ramchal-adir-bamuroam — complete plain text Source index: https://ajew.org/reader/ramchal-adir-bamuroam/ Sections: - Adir BaMurom — Chapter 1: Introduction to the Zohar and the Idra Rabba; On the Figure of Rashbi — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/1/index.txt - Adir BaMurom — Chapter 10: The Kruma and Avira De-Kiya — The Brain Membrane; ChaS; Chochma Stima — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/10/index.txt - Adir BaMurom — Chapter 11: The Hairs of the Gulgalta — Garments and Lights; Lahit-Nahir-Nagid; 410 Worlds — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/11/index.txt - Adir BaMurom — Chapter 12: The Thirteen Strands of Arikh Anpin — The White Garment; The Beard; Ze'ir Anpin's Birth — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/12/index.txt - Adir BaMurom — Chapter 13: The Division of the Hairs (Plaga De-Sa'arei) — The Four Klippos; Orach Tzadikim — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/13/index.txt - Adir BaMurom — Chapter 14: The Forehead (Metzach) of Arikh Anpin — Ra'ava De-Ra'avin; Prayer; The Three Services — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/14/index.txt - Adir BaMurom — Chapter 15: The Eye of Arikh Anpin — Three White Hues; Mikveh; Tov Ayin; Yiras Ha-Romemus — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/15/index.txt - Adir BaMurom — Chapter 16: The Name of Atik Yomin — Hidden in Torah; Revealed at the Akeidah; The Tzimtzum — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/16/index.txt - Adir BaMurom — Chapter 17: The Secret of the Nose of Arikh — Nachas Ruach; Life; The Four Kingdoms of Daniel — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/17/index.txt - Adir BaMurom — Chapter 18: The Ma'amar of the Straight Path (Orach Yashar) — Rosh and Sofa; Adam's Sin; Free Choice — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/18/index.txt - Adir BaMurom — Chapter 19: Commentary on 'I Raised My Hands in Prayer' — Nine Heichalos; The Pargod; 42 Pairings — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/19/index.txt - Adir BaMurom — Chapter 2: The Reapers of the Field — Tzadikim Who Repair the Shechina; Secrets from Gan Eden — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/2/index.txt - Adir BaMurom — Chapter 20: The Ma'amar of the Seven Havalin — The Seven Kings; The Complete Tikkun — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/20/index.txt - Ruzin Gineezin — Translation v2 | Lo Yasur Shevet, Discourses 1–11 — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/22/index.txt - Adir BaMurom — Chapter 3: Preparations for the Revelation of Secrets; The Order of the Idra — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/3/index.txt - Adir BaMurom — Chapter 4: The Beginning of Existence — Malchus of Ayn Sof; The Bond; The Cosmic Pillar — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/4/index.txt - Adir BaMurom — Chapter 5: Adam Kadmon — The Beginning of the Order of Existence; The Holy War of Torah — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/5/index.txt - Adir BaMurom — Chapter 6: The World of Nikudim — The Primordial Kings; The Breaking of the Vessels — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/6/index.txt - Adir BaMurom — Chapter 7: The World of Tikkun — The Idra Begins; The Parsa; Time; The Decree of Truth — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/7/index.txt - Adir BaMurom — Chapter 8: Atik Yomin and Arikh Anpin — The Two Primordial Countenances and Their Nature — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/8/index.txt - Adir BaMurom — Chapter 9: The Gulgalta of Arikh — The Skull; 12,000 Myriads; Tal; Resurrection; Socher — https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/9/index.txt ==================== # Adir BaMurom — Chapter 1: Introduction to the Zohar and the Idra Rabba; On the Figure of Rashbi URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/1/ Adir BaMurom — Chapter 1: Introduction to the Zohar and the Idra Rabba; On the Figure of Rashbi Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/1 Segment 1 HE: אדיר במרום EN: Tanya [It has been taught]: Rabbi Shimon said to his companions: Until when shall we remain established upon one pillar? Segment 2 HE: קֶרֶן יְשׁוּעָה EN: And this matter is dependent upon great foundational principles — among the most fundamental of wisdom — and it is rooted in the depths of the Divine hanhaga [governance / Providence], which the One Singular Master ordained and enacted for His people, His portion and His inheritance, to guide them along the path by which they would arrive at the great good that was the intent of the primordial thought [i.e., the ultimate purpose envisioned at the very beginning of creation]. You must understand how greatly Israel has been diminished in their exile, and what tikkunim they require in order to be restored to their former state. And as the Psalmist reflected upon this matter and grasped these great deficiencies, he lamented and said: "Our signs we have not seen, there is no longer any prophet..." [Psalms 74:9]. For in truth, great and precious wisdom has been lost from Israel — and our Sages of blessed memory said in Aramaic: From the day the Temple was destroyed, "the sages began to be like scribes [kaspiraya]..." [i.e., diminished from men of living wisdom to mere book-learned scholars] (Sotah 49a). And the Psalmist prayed over this and said: "How long, O G‑d, shall the adversary revile...?" [Psalms 74:10]. And within these verses are contained exceedingly great secrets concerning this entire matter. Listen well and understand. Segment 3 HE: (שַׁדַּי) EN: Now, our Sages of blessed memory said: Shaddai (שַׁדַּי) — Who said to His world, "Enough!" [she-amar le-olamo: Dai!] (Chagiga 12a). Segment 4 HE: (אֵל שַׁדַּי) הוי״ה EN: And you will understand why Rabbi Shimon was roused to declare: "Until when shall we remain established upon one pillar?" And why he equipped his disciples with armor and spears. I will explain all of this in a clear and lucid order, with the help of Heaven, as G‑d's goodly hand rests upon me. I have already said that Zu"n is the root of this lower world and its governance, and that Imma [the Supernal Mother, i.e., Bina] is the source from which they emerge. And in Yesod of Imma [the Foundation-channel of the Supernal Mother], there resides the name El Shaddai — it is there that all the sefiros of Zu"n are imprinted before they emerge forth. And the matter of the name Shaddai has already been elucidated in its proper place, wherein lies the secret of Or, Mayim, Raki'a [Light, Water, Firmament] and the one hundred blessings, in the secret of Asamb"a1 [a Kabbalistic acronym — see footnote 1]. Thus two things take place here in Yesod Imma for the purpose of building Zu"n: the expansion of the lights, and their inscription within a proper boundary and measure. And these two things are accomplished through the power of these two names: El and Shaddai. Segment 5 HE: (זו״ן) EN: Zu"n (זו״ן) [= Ze'ir Anpin and Nukva / Malchus — the Masculine and Feminine configurations of Atzilus] are the seven lower sefiros of Atzilus [the World of Emanation], and they are the root of all the affairs of the lower world and its governance. Their secret is the seven days of Creation through which the world was created. Ponder and reflect very deeply upon all these matters, for I will not expand the explanation upon every single word — for it would require an extremely lengthy commentary, and the burden would be heavy upon both the writer and the reader alike — as I have said here, in the spirit of the verse: "Give to the wise and he will grow wiser still" [Proverbs 9:9]. Only: do not pass over these matters the way one walks along a well-trodden road before him, but rather ponder and reflect with deep concentration upon each and every step, and then you will make your ways successful. This hint is sufficient for you; I will go along expounding according to my method. And this is so because the limbs [of the partzuf, the Divine Countenance] are differentiated in their forms through the power of their boundaries. For since their substance is bounded so as not to spread out, but rather to be in one location here and in one location there, their form remains as it is to our sight. And similarly above: when the lights emerge to spread out and produce all the sefiros and the particular gradations of each — were they not to be imprinted by this seal, which establishes a boundary for each of them — defining their particular inclinations — the lights would continually expand further and further and would not remain in the specific individual form fitting for each. But when they are imprinted by the seal, they then remain in their proper form as fitting for the governance. And you must know that the existence of the limbs found in the structure of the body produces effects — even upon the body's qualities — that would not exist were those limbs absent. And this is already visible to the eye: if a man lacks his reproductive organs, his voice becomes weaker and he loses his beard. Infer from this to all the rest — for even though it is not visible to the eye, it may well be so, albeit in hiddenness, for we cannot see with our eyes all the hidden matters of the body's qualities within. And the secret of this matter is: ultimately, there exist only ten sefiros that operate — and the limbs of the body are nothing other than sefiros, and the qualities within it are likewise sefiros — only that in one manner they spread out and form limbs, and in another manner they spread out and create qualities. The source of this matter has already been explained elsewhere, and I cannot expand upon it here. Segment 6 HE: אֵל יהו"ה EN: Now, it is written: "Which G‑d created to do [la'asos]" [Genesis 2:3]. And the secret of this matter is: the Holy Blessed One began the creation and set it up in a condition whereby the human being could afterwards bring it to completion — so that he might receive reward for his deeds. For man was created already in the image of G‑d [tzelem Elokim] and in the form [deyokan] of the likeness above — and yet even so, this image is not fully perfected in its likeness to the Most High, until he completes it through his good deeds. This is the matter of the mitzvos, which correspond to the 613 limbs of the human body [taryag eivarim]. And now I will explain to you one great secret: some mitzvos are not dependent upon the limbs of the body, and it is clearly understood how these are not matters that were fitting to be incorporated into the bodily structure — for they are drawn only from the supernal luminaries for the sake of their perfection. For example: prayer, sacrifices, terumah and tithes — these are things dependent upon the function of the luminaries. However, there are mitzvos whose content seems as though it should be fitting to be found in the bodily structure — such as tefillin and tzitzis — for these are lights that exist as such above. Since truly, in the supernal "forehead" above, the mochin [supernal intellects] break through and emerge — or the tallis encompasses the head of Ze'ir Anpin — the human being needed to be built in his body accordingly. And if you ask: tefillin are only worn from the time one reaches maturity — behold, teeth do not emerge at birth but grow afterwards. Indeed, this entire matter truly depends upon this very name Shaddai, which is the One who imprints — and once you know this, you will also know why tefillin and tzitzis are called an os [a sign], as are the Sabbaths and Festivals — and above all of them: the sign of the holy Bris [covenant]. Thus: when one sefira is present in existence, it will be expressed in the bodily structure and form one limb — and it will be expressed in quality and produce one distinct attribute. And if it is deficient in the structure, it will likewise be deficient in quality. And so it truly is with the ateres habris [the crown of the covenant — the corona of circumcision]: it is specifically upon it that the completeness of the entire partzuf [the Divine Countenance] depends, in the secret of the mitzvos.3 For from it emerge 613 effects — these 613 mitzvos: some are operations upon the luminaries, and some are illuminations within the luminaries themselves. Segment 7 HE: (מַצָּה) (מִצְוָה) EN: Now, in the Zohar, Parshas Vayeitzei (157a), it states: When matza (מַצָּה) joins with the masculine, it is called mitzva (מִצְוָה), with the addition of a vav — as Scripture says: "For this mitzva" [Deuteronomy 30:11]. The explanation of this matter: the Matzil [the Emanator, i.e., the Infinite One — Ein Sof] — blessed be He — desired that there should be a bond between the luminaries and the lower beings, to the point that the deeds of the lower ones should be able to reach up to the Supernal. And for the purpose of this bond He prepared Malchus [Royalty / Sovereignty — the lowest sefira, which is the Nukva], which ascends and descends according to their deeds, and lifts their deeds up to all the luminaries to arouse them thereby. And in the secret of this, all the luminaries were imprinted in the form of taryag [613], which is called deyokas Adam [the form of Man] — namely, the form of Malchus, which is the Adam of the Merkava [the Chariot] — and of all the chayos [the celestial beings] it is said: "the form of a man upon them" [Ezekiel 1:5]. And now you will see the matter of circumcision [mila] — upon which the entire Torah depends. I will explain its matter in accordance with the current situation: that a man is born uncircumcised and is then circumcised. And I will also explain it in accordance with the original Adam, who was born already circumcised. Segment 8 HE: הטבלה הבאה מפרטת את כל התיקונים שיושמו בנוסח זה. תיקונים מלוח תיקוני טעויות (עמ׳ תק״ו) יושמו ישירות. תיקוני כת״י (אצ״ל) המופיעים בהערות שוליים של המהדיר יושמו באופן זהיר. תיקוני OCR הם תיקוני ריווח וזיהוי אותיות שנגרמו מהסריקה. EN: Now: the Matzil — blessed be He — desired to initiate creation and to leave its completion to man, as I have stated. And I will tell you what this completion consists of, for it depends upon two things: Segment 9 HE: — עמוד 11 — EN: The First: the matter of evil — for He gave the evil its foothold through the event of the Sheviras HaMiddin [the Breaking of the Vessels], and thereafter the rectification began through the New MaH [the newly configured Name of 45, representing the rectified aspect of Adam], whose sefiros are refined from the klipos [the shells / the forces of concealment]. But this rectification was not completed, for the birur [the process of sifting / refinement] was not finished — and the Be"n [the Name of 52, representing Malchus] still needs to reach the level of Sa"G [the Name of 63, a higher configuration] as it was in the beginning. All these matters I will explain to you further below, G-d willing. It thus emerges that evil still exists in creation, and the body still possesses the evil inclination [yetzer hara]. Had the Holy Blessed One completed His creation, no evil would exist at all and there would be no evil inclination in the body. The Holy Blessed One desired that the body which possesses the evil inclination should rectify itself through its own merit, through Torah and mitzvos — and then it shall remain pure and clean. Segment 10 HE: על כל דבור ודבור ,כי היה צריך פירוש ארוך מאד ,ויכבד המשא EN: This is the First matter upon which this completion depends. The Second is the matter of drawing down the shefa [the Divine flow / abundance] — for Malchus is the ispaklerya de-la nahara [the mirror that does not shine of itself], possessing nothing of her own. And the Matzil desired this: He left its service to the lower ones, so that through the power of their merit they draw the shefa down to it. And when they complete the drawing of shefa to it — as much as is needed for all its particular aspects — then the service of man is completed. Understand this well. Segment 11 HE: על הכותב ועל הקורא כאחד ,כי אמרתי על זה כמאמר החכם :תן EN: For these two matters are deeply bound to one another — for all of this is the secret of: "And the light of the moon shall be as the light of the sun" [Isaiah 30:26] — which is precisely the matter of the diminishment of the moon. For the moon was not created small initially — for that is not its nature — but rather it experienced a descent, like the Shevira among the Middin [the Breaking of the Vessels / the Kings]. And it is within the power of human beings to restore it to its former place — and when it returns in its completeness, it will descend no further, just as Be"n will return to its original place, which is Sa"G. And then: "the light of the moon shall be as the light of the sun" — for the shefa necessary for it has already been drawn to it and does not cease. Understand very well all these matters — how they arrive specifically at Malchus — for all of this is in order that Malchus should be the bond we spoke of, and thus the lower ones are found literally within its particular aspects. Therefore, she is not complete if her particulars are not complete; and her particulars — the Matzil — blessed be He — did not desire to complete, for He left them to complete themselves. Segment 12 HE: לחכם ויחכם עוד (משלי ט ,ט) .רק שלא תהיה עובר והולך על EN: And when she is completed through them, then she is like all the other sefiros, and she will no longer be impoverished and destitute as she is this day — being in the secret of the ispaklerya de-la nahara — the non-luminous mirror. Understand this well. Segment 13 HE: הדברים כהולך בדרך הסלולה לפניו ,כי אם שתשכיל ותתבונן בעיון EN: For in truth, the Nukva is made only to receive from the masculine and to bestow upon the lower ones. Thus the completeness of her existence is the reception from the masculine and the bestowal — and this is what is lacking in her when she is not yet complete. When she is complete, the shefa is established in her. For even though it might appear that this matter is external to her — since her light is from the masculine — it is not so: rather, the completeness of the Nukva — it is as a part of her — is that the shefa of the masculine flows into her and unites with her to bestow through her. And in this respect she is wealthy and possesses a great light. But when this is lacking, what remains is poverty and destitution — for only what she has from her own side remains. Segment 14 HE: עמוק על כל פסיעה ופסיעה ,כי אז תצליח את דרכיך .ודי לך בזה EN: And in the time to come, the light of the sun — which now sometimes is diminished in her and sometimes abundant — will be established in her permanently. It emerges that in any case her light will not be created anew; rather, it is the light of the sun that will remain in her — yet this is called the portion of the Nukva, as I have written. Segment 15 HE: הערה ,ואהיה אני מפרש והולך לפי דרכי. EN: And you will see that at the time of the diminishment of the moon, the nine sefiros of the Nukva entered into Ze'ir Anpin himself. And in truth, this is the light found in her from the aspect of Ze'ir Anpin himself. And the reason for the diminishment is already known: it was in order to give existence to free choice and reward and punishment — so that what the Matzil could have done Himself would instead be done by human beings. I have already explained this elsewhere. For in truth, the other sefiros had all their aspects refined — but the Nukva did not have all her aspects refined, in order to leave room for service. And even in the other sefiros, there remained what needs to be refined — that which is fitting for Malchus and its rectification. For the abundant light that is fitting for her cannot be present in her until all her particulars are refined; therefore initially she was great, and afterwards small — for at that time it was not yet her time to be so. Segment 16 HE: כבר אמרתי שהזו״ן הם שורש העוה״ז והנהגתו ,ואימא היא המקור EN: And thus you have understood the two things that must be accomplished for the completeness of human beings: the removal of the evil and the drawing down of the shefa. Segment 17 HE: להם ,שמשם הם יוצאים .וביסוד שלה יש שם אל שדי ,שם מצטיירים כל EN: And this is the ultimate conclusion — ha-sof [alternate reading: ha-sod — "the secret"] — in truth: for from the purification of souls flows this: that the proper shefa reaches Nukva, so that the light of the sun shall be in her — which is this very aspect within the Nukva that completes her, as above. Segment 18 HE: (מַצָּה) (מִצְוָה) זֹאת EN: 1 Asamb"a (עסמ"ב): A Kabbalistic acronym whose precise expansion in the Ramchal's system requires cross-referencing his other writings. The letters Ayin-Samech-Mem-Beis (עסמ"ב) appear in the Ramchal's works in connection with the structure of the Name Shaddai and its operation through Or, Mayim, Raki'a (Light, Water, Firmament) and the one hundred blessings. The translator notes uncertainty about the precise expansion; the footnote in the original refers to Etz Chaim, Gate 39, Sections 5–6; Gate of Ruach HaKodesh, Unifications 18 and 108; and the relevant discussion later in this volume at pp. 75, 164, 167. See also the Gaon of Vilna's Likutim at the end of Sifra DiTzniusa on the secret of the Hidden Light. 2 See below, p. 89, s.v. "Machzor Le'inyanenu." 3 See the Gaon's Likutim at the end of Yehal Or, fol. 37b; and Pesachim She'arim, Vol. I, fol. 64b. # Adir BaMurom — Chapter 10: The Kruma and Avira De-Kiya — The Brain Membrane; ChaS; Chochma Stima URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/10/ Adir BaMurom — Chapter 10: The Kruma and Avira De-Kiya — The Brain Membrane; ChaS; Chochma Stima Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/10 Segment 1 HE: אור מים רקיע ומאה ברכאן ,בסוד עסמ״ב' .וזה כי האיברים מתחלפץ EN: And these are the words taught in the Sifra DiTzniusa — and the Zohar explains them: "it was found and not found". And the matter: what is accomplished below in the Arikh Anpin of Atzilus is the offspring of the Ayin-Beis of the inner dimension of Adam Kadmon. And know: the tikkunim we mention — their secret is: MEASURES and BOUNDARIES given to what is to act within them. And Arikh Anpin itself is entirely unknowable — except that in being found with these tikkunim which are needed for those below — according to their law he acts — and through them he is known and grasped. But they do not grasp in him any more than this aspect. And for the essence of Arikh Anpin which is unknowable — we call it ATIKA. And the truth: ATIKA means ELDER — but the word atik means loftiness and removal — as in their saying: "things He removed from His creatures." Segment 2 HE: בציורם בכח גבולותיהם .כי בהיות חמרם נגבל שלא להתפשט ,אלא EN: And now: SABA DE-SABIN [Elder of Elders] is the aspect of his elderliness only. And ATIKA is the secret of the removal I described. And in the secret of his concealment in the tikkunim — hidden from the lower beings — he is called STIRA DE-STIRIN. And in the secret of the tikkunim themselves: YADEA VE-LO YADEA [known and not known] — and this is above governance — as a root to it — and is called SABA DE-SABIN. And know: Abba-Imma too are like Arikh Anpin in this secret — above governance, but he is the root to them — and therefore called SABA DE-SABIN. In the secret of his concealment: ATIKA DE-ATIKIN. In the secret of his enclothing: TAMIR DE-TAMIRIN. And in the tikkunim: YADEA VE-LO YADEA — which are the vessels.13 Segment 3 HE: במקום א׳בכאן ובמקום א׳בכאן ,נשארת צורתם כמו שהיא לעינינו .והנה EN: And he said: "in the cavity of the skull — the membrane of the air of the upper Chochma." And the matter of this membrane is a very great secret — and its secret truly: the firmament in the midst of the waters. And as it appears: it is a single screen that seals the ChaS [Chochma Stimaa = hidden Chochma] and protects it so that the light of the air does not reach it in great abundance — for the measure must be according to those below. Segment 4 HE: כמו כן למעלה ,בהיות יוצאים האורות להתפשט לעשות כל הספירות EN: But it must be understood: why is it called KRUMA DE-AVIRA [membrane of the air] — when it should be called kruma de-mocha [membrane of the brain]? For the truth is: the Rakiya [firmament] in the midst of the waters is the secret of RACHAMIM [mercy] connecting chesed and din — the VAV in the middle of the ALEPH connecting the two YUDs. And the verse: "and He divided between the waters below the firmament" [Genesis 1:7]. And: "G‑d by Chochma founded the earth — by Tevuna [Understanding] He established the heavens — by His Da'as the depths were split" [Proverbs 3:19-20]. Segment 5 HE: ופרטיות מדרגותיהם ,אלמלא נצטיירו בחותם זה המגביל לכל אחד מהם EN: For the ChaS has in it Yud-Heh-Vav — in the secret of the root of the brains. But it does not bring out the brains of Ze'ir Anpin immediately — until it spreads in the secret of Abba-Imma. In Abba it is in the secret of seed — and in Imma in the secret of embryo. And this is: "by Tevuna He established the heavens" — for the rectification of Ze'ir Anpin in the secret of the brains — which is the essential rectification of governance — is only through Imma — where the particularity of these brains is found. Segment 6 HE: נטיותיו ,היו האורות הולכים ומתרחבים תמיד ,ולא נשארים כציור הפרטי EN: But if ChaS had only the aspect of being concealed — unable to bring out the brains immediately — it would not need a membrane — for the concealment would suffice. For Abba too is hidden and sealed without a membrane. But the MEMBRANE is made for SEPARATION — as I will now explain. For the spreading of ChaS for the brains of Ze'ir Anpin goes through the skull and face in the secret of the hairs of the head and beard — and the essential spreading is through the beard — in the secret of Mazal ve-Naka which brings out Abba-Imma — and then Cha"B"D. But the aspect of ChaS itself — it does not spread through there — and this is what is separated by the power of the membrane. And this is literally the matter of the separation — for all the luminaries above the membrane are UPPER WATERS — and what is within the membrane is LOWER WATERS. And thus ALL OF ATZILUS is from the aspect of UPPER WATERS. And there are yet LOWER WATERS — given only to the Nukva. Segment 7 HE: הראוי להם .ובהצטיירם בחותם ,אז נשארים בציורם זה כראוי להנהגה. EN: And: "G‑d by Chochma founded the earth" — for the existence of the Nukva in the secret of its Yesod is according to ChaS within the membrane — the lower waters — and in this aspect she is literally a SEA. And this shall be revealed in the World to Come: "the earth shall be filled with knowledge of G‑d as the waters cover the sea" [Isaiah 11:9] — and then: "they shall neither harm nor destroy" — for the Sitra Achra's hold on the Nukva is only because ChaS is not revealed upon her with great power and revelation. But when revealed with power in the World to Come — then: "they shall neither harm nor destroy." Segment 8 HE: נמצא שני דברים נעשים פה ביסוד אימא לצורך בנין זו״ן; התפשטות EN: And the membrane's matter: the KRUMA [membrane] is only the END OF THE AVIRA [air] — for the AVIRA is in the secret of DA'AS connecting Keter and Chochma together. And MAZAL VE-NAKA — from the aspect of what it receives from the Avira — is called by it: "by His Da'as the depths were split." For above — the Avira connects Ketera and ChaS. And below — the Mazala connects the depths [tehomot] — which are the Yesodos of the Nukva raising MaN — with the males [duchrin] descending MaD which is the Tal. And the end of the Avira is the Kruma standing to separate the ChaS by itself. And from the secret of ChaS itself there is also an aspect of Mazal ve-Naka — and from this aspect it is called DA'AH — in the secret of the Nukva. And in the World to Come: "the earth shall be filled with knowledge [da'at] of G‑d." Segment 9 HE: האורות ,והצטיירם בגבול ושיעור הראוי להם .ואלה הדברים נעשים EN: And now I explain why ChaS is called UPPER [ila'a] even though Keter is higher. For know: the tikkun found now is in the secret of ChaS — for eternity will be in the secret of Keter. And when the Emanator wished to rectify Atzilus — He combined MaH and Be"N above through the power of Yesod and Malchus of Adam Kadmon — called MATEKALA [the balance]. And this was given specifically to ChaS — for all Atzilus to be rectified through this power. And then Chochma is called YUD-HEH — and its secret: Ze'ir Anpin and Nukva — for it was rectified in the secret of Zu"N through MaH and Be"N — and it rectified all the rest of Atzilus too. And according to this tikkun — even the Gulgalta is drawn after Chochma. And therefore Chochma is called UPPER — for according to the Matekala all are drawn after it. Segment 10 HE: בכח שני השמות האלה אל ושדי .וסוד זה :עולם חסד יבנה (תהלים EN: And the two aspects of ChaS — MATEKALA [= YUD-HEH] and the membrane [= ShaMVa] — are given to the Nukva from the side of her existence in the secret of ChaS. And therefore the letters BIYH SheMO [= Beis-Yud-Heh and Shin-Mem-Vav] must be at the head of the column in a Torah scroll — for they are the heads of its building and all the rest flows after them. And according to this secret ChaS is called UPPER — for all are drawn after it according to the Matekala. Segment 11 HE: פט ,ג) ,שהתפשטות האורות הוא בסוד חסד ,שהוא שם אל ,על כן כל EN: Know: in the counsel of a person there are TWO THINGS — the KNOWLEDGE [yediah] and the REASONING [sevara]. Two people can be equal in knowledge yet not equal in reasoning — for the knowledge is the gathering of things in the brain from which the counsel is born, and the reasoning is the way through which counsel is born from the knowledge. And truly the knowledge in a person flows from the sefira of CHOCHMA — and the generation [of insight] from the secret of DA'AS. And thus Da'as makes the difference between one time and another — for in youth the person receives from Ze'ir Anpin — and in advancing to old age he receives from Arikh Anpin. Segment 12 HE: האורות בהתפשטות מתפשטים בשם אל ,ואחר כך שדי נוטלם ומצייום EN: And in ChaS itself there is Cha"B"D — their secret being Yud-Heh-Vav as mentioned. But they are ALL SEALED TOGETHER and all called Chochma alone. For: Chochma = the gathering of things; Bina = the refinement of things and their bonding; Da'as = the drawing forth of the offspring — and this is literally the sevara in a person. And its secret above: the joining of Chochma-Bina and bringing out the drop in the secret of generation. And below in Ze'ir Anpin: the Da'as stands to be revealed in the secret of Chesed-Gevura spreading throughout the body — and therefore the matters stand in revelation and commotion. But the Da'as encompassed in ChaS does not stand to be revealed. Segment 13 HE: בציוריהם .וכל זה הדבר נעשה למעלה במקור שהוא יסוד אימא .והנה אל EN: And the Kruma [membrane] that surrounds ChaS causes this — for the membrane surrounds the brains also in Ze'ir Anpin — but in Ze'ir Anpin it is SEVERED [atfasak] — for the Da'as must spread into Chesed-Gevura. And it is severed at least where the brain meets the Bina below — for there the membrane must break, so that from there the brains spread to the thirty-two paths. And: the membrane surrounds the Chochma of Ze'ir Anpin but is severed from it — for even in the aspect of Chochma all three brains are called Chochma, and the Bina is in the heart, but the Yesod of Imma comes and spreads in ZA in the Tiferes and illuminates to Malchus — and this is the secret of Yud. And the membrane is severed from below in Ze'ir Anpin, for the Bina in its place connects the brains. Segment 14 HE: סודו ג׳יודין וא׳ ,שהם סוד חו״ב חו״ג ,שהם המוחין ,שבסודם מתפשטים EN: And: "a river goes out from Eden" [Genesis 2:10] — for here there is a spreading in the secret of Chochma, what was hidden in Arikh Anpin. For the sustenance flowing through the river takes the paths of Yud — and Imma stands for the secret of building and bonding in the secret of HEH — the two partzufim [of Ze'ir Anpin and Nukva]. The three: EDEN [= Abba] — RIVER [= Yesod of Imma] — GARDEN [= Ze'ir Anpin]; and these are the secret of YUD-HEH-VAV in ChaS. The three make THIRTY-TWO — Yud has full-spelling of Yud-Vav-Dalet = 16; and the Dalet of ECHAD gives FOUR DALETS from itself = 16; and 16 + 16 = 32. And: "from there it divides into four heads" — for when the sustenance reaches the aspect of the Dalet which is the Garden, from there the bounty takes the matter to divide into four — and they are FOUR HEADS whose secret is the FOUR DALETS flowing from the Dalet itself — the enlarged Dalet of ECHAD. And these are the 32 paths of Wisdom. Segment 15 HE: האודות ,ובשם שדי מצטיירים .ועיקר ציודם עסמ״ב ,אמ״ר וק׳ברכאן .כי EN: And it is said: "we learned in Bereishis Rishumei Atvan TAV." For they would explain the letters from what they hint. And the Tav was explained as: from the language of "mark a mark [ve-hisvisa tav]" [Ezekiel 9:4]. And now he explains what this Tav is — and says it is the aspect of this Kruma itself. For Tav is A SIGN — a mark pointing to something else not revealed in that sign — when the sign is present one understands one thing, though the name of that thing is not in the sign. And this is the Tav marked on men of valor pointing to their king — even though his name is not in it. So this Tav is placed at the head of Arikh Anpin — pointing to Atik — and through it one knows how it is the root of all. And TAV means TAMIM — in the secret of: "you shall be tamim with the Lord your G‑d" [Deuteronomy 18:13]. And the secret: ChaS is called TAMIM DA'AT — "perfect in knowledge" [Job 36:4] — for the Da'as within it is covered also by the Kruma. And thus all its aspects are given and delivered to their root which is Atik Yomin — and this is the aspect of PERFECTION [tamimus]. And from this it follows that it is sealed and quiet — all as above. Segment 16 HE: כמה שמות יש ,כולם מורים על הארה פרטית ופעולה מיוחדת .אך כולם EN: 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: Segment 17 HE: נכללים תחת ד׳אותיות יהו״ה ב״ה וד׳המילואים היוצאים משם ,כי EN: 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. Segment 18 HE: זהו .הסדר הכללי המנהג כל שארי סדרי האורות ומחלקות פרטיהם, EN: 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." Segment 19 HE: ודבר זה עוד יתבאר לקמן בס״ד . 2והנה הציור הזה ,הוא המעמיד האורות EN: 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. Segment 20 HE: בסדר וציור הצריך להנהגה ,על כן זהו מה שצריך להבין היטב לדעת EN: 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. Segment 21 HE: סדרי ומשפטי ההנהגה הזאת. EN: 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. Segment 22 HE: . 1עי׳ע׳׳ח ש׳ל׳׳ט דרוש ה — ו .שער רוה׳׳ק יחוד י׳׳ח יחוד ר״ח .וע׳׳ע כענק אמ׳׳ר להלן EN: 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. Segment 23 HE: עמ׳עה! קסד :קסז .ועי׳ליקוטי הגר׳׳א כסוף 0ד״צ ד׳׳זז סוד אור הגנת. EN: 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. Segment 24 HE: .2עט׳פ״ט ד״ה :מחזור לעניננו. EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 25 HE: — עמוד 12 — EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 26 HE: הנה כתיב :אשר ברא אלהים לעשרת (בראשית ב ,ג) .וסוד העגין EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 27 HE: הזה ,כי הקב״ה התחיל הבריאה והעמידה על מצב שיוכל אחר כך האדם EN: 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. Segment 28 HE: להשלימה ,עד שיהיה לו השכר על מעשיו .וזה כי האדם נברא כבר EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 29 HE: בצלם אלהים ודיוקנו בדמות דיוקן של מעלה ,ועם כל זה איננה שלימה EN: 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). Segment 30 HE: להדמות לעליון לגמרי ,עד שישלימנה במעשיו הטובים .והוא ענין המצות EN: 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). Segment 31 HE: שהם תרי״ג בתרי״ג אברי האדם .ואפרש לך עתה סוד א׳גדול ,כי במצות EN: 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). Segment 32 HE: יש שאינן תלויות באיברי האדם ,ומובן היטב איך אינם ענינים שהיו ראוים EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 33 HE: ליכנם בבנץ הגוף ,כי הם רק נמשכים מהמאורות העליונים לשלימותם. EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 11: The Hairs of the Gulgalta — Garments and Lights; Lahit-Nahir-Nagid; 410 Worlds URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/11/ Adir BaMurom — Chapter 11: The Hairs of the Gulgalta — Garments and Lights; Lahit-Nahir-Nagid; 410 Worlds Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/11 Segment 1 HE: כגון התפלה והקרבנות התרומות והמעשרות ,הם דברים תלוים בפעולת EN: The DIKNA [beard] of Arikh Anpin is the totality of governance — and its thirteen tikkunim correspond to the thirteen attributes of mercy. But understand: the thirteen attributes here are the SOURCE of everything — higher than the thirteen attributes as enumerated in the Torah. And the tikkunim of the beard have been explained in detail in many places in the works of the Ari, of blessed memory — and the Ramchal's exposition in the Idra is a running commentary illuminating each tikkun as Rashbi himself declares it in the original Aramaic of the Zohar. Segment 2 HE: המאורות .אך יש מצות שנראה שיהיה ענינם ראוי להמצא בבגין הגוף, EN: The essential principle: the beard is dinim and gevuros — the root of all lower dinim. When Arikh Anpin's chesed strengthens within the beard to return it to rachamim — all the lower dinim are sweetened through it. This is why the shofar on Rosh HaShana works: the shofar's voice ascends and arouses the sweetening of the beard. Segment 3 HE: כמו התפילין והציצית ,בי הס אורות נמצאים כך למעלה .וכיון שבאמת EN: The FOUR WHITES that descend from the back of the neck require special attention. These are: the three HVYHs mentioned in the Idra plus the one that encompasses them — in the secret of CHAD'R and receiver. And it is found that the middle HVYH is in the secret of rachamim — and its place should properly be on the face's side. But in truth this is a great secret: for the light that should be in the secret of Arikh Anpin needed to be at the front of the face. But these lights coming toward the back are only those needed to spread to Ze'ir Anpin below — and because of this they are at the back — for Ze'ir Anpin cannot receive except from there. And therefore afterwards when they come to Ze'ir Anpin, they pass to the front — and complete his beard. And understand well: these lights are called OVERIM [passing] — for they pass from the face of Arikh Anpin to his back — and from his back to the face of Ze'ir Anpin — as explained in the kavvanah of Va-ya'avor. Segment 4 HE: במצח שלמעלה בוקעים המוחין ויוצאים ,או הטלית מקיף לו על ראשו EN: Know: the matter of the hairs is a great secret — and it is written: "and the hair of His head like pure wool" [Daniel 7:9]. And you must understand the matter of WOOL and the matter of LINEN and the secret of the prohibition of SHA'ATNEZ [mixed wool and linen]. Know: there are TWO KINDS OF GARMENTS — one a garment that goes out from the inner dimension in the secret of "like this silkworm whose garment is from itself" (Bereishis Rabba 21:5); and one an outer garment given to the body from outside. For the lights ultimately make a garment — and then the garment is from the aspect of the inner lights themselves revealing them. But the outer garment is not so — for these are lights not found in the building of that luminary — given from without. Segment 5 HE: של ז״א ,היה צריך אדם להבנות גופו כך .ואם תאמר :שאץ התפילין EN: The WOOL is the secret of the garment going out from the inner dimension — for wool grows on the body by itself. But LINEN is given from outside — for no one is born with linen growing on their body. The hairs go out from the heat of the body — and this is the secret of GEVURA. But the Malchin Kadma'in are the secret of the engravings of the Reshimu — and from what was prepared in them at the beginning — so will be the tikkun made in the secret of MaH. And when the time of tikkun came: "some of them were sweetened and some were not yet sweetened" (Sifra DiTzniusa ch. 1). Those that were sweetened — the sweetened portions entered within — joining with the luminaries that came in the time of tikkun to make it — and from all of them together the partzuf was built. And this is called TZEMER [wool] — made from the CHESED in the Malchin Kadma'in — the more sweetened aspect that is not as much din. Segment 6 HE: באים אלא בזמן הגדלות .הנה השיניים אין האדם נולד בהם אבל גדלים EN: And the Yesod of Adam Kadmon from which MaH goes out — there are the secret of the THIRTEEN TIKKUNIM OF THE BEARD — and they are called KIVSEI DE-RACHMANA [the sheep of the Merciful One] — and the secret of those hairs is called TZEMER. And truly the beginning of the beard is EL — and through it these Kings were rectified. And EL = YaSh [= Yud-Shin] — and equals the gematria of AMeR [= Aleph-Mem-Resh = wool]. And from that wool all the aspect of tzemer flows — that the Malchin Kadma'in went out in this secret to delimit the lights breaking through from all sides. Segment 7 HE: לו אחרי כן .אמנם זה הענץ תלוי ממש בשם זה של שדי שהוא המצייר, EN: But those that WERE NOT YET SWEETENED are sweetened continually — for sortings ascend from them every day. And their place of sorting is in the Nukva — and their secret there is PISHTIM [linen] — a tree that goes out from the field. For the Nukva raises them in her well — and from there they are taken to the place they are taken. And with all this, linen too is called SEED [zera] even though the Nukva raises them — for to raise the sparks also requires the power of Yesod in the name YaGa"L that is in it. And the pishtim is not like the tzemer — it is an outer garment that can be given to the body. And it flows from the DIN in the Malchin Kadma'in — the more din-like aspect. Segment 8 HE: וכשתדע זה תדע גם כן למה גקראו התפילין והציצית אות ,וכן השבתות EN: And from this you understand the prohibition of SHA'ATNEZ — for truly wool and linen are TWO KINDS OF GARMENTS — very different aspects — and it is forbidden to join them for it is a corruption — for pishtim should not be in the secret of tzemer at all. Yet you must know: at first these sortings ascend to Malchus, but then are taken upward — and then they have some connection with those first ones that were sweetened — and some illumination from them spreads in those fixed hairs whose secret is tzemer. And therefore sometimes SHA'ATNEZ IS PERMITTED — and this is in PRIESTLY GARMENTS [bigdei kehunah]. And you must know: the priestly garments were made to rectify the matter of pishtim — for the Kohen is a man of chesed — he had to wear these pishtim to sweeten and rectify them through the power of his service. And therefore within them there is also this aspect of kil'ayim [mixed fibers] — for from the totality of their tikkun this matter is also included — in their being encompassed in tzemer. And also kil'ayim in tzitzis is permitted. And truly these commandments stand in the aspect of rectifying the pishtim through the tzemer — and the power of the commandment does not allow the act to reach anywhere except the fitting place which is the tikkun there — but without this it is impossible to do it for it corrupts rather than rectifies. And you have understood the matter of the hairs in general — that they are the inner light breaking through the pores of the skin and going out — and in their going out they have portions of the Malchin Kadma'in that become hair around them. And note: SHA'AR [hair] = 570 = the secret of two MeNaTzPa"Ch and ten letters. Segment 9 HE: ויו״ט ,ועל כולם אות ברית קודש. EN: And the difference between LAHIT and NEHIR: for the lights spread in different ways according to what they need. When the lights stand in one place — not spreading further downward — but their powers are revealed in their place — this is called FLAMING [lahit]. And it is like fire that strengthens and brings out the flame — but this is not a descent downward — rather it is suspended — its motion is upward like the motion of fire. For fire has a force holding it upward — its love for the celestial sphere pulling it. So all flaming lights: their motion is toward the root — not spreading to the lower branches. But when the luminary stands to illuminate downward — this is called SHINING [nehir]. And when the luminary itself draws downward — this is called FLOWING [nagid]. And in the hairs themselves — LAHIT — for this is the spreading of the revelation of the hairs' power — but there is no further extension — only revelation of their powers and motion toward the root. But the light drawn within them from ChaS — NEHIR and NAGID — for in its place in the spring [mavu'a]: NEHIR; and in extending lengthwise to reach below: NAGID. Segment 10 HE: הנה בזוהר פ׳ויצא (קנ״ז א׳) אומר :מצה כד אתחברת בדכורא אקרי EN: And the light flowing through those strands falls specifically in the STRANDS [nimin] of Ze'ir Anpin — and from there enters inward to the brains. And what is in the aspect of Chochma — for all the brains are called Chochma and the Bina is the heart — receives from this root — and then it itself spreads to the 32 paths of Wisdom in the secret of YUD. Segment 11 HE: מצוה בתוספת וא״ו ,הה״ד :כי המצוה הזאת (דברים ל ,יא) .ופירוש זה EN: And the secret of HOLINESS [kedushah] here: the Name Ayin-Beis is the first of all the HVYHs and the root to all others. And the essential in its full spelling is the four YUDs — root to all the HVYHs that spread in the four partzufim Abba-Imma and Zu"N. And in these four Yuds encompassed in all ten letters — the four Yuds when they illuminate and are encompassed in their illumination become 400 — and ten letters are bound there — which is 410 — and this aspect alone is what receives the holiness in its essence. And these 410 expand further to 410 — and all in the secret of Ayin-Beis. And therefore EACH STRAND has 410 WORLDS — for each strand encompasses all 410 aspects of holiness. Segment 12 HE: הענץ ,כי רצה המאציל ית״ש שיהיה קשר בין המאורות ובין התחתונים, EN: And the difference between Arikh Anpin's hairs and Ze'ir Anpin's hairs: Ze'ir Anpin's hairs are TANGLED — for Ze'ir Anpin stands specifically for governance — and governance is mixed in this way — and this is the matter of entanglement. But Arikh Anpin's hairs are not so — for it is not made for that — only to enlarge the power of chesed in governance. And then it looks at each portion of the luminaries by themselves — each one it holds with chesed — if it is chesed it increases its power, and if din it literally sweetens it. And that is the precise operation of Arikh Anpin in governance. Therefore there is no entanglement here — for what is mixed below is separated above — each portion by itself to be sweetened through chesed. Segment 13 HE: עד שפעולת התחתונים תוכל להגיע אל העליונים .ולצורך הקשר הזה הכץ EN: And: "do not show confusion in his tikkunim" — for the Torah above in Arikh Anpin is WITHOUT DISPUTE — for the lights stand in their simplicity — all things in their place in the domination of chesed. The dispute that mixes below [in Ze'ir Anpin where impurity can seize] is not so above — for the matters stand in simplicity. And from here Torah is found without dispute7 — and this is: "that no strand emerges from another strand and no hair from another hair." And the tikkun YAEH [beautiful] — in the secret of the ordering itself of the governance. And SHAFIRA [lovely] — in the secret of the pleasantness of governance standing in the secret of the combinations. Segment 14 HE: המלכות שהיא העולה והיורדת על פי המעשים שלהם ,ומעלה המעשים EN: And: "they cover the skull." And here is a great secret: "who clothed you in crimson with delights" [II Samuel 1:24] — and the secret of: "clothe yourself in garments of your splendor, Jerusalem, holy city" [Isaiah 52:1]. For the garments come to the Nukva from the side of the male — and this is her great honor. For the general principle: every branch covers the tree of its root — and the secret: "the crown of elders is grandchildren" [Proverbs 17:6]. For the perfection of the producer is in producing — and then the offspring is his praise — and it is called a garment to the producer. And on this secret they said: "one is jealous of all except one's son and student" (Sanhedrin 105b) — for being a branch it covers him. And so it is in the law of the luminaries — they want the branch's covering. And the garment comes from the male — for the female gives birth in the form of the male. And: DASHA [grass] = initials: D'yukno Shel Aviv [the image of his father]. And: "garments of your splendor" — these garments come from the male. And although we said ChaS goes to the Nukva and the Gulgalta draws to the male — in another aspect ChaS encompasses the secret of Yud-Heh-Vav — the brains of the male — and the Gulgalta in the secret of the Nukva that encompasses the male. And ChaS brings out the hairs to clothe the Gulgalta in this secret. Segment 15 HE: לכל המאורות להתעורר על ידיהם .ובסוד זה נצטיירו כל המאורות בציור EN: And now: ZA has TWO FACES AND TWO BACKS. For the outer dimension — the vessels — face toward Arikh Anpin. And the inner dimension — the vessels of the brains = NaH"Y of Imma — their faces toward the back of ZA and their backs toward his face. And thus there is no back without a face — and this is a great tikkun for the back itself — for there too is an aspect of face. And this is the matter of OSEH SHALOM [Maker of Peace] — that one bows to the left first and then to the right17. For we receive the left in the right and the right in the left from this inner dimension flowing in our interior from Malchus in her backs. And OSEH SHALOM we say according to this aspect. And in other matters the intention is according to the state of the partzufim in the secret of the gadlus of Ze'ir Anpin — where left and right of upper and lower are equal. Segment 16 HE: תרי״ג שהוא הנקרא דמות אדם ,והיינו דמות מלכות שהוא אדם דמרכבה, EN: And the 22 LETTERS are the root of all existents. For they are fundamental kinds of illumination from whose combinations and arrangements all acts were made. And the root of their building is in the four letters of the Name HVYH — for in their beginnings the lights are two kinds: either a SPARK [nitzutz] or a RAKIYA [firmament] — either a contained enclosed light = YUD — or an open spreading one = VAV. And from these two come the combinations that joined together — either rakiya with rakiya or rakiya with spark. And the root of these combinations is in the letter HEH which has two forms: the shape of DALET-VAV = rakiya with rakiya; or the shape of DALET-YUD = rakiya with spark. And these are the two HEHs of the holy Name. And once the root of this combination was established thus — the 22 letters were made in their orderings and became foundations for all the rest of the building. Segment 17 HE: ונאמר על כל החיות :דמות אדם להנה (יחזקאל א ,ה) .וצריך שתדע EN: And the MOUTH is a single luminary made with this special quality — to bring out the illumination of the letters standing in the building of the partzuf. And it truly comes from Imma — and the secret: PEH [mouth] = gematria 85 = Sa"G and the 22 letters. And the letters' presence in their place depends on Chochma — the secret of "all of them in Chochma You made" — for Chochma is the root of all. And in the mouth are TEN SEFIROS20 — and all their operations are needed to produce speech. For the voice begins and goes out from the THROAT — passing between the palate and the throat = the Chochma-Bina of the mouth. Then passing through the gums and teeth = the Chesed-Gevura of the mouth. Then through the lips = the NaH of the mouth. And the tongue = the middle line = Da"T"Y. And the mouth itself = Malchus. And the NaH are always the two testes where the seed is prepared — the secret of SHAMA'YIM [skies] which grind the Manna for the righteous — for there things are cooked and receive their particular form. Segment 18 HE: כי מציאות האיברים הנמצאים בבנץ הגוף ,גורמיס אפילו באיכות הגוף EN: And the five outlets of the mouth — FIVE TIMES 22 = 110. And HVYH too spreads through the whole body. And in the mouth HVYH is present for bringing out these letters — and combines to 12 arrangements = heads of all combinations. And thus in the mouth: 5 × 22 + 12 = 122 — and with the PEH itself = 207 = the gematria of OR [light]. Segment 19 HE: מציאות מה שלא היו נמצאים אילו לא היו האיברים ההם .וכבר דבר EN: And: "you shall decree a thing and it shall stand" [Job 22:28]. The mouth itself is the root of the 22 letters — all their combinations are rooted within it. And the particular combination is made by the lips — and this is: "you shall decree a word" — from the language of cutting — for truly through the lips they are cut and emerge in their tikkun, severed from the primeval matter that encompassed all in one general — which is the 22 letters rooted in the mouth. And the word AMaR [saying] = initials of OR [light], MAYIM [water], RAKIYA [firmament] — as explained in the words of Rashbi (Zohar II:167a). For the first aspect revealed in the saying is OR. And these three flow truly in Ayin-Beis, Sa"G, MaH — and then 100 BLESSINGS in Be"N. Segment 20 HE: זה נראה לעץ ,שבהחסר לאדם ביציו הנה יחסר בחוזק קולו ויחסר ממנו EN: And the secret of 100 BLESSINGS: for the body's root in all its portions has no less than 100 levels — the secret of Nukva alone — and the body's secret derives from her. And therefore G‑d sustains this bodily aspect each day with the secret of these 100 lights — and accordingly one must give back 100 blessings every day. The Sages said: ADAM HARISHON from the earth to the firmament — and when he sinned G‑d placed His hand on him and diminished him to 100 AMOT21. For truly Adam's height from himself is 100 amot in the secret of ten sefiros. But in its expansion to particular detail it became a journey of 500 years from earth to firmament. And when he sinned — what was spreading in great particularity was set back on its root of 100 amot only — in the secret of the palm of the hand. And: "You have placed Your palm upon me" — specifically palm [kaf] = 100. Segment 21 HE: הזקן .ומזה תקיש ע ל השאר ,כי אעפ״י שאינו נראה לעינים ,הנה כן יוכל EN: And the EAR is a single luminary from the aspect of BINA standing to receive the voice rising from below — the soul's own sparkling — and to direct it through it to the brains to be judged there. For the letter-combinations and their effects depend on Imma — for she truly governs Ze'ir Anpin and Nukva. And the ear was formed in the likeness of the upper — and its secret: a luminary from the aspect of Bina. And then when the prayer is worthy of being accepted — from the brains the matter will be judged for good — and bounty will be drawn from above to complete the request of that prayer. And then the voice itself fills with the bounty and returns downward to its place — until it reaches the person and his request is granted. Segment 22 HE: להיות ,אך בהעלם ,כי לא נוכל לראות בעינינו כל עניני איכות הגוף הנסתרים EN: And why the EARS are not mentioned in the tikkunim of Arikh Anpin as they are in Ze'ir Anpin: because the power of cleaving of the voice entering literally the brains and making great action there — this cannot be found in act except in Ze'ir Anpin which is the place of governance. And the ears in Arikh Anpin — their being there is for the sake of the hairs to go behind them — and to produce an added tikkun in the hairs so that when Arikh Anpin is aroused for those below, it is for good only. For in Ze'ir Anpin the matter still stands uncertain — maybe heard for good maybe not. But in Arikh Anpin its ears open only for good. Segment 23 HE: לפנים .וסור זה הענץ ,כי סוף רבר אץ יש אלא עשר ספירות פועלות, EN: And hairs in Arikh Anpin: ALL IN ONE MEASURE — not short and long and medium as in Ze'ir Anpin — because the intention is to return all things to chesed. And in Ze'ir Anpin the hair-strands vary — short and long — for there governance operates with chesed and din each in their time. Segment 24 HE: והאיברים אשר לגוף אינם אלא ספירות ,והאיכות אשר בו אינם אלא ספירות EN: And now: the SITRA ACHRA has TWO ROOTS: one from the Breaking, and one from the diminishment of the moon. For when the Breaking occurred — the sortings were made for the tikkun — and from all the sefiros what was rejected went out as Sitra Achra. But this gives only her existence alone — not adding to it. But since the Emanator wished for there to be change and rule [for the sake of free choice] — the matter of the moon's diminishment occurred. For when the Nukva was about to be face-to-face with Ze'ir Anpin — as "the two great lights" — the Sitra Achra's complaint was aroused. For truly Malchus was not well rectified — being in the secret of Be"N which is the Breaking whose tikkun was incomplete — and from this it could not be equal with Ze'ir Anpin — the secret of: "two kings cannot use one crown". And then she was diminished. And through this diminishment the Sitra Achra was given power to expand beyond its initial existence. Segment 25 HE: גם כן ,אלא שבדרך אחד יתפשטו דע שו איברים ,ובדרך אחר יתפשטו ויעשו EN: And the secret: "I shall be filled from her ruin" [Ezekiel 26:2]. For then the Sitra Achra did not fill from the ruin of Malchus — for the nine sefiros that are additions to Malchus entered within Ze'ir Anpin. But she received a PREPARATION — that when people sin it will fill from her ruin. And of the existence of the Sitra Achra from the Breaking it is said: "the twisted cannot be made straight" [Ecclesiastes 1:15]. And of the expansion from the moon's diminishment: "and the lacking cannot be counted" — literally griyu de-sihara. And when the Sitra Achra seizes and attacks, the light is hidden — in the secret of: "I will utterly hide my face." But when it cannot hide the lights — then the lights are called SHALEM [complete] — and the secret: "And Yaakov came shalem" — for the lacking did not reach him from what the Sitra Achra struggled to do. Segment 26 HE: איכיות ,ומקור זה הדבר כבר נתבאר במקום אחר אכמ״ל בו .נמצא שבהיות EN: And when the CHESED MULTIPLIES — ve-rov chesed — which equals MeNaTzPa"Ch — then the closed MEM opens. For the chesed revealed in NaH spreads to illuminate the two lines of the Nukva. And the gevuros spreading in the middle line are sweetened by the multiplied chesed — and the mem opens. And then the light of Yesod of Abba revealed from the Chesed downward sweetens those gevuros. And these chesed in NaH are called GOOD CHESED — the secret of "gomel chasadim tovim" in the blessing of Avos. And the secret of GOMEL = gematria of three HVYHs of the upper Mazal Notzer Chesed — from which Abba goes out. And afterward: KONEH HAKOL — this is Mazal ve-Naka illuminating in Yesod of Imma. Segment 27 HE: — עמוד 13 — EN: 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: Segment 28 HE: אז*יר במרום EN: 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. Segment 29 HE: ספירה אחת נמצאת במציאות ,תראה בבנין ותעשה אבר א׳ ,ותמצא באיכות EN: 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." Segment 30 HE: ותעשה תולדה א׳ .ואס תחסר בבנין תחסר גם כן באיכות .וכן הוא באמת EN: 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. Segment 31 HE: בעטרת הברית ,כי בה דוקא תלוי שלימות הפרצוף בסוד המצות . 3וזה EN: 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. Segment 32 HE: כי תרי״ג תולדות נמצאים לה והם תרי״ג המצות האלה ,מהם פעולות EN: 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. Segment 33 HE: למאורות ומהם הארות במאורות עצמם .והנה תראה עתה ענין המילה EN: 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. Segment 34 HE: שבה תלויה כל התורה .ואפרש לך ענינה לפי עתה ,שהאדם נולד ערל EN: 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. Segment 35 HE: ומלין אותו .ואפרש לך לפי ענין אדם הראשון ,שנברא מהול. EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 36 HE: הנה רצה המאציל ית״ש להתחיל הבריאה ולהניח השלימות אל EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 37 HE: האדם ,כמ״ש .ואומר לך מהו השלימות הזה ,כי הוא תלוי בב׳דברים :הא׳ EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 38 HE: ענץ הרע ,אשר נתן לו הכנה בענין שבירת המ״ק ,ואחר כך התחיל EN: 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. Segment 39 HE: התיקון במ״ה החדש ,שהספירות שלו ברורים מן הקליפות .אך התיקון EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 40 HE: הזה לא נשלם כי לא כלה הבירור ,ועוד צריך להגיע הב׳׳ן למדרגת EN: 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). Segment 41 HE: הס״ג כבראשונה .וכל אלה הדברים אפרש לך לקמן יותר בס׳׳ד .ונמצא EN: 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). Segment 42 HE: שהרע נמצא עדיין בבריאה ,והגוף הוא עדיין בעל יצה״ר .ואלמלא השלים EN: 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). Segment 43 HE: הקב״ה את בריאתו ,הנה לא היה רע נמצא כלל ולא היה יצה׳׳ר בגוף. EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 44 HE: ורצה הקב״ה שהגוף בעל יצה״ר יתקן את עצמו בזכותו בתורה ובמצות ,ואז EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 12: The Thirteen Strands of Arikh Anpin — The White Garment; The Beard; Ze'ir Anpin's Birth URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/12/ Adir BaMurom — Chapter 12: The Thirteen Strands of Arikh Anpin — The White Garment; The Beard; Ze'ir Anpin's Birth Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/12 Segment 1 HE: ישאר טהור ונקי .וזהו ענין הא׳שבו תלד השלימות הזה .והשני ,הוא EN: This is the totality of the known operation of Arikh Anpin in Atzilus: the WHITENESS OF THE GARMENT, the WHITENESS OF THE FACE, the matter of the BEARD, and the FOUR WHITES THAT FLOW DOWN FROM THE BACK OF THE NECK. And I will now explain the matter well. Segment 2 HE: ענין המשכת השפע ,כי מלכות היא אספקלריא דלא נהרא דלית לה EN: Ze'ir Anpin is called the governance of din — not that he is entirely din — but that within him the din performs the operations fitting for the matters of this world. For the Nukva receives according to what flows into her from Ze'ir Anpin. And Arikh Anpin — all his matter is the governance of chesed and the SWEETENING of the dinim of Ze'ir Anpin. And he has TWO OPERATIONS15: The CONSTANT operation is to sweeten through his governance all matters of din. But this is in a hidden way internally — so Ze'ir Anpin in his place performs according to his matters that the din performs there. But since the dinim have already been sweetened in Arikh Anpin — even when they strengthen in Ze'ir Anpin, they cannot strengthen to a degree the world cannot endure. And a SECOND OPERATION — which is not constant but periodic — is his operation in REVELATION. Then the dinim in Ze'ir Anpin do not rule at all — and this is in the revelation of the time of willingness in the revelation of the face, in the completion of Ze'ir Anpin's beard — all these are matters of the passing of the dinim. Segment 3 HE: מגרמא כלום .והמאציל רצה בזה ,כי הניח עבודתה אל התחתונים, EN: And the GARMENT of Arikh Anpin is also mentioned in the verse in the secret of: "his garment was as white snow" [Daniel 7:9]. For the garment always reveals the inner governance. And the Ramchal explains this: the body's operations are hidden when enclothing in those lower — and also are not so comprehensible. But the garment is according to the time — and it is literally the revelation of the inner governance. And when the King wears white — he shows everyone chesed. And when He wears red — he shows everyone din. And so with all the particulars of operations. Segment 4 HE: שבכח הזכותם הנה ממשיכין אליה השפע .וכשגמרו להמשיך לה שפע EN: And the WHITENESS OF THE FACE of Arikh Anpin stands to sweeten the dinim of Ze'ir Anpin — as you will yet hear further in the tikkunim of the beard. And the beard is the totality of governance — as I will yet explain in its place. And it itself is dinim and gevuros — the root of all the dinim below. When the sweetening of Arikh Anpin strengthens within it to return it to the attribute of mercy — all the lower dinim are found sweetened through it — as explained in the secret of the shofar. And the FOUR WHITES that are at the back of the neck do greater work than the other lights — for they are drawn downward into Ze'ir Anpin himself — to complete his beard. And these lights are called OVRIM [passing] — for they pass from the face of Arikh Anpin to his back, and from the back to the face of Ze'ir Anpin — as explained in the kavvanah of the verse "Va-ya'avor" "and He passed". And in the face of Arikh Anpin is the forehead of divine will — which is a great light — and neither the light of the whites nor of the hairs can illuminate and be seen there. But what illuminates behind is in the secret of Ze'ir Anpin as above. Segment 5 HE: כל כך כמו שצריך לכל חלקיה ,אז נשלמה עבודת האדם ,והבן היטב. EN: And: "Ze'ir Anpin — when he gazes at this all below he is rectified." For the measure of the illumination of the face flows from the lights in the partzuf's governance. But when Ze'ir Anpin gazes at Arikh Anpin — the aspect of Arikh's governance flows into him — and then all below him is affected. And when Ze'ir Anpin gazes at Arikh Anpin and cleaves to him — his face too extends to 370 lights for that moment — like Arikh Anpin himself. Segment 6 HE: כי הנה שני הדברים האלה נקשרים זה בזה הרבה ,כי כל זה הוא סוד: EN: And: "from this skull one white membrane goes out to the skull of Ze'ir Anpin." This is the bond between Arikh Anpin and Ze'ir Anpin — without descent of gradation or change of essence19. And it is made "to rectify his head" — which is his brains — which in their place are in the aspect of din relative to Arikh Anpin. And the power of this skull-membrane rectifies them greatly. And this truly is the matter of the tikkun made for the Breaking — in the aspect of MaH rectifying Be"N — for this is what holds this white membrane descending to Ze'ir Anpin. Segment 7 HE: והיה אור הלבנה כאור החמה(ישעיה ל ,כו) ,שזהו ממש ענין מיעוט הירח. EN: And it is said: "He counts the number of the stars — to all of them He calls by name" [Psalms 147:4]. For truly the sefiros have no end — for every small luminary can gaze at all of existence and is said to encompass all. Therefore: "Who is there whose hosts have no number?" [Job 25:3] — for without limit are the servants — and "upon whom does His light not rise?" — for the light spreads to all existence — and from here the multitude of servants. But you must know: the root of all world-matters comes from the Malchin Kadma'in — and then the matters were in number — for what was needed for the governance was found there. The kings were one beneath the other and so their aspects — for the bond had not yet been found. But then when the tikkun came the bond was found — and matters proceeded to infinity according to the number of combinations prepared in the Malchin Kadma'in. And now the matters stand without end in time of their generation and bestowing — but they must be rectified through the Malchin Kadma'in. Segment 8 HE: כי לא נבראת מתחילה הירח קטנה ,שאץ טבעה כן ,אלא ירידה היה לה, EN: And therefore: "He counts the number of the stars" — for there is no count to the stars from the side of the tikkun-combination — as "upon whom does His light not rise." But G‑d COUNTS them — dividing them into gradations of the Malchin Kadma'in — one by one by themselves. And in completing their tikkun: "to all of them He calls by name" — and this is the resting of their root upon them. And there is thus an aspect that has NUMBER — the return of things to the Malchin Kadma'in — and an aspect that has NO NUMBER — the aspect found according to its matter in the tikkun. Segment 9 HE: כמו השבירה במ״ק .וביד בגי אדם להחזירה למקומה הראשון ,וכאשר EN: The birth of Ze'ir Anpin from within Imma — his period of smallness (katnus), the growth of his partzuf — these are the central subjects of much of the Idra Rabba's body. The Ramchal's commentary here is exceptionally detailed, covering the following major themes: Segment 10 HE: תחזור בשלימות ,עוד לא תרד ,כאשר יחזור הב״ן למקומו הראשון דהיינו EN: The Three Heads (Tlas Reishin) of Atik: The reisha de-lo ityada [the head that is not known], the ketera [crown], and the mocha stimaa [sealed brain]. From these three, through the mazla [flowing influence], all of Atzilus unfolds. The mazla is the channel through which the inner Yud-Heh-Vav of ChaS descends from level to level — while a second light from ChaS connects directly via the hairs of the back of the neck, bypassing the gradations — this is the dew (tal) of the skull. Segment 11 HE: ס״ג .ואז :והיה אור הלבנה כאור החמה ,כי כבר נמשך לה השפע EN: The Katnus — Ze'ir Anpin in Smallness: At birth Ze'ir Anpin has only one brain — corresponding to Chochma alone. Imma's three lower sefiros (Netzach, Hod, Yesod of Imma) encloth him, forming his three brains in potential. In this state the MaN [feminine waters] of prayer ascend and arouse the zivug of Abba and Imma — which then bestows light below. The critical teaching: in katnus Ze'ir Anpin acts through the Din-aspect (the left side) alone — and this is the cosmic condition during exile, and during any period when the inner lights are not fully clothed in the outer vessels. Segment 12 HE: הצריך לה והוא אינו פוסק .והבן היטב כל אלו הדברים איך רק למלכות EN: The Gadlus — Ze'ir Anpin in Greatness: When the four whites from Arikh Anpin descend and join the three brains of Ze'ir Anpin — Yesod of Imma is breached — and four brains become present. Add the Yud from Arikh's hairs, and the brains become 400 [the 400 shekels of silver discussed above]. This is Ze'ir Anpin in gadlus — with full brains, the beard complete, and the Face of Arikh illuminating upon him from forehead to forehead (metzach be-metzach). Segment 13 HE: מגיעים .כי כל זה הוא להיות מלכות הקשר שאמרנו ,ונמצאו התחתונים EN: Prayer and Its Ascent: The essential teaching on prayer: the Shechinah is called ANI [I] in the secret of prayer — for she is the vessel through which all prayer ascends. The prayer begins in Malchus and ascends through the partzufim. In the secret of the ascending of Malchus to Keter — the Shechinah is called the merchant's ship: "like ships of a merchant, she brings her bread from afar" [Proverbs 31:14]. The Ramchal explains this at length: Malchus connects to Keter — and at every gradation she connects to — the arousal immediately reaches up to Keter. And then G‑d illuminates in it and bestows new bounty according to the arousal. And the operation of Keter is the encompassing that surrounds the brains. And the Shechinah when the arousal reaches her is called SECHORA [merchandise] — and the bestowing that reaches according to the arousal is the SILVER [KESEF] of the merchandise. Segment 14 HE: בחלקיה ממש ,ולכן היא אינה שלימה אם חלקיה אינם שלימים ,וחלקיה EN: And the PATH OF THE RIGHTEOUS [orach tzadikim]: "but the path of the righteous is like the light of dawn — going and shining until the day is established" [Proverbs 4:18]. For the Emanator arranged all creation as He wished — in all the orderings of the worlds. And He set another way — the TIKKUN OF SERVICE — through whose power the matters are ordered in a wholly different law and order. For according to the order of creation the Sitra Achra was drawn at the end of the gradations — created to be the evil inclination and the angel of death. But through the acts of those below it is not so — for all evil must perish — and what remains of the Sitra Achra must become good and pure — and this is the glory of the Emanator. And this is the secret of: "may the glory of G‑d endure forever." For all the 613 roots of souls must complete all 613 commandments in all their portions — and then the complete tikkun is found. And every righteous person who completes through his deeds places a new path in the governance of the worlds — the path the Emanator desires — but did not wish to create it thus — only to prepare that it should be so through the deeds of those below. And the path renewed is called ORACH TZADIKIM — a particular path for each righteous one — and a general path completed through all the righteous together. Segment 15 HE: לא רצה המאציל ית״ש להשלים כי הניח להם להשלים את עצמם .ובהיותה EN: And the secret of TWO SHABBATOT — for the Sages said: "if Israel keeps two Shabbatot properly they are immediately redeemed" (Shabbos 118a). For Israel needs to keep what would suffice for a complete tikkun — and these are in the secret of the crown [atara] by itself — the Atara and the Nukva. And truly in Shabbos itself there is this aspect that there are two Shabbatot — the crown and the Nukva. But the essential is the crown operating with the Vav. And Imma also joins there — and then they are the three times SEVENTH mentioned in the parasha of Vayechulu. But the essential is the crown — while after the destruction the essential is the Nukva — and she herself is twelve — in the secret of the twelve who are the thirteen — but she is only the secret of twelve. Segment 16 HE: .3עי׳ליקוטי הגר׳׳א סוף יהל אור דף ל׳׳ז ע״ב ד׳׳ה והנה מבואר .וע׳־ע פתחי שערים EN: And the matter of RATZO VE-SHOV [running and returning]: "and the living creatures ran and returned like the appearance of lightning" [Ezekiel 1:14]. And: "do you send out lightnings that they go and say to you: here we are?" [Job 38:35]. And the secret of MATI VE-LO MATI [arrives and does not arrive] mentioned in the Zohar. For the lights go out in the manner of lightning. For the Keter being first — being the gradation closest to the Ayn Sof — matters spread down to Malchus. And when they arrive there it would need to be more revealed. But immediately the Ayn Sof returns and reveals itself there with power — and Malchus rises to the gradation of Keter — and Keter Malchus. And this motion of RATZO VE-SHOV is found always in all the luminaries — causing all the ascents and descents of all luminaries and all separate existents. For in the way of running all descend — and in the way of returning all ascend. Segment 17 HE: ח״א דף ס׳־ד ע׳׳ב. EN: And of RaD'La [RISH'A DE-LO ITYADA — the head that is not known]: "a head that is not a head — not known — what is in this head, that it exists and does not exist, is known and not known" (Idra Zuta 288b). For the governance of the Emanator is so deep it is impossible for any person to attain it. And one of the things that most conceals the governance is the matter of RATZO VE-SHOV — for the lights' vision comes as the appearance of lightning — the illumination changes and returns and changes always without any fixedness. But in the renewal it will not be so. And on what is prepared to be in the time of renewal — it does not operate at all now — only what it receives now prepares for the seventh millennium and for the renewal itself. And of the first aspect he said: "rish'a de-lav rish'a" — not counted as root and head at all. And corresponding to what will be revealed as fixed in the seventh millennium — "de-lo yidah" — truly not known. And for the secret of the uncertain governance changing every moment: "de-lo ityaidah" — impossible to fix the knowledge and attainment. And on this it is said: "the living creatures ran and returned." Segment 18 HE: — עמוד 14 — EN: And why 12 HOURS not 24: for the seven tikkunim of the head of Arikh Anpin illuminate in the beard — six in the twelve tikkunim in the secret of the male — and the seventh in the thirteenth in the secret of the female. And the essential governance now is in the secret of twelve alone. And thus seven days of twelve hours each are the SEVEN THOUSAND YEARS. For in the rule of the six — six times the governance of the twelve is aroused to operate according to what rules it — but the governance is always one. And in the rule of the seventh day — the governance itself changes its form of governance — therefore they are always twelve, no more no less. Segment 19 HE: נשלמת בהם ,הנה ככל שאר הספירות כך היא ,ולא תהיה עוד דלה וענייה EN: And the CHURBAN [destruction = seventh millennium] is IN TWELVE HOURS — for that is twelve tikkunim like all the other days — and in this secret it is specifically ONE THOUSAND YEARS. And the RENEWAL after the destruction is in the secret of Mazal ve-Naka which also encompasses twelve — but in a different way — the way of ETERNITY — where all the roots of the six thousand years remain fixed eternally. And this is: "thirteen will raise them with mercy." And the mystery: the destruction and renewal are together the hidden Shabbos — two aspects: the destruction through the twelve tikkunim, and the renewal through the thirteenth that encompasses them all in eternity. Segment 20 HE: כהיום הזה ,להיותה בסוד אספקלריא דלא נהרא ,והבן היטב. EN: And now the Ramchal explains the day/night parallel: the Nukva receives the flow by day and distributes it by night. Therefore the twelve hours are themselves those of both day and night — for the day of the second half of the world during the night of the first half is only the extension of the first half's day. Each hour must spread in the upper and lower world, and this is how twelve tikkunim govern without reducing to twenty-four. Segment 21 HE: כי באמת הנוקבא איננה עשויה אלא לקבל מן הזכר ולהשפיע EN: And Arikh Anpin has TWO ASPECTS: the governance of TIME, in being the root of Atzilus's governance; and the governance of ETERNITY, in being drawn to the Atik that depends on it. And this is called: "the middle bolt inside the planks, reaching from end to end" [Exodus 26:28] — for Arikh Anpin is the MIDDLE of the five partzufim, and it reaches from end to end through the two HEHs — the HEH of Imma and the HEH of Nukva — connecting the two modes of governance. Segment 22 HE: לתחתונים .ונמצא ששלימות מציאותה היא הקבלה מן הזכר וההשפעה ,וזה EN: And the TWO MODES OF GOVERNANCE — IMMA and NUKVA — are themselves LEAH and RACHEL. For the Sages taught: "with HEH He created them" (Bereishis Rabbah 12:9) — and this HEH has two aspects, inner and outer — and their secret is HEH-HEH, the full HEH. The inner is LEAH and the outer is RACHEL. Segment 23 HE: המתחסר ממנה כשאינה שלימה עדיין ,וכשהיא שלימה נקבע בה השפע .כי EN: And LEAH is alma d'iskasiya — the hidden world — for the eternity is not revealed now except to the degree needed to connect with temporal governance. And RACHEL is the detailed governance — and the specific levels are the secret of Ayin-Beis, Sa"G, MaH, Be"N which together equal 232, and with the VAV of the six days = 238 = the gematria of RACHEL. And truly the VAV here is the secret of the TWELVE PARTZUFIM of Atzilus — six levels of Zu"N — and thus the VAV fills to twelve in the secret of right and left. And Rachel therefore encompasses all of Atzilus — and Atik himself enters into this aspect through his seven lower sefiros operating in Atzilus. But the secret of Atik himself from the side of the eternal governance is in the secret of Leah. Segment 24 HE: אעפ״י שנראה שענין זה הוא חוץ ממנה ,כי אורה מן הזכר ,אינה כך ,אלא EN: And Leah is in the secret of the HEH in its three full-spellings — which amounts to 31 [= Lamed-Alef]. And the three full-spellings are the secret of Chesed-Gevura-Tiferes — and the total = LEAH's gematria. And the HOUSE OF DAVID's kingdom comes from this aspect — the secret of: "and my servant David shall be their prince forever" [Ezekiel 37:25] — "forever" is in the secret of eternity. And the Dalet of YEHUDAH is the secret of this Malchus in its four levels: the HEH and its three full-spellings. And what is general in Leah, in Rachel is particular: the four Names of 232, and the VAV added is the secret of the six thousand years in which these four Names operate. Segment 25 HE: שלימות הנוקבא ,וכמו חלק ממנה הוא מה שנמשך בה שפע הזכר EN: And Leah had SIX SONS — the secret of this VAV — for all is in the secret of six. And from Rachel came two tribes — the secret of the two partzufim: Yaakov and Rachel themselves, which are Yesod and Malchus the essential ones in governance — Yaakov combined with ZA in the secret of the zivug of Shacharit prayer. For Yaakov and Leah are the secret of NaH"Y. Segment 26 HE: ומתחבר בה להשפיע בה ,ובזאת הבחינה היא עשירה ויש לה אור גדול .אך EN: 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: Segment 27 HE: בהחסרה זה ,מה שנשאר היא דלות ועוני ,כי לא נשאר בה אלא מה שיש לה EN: 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. Segment 28 HE: מצד עצמה .ולעתיד לבוא אור החמה שעתה לפעמים חסר ממנה ולפעמים EN: 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." Segment 29 HE: רב בה ,יהיה נקבע בה בקביעות .ונמצא שעכ״פ האור שלה לא יברא EN: 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. Segment 30 HE: חדש ,אלא אור השמש הוא שיהיה נשאר בה ,אך זה נקרא חלק הנוקבא EN: 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. Segment 31 HE: כמו שכתבנו. EN: 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. Segment 32 HE: ותראה שבזמן מיעוט הירח ,הט׳ספירות של הנוקבא נכנסו בז״א EN: 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. Segment 33 HE: עצמו .ובאמת זהו האור הנמצא בה מבחינת הז״א עצמו .וכבר נודע EN: 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. Segment 34 HE: טעם המיעוט ,זה כדי לתת מציאות לבחירה ושכר ועונש ,כדי שמה EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 35 HE: שהיה יכול המאציל לעשות בעצמו יעשוהו בני אדם ,וכבר פירשתי זה EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 36 HE: במ״א .כי באמת שאר הספירות נבררו כל חלקיהם ,אך נוקבא לא הובררה EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 37 HE: כל חלקיה ,כדי להניח מקום לעבודה .ואפילו בשאר ספירות ,נשאר EN: 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. Segment 38 HE: לברר מה שראוי להיות בהם לצורך המלכות ותיקונה .והאור הרב שלה EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 39 HE: אינה ראויה להמצא בה אלא אם כל חלקיה נבררים ,לכן בתחלה נמצאת EN: 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). Segment 40 HE: גדולה ואחר כך קטנה ,יען לא היה אז זמנה להיות כן .והרי הבנת EN: 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). Segment 41 HE: הב׳דברים הצריכים להעשות לשלימות בני אדם :הסרת הרע ,והמשכת EN: 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). Segment 42 HE: השפע .וזהו הסוף [נ׳׳א :הסוד] באמת ,כי מטהרת הנשמות נמשך זה, EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 43 HE: שיגיע השפע הראוי אל נוקבא ,דהיה בה אור החמה ,שהוא זאת הבחינה EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 13: The Division of the Hairs (Plaga De-Sa'arei) — The Four Klippos; Orach Tzadikim URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/13/ Adir BaMurom — Chapter 13: The Division of the Hairs (Plaga De-Sa'arei) — The Four Klippos; Orach Tzadikim Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/13 Segment 1 HE: שבנוקבא המשלמת אותה כנ״ל. EN: And: "behold a stormy wind came from the north — a great cloud, and flashing fire, and a brightness [nogah] surrounding it" [Ezekiel 1:4]. Know: there is OR [light] and there is NOGAH [radiance] — the light is the essence of the light, and nogah is the glow/gleaming [bihikas ha-or] of the light. And the klippos are the four mentioned in this verse. Segment 2 HE: הה סוד מצה ומצוה .כי מצה הוא לחם עוני .והיא בחינתה לבדה ,ולא EN: Know: fire-water-wind are the secret of chesed-din-rachamim — and the wind is the AVIR in the secret of Aleph-Mem-Shin as written in Sefer Yetzirah. And at the very beginning the tzimtzum occurred and the Kav spread within it — and their secret: chesed and din in one combination which is literally rachamim. For the Ayn Sof joins them — this is the secret of rachamim above chesed and din. And while they were all in one combination it was called: "thin air that is not grasped" — for the light of the Kav is the light within this AVIR, and the din of the tzimtzum is the YUD within this AVIR — at that stage, the light dominates the din which is absorbed within the illumination like a single sealed YUD. Segment 3 HE: בחינת השלימות מצד הז׳׳א .והמצוה היא שלימה ,בסוד :אור הלבנה כאור EN: And to make the vessels — the din spread alone and the vessel was made. Then chesed and din separated to operate each according to its nature — chesed makes the inner dimension as OR [light], din makes the vessel as YUD [restriction]. This cascades down through all the gradations until from the final din emerges the Sitra Achra — "darkness and not light" [Amos 5:18]. Segment 4 HE: החמה ,ולכן אמר :כד אתחברת בדכורא אתקריאת מצוה בתוספת וא׳׳ו .ואינו EN: And up to here — meaning, until Da'as of Atik vesting itself in Arikh — the aspect of AVIR still continues, and therefore it is called AVIRA. But from here onward the matters begin to spread in the secret of OR-YUD [light and restriction operating separately]. And this is seen in the PARTING OF THE HAIRS — where the hairs divide from the center to the sides. Although we said there is no left in Atika — this means din does not operate there, rather it returns to chesed. But this is not the totality of chesed and din in one combination as in the secret of AVIR. Rather it is the spreading of operation in the secret of OR-YUD — only that the YUD, even when it separates, is sweetened by the power of the OR. And from this YUD at its end emerges the Sitra Achra. Segment 5 HE: אומר שזו׳׳ן ביחד נקראו מצוה ,מצה וא״ו ,אלא הנוקבא היא הנקראת EN: And the Sitra Achra also emerges from the root of holiness — its order of emergence: the gradations cascade from one to another, and each descending gradation becomes denser — for the power of tzimtzum grows in it more — until it reaches the final gradation that can exist within the gradations of the luminaries. And the final stage is where the tzimtzum overwhelmed so greatly that from its great din it put out a very hard branch — this branch is the Sitra Achra. And this branch must operate opposite to the holiness — for holiness desires to benefit, and this branch was created only to obstruct, in the secret of reward and punishment according to free choice. Segment 6 HE: מצוה ,כשנתחברה אל הזכר .כי שלימות הנוקבא הוא התחברותה בזכר: EN: And therefore in this branch a great structure was built — for it is not merely one angel or a group of angels. It is ONE TREE assembled from many levels like the holy tree — and the portions of this tree, even though they are separated like all creations, are called SEFIROS OF IMPURITY — for their operation parallels the operation of the holy sefiros. And this tree has its own ABI"YA — its Atzilus closer to holiness and its Beriah less so, and so on. And there are FOUR LEVELS of Sitra Achra each with ABiYA — and the closest to holiness is KLIPAS NOGAH. Segment 7 HE: חאת היא הוא׳׳ו הנוספת בה דוקא ,כי היא בחינה אחת נוספת בה, EN: For when the illumination that was the material of the Sitra Achra first emerged — at its very beginning it was not entirely evil — rather it was GOOD-containing-evil within itself, such that in its spreading it would become evil. This beginning is what is called NOGAH — the gleaming. For the holy tree is light = chesed, and the YUD which is the power of din from the tzimtzum is what caused this other tree to emerge. And this could have been absolute darkness — but it did not flow that way, for its beginning is good, and therefore there is some gleaming from the light. The good in its spreading became evil — but at its source it emerged containing good and evil mixed. And THIS ENTIRE MIXTURE is called NOGAH — the secret of good-and-evil truly present together. And from it spreads the aspect of evil alone — the THREE HARD KLIPPOS. Segment 8 HE: ולא מתחברת אליה .והביא ראיה לדבר זה ,שכתוב :כי המצוה הזאת EN: While KLIPAS NOGAH contains this good — the Sitra Achra cannot fully spread because of the holiness — its beginning submits to it. And within this good of klipas nogah there is the final portion of Malchus of Asiyah vested within it, holding it under the dominion of holiness, in the secret of: "and His kingdom rules over all" [Psalms 103:19]. Segment 9 HE: (דברים ל ,יא) ,הרי שזאת ,היא נקראת מצוה. EN: And those wicked ones who said there are two authorities G-d forbid — it is because they saw this impure tree spreading like the holy tree and mistook it for a lord like it G-d forbid — and from this all idolatry descended. But know: the good within nogah has power only to hold the Sitra Achra so it does not spread beyond all limits — but not the power to prevent any evil from emerging from it entirely. Segment 10 HE: — עמוד 15 — EN: At the coming of MASHIACH — not everything will be rectified at once. A great tikkun will certainly happen immediately — but to reach the complete ultimate tikkun requires time, and many tikkunim in many stages of world-ascent. And the FIRST TIKKUN at Mashiach's coming: KLIPAS NOGAH will SEPARATE from the three other hard klippos — and will submit to holiness and be sanctified itself. And the remaining three hard klippos will be entirely distanced from holiness. Two things will then happen in the world: first — vengeance upon the nations who are from the side of pure evil, from the three hard klippos; second — the sorting of the nations, the good within them serving G-d, as written: "then I will transform the peoples to a clear language" [Zephaniah 3:9]. Yet the three hard klippos will not be swallowed immediately but will remain to punish the guilty in Gehinnom. And between Israel and the nations: for Israel there will be no death; but for the nations there will still be death as said: "the sinner who is a hundred years old shall die" [Isaiah 65:20]. Afterward the world will ascend another level — no more death even for the nations. And the ultimate end: the Great Day of Judgment when the Sitra Achra passes entirely from all creation. Segment 11 HE: נמצא ששני תרי״ג הם .התרי׳׳ג הא׳הוא מה שעשה הקב״ה ,והוא EN: And the tikkun of NOGAH through the righteous is: "and nogah shall be like light" [Habakkuk 3:4] — note it does not say "it shall be light" but "like light" — for in holiness dominating, the gleaming itself becomes sanctified further, and it alone remains gathering the branches and absorbing them within itself. And then the evil of the three hard klippos is absorbed in the root-evil of nogah, and the root-evil of nogah is absorbed in its root-good. Segment 12 HE: בחינת מלכות בפני עצמה ,והוא הגוף הניתן לאדם .ויש תרי״ג אחר EN: And this is the matter of GARMENTS OF LIGHT vs. GARMENTS OF SKIN [kutoness or vs. kutoness or] (Bereishis Rabbah 20:29). For G-d originally wished to rectify nogah through Adam's body. But because of Adam's sin it did not happen, and the body remained at the level of garments of SKIN [or, ayin-vav-resh]. For nogah spreads in the secret of RE"A [= resh-ayin = 270] — and there is a VAV within the skin [or] for sweetening the evil — and this aspect is the VAV for humanity. And the 27 letters are the building of all — the five MeNaTzPa"Ch letters are literally the five outlets of the mouth from which the 22 others emerged. And from these five letters MeNaTzPa"Ch which equals PE"R [= peh-resh = 280] there is nogah — the secret of the YUD of AVIR. Remove YUD from PE"R and you get RE"A [= 270]. And OR NOGAH full-spelled [aleph-vav-resh + nun-gimel-heh] = RE"A plus ALEPH [271] — and this is the RE"A that tikkuns nogah — the ALEPH of pure light standing above the 270 worlds, not counted in their number. Segment 13 HE: שהוא מה שעושה האדם ,והוא בחינת מלכות בסוד מצוה ,חהו התרי׳׳ג EN: And the VAV in the skin [or] that sweetens the evil — this is the secret of the STAFF [mateh] standing over the serpent to subdue it. Sometimes the staff becomes a serpent — then the Sitra Achra rules. Sometimes the serpent becomes a staff — then it is broken. And the root of this is the VAV and the NUN of the combined Name YaHaDVNHa"Y — for the VAV is the secret of MATEH [staff] and the NUN is the secret of NACHASH [serpent]. When the VAV is dominant the NUN is rectified by it. But if the NUN rules — the serpent draws the staff to itself — the staff becoming a serpent. Segment 14 HE: מצות .אך האמת הוא שהכל נכלל בתרי׳׳ג ,אלא שבאחד מן המאורות EN: And G-d exiled Israel only so that converts would join them (Pesachim 87b) — this is the secret of klipas nogah being rectified through Israel's exile. And likewise: "and it shall also remain for our G-d — these are the synagogues and houses of study in Edom" (Megillah 29a). For in the Temple it was said: "in every place where I cause My name to be mentioned I will come to you and bless you" — in the secret of the Nukva where the coming occurs. But when Israel was exiled there remained for them a mikdash me'at [small sanctuary] — SYNAGOGUES — in the secret of a concubine [pilegesh] who is in klipas nogah — and from the GOOD SIDE of nogah, the synagogues are found. For the Land of Israel alone is under holiness; outside it is under the Sitra Achra — but whatever is a synagogue or house of study is in the secret of klipas nogah THAT HAS BEEN RECTIFIED and given as concubine to holiness. And the synagogue is called "esh nogah" [fire of nogah] as in the Ra'aya Mehemna (Zohar III:282). And: one who is accustomed to coming to synagogue and one day does not — G-d asks after him — for if he had come he would have had nogah, the tikkun of nogah made there. But not coming — he walked in the darkness of the three other klippos with no nogah. Segment 15 HE: האלו נכללים התרי״ג השניים ,והוא עטרת הברית שהיא לבדה מקבלת EN: And: "a lip of truth shall be established forever" [Proverbs 12:19]. For we find in Ma'aseh Bereishis that the word EMET [truth] is sealed twice as an acrostic — once in the finals of "Bereishis-Bara-Elohim" and once in the finals of "Bara-Elohim-La'asos." And there are also two times TOHU as initials in the verse: "the earth was tohu" — once written in the verse, and once as initial-letters of the verse in reverse. And the secret of all this: TOHU precedes and EMET will be revealed at the end of the tikkun. For EMET and ADAM are one — the Dalet-Mem of ADAM becomes MET [death] by multiplication of YUD = Chochma as known. And CHOCHMA = KO"ACH MA"H = gematria of ADAM. And the Torah is 613 commandments = the form of Adam [demut adam]. And the soul-roots are 613 — all needing to complete all 613 portions — and then Adam will be whole in the world. Segment 16 HE: לכל התרי׳׳ג .כי מפני המצא המאור הזה במקומו ,נמצאו כל אותן האיכיות EN: And although we say the commandments are 613 — truly 7 more are needed, the seven RABBINIC commandments, making 620 = gematria of KETER TORAH [crown of Torah]. And this is also the number of letters in the Ten Commandments. All this is needed to rectify the form of ADAM. Segment 17 HE: במאורות שיעשו המעשים הנרצים במצות .וכן יוצאים אותם המאורות EN: And the TZELEM [image] must also be rectified — it rests on the form of Adam in general. And therefore its rectification is not in particular portions but in the general — for it rests on the whole. And the secret: "only as a tzelem does a man walk" [Psalms 39:7]. And life depends on TZELEM: the TZADEI of TZELEM = MELECH [king] in gematria = the inner dimension drawn from Imma — the neshama spreading within the vessels. And above the body are the LAMED and MEM which are the makifim [surrounding lights] sustaining the inner. And correspondingly: "the days of our years are seventy" — meaning by the Lamed and Mem = 70 in gematria — for these give constant life. And TZELEM = 160 — in the secret of "for man is the tree of the field" [Deuteronomy 20:19] — which also equals 160. And this rectification is beyond the DEMUT which is rectified through the 620. Therefore the tikkun of TZELEM and DEMUT is in 780 LIGHTS [620 + 160 = 780] — and 780 = the gematria of SHFA"T [lips]. And then Adam is complete in all his building — and EMET in all its building — in all worlds and their particulars — and this is the complete tikkun. And therefore: "a lip of truth [shfat emet] shall be established forever" — for when all 780 SHFAT [lips] are rectified in the secret of truth, the tikkun is complete with no subsequent corruption. Segment 18 HE: שהם סוד התפילין והציצית ודומיהם .ונמצא שבאמת העטרה הזאת יש לה EN: And the full spelling of ORACH [path: Aleph-Resh-Chet] = Aleph-Lamed-Pe + Resh-Yud-Shin + Chet-Yud-Tav = and the final letters are PE-SHIN-TAV = SHPAT [lips] — the lips of truth we discussed. And the middle letters of the full spelling = Lamed-Yud-Yud = the secret of the FIFTY GATES OF BINA spreading to Zu"N. And the ORACH itself = the secret of OR NOGAH. Segment 19 HE: פעולה גדולה ,כי תקביל לכל התרי״ג .ועל כן אמרו ז׳׳ל :גדולה מילה EN: 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: Segment 20 HE: ששקולה נגד כל המצות (ירושלמי נדרים סוף פ״ג). EN: 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. Segment 21 HE: ונפרש כל זה בסוד השם שד״י שהוא ציור הדמות שזכרנו .הנה EN: 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." Segment 22 HE: התרי״ג של לחם עוני — בסוד ש״ד משד״י ,והאחרץ שבהם הוא העטרה, EN: 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. Segment 23 HE: בסוד י׳דשד״י .והתרי״ג של מצוה הם תלוים כלם בי׳זאת דשד״י. EN: 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. Segment 24 HE: והנה בציור של ש״ד נמצא עדיין בחינת הרע ,כי אדרבה בעבור כן EN: 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. Segment 25 HE: הונח בדרך זה לתת מציאות ליצה׳׳ר .תהו גם כן לאומות העולם ,כי זה EN: 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. Segment 26 HE: הדמות ניתן להם .אך היו״ד דשד׳׳י אינה מתגלית בציור הזה ,אלא בדרך EN: 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. Segment 27 HE: מצוה ניתן גילוי היו״ד במצות הברית מילה ,ובה נתלים אחר כך כל EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 28 HE: המצות .ואי אפשר להשיג כל השלימות הזה של המצות ,אלא מי שיש EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 29 HE: בו השלימות הזה של המילה .ולכן לאומות העולם כתוב :לא עשה EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 30 HE: כן לכל גוי ומשפטים בל ידעום (תהלים קמז ,כ). EN: 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. Segment 31 HE: והמצות הראשונות הנמשכות בדרך עיקר מן היו״ד הזאת הם הנקראים EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 32 HE: אותות ,וזה סוד משאחז״ל :אות הוא בצבא ש לו( עי׳חגיגה טז ,).ואפרש לך EN: 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). Segment 33 HE: עתה זה הענין היטב .הנה שמעת איך בשם א״ל שד׳׳י נעשית הבריאה ,אך EN: 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). Segment 34 HE: זה ביסוד אימא שהיא השורש ,ואחר כך שם זה מתפשט בז״א ונכלל EN: 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). Segment 35 HE: ביסוד שלו גם כן .אמנם לפי הש״ד של שד׳׳י נעשים כל הספירות EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 36 HE: בבחינת אלהים ,ואחר כך מצד היו״ד נעשות כלם הויו״ת .וזהו בחינת EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 14: The Forehead (Metzach) of Arikh Anpin — Ra'ava De-Ra'avin; Prayer; The Three Services URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/14/ Adir BaMurom — Chapter 14: The Forehead (Metzach) of Arikh Anpin — Ra'ava De-Ra'avin; Prayer; The Three Services Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/14 Segment 1 HE: אלקים והויה שנזכר במעשה בראשית .כי רק כך נעשים כל הספירות, EN: The FOREHEAD [metzach] of Arikh Anpin radiates the Divine WILL — and when it is revealed there is a et ratzon [time of willingness] — and no din operates. This is why the Mincha of Shabbos is the most propitious time for prayer — for the forehead of Arikh shines then without interruption. And the forehead of Ze'ir Anpin: when Arikh Anpin's forehead illuminates upon Ze'ir Anpin's forehead — metzach be-metzach — then all the dinim are sweetened. Segment 2 HE: או בבחינת אלהים או בבחינת הוי״ה .ומה שגורם לזה דהיינו א״ל EN: The THREE DAILY PRAYERS correspond to the three aspects of Ze'ir Anpin's governance: Shacharit = the drawing down of the light; Mincha = the time of fullest illumination (associated with Arikh's forehead on Shabbos, and with the Mincha offering); Ma'ariv = the drawing-in and the return. And the twelve hours of day/night: the Ramchal explains why twelve hours and not twenty-four — and this relates to the pattern of Malchus's governance in this world. Segment 3 HE: שד״י ,אין ענין להזכירו ,כי הוא באימא ומעשה בראשית הוא מעשה EN: And the Idra says: "the forehead of the skull = the will of all wills." And the Ramchal explains the RATZON [will]: the word has FIVE MEANINGS: (1) the VOLITIONAL THOUGHT itself; (2) what one wills to be — a kind of rational decree; (3) DESIRE and LONGING; (4) the ULTIMATE PURPOSE; (5) APPEASEMENT and favorable countenance. And this is truly a great secret. Segment 4 HE: הזו״ן .והנה זהו סוד :מ׳י׳י׳עלה׳ל׳נו׳ה׳שמימה׳ (דברים ל ,יב) שר״ת EN: When we speak of the Emanator — we speak only from the aspect of His operations, never of His essence and substance. Even when we call Him Ayn Sof — we mean only His operations. For since we know He emanated all He emanated — our knowledge of Him is only that He is a SIMPLE LIGHT THAT SHINES [or pashut me'ir]. "Shines" means His illumination reaches others. What that light IS — does not enter our understanding at all. We call it simply LIGHT because we cannot speak of its essence. And to this illumination we call AYN SOF — for it can be in endless configurations with no end and no measure whatsoever. And why are we permitted to speak of it? Because the moment we said we speak only of the Will and not of the essence but only of its operations — we speak only of the operation of the Emanator, not of the Emanator at all. Yet in our hearts remains the awareness that there is an essence performing that operation, which is not grasped by us. Segment 5 HE: מילה וס״ת יהו״ה (תיקו׳׳ז הקדמה דף ב ,):כי רק בבחינת היו׳׳ד זאת EN: And this ILLUMINATION is called RATZON [will]. For the Emanator's WILLING THAT EXISTENTS EXIST — this is the source of the existents themselves, for He needs only His will to bring them into being. And since this will is the source of what comes from the Emanator to what is outside Him — it is called LIGHT or ILLUMINATION. The essence of the Will's possessor and the Will itself — are ONE — for what the thinking soul wills is not grasped by us at all — only the RESULT of the one will it chose is what comes close to us. And no change occurred G-d forbid in the Emanator through His emanating — only revelation of a power in actuality that He wished to reveal. The Will is thus primordial — one with His simple incomprehensible essence. And therefore when we mention AYN SOF — we intend the Emanator from the side of His being WILL — and Ayn Sof is the name for this aspect of will. Segment 6 HE: מאיר שם הוי׳ב״ה בספירות .ולכן גם הקטן מישראל שנולד אין השם EN: And the Will's decree: the TZIMTZUM and the revealing of the power of din — this was not necessitated in Him at all — He simply willed it so. The Will INCLINED toward this particular operation — one of the infinite operations it has power to incline toward. And now the Will wills in actuality the tzimtzum and all its consequences — and the unlimited wills it in potential — for the power of Will does not change through willing. And since this Will wills a particular CONTRACTED WILL — we discern the gradations of this contracted will in which the power of Will operates. Each sefira is that essence from the side of its particular willing — Keter from the side of willing one way; Chochma from the side of willing another — and the ascents and descents are ascents and descents from will to will. Segment 7 HE: הזה מאיר עליו אלא אחר שנימול .ולכן ערלה עולה ש׳׳ה ,וסודו אלהים EN: And ARIKH ANPIN is the END OF THE WILL — for its arrangement is according to the end-purpose of the will which is the RETURN OF DIN TO CHESED. And Ze'ir Anpin is the PRESENT WILL — operating now through chesed and din according to free choice. And the METZACH of Arikh is where the end-will itself is revealed — as it should be at the ultimate end — and therefore it is great chesed. For from this aspect many luminaries flow all called RATZON — like Da'as or Yesod — for in all of them great sweetening is revealed from this power of will. But the root of all is this Metzach of Arikh — therefore called "Ra'ava De-Ra'avin" [will of all wills]. Segment 8 HE: דיודי״ן וה׳אותיות שבו ,כי בבחינת אלהים הם הדברים. EN: And when Ze'ir Anpin becomes like Arikh Anpin — then the Will shall be truly revealed. And this is the secret of: "to proclaim a year of ratzon [good will] for G-d, and a day of vengeance for our G-d" [Isaiah 61:2]. For truly two things will occur together: the VENGEANCE from the side of the lower governance [Ze'ir Anpin completing the judgment of its time]; and the RATZON from the side of the upper — Arikh's end-will revealed and fully operating when ZA rises to its level. And the forehead of ZA shows the PRESENT will — the will operating now through din in the tzimtzum — while the forehead of Arikh shows the ULTIMATE will that is the root of all. Segment 9 HE: — עמוד 16 — EN: And now the Ramchal explains the deeper secret of the priesthood. The service of the KOHANIM and LEVI'IM is the secret of rectifying the Nukva to ascend before Ze'ir Anpin for the daily ZIVUG — for all the needs of those below. And Abba-Imma must build her — and this is done through the arousal of the Kohanim and Levi'im who represent the Chesed and Gevura of Ze'ir Anpin. For the substance of the Nukva is from Tiferes — as it says: "for from man she was taken" — but Chesed-Gevura are her builders, with Abba-Imma spreading in them as right and left. Therefore the KORBAN comes from Israel, while the HAKTARAH [the offering act] is performed by Kohanim and Levi'im to build her. And the Kohanim bring the building from the aspect of Abba, the Levi'im from the aspect of Imma for the ascent. And the Kohen Gadol is greater than any Levi Gadol — for the Levi'im are rooted in the Kohanim and the root of all is the Kohen Gadol. Segment 10 HE: והנה שם זה מתפשט בז״א כנ״ל ,וא״ל מתפשט בחג״ת נ״ה ,כי EN: And the PRIESTLY GARMENTS are literally the luminaries needed for the service — and they flow from the chesed of Atik Yomin. For the eight tikkunim of the beard of Arikh Anpin correspond to the EIGHT GARMENTS of the Kohen Gadol. And the root of the eight is YESH = Yud-Shin = the gematria of EL = 31 — and EL expanded through the eight letters of YaHaDVNHa"Y gives 8 × EL = 248 = gematria of AVRAHAM. And: "by HEH He created them" — by the FIVE letters of AVRAHAM — and 248 = the value of AVRAHAM. For THE 248 POSITIVE COMMANDMENTS [mitzvos aseh] are the secret of the spreading of the five Chesed-lights into their 248 particulars. And: "by HEH He created them" = "with Avraham" — five letters of Avraham. And 365 PROHIBITIVE COMMANDMENTS [mitzvos lo ta'aseh] are rooted in the thirteen levels of Gevura in the beard — ELOHIM = five letters = root, three full-spellings = 120 each = 360, total = 365. Segment 11 HE: הלמ״ד מתפשט בחג״ת .והאל״ף מתפשט בנ״ה שהם שני חצאי אל״ף EN: And the TZITZ [golden headband] on the forehead is the most essential of all priestly garments — for it connects the forehead of Arikh Anpin with the forehead of Ze'ir Anpin — maintaining the bond: "the will of Ze'ir Anpin to receive that will." For the will of Arikh descends and spreads through MAZAL NOTZER CHESED — and from there through Yesod of Abba into the forehead of Ze'ir Anpin — and this is the TZITZ — in the secret of the full value of Ayin-Beis without the simple spelling = 46 — and 10 × 46 = 460 = KADOSH LAHASHEM. And: "it shall be upon his forehead always, for acceptance" [Exodus 28:38]. For when this will is revealed — the prayers of Israel are accepted with no hindrance. And: "all the peoples of the earth will see that the Name of G-d is called upon you and fear you" [Deuteronomy 28:10] — these are the Tefillin of the head as the Sages said. And the Tzitz on the Kohen Gadol's forehead corresponds to the revealed will above — while the Tefillin revealed through the forehead correspond to Yesod of Imma flowing from MAZAL VE-NAKA. Segment 12 HE: של צבאות ,כמבואר במ״א .אחר כך מתפשט ומתגלה היסוד בסוד EN: And there are TWO TYPES OF MEM-BEIS [Name of 42]: the first is AHYAH-YHV [= 42] — the secret of the seven Names of Mem-Beis, seven aspects of four letters each — the secret of the seven days of the week, each 12 hours. And the second is the Mem-Beis of HVYH plain-spelled-full-spelled — all one Name without division. The first illuminates in Mazal ve-Naka and sweetens the dins always — like the sanctity of Shabbos illuminating the weekdays. The second illuminates in Mazal Notzer Chesed — and Atzilus ascends on Shabbos and the Names AHYAH-YHV shine — while at MINCHA OF SHABBOS they ascend to Mazal Notzer and the Mem-Beis of HVYH illuminates — and this is the secret of "but as for me, my prayer to You, G-d, is at a time of ratzon" [Psalms 69:14] — meaning the Name HVYH in its Mem-Beis. And this is why Mincha of Shabbos is the most propitious time — for at that moment the deepest level of Divine will is accessible. Segment 13 HE: שד׳׳י ,בסוד הציור והחותם הזה .כי באמת היסוד כולל העטרה הזאת, EN: And the Metzach of Arikh though always present and always sweetening the dins below — is sometimes COVERED. For when it is aroused it removes the dins entirely — but this is not always appropriate in governance. Times must exist for dins to pass and times for them to remain. And: the Metzach is sometimes revealed and sometimes covered — this is the secret of "de-iskasiya ve-lo iskasiya" [covered and not covered]. At MINCHA OF SHABBOS it is revealed — and then prayers are accepted without hindrance. Segment 14 HE: סוד ספירת סוף הפרצוף ,וגם סוף כל ספירה .לכן בו נאמר לעולם EN: And now the Ramchal explains: the SHECHINA is called ANI [Aleph-Nun-Yud] — she ascends as prayer laden with all the rectifications of those below. If she is accepted — all the luminaries arouse according to the tikkunim prepared within her and she is filled with their bounty. If she is not accepted — it is as Naomi said: "I went out full but G-d returned me empty" [Ruth 1:21]. Segment 15 HE: די (חגיגה יב ,).כי בצאת היסוד הרי אמר לעולם די ונשלם התפשטות EN: And the Shechina is called ANI specifically in prayer because: Arikh Anpin and Abba-Imma are called AIN [Aleph-Yud-Nun] — and they are rooted in the three heads of Arikh. For Arikh = the Aleph of AIN (the Aleph of PELI = encompassing all in its unity); Abba = the Yud of AIN (the secret of the river going out from Eden); Imma = the Nun of AIN = the fifty gates of Bina, in the secret of "G-d settles the solitary within a house" — she joins Zu"N together as complete Adam, for the NUN = Adam of Zu"N together. And from these three all things spread — and the Nukva, receiving from all of them, is called ANI = the letters of AIN rearranged — for the Imma-aspect precedes the Abba-aspect in her. Segment 16 HE: האור .והש״ד שבו ,כנגד הא״ל שזכרנו ,כי סודו גם כן חג״ת נ״ה. EN: And the end-purpose: ANI returns to AIN. For the Emanator desires the tikkun completed through the merit of those below — and Malchus is prepared to be aroused endlessly to complete all tikkunim needed to reach the end which is AIN. And: "the surplus of man over animal = AIN" [Ecclesiastes 3:19] — for when matters return to AIN, the spreading that gave the Sitra Achra its foothold will no longer exist. And: "He will swallow up death forever" [Isaiah 25:8]. Segment 17 HE: שחג״ת — ש׳ ,נ״ה — ד׳ ,הכל בסוד ווי״ן ,והיו״ד היא בחינת היסוד EN: And the KADDISH corresponds to both aspects of the service. For the Shechina is called Ani — and in TITKABAL TZELOATHON ["may their prayers be accepted"] — we pray for the Shechina rising to be received before KADAM AVUHON DE-VISHMAYA — literally "before their Father in heaven" = Abba in the secret of the Tzitz. And then: YEHEI SHLAMA RABBA ["may there be great peace"] — for Yesod of Abba is called SHALOM RAV [great peace] — and from there life flows as the verse says: "wisdom gives life to those who possess it." Segment 18 HE: בעצמו .ועכ״ז באמת העטרה היא סוד המלכות הנכללת שם .וזה כי כבר EN: And the PRIESTLY BLESSING also corresponds to this: for after the Kohen (who is the man of Chesed) completes all tikkunim above — they must connect below with Israel. And the three blessings are: YEVARECHE"CHA [arouse the blessing reaching Israel]; YA'ER [the luminaries illuminating each in its place]; YISSA [the luminaries moving toward those below]; VEYASEM LECHA SHALOM [their remaining below through the bond of love — the secret of SHALOM]. And correspondingly: TITKABAL = the service/prayer; YEHEI SHLAMA = Birkas Kohanim. And all depends on the Kohen — and the root of all is the Metzach-will of Arikh Anpin. Segment 19 HE: שמעת איך הספירות דמות אדם להנה ,שהם מצטיירים בציור של בחינת EN: The Ramchal now explains why Rabbi Shimon asked Rabbi Elazar about the time of the Metzach's revelation — and Rabbi Elazar answered: "at the hour of Mincha of Shabbos." And the truth is that this time is prepared for this by its very nature in the ascents — but it is also a particular connection to prayer, which is even more apt than the Korban. For prayer is avodah she-baLev [service of the heart]. Segment 20 HE: המלכות שהוא לצורך ההנהגה .ונמצא שהספירות העליונות הם כולם בסוד EN: And the THREE DAILY PRAYERS: SHACHARIT [morning] = the zivug of Yaakov with RACHEL — for that zivug is the primary one and through it comes the primary flow to all worlds. MINCHA [afternoon] = the zivug with LEAH — which is actually for Rachel's sake, for it is the sustaining of Shacharit's tikkun through the six hours of Yitzchak's Gevura. MA'ARIV [evening] = Yaakov in a further dimension. For: the essential goal of Ze'ir Anpin is always Rachel, but from that intention other zivugim emerge — sometimes Leah, in all their particular aspects. And: "and Leah went out toward him" [Genesis 30:16] — Leah always goes out toward Yaakov, for Yaakov's intention is toward Rachel, yet from that intention Leah's zivug arises and presents itself — like Rivka who was given to Yitzchak. Segment 21 HE: הזכר המצטייר לפי המלכות ,ולכן שיעורם בסוד ה׳דהיינו חג״ת נ״ה. EN: And the secret of the SUN: the sun has an INNER DIMENSION [penimiyus] and an outer dimension. The inner dimension emerges from the windows of the firmament at the East point, clothing itself in the outer sun, and illuminates all day until the West. And the inner is what is truly called CHAMAH and SHEMESH — for all names of the sun point primarily to the inner. And the outer sun travels its circuit but the power of the inner is the governance. And this is what the Sages meant by their statements about the sun that do not accord with what the eye sees — they were speaking of this inner dimension. Segment 22 HE: וכן ש״ד הוא ה׳ווי״ן .אך העטרה היא במלכות לפי בחינת היסוד שהוא EN: And the NORTH SIDE IS OPEN [tzafon paru'a] — for the Gevura above has not been fully rectified. And correspondingly below, the north has a habitation for demons and a place of the klippos — for the inner sun does not extend its light there but only borders it from outside. When the inner sun reaches the northwest corner it removes itself — accompanying the outer sun in its circuit but not vesting within it, illuminating only from afar — until it returns to the eastern point and vests again. Segment 23 HE: סוד המצוה כנ״ל ,שהראשונה [נ״א :שבראשונה] היא בחינת מצה ,והבן EN: And the six HOURS OF CHESED [from sunrise to noon] = the zivug with Rachel = the primary flow. And the six HOURS OF GEVURA [from noon to sunset] = Yitzchak going out to the field — the MINCHA prayer — sustaining and establishing the tikkun of Shacharit by subduing the Sitra Achra. For once the sun completes its chesed-operations, the Sitra Achra has permission to spread — and the six hours of Gevura are needed to subdue it and maintain all that was established in the morning. This is: "and Yitzchak went out to meditate in the field toward evening" — his Gevura's power going out to dig the wells, to maintain the channels against the Philistines who stop them. And the MINCHA prayer tikkuns the leftward chamber of the Heart. Segment 24 HE: היטב .נמצא לפי״ז כל הספירות הם בסוד יה״ו ,והעטרה בסוד ה׳האחרונה. EN: And the HEART = NUKVA in the aspect of governing all worlds — for in this aspect the heart was given to Adam, and the heart understands and feels. And all the acts of all the worlds reach the Nukva for she is affected by those below. And all human hearts are portions of this Heart — for all souls are rooted in the Nukva. And they are her MA"N [feminine waters] — for she is not called complete unless she comes with all her branches included. And then: "He Who fashions their hearts together, Who understands all their deeds" [Psalms 33:15]. Segment 25 HE: והנה בהגלות זאת העטרה ונגלה שם הוי׳ב״ה ,אז אל שהיה מתחבר EN: And the HEART has TWO CHAMBERS [trei batei liva] — and in them dwell the YETZER TOV and YETZER HARA [good and evil inclinations] (Berachos 61a). For governance must be through right and left. And the Heart's secret: LAMED-BES HVYH [32 HVYH's] and LAMED-BES ELOHIM [32 ELOHIM's]. The governance of Chesed is in the 32 HVYH's; the governance of Din is in the 32 ELOHIM's. And correspondingly in a person: a wise heart and a foolish heart — the two chambers with Yetzer Tov and Yetzer Hara. When a person strengthens the foolish heart [left/Sitra Achra], the 32 ELOHIM above are aroused and the governance becomes din. And: "and He was grieved to His heart" — this is when the Sitra Achra seizes the gevuros in accusation — this is the grief. And: "G-d said to His heart" — when the left is governed from above. Segment 26 HE: עם שד״י מתחבר עם יהו״ה ועושה גם כן א״ל הוי׳׳ה .ולכן נמצאו EN: And PRAYER = service of the heart. For even the Korban reaches the Heart — "G-d smelled the pleasing aroma and G-d said to His heart" — for the Korban is the bringing of branches to their root which is this Heart. And the limbs bring the blood to the heart. When the branches reach the Heart, through the tikkunim they perform, it is left in its tikkun to distribute its understanding to all sides for good. But the FIRST operation of the Korban is the bringing-near [haktarah] — and from this follows the tikkun of the Heart. Segment 27 HE: אלו שני השמות בתורה :א״ל שר׳׳י א׳׳ל הוי׳׳ה ,אל הוי׳׳ה ויאר לנו EN: But PRAYER is more direct to the Heart — it reaches it first to prepare it to understand all the limbs properly. For the root of the tikkun: this Heart in all its aspects — both right and left — must cleave to HVYH = Ze'ir Anpin and be encompassed in him — and then the Sitra Achra has no dominion at all. For: "with all your heart — with your two inclinations" (Berachos 54a). When a person turns toward the Sitra Achra — the serpent draws the heart's left side toward it — and so causes above that the serpent seizes in the left chamber. And the tikkun: the Heart taken from Ze'ir Anpin — then all that emerges from his Mouth is only good. Segment 28 HE: (תהלים קיח ,כז) .והנה אם תחשוב א׳׳ל שר׳׳י וא׳׳ל הוי״ה ,והה׳הנמצא EN: And now the Eliyahu episode becomes clear: at the time of Baal-worship in Israel, the Nukva was back-to-back due to their sins — "You turned their heart backward." The Sitra Achra was dominating. And Eliyahu waited for the MINCHA hour — for that is precisely the time when even the back-to-back aspect is sweetened by the first five of Ze'ir Anpin's aspects [the ChaCha"T of his upper half] — and even in that state the Sitra Achra cannot seize. And: "when the Mincha ascended — and Eliyahu the prophet came forward" [I Kings 18:36]. The Nukva is called MINCHAH for she is literally the gift-offering sent from those below to the King. But Rachel is called MENUCHAH [rest] — for she is the rest of Ze'ir Anpin. In the Temple, the morning was zivug with Rachel and the afternoon with Leah — but Leah's zivug was for Rachel's sake and tikkun. Segment 29 HE: בעטרה ,יעלה כמנין או׳׳ת .שלכן נקרא היסוד או׳׳ת ברית קודש ,כי EN: And on SHABBOS MINCHA: all the weekday times are sweetened within Shabbos. And at the Mincha hour of Shabbos, when the sun descends and the YA"H [the forty-two letters of HVYH] shines — the inner will of Arikh's Metzach is revealed. For on one side the great Din of Ze'ir Anpin's Metzach arises [for it is the time of the six hours of Gevura] — but Shabbos's power sweetens it through the END OF THE WILL — and a great sweetening is given at the moment of the great Din. Therefore the verse is recited: "but as for me — my prayer to You, G-d, is at a time of ratzon" [Psalms 69:14] — to draw the Et Ratzon for all other times from the power established at this Shabbos Mincha. Segment 30 HE: האות הוא בבחינה זו .והוא עצמו אחד מן התרי״ג מצות גם כן ,וגם EN: And: "he who owns the lost object is searching for his loss" (Kiddushin 2a) — this is the secret of the RIB taken from Ze'ir Anpin: Imma took it, and then it was LOST from Ze'ir Anpin — and this is the secret of: "G-d built the rib". For all matters of the Nukva being "not found" derive from this root — Imma concealing her light from the world when there is accusation. Segment 31 HE: מן התרי׳׳ג איברים .ותלוים בו תרי״ג אחרים ,שהוא השלמת התרי״ג EN: For all the luminaries needed for governance are arranged in sequence. The arousal from below travels from luminary to luminary until it reaches the place it has power to reach. But sometimes one luminary is NOT FOUND — for Imma, who is the root of governance, strengthens her power over one of the luminaries and gathers its dominion to herself. When she takes that luminary itself, or part of its power, then the arousal from below cannot reach it at all. And: "the faithfulness has perished" = the Shechinah; "the righteous has perished" = Yesod [the Tzadik]. These are "lost" — and: "truly You are a G-d Who hides Himself" [Isaiah 45:15] — for Imma conceals Ze'ir Anpin too, so prayers cannot arouse him to redeem. Segment 32 HE: אחרים. EN: And the FURNACE AND TORCH [tanurah ve-lapid esh] that passed between the pieces [Genesis 15:17] — for even within the Sitra Achra a certain power flows from the holiness to subdue the impurity. And this flows from the THREE FIRST KINGS who were rectified at the beginning of the beard — BELA, YOVAV, and CHUSHAM — who are Da'as, Chesed, and Gevura. For their dross is the Sitra Achra — but from these of the holiness, a powerful gevura flows and passes through the Sitra Achra, subduing it. And the FURNACE is one thing and the KIRAYIM is another — for Chesed-Gevura join as one. And: "on that day G-d made a covenant with Avram" — the Bris is the inner revelation in the Nukva of this power subduing the Sitra Achra from within. Segment 33 HE: והנה הצבאות של המלאכים בריאותם על ידי המלכות ,כי כל EN: And from the passing of the flow from the head to the face, beyond YIR'AH [awe], BUSHAH [shame] is also born — for shame is the weakening of the soul before something more precious than itself. In all holy beings there is shame before the Shechina — the angels upon receiving are ashamed and hide their faces. For they recognize the majesty of their Master and see themselves as a candle before the sun [ke-sharaga be-tihara]. And this recognition — flowing from the KETER — the Sitra Achra does not have. For its Keter is not revealed over it, and therefore they remain bold-faced [azei panim] — for awe and shame are lacking in them from the absence of Keter's dominion. This is: "malkhuta bela taga" [kingdom without a crown] (Sanhedrin 105a). And: "be-ikvos Meshicha chutzpa yisga" — in the footsteps of Mashiach, brazenness will increase — for then the light of Keter was meant to be hidden, and the Metzach of din would be exposed, giving the Sitra Achra a degree of governance in its brazenness. Segment 34 HE: הבריאות בסודה נבראו שהיא המעשה כידוע .אך האמת הוא ,שכל EN: And the COVERING OF THE HEAD: the body must be covered except for the face and hands and feet — for garments are made to hide the body since the illumination is not to be revealed outwardly. But the places set to flow toward those below — the FACE — must be revealed: "may G-d make His face shine toward you." But the HEAD must be covered, for there vest the great luminaries descending from above — and by covering the head one covers that great illumination, as befits the honor of what dwells there. Segment 35 HE: הבריאות בסוד האותיות נבראו .אך המלאכים נמצא להם גילוי ההנהגה EN: And know: in every PARTZUF, the AYN SOF strengthens in its KETER — and from there the partzuf spreads. This is the secret of the measuring-cord [kav ha-midah] with its three knots — the knot of Keter, the knot of Tiferes, and the knot of Malchus — the three knots of the lulav. At the beginning of spreading, there the Ayn Sof strengthens — and this is precisely the Keter — and then the rest of the spreading is made. And at the METZACH, the will of the tzimtzum immediately reveals itself as the MIDDLE OF THE WILL, and through this all the buildings of the partzuf stand. Segment 36 HE: בסוד האותיות האלה ,כי האות שממנה יצאו מאירה על ראשם ומתנוצצת, EN: And the Idra says: "from this Metzach below illuminate 400 courts of judgment." For the name ELOHIM is the secret of FIFTY GATES OF BINA. And the fifty gates have two aspects: the FORTY-NINE lower gates, and the FIFTIETH gate = the Keter of all forty-nine. Together they are 99. And the name ELOHIM divides: ALEH [= the forty-nine] and MI [= the fiftieth gate — the secret of ten AHYAH = forty letters plus ten AHYAH themselves = fifty]. And the forty-nine gates = FORTY-NINE FACES PURE AND FORTY-NINE FACES IMPURE [Yerushalmi Sanhedrin] — the secret of merit and liability. But all return to and are included in the fiftieth gate — where chesed and din join and make the tikkun from both together. And this is: "G-d stands in the divine assembly, He judges in the midst of judges" [Psalms 82:1]. Segment 37 HE: ולפי התנוצצותה כך הם מתנהגים .והנה בהתגלות זה האות ממעל לראשם EN: And the FOUR TYPES OF COURTS: Sanhedrin Gedolah of 71, Sanhedrin Ketanah of 23, Beis Din of 3, and Yachid Mumcheh — together = 98. And their secret: 98 = 2 × 49 — the forty-nine faces pure and forty-nine faces impure — the secret of the ALEH of ELOHIM. And this is the secret of the 98 REBUKES [tochechos] in the Torah [Deuteronomy 28]. And the YAM of ELOHIM = the fiftieth gate gathering all 98 and returning them to 400 = 10 × 40. Segment 38 HE: נמצא עליהם כיסוי זיו והדר ,וכמה מיני קשרים ,שהאות הזאת נקשרת EN: And: "Abraham rose early in the morning" — this BOKER [morning] sweetens the 320 dins [shin-chaf]. For Abraham = 248 = chesed = Ayin-Beis — and chesed = EL — and: "chesed of Abraham" [Micha 7:20]. And 248 + 72 = 320 = the sweetening of the 320 dins. And OR [light] = EL + AHYAH — for EL full-spelled [Alef-Lamed-Peh, Lamed-Mem-Dalet] with the number of AHYAH [21] = 207 = OR. And BOKER itself: OR [207] + three Yuds [from AHYAH di-Yudin] = 210 = BOKER [Beis-Kuf-Resh] — and this is: "when the morning stars sang together" [Job 38:7]. And: "Abraham ran to the cattle, and he took a young calf, tender [rach] and good" [Genesis 18:7] — for RACH = 220 = the spreading of the sweetened chesed, and the young calf [ben bakar] is given to the servant [na'ar] — gematria of SHIN-CHAF — to sweeten those 320. Segment 39 HE: בהם ,חהו ממש שלימות בריאתם .והנה בריאתם היא בסוד המלכות שהיא EN: And the DECREE PROCESS: first the decrees are determined in the courts of judgment. Then the decree flows from Yesod to Malchus — this is called WRITING IN THE BOOK, for the Nukva is the book; what is inscribed in her from the upper luminaries is what is then effected in the lower world. After this is the SEAL [chotam]: Imma is the master of judgment — "for G-d is the Judge" — and an illumination must reach from Imma to Yesod of Nukva as a seal — which is the three AHYAH: Yodin, HaHin, and Alfin = 161 + 151 + 143 = CHOTAM [seal] as is known. And then the matter is established to be enacted. But after this there must be the DELIVERING OF THE NOTES [patkei] — for the decree is a flow of energy vested in angels. And until the patkei are delivered it is easy to reverse the decree — for the luminaries are still in ratzo ve-shov and can quickly shift. But once the energy has gone out from the luminaries to the separated beings [angels], then reversal requires the power of AIN swallowing the matter in its root — and this is very difficult. Segment 40 HE: המעשה ,אך התנוצצות האות עליהם הוא בסוד יסוד ,דהיינו היו״ד הזה EN: But in the REVELATION OF THE WILL: then the Din SITS IN ITS PLACE ["dina yativ"] — it does not spread outward. For when the end-will is revealed, the din returns to sit in the very level where it was primordially placed — without any spreading. Even if the process had begun and the decree-drop was about to descend — it returns to its place and is absorbed there. And this is why: "SHEI'RA LA KAIM BE-HAI ATAR" — no hair stands in this place of the Metzach — for all other sweetening from Arikh to Ze'ir comes through gradations, each level sweetening what corresponds to it. But THIS REVELATION of the will removes dins entirely — even reversing decrees already in motion. Such complete revelation requires no measure or limit whatsoever — and the hairs are what measure the illumination. Therefore where such immeasurable total revelation shines, there can be no hair at all. Segment 41 HE: של שד״י .וסוד זה הוא נפ ש ורוח ,כי כן הנפש יש בה כ׳׳ב אותיות, EN: And: "from this Metzach spread 270,000 lights." For there are THREE EXISTENCES of the luminaries: (1) their existence from their own side — an incomprehensible and unknowable essence — not perceived by any seer at all. This is called EDEN — "eye has not seen, O G-d, except You" [Isaiah 64:3]. (2) As they are perceived by the seer's eye — the seeing is not of the essence but of how the luminaries present themselves to the perceiving eye. This is called NAHAR [river] — and: "G-d informs the righteous of the secret of the Nahar." (3) Vested in angels — "My Name is within him" — and this is called GAN [garden]. And: EDEN and GAN are the two extremes; NAHAR is only the continuation flowing from Eden to Gan. And: the soul in this world is in GAN [in the secret of Malchus = deed = time of commandments]. After leaving this world it is in NAHAR [in ZA = Torah study]. And the ultimate pleasure is EDEN. Segment 42 HE: וכן הרוח .אלא שהנפש עומדת קבועה ,כאשה היושבת בביתה ,והרוח EN: And the 270,000 = 10 × 27 — the TWENTY-SEVEN LETTERS = the secret of the pure oil [shemen zach], the secret of EDEN — emerging from concealed Chochma. And this flows through the will to MAZAL NOTZER, then to ABBA — and from there reaches the Eden of Ze'ir Anpin, which is the Eden revealed now not permanently. And: "G-d understood His way and He knows its place" [Job 28:23] — ELOHIM understood the PATH = the spreading to Nahar and Gan; HE KNEW ITS PLACE = the upper Eden sealed in the Kruma — known only to Atik Yomin. And the THIRTY-TWO ELOHIM in Bereishis = the 32 paths of Chochma vested in Bina = Nahar and Gan. For HVYH is vocalized with the vowels of ELOHIM in Bina — and then emerge the 32 ELOHIM. In the secret of ELOHIM they are the fifty gates of Bina; in the secret of 32 they are the 32 paths of Chochma vested in Bina — therefore: "He UNDERSTOOD its way" [with Bina]. And "He KNOWS its place" = Atik Yomin in the secret of Leah as written above. Segment 43 HE: עולה ויורד ובוטש בהתנוצצות .לכן מבחינת המלכות נבראים המלאכים מן EN: 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: Segment 44 HE: — עמוד 17 — EN: 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. Segment 45 HE: האותיות .ואעפי״ב לא היו האותיות מתנוצצים עליהם .אך מבחינת היסוד EN: 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." Segment 46 HE: הם מתנוצצים ,ונעשים בהם .קישורי הנוגה והזיו שאמרנו. EN: 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. Segment 47 HE: והנה כן הוא גם כץ בישראל ,כי בבחינת הש״ד לבדו לא יש אלה EN: 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. Segment 48 HE: האורות של התנוצצות ,כי אם האותיות שבנו את הגוף ושקטות במקומם. EN: 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. Segment 49 HE: אך בבחינת היו״ד דשד״י הוא שמאירים .ומפני שצריכץ להשיג הענין EN: 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. Segment 50 HE: הזה על ידי עשית המצוה ,על כן הדבר מסור בידיהם ,וכשעשוהו אז EN: 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. Segment 51 HE: נקבעים בהם התיקונים האלה .והקביעות יראה בהם אחר כך בעולם EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 52 HE: הנשמות ,בסוד :צדיקים יושבים ועטרותיהם בראשיהם (ברכות מ ,).שהם EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 53 HE: התיקונים שתקנו בחייהם ,4כי כל זמן הבחירה הדבר צריך להיות מסור ביד EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 54 HE: האדם .והנה בתפילין פירשו ז״ל (מנחות לה :):וראו כל עמי ה א ס EN: 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. Segment 55 HE: כי שם ה׳נקרא עליך כר (דברים כח ,י) .כי באמת כמו שמתנוצצים EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 56 HE: האותיות בסוד היסוד על ראש הצבאות למעלה ,כן מתנוצצים על ראש EN: 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). Segment 57 HE: האדם למטה בסוד תפילין שבראש .ומה שלמעלה מאיר אות אחד EN: 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). Segment 58 HE: לפי הצבא ,כי כל צבא מאות אחד הוא יוצא ,אך בישראל מאירין EN: 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). Segment 59 HE: כל הד׳אותיות ,כי מכולם הם יוצאים .ובחינה זו נקראת אות ,דהיינו EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 60 HE: אלו הקשרים שמתקשרים על האדם לבד מבריאותו ,שהשורש מתגלה EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 15: The Eye of Arikh Anpin — Three White Hues; Mikveh; Tov Ayin; Yiras Ha-Romemus URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/15/ Adir BaMurom — Chapter 15: The Eye of Arikh Anpin — Three White Hues; Mikveh; Tov Ayin; Yiras Ha-Romemus Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/15 Segment 1 HE: ונקשר ושורה עליו .וגם למעלה בז׳׳א אלה ההארות הוא בחינת הארה יתירה EN: The Ramchal now opens the extended section on the FIVE SENSES — though the Zohar and Tikkunim generally mention only FOUR. And the secret: all worlds were created in the secret of ESSENCE and VESSELS. The Reshimu [the residual impression left after the Tzimtzum] = the VESSEL. And the Kav [line of Ayn Sof entering the space] = the LIGHT. The vessel is intrinsic in its limitation [for from it the infiniteness was removed]; the Kav is contingent in its limitation [for in itself it is infinite but accommodates itself to the Reshimu]. And the general sensitivity of the body = TOUCH [mishush] — this is the soul enclosed within the body in all parts, responsive to everything that touches the body. But the SENSES [chushim] are another matter: places where the essence BREAKS THROUGH the vessel and emerges — where the light dominates the vessel, not trapped within it. Segment 2 HE: הנמשכת משורשו אליו .ובתפילין דיר ובתפילין דראש מקשרים לקו׳׳ש על EN: And the soul has four powers = the four letters of HVYH — and through these four it breaks through and emerges = FOUR SENSES. Three senses — ear, nose, mouth — are BREAKTHROUGH WITHOUT BODILY VESSEL [only piercing and opening]; one sense — the EYE — is BREAKTHROUGH WITH ITS OWN BODILY VESSEL [for the eye contains the soul's self-portrait]. And: the three receiving senses are EAR [receives sound], NOSE [receives scent], EYE [receives what it sees, picturing it within itself]. And the MOUTH is the sense of GIVING [it is Malchus that brings out — the decree-words by which the worlds were created, and also the entry of food]. The TASTE [palate, chech] serves both — it is the end of the senses and the beginning of nourishment. Segment 3 HE: האדם ,כמבואר בתיקונים כמה פעמים .כי הם ממש בבחינת אות זה ,אות EN: And know: the WORLDS WERE CREATED THROUGH THE SENSES — through the MA'AMAROS [the ten sayings of creation, corresponding to the ten senses-and-palate] — and NOT through the ZIVUG of the vessels of Adam Kadmon. For AYIN-BEIS and SA"G emerged in the light breaking through the senses of AK — not through the zivug of his vessels and his Malchus. And MaH and Be"N emerged only through the zivug of Ayin-Beis and Sa"G of AK. And at the BREAKING OF THE VESSELS [the Nekudim] — the lights withdrew and the vessels fell. But they were not abandoned — they were hidden and stored for their tikkun: "anach lehu ve-atzni lehu" [He let them be and hid them away] (Idra Rabba 128a). And it is because their root was in the senses [not in the zivug of vessels] that: "He did not corrupt for them — His children's blemish" [Deuteronomy 32:5] — the lights themselves were never damaged. Segment 4 HE: הוא בצבא שלו ,והכל תלוי ביו׳׳ד דשד״י שהיא האות כנ׳׳ל. EN: And the EYES OF ARIKH ANPIN are different from all other eyes — "einoi de-risha chivra mishta'nin mishe'ar einin" [the eyes of the white head are different from all other eyes]. For in Ze'ir Anpin the two eyes are separate — right eye = chesed, left eye = din — and at times the left is covered (the lid descends), which is the secret of sleep [dormita] and exile. But in Arikh Anpin THE TWO EYES RETURN TO ONE — "titrin einyin de-itchazru le-chad" — for the Gevura in Arikh returns to be chesed, and there is no sleep there at all: "behold He who guards Israel neither slumbers nor sleeps" [Psalms 121:4]. And the THREE WHITE HUES [shalosh chivorin] in the eye of Arikh: white within white, and white encompassing all white — corresponding to Chesed, Gevura, and Tiferes returned to pure chesed-unity. Segment 5 HE: והנה אדה״ר היה מוכן יותר הרבה ממה שבני האדם מוכנין עתה ,והוא EN: And the FISH [dagim] = the secret of Yesod of Ze'ir Anpin in the time of ZIVUG — hidden within the Nukva in the sea of her waters. At the time of zivug the luminaries stand in great purity and no damage reaches there — and therefore fish have no blemish, require no slaughter, and their blood is not prohibited. For their source is only in the time of the Zivug's completeness; yet their illuminations remain even after the zivug concludes — and SLEEP does not reach them, because they do not depend on the Gadlus [greatness] of Ze'ir Anpin's mohin. This is: "Torah scholars who banish sleep from their eyes at night to study Torah" — for they are in the aspect of fish, drawing from that boundless source. And: "the eye of G-d is toward those who fear Him" [Psalms 33:18] — the eyes of ZA depend on the fish, which flow from the eyes of Arikh. Segment 6 HE: שכבר נברא מהול .וא״כ כבר היה מזומן אליו להמשיך לו האותות [נ׳׳א : EN: And the MEZUZAH: the Nukva is the DOOR [delet] — the Dalet letter = 22 letters [by the shape of its two strokes]. The door closes ZA so that the Sitra Achra cannot grasp there. And the mezuzah = the revelation of Yesod of Imma [= the Rachel-root of the Nukva from Imma's side] illuminating with Shem SHADAI — and by its illumination the Sitra Achra is forced to submit at the doorpost. And: the mezuzah is placed on the RIGHT SIDE of the entrance, because what exits is only good, but what enters might be bad — and the shem that humbles the Sitra Achra must shine at the entry. And SHEKIDAH [diligence] = the YUD of SHADAI shining in the doorpost — for the Dalet, impoverished [dal], becomes TAV [= 400] through the power of YUD striking it. And: "he who guards the door's posts day by day, to watch the mezuzot of my entrance" — shekidah generates shmirah. Segment 7 HE: האותיות] האלה התלוים ביו׳׳ד זאת של שד״י ,כי עבודתו היתה להיות EN: And SHECHITAH [ritual slaughter]: the cause of death comes from the sin of Adam — the impurity of the serpent that entered through eating. And this impurity entered through the MOUTH — via the oshes (throat) as a connection from head to body. And the Sitra Achra has its own "head" which is the head of Esav — and while they are joined together all is blemished. The tikkun: cutting the two simanim [trachea and esophagus] — this severs the connection, the soul departs, the impurity separates. And those who are in the aspect of FISH need only gathering [asifah] to their source — for their impurity was already repaired through Torah, and gathering to the source is their tikkun. This is: "illuminate my eyes lest I sleep the death" [Psalms 13:4]. Segment 8 HE: ביותר רוחה ובנקלה ממה שהיא עתה .אך כיון שחטא אז נמצאת הערלה, EN: And the TEFILLIN: the soul is enclosed in the body but reveals itself at the METZACH — for the Metzach is the revelation of all that is in the head. And the four parshiyos of the Tefillin = one HVYH making four — and from there the four senses are made [four breakthroughs]. And TEFILLIN illuminates the eyes from the Metzach downward — and this is: "and all the peoples of the earth shall see that the name of G-d is called upon you and they shall fear you" — for when the eyes are illuminated [through Tefillin drawing down from the Metzach] there is no adversary and no harm. And in exile it is as if G-d sleeps — "awake, why do You sleep?" — the closing of the eyes. But in the redemption: "I have surely seen the suffering of My people" — the eyes have opened. And therefore: the Tefillin descend from head to heart — Tefillin of the head for Rachel — for the eye and the heart are connected: "after your heart and after your eyes." Segment 9 HE: והוא סוד :מושך בערלתו היה (סנהדרין לח ,):כי לא הוכן עוד לקבל EN: And the NUKVA'S BIRTH and development: she is initially included within the back of Ze'ir Anpin — BACK TO BACK. The NESIRA [sawing-through] by Imma separates them, after which they stand FACE TO FACE — and this enables the ZIVUG and all of creation's flow. There are two kinds of zivug: the essential zivug of Yaakov-Rachel [Shacharit]; and the secondary zivug with Leah [Mincha] which sustains and extends Rachel's tikkun. And: the 70 NATIONS are rooted in the seventy gevuros of Ze'ir Anpin — the sparks of the primordial Edomite kings not yet sweetened. In the time of GOG AND MAGOG these are further refined. And the ultimate FINAL TIKKUN: "I will make all tongues a pure tongue" — all of creation gathered into the final harmony that is the complete Adam, truth manifest in all worlds. Segment 10 HE: עליו עול מצות .וכן תראה שכבר האריכו כ׳׳ו דורות עד שיהיה מי EN: The third white hue [chivor ha-shlishi] is not itself an "eye" — it is the FORCE THAT UNITES the two eyes, and through it the illumination collected in the two gazing-hues now spreads outward and downward to the lower luminaries. After the first two white hues complete their looking — going out, ascending, descending, striking the central pupil — what was gathered in them now FLARES [lahit] in the third, which then SHINES DOWNWARD [nechis] to illuminate the lower sefiros: the three from the left-hue (Hod, Yesod, Gevurah — called Hod, Hadar, Chedvah) and the three from the right-hue (Chesed, Netzach, Tiferes). And this third hue illuminates the three crowns [shalosh kitrin] — ChaBa"D — bringing from the eye's opening a path to the lower brain and a path to the lower heart: "afik orcha le-mocha tata'ah, ve-afik orcha le-liba tata'ah." Segment 11 HE: שראוי לקבל את התורה ,ובחינת מציאות העולם בסוד אדה׳׳ר כבר אבד EN: And the Zohar's teaching: "taana, lo satim ha-i eina" — this eye never closes, even for a moment. For every moment built into governance requires this eye's illumination. Without it, even for one instant, all would dry and be destroyed. And this is called "eina pekicha" — the open eye — for its essence is always open, to fix what is closed below. And below, the closing of eyes occurs because of human deeds — when sin gives the Sitra Achra a foothold, the eyes of Ze'ir Anpin must close so as not to give light to the impure. But Arikh Anpin, being utterly beyond the deeds of those below, cannot be closed: "eina ilaah, eina kadisha." Segment 12 HE: לו בזמן המבול ,כמפורש במקום אחר . 5ואז הקב׳׳ה ברא את נח מהול EN: And the secret of the MIKVEH: the root of the mikveh is in ChA"S [concealed Chochma], then in Yesod of Imma, then in the Nukva of the first state. The wine [gevuros] when fully sweetened returns to the aspect of water — and that transformed wine is the water of the mikveh. For 40 SE'AH: the forty emerge from the Yud of the Mem-closed [M-sof], which spreads in all four directions with nine dots going out in each direction plus the Yud completing ten in each direction — yielding forty. And 9 KABIN: these are the three Lugin [= Yud-Heh-Vav] spreading to four directions, becoming nine Kabin; and in further expansion they become thirty-six Kabin = six times six. And the 3 LUGIN: the three prongs of the Yud — YHV — each containing the other, giving three times TAL [= dew, = 39], which are the three Lugin. Three Lugin invalidate the mikveh (from below); nine Kabin of poured water purify a ba'al keri; and forty Se'ah is the immersion itself. All this is: the Gimmel-Lamed of TZELEM going down to the Tzadi — the 9 Kabin — flowing through Ze'ir Anpin, sweetening his din and cleansing all impurity. Segment 13 HE: כמו אדה״ר ,והיה העולם ראוי להתקן בו .ובאמת התחיל להתתקן ,עד EN: And: "chachlili einayim mi-yayin" [Genesis 49:12] — the sparkle of the eyes comes from the wine. For the wine [the 70 sparks of ELOHIM] vests in the eye in its aspect of Ayin [= 70], giving the eye its shimmer and fire, which the Ramchal calls nitzotzin [sparks] — lights that emerge in scintillating pulsation like stars — and these are the root of all twinkling and flashing in creation. The eye's shimmer (chachlilus) is drawn precisely from this wine. And the 9 Kabin that flow from the eye of Arikh Anpin illuminate from within the three white hues — for the two eyes of AA, which return to one, send down nine flows through the three hues — "from one vessel, two vessels, three vessels they join" [Mishna Mikvaos 3:4]. These nine flows sweeten the six extremities of Ze'ir Anpin, washing them with the purity of the mikveh's waters. Segment 14 HE: שלא היה כליה בסוף עשר דורותיו כמו בסוף דורות האדם הראשון ,אלא EN: And: "leit nehiru le-eina tata'ah le-istecha'ah me-admumisa" — there is no illumination for the lower eye that washes away its redness except from the upper eye of Arikh Anpin. When the eyes of Ze'ir Anpin are covered [in the state of Katnus / sleep / exile], they stand in redness and darkness. The mohin of Gadlus coming on its own would not be enough — for that would consume the wicked. Rather: the eye of AA must look upon the eye of ZA in DOUBLE ATTACHMENT — and this double bonding arouses Imma, who fills with her MILK [the din returned to chesed, blood transformed to milk] and washes the eyes of ZA, sweetening them. This is what the Zohar in parashas Mishpatim says: "nehir anka eina chivra dileih, ve-lahata be-imma, ve-itmali'ah be-chalba" — the white eye of Arikh illuminates, flares toward Imma, and she fills with milk. Segment 15 HE: אדרבה בא אברהם אבינו ע׳׳ה וקיבל שכר כולם ,ואז נתקן לגמרי .ותשלום EN: And the sequence: in the normal course of governance, Imma flows downward to ZA from above — that is the standard order. But when the tikkun of SWEETENING THE EYES is needed — when sins have inflamed ZA's eyes with redness — the order reverses: ZA first attaches himself to AA in double bonding; that double attachment draws the sweetening from AA down to Imma; and then Imma pours her milk. For even this miracle follows the laws of creation: "asher ayin be-ayin nir'eh Atah Hashem" — this was Moshe Rabbeinu's prayer arguing before Hashem, saying: You have already built into creation this mechanism of eye gazing upon eye — therefore do not harden Your judgment upon them. Segment 16 HE: .4עי׳דעת תבונות ח׳׳ב (מזי דמח״ל עט׳מח). EN: And: "eina de-lo admouch ve-lo naim" — the eye of AA neither slumbers [dormita] nor sleeps [sheinah]. For sleep is the withdrawal of the mohin of Gadlus, leaving only Katnus — and then the covers descend over the eyes of ZA. But in AA this cannot happen, because his eye's open-state is itself one of the seven tikkunim of the head flowing from Atik Yomin. And sleep has two stages: first the sleep itself in the eyes, then the drowsiness [tenumah] on the eyelids. In the Shomrei Yisroel formula, these appear reversed — first "lo yanum" then "lo yishan" — because we observe from below upward: we first see the tenumah, and know there is a Shomer above who does not drowse; and then looking further inward, we see that the eyes themselves are not sleeping, and know there is a Shomer ensuring even this. Segment 17 HE: .5עי׳להלן עם׳ל״א. EN: And "eina de-natora de-chola, eina de-kiyuma de-chola" — the eye that guards everything, the eye that sustains everything. When the blessed Holy One wishes to give the Sitra Achra license, He hides His eyes — "let their gods sleep"; "the eye of the adulterer waits for twilight, no eye shall see me" [Job 24:15]. But when He does not wish to give them license: "His eye is toward those who fear Him." And what sustains all: the eye's bonding with what is seen — the inner soul reaching out through the pupil, attaching itself to the seen thing, picturing it within itself, and then a new offspring going out from the seer to the seen — this is the sustaining force of all existence. Segment 18 HE: — עמוד 18 — EN: And: "tov ayin hu yivorach" [Proverbs 22:9] — the Idra here reads: "al tikri yivorach ela yivarech" [do not read "he shall be blessed" but "he shall bless"]. For the eye of Arikh is called tov ayin [goodly eye] — unlike the ayin tovah [good eye] which is the eye of Ze'ir when corrected by Arikh's illumination. And ra ayin [bad eye] is the Sitra Achra's eye — which seeks to imitate the goodly eye but recoils from true giving, for its nature is only to withhold and diminish. And the Sitra Achra's version of ra ayin says "eat and drink" but its heart is not with it, for its heart — the root of true sight — is absent. Thus ayin ha-ra [evil eye] produces famine [literal lack], while ra ayin produces satiation without satisfaction — "you shall eat and not be satisfied" — because the bonding of love between the luminaries is absent. Segment 19 HE: זה התיקון היה במתן תורה .ואומות העולם נשארו ערלים ,שהוא מציאות EN: And: "ayin de-ashgachusa" — the gazing eye. For there are three modes of emergence: gates [Yesodos], windows [the open sense-openings], and lattices [the hair-channels]. The Shechina looks through the WINDOWS — the sense-openings that are not the Yesod — and PEEKS THROUGH the LATTICES — the hairs, in the secret of "meitzitz min ha-charakim" like the blossoming of the staff [vayatzitz tzitz]. And the root of all this is the eye, whose oversight is constant and unbroken — the inner essence bonding with creation at every moment. Segment 20 HE: מה שנהיה אחר חטא אדם ,ולכן אץ להם חלק בתורה ובמצות .נמצא EN: And FEAR [YIRAH]: "hineh ein Hashem el yere'av" — for there are two kinds of fear: YIRAS HA-ONESH [fear of punishment] and YIRAS HA-ROMEMUS [awe of transcendence]. Fear of punishment comes from the gevuros that can punish — whoever is afraid is protected from them and saved. But awe of transcendence: the one who is exalted does not reveal himself to the one below him, because the lower one's level is too small for the exalted one's greatness — and the Exalted One remains, as it were, contracted from above the lower. And awe of this kind — rather than distancing — actually draws the awestruck one nearer. For the very din of contraction is appeased toward the awed one and draws close. And this is the fruit of yiras ha-romemus: those who have it cause the upper and lower luminaries to draw nearer to them, and they attain great perception. So Moshe at the burning bush — first he said: "I will turn aside and see this great sight" — and because he had not yet recognized, he had no fear. But once he recognized: "Moses hid his face, for he was afraid to look upon G-d" — and at that moment Hashem immediately called and sent him. And so with AA and ZA: though AA's eye gazes upon ZA always, it is transcendently exalted above ZA — and its illumination only properly bonds when ZA has this awe of transcendence. This is: "hineh ein Hashem el yere'av, le-michallim le-chasdo" — it is those who await His chesed who have this awe, for there are no punishing gevuros in AA from which to be afraid; rather, whoever hopes for His chesed is in awe of His transcendence. Segment 21 HE: שהתפילין והציצית וכל אותן שנקראץ אות ,הם הדברים הנמצאים בבחינת EN: And: "hineh lo yanum ve-lo yishan shomer Yisroel" — this too is in the secret of the HINEH, as is: "hineh mitaso shel Shlomo, shishim giborim saviv lah" — sixty mighty ones surrounding the royal couch [Shechina], which is the Heh that becomes Samech through the twelve tribes [twelve times five = sixty letters of Birkas Kohanim]. And in Birkas Kohanim there are sixty letters for this reason — it is a blessing structured to ensure protection even in times of din and klippa dominion. This is: "yivorechecha Hashem ve-yishmerecha" — the shmirah is what the blessing especially needs. And the Shmirah of AA's eye guards ZA by sweetening all his gevuros so they do not become adversaries. And so Metatron — shomrei — takes the sixty gevuros as his sixty fiery lashes [shishin pulsai de-nura] and guards the sacred charge. Segment 22 HE: גילוי וקשר השורש על האדם ,לבד מה שהוצרך לבנינו בסוד דמות אדם EN: 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: Segment 23 HE: בבחינת מלכות ,ותלוים כולם בעטרה של היסוד. EN: 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. Segment 24 HE: והנה עטרה זו סודה קש״ת ,בסוד חד״ר ,בבחינת ג׳אבות שהם שורש EN: 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." Segment 25 HE: הכל .ובאמת הם סוד ג׳קוצץ שיש ליו״ד .חהו ממש ענ ץ הקשת ששם EN: 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. Segment 26 HE: הקב״ה בימי נח ,ותבץ גודל ענ ץ סוד הקשת המוזכר כל כך בזוהר EN: 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. Segment 27 HE: ובתיקונים .וגם תדע ענ ץ קש״ת בגווני נהירין ,וענץ הג׳קולות של EN: 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. Segment 28 HE: השופר ,תקיעה שברים תרועה שסודם קש״ת ,שהם ענינים כוללים הרבה EN: 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. Segment 29 HE: בדרכי החכמה הממכרים ברוב המקומות .והוא כי קש״ת הוא סוד היחוד EN: 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. Segment 30 HE: עצמו ,דהיינו סוד המצוה בסוד התדבקות הזכר ,ובזה תלוים כל עניני EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 31 HE: התדבקות הזה .והוא עצמו ענ ץ הקול של השופר ,שהוא סוד התורה EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 32 HE: ממש ,בסוד התפשטות של הפנימיות המתגלה בעולם .כי הבריאה הוא EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 33 HE: רק בסוד החיצוניות בסוד ההבלים ,אך התורה היא הפנימיות המתגלה, EN: 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. Segment 34 HE: וסודה קו״ל בסוד אמ״ש ,ונעשה אחר כך קש״ת .והוא סוד :הקול קול EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 35 HE: יעקב(בראשית כז ,כב) שהוא ז׳הויו״ת בסוד ד׳קולות .ובאמת השופר הוא EN: 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). Segment 36 HE: יותר עליון מן הקש״ת ,כי השופר הוא בסוד [נ״א :ביסוד] אימא ,המוציאה EN: 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). Segment 37 HE: את הקול דהיינו חג״ת בסוד הפנימיות .וקש״ת הוא בסוד [נ״א :ביסוד] ז״א EN: 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). Segment 38 HE: המתגלה ,בבחינת :אות בצבא שלו .והנה בחיצוניות שזכרנו אין כח היחוד EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 39 HE: מתגלה ,כי הספירות המה כמו כלים כל אחד לפעולתו ,כי אם בפנימיות EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 16: The Name of Atik Yomin — Hidden in Torah; Revealed at the Akeidah; The Tzimtzum URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/16/ Adir BaMurom — Chapter 16: The Name of Atik Yomin — Hidden in Torah; Revealed at the Akeidah; The Tzimtzum Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/16 Segment 1 HE: נודע כח היחוד .תהו ממש סוד הקש״ת שהוא כללות המדריגות ביחוד א׳, EN: The Idra now says: "taana, shmeih de-atika satim mi-kola" — the name of Atik is hidden from all, and is not revealed in the Torah except in one place. The Ramchal opens here the most profound and exalted discussion of the entire Idra: the secret of creation itself, and how all of governance — the existence of the Sitra Achra, the exile, the Patriarchs, Moshe, and Mashiach — are all rooted in the two primordial acts of the blessed Emitter: the TZIMTZUM [contraction] and the EXTENSION OF THE KAV [line of Ayn Sof]. Segment 2 HE: בסוד היו״ד שזכרנו. EN: Before the renewal of existence there was only the Emitter — an Infinite, Undifferentiated Light [or pashut beli tachlis]. On this the mind may not investigate. Even to say "He willed" or "He thought" is impossible, for these words express actions of the limited sefirot that came after. Even the Name HVYH refers only to the sefirot, not to the Emitter before emanation. The existence of the sefirot in potential before their actualization is entirely beyond us. Only the DEED — the tzimtzum and the kav — is what we can investigate. And before that deed there was what the Ramchal calls the MACHSHAVAH [thought], corresponding to ChU"B = Chochma and Bina = mind and heart. And the Ayn Sof, in inclining His simple will toward this particular type of illumination, is called KETER over all — hence Keter is called Ayn Sof. Segment 3 HE: והנה אחר שחטא אדה״ר ,כבר שמעת איך גברה הערלה עד שהגיע EN: And: the secret of all the sefirot IS the Torah. This is the primacy of Torah over all existence — for what was established in the inclination of the will was specifically the matter of Torah, and through its secret the existence was built. And: "Yisroel arose in thought" — for in this thought they were found as the foundation and root of all existence. And this is the 2000 years the Torah preceded the world: the world is the secret of VAV-HEH = tzimtzum and kav; and preceding it are 2000 years = the two letters YUD-HEH = the machshavah above. And: Torah preceded creation because only the existence of the sefirot according to the governance of Torah gives existence to the klippa — the klippa exists only as the necessary outer shell preceding the fruit. And: the first act of creation in the machshavah was: first the din, then the rachamim — "first He thought to create the world with the attribute of din, then He combined with it the attribute of rachamim" [Bereishis Rabba]. And correspondingly: the outer aspect [chitzoniyus] is revealed before the inner [penimiyus]. Segment 4 HE: הדבר להשחית העולם במבול ,ובנח שהיה מהול חזרו הדברים להתתקן EN: And now the exposition in the order of the verses: "Bereishis" [In the beginning] = TORAH, which was the divine delight for 2000 years before the existence of the ZU"N. "Bara Elokim" = what was revealed [ELOHIM] created. "Es ha-shamayim ve-es ha-aretz" = the two names ELOHIM in the secret of Ze'ir and his Nukva. "Ve-es" [and] = the secret of the CROWNS on the letters [the connection of letters to their source]. "Ve-ha-aretz haysa tohu vavohu" — the four expansions: TOHU/VAVOHU/CHOSHECH/TEHOM = four Yuds [the four Be"N-names of ELOHIM]. In their expansion they are the MEM-OPEN [going out]; then the ring [izka] gathers them back to MEM-CLOSED — and this is MAYIM [water]: "ve-ruach Elokim merachefes al penei ha-mayim" — MEM is the forty; RU"CH is four times Be"N [= the four expansions]; PE"S is four times 120 [permutations of ELOHIM]. Then the yod-letters of YAAKOV are revealed: for EKEV [heel] = two ELOHIM [in gematria], and when they return to the ring-Yud it becomes YAAKOV. Segment 5 HE: והושם הקש״ת שהוא האות ,וכל האותות הנכנסים בעולם תלוים בה. EN: And: the root of the Sitra Achra. The existence of the sefirot according to the governance of Torah gives existence also to one created thing that is the OPPOSITE of the blessed Emitter's good will — the SA, called elohim acherim [other gods], things that go against the holy creation which is entirely good. And: the error of those who said there are two powers was in seeing the Sitra Achra as truly opposite to the good-will of Ayn Sof, not understanding that the Emitter is omnipotent and CAN create even the SA. This is: "oseh shalom u-voreh ra" [Isaiah 45:7]. And the names ELOHIM include: holy ELOHIM = those standing in the holy spreading of the light; and other ELOHIM = those standing in this created thing that is against the light. The latter are CHOSHECH — darkness, not light. And: the SHIN-CHAF [320] dins are the secret of five times DIN in the five letters of ELOHIM. And: YITZCHAK = R"CH = 208 = all the levels of din — and this is the risha de-Esav, the root of all darkness, for in its spreading to Esav it makes CHOSHECH; but in being given to Yaakov it remains OR. Segment 6 HE: והנה אחר שנגלה הקש״ת לא חזר להכסות עוד .רק ההפרש הוא, EN: And the PATRIARCHS as cosmic forces. AVRAHAM = the KAV — the line of Ayn Sof = 248 = CHESED = Ayin-Beis. He is the force that descends into the RESHIMU [the residual impression after the tzimtzum] and transforms it. He is born when the Kav exits from within the Reshimu — for when the Kav entered it vested within the Reshimu and was mixed with it [this was TERACH — gematria of the three times 120 permutations of ELOHIM + the 248 of the Kav entering = T-R-CH]. After three years [= the third illumination of ELOHIM, above the two of Esav] Avraham recognized his Creator — and at that point the Kav had the strength to act. YITZCHAK = the Reshimu rectified by the Kav — the water of the renewal, containing all the levels of din that need sweetening. YAAKOV = the lights that break through the outer shell and emerge. And all of these needed to be in the form of ZU"N — male and female — hence Sarah from Avraham, Rivkah from Yitzchak's rectification, Rachel and Leah from Yaakov's [through Lavan, who ruled the Reshimu at that stage to bring forth the Immahos]. Segment 7 HE: שיכול להאיר באורו ,או שיתחשך אורו מכח איזה כסויים שיכסוהו ,כי EN: And ESAV = the spreading of the four ELOHIM outward — taking 364 days of the year [gematria of SATAN]. And YAAKOV when doubled [Yaakov Yaakov] = 364 + 12 [tribes] = ESAV — and in that moment Yaakov is equal to Esav. But when the Kav [= Avraham] adds its strength, then Yaakov inherits the rosh [head = the first ALEPH of ELOHIM] from Esav, becoming YISROEL = L"I RO"SH [to me is the head]. And: MASHIACH in the time of exile stands in the secret of NACHASH [serpent] — gematria equal to MASHIACH — keeping the klippos bound under the holy, as head controls tail. And: the SHE"S [365] MITZVOS LO SA'ASEH are the three times 120 permutations of ELOHIM of the nursing-phase [yenuka] plus the HEH above them, all equaling 365 — and these are the fence [geder] that subdues the SA. And GEDER = OR [= 207] in gematria — for this is the Torah's light as a fence of protection. Segment 8 HE: עכ״פ לא יהיה מי שיכול להעדירו לגמרי .ונמצא שזהו בחי׳הפנימיות EN: And MOSHE = SHEM MA"H [= 45] = the secret of Yisroel, for he encompasses 600,000 souls. And: "the voice is Yaakov's voice, the hands are Esav's hands" — for Yaakov does not overpower Esav except through the power of Torah. And: the two MASHIACHS — Mashiach ben Yosef in the secret of Rachel, and Mashiach ben Dovid in the secret of Leah — ultimately unite: "ve-hayu le-achadim be-yadecha". And the two lights that Yaakov inherited from Esav [the two ALEPH-values not included in the 365] are given to Avraham in trust, and he is called NER [= 248 + 2] — "arachti ner li-meshichi" — and through this NER the Mashiachim rule. And: YOVAK = the breaking-through, as in "az yivaka ke-shachar orecha" — when the Kav pierces the Reshimu completely, the darkness is split and the dawn breaks. Segment 9 HE: המתגלה בהארת השורש הנקשר בעולמו .ופעולה זאת מגעת רק לישראל ולא EN: And the secret of the NAME OF ATIK being hidden: throughout the Torah the governance is in the secret of ZA [= HVYH as the Torah was given through ZA], and Atik Yomin is entirely concealed — except at the AKEIDAH [binding of Yitzchak]. For there the Kav entered the Reshimu and the union of Atik and ZA was revealed to Avraham: "bi nishba'ti ne'um Hashem" — one swears by one greater than oneself; and here Hashem swears BY HIMSELF — the implication: Atik Yomin IS the inner secret of the Name HVYH. For AHYAH = the YHV"H before its full revelation — in the secret of YIHYEH [will be], which is the Yud of the Name, and Atik is named for this Yud. And so: "becha yevorach Yisroel" — Yaakov says this of the inner aspect of himself, which is from AA; and "Yisroel asher becha esfaar" — ZA says this to the people below who mirror his form, and AA says this to ZA who mirrors his. Segment 10 HE: לאומות העולם ,כי להם המילה וכל שאר המצות ,ועליהם עומד האות EN: And the NOSE of Arikh Anpin [chotma]: the place of the birth of the partzuf [facial image], for the nose is MALCHUS of the tikkunim of the head. The three MoChIN [ChaBa"D] spread through all the tikkunim above the nose; then the Gevuros emerge from the fourth moach [Da'as] as the roots of all the partzuf's gevuros, concentrating in a single flaring at the midpoint of the face, all contained in Malchus rooted in the face's structure. This is: "chotma de-malka — tikuna de-partzufa" [the nose of the King — the tikkun of the face] from parashas Mishpatim. And in the nose the RUACH [spirit] receives its life from the NESHAMAH: "vayipach be-apav nishmas chayim va-yehi ha-adam le-nefesh chayah" — the Neshamah is the source of life; the Nefesh must be vivified through the Ruach; and the Ruach receives the life-force in the NOSE. Therefore: CHOTAM [nose] = CHAYIM [life] in gematria — for in the nose there is the letter HEH [one of the HEH-letters constituting the nose], and CHOTAM itself = CHAYIM. And this is: "ke-tal Chermon she-yored al harrei Tziyon — ki sham tzivah Hashem es ha-berakhah, chayim ad ha-olam" [Psalms 133:3] — for there [in the nose / Beis HaMikdash] Hashem commanded the blessing, life forever. Segment 11 HE: בצבא שלו ,ולהם ראוי הגילוי הזה .וזהו סוד :ונפלינו אני ועמך (שמות EN: And the RUACH goes out through the nostrils and reaches the mouth, makes a great tikkun there, then descends to the beard [dikna] — as will be explained. And inside the nose there is Sa"G; and outside the nose is made of three AHYAH [Akik] as known from the Yichudim — and these three AHYAH fill there, and their secret is: NACHT [= nun-ches-tes]. When the Ruach dominates [reaches the point of exiting through the nostrils] it is called nachas ruach — for CHOTAM [nose] is the NACHAS, not acting on its own, only flowing after the Ruach. And when the Ruach is still sealed inside the nose [not yet reaching exit] the nose itself flares and scintillates from the Ruach circling within it seeking to descend — and that scintillation reaches the Dikna directly rather than descending through the nostrils. Segment 12 HE: לג ,טז) ,שהתפלל משה רע״ה .והוא סוד :נגד כל עמך אעשה נפלאות EN: And in Arikh Anpin the nose is different from ZA: in ZA the nose is the place where din and rachamim contend — and charon af [burning anger] occurs in the nose when the gevuros flare without the moach's sweetening. But in Arikh the nose contains only illumination of ChA"S — a NACHT RUACH of complete sweetness. And: "chad rucha nafik le-ZA" — one breath goes out from the nose of Arikh to ZA into Gan Eden; and "chad rucha de-chayei, de-veih zamin le-zimna" — a second breath of life, reserved for the time-to-come, for Mashiach. This is "ve-nacha alav ruach Hashem — ruach chochma u-vinah" [Isaiah 11:2]. And all the events of the exile are contained in the operations of this second breath while still sealed inside the nose of Malchus — for when it finally exits and arrives, all will be repaired: the living in Tziyon will be called holy, and DEATH WILL BE SWALLOWED UP FOREVER. Segment 13 HE: (שמות לד ,י) שאמר לו הקב״ה .וכאן נגלית הנבואה שנתן הקב״ה EN: 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: Segment 14 HE: — עמוד 19 — EN: 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. Segment 15 HE: לישראל ,כי באמת הוא דבר למעלה ממה שנותן בנין העולם מצד EN: 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." Segment 16 HE: המלכות .וגם החכמה הגדולה בסוד רוה״ק ,שכל זה הוא למעלה מבנץ EN: 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. Segment 17 HE: העולם .כי אומות העולם לא זכו לזה ,לא נשאר להם כי אם השכל האנושי EN: 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. Segment 18 HE: הנמצא בבנין הגוף .והנה כבר אמרנו ,שבחינת קש״ת זה כיון שפעם אחד EN: 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. Segment 19 HE: הגיע להגלות שוב לא יעבור מן העולם עוד ,אלא שיוכל להכסות בכסויים EN: 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. Segment 20 HE: המחשיכים ,כמ״ש לך בס״ד .וכאשר נכסה אז היה הגלות ,וכשיתפשט EN: 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. Segment 21 HE: מן הכסויים האלה תהיה אז הגאולה ,בסוד :וראיתיה לזכור ברית עולם EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 22 HE: (בראשית ט ,טז). EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 23 HE: ונמצא שהאותות הם הקשרים הנמשכים מבחינת האות הזה שמקשרים EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 24 HE: השורש על הענף ,וסודם הציצית והתפילין ,וכל שהוא מענינם ,ואלו לא EN: 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. Segment 25 HE: נסתלקו ולא יסתלקו לעולם .אלא עד שלא היו מעוטפים במעטה החושך הזה, EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 26 HE: היו נגלים לנו לעינינו ,ועושים לנו אותם הענינים הטובים אשר ע שו EN: 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). Segment 27 HE: לנו .ועכשיו לא תאמר שאינם ח״ו ,אבל ישנם ,אלא שמחמת הכיסוי EN: 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). Segment 28 HE: לא ראינום .וזהו שאמר :אותותינו לא ראינו(תהלים עד ,ט) ,ואינו אומר: EN: 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). Segment 29 HE: אותות לא ראינו ,אלא :אותותינו .כי אותות יש והם הקשרים האלה, EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 30 HE: כי קו״ש נקשרים על ישראל בתפלה דראש ובתפלה דיד ,ובאות שבת EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 17: The Secret of the Nose of Arikh — Nachas Ruach; Life; The Four Kingdoms of Daniel URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/17/ Adir BaMurom — Chapter 17: The Secret of the Nose of Arikh — Nachas Ruach; Life; The Four Kingdoms of Daniel Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/17 Segment 1 HE: ובאות ברית .אך לא ראינו ולא הגיע לנו מהם הנפלאות שנאמר בהם :נגד EN: The Ramchal now explains how the FOUR GREAT LIGHTS that emerge from the flaring of the nose against the Great Sea [the Dikna] correspond to the FOUR KINGDOMS OF DANIEL. And the overarching principle: the blessed Emitter did not wish merely to push the evil away — He wished to RECTIFY the klippa itself, so that all would be humbled and subjugated to holiness. This is done through the Shechina vesting herself within the four kingdoms during the exile — and in that process the good within them is extracted and bound to holiness's service, while the evil is eventually discarded. Segment 2 HE: כל עמך אעשה נפלאות ,הבאים מהם בהמשך ממש .ומשעה שנכסו אלו EN: And the secret of the LETTERS: There are two kinds of letters — the letters as they existed in the Nekudim [primordial world] before the Breaking, and the letters as they exist in the Tikkun. From the letters of Tikkun [= letters of MaH] no evil comes forth — all klippos are made from the letters of the Nekudim [= letters of Be"N]. The bodies of Yisroel's seed were designated to be built from the MaH-letters [the letters of Tikkun], while the nations are built from the Be"N-letters. When the Luchos [tablets] were given, this was established in them — and they received CHEIRUS [freedom, carved into stone], which was literally a renewal of the substance of their bodies. Had they not sinned with the golden calf, there would have been no more death and no exile. But when the calf was sinned and the tablets broken, the MaH-letters departed from them and only the Be"N-letters remained — and this is called ro'etz [smashing], for the vessels shatter. When Ezra came — numerically equal to Moshe — he re-established the teaching of the first Revelation, and restored the cantillation-marks [trop = the ta'amei ha-mikra] which re-anchored the MaH dimension in the letters. And when the Sefer Torah is lifted and the letters shown to the people [hagbahah] — an illumination flows to the congregation from the letters of MaH — this is the secret: "how great is Your goodness which You have hidden away for those who fear You." Segment 3 HE: האותות ,הנה :אין עוד נביא ואין אתנו יודע עד מה (שם).6 EN: And the FIRST KINGDOM — BAVEL [Babylon]: The first great light from the nose flares in the secret of SPIRIT-OF-LAMED-LAMED-LAMED [= wind = Aleph in three letters], and the kingdom of Bavel grasps that aspect of the eagle-wings [kenafayim di-neshar], rising to cling to the holiness of Yaakov [who is the eagle of the divine chariot]. Bavel is connected to the concept of TARGUM [Aramaic translation], which is in Klipas Nogah — and Nogah's ultimate tikkun is to be drawn into holiness. This is why "Nevuchadnetzar my servant" — the king of Bavel was uniquely called G-d's servant, for it was specifically through him that this stage of purification began. And: TARGUM = TARDEMA [deep sleep] in gematria — for: "a deep sleep fell upon Avram" [Genesis 15:12] — the beginning of the exile process. And Bavel's tikkun is "and it rose up on its feet like a man, and a human heart was given to it" — rectification in the limbs [through the two Mashiachs] and in the heart [through Moshe] — the secret of ONE TARGUM, in the form of "to serve Him with one shoulder" [Zephaniah 3:9]. Segment 4 HE: ואפרש לך עתה ענין הכסויים האלה .כי הנה כמו שהיו״ד כוללת EN: The SECOND KINGDOM — PARAS AND MADAI [Persia and Media]: This light flares with the spirit of YAH, and its animal-form is the BEAR — "they are laden with meat like a bear" [Megillah 11a]. This kingdom corresponds to the BIRTH-PANGS OF MASHIACH [chevlei Mashiach] — for it is the time of compression and urgency, as one birth-pang follows another without respite. Therefore they bear the nature of "they have no rest, like a bear" — they are the ones who rule in the time when urgency is necessary. And: "three ribs in its mouth between its teeth — Arise, devour much flesh" [Daniel 7:5]. And: the three ribs are the three AT"I [Aleph-Tav-Yud] in the Dikna — three ADNY — against whom these forces press. And the nine = the three-times-three which emerge from their biting. And the AT"I of this second light, at the time of its revealing, goes toward the BUILDING OF THE SECOND BEIS HAMIKDASH — and Koresh [Cyrus] king of Paras was the one who built it, saying: "He commanded me to build Him a House." Segment 5 HE: תלת קוצין ,שהם סוד התלת גוונין של הקש״ת ,כנגד זה יש ג׳כסויים, EN: The THIRD KINGDOM — YAVAN [Greece]: "After this I beheld, and lo, another" — a new process begins, corresponding to the destruction of the Second Beis Hamikdash and this last exile, until the coming of the Redeemer. Yavan is the BEAUTY OF YEFET ["the beauty of Yefet shall dwell in the tents of Shem"] — and it was therefore permitted to write the Torah in Greek. And the secret of NAMER [leopard]: one who "changed and departed" [shana u-feyrash] — for Yavan entered the holy tents and received illumination from within, then went back out and used what it had absorbed to oppose holiness. This is the leopard's SPOTS [chavarvuros] — two colors mixed, with the inner color occasionally breaking through the outer. And: this is the deepest corruption, numerically connected to the pattern of the mamzer [one born from forbidden union] — for the light of holiness absorbed through Torah study, when mixed with inner spiritual impurity, becomes a mingled abomination. Therefore it is harder than all the others [Pesachim 49a]. And Yavan decreed against ROSH CHODESH — for Rosh Chodesh is the secret of "David Melech Yisroel chai ve-kayam" — and against this they marshaled the power of the eagle-wings [the four wings of the bird = the aspect of Dovid]. And their 29 luminaries times 10 = 290 = the gematria of NAMER [leopard]. And: 36 of the luminaries remain in the aspect of ALEH [these] departing from ELOHIM — and about them it is said: "on account of these our eyes are darkened" [Lamentations 5:17]. The permission given to them: "and dominion was given to it" [Daniel 7:6]. Segment 6 HE: שלהעבירם צריך מילה ופריעה ואטיפו דדמא .וסודם ע שו וישמעאל EN: The FOURTH KINGDOM — EDOM [Rome]: This is the GREAT DEEP [tehom rabbah] — "Edom is like the deep that has no sounding" [Bereishis Rabbah 2:5] — for it includes all the previous kingdoms within itself. Therefore it is called YESIRA — EXTRA — for in this exile there is something more than in all previous ones: the "pride of Israel" was removed — the tikkunim of ZA's mohin descended into the klippos, as known. And: the special teeth of this beast = IRON + COPPER [barzel ve-nechoshes]. Iron is the root of the Sitra Achra; copper is one garment of Din in which the Shechina clothes herself to coerce the klippos. And when Israel sinned: "your heavens shall be as iron and your land as copper" — the nations received the main sustenance [iron] and Israel was left only with the residue [copper]. And the TEN HORNS: the ten sefirot that the SA took from the holy. And the SMALL HORN [karna ze'ira] — the Reshimu that was already in the SA's own constitution, to which dominion is given last — this is Titus, from whom the mosquito [of the Gemara, Gittin 56b] was rooted, and three horns were uprooted by it. Segment 7 HE: וערב רבי ,והם ממש מקבילות לג׳אבות .כי עשו וישמעאל באים EN: And: "ATIK YOMIN YATIV — the Ancient of Days was seated" — seated upon the Dikna of Arikh Anpin, for the seven lower sefiros of Atik Yomin all illuminate there, and that is called "sitting in full settledness." When Atik moves from one throne [mode of governance] to another it is called "He rose and stood." When He returns to the Dikna it is like one who has been active and then finally sits and rests. And the two benefits of Atik sitting upon the Dikna: (1) since Atik is pure chesed, the Dikna receives sweetening from him. (2) The Dikna becomes a literal CHARIOT [merkavah] for Atik — it does not act from its own nature but Atik acts through it. "When Atik sits upon it — it is subdued"; "the one who rides controls" — for the horse [Dikna] is secondary to the rider [Atik], as with any rider and horse. And the "thrones cast down" [di-khorsin ramiu] = when Atik moves from one mode of governance to another, the illumination of the previous throne departs — for there cannot be two ruling forces simultaneously. This is: "one leader per generation, not two" [Sanhedrin 8a]. Segment 8 HE: מיצחק ואברהם ,וערב רב נתערב בזרעו של יעקב ,כי כל זה תלוי EN: And then: "Amar Rebbi Shimon le-Rebbi Yehuda — yitasken orchach" — RABBI SHIMON SAID TO RABBI YEHUDA: ARRANGE YOUR PATH. And Rebbi Shimon opens the teaching of the RUACH OF MASHIACH, and its connection to the breath of Arikh's nose, and the great power of the wise one [hacham] that comes from the nose of Atika. And: Adam HaRishon when he was created received from this breath [ruach], and therefore had the great wisdom — and when he sinned, it departed from him. And the Ramchal teaches: the Ruach of Mashiach was created before the creation of the world [Pesachim 54a] — and it is his name and his spirit, all one matter, standing to reveal the light of the worlds even in the lowest ones. Segment 9 HE: במצות המילה .וזהו סוד :ולכל בני ישראל היה אור במושבותם (שמות EN: 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: Segment 10 HE: י ,כג) .וכבר נתבאר ענ ץ המילה במקומו ,כי כשאין ערלה מכסה, EN: 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. Segment 11 HE: אז החסדים מתפשטים מן החזה ולמטה ,והם ע׳בסוד ע׳נפש .וזהו EN: 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." Segment 12 HE: ממש מקום הישוב ,שהוא המקום שרחל מצויה שם ,תהו :במושבותם. EN: 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. Segment 13 HE: ובהיות האור הזה מתפשט שם ,אזי ישראל הם בגדולה .אך׳בשלוט EN: 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. Segment 14 HE: הערלה נאמר :השיב אחור ימינו מפני אויב (איכה ב ,ג) ,ואז נשאר EN: 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. Segment 15 HE: החושך והגלות .ת״ש :עד מתי אלהים יחרף צר (תהלים עד ,י), EN: 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. Segment 16 HE: .6עי׳תקט״ו תפלות סי׳קס׳׳ד. EN: 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. Segment 17 HE: ד .עי׳תקט׳׳ו תפלות סי׳ש׳׳י וסי׳קע׳׳ח. EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 18 HE: — עמוד 20 — EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 19 HE: כנגד הערלה .ינאץ אויב שמך לנצח ,כנגד הפריעה .למה תשיב ידך EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 20 HE: כד ,כנגד אטיפו דדמא .תה כי כבר שמעת ,היאך הספירות בסוד ש״ד EN: 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. Segment 21 HE: דשד״י הם שמות של אלהים .ועל זה נאמר :עד מתי אלהים יחרף EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 22 HE: צר .כי אלו הה׳אותיות עצמן המה אותיות מנצפ״ך שסודם צ״ר. EN: 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). Segment 23 HE: תה סוד :ונחש עפ״ר לח מו(י שעיה סה ,כה) ,ר׳׳ל :ע׳ — נקודות אלהים, EN: 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). Segment 24 HE: פ׳׳ר — מנצפ׳׳ך .והערלה עצמה נקראת חרפ׳׳ה ,בסוד :גלותי את חרפת EN: 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). Segment 25 HE: מצרים מעליכם (יהושע ה ,ט) ,וכן :וחרפת עמו יסיר וכו׳(י שעי ה כה ,ח). EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 26 HE: ונמצא שהצר מחרף .ויש עוד בחינת ישמעאל ,שיש לו מילה ולא פריעה. EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 18: The Ma'amar of the Straight Path (Orach Yashar) — Rosh and Sofa; Adam's Sin; Free Choice URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/18/ Adir BaMurom — Chapter 18: The Ma'amar of the Straight Path (Orach Yashar) — Rosh and Sofa; Adam's Sin; Free Choice Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/18 Segment 1 HE: ונמצא שהוא מנאץ את השם שהוא סוד הי׳הזאת ,שנאמר בה :אני ה׳ EN: All the rectifications that human beings must make — all of which go toward eliminating the secret of Tohu and Vohu — all depend upon THIS RUACH. For: "the spirit of G-d hovered upon the face of the waters" — even in the hour when there was Tohu and Vohu, the Ruach of Mashiach never ceased hovering upon the face of the waters. Therefore it can afterward strengthen and become the light. And: even in exile, which is the aspect of Tohu and Vohu, this Ruach hovers. But at the time of redemption when it is revealed: "the people who walked in darkness have seen a great light" — as in: "and a spirit passed and cleared them" [Job 37:21]. Segment 2 HE: הוא שמי וכבודי לאחר לא אתן (ישעיה מב ,ח) .ועד שלא נפרעת היה EN: And the great principle: EVERYTHING THAT WILL BE DONE IN THE DAYS OF KING MASHIACH — ADAM HARISHON COULD HAVE DONE IT ON THE DAY HE WAS CREATED. The sin of Adam only lengthened the time. For the tikkun that needed to be done was destined to happen in any case — he only prolonged it with his sin. And: the Ruach of Mashiach flows through Ze'ir Anpin and stirs all his sefiros — "to where the spirit was to go, they went" [Ezekiel 1:12] — and through it the ZIVUG is made. And this Zivug gazes upon all matters of all created things and oversees them appropriately. And this entire path goes according to the secret of the TREE OF LIFE — for the path of the Zivug is the reinforcing of the GOOD, with no evil whatsoever. Segment 3 HE: נקרא שהאויב מנאץ השם ,כי תראה כי פר״ע הוא בגי׳שמ״י ,והוא סוד EN: And the SECRET OF FREE CHOICE: The blessed Emitter is the ultimate good, and His will is only to do good to the utmost. And from the utmost good — EVEN EVIL SHALL RETURN TO GOOD. For had He compelled the return of evil to good — that would not be called a return but a compulsion, and the good would not be complete [for the receivers would be as one who eats bread that is not his own and is ashamed to look at the face of the one who feeds him — Yerushalmi]. Therefore the JUDGMENT according to free choice was necessary — for through it the things return to this tikkun by their own path, and what was in potential becomes actual. Segment 4 HE: פריעה — פרע י״ה .ובהיות ישמעאל [נ״א :ישראל] בסוד נצח ,ועשו EN: And: the ultimate end is not more than what was already in potential from the beginning — it only shows HOW things were already thus from the first, since the beginning and the end are the same. For the Ayn Sof is equally the same in His complete equality, and no change reaches Him whatsoever — whether it is the power of the ROSH [head/beginning] spreading in its unity, or in the end — the SOFA's work. And this is: "I am first and I am last" [Isaiah 44:6], and: "see now that I, I am He" [Deuteronomy 32:39]. Segment 5 HE: בסוד הוד ,אמר :ינאץ אויב שמך לנצ׳׳ח. EN: And the TZIMTZUM was made AT THE CENTER OF ALL THE INFINITE LIGHT — for the Tzimtzum is like the center of a circle, toward which all the rays of the infinite converge. Only there is there an opposite [a "bad"] to the infinite good — and when it is ultimately revealed that this "opposite" is none other than the Holy One Himself [for when the evil returns to good, it is revealed that it was never truly other] — then His Unity is clarified completely. And we understand why the holy Name SHEM [HVYH] is mentioned alongside KINUY [ELOHIM]: for the kinuy is the concealment, the garment of the Shem — and all evil is only a kinuy, a concealment, that hides the inner Name. When the concealment is removed, the good shines through everywhere. And this is: "and the glory of G-d shall be revealed and all flesh shall see together" [Isaiah 40:5] — the flesh that experienced "breaking" from the aspect of Elokim will recognize that it was really the word of HVYH throughout. Segment 6 HE: אך הנה עוד יש הערב רב שבעבורם גם כן אין החסדים האלו מאירים EN: And: the SEVENTH MILLENNIUM = the revelation of SOFA, the rest that comes after the toil. But there is still a higher revelation needed — the EQUALIZATION of Rosh and Sofa, recognizing that they are one — and this is the difference between the seventh and eighth millennia: in the seventh the Rosh reaches the Sofa and joins with it; in the eighth all together stand in one equalization as from the very beginning. And this is the complete Unity: "Hashem is One and His Name is One." Segment 7 HE: לישראל ,ועליהם אמר :למה תשיב ידך וימינך מקרב חיקך כלה(תהלים עד, EN: And the CREATION OF ADAM: Before Adam was below to worship, the pairings [zivugim] above were only in the aspect of ascending in desire [selik bi-reuta] — for the complete zivug below had not yet occurred. And: "there was no man to work the ground" — for the rain [= the pairing-flow from above] had not yet begun, because heaven and earth had not yet fully separated. The grasses were waiting at the door of the earth, as our sages said, until Adam came and prayed and they emerged [Chullin 60b]. And when Adam was created and stood to work — ROSH withdrew and SOFA remained, and only then was the complete form of ZU"N established, and the grasses emerged from the ground. Segment 8 HE: יא) .והוא גם כן מ״ש :השיב אחור ימינו ,כי הם החסדים החתרים לאחור, EN: And: "the L-rd G-d planted a GAN in Eden" — Gan Eden was in fact created before the world, but it is mentioned after the creation of Adam because only now does it become actual [not merely potential]. And: the TZIMTZUM [plants] of Gan Eden are the 613 commandments; the EDEN-NAHAR [river of Eden] is the ongoing flow of sustenance according to the commandments; and the four rivers that spread = four directions, reaching even the camps of the SA — for even there the sustenance flows, each according to its side. And it was in the Garden that the two great TREES were given — either to work with the TREE OF LIFE [= the power of the Rosh spreading in its unity against the single comprehensive obstacle] or to work with the TREE OF KNOWLEDGE [= the way of the Sofa, repairing each evil particularily and returning it to good]. These are the two choices that stood before Adam — and either one leads to the same ultimate point: the revelation of the Divine Unity in the fullness of good. Only through the Tree of Life it would have been immediate; through the Tree of Knowledge it requires the long process of exile, tikkun, and redemption. Segment 9 HE: וחתרים ממש אל החיק שהוא המקום שמשם היו מתגלים .והנה בזרוע EN: 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: Segment 10 HE: יש ב׳בחינות :בחינת יד ובחינת יד ימין .פירוש — כי היד הוא סוד EN: 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. Segment 11 HE: הי׳׳ד פרקים שהם שייך לימין ולשמאל .ויש בחינת הה׳אצבעות ,שהם EN: 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." Segment 12 HE: סוד הה׳חסדים .והנה י׳׳ד הוא סוד כל השבטים .כי הלא י׳׳ב שבטים EN: 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. Segment 13 HE: הם ,ולד מתחלק לב׳כהן ולוי ,הרי י״ד .ובסוד הה׳חסדים נעשים EN: 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. Segment 14 HE: ע׳ ,דהיינו ה׳פעמים י׳׳ד ,והוא סוד הע׳חסדים שאמרנו שמתגלים. EN: 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. Segment 15 HE: וכל זה צריך להיות שב אחור מפני הערב רב .ותדע גם כן שבשוב EN: 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. Segment 16 HE: אלה החסדים לאחור ,נאמר בז״א כביכול תשש כחו כנקבה (ברכות EN: 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. Segment 17 HE: לב ).שהוא ממש סוד אחור ,בסוד :אחור וקדם צרתני (תהלים קלט, EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 18 HE: ה) .והיינו שלא נשאר דק בחינת הנוקבא שזה סוד אחור באחור .וכבר EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 19 HE: נתפרש דבר זה במקום אחרי ואין פה מקום להאריך בזה .אך כשחתרים EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 20 HE: החסדים להאיר ,הנה אפילו הגבורות מאירות בבחינת זכר וגורמות הישועה, EN: 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. Segment 21 HE: כי הם הישועות ,בסוד :כו״ס ישועו״ת (תהלים קטז יג) ,תהו סוד: EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 22 HE: ואלהי״ם מלכי מקדם פועל ישועו״ת בקרב ה א ס (תהלים עד ,יב). EN: 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). Segment 23 HE: ועתה אפרש לך כל זה היטב ,והוא ענין :ולא אתנו יודע עד מה EN: 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). Segment 24 HE: (תהלים עד ,ט) .כי יש הרבה פירושים לזה הלשון ,ובאמת התורה מתפרשת EN: 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). Segment 25 HE: •8ע י ׳ קל׳׳ח פתח קל׳׳ה. EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 26 HE: — עמוד 21 — EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 19: Commentary on 'I Raised My Hands in Prayer' — Nine Heichalos; The Pargod; 42 Pairings URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/19/ Adir BaMurom — Chapter 19: Commentary on 'I Raised My Hands in Prayer' — Nine Heichalos; The Pargod; 42 Pairings Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/19 Segment 1 HE: בדרכים רבים .ויש פירושים לפי פשט הנראה ,ד ש פירושים אחדים הרחוקים EN: When the MACHSHAVAH [Chochma/thought] goes out and emanates from Keter, each part of it that would arise to exit — instead of exiting — would cling upward, from below to above, to the RISHA [head/Keter] itself. And the lights of the Reshimu [the remnant of Keter] would roll and spin through this clinging and pursuit. And from this force a NEW LIGHT would be emanated within the Risha, from this very pursuit — not a light that the Risha itself would shine from its own side, but from the rolling of its lights through the pursuit, and from the cleaving of Machshavah itself in its pursuit of Risha. This generated light — born from the pursuit — would draw to itself, through the rolling of Risha's lights, what it could draw. And so all ten lights of Machshavah did. Then all the lights that were emanated from the pursuits, together with what they drew from the Risha's rolling, gathered into ONE CURTAIN — and this is the PARGOD [Parsa/screen/veil] that stands before the Risha. This is the secret of the KRUM DE-MOCHA [membrane of the brain] — for it separates between the Gulgalta [skull/Keter] and the Mocha [brain/Chochma], that is, between Keter and Chochma. And although from one side it is called a separator, from another side it is called a connector — for it is the intermediate between them, and through this Pargod Machshavah receives what it receives from the Risha. If the Pargod did not exist, Chochma could never have emerged. Segment 2 HE: מן הפשט לגמרי ,עד שיראו זרים לפי הנראה מהפשט ,יען המה ממשיכין EN: And therefore: the Idra says — "re'u de-machshavah — chad perisu ispares" — the word is ispares [it was spread], not paris [it spread itself], for it was emanated as if from its own force, by the power of Machshavah's pursuits. And so too a Pargod is spread before the Kavod [Shechina] below; and on the holy Chayos — "and a likeness over the heads of the Chayah — a rakia" [Ezekiel 1:22] — for it is impossible for lower levels to bond with and attain upper ones until a single screen is spread between them. The screen is always what emanates from the upper to illuminate the lower — and then the lower bonds with that screen as if bonding with the upper itself. Segment 3 HE: כוונת המלות לדרך אחר ,שונה מדרך הפשט הרבה .עד שלפעמים מה שהוא EN: And the SHAPE OF THE ALEPH: Machshavah stands below and pursues upward after the Pargod. The Pargod stands between Machshavah and Risha. And the Risha is sealed above the Pargod. Their combined form is: an ALEPH — which is two YUDS facing a single RESH at their center. The Resh = the Pargod/rakia dividing waters from waters and simultaneously connecting them. The upper Yud = the Risha clinging above. The lower Yud = the Machshavah clinging below. And "Yadi = 26" — the numerical value of the Name HVYH beginning to reveal here. But the Name was not yet complete in its branches, for the two HEHs were still included in one single Yud. Segment 4 HE: לשבח יתפרש לגנאי ,ומה שהוא לגנאי יתפרש לשבח ,וכל הפירושים יהיו EN: And the ORDER OF THE NAME: when the ten lights of Machshavah struck the Pargod from below to above, the Pargod spread its lights to right and left — five to the right [Keter-Chochma-Chesed-Tiferes-Netzach] and five to the left. Thus the Name HVYH was completed — but in the order YOHEH: for the VAV emerged first from the Yud [from Risha's pursuit], and then from the VAV the two HEHs emerged [from Machshavah's pursuit of the Pargod]. The Machshavah struck the Pargod, caused the two HEHs to emanate, and simultaneously fixed ten letters of HVYH's full spelling [YOD-HE-VAV-HE] within itself — each of the ten lights ascending and causing one of the HEH-lights to emanate, then returning and fixing one corresponding light in Machshavah. When the two HEHs were complete in the Pargod, the ten letters of the full spelling were complete in Machshavah — and only then was Machshavah truly called MACHSHAVAH, in the secret of chashav mah = YOD-HE VAV-HE in full spelling. Segment 5 HE: אמת .תה נמשך מחמת צירוף התורה ,שנאמר בה :אז ראה ויספרה EN: And MATI VE-LO MATI [it reaches and does not reach]: each light in its ascent caused one HEH-light to emanate from the Pargod, but not as a deliberate act — rather, in arriving there it triggered the Pargod to spread its lights right and left [mati = it arrives], and then it returned to its place [lo mati = it does not remain]. And the NINE HEICHALOS [inner chambers] as root of Atzilus: from this process nine chambers emerged as the root for all of Atzilus — for Atzilus is nine male sefirot [the aleph-ches of ECHAD], and Kavod [Shechina] is the tenth completing them [the dalet of ECHAD]. And NaRaN [Nefesh-Ruach-Neshamah] in the Heichalos: Neshamahs = the fixed lights each in its place; Ruchos = the movements of the lights in all ascents and descents; Nefesh = the completeness of the living-force and influence of the upper. And: "lav inon nhorin" [they are not really lights] — for none of these aspects were actually present yet until the next vesting through Bina. Segment 6 HE: כו׳ (איוב כח ,כז) .כי הכל נברא בתורה ,ואותתי׳מצטרפים לצירופים EN: And the KORBAN [offering] that ascends from below to above: this is the order that the Korban accomplishes — it ascends from below upward and connects the Kavod to Atzilus. And when it reaches the uppermost point, all returns to the aspect of lo mati, and all ascends to Ayn Sof. At that moment the Middle [the tenth light of Machshavah, which connects Risha downward] is awakened, and all is crowned. The full Zivug is accomplished — first Biyas Rishona [first union] creating the vessel through the joining of Atzilus and BiyA [Be'riah-Yetzirah-Asiyah] as Neshamah-and-Guf; then Biyas Shniya [second union] — the aspect of lo-mati — in which Machshavah crowns itself in Ayn Sof. And then: "Yesh Me-Ayin" — the existence of all emerges from Ayin — "de-minei ishtakach ve-kayima ve-nahir le-man de-nahir, ve-al da kola kayima" — from it all things are found, stand, and illuminate for those they illuminate — and on this all stands. And: MA"H and BE"N = the secret of TIME — gematria of ZeMaN — for all of time consists only of their combinations. Segment 7 HE: רבים להוציא הדברים הצריכים להולד .וצירוף זה אשר לעינינו ,הוא היה EN: And the MOUTH OF BINA: After Chochma was covered and vested within Bina, within Bina a third illumination arose. For Chochma is Machshavah [thought], and Bina is PEH [mouth] — and there the ten sefirot of ABiYA are made. The order of Bina is in the secret of milu ha-milu [the full filling], and the total is Mem-Beis [42] — and correspondingly seven Havalim [breaths/vanities] emerge, the secret of Shem MA"B. When Chochma and Bina vested together: from the side of Bina, Atzilus became root [corresponding to the Yud of the Name] and BiyA became branches. And from the Heichalos: all Atzilus became Neshamah and all BiyA became body [corresponding body to Neshamah]. Segment 8 HE: השורש לכל הדברים ההם אשר ספורים הם בה* .,ובהיות בדבר א׳הרבה EN: And: "Bereishis bara Elokim es ha-shamayim ve-es ha-aretz" — the MOUTH arranged within itself the four Names ESSaMaB [Ayin-Samech-Mem-Beis], for the mouth itself is Sa"G [=63], and the twenty-two letters are arranged there in the five articulation-places [motzaos], which are the five letters of ELOHIM. And from within there is Ayin-Beis [=72], which descends from Machshavah through the palate and down to the throat, uniting with Sa"G — and together they make VOICE: 72 + 63 = kol [voice = 136 = kuf-vav-lamed]. And in them there are seven Yuds = seven HVYHs = seven Voices = the secret of YAAKOV [= 182]. So Yaakov's voice = BEREISHIS in the secret of "bra shis" — for the Vav of KOL = the tongue, and the letter Beis = BRaKHaH = ESSaMaB, and the world was created with the Beis because the Aleph = the unity above the Beis, connected to it [pointing with its crown toward the Aleph, as our sages expounded]. And the five utterances of the mouth created five syllables = the five books of Torah. Segment 9 HE: תכליות או הרבה דרכים ,הנה אעפ״כ יש שיצאו כולם משורש אחד EN: And: BEREISHIS = the MOUTH being built, then destroyed, then rebuilt. For: "and the earth was tohu and vohu" — when the Peh was sealed, all the Sa"G-lights that remained outside, the seven Voices, were left without the Ayin-Beis, and they were darkened — and that is TOHU-VOHU. At that moment the secret of "ve-eleh ha-melachim asher malchu be-eretz Edom" — the Kings who reigned in the land of Edom — was immediately hinted: for the Aretz [land] = the Sa"G that was left outside, darkened, = Edom [from which dins are stirred]. And then the garment of Adam Kadmon [AK], which had been unable to be revealed due to the great light of AK's sefirot, began to become slightly visible. And here were all the things mentioned in the earlier section: "the Name of Atik is hidden." Segment 10 HE: לבד ,וכן יצטרפו האורות בצירוף א׳ ,שבבחינה א׳יעשה תולדה א׳, EN: And the EIGHT EDOMITE KINGS in Atzilus: the Ramchal now expounds the eight kings of Edom [Genesis 36:31–39] as the eight stages of the Atzilus-world from its initial state of Breaking to its full Tikkun. These are not historical kings but descriptions of the eight states of Malchus [governance] through which Atzilus passed. Segment 11 HE: והיא הנראית בפירוש הפסוק בדרך אחד .ובבחינה אחרת יעשה תולדה EN: BELA BEN BEOR / City of Dinhavah: = the rooting of Din and Judgment — the governance of Da'as that was swallowed within the closed Mouth, causing the absence of Da'as in the world. BELA [swallowing] = the swallowing of the upper lights into the Mouth. BEN BEOR = one who has this quality [like lavan chayil = a man of valor]. And DINHAVAH [his city] = DIN HAVAH [bring justice] — for this was permanently set in Malchus: the governance of rebuke and correction — reward and punishment as they should operate. And: "petach devarecha ya'ir — mevin peta'im" [Psalms 119:130] — when the Mouth opens, light comes forth. And: the Torah causes the Mouth to continually reopen, adding illumination to all worlds. Segment 12 HE: אחרת ,נראית בדרך אחר ,והבן היטב. EN: YOVAV BEN ZERAH / City of Botzrah: = the secret of YIBAVAH [the trembling/broken sound] — for after the Mouth sealed, the Sa"G-lights that remained outside, the seven Voices, began to tremble and flicker — illuminating and ceasing, illuminating and ceasing — unable to sustain constant illumination. This is the secret of SHEVARIM and TERUAH [the broken-sound of the Shofar]: Tekiah = the unbroken voice emerging in continuous force; Shevarim = the voice starting and stopping; Teruah = the persistent weakness of the voice. BEN ZERAH = from the ZERACH [dawn-rising] of light that bursts forth and illuminates momentarily. And yet even now the lights do illuminate — for: "ha-me'ir la-aretz ve-ladarim aleha be-rachamim" — every morning when the sun rises, the Chesed by which creation was made stirs in full force for a moment, as it will be in the future — but then it fades and the world continues through the weakened illumination of Yovav. And BOTZRAH = the FORTRESS [betzurah] of the SA — for from the state of Malchus-as-Yovav emerged the power that the SA uses to challenge the holy, thinking it can build structures of evil so great that holiness cannot prevail against them. But this is wrong — for all evil has an end, while holiness does not. Segment 13 HE: והנה פירוש הלשון הזה בדרך אחד הוא :ולא אתנו יודע עד EN: CHUSHAM FROM THE LAND OF TEMAN: = the seven HAVALIM [breaths/vanities] that were left alone [the Sa"G-lights without the Ayin-Beis], governing the world in the mode of the senses only [CHOSHIM = senses]. This is Koheles's "havel havalim" — for when these govern alone, the world appears as multiple separate things with no inner governance visible, and people follow materiality and sensory experience alone. And this is: the veil between the true inner governance and its outer appearance. TEMAN = the southern/material dimension [as in "ve-halach be-se'arot teman"]. And: the souls who were sunk in this hevel-governance thought that the world follows laws of nature alone — the heresy of Epicurus. But one who reaches true knowledge sees three things: the true inner governance hidden, the false outer appearance, and HOW the outer appearance connects to the true governance. And this is: "puka le-milei de-shtuta" — opening one's mouth for words of foolishness — which Rav Hamnuna Sava would recite before his learning, as explained in the Zohar. Segment 14 HE: מה ,ר״ל :עד מתי ילך כך .וזה כי כל הנחמות אשר הוזכרו בכתובים, EN: HADAD BEN BEDAD / City of Avith: = CHESED — the fourth king = Tiferes. HADAD = the DADS [breasts/nourishing-lights] — for in the state of Hadad, the great nourishing lights that had been sealed within the Mouth began to emerge in the mode of CHESED. For: "olam chesed yibaneh" — the world is built with chesed — and the Dispenser always desires to give: "more than the calf wants to nurse, the cow wants to nurse" [Pesachim 112a]. And the two DADIM [breasts] = the two lights from ELOHIM of Bina [EL and MI] — for EL and MI are the two dads, illuminating in two directions: right and left. And the HEH of ELOHIM in the center = chalav [milk] flowing in both directions, in the secret of DI-DI-VaVaVaV [the form of the HEH] = 42 = the Name of Forty-Two by which all worlds were created. And: Torah learned li-shmah = for the Name [HVYH] — the Heh-light that causes Torah to be the very milk of the Dads. BEN BEDAD = the Beis of Dovid that was sunk within Edom and needed to be extracted. Segment 15 HE: הוקדמו בסוד רפואה למכות הגלות .כי כבר כל האורות ההם הוכנו על EN: SAMLAH FROM MASREKAH: = YESOD — the fifth king. SAMLAH = the garment of the divine light that illuminated within the garments [LEVUSH] of AK. For when the great light was vested within the garments, the garments could contain it [being a great vessel]. But when the light withdrew, the garments contracted and each garment-portion, becoming thin as a single thread, became a VAV [the letter Vav = a thin upright line]. And between each Vav and the next, the body remained in its pre-vesting state of air-that-cannot-be-grasped — this is the GVIL [blank parchment space] between letters in a Sefer Torah. And the VAVs gathered from the four directions in the form of a closed MEM, and all the souls of Yisroel were rooted within them: "de-minayihu perchin nishmatin" [from them the souls fly forth — Eliyahu's prayer in Tikkun Zohar]. And the sparks scintillating within them = the souls that have not yet come until after techias ha-maisim [resurrection]. MASREKAH = the SHEREKE [whistling-sound/VAV] — the sound that connects the garments to the body of AK, when the light re-illuminates within the Vavs in the mode of SHUREK [the vowel Shurek = Vav-dot]. Segment 16 HE: מצבם כן .כאשר יש להם לעשות פעולותיהם בגאולה .וגילוים לנו הוא, EN: And MASHIACH AS THE FOLDING VAV: The holy souls were divided in two: the RISHONIM [first-generation souls] who could withstand the SA and effect great tikkunim — who gave themselves for kiddush Hashem — and the ACHARONIM [later-generation souls] who lacked this strength. And MASHIACH stands in the middle, FOLDING [mekapel] these upon those — taking the lower half of the garment and lifting it onto the upper half, so that the upper half sustains the lower. He stands at the fold-line itself, the VAV that does the folding. He completes [meshalem] on behalf of all the Acharonim. For they needed a supplement they could not provide for themselves. And: CHIRIQ [the vowel dot below the Vav] = Mashiach's current state in exile — for the light illuminates from above but cannot fully reach the lower garment-half, leaving a dot below rather than within. And at the end: CHIRIQ will return to SHUREK — "ashrika lahem ve-akabtzem" [Zechariah 10:8] — and then to CHOLAM — until the Shechina rises as a crown on the King's head, and that is: the return of evil to good — in Hod [YeSoDe which had been Yud — becoming HoD]. Segment 17 HE: כי כבר ניתן להם גילוי גדול להאיר לנו ,שאילולא כך נגלו למעלה לא EN: SHAUL FROM RECHOVOS HA-NAHAR: = YESOD of IMMA — the sixth king, whose name means "one who is asked for" [sha'ul = given to G-d]. RECHOVOS HA-NAHAR = the broadness [rechovos] of the River [nahar = RINAH, the song/joy of Torah] — for when the letters of the garment flamed against each other [231 gates striking each other] they created the joy of Torah — the flaming of the lights. And the secret of Dovid's harp hung above his bed, played by the north wind at midnight — for the north-wind [yesod of Imma] struck the harp [yesod of AK], and then the lights of Torah blazed. And: whoever reveals Torah to others [megale masechta] brings these lights to flame in the Shechina, making a true Zivug. And: the joy of Torah is only in giving it to others, not in keeping it for oneself — for it is only at the moment of the Zivug, when Ze'ir Anpin turns toward the Nukva, that all his lights blaze with joy. Segment 18 HE: הגיע הידיעה מהם אלינו .,והוא תיקון גדול להתיש כח הרע הגובר בגלות, EN: BAAL CHANAN BEN ACHBOR: = the seventh king — the secret of the CAT AND MOUSE [Chatul ve-Achbar]. BAAL CHANAN = the Tzaddik who gives generously ["ve-tzaddik chonen ve-noten"]. ACHBOR = the mouse who hoards ["achbara de-shachiv adinarei" — the mouse that lies on the coins]. This is the secret of the GIVING EYE [ayin tovah] vs. the WITHHOLDING EYE [ayin ra'ah] — which is the inner light that illuminates through the eyes and allows the sefirot to give to each other ["tov ayin hu yivorach"]. When this eye-illumination is present: the lights give to each other [mekablin dein min dein]. When absent: each hoards its portion in sealing [situm]. And: the Tzaddik even when sealing does so for a purpose — he guards for the right time. But the evil mouse wastes without benefit. And: Klipas Nogah = the cat that must catch the evil mouse — for sometimes the cat is the instrument of holiness catching what needs to be caught. Segment 19 HE: ולרפוא קלקולים רבים עד שנוכל לסבול אותם .אך כנגד זה נסתם יום EN: HADAR / City of Pa'u — wife Meheitavel daughter of Matred bat Mei Zahav: = the eighth king = the GENERAL TIKKUN of all the Breaking, ZU"N together. For here ZU"N were finally corrected together — hence his wife is mentioned [all previous kings had no wife recorded]. And HADAR = the illumination of the eyes [HA-DAR = HA-EIN = the eye-lights] that illuminates the mouth-lights and causes the Simple and the Filling of Sa"G to reunite. And TZEDEK = the complete governance of the Mouth — "be-tzedek kol imrei fi" [Proverbs 8:8]. TZEDEK is Yerushalayim = Ir ha-Tzedek = the strength of Din. And MISHPAT = the sweetening [mitukt] of Tzedek — turning it toward zechuyos [merits] and minimizing punishments. And TZEDEK + YaK = HADAR [in gematria]. This is TZEDDAKAH — the joining of ZU"N. And MEHEITAVEL = when the Nukva herself returns to be called by the aspect of MA"H [= 45 = good revealed]. For the Beis of Be"N [= 52] becomes the Beis of BAYIS [home] when MA"H rules over Be"N so completely that Be"N itself becomes a source of sustenance — "ha-hofchi ha-tzur agam mayim" [Psalms 114:8]. Segment 20 HE: הגאולה ,בסוד :הלא הוא כמום עמדי כו׳(דברי ם לב ,לד) .כי ב׳הגליות EN: 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: Segment 21 HE: הראשונות נתגלה קיצם ,והוא המאור ההוכן כבר לגאולתם .שבהיותו EN: 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. Segment 22 HE: מתגלה אליהם ,היה עושה פעולה גדולה בעניני הגלות מה שאין אנו EN: 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." Segment 23 HE: יודעים .אך ודאי רבה היא ,כי אין דבר מתגלה חנם ,כל שכן יום הגאולה. EN: 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. Segment 24 HE: ובגלות זה האחרון הוצרך עוד להמצא תיקון שלם ,שיהיה גם היום סתום. EN: 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. Segment 25 HE: תה סוד התהום שהיא מלכות רביעית שאין לה חקר ,כמ״ש במדרש .כי זה EN: 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. Segment 26 HE: מכלל התיקונים שבגלות ,והטעם נודע לאדון היחיד המנהג את הכל .וזהו EN: 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. Segment 27 HE: שהיה דוד המלך ע״ה מתאונן ואומר :ולא אתנו יודע עד מה. EN: 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. Segment 28 HE: ועוד ענין אחר נכלל בזה הלשון ,ובו מתפרש הפסוק בדרך אחר. EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 29 HE: והוא כי אין ידיעת האחורים קרויה ידיעה ,יען הדברים אינם לעיניהם EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 30 HE: בבירור כראשונים .כי רשב״י זללה״ה היו תמיד כל הדברים ברורים EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 31 HE: .8עי׳קנאת ה׳צבאות (גנזי רמח׳׳ל ענו׳קל׳׳א) ד׳׳ה :והנה. EN: 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. Segment 32 HE: .9עי׳משכני עליון(גנזי רמח׳׳ל עט׳קנ׳׳ז) .בענק קץ האחרון שנסתם עי׳תקט״ו תפלות EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 33 HE: סי׳ר׳ וסי׳תי׳׳א. EN: 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). Segment 34 HE: — עמוד 22 — EN: 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). Segment 35 HE: לפניו ,כאיש הרואה בעיניו דבר מצטייר בלבבו ,ולא היה בידיעתו שום EN: 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). Segment 36 HE: ערבוב ומחשך .אך קודם לו ,מאחת החורבן ,נאמר :ולא אתנו יודע EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 37 HE: עד מה ,ועד מה ,הוא כמו בלי מה .פירוש — אין מי שיודע מה EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 2: The Reapers of the Field — Tzadikim Who Repair the Shechina; Secrets from Gan Eden URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/2/ Adir BaMurom — Chapter 2: The Reapers of the Field — Tzadikim Who Repair the Shechina; Secrets from Gan Eden Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/2 Segment 1 HE: (שַׁדַּי) (שׁ״ד) (י׳) Segment 2 HE: הוי״ה Segment 3 HE: מִילָה יהוה הוי״ה Segment 4 HE: יה״ו יהו״ה Segment 5 HE: הוי״ה הוי״ה Segment 6 HE: אוֹת Segment 7 HE: בוטש Segment 8 HE: קֶשֶׁת Segment 9 HE: א-ו-ת Segment 10 HE: אֱלֹהִים מ-נ-צ-פ-ך צַר חֶרְפָּה ח-ר-פ פָּרַע שְׁמִי י-ה פרע יה יהוה EN: It thus emerges that there are two sets of taryag [613]. The first taryag is what the Holy Blessed One has made — and it is the aspect of Malchus [Royalty, the lowest sefira] of itself: this is the body given to man. And there is another taryag — that which man himself performs — and it is the aspect of Malchus in the secret of mitzva [commandment]: these are the 613 mitzvos. However, the truth is that everything is contained within one taryag; only that within one particular luminary, both sets of taryag are subsumed — and that is the ateres habris [the crown of the covenant — the corona of circumcision], which alone receives the full impress of all 613. For through the presence of this luminary in its place, all those qualities come to exist within the luminaries that bring about the actions required by the mitzvos. And likewise those luminaries that are the secret of tefillin, tzitzis, and similar mitzvos emerge through it. Thus in truth, this crown has a great function, for it serves as the counterpart to all the 613 — and therefore the Sages of blessed memory said: "Great is circumcision, which is equal in weight to all the commandments" (Jerusalem Talmud, Nedarim, end of ch. 3). And now I will explain all this in the secret of the Name Shaddai (שַׁדַּי), which is the tziyur [the imprinting form] that we have described. The 613 of matza [the Nukva in her diminished, unilluminated state — as "bread of affliction"] — these correspond to Shin-Dalet (שׁ״ד) of Shaddai, while the last among them — the crown — corresponds to the Yud (י׳) of Shaddai. And the 613 of mitzva [the Nukva in her complete, illuminated state] all depend upon this Yud of Shaddai. Segment 11 HE: מ-ה (עָמֹק עָמֹק) Segment 12 HE: הוי״ה הוי״ה Segment 13 HE: הוי״ה Segment 14 HE: אל״ף למ״ד ה״י יו״ד מ״ם EN: Now, within the form of Shin-Dalet, the aspect of evil is still present — for indeed, it was deliberately structured this way in order to give existence to the evil inclination [yetzer hara]. It was given likewise to the nations of the world, for this form was given to them. But the Yud of Shaddai is not revealed through this form — rather, the revelation of the Yud is given specifically through the path of mitzva: in the commandment of the covenant of circumcision [bris mila]. And thereafter all the mitzvos depend upon it. And it is impossible to attain the full completeness of the mitzvos except for one who possesses this completeness of circumcision. Therefore, regarding the nations of the world it is written: "He has not done so for any nation, and they do not know His judgments" [Psalms 147:20]. The first mitzvos that flow principally from this Yud are those called osos [signs / identifying marks] — and this is the secret of what our Sages of blessed memory said: "A sign he has in his host" (Chagiga 16a). Let me now explain this matter to you thoroughly. You have already heard how through the name El Shaddai creation was accomplished — but that is in Yesod Imma [the Foundation-channel of the Supernal Mother], which is the root. Afterwards this name spreads into Ze'ir Anpin and is subsumed in his Yesod as well. Now, according to the Shin-Dalet of Shaddai, all the sefiros are made in the aspect of Elokim — and afterwards, by virtue of the Yud, they are all made into Havayos [manifestations of the Name הוי״ה]. This is the aspect of Elokim and HVYH mentioned in the account of Creation — for all the sefiros are made only in one of these two aspects: either as Elokim or as HVYH. As for what produces this transformation — namely El Shaddai — it is not relevant to mention it there, since it operates within Imma and the Work of Creation is the work of Zu"n. And this is the secret of מִי יַעֲלֶה לָנוּ הַשָּׁמַיְמָה — "Who shall ascend for us to heaven?" [Deuteronomy 30:12] — where the initial letters spell מִילָה = mila [circumcision], and the final letters spell יהוה [HVYH] (Tikkunay Zohar, Introduction, fol. 2b) — for only through this Yud does the Name הוי״ה blessed be He shine within the sefiros. Therefore even an infant Israelite who is born — the Name does not illuminate him until after he is circumcised. And therefore arla [foreskin, uncircumcision] has the numerical value of ש״ה = 305, and its secret is the Name Elokim in its miluy [spelled-out form] and its five letters — for in the aspect of Elokim these matters remain. And this Name spreads through Ze'ir Anpin as stated — El spreads through Cha"G Ta"T [= Chessed, Gevura, Tiferes, Netzach, Hod — through its Lamed], for the Lamed spreads through Cha"G Ta"T. And the Alef spreads through Netzach-Hod, which are the two halves of the Alef of Tzvaos [Hosts], as elucidated elsewhere. Afterwards the Yesod spreads out and is revealed in the secret of Shaddai — in the secret of this form and seal. For truly the Yesod encompasses this crown — the secret of the final sefira of the partzuf [Divine Countenance], and also the end of every individual sefira. Therefore of it the verse says: "Dai — Enough!" (Chagiga 12a) — for when the Yesod emerges, He has said "Enough!" to the world, and the expansion of the light is complete. And the Shin-Dalet within it corresponds to the El we described — for its secret is likewise Cha"G Ta"T: Shin = Cha"G, Dalet = Ta"T [Netzach-Hod], all in the secret of vavs [the letter Vav = 6, representing the six emotional sefiros]. And the Yud is the aspect of the Yesod itself. Yet even so, in truth the crown is the secret of Malchus that is subsumed there. For you have already heard how the sefiros are in the form of a man — they are imprinted in the form of the aspect of Malchus, which is for the purpose of the governance. Thus the supernal sefiros are all in the secret of the masculine imprinted according to Malchus — and therefore their measure is in the secret of the Heh [= 5], namely Cha"G Ta"T. And similarly Shin-Dalet is five vavs. But the crown is in Malchus, according to the aspect of Yesod — which is the secret of mitzva, as explained above — while formerly [alternate reading: "from the beginning"] it is in the aspect of matza. Understand this well. It thus emerges that all the sefiros correspond to YaH-Vav [יה״ו — the first three letters of the Name יהו״ה], while the crown corresponds to the final Heh. And when this crown is revealed and the Name הוי״ה blessed be He shines forth, then El — which had been combined with Shaddai — now combines with הוי״ה and makes El HVYH as well. Therefore both of these Names are found in the Torah: El Shaddai and El HVYH — "El HVYH, and He has given us light" [Psalms 118:27]. And if you add up El Shaddai and El HVYH together with the Heh found in the crown, the total comes to the numerical value of אוֹת [= 407 = sign/letter — the very word for "sign"]. Therefore the Yesod is called Os Bris Kodesh — the sign of the holy covenant — for the Os [sign] belongs to this very aspect. And it is itself one of the 613 mitzvos, and also one of the 613 limbs of the body. And upon it depend another 613, which are the completion of the other 613. Now, the angelic hosts are created through Malchus — for all of creation was created in her secret, for she is the act [of creation], as is known. Yet the truth is that all of creation was created through the secret of the letters. But the angels have a revelation of the governance through the secret of these letters — for the letter from which each angel emerged shines above its head and sparkles, and according to this sparkling they are governed. And through the revelation of this letter above their heads there is found upon them a covering of radiance and splendor, and various kinds of bonds by which this letter is fastened to them — and this is precisely their perfection of creation. Now their creation is in the secret of Malchus — the act — but the sparkling of the letter upon them is in the secret of the Yesod, namely this very Yud of Shaddai. And the secret of this is nefesh and ruach [the soul-levels of "life-force" and "spirit"] — for in the nefesh there are 22 letters, and similarly in the ruach. Only: the nefesh stands fixed, like a woman who sits in her home, while the ruach rises and descends and beats and strikes [בוטש — root: to beat/strike/thrash — a strong, active word] in its sparkling. Therefore, from the aspect of Malchus, the angels are created from the letters — but even so, the letters do not sparkle upon them. It is from the aspect of the Yesod that they sparkle and produce in them those bonds of radiance and splendor we described. And this is similarly the case with Israel: in the aspect of Shin-Dalet alone, these lights of sparkling do not exist — for the letters have built the body and are quietly settled in their place. But it is in the aspect of the Yud of Shaddai that they illuminate. And since attaining this level must be accomplished through performing the mitzva, it was therefore placed in their hands — and once they have done it, these tikkunim become fixed within them. And this fixedness will be seen in them afterwards in the World of Souls, in the secret of: "the righteous sit with their crowns upon their heads" (Berachos 17a) — for these are the tikkunim they established during their lifetimes.4 For during all the time of free choice, the matter must remain in the hands of man. And regarding tefillin, our Sages of blessed memory explained (Menachos 35b) the verse: "And all the peoples of the earth shall see that the Name of the Lord is called upon you..." [Deuteronomy 28:10] — for just as the letters sparkle in the secret of the Yesod above the head of each celestial host, so do they sparkle upon the head of man below, in the secret of the tefillin sheb'rosh [head-tefillin]. And just as above, one letter illuminates for each host — for each angelic host emerges from a single letter — so in Israel, all four letters illuminate, for they emerge from all of them. And this aspect is called os [sign] — namely, those bonds that are bound upon a person beyond his creation, wherein the root is revealed and bound and rests upon him. And also above, in Ze'ir Anpin, these illuminations are an additional light drawn from his own root upon him. And the tefillin shel yad and the tefillin shel rosh bind the Holy One upon man, as is elucidated in the Tikkunim many times — for these are truly in the aspect of this os: "a sign he has in his host" — and all of this depends upon the Yud of Shaddai, which is the os, as explained. Now, Adam HaRishon [the primordial man] was far more prepared than human beings are today — for he was already born circumcised. Thus he was already readied to draw upon himself the signs [alternate reading: the letters] dependent upon this Yud of Shaddai, for his service was intended to be far easier and more effortless than it is now. But since he sinned, the foreskin came to be found upon him — and this is the secret of: "he was one who drew out his foreskin" (Sanhedrin 38b) — for he was no longer prepared to accept the yoke of the commandments. And so you will observe that twenty-six generations passed until there would be one worthy to receive the Torah. And the mode of Adam HaRishon's existence in the world was already lost at the time of the Flood, as is explained elsewhere.5 And then the Holy Blessed One created Noah already circumcised like Adam HaRishon, and the world was fitting to be rectified through him. And indeed it began to be rectified — to the point that there was no destruction at the end of his ten generations as there was at the end of the generations of the first man. On the contrary: Abraham our forefather, peace be upon him, came and received the reward of them all, and then it was rectified entirely. And the completion of this rectification came at the giving of the Torah. And the nations of the world remained uncircumcised — which is the condition that came about after Adam's sin — and therefore they have no share in the Torah and the commandments. Thus tefillin, tzitzis, and all those called os are the matters found in the aspect of the revelation and binding of the root upon man — beyond what was needed for man's building in the secret of the form of man in the aspect of Malchus — and they all depend upon the crown of the Yesod. And this crown — its secret is keshet [bow / rainbow — קֶשֶׁת], in the secret of Cha"D aR [= Chessed, Din, Rachamim — the three colors of the rainbow], in the aspect of the three avos [patriarchs — the three columns of the divine structure] who are the root of everything. And in truth they are the secret of the three points [thorns / kotzin] of the Yud. And this is precisely the matter of the bow that the Holy Blessed One placed in the days of Noah — and understand the profound significance of the secret of the rainbow mentioned so often in the Zohar and the Tikkunim. And you will also understand the matter of the keshet in its three shining colors, and the matter of the three sounds of the shofar — tekia, shevarim, terua — whose secret is keshet: for these are matters that encompass much, in the ways of wisdom expounded in so many places. For keshet is the secret of yichud [divine unification] itself — namely the secret of mitzva in the secret of the cleaving of the Masculine — and upon this depend all the matters of this cleaving. And it is itself the matter of the voice of the shofar, which is the very secret of the Torah, in the secret of the expansion of the inwardness [pnimiyus] that is revealed in the world. For Creation is only in the secret of the external [chitzoniyus] — in the secret of the vapors [havlim] — but the Torah is the inner dimension that is revealed; and its secret is kol [voice/sound] in the secret of Alef-Mem-Shin [= Fire, Water, Air — the three mother letters], which afterwards becomes keshet. And this is the secret of: "The voice is the voice of Jacob" [Genesis 27:22] — which is the seven Havayos in the secret of four voices. And truly the shofar is higher than the keshet — for the shofar is in the secret of [alternate: "in the Yesod of"] Imma, which brings forth the voice — namely Cha"G [Chessed-Gevura] in the secret of the inwardness. And the keshet is in the secret of [alternate: "in the Yesod of"] Ze'ir Anpin as it is revealed — in the aspect of "a sign in his host." And within the external dimension we described, the power of yichud is not revealed — for the sefiros are like vessels, each one for its operation — but only through the inward dimension is the power of yichud known. And this is precisely the secret of the keshet — which is the totality of the gradations in one yichud, in the secret of the Yud we described. Now, after Adam HaRishon sinned — you have already heard how the foreskin prevailed until the world reached the point of being destroyed by the Flood — and through Noah, who was circumcised, things began to be rectified, and the keshet — which is the os — was set, and all the signs that enter the world depend upon it. And once the keshet was revealed, it did not return to be hidden again. The only difference is: it can illuminate with its light, or its light can become darkened by various coverings that may cover it — but in any case there will be no one who can entirely eliminate it. It thus emerges that this is the aspect of the inwardness being revealed, as the root shines and is bound in the world. And this action reaches only Israel and not the nations of the world — for Israel have the mila and all the other mitzvos, and upon them stands the os in its host, and to them this revelation is fitting. And this is the secret of: "U'niflianu — we shall be distinguished, I and Your people" [Exodus 33:16], which Moses our teacher, peace be upon him, prayed. And it is the secret of: "Before all your people I will do wonders" [Exodus 34:10], which the Holy Blessed One said to him. And here was revealed the prophecy that the Holy Blessed One gave to Israel — for it is truly something above what the building of the world from the side of Malchus provides. And also the great wisdom in the secret of Ruach HaKodesh [the Holy Spirit / Divine inspiration] — all of this is above the building of the world. For the nations of the world did not merit this; only the human intellect found in the structure of the body remained with them. Now, this aspect of keshet — once it was revealed, it will no longer depart from the world. Only it can become covered by covering-forces that darken it — as I will explain to you, G-d willing. And when it was covered, that was exile; and when it will be shed of these coverings, that will be the redemption, in the secret of: "I will see it to remember the eternal covenant" [Genesis 9:16]. It thus emerges that the osos [signs] are the bonds drawn from the aspect of this os, that bind the root to the branch — and their secret is tzitzis and tefillin, and all that pertains to them. These have never been removed and will never be removed from the world. Only: before they were wrapped in this cloak of darkness, they were visible to our eyes and produced for us those great goodnesses. And now — do not say that they are absent, heaven forbid — they exist! Only because of the covering we have not seen them. And this is what the verse says: "אֹתֹתֵינוּ לֹא רָאִינוּ — our osos we have not seen" [Psalms 74:9] — and it does not say "osos [signs in general] we have not seen," but rather: "ososaynu — our signs." [Root: א-ו-ת — os = sign, letter, bond.] For the osos exist, and they are these bonds — for the Holy One is bound upon Israel in the tefillin shel rosh and the tefillin shel yad, and in the sign of Sabbath and the sign of the Covenant. But we have not seen — nor have there arrived to us from them the wonders that were said about them: "Before all your people I will do wonders," which come flowing from them. And from the time these osos were covered: "there is no more any prophet, and there is none among us who knows how long" [Psalms 74:9].6 I will now explain to you the matter of these coverings. For just as the Yud contains three points [kotzin — thorns/tips], which are the secret of the three colors of the keshet, correspondingly there are three coverings — to remove which, one requires mila [circumcision], pria [uncovering the corona], and atifas dam [the dripping of blood]. And their secret is: Esav, Yishmael, and the Erev Rav [Mixed Multitude] — and these correspond precisely to the three avos [patriarchs]: for Esav and Yishmael come from Yitzchak and Avraham, and the Erev Rav became mixed with the seed of Yaakov. And all this depends upon the commandment of circumcision. And this is the secret of: "For all the children of Israel there was light in their dwellings" [Exodus 10:23]. And the matter of circumcision has already been explained in its place: for when the foreskin does not cover, the chassadim [acts of lovingkindness — the energies of Chessed flowing from Ze'ir Anpin] spread from the chest downward, and they are seventy, in the secret of the seventy souls. And this is precisely the place of settled habitation — which is the place where Rachel is found: this corresponds to "in their dwellings." And when this light spreads there, Israel are in greatness. But when the foreskin prevails, it is said: "He has turned back His right hand before the enemy" [Lamentations 2:3], and then darkness and exile remain. Therefore: "How long, O G‑d, shall the adversary revile?" [Psalms 74:10] — this corresponds to the foreskin. "The enemy has blasphemed Your Name forever" — this corresponds to the pria. "Why do you withdraw Your hand?" [Psalms 74:11] — this corresponds to the atifas dam. And this is because you have already heard how the sefiros in the aspect of Shin-Dalet of Shaddai are Names of Elokim. Therefore it says: "How long, O Elokim, shall the adversary revile?" — for these very five letters [of אֱלֹהִים] are themselves the letters Mantzpach [מ-נ-צ-פ-ך — the final forms of five letters] whose secret is tzar [adversary — צַר]. And this is the secret of: "and the serpent — dust shall be its food" [Isaiah 65:25] — meaning: ayin [= the letter Ayin standing for the nikkudos / vowel-points of Elokim], peh-resh [= the letters Mantzpach]. And the foreskin itself is called חֶרְפָּה [disgrace / reviling — sharing the root ח-ר-פ with yecharef = "revile"], in the secret of: "I have rolled away the disgrace of Egypt from you" [Joshua 5:9], and similarly: "and the disgrace of His people He will remove" [Isaiah 25:8]. Thus the adversary is the one who reviles. And there is a further aspect — that of Yishmael, who has mila but not pria. It emerges that he defiles the Name — which is the secret of this Yud — concerning which it is said: "I am Hashem, that is My Name, and My glory I shall not give to another" [Isaiah 42:8]. And as long as pria has not been performed, it is as though the enemy is defiling the Name — for you will observe that פָּרַע [para = to uncover] has the same numerical value as שְׁמִי [shmi = My Name] — and the secret of pria is: para yah — "uncovering the י-ה." [פרע = uncover; יה = the first two letters of the Name יהוה.] And since Yishmael [alternate reading: Israel] is in the secret of Netzach, and Esav in the secret of Hod, it says: "The enemy has blasphemed Your Name lanetzach" [= forever / in Netzach]. But then there is also the Erev Rav — and on their account too these chassadim do not illuminate Israel — and regarding them it says: "Why do You withdraw Your hand, Your right hand? Draw it out from the midst of Your bosom, and consume!" [Psalms 74:11]. And this is also what is said: "He has turned back His right hand" — for these are the chassadim pushed backward, pushed literally back toward the bosom — the place from which they would have been revealed. Now in the arm there are two aspects: the aspect of yad [hand], and the aspect of yad yamin [right hand]. Explanation: the yad is the secret of the fourteen joints — which belong to both right and left. And there is the aspect of the five fingers — which are the secret of the five chassadim. Now, fourteen is the secret of all the tribes — for are there not twelve tribes? But fourteen: divided into two — Kohen and Levi — that is fourteen. And from the secret of the five chassadim, seventy are produced — namely five times fourteen — and this is the secret of the seventy chassadim we said are revealed. And all of this must return backward on account of the Erev Rav. And know further that when these chassadim turn backward, it is said of Ze'ir Anpin, as it were: "his strength weakened like a woman's" (Berachos 32a) — which is precisely the secret of achor [backward/posterior], in the secret of: "You have hemmed me in behind and before" [Psalms 139:5] — meaning that only the aspect of the Nukva remains, which is the secret of back-to-back. This matter has already been explained elsewhere, and there is no room to expand on it here. But when the chassadim do push to illuminate, then even the gevuros [stern judgments] illuminate in the aspect of the masculine and bring about salvation — for they are the salvations, in the secret of: "the cup of salvations" [Psalms 116:13] — and this is the secret of: "G‑d my King from of old, working salvations in the midst of the earth" [Psalms 74:12]. I will now explain to you all of this thoroughly. And this is the matter of: "and we do not know how long [ad ma]" [Psalms 74:9]. For there are many interpretations of this expression — and truly, the Torah is expounded in many ways. There are interpretations according to the plain sense as it appears, and there are interpretations quite remote from the literal sense, to the point that they seem strange according to what the plain text appears to say — since they draw the meaning of the words in an entirely different direction. So much so that sometimes what is praise may be interpreted as reproach, and what is reproach may be interpreted as praise — and all interpretations shall be true. This flows from the combinations [tziruf] of the Torah, concerning which it is said: "then He saw it and set it forth" [Job 28:27] — for everything was created through the Torah, and its letters combine into many combinations to produce all the matters that needed to come into being. And this particular combination that appears before our eyes was the root of all those matters recorded within it.8 And when one matter contains many purposes or many paths, they may all nevertheless emerge from a single root — and so the lights will combine in one combination: in one aspect it will produce one effect, which is seen in one interpretation of the verse; and in another aspect it will produce another effect, seen in another interpretation. Understand this well. First meaning: The plain interpretation of the expression is: "and we do not know how long [ad ma]" — meaning: until when will this continue? This is because all the consolations that were mentioned in the Scriptures were drawn near in the secret of healing for the blows of exile — for all those lights were already set up in their stations, as they are to perform their operations in the redemption. And their revelation to us is this: a great illumination was already given to them to shine upon us — for had it not been revealed above in this way, the knowledge of them would not have reached us. And it is a great tikkun to weaken the power of the evil that prevails in exile, and to heal many corruptions, until we can bear them. But correspondingly, the day of redemption was sealed, in the secret of: "Is it not concealed with Me, sealed in My treasuries?" [Deuteronomy 32:34]. For the end-times of the first two exiles were revealed — and this was the light prepared for their redemption. When it was revealed to them, it performed a great action in the matters of exile — far beyond what we know. Certainly it was great — for nothing is revealed for nothing, all the more so the day of redemption. But in this last exile, an additional complete tikkun was required — so that even the day would be sealed. And this is the secret of the tehom [abyss — the fourth kingdom], which is the fourth monarchy that has no fathoming, as stated in the Midrash. For this is part of the tikkunim of exile, and the reason is known to the One Singular Master who guides all. And this is what David the King, peace be upon him, lamented and said: "and we do not know how long." Second meaning: Another matter is contained in this expression, and through it the verse is expounded along a different path. For the knowledge of the latter generations is not called "knowledge" at all — since matters are not clear to them as they were to the earlier ones. For Rashbi [Rabbi Shimon bar Yochai] — all matters were always clear before him, like a person who sees something with his own eyes and it is perfectly imprinted in his heart, with no confusion or obscurity in his knowledge. But prior to him, after the destruction, it is said: "and we do not know how long [ad mah]" — and "ad mah" is as if saying "like nothing at all." The meaning: there is none who knows what the matter actually is — which is as much as saying: nothing whatsoever. And note that it does not say "v'lo banenu yode'a — and none of us knows," but rather "v'lo itanu yode'a — and with us there is none who knows." For in truth, despite all this, there were still some great sages among Israel who were not entirely lacking. But the matter was like the period from Noah to Abraham — for there were righteous men such as Shem and Eber and their courts, yet they did not mingle with the rest of their generation and their generation derived no great benefit from them, for they stood apart and their goodness did not flow to others. So too, after prophecy ceased in Israel, certainly many sages remained — for in the time of the Tannaim there was great wisdom in Israel, and each of them knew secrets. But the matters were not settled clearly in their hearts, for each one did not know with clarity what he had attained, and the matters were as the words of a sealed book. For whoever did not stand upon the true content of the matter — the matters are very sealed, since the way of understanding was hidden from human intellect. And indeed you will see likewise, after Rashbi passed to his resting place: the sages who came after him would mutter in their speech and would not speak with a full mouth. And yet — great and renowned sages existed, who knew the Kabbalah according to its true nature; only they did not establish an academy to produce a great work like the Sefer HaZohar, into which they would gather both supernal and earthly matters. They only stood apart and did not join with others. Thus the entire world was left lacking this knowledge. Therefore it says: "and with us there is none who knows how long" — for whatever exists with us, there is none who knows how much it is — because none can be said to know anything. And in truth all this is drawn from the illumination of the lights in concealment, or in openness. For only in the days of Rashbi, after the thirteen years he was in the cave, were the gates of wisdom opened to him to illuminate all Israel until the end of days — and I will further tell you great things about this, G-d willing. Third meaning: And there is yet a further matter contained in this expression: "how long [ad ma]." For the true knowledge is the knowledge of the secret of Dmus Adam [the form of Adam — the cosmic man]. That is: are not all the creatures and their laws subsumed in the secret of the form of Adam? — as has already been elucidated in many places.10 And whoever attains this matter is called one who knows wisdom — which is the inwardness of wisdom and the inwardness of Torah, in the secret of: "This is the Torah of Adam [zos haTorah Adam]" [Numbers 19:14]. And since there is none who attains this, it is said: "and with us there is none who knows how long [ad mah]" — for mah [= "what" / the Name of 45] is the Name MaH [= מ-ה] in the secret of Adam. § 13 — The Deepest Level: Atzmus and Kelim; the Inner Thread; Rashbi as the Spark of Moses And there is yet a further secret contained in this verse — deep, deep (עָמֹק עָמֹק) it is, deeper than all that I have explained to you until now. For it is written: "What is His Name, and what is the Name of His Son — if you know" [Proverbs 30:4]. The sefiros divide into atzmus [essence/interiority] and kelim [vessels/outer structures] — as has been elucidated in many places thoroughly.11 The kelim are the sefiros that change in their operations according to the needs of the governance. But the atzmus is the secret of the thread of Ayn Sof blessed be He extending through all of them — which is the secret of the line that pierced the void [challal] — in which there is no change whatsoever, and it is simply the vitality of the sefiros. And it is also called shkiyo d'ilana [Aramaic: the watering of the tree] (Tikkunay Zohar, Introduction, fol. 2b), and its secret is the Name MaH — the secret of Adam. And those who receive can draw either from the sefiros alone — namely from the kelim — or from the atzmus within them; and the difference is clearly immense. But truly, when Israel is properly prepared, there spreads within them an extension of this thread through their souls — for even above there are many levels of interiority nested one within another, and this thread is the most interior of them all. And so too among Israel: sometimes the extension flows within their souls only from the aspect of the kelim alone, and sometimes also from the aspect of the thread itself — and that is the true strength of Israel, and they are then called: "You are children of the Lord your G‑d" [Deuteronomy 14:1]. And this is: "What is His Name, and what is the Name of His Son?" And when they receive in this way, they attain the inwardness of comprehension. But at the time when the Temple was destroyed, it is said: "He has set me in dark places, like those long dead" [Lamentations 3:6] — for the extension no longer reaches Israel except through the aspect of the kelim alone, and the inner dimension withdraws. And then it is said: "And the earth was tohu va-vohu — formless and void — and darkness was upon the face of the deep" [Genesis 1:2]. And the secret of this matter: the klippos [forces of concealment] have no dominion over the illumination of the inner dimension — only over the aspect of the kelim alone. The klippos are rooted in the Nukva de-Tehoma Rabba [the Feminine of the Great Deep], and they grasp from there in the places where they grasp. For corresponding to NaRaN [= Nefesh, Ruach, Neshama — the three levels of soul] of the inner dimension as it withdraws, it is said: "the earth was tohu, vohu, and darkness." And these [the three — tohu, vohu, darkness] are in the secret of brain, heart, and liver — within which NaRaN dwell — and this reaches down to the tehom which is the abode of the klippos. And when Israel's governance is only from this alone, exile grows exceedingly heavy — and then: "and we do not know how long [ad ma]" — meaning this aspect of MaH, which is the thread described. But even then: "and the spirit of G‑d hovered over the face of the waters" [Genesis 1:2] — for despite all this, the ruach [spirit] — which is the secret of this thread — was extending itself over these waters, hovering but not quite touching — in the secret of mati ve-lo mati [Aramaic: "touching and not touching" — the mode of near-presence without full contact]. And from this ruach, those great and renowned sages in Israel we spoke of would receive. But since the ruach was only in the mode of mati ve-lo mati, they could not establish an academy like Rabbi Shimon bar Yochai. But in the days of Rabbi Shimon bar Yochai, this MaH began to spread — and then the Zohar was produced, in the secret of: "And G‑d said: Let there be light!" [Genesis 1:3] — against the darkness of the body, namely the secret of the kelim that had dominated until that time. And then it was said: "G‑d, my King from of old, working salvations in the midst of the earth" [Psalms 74:12]. Let me now explain this matter thoroughly — so you will know what Rashbi did in his cave, and what the Zohar is. For the Sefer HaZohar has been expounded many times in the secret of Noah's teiva [ark] — and in Parshas Beha'aloscha it states: "And the enlightened ones shall shine like the brightness [zohar] of the firmament — these are those who study the Sefer HaZohar, which is the scroll [kesivat] of Noah..." (Zohar III, 153b). At the time when the Shechinah [Divine Presence] entered exile — in the beginning — we have already said that she was only in the aspect of the kelim and no light from the inner dimension came to her at all. This was until Rabbi Shimon bar Yochai came — and this was because he is a spark of Moses our teacher, peace be upon him. And truly Moses is the first and most essential — the one of whom it is said: "What is His Name and what is the Name of His Son?" — in the secret of the thread we explained above, which enclothes itself in the soul of Moses, and through him enclothes itself afterwards in all the rest of Israel in whom it enclothes. And therefore Rabbi Shimon bar Yochai — who was from his root — was able then, for the time had now also come for drawing down the secret of this thread to the vessels of the Nukva [alternate: "of the body"]. And at that time Imma spread out and illuminated her five lights to the Nukva — and the secret of this is that within the Nukva there is Elokim — which is the secret of the darkness of the body and the kelim we spoke of. But when this thread reaches her, then a light is drawn to this Elokim and it is sweetened. And the secret of the matter: at first it is said "the earth was tohu, vohu, and darkness" — in the secret of brain, heart, and liver as above. Afterwards: "And G‑d said: Let there be light!" — and there are five occurrences of or [light], to sweeten the five letters of Elokim. And truly this sweetening reaches her through the secret of Imma — for as you know, even the thread itself reaches Zu"n from Imma. And within Imma, Elokim is subsumed within הוי״ה in the secret of its vowel-points, and there it is sweetened in the secret of the five lights. And then the Nukva becomes the teiva of Noah. For before, there was only: "and the spirit of G‑d hovered over the face of the waters" — and then the aspect of a teiva had not yet formed, for everyone stood within the waters — namely within the Sitra Achra [the Other Side — the forces of impurity] that dominates in exile — and the ruach reached them only in the mode of mati ve-lo mati. And even so the governance was only in the secret of Elokim alone. Afterwards: "And G‑d said: Let there be light!" — in the secret of הוי״ה vowel-pointed with Elokim, and in the secret of the five lights that sweeten the five letters of Elokim. And then one mode of existence was formed within the waters — which is the teiva. And this is the existence of the Nukva's spreading in one aspect: that even during the time of exile, and amidst the Sitra Achra, she will separate out from the others whoever is worthy to find shelter in her shade. And these, even though they are within the klippos, shall be called "outside the klippos" — just like Noah who was within the ark in the midst of the floodwaters. And therefore, before the aspect of the teiva existed, it was not possible to make tikkunim as Rashbi made — for one who is within the klippos cannot make these tikkunim. But once the teiva exists, here is a place of refuge and shelter from the Sitra Achra, where a person can be saved and make tikkunim. Understand this well — for this is precisely comparable to the matter of the zivug d'achor b'achor [back-to-back union]: below, Zu"n cannot unite; but when they ascend to Av"A [Abba ve-Imma — Father and Mother] they unite. So too: had they been outside this teiva, they could not have made tikkunim — for the floodwaters, which are the Sitra Achra, covered the entire earth. But once they entered the teiva, they were able to make tikkunim. And therefore understand: Rashbi's tikkunim could not bring the redemption to light — for they were made only in the secret of the teiva. I will yet explain this to you further, G-d willing. And this is the secret of: "A window [tzohar] you shall make for the ark" [Genesis 6:16] — for this aspect comes to be only when Imma joins with the Nukva in the secret of her five lights, and then the Nukva becomes the teiva. And this is the secret of the Sefer HaZohar — for they said: it is the zohara de-Imma Ila'a [the brilliance/radiance of the Supernal Mother] — and this is precisely the matter of the tzohar mentioned in this verse.12 And then it says: "and to a cubit [amah] shall you complete it at the top" [Genesis 6:16] — and amah is in the secret of Alef-MaH [= 1 + MaH = the letter Alef that stands for the Name MaH] — which is this MaH, namely the thread. And although this extends from Imma to the Nukva, it certainly passes through Ze'ir Anpin — but it passes through him merely in transit, as a passageway. For since it must come from the aspect of Imma, it must not change to the gradation of Ze'ir Anpin, but pass on and continue. And the path of its spreading is through the Alef at the center of the Name MaH of Ze'ir Anpin. And this is not the MaH of the thread — for this Alef, you already know, is the Alef that comes within Ze'ir Anpin. And therefore it says: "ve-el amah tichlenah" — [meaning "and to a cubit/Alef-MaH complete it"] — and the secret of tichlena [= complete it] is kala [bride], in the secret of: ki lo haMelucha [= "for His is the Kingship"] whose initial letters spell kala [bride]. "From above" — which is above the Sitra Achra. Understand this matter of the teiva well — for it is the essence of the matter of the Zohar and all its tikkunim. And all this is what I have explained to you in the secret of: "and to a cubit [Alef-MaH] you shall complete it from above" — for the thread extends into the Nukva, yet we say that the lights come from Imma to sweeten her. But the secret of the matter is: when the thread is concealed, there are concealed along with it many tikkunim of the sefiros and the kelim themselves — for these too have their own particular tikkunim that must be present in them from their own side, apart from the thread within them. And these lights that we say come from Imma are not like the illumination that comes in the ordinary flow of influence — rather, they are a certain aspect that is fitting to exist in the Nukva for the completion of her building. And this is the secret of: "Imma ozifas mana'ah l'varta — Mother lends her vessels to her daughter" (Zohar I, 2a). For when the Nukva is in her own aspect alone, she is harsh judgment [din] and darkness, and the Sitra Achra grasps hold of her. But when there is present in her the completion of her existence from the side of Imma — in the secret of these vessels of hers — then her judgments are sweetened and she is rectified with a great tikkun. And this is the reason why these lights do not come to Ze'ir Anpin and then from Ze'ir Anpin to the Nukva — for they are of the aspect of the Nukva, belonging to her alone for her building. Rather they pass through Ze'ir Anpin, and therefore they come to her bound together with the thread — together with the illumination of the Alef of the Name MaH of Ze'ir Anpin through which they pass. And this is: "ve-el Amah." And it emerges that she is then not drawn downward — where the klippos could cling to her — but faces toward Ze'ir Anpin, in the secret of the kala [bride] as above. And then even though she is within the klippos in exile, she is called elevated above them — she is above. The general principle of the matter: the teiva is one existence of the Nukva that can come to be present in her even during the time of exile. Whoever is sheltered in it is called "outside the exile." And therefore within it one can accomplish great tikkunim and powerful battles — great zivogin [divine unions]. Only their effect does not emerge outward — for it is a closed aspect, in the secret of: "And Hashem closed it — the ark — behind him" [Genesis 7:16]. And of it it says: "and you shall cover it inside and outside with kofer [pitch]" [Genesis 6:14] — meaning that kofer equals the numerical value of Elokim in its miluy [spelled-out form]: אל״ף למ״ד ה״י יו״ד מ״ם = 300. And it has the covering whose value is 125 — in the secret of 120 combinations of Elokim and its five letters. When this covering shall be removed — in the secret of: "Noah removed the covering of the ark" [Genesis 8:13] — then the tikkunim that were sealed within will be seen and their effects will flourish. And if you ask: then what benefit is there in these tikkunim? Know that there is great benefit. First: they are not lost but are preserved for the end of days. Second: when all these great operations are performed inside, even though the operations themselves do not emerge outward, in the end a light emerges from there to accomplish great tikkunim for the overall redemption. Only, to bring forth that small light, all those great operations are required — because of their being sealed inside. And I will speak to you of this further, G-d willing. And in accordance with the lights that illuminated, he composed his books — for truly the books are composed below according to the illumination that reaches.13 And our Sages of blessed memory already explained this (Vayikra Rabba 15) on the verse: "to give weight to the wind" [Job 28:25]. And the totality of it all is the Sefer HaZohar. Within it are: the Ra'aya Mehemna [the Faithful Shepherd — the section dealing with Moses], the Tikkunim [the Tikkunay Zohar], and the Sifra DiTzniusa [the Book of Concealment] — all according to the illuminations in the enclothing of Moses within him as described, in the secret of the thread, in the secret of the seventy sparks of Elokim subsumed in the הוי״ה of Imma, and in the secret of the five lights. However, since he made this great tikkun after the corruption had already grown so powerful, and the burden was so great, Rashbi had to prepare himself with a major preparation — and this is the matter of the cave.14 And truly he needed to flee, just as Moses fled from Pharaoh. And he dwelled in the cave for twelve years at first, then emerged, then returned and dwelled another year. Now I will explain all these matters to you thoroughly, G-d willing. The Matzil blessed be He desired that the King Messiah would bear the sufferings [cholayim], as mentioned in the words of our Sages (Sanhedrin 98a) — and this means that he bears the sealings of the Sitra Achra on behalf of Israel. This is destructive to the Sitra Achra — for of this it says: "where it bowed, there it fell, destroyed" [Judges 5:27]. For all the places where the Sitra Achra takes hold during its time of dominance, it remains trapped there like a bird in a snare — unable to flee afterwards during the time of the strengthening of holiness. Rather, those very gradations become chains upon its neck to bring it under the dominion of holiness, and to exact from it the vengeance that must be exacted. And in this way, all the gradations of the Sitra Achra that dominated over Israel and over the King Messiah — sealing their light and afflicting them — will be bound and standing beneath them for eternity.15 And so too Moses was placed at the end — for he too was within the klipa of Egypt, so that Egypt would afterwards remain bound and fettered beneath him. And the Shechinah does not abandon the souls that are submerged in exile — all the more so souls such as these. And so it says: "And she saw him that he was good" [Exodus 2:2] — for the Shechinah was with him. But despite all this, she could do nothing but guard him — not to bring him to freedom until the time arrived. Therefore at that time he was under the authority of the ministering angel of Pharaoh, with the Shechinah only standing above him to guard him. And therefore he afterwards needed to flee — to emerge from under the hand of that minister — and then to return there and bring it low. And the secret of this is the matter of the Ir Miklat [City of Refuge], and it is a profound matter — and know from it what caused Ra'aya Mehemna to be called mari teshuvta [Aramaic: the master of repentance/return] (Zohar II, 114a). For the matters were in a state of corruption at that time, and it was impossible for Moses to ascend from there according to the order of the gradations. Therefore Imma needed to spread out and reach below within the Nukva — and then he ascended in a manner not according to the normal order, but rather in the secret of chafazon [haste/urgency]. And so it is for every fugitive — for he is in danger, close to the klippos that pursue him — and the only way to be saved is to ascend in one instant to Imma. And this is precisely like the matter of teshuva [repentance] — for in a single instant one literally ascends above the level of the completely righteous [tzadikim gemurim]. For in the place where the Nukva cannot, Imma must complete. And this is literally the secret of a nes [miracle] — that which comes from Imma, above the laws of nature ordered according to Ze'ir Anpin. And this is the secret of the Ir Miklat — that Imma spreads into the Nukva and receives the fugitive — whom the Nukva alone could not save, for "the land shall not be atoned for the blood that is shed in it" [Numbers 35:33]. In summary: there is bericha [fleeing] and there is yetziah [departing/going out]. Fleeing is not according to the order of the gradations, and the one who flees must be received by Imma spreading into the Nukva as described — and it emerges that through this fleeing, he escapes from under the hand of the Sitra Achra and is absorbed into Imma. Yet this cannot be the permanent state — for the tikkun must proceed according to the order of the gradations. Therefore he must afterwards return — until he goes out by departing and not by fleeing. And of this it is written regarding Moses: "and he sat at the well" [Exodus 2:15] — meaning above the well, because he had been fleeing and ascended to Imma, and found his soulmate Tzipporah who is in the secret of Lea [the supernal Feminine of the aspect of Imma]. And know that for this reason Yaakov too was first joined with Lea — for he was fleeing from Esav. But even so its secret is a different path, and there is no room here to explain it — for he did not sit at the well, but rather: "he looked, and behold a well in the field" [Genesis 29:2] — which is Rachel. And so it was with Israel after the Exodus from Egypt: they initially needed to flee to Imma in the secret of chafazon — for matters were not in order as is known in the secret of the leil shimurim [the night of vigil — the Seder night of Pesach]. Afterwards it says: "and the children of Israel went out with a high hand" [Exodus 14:8] — which is the departure through Rachel, for now the mochin [supernal intellects] of the leil shimurim had departed and everything returned to the proper order. However, since Moses — who was the totality of all six hundred thousand — had already both fled and departed, therefore even the flight counted for Israel in one respect as departure. But in another respect it remained flight. And this is also the secret of: "And it was told to the king of Egypt that the people had fled [barach]" [Exodus 14:5] — and it does not say "is fleeing" but "had fled" [past tense] — for the people had already fled through Moses' flight initially. And therefore he is called mari teshuvta — "the master of teshuva" — for his ascent to Imma which is the teshuva, in the secret of the Ir Miklat. And it is written: "You ascended on high, You took captivity captive [shavita shevi]" [Psalms 68:19] — this speaks of Rashbi, peace be upon him — for שב״י stands for שמעון בן יוחאי [the initial letters of "Shimon ben Yochai," as is known] — and this is in his ascent to this aspect of Imma which is called marom [height / on high]. And likewise Lea in the secret of Tzipporah is "on high" — and then the Shevi [the captive / Rashbi's soul] returned. For Moses brought out in full force this spark of his which is Rashbi, who likewise had to flee in the same manner. And this is so because just as flight and departure were needed in the redemption from Egypt, so too this needed to occur in the final redemption as well. But it is written: "for not in haste shall you go out" [Isaiah 52:12] — from which it emerges that there will be no flight in the future redemption. And one must explain whence this is drawn and what is its great benefit. Let me first explain whence it is drawn. Moses our teacher, peace be upon him — in his making the initial tikkun for Israel in Egypt — also prepared a tikkun for the final redemption: namely, he took with him this spark of his that was destined to be revealed at the end, also for the sake of the future redemption — and this is Rashbi. Therefore Rashbi too returned and likewise fled — and fled to the cave, which is literally the secret of Imma, for this is why it is a hiding place and refuge: the secret of the Ir Miklat. And then Imma was drawn into the Nukva as described — and the aspect of the teiva came to be, and the matter of the Zohar was prepared. Understand well the connection of all these matters that depend one upon the other. And Moses our teacher, peace be upon him, fathered two sons in Midian from his wife Tzipporah — namely Gershom and Eliezer — and both of them are in the secret of his flight. And Eliezer is the secret of the tikkun — for Gershom relates only to the matter of his sojourning [geirus]. But Eliezer is salvation — for then he was saved from the sword of Pharaoh who had been pursuing him on account of the killing he had committed. And these matters are already linked to the further matters of transmigrations [gilgulim] in the secret of Kayin and Hevel as is known — for they go to rectify all the blemishes [pegamim] that were blemished in the world. And corresponding to this, Rashbi had with him Rabbi Eliezer his son — in the secret of the sum of both sons, Gershom and Eliezer. And it emerges that while Rashbi was in the cave, the aspect of the teiva came to be — in order to produce the Zohar as described — during which all those luminaries that had been hidden until that time due to the concealment of the thread became revealed. And it was necessary to rectify that secret of the light of which it says: "For all the children of Israel there was light in their dwellings" [Exodus 10:23] — and the revelation of the lights [alternate: the letters] in the secret of the Yud of Shaddai. But it was necessary to accomplish great tikkunim there, and to stand there until those tikkunim were complete. And the totality of the tikkunim is the secret of: "The judgment of the wicked in Gehinnom is twelve months" (Eduyos 2:10) — and this is the matter of the carob tree that grew for them, which is the destruction [churban], and in more particular detail, its secret is the 102 carobs associated with Rabbi Chanina ben Dosa. And the matter is: that the purification of the soul is either through Gehinnom or through teshuva. For every kind goes to its own kind — and thus the soul must descend into Gehinnom until the impurity is separated from it and it cleaves to its root. Or it ascends to Imma through the secret of teshuva, cleaves to its root, and the impurity is separated from it and cast downward. And you have already heard the matter of "tohu, vohu, and darkness upon the face of the deep" — how the forces of impurity] would grasp hold of the souls from their dwelling, because of the dominance of the kelim alone. Therefore, upon Rashbi's ascent to Imma in the secret of the cave as described — he needed to extract all the souls of Israel from Gehinnom, which is the depth... 4 See Da'as Tevunos, Part II (Ginzei Ramchal, p. 48). 5 See below, p. 31. 6 See Tikkun Tefila no. 164. 7 See Tikkun Tefila no. 310 and no. 178. 8 See Kinas Hashem Tzvaos (Ginzei Ramchal, no. 131), s.v. "Ve-hinneh." 9 See Mashkeni Elyon (Ginzei Ramchal, p. 157). On the matter of the sealed end-time, see Tikkun Tefila, nos. 200 and 411. 10 See Kav HaYashar, Gate 12; Kinas Hashem Tzvaos, no. 9 (Da'as Tevunos, p. 329). 11 The matter of Atzmus and Kelim — see below, pp. 89, 260, 360; Ma'amar HaChochma, no. 3 (Da'as Tevunos, p. 308). 12 See also Tikkun Tefila, Tefila 408. 13 See Igros Ramchal, Letter 5 (Otzaros Ramchal, p. 313). 14 See Igros Ramchal, Letter 5, s.v. "Ve-hinne yire'eh" (Otzaros Ramchal, p. 314). 15 See Part II, section 20. Segment 15 HE: שב״י # Adir BaMurom — Chapter 20: The Ma'amar of the Seven Havalin — The Seven Kings; The Complete Tikkun URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/20/ Adir BaMurom — Chapter 20: The Ma'amar of the Seven Havalin — The Seven Kings; The Complete Tikkun Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/20 Segment 1 HE: לאחרים ,ונמצא כל העולם חסר ידיעה זאת .לכן אמר :ולא אתנו יודע EN: The Ramchal now draws all the threads together. The TZADDIK = YESOD — the sefirah whose entire existence is only for the sake of the Nukva, to bring the influence to her. His name is MASHKIL [one who enlightens/guides the Shechina], for he is the illuminator of the Shechina. And David, who inherited this quality of Shaul, is also called mashkil. And the SIMCHAS HA-TORAH [joy of Torah] = the flaming of the letters against each other — "Psalms of the Living Creatures" [the niggunim of the Chayos] — when the lights illuminate Yisroel with great illumination, this joy of Torah was found. And now in the end of exile Torah comes in concealment [be-chasha'i] — each one receives from his own level, and no one reaches the illumination of the Yesod that makes a true Zivug with the Shechina. Yet this — precisely this — is the main tikkun, called la'asos nachas ruach le-yotzro [to make nachas-ruach for one's Creator]: one who learns for himself makes nachas-ruach for himself; but one who reveals Torah to others and they rejoice — causes the illumination of Torah's source to reach the Tzaddik and burst forth in the flaming of the lights toward the Shechina. Segment 2 HE: עד מה ,כי מה שיש אתנו ,אין יש יודע עד מה ,כי אין נקרא שיודעץ EN: And the SUFFERING OF THE RIGHTEOUS: Mashiach as the folding Vav descends into the place of the Acharonim [later-generation souls] and completes on their behalf — hence he has many sufferings that the Rishonim did not have, for he must pay their debt. And: "achen cholayenu hu nasa" [Isaiah 53:4] — the suffering of Mashiach is the price of the illumination that must reach into the lower garment to complete the fold. And: "ve-hu mechulal mi-pesha'enu u-ve-chavuraso nirpa lanu" [Isaiah 53:5] — for the light had to illuminate within him in the mode of Shurek-within-Vav, and then in the places needing concealment it became CHIRIQ [below the Vav, not within]. And: the CHIRIQ will return to SHUREK at the end — "ashrika lahem" [Zechariah 10:8]. And then: SHUREK rises to CHOLAM — for what was Yud becomes Hod — completing the ascent of the Shechina as crown on the King's head, and this is the return of evil to good specifically through HOD. Segment 3 HE: כלום .ובאמת כל זה נמשך מהארת האורות בסיתום ,או בפתיחה .כי EN: And YERUSHALAYIM: it is the IR HA-TZEDEK [City of Tzedek] — for Tzedek is the SHIRUTHA [bare beginning] of the governance of Malchus, the stark Din without mitigation. And then MISHPAT [judgment/law] sweetens Tzedek and gives it walls and boundaries [chomot] — for: "ir peratzah ein chomah — asher ein ma'atzor le-rucho" [Proverbs 25:28] — a city without walls is a man with no restraint over his spirit. And: "tivneh chomot Yerushalayim" [Psalms 51:20] — only when Mishpat is joined to Tzedek do Yerushalayim's walls stand. And: TZEDEK + YaK = HADAR [numerically] — so Hadar is the complete tikkun of the Mouth, the joining of TZEDEK and TZEDAKAH, the completion of ZU"N, the governance of Malchus as it was always meant to be. Segment 4 HE: דק בימי רשב״י זללה״ה ,אחרי י״ג שנה אשר היה במערה נפתחו שערי EN: And then the Idra closes. Rabbi Shimon and his holy companions departed from their learning together in the field among the trees. And there — in the open air, in the field — the Idra was completed. The Ramchal notes: all the highest secrets of Creation were revealed not in a closed chamber but be-sadeh [in the field] — in the sacred space that the blessed Holy One prepared for this revelation. The field is the Shechina. The trees are the Tzaddikim. And among them — Rashbi's teachings, like the voice of a great Shofar, illuminated all the paths and fields. Segment 5 HE: החכמה עליו להאיר לכל ישראל עד קץ הימין ,ועוד אודיעך מזה דברים EN: And the Ramchal closes: what has been taught throughout these pages — Chapters 1 through 7 — is a commentary on the supreme depth of the holy Zohar, whose root is in the Roots of all the sefirot, and whose governance is from the governance of the single Master who guides His world, may His Name be blessed forever and to all eternity. The student who has followed this path has tasted something of the great sea — and may be privileged to drink further from the wellsprings of Rashbi until the Mouth itself opens fully: "ki male'ah ha-aretz de'ah es Hashem ka-mayim la-yam mechasim" — for the earth shall be filled with knowledge of Hashem as waters cover the sea. Segment 6 HE: גדולים בם ״ד. EN: 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: Segment 7 HE: והנה עוד ענין אחד נכלל פה בזה העד מה ,והוא כי הידיעה האמתית EN: 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. Segment 8 HE: היא הידיעה בסוד דמות אד״ם .והיינו כי הלא כל הברואים ומשפטיהם EN: 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." Segment 9 HE: סודם נכלל בדמות אדם ,תה כבר נתבאר בכמה מקומות . 10ומי שמשיג EN: 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. Segment 10 HE: זה הדבר נקרא שיודע חכמה ,תהו מפנימיות החכמה ופנימיות התורה, EN: 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. Segment 11 HE: בסוד :זאת התורה אד״ם (במדבר יט ,יד) .וכיון שלא יש מי שמשיג EN: 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. Segment 12 HE: זה ,נאמר :ולא אתנו יודע עד מה ,שהוא שם מ״ה בסוד אד״ם. EN: 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. Segment 13 HE: ועוד סוד נכלל בפסוק זה ,עמוק עמוק הוא מכל אשר פירשתי EN: 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. Segment 14 HE: לך עד עתה .הנה כתיב :מה שמו ומה שם בנו כי תדע (משלי ל, EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 15 HE: . 10עי׳קל״ח פתח י׳׳ב .קנאת ה׳צבאות סי׳ט׳(דעת תבונות «מ׳שכ״ט). EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 16 HE: — עמוד 23 — EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 17 HE: ד) .הנה הספירות נחלקות לעצמות וכלים ,וכבר נתבאר זה במקומות EN: 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. Segment 18 HE: רבים היטב" .והכלים הם הספירות המשתנות בפעולתם לפי צורך EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 19 HE: ההנהגה .אך העצמות הוא סוד חוט א״ס ב״ה המתפשט בכולם, EN: 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). Segment 20 HE: שהוא סוד הקו אשר בקע את החלל ,שבו אין שינוי כלל ,והוא רק EN: 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). Segment 21 HE: חיות הספירות .תה נקרא גם כן שקיו דאילנא (תיקו״ז הקדמה ב׳) EN: 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). Segment 22 HE: וסודו שם מ״ה סוד אד״ם .והמקבלים יכולים לקבל ,או מן הספירות EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 23 HE: לבד דהיינו מן הכלים ,או מן העצמות שבהם ,וההפרש פשוט שהוא EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Ruzin Gineezin — Translation v2 | Lo Yasur Shevet, Discourses 1–11 URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/22/ Ruzin Gineezin — Translation v2 | Lo Yasur Shevet, Discourses 1–11 Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/22 Segment 1 HE: ורזא דא Segment 2 HE: מב״ד ממנא לבררא טיבו גבוראן מיא עילאה ורזא דא ושבט מוסר רעיא מהימנא דתמן אתקבר ניצוצין דסטר קדישא כגוונא דמב״ד EN: Two anchor-verses run through all eleven discourses: Segment 3 HE: ברזא בדרגא דלבר ושבט לגו חסר לב דבינייהו בדרגא דלגו תולעתא גו קליפין לחקקא בפנימיותא דלהון EN: Each of the eleven discourses reads both verses through a distinct kabbalistic lens. The four words of ascent — yarum, v'nisa, v'gavah, me'od — serve as a four-stage ladder, corresponding each time to a different set of four realities: four worlds, four kingdoms, four Partzufim, four levels of Torah, and so on. Segment 4 HE: רגלין תרין משיחין דרגא דעבד פורקנא דרגא דבן EN: The Ramchal's formula throughout: ורזא דא — "and the secret of this is" — signals that what follows is not mere identification but an unlocking of hidden meaning encoded in the verse. Segment 5 HE: ובשלייתה יחמון ויתכספון נהירו תקהינה שיניו EN: Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Segment 6 HE: לאתכלא לון שכולה Segment 7 HE: דרגין Segment 8 HE: ישכיל Segment 9 HE: מב״י נחת מדרגא דיליה EN: Come and see: The Melech Ben Dovid [מב״ד], the steward [ממנא] of the exile, stands among the kelipot in order to clarify and extract [לבררא] from them all the goodness [טיבו] that is found within them — and this has already been stated. In what does he fortify himself? Only through the powers of gevurah [גבוראן] that descend from the supernal waters [מיא עילאה] to strengthen him — and the secret of this [ורזא דא] is the sheves [scepter], as it says: "and a rod of chastisement" [ושבט מוסר]. And Moshe, the faithful shepherd [רעיא מהימנא], is also found among them — for he is buried there [דתמן אתקבר], as it says: "He gave the wicked his burial" [Yeshayah 53:9]. And he too extracts from them the holy sparks [ניצוצין דסטר קדישא]. And a power descends upon him from above, from the side of Judgment, to strengthen him — also in the manner of the MBD [כגוונא דמב״ד]. Segment 10 HE: קלקולא Segment 11 HE: אחד יב״א אח״ד Segment 12 HE: מ״מ = ומלכא משיחא Segment 13 HE: עד״א Segment 14 HE: משען יב״א Segment 15 HE: סלם מ״ה Segment 16 HE: אשגחותא מרחוק Segment 17 HE: עני ורוכב על חמור Segment 18 HE: שבטך ומשענתך סמיכה ורזא לחכימין אח רחוק בלחישותא בגילויא אֱלֹקִים מ״ה ר"ד"ל"א חוטרא שדרתיה עקיצא דפרזלא בין רגלוי בדרגא דלבר בדרגא דלגו נהירו EN: But this one is in the secret of [ברזא] the sheves, and that one in the secret of the mechokek. And the secret of this: the MBD, at the time when he is among the kelipot, sustains the world thereby, and his birur [extraction of sparks] is on the outer level [בדרגא דלבר]. Therefore his power is called sheves, as it says: "and a rod for the back of the senseless" [ושבט לגו חסר לב] — "inward" [lego], precisely. But Moshe, who is among them [דבינייהו] and absorbed within them, his birur is on the inner level [בדרגא דלגו]. Therefore his power is called mechokek [engraver], for he stands there like the worm [תולעתא] that is inside a fruit — it eats from within it whatever is found inside, and leaves of it nothing but its outer shell. In the same way, Moshe: whatever he does within the kelipot [גו קליפין] is to engrave within their innermost [לחקקא בפנימיותא דלהון] — mechokek, truly. Therefore: "The scepter shall not depart from Yehudah" — this is the MBD, who is fortified through the sheves as I have said. "And the lawgiver from between his feet" — this is Moshe, whose place is between those two legs [רגלין], which are the two Moshichim [תרין משיחין] that must be joined together. And his power is called mechokek. And all this [lasts] as long as the exile stands, and they are on the level of servant [דרגא דעבד]. But at the time of the Redemption [פורקנא], they shall ascend to the level of son [דרגא דבן], and the secret of this is the Bas Yechidah from the side of Atzilus that will rest upon them. Therefore: "Until Shiloh comes" — the secret of this is ben [son], as it says: "and his afterbirth" [ובשלייתה] [Bereishis 38:27, read by the Zohar as encoding shiloh]. Then the Sitra Achra shall not be able to overpower them, for on the level of Atzilus, "no evil shall sojourn with You". Rather they [the Sitra Achra] shall be confounded and ashamed [יחמון ויתכספון]. For all that they had thought to dominate over Moshe and over the MBD who stood in their territory during exile — it turned out to their own undoing. For all the radiance [נהירו] that was in them was taken from them and they were left in darkness. Therefore: "And to him shall be the obedience of the peoples" — the yikas of peoples, precisely — and the secret of this is "May the teeth of his enemies be blunted" [תקהינה שיניו] [Bereishis 49:12]. "Behold, My servant shall prosper" — "My servant": this is the MBD and Moshe, for both are called by this name — "Dovid My servant" and "Moshe My servant." Both must dwell among the kelipot during the exile to consume them [לאתכלא לון]. Therefore: Hineh yaskil — and the secret of this is shekulah [שכולה] — a bereaved woman. Segment 19 HE: ברגלין דיליה עקיצין דפרזלא יזה פשטא דאורייתא רזין דאורייתא בדרגא דלגו EN: But at the time of the Redemption, they depart from there and ascend to the level of Atzilus. Therefore: "he shall be exalted [yarum] and lifted [v'nisa] and high [v'gavah] and very [me'od]" — these four levels [דרגין] are the four worlds ABYA, through which they pass in their ascent upward. And the Sitra Achra shall not be able to [harm] them at that time, and they shall be ashamed — as it says: "At this, kings shall be struck dumb, they shall shut their mouths" [Yeshayah 52:15]. And the secret of this is yikas [blunting] as I have said. Yarum v'nisa v'gavah me'od — truly. Segment 20 HE: חנית Segment 21 HE: ד״ן אֲדֹנָ״י ד״ן אדנ׳ EN: Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Segment 22 HE: חקיקא Segment 23 HE: סביל יסורין באהבה EN: Come and see: It has been stated that the MBD is not called by the name of his tribe — which is Yehudah — in the manner that Moshiach Ben Yosef [מב״י] is called "Moshiach Ben Efrayim," because he descended from his [tribal] rank [נחת מדרגא דיליה]. As the Sages expounded: "And Yehudah went down" [Bereishis 38:1] — that he descended from his greatness. Therefore Yaakov, who knew this — that the kingship of Israel would not be called by the name of Yehudah but by the name of Dovid — was fearful: for until Dovid came, the kingship might be entirely lost from the tribe of Yehudah, G-d forbid. Segment 24 HE: בענוותנותא סגי Segment 25 HE: עד ועד בכלל Segment 26 HE: הנה המטה Segment 27 HE: עקיצא דפרזלא Segment 28 HE: ו״ה אלופים Segment 29 HE: בדרגא דלבר בדרגא דלגו משכילים זוהר הרקיע גלותא רגלותא דבינייהו רבינייהו גאות נאות דרגא/דרגין דרנא/דרנין לגו לנו EN: Therefore when he blessed him, he said: "The scepter shall not depart from Yehudah" — this is the MBD, to whom kingship is given — sheves, truly. "And the lawgiver from between his feet" — this is MBY, who derives from him [the MBD], and whose place is between those two legs, for he is on the level of Tzaddik [Yesod]. And between this [MBD] and that [MBY], [kingship] shall be sustained in Yehudah — until Dovid comes, who is the king from the side of the Shekhinah, and the kingdom is called by his name. Therefore: "Until Shiloh comes" — this is Dovid, who is the son of Yehudah. Then: "and to him shall be the obedience of the peoples" — for the people are called by the name of the king. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Therefore: yarum — from the aspect of Dovid — for at that time all the corruptions that caused the division of the kingdom must be rectified. For when Dovid received the slander [lashon hara], all became corrupted, and it was decreed that the kingdom would be divided — as the Sages established: "When Dovid received [the slander], Yerav'am and Rechav'am divided the kingdom." And yet the king Moshiach [מ״מ = ומלכא משיחא] shall be exalted, to rectify that corruption. V'nisa — from the aspect of Shlomo, whose kingdom ruled the entire world, and when he sinned with the foreign women, all became corrupted. And the MBD — v'nisa — to rectify that corruption. V'gavah — from the aspect of Rechav'am, in whose days the kingdom was divided because he was haughty over Israel. And Moshiach — v'gavah — to rectify the corruption of Rechav'am. Me'od — through the MBD with the joining of the MBY within him, for he is like the nun relative to him. And when they are joined, he is a complete body in the secret of Adam. All through the power of Moshe who is adam. Yarum v'nisa v'gavah me'od — truly. Segment 30 HE: שכולה ישכיל שכולה EN: Come and see: At the time of Rechav'am, when the kingdom was divided, two kings arose: one in the secret of the sheves from the side of Yehudah, to whom dominion was given; and one in the secret of the mechokek from the side of Yosef, who is the viceroy to the king. Yaakov saw through divine inspiration that the kingdom was destined to be divided, and was fearful that through this fracture [קלקולא], G-d forbid, the kingdom would be utterly lost. Segment 31 HE: כגוונא דעבד גאות אדם אלקים אלקים אֱלֹהִים עבדי אלהים אחד יב״א ירום ונשא וגבה מאד מאד = אדם = מ״ה = 45 דך רם EN: "Behold, My servant shall prosper" — this is Dovid, as it says: "I have found Dovid My servant" [Tehillim 89:21]. He shall truly prosper [ישכיל], as it says: "And Dovid prospered in all his ways" [I Shmuel 18:14]. At every time that rectification is found in Israel, it is called by his name. Therefore he said: "The scepter shall not depart from Yehudah and the lawgiver from between his feet" — for all will be sustained, even though they are in separation — between the sheves and the mechokek that derives from it — therefore "from between his feet", truly. "Until Shiloh comes" — this is Moshe, through whom the two Moshichim shall be unified. When? When strength is achieved in [the Name of] אחד [echad — One], and the secret of this is יב״א, whose letters sum to אח״ד [= 13 = echad]. And when this rectification is awakened: "And to him shall be the obedience of the peoples" — those two peoples [Yehudah and Israel] divided in the time of Yerav'am and Rechav'am, at that time shall be unified as one — yikas amim truly. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Come and see: It is written: "Though I walk through the valley of the shadow of death" [Tehillim 23:4] — this verse is said of the MBD, who in the time of exile dwells among the kelipot, which are the valley of the shadow of death. Yet he sits there without any fear — therefore: "I shall fear no evil." For G-d watches over him constantly from above — therefore: "For You are with me." And although at that time he is distant from his root — which is Attika D'Atikin [עד״א] — nonetheless He always stands over him to guard him. And the level of the Tzaddik also stands with him to strengthen him. Therefore: "Your rod [שבטך]" — this is Attika D'Atikin, the secret of the sheves. "And Your staff [ומשענתך]" — this is the Tzaddik, in whom support [סמיכה] is found — and this is a secret for the wise [ורזא לחכימין]. "They comfort me" — for these two levels always stand over him as I have said. Therefore: "The scepter shall not depart from Yehudah" — this is Attika D'Atikin. "And the lawgiver from between his feet" — this is the Tzaddik, who is found between those two legs, and is the secret of the staff [משען], as it says: "with the lawgiver's staff" [Bamidbar 21:18]. All this is for his protection during exile. But at the time of Redemption, this is no longer needed. Therefore: "Until Shiloh comes" — this is the MBD when he shall be strengthened in the secret of echad, and the secret of this is יב״א. Then: "and to him shall be the obedience of all peoples" — all nations shall serve in holy service, as it says: "For then I will turn to the peoples" etc. [Tzefanyah 3:9]. "Behold, My servant shall prosper" — this is the MBD. Yaskil — for he is strengthened through the Tzaddik who is the maskil [enlightener]. And this is for his strengthening in exile, and for his benefit at Redemption. Therefore yarum etc. — for the Tzaddik is a ladder [סלם] through which one ascends to the supernal levels — as it says of him: "And behold, a ladder set upon the earth" etc. [Bereishis 28:12]. And the MBD, who in exile descended from his level, now re-ascends upon this ladder to his place which is Attika D'Atikin, through these stages of ascent: yarum — through the Shekhinah; v'nisa — through the Tzaddik; v'gavah — through Netzach and Hod; until he arrives at his place. Me'od — this is Attika D'Atikin, which is on the level of מ״ה. All through the Tzaddik who is the ladder as I said. Yarum v'nisa v'gavah me'od — truly. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Come and see: The Shekhinah is named according to Her watchfulness [אשגחותא]. And in the secret of Her standing with the MBD among the kelipot, She is called Yehudah. But although She is there in exile, nonetheless Attika D'Atikin always watches over Her from afar [מרחוק]. And the secret of this is: "From afar G-d appeared to me" [Yirmiyah 31:2]. And the Tzaddik is also always connected to Her. Therefore: "The scepter shall not depart from Yehudah" — the sheves is Attika D'Atikin, who is a distant brother [אח רחוק]. Mi-Yehudah — this is the Shekhinah. And the mechokek is the Tzaddik, who is a nearby neighbor connected to Her — from between his feet, truly. "Until Shiloh comes" — this is at the time of Redemption, when Attika D'Atikin, who is in the secret of ben [son] — Shiloh precisely — shall unite with the Shekhinah, and the secret of this is: yavo [he shall come]. Then: "and to him shall be the obedience of peoples" — for in the time of exile the union was performed in whispers [בלחישותא] because of the fear of the Sitra Achra. But in Redemption: "our G-d shall come and shall not be silent" [Tehillim 50:3] — no more fear; all in open revelation [בגילויא]. And all nations shall gather to behold the supernal glory in its unity. V'lo yikas amim — truly. "Behold, My servant shall prosper" — this is the Shekhinah. And She is avdi [My servant], and She is אֱלֹקִים in gematria [both = 86]. Yaskil — for through the level of the Tzaddik alone, who is the maskil, She cleaves [to holiness] in exile. But at the time of Redemption She shall ascend through supernal levels: yarum — from Her own aspect; v'nisa — from the King's aspect; v'gavah — from Abba and Imma; me'od — from Attika Kadisha, who is the מ״ה, the irrigation of the Tree. And through all these levels She ascended, until She reached the very highest, Radla [ר"ד"ל"א = Reisha D'Lo Isyada — the Unknown Head], where She is rooted. And this is why in exile the Shekhinah went among the kelipot, distanced from Her supernal root and weakened — so that at Redemption She ascends there with exceedingly great power. Yarum v'nisa v'gavah me'od — truly. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Come and see: Two things were said of the MBD: one — "humble and riding upon a donkey" [עני ורוכב על חמור] [Zecharyah 9:9]; and one — "behold, with the clouds of heaven, one like a human being came" [Daniel 7:13]. The first is for the time of exile, the second for the time of Redemption. For as long as exile stands, the MBD is among the kelipot in the secret of the poor man [ani] — for concealment and poverty cover him. And therefore he must labor to subdue that donkey and ride upon it — riding upon a donkey, truly. Regarding this secret it is written: "The scepter shall not depart from Yehudah and the lawgiver" etc. For one who rides upon a donkey takes a whip [חוטרא] in his hand and strikes that donkey upon its back [שדרתיה]. And the sting of iron [עקיצא דפרזלא] between his legs [בין רגלוי] to goad it — and thereby draws from it its blood. In the same manner, the MBD who rides the donkey in exile — with these two things he constantly fortifies himself to subdue it: first, the sheves in his hand, in the secret of gevurah, to strike it on the outer level [בדרגא דלבר]; and the secret of this is "and a rod for the back of the senseless." Thereafter: the mechokek between his legs, to subdue it on the inner level [בדרגא דלגו] — to draw from it its blood, which is the radiance [נהירו] found within it. And if you ask: what is the mechokek? Come and see: it is written: "As many were aghast at you... so shall he spatter many nations" [Yeshayah 52:15]. For all the birurim that the MBD extracts from the Sitra Achra do not ascend above until the time of Redemption. And both this [the sheves] and that [the mechokek] are attached to his legs [ברגלין דיליה] — for on them depends the subjugation of the Sitra Achra. (And the secret of this is "I have trodden the wine-press" [Yeshayah 63:3].) And there the iron goads [עקיצין דפרזלא] are formed, which in the secret of gevurah are strengthened. And thereby he engravs that donkey in its own flesh, and blood drips from it as I said. Therefore: "As many were aghast at you" — for from what they [the Sitra Achra, the secret of "many"] were, they have been left desolate and empty. "So shall he spatter [יזה] many nations" — and this is the dripping of blood as I said — yazzeh [spatter], precisely. Therefore: "The scepter shall not depart from Yehudah" — the power from the side of gevurah. "And the mechokek" — these are the birurim, through which he engraves their inner dimension from between his feet precisely, as has been said. And all this while he is in exile, in the secret of the poor man riding on a donkey. But at the time of Redemption, it is said of him: "behold, with the clouds of heaven" etc. Therefore: "Until Shiloh comes" — the secret of this is the Bas Yechidah from the side of Atzilus that shall rest upon him. Then he no longer needs sheves or mechokek — for that donkey has already been subdued, and all the birurim have been extracted from it. And if any remain in it, they themselves shall come to bring themselves to the holy side: "And they shall bring all your brothers as an offering to G-d" [Yeshayah 66:20] — these are the holy sparks that remained there from the time of exile. Therefore: "and to him shall be the obedience of peoples" — they shall come of themselves, willingly and not by compulsion. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Come and see: It is written: "G-d acquired me as the beginning of His way, before His works of old" [Mishlei 8:22]. For the Torah and the name of Moshiach were created before the world was created, as the Sages expounded. But the Torah preceded everything, for through it all the worlds were made — as it says: "and I was with Him as a craftsman [amon]" [Mishlei 8:30], and the Sages expounded: "Read not amon but uman [artisan — the world's blueprint]." Therefore: "G-d acquired me as the beginning of His way" — this is the Torah, through whose governance the world is ordered — the beginning of His way, truly. "Before His works" — these are the two Moshichim, who are two workers [poalim], through whose deeds the world shall be completed. The Torah preceded them also — before His works, truly. Therefore it was created first, to give them strength — for it is called oz [strength], as it says: "G-d is my strength" [Shemos 15:2]. Therefore the king Moshiach must be a master of Torah, for this is his power. But while exile stands, concealment covers him and he cannot attach himself fully to all of this — yet the Torah has not departed from him. Therefore: "The scepter shall not depart from Yehudah" — the secret of this is the simple level [peshta] of Torah [פשטא דאורייתא], through whose power the Sitra Achra is subdued — as has been expounded in the Sefer HaZohar — sheves, truly. "And the mechokek" — these are the secrets of Torah [רזין דאורייתא] which are on the inner level [בדרגא דלגו] — mechokek truly, for engraving [chakikah] applies only to that which is inward. Both these levels shall not depart from him during exile. But all is in concealment. Therefore "from between his feet" — these are the ikvos Moshicha [footsteps of Moshiach], in which the wisdom of scribes shall putrefy [as the Sages said]. And therefore none recognizes him as a great sage — because of the concealment covering him. But at Redemption, when the concealment is removed, all shall be found openly. Therefore: "Until Shiloh comes" — the Bas Yechidah from the side of Atzilus shall rest upon him; "and the spirit of G-d shall rest upon him" [Yeshayah 11:2] — these are the six spirits from Chochmah-Binah-Daas, the supernal root of Torah. Through their power, great revelation shall be revealed to him. Then: "and to him shall be the obedience of peoples" — the secret of "Come, let us go up... and He will teach us His ways" [Yeshayah 2:3] — all the world shall know that he is exceedingly wise, and all shall flock to him. Yikas amim — truly. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. And again he opened: Come and see: The sheves is the matteh [staff/rod] — and it is the [Divine Name] ד״ן of אֲדֹנָ״י, through which the MBD fortifies himself within the kelipot during exile. In the same manner, Dovid when he went to wage war against Golyat — it is written: "he took his staff in his hand" [I Shmuel 17:40], and thereafter he said to him: "You come at me with a sword... but I come to you in the name of G-d of Hosts." This staff is the matteh, and the secret of this is the Name ד״ן of אדנ׳ — truly. But in the time of exile the Sitra Achra seized hold of this staff, and it turned into a snake — and this has been expounded. Yet even so, the MBD fortifies himself through it — for the Sitra Achra only attaches itself on the outer level, while the MBD fortifies himself on the inner level, which always stands in its strength. Therefore: "The scepter shall not depart from Yehudah" — this is the matteh, which even in exile stands with the MBD to strengthen him. "And the lawgiver from between his feet" — this is Moshe, who is between those two legs which are the two Moshichim, to join them. And he too in exile fortifies himself through his staff, even though it was seized from him — as it says: "and he seized the spear from the hand of the Egyptian" [II Shmuel 23:21] — this Egyptian is Moshe, as the Sages have expounded. Therefore: the mechokek is the staff of Moshe, so called because his deed within the kelipah is to engrave within it — in the secret of a spear [חנית] whose work is to engrave within — mechokek, truly. "Until Shiloh comes" — this is the time of Redemption, when all shall be rectified in the secret of echad [One] — yavo [he shall come], truly. And this is through the power of MBD and Moshe — and the secret of this is Shiloh. Then: "and to him shall be the obedience of peoples" — all nations shall serve in holy service: "For then I will turn to the peoples with a pure lip, to serve Him with a single shoulder" [Tzefanyah 3:9]. And the Sitra Achra shall return all it seized in exile. And this matteh too shall be returned from the holy side, and all shall be rectified in wholeness — a single shoulder, truly. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Come and see: The MBD — his source is in the Shekhinah, who is yirah [awe/fear of G-d], and in this he must first fortify himself. Thereafter in the secret of ahavah [love], which is above in Attika Kadisha. And through this he endures afflictions with love [סביל יסורין באהבה] during the time of exile. Thereafter, from this level he receives the secret of yechidah [the singular soul-level] at the time of Redemption. But the Sitra Achra sought to prosecute regarding all this. Therefore Yaakov, who perceived this through divine inspiration — when he blessed Yehudah, he said: "The scepter shall not depart from Yehudah" — sheves is yirah [awe], about which the Zohar expounded: one must fear G-d because He is great and sovereign — sheves, truly. "And the mechokek" — this is ahavah [love], for one who has love — the remembrance of G-d is engraved [חקיקא] in his heart — as it has been expounded: "the lover does not forget." And the secret of this is: "Set me as a seal upon your heart" [Shir HaShirim 8:6] — mechokek, truly. Through both these levels the MBD shall fortify himself against the prosecution of the Sitra Achra — lo yasur [shall not depart], truly. "From between his feet" — for in the ikvos Moshicha [footsteps of Moshiach] the matter stands — and this is a secret for the wise. "Until Shiloh comes" — for as he fortified himself against the Sitra Achra and drew himself toward the awe of G-d — when the time of Redemption arrives: "and to him shall be the obedience of peoples" — all nations shall be drawn after him in holy service. Which would not have been so, G-d forbid, had he been drawn after them — for everything would have been destroyed. "Behold, My servant shall prosper" — the servant is in the secret of yirah [awe]. And the secret of this is: "If I am a Master, where is my awe?" [Malachi 1:6]. And through this the MBD shall prosper — he fortifies himself against the prosecution of the Sitra Achra as I said. Thereafter he ascends above and above until he reaches the level of ahavah. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. Come and see: The MBD in the time of exile — when he stands within the kelipot — must subdue all the nations beneath him. And at their head: Eisav and Yishmael, one from the right side and one from the left side. And corresponding to this, two powers of gevurah descend upon him from the holy side to strengthen him. Therefore: "The scepter shall not depart from Yehudah" — this sheves stands against Eisav who is on the outer level [בדרגא דלבר]. And the secret of this is: "and a rod for the back of the senseless." And the mechokek is against Yishmael, who is on the inner level [בדרגא דלגו] and must be engraved within — mechokek, truly. And through these two powers, Eisav and Yishmael are first subdued, and thereafter the remaining nations beneath them. What is "from between his feet"? For the two Moshichim stand against these two nations: the MBY to subdue Eisav [who stands on his left side]; and the MBD — beneath him Yishmael is subdued [from his right side]. But during exile, when the MBD must also subdue Eisav, he draws this power from the MBY — and it is found that he is comprised of both legs [both Moshichim]. And the secret of this is: the two Moshichim — "from between his feet", truly. Lo Yasur Sheves mi-Yehudah, etc. Hineh Yaskil Avdi, etc. — This [discourse] is ascribed to the time of the Redemption. Come and see: It is written: "Efrayim shall not envy Yehudah" etc. [Yeshayah 11:13]. For in the time of King Moshiach there shall be exceedingly great joy and ease in the world. And this is because the MBD shall conduct himself with exceedingly great humility [בענוותנותא סגי]. He shall not be proud when he sees that he rules and reigns over the entire world — unlike Rechav'am who said "my father chastised you" etc. [I Melachim 12:14], and this caused the division of the kingdom. For Yerav'am, when he saw this, did not want to submit to his authority. But at that time it will not be so — for there shall be exceedingly great love between them. Therefore the MBD shall not be proud over the MBY, and the MBY shall not envy the MBD. Rather all shall be in love and ease, truly. Therefore: "Efrayim shall not envy" etc. Regarding this secret it is written: "The scepter shall not depart from Yehudah" etc. — sheves is the dominion of kingship. For from the pride of Rechav'am, the kingdom of Dovid was weakened and did not rule over the entire world, as in the days of Shlomo — whom the Sages expounded as having "ruled from one end to the other" [melech b'kippah]. But at that time, through the humility of the MBD, all peoples shall submit beneath him, and the kingdom shall be established in his hand and weaken no more. Lo yasur sheves mi-Yehudah — truly. "And the lawgiver from between his feet" — this is the MBY who shall submit beneath him — the secret of "from between his feet." And not like Yerav'am, who is the secret of the MBY [in the negative], who did not want to submit. And all this at the time of Redemption. Therefore: "Until Shiloh comes" — the secret of this is "until and including" [עד ועד בכלל]. Shiloh — truly, at the time when it is said of him: "G-d said to me: You are My son, today I have begotten you" [Tehillim 2:7]. Then: "and to him shall be the obedience of peoples" — he shall rule over the entire world and all nations shall gather to him. Yet even so, he shall not become proud like Rechav'am. And the MBY shall not envy him like Yerav'am, who made the two golden calves. Rather all shall be in ease — "and his resting place shall be glorious" [Yeshayah 11:10] — truly. "Behold, My servant shall prosper" — this is the MBD, who shall conduct himself like a servant [כגוונא דעבד]. And the secret of this is what the elders said to Rechav'am: "If you will be a servant to this people" etc. [I Melachim 12:7]. And because he did not do so, all became corrupted. But the MBD shall do so and succeed in everything — yaskil, truly. And therefore: yarum — from Avraham; v'nisa — from Yitzchak; v'gavah — from Yaakov; me'od — from Moshe and from Dovid. And the secret of this is Adam — for both of them are called by this name. For these righteous ones humbled themselves and G-d elevated them. And the MBD who likewise humbles himself shall be elevated above them — for his level is higher than all the righteous of the world. Which would not be so had he been proud, G-d forbid — for it is written: "The pride of a man [גאות אדם] shall humble him" [Mishlei 29:23]. And the MBY also shall submit beneath him. Therefore: me'od — in the secret of Adam. And the secret of this is "and the lawgiver from between his feet" as I said. Yarum v'nisa v'gavah me'od — truly. He opened and said: "And the wise shall shine like the brightness of the firmament" etc. [Daniel 12:3]. "The wise [משכילים]" — these are the two Moshichim. "The brightness of the firmament [זוהר הרקיע]" — this is the river that flows and issues from the side of the Yovel [Jubilee = Binah]. For like it, the two Moshichim in their union shall radiate, truly. For the MBD and MBY stand below corresponding to Attika D'Atikin and the Tzaddik above, where they are rooted. And just as the Tzaddik receives from Attika D'Atikin and pours forth below into the Shekhinah — so too the MBY is a channel to draw radiance from the MBD to others. For within the MBD all the radiance and sustenance of Israel is included. And the secret of this is: "Is not all the desire of Israel for you, and for your father's house?" [I Shmuel 9:20]. And since the two Moshichim shall be in exceedingly great love to benefit one another, both shall radiate: first the MBD — upon whom it depends to benefit the MBY — and the secret of this is: "all who bless are blessed" [Bamidbar 24:9]. And the river above flows and issues [from Binah]; upon it shall descend many blessings — like the brightness of the firmament, truly. Had it not been so — had he not sought to benefit others — the secret would be: "there was no more vessel and the oil stopped" [II Melachim 4:6]. And the MBY too shall radiate — for radiance descends upon him in a straight path from the supernal river — like the brightness of the firmament, truly. "And those who lead the many to righteousness — like the stars" [Daniel 12:3] — these are the other righteous ones of Israel who stand under the MBY to receive from him. For as he radiates, they too shall radiate like the stars of the firmament — like the stars, truly. "Forever and ever" — the secret of this is the upper Shekhinah and the lower Shekhinah, source of the two Moshichim — they are two, yet united as one: this in the secret of the inner plane and this of the outer plane. In the same manner the two Moshichim who derive from them shall be unified in one unity — as it says: "and they shall be as one in your hand" [Yechezkel 37:17] — forever and ever, truly. (a) Kollel: הנה (60) = המטה (59) + 1 kollel = 60. Confirmed. Standard Zoharic practice. The word "Behold!" hides "the staff" — the entire drama of exile and redemption in a single word. (b) שכולה — bereaved woman: Confirmed by the reader. The v1 translation "ear of grain" is corrected throughout. The depth of this reading: ישכיל conceals שכולה — the servant who shall "prosper" is in exile the image of a bereaved mother. This resonates with Yirmiyah 31's Rachel weeping for her children and refusing to be comforted — which is immediately followed by the promise of the Return. The Ramchal's lens: the very word of Redemption contains the word of the exile's grief. The bereaved woman and the exalted servant are the same being, seen from two sides of the same moment. (c) אלקים: Written as אלקים (not spelling the Name in full) — referring to אֱלֹהִים = 86 = עבדי = 86. Confirmed. The Shekhinah is both "My servant" and אלהים — the Attribute of Judgment/Nature — whose gematria is identical. This hints that the Shekhinah, clothed in the garment of Judgment during exile, is the same as G-d's "servant" — concealed but not absent. עקיצא דפרזלא = the sting/spur of iron, not of a wasp. This changes the image significantly. A wasp stings from the outside; an iron spur is the rider's instrument pressed deliberately into the animal's flank to drive it and draw blood. The mechokek — the inner engraving — is like an iron spur that the rider himself applies: it is intentional, controlled, and produces blood [= the holy sparks]. The violence of the image reflects the violence of the birur-process in exile. The Ramchal does not soften this. Confirmed in both OCR versions. In the context — "when ו״ה [the two Moshichim] are unified, the eleven cursed ones shall bow beneath them" — the most natural referent is the eleven chiefs [אלופים] of Edom listed in Bereishis 36:40-43. Edom's eleven captains = the eleven "arms" of the Sitra Achra in the world. When the divine Name's two lower letters unite in the two Moshichim, all eleven submit. This may deserve its own extended study. As warned by the reader: ד/ר confusion is very frequent. Corrected throughout: גלותא (exile) appears as רגלותא; דבינייהו (who is among them) appears as רבינייהו; גאות (pride) appears as נאות. The ג/נ confusion is also systematic: דרגא/דרגין (level/levels) appears as דרנא/דרנין throughout; לגו (within) appears as לנו. All such errors have been silently corrected in the translation. Where the correction affects the meaning significantly, it is noted. This is the Ramchal's signature phrase, occurring dozens of times in this section. In v1 it was sometimes translated as simply "this is." The correct rendering is always "and the secret of this is" — signaling that what follows is a hidden layer of meaning being explicitly unlocked, not just an identification. The difference is significant: "the sheves is the MBD" vs. "the secret of the sheves is the MBD" — the latter says the verse's sheves carries a hidden encoded meaning pointing to the MBD. The reader asks whether sending photographs of the text would help verify doubtful readings. Based on experience with this work: yes, please do send images for specific doubtful passages — particularly where both OCR versions agree on something that still seems wrong, or where the letter-distinctions are critical (ד/ר, ג/נ, ב/כ, ט/ח). For clear passages, the Google Lens version is sufficient. The translator's ability to read Hebrew manuscript images has improved with practice and is now reliable for clear script; the Ramchal's circle wrote in a clean Ashkenazic hand. The following is from the translator; it does not appear in the original. In every discourse the transition from exile to Redemption is marked by arrival at אחד (echad — Oneness), encoded in יב״א (gematria 13 = echad). The four words ירום ונשא וגבה מאד are traversed through four stages, always culminating in מאד = אדם = מ״ה = 45: the perfected Human. The depth of the exile is the measure of the height of the Redemption. The bereaved woman becomes the exalted servant. The crushed [דך] becomes the exalted [רם] — multiplied by the Yud of Atzilus. Footnotes from the original: א. See in the Letters, epistle 13, passage beginning ואפרש (Otzros Ramchal, p. 327). ב. See Adir BaMarom, Part I, p. 120 [corrected from v1: p. 102 was a misread of the OCR; Google Lens confirms ק״כ = 120]. ג. See Shiv'im Tikunim, Tikun 8, at its beginning [corrected from v1]. Segment 32 HE: ואפרש # Adir BaMurom — Chapter 3: Preparations for the Revelation of Secrets; The Order of the Idra URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/3/ Adir BaMurom — Chapter 3: Preparations for the Revelation of Secrets; The Order of the Idra Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/3 Segment 1 HE: חָרוּב חוּרְבָּן ק״ב חרובין ק״ב חרובין אהי״ה הוי״ה אדנ״י יב״ק EN: [Continuing from Chapter 2:] These matters are further linked to the matters of gilgulim [transmigrations of souls] in the secret of Kayin and Hevel, as is known — for they go to rectify all the blemishes [pegamim] that were blemished in the world. And corresponding to this, Rashbi had with him Rabbi Eliezer his son — in the secret of the totality of the two sons, Gershom and Eliezer. And it emerges that while Rashbi was in the cave, the aspect of the teiva [ark] came to be — for the Zohar to be produced as described — during which all those luminaries that had been hidden until that time owing to the concealment of the thread became revealed. And it was necessary to rectify that secret of the light of which it says: "For all the children of Israel there was light in their dwellings" [Exodus 10:23]. And the revelation of the lights [alternate: the letters] — in the secret of the Yud of Shaddai. But it was necessary to accomplish great tikkunim there, and to remain there until those tikkunim were complete. And the totality of the tikkunim is the secret of: "The judgment of the wicked in Gehinnom is twelve months" (Eduyos 2:10) — and this is the matter of the carob tree [חָרוּב — charuv] that grew for them — which is the churban [חוּרְבָּן — destruction: same root ח-ר-ב as charuv = carob; the wordplay is intentional and central to the Ramchal's teaching] — and in more particular detail, its secret is the 102 carobs [ק״ב חרובין] associated with Rabbi Chanina ben Dosa. And the matter is: that the purification of the soul is either through Gehinnom or through teshuva. For "every kind goes to its own kind" [Aramaic: kol zina azil le-zinei] — and thus the soul must descend into Gehinnom until the zuhama [spiritual impurity / filth] separates from it and it cleaves to its root. Or it ascends to Imma through the secret of teshuva, cleaves to its root, the zuhama separates from it and is cast downward. Segment 2 HE: הוי״ה אהי״ה אדנ״י אהב״ה א-ה-ב-ה יאא״א אהב״ה אחד אהבה יאא״א יוד הא ואו הא EN: And you have already heard the matter of "tohu, vohu, and darkness upon the face of the deep" — how the forces of impurity would grasp hold, chamber by chamber [me-medurah], of souls, on account of the dominance of the kelim alone. Therefore, upon Rashbi's ascent to Imma in the secret of the cave as described — he needed to extract all the souls of Israel from the grasp of the tehom [the deep / the abyss], which is Gehinnom. Therefore they needed to remain for twelve years — to draw the aspect of this yichud — for they needed to join the Name הוי״ה in its twelve permutations [tzirufim] to אהי״ה and אדנ״י in their permutations, and each permutation of the twelve permutations of הוי״ה blessed be He required one year. Thus in twelve years the tikkun was already complete — namely the drawing of the Name הוי״ה blessed be He — and then they emerged. Segment 3 HE: הוי״ה אהי״ה אדנ״י הוי״ה הוי״ה EN: Therefore they needed to remain first for twelve years and afterwards twelve months. And all of this is in the secret of the 102 carobs [ק״ב חרובין] — for there are three Names: אהי״ה הוי״ה אדנ״י — which together have the numerical value of יב״ק [= Yud-Beis-Kuf = 112], and their secret is: yichud [unification — the Yud], bracha [blessing — the Beis], kedusha [holiness — the Kuf].16 Segment 4 HE: הוי״ה אהי״ה אדנ״י הוי״ה הוי״ה EN: When the thread is not established so as to be revealed [alternate reading: "at all"], then the matter of the yichud is obscured and only kedusha and bracha remain — and this is called charuv [carob — wordplay: also desolate/destroyed], in the secret of the 102 carobs. For when the yichud is revealed, the Sitra Achra has no dominion whatsoever. And it thus emerges that the Name הוי״ה is concealed, and only the secret of אהי״ה and אדנ״י remains — these are the Kuf-Beis alone. Segment 5 HE: אהי״ה אדנ״י הוי״ה EN: But the tikkun was not yet thoroughly complete until they also sat an additional twelve months — to accomplish the great joining of the three Names, which together make twelve: the twelve letters of הוי״ה אהי״ה אדנ״י.16 And there is a great difference between one tikkun and the other: the first is the drawing of the Name הוי״ה blessed be He to the Kuf-Beis [kedusha + bracha] already present; and the second is the joining of the הוי״ה that was drawn with the Kuf-Beis, so that they become in one equalization [hashva'a] — as they must be in the secret of YaB"K. For the first required years — because it is more particular and no tikkun had yet been accomplished at all, and beginnings are difficult. And afterwards months sufficed — for it is more general, and moreover since a tikkun had already been accomplished at the beginning, it was easier to complete. Segment 6 HE: הוי״ה אהי״ה אדנ״י רפב״י EN: And this same tikkun also extends to another dimension — and this is the matter of the drawing of the thread we spoke of, which needed to be drawn until it clothed itself in the souls of Israel. And you have already heard that it is the Name MaH [= 45]. And within this Name there are four essential letters whose secret is אהב״ה [= love — א-ה-ב-ה. The connection is numerical: יאא״א = 10+1+1+1 = 13; אהב״ה = 1+5+2+5 = 13. Both equal 13 — which is also the gematria of אחד (One) and of אהבה (love). The Ramchal's point is thus both numerical and mystical.], and they are: יאא״א [the four letters of the fully spelled-out Name MaH — יוד הא ואו הא — in which the letters Yud, Heh, Vav, Heh respectively yield: a Yud and three Alefs]. During the first twelve years, the three alefin [the three Alef-letters] were drawn — whose secret is three אהי״ה or three אדנ״י — corresponding to the twelve permutations of הוי״ה blessed be He, which are the secret of the twelve tribes, as is known. But in the thirteenth year, during the twelve months, the Yud was drawn — which alone receives all twelve of the preceding ones. And its secret is three Yuds in the secret of three points [kotzin], which are the secret of three Havayos. And because they are the secret of the yichud, they are therefore subsumed in a single Yud. And similarly the months are alone subsumed within a single year. Understand this well. And through this, the entire world was certainly rectified in the beginning — in the secret of the tikkunim of the 102 carobs I described. But they had not yet been mityashvim [settled / come to rest / established] in the world. That is: whereas until that time it was said "and we do not know how long", now they needed to establish their tikkun in such a manner that it would spread and reach others. And until the yichud was completed in the second set of twelve as described, they were not yet settling in the world — and they were dealing damage to human beings. Until they had to return to the cave until the completion of the second twelve, and then they settled more. Until: even though Rabbi Eliezer — whose root is from the gevuros [stern judgments] — was dealing damage, Rashbi — whose root is from the chassadim [lovingkindness] — was healing. And afterwards they settled entirely. And Eliyahu came to announce to them that the decree was annulled [betela gezirta]. Yet even so, he did not come and tell them directly — rather, in a roundabout way the news came to them (Shabbos 33b). And the truth is: because the tikkun of the Zohar was what had been accomplished there, therefore Eliyahu came — for he is truly the essential one in the revelation of the souls that was revealed through the composition of the Sefer HaZohar. For this tikkun was entirely accomplished through him, as is elucidated in the Sefer HaTikkunim at the beginning of its introduction. But since the tikkun was not yet complete as described, he only brought tidings from afar. And Rashbi is rooted in Abraham our forefather, peace be upon him — and he too rectified the matter of the yichud. But he could only rectify the general [klal] — namely הוי״ה אהי״ה אדנ״י together — but not the particular [prat], so as to join each individual permutation with the other. And it is true that after the particular, this general tikkun is the completion of the matter — but beforehand, it is not complete. Therefore, initially Rabbi Pinchas ben Yair [רפב״י] would answer Rashbi twelve pirukin [Aramaic: unravelings / resolutions — Rashbi posed 12 questions and Rabbi Pinchas ben Yair could resolve 12]. But Rashbi rectified both twelves — and therefore he [Rabbi Pinchas ben Yair] would answer him twenty-four pirukin (Shabbos 33b). It thus emerges that Rashbi's flight created the matter of the teiva — within which the Zohar was produced, and within it all 600,000 souls were encompassed, as mentioned in the Tikkunim. And this was thereby counted as a general flight for all Israel — to the point that at the end of days, only departure [yetziah], and not flight [bericha], will be required. And this is what is written: "for not in haste shall you go out, and not in flight shall you go — for the Lord walks before you" [referring to Ze'ir Anpin] "and the G‑d of Israel gathers you behind" [referring to the Nukva] [Isaiah 52:12] — for it will not be in the secret of the Ir Miklat [City of Refuge], but rather according to the proper order of the gradations. And the truth is that the Sefer HaZohar remained after him as a blessing — for whoever cleaves to it is considered as having fled from the Sitra Achra, such that only departure will be needed of him, not flight. And I will tell you what benefit is found in this. The truth is that there is immense benefit — for it is deliverance from the chevlei Mashiach [the birth-pangs of the Messiah]. The matter is: the chevlei Mashiach were not necessary in themselves — except in the same way that the chibut hakever [the purgation of the grave] is necessary to separate the zuhama from a person — so too the chevlei Mashiach were necessary in order to separate from Israel the defilement of the exile, so that they could then flee as described, and afterwards return and go out. And this is the secret of: "The Holy Blessed One sets over them a king whose decrees are as harsh as Haman's, and brings them back to the good" (Sanhedrin 97b). For this is a great principle: as long as a person is within the prevailing strength of the Sitra Achra, he cannot accomplish the necessary tikkun. And the Sitra Achra must remain bound and fettered beneath Israel as described. Therefore they require two operations: first — to exit from those klippos by way of flight, for by way of orderly departure it is impossible at the outset. And afterwards — to truly go out from the klippos with a high hand, such that the klippos remain bound beneath them. But since much zuhama had adhered to them, they could not flee except through the chevlei Mashiach — for then they would return in teshuva, which is Imma the Ir Miklat — and this is the flight. And I will tell you in this a great secret of what Scripture says: "In your distress, when all these things have found you... and you return to the Lord your G‑d..." [Deuteronomy 4:30]. Know: the prevailing dominance of the Sitra Achra to issue — heaven forbid — harsh decrees against Israel is drawn according to its ascent to grasp hold of and suckle from [לינק — linek: to nurse/suckle — the Sitra Achra draws parasitically from the divine gradations like a nursling feeding from a source not its own] the gradations — for as it ascends, so it grows stronger. And it rises and grows stronger through the sefiros of Zu"n, and Israel are pressed with oppression after oppression. Until it reaches Imma — thinking it can cleave there as well, in the secret of: "from Imma, judgments are aroused" (Zohar III, 65a). But in truth it cannot — for Imma is freedom [cheirus]. And then, on the contrary, Israel cleave to her and flee through the secret of teshuva. Therefore it was necessary that the king whose decrees are harsh go and grow stronger from gradation to gradation until reaching Imma — where his power is broken — for on the contrary, teshuva is aroused for Israel. And this is the secret of: "Before destruction, pride" [Proverbs 16:18]. And therefore also the flights of Moses and of Rashbi were brought about through decree. And since through this flight the Sefer HaZohar was produced, the matter of the teiva is now established and stands ready for all who come to it — namely: whoever cleaves to the Sefer HaZohar has already reached Imma and exited the Sitra Achra — and does not need the chevlei Mashiach — as mentioned in the Ra'aya Mehemna, Parshas Naso, in the matter I cited at the very beginning [of this work]. And yet, the Zohar was not revealed until much later after it was produced — for this action was only needed at its proper time — meaning: that Israel should flee through the secret of this Zohar, for its effect is only at the end of days, in the generation of the King Messiah [dara de-malka Meshicha]. Let me now explain to you what dara de-Meshicha [the generation of the Messiah] is. Our Sages of blessed memory said: "In the footsteps of the Messiah [be-ikva de-Meshicha], insolence [chutzpa] will increase" (Sotah 49a). The matter is: in the footsteps of the Messiah there will be the chevlei Mashiach — for everything the Holy Blessed One does is in the secret of the form of Adam [the cosmic man], and within that operation one finds the head, the body, and all the parts found in a human being. And the exile itself is likewise thus — and therefore all these limbs are found within it. And from each and every limb there depend, in number, years [of exile], according to the nature and matter of that particular limb. Now, in the days of Rashbi, they had already reached the chazeh [the chest/breastbone — the cosmic midpoint from which the chassadim are revealed downward] — and this is the place from which the chassadim are revealed. Therefore until that time everything was in sealment [situm] — and then the sealment was opened, for the place brought it about so. And you must know: the Messiahs stand in the two akevos [heels — the lowest point of the cosmic partzuf] of this partzuf — but from there they radiate illuminations to the entire body. Therefore they said: "Today, if you hearken to His voice" (Sanhedrin 98b) — he is ever ready, but his true place is the akevos. And all the generations that depend upon those gradations are called dara de-Meshicha in the truest sense — for the Messiah is bound to them with a great bond, unlike in the earlier periods, when he would send illumination but was not himself present there. And from the side of the akevos, in those generations, the chevlei Mashiach were bound to appear. Therefore it was necessary that the Sefer HaZohar of Rashbi be revealed then — for it was made for precisely this purpose. Only it was produced at the proper time for its production: namely at the time when the chassadim were spreading from the chazeh downward — for then it was immediately said: "For all the children of Israel there was light in their dwellings" [Exodus 10:23] — and it was revealed later, in the time when it was needed. But certainly, since it was produced even if not yet revealed, some great effect must be born from it. And the truth is: immediately [from the moment of its production], the souls contained the secret of the flight. And this is what is stated in the Tikkunim regarding the verse: "Also the sparrow has found a house" [Psalms 84:4] — look it up there. Only the matter was not revealed to those below. And yet certainly this is a great sweetening [mituk] for the exile, and a great preparation for the redemption. And therefore they said: that the supernal ones would be nourished from it until the end of days, when it will be revealed to those below — and through it: "you shall return, each man to his possession" [Leviticus 25:10]. And then the verse was fulfilled: "G‑d, my King from of old, working salvations in the midst of the earth" [Psalms 74:12]. For the earth had been tohu va-vohu until that time — which is Malchus in exile — and this is the Name Elokim. And then the chassadim had turned backward, and even Ze'ir Anpin was left in the secret of: "his strength weakened like a woman's" (Berachos 32a). But at that time the aspect of the teiva was formed — within which all the many tikkunim described were accomplished — in the secret of: "a window [tzohar] shall you make for the ark" [Genesis 6:16], which is the radiance [zohara] from Imma Ila'a as explained — and this is in the secret of the Elokim of those gradations. And it is called me-alma de-duchura [Aramaic: from the world of the masculine] — for even Imma is so called, since she is concluded [sealed / completed] in the masculine [duchura], as is known. And this is precisely the matter of the vessels of Imma that she lends to her daughter — when she is then called Adon kol ha-aretz [Master of all the earth], as expounded in the Zohar at the beginning of Parshas Bereshis — look it up there. And regarding this Name of Elokim it says: "G‑d, my King from of old" — for it is in the secret of kedem [primordial / east / anterior], in the secret of the masculine. And this is: "working salvations" — for from then the salvations began through the tikkunim of the Zohar and its battles, as mentioned in the Ra'aya Mehemna and the Tikkunim. But it was only: "in the midst of the earth" — inside [sealed within], in the secret of the teiva, in which the tikkunim were accomplished inwardly and were not revealed outward. And you have now thoroughly understood the matter of the Zohar and why it was produced — for it is in the secret of the teiva: that Imma spreads within the Nukva even while she is in exile, and it becomes in the secret of an Ir Miklat in order to flee within it from the exile — such that whoever flees within it will not require the chevlei Mashiach for the other flight of teshuva that is revealed in the time of great distress, as I explained. Let me now explain to you in particular the matter of the Zohar, the Idra, and the Tikkunim. Rashbi composed the Sefer HaZohar — in accordance with the illumination that reached him in his rectification in the cave — and it is a commentary upon the Torah, elucidating great secrets according to the orderings of the Torah itself. This is distinct from the other works produced by later masters — such as Sefer Yetzira, Pirkei Hechalos, and the like — and all the works of the ancients — such as Sefer Raziel, Sefer Chanoch, and the like — for these are not upon the Torah and not according to the orderings of the Torah. But this work is a great and awesome composition that reveals the depth of secrets with great clarity upon the Torah itself — and it is therefore called the revelation of the Torah in its inwardness [pnimiyus], just as the Holy Blessed One is destined to reveal the Torah itself in yet deeper inwardness in the time to come. And Rashbi would reveal secrets of the Torah, and his companions would listen to his voice and join with him in this composition, each one contributing his portion — just as the Mishnah was produced through the Tannaim, and Rabbeinu HaKadosh [Rabbi Yehuda HaNasi] compiled the views of all of them and produced from them the Sefer HaMishnah. So too Rashbi desired that a work be compiled comprising the teachings of all the members of his yeshiva, and that the work be ordered upon the Torah as described. For works that speak of individual topics — one piece of wisdom here and one there — are called as it were private treasuries; but the Zohar, produced upon the Torah, is called the great opening [pesach hagadol] of the totality of the Torah. And Rashbi charged Rabbi Abba to be the writer and arranger of all the words that the wise ones of the yeshiva would speak at all times and in all places — and to arrange everything according to the ordering of the Torah. And the book was not to be sealed as long as Rashbi and his yeshiva were alive — for he would bring all their words from every time, each man in his place within the orderings of the book. And this is what Rabbi Abba said in Parshas Mishpatim (fol. 163b): "That which I have written — from the holy luminary..." and so on. And in the days of Rashbi's life, great tikkunim were accomplished and compositions were gathered in accordance with the illuminations that were revealed. For the Ra'aya Mehemna [the Faithful Shepherd — Moses' discourse on the commandments] took upon itself to expound the commandments [pikudim], and the Sefer Ra'aya Mehemna was produced. And furthermore the Sefer HaTikkunim was produced — and these two are great compositions in which great revelations from above appeared, supernal beings entering them openly from above. And the Idra Kadisha [the Holy Assembly] was produced before the Tikkunim — and therefore the opening of the Tikkunim says: "And there arose with you, Rabbi Shimon, and your six companions who had assembled in the beginning..." — for there were only seven after the Idra, as is explained further on: ten entered and seven emerged. And the matter of it is: that in the beginning, although the companions were before him and engaged in matters of Torah — even so, a strong bond was not yet made among them except through this matter of the Idra. And I will explain this matter to you thoroughly. 16 See Kitzur Hakonos, p. 37, in the kavana of the immersion of the Ayin-Shin. Segment 7 HE: לינק # Adir BaMurom — Chapter 4: The Beginning of Existence — Malchus of Ayn Sof; The Bond; The Cosmic Pillar URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/4/ Adir BaMurom — Chapter 4: The Beginning of Existence — Malchus of Ayn Sof; The Bond; The Cosmic Pillar Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/4 Segment 1 HE: קֶשֶׁר שׁ״שׁ ק-ר קשר Segment 2 HE: שֶׁקֶר קֶשֶׁר Segment 3 HE: קשר ת-ר בְּרִית קֶשֶׁר ת-ר EN: Know: in every place where assemblies [kenisiyos] gather for the sake of Heaven, the assembly is established above just as they made it below. And this is accomplished through the Yesod — for upon the Yesod depends all yichud [unification] and chibur [joining/bonding], in the secret of shalom [peace — whose root also means completeness and wholeness]. And the secret of this is bris [covenant] — for a bris is the tradition of the bond between those who cut it, and the Yesod is the bris. And this too is the secret of the bris that Ze'ir Anpin cuts with the Nukva — which binds and unifies — in the secret of: "for all that is in heaven and on earth" [I Chronicles 17:21 / 29:11]. And it binds and unifies all the gradations of the Nukva — which is the root of those below — with the Holy Blessed One. But in truth they cannot be bound unless they are connected so as to return everything to the secret of yichud. And the explanation of the matter: this yichud exists above between the Holy Blessed One and His Shechinah, in the secret of the bonding Yesod — and whoever merits it is also included in this bond. And this is the secret of Israel being one nation — because they are encompassed in the bond of the yichud. And all of this is in the secret of the Os Bris [sign of the covenant] — for then they too are said to be included in this bris. And this is the Name Shaddai as above, whose secret is the bonds of the tefillin: the Shin of Shaddai is the beginning of the strength of this bond, in the secret of Cha"D aR [Chessed, Din, Rachamim] — the three lines — in the secret of the rope that binds. And through this strength the Nukva is bound to Ze'ir Anpin, in the secret of the Dalet that is at the [back of the] head [of the tefillin shel rosh]. And the straps [retzu'os] are themselves in the aspect of these ropes — in the secret of: "the king is held fast in the channels" [Song of Songs 7:6] — as is expounded many times in the Zohar and the Tikkunim, and in the words of the holy master, our teacher the Ari, of blessed memory. And the Yud is the Yesod of Ze'ir Anpin that is bound with the Nukva in the tefillin shel yad. And when assemblies unite below, the light of the bris of this Yesod illuminates among them and joins them to become one bond, encompassed in the totality of the bris. Understand this well. For at the end of all things, there will be peace in the world — and all creatures will form one union to serve the One Singular King, blessed be He — for all will be rectified in the secret of yichud. And I will now explain to you a very great secret in the matter of these bonds. The complete bond must be double — two bonds one upon the other — in the secret of the kesher shel kayama [the enduring/permanent bond]. And corresponding to this, the Yesod contains two biy'in [Aramaic: "eggs" — the two aspects of the Yesod]. And the secret of the matter: the word קֶשֶׁר [kesher = bond] has the secret of שׁ״שׁ [= double Shin] — for ק-ר [the remaining letters of קשר] are also [equivalent to] one Shin [ק=100, ר=200 together = 300 = Shin]. And the secret of the two Shins is Cha"G and NaH"Y [= Chessed-Gevura-Tiferes and Netzach-Hod-Yesod] — and all of these must bind together as one in the secret of the bris we described. Now, Ze'ir Anpin is always bound to the Nukva, in the secret of: "I, Hashem, have not changed" [Malachi 3:6] — for there is no deficiency from the side of the Bestower. But this alone is not sufficient — for as long as the Nukva has not been prepared to be bound in turn to Ze'ir Anpin, the bond is not complete. And this depends upon the deeds of those below — for if, heaven forbid, they give power to the Sitra Achra, then this preparation is lacking — and then, heaven forbid, there is found שֶׁקֶר [sheker = falsehood], which is the inverse of קֶשֶׁר [kesher = bond] [same letters rearranged: שקר ↔ קשר] — for the kesher unifies all, while sheker is the opposite. And the Sitra Achra are the betrayers — and of Israel in their sinning it is said: "Yehudah has betrayed..." [Malachi 2:11] — for they betray their bris and their bond. And in truth this corruption can only arise when there is only one bond — but when it is double, then there is no more sheker. And in the secret of these two bonds are found the two biy'in that truly bind all the sefiros together. And their secret is: "Sh'tayim [two] rows of the showbread" [Leviticus 24:6], and "six of their names on one stone" [Exodus 28:10] — for in this secret the twelve tribes stand to forge these two bonds. And if there is only one bond, it is said that there is only one biy'a — and if there are two bonds, then there are two complete biy'in. But the Sitra Achra, which is in the secret of separation, of it is said: "the other god was castrated" (Zohar II, 103a) — for these biy'in do not exist within it. And the corruption of the biy'in is in the secret of: "crushed, broken..." [Leviticus 22:24] — these are the kinds of corruptions in the aspect of these bonds. Now, as soon as the assembly gathers, the bond is found among them — flowing from the Yesod that bestows upon them and joins them as described. But as long as the fellowship is as it were temporary [ara'i] — meaning nothing has been permanently fixed among them and they merely encounter one another to bond — then only the first bond is found in their root, which is the bond of Ze'ir Anpin alone. And then, heaven forbid, accusations [kitrug] can still arise in the secret of sheker, heaven forbid — and the tikkun is not so strong. But if a permanent and complete bond is fixed among them, then there are two bonds. And the Yesod possessing two biy'in is a bris supported on two pillars, which fears no fall, heaven forbid. And know that Metatron is the secret of Shaddai — for such is the numerical value of his name. And even there, union and yichud are found — namely through the Shechinah enclothing there as is known — but in truth it is then called the bearer of only one bond, and therefore the union is also not of great power, for the power of the union is the force of the cleaving. Therefore the lights do not then illuminate with a great light. But in Atzilus [the World of Emanation], the yichud is complete and great with both bonds — and accordingly the lights there illuminate with full force. And this is the secret of: "Sheker [falsehood] stands on one leg, but truth [emes] stands on two legs" (Shabbos 104a) — for sheker can only prevail when there is only one bond. But emes [truth] exists when there are two bonds as described — therefore: "falsehood cannot stand, truth can stand" — for its tikkun is strong and complete. And until the time of the Idra, even though the bond and the bris were among them, still, in its being as it were temporary, it was called a bris of one pillar — namely one bond. And now Rashbi desired to forge the second bond, so that it would be a strong and firm bond, and the tikkun that emerges from them would be a great tikkun. And these ten companions were indeed truly already bound from the side of their root — in the secret of the ten chassadim of Av"A [Abba ve-Imma — the Supernal Father and Mother], as explained in the words of our holy master the Ari, of blessed memory.2 And Rashbi was in the secret of the Yesod itself that joins them. And now through this tikkun of the Idra, the bris was strengthened with two bonds — and from then on there is no Satan and no evil encounter. And the bris is the secret of the kesher [bond — קשר] as well: the letters ת-ר of בְּרִית = קֶשֶׁר [600 — though note: the Ramchal's gematria here requires explanation in the notes], and the 12 is the secret of the "two rows of the showbread" we described, in the secret of the twelve tribes. And circumcision was sealed with thirteen covenants (Nedarim 31b) — and this is the secret of the 613 commandments. For the ת-ר [600] is the secret of the kesher depending on the Name Shaddai as above — and together with the thirteen covenants sealed upon this bond, there is 613. And let us return to the matter: Rashbi now desired to complete their bris in the secret of the two bonds — the two pillars upon which it rests — and from then on the tikkun would be complete. And so it was. And therefore he said: "Until when shall we sit upon a single support?" This verse truly declares the right and pleasing path in the matters of the service imposed upon man — and especially in the time of exile. And it is what the Sages of blessed memory also said: "In a place where there are no people, strive to be a person" (Avos 2:5). For whoever wishes to show his love before the Omnipresent blessed be He and to find favor before Him — this is when there is a dearth of workers and rectifiers in the world: to take upon his own shoulders the service and the tikkun for all the others as well — for then he is distinguished and marked before the Holy Blessed One for good. And therefore he said: "A time to act for the Lord" — the time fitting for acting on behalf of the Lord, for the matter to be distinguished and pleasing before Him, is "when they have made void Your Torah." And "made void" means: in the hour when they interrupt the spreading of the Torah — which spreads in its holiness over Israel and over the whole world — meaning: they disturb and nullify it from its holy work. Now, when the gradations stand in their tikkunim and their orderings as befitting — above and below — then all the servants are known, and each one finds his portion, and influence flows upon him according to his particular aspect for the needs of the entire world. And this is what is said: "each man according to his blessing he blessed them" [Genesis 49:28]. And then none needs to trespass another's boundary — for each one knows his place and does his own. And this is in truth the matter as it applies specifically to Torah. Explanation: for the Torah is the root for all Israel, and extends in its particulars so that a portion may be found in it for each one of them individually. But all this ordering must be kept at the time when Torah is being upheld. But if it is being voided — then it is impossible to proceed by this path of doing one's own portion alone, for no sufficient tikkun will be found for the world. Rather, one must take a different path. For the Torah is the Name of the Holy Blessed One — only as it spreads in its combinations according to this particular division we described.3 And when it is impossible to rectify by the particular path, one must rectify by the general [klal] path — which is the path of the Name itself in its totality — for through it all kinds of tikkunim reach all who are from Israel. Therefore: "a time to act for the Lord" — one must do what is needed — "for the Lord", in the secret of the Name — the root itself — at the time when "they have made void Your Torah", when it is no longer possible to recognize each one's particular place. Rather: even though there are no people, strive to be a person. And this is also what Scripture says: "He looked and there was no man, and He was appalled that there was none to intercede [mafgi'a]" [Isaiah 59:16]. For mafgi'a is the one who takes it upon himself to rectify on behalf of those who are unrefined — and this is the matter of: "and for transgressors he interceded [yifga]" [Isaiah 53:12]. And so it was said to Yirmiyahu: "Do not intercede [tifga] before Me" [Jeremiah 7:16] — meaning: to pray on behalf of the people of his generation who were liable. And therefore the Holy Blessed One is appalled and says: it is not enough that there are no people — but there is also none to intercede on behalf of the transgressors. And know that upon this depends also the interpretation the Sages gave: "they have made void Your Torah" — on account of: "it is a time to act for the Lord" (Berachos 63a) — for when the Torah weakens in its tikkunim on account of the deeds of people, sometimes it will be necessary to change some particular thing for the hour, on account of: it is a time to act for the Lord. The general principle: every person must offer himself up at a time when others are lacking, and enter even into a place that had there been others, he would not have entered — for this is not damage and destruction but tikkun. For at the end of the Tikkunim they said: "Rabbi Elazar said: Why did the earlier ones live for so many years — such as Adam and so on? And because of this, of Abraham it was said: 'These are the generations of the heavens and the earth when they were created [behibar'am]' — [read:] b'Avraham — [spelled] with a small Heh." And this matter requires explanation — for how are we to understand that Abraham was less than Adam and Noah? Such that in the days of Adam and Noah the governance was in the mode of Arich Anpin [the Long-Suffering/Long Face — the highest partzuf, representing vast expansive divine patience], and from Abraham onward it was through Ze'ir Anpin? And truly this matter is the secret of the deepest and most wondrous secrets. For it is written: "Adam [man] is likened to hevel" [Psalms 144:4] — and note that it does not say "Adam is domeh to hevel" [= resembles/is similar to]. And this is also the secret of the verse: "Man in glory does not lodge — he is likened to the beasts that perish" [Psalms 49:13]. Know: the service that was given to us now is not like the service that Adam had at first. And observe how things go according to the ordering of their gradations. For until Abraham, the Holy Blessed One did not separate one nation from among the nations — He desired that the entire world be rectified equally. And see further: from Abraham and Yitzchak, Esav and Yishmael still had to emerge — and this was a tikkun — whereas in the beginning it would have been fitting that all who came forth should be good. And further observe: Abraham observed the entire Torah in its entirety (Kiddushin 82a) — and this was not said of Adam, Methuselah, or Noah. And now I will explain all these matters thoroughly, G-d willing. When man was created he had no zuhama [spiritual impurity] at all — and he had nothing to do but ascend the worlds to the supernal gradation, namely to complete the tikkun that the Matzil [the Emanator] blessed be He had begun. And then the yetzer hara [evil inclination] would have been rectified, and all evil would have burrowed and striven toward good [חָתַר לַטּוֹב — chatar: to burrow/tunnel/dig actively toward; not merely "turn" but effortfully work its way toward good of its own accord] — as it is destined to be at the end of the tikkun. For the light of holiness would have prevailed, and the tikkun of: "and its brightness shall be like light" [Habakkuk 3:4] would have been accomplished — for all of Creation would have remained in holiness with no impurity whatsoever. See the explanation of this matter further on, in the commentary on: "orchah de-pilgusa de-sha'arei — the path of the division of the gates."4 And this is the reason Adam HaRishon was not commanded the 613 commandments — for these are the secret of service below in the secret of Ze'ir Anpin. But Adam HaRishon's path was not thus5 — rather, it was to attain the holiness that was coming to him through a great strengthening, until Shabbos,6 and it would have been sufficient merely not to prevent it. And then the abundance of holiness would have sanctified him entirely — so that even the aspect of the yetzer hara would become very good — and the world would have been rectified immediately. This is in the secret of Arikh Anpin [lit. Long Countenance — the highest divine partzuf] which bestows an abundance of holiness and rectifies even Ze'ir Anpin itself. But through Ze'ir Anpin — through which one must rectify — great toil and abundant deed in the secret of the 613 commandments is required. And know: the animals in the time of Adam HaRishon before the sin were at the level of human beings now — and this is the secret of: "we are like donkeys — but not like the donkey of Rabbi Pinchas ben Yair" (Shabbos 112b). For Adam HaRishon, as I said, did not need to toil — his rectification was in the secret of ע״ק = Atik Kadisha [the Holy Ancient One — the highest divine partzuf, above even Arikh Anpin], to attain the great holiness. And the animals were there to serve man and to toil in the secret of the 613 — and this was the tikkun of Ze'ir Anpin. But afterwards man descended to the level of the animal, and then he was commanded the 613 commandments. And this is the secret of: "he is likened to the beasts that perish" [Psalms 49:13]. And it is the secret of: "the advantage of man over the beast is naught — for all is hevel" [Ecclesiastes 3:19]. And it is the secret of: "Adam is damah [likened] to hevel" [Psalms 144:4] — and not "domeh" [resembles]. And I will yet explain this to you further on. And thus it emerges: the intention of the Matzil blessed be He was that the world could be rectified in the beginning solely through the secret of receiving the holiness — and in this secret He created man. But when he sinned, he became blemished with zuhama. Yet even so, the Holy Blessed One desired to rectify him in the end through many transmigrations [gilgulim] — for those souls that were included in him were to be reincarnated over ten generations, and He did not command them the Torah. Rather He desired that through the power of the gilgul, the rectification of the souls would come about — through the power of the death they endure. And through the gilgul itself — which is the overturning from root to root, from under one source to under another source — in the secret of the four chayos [living beings] of the Merkava [the Divine Chariot], as elaborated in Tikkun 68. And He desired to rectify them of that zuhama that had adhered to them — all through the power of the abundant light of holiness. And therefore they were not commanded the Torah — for the tikkun was still possible for them only through the secret of the light of holiness, if they had not prevented it. And therefore they had long years. And in truth all this flows in the secret of Arikh Anpin. And they were to attain many gradations of holiness through their many years and great wisdom — until through all of this they would be rectified. And the culmination of all this was in the days of Noah — who was precisely like the secret of the Messiah — for in him they were to rest from transmigration, and he could have rectified the world through the abundance of holiness as described. And specifically at six hundred years — which is the secret of what the Zohar says: "at six hundred years, the gates of wisdom were opened" (Zohar I, 117a). For at that time a very great light was revealed that could have rectified the entire world — and this is the secret of the hidden [primordial] light that He showed them for seven days. And had they not prevented it then, everything would have been rectified. But since they did not wish to — for they held fast to impurity — on the contrary, this great light worked for them the very matter of the breaking of the vessels — for they could not bear the light and they fell — and this is the secret of the Flood. And Adam HaRishon's gradation was immediately blemished through his sin — yet the Holy Blessed One wished to rectify it over ten generations — and the gradation was not rectified through all ten generations. And Noah too was not greatly rectified — for he sinned with wine — and the Holy Blessed One wished to rectify him over ten generations and he was not rectified. And then the world was rectified by another path. And the secret of the matter: Adam was the first gradation for the rectification of the corruption — and so was Noah — and neither the one nor the other could rectify. Then another path of rectification was taken: the path of Abraham. For it is no longer possible to rectify through the abundance of illumination — rather, toil is required. And things descended to the gradation of Ze'ir Anpin — which is the gradation to which Adam descended through his sin — in the secret of: "Adam likened to the beasts that perish" as above. And now the zuhama must be separated to one side — for it has now been truly incorporated into the body — and must be moved to another place, and the holiness will be rectified in its place regardless. Until afterwards the Sitra Achra will also be rectified — bound beneath holiness — in the secret of: "attached strangers [gerim gerurim]" (Avodah Zarah 24a). But first, separation is needed, in the secret of: "And G‑d separated between the light and the darkness" [Genesis 1:4]. And afterwards bonding, in the secret of: "And there was evening and there was morning..." — and this has already been explained at length elsewhere. Therefore Abraham began to keep the Torah, and the years were shortened in the secret of Ze'ir Anpin, and the tikkun was in the secret of the toil and labor of the commandments. And Yishmael also emerged from him, and from Yitzchak came Esav — to extract the zuhama. And afterwards Israel came from Yaakov — until the days of the Messiah when the entire world will be rectified. And then too exile began, in the secret of: "daughter of Gallim [bas Galim]" [Isaiah 10:30] — [read:] "daughter of golim [exiles]" (Pesikta de-Rav Kahana 13) — for the Shechinah needed to be rectified by this lower path from the side of Ze'ir Anpin, and this is the secret of the small Heh of "behibar'am" [Genesis 2:4]. And I will now explain to you this matter thoroughly in the secret of what the Sages said: "The day is short and the work is abundant" (Avos 2:15). For the secret of all the going of man in the world during his days of life is in the secret of the twelve hours mentioned in the Sifra DiTzniusa (Zohar II, 176b) — and it will be explained further on, G-d willing, in the matter of: "orchah de-pilgusa de-sha'arei" — look it up there.7 And all of these are called one day — in the secret of: "For a thousand years in Your eyes are like a yesterday that has passed" [Psalms 90:4]. And this is the secret of: "today to perform them" (Eruvin 22a) — that in the aspect of one day [alternate: of our day] the service must take place. Now, there is a yom katzar [short day] and a yom aroch [long day]. The short day is from the side of Ze'ir Anpin — and therefore the years that are the hours of this day are few. And there is a long day from the side of Arikh Anpin — whose hours are many. In the beginning, the day was long and the work was small — for everything was in restfulness and tranquility, only in the receiving of the light of holiness. And afterwards came the short day — and then the work became abundant in the secret of the commandments. And the truth is: the length of the days [of the ancients] is the secret of the spreading of the gradations in a great expansion — and the shortness of the day is the diminution of the spreading of the gradations, where the Sitra Achra grows stronger to accuse — but not in the long day. And one must labor during these days that are few, and use the little light to accomplish the tikkun of the reward. And afterwards one is in the secret of the long day — which is the day without end. And this is the secret of the length of days of the Torah: it is carried out in the short day, while the reward is in the long day. But because the lights are few, great diligence is required to use these lights and to be zealous about the passing time. And "the work is abundant" — to accomplish many tikkunim with the few lights. And I will now explain to you the verse I mentioned above: "Adam damah le-hevel — man is damah to hevel" — and this is the secret of: "for all is hevel" [Ecclesiastes 3:19]. The matter: for in the Zohar and the Tikkunim it is explained: hevel in the secret of the hevel peh [the breath/vapor of the mouth]. But one must understand that the word is not simply hevel [= vanity] — but הֶבֶל [with the letters: Heh-Beis-Lamed] — and this is another matter entirely. And the secret of the matter: know that the world was created in the secret of speech [dibbur], as is known — in the secret of the utterances [ma'amaros]. For Malchus becomes the mouth of the King, and brings forth lights below to create from them what is needed. And the hevel [breath/vapor] issues from the mouth and creates the created beings. But within it there are two aspects: the first is while it is still within the mouth — and another aspect is that which is outside the mouth, which is also called speech [dibbur]. Now the physical things were created from the portion of the hevel that is outside the mouth — that very one which creates them — and this is also called hevel for the speech is not visible. And this is: "By the word of Hashem the heavens were made" [Psalms 33:6]. But the spiritual beings — namely the angels who govern the physical — were made from the portion of the hevel that is inside the mouth — and this is called "the breath [ruach] of His mouth." And this is the secret of: "and by the breath of His mouth all their host" [Psalms 33:6] — these are the hosts of angels. But human beings are more inward still than the angels — for they were created from the very beginning of the hevel that is within the mouth. And whoever is outside the mouth must toil in order to return to the root — for it is far from it. But whoever issues from the hevel within the mouth does not need to toil — for it is close to the root. Therefore the angels are close and cleave to the root — and the souls are even closer — and therefore man would have needed to rest greatly. But the sin brought it about — and then he remained at the level of the animal. And this is the secret of: "he is likened to the beasts that perish" — and he was subjected to the toil of the 613 — for he descended from the hevel [of the inner mouth] to the hevel [of the outer breath]. And this is: "Adam damah le-hevel." And in this aspect he subsequently descended to the gradation of Ze'ir Anpin — in the secret of Abraham — for this was the final outcome when the first gradation could no longer be sustained even through the power of the gilgulim — and then his days were like a passing shadow. And certainly when man descended, the animals descended as well — and these are the animals of today. But some animals remained from the gradations of those of Adam HaRishon — such as the donkey of Rabbi Pinchas ben Yair and its like. And now it emerges that all the governance is only in the secret of hevel — and even man descended there. And though the animals descended more than he, still: all is hevel — whether more or less. And let us return to the matter: in the end, the world had to be rectified through the toil and labor of the commandments — because the day is short, therefore man must guard his time greatly for his rectification, for it is small while the work is abundant. And this is the secret of: "mari de-chova dachik — the creditor presses" [Aramaic] — for below there is a place where the klippos grow strong — which was not so above — and the distress is great, for the time is little and the pressing is much. But in truth: in this distress, human beings must stand firm and strengthen themselves more in their deeds — to arrive at the tikkun of the world. For this path will ultimately certainly rectify the world. But whoever wishes to be the one who rectifies must set this matter before his face — to contemplate it greatly in order to find the good that is needed for all Israel. And I will explain to you thoroughly the matter of "mari de-chova dachik" — and you will understand through this great secrets in the matter of the governance of exile. For the Mishnah says: "the master of the house presses [ba'al habayis dochek]" (Avos 2:15), while here they say: "the creditor [mari de-chova] presses." And the truth: the Holy Blessed One is the master of the house, but the creditor [mari de-chova] is the Samech-Mem [the Samael — the cosmic force of evil]. And of the holy Shechinah it was said: "the reward of the kala [bride] is from her pressing [duchka]" (Berachos 6b) — for she sits between these two pressings — and is destined in the future to receive light corresponding to all of this. It is written: "You shall not be as a creditor pressing him" [Exodus 22:24]. And this is the secret of: "the borrower is servant to the lender" [Proverbs 22:7]. For through the act of the loan, the borrower is truly bound to be as a slave to the lender. And the secret of this: the Holy Blessed One has made nothing below that is not according to the order of the supernal luminaries and for their rectification. And this is the matter of the poor and the rich. For since He desired that service and free choice should exist in the world — He arranged that Malchus [Royalty] needs to receive lights from others and needs service. And this was already explained above. And the Yesod illuminates upon her and is called the rich man giving charity to the poor. And every wealthy man below is at the gradation of Yesod, and the poor person receiving from him is at the gradation of Malchus. And this aspect of the lechem oni [bread of affliction — the Nukva in exile] was only rectified through the poor and rich below — through the charity which the rich person performed for the poor. And while standing at the gradation of Yesod, it is said of him: "The rich man rules over the poor" [Proverbs 22:7] — in the secret of: "and he shall rule over you" [Genesis 3:16] — for thus it is in this aspect: that Malchus is a non-luminous mirror [aspaklaria de-lo nahara] and needs Ze'ir Anpin. And poverty divides into two gradations: there is one who is poor and needs charity — without returning it. And there is one who needs to borrow but does return it. Both of these need to receive their influence through another — and thus they remain at this gradation of servant. And the borrower descends to the gradation of Metatron — who is a servant — while one who is at the gradation of Atzilus is a free person, in the secret of: "all Israel are children of kings" (Shabbos 67a). But if one needs another, one descends from there to the gradation of Metatron the servant: "six years he shall serve" [Exodus 21:2] — and he must toil until he repays the money. And this is the secret of the toil of Metatron in the secret of the weekdays, as is known. And whoever descends to this gradation of servant — the lights are greatly sealed against him. And your sign: a servant is exempt from commandments. And if the lender presses upon him, he brings about an ever greater descent and sealment for him — therefore Scripture commanded: "You shall not be as a creditor pressing him" [Exodus 22:24]. Now Israel sinned greatly and were — heaven forbid — liable to annihilation. What did the Holy Blessed One do? He borrowed from the wicked Samech-Mem — meaning: He wished for him to extend the time — and He registered against him the debt as a loan: if they do not return in teshuva, heaven forbid, He would destroy them. And even this loan was not granted for free but with interest [ribis] — and this is the reason that interest is permitted from a non-Jew — for such is the governance with the wicked Samech-Mem — and the interest is all the prosperity and greatness given to the nations of the world. And therefore Israel must not envy the nations of the world for their tranquility — nor go in their ways and their rejoicing — for this is given to them in exchange for the Samech-Mem having allowed the world and Israel to continue, and the extension of time — until they return in teshuva. And of this it is written: "When a servant becomes king" [Proverbs 30:22] — that is the Samech-Mem who glorifies himself in his power. And "ministers walk as servants on the ground" [Ecclesiastes 10:7] — they have been made servants before him on account of this loan. And this is the aspect of Metatron in the secret of the weekdays and the exile — and he is always pressing like a creditor over his debt, causing descent and sealment constantly — and from this all the many harsh decrees in exile flowed, to our great misfortune. Therefore one must always make tikkunim on account of this — for truly the exile is a great corruption that contains many kinds of corruptions. And this is: "the creditor presses [mari de-chova dachik]." But in the Mishnah it says: "the master of the house presses [ba'al habayis dochek]" (Avos 2:15). The matter: since the Samech-Mem refuses to accept upon himself the yoke of the Torah, he is dealt with by a different path. For there is the evil — and it must be removed from the world. Only the Holy Blessed One also lends it time — and therefore the wicked exist in the world. But He also presses upon them so that they do not dominate with great insolence in the world. And this is: "the master of the house presses." And in truth all this pressing reaches the Nukva as above — and therefore they said: "the reward of the kala [bride] is from her pressing" (Berachos 6b) — for according to the sealment that is now sealed upon her, to be a root for those below while she is in exile — so great shall be her space and her light in return. For it is written: "Bless Hashem, His angels, mighty in strength, who do His bidding, hearkening to the sound of His word" [Psalms 103:20]. And the Sages of blessed memory explained: "doing [comes] first and then hearkening" (Shabbos 88a). And one must explain how this is so. Know: for all the operations that need to be performed above, the heralds [krozim] precede. The matter: for this is the secret of the readying [hazmana]. And it is so: when the decrees issue from Malchus to reach the attendants — and this is after all the luminaries have already agreed — and all the preparations have been made for all the shefa [divine abundance/flow] to go out to its operation — and all the luminaries speaking with one mouth, which is the Shechinah — the mouth of them all — command the servants to act. Then immediately the herald goes out and proclaims through all the heavens. And then the angels who are fitting to receive this command receive strength from this spreading voice, in order to then perform the operation. And it emerges that through the voice they receive the power — and through the shefa itself that reaches them for the operation, they receive the operation itself. And I will explain this further in detail. All decrees must issue in the secret of kol [voice] and dibbur [speech] — whose secret is Yesod and Malchus. The herald draws the power of the Yesod, while the operation itself is in the secret of Malchus. And the truth: the Shechinah enclothes herself within all the angels — in the secret of: "Adonai among them" [Psalms 68:18].8 And it is the decree of the Matzil blessed be He that the operations of the luminaries shall not go out into the world except through the angels — and the Shechinah enclothes herself in them as above, and acts through them to bring the decrees below. And even though the angels are those who bring the operation to action — still, the throne carries its bearers. And the angels have nothing except to bond and cleave to the Shechinah enclothing herself in them — and then she acts through them. And with the going out of the herald, which draws the power of the voice, then immediately the angels present themselves to receive the Shechinah and she enclothes herself in them — and this aspect is like the aspect of union [zivug] — and afterwards the required shefa reaches them, and the Shechinah acts through them. And it emerges: the first deed that they must do in the wake of the herald is to cleave to the Shechinah that enclothes herself in them — for this is their act. For I have already said that the Shechinah acts through them — and they do nothing but cleave to their root, to give it a throne upon which to sit and act. Understand this well. And this is: "doing His bidding" — to hearken to the voice — "to the sound of His word." For they give a throne to the Malchus within them, in order to hearken to the voice which is the herald — the aspect of the voice that is drawn. And know that in this secret, heralds go forth every day — and heralds reach below, into the World of Asiyah [Action], to arouse souls to perform their deeds. And from this the souls receive power and preparation to do what is fitting for them. And this is the secret of the rooster that cries out — for the Sages already said: what does it cry in Perek Shira? And these are the proclamations that the herald reaching below proclaims — to give preparation to the souls as above. And this is the angel Gavriel who heralds. And from his aspect, many further aspects of heralds spread for the needs of all the matters of service. 1 See Tikkunim Chadashim, p. 16. 2 Sha'ar HaGilgulim, Introduction 26. See also below, p. 74. 3 See above, p. 12 [= Chapter 2, on the Name as the root of Torah]. 4 See p. 185. 5 See Part II, pp. 31 and 56; and in Ma'amar Yichud HaYirah (published at the end of Adir BaMurom Part II), p. 157. 6 Alternate reading: "and in this manner [ve-al derekh]." 7 See p. 190. 8 See below, pp. 259 and 158. Segment 4 HE: חָתַר לַטּוֹב Segment 5 HE: ע״ק Segment 6 HE: הֶבֶל # Adir BaMurom — Chapter 5: Adam Kadmon — The Beginning of the Order of Existence; The Holy War of Torah URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/5/ Adir BaMurom — Chapter 5: Adam Kadmon — The Beginning of the Order of Existence; The Holy War of Torah Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/5 Segment 1 HE: יה״ו Segment 2 HE: ח' פעמים אל Segment 3 HE: יו"ד ד"ו ה"א ה"א Segment 4 HE: אנקתם Segment 5 HE: יו"ד ה"ה וא"ו ה"ה Segment 6 HE: קס"א Segment 7 HE: נסתר מסתתר Segment 8 HE: אויר י — אור י אור Segment 9 HE: אוריה יה יה ה׳ = גן, י׳ = עדן אדני אדני אדני קצ״ה תרע״א אדני הוי״ה ע״ב רע״ב הויות ע״ב רי״ו רי״ו + רע״ב = פת״ח יה EN: One must understand what the matter of machatzday chakla [the reapers of the field] is — for were there not many sages in the days of Rashbi? And we know that all the Tannaim and Amoraim spoke all their words along the paths of the secrets, to be sure (see Zohar III, 244b). You must know: the essential action that a person needs to perform is to direct his ways and his going toward the rectification of the Shechinah — as stated above in the secret of: "A time to act for the Lord, they have made void Your Torah" [Psalms 119:126]. For one who performs the commandments even not for the sake of reward — even if he did it only for the rectification of his own soul — the Tikkunim say of him: "all the kindness they perform — they perform for themselves" (Tikkun 30, second nesiv). Rather, a person must take upon himself the rectification of the Shechinah — and this is what is truly called machatzday chakla. Segment 10 HE: ד״ו יו״ד Segment 11 HE: יה עסמ״ב הויה עסמ״ב ר״י יו״ד י × ו״ד ו״ד × י ר׳ ר״י א״ר שס״ה א״ר אלף ר׳ שס״ה הויה ר״מ״ח אלף ר׳ ר״מ״ח EN: And the secret of the matter: all the services that human beings perform before the Holy Blessed One have as their secret the avodas hasadeh [work of the field] — and this is the secret of: "the king is served by the field" [Ecclesiastes 5:8]. Just as there are many kinds of work in a field, all of which must be brought to the tikkun it requires — so it is with the Shechinah. And these works are precisely the commandments, which also encompass many kinds. And it is written: "much seed shall you bring out to the field and little shall you gather" [Deuteronomy 28:38], and also: "you shall sow but shall not reap" [Micah 6:15]. And the secret of this: the commandments work in the manner of sowing — for the lights are sown in the Nukva, which is the field. But when they come to be reaped — meaning to go out from the Nukva to those below — there it is said: "at the door sin crouches" [Genesis 4:7], and the Sitra Achra grows strong to seize this light. And if there is none who knows how to reap the field properly, then the light — so as not to be delivered to the Sitra Achra — does not spread, in the secret of: "He turned His right hand back from before the enemy" [Lamentations 2:3]. But whoever takes upon himself the matter of the rectification of the Shechinah — he ascends to take the light from a place where the Sitra Achra cannot reach, and brings it down below. And once it is taken from there, it is protected — for all the danger is in the spreading from Malchus to the person. And this is in truth the matter of why the members of Rashbi's yeshiva were always going out on the roads, and there they would study the secrets — for this is precisely the true path by which to accomplish this tikkun. And it is something that Rashbi, of blessed memory, taught them, as will be explained further on, G‑d willing. Segment 12 HE: יאאא אהבה Segment 13 HE: ק״ס י × ה, ה × י, ר × ה, ה × ר ד״ו יאהדונה״י EN: And in general: the air of this world is the thick/heavy one [avir ha-olam hazeh]. For the shefa [divine abundance] to reach the person sitting within it — this is the danger we described. But there is one path through which the air of Gan Eden spreads within this thick air, and the person can receive from within that air — and there there is no danger at all. And afterwards one brings the shefa that he received in that air into this air and illuminates the whole world — for since he took it there, I already said that it is protected. And this is what those sages were doing when they walked in the fields and the deserts — for there the air of Gan Eden would be revealed to them — and therefore the study of secrets was not dangerous at all. As it says in the Zohar, Parshas Emor fol. 105b: "In the days of Rabbi Shimon, one person would say to his friend: 'Open your mouth and let your words illuminate.'" Segment 14 HE: ל״ב כל × כל = 100 חכ״ם ל״ב = 100 ק״ס ל״ב ל״ב ק״ס EN: For all the danger is on account of this thick air — but for them, the lights were drawn through that hidden air that was mentioned. And others also knew of this path a little, but not much — and even the little they knew, they did not know much of it. Therefore he said: "the reapers of the field are few." And know that all the matters of the miraculous journeys [gazmiyos] in Perek HaSefinah [the chapter of the ship] and other such passages — they are along this path: that they would appear to go to caves or the like, and they were passing from one air to another. And I will yet explain this matter further on, G‑d willing. And also know: the path by which Rashbi, of blessed memory, taught these holy companions to attain this attainment properly — for in the beginning they knew only a little and attained only a little. And this is what he said: "and they stand at the edges of the vineyard [beshulei karma]" — for the Shechinah, when she is properly rectified in all her illuminations, is called a kerem [vineyard] — for the lights depend one upon another and are attached to their root, like a vineyard literally. And one needs to arrive at this vineyard and look at all the places of the great and essential lights, and to contemplate what is needed to attain her properly. But those who were there before Rashbi taught the clear path — they stood only at the shulay hakerem [edges of the vineyard], which is at the gradation of those below, for they could not enter inside. And I will tell you the matter of: "they do not look and they do not know." It is written: "one who contemplates a matter will find good" [Proverbs 16:20]. And this is a great principle in the Torah: "I have toiled and not found — do not believe [it]" (Megillah 6b) — for the lights are truly hidden, but through great contemplation upon them they continuously draw closer, approaching after approaching. And the majority of them stood only at the edges of the vineyard — and their hearts were not moved nor did they find the strength to go inside, for the luminaries were lofty. But all of this was because they did not pay attention to the needs of the rectification of the Shechinah — what each side requires — for then they would have attained and known all the sides. And this is: "they do not attend — and it follows from this that they do not know to what place to go, as befits." The explanation: they do not attend, and from this it follows that they do not know which place is the fitting and needed one to engage with. And the essence of all this matter: the greatest and most powerful tikkun is the matter of this reaping I described — for this brings the great light into the world. And none can accomplish it except one who takes upon himself the yoke of the rectification of the Shechinah, and walks the paths required for this, as I will explain further on. And this is the matter of what he said to them: "Assemble, companions, to the house of the Idra, clothed in armor and spears [shirin ve-rumchin]." And I will now tell you great and very hidden secrets — the holy path of learning literally for the rectification of the Shechinah. And it is learning in the pattern of what is above — which is the path whereby Rashbi, of blessed memory, led his companions. And this is the matter of the wars mentioned constantly in the Tikkunim and the Ra'aya Mehemna. And in Parshas Balak fol. 188b they said: "Rabbi Elazar said: Beloved, holy son — behold! We need all these kinds of war — we have labored in them and know how to wage war with the sword and with the bow and with the spear and with the stones of the kirta [slingshot]." And the explanation of this matter is from the loftiest and most sublime of secrets. And it is the very matter I mentioned to you above — the enclothing within the air. And the foundation of all and the root of all is: that the learning should be only for the rectification of the Shechinah, and no other aim should be found to reach oneself. And this is what is said in Tikkunay Zohar Chadash: "and furthermore — many masters of midrash who are companions among themselves cry out every day and night in the oral Torah with many questions, crying in it like dogs who say 'give, give' — and there is none who labors in the Torah to raise the Shechinah from the house of exile, and to unite her with her Husband..." — look it up there. And when his thought arrives at this purity and this cleanliness — then he can walk these paths. Know: the disputes and dialectics [pilpulim] that one engages in through Torah are to break the klippos and remove the difficulties [kushiyos] — which are the secret of straw and chaff. But what is revealed externally is merely a physical engagement — the form of argument that can produce these effects. But above there are also these same dialectics — but they are in the secret of actual wars: lights spreading to remove the Sitra Achra, as I will tell you, G‑d willing. It is written: "Is not My word like fire — says the Lord" [Jeremiah 23:29]. And the matter: whoever sets his mind to contemplate one thing and to reflect upon it — that matter becomes for him in the secret of the final Heh of the Name — meaning the Nukva rests upon him. For all attainments and operations are always through the Nukva. And just as a flame stands bound to the coal and all its colors are bound to it — for it is as a base for them — so in the power of the contemplation all the colors [gevonin] are inflamed within him through this Heh. And the secret of the colors is יה״ו — and they flame and go, and the person attains from them what he can attain. And this is what he attains in that instance from that matter. And the Yesod will further illuminate upon this base — which is the verse or the teaching, which is the coal — and then sparks will spread in many directions. And each spark is called one world, and they are many worlds inflamed from that verse, in the secret of shiv'im anpin [seventy faces], and the secret of forty-nine faces impure and forty-nine faces pure — and from all of these, they attain what they attain. And there are some places where the Sitra Achra causes sealment [satum] — and this is called a kushiya [difficulty/obstruction]. Then one must arouse in power the lights of gevura [stern force] to remove the Sitra Achra from there. And the Shechinah herself is the secret of the weapon-armor [kli zayin] raised against the Sitra Achra — whether in the secret of the bow, or the sword, or the spear, or the slingstone — as I will explain further on — until that obstruction passes. And sometimes there is not strength to remove the sealment — and then a kushiya or tiyuvta [unanswerable refutation] remains. For it is written: "Vahev in Sufah" [Numbers 21:14], and also: "iron sharpens iron" [Proverbs 27:17 — see Taanis 7a]. For the battle appears to take place between one scholar and another — and this is not so — for both of them are fighting against the Sitra Achra. And the matter: whoever attains one thing is upholding the Shechinah in the secret of one world. And there are some places where the Sitra Achra seizes and seals — and then another must help and draw one of the lights of gevura I mentioned to that place, until the Sitra Achra separates. And sometimes there is already great strength in the attainer's hand to uphold his halakha [ruling/attainment] — and this is the secret of the magen [shield], and this is a great secret. For in truth all these operations must be accomplished in the power of the inflaming of the lights — and the building is drawn always through the power of chesed, while the felling of the enemy is through the power of gevura. And sometimes the lights flame in gevura and combine with the lights of chesed and flame together — and in this flaming the matter is fixed. The magen is in chesed — receiving the blows of gevura. But if the power is insufficient in the attainer's hand, the blow of gevura will arrive and smite the Sitra Achra that was clinging there. And then the one who delivered the blow must draw a new light for the revelation of the needed matter. And sometimes the new light will come through the attainer's hand himself. And sometimes his strength will falter — and then the one who struck must draw the power to reveal the needed matter — and this is the matter of "he poses it and he resolves it [hu mosiv lah ve-hu mefarek lah]". And whoever wishes to expound and arrange his attainment properly must accustom himself to the orderings of these wars — for all of them require very great kavanos [mystical intentions] in the orderings of the luminaries and their operations. And I will complete for you now the orderings of the battle-array and the bonds of the war properly — to be like one of the mighty men who wage the war of Hashem. And you will understand many matters found in the Zohar and Tikkunim — sealed and stopped up. And know ultimately: this war is nothing but the INFLAMING OF THE LIGHTS — through whose power the Sitra Achra must separate and fall — and the Torah illuminates in its power. One must know how to arouse these lights in their times and bring their effect to light. And this is the ordering of the use of the weapons called: kirta [slingstone], or kishta [bow], or rumcha [spear], or charva [sword]. All of them are LIGHTS — that must be brought out through the power of service and the intention of the heart. And ABOVE they are seen to the eyes — these lights walking where they walk — according to the one who arouses and draws them. If the Sitra Achra were not able to strengthen itself and seize the lights to seal them — then the Torah would ALWAYS be revealed in tranquility and ease — for lights would always be renewed upon the souls. And THESE THEMSELVES are their tranquility, their goodness, and their delight — for the sole desire of the souls is to attain their root. And every light that emerges from the root and reaches them is a new delight for them. And these lights ARE themselves the Torah that flows to them. And all receive from Malchus — in the secret of: "let the one who boasts, boast in this" [Jeremiah 9:23] — which is the one made for this, to bring things to those who receive. The matter is lengthy for one not expert in the chambers of wisdom, and easy and clear for one who is. For in Malchus is the yeshiva10 — she rests upon each tzadik to draw to him what is fitting for him. And if the lights were to come and be renewed always, attained immediately by the receivers — THIS would be the rest and the inheritance that will exist in the World to Come forever and ever. But because the Sitra Achra seizes — the lights coming to a person are not received immediately in their full pattern, for many sealments are found through the clinging Sitra Achra. And the war is required to remove these sealments — namely the kushiyos and the tirutzim [resolutions]. For when one light arrives and cannot spread with its full force — one must arouse a great illumination from the needed place, and it comes and reaches the master of that luminary. For upon one soul or many souls that luminary is drawn — and the sealment seizes them — until it is removed through the power of the arriving illumination. And then if there is strength in them they receive the illumination in a great light called magen — and the lights flame and the Sitra Achra separates and the sealment opens. And if there is no strength in them — the illumination will at any rate remove the sealment in the power of the one who draws and arouses it. And this is the matter of: "from me and from you the ruling shall be established" (Pesachim 88a) — "the One on high is glorified" (Sota 40a). And even those who dispute below WITHOUT this knowledge — debating halakha — they too rectify such tikkunim: the removal of the sealing Sitra Achra. But there is no comparison between one tikkun and another — as you will find explicitly in many places in the Zohar and Tikkunim — for the essential tikkunim are through the camp of secrets studied for the sake of the tikkun of the Shechinah as above. And do not panic — and let your heart not rush to be satisfied with the initial understanding of these matters — thinking you have already encompassed them in your thought and gathered them in your handfuls — and that you are master over them. For I know that I have no power to expound and clarify them before your eyes as would be needed to establish you in their certainty — for they are matters standing in another order that our eyes have not seen. For they are not like the ways of this world — they are other paths, very far from our paths. And I cannot say and explain except insofar as I have the knowledge and understanding to say and explain. And you shall join all my words together — the earlier and the later — and on each and every word deepen yourself to picture a good picture in your mind — and then these matters will be revealed before you as if you had seen them with your own eyes. And until you have pictured them with this clarity — know that you have not attained them. And therefore the Ra'aya Mehemna said in Parshas Pinchas (fol. 293b): "The Faithful Shepherd said: These words — how hidden are they to one who does not know them, and revealed to one who knows them!" For in truth: the matters of this world — even if one does not attain the full extent of their meaning — will not be so far from one's mind, as far as these matters are from one who has not accustomed himself to them and has not made of them a correct and clear picture in his heart. And let us return to our matter. Know: there are TWO KINDS OF WARS. The first is the WAR OF THE INDIVIDUAL — and this is milchemes chova [obligatory war, incumbent on every person]. And the second is the WAR OF THE MANY — and this is milchemes mitzva [the commanded war, the greater holy war]. For whoever wishes to attain true Torah must fight with the Sitra Achra which is the sealer — and this is incumbent upon every individual: to remove AMALEK from the world — which is the SEALER. But a much stronger war is the war of the many — and this is the secret of: "iron sharpens iron" [Proverbs 27:17]. For the individual fighter must remove the Sitra Achra that seizes HIM to seal him. But those who fight in the many — each one must remove the Sitra Achra that seizes his FELLOW. And all of this is encompassed in what the Sages said: "they shall not be shamed when they speak with their enemies at the gate — even father and son became enemies" [Psalms 127:5]. Rabbi Chiya bar Abba said: "they did not move from there until they had become lovers" (Kiddushin 30a). And this is precisely the matter of this war — and its secret: "you shall surely rebuke your fellow" [Leviticus 19:17]. And this is the matter of: "love rebuke" (Avos 6:6) — which is needed for the acquisition of Torah. For when one of the members of the upper yeshiva sees a sealment sealed upon the one who upholds the luminary in its place — who is the master of that halakha — he draws toward him with power and gevura great lights, removing the sealment. And if the master of the halakha has strength — he produces the magen for him — and its secret is THREE TIMES EL [א"ל × 3 = 93] — which is the light of chesed. And then the arriving illumination is received in this chesed — and it is said to withdraw in peace and flame in power, encompassed in rest, and the Sitra Achra departs. And the inflaming of the lights is the Shechinah herself as a weapon according to what she receives. Thus the questioner draws the Shechinah in the secret of the weapon — and she reaches the place of the halakha. And in the inflaming of light with light, through the camp of souls combining for the service, the tikkun emerges. And if there is no strength — the sealment being too powerful — the magen will not be found, but the weapon reaches the master of the halakha and smites the Sitra Achra that was seizing him. And then the master of the weapon upholds that matter — and lights are renewed to establish the first luminary in its clarity. And of this it is truly said: "faithful are the wounds of a friend" [Proverbs 27:6]. For these gevuros smite the soul — but in truth it is not a smiting that pains at all — for it merely separates the evil that was seizing there — and this is the matter: they become enemies of each other — and all of it is to establish the love. And I will now explain one passage from the Tikkunay Zohar Chadash whose path is very hidden from one who does not know the proper ways of wisdom. The passage says (fol. 5b): "Meanwhile the Faithful Shepherd arrived — he took the slingstone in his hand, opened and said: Zaraka-Makaf, Shofar-Holech, Segulta — he took three stones... Receive this stone among yourselves — for the Shechinah is in exile and there is none among you who stirs toward her to make her pleasing to her Husband..." — and the matter is lengthy there. And at the end of his words: "They arose and said: take your stone to yourself... He said to them: You cannot be saved if you are saved from one stone..." He took the slingstone again and said Zaraka-Makaf-Shofar... And at the end: "one elder among them arose and said: Faithful Shepherd — how hard are the flint stones you hurled... beware of it... and furthermore you are the one of whom it was said: he struck the rock — and place the rock of the serpent to atone for your sin..." Now all these words appear as words of taunting — but it is precisely the matter I told you: for the power of the illuminations drawn in gevura removes the sealment of the Sitra Achra. And this is the secret of: "reprove a wise man and he will love you" [Proverbs 9:8]. And the truth is: because of the sins that Israel sinned, and what they caused Moses to sin at the rock, and the matters of the Erev Rav and all the other corruptions that were in the world — these cause the sealment of the Sitra Achra. And the souls of the tzadikim rectify greatly on behalf of Israel — for they bear their sins, in the secret of: "and he was wounded because of our transgressions" [Isaiah 53:5]. And they must be in this war that appears before us — in truth only against the Sitra Achra. And at first their illumination was strong in the secret of the magen — therefore they were saved from the stone, for they did not need to be smitten. Understand well — for all these are great tikkunim constantly rectified above by the six hundred thousand souls of the upper and celestial yeshiva — and their secret is the root of all souls of Israel. For the souls are DOUBLED — there is one upper portion standing above, and one portion standing below within and around the body, in the secret of NaRaN and neshama-to-neshama. And in the secret of these roots, all the souls of Israel stand in the secret of SaR [600] — even though below the souls spread into many particulars — at their root they are only 600. And each soul when it returns goes under its root and is encompassed there. These 600 are rooted in the upper yeshiva and the lower yeshiva. In the lower yeshiva are the kushiyos and the wars — in the upper yeshiva it is not so, as stated in Zohar Chadash Parshas Yisro. And know: there are kushiyos that are resolved, and those that are not resolved — in the secret of kushiya and tiyuvta. And there is also ultaymich — which requires returning the luminary drawn in gevura to the one who drew it. And all this is in the war of the many. But in individual wars — each person must strengthen himself in his Torah and subdue the Samech-Mem. And when he knows and arrives at learning Torah in the ways of the wars of Hashem — he has truly accomplished a great tikkun. For in reaching the air of Gan Eden — he soars in his thought in the secret of the Name of 42 of MaH — until a letter, verse, or topic illuminates upon him — and that matter becomes a base for him in the secret of the Heh of "Is not My word like fire?" — until the colors flame and he strikes with the hammer — gleaning what he gleans in the power of the spear. And the child-sage said to Rabbi Elazar: "Do you remember your spear?" And the secret of the ROMACH: ח' פעמים אל = 8 × EL = AVRAHAM in gematria [248]. And: ROMACH's secret is RESH-YUD-VAV [216] = three times 72, plus 32 paths of wisdom. And the secret of ARNON: the light of NUN in the secret of ChuB [Chochma-Bina]. And his intent is to strike with this spear at the sealing Sitra Achra. And I will now explain what these instruments are and the manner of their use — each at its proper time. The ROMACH [spear] is the first that every warrior must hold — for it draws the lights — in the secret of kum aseh "arise and do". When he does not attain them well — he strikes blow after blow. Beyond this he must draw the power of gevura to subdue the sealing Sitra Achra — in the secret of the kushiyos. For this is not a deficiency of attainment — but a sealment at some particular side. And then he must unsheathe the CHARVA [sword] — which requires great preparations. For of the sword it was said to Esav: "by your sword you shall live" [Genesis 27:40] — for the Sitra Achra strengthens from gevura. One must take the sword from its hand and make it "a sword of the Lord" — then it subdues the Sitra Achra. Therefore one must encompass it immediately within the Name HVYH: יו"ד = its head, ד"ו = the body of the sword, ה"א ה"א = its two cutting edges (Zohar III, 274a). And one must strike with it the serpent — cutting it into pieces. Know: CHARVA [sword = חרב] = GEZAR in gematria [= 210] — from the language of: "who cut the Sea of Reeds into pieces" [Psalms 136:13]. The secret: the gradations of the Sitra Achra join together and perform accusation. The power of the gevura of holiness must separate them — in the secret of: "let all workers of iniquity be separated" [Psalms 92:10] — cutting each gradation by itself, leaving each subjugated under the corresponding gradation in holiness. One must also fill the sword with blood — in the secret of: "the sword of the Lord is filled with blood" [Isaiah 34:6] — and fill it in the secret of SIXTY BOLTS OF FIRE to encircle the VaK and separate the Sitra Achra — making them pieces, not in a union — and then the light can illuminate. The time to use the sword is when a matter becomes difficult concerning a topic one has already attained — it is the sword that cuts only at close range. And in the war of many: Rabbi Abba said to the child-sage: "here is the sharpened blade of the sword for you" — when he questioned him about his very matter. And if the master of the halakha has strength — he answers as the child-sage: "I strengthened myself with shield and buckler" — receiving the sword's blows in the magen — the lights flame one with the other and withdraw in peace. But the KESHES [bow] illuminates in the Nukva from the side of Yesod. Three arrows must be shot — in the secret of: "and I — the three arrows I shoot to the side of it, I will send" [I Samuel 20:20]. For the bow is the secret of Yesod — and three drops of the brain descend from ChaB"D. Strengthen the bow and its cord — two Vavs — their secret: Yesod and Tiferes. Three drops descend — one Yud with three points — becoming a Vav — and together: 22, in the secret of the 22 letters of the Torah — "through you shall Israel bless" [Genesis 48:20]. Their name: the 22 letters of אנקתם etc. — from: "May the Lord bless you... illuminate... lift..." [Numbers 6:24]. Aim the arrow: this Yud is composed of three Yuds = Lamed [30]. Three Yuds = three HVYHs = 78. Total = 108 = the gematria of CHATZI [arrow = חצי]. And the secret of the bow: "blessings upon the head of the righteous" [Proverbs 10:6] — subduing the Sitra Achra and multiplying lights. Use it when difficulties come from another place — contradictions and analogies — for this is the weapon that reaches from afar. And the most noble and powerful weapon is the KIRTA [slingstone] — the testing stone of mighty warriors, to know each man's strength. With it David overpowered the Philistine. And the Ra'aya Mehemna's power is great with this slingstone — as explained in many places in the Zohar and Tikkunim. In Parshas Eikev (fol. 272a in the Ra'aya Mehemna) the child-sage said what he had already done with his slingstone against the Samech-Mem: "and I destroyed his building and I brought him low." And the secret of the KIRTA is the secret of the STONE NOT CUT BY HANDS [Daniel 2:34] — that descends and smites the statue. The Nukva was prepared to serve the needs of the King — she needs to be bound to all the luminaries — for she is truly the vessel of all, and in her all are bound. When the bond of this connection is established permanently — from there onward is the time of receiving eternal reward. And all these matters will yet be heard below in the explanation of: the path of the division of the gates — for there is the place of the explanation of all these matters. And know: it is written: "They will build but I will destroy" [Malachi 1:4]. The secret: the Sitra Achra joins gradations to gradations — making one tower — and its secret is MIGDAEL, the tower of the generation of the Dispersion, whose power comes from the breaking of the first kings — namely the Name Be"N in which the breaking occurred. And against this tower: "I am first and I am last" [Isaiah 44:6] — the ASCENT OF THE NUKVA to be bound to all the luminaries. She ascends to Ayn Sof and descends to Ayn Tachlis, binding everything. And the secret: "Let the waters beneath the heavens be gathered to one place" [Genesis 1:9] — the Nukva in which all luminaries are bound — the upper ones descending, the lower ones ascending. And she is the stone — in the secret of Be"N — with ALEF joining it in the secret of HVYH of Ze'ir Anpin = YaVaY. And this is GaN — in the secret of 63 orders of the Torah. And she goes with full force to the wicked Samech-Mem and strikes him a blow from which he has no further recovery — all in the secret of: ANI [I — the Shechinah]. And the tower: "the air of the tower causes forgetfulness" (Sanhedrin 109a) — causing the concealment of Torah. And the kirta has power to bring down this tower and reveal supernal lights. The ordering of using it: Malchus is the SLING — one Heh. And one must draw to her FIVE GEVUROS from Imma — the FIVE SMOOTH STONES FROM THE STREAM [I Samuel 17:40] — five Names: יו"ד ה"ה וא"ו ה"ה — all in the secret of GaN. Through their power all five partzufim are bound in the Nukva in the secret of gevura — becoming ONE STONE — all bound in her and in each other. And then through this power she is thrown to Ayn Sof and Ayn Tachlis — binding all particular luminaries above and below unto the Ayn Sof. And know: this is the SECRET OF THE YICHUD OF SHEMA YISRAEL. The FIVE WORDS of Shema are the FIVE STONES — and in ONE they all become one in the yichud — ascending to Ayn Sof and Ayn Tachlis. And five times GaN = 265 = SaHaR. And then LILIT — who is SaHaR — is subdued. For she is the BEIS HASOHAR that causes sealment for the lights and souls — the princess imprisoned in the beis hasohar in her exile — and this prison is broken and the lights are revealed. And then this stone becomes HaRaS [destruction = ה"ר"ס] — destroying the building of the Sitra Achra. Therefore the child-sage said: "ve-harasna — I destroyed his building" — precisely harasna in the secret of HaRaS — fulfilling: "they will build but I will destroy." And KIRTA = SHIN-CHAF [= 320] — in the secret of five times DIN [judgment = 64 × 5 = 320]. And the secret of the smooth stones: the SQUARE of Be"N = KEDEM = the gematria of CHALUK [smooth]. And five times KEDEM = KATASH [= 820] — the secret of: "if you pound the fool in a mortar" [Proverbs 27:22] — so of this stone: "and it crushed the multitude" [Daniel 2:34]. And know: there is KIRTA DE-DAVID [David's slingstone] — with five stones, from the five partzufim alone. But the KIRTA DE-MOSHE — the Ra'aya Mehemna's slingstone — is in the secret of THREE HEADS [tlas reishin — the three heads of Atik] — elevating it above all others, binding with powers none others can bind. David's kirta: the secret of the five partzufim — namely Cha"G"T, Na"H — with Bina spreading in them in the secret of the stream. Moses's kirta: in the secret of ChaB"D — the three heads. Use the slingstone to draw the depth of secrets — stone after stone — tikkun after tikkun — lights and great secrets always revealed. And the child-sage would say: "to strike with the slingstone swiftly — stone after stone." This is the matter of: "David strengthened himself over the Philistine with sling and stone" [I Samuel 17:50]. And you must strengthen yourself in your war and let not your arm weaken — for sometimes the lights are hidden within great rocks, requiring labor and great toil. And even when they see the sling-stones coming at them, or the bow-arrows — the lights go and hide themselves even more. And do not be troubled: how can lights go and hide themselves — surely their desire is to be revealed, not to hide? For you are not yet expert in the way of wisdom. And I will explain to you this great secret — and you will understand one of the hidden passages in the Zohar speaking according to these paths. In Parshas Pinchas fol. 238b in the Ra'aya Mehemna: "Meanwhile the Faithful Shepherd came out from that rock and said: Holy Lamp — what use is it for me to hide from you? For I have left no place where I have not entered to hide from you — and have not found it. If so — we need not hide from you." And the way of this passage is deep — for how shall we understand that the Faithful Shepherd wishes to hide from before the Holy Lamp? But the matter is: know that the Shechinah hides within the klippos. And when the King stirs to seek her — she does not immediately make herself available — but on the contrary, enters from klipa to klipa — so that the King must, as it were, traverse all the klippos to find her — and then every klipa is subdued and broken before him. And when she finally emerges through him — she does not emerge from one klipa alone — but from ALL the klippos. For when she sees a time of willingness and love strengthening in the secret of the yichud — it is the time when one who has begun a mitzva is told: complete it. Therefore even if according to that particular klipa the toil is not so great — yet Malchus will not attach her arousal from below upward immediately — but until the King performs this great act to silence all that opposes. And meanwhile the lights continually grow stronger and the love is inflamed — and this is the secret of: "many waters cannot extinguish the love" [Song of Songs 8:7]. And: "let her breasts satisfy you at all times — and in her love be ravished always" [Proverbs 5:19]. And the secret of: "we have a little sister and she has no breasts" [Song of Songs 8:8]. And here there are great and very hidden secrets — "happy is the people that is so situated, happy is the people whose G‑d is the Lord." But I cannot explain them here — for they can only be transmitted in a whisper, from within awe and fear and trembling and perspiration. What I tell you, I say as one who draws a fox from its thorns — so that you may understand the matters I am explaining to you here. For the COMPLETION of the lights of Ze'ir Anpin is the Nukva. And the COMPLETION of the lights of the Nukva is the REVELATION OF IMMA UPON HER — and this is the secret of: "He did not cease loving her until He called her 'My mother'" (Zohar III, 222a). And this is the secret of the Name קס"א [= 161 = Imma's Name AHYH in full spelling]. Therefore: "the master of the lost object pursues his loss" (Kiddushin 2a). And this completion will begin and not end until the war is complete. And at any rate: "let her breasts satisfy you at all times — and in her love be ravished always" [Proverbs 5:19]. And thus you find: when the great tikkunim are going to reach the place prepared for them — the lights will sometimes not wish to receive them — hiding even more — so that the rectifier strengthens himself further to remove that very concealment. And the secret of the matter: "Truly You are a G‑d who hides Himself" [Isaiah 45:15] — it does not say נסתר [is hidden — static] but מסתתר [actively hides Himself — dynamic, ongoing]. For His will is concealment after concealment. And this EL is the Shechinah — in the secret of: "Be not silent, and be not still, O El" [Psalms 83:2]. And in this you will also understand the secret the child-sage explained on: "mighty in strength, doers of His word" [Psalms 103:20]. And first of all — whoever wishes to walk this path must accustom himself to draw toward himself the aspect of the inner air of Gan Eden that I described. And this is the secret of: "Assemble, companions, to the house of the Idra," as will yet be explained, G‑d willing. And one must first encloth oneself in shirin ve-rumchin [armor and spears]. And the secret of the matter is milchemes mitzva [obligatory war]2 — for simple dialectics not according to these inner orderings is called merely matza [a dispute]. But this is called milchemes mitzva — with the addition of the Vav which is the masculine — as explained elsewhere.3 And the truth is: Torah without mitzva is not Torah — therefore it is impossible to do this thing except in the bond of Torah with the secret of mitzva. For the mitzva is the service imposed upon human beings, and it is the tikkun that they have power to accomplish. And every portion of the Torah includes the secret of the 613 commandments — and through these 613 one must strengthen oneself for this war. And this is the secret of "shirin ve-rumchin": the shirin [armor] is made from the negative commandments, and the rumach [spear] from the positive commandments. And I will yet tell you this matter more clearly — though I cannot explain all of it in writing, for it requires oral transmission from mouth to mouth. Therefore I speak to you in fragments — for a very great dread and fear is needed in approaching this path. Even though it is truly the path of G‑d, a select and desirable and pleasing path — for the place of the flame of the coal is "its flames are flames of fire, a great blaze reaching to the heart of the heavens." And a person must guard himself from it with great guardianship, lest he be consumed in a single moment. And the guardianship depends upon purity — that the person be clean and pure in his deeds — and his learning must be specifically for the sake of the rectification of the Shechinah, to return her to the King. No trace of any other aim should be found in his thought — even to rectify himself and his soul to find favor in the eyes of the King — but only to do His will alone, from the abundance of love and the intensity of affection and cleaving. And above all: awe of the Exaltedness — to be a crown upon his head, before his eyes and before his face always. And his mind should not grow haughty so as to say: "I am pure and my deeds are pleasing before Him." All the more so should he not desire to attain wisdom for the sake of greatness, heaven forbid. Rather, his service should be pure fine flour [soles nekiya] — only to return the Shechinah to the King, and to magnify His honor. And when the person finds himself thus — let him know that he is the holy one whom the Lord will choose — and He will draw him close to be among the members of the holy palace, to behold the pleasantness of the Lord and to visit His Hechal. And if not — let him guard his soul greatly, lest he be a corrupter and not a rectifier, and be repelled, heaven forbid, as another was, or be struck down like Ben Zoma. And let his heart not carry him to say: "The Holy Blessed One is forgiving" — for the Lord did not impose this burden upon all human beings to accomplish, for He knows our inclination. And it was not given to the ministering angels — the Torah was not given to them. Rather: the survivors, the strong of heart whom the Lord has touched — they shall bring their offering as a pleasing fragrance before the Lord, and their pure offering shall be acceptable before Him. But let no man presume to approach this great and exalted service who was not called — and who did not guard himself from impurity and did not prepare his heart according to the word of the Lord. Rather let him dwell humbly as all other human beings together — and let not his heart be lifted above his brothers to rise to what is not fitting for him — and he will receive reward for the abstaining as for the seeking. Therefore I do not clarify the matter for you in orderly fashion — so that not all who wish to take the Name may come and take it. Rather I will explain the words of Rashbi, of blessed memory, according to their substance — and every reader will know that he will not find sufficient instruction in these words to come to action — only to theory: to understand the matters before you. "And the priests and the people — let them not break through to come up to the Lord, lest He break forth upon them" [Exodus 19:24], heaven forbid. Know: there is a great difference between the air of this world and the air of Gan Eden — for this is avir [air — spelled אויר], while the air of Gan Eden is Yud-or [י — אור = Yud + light — the Yud transforms the air into light]. And the secret of the matter: "Into the Ye'or [river/light] cast him" [Exodus 1:22] — which the Tikkunim expound as the secret of the light of Torah. And the secret of the matter: or Yud [the light of the Yud] — whose secret is chesed and din [lovingkindness and judgment] born at the beginning of existence in the secret of the tzimtzum [the primordial contraction]. And when the Yud is within the light — it interrupts within the light, and this is the aspect of the sealment — for the light cannot spread with its full force, and this is the aspect of the air of this world. But in the secret of Yud-or [Yud + light] — or or-Yud [light + Yud] — it can join and spread and illuminates greatly. And then the Yud becomes merely subsidiary, in the secret of: "Your Teacher shall no longer be hidden, and your eyes shall behold your Teacher" [Isaiah 30:20]. And this is "haYe'orah" — י אור [Yud-or]. And I will tell you a great secret in this: for in this verse there is encompassed one Name that rules over Gan Eden — and it is Oriyah [אוריה]. Of this name they said in the chapter Lo Yachpor (Bava Batra 25a): Oriyah — avir Yah [the air of יה]. And the truth is that in Gan Eden יה illuminates there — and its secret is: ה׳ = גן, י׳ = עדן [Heh = the Gan, Yud = the Eden] (Zohar III, 245b). And this is the Name through which one must strengthen oneself and draw the air of Gan Eden into this air through the gates — as I will explain further on, G‑d willing. And the gate of Gan Eden must be drawn to where it is needed — in order to ascend from there to the Gan and draw the aforesaid air. And the secret of all this is in the Yesod of the Nukva which is Gan HaAtis [the Ancient Garden]. And at the end of the Gan stand the three Names אדני אדני אדני — and they are קצ״ה — and they are the tzedek with the concealment of the inner point. And these three become gates in the secret of תרע״א [= 671, the value of אדני × three] — and then they are called: sha'aray tzedek [gates of righteousness]. And when these are drawn to the proper place, one must open them — and their opening is through the force of הוי״ה which is the one who opens the gates — in the secret of: "Then fought the kings of Shechem" [Judges 5:19 / az lachem she'arim]. And when ע״ב joins with tzedek, the sum is רע״ב. And the הויות are further filled with chesed — in the secret of ע״ב in full — and they are רי״ו — and רי״ו + רע״ב = פת״ח [= opening, patach] — and then the gates are opened. And this is: "Open for me the gates of righteousness" [Psalms 118:19]. And one must ascend through these openings in the power of the Name of 42 [shem mem-beis]. And therefore he [David] said: "I will come [avo bam] and praise Yah" — bam = the 42 letters of Av-Gimel-Yis-Tzas. "I will praise Yah" — this is the יה of or Yah that I mentioned — for the drawing of the air. And I will now explain to you a great secret found in Tikkunay Zohar Chadash — and it is deep, deep, its intention fathomless. It says there (fol. 31b): "And she placed it in the end, upon the lip of the Ye'or — in the sof [end] of the Torah, in order to conceal it in exile — of which it is said: 'Every son that is born — into the Ye'or you shall cast him' — this is the nehora [light] of the Torah, which is or [light] — 'cast him' — and every daughter, which is the ner [candle/commandment]... 'you shall keep alive.' And in this son who is born into the Ye'or — into him you shall cast him — for through him a Savior will emerge, encompassed in all his powers..." — and in truth this is a very deep secret. This is the matter I spoke to you about until now — the air of Gan Eden. For the abundant wisdom flows in a person through the power of this spreading of Gan Eden. And this was already found in the generation of the desert [dor de'ah], and also in Jerusalem afterwards — and through the power of this air it was great in knowledge ["rabati bide'os"]. And this secret is the spirit of the Messiah — of whom it is said: "Come, O spirit, from the four winds" [Ezekiel 37:9] — and this is the spirit of wisdom and understanding mentioned in the verse. And since the Temple was destroyed, it is true that the Messiah was born — as is known — and this is the secret of: "For a child is born to us" [Isaiah 9:5]. But the Holy Blessed One decreed that he remain by himself in Gan Eden, and his spreading be sealed. And this is: "Into the Ye'or, cast him" — to withdraw from the study of the secret — and to cast it into the Ye'or, which is in Gan Eden and not in this world. Yet the bas [daughter — = the mitzva]: "you shall keep alive" — to draw life downward through her secret, to keep all engaged with the simple meaning. But ha-meyaldos [the midwives] — who are precisely the matter of the machatzday chakla I mentioned above: the reaping of the plant that is born — they clothed themselves in awe, for this is what is most needed to guard against the serpent. And through this power: "and they kept the children alive." For all those who stand in this tikkun of the secret — drawing it below — are called: "children in whom there is no blemish" [Daniel 1:4]. For they all stand in the aspect of that spirit called "the son who is born." And they themselves are the maskilim [the enlightened], of whom it is said: "And the maskilim shall shine like the brightness of the firmament" [Daniel 12:3]. For to annul the decree is impossible, and it is impossible to bring down the Messiah below — and after him the spreading of the Gan would follow. Rather, another path was found: to ascend to the Gan — that is, to be all encompassed in this spirit of the Messiah, which is ha-ben ha-yilod [the born son] — and to strengthen themselves in it, all of them cast into the Ye'or. And this is the tikkun I am explaining to you. And know: the place where the gate of the Gan is fitting to be revealed is in the sadeh [field] — therefore they [Rashbi and his companions] would go out in the fields and there merit this attainment. And the secret of the matter: "like the fragrance of a field which the Lord has blessed" [Genesis 27:27] — for when Gan Eden entered with Yaakov this was said of it. And within Gan Eden itself there are many gradations. There is the secret of house, palace, and courtyards — and there is the aspect of the sadeh — and the sadeh is in the secret of the sprouting of the lights that are sown there, and there is the place of receiving the light I described. And the truth: the sadeh is the partner of Shaddai — and this secret is יה in man and woman. This is the first tikkun that needs to be accomplished — the secret of "the field which the Lord has blessed." And the secret of the matter: bracha [blessing] = עסמ״ב in gematria — which is the same as the four letters of הויה. And one must draw all this in the secret of Shaddai, and from there to the sadeh its partner. Therefore one must strengthen oneself in the secret of Shaddai — expounded as: or mayim rakiya [light, water, firmament] and a hundred blessings — which are themselves עסמ״ב. And all this must be corrected in the secret of the sadeh. And when you do the Heh in the secret of Dav [ד״ו = the two faces, masculine and feminine] — then it becomes like יו״ד like Shaddai — and all the lights illuminating in Shaddai will illuminate in sadeh, only that the Yud of sadeh is in the secret of the Heh as above. And if it is in a house — one must return the house to a field, and without this this revelation will not come. And now one must return the Yud itself to light [or]. For or with its three letters has the value of ר״י [= 210]. The simple Yud is ten — and as the lights multiply it becomes full, and also multiplies itself — namely יו״ד = י × ו״ד, ו״ד × י = ר׳ — plus the Yud = ר״י. And in the spreading of the air through the gate — then the matter is in the aspect of ner mitzva [the candle of the commandment] — and the ner in its secret is three unifications as is known — and one must strengthen oneself in them: their secret is nefesh and ruach, and the light is the neshama that flows and rests upon them. And then the war is in the secret of milchemes mitzva. And then a shiryon [breastplate/armor] is immediately formed for him — its secret is א״ר שס״ה: for א״ר = אלף ר׳ — which is the gate I told you of — and שס״ה = the 365 negative commandments. And they are themselves the secret of three times 120, and the five on top of them — the Heh of הויה — for in the ר״מ״ח [248] there are a Vav — and this is the spear [romach]. But all are encompassed in one gate — and this is the great gate = אלף ר׳ — and this is the whole armor. And from the ר״מ״ח positive commandments his spear is made — and then he is armed and can enter the war. Now you have already heard the orderings of the war — and this is called the derech hayirah [path of fear/awe]. And there is another path — called derech ahavah [path of love] — which begins after the armor and spears. And this is what he said here: "Adorn yourselves with your adornments, with counsel and wisdom" — for Rashbi took the path of love in this tikkun, as what follows states: "our matter depends on love." And I will now explain to you this matter well. When the person has elevated himself to the Gan and clothed himself in the mitzva — there are two paths to draw toward himself the lights of wisdom: either through the path of awe — to subdue the Sitra Achra through the forces of war; or through the path of love — to cleave with great cleaving to the luminaries and draw the lights toward himself in the manner of chesed. And one must choose between them according to the times and the tikkunim. And the general ordering of this love is: to make oneself a vehicle [merkava] for the supernal lights and to cleave to them — and this is the love through which the Torah was given. And this is the bond of the luminaries reaching the souls of Israel. And the root of this love is in the Name יאאא of MaH — as I will explain to you further on. And love is echad [one — = 13 = the gematria of אהבה] — the bond of the yichud. And the root of all this is the etzah [counsel] — which is the secret of the kelayos yo'atzos [the counseling kidneys]. And this is what is said: "I will bless the Lord who has counseled me, yea at night my kidneys instruct me" [Psalms 16:7]. For all of this depends on the secret of the Etz HaChaim [the Tree of Life] which spreads in many branches — but it cannot spread and produce fruit except through Imma that spreads and rests upon it. And this is the secret of: "And it shall be like a tree planted upon streams of water, which gives its fruit in its season" [Psalms 1:3] — and the palgay mayim [streams of water] are in the secret of Imma. And you must know the ways of this Tree of Life well. The tree is the tzelem [image] — and it equals ק״ס [= 160]: י × ה, ה × י, ר × ה, ה × ר. And when Imma spreads in it, it becomes etzah [counsel]. And this is the secret of: "You shall not destroy its tree to force it" [Deuteronomy 20:19] — for then it becomes in the secret of ד״ו [Dalet-Vav = 10 = the two faces] — and its secret is etz maachal [tree of food] = יאהדונה״י. But the Sitra Achra is a barren tree — in separation without yichud — and therefore: "only a tree that is not food — that you shall destroy and cut" [Deuteronomy 20:20]. And Bina [Understanding] is the revelation of Chochma [Wisdom]. And when Bina spreads upon this tree — the Chochma is still sealed, until the completion of its spreading — when it settles in its place, which is in NaH [Netzach-Hod] in the secret of the kidneys — and then it is said that the etzah is complete. Therefore: "the kidneys counsel" (Berachos 61a) — for each of them is called kol [all/total] — which is the totality of the fifty gates of Bina. For all the spreading is encompassed to the right — which is the right kidney — and encompassed to the left — the left kidney. And from these two together the heart is built in its two chambers. And it rises higher to the place of Tiferes — the trunk of the tree — and cleaves there. And the secret of this: when the spreading reaches the kidneys, then the Chochma that was sealed emerges and flows — meaning the kidneys give forth wisdom. And then the 32 paths of Chochma are revealed — and this is the ל״ב made from the kidneys. And the kidneys together are כל × כל = 100 — and this secret: חכ״ם ל״ב = 100. Therefore it is written: "and in the heart of every wise-hearted person I have placed wisdom" [Exodus 31:6]. And ק״ס divides into five — each portion being ל״ב — and then all is encompassed in the heart: five times ל״ב = ק״ס. And then all the branches strengthen and bring forth fruits. And then all are joined in the secret of love — and many bonds are made in this secret. And first the middle line is bound — which is in the secret of the main trunk [guf ha-ilan] — and יאאא is bound: the Yud in Keser — being the fiftieth gate of the fifty gates of Bina spreading in this tree. And the three Alefs in DaT"Y [Daas-Tiferes-Yesod] — being three times or = כתר in gematria — for they emerge from the Keser which is the Yud. And the Yud itself has the secret of echad [one] — namely: Yud and its three points [kotzin] = 13 = echad. And therefore they are 13 in the aspect of the Yud itself, and they are 13 in the joining of the Yud with the rest of the line. And all this in the secret of this etzah — in the secret of: "he who increases counsel increases understanding" [Avos 2:7], through these three gates of Bina. And further, ChaB"D of Ze'ir Anpin are bound in the secret of א״ל — namely ייאי of Sa"G [= Imma spreading]. And thus there are here two bonds: one bond in the secret of DaT"Y, and one bond in the secret of ChaB"D. And the first is the secret of two times echad — one in Keser itself, and one in its joining with DaT"Y. And this is the secret of: "Have we not all one Father?" [Malachi 2:10] — this is the Keser whose secret is Atzilus in the secret of Abba. "Has not one G‑d created us?" — this is the bond of ChaB"D which is א״ל, and the bond of DaT"Y which is echad — and this in the secret of Imma-Beriah. And all these Names together total zan [= nourishment] — namely: echad + el + echad — and its secret: "and nourishment for all is within him" [Daniel 4:9]. And it thus emerges that the tree has already reached the production of nourishment for all — all in the secret of love which is cleaving as above. And one must make oneself a true image of what is above — to be sanctified oneself in this love. Therefore let one make one's entire body a vehicle [merkava] for the sefiros14 — one's head for Keser in the secret of this etzah, and one's brains for ChaB"D. And therefore he said to them: "Be'ita b'chochmeta u-v'sukletanutah b'da'ata" — [Aramaic:] "with counsel, with wisdom, and with understanding." And I will now explain to you all the matters of this Tree of Life as befitting — its trunk, its branches, and its fruits — all correctly. And you will know its ways — to grasp it and eat of its fruit to revive your soul. And you will know its height and its appearance, and the waters upon which it is planted, and the birds that nest among its branches, and the beasts that stand in the shade of its holiness — all these are paths known to masters of wisdom by which to walk according to their proper pattern. And the root of all is the might of love and the force of cleaving. And therefore do not let your heart lead you to approach its paths if you do not find your heart complete in this love as it should be — for you will not succeed. And know: those who cleave to this love may experience what happened to Ben Azzai — of whom it is said: "precious in the eyes of the Lord is the death of His pious ones" [Psalms 116:15] — because of his cleaving to chesed and remaining cleaved there in the abundance of love. And of this it is written: "for love is as strong as death" [Song of Songs 8:6]. For whoever does not accept upon himself to remain cleaved in this love — let him not enter this path — for he will gain nothing from it, except he shall be greatly punished, for it will be said to him: "Who asked this of you — to trample My courtyards?" And I would not be writing these things at all, except to make known the sacred beauty of the words of Rashbi, of blessed memory — for all these matters are encompassed in his words, spoken with the depth of his wisdom to his holy companions. Know: for in the dream of Nevuchadnezzar, this very tree was explicitly described in all its parts — portion by portion, according to its pattern. And it is said there: "The tree was great and strong..." [Daniel 4:8]. And do not ask: "But was not that tree an allusion to Nevuchadnezzar, who was certainly impure — how can we expound it as referring to the Tree of Life?" For in truth this is a great and very deep secret. And briefly I will tell you: Nevuchadnezzar had a great imprint [reshimo] from holiness within him — of which it is said: "Nevuchadnezzar My servant" [see Jeremiah 27:6]15 — because he came from the power of Solomon who had attached himself to the Queen of Sheba. And this imprint spread in him with great splendor and appeared precisely in the pattern of what is above. Therefore from what is mentioned of him, you can understand what exists in holiness. And all these matters a person must arrange and correct in his thought, and make himself a vehicle for all of them. One must rectify the main trunk of the tree and ascend to the head — where it is rectified by Imma that rests upon it — and this is the tikkun of reisha de-malka [the head of the King]. And then the etzah is made as above. And one must reach its height [that] reaches to the heavens — which is Tiferes of Imma = Keser of Ze'ir Anpin. And then the head is corrected with all the tikkunim I told you until now — the bonds of the trunk in the middle line and the bonds of the brains which are the head. And also draw into this Tiferes — which is the Keser — power from Abba. And the secret of this: "Have we not all one Father?" [Malachi 2:10] — for therefore the Keser is mentioned here in the secret of Av [Father], apart from it truly being the Father of all the Fathers. And Av is Keser — encompassing two: ChuB [Chochma-Bina]. And then one must rectify its appearance — that it spread to all the land. For as long as this head is not strengthened in all its powers, the face is hidden and the eyes are as if sealed and do not illuminate to the place they need to illuminate — and the influence remains concealed and hidden. But when the lights are properly rectified, then it is said: "May the Lord make His face shine upon you" [Numbers 6:25]. And this is drawn through the strengthening of wisdom — which is life — to rectify these faces. And the secret of this: "the wisdom of a person illuminates his face" [Ecclesiastes 8:1]. Therefore strengthen yourself to illuminate these faces in the power of this wisdom and in the power of the bond you already made in the head — whose calculation is נ״ז in the secret of א״ל הוי״ה. And this is what is said: "G‑d — and He illuminated for us" [Psalms 118:27]. And then make your face radiant, and your eyes and your vigilance strengthened — to be a vehicle for the vision that proceeds to reach all the land. And this is the chizu [vision/appearance] that Rashbi, of blessed memory, commanded his companions to correct themselves in. And now go to the branches — to extend them from the trunk, each to its place. And these branches are of two kinds: the branches spreading from above toward the trunk; and the branches spreading from the trunk outward. The matter: many lights flow from the trunk here and there. Some of them come from Imma — which is the head — to flow into the trunk. And these are the roots of the trunk in Imma that spread into it — though the place from which they spread is not seen, for it is hidden, and only the place where they combine is seen. And their secret in the body: the yadayim [hands] — and their secret: "lift your hands in holiness" [Psalms 134:2] — for they are elevated toward Imma and draw from her into this trunk. And there are those that proceed from the trunk to those below — to bestow upon those who come to its feet — and they descend to them. And their secret in the body: the raglayim [feet]. And both spread to right and left — meaning Chesed, Gevura, Netzach, Hod — and through these branches you will rectify all their portions, their leaves and their fruits, and the nestlings within them. And prepare them now to bring forth their offspring — and strengthen the Yesod which is fruitfulness and multiplication. And the secret of this: "the fruit of the righteous is a Tree of Life" [Proverbs 11:30]. For only the Tzadik has the capacity to be fruitful and multiply. For the fruitfulness and multiplication has as its secret: "and abundant in chesed" [Exodus 34:6] — which is the multiplying of the chassadim — and in gematria: ו-ר-ב ח-ס-ד = פ״ר = fruitfulness and multiplication. Therefore direct your mind to multiply chesed — and then the fruits will emerge from all the branches as they should. And first you must water the tree from the palgay mayim [streams of water] upon which it is planted — and they are two streams of water: two Names MaH totaling 90 = the gematria of mayim [water]. One to draw to Lea, and one to draw to Rachel — emerging from the two instances of MaH. And you must rectify the birds nesting in the branches — for they are the many souls born within them. And beneath the branches the beasts will stand — which are the holy chayos [living-beings of the Merkava]. For the birds receive in the secret of Tiferes, and the beasts in the secret of Malchus. And the secret of this: "beneath it the beasts of the field will dwell" [Daniel 4:9] — in the secret of Malchus. And you must also bind all these branches with the power of Imma that spreads within the tree and bonds it — which is the Tzadik of the tzelem. And then you must make your own self a vehicle for all of this — in truth in the image of what is above — to sanctify yourself in this love. And therefore — let him make his entire body a vehicle for the sefiros. And then Rashbi said: "Amliku aleychon" — Aramaic: "Let Her reign over you" — in the secret of Imma who reigns within the body, namely this tree. And everything must culminate in the secret of the immense love. And it cannot be called love — unless it reaches equanimity between life and death. And this is the secret of: "love is as strong as death [azah kamos ahavah]" [Song of Songs 8:6]. For if the cleaving does not reach this measure — in the secret of: "my soul went out when he spoke" [Song of Songs 5:6] — it is not love. And therefore he said: "for the one in whose possession are life and death." For they surrendered everything to him to do as he wills — whether to return the soul to the body in the secret of life, or to leave it cleaved to its root. And you will see that indeed this is what truly happened — that three of the companions died through the power of the great cleaving — as will be explained in its place, G‑d willing. And know: the completion of the zivug [sacred union] is when both the zivug ha-yesodos [union of the foundations] and the zivug ha-neshikin [union of the kisses] are found — whose secret is love — which is the cleaving of spirit to spirit [rucha be-rucha], and this is a great and complete cleaving. But there is no power to arouse this through prayer alone — only through the surrendering of oneself to death. And our master the Ari, of blessed memory, has already well explained this matter. And since Rashbi wished to accomplish this tikkun in the secret of love — therefore he wished that they should surrender themselves to death. 1 See Derech Etz HaChaim at its beginning (printed at the end of Mesilas Yesharim). 2 See the end of Sefer Mayim Adirim by the Ramam of Shklov, fol. 58. 3 See above, p. 5. 4 See Sha'ar Ruach HaKodesh, Tikkun 27; and see Tefilos Pinat HaMerkava (Otzaros Ramchal, p. 344). 5 See Tikkunay Zohar Chadash, fol. 154. 6 See Sha'ar Ruach HaKodesh, Yichud 18. 7 See p. 190 [the section on orchah de-pilgusa de-sha'arei]. 8 See Sha'ar HaKavanos, Kavanos Chanukah. 9 See Yichud HaYirah (pp. 142 and 162). 10 In the yeshiva, since Malchus is the dwelling [see the note]. 11 Alternate reading: "how the entire inflaming of the lights is a weapon of war, etc." 12 See Kitzur HaKavanos, p. 134, kavanos Hoshana Rabba; and see Tefila no. 497. 13 Alternate reading: nof [canopy/top]. And so in all places where guf ha-ilan [trunk of the tree] is written, in the manuscripts it is written as nof. 14 See Sha'ar Ruach HaKodesh, Yichud 21. 15 See Part II, p. 20. Segment 15 HE: יאאא כתר Segment 16 HE: א״ל ייאי א״ל Segment 17 HE: נ״ז א״ל הוי״ה Segment 18 HE: ו-ר-ב ח-ס-ד = פ״ר # Adir BaMurom — Chapter 6: The World of Nikudim — The Primordial Kings; The Breaking of the Vessels URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/6/ Adir BaMurom — Chapter 6: The World of Nikudim — The Primordial Kings; The Breaking of the Vessels Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/6 Segment 1 HE: ששם יוכל האדם להנצל ולעשות תיקונים .והבן היטב כי זהו ממש EN: Know: this parasha truly encompasses the roots of governance — therefore he said: "it is testimony to the faithfulness of all." And I will explain to you the secret of this faith. For it is written: "a G‑d of faithfulness and without iniquity" [Deuteronomy 32:4]. For the Holy Blessed One governs His world through many deep cycles — all in faithfulness — to give to each one according to his deeds literally. And it flows from the very beginning. For there the Holy Blessed One placed in the world the side of holiness and the side of impurity — one opposite the other — and between them all matters of the world: for one or the other to rule according to deeds. But the intention is to conduct things in a governance so deep that it is impossible to attain — except for Him alone. And through it ultimately all evil will return to good — and the rule will be holiness alone. And this is our holy faith — we, the children of Israel — that there is no emanator but One — He alone made everything. And there He placed the spreading of the holy sefiros — and corresponding to them He made the gradations of evil — and He alone governs — the single Master — to return all evil to be subjugated to serve His holiness — and none does anything except according to His will. Segment 2 HE: כענין הזיווג דאחור באחור ,שלמטה אין זו״ן יכולים להזדווג ,וכשעולין EN: And even though things appear harsh and strange — that the path of the wicked is successful while the righteous dwell in lowliness — yet everything is conducted with faithful governance to restore each matter to its clarity — and all good will be exalted alone without any admixture of evil. And nothing in the world is done for the harm of creatures — but everything is for their good from the single Emanator, blessed be He, who has none other. Segment 3 HE: לאו״א מזדווגים .כך אלה אם היו p nמזאת התיבה לא היו יכולים להתקן, EN: And the knowledge of this faith depends on the knowledge of the law which the Emanator established to arrange His governance thereby. And this is the knowledge of the FIRST ORDER OF EXISTENCE — how He brought His existents into being — how He brought His holy sefiros into being — and how He brought into being and gave place to evil. And there we see and know how this side or that side strengthens — and where things lean and where they go. For then all the circumstances circling in the world from then until its end will not be wondrous in our eyes. And all depends on the existence of the SEFIROS OF NIKUDIM [the sefiros of the primordial points] — as explained in the words of the Ari, of blessed memory. For the occurrence of the BREAKING and its rectification is the root of all governance from beginning to end. And one who knows this with true knowledge — it will be easy for him to understand the matters of governance — and he will see them all as straight for those who understand — nothing strange in them. Segment 4 HE: כי מי המבול שהיא הס״א היה על כל ה א ס .אך בהכנסם לתיבה יכולים EN: And know: the beginning of existence is in the secret of Malchus — and it spread in its gradations — and in reaching the Nikudim the Sitra Achra was given a preparation — and many compositions were composed there. But the power of holiness did not cease — for only this preparation was given to evil. Afterwards holiness came in its full force — and this is the TIKKUN OF BE"N IN MA"H. And all this you will yet see explicitly explained below. And this is precisely the secret of: "Who keeps His faith to those asleep in the dust." For the dead below are an allusion to the broken vessels above. And just as the faith was kept in them above — namely the faith of holiness which is itself Malchus through which the existence of all existents is — until all the kingdoms of Edom were reigned and broken and were built again — so too it will be below. Segment 5 HE: לתקן תיקונים .ועל כן תבין כי לא יכלו תיקוניו להוציא לאור הגאולה, EN: Know: the root of all the matters of the existence of ABiY"A in all their particulars — all of it flows from the matter of the Breaking of the primordial Kings and their rectification. For this was a great act performed to give a preparation for the worlds to exist — so that from them this world could go out in the manner it now is — where the essential thing is the human being and all the rest of creation are branches from him. Segment 6 HE: כי רק בסוד התיבה נעשו ,ועוד אפרש לך מזה בס״ד■ . EN: The beginning of the thought was that the human being should exist as a being of FREE CHOICE — with reward and punishment according to his deeds — so that ultimately he should receive from G‑d the complete good without any shame. And since He wished to make this human being with this free choice — many things needed to be arranged and prepared for this. For there must be the evil inclination [Yetzer HaRa] in the world that can rule over a person. Yet also at times the person rules over the evil inclination — and this causes one kind of action in the root. And at times the evil inclination rules over the person — and then it causes another kind of action in the root. And thus there are TWO TIMES — for the human being, for the evil inclination, and for the luminaries which are their root — a time of the rule of good and a time of the rule of evil. Segment 7 HE: והנה זה סוד :צהר תעשה לתיבה (בראשית ו ,טז) ,שאין בחינה זאת EN: And furthermore these two modes of rule are not just two aspects alone — for within each there is more and less. For both in good and in evil there is a time of great rule and a time of small rule. And the modes of rule are thus many kinds — and each one has its own operation in all of creation. And there is also the matter of TESHUVAH — that even after a person sins he can rectify it. And even after the Sitra Achra strengthened and prevailed, heaven forbid, over holiness — it is still possible for holiness to return and strengthen and prevail over it and remove the hold that was already given to it. And from this flow the punishments that are according to time — and through them the defects are repaired. Segment 8 HE: נמצאת אלא בהתחבר אימא לנוקבא בסוד ה׳אור שלה ,אז נעשית נוקבא EN: And in order that all these things exist — the creation of the luminaries needed to be made in this way — that all these things could come out from them. And in truth this ordering and its existence was prepared for them through the power of their going out, their breaking, and their rectification. And I will explain to you how this depends on this Breaking. Know: the essential of all is the secret of the SOUL and the BODY — whose root in the luminaries is the INNER and the OUTER. And these are two existences that can be cleaving and ruling as one in a single bond — or can be without complete cleaving — and then each can rule over the other: sometimes the soul and sometimes the body. Segment 9 HE: תיבה .וזה סוד ספר הזהר ,שאמרו :שהוא זוהרא דאימא עילאה ,והוא EN: And I will hint to you here a very great and profound secret2 — what is written: "after the Lord your G‑d shall you walk" [Deuteronomy 13:5]. Now it would seem that the more loving expression would be BEFORE G‑d — as in: "walk before Me and be wholehearted" [Genesis 17:1]. But in truth it is a great secret — for one part of Malchus clothes itself within the souls of Israel. And this is the secret of: "a holy one dwells in his midst" (Taanit 11a) — in the secret of: "my G‑d is within me." And just as you know that only the BACK of the upper becomes the brains of the lower — so from the back of Malchus is this part that clothes itself within the souls — and this is called: "after the Lord." And it is what binds the souls to the Shechinah. Segment 10 HE: ממש ענין צהר המחכר בפסוק . 12ואז נאמר :ואל אמה תכלנה מלמעלה EN: And this ordering — know: in this ordering the existence of the sefiros was arranged from the beginning of their being found — which is the time of the Tzimtzum. For a RESHIMU [residual impression] remained within the chalal [vacated space] — and from it the VESSELS were made. And afterwards the KAV [line] entered within it — and from it the ESSENCES [atzmus] were made. And this is the difference between the essences and the vessels: the vessels are from the aspect of the Tzimtzum, and the essences are the secret of the Ayn Sof blessed be He entering within the vacated space. Segment 11 HE: (בראשית ו ,טז) ,ואמה הוא בסוד א׳מ״ה ,שהוא המ״ה הנזכר דהיינו EN: And now it suffices for you to know how the ordering of all existence is INNER and OUTER. For every upper thing — its outer is the inner of what is below it — until all the luminaries are found: their inner, and all that exists from them — their outer. And they themselves are divided in the secret of inner and outer — for the human being is the inner, and all the rest of the world is the outer to him. And so within the human being himself there is the soul and the body. Segment 12 HE: החוט .והנה אף שהוא מתפשט מאימא לנוקבא ,אך ודאי שעובר דרך EN: And there are many kinds of combinations and connections without number. But the single general bond — of which all the rest are considered branches — alone — is the secret of the FOUR LETTERS OF THE NAME HVYH blessed be He. And therefore there is no place where this holy Name is not found — for every name indicates some particular gradation or some particular combination. But all combinations and compositions must enter under the ordering of these four letters. And this is what we speak of in Adam Kadmon — dividing him into four Names: Ayin-Beis, Sa"G, MaH, Be"N — for these are the heads of the divisions, bonds and compositions — all of them gathered under him. And the Name blessed be He is the essential governance of creation — and upon it depends the service of human beings — for essentially the root must be rectified, not the branches. Segment 13 HE: הז״א ,אלא שעובר דרך מעבר בעלמא .כי כיון שצריך לבוא מבחינת אימא, EN: And know: when we mention something by name — it is because we know its matter and essence — therefore we define it with that name. All the more so the Names of the luminaries — which are not by convention or accident — but reveal the very essence of the thing named. But what we do not know we cannot define with a name. And therefore Eliyahu said in his prayer: for the Ayn Sof blessed be He there is no name found — for it is impossible to define Him with any name. And know: all the things we mention in the form of human being — their essential is only from Atzilus downward. And above we apply these names only by way of attribution — from the side of their being a root to those things in Atzilus. And their essential in truth is in Zu"N. Segment 14 HE: צריך שלא ישתנה למדרגת הז״א ,אלא יעבור והולך לו .ודרך התפשטו EN: When you examine closely you will find that Atzilus itself is the secret of Ze'ir Anpin. For the lights of the Karkafta [skull] of Adam Kadmon are in the secret of Arikh Anpin and Abba — in the secret of Ayin-Beis — and then Imma in the secret of Sa"G. And Atzilus is Ze'ir Anpin, and BiYA is the Nukva. And the Name itself is in Zu"N: in the secret of YaH"V — Cha"G"T — and the final Heh = Malchus. And also Yud-Heh is the Chochma-Bina of Ze'ir Anpin, and the Vav is his six lower sefiros, and the Heh is Malchus. But Abba-Imma are called thus on account of what they do in Ze'ir Anpin — and flow into him in the secret of the brains. And therefore IN ZE'IR ANPIN: the letters are THERE — literally — for they are in their place. But IN ATIKA — they DEPEND UPON — for they are there only because he is the root of Ze'ir Anpin. Segment 15 HE: הוא דרך הא׳שבאמצע שם מ״ה דז״א .ואין זה המ״ה של החוט, EN: Now I will answer the question I raised at the beginning. For here is how it is: the Emanator first ordered creation in the secret of inner and outer. For all the Reshimu remaining in the chalal is the secret of the outer — and the Kav entering it is the secret of the inner — and their secret: chesed and din. Afterwards they become included each in the other — for the inner takes the aspect of the outer and the outer takes the aspect of the inner — and then four aspects are made. And this is the secret of CIRCLES [iggulim] and UPRIGHT [yosher] — for each of them has inner and outer. Segment 16 HE: שהא׳הזאת כבר ידעת שהוא אי׳הבאה בז״א .ועל כן אמר :ואל אמה EN: And at the start the Ayn Sof entirely withdrew from the chalal — and then the chalal is called the secret of the letter HEH. And afterwards one Kav broke through from His light through a line — and this is the secret of the letter VAV — and this is the essential in the governance — and its secret: Zu"N. And the Ayn Sof through this Kav remains cleaving to this entity that is Adam Kadmon. And toward this adhesion of the Ayn Sof in Vav-Heh — we call it YUD-HEH. For certainly if He remains cleaving — He illuminates in it — and to the secret of this illumination we call by the name YUD-HEH. And Yud-Heh is known only on account of their flowing toward Vav-Heh. Segment 17 HE: תכלנ״ה וסודה כל״ה ,בסוד כ׳י ל׳ה׳ה׳מלוכה שר״ת כלה .מלמעלה, EN: And this is the secret of the Tzimtzum expressed as ALEPH-TEIS-BEIS — which is YHYH — for the upper aspects which are Yud-Heh withdrew — and the lower ones Vav-Heh remain. For it was impossible to even mention Yud-Heh in the Ayn Sof that withdrew — all the more so before the Tzimtzum nothing at all existed. But now that what remained — whose secret is Vav-Heh — remains — to what withdrew we call Yud-Heh — which corresponds to the aspect of Yud-Heh there is in the HVYH that exists now. In sum: the Vav-Heh that remains itself expands to four letters — and this is as Ze'ir Anpin which is Vav-Heh alone, yet counts as ten with the Cha"B"D — and this is the secret of Abba-Imma expanding in it — and then it is called Yud-Heh Vav-Heh. So too this first Vav-Heh that remained has in it the aspect of the adhesion of the Ayn Sof to it — as Arikh Anpin in Ze'ir Anpin — and then this Vav-Heh itself is the secret of the complete Yud-Heh Vav-Heh. Segment 18 HE: שהיא למעלה מן הס״א .והבן היטב ענין זה של התיבה ,כי הוא עיקר ענין EN: And when there is a defect — when the Sitra Achra seizes — its seizing is in the secret of Vav-Heh alone — and then it is called only Yud-Heh: in the secret of: "for a hand is upon the throne of Yah" [Exodus 17:16]. And afterwards when it is completed it is called HVYH. But when the outer [chitzonyus] will be completely rectified in the final completion — everything will be called YHYH. And the root of all this matter is the first Vav-Heh alone. Segment 19 HE: הזהר וכל תיקוניו ,וכל זה הוא מה שפירשתי לך בסוד :ואל אמה תכלנה EN: And now I need to explain to you the matter of sheirusa ve-siyuma [beginning and ending]. For truly it is a great and deep secret — for it is the totality of governance truly in general — and also in particular for each individual — as you will hear. And the secret of the general can be seen in the creation of the world: for the world was created in SIX DAYS and then came the SHABBOS which is rest. And so too in the matter of the world that endures SIX THOUSAND YEARS — and then there is the SEVENTH MILLENNIUM in the secret of Shabbos. And so too in the life of a person who toils in them — and at the end arrives at rest — in the secret of: "they shall rest in their resting places" [Isaiah 57:2]. Segment 20 HE: מלמעלה ,כי הנה החוט מתפשט בנוקבא ,ועכ׳׳ז אנו אומרים שבאין האורות EN: For this way there must be a root in the luminaries — for they must be prepared in this way so that this matter can go out from them. And the secret of all is the secret of Zu"N: the MALE is the secret of the HEAD [beginning/sheirusa] and the NUKVA is the secret of the END [siyuma]. And everything is thus — in the secret of head and end. And it is written: "Who tells from the beginning the end" [Isaiah 46:10] — and this is the secret of governance flowing from the beginning which is the male — to the end which is the Nukva. And: "from the beginning of the year to the end of the year" [Deuteronomy 11:12]. For the BEGINNING OF THOUGHT is the END OF ACTION — and the beginning of thought is the male — and his aim is toward the Nukva which is the end of action. And thus: all the time the male rules it is the time of action — and when the matters have arrived at the Nukva — all is in the secret of REST — and the matter remains permanently and completely settled. Segment 21 HE: מאימא למתקה .אך סוד הענין הוא ,כי בהסתר החוט נסתרים עמו תיקונים EN: And according to this way the world is conducted: the six thousand years are in the secret of the male — and they are the time of action and preparation — and at the end is the Shabbos of rest — which is the ultimate purpose of the world. And so it is in the life and death of a person: all the days of this world are in the secret of preparation from the side of the male — and the end of days is in the secret of the female: Shabbos, rest — they ascend to rest at their root. Segment 22 HE: רבים מתיקוני הספירות והכלים עצמם ,כי הלא גם להם נמצאים תיקונים EN: And let it not trouble you that if Adam had not sinned there would have been no death — for this is true. But this governance [of beginning and ending] would still have existed in the secret of preparation and rest — only without death. And on this matter it is said: "a woman of valor is the crown of her husband" [Proverbs 12:4]. And the Sages explained: "her husband is crowned through her — but she is not crowned through him" (Bereishis Rabba 47:1). For during the weekdays it is the rule of Ze'ir Anpin in the secret of the six [lower sefiros] — and then it is said: "six days shall you work." But on Shabbos when the Nukva's rule arrives there is rest — and also Ze'ir Anpin ascends with her and himself receives a great addition. But all the time Ze'ir Anpin acts in the secret of the weekdays she does not ascend — for on the contrary the weekdays are the time of separation — and this is because of him racing toward the end — toward which all the luminaries aim. But once they have arrived — all ascend in great ascents — and then: "her husband is crowned through her." And this is the secret of: "the end of a matter is better than its beginning" [Ecclesiastes 7:8]. And: "the day of death is better than the day of one's birth" [Ecclesiastes 7:1] — for the righteous: they arrive at the rest — and then all their aspects ascend in the secret of this rest. Segment 23 HE: ידועים שצריכים להמצא בהם מצד עצמם ,מלבד החוט שבתוכם. EN: And Adam's sin DAMAGED THE END which is Malchus — in the secret of the Tree of the Knowledge of Good and Evil. And therefore EXILE was required — in the secret of the male — to return her to her place. And when she returns — she will first be in the secret of a complete name — in the secret of: "a woman of valor is the crown of her husband." And this is the secret of: "in the end of days the mountain of G‑d's house shall be established above the mountains" [Isaiah 2:2]. And afterwards the Name will revert from HVYH to YHYH.11 Segment 24 HE: ואלה האורות שאנו אומרים שבאים מאימא ,אינם כמו ההארה EN: And returning to the matter: as long as the essences within Adam Kadmon were spreading only in the secret of Ayin-Beis and Sa"G — the matter of sheirusa ve-siyuma was not yet established in its place. Therefore he said: "until His tikkunim were not yet prepared... sheirusa and siyuma did not yet exist." For the Malka [King] mentioned here is Ze'ir Anpin — and his tikkunim are the secret of the six [lower sefiros] and Malchus. And his ataros [crowns] are Cha"B"D. And the aturei ataros [crowns of crowns] are Arikh Anpin and Abba-Imma. And once MaH and Be"N came out in their place — then the matter of sheirusa ve-siyuma, which is in MaH and Be"N's place, also spread to the upper ones because of the bond they have with it. But until these things were rectified thus — the matter of sheirusa ve-siyuma did not exist. Segment 25 HE: הבאה בהליכות ההשפעה ,אלא היא בחינה אחת הראויה להמצא בנוקבא EN: And I will tell you now what "Atika of Atikin" refers to here. For he is speaking of the KAV within Adam Kadmon — but according to its aspect in the secret of Ayin-Beis which is Arikh — and it is called ATIK [Ancient/removed]. And the secret: it is the most root-like and closest to the Ayn Sof. And Abba-Imma too are called zekenim [elders/ancients] — for all of them are above governance which is the seven lower sefiros. But since this one is the most ancient of all — the root to them — it is called: Atika de-Atikin. And because of its enclothing in Sa"G — it is also called TAMIR DE-TAMIRIN [hidden of the hidden] — for Sa"G is Abba-Imma and they are hidden — and it is hidden from them for it is enclothed within them. And he is speaking of the Kav in the aspect of Ayin-Beis and Sa"G — which is before the emergence of the Malchin Kadma'in. And the essential is in the Ayin-Beis — which is the root that makes everything — only it has the aspect of itself, and the aspect of its enclothing in Sa"G. Segment 26 HE: לתשלום בנינה .והוא סוד :אימא אוזיפת מאנהא לברתא (זח״א ב .).כי EN: And this was engraving [m'galif] in the outer dimension of Adam Kadmon and measuring within it. For according to the engravings [gilufin] the light was bounded to conduct itself through those engravings. The engravings are in the outer — becoming a receiving-vessel for the inner that moves within it. And the measurement — in the inner — bounded by the engravings. Segment 27 HE: בהיות נוק׳בבחינתה לבד ,היא דין חשוך שהס״א אוחזת בה .אך EN: And when it came to bring out the Malchin Kadma'in — it first spread a MASACH [screen] — by gathering its lower parts upward — as explained in its place. And then the PARGOD [curtain] was spread — so that only what should descend would descend — in that measure and preparation that it wishes. And this Pargod is also found between the worlds: between Atzilus and Beriah, and the others. And the worlds emerging below the Pargod emerge only from the aspect of the Pargod itself. Segment 28 HE: בהמצא בה תשלום מציאותה מצד אימא ,בסוד המאנין האלה שלה ,אז EN: And this Pargod comes from the Sa"G. And truly the Pargod was needed to diminish the light for the sake of creation — and also there the Pargod is from the aspect of Imma. And within this Pargod all the matters of the Malchin Kadma'in were prepared in the secret of gilufin and shi'urin [engravings and measures] — in all the spreading of Imma. And according to what was arranged in the Pargod — so the lights went out from it downward to the end of the body. And in this aspect was the illumination of the Malchin Kadma'in. And see: PARGOD is MASACH — and it equals 120 — and they are 120 combinations of ELOHIM. For here the ELOHIM began to be revealed in the secret of the Malchin Kadma'in — as you will yet hear. And also PARGOD is PEH-RESH × YUD-GIMEL: the secret of PEH-RESH = the five letters MeNaTzPa"Ch — and they are the five letters of ELOHIM. And in their full spelling: ALEPH-LAMED-PEIM LAMED-MEM HEH-YUD YUD-VAV-MEM MEM = 13 letters — and from here the Malchin Kadma'in emerge. Segment 29 HE: דיניה מתמתקים והיא מתוקנת תיקון גדול .וזהו הטעם שאין האורות EN: And ERETZ EDOM is BINA — and from there these Kings emerge. And the matter: the Sages said that the measure of the Tree of Life is 500 years (Jerusalem Talmud, Berachos 1:1) — and the secret is that Ze'ir Anpin goes out from Imma — and is measured according to her measure — in the secret of the Fifty Gates of Bina that are in her. And the secret: "who has measured the waters in the hollow of his hand" [Isaiah 40:12] — these are five measures — and their secret: the five sounds emerging from the mouth which is Imma. And this is the beginning of his existence — and it is gevuros — for all the secret of katnus [smallness] is gevuros which is the Names ELOHIM. Segment 30 HE: האלו באים לז״א ומז״א לנוק׳ ,כי הם מבחינת נוק׳ ,שייכים לה לבד EN: The vessels of Ze'ir Anpin are from the five gevuros of Imma12 — and the secret: "everything goes to one place" [Ecclesiastes 3:20]. And at his beginning there are only gevuros — and five sefiros are built in him: Cha"G"T NaH — in the secret of PEH-RESH = MeNaTzPa"Ch. And then Yesod goes out from all of them encompassed — and is called KOL [all] — in the secret of this mountain. And Malchus also goes out from there in the secret of KULA [bride/all] — and she is the secret of the crown of Yesod. And these are two MeNaTzPa"Ch: one in Cha"G"T NaH, and one in Yesod. And the secret: "an untamed wild ass of a man shall be born" [Job 11:12] — and the two MeNaTzPa"Ch — for both Ir and Pera equal PEH-RESH — and these rule in the time of katnus which is the beginning of Ze'ir Anpin's existence. And all this flows from the outer dimension of Imma. But afterwards Imma enters within them and joins them and makes them into one partzuf — and the lights spread within them — all in one unity. For the difference appears only in the vessels which are the body — but the soul spreads in equal measure within — in the secret of reshus ha-yachid. Segment 31 HE: לבנינה .אלא שעוברים דרך ז״א ,ולכן באים אליה בחיבור עם החוט EN: And you must know here a great secret: for all the sefiros of Ze'ir Anpin end up going to the Nukva — for she is a portion of all his sefiros. For all the sefiros of the male are the secret of YaH"V — and the Nukva is the final HEH at the end of all of them. And she receives from them in all ten sefiros — and she is their completion. And when this matter stands rectified — Imma also enters within and joins male and female together in the secret of ECHAD: ALEPH-CHET [= nine sefiros of Ze'ir Anpin] + DALET [= Nukva completing to ten] — and she completes all his sefiros to ten. And of Imma it is said: "G‑d makes the solitary dwell in a house" [Psalms 68:7]. Segment 32 HE: . 12ע׳׳ע תקט״ו תפלות ,תפלה ת׳׳ח. EN: And now let me tell you what was at the time of the Breaking. For then the sefiros were in the secret of reshus ha-rabbim [the public domain] — meaning they were not going in this way of flowing to the sea which is the Nukva. And therefore Imma did not enter within them to join them — and they remained as vessels not joined — in the secret of reshus ha-rabbim. And this flowed from the root of the ALEPH-YUD-TEIS [= Sitra Achra's root] — as I will explain further. Segment 33 HE: — עמוד 26 — EN: And the measure of the vessels — they are the five letters MeNaTzPa"Ch — and their secret: MELECH, MELECH, YIMLOCH which sum to MeNaTzPa"Ch. MELECH [king] is in Cha"G"T — for they are the matter of governance. MELECH is in Tiferes — for there the root is revealed: Yesod of Imma. And YIMLOCH is NaH"Y — flowing from Tiferes to Nukva — for truly these are the rivers going to the sea. And from these five gevuros the vessels were made. And since they were in the secret of reshus ha-rabbim — they were in the secret of seven points one beneath the other — for Malchus was not combining facing the male but standing below him in the secret of a point — without bond between them. Segment 34 HE: המגיע לה עם הארת הא׳דמ״ה דז״א שעוברים דרך בה .וזהו :ואל אמ״ה. EN: And all this was because the root to bring out the Sitra Achra was mixed there. And in truth its place was in these NaH"Y which are at the edges of his body. And of this it is written: "guard your feet when you go to the house of G‑d" [Ecclesiastes 4:17] — for the feet are what walk from Ze'ir Anpin to the Nukva — and there guarding from the Sitra Achra that chases the feet is required — in the secret of: "a snake is coiled upon his heel" (Berachos 30a). And this is the secret of the TEVAH [ark/word] of which it is said: "lower, second, and third decks shall you make" [Genesis 6:16] — and the Sages said: "the lower one for dung" (Sanhedrin 108b) — and this is a great secret. For the Sitra Achra seizes only behind the feet — for wherever it seizes — it is in the feet therein that it seizes. Segment 35 HE: והנה או נמצא שאינה נמשכת צוד למטה ,שהקליפות יכלו להדבק בה, EN: And on this secret it is said: "and these are the kings who reigned in the land of Edom" — the secret of MELECH and MELECH. And until here there was no Breaking — only in the aspect of YIMLOCH which is NaH"Y. And the secret: "and he reigned and he died" — for this is what caused the Breaking. Segment 36 HE: אלא פונה לז״א ,בסוד כלה כנ׳׳ל .ואז אע״פ שהיא בתוך הקליפות בגלות, EN: And opposite these three aspects of kingship — MELECH MELECH YIMLOCH — there is another aspect of kingship — MELECH alone. For what was in the secret of reshus ha-rabbim becomes now all in the secret of reshus ha-yachid. And it is the aspect of TZADE [= 90 = gematria of MELECH] of TZELEM [image] — for when Imma enters within Ze'ir Anpin and joins him in the secret of reshus ha-yachid. And of this king it is said: "before a king reigned for the children of Israel." And know: when Israel arose from the sea — they could at that moment have rectified the matter of the Breaking. And this is what they said: "HVYH will reign forever and ever" [Exodus 15:18] — to rectify this YIMLOCH. But THEY ERRED — for they needed to hold to the aspect of MELECH [the TZADEI of TZELEM] — and it would have been rectified in a great tikkun. But they thought they needed to rectify what was damaged — namely YIMLOCH. And in truth it was rectified for the moment — but then returned and was damaged again. And this is a great secret — and this is what was said in the Midrash: "had they said 'HVYH MELECH forever and ever' — no nation or tongue would have ever ruled over them" (Yalkut Shimoni Vol. 1 §403). And this King is called: "a King for the children of Israel" — for Israel is Ze'ir Anpin in the completion of his partzuf — and all his sefiros are called BNEI YISRAEL [the children of Israel]. Segment 37 HE: נקרא שהיא מתרוממת מעליהם והיא למעלה. EN: And now I will explain the details of the Breaking and what flowed from it — so you understand the words of Rashbi, of holy and blessed memory, well. You have already heard the reason for the Breaking — namely to give a preparation for all the things we said above — that they should exist in the manner of the human being in this world. And the totality: that there should be DESTRUCTION and TIKKUN. And from the destruction the Sitra Achra emerges — and in the tikkun it is subdued or passes away entirely. For truly if the tikkun were complete — and so when it will be complete in the future — the Sitra Achra will no longer exist. Segment 38 HE: כלל הענץ הוא :התיבה היא מציאות אחד של הנוקבא שיוכל EN: And the ten sefiros [in the Nikudim]: THREE OF THEM stood in the secret of LINES [kav] and these are Cha"B"D — for they received greater power and greater rectification. The reason: the essential existence of Zu"N was what was primary in this place — namely the seven lower sefiros. But the three upper — even though they were there — they were from the secret of Ayin-Beis and Sa"G already rectified — namely the secret of Arikh Anpin and Abba-Imma — and therefore they had more rectification. But the seven lower had NO rectification in them at all — and therefore they were one BELOW the other — meaning only their initial existence was revealed in them: being seven sefiros — and the requisite bond between them from one to another was not revealed — for the reasons I explained above. Segment 39 HE: לימצא בה אפילו בזמן הגלות .שהנסתר בה ,יקרא חוץ מן הגלות .ולכן EN: And at the start the TEN VESSELS were made — offspring of the Tzimtzum and of the Reshimu of the chalal. And afterwards the essences needed to spread within them. And know: within the vessel there exists a root to bring out the Sitra Achra — for when the Emanator innovated the innovation of the world in the secret of the Tzimtzum — and left the Reshimu from which the vessels were made — that Reshimu was according to the existence the Emanator wished the world to have. And since He wished the Sitra Achra to be in the world — certainly the Reshimu's preparation must give this. And every specific existent goes out from the sefiros only when the sefiros stand in the proportion relative to them — for when the sefiros are in the aspect of Atzilus they don't bring out angels — for the light is far too great — and so also when in Beriah they don't bring out the Yetzira ones. And so — even though the Reshimu gives the Sitra Achra existence — the root proper to bring her out only comes after the light descended many descents — down to the very end of the gradation of holiness — and there it reaches bringing out the Sitra Achra. Segment 40 HE: בתוכה יעשה תיקונים גדולים ומלחמות גדולות חיווגים חזקים .רק אין EN: And note: all that exists now from the head of Atzilus to the end of Asiyah — was all encompassed within these ten sefiros [of the Nikudim]. As if to say: these ten sefiros divided afterwards into forty parts — ten sefiros of each of ABiY"A. And in greater detail: the ten became fifty: five partzufim, and another five, and another five, and another five — the partzufim of ABiY"A. And thus at the start the ten sefiros encompassed within themselves all these portions — all in one equality. For all the aspects of, say, Chesed in all the partzufim of ABiY"A — all were called one vessel of Chesed. And then the light needed to come and spread in equal measure in all the parts of the vessels. But since the final part which was to bring out the Sitra Achra was also included — the light could not spread there. For it is not fitting for the light to spread with this great power also in that part. Rather: the vessel needed to be divided into its portions — and then the upper part of it — which has no relation to the Sitra Achra — remains alone to receive the light with this power. And therefore when the light came through the vessel — they could not stand together — for the vessel was not fitting to receive it — and then it broke and fell. Segment 41 HE: פעולתם יוצאת לחוץ ,כי היא בחינה סגורה ,בסוד :ויסגוד ה׳בערו EN: And when these vessels fell they were divided into THREE PARTS. For the most elevated part of them went to Beriah — the lesser part to Yetzira — and the least part to Asiyah. And you must understand: we call this matter by the name of FALLING and DESCENT — and not by the name of SPREADING. For it would seem it should be called spreading — for we know that Beriah is the spreading of Atzilus, and Yetzira of Beriah, and Asiyah of Yetzira. But the matter is: here it was not so — for Atzilus did not remain while BiYA came after it. Rather the aspect of Atzilus was lacking — and only the BiYA gradation remained. And THIS is why we say they FELL — for the first most elevated aspect was missing from them — and they descended from the gradation of Atzilus to BiYA. And this most elevated part was hidden away within Adam Kadmon. Segment 42 HE: (בראשית ז ,טז) .ונאמר בה :וכפרת אותה מבית ומחוץ בכפר (בראשית ו, EN: And this is the secret of the LIGHT CREATED ON THE FIRST DAY that G‑d stored away for the righteous (Chagiga 12a). For the first day = the world of the Nikudim before the Breaking — and the Atzilus of those vessels is what was concealed — to be revealed in the future when the tikkun is complete. For when the Nikudim went out they were in the gradation of Sa"G — and when the Atzilus was hidden — they descended from their gradation and remained at the gradation of Be"N. But in the World to Come the matters will be rectified — and the worlds will return to what they were before the Breaking — returning to the gradation of Sa"G as at first — and then this hidden light will be revealed. Segment 43 HE: יד) ר׳׳ל כפ׳׳ר עולה כמנין אלהים דיודי׳׳ן כזה :אל״ף למ״ד ה״י יו״ד מ״ם. EN: And there are THREE DAYS [cosmic time-periods] — in the secret of: "He will revive us after two days, on the third day He will raise us up" [Hosea 6:2]. These are: the time of the Breaking — namely the world of Tohu — called YESTERDAY — in the secret of: "for Tophet was prepared of yesterday" [Isaiah 30:33] — for from there existence was given to the klippos. And there is TODAY and there is TOMORROW — in the secret of: "today to do them and tomorrow to receive their reward" (Eruvin 22a). TODAY — after the tikkun — all the time of this world: the time of free choice and the tikkun. And TOMORROW — which is eternity: the long day. And thus the first day is before the Breaking — the world of the Nikudim — and the light of Atzilus that existed then was hidden and stored for the righteous in the World to Come. Segment 44 HE: ויש בה המכסה שהוא גי׳קכ״ה ,בסוד ק׳׳ך צירופי אלהים וה׳אותיותיה, EN: Now: the distinction between FALLING [nefilah] and BREAKING [shevira]19. The falling is their descent from the gradation of Atzilus to BiYA. But the BREAKING is something else: at the beginning the lights were standing to be rectified according to the order and proportion given them — having been created to govern the world and bring out the offspring. When they broke — the POWER OF GOVERNANCE was removed from them — and that order, and that proportion. And the bond found among them was nullified — so they could no longer govern or generate at all. And THIS is called BREAKING. And then they stood only to receive another form at the time of the tikkun — and truly Malchus of Adam Kadmon — which is the root of them — was holding them only as a stored-concealed thing so they would not operate. And they no longer stood to clothe Adam Kadmon as at first and receive the lights from the inner dimension corresponding to them — but were standing thus: stored-concealed. And therefore it is said: "they were not sustained until He set them aside and concealed them." Segment 45 HE: שכשזה יהיה מוסר ,בסוד :ויסר נח את מכסה התיבה (בראשית ח ,יג) ,אז EN: And truly this flows from the hiddenness of their Atzilus. For since the Atzilus was hidden — it is impossible for the BiYA to operate — and they stand stored-concealed — until the time of the tikkun. And when the tikkun came — then the lights came and spread in the vessels. But certainly since the existence of the vessels was inferior to the first — the lights too equalized themselves to the vessels. And the upper aspect is in the secret of the hidden light as above. Segment 46 HE: יראו התיקונים שהיו סגורים לפנים ותצמח פעולתם. EN: And now I will explain how from the Breaking and the tikkun all of the world's governance and its judgments flow20. For: since the vessels fell and were left emptied of their light — and then a place of rule was given to the Sitra Achra — so too a preparation was given to the human being and to the world to be in DESCENT — with the Sitra Achra ruling. And since the vessels were returned to ascend and be rectified — so too a preparation was given to the human being and the world to RETURN AND ASCEND after the descent. And since sparks of the lights remained within the vessels even at the time of their breaking — so too the human being and the world are not sunk completely — for it would have been utter desolation. Thus: for every state and existence — there is a root in this act of the vessels. Segment 47 HE: ..ואם תאמר אם כן מה תועלת יש בתיקונים האלו .דע כי תועלת EN: And understand: this is the secret of DEATH and RESURRECTION. For the death in the human being is literally the withdrawal of the light from these vessels — and the resurrection is the return of the vessels to their tikkun. And this is also the root of exile [galus] and redemption [geulah]. And it is the secret of: "Who revives the dead — great is Your power to save" — for resurrection of the dead is the matter of redemption. And the root of all is in the tikkun of the vessels — and all the particular details found in this matter generate particular offspring in the governance of the world according to what I have described. Segment 48 HE: גדול יש .ראשונה ,שכבר אינם נאבדים אלא שהם נשמרים לסוף הימים. EN: And this is what I said above: when Israel arose from the sea — it was the time for the tikkun of the Breaking — for the exile was an offspring of the Breaking, and the redemption — of the tikkun. And they could have completed the tikkunim with their arousal. But they erred in their thinking — for they thought they needed to rectify what was damaged — namely YIMLOCH as above. But in truth they needed to hold what was already rectified — which is what rectifies the damage — namely the MELECH of TZELEM as above. And indeed after they sinned further with the Golden Calf — one must first return to the state that existed at the time of the ascent from the sea — so that a complete tikkun can then be made. And therefore David said: "HVYH will reign forever" [Psalms 146:10]. But in the future it is written: "and HVYH shall be King over all the earth" [Zechariah 14:9] — and then the complete tikkun will remain. Segment 49 HE: שנית ,כי בהעשות כל הפעולות הגדולות האלה בפנים ,אע״פ שאין הפעולות EN: Chapter 6 is the longest chapter thus far — 39 pages — and it constitutes the Ramchal's commentary on the extended preamble of the Idra Rabba: Rashbi's words before the Idra itself begins. The chapter covers the following main themes, including deep expositions of Adam Kadmon, the Reshimu and Kav, Sheirusa ve-Siyuma, the mechanics of the Breaking, and the doctrine of Israel at the Sea of Reeds: Segment 50 HE: עצמן יוצאים לחוץ ,אך סוף סוף הארה יוצא משם לעשות תיקונים גדולים EN: Movement I (§§1–2): The Decree of Torah Words; Sinai = the Mouth of Imma; Moses in Every Generation. The Ramchal opens with a full explanation of gazira (decree) — the cosmic act by which Torah innovations are "cut" and established. The mechanism is Imma's nesira (sawing through) of Zu"N, which establishes what Chesed and what Din will prevail — paralleling the Rosh HaShana/Yom Kippur/Shemini Atzeres sequence. Torah innovations work by the same mechanism: Imma cuts and establishes the illumination according to the scholar's root. Rashbi's root is exceptional, making his rulings supreme. Then: a full account of Sinai as the Yesod of Imma — the cosmic mouth from which all Torah emerges. Only Moses's soul was prepared for this. And Moses clothes himself in every Torah scholar of every generation — "the words are as joyful as at their giving at Sinai." The Erev Rav caused Moses to be "heavy of mouth and tongue in exile" — sealing off much of the Torah that should have been revealed. Eliyahu will open it all. And above, all Torah goes out in shira (song). Segment 51 HE: בכללות הגאולה .אלא שלהוציא אותה הארה קטנה ,צריכה'כל הפעולות EN: Movement II (§§3–4): Rashbi's Weeping; Two Kinds of Entry Without Exit. The weeping accomplishes the revelation of Imma upon the Nukva — turning the "heart of stone" into a "heart of flesh" and opening the gates of mercy. The fear of revealing secrets is legitimate — but one who reveals to righteous people bears no guilt for what wicked people later seize; they burn themselves with the very fire of Torah they steal. And the two kinds of "entry without emergence" at the Idra are mapped: those who enter and emerge properly (reapers of the field), and those who do not emerge — either because the hashras departs without catastrophe, or because — like Elisha Acher — they fall to the klippos. Segment 52 HE: ההם הגדולות ,מפני היותם סגורים לפנים .ועוד אדבר לך מזה בס׳׳ד. EN: Movement III (§§5–7): Hands, Fingers, Deed; Pesel u-Massecha; Torah Not for Its Own Sake; Zera Le-vatala; the MI of HVYH. An extremely detailed teaching on the cosmic mechanics of DEED: speech begins a creation (the mouth), but completion requires DEED through the hands (Cha"G"T + Yesod). The seal AHVH = five against five fingers = the bond of Heaven and Earth. Torah studied for its own sake, properly done, ascends to be engraved before Atik Yomin and descends to build holy bodies. Torah not for its own sake is intercepted by Lilit who makes it into a pesel u-massecha. Idleness (bittul) = the condition of lights without deed = the source of the Sitra Achra's power = the root meaning of "idleness leads to ennui." And the MI-ELEH (= ELOHIM) teaching: Ze'ir Anpin is rooted in ChaS (Chochma-Sod) — HVYH is the essential Name rising above all the "mighty ones/trees" (elim). Segment 53 HE: והנה לפי הארות האלו שהאירו ,כך היה מחבר ספריו ,כי באמת EN: Movement IV (§§8–10): The Preparation of the Idra; 13 Covenants; the Knocking Knees; Twofold Love; the Gossip Verse; World Sustained by Secrecy. A step-by-step commentary on the preparatory actions of the Idra: Rashbi's prayer drawing the parsa down; the gathering of all in ChaB"D (= drop ascending to brains = 13 covenants); the cosmic voice of the zivug causing the knees to knock; Habakkuk and the difference between Gevura-based and Chesed-based zivug; the twofold love of Torah between Israel and G-d; and the profound teaching on the "gossip" verse — digestion as a metaphor for the soul's absorption of Torah. The world is sustained by secrecy: the ordinances (chukim) remain effective only when their inner content is revealed to the worthy alone, in the manner of "covenant of fire" = bris esh = Bereishis. Segment 54 HE: הספרים מתחברים למטה לפי ההארה המגעת .' 3וכבר פירשו זה רז״ל EN: Movement V (§§12b–12j): The Deep Kabbalah — Adam Kadmon, Reshimu/Kav, Sheirusa ve-Siyuma, The Breaking in Detail. After the introductory teaching on the Kings of Edom as "testimony to the faithfulness of all" (§12a), the Ramchal opens into a sustained 18-page exposition covering: (1) The purpose of the Breaking — to enable Adam with free choice, reward, punishment, and teshuvah; inner/outer = soul/body; (2) The Tzimtzum, Reshimu, and Kav — the four-letter Name as the master bond; Yud-Heh knowable only from Vav-Heh; the Tzimtzum in Aleph-Teis-Beis = YHYH; (3) The master secret of SHEIRUSA VE-SIYUMA — beginning and ending — the six thousand years and Shabbos as cosmic pattern; Adam's sin damaging Malchus; exile and redemption as the male-mode restoring the female; "a woman of valor is the crown of her husband" = the World to Come; the Name eventually becoming YHYH; (4) The Kings, the Parsa/Masach — PARGOD = 120 tzirufei ELOHIM; PEH-RESH × YUD-GIMEL; Eretz Edom = Bina; Ze'ir Anpin measured by Imma's 50 gates; (5) The Breaking — three modes of Malchus (MELECH-MELECH-YIMLOCH); reshus ha-rabbim; Sitra Achra at the feet/NaH"Y; Israel at the Sea of Reeds could have completed the tikkun but erred by saying "HVYH yimloch" instead of holding "MELECH" of TZELEM; (6) The Breaking in technical detail — 3 upper sefiros in lines, 7 lower stacked; each vessel contains all future partzufim; (7) Three parts of fallen vessels = BaYA; falling vs. breaking distinction; hidden light of Day One stored for the righteous; three cosmic "days"; (8) All world governance rooted in the Breaking/Tikkun; death and resurrection paralleling vessel-light dynamics; exile and redemption; David's verse; the future rectification when "HVYH shall be King over all the earth." Segment 55 HE: (ויק״ר ט״ו) על פסוק :לעשות לרוח משקל (איוב כח ,כה) .וכללות EN: Movement VI (§13): "Who Looks at the Earth and It Trembles"; the Primordial Kings; Faith; Time Begins at the Breaking; Torah's Two-Part Structure. The shaking of the Idra is explained: the difference between lights that merely "rest" upon a place and lights that "cleave" to it — only the latter causes earthquake. Then the opening verse of the Idra — the kings of Edom — is identified as "testimony to the faithfulness of all" — a complete exposition of Divine Providence via the doctrine of the Breaking and Rectification of the Vessels. And the deep doctrine of TIME: time itself begins only with the Nikudim and the Breaking — Ze'ir Anpin and the Torah are above time. The Idra is structured in two beraisos: the preparatory preamble, and the body of the Idra itself. Segment 56 HE: הכל הוא ספר הזהר .ויש רעיא מהימנא ויש תיקונים ויש ספרא EN: The Ramchal's teaching on gazira (decree/cutting) is built on a triple pun: the biblical word gazar (to cut/decree), the Talmudic figure HATACH (who "cuts" all royal words), and the Rosh HaShana liturgy (ve-tachtom ketzava le-chol briyosecha). The cosmic mechanism: Imma is the "owner of judgment" (ba'al hamishpat) who "saws through" Zu"N in the annual cycle — establishing what Chesed and what Din will prevail. Exactly the same mechanism operates for Torah innovations: Imma cuts the matter according to the scholar's root, and it is written in the book of Lea or Rachel. This is why Rashbi's teachings ruled over all others — his root was the highest. Segment 57 HE: דצניעותא ,כולם לפי ההארות בהתלבשות משה בו כנ׳׳ל בסוד החוט, EN: The teaching that all lights "go out in song" — and that when the lights of Torah spread, all other songs fall silent — is drawn from the Midrash on the silence at Sinai (Shemos Rabba 29). But the Ramchal transforms it into a cosmic principle: the Torah-song is so powerful that it contains all other songs within it. And Rashbi had this quality — when he opened his mouth to learn Torah, "they all fell silent until nothing was heard." This is connected to his role as the incarnation of Moses's soul in the generation of redemption. Segment 58 HE: בסוד הע׳ניצוצין דאלהים הנכללין בהוי״ה דאימא ,ובסוד הה׳אורות. EN: The Ramchal's teaching on DEED in §§5–6 is one of the most practically significant in the work. The key insight: Torah study produces a "breath not yet seized" (hevel de-lo itpas) — which the Nukva then receives and her HANDS make into a literal deed. Without this deed — the lights are "idle" (bateil = idle, not annulled). And idleness = the source of the Sitra Achra's power. The word sha'amum (ennui) is identified with the Sitra Achra itself. And zera le-vatala (seed emitted in vain) is the physical analogue of Torah studied not for its own sake — both cause lights to remain in the state of "breath not seized." Segment 59 HE: אל"ף ה"י וי"ו ה"י EN: The parasha of the kings of Edom (Genesis 36:31–43) is the key Zoharic and Lurianic proof-text for the doctrine of the Breaking of the Vessels (sheviras hakelim). The Ramchal here gives his own interpretation: this parasha is "testimony to the faithfulness of all" — meaning the doctrine of Divine Providence. Knowing the doctrine of the Nikudim (primordial points), the Breaking, and the Rectification — one can understand all of world history without puzzlement. "The path of the wicked is successful and the righteous dwell in lowliness" — not an objection to faith, but the surface appearance of a deep and faithful governance that will ultimately return all evil to serve holiness. One of the deepest teachings in the chapter: TIME itself as a category belongs only to the post-Breaking reality. Ze'ir Anpin and the Torah are "above time." When Rashbi said "after a certain time he gazed at the screen" — the Ramchal explains this refers to the entire temporal framework of the post-Breaking universe. The Torah scholars who knew Ze'ir Anpin knew the Torah from the inside; those who knew the Nikudim understood the flow of world governance; those who knew the higher matters (like Rashbi) knew the secrets of the Idra. 1 See the Vilna Gaon, Tikkunay Zohar 21 (fol. 67b) s.v. yilatz lo ishtabra. Segment 60 HE: כל כך רב ,הוצרך שיכין רשב״י עצמו הכנה גדולה ,והוא ענק המערה. ,4 EN: 2 See Beur and Yichud HaYirah (p. 145). Segment 61 HE: ובאמת הוצרך לברוח ,כמו שברח משה לפני פרעה .וישב במערה י׳׳ב EN: 3 See Da'as Tevunos p. 41; and see Tikot"v Teffilos, Tefila 393. Segment 62 HE: שנים מתחלה ,ויצא אחר כך וחזר עוד וישב שנה אחת. EN: 4 P. 13, s.v. ve-od sod niklal. Segment 63 HE: ועתה אבאר לך ענין כל הדברים האלה בס״ד באר היטב .הנה רצה EN: 5 See Perush HaMitzvos, Mitzva 13 (Ginzei Ramchal p. 234). Segment 64 HE: . 13עי׳אגרות רמח׳׳ל סי׳ה׳(אוצרות רמח״ל עט׳שי׳׳ג). EN: 7 Sha'ar HaGilgulim, Introduction 26. Segment 65 HE: . 14עי׳אגרות רמח׳׳ל סי׳ה׳ ד׳׳ה :והנדז יראה כו׳(אוצרות רמח׳׳ל עט׳שי׳׳ד). EN: 8 Above p. 59, s.v. ve-ata telech. Segment 66 HE: — עמוד 27 — EN: 9 Above p. 2. Segment 67 HE: המאציל ב״ה שיהיה מלך המשיח סובל החולאים ,כמוזכר בדברי ח״ל EN: 10 See Sha'ar HaMitzvos, beginning of Parshas Eikev. Segment 68 HE: (סנהדרין צח ,).והוא מה שהוא סובל סיתומי הס״א בעבור ישראל .חה לרע EN: 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. Segment 69 HE: לס״א ,כי על זה נאמר :באשר כרע שם נפל שדוד (שופטים ה ,כז) .כי כל EN: 12 See Beur and Yichud HaYirah (p. 147). Segment 70 HE: המקומות שהס״א מתאחזת בהם בזמן שליטתה ,נשארת לכודה שם כצפור EN: 13 Kla"ch Petach 115 and Petach 111. Segment 71 HE: בפח שלא תוכל לנום אחר כך בזמן התגברות הקדושה .אלא אותן EN: 14 See Kla"ch Petach 31, Ch. 1, §1. Segment 72 HE: המדריגות עצמן יהיו שלשלאות על צוארה להכניעה תחת הקדושה EN: 15 See Pischei Chochma ve-Da'as §92 (Sha'arei Ramchal p. 227). Segment 73 HE: ולעשות בה הנקמות שצריך לעשות בה .ובדרך זה ימצאו כל המדרגות של EN: 16 Above p. 74. Segment 74 HE: הס״א אשר שלטו על ישראל ועל מלך המשיח ,לסתום אורם וליסרם, EN: 17 See Pischei Chochma ve-Da'as §79 (Sha'arei Ramchal p. 213). See also Da'as Tevunos p. 344. Segment 75 HE: קשורות ועומדות תחתיהם לע״ל . 15וכן משה הושם בסוף ,כי היה גם הוא EN: 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. Segment 76 HE: בתוך קליפת מצרים ,כדי שתשאר מצרים אחר כך קשורה וכפותה תחתיו. EN: 20 See Kla"ch Petach 57, Ch. 3, §1. # Adir BaMurom — Chapter 7: The World of Tikkun — The Idra Begins; The Parsa; Time; The Decree of Truth URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/7/ Adir BaMurom — Chapter 7: The World of Tikkun — The Idra Begins; The Parsa; Time; The Decree of Truth Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/7 Segment 1 HE: והנה השכינה אינה עוזבת הנשמות השקועות בגלות ,וכל שכן נשמות EN: 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." Segment 2 HE: כאלה .וכן נאמר :ותרא אותו כי טוב הוא (שמות ב ,ב) שהשכינה EN: 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. Segment 3 HE: היתה עמו .אך עם כל זה אינה יכולה אלא לשמור ,אך לא להוציאו EN: 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." Segment 4 HE: לחירות עד שיגיע הזמן .ועל כן אז היה תחת רשות השר של פרעה, EN: 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. Segment 5 HE: והשכינה רק נצבת עליו לשמרו .ועל כן הוצרך שאחר כך יברח, EN: 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. Segment 6 HE: כדי לצאת מתחת יד השר ,ואחד כך יחזור שם להכניעו .וסוד זה הוא ענק EN: 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. Segment 7 HE: ערי מלקט ,והוא ענין עמוק ,ותדע בו מה שקראו לרעיא מהימנא מארי EN: 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." Segment 8 HE: תיובתא (זח ׳׳ב קיד.): EN: 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. Segment 9 HE: הנה היו הדברים בקלקול בזמן ההוא ,ולא היה אפשר למשה EN: 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..." Segment 10 HE: לעלות משם לפי סדר המדרגות .ולכן הוצרך שתתפשט אימא ותגיע EN: 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. Segment 11 HE: למטה בתוך הניק׳ ,ואז עלה שם שלא כסדר ,אלא כמו בסוד חפזון. EN: 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. Segment 12 HE: וכן הוא הענין לכל רוצח ,כי הוא מסוכן וקרוב אל הקליפות שרודפות EN: 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." Segment 13 HE: אחריו ,ואי אפשר להנצל אלא שיעלה ברגע אחד אל אימא .חהו ממש EN: 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. Segment 14 HE: כמו ענין התשובה ,שברגע אחד ממש עולה למעלה ממדריגת הצדיקים EN: 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..." Segment 15 HE: גמורים .וזה כי במקום שאין הנוק׳יכולה ,צריך שאימא תשלים .והוא EN: 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. Segment 16 HE: ממש סוד נס ,שהוא הבא מאימא ,מלמעלה מחוקות הטבע המסודרים EN: 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. Segment 17 HE: לפי הז״א .וזה סוד עיר מקלט ,שהוא מה שמתפשטת אי׳בניק׳ומקבלת את EN: 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. Segment 18 HE: הרוצח ,שנו ק ,לא היתה מצילתו ,כי ל א ס לא יכופר לדם אשר שופך בה כו׳ EN: 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. Segment 19 HE: (במדבר לה ,לג) .סוף דבר :יש בריחה ויש יציאה ,בריחה היא שלא על פי EN: 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. Segment 20 HE: סדר המדרגות ,והבורח צריך שיהיה נקלט מאימא המתפשטת בניק׳כנ״ל, EN: 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. Segment 21 HE: אל"ף ה"י וי"ו ה"י EN: 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. Segment 22 HE: אהו"ה EN: 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. Segment 23 HE: אל"ף ה"י וי"ו ה"י EN: 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. Segment 24 HE: ת"ר ו"ה EN: 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. Segment 25 HE: כ"ח מ"ה EN: 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. Segment 26 HE: והנה על זה כתוב במשה :וישב על הבאר (שמות ב ,טו) ,דהיינו EN: 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. Segment 27 HE: למעלה מן הבאר ,מפני שהיה בורח ועלה לאימא ,ומצא בת זוגו EN: 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]. Segment 28 HE: צפורה שהיא בסוד לאה .ותדע שגס יעקב מפני כך נזדווגה לו לאה EN: 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." Segment 29 HE: בתחלה ,כי היה בורח מעשו ,אבל אעפ״ב סודו דרך אחר ,ואין כאן EN: 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. Segment 30 HE: מקום ביאורו .כי הוא לא ישב על הבאר ,אלא :וירא והנה באר בשדה EN: 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. Segment 31 HE: (בראשית כט ,ב) שהיא רחל .והנה כן ישראל אחר כך בצאתם ממצרים, EN: 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." Segment 32 HE: הוצרכו בתחלה לברוח לאימא בסוד חפזץ ,שהיו הדברים שלא כסדר כידוע EN: 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." Segment 33 HE: בסוד ליל שמורים .אחר כך נאמר :ובני ישראל יוצאים ביד רמה EN: 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. Segment 34 HE: יג"ל פז"ק EN: 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. Segment 35 HE: וחזרו כסדר .אמנם כיון שכבר משה שהיה כללות של כל השישים EN: 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. Segment 36 HE: רבוא ברח כבר ויצא ,על כן אפילו הבריחה ,היה נחשב לישראל מצד EN: 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. Segment 37 HE: אחד כיציאה ,אך מצד אחר היתה בריחה .וגם זה סוד :ויוגד למלך EN: 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. Segment 38 HE: מצרים כי ברח העם (שמות יד ,ה) ואינו אומר :בורח ,אלא ברח, EN: 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. Segment 39 HE: שכבר ברח העם בבדיחת משה בתחלה .ועל כן נקרא :מארי תיובתא, EN: 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. Segment 40 HE: בעלותו אל אימא שהיא התשובה ,בסוד עיר מקלט. EN: 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. Segment 41 HE: והנה כתוב :עלית למרום שבית שבי(תהלים סח ,יט) ,שמדבר על EN: 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. Segment 42 HE: רשב׳׳י ע׳׳ה ,כי שב׳׳י ר׳׳ת ש׳מעון בץ י׳וחאי כידוע ,וזהו בעלותו לבחינה זו EN: 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. Segment 43 HE: של אימא שהיא מרום .וכן לאה בסוד צפורה שהיא מרום ,אז שבה EN: 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. Segment 44 HE: השב״י ,והוא כי הוציא בכח ניצוצו זה שהוא רשב״י ,שגם הוא היה EN: 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. Segment 45 HE: לו לברוח כן .וזה כי כמו שהוצרך בריחה ויציאה בגאולת מצרים, EN: 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. Segment 46 HE: כך היה צריך שיהיה גם בגאולה אחרונה .אבל כתיב :כי לא בחפזון תצאו EN: 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. Segment 47 HE: כר (ישעיה נב ,יב) ,נמצא שלא יהיה בריחה לע״ל .וצריך לפרש זה EN: 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. Segment 48 HE: הדבר מהיכן נמשך ,וגם מהו גודל תועלתו .ובתחלה נבאר מהיכן נמשך. EN: "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. Segment 49 HE: הנה מרע״ה בתקנו בתחלה לצורך ישראל במצרים ,הכץ תיקון גם לצורך EN: 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? Segment 50 HE: הגאולה האחרונה ,והיינו שלקח עמו גם ניצוצו זה הראוי להתגלות EN: 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. Segment 51 HE: בסוף גם לצורך הגאולה העתירה ,והיינו רשב״י זללה״ה .ועל כן חזר EN: 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. Segment 52 HE: הוא וברח גם כן ,וברח אל המערה שהוא ממש סוד אימא ,כי לכן היא EN: 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. Segment 53 HE: מסתור ומחבא ,והוא סוד עיר מקלט .ואז נמשכה אימא בתוך נוק׳כנ״ל, EN: 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. Segment 54 HE: ונעשה בחינת התיבה והוכן ענ ץ הזהר ,והבן היטב קשר הדברים הנתלים EN: 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. Segment 55 HE: זה בזה. EN: 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. Segment 56 HE: והנה משה רבינו ע״ה הוליד שני מים במדין מצפורה אשתו והיינו EN: 1 See the Vilna Gaon, Tikkunay Zohar 21 (fol. 67b) s.v. yilatz lo ishtabra. Segment 57 HE: גרשום ואליעזר ,ושניהם בסוד הבריחה שלו .ואליעזר הוא סוד התיקון ,כי EN: 2 See Beur and Yichud HaYirah (p. 145). Segment 58 HE: גרשום הוא רק לענין הגירות שלו .אך אליעזר הוא הצלה .שאז ניצול EN: 3 See Da'as Tevunos p. 41; and see Tikot"v Teffilos, Tefila 393. Segment 59 HE: מחרב פרעה שהיה רודפו מפני רציחתו .וכבר אלה הדברים מתקשרים EN: 4 P. 13, s.v. ve-od sod niklal. Segment 60 HE: — עמוד 29 — EN: 5 See Perush HaMitzvos, Mitzva 13 (Ginzei Ramchal p. 234). Segment 61 HE: עוד בעניני הגלגולים בסוד קין והבל כידוע ,כי הולכים לתקן הפגמים EN: 7 Sha'ar HaGilgulim, Introduction 26. Segment 62 HE: כלם שנפגמו בעולם .והנה כנגד זה היה עם רשב״י ,ר׳אליעזר בנו EN: 8 Above p. 59, s.v. ve-ata telech. Segment 63 HE: — בסוד כללות שני הבנים גרשום ואליעזר .ונמצא שבהיות רשב״י EN: 9 Above p. 2. Segment 64 HE: במערה ,נעשה מציאות התיבה לעשות הזהר כנ״ל ,שהיו מתגלים כל EN: 10 See Sha'ar HaMitzvos, beginning of Parshas Eikev. Segment 65 HE: אותם המאורות שהיו נסתרים עד הזמן ההוא מפני התעלם החוט .והיה EN: 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. Segment 66 HE: צריך לתקן אותו סוד האור שאמרנו :ולכל בני ישראל היה אור במושבותם EN: 12 See Beur and Yichud HaYirah (p. 147). Segment 67 HE: (שמות י ,כג) .וגילוי האורות [נ״א :האותיות] — בסוד היו״ד דשד״י. EN: 13 Kla"ch Petach 115 and Petach 111. Segment 68 HE: אך היה צריך לתקן שם תיקונים גדולים ,ולעמוד שם צד שישלמו EN: 14 See Kla"ch Petach 31, Ch. 1, §1. Segment 69 HE: התיקונים ההם .וכלל התיקונים הוא סוד :משפט רשעים בגיהנם י׳׳ב EN: 15 See Pischei Chochma ve-Da'as §92 (Sha'arei Ramchal p. 227). Segment 70 HE: חדש (עדיות פ״ב מ״י) ,והוא ענין החרוב שנולד להם ,שהוא החורבן, EN: 16 Above p. 74. Segment 71 HE: וביותר פרטות סודו ק״ב חרובין המתכר בר׳חנינא בן דוסא .והענין EN: 17 See Pischei Chochma ve-Da'as §79 (Sha'arei Ramchal p. 213). See also Da'as Tevunos p. 344. Segment 72 HE: הוא ,כי טהרת הנשמה היא או על ידי גיהנם או על ידי תשובה. EN: 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. Segment 73 HE: והוא כי כל זינא אזיל לזיניה ,ונמצא שצריכה הנשמה לרדת בגיהנם EN: 20 See Kla"ch Petach 57, Ch. 3, §1. Segment 74 HE: עד שהזוהמא תפרד ממנה ותדבק בשורשה .או שתעלה לאימא בסוד EN: 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: Segment 75 HE: התשובה ותתדבק בשורשה ,ותפרד ממנה הזוהמא ותדחה למטה .והנה EN: 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. Segment 76 HE: כבר שמעת ענין :תהו ובהו וחושך על פני תהום ,איך היתה מתאחזות EN: 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." Segment 77 HE: ממדורה ,בנשמות ,מפני שליטת הכלים לבדם .ועל כן בעלות רשב׳׳י EN: 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. Segment 78 HE: זללה״ה לאימא בסוד המערה כנ״ל ,היה צריך להוציא כל נשמות ישראל EN: 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. Segment 79 HE: מאחיזת התהום שהוא הגיהנם. EN: 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. Segment 80 HE: ועל כן הוצרכו לעמוד בתחלה י׳׳ב שנים ואחר כך י׳׳ב חדשים .וכל זה EN: 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. Segment 81 HE: הוא בסוד ק״ב חרובין ,והוא כי ג׳שמות הם :אהי׳׳ה הוי׳׳ה אדנ׳׳י ,שהם EN: 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. Segment 82 HE: עולים יב״ק ,וסודם י׳חוד ב׳רכה ק׳דושה .וכשהחוט אינו מתחזק להגלות EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 83 HE: כנ״ל [נ״א :כלל] ,אז נעלם ענין הי׳חוד ונשאר הק׳דושה והב׳רכה EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 84 HE: לבד ,וזה נקרא חרוב בסוד ק״ב חרובין .כי בהגלות היחוד אץ הס״א EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 85 HE: שולטת כלל .ונמצא ששם הוי׳׳ה נעלם ,ולא נשאר אלא סוד אהי׳׳ה EN: 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. Segment 86 HE: ואדנ׳׳י .ולכן היו צריכין לעמוד י׳׳ב שנים להמשיך בחינת היחוד הזה ,כי EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 87 HE: היו צריכים לחבר שם הוי׳׳ה בי״ב צירופיו ,לאהי׳׳ה ואדנ׳׳י בצירופיהם, EN: 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). Segment 88 HE: והיה צריך לכל צירוף מצירופי הוי׳׳ה ב׳׳ה שנה אחת .ונמצא שבי׳׳ב EN: 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). Segment 89 HE: שנים נשלם כבר התיקון ,דהיינו המשכת שם הוי׳׳ה ב׳׳ה .ואז יצאו EN: 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). Segment 90 HE: משם .אך עדיץ לא נשלם התיקון היטב עד שישבו עוד י׳׳ב חדשים, EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 91 HE: והוא לחבר חיבור גדול ג׳השמות שבין כולם יעשו י״ב ,והם י׳׳ב EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 8: Atik Yomin and Arikh Anpin — The Two Primordial Countenances and Their Nature URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/8/ Adir BaMurom — Chapter 8: Atik Yomin and Arikh Anpin — The Two Primordial Countenances and Their Nature Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/8 Segment 1 HE: אותיות של הוי׳׳ה אהי׳׳ה אדנ׳׳י . ,6ויש הפרש גדול ב ץ תיקון לתיקון, EN: Know: there are TWO NAMES for Arikh Anpin — one is Atika, and one is Arikh Anpin. And I will tell you the difference between the two. And the truth is: all these names are according to the tikkunim he is rectified with for the benefit of those below. He is called ZAKEN [elder/ancient] from the aspect of being more distanced from the governance of those below — and more drawn toward the root. But ARIKH is called according to his illumination. And the secret of the matter: Arikh has in his face 370 lights — unlike Ze'ir Anpin who only has 100 lights in his face. Thus Arikh exceeds Ze'ir Anpin by 220 lights — and therefore he is called Arech apayim [long of face] — which Rashbi explained as urdeka de-anpin [the lengthening of the face]. Segment 2 HE: . 16עי׳קיצור הכתות עם׳ל׳־ז ,בכונת הטבילה של ע־ ש. EN: And you must know: every place where we see an opening in the body — so above the inner light breaks through and comes out. And the body clothes itself within the garments — and the face remains above them. And the secret: the upper partzuf in a hidden way clothes itself in the lower and becomes its soul — but the face illuminates outward in revelation. And both illuminations are needed — for each one performs a distinct operation. And what the body does — is revealed and known through the illumination of the face outward. And the number of illuminations in the face depends on the totality of the governances of the enclothed body. Segment 3 HE: — עמוד 30 — EN: And the totality of what Arikh Anpin does in the inner dimension of the partzufim is revealed in the face's illumination — encompassed in these 370 [Shin-Ayin = 370]. And of Ze'ir Anpin in his 100 [Kuf-Nun = 150 lights] Segment 4 HE: ש"ע ק"ן EN: And know: TIFERES — which is the secret of YAAKOV — is the particular luminary that has the quality to draw this spreading for the sake of the souls — and all this spreading is from his aspect. 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 Yesod of Imma completing itself in Tiferes. And I will tell you a great secret: how the spreading of the Torah is all in the secret of Yaakov and the Tribes. 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." Segment 5 HE: אל"ף למ"ד EN: And now I will explain the matter of the 370 LIGHTS. Know: there are TWO NAMES for Arikh Anpin — ATIKA and ARIKH ANPIN. Arikh is called according to his illumination. For in Arikh's face there are 370 lights — unlike Ze'ir Anpin who only has 150 lights. Arikh exceeds Ze'ir Anpin by 220 — and therefore is called ARECH APAYIM [long of face] — which Rashbi explained as udka de-anpin [the lengthening of the face]. And the EL in illuminating through the face — divides into TWO — for the face is two in the secret of tarein tapuchin [two apples]. And it must illuminate in all the face. And this is the secret of TWO EL-NAMES in their full spelling: ALEPH-LAMED — ALEPH-LAMED-PEIM — which together total 370. And in these 370 all particulars of governance are encompassed — for all of them flow toward this ultimate purpose. 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: 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. Segment 6 HE: אֵשְׁדָּת לָמוֹ EN: And this EL in the secret of Arikh Anpin itself makes 310 WORLDS — and spreads further in 310 worlds in Abba and Imma — who divide in the secret of: "acquire wisdom — acquire understanding" [Proverbs 4:5]. And in encompassing both these 310s — it is called YAISH — which is the secret of Atika. And YAISH is the secret of KESER — for 620 pillars of light = the gematria of YAISH. And thus the totality of governance is in the secret of the Torah — and in this secret the tikkun is accomplished. 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. 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. Segment 7 HE: לא נתקן שוס תיקון וההתחלות קשות .ואחר כך די חדשים ,כי הוא יותר EN: 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. Segment 8 HE: בכלל ,וגם שכבר נתקן תיקון בתחלה תקל להשלים. EN: 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. Segment 9 HE: והנה זה התיקון עצמו הולך למקום אחר גם כן ,והוא ענין המשכת EN: 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. Segment 10 HE: החוט שאמרנו ,שהיה צריך לימשך עד שיתלבש בנשמות ישראל ,וכבר EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 11 HE: שמעת שהוא שם מ״ה .והנה ד׳אותיות יש עקריות בשם זה שסודם EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 12 HE: אהב״ה ,והם יאא״א .ובי״ב שנים הראשונים היו נמשכין הג׳אלפץ, EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 13 HE: שסודם שלשה אהי׳׳ה או שלשה אדנ״י ,לנגד י״ב צירופי הוי״ה ב׳׳ה, EN: 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. Segment 14 HE: והם סוד י׳׳ב שבטים כידוע .אך בשנה הי׳׳ג ,בי״ב חדשים נמשכה EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 15 HE: היו׳׳ד ,שהיא לבדה מקבלת לכל הי״ב הראשונים .וסודה ג׳יודין בסוד EN: 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). Segment 16 HE: ג׳קוצץ ,והם סוד ג׳הויו״ת .ובהיותם סוד היחוד ,על כן נכללין בי׳אחת. EN: 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). Segment 17 HE: וכן הם חדשים לבד הנכללים בשנה א׳ ,והבן היטב. EN: 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). Segment 18 HE: והנה בתחלה נתקן כל זזעולם על ידיהם ודאי ,בסוד התיקונים שאמרתי EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 19 HE: של הקב חרובץ ,אך עדיין לא נתיישבו בעולם .דהיינו כי תחת שעד אותו EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod. # Adir BaMurom — Chapter 9: The Gulgalta of Arikh — The Skull; 12,000 Myriads; Tal; Resurrection; Socher URL: https://ajew.org/reader-plain/ramchal-adir-bamuroam/1/9/ Adir BaMurom — Chapter 9: The Gulgalta of Arikh — The Skull; 12,000 Myriads; Tal; Resurrection; Socher Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/9 Segment 1 HE: הזמן נאמר :ולא אתנו יודע עד מה ,אז היו צריכים הם לתקן באופן EN: And know: this SKULL contains the aspect of ETERNITY in the secret of AYIN [nothingness]. And it contains tikkunim for the needs of this world's governance — but they are in the secret of Chochma Stimaa [hidden/concealed Wisdom] — in the secret of: "You have made all of them with wisdom" [Psalms 104:24]. But know: the SIX THOUSAND YEARS and ONE DESTRUCTION — they all flow from the seven lower sefiros of Atika. And within them there is the division of the days — each one by itself — and all of them need to illuminate in particular within this skull at the beginning of governance. Segment 2 HE: שיהיו תיקונם מתפשט ומגיע לאחרים .ועד שלא נשלם היחוד בסוד הי״ב EN: And know a great secret: the Nukva stands opposite FOUR sefiros — Tiferes, Netzach, Hod, and Yesod — and from all of them she receives various operations. And they are FOUR THINGS found in the state of a human being: STANDING, WALKING, LEANING, and SITTING. For SITTING is in Malchus itself — LEANING is from Yesod — WALKING is from Netzach-Hod — STANDING is from Tiferes. And the matter: they are all different kinds of illuminations. SITTING is the lights being bounded in their domain — like a person sitting who has no room to spread. But STANDING is the opposite — the illumination of the lights without interruption. Therefore standing belongs to the MASCULINE which bestows; sitting belongs to the NUKVA which receives. And in the World to Come it is written: "for as the new heavens and the new earth shall stand before Me continually" [Isaiah 66:22] — this is the secret of ETERNITY — when everything will be in the secret of STANDING — in the secret of eternal bestowing without any interruption. But now the governance is in the secret of SITTING — which has a boundary and an end. And thus a human being tires from standing much — for it is not yet the time of standing. And THREE of these four are mentioned in the Idra: yitvin (= sitting), netilin (= walking/taking), semichin (= leaning). Segment 3 HE: השני הנ״ל ,לא היו מתישבים בעולם ,והיו מענישים בני האדם .עד שהוצרך EN: And the 400 shekels of silver — know: SHEKEL = TAV-LAMED in gematria. And the matter: the brains in Ze'ir Anpin are THREE — which are 30 [LAMED]. But when the four whites come and combine with them — the Yesod of Imma is breached and they become FOUR. But they still do not have the power to come out in the secret of the tefilin and to complete the beard — only through the power of the light of the hairs of Arikh Anpin that strike them from the back of the neck. And this light is YUD — and then it returns these lights to 400 [TAV]. And this is the secret of "four hundred" — the four whites becoming 400, and the brains themselves which were 30 becoming 400 as well — namely SHEKEL = TAV-LAMED. And all this is from the secret of the chassadim of the skull — and this is KESEF [silver/longing]. For truly this is the spreading of the chesed of Arikh Anpin to rule over the dinim of Ze'ir Anpin. And these lights illuminate in Gan Eden — and they flow to the cave of Machpela — for it is the passage to Gan Eden. And when Avraham our father wished to take Efron away from there — for it was then subjugated under him — he gave him these 400 shekels of silver: "current money with the merchant" [Genesis 23:16]. And the crown [or: the silver] which is this skull is called SOCHER [merchant] from the language of sechur — for it is the one that encircles and surrounds. And of this it is said: "for her profit is better than the profit of silver" [Proverbs 3:14]. Segment 4 HE: שיחזרו למערה עד תשלום הי׳׳ב הב׳ ,ואז נתיישבו יותר .עד שאע״פ שר׳ EN: And know: these — the 400 shekels of silver — are truly the essential reward of Torah. For they complete the beard of Ze'ir Anpin to thirteen — and they are given to masters of Torah — as Rabbi Abbahu, who was given these thirteen as reward for his Torah-exposition that he explained and expounded (Jerusalem Talmud, Avoda Zara 3:1). And the Targum explains: "received as merchandise in every province." For know: everything found in this world needs a root in the sefiros — even the actions of human beings — for without this they would have no existence. Segment 5 HE: אליעזר שהיה שורשו מן הגבורות היה מעניש ,אך רשב״י שהיה שורשו EN: And the secret of SECHORA [merchandise]: for it is written: "she is like the merchant ships — from afar she brings her bread" [Proverbs 31:14]. And the Sages explained: Malchus ascends to the upper Keter. And the secret: KETER is nothing but the resting of the upper upon the lower. And in this secret: when Malchus reaches the lower being — immediately the arousal ascends to Keter — and then G‑d illuminates it and bestows new bounty according to the arousal. And the Shechinah — when the arousal reaches her — is called SECHORA [merchandise] — and the bounty arriving according to the arousal is KESEF HASECHORA [the silver of the merchandise]. And she becomes TWO ANI — in the secret of "I am first and I am last." And through this: "from afar she brings her bread." Segment 6 HE: מן החסדים היה מרפא .ואחר כך עוד נתיישבו לגמרי. EN: And this inwardly is in the secret of Torah — while outwardly it is in the secret of the commerce of this world. And truly SILVER always flows from Chesed — but Torah's profit is from the inner dimension. Therefore it is said: "for her commerce is better than the commerce of silver" [Proverbs 3:14]. And so too on the left: "and her produce is from fine gold." Segment 7 HE: והגה אליהו היה שבא להודיע להם דבטלה גזירתא .ועכ״ז לא בא EN: And know: these 400 shekels are MATEKALA — the BALANCE — and it is the combination of MaH and Be"N — the tikkun of Ze'ir Anpin. And: "twenty gerahs is the shekel" [Exodus 30:13] — the ten sefiros of MaH and the ten sefiros of Be"N. And when matters go toward the aspect of Be"N — one must strengthen oneself in half the male side — the HALF-SHEKEL — which stands to sweeten the aspect of Be"N. And BEKA [half-shekel] = 172 = two ELOHIM — for the sefiros of Be"N are sweetened by the half-shekel in the power of the male. And this is the payment of the white membrane — for it is the arousal ascending to receive the membrane that holds the tikkun. Segment 8 HE: ואמר להם ,אלא כלאחר יד בא להם השמועה (שבת לג .):והאמת כי EN: And therefore there is danger in counting Israel without protection — for Israel is rooted in the aspect of the Breaking — and there is the danger of plague from the Breaking of the vessels. But sometimes the counting is also necessary — and therefore G‑d commanded it when He wished — with the proper protection: "a half-shekel per head." And this is the matter of the white membrane — for it protects the skulls in coming to this matter of counting — which is the return of things to the Malchin Kadma'in. Segment 9 HE: כאשר תיקון הזהר הוא שנתקן שם ,על כן בא אליהו ,כי הוא באמת EN: And know: the SKULL has within it the tal de-vudlacha [dew of crystal] — as explained elsewhere. And from it the bestowing also goes out through the way of the beard — and in it there are THREE ASPECTS12: TAL — in the secret of YUD-HEH-VAV — and this descends to Abba-Imma and they are nourished — and the angels are also nourished. And it descends to Ze'ir Anpin and is rectified there in his Netzach-Hod which are the SKIES — and there it is MaN — in the secret of the four Names Ayin-Beis, Sa"G, MaH, Be"N which together contain nine Yuds. And all these illuminate in the Nukva through the tikkun they are rectified with — and afterwards they descend to the Nukva where they become LECHEM [bread] — in the secret of the three HVYHs descending from Ze'ir Anpin. And thus from Arikh Anpin a TAL descends to Abba-Imma — then in the secret of MaN to Ze'ir Anpin from Abba-Imma — then in the secret of LECHEM to the Nukva from Ze'ir Anpin. And the lower beings eat bread from the earth in the secret of Malchus. But Israel in the desert ate a higher aspect: MaN — which is the aspect of Ze'ir Anpin — and the secret: "bread from heaven" — which is what the tzadikim eat in the World to Come. Segment 10 HE: העיקרי בגילוי הנשמות אשר נגלה בחיבור ספר הזהר .והיינו כי הוא EN: And know: the SOUL and the BODY both go out from the inner and outer aspects of the luminaries. And truly the outer comes out from the end of the inner — and so the body is the end of the soul — but G‑d created them in two separate creations. And as it is written: "the Lord G‑d formed the man from the dust of the earth" [Genesis 2:7] — in this formation the body was made. And in another formation the soul was given — as it is written: "and He blew into his nostrils the soul of life." G‑d wished that the human being through his deeds would JOIN the body to the soul — so the soul would spread and cleave to it in great cleaving. And when the human sinned — the evil overpowered the body — and it was no longer fit to cleave to the soul. And the soul must separate from it — and meanwhile the body is hidden in the earth and returns to dust — and then the evil departs from it and is lost. And afterwards the body will be rebuilt in a new and good building without evil — and the soul will be able to bind itself to it in a complete, firm, and strong bond. But this building is accomplished through the power of this Tal that drips. Segment 11 HE: תיקון נתקן כולו על ידו ,כמבואר בספר התיקונים בריש הקדמתו .אך EN: And understand the matter of the SHAKING — "for he shakes it from his head." For this Tal goes out from the hairs of Arikh Anpin — enters within the brains of Ze'ir Anpin and combines with them. And afterwards it goes out through the hairs of Ze'ir Anpin and drips to the Nukva — also to her brains. But it is not with the same power as the Tal reaching Ze'ir Anpin — for it has already become from the aspect of Ze'ir Anpin. But when He wishes to revive the dead — the Tal will reach the Nukva in the power it has when coming to Ze'ir Anpin. And this is: "he shakes it from his head" — for before entering his head he shakes it downward to reach the Nukva with this power. And know: just as the body of a person is buried below in the earth — so is the root of the body imprisoned above in the Nukva. And when G‑d wishes to bring the body out of its prison — this power we described will reach the Nukva. And then it is said of her: "Behold I am opening your graves, My people" [Ezekiel 37:12] — and this is in the Name KVZY"V whose gematria also = TAL. And then also below the graves will be opened. And then it is said: "Awake and sing, you who dwell in the dust — for your dew is a dew of lights" [Isaiah 26:19]. And: "and the earth shall cast out the shades." Segment 12 HE: לפי שלא נשלם התיקון כנ״ל ,לא בישרו אלא רק מרחוק .והנה רפב״י EN: And the reward of the Torah consists of these thirteen — the yud-gimel naharin de-afarsimona dakia [thirteen rivers of pure balsam] — for they complete the beard of Ze'ir Anpin to thirteen, and they are given to masters of Torah — as Rabbi Abbahu, who was given these thirteen as reward for his Torah exposition (Jerusalem Talmud, Avoda Zara 3:1). Segment 13 HE: הוא משורש אברהם אבינו ע״ה ,והוא גם כן תיקן ענ ץ היחוד .אך לא EN: And: "and the graves shall be opened with the Name KVZYV." And this is the great secret of: "Who sustains the living with chesed, Who revives the dead with great mercy" — said in the blessing of gevuros. For in the ChaS there are TWO ASPECTS: the aspect of itself — which is the Nukva [feminine] — and the aspect of what it takes from its male [KETER]. And therefore there are two dews: the tal de-nukva and the tal de-duchara [male dew]. The Nukva is the Name KVZYV — and illuminates in the hairs of the beard. And the Duchara is YUD-HEH-VAV — and draws the bounty within the hairs. And its secret: "Who sustains the living with chesed." But KVZYV: "Who revives the dead with great mercy." Segment 14 HE: יכיל לתקן אלא הכלל ,דהיינו הוי״ה אהי״ה את״י ביחד ,ולא הפרט לקשר EN: And the dew of KVZYV exits from the nima [hair-strand of Arikh] to Ze'ir Anpin — and through it the dead will be revived when it is shaken from his head to the Nukva. And the reason this Tal comes from KVZYV rather than YHV: because every day is a particular gradation that rules and illuminates — and each day NEW SORTINGS must be sorted from the Malchin Kadma'in. And these sortings are the aspect of resurrection — and done in the Name KVZYV. And the sorting begins in ChaS — and afterwards also in the brains of Ze'ir Anpin. And YHV is chesed and KVZYV is gevura — and the sortings are done through the power of gevura — but when chesed rules over it — then it rectifies the corruptions. But if gevura prevails alone — the darkness and corruption increase. Segment 15 HE: כל צירוף זה בזה .ואמת הוא שאחר הפרט ,תיקון הכלל הזה הוא תשלום EN: And the verse: "Open to me, my sister, my beloved..." [Song of Songs 5:2]. This is said every day — for every day is a particular gradation. And the secret: the Shechinah in exile is a CLOSED ROSE — she is a treasury where all the sortings gather. And when she comes to G‑d she is opened. And this is the secret of: "Give me a sip of water from your pitcher" [Genesis 24:17] — for she sorts in her thought what is fitting for her — and Ze'ir Anpin takes from her what he takes and sorts in his thought. And in all the time of exile — tikkunim flow for the sake of redemption — and Ze'ir Anpin's head is filled with this Tal — and the drops [resisei] remain on the ends fitting to descend to the Nukva. Segment 16 HE: הענין ,אך קודם אינו שלימות .ועל כן בתחלה רפב׳׳י היה משיב לרשב״י EN: And: "the heart of her husband trusts in her and spoil shall not be lacking" [Proverbs 31:11]. For the Nukva has TWO ROOTS: one in the eye from the side of Chochma — and one in the heart from the side of Bina. And in exile it is said: "Awake, why do You sleep?" — for the EYES are sealed — in the secret of: "open Your eyes and see." But the HEART is always awake — in the secret of: "I sleep but my heart is awake" [Song of Songs 5:2]. And in the time she stands in exile sorting — the heart brings the Shechinah near to the King. And at the end G‑d will shake these ends — and then the drops will fall to the Nukva — and through them the dead will be revived — when the morning shines which is the redemption. Segment 17 HE: תריסר פירוקי .אך רשב״י תיקן שני הי׳׳ב ,ולכן היה משיב כ״ד פירוקי EN: And from the inner Tal of the skull — in which is the tal de-vudlacha [crystal dew] — there are THREE ASPECTS of the inner bestowing: TAL in the secret of Yud-Heh-Vav — descending to Abba-Imma and the angels are nourished. It descends to Ze'ir Anpin and is rectified in his Netzach-Hod which are SHAMAYIM [the grinding skies] — there it is MaN — in the secret of the four Names Ayin-Beis, Sa"G, MaH, Be"N with nine Yuds — and all illuminate in the Nukva. Then descend to the Nukva and become LECHEM [bread]. And thus: from Arikh Anpin TAL descends to Av"A — then MaN to Ze'ir Anpin — then LECHEM to Nukva. The lower beings eat bread from the earth [Malchus]. But Israel in the desert ate MaN — the aspect of Ze'ir Anpin — the "bread from heaven" — which is what the righteous eat in the World to Come. Segment 18 HE: (שבת לג.): EN: And of the Manna the Sages said: "it contained all the flavors" (Yoma 75a). And this is because the Manna adhered to all kinds of gazing — for it encompasses all the powers of the eye. Know: every place where we see a color in a physical thing — it reflects how above the light meets it according to the power of that gazing. And there are THREE KINDS of gazing among the luminaries: the upper gazing at the lower — which is supervision and bestowing; the lower gazing at the upper — which is cleaving and attainment; and both gazing at each other equally — which is double cleaving. And the COLOR of a thing is the ordering of its portions according to which powers of the eye embrace it. And the MANNA encompassed all kinds of gazing — for it encompasses all the eye's powers. And of it: "like a bdolach crystal" [Numbers 11:7] — for the crystal stone's surface appears white first — but all the other colors appear within it. Segment 19 HE: — עמוד 31 — EN: 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: Segment 20 HE: ונמצא שבריחת רשב״י עשתה ענ ץ התיבה ,שבסורה נעשה הזהר EN: 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. Segment 21 HE: אשר בו נכללו כל הס״ר נשמתין ,כמוזכר בתיקונים .ואז נחשב זה לבריחה EN: 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." Segment 22 HE: כללית לכל ישראל ,עד שבסוף הימים לא יצטרך אלא יציאה .וז״ש: EN: 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. Segment 23 HE: (ישעיה נב ,יב) כי לא בחפזון תצאו ובמנוסה לא תלכון כי הולך לפניכם EN: 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. Segment 24 HE: ה׳ ,שהוא הז״א ,ומאסיפכם אלהי ישראל ,שהיא הנוק׳ .כי לא בסוד EN: 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. Segment 25 HE: עיר מקלט ,אלא לפי סדר המדרגות כראוי .והאמת כי ספר הזהר נשאר EN: 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. Segment 26 HE: אחריו לברכה ,שכל מי שיתדבק בו נקרא שבורח מן הס״א ,עד שלא יצטרך EN: 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. Segment 27 HE: לו אלא יציאה .ואודיעך מה תועלת נמצא בזה .והאמת כי תועלת גדול EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 28 HE: הוא ,כי הוא הצלה מחבלי משיח .והענין ,כי חבלי משיח לא היו EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 29 HE: צריכים ,אלא כמו חיבוט הקבר הצריך להפריד מן האדם הזוהמא שנדבק EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 30 HE: בו ,כן היו צריכים החבלים כדי להפריד מישראל זוהמת הגלות ,כדי EN: 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. Segment 31 HE: שיוכלו לברוח כנ״ל ,ואחר כך יחזרו לצאת .וזה סוד :הקב״ה מעמיד EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 32 HE: עליהם מלך שגזירותיו קשות כהמן ומחזירם למוטב (סנהדרין צז.): EN: 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). Segment 33 HE: כי זהו כלל גדול :בעוד שהאדם תוך תגבורת הס״א אינו יכול לתקן EN: 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). Segment 34 HE: התיקון הצריך .וצריך שהס״א תשאר כפותה וקשורה תחת ישראל כנ״ל, EN: 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). Segment 35 HE: ולכן צריך להם ב׳הפעולות :א׳לצאת מן הקליפות ההם בדרך בריחה ,כי EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 36 HE: בדרך יציאה אי אפשר בראשונה .ואחר כך שיצאו ממש מן הקליפות ביד EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod.