elsewhere.3 And for such a great revelation a prepared soul is needed — and only the soul of Moses is that. And this is the matter of the MaH we mentioned above4 — that they said to Moses: "since your thought was at the Cause of Causes — He equated His thought with yours — which is HVYH." And therefore it is said: "Moses would speak and G‑d would answer him in a voice" [Exodus 19:19] — for this is how Sinai must combine with Moses — and from there all the Torah goes out to all Israel.

And know: even everything that a distinguished student is destined to innovate was given to Moses at Sinai. For what is true in Torah must all emerge in the secret of Sinai and Moses. And at that time the portion fitting to be revealed to Israel was given openly. And in every generation there is a portion fitting to be revealed by the Torah scholars. And all must be through Moses — in the secret of: "remember the Torah of Moses My servant" [Malachi 3:22] — for he clothes himself in the souls of the Torah scholars and through him the Torah is innovated. And this is the secret of: "the words are as joyful as at their giving at Sinai."

And I will tell you a great secret here. For certainly each person takes his own portion in Torah — and thus Sinai is only completed when each person comes into the world and reveals his portion. And if one comes into the world and does not strive in Torah to reveal his portion — how is the Torah completed? But the truth is what they said: that Moses is HEAVY OF MOUTH AND HEAVY OF TONGUE in exile. For SINAI is the MOUTH as above — and it should be wide open to bring out the Torah in all its parts. But because the Erev Rav came and caused a sealment upon the Torah through their contempt of it — they cause Moses to be unable to bring out all that should be. And in truth he brings out only a little — and this is the secret of: "the Torah is destined to be forgotten from Israel" (Shabbos 138a). And regarding all these portions it is said: "everything shall be set aside until Eliyahu comes" (Bava Metzia 37a) — for he will complete it all. And then immediately Moses will open his mouth wide — and all the lights will go out to eat to satiation.

And you must know: all these matters above are accomplished in SONG. And all the luminaries as they go out from their source — go out in song.5 For song is the cleaving of the luminaries in an abundance of pleasantness and joy. And there are singers and there are hearers. For whoever is prepared — cleaves in that song and cleaves above. And this is what is said in the Tosefta: "ears are opened..." And each one sings according to his aspect. And these songs always exist — for there are always new bestowals. But when the lights of Torah spread — they themselves always sing their song — in the secret of the rinah of Torah. And of this it is said: "she is more precious than pearls" [Proverbs 3:15]. And: "gold and glass cannot equal her" [Job 28:17]. And: all these matters are gradations of precious lights above — and their secret: "Mine is the silver and Mine is the gold" [Haggai 2:8]. But the preciousness of the Torah exceeds all preciousness — therefore when the lights of Torah flow they rule over all — and all other songs are silenced before this song. For all must be rectified in G‑d's presence — but this is through the lights going out with force — in the secret of Sinai and Moses as above. And it is said of one: "and they stood at the foot of the mountain" [Exodus 19:17] — but these have no force to bring out words through the power of Sinai and Moses — they are only small illuminations without such force. But one who brings out in the secret of Sinai — it is as it was then: all other songs fell silent before the Torah — for all must be encompassed within it. And it has already been explained that creation was only completed at the giving of the Torah. And thus it says in the Zohar Parshas Shemos: "This is Rashbi — when he opens his mouth to engage in Torah... they all fall silent, until nothing is heard..."

And this weeping was to arouse the light of mercy over the sealments of exile. And the secret of this Rashbi explained in Parshas Bereishis on the verse: "these things I remember and pour out my soul upon myself" [Psalms 42:5] — saying: "I mention them with my mouth and pour my tears in the desire of my soul — in order to draw these letters." And all of this: "so that Imma lends her abundance to her daughter" — as he said there. And the secret of the matter: Malchus is the heart — and it is hard judgment. Until Imma is revealed upon it and makes the Nukva like Imma — and then it is judgment sweetened and softened — in the secret of lev basar [heart of flesh]. And the secret of this: "the heart understands [ha-lev mevin]" — for also Bina is called the Upper Heart — and when she is revealed upon the lower heart — then: "the heart understands." And then the Ba"L of Sa"G [the 32 of the Name of 63] is aroused — which is the mercy of Imma — and weeping is made. And it is a weeping of joy and of cleaving — flowing from the softening of the heart that became a heart of flesh. And then the gates of mercy are opened. And this is the secret of: "the gates of tears are never locked" (Berachos 32a) — for then the judgments in the eyes go out in the secret of tears to the great sea. And thus through the power of the weeping, the Nukva becomes a soft heart — in the aspect of Imma as above.

And if you have a true grasp of the general matters of governance — you will understand all these matters. For Imma and the Nukva are both one aspect in the secret of din — only one is more sweetened than the other. And this is the entire matter of Sa"G and Be"N of the Malchin Kadma'in [primordial kings]. And they are the two Hehs of the Name. And who has not arrived through his understanding of all the discourses of wisdom to this knowledge — has not yet grasped the essence of wisdom. For only this is the matter in its clarity: to understand the matter of the four letters of the Name according to the governance that the Matzil willed — and then one knows the explanation of everything we speak of in the secret of the partzufim and the particulars of their lights. For all must come to this intention — and all the bonds of the partzufim and the particulars of their compositions.

And the weeping accomplishes great tikkunim above — in the secret of the softening of the heart and the sweetening of din. And in Rashbi's contemplation of the sealments of exile and the strengthening of the klippos — until it caused him doubt whether to say or not to say — he would weep. And in truth through the power of this weeping he drew to himself the power and permission to reveal. And his fear was: because he needed to reveal great matters and leave them for the generations. And he already knew that wicked people were destined to come into the world to distort the paths — and use the secrets for evil — as was done, woe to us, and this is a great harm. For truly the revelation of secrets to those who are unworthy is a great corruption — as the Zohar says about the verse: "and the river shall dry up and become parched" [Isaiah 19:5]. Therefore he said: "woe if I reveal — woe if I do not reveal." But the truth is also that the harm is only when one reveals to the wicked themselves. But one who reveals only to the righteous — if the wicked afterwards take from there — it is as the flying insect that circles the candle until it burns in it. So truly will it be done to the Sitra Achra that steals the light of the Torah — through it itself she will be burned.

Know: the time of the Idra de-vei Mishkana [the Idra of the Mishkan] was when he transmitted to them the Sifra DiTzniusa [the Book of Concealment] on the matter of the Mishkan and the matter of the vavei ha-amudim [the hooks of the pillars]. And I will tell you now what the matter of "entered and emerged" is.

For when a person prepares himself with all the preparations we described above — he ascends and reaches the Gan as above — and in going out below he draws lights along with him — in the secret of: machatzday chakla that I explained above. But there are two kinds of aal ve-lo nafik [entered but did not emerge]. For there is one of whom it is said: "it would have been better for him had he not been created." But there is another kind that is not so bad. For here it is said: "some entered, some emerged" — thus there were those who entered and did not emerge. But the matter is: the one who is called "entering and emerging" is he who — while the drawing is still active and the Hashras HaShechina [resting of the Shechinah] rests, with the opening of the gate of the Gan and the enclothing of the airs — enters as above AND ALSO EXITS — and then he certainly brings along newly innovated matters. But there are those whose soul remains there for some time — and afterwards the hashras departs — and he remains as before — and this is called "does not emerge." For the exit is only through this gate — namely the END we mentioned. And one who does not exit through this end — either the hashras departs, or, heaven forbid, he is thrust away and falls to the klippos like Elisha Acher — and this is what they said of him: "it would have been better for him had he not been created." But one whose hashras departs — this is not so terrible — and I will yet explain this to you further at the end of the Idra.

And then: "hands were given to Rabbi Shimon and fingers pointed upward." And the matter is: the HANDS are always what roots a branch in its root — and this has already been explained elsewhere.8 And they gave their hands to Rabbi Shimon to be bound through him — in the secret of the lishvei of their souls which is the Yesod — and the fingers pointed toward their root literally. And I will explain to you the matter of the fingers well.

And now Rashbi wished to accomplish the tikkun of the Idra from the side of being their root and source. Therefore: "he sat in their midst" — literally in the middle of them. And he said each one should place his hands FORCEFULLY — placing them in his lap — to be all in the secret of his governance — and then he took all of them. For truly the movement of human beings below causes a great arousal above. And on this aspect dependent on this MI it is said here: "who is like You?" — for through it he rises above all. And all the elim [mighty ones/trees] and all the Names depend below in ELEH — and they are the elim mentioned in the verse — but in the secret of MI-ELEH [= ELOHIM] — in the secret of this root — above all.

And he opened and said: "Cursed is the man who makes a carved image or molten image — the work of a craftsman's hands" [Deuteronomy 27:15]. And this is a great secret — and it is speaking of one who says words without knowledge in this wisdom. This is a great harm — and it is literally pesel u-massecha [a carved and molten image] — and its secret is mamzer. For they take the light of the Torah — and instead of it being made in the secret of the sacred deed of these holy hands — they make it an evil act, through the hands of the Sitra Achra. And this is literally: "the work of a craftsman's hands." And Rashbi prepared them: first to order themselves according to the upper ordering — first in TURN FROM EVIL — to become guardians of holiness — and afterwards in DO GOOD. And he said: "a time to act for the Lord — they have made void Your Torah" [Psalms 119:126]. Know: the fingers are literally the secret of the ten letters of the Name — five opposite five — and this is called the MAKING of the Name in the secret of these fingers. And he said: "He called to Rabbi Elazar his son and seated him before him..." And these are great tikkunim that he was making for the preparation of this Idra. And the matter: the matters of the Hashras HaShechina and the revelation of Ruach HaKodesh come in many ways. And the Sages already explained (Pesachim 117a): "a Psalm of David" or "to David a Psalm" — according to the manner in which the Ruach HaKodesh rested upon him. For sometimes a light goes out from above — and it reaches a person — and he attains what is in that light. Or a person prepares himself and engages in Torah — and arouses the supernal matters. And also lights are added upon lights and they flame one with the other. And the ways are very numerous. In any case know: engaging in Torah from below draws and strengthens the supernal lights.

And understand well how falsehood disguised as a Torah matter is the aspect of the deed that orders it and images it in that image. For the matter itself is good — but its deed is evil — for it is the work of the Samech-Mem's hands — in the hidden depth of the world. And Rashbi said this to protect the companions from any stumbling — so that they would not stumble, heaven forbid, in the great tikkun — that they needed to draw: "words of truth." And I will tell you a very great secret here. The essential of the Talmud is the DEED — for the Sages said: "if you have nullified from Torah — you will have many nullifications against you" (Avos 4:10). And this is the secret of what they also said: "idleness leads to ennui [sha'amum]" (Kesubos 59a). For the essential rectification of the lights is only in their spreading to act — and through this depend the commandments and the transgressions. For no illumination is annulled, heaven forbid — rather, the lights through the force of transgressions remain IDLE — meaning without work and action — not nullified in the sense of non-existence. For the rectification: when the lights are cleaving and flowing and arriving below. And in truth all this is in the secret of the DEED — for they must arrive at the servants and at action — in the secret of: "the Lord will rejoice in His works" [Psalms 104:31] — for then holiness rules and the Sitra Achra is expelled and distanced. And when people sin — they cause the lights to be idle from their work — and they remain in the aspect of themselves without action. And this is called IDLENESS. And it is that the aspect of DEED is missing from them — the deed dependent on the rectification of the hands as above. And this precisely is the secret of the commandments dependent on the coupling — in the secret of: "for the commandment is a candle" [Proverbs 6:23]. But the Torah is the light that rests upon the candle. And when the deed is lacking — only the aspect of the Torah light is found in the lights — and it is idle without deed — not reaching the receivers — and then the Sitra Achra strengthens to rule below. And the klippos themselves are called IDLENESS — for their existence and rule is from the idleness of the supernal lights. Therefore idleness leads to ennui — for the idleness of the lights literally gives a place of rule to the Sitra Achra which is the ennui. And therefore Torah must be for the sake of DOING — then the tikkun is found properly. And know this is the secret of zera le-vatala [seed emitted in vain] — for it causes the supernal lights not to reach the aspect of deed. And the light itself that goes out is oppressed by the Sitra Achra and is idle from its holy operation. And let me now tell you the ordering that Rashbi made for this Idra. First he prayed his prayer — and in it he intended to draw to himself what he wished to have the engagement at the Idra be. And then this light was drawn down to him — and it is the power by which all these lights would be transmitted to him to have their secrets revealed. And so it was — the power was drawn to him and arrived — and it descended and was spread before him in the secret of the PARSA [curtain/screen] mentioned below fol. 134b: "Rabbi Shimon said to the companions: when this parsa was spread..." And he was strengthening himself in the power of the revelation — the secrets being revealed. And afterwards everything ascended to its place and was crowned in the places where it was crowned — as with all matters of prayer — as explained elsewhere.

But if the matter is studied not for its own sake — LILIT comes first and takes it — and makes it with her evil hands — the hands of the shamamis [lizard]. And then unclean ma"n ascend to her — and in response the Samech-Mem sends down impurity upon her impurity — and then that matter is called PESEL U-MASSECHA [carved and molten image]. And he wishes, heaven forbid, to seize the Yesod — because of the first root within it which is a Torah matter — and this is a great corruption, may the Merciful One save us. And what is "a carved image — the work of a craftsman's hands — and placed in secret" — in the secret of the world — meaning the Yesod that sits hidden within the Nukva. But you must know: all the things that descend from above — all of them descend through the way of zivug. And I will tell you this matter well: what goes out through the zivug must go out from all 613 limbs — and they are encompassed in Yesod — and from there they go out to the Nukva. And the truth is: everything that goes out from all the limbs is drawn up to the brains themselves — encompassed within them — and from the brain literally to the Yesod.15 And the secret of this: "and its counterpart is evident in the two eggs" — as the Sages said (Chullin 45a). For just as there are three brains in the head — so too there is the Yesod and the two biy'in [eggs]. And what is in the head — still hidden in the secret of the brains — is revealed openly in the Yesod.

And I will tell you the matter of MI [מ"י = who] mentioned in these two verses. Know: there are many Names — and these are the roots of the composition from which many branches spread — and these are called elim [mighty ones / trees] — for they are complete trees literally.14 But the Name HVYH is the essential one — rising above all of them. And it is the one rooted alone in the secret of Torah — in this ChaS. And it is also the root of Israel — as will be further explained in the secret of: "when it arose in desire to create the Torah." And in the Zohar Parshas Bereishis (fol. 3b) Eliyahu said to Rashbi about the matter of "Who created these?" [Isaiah 40:26] — and said: "at the time when the most concealed of all concealed ones wished to be revealed — it first made..." — look it up there. And in general: what will afterwards be Ze'ir Anpin is already rooted in ChaS — and descends through the gradations in the power of Av"A — until arriving at its place — and there it is established in its aspect and gradation as fitting. For the secret of the entire tree is nothing but the gradations of the descent of the light. And Av"A are nothing but the revelation of ChaS — coming to the gradation of Ze'ir Anpin. And first Av"A was made — and both together are called CHOCHMA — and they are the YUD of the Name. And it is the POINT that was said — which became THOUGHT in the secret of Chochma — and in it all images were imaged in Abba — and all engravings engraved in Imma. And then Yisrael Sabba and Tevuna were made — and both together are called BINA — and therefore of them it says: "and He engraved within the lamp." And they are the HEH of the Name — and this is truly called MI. And this is the second gradation. And from this gradation it must clothe itself in the third gradation — which is Ze'ir Anpin literally — called ELEH [these]. And Ze'ir Anpin itself is the secret of ADAM and his body — and the clothing of Bina in it is the soul in the secret of MI. And in the combination of these two — there is found one force: the force called a NAME — ELOHIM. And from here the Name extends also to the human being and all other creatures — one force found in the combination of the inner within the outer. And see: the inner one by itself does not ascend in name — only in its combining with the outer is a name given to it in the aspect of their combination together. And this is what Rashbi now did — for he called Rabbi Elazar and Rabbi Abba. For first they were all gathered — in the secret of the ten sefiros which is the totality of the partzuf. And now he wished to encompass all in ChaB"D — which is the ascent of the drop to be built in the brains. Therefore he said: "Abba — the totality of all." For so he wished to encompass all in them — in the secret of this ascent. And then immediately the tikkun was revealed in the Yesod — in the secret of "and its counterpart is evident in the two eggs" that we said. And the secret of this: VAV — is ECHAD — and it is AHAVAH — and it is the 13 covenants cut over the circumcision. And therefore since they were rectified in this tikkun, he said: "up to here the established ones have been rectified" — and these 13 are all called KIYUMIN [established ones] — 13 covenants that are rectified in the bond of the brains with the Yesod.

And then: "they heard a voice — and their knees knocked one against the other." And the secret of the matter: there are many kinds of illuminations coming and resting — making various kinds of arousals. Therefore he said: "what voice? The voice of the upper gathering that is gathering." And the secret of this: "and the spirit lifted me and I heard behind me the sound of a great earthquake" [Ezekiel 3:12]. For the illuminations of the zivug make this great earthquake. And its true secret: the SHAKING of the luminaries all arousing in their longing to bestow — all going to be encompassed in the brains to build the drop there. And this is called: "the upper gathering that is gathering." And according to the spirit that enclothes the person who attains — so he attains. And in his enclothing in the spirit coming from the aspect of the zivug — he felt the sound of the earthquake: the quaking of the zivug. Therefore from the force of this voice: "their knees knocked one against the other" — for being in the secret of the quaking — it causes this effect — and specifically in the knees in the secret of NaH"Y. And it thus emerges that the zivug was being accomplished above — and the needed power was drawn to him to make the Idra.

And: "Rabbi Shimon rejoiced..." For according to what they are aroused from above — so must one arouse below to hold the tikkun being rectified. And Chabakuk [Habakkuk] was from the side of the gevuros — and he revealed to him what was revealed in the secret of a zivug made in the aspect of gevuros. And Habakkuk needed to strengthen himself in that zivug — but being from the aspect of gevura he was very afraid. And he said: "it was fitting that he should have been afraid." But this zivug accomplished by Rashbi was in the aspect of the chassadim — for they were from the chassadim — as already explained.16 And they also held to the path of love as above. And in truth he needed to hold in the love — to strengthen the love arousing above. And this is the matter of: "and you shall love the Lord your G‑d" [Deuteronomy 6:5] — that a person has the ability to strengthen the love above. And this is what Rashbi now needed. And this love is DOUBLED — going from above below and from below above. For love is the PURSUIT of the luminaries one after the other — to bind and cleave in complete unity. And this love itself — its end reaches Israel — and this is the greatness of Israel. And through this power, the Torah was given in love — for there is therefore a great bond between them and the luminaries — for them to rectify the luminaries and for the tikkunim of the luminaries to reach them. And the secret of all this love: as it stirs — it goes from Israel to the Holy Blessed One, and from the Holy Blessed One to Israel. And this is: "you shall love the Lord" — "I have loved you — says the Lord" [Malachi 1:2].

And Rashbi opened and said: "A gossip reveals a secret" [Proverbs 11:13]. And he said this to prepare himself to receive the power that was flowing to them from the zivug accomplished for them. The matter: the bestowed shefa descending — the soul takes it in the secret of EATING through the mouth — and it is the MANNA in the secret of: "bread absorbed into the limbs" (Yoma 75a). And know: when food reaches the stomach — if all the winds of the sinews resting there are settled in their places — they digest it and draw it into the small vessels prepared for them. But if the winds are not settled — they are confused — and instead of drawing the food to its place they push it outward — and then vomiting occurs. And so it is precisely in the soul — for one whose spirit is settled: he upholds the thing he receives and settles it in its place — covering it within his vessels — and this is "absorbed into the limbs." But one whose spirit is not settled — does not draw in — but pushes until he expels it outward. Therefore it is said: "the gossip" — for his spirit is always going and not settled — like water that is not fixed but always moving — and therefore the secret does not settle within him. But the stone or the wood — into which the thing sinks and is fixed. And therefore: "but one of faithful spirit — the matter depends on the spirit certainly."

And: "the world is only sustained through secrecy [be-tes'a]." And the secret: "BEREISHIS — BRIS ESH" [the beginning = a covenant of fire] (Tikkunay Zohar, Introduction fol. 10b). And it is written: "if not for My covenant with day and night — the ordinances of heaven and earth I would not have established" [Jeremiah 33:25]. And the ORDINANCES [chukim] are matters whose reason is hidden — and the Holy Blessed One wished to establish the matters thus — as ordinances — so the Sitra Achra cannot adhere. And the secrets — the inner dimension of matters given only to the tzadikim — must be established thus in the way of the secret — so that the chukim too remain in their force — and the Sitra Achra cannot reach them. And the secret of the chukim is the matter of the red heifer [parah adumah] — which is precisely what must be done as an ordinance, in the secret of exile17 — purifying the impure and rendering impure the pure. And all other ordinances have this same secret. Therefore a person must be a KEEPER OF SECRETS — for in being so he causes the ordinances in all of governance to remain hidden from the Sitra Achra — and the world will not be destroyed. But one who reveals secrets where it is unnecessary — even the chukim do not remain in their force — and the world would be destroyed, heaven forbid. And if this tikkun is accomplished through the things of the world — all the more so through Torah matters and the inner secrets. For within the secrets themselves there are inner layers and innermost of inner — and these are the raze ditin de-Atik Yomin [the secrets of secrets of the Ancient of Days] that he was about to reveal here in the Idra.

I already explained to you above18 what this listening is — but let me now tell you why he said there is no need for it, while Moses, teacher of all the prophets, said: "Give ear, O heavens" [Deuteronomy 32:1]. But the secret of the matter is what he completed his words with: "for we are the sustainers of the world." For sometimes tikkunim need to spread wide and encompass all the particulars — and be accomplished by many human beings. And sometimes the opposite — encompassed within a few — reaching the few. And so it was in this matter of the Idra — for it began: "the reapers of the field are few" — and they were only ten — and they were to accomplish tikkun on behalf of all Israel. And therefore it was the time to encompass the many within the few — in the secret of Yesod. And all of them were prepared and gathered in this secret — to have what was accomplished in them — accomplished in all Israel. Therefore he said these words. For Moses, on the contrary, wished to spread his tikkun to all creation — so all of it would be found in that matter. But here Rashbi wished to bind all parts of existence and encompass them within them — and had no need of others at all. Therefore he said: "for we are the sustainers of the world" — in the secret of the foundations — for so they were gathered in the aspect of Yesod — and then there is no need for others — for all is encompassed within them.

And: "a Tanna — the secret of secrets: when Rabbi Shimon opened..." And this I already said to you — not all kinds of arousals are the same. For there is an arousal and illumination that causes agitation and trembling — and there is one that comes in quiet. And the secret of this matter was explained in the verse: "Who looks at the earth and it trembles" [Psalms 104:32]. And the matter: the lights — even when they spread to one place — can be MUTED from it — meaning: they are there, and yet not cleaving in true cleaving to that place — and then the place does not tremble at all. Understand well: how the lights — because of the great distance between the cause and the caused — even when they rest upon the caused and are found in one medium — it is not called cleaving, for they remain elevated — there is no adhesion. But sometimes they reveal themselves to the caused — and truly cleave to it — and then the earthquake happens. And this is the secret of: "Who looks at the earth and it trembles" — for cleaving is only in the secret of the EYES — as will yet be explained in the matter of the eyes. And when He gazes with these eyes at the earth — then: "it trembles." And so: "He touches the mountains and they smoke." And in the revelation of the Idra this arousal in this cleaving occurred — and therefore: "the place was shaken and the companions trembled."

And the TANNA he said — is that he made for them beraisos [external teachings], and these were for them already — and they are the Tanna cited in the Idra itself in many places. But this Tanna cited here: "Tanna — here there is this and this" — is because in two beraisos they taught this matter. The preparations of the Idra — in this beraisa: from Tanna amar Rabbi Shimon until kiyumei alma. And the second beraisa is the body of the Idra itself. And therefore it begins: "Tanna — here there is this and that..." And the Idra itself is also divided into beraisos — as you will find: "Tanna — Rabbi Shimon said."

And: "he uncovered his arm and opened and said..." And the matter: all his actions he was doing according to the supernal tikkunim — and therefore he intended to arrange the lights according to what he had to draw. And the matter of "patach" mentioned in his words is that he intended literally to open the gates of the lights and secrets of the Torah — to reveal the Torah they wished to reveal. Therefore when he wished to reveal great and deep secrets here — he said: "Gali becha" "reveal in your arm/secret" — for to this he intended: to reveal the secret with intentions and tikkunim. And see that even so he does not say "gali chi" [reveal IT openly] — but "becha" [in it = concealed within]. For even the revelation must be in the secret.

And I will now explain to you the aspect of the tikkun properly — and this is what he said: "and afterwards, at a certain time, he was gazing at this screen [parsa]." And I will tell you what the matter of "and after a certain time" is — and this is truly a great secret: to understand the matter of TIME. For truly above there is no TIME — everything is simultaneous. But TIME in our world is nothing but the flowing of the lights according to their gradations. And the existence of time is only in the Nikudim — in the secret of the Breaking — as was explained there — for from the Breaking onward the governance of time began. And the Torah is in the secret of Ze'ir Anpin and in the secret of the inner lights above the Nikudim — and time does not flow from them. Therefore he said: "and after a certain time" — for from then the governance of time began. And all the Sages: those who knew Ze'ir Anpin knew the Torah at its core. And those who knew the Nikudim — knew how the world governance flows — and the things of the world were known to them clearly. And those who knew the higher matters — knew the secrets of the Idra and the very deep things. And in truth the Torah of the upper worlds — meaning ChaS — and the Torah below — meaning the Torah of Sinai-Moses — are one matter in the secret of POWER and EFFECT, concealment and revelation. And all the essential illumination of the lights of the sefiros is according to their first ordering from the beginning of their existence — in the secret of the Nikudim — and from there all their movements and patterns emerge. And the spreading of the sefiros to bring out the souls — this is the Torah — and in it are as many portions as the souls that go out from them. And all these illuminations and matters in their various forms — all return to rest at their roots. And I will now explain to you the aspect of the tikkun properly. And I will tell you what the matter of "and after a certain time" is — and this is truly a great secret: to understand the matter of TIME. For truly ABOVE there is no time — everything is [simultaneous] lights — but to be received by the receivers, time is needed. And the secret of all is: chayei olam and chayei sha'ah [eternal life and momentary life]. For this world is under time — but in the World to Come there will no longer be time, for everything will be eternal.

Know: it is written: "to every thing there is a season, and a time for every purpose under heaven" [Ecclesiastes 3:1]. And the matter: all the days a person lives upon the earth are gradations being rectified one by one — and they are as many channels remaining open to bestow good bounty upon that soul and upon all of creation.1 For this is the order: all the luminaries shall be opened upon the soul — and they remain open for the needs of creation. And the days decreed for a person to live are the gradations he needs to rectify — to open as many channels — and when he has opened all of them he has completed his tikkun. And then all those gradations will be open upon him — all of them bestowing at every smallest moment upon him forever. And this is the matter of ETERNITY — that the things that were illuminating one after the other in this world, there they all illuminate together at every moment.

And know: how this matter flows from the cycles of souls [gilgulim] — for not the entire soul is always reincarnated, but only parts of it. And those parts do not need as many channels as the entire soul — only the number proper to them.

And let us return to our matter. Know: there are TWO KINDS OF ILLUMINATIONS. The first kind: when one light in spreading does not allow the rest of the lights to be revealed. And the second kind: no light delays another at all. And the secret of the matter is: GENERAL and PARTICULAR. For the general encompasses everything together, and the particular distinguishes each thing by itself. And the first kind CAUSES TIME — for one light delays its fellow — while it is being revealed the others are not revealed. And the second kind causes EQUALIZATION — for all the lights illuminate at once.

You have already heard how Ze'ir Anpin at the beginning of its existence was in the secret of reshus ha-rabbim [the public domain] — for each light was like a portion by itself without combination with the others. And afterwards Imma would enter and join them — in the secret of the soul that combines the body in all its parts — in the secret of reshus ha-yachid [the private domain]. And you already heard that before Ze'ir Anpin received this completion — the Breaking occurred. And even when it was rectified and repaired again — it was not completely repaired, for the vessels remained at the gradation of Be"N and not at the gradation of Sa"G. But in the World to Come there will be a complete tikkun — when Be"N will be at the gradation of Sa"G. And since the residue of the Breaking remains — THIS CAUSES TIME. For a trace of the corruption remained in the vessels — causing them to be in this aspect of governance that causes time.

And I will now explain this matter well. The Emanator blessed be He wished the Sitra Achra to exist — but to be conquered by human beings — and then existence will be complete. Therefore the vessels were not fully repaired at first — but only after a person is found and merits through his actions. And then the Sitra Achra will no longer be a defect — and everything will be rectified. And you already heard how the lights could not spread within the vessels — because the vessels were not yet fitting to receive them — for still within them was the root fitting to bring out the Sitra Achra — therefore the lights departed — and the aspect of Atzilus was hidden — and only BaYA remained. And the lights that came afterwards were only from the aspect of the rectified vessels — which are the aspect of BaYA alone — and they are in the secret of Be"N and not in the secret of Sa"G.

And thus the vessels not being completely repaired — this causes that no outer aspect is completely rectified — for it delays the inner aspect from ruling over it with complete dominion to illuminate. But in the World to Come when the outer aspect will be completely rectified — it will be equalized with the inner aspect — able to cleave to it in complete cleaving — and then it will be the ruler. And this is the secret of: "your Teacher will no longer be covered up" [Isaiah 30:20] — that the outer aspects which are the wings will no longer conceal the inner aspects.

And I will now explain to you a very deep secret in this matter: the secret of the SIX THOUSAND YEARS etc. (Rosh HaShana 31a). Know: the root of this world is FOUR DAYS — and their secret: sheirusa ve-siyuma [beginning and ending]. And all these luminaries need to be rectified — for they are the root of everything found in this world. However if Adam HaRishon had fulfilled his commandment — they would all have been rectified in ONE MOMENT. But since he sinned — they immediately remained in the aspect of time. And the matter — for this remains both in the general and in the particular. Meaning: all the tikkunim that the Nukva needed from the nesira onward — which are now accomplished from Rosh HaShana through Shemini Atzeres — would have been accomplished then in ONE MOMENT. And since he sinned, each year must receive its tikkunim by itself — and the particularity of the tikkun must be accomplished at each gradation by itself — until the matter extends all the way to Shemini Atzeres.

Thus: the domination of the outer is what CAUSES TIME. And the root of everything is the reshimu and the kav whose secret is VAV-HEH — for the domination of the HEH causes time, and the domination of the VAV causes eternity. And this is the secret of: "to every thing a season" — for from Malchus this matter flows. And it is the secret of chayei sha'ah. And the ET [time] is Malchus that reveals each light by itself — and the secret of the MOON that circles each month — to reveal the light of each of the 12 HVYHs encompassed in the sun, each one by itself. And PRAYER is chayei sha'ah — the tikkun of all that exists in the secret of all this governance. But TORAH is chayei olam — for it rectifies in the secret of the inner lights to illuminate eternally.

And therefore: "after a certain time" — for from then the governance of time began — and in one time there was the Breaking, and in the time following it came the tikkun. Meaning: they are called changing times — for the revelation of their action is bounded in times as above.

And I will now explain to you a very deep secret in this matter — the secret of the SIX THOUSAND YEARS. Know: the root of this world is FOUR DAYS — and their secret is sheirusa ve-siyuma. And if Adam HaRishon had stood by his commandment — they would all have been rectified in ONE MOMENT. But since he sinned — they immediately remained in the aspect of time. For this remains both in the general and in the particular: all the tikkunim that the Nukva needed from the nesira onward — accomplished from Rosh HaShana to Shemini Atzeres — would have been accomplished in that moment. But since he sinned — each year must receive its tikkunim by itself, and the particularity at each gradation — until the matter extends to Shemini Atzeres.

And thus: the domination of the OUTER is what CAUSES TIME. And the root of all is the Reshimu and the Kav whose secret is VAV-HEH — for the HEH's dominance causes time, and the VAV's dominance causes eternity. And this is the secret of: "to every thing a season and a time for every purpose under heaven" — for from Malchus this flows. And the secret of chayei sha'ah [momentary life] — for ET [time] is Malchus that reveals each light by itself — the secret of the MOON that circles every month — to reveal each of the TWELVE HVYHs encompassed in the SUN one by one. For from her side: "to every thing a season" — for the lights are not revealed except one after another — and time is made for the lower ones.

And PRAYER is chayei sha'ah — the tikkun of all existents in the secret of all this governance. But TORAH is chayei olam [eternal life] — for it rectifies in the secret of the inner lights to illuminate eternally. For the rectification of prayer is in Malchus in the secret of governance — and the Torah is in the secret of Ze'ir Anpin and the inner dimension of the lights. And thus: time is established in the Nikudim in the secret of the Breaking — but in the lights above them — time does not flow from them. And therefore it is said: "and afterwards at a certain time" — for from then the governance of time began.

And you must understand: the vessels were not repaired completely even now in the tikkun — for they remained at the gradation of Be"N and not at the gradation of Sa"G. But in the World to Come the tikkun will be complete — when Be"N will be at the gradation of Sa"G. And since the residue of the Breaking remains in the vessels — no outer dimension is completely rectified — for it delays the inner dimension from ruling over it with complete dominion to illuminate. And as long as this outer conceals the inner — this causes time. For "your teacher will no longer be concealed" [Isaiah 30:20] — the outer dimensions which are the wings will no longer conceal the inner ones. And the secret of reshus ha-rabbim [the public domain] at the beginning of the vessels' existence — this is the aspect that first gave the Sitra Achra existence. And when the outer is completely repaired and the inner strengthens — all the luminaries will illuminate at once — and this is eternity.

"And afterwards at a certain time he was gazing at this screen and arranged his tikkunim." And the matter: for you already heard how the tikkunim must begin above for the benefit of those below. And the Atik Kadisha mentioned above was gazing at the parsa [screen/curtain] — and according to what the parsa needed on account of the first corruptions — and for the sake of the tikkun needed to be rectified — so was he rectifying above for the benefit of those below. And let me tell you what the matter of "he was gazing" is. The matter: the secret of the EYES is supervision and illumination from one to another. And one who sees — the thing seen is imprinted within him and he is moved by it. And this is: that Atik Kadisha was GAZING — for he was directing his supervision toward the parsa — and was being moved by it according to what was needed for it. And then he was arranging himself in the tikkunim needed for the sake of this parsa.

And then he brought out the Torah — and the matter of the Torah is a great secret. For we say that all the luminaries are the Torah. But one must understand this matter: how is it said that the Torah was HIDDEN for two thousand years (Shocher Tov 90:12) if it is everything? And also many times we say that the Torah is in Tiferes — and how then can we say it is everything? And furthermore — how is Ze'ir Anpin called Torah? For what is the difference between calling him Ze'ir Anpin or Torah?

But the matter is this: know that every luminary has a particular segula [quality/property] — and according to that segula all the other luminaries act — for all of them enter into every act through the principle of consensus. And this has already been explained in many places. And the Zohar said: "the Holy Blessed One, the Torah, and Israel are one" (Zohar III, 73a) — and this matter must be well understood.

For you must know: the souls go out from the luminaries. And in truth all the luminaries from the head of Atzilus to the end of Asiyah — souls go out from them, as explained elsewhere.6 And this general principle must always be in your hand: the lights of the sefiros, according to the progeny that needs to go out from them, so they vary themselves to equalize themselves with the progeny. And the illumination of the sefiros for the bringing out of souls is the most essential illumination — all other illuminations being like branches to it. And this SPREADING of the luminaries to bring out the souls is a new power in them beyond what is needed for themselves. And this spreading IS THE TORAH7 — which has as many portions as the souls that go out from them. And therefore it is said that the Torah is the ROOT of the souls of Israel. And thus there are THREE THINGS: the luminaries, the souls that go out from them, and the spreading of the luminaries to produce the souls. And these three things are: the Holy Blessed One, the Torah, and the Congregation of Israel.

And now I will explain this matter well. The Torah is the secret of the TIKKUN AND REWARD of souls — for all flows from the luminaries being the root for them. And in truth the matter of service is in the seven lower sefiros — and begins from Imma — who is the mother of the children — needed to spread in Ze'ir Anpin and Nukva to join them. And the Torah was given from Sinai which is the Yesod of Imma — for from there it goes out as above — in the secret of the Yesod of Imma completed in the Tiferes of Za. And I will tell you a very great secret: how the spreading of the Torah is all in the secret of Yaakov and the Tribes. Know: the Torah goes out from Imma which is Sa"G — and it itself is the MaH of Ze'ir Anpin — and all is in the secret of Yaakov and the twelve tribes. And the matter: they are the secret of ECHAD which is 13 — and it is the secret of VAV. And their secret is truly the YaA"A of MaH — and it is the secret of AHAVAH — and it is ECHAD. And this is the secret of the Torah that was given in AHAVAH — which is this Name. And the Yud is the secret of Yaakov and it is HVYH. And the three Alephs are the secret of the Tribes — and they are the three HVYHs spreading in Ze'ir Anpin which are 12 letters. And the root of Yaakov and the Tribes is in the secret of EL and ECHAD. And this is the secret of: "One EL created us" [Malachi 2:10]. And therefore it is said: "at this time it shall be said to Yaakov and to Israel what G‑d has wrought" [Numbers 23:23] — which is this EL of Sa"G and Imma spreading in MaH. And the general governance is EL-HVYH — and this is the secret of: "EL-HVYH and He has illuminated to us" [Psalms 118:27]. And this is the secret of: "Let there be light" [Genesis 1:3] — which is the Torah — namely the revelation of the Torah in the secret of the tikkun after the Breaking which is the secret of tohu and vohu. And EL-HVYH = ZaN — and it is the secret of ZaN and sustaining — for the nourishment and governance flows only through this.

And then the Atik Kadisha brought out the Torah — and the matter of the Torah is a great secret. For we say all the luminaries are the Torah — but: HOW can it be said the Torah was hidden two thousand years (Shochrim Tov 90:12) if it is everything? And we often say the Torah is in Tiferes — how then can we say it is everything? And furthermore: why call Ze'ir Anpin "Torah"? For the truth is that the Torah is the SPREADING of the luminaries to bring out souls — this is a new power in them beyond what is needed for themselves. And this spreading has as many portions as the souls that go out from them. And thus the three things are: the luminaries, the souls, and the spreading — which are: the Holy Blessed One, the Torah, and the Congregation of Israel.

And now I will explain the matter of the Torah hidden for two thousand years: for the spreading of the luminaries for souls — its source is in Ayin-Beis and Sa"G — but these are only the potential root, hidden and not yet revealed. The actual revealed Torah operates only in MaH and Be"N — for these are the instruments of the tikkun of this world. And therefore the Torah above in Ayin-Beis and Sa"G is called THE PRIMORDIAL TORAH — for it was hidden for two thousand years — meaning it was in the state of Ayin-Beis and Sa"G in which its revelation was only in MaH. And when MaH and Be"N came out in their place — the tikkunim of Ayin-Beis and Sa"G were established in this secret too. Therefore he said: "whoever wishes to be rectified..." — for through the power of the Torah in its place [= in MaH] the upper ones too are rectified in their secret.

And all the books made by Rashbi — they are great tikkunim built according to the upper luminaries and the order of their illuminations. And there is the ZOHAR — the most essential of all. And there is the RA'AYA MEHEMNA in the secret of the commandments. And there are the TIKKUNIM. But the SIFRA DIתZNIUSA is in the secret of the totality of the Torah in the secret of Imma — and it encompasses within itself all the roots of Wisdom in general and in summary — and it is FIVE CHAPTERS corresponding to the five books of the Torah. But the secrets encompassed within it were explained among Rashbi and his companions — and they would call them TZNIUTA DESEFERA [the concealment of the book] — meaning what is concealed within the book of secrets. And therefore here he says TZNIUTA DESEFERA — not SEFERA DIТZNIUSA — for he did not wish to cite the book's words as they are written there, but rather cited what was explained among them in their interpretation of the book. And this is called: TZNIUTA DESEFERA.

1 See the Vilna Gaon, Tikkunay Zohar 21 (fol. 67b) s.v. yilatz lo ishtabra.

2 See Beur and Yichud HaYirah (p. 145).

3 See Da'as Tevunos p. 41; and see Tikot"v Teffilos, Tefila 393.

4 P. 13, s.v. ve-od sod niklal.

5 See Perush HaMitzvos, Mitzva 13 (Ginzei Ramchal p. 234).

7 Sha'ar HaGilgulim, Introduction 26.

8 Above p. 59, s.v. ve-ata telech.

9 Above p. 2.

10 See Sha'ar HaMitzvos, beginning of Parshas Eikev.

11 Alt. reading: on account of the passage [through] in the Nukva — which is the deed accomplished via the passage in the Nukva. See printer's note in printed editions.

12 See Beur and Yichud HaYirah (p. 147).

13 Kla"ch Petach 115 and Petach 111.

14 See Kla"ch Petach 31, Ch. 1, §1.

15 See Pischei Chochma ve-Da'as §92 (Sha'arei Ramchal p. 227).

16 Above p. 74.

17 See Pischei Chochma ve-Da'as §79 (Sha'arei Ramchal p. 213). See also Da'as Tevunos p. 344.

19 In the manuscripts the word me'arla does not appear. And the meaning together with the RL is: the Name of YiG"aL PaZ"aK.

20 See Kla"ch Petach 57, Ch. 3, §1.

Chapter 7 of Adir BaMurom is the longest and most profound chapter in the entire work — the Ramchal's masterpiece: a complete systematic exposition of the second half of the Idra Rabba, from the continuation of the Eye of Arikh Anpin through the final closing of the Idra. It spans pages 116–488 of the printed text (373 pages) and covers seven major thematic arcs:

I. THE EYE OF ARIKH ANPIN (§§1–11b, pp. 116–340). The five senses as breaking-through points of light; the Reshimu as vessel and the Kav as light; the three white hues [chivorin]; how ZA's eye has no illumination except from AA's; the Mikveh's three aspects [40 Se'ah / 9 Kabin / 3 Lugin] as the sweetening of the Eye's Gevuros; wine becoming water; chachlili einayim mi-yayin; the double bonding of ZA with AA drawing Imma's milk to wash ZA's eyes; the third white hue sending illumination downward to all six extremities; tov ayin hu yivorach — the blessing going out from the goodly eye; yiras ha-romemus vs. yiras ha-onesh; hineh lo yanum ve-lo yishan shomer Yisroel — 60 letters of Birkas Kohanim as the protection of the All.

II. THE NAME OF ATIK AND THE GREAT TEACHING ON CREATION (§§12–12b, pp. 341–397). The Name of Atik Yomin is hidden throughout Torah except at the Akeidah, where bi nishba'ti ne'um Hashem reveals that Atik IS the inner secret of HVYH itself; the complete teaching on the Tzimtzum and the Kav; Torah preceded the world by 2000 years [= the YH before the VH]; the world first created with Din then with Rachamim; BEREISHIS = Torah; the Patriarchs as cosmic forces [Avraham = Kav = 248 = Chesed; Yitzchak = Reshimu rectified; Yaakov = lights breaking through]; Esav and Yishmael; Moshe = Shem MaH; the 70 nations from the Nikkudos; Mashiach ben Yosef and Mashiach ben Dovid; NACHASH = MASHIACH in gematria — Mashiach binds the klippos as head controls tail; the Nose of Arikh Anpin as Malchus of the head-tikkunim; the two breaths: one for ZA now, one reserved for Mashiach; the four lights of the Nose flaring into the Great Sea [Dikna]; the Four Kingdoms of Daniel [Bavel/Paras-Madai/Yavan/Edom]; Atik Yomin sitting on the Dikna of Arikh — "when Atik sits upon it, it is subdued; the one who rides controls."

III. THE RUACH OF MASHIACH, FREE CHOICE, AND THE SIN OF ADAM (§13, pp. 398–440). The Ruach of Mashiach was created before the world and all human tikkunim depend on it; everything Mashiach will do — Adam HaRishon could have done on the day he was created; his sin only lengthened the time; the two trees = two paths to the same ultimate point; the Tree of Life = immediate direct path; the Tree of Knowledge = the long path of exile and tikkun; the secret of Free Choice — G-d is the ultimate good and even evil must return to good; judgment by free choice enables this without coercion [= the shame of "bread not one's own"]; ROSH and SOFA [beginning and end] — the Unity of the Emitter is equally present in both; 7th millennium = revelation of Sofa; 8th millennium = equalization of Rosh and Sofa = "Hashem Echad u-Shemo Echad"; the Tzimtzum at the center of all infinite light — when its opposite [evil] is revealed as identical to the Blessed One, His unity is clarified completely; SHEM and KINUY: ELOHIM is the cognomen concealing HVYH — all evil is only a concealment that hides the inner good; nine Heichalos; the Pargod between Keter and Chochma; Gan Eden's plants = 613 commandments.

IV. THE PARGOD, THE NINE HEICHALOS, AND THE 42 PAIRINGS (§13b, pp. 441–460). The Pargod [brain membrane] is born from Chochma's pursuit of Keter — it is the root of all screens between all levels; its shape = the letter Aleph [two Yuds facing a Resh]; nine Heichalos as root of Atzilus; three illumination levels [Keter = sealed Kamatz; Chochma = Patzach = opened; Bina = the Mouth/Peh]; mati ve-lo mati — in the reaching aspect things are known; in the not-reaching aspect all gathers in Unity; the 42 pairings through the seven Heichalos of BIY"A; the Korbanos ascending from below, connecting Kavod to Atzilus and Atzilus to Ayn Sof.

V. THE EIGHT EDOMITE KINGS (§13b cont., pp. 460–488). Each of the eight Malchin Kadma'in [primordial kings] in Bereishis 36 corresponds to a stage in the world's governance: BELA = the sealed mouth of Bina / chesron ha-da'as / reward and punishment; YOVAV = the trembling voices [ro'esh] / Shevarim-Teruah / all worldly hardship; CHUSHAM = the senses / 2000 years of Tohu / materialist blindness to Providence; HADAD = Tiferes breaking / the domain of SA's unchecked power / ultimately destroyed; SAMLAH from MASREKAH = the nations as fallen garments of Jewish souls / Mashiach as the folding Vav completing for the later generations / Chirik→Shuruk→Cholam at redemption; SHAUL from RECHOVOS HA-NAHAR = Yesod / Torah-joy through revelation to others / David inheriting and completing this; BAAL-CHANAN = times of expansiveness vs. sealing of lights / the tzaddik-mouse and the evil-mouse; HADAR = the general tikkun of all the Breaking / ZU"N united / TZEDEK + YaK = HADAR / Ruach HaKodesh from Malchus — the final governance.

VI. SOULS, GARMENTS, AND MASHIACH'S FOLDING (§§13b–14). Before Adam's sin, all souls were to be Israel and the nations only their outer garments; after the sin the garments fell; Mashiach stands at the "fold" between the earlier and later generations, completing for those who could not complete for themselves; the Tzaddik = Yesod = the giver to the Nukva; Torah-joy = the flaming of the 231 gates when Torah is revealed to others; Yerushalayim = City of Tzedek; Tzedek + YaK = Hadar = the final king = the final tikkun.

VII. THE METAPHYSICS OF THE EMITTER (§§13–13b). Woven throughout the chapter's final arc: the Keter is the first emanation and may not be investigated [only from Chochma downward]; the sefirot are the Emitter's attributes as they relate to those below; there are nine upper Heichalos and seven lower Heichalos; the ultimate reward of souls is endless new comprehension of the Infinite; the blessed Emitter desired that even the evil of exile shall be revealed as good — so that in the end not merely "the illness passed" but the illness itself is transformed into the healing.

1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum.

2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136.

3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144).

4 On the 42 Zivugim = the seven Names in the Heichalos with 42 letters: see Kitzur ha-Kavanos p. 162; and Sha'ar ha-Zivugim.

5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era).

6 On the Eight Edomite Kings = eight stages of Breaking and Tikkun: see Eitz Chaim, Sha'ar ha-Shvirah; and Maamar Sod ha-Yichud (Ginzei Ramchal p. 270).

7 On the Vavs = garments of AK contracting to threads: see Eitz Chaim, Sha'ar ha-Klalim §3; and Kla"ch Petach 29 (p. 87).

8 On Mashiach as the folding Vav: see Da'as Tevunos Part 2 (Ginzei Ramchal p. 48); Maamar Sod Demut ha-Adam (Ginzei Ramchal p. 263).

9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52.

10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod.