Ginzay Ramchal — Section 2: Kinas Hashem Tzvaos HaMale — The Complete Zeal for Hashem of Hosts

Kinas Hashem Tzvaos HaMale — The Complete Zeal of Hashem-of-Hosts. The Ramchal's full Kabbalistic response to the Shabbatean crisis and its aftermath. The work lays down the five partzufim of the Arizal's system, their mutual coupling, and the precise architecture by which the unity of Hashem is preserved in the multiplicity of Sefiros. The Ramchal wrote this to distinguish authentic Kabbalah from Shabbatean distortion, combining philosophical rigor with the technical language of the Arizal.

Ginzay Ramchal — Part 3: End of Daas Tevunos II & Kinas Hashem Tzvaos Daas Tevunos — Part Two (Conclusion) Sections 61–66 and the Colophon The Intellect Continues: Three States of the World

Know: from the outset the [Divine] Emanator, blessed be He, made His world in a way that it would be prepared to receive the final completeness immediately — through one act that Adam the first man would perform and thereby merit; and also to become damaged in all the damages that it truly became damaged with afterward — since man did not perform the action he needed to perform.268 268. "— Before the sin." [Editor's note] And the Sefirot through which He governs His world were prepared with this preparation — to govern in one order if he would stand firm in His commandment, and to govern in another way if he would not stand firm. And then creation stood at one balance — ready to be perfected or to be damaged.269 And according to this, three states are found for the world: the state that was — which is a balanced state ready to be perfected or to be lacking; the state that is — which is a damaged state, rising and falling according to times — sometimes approaching closer to rectification, and sometimes moving further — and according to this state are all the events of the world from the days of Adam until the end of the six thousand years; and the state that was fitting to be270 — which will be in the future — which is the state of the final completeness that will be in the renewal of the world.

269. "See Sefer Derech Hashem [1:3:6] where it is explained that at the beginning of creation, creation stood at a balanced state — between the possibility of being perfected or of being damaged. But through the sin, the side of evil was strengthened and this balanced state was disrupted. And so every good or evil act influences to strengthen this side or that side — as is explained here below." [Editor's note] 270. "If Adam the first man had stood firm in his trial — and through this he and all of creation would have attained perfection." [Editor's note] And I will explain to you the first state — the state that was.271 You must know that the intention of the [Divine] Emanator, blessed be He, was to prepare His action in a way that there would be something preventing Him — according to the decree of His will — from the ultimate complete influence; and to create one creation that would have the power to remove this impediment.272 And then the influence would be completely perfect — through the merit of that creation. And you have already heard: that in order for this creation to have this power — it must have free will — from the side of what it would have the power to maintain that same impediment as well.273 For if not — if [the Emanator] wished it274 alone to remove it — then the creation would not be called the remover of the impediment — but His own will would be the remover of the impediment. And then everything would be one — if He had not even placed this impediment from the outset. However — since it is in the hand of the created being to do this through complete free will275 — it is possible that this impediment would not be removed — and the thing would not come to the world in complete rectification.276 And therefore the [Divine] Emanator, blessed be He, arranged a rectification for everything — and this is truly the matter of punishment — which I have already told you: it is not for vengeance but for rectification. And all those seven things that preceded the world — mentioned by our Sages277 — they are all things that the world needs so that ultimately it will have rectification in any case. And behold the punishment is: when man sins — he increases this impediment through his sin — and through the power of punishment, the growth of the impediment that flows from the sin will be removed — and all will be rectified with fitting rectification. 271. "Below he first presents a premise regarding the manner of rectification through punishment. In section 66 he returns to the explanation of the first state of man — the state that WAS. But to our sorrow, the explanation was cut off at its very beginning, and its continuation is missing." [Editor's note]

272. "The actions of Hashem are worthy of being at the ultimate perfection — as He Himself is perfect. But in order to give room for man's divine service — He created that which prevents the actualization of the perfection — and it is upon man to remove this impediment [see Sefer Daas Tevunos, section 26]." [Editor's note] 273. "Through not standing firm in his trial — he strengthens the impediment to the influence." [Editor's note] 274. "— To remove the impediment." [Editor's note] 275. "Only if there are before man both possibilities: to damage — that is, to strengthen the impediment; and on the other side — to rectify — that is, to remove the impediment — is he called one who has complete free will, and the rectification is named after him." [Editor's note]

276. "But since free will has been placed in the hand of man — there exists seemingly the danger that creation will never come to its rectification." [Editor's note] 277. "See Pesachim 54a." [Editor's note] Rectification Through Punishment Does Not Impair Free Will

§ 61 — The Soul: How Does Punishment Bring the Sinner to the Level of the Righteous? The Soul said: That the sinner himself would be rectified through punishment — I understand. But how will this rectification make the sinner equal to the righteous or to the penitent? For ultimately the merit must be born from free will — and punishment is not dependent on free will.278 278. "Therefore: how can the sinner — after he is rectified through the punishment — deserve to receive reward? For reward belongs only to one who chose the good (even if in a smaller measure)." [Editor's note] § 62 — The Intellect: The Deep Secret of the Primordial Breaking of the Vessels

The Intellect said: Truly, this matter is exceedingly deep — and it is one of the great principles in His governance, blessed be He. And we have found among our Sages statements that are astonishing regarding this matter. As they said [Shir HaShirim Rabbah 5:3]: "Open for Me an opening like the eye of a needle" etc. — and yet this does not appear to accord with the justice that the Holy One Blessed be He wishes to maintain.279 And if you say — it is from the attribute of Mercy, then even the opening like the eye of a needle would not be necessary. But this matter depends upon what our Sages made known to us regarding the creation of the world — that the Holy One Blessed be He created the world with [the attribute of] Judgment, but since it could not endure — He joined [the attribute of] Mercy with it [Rashi on Bereishis 1:1; and see Bereishis Rabbah 12:15]. And the general principle of this matter is: what the [Divine] Emanator, blessed be He, did in preparing His actions — is what afterwards came to be in the created beings.280 And you have already heard the matter of the destruction of the primordial worlds and their rectification [see Bereishis Rabbah 3:9] — and this was preparation for what would be found in human beings.281 And all these matters require great elaboration. 279. "For it is not justified, according to the ways of judgment, that through so small a stirring one merits great influence." [Editor's note] 280. "Everything that happens and occurs among created beings — the possibilities for this were already prepared from the beginning, at the six days of creation — according to the principle: 'There is nothing new under the sun.'" [Editor's note] 281. "The destruction of the worlds before the creation of our world was preparation for all the possibilities of the descent of man through his sins. And the rectification of the destruction was preparation for all the possibilities of rectification." [Editor's note]

Now: as a general rule, in the Sefirot as prepared at first — there was the power destined to bring forth the Sitra Achra282 — this prevented them from attaining the perfection fitting for them283 — for from this power creation was not [yet] brought into actuality284 — but from a higher power. And then the Holy One Blessed be He did not desire that governance, but arranged other Sefirot; and it was not that He completely abandoned the first ones — but rather rectified the first through the second.285 And the vessels [כלים] — which are the externality286 — are what were broken, on account of this power destined to bring forth the Sitra Achra287; and the lights were withdrawn.288 But there remained in the vessels certain sparks [ניצוצות], and it is this that sustained them — and they were not completely abandoned.289 And then more Sefirot came in rectification290 — and through the power of the few sparks remaining in the vessels, all the vessels rose to receive the rectification and returned to be gathered and bound with these incoming Sefirot.291 282. "Initially, the root of evil was mixed into the Sefirot — from it the evil was to unfold and develop." [Editor's note] 283. "This prevented the initial Sefirot from attaining completeness from the outset." [Editor's note]

284. "Therefore creation was not brought into actuality from this phase, but from a phase in which the Sefirot were in a more complete state." [Editor's note] 285. "The first phase of the Sefirot [in which the root of evil was mixed] was not nullified entirely, but was rectified by a system of Sefirot at a higher level — as explained below. Therefore all the affairs of creation are composed of both, and contain the possibility of damage — which comes from the portion of the initial Sefirot — and the possibility of rectification — which comes from the portion of the second Sefirot. [See Sefer HaKelalim, p. 282: 'All darkness and defects of evil are rooted in Bet-Nun [the Sefirot in their initial unrectified aspect], and all the rectifications are rooted in Mem-Heh [the Sefirot in their second rectified aspect].']" [Editor's note] 286. "What was broken — and could not endure in this unrectified state — are the vessels, which are the externality relative to the light within them, and they are the root of physicality and materiality." [Editor's note] 287. "On account of the root of the defect that was mixed into them — from which the evil and the Sitra Achra would unfold." [Editor's note]

288. "The bond between the spirituality and the physicality was severed — and this caused the deterioration and damage of the physicality." [Editor's note] 289. "There remained still some remnants of spiritual influence within the vessels — the physicality — which gave them some existence, so that there would be the possibility of rectification. [See Sefer Daas Tevunos, pp. 123, 125, where he compares this to some bond that remains between the body and a spiritual aspect after death — called hibla d'garmi — which enables the return of the soul to the body and its rectification at the resurrection of the dead, when it will not be a new body that is created, but the damaged body that will be rectified. And see there in the first principles, sections 11–13, 40, 18.]" [Editor's note] 290. "These are the 'second' Sefirot — which have no admixture of the root of evil — which rectify the initial Sefirot." [Editor's note] 291. "The shattered vessels — i.e., the physicality in its damaged state — were able to receive their rectification through the sparks of spirituality that remained within them." [Editor's note]

And all of this is the preparation for what man needs in the aspect of his free choice and his deeds, his punishment and his reward, and the rectification of his repentance. Behold — the shattering of the vessels is the root of the capacity of the souls to be delivered into the hand of the Sitra Achra and to lack the light — on account of the presence in them of the blemish of sins. And the rectification is the root of the capacity of the souls to rise above the Sitra Achra through repentance.292 292. "These phases of breaking and rectification — which preceded the actualization of creation — prepared the state of creation before the sin of Adam the first man, and the possibility of its state after the sin. To these preparatory phases our Sages alluded in their words — that the Holy One Blessed be He was creating worlds and destroying them [Bereishis Rabbah 3:9]. All of this was in order to prepare all the ways of damage through sin, and all the ways of rectification through punishment or repentance. The master presents this matter in order to explain below the possibility of rectification through punishment by means of the little spirituality found even in the wicked person, through the few commandments he fulfilled. This matter was prepared at the beginning of creation — that the few sparks gave existence and the possibility of rectification to the shattered vessels." [Editor's note] And understand well: for through the sparks remaining [in the vessels] the rectification of the vessels comes. And the explanation of the matter — for our Sages said [Eruvin 19a]: "The sinners of Israel are filled with commandments as a pomegranate [is filled with seeds]" — and this is the matter of the sparks in the vessels. And the matter is: it is true that 613 limbs are in the body, and [613] corresponding components in the soul,293 and all of them must be rectified through the power of free choice — as above. However, if the Holy One Blessed be He had wished to govern everything through [the attribute of] Mercy, then He would not have desired free will at all — and would have rectified these parts by Himself. And if He had desired strict Judgment, He would have required free will for all the limbs in all the parts. But since He saw that the world could not endure thus — He arranged that these few sparks would be sufficient to sustain all the vessels in all their parts294 — and so the [Divine] Emanator, blessed be He, also agreed that the few free will [choices] found in those few commandments found in the sinners of Israel — which [operate] in specific limbs295 — will draw after it the rectification of all the remaining limbs through punishment; for the Sitra Achra is separated from them through punishment — through the power of that [small amount of] free will found in them296 — and this suffices for it, for indeed His governance had already arranged for this from the outset — as above. And when man is prepared according to the path of the Bestower297 — this is sufficient for his rectification. And in truth — just as the shattered vessels were not lacking those few sparks — so the souls — which are cut off from holiness — will not lack a few commandments.298 And if there were a soul that had no merit whatsoever — it would be cut off. But this will not be found — for His kindness, blessed be He, will so revolve with it — that it will find something [of merit] on some side.299 And indeed there are several sides by which to find relief for the souls — for the merit of the [patriarchal] ancestors can also protect. And this too is free will — for the free will of the ancestors was to bring about this rectification that their offspring's rectification would follow from it. And ultimately it suffices that the beginning was through free will300 — in order that the rectification may be found according to the preparation of the governance arranged for man. And understand this matter very well — for it is deep, and it is great and immense, and very fundamental.

293. "— Likewise 613 components in the soul, corresponding to the 613 limbs of the body." [Editor's note] 294. "Through the joining of the attribute of Mercy with the attribute of Judgment — the possibility was created that the small spirituality of individual commandments can give existence to all the parts of the soul." [Editor's note] 295. "— Which in essence operated only in individual limbs of the soul, corresponding to these few commandments." [Editor's note] 296. "The punishment removes the impediments blocking the influence — aided by a small amount of good free-will actions — and thus the spiritual influence of the few commandments can give life to their soul in its entirety, and give vitality to all 613 of its components." [Editor's note]

297. "According to the way that the Bestower arranged from the outset." [Editor's note] 298. "The sparks remaining from the light that departed the vessels at the time of their shattering — as above — prepared the way whereby a little holiness remains in the soul of the wicked — and it causes them to perform at least a few commandments." [Editor's note] 299. "In some merit." [Editor's note] 300. "Even when only the beginning was through free will — that is, the free will of the ancestors — through which they also gave merit to their children — the giving of merit to the children does not completely contradict the attribute of Judgment — for it is 'fitting' for the children because of their ancestors. Therefore this is not entirely a free gift — and for the children there is no complete 'bread of shame.' These limits were made possible through the preparation of the governance of joining the attribute of Mercy with the attribute of Judgment." [Editor's note] § 63 — The Soul: I See Deep Matters but Am Still Not Fully at Rest The Soul said: Behold — I have seen these matters to be exceedingly, exceedingly deep, and they depend upon an exalted wisdom. But I still have many doubts remaining in these matters. For I see strange and alarming things in the affairs of the world — for evil has truly greatly overpowered good in the world. And I know that the ultimate [outcome] is the essential point — but I am not yet fully at rest as befits. And I thought to let you complete your words and not interrupt you — for I hope to gather from all of them everything I need. But this very thing you said — has not brought me to the ultimate [understanding] I was longing for; for now — there is free will and there is no free will301 — and the matters are greatly intermixed. And yet I hope that at the end of all your words I will find the rest I anticipated. 301. "There are rectifications performed through free will, and there are rectifications performed without free will, or with little free will." [Editor's note]

§ 64 — The Intellect: On the Limits of Sequential Discourse The Intellect said: It is true — for the subject is very deep, and also the power of speech is greatly limited — for it is impossible to say, as the Holy One Blessed be He [said]: "Remember and Observe in a single utterance" [cf. the Sabbath liturgy; Shevuos 20b]. And therefore one must at one time elaborate upon one side of the subject — and at another time upon another side of it. And while we are extending302 upon one side — the other side cannot settle into that [same] settlement, until we come to it. And afterward the fruit will emerge that the speaker intended to produce. Know: an artisan making a vessel, or an artist drawing a form — how many forms does he give to that subject before the final true form. And even if he completes one side of the form — working on the other sides303 will alter the form even of the already-completed side. So it is with the words of wisdom.304 And now I will not elaborate greatly in resolving these doubts of yours — until I arrive at them. And I will come to them, G-d willing — for I will not leave you until I have set your mind at ease. 302. "— Continuing the explanation." [Editor's note] 303. "— When occupied with the other sides that have not yet been completed." [Editor's note]

304. "That even those things I have already explained — will require renewed and complementary elucidation, when I come to explain the things I have not yet explained." [Editor's note] Evil Is Compelled to Return to Good Only this I will tell you now in brief words — and in their place I will elaborate for you. For the [Divine] Emanator, blessed be He, wished to perform a great action — to return all evil to good — and even the greatest and most fundamental evil will also be rectified to become good. And this thing will emerge at the ultimate end of all — as you will hear further, G-d willing. But now — if we contemplate [the greatest possible evil]305 — we should not conceive of an evil for which there would be no existence and goodness set against it. And this is: the [Divine] Emanator, blessed be He, is of necessary existence [mechuyav ha-metziut]306 — and therefore things need not proceed in the way of evil and not good at all — even according to free will307 — for in truth this is the honor of His Name, blessed be He: that the power of His goodness will not leave any evil without rectification. Therefore for every soul there will be found something of the beginning of good308 — for goodness is of necessary existence, and even if it hides its face to give existence to evil — it will not completely hide its face so that no good be found — for evil itself will have no existence unless the Master, blessed be He, wills to allow its existence.309 Therefore one must take the matters as the law by which they are found — and the beginning of goodness and free will [let it be] like a law to return all evil to good310 — for this is the power of the [Divine] Emanator, blessed be He: that only [His] necessary existence would compel all evil to return to good. And understand this matter well — for it is one of the deepest secrets in wisdom — and I will speak further with you about it in another place.

305. "If we picture to ourselves the greatest possible evil." [Editor's note] 306. "The Holy One Blessed be He is of necessary existence. See Sefer Derech Hashem [1:1:3]: 'One must further know that the existence of this Being, blessed be He, is of necessary existence — that its absence is utterly impossible.' And therefore the good that flows from His goodness, blessed be He, is likewise of necessary existence [as he says below: 'for goodness is of necessary existence'] — and therefore its annulment is impossible. And conversely, see Sefer Daas Tevunos [p. 85] on the creation of evil: 'And you will see that this is an entirely new existence... and there was no trace or hint of this existence, nor anything close to it, before the Master, blessed be He, created it at all — for the Master, blessed be He, is the ultimate of goodness and perfection, and what is good — even though it is created — is called related to Him... and approaches somewhat to His matter, blessed be He.' Therefore goodness is of necessary existence." [Editor's note] 307. "Even though free will has been given, it is not possible for things to deteriorate to such a bad state that there is no longer any possibility of rectification." [Editor's note] 308. "In every soul there is a root of goodness that is not subject to damage without a possibility of rectification." [Editor's note]

309. "The existence of evil is not of necessary existence — it exists only to the extent and as long as the Holy One Blessed be He desires it as a means toward the purpose of creation." [Editor's note] 310. "According to the laws of existence — only necessary existence has true, eternal duration. Therefore it is entailed that it was embedded in the very essence of free will and in the very essence of evil from the outset — that their existence is limited. And ultimately everything will return to the true existence — to the good. See Sefer Kalach Pisechay Chochmah, portal 30, Part 1, distinction 4 [in the middle, beginning with 'One may ask how it can be said']." [Editor's note] § 65 — The Soul: Return to Explain the Original State The Soul said: Return to explaining for me the original state.311

311. "Before the sin of Adam the first man." [Editor's note] § 66 — The Intellect: In the Original State, Rectification Could Have Come Quickly The Intellect said: But certainly, according to the first state — the rectification could have been accomplished easily and quickly — and therefore on that very day [on which Adam stood firm] the rectification of the world would have been completed.312 Since he sinned — it was forced to be prolonged, in the secret of the six thousand years. And furthermore — his sin caused great darkness in the worlds, and the spreading of the Sitra Achra, and the existence of the nations of the world [who would not have come into being otherwise]. And now it is impossible to bring about the rectifications except according to the state as it is now — and the state as it is now is the blocking by the Sitra Achra313 — and therefore for all the rectifications there will be found accusatory prosecutions [kitrugim]. And when the Holy One Blessed be He wished to place a rectification for all these things — He then divided for all these souls the existence of a rectification according to their root.314 And when the soul goes out into the world — there is already prepared for it its rectification.315 Here ends what is found in the manuscript. May Hashem be with us to find the completion of this discourse. 312. "If Adam the first man had not sinned — the rectification of the world would have been completed at the end of the sixth day of creation [see Sefer Daas Tevunos, p. 28]." [Editor's note] 313. "The Sitra Achra has the power to block and delay the influence of the good through its prosecutions — every sin strengthens it and adds to its power to prosecute and block." [Editor's note] 314. "To each soul there was given from the outset its portion in the rectification of creation — according to the nature of the soul's root. [See Shemos Rabbah, portion 40, section 3: 'While Adam the first man was still a shapeless mass, the Holy One Blessed be He showed him every righteous person who was destined to arise from him — some are rooted in the head of Adam, some in his hair, some in his forehead...' — according to the root of each one in the limbs of the stature-figure of Adam — its portion to rectify what Adam had not rectified.]" [Editor's note]

315. "When the soul descends to this world — all the possibilities and powers are given to it to actualize the rectification of creation that is in its portion." [Editor's note] Thus ends Sefer Daas Tevunos, Part Two — the dialogue between the Soul and the Intellect — at the point where the manuscript of Rabbi Yekusiel Gordon of Vilna breaks off. The work was interrupted before the Intellect could complete its discussion of Adam's primordial state and the full elaboration of the Trees of Knowledge and the sin. May we merit to discover the remainder. Sefer Kinas Hashem Tzvaos HaMale The Zealotry of Hashem [Lord] of Hosts — Complete

Part One — Containing clear general principles of the wisdom of truth Part Two — Containing elucidations of several deep passages of the holy Zohar and several sealed matters in the words of our Sages

By our great master, Rabbi Moshe Chaim Luzzatto זצ״ל In its first half, the errors and omissions of the first edition have been corrected from manuscript. Its second half appears here for the first time. Arranged and prepared for publication from manuscript, with G-d's help, by

Chaim son of his revered father Moshe זצ״ל Friedlander — Bnei Brak, 5740 Contents — Sefer Kinas Hashem Tzvaos HaMale The Definition of the Wisdom of Truthעה Creation Is Structured in the Form of Manעד

The Order of Creationעז Man's Service and the Recompenseעח The Matter of the Sefirotעח

The Matter of Our Serviceעט The Matter of Mentioning His Attributes, blessed be He, in Our Prayerעט The Essence of the Sefirotפ The Relation Between the Actions of the Emanator and the Names of the Human Limbsפ

The Shechinah — Providence and Connection with the Lower Beingsפב Chesed, Din, Rachamim — the Ways of Governanceפב The Governance of Governance Determines the Intensity of Governanceפג The Transition from Governance to Providenceפג

Ten Sefirot According to the Above Divisionפד Every Action Is a Blend of Chesed, Din, and Rachamimפד From the Details of the Sefirot, the Form of Man With 613 Components Is Composedפה

The Action of the Ten Sefirot in the Aspect of Partzufimפו The Six Lower Sefirot Form One Partzuf; the Other Sefirot — Each One Is a Partzufפז The Division into Five Partzufimפז The Six Sefirot Sometimes Complete Themselves into Ten Sefirotפח

Between the Sefirot There Is the Relation of Bestower and Recipientפח The Sefirot Are the Root of the Soul and the Bodyפט All His Actions, blessed be He, Are Composed of Illumination and Limitation — the Aspect of Chesed and Dinפט The Ark of Noah and the Rainbowצב

The Garbing of Souls Within the Kelipotצד The Act of Esther Was Under Compulsionצה The Matter of a Sin Performed for the Sake of Heavenצו

The Transformation of the Staff into a Serpent and the Serpent into a Staffצח The Messiah Sits at the Gates of Romeצט The Leprosy of Pharaoh and of Mosesצט The Subduing of Evil Under Holinessק

"And He Was Wounded for Our Transgressions"קא The Rectification of the Inner and the Outerקא Joseph and Potiphar's Wifeקב The Ten Martyrsקג

Yeravam Was Destined for Mashiach Ben Yosefקד The Holy One Blessed be He Will Raise Up for Them Another Davidקה The Matter of Amalekקו

The Matter of the Spiesקט Erase I Will Erase, and the Commandment: You Shall Blot Outקי The Matter of Esavקיא Sun, Moon, and Starsקיב

Kesser and Chochmahקטז Two Aspects of the Moonקיז Two Aspects of the Shechinahקיט The Matter of the Keruvimקכג

The Burial of Moses Outside the Landקנה Two Beginnings of Creation — Kesser and Chochmahקכז Sin Gives the Sitra Achra the Possibility of Spreadingקכח

The Garbing of Souls and Their Roots in the Kelipotקכט The Damage Through the Sin of Adam and the Rectification Through Torah and the Templeקל The Sufferings of Mashiachקלא Letter Combinationsקלב

Sekhel and Sakhalקלו The Right-handed and Left-handed Shinקלו The Shechinah — Its Exile and Its Redemptionקלז Israel and the Nations of the Worldקלט The master divided the book into two parts. In the first part he explains with clear general principles the foundations of the wisdom of truth — in order to remove the distortions that had occurred in this wisdom. The master employs his sacred manner as in the rest of his general principles. As he writes about them: "But also many difficulties and doubts regarding the words of the Ari [Rabbi Yitzchak Luria] of blessed memory are resolved — and all through this path: introductory principles that cause the difficulties to fall away by themselves" [Ramchal U'Vnay Doro, letter 50; in the book Yarim Moshe it is letter 39]. The master does not bring the difficulties and answer them — but rather explains the foundations of the wisdom of truth in a clear and illuminating manner — until "the difficulty does not arise in the first place." These general principles stand as a blessing in themselves — for they contain explanations that we do not find in the master's other general principles. These principles we printed in the book Daas Tevunos [Part One] and Sefer HaKelalim [from p. 321 to p. 340] with notes and elucidations by Rabbi Yitzchak Eisik Haver זצ״ל — a disciple of a disciple of the Vilna Gaon זצ״ל — from his book Magen V'Tzinah, in which he brought these principles because he valued them greatly, and wrote: "They are more precious than pearls, and no desirables can compare to them." The second part the master designated to elucidate those passages of the holy Zohar to which the people of the Shabbetai-Tzvi movement had given a distorted interpretation. The elucidation of each passage is a subject in itself — through the manner of his elucidation, various topics from Torah, the Prophets and Writings [נ״ך], and the statements of our Sages are explained and clarified. A glance at the table of contents shows how numerous and important are the topics elucidated in this book. In his letter to his teacher [see below] he considers the second part more fundamental: "And the more primary in this book is Part Two — for it is more necessary to save it from the false words that come against it from within itself, than it would be necessary to remove from it words of foolishness distant from all truth as far as east is from west. For it is so easy from his [the Rashbi's] words to turn from the path, as a man whose foot is not firmly established — for many have strayed, and they are scholars of scholars. And in the Western Lands [the Sephardic communities of western Europe] — as those who entered Noah's ark — they are the few who escaped from this error. And thank G-d, I have already completed the main part in this section — and these difficult passages have been explained correctly." From this letter it is evident that the master valued this book greatly, and strove to bring it to press quickly in the city of Amsterdam — where many books appeared in that period.

Editor's Introduction to Sefer Kinas Hashem Tzvaos HaMale Translator's Note: The following introduction was written by the editor, Chaim Friedlander. The master composed the book Kinas Hashem Tzvaos — "to be zealous with the zealotry of G-d" — to save [the community] from the error of the Shabbetai-Tzvi movement [abbreviated ש״צ שר״י]: "to vindicate the righteous — the Rashbi [Rabbi Shimon bar Yochai], holy one of Israel — and to save a man of Israel from the net that the aforementioned wicked one laid for him" [see the master's letter below]. This manuscript [used here] was copied by one of the master's disciples — and in the middle, six pages were copied by another disciple. This copy was before the eyes of the Ramchal himself — for there are corrections and additions in the margins in the Ramchal's own handwriting. We divided the book into passages and chapters, titled them with headings, and added punctuation. My son-in-law, Rabbi Gavriel Zluszynski הי״ו, noted the sources. May he be blessed from the Source of blessings. The Author's Introduction to Kinas Hashem Tzvaos The Following Is the Text of the Letter [Ramchal U'Vnay Doro, letter 70; in Yarim Moshe it is letter 49] "The great mountain, exalted and elevated — precious cornerstone of the head — our master, his light shine —

I rejoiced when I heard that the new book which I am making found favor in the eyes of the glory of your honor. And in truth, this and no other was my intention — to rescue the words of the holy Rashbi from the hand of those who oppress them. And it did not enter my heart to rebuke the wicked for his flaw — meaning: that despised one who writes — for this is certainly vanity and emptiness — and I do not come to convert him, but only to vindicate the righteous — the Rashbi, holy one of Israel — and to save a man of Israel from the net which this aforementioned wicked one laid for him. And the more primary in this book is Part Two — for it is more necessary to save it from the false words that come against it from within itself, than it would be necessary to remove from it words of foolishness distant from all truth as far as east is from west. For it is so easy from his words to turn from the path — a man whose foot is not firmly established — for many have strayed, and they are scholars of scholars. And in the Western Lands — as those who entered Noah's ark — they are the few who escaped from this error. And thank G-d, I have already completed the main part in this section — and these difficult passages have been explained correctly. And I called the name of the book as I was commanded — Kinas Hashem Tzvaos. Regarding the matter of printing — it was not in my mind to bring it out publicly before hearing the counsel of your honor. But this I beseech his face: let him not delay — for in [the days of] the straits [bein ha-metzarim] they will not hold it back, nor will any other impediment [prevent it]. In any case, it is not bad that my dear benefactor, the distinguished Rabbi Shlomo Baruch, write to Amsterdam — for it is good to precede the printing with the information and publication of the content of the book — since its subject will find favor in the eyes of its hearers, and will ease the strangeness of hearts in taking it with love."

1. [As those who entered Noah's ark] — meaning: a few who escaped from this error. 2. By the Maggid [the master's heavenly teacher]. See below in the introduction to Ma'amar Vayehi Miketz — the master's words about the revelation of the Maggid. Sefer Kinas Hashem Tzvaos was first published in Königsberg in the year 5622, and a second time by Rabbi Shmuel Luria זצ״ל in Warsaw in the year 5648. But this is only part of the original book — half of what now appears from the manuscript. The printed [edition] is corrupted in several places, with word and line omissions. Of the printed portion there exist several manuscripts — but all of them are truncated. Only a single manuscript of the Bodleian Library, Oxford, no. 2237, contains also the continuation of the composition — through this manuscript we corrected the corruptions and omissions. However, even in this portion several pages are missing in the middle of the composition — as was noted below — and likewise the conclusion is missing. We therefore called this edition: Kinas Hashem Tzvaos HaMale — "the Complete" — and not "the Perfect/Whole" — for we have still not merited its complete wholeness.

Kinas Hashem Tzvaos — Part One The Author's Preface to Kinas Hashem Tzvaos ה׳ צְבָאוֹת עִמָּנוּ מִשְׂגָּב לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה

"Hashem of Hosts is with us — a stronghold for us is the G-d of Yaakov, Selah" [Tehillim 46:8] I was zealous with the zealotry of G-d, and for the sake of His holy Name — for how could it not be, when a horror has been done in the midst of the land: to give the pure to the impure and the holy and the host to be trampled, to cast truth to the ground — and the upright cannot enter, to turn the word of the Living G-d to wormwood and hemlock, and to corrupt the Holy of Holies. There was one for Israel — a father, one holy one who speaks — to make darkness before us into light, and to give midday to be like dusk: the Rashbi [Rabbi Shimon bar Yochai] — the holy one of Israel — upon whose head was placed a royal crown, among all the heads of the holy people standing in the secret of G-d, and the enlightened ones [maskilim] regarding the matter which the Ancient of Days concealed — this is His name forever. Every hidden matter did not confuse him, and he spoke of G-d and the Divine wonders — for from the heavens they answered him. A man whom G-d chose to rectify the world with the light of his holiness. For to others — all the other wise men of Israel — it was transmitted in a whisper, and therefore it was sealed and closed within their hearts. But to him was given permission to reveal — for the good of his generations, and to leave a blessing after him until this very day. And now that his words have fallen into the hands of workers of iniquity — foxes went through them with cunning, took them and placed them in their vessels — the vessels of their cruelty being their instruments — to establish through them a lying and vapid vision, and made them a foundation for their evil building. For as they pleased, they spoke about them falsely — and they heaped upon his book words of vanity and deception, until they have made its scent foul in the eyes of the holy flock. And from many it has already been decreed to be in need of being buried and interred — if not burned. For this reason my innards urged me to gird my loins with strength, and with great power to rise to speak a word in the ears of the holy people — and let the snow cover the lie, and clear the path of G-d, pave it from stone — to complete the transgression and to end the sin, and the holy be vindicated. The zealotry of Hashem of Hosts will do this.

The emblem of jealousy — this calf went out first: to take the example as the thing exemplified, and to judge the inside by the outside. And the permission given to the prophets to liken the form to its Maker — became a trap for them — to pervert words of uprightness, and to corrupt words of the righteous. For the fool does not desire understanding, but only in the revealing of his heart. They schemed deep schemes to think thoughts against him — saying: the Sages permitted the thing that G-d our Lord commanded us: 'You shall not make for yourself a graven image or any likeness' — for they [the Kabbalists] gave a body and bodily attributes to the Maker of man. Heaven forbid for us! Here is food and here is water to grow the evil plant — thorn and thistle — and a place for sectarians to rule. Supports for those who anger G-d — who provoked Him with strange gods, angered Him with abominations. For for every one of them there is readied a sign and a wonder — almost visible to the eyes — from his [the Rashbi's] words of blessed memory, and from the words of the Kabbalists who follow in his footsteps and drink the waters of his well. They have already called them "believers in the Ten" — and for all the rest of the lie and error they have already found in their words support and backing. And this second thing did the multitude of sinful men — men of bloodshed and deceit — traitors who betrayed: to add the well-watered to the thirsty. They lie in wait for blood — and for the souls of the heartless — behold these are the captains of the armies of Sama'el the great Satan — who through schemes makes war against us day by day, and took a spear in his hand — the words of the Rashbi of blessed memory — also to kill the wandering and simple man who did not know to beware, and who did not guard himself from the sword which [his enemy] prepared for him. These are the men of the beautiful deer-land [eretz hatzvi] — who made thirteen breaches in our faith, and planted in the vineyard of Hashem of Hosts — the house of Israel — alien vine-shoots of a strange vine. And it became a trap for the wisdom of truth — to raise wrath and take a revenge as harsh as the underworld — jealousy. This [second offense] is more severe than the first — for the well-known falsehood: it is easy to escape from it — and all know that our G-d is One and there is no other — and the righteous will live by his faith: to remove from Him the form of any body and all its attributes. And as His words that He uttered through His prophets will not harm [us] — and His name [mentioned] in the guise of body-attributes — for we know that they are metaphor and allegory — so will they not harm or corrupt the wisdom of an upright man if we find them in the mouth of his sages. But these wicked ones went deep into the underworld — they went deep to hide their counsel. Their deeds were in darkness and they descended to the edges of the mountains — to the foundations of the wisdom of truth. And through premises that appear faithful — which appear founded upon the pillars of truth and justice — and are nothing but words of wickedness and deceit — they seduced and led the wholesome and the many peacefully down to the underworld. And behold — the tears of the oppressed, and there is none to comfort them — for sin draws sin — and because we abandoned the source of living waters, G-d our Lord, when G-d our Lord spoke through His prophets day in and day out — this evil poured down upon us: to listen to the voice of the false prophets who led us astray from His ways. Is it not written in the Torah — "and you shall serve there other gods" — for there is no form of idolatry greater than this. It is a lamentation and they shall lament it. It is a jealousy and it became a jealousy. Rottenness of bones is jealousy — like a moth to Israel and like rot to the house of Judah — the plague of leprosy, this malignant leprosy. The evil of the falsehood: it sprouted, and shot forth, and it blossomed, and it bloomed, and it produced evil in return for good — like all that He bestows upon it — G-d. For He desired and revealed to us His mysteries in great mercy — the strength of His deeds He told to His people, and His covenant to inform them. And a diseased hand repays — to send the vine-branch to their nostril, and to defy His glorious eyes. Who would hear and not weep! For had this evil occurred among the common people and the foolish who do not understand — we would have said: there is no desire in fools. But that those in positions of greatness — nobles among the children of Israel, and they are wise of the wise — were already at fault in this in the first place. And who knows if at this time all the sages of Israel have already escaped — they have gone away — or have not.

It is true that the darkness of exile has darkened the eyes of Israel. Counsel has been lost from the young — their wisdom has been smeared. And the words — the words of the Rashbi of blessed memory and his companions — are sealed and closed — and their appearance has been considered as something strange — and it came to be as was inevitable — to stumble in them. But the holy Torah has already preceded us [Devarim 13:2]: "If there arise in your midst a prophet..." etc. — because of which, a man's heart should not incline toward what is not correct — even to transgress a slight ruling of the scribes. For even if it should appear to your eyes that from the words of the Rashbi it seems so — know with certainty that this is not the matter. And regarding what you did not understand — you should say: I did not understand — and do not lean on your own understanding, for the matters are sealed until the time of the end. For why should a man pride himself in vain — thinking to know all the deeds of G-d which He has done — only to the extent that his hand can reach — and the rest should be left until Eliyahu of blessed memory comes. However, my pleasant reader — in order that this too should no longer be a stumbling-block and a sin-causing obstacle to the house of Israel, and there be no more thunderous voices of G-d and wrath upon His people — and there shall be for us the secret of G-d as light and not darkness, for salvation and not for sighing — for through the merit of the secrets of the Torah G-d will save Israel — I have chosen today to give honor to the words of the Living G-d, and to give righteousness to our deeds — [G-d] Who sent before us a man after His heart — the Rashbi of blessed memory — to illuminate our eyes that we not sleep the sleep of death. And in my zealotry for G-d I will lift my knowledge afar — I will declare and speak before kings and not be ashamed. And I will set truth as a light — to remove from the words of the holy one the crookedness of mouth — and devious lips I will put far from it — for the mouths of those who speak falsehood will be stopped. This is the Torah of zealotry. The jealousy of scholars increases wrath — to rise against every adversary and enemy who with a tongue of deceit covers his face — to trample the courtyards of G-d and to enter His sanctuary only to do harm — who would destroy to walk in the paths of life of the words of the holy Rashbi of blessed memory — and drinks his waters in order to deny. And all the nations of the earth will know that all his words are the holy of holies — and they are saved from all wickedness and deceit.

The Torah of Hashem — His Torah is truth and righteousness — for those who sit before G-d it is their commerce, and I will give it to eat to satisfaction, and as a covering of ancient things. These are now, G-d willing, my two actions with my G-d in this book: The first — to explain the words of the discourse of the Rashbi of blessed memory — those in which sinners have stumbled — in taking them at face value and appearance; for they followed after vanity, in their showing them to be inclined toward physicality, G-d forbid, or toward anything approaching it. And these I will explain thoroughly — to make them clear before all the congregation of G-d in truth and faithfulness. And every man of Israel will be cleansed of sin — and they will know the Name of G-d. And the second — for those whom the cord of the wagon-sin drew — with cords of vanity — to expose a face not as the law [of Torah] regarding the words of the Rashbi of blessed memory — to go after the counsel of sinners who hold the deer-land [mach'zikei ha-tzvi] — his error I will make known to him. In order that he turn aside from the underworld below — and abandon [his error] and seek G-d in truth and in righteousness. And you, my pleasant reader — know that awesome and very great secrets I must make known to you in this second part — matters that stand at the very pinnacle of the universe — regarding which it says [Mishlei 27:26]: "Lambs for your clothing" — and "It is the glory of G-d to conceal a matter" [Mishlei 25:2]. But know — for there is a time and a season for every purpose — for "it is a time to act for G-d — they have voided Your Torah" [Tehillim 119:126]. And just as we were commanded to close our mouths from uttering any small or great [word] regarding these elevated matters — so it is a great commandment and an incumbent obligation — to save many great souls from the pit on this very day. And there is a remedy that may kill a healthy person, but heals the sick — for there is a time to be silent and a time to speak. And just as the place of stumbling for these burning fools is in the roots of the holy wisdom — so these very roots must I reveal in their true form — and establish them upon their foundation — and bring them out from the darkness of their false [interpretations]. And I will make you hear great wisdom — the wonders of the perfect of knowledge — with which G-d has graced His people Israel in love. And His actions — how great and mighty His actions! He renews every day always to prepare for us relief and salvation for the end of days — He Who has not abandoned us in our service — and His wonders and His thoughts are toward us. Counsel from afar [is] faithfulness of the craftsman — for the day of vengeance in His heart. Like a man of war He arouses jealousy — for Jealous is His Name — He is a jealous G-d.

And the name of this book is called Kinas Hashem Tzvaos — for with the fire of my jealousy for G-d I have spoken today — in order that they hear and in order that the strayers of spirit learn understanding. And they shall sacrifice no more their sacrifices to the goat-demons after whom they stray. And the faithful secret of the holy ones — the faithful words of the G-d of truth — shall no longer be plunder in the hand of men, workers of iniquity — who have blasphemed the holy one of Israel, who provoked Him with alien things. And you — place your heart to all the matters, and understand greatly to know G-d your Lord, to love Him and to cleave to Him in the perfect path — that it be good for you all the days. Until the spirit from on high be poured upon us, and G-d be zealous for His land and have compassion on His people — as the word that says [Zechariah 8:2]: "I was zealous for Zion with a great jealousy" etc. And the earth shall be filled with the knowledge of G-d as the waters cover the sea. Amen, so be it. Part One — Text This is the day of the beginning of my work with you, my pleasant reader — to make straight before you the path of G-d — the highway ascending to Beis El, to gaze upon the pleasantness of G-d and to visit in His sanctuary. For every valley shall be raised up and every mountain and hill shall be lowered. For every hard thing I will make light for you — and every strangeness will not frighten you. Then you will walk securely on your path — and your foot will not stumble — and the desire of G-d in your hand shall succeed. The enemies of the sages of truth have called from of old the believers in it: "believers in the Ten" [ma'aminei ha-asiriyos] — and considered them as deceivers who give prayer to false gods — in attributing to Him a multiplicity of existences, God forbid — and in bringing Him close to physicality closer and closer. They say: why should we place intermediaries between Him and His creatures? — for behold, He is a single father to all of us, one G-d created us. And He governs His world in one [manner] — and there is no other — and so it is written: "You shall have no other gods before Me." And whoever believes in a divinity other than Him — is nothing but a denier of the G-d of Israel.

And when we answer them, saying: the Sefirot are not separate from the Emanator — for they are like a flame bound to the coal, and all is one — a unity in which there is no separation — they then build a siege-ramp [and] pour out an embankment — for the later [arguments] are harder than the earlier ones to confound the hearts of people with strange and incredible-sounding things. For how can these things be bound together — created beings cleaving to the Emanator: they are created and yet one with their Creator? These are nothing but words of astonishment to blind the seeing on the path. And when we come to service and prayer — they open their mouths and are no longer silenced, saying: how do you bless or pray to new gods — sometimes to one Sefira and sometimes to another? This is not the way of the faith of the children of Israel — whose declaration of G-d's unity is ever on their lips: "Hashem is our Lord, Hashem is One." And why do you disturb the people from the quiet of their faith — to arouse in their hearts a thousand thousands of doubts — to lead them astray, G-d forbid, from the inheritance of G-d blessed be His Name — all this being unnecessary — for the Holy One Blessed be He created His world and governs it — to Him we shall serve and to Him we shall pray. "Whom do I have in heaven?" — so said David, peace be upon him — "and besides You I desire nothing on earth" [Tehillim 73:25]. Up to here — the words of the one who contends against me — who challenges the wisdom of truth — and thinks to abolish it from the world — since this stumbling-block is under its hand — and it is not worthy or fitting for any man of Israel to abandon it and to believe in it at all, in any manner. And what shall I answer his rebuke? — for the judgment is with him — and his words are good and correct regarding a wisdom such as this — one that lays premises like these, and frightens the hearts of those who walk upright with things so strange and difficult. But this is not the wisdom of Kabbalah — the wisdom of truth and righteousness. For it is not as they have thought it, and not as they have imagined it — those who speak arrogantly about it. For it is holy — the abundant good stored up for the righteous. And fools will not understand the judgment of Hashem G-d of Israel, and His secret they will not comprehend. "The secret of Hashem is for those who fear Him, and His covenant — to make it known to them." Happy is the people for whom it is thus — happy is the people whose Lord is G-d. There are two [matters] in the words of the wisdom of truth that are difficult starting-points for a person who sees with eyes — who has not reached the depth of this true knowledge. One — the matter of the Sefirot themselves and the actions of the Emanator in them, as a craftsman who acts through his tools. And one — the matter of the names given to them. And in particular — from the words of the Rashbi of blessed memory when he says: Abba, Imma, Bra, Brata [Father, Mother, Son, Daughter — Aramaic family terms used in Kabbalistic literature for the Partzufim] — are these not an open door for all the strayers of spirit — to corrupt the vineyards and to cut off the plantings — as if there is physicality Above, G-d forbid — or as if bodily attributes would be given to the simple Creator, blessed be He, in any manner whatsoever?

There is one thing that burns out completely all errors and all stumbling-blocks of these mistakes in a spirit of judgment and a spirit of burning. It is none other than the knowledge of the matter of the wisdom of truth in general — what it is — but in proper clarification. The Definition of the Wisdom of Truth The correct and true definition of the wisdom of truth — is the wisdom of the orders of the actions of the Emanator — which He acted in creating His world and acts in sustaining it. And the matter is: the [Divine] Emanator wished to arrange His actions according to one intention that arose in His thought — to conduct Himself according to it in His acting; and not that He could not act except in this way — only that since He willed to act in this way — these orderings came to be. And the collection of all these orderings and their laws — that is what is called the wisdom of truth. And now, incline your ear and hear — and your heart set to understand and to comprehend greatly — and I will make known to you the wonders of G-d, the depth of wisdom and knowledge, and counsel from afar — faithful craftsmanship. For these are matters fitting to be hidden beneath the vestments of wise craftsmen and those perceptive of whispered wisdom — for this is the portion of G-d from above, for those who fear G-d and contemplate His Name — and the inheritance of the Almighty for the one He chooses and brings near to Him. But what shall I do — for speech is better today than silence in a place where there is desecration of G-d's Name — and "it is the glory of G-d to conceal a matter" — and "it is the glory of kings to search out a matter" [Mishlei 25:2]. For to restore the Fashioner to His place — since many have strayed from after Him — and souls are being lost without knowledge. And there is nothing that stands in the face of saving life — even the life of an hour — all the more so the life of the world.

Creation Is Structured in the Form of Man It is written [Bereishis 1:26]: "Let us make man in Our image, after Our likeness." This is one of those scriptural verses that speak in order to ease the ear — and it is more wondrous than all the other times that names like these are mentioned regarding G-d. But know: the [Divine] Emanator, blessed be He, when He wished to create beings that would receive His goodness — His wisdom perceived that it is good for these created beings to have merit — meaning: that they should be able to earn this goodness from Him — so that their well-being would be saved from the shame belonging to the one who waits at his fellow's table. And therefore they must be possessors of free will — for in their choosing the good and rejecting the evil — this will be for them as righteousness and merit — to receive through their action the good stored up for them. It is true that for this matter it would have been sufficient for the Emanator to create man — who is a possessor of free will through this nature which gives him free will — and to command him commandments as He wishes — such that in fulfilling them he would receive reward, and if not — be punished for them. But from the depth of the wisdom's counsel — it was [something] wondrous to do — whereby it would be known that the deed is the deed of G-d, and besides Him no other could do it at all. The creation, the commandment, the reward and the punishment — all are one matter — such that one is not found without the other. And the matter revolves in itself — and its end is embedded in its beginning, and its beginning in its end — until it is found that the Cause brought into being only a single existence — and not many existences — for it is the way of wisdom to move away from multiplicity if it is not compelled. This existence that I mentioned — is the existence of man in his form and image. And the definition of the form of man [dmus ha-adam] is: a creation composed of so many specific and particular qualities — and of so many parts each having a specific and particular essence — which join together and are combined with one another in a specific and particular combination and composition — within which a soul dwells possessing a specific and particular power — governing each of them according to the action fitting for it. And then it is a complete man — alive, possessing will and free choice — who is capable of performing all the actions fitting to be performed by man. Meaning: man is built of cold and heat, and of moisture and dryness — and these are called his qualities [ikuyot]; and the [Divine] Emanator had the power to make him of different qualities if He had wished, or of some of them — but not all of them. And there are in him so many parts — which are the limbs and sub-parts of the limbs — and they are those limbs that they are — meaning: the limb of the hand, the limb of the eye, and the like — which could have been other limbs, or a different number. And they join together in one combination — meaning: such as the arm that joins at its end to the shoulder, and the eye above the nose — and so all of them — which could have been in a different combination. And all these things are now in that form that the Emanator desired. And furthermore there is the dwelling of the soul within them — and that the soul have those powers it now has — which could have been other powers that would govern the limbs in that governance it now governs. The combination of all these matters in that form that it is — that is called the form of man [dmus adam].

This is the form that the [Divine] Emanator, blessed be He, brought into existence first — and He wished that according to that same ordering, in all its statutes and laws, He would be acting in creating His world. And when He acts in this order — creation will be [only] one alone — for behold, just as a parable — in the form of man there is the heart which sends the blood to all the limbs, so was one creation created from which nourishment or influence would go out to other created beings — who would be to it like the limbs of the body to the heart. And according to the passages through which this blood travels in the limbs of man — so would kinds of creations stand like those passages for that influence. Until it is found: that to complete the action of the Emanator according to the form of man in all its laws — all the upper and lower created beings that exist today would be found — and between them would exist the connection and affinity that they have today. We learn from this: that the entire world in all its levels is a great man — and man is a small world — and there is in this only what is in that. And according to the parts that are in man — so will be the influences needed for him — for each part requires sustaining — and all sustaining is through influence. And according to this: when all of man is given influence — all the world will be given influence — and so in reverse: when world lacks influence — a part of man will lack — or when man lacks influence — a part of the world will lack. It is true that the [Divine] Emanator, blessed be He, could have influenced the world and not man, man and not the world — only that the path of His action was for these two existences to be bound to each other: the world and man. For He created man — and created the world in creating man. And in truth — the ordering of the form of man also gives this matter of there being this bond — and even of man himself being at the level he is in the levels of creation. Meaning: if the number of levels of creation would be — according to the form of man — let us say fifty — the ordering of this form would give man himself to be — let us say — at the twenty-fifth of them: neither fewer nor more — for there would be twenty-five above him and twenty-five below him. Understand this well.

The Order of Creation And since you have understood the matter of the created beings — I will now explain to you, G-d willing, the order of creation — for since the created beings are arranged in this gradation — creation too will be arranged in this gradation. And this is what gives reward and punishment — as you will hear now, G-d willing. For it is true that the [Divine] Emanator, blessed be He, could have created all His creatures in an equal manner — for with His utterance He can create all — and there is no need for Him for a change of action. And let this be a rule in your hand: one does not say — the [Divine] Emanator, blessed be He, had to do thus — for in truth He could have done everything by His will — rather: it is that He thus willed. And in truth — He willed the variation — in order to give room for reward and punishment. For therefore in ten different utterances was the world created — and in six different days likewise — for the Emanator wished to equate His action to the thing acted upon by Him — and therefore He performed one kind of action — by way of example — which corresponds to the head-portion of man — and brought out one creation in this aspect in the world — and so was it then found in man. And afterward He performed another kind of action — corresponding by way of example to the neck-portion — and brought out one creation from this aspect in the world. And there will be found affinity and connection between these two actions — and thus between these two creations — like the connection and affinity found between the head and the neck in man. And the actions that the [Divine] Emanator, blessed be He, performed in creation — He continues to perform in sustaining it. Man's Service and the Recompense And now I will make known to you how free will — its reward and its punishment — flows from this. Behold: if the Emanator had wished to always act in one equal [manner] — without conducting Himself according to the actions of His creatures — the governance would have been equal, and always influence would come to all the created beings. But He did not choose this — rather: opposite all the actions He performs in the world — and the parts that are in man — which are all one — He set laws and commandments, and gave them into the hand of man to perform. And He wishes to be an actor according to the action of human beings — such that for every commandment that man performs — the action from His actions that corresponds to that commandment will be drawn to that man for good — and that is his reward. And if man transgresses that commandment — the good of that action corresponding to the commandment will be withheld from him — or that action will be turned to harm for him, G-d forbid — and that is its punishment.

And all of this likewise flows from the affinity and connection of the parts of the form of man. And know: the parts of man are many — but they divide into 613 limbs and sinews [gidim] — each of which then divides into many specific details. And likewise the commandments are 613 — and they have many conditions. But the Holy One Blessed be He — Who arranged His creation and its governance in this division of 613 — wished it to be for the perfection of [His] service. The Matter of the Sefirot Behold — you have already heard the intention of creation and its ordering. Now I will explain to you the matter of the Sefirot. And you will see that they are not the "Ten" [asiriyos] as others thought — nor a multiplicity of existences in the one G-d. But know: the [Divine] Emanator, blessed be He, is not apprehended by us — and we cannot designate Him with a name — for we may call Him a simple light, and call His actions: illuminations [הארות] or radiances [התנוצצות]; and it is like the sun that shines upon the earth — that it extends its very own light and reaches the body that receives illumination from it — so the [Divine] Emanator, blessed be He, in His acting, it is said that He extends His very own light to the thing acted upon by Him — and this is the manner of His action. And therefore for all of His actions that He performed in creating His world — and that He likewise performs in sustaining it — we call Sefirot: meaning: the extension of His very own light to the things acted upon — to be made into being or to be sustained. And since we distinguish in His actions different qualities — we therefore distinguish in these Sefirot different levels connected and joined to one another — which is the connection and affinity of His actions — one action with another action, as above. And this is nothing other than the distinguishing of the actions of the Emanator — [for] if His action were only like the action of human beings — where the action is only a force and not a tangible existence — we would not be able to define the Sefirot except as actions of the Emanator without tangible existence. But because His action is like the action of the sun — or any luminous body — that is as if extending itself in illuminating to reach the thing acted upon — therefore they are called illuminations [הארות]: and this is the reaching of the very light of the [Divine] Emanator, blessed be He, Himself to the created being. And therefore tangible existence is found for this action — and they are the Sefirot — which are not a thing apart from the Emanator. And therefore we do not know their very essence — and this lack of knowledge does not prevent us from apprehending what we need to apprehend in them — which is the matter of the illumination and the action — for this alone is what we have to apprehend regarding the [Divine] Emanator, blessed be He: that we know His existence and apprehend His actions — and what we do not know of what He is — is not a fundamental lack for us at all.

* In the manuscript at this point there are approximately five illegible letters [in the first edition it is missing here due to a line-skip between similar words — "as-if"]. And know that it is impossible to apprehend the [Divine] Emanator, blessed be He, in the aspect of His essence at all — only in the aspect of His actions. And therefore we speak of all that we speak — of the Sefirot — meaning: of His actions — for through them we understand the orderings of His actions, and what flows from them, and what is born from them, and how He conducts [Himself] with His creatures according to their deeds and their affairs. The Matter of Our Service

And you will now understand what is the matter of the service entrusted to us. For when His simple will decreed to conduct Himself in His actions according to the actions of the lower beings — and He has already set a statute that when man performs an action — He will perform in return an action like this — and from that action such-and-such a consequence will flow — therefore it is fitting for us to perform the actions He commanded us. And know that these actions stir His action in specific ways — so that specific consequences will flow from them — all of which is for the benefit of the created beings. And in our doing these things with this intention — they will be more pleasing before the [Divine] Emanator, blessed be He — for not as rote observance of men — but as one who knows his Creator and intends to do His will. The Matter of Mentioning His Attributes in Our Prayer Prayer likewise is arranged according to the orderings of the actions of the Emanator — which need to be stirred for the sake of the matter about which we pray. And therefore in the words of the prayer we intend to stir the action of the Emanator now in this way, and now in that way according to the need. This does not mean anything other than to stir the Emanator to act thus — for it is all one whether you say: to stir the actions of the Emanator, or to stir the Emanator to act. And [it is] like a person who says to his fellow: I entreat the aspect of your goodness [achaleh pnei middat tovcha] to do this thing — and it is only: I entreat you that with a good attribute you do this thing — so it is to have intention in the Sefirot — which are nothing other than the actions of the Emanator. And in truth — just as we speak before the king in an honorable manner — saying "I will prostrate myself before the grandeur of the glory of your majesty, I will bow before the heights of your dominion" — meaning: before you — so do we speak before the Emanator in an honorable manner in mentioning His actions and having intention in them. What would not have been thus if they [the Sefirot] were things apart from Him — angels or even vessels — for then the [Divine] Emanator, blessed be He, would not wish us to pray to others on His behalf. But that we should mention His greatness in an honorable manner on account of His deeds — so that our heart not lead us presumptuously to mention His great Name — when we do not even have a name adequate to mention it — this is certainly a pleasing manner before Him, and is very fitting and correct. And even more so, since He has arranged His actions to be conducted according to our deeds — and as He has arranged for us — we come before Him to mention Him by the name of the action He wished to perform with us.

The Essence of the Sefirot In conclusion: you will come away with [the understanding] that the Sefirot are not vessels through which the [Divine] Emanator, blessed be He, acts — as others have thought — and not the actions of the Emanator alone — which would be forces and volitions but not a tangible existing reality — rather: they are the actions of the [Divine] Emanator, blessed be He — and not vessels — but in the manner of radiance [התנוצצות] — and not like the actions of man — and therefore tangible existence is found in them. For radiance is nothing other than the reaching of the very body of the luminous [object] to the thing that receives illumination from it — for it is as if extending and elongating itself to reach it — and so in this manner the [Divine] Emanator, blessed be He, wished to perform His action. And not that He is compelled to do so and not in another way — but rather: this is the way He wished to act. And therefore a tangible reality is found for this action — and they are the Sefirot — which are not a thing outside the Emanator. And therefore we do not know their very essence — and this lack of knowledge will not prevent us from apprehending what we need to apprehend in them — which is the matter of the illumination and the action. For this alone is what we have to apprehend regarding the [Divine] Emanator, blessed be He: that we know His existence and apprehend His actions — and what we do not know of what He is — is not a fundamental lack for us at all. And after you have known the matter of these Sefirot in general — I will make you understand their laws in detail. And remember always that all these matters are nothing but the arrangement of the orderings of the actions of the [Divine] Emanator, blessed be He — as above. And I will explain to you the Prayer of Eliyahu of blessed memory that is at the head of the Tikkunim [Tikkun HaZohar]* — for through it the secret of these Sefirot will be properly explained to you. * The commentary on the Prayer of Eliyahu [Tikkune Zohar, Second Introduction] is not found in the printed book, and likewise is not found in the manuscript. We have lost [what cannot be found].

The Relation Between the Actions of the Emanator and the Names of the Limbs of Man And now I will explain to you the matter of "in Our image, after Our likeness" — which I raised at the beginning. And it is: what we can apprehend in the Divine — is nothing other than the action — and not the essence at all. And this action — being divided into its levels — the matter of the Sefirot in all their details is found. And the totality of all of them is the form of man — as you have heard. And in truth — the physical form of man is an offspring of all the Sefirot together — and therefore is called tzelem Elokim [the image of G-d] — which is an inclusive image — showing all that it is possible to apprehend in Divinity. And since you have heard this — it will no longer be difficult for you at all regarding any of the scriptural verses that describe the Creator, blessed be He, with human attributes — for this is a true and correct matter — and there is no need for the negation of physicality in this matter at all. For since the specific actions of the [Divine] Emanator, blessed be He, are the root of the parts of the limbs in the body of man — the names of the body of man naturally denote the actions of the [Divine] Emanator, blessed be He — when elevating them from the effect to its cause. For when we say "the hand of G-d" — we understand that specific action that the [Divine] Emanator, blessed be He, performs — corresponding to which the hand is found in man — and that action is found as the root of this part of the body — and therefore it is called by its name. And there is not here even the beginning of any concern about physicality whatsoever — for we are speaking about the actions of the Emanator, and giving them names like the names of their offspring — which in truth: if the Emanator had wished to act with His equal power — each thing equally in one equal [manner] — then this matter of mentioning these descriptions regarding Him would not have been applicable. Unless, for example, to say that He does what a human being does with his hand or his eye. And even this would not be bad — but it would be considered as something strange — all the more so that we would not have been able to proceed in this way extensively as we wish. And also many things are found that are very wondrous — such as "and the hair of His head was like pure wool" [Daniel 7:9] — for just as there is no action for hair in man — so we would not know why this word would be used regarding the Holy One Blessed be He. But as you now know in truth that the Holy One Blessed be He wished to equate His action to the thing acted upon by Him — to give room in the body for free will, reward and punishment — there is no longer any strangeness at all. For then He arranged so many actions — and wished to make them like the limbs He wished to create in the body — and in corresponding them completely and precisely — therefore the actions were named with these names — as above.

And the prophets in their prophetic vision see these actions in detail — and make them known in their language with the name fitting for them. And the path is already cleared before you to understand the words of the Rashbi of blessed memory — when he mentions regarding the Creator, blessed be He, or regarding His Sefirot — which are all one — as above: Mitzcha [forehead], Eynin [eyes], Sa'rei [hairs] — and the like — for these are nothing other than those Sefirot — which are the actions — that the [Divine] Emanator, blessed be He, performs — corresponding to which — and as offspring from which — are those limbs below. And in truth — therefore they were called by this name — even though it was possible to call them by other names — for this name is the most essential for them — since this is what they are in governing the world — and this is the very nature of their matter and the kind of their action — just as the nature of those limbs in the body of man is given according to their matter and their connection and their laws — since you have already heard that according to the matter of the form of man, the [Divine] Emanator, blessed be He, arranged His actions. However, you must know: since we have laid down this premise — that all of creation is nothing other than a matter according to the form of man — then not only the created beings need to be so, but all that exists — meaning: even the attributes accompanying every substance — must flow from this form of man, and from the connection and affinity of its parts one to another. And therefore there is found neither substance nor attribute in the world that does not flow from the Sefirot and the connection between them. And from here it is analogously drawn that several other descriptions — descriptions of physical actions — would be [used] in the manner that the descriptions of the bodily limbs themselves were used. The Shechinah — Providence and Connection with the Lower Beings And now I will make known to you the manner of the governance of the [Divine] Emanator, blessed be He, in the order of these Sefirot. The first action that the Emanator wished to perform upon His creatures is the governance in general — meaning: His Providence over the lower beings, and His dwelling among them. And this action is called Shechinah [Divine Presence] — meaning: when the Emanator acts in this aspect — it is said that He dwells among His creatures. And since His action is in the manner of radiance as above — this radiance is called Shechinah. And not that we know and apprehend the very essence of this radiance — but that we know its existence — and apprehend what is registered in it from the matters of His actions. This Providence is a general Providence — through which He watches over the righteous — to pay them good reward — just as over the wicked — to exact retribution from them. And there is no change in the aspect of Providence from matter to matter. And likewise it receives stirring from the actions of the righteous and stirring from the actions of the wicked in an equal manner — in the aspect of receiving stirring there is no distinction between one and the other.

Chesed, Din, Rachamim — the Ways of Governance However — the Providence must change according to the deeds of the lower beings — for at times He will act with Chesed [Lovingkindness] to pay good — and at times with Din [Judgment] to punish the one deserving it. Therefore the governance was arranged in Chesed and Din. And in truth, there are times when the Holy One Blessed be He acts with full and complete Chesed — to forgive all transgression — and there are times when He acts with harsh judgment [din takkif] — that the judgment pierces the mountain, and he scrutinizes even to the breadth of a hair. And there is a middle attribute between the Chesed and the Din — and it is called Rachamim [Mercy]. So the governance is divided into Chesed, Din, Rachamim — and according to these divisions — so will be His general Providence mentioned above. Behold here are four aspects of action: Chesed, Din, Rachamim, and general governance. And these are the heads of the governance and its foundations — like the foundations of nature for their compounds — and they are alluded to in the four letters of the [Divine] Name, blessed be He — as I will explain to you further, G-d willing. And if you ask me: why is there need for four? — could the general Providence itself be at times Chesed, at times Din, and at times Rachamim — or Chesed-Din-Rachamim simultaneously to each one as befitting? Know: this flows from the [Divine] Emanator, blessed be He, wishing to be stirred in His action according to the stirring He receives from the lower beings. Therefore we distinguish in His actions two matters: [1] this stirring that He wishes to receive from the lower beings — and likewise to bestow upon them — and this is the matter of the connection with them and His desire to have an affinity with them; and [2] the matter of the action that He will perform according to the stirring. And it is found that the stirring is not the action — and the action is not the stirring — but they are two things that need each other for the completion of the governance. And therefore — to the connection and affinity of the [Divine] Emanator, blessed be He, with the lower beings — this is what we call Shechinah; and to His actions in the division of their kinds — we call Chesed-Din-Rachamim [abbreviated: חד״ר].

It is found: the root of the governance that changes according to those governed — is these three kinds of actions: Chesed-Din-Rachamim. And when the [Divine] Emanator, blessed be He, produces the consequences of these actions in man or in the world — He produces physical things — only that they flow from the [fact of] the Emanator acting thus. Therefore when He acts in the way of Chesed — He produces in the physical realm water — in its nature cold and moist. And when He acts in [the attribute of] Din — He produces in the physical realm fire — in its nature hot and dry. And when He acts in the middle attribute — which is Rachamim — He produces the air — hot and moist. These are the foundations of nature that build all things in their kinds — together with the combination of earth among them — which issues from the aspect of the general governance — as I will speak of further, G-d willing. And from these roots — which are these actions — influence flows to the branches — which are their offspring in this world. For in His continuing to act thus — He gives existence to that which issues from that action. The Governance of Governance Determines the Intensity of Governance But this influence must not be equal — on account of the need for the variation of governance according to free will. And this variation is great — for many specific details are found in it — until there will be measure for measure precisely, according to the stirring of the lower beings. And therefore in addition to the actions of governance according to its matter — namely, the Chesed-Din-Rachamim mentioned above — there must be the aspect of variation: meaning, something that adds to or diminishes this governance according to the need — and this is another action. And recall what I have already said: that all that we speak of in the Sefirot — is only the arrangement of the orderings of the actions of the [Divine] Emanator, blessed be He, in all their laws. And therefore to whatever we distinguish as details in His actions — we give a new name — which is not other than another aspect. And therefore to the aspect of the connection of the [Divine] Emanator, blessed be He — who wishes to be connected to His creatures — we call one action, one Sefira, one radiance, one luminary [ma'or]. All these descriptions are equal according to their matter. And to the aspect of the governance itself we call another action — another Sefira. And to the aspect of the variation of the governance and the influence — for increase or decrease — we call yet another luminary — another Sefira — an action upon which the variation of this governance at its times depends. Behold here are three things: the governance itself, the governance of governance according to its variation, and the connection of the Governor with the governed.

The Transition from Governance to Providence And when we distinguish all the divisions of the arrangement of governance well — giving them names according to their matter — we find yet another matter: and it is between the governance and the Providence — which is the connection mentioned. Meaning: when the [Divine] Emanator, blessed be He, wills and is stirred and acts thus — this is the aspect of the governance. And when the thing flows to the lower beings in the aspect of Providence — this is the connection of the Governor with the governed. However — you have already heard that the Providence and the connection — in the aspect of Providence and connection it is equal — that there is no application of the distinction of Chesed-Din-Rachamim to it — for the Providence and connection is the same whether it tends to Chesed or whether it tends to Din or to Rachamim. And for the Providence to adjust to the governance according to its variation and its alternations — to bestow thus below — this is also another action: the transition from governance to Providence. For all the parts and conditions of the action we must distinguish well. Found here are three actions — all for governance — and one for the connection of the Governor with the governed — which is the Providence I mentioned. Governance and Providence are two primary ones; the governance of governance and the transition from governance to Providence — are their accompaniments. And between them all — the work of this governance in all its parts. Ten Sefirot According to the Above Division However, when we distinguish further — we find that the Providence is one alone — for it is equal, as above. The governance will be three actions: Chesed-Din-Rachamim. And the governance of governance will likewise be three — for each one individually has room for addition and diminution. And the transition from governance to Providence — likewise three — for as is the governance — so is the transition from it to the Providence to draw it after it. Behold here are ten kinds of actions — which are called the ten Sefirot — nine for governance, and one for Providence. And they were given the names by which they were called — to allude in them specific allusions to the matters of the actions themselves: Kesser, Chochmah, Binah — Chesed, Gevurah, Tiferes — Netzach, Hod, Yesod — nine of governance — and one of Providence — and that is Malchus.

These ten Sefirot are what stand to picture the governance. And they picture the connection and affinity fitting to exist between them according to their action. And in truth — seven of them are what stand to picture the governance: namely Chesed-Gevurah-Tiferes, Netzach-Hod-Yesod — they are the actions of governance — and Malchus — Providence. And Kesser-Chochmah-Binah are of another kind — for they are the movers of governance according to the necessary movements. Every Action Is a Blend of Chesed, Din, and Rachamim And now I will make you understand: just as there is no existing thing below that is not composed of the [four] elements — so too there will be no action that is not composed of these three kinds of actions: Chesed, Din, Rachamim. Only that in one — Chesed will prevail, and it will be called the Sefira of Chesed; and in another — Din — and it will be called the Sefira of Din; and so Rachamim. Only when we understand the way of the action — we understand that thus the Emanator arranged from the outset to act in Chesed-Din-Rachamim — and since He arranged thus — all His actions were built from these three kinds. Only: in them He makes prevail in each the kind He desires in it. And this composition and this blending is never equal — for each Sefira has a blend of its own — and even Chesed and Netzach — their blend is not equal. And now I will make you understand what flows from the matter of the divisions of this blending. Know: after we have understood the matter of the Sefirot in general — we will distinguish the specificity of each Sefira, and say that each Sefira is likewise composed of ten Sefirot — meaning: it is composed likewise of ten Sefirot. And even these ten Sefirot within it — each of them will be composed of ten Sefirot — and so endlessly. And the explanation of this matter: there is no action that the Emanator performs in which He does not look upon all of existence — and performs it for the sake of all. And therefore a portion of action that we distinguish in His action — we say that it has ten Sefirot in all its parts — for every action goes toward the benefit of all. But here the knowledge of the blending mentioned above is useful. For the blending of the ten Sefirot of Chesed is not like the blending of the ten Sefirot of Gevurah — for the Chesed within Chesed will be more Chesed than the Chesed within Gevurah — and the Chesed of the Chesed within Chesed will be more Chesed than the Gevurah of the Chesed within Chesed. Behold — the blendings go on changing — one not resembling another. And since each action of the [Divine] Emanator has a specific consequence — going out according to its specific power — for all these specifics there will go out specific consequences that are not equal to one another. And from here flows the multitude of specific details of the created beings that exist — all of which issue only from the ten Sefirot — but in the aspect of this specificity. And they are all individual kinds in themselves — according to the nature of the root that brings them forth — meaning: the action from which they were born.

And indeed — this matter goes endlessly — for if each part is thus — there is no end to the matter. But the truth is: every portion of action that the Emanator wished to perform will always be thus — looking upon all of existence. But the portions of His actions are only according to His will — all the conditions He thought necessary in that action for the sake of the intention He had in creating His world. From the Details of the Sefirot, the Form of Man With 613 Components Is Composed And all this follows after the ordering of the form of man — for that form is what needs to be thus in all its parts — to establish the created beings thus in that character and nature that the Holy One Blessed be He desired in them. For if one of the parts were different from what it is now — the action would be different from what it is — and since it looks upon all of existence — it would be different from what it is. And if the [Divine] Emanator, blessed be He, knew that the ordering of the form is what brings creation out according to the intention He desires — we know that no other ordering would have done this.

And behold — the form of man is divided into 613. And likewise 613 parts will be found in the ten Sefirot — each one of them looking upon all of existence — and therefore in each one of them all 613 will be included. And the explanation of the matter: the first Sefirot will reveal their actions ten to one [that is, ten aspects of each, in relation to one underlying reality] — and from those ten — ten to ten [meaning: the ten aspects of the first ten generate a further ten each] — until this number comes to be operating in its entirety — neither fewer nor more. But I will explain this matter to you well — how this number can exist. Know: even though I said that every action looks upon all of creation — with all of this it is possible that the Emanator would not wish to bring out from it consequences from all this aspect — but from a part of it: meaning, from what it looks upon regarding certain parts of creation — and not all of it. And then it is said that the Sefira illuminates only in some of its sub-Sefirot. And therefore when the ten Sefirot all illuminate — in all ten Sefirot within them [that is, in all their sub-aspects] — and furthermore from those ten Sefirot which are the parts of the first ones — the parts within them illuminate — but not all of them, only some: meaning: what looks in them toward a portion of creation — which is what creation needs in order to stand in this character — then this number of 613 will emerge. The Action of the Ten Sefirot in the Aspect of Partzufim And behold — the ten Sefirot are the actions that the Emanator desired for governing His world. And I have already said that in each one of them He looks upon all of creation. But it is certain that what flows from one of them regarding all of this creation — is not what flows from another. Meaning: one gives all of creation one existence, and another — a different existence. And even the first one — there is in it an existence of what flows to it from the existence of the others after it. And therefore we understand in them the specifics of matters — each flowing in itself. The first Sefira is Kesser — and it looks upon all of existence — as above. Therefore we say that it contains 613 luminaries — 613 parts — for we have already set the totality of existence as 613. And then this Sefira is called a Partzuf [face/configuration]. And this is: in the aspect of being a specific Sefira — which causes a specific matter in existence — it is called a Sefira. But in the aspect of its looking upon all of existence — it is called a Partzuf. And its matter is the form of man — for you have already heard that the form of man is 613 — and it is the totality of all that exists. And the second Sefira — and likewise the third — each of them is likewise called a Partzuf — in the aspect of their looking upon all of existence.

However — I must explain to you this matter of the 613 well. Know: when the [Divine] Emanator, blessed be He, acts in Chesed-Din-Rachamim — He created in the physical realm water, fire, and wind. Likewise, right, left, and center were created — for this is the whole matter of the wisdom of truth: to correspond the created beings and their attributes to the actions that the [Divine] Emanator, blessed be He, wished to perform in His world — according to the ordering of the form He chose to give man — which is the ordering that places all of creation in the character that it is in — which is what is needed for the matter of free will, reward and punishment. Therefore in knowing the orderings of His actions — we know the orderings of His creation and His governance. And we return to the matter: for the governance of Chesed-Din-Rachamim makes right, left, and center — and from all three — the body of man is found. And likewise corresponding to the governance of governance, and the transition of governance — also in the form of man there are parts. Therefore — the 613 is not completed except from all sides and parts together. According to this, in speaking of Chesed-Gevurah-Tiferes and Netzach-Hod-Yesod from their own side — not from the side of their looking upon all existence — we find in them parts of the 613 — besides what is there corresponding to the governance of governance. And in truth — this is the primary governance — for the governance, and what extends from it passing to the Providence — this is what is needed. But the governance of governance is what increases or decreases the influence of the governance. For when the Emanator, blessed be He, acts through that power — the influence will increase — and if not — it will decrease. The Six Lower Sefirot Form One Partzuf; the Other Sefirot — Each One Is a Partzuf Therefore we say that these actions [the six lower Sefirot] in their looking upon existence — at times look upon ten Sefirot — when the higher power mentioned is present — and at times look upon their own existence alone — which is six Sefirot — when the higher power I mentioned is lacking. And when we understand the aspect of the levels of the ten Sefirot in general — not according to their specifics — but according to the general matter for which they exist — we find that governance itself depends on the six lower Sefirot: three for governance — and three for its transition to Providence — as above — and this is equal at all times, in the time of greater power and in the time of lesser power. And the three first Sefirot are the movers of this governance — each one of them needing to look upon all the governance in its entirety — to set all of it in motion according to its matter. For even Din and Rachamim will be conducted according to Chesed — from the side of Chochmah — and Chesed and Rachamim will be conducted according to Din — from the governance-side of Binah — and likewise Din according to the governance of Rachamim which will be Kesser — and this is compounded, bound, and complete. And therefore in each one of them we distinguish 613 — for so they look upon 613.

But the six Sefirot together — we count them as one matter — which is the matter of governance itself — and it is conducted after the three first ones. And therefore, even though we say that each one of them looks upon all of them — this is not what we need to understand and know by way of the law of their actions — for all governance in all its parts we understand as one matter. And the movers of governance — we understand them to look each upon all of it — for the movement flows from them to all of it. And all will be completed through Providence — as you will hear further, G-d willing. And therefore these six Sefirot are also called a Partzuf — for they — from their own side between them all — either look upon themselves when they are not receiving movement from the three first ones [when the Emanator does not activate those three, and they then do not receive movement from them] — and they do from the 613 only those parts reaching them — or they also receive movement from the three first ones, and then there is added in them the power of these three that move them. And then in them alone there will be the aspect of 613 — some of them according to their [own] matter — and some according to what they receive from the first ones. And the Providence — it too adjusts to all of existence — for it is made according to all of existence. The Division into Five Partzufim Behold — from the ten Sefirot five divisions are made: the division of the six Sefirot together — which is governance itself — and they are sometimes lacking the actions of the three first ones [in them] — when the Emanator does not act through these three first ones, so they do not receive movement from them. The division of the three first ones — each of which looks to complete according to its matter all of the governance — and then in the six Sefirot themselves there will be the parts of the three first ones — which is the movement-effect with which they are affected from these three first ones. And the Providence which adjusts to all of existence.

And they are called the five Partzufim — meaning: five actions — looking upon 613 matters or conditions. Translator's Supplement — Summary and Diagrams [Clearly demarcated as translator's commentary — not part of the original text] End of Daas Tevunos II (§§ 61–66): The final sections complete the investigation of how punishment can rectify the wicked without compromising the principle that merit must stem from free will. The Intellect reveals the primordial secret of the Breaking of the Vessels (Sheviyas HaKelim): the first configuration of Sefirot contained the root of the Sitra Achra — the vessels shattered — yet sparks remained, enabling eventual rectification. This is the metaphysical basis for the verse "the sinners of Israel are filled with commandments as a pomegranate." Even one small act of free will — or even the ancestors' merit — provides the seed from which punishment can rectify all the rest. Then: §64 addresses the limits of sequential speech in expressing multi-dimensional spiritual truths (like an artist completing one side of a form at a time). §65–66: The Intellect confirms that had Adam not sinned, world rectification would have been completed in a single day. Since he sinned, it requires six thousand years — and every soul descends with its pre-assigned portion of rectification. The manuscript breaks off here. The colophon reads: "Here ends what is found in the manuscript — may Hashem be with us to find the completion of this discourse."

Sefer Kinas Hashem Tzvaos — Title, TOC, and Introductions: The editor explains that the Ramchal composed this book to defend the Zohar and the Rashbi from false interpretations by the Shabbetai-Tzvi movement. Part One presents clear general principles of Kabbalah. Part Two addresses specific Zohar passages distorted by the movement. The full letter of the Ramchal to his teacher (Maharia Bassan) is translated in full. Kinas Hashem Tzvaos — Author's Preface: One of the most passionate and rhetorically powerful texts of the Ramchal — a fiery declaration of Kabbalistic defense. He mourns the "horror done in the midst of the land" — the desecration of the Rashbi's words. He vows to vindicate the Rashbi, clear away the falsehoods, and reveal the true foundations of Kabbalah for the protection of Israel. Kinas Hashem Tzvaos — Part One Text: The Ramchal lays out a systematic and philosophically rigorous definition of Kabbalah: Definition of the Wisdom of Truth: The science of the orderings of the Emanator's actions in creating and sustaining the world — not a theology of multiple divine beings

The Form of Man: G-d chose to structure creation according to the "form of man" (dmus adam) — 613 limbs/components — so that creation, commandments, reward, and punishment are all one seamless system The Sefirot: Not vessels, not separate beings — but the very radiance (hisnatztzus) of G-d Himself reaching outward, like sunlight reaching what it illuminates. Their essence cannot be grasped — only their function and action Prayer: We mention G-d's "attributes" in prayer as we mention a king by the titles of his great deeds — not as prayers to separate beings

Chesed-Din-Rachamim: The three fundamental modes of divine action — generating in the physical world: water (Chesed), fire (Din), air (Rachamim) — and the ten Sefirot are the nine modes of governance plus Providence (Malchus) The Partzufim: The ten Sefirot configure into five "faces" (Partzufim), each looking upon all 613 aspects of existence THREE KINDS OF ACTION — in every Sefira: Chesed (water / right / kindness) + Din (fire / left / judgment) + Rachamim (air / center / mercy) Each Sefira has a UNIQUE BLEND of these three. Chesed within Chesed ≠ Chesed within Gevurah. The infinite variety of blendings = the infinite variety of created beings. Sheviyas HaKelim (שבירת הכלים) — The Breaking of the Vessels; the primordial collapse of the first Sefirot-configuration

Niztzotzos (ניצוצות) — Sparks; the remnants of divine light remaining in the broken vessels Kinas Hashem Tzvaos (קנאת ה׳ צבאות) — The Zealotry of the Lord of Hosts; the title and subject of this book Dmus HaAdam (דמות האדם) — The Form of Man; the archetypal template upon which G-d structured all of creation

Sefirot (ספירות) — Not vessels, not separate beings — but radiances; extensions of G-d's own light to what He creates and sustains Hisnatztzus (התנוצצות) — Radiance; the manner of G-d's action — like sunlight extending itself to what it illuminates Shechinah (שכינה) — Divine Presence; the first and most fundamental action — G-d's Providence and dwelling among His creatures; corresponds to Malchus Chesed-Din-Rachamim (חסד-דין-רחמים) — Lovingkindness, Judgment, Mercy; the three modes of divine governance, generating water, fire, and air

Partzuf (pl. Partzufim) (פרצוף / פרצופים) — Face/Configuration; a Sefira considered in the aspect of its looking upon all 613 aspects of existence Ze'eir Anpin (זעיר אנפין) — Aramaic: the Small Face; the configuration of the six lower Sefirot (Chesed through Yesod) Nukva (נוקבא) — Aramaic: the Female; the configuration of Malchus/Shechinah, the receptor Ma'aminei HaAsiriyos (מאמיני העשיריות) — "Believers in the Ten" — the derisive name opponents gave to Kabbalists who accepted the Sefirot Mechuyav HaMetziut (מחויב המציאות) — Of necessary existence; an Aristotelian-Maimonidean term for G-d's being, whose non-existence is impossible Translator's Audit Report — Part 3 [Internal record of the full word-by-word audit — clearly demarcated as translator's commentary]

CRITICAL OMISSION C1 — CORRECTED: The entire transitional passage between §60 and §61 was missing from the initial translation. This comprises approximately 400 Hebrew words (1.5 printed pages) including: (a) the three states of the world — the state that WAS, the state that IS, the state that WAS FITTING TO BE; (b) the full explanation of the first state: the Emanator prepared an impediment and one creation capable of removing it; (c) the clarification that punishment is rectification, not vengeance; (d) the reference to the seven things that preceded the world (Pesachim 54a); and (e) footnotes fn 268 through fn 277 (ten footnotes). All of this has now been inserted between the §60 close and §61 open. MINOR ERROR T1 — CORRECTED: Footnote 278 was missing the parenthetical אם גם במידה יותר קטנה = "even if in a smaller measure." Now reads: "reward belongs only to one who chose the good (even if in a smaller measure)." O1. כרמוך → correct reading כרמון (pomegranate) — Eruvin 19a — translation renders "pomegranate" ✓ O2. שבאחה צד → correct reading שבאחד צד (on some side) ✓

O3. "דאי" = imperative "Know!" (דע) ✓ O4. עסק הצדך>םנ → correct reading עסק הצדדים האחרים (working on the other sides) ✓ O5. (תכבדהונז[) — one unreadable word in the manuscript at §64 — meaning conveyed from context ✓ O6. ^שום → correct reading לשום (to place) ✓

O7. Kinas Hashem Tzvaos — כניצח... — approximately five illegible letters in manuscript — footnoted in original and in translation ✓ ✦ Full Verification Summary Sections §61–66 verified: All content correct after inserting the missing transition passage ✓

Footnotes fn 268–315: All 48 footnotes now present (10 were missing, now restored) ✓ Colophon (ע״כ נמצא בכת״י): Correctly translated ✓ Editor's Introduction to Kinas Hashem Tzvaos: Fully verified — all bibliographic references correct ✓ Ramchal's letter: Fully verified — every sentence ✓

Author's preface: Fully verified — all biblical allusions identified and translated ✓. Key allusions: Yeshayah 5:20, Amos 5:8, Yeshayah 62:10, Daniel 9:24, Tehillim 46:8, 119:46, Mishlei 3:15, Bereishis 49:5, Shevuos 20b ✓ Kinas Hashem Tzvaos Part One text: All sections fully verified — Definition of the Wisdom of Truth, Form of Man, Order of Creation, Man's Service, the Sefirot, Prayer, the Shechinah, Chesed-Din-Rachamim, Ten Sefirot, Partzufim ✓ Ashkenazic transliteration: Consistently maintained throughout — Kesser, Chochmah, Binah, Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod, Malchus, Partzuf, Shechinah, Rachamim ✓ Summary and diagrams: Placed at end as instructed ✓

Ginzay Ramchal — Part 4: Kinas Hashem Tzvaos (Continued) Sefer Kinas Hashem Tzvaos — Continued Part One (Conclusion) & Part Two (Opening Sections)

Part One — Continuation and Conclusion The Six Sefirot Sometimes Complete to Ten Sefirot And behold — according to this ordering, the totality of governance is found in the two lower Partzufim — which are governance and Providence. And we will further distinguish what the three upper ones will operate in them — who govern them as above — in giving them the new movement-effect they will give them, or in diminishing it from them. And in the flow of this movement-effect to the six mentioned — which are Chesed-Gevurah-Tiferes, Netzach-Hod-Yesod [abbreviated: חג״ת נה״י] — there will be found in them themselves from the aspect of Kesser-Chochmah-Binah [כח״ב] as well — namely: this movement-effect or new movement they receive from them. And then there will be found in them the aspect of ten Sefirot. And when this movement-effect is lacking — they will be six Sefirot alone. And therefore two times are found for them: a time when they are complete in ten Sefirot — and a time when they are not complete. And all of this I will further explain to you, G-d willing — along with the consequences that are born from these two times — all to be thoroughly clarified. And know in truth: that here is the entire order of governance — according to the lack or addition of these six Sefirot — which follow after the governance of the movers mentioned — and the joining of governance to Providence so that bestowal flows from it to the lower beings. Therefore we say that the root of all existing things in truth is in these two Partzufim — for the first ones are only to order these Partzufim in the fitting order, and not to add upon them; for only what is found in them is what the Creator, blessed be His Name, brought into being in the physical realm of this world. Between the Sefirot There Is the Relation of Cause and Effect

And now I will make known to you yet another matter found in these Sefirot for the sake of free will — and this is the matter of illah and alul [cause and effect]. And the explanation of this matter is: the [Divine] Emanator thus wished to perform actions — or let us say: to illuminate illuminations, which is all one as we have explained — actions that would be born and drawn one from another, the first being a cause and reason for the second, and the second for the third. Thus Gevurah [Judgment] issues from Chesed [Lovingkindness] — and Tiferes [Beauty] from Gevurah — and so all of them. And here indeed there is room for a question: for how is it possible that Gevurah should issue and be born from Chesed — seeing that they are opposites? However, you must know that this is the secret of "the waters conceived and gave birth to darkness." And it is not like a father who generates his son from his own power — but like one who receives a conception from another. And this is: for this matter is not in truth essential to the Sefirot — but rather incidental [mikreh] — that the [Divine] Emanator, blessed be He, desired it — and willed that Gevurah should issue from the power of Chesed and not that it flows from him in his own essential nature. But this is certain: that it receives a movement-effect. And let this be a rule kept in your hand — that there is no small action in the actions of the [Divine] Emanator, blessed be He, that could have been done without it — for everything gives the creation a specific character that it would not have had without it. And therefore it is not the same if Gevurah issues as if resulting from [being caused by] Chesed — and Tiferes from Gevurah — compared to if each of them were issued as if by itself alone. And behold — since all these luminaries issue thus — effect from cause — therefore they will all likewise be in the secret of bestower and recipient. And the explanation of the matter: for every cause sustains the effect that flows from it — and this is through the power of the influence it influences in it. And the matter of this influence is the perpetuating of that matter — the power — the action that brought this effect forth in the first place. And in truth according to this — every Sefira is an effect relative to what is above it — and a cause relative to what is below it. And not only this — but even every condition of the action has its specific cause. For in truth all these actions go in one path — decreed according to the intention of the [Divine] Emanator, blessed be He, that He had in creation — and therefore they must be bound to one another in all their specifics completely. And when we take the matters in their general divisions — we find that Providence in general bestows upon us. But in the aspect of the luminaries themselves — it [Providence] is the recipient — and governance bestows upon it — and the movers of governance bestow upon the governance itself. The Sefirot Are the Root of the Soul and the Body And yet another matter is found in them — and it is that there is in the Sefirot what will be the root of the soul in man, and what will be the root of the body in him — for indeed the form of man in general is the union of body and soul together. And even among the inanimate [dommim] there is found an aspect like a soul — and there will be some inner power sustaining their form. And therefore all of creation in general is found to be divided according to this division of body and soul. And all the Sefirot likewise — in each one of them there must be what will be the root of the one and of the other. And in the actions of the soul upon the body — so will be the action of what is the root of it upon what is the root of the body — for you have already heard that the actions themselves depend upon one another — and are bound to one another — and are affected by their flowing from one another in a specific way.

And after all these introductory principles — you will be able to attain the root of the matter of this creation — and understand in it the flow of its affairs in proper clarification. All His Actions, blessed be He, Are Composed of Illumination and Limitation — Chesed and Din Know: our Sages said that the Holy One Blessed be He created the world with [the attribute of] Judgment [Din] — and joined [the attribute of] Mercy [Rachamim] with it. And the secret of this matter is: the [Divine] Emanator, blessed be He, is without limit [beli-va'al-tachlis] — and His actions — if He had wished to act with His full power — would be without limit as well. And He wished to create finite created beings — and therefore He performed actions that are finite. The explanation of the matter: not that there should be a limit in the very essence of the illumination [ha'arah] of His actions — for it is not applicable to say this — since the [Divine] Emanator, blessed be He, is the actor and acts in the manner of radiance — and since He is without limit — His radiance is likewise so — as if we could say: He radiates entirely — for in truth the entire actor acts in every action He performs. Only this we can say: that the actor need not give in every action from Himself all His power — for indeed He may add power from another action. And therefore we say: the [Divine] Emanator, blessed be He, did not wish to act with all His power — which is without limit — but with a portion of power as He willed and decreed.

It is found according to this: the first matter that the [Divine] Emanator, blessed be He, did — was to set a limit [gevul] to this power with which He would perform His actions. And in truth every action will have its own limit. And the aspect of this limit is likewise found to be an action accompanying every action of His — in the aspect of illumination. The explanation of the matter: for every action is limited — and so there are found in every action two things: an action or illumination, and a limit. And in truth both of them are actions — for the limit is not mere absence alone — but the existence of a limiting action. For this is so: you have already heard that all the actions of the Emanator are in the manner of radiance — which has existence — and therefore the action of limitation is likewise an existing matter — tangible. And this is the secret of the written verse: "He made darkness His hiding place" [Tehillim 18:12] — and this action accompanies the action of illumination — more or less — and gives measure to the illumination itself. And in truth — the separate [beings] — and particularly the physical bodies — are thus: because the illumination in them is greatly limited — they remain dark. For the body is greatly dark — and the soul less so. And the angels rise likewise above human beings — and they themselves rise one above another in their levels. And the one who is closer is the one who in his very essence has more illumination — and is less distant from the nature of the root-illuminations than the one who is below him — even though the distance from the root to the branch is already great in truth — yet he will be less far than the other. It is found according to this: the root of the existence of existing things is this limit — for the [Divine] Emanator, blessed be He, has no limit — and the limit is in the created beings — such that the [Divine] Emanator, blessed be He, according to the limit — thus illuminates through His illuminations — so that the illumination will be measured by that limit. This limit is the matter of Din [Judgment] — which is specifically necessary for the sake of the existing things. And Chesed [Lovingkindness] is the aspect of the illumination and the extension. And behold — the creation of the world was in Din — and this is the limit given at first to the illumination. Kinas Hashem Tzvaos — Part Two

Elucidations of Deep Passages in the Holy Zohar and the Words of Our Sages Opening of Part Two And this is the part of my discourse — the second — which goes ahead of the stumbling-block of the error of the deer-land [the Shabbetai-Tzvi movement], as I promised you at the beginning — until I set judgment as a light, G-d willing — for the mouths of those who speak falsehood will be stopped. These are the words of the covenant — a covenant of salt cut with our holy Torah — for which there are no changes ever and for all eternity. And the prophet or the dreamer of dreams who shall dare to touch even the edge — or even one slight ruling of the scribes — we shall not consent to him and not listen to him — for he is a son of death — one who has spoken rebelliously against Hashem his G-d. And even if he gives a thousand thousands of reasons for his words — regarding all of them it says [Devarim 13:4]: "You shall not listen to the words of that prophet" etc. And is this not more than sufficient and superabundant for knowing the wickedness and folly of these multitudes of sinful men — who became thorns in our eyes — to lead a man of Israel astray from serving G-d — with statutes not good that they invented from their own hearts? And how shall a man's heart fall into such a pit of destruction — when a full scriptural verse cries out and says "You shall not listen" etc., "for He is testing" etc. But in order to save you from this evil path — to save your soul from the pit — I will make you understand how this evil came to be — from where it came — and from what root the gall [ראש] and wormwood sprouted — which still dances among us to our great sorrow.

And I am revealing before you great and wondrous secrets — very deep — in which silence would have been highly appropriate — for therefore did the sage warn [Mishlei 25:2]: "It is the glory of G-d to conceal a matter." But I will take counsel from elders — for there is a time to act for G-d — [even when] they have voided Your Torah — and may the good G-d atone for [me] — for it is an emergency ruling [hora'as sha'ah] — in place of the great breach that impurity has made in the land, and the land is corrupted before it. And now we must repair this breach to the extent our hands can reach — so that the wrath of G-d cease from upon Israel. And were it not for this — I would not open my mouth regarding these matters — which are the very furnace of the world [kivshono shel olam] — concerning which we have been warned with warning upon warning many times and greatly: to keep them covered and hidden always. But for everything there is a time and a season — and great is a sin performed for the sake of Heaven [aveirah lishmah]. And you now: stand and contemplate the wonders of G-d — and the prudent will understand in their straightness — for the paths of G-d are straight. Know, my brother: when Israel sinned — they caused the Shechinah [Divine Presence] to be garbed within the kelipot [husks/shells of impurity] on their account — and this garbing was done in a specific aspect — as I will explain to you further, G-d willing — for it must be in a specific aspect that leaves room for the Sitra Achra to go around and walk. And this place is a very dangerous place — for in it the Sitra Achra can seize the eyes that have not been well-opened — to switch for them between holy and mundane — and between mundane and holy — and make the bitter seem sweet — and the sweet bitter — by bringing the matters close [and making distinctions indistinguishable]. And regarding this place it says: "And Moses fled from before it" — for this is the matter of the staff: which transforms from a staff to a serpent — and from a serpent to a staff — as I will explain to you thoroughly, G-d willing. And when the Sitra Achra strengthens through our sins — it gains the power to hunt prey from the crafty — to show them in this place matters that are not so. And in their straying after it — they made these statutes that they made — to be a stumbling-block for Israel to our great sorrow. And I have already said: in these matters — it would have been good for us to close our mouths and not investigate at all. But what shall I do — even though the law is not so — yet the hour requires it: to save the souls of the poor and needy from those stronger than them. And I call heaven as my witness — that with awe and fear and great trembling I am laying open these matters before you. And you likewise: clothe yourself in trembling — and be in awe before the great fire — before Hashem your G-d — for He is a consuming fire. And in shaking and shuddering — restore the Fashioner to His place — to love Him and to cleave to Him — and sin not. The Ark of Noah and the Rainbow

We learned in our Mishnah [Chagigah 11b]: "Whoever has no concern for the honor of his Creator — it would have been fitting for him not to have come into the world." And in the Gemara there they said: "This refers to one who gazes at the rainbow." And the Rashbi of blessed memory explained in this great secrets — that this was said regarding the time of exile — since the Shechinah is then garbed in the dark colors of the Sitra Achra. And now I will explain to you this matter thoroughly, G-d willing. The rainbow after the Flood was set as a sign for all flesh that there would never again be a flood to corrupt the earth. And I will tell you what this matter is. Know: in the time of the Flood — permission was given to the Sitra Achra to spread over all the earth — for the earth had already been corrupted by the great evil that the sinful generations had drawn upon it. And therefore this permission was given to it — until it would take all that belongs to it. Afterward it would return to its place — in Nukva d'Tehoma Rabbah [the female of the great abyss]. And behold — at that time — Noach and his sons and all the creatures that were sustained with them had to be saved — and this was through the Shechinah in the aspect in which it walks within the kelipot. For certainly: its illumination when it is above is not like its illumination when it is within the kelipot — for it must be in this aspect so that it can save the one worthy of being saved who holds firm within it — but in the secret of hiddenness [hester]. And yet — that even so it should not operate in a manner that drives the kelipot away — but rather give them room. And this aspect is literally the aspect of the Ark. And I will tell you what this aspect is — for it must be in the aspect that flows to it from Yesod [Foundation] — which is the one neighbor close to it even in exile. And you will understand that this is the secret of Noach — who is Yesod — from whose foundation [yesodo] Malchus is made into an Ark. And it is made in the secret of three aspects — in the secret of Chesed, Din, and Rachamim. And in truth so it is bound to Netzach, Hod, Yesod of Ze'eir Anpin — regarding which it says [Esther 8:3]: "And she fell before his feet" — even in exile. And the secret of this is: for it [Malchus] is the secret of the letter Heh — and in being arranged opposite these Netzach-Hod-Yesod — three Vavs are made. And these three Vavs — in the secret of Netzach-Hod-Yesod themselves — are made into the letter Shin, like this: ש. And these are the measurements of the Ark — for its width is fifty cubits in the secret of the Heh — and in its division into three opposite Netzach-Hod-Yesod — thirty are made — and these are the thirty cubits of its height. And they combine in the secret of the Shin — and then they are three hundred cubits — the length of the Ark. It is found: the rectification of the Shechinah in this aspect — what is needed for it to stand within the kelipot. And then it says [Bereishis 7:18]: "And the Ark went upon the face of the waters." But after the Flood — the Holy One Blessed be He swore He would not bring another flood. And it is found: that this spreading of the Sitra Achra — to be over all the world as it was — will not recur. But even so — it will be found above in the luminaries. And the explanation of this matter: for if the Sitra Achra strengthens so greatly — until it would be necessary to give it room over the physicality to rule over all of it — this would flow from its rule and its prosecution greatly in the luminaries — until they withdraw their influence from the world — then it would be destroyed. But there is [a case where] the Sitra Achra may greatly overpower the illumination of the luminaries and darken their light — yet not reach [the level of] preventing their influence as it was in that time. And yet even so — the Shechinah would need to be in the secret of an Ark — for its luminaries would be garbed within kelipot — but not with such dominion as at the time of the Flood — but rather it would be in a measure — such that from this matter exile would result — but not the destruction of the world.

And it is found: what was at the time of Noach in the secret of a physical ark — remains now in the secret of a spiritual ark. For then — since the Sitra Achra was revealed to rule over the physicality — it was necessary that the Shechinah also extend its guarding down to the physical as well — and this is that Ark. And afterward the matter remained in a spiritual aspect as above. And this is the matter of the rainbow — which is the secret of the Ark itself. And know: it is written [Yechezkel 1:28]: "Like the appearance of the rainbow that is in the cloud" etc. And the matter is: thus Yechezkel saw in the divine chariot [Merkavah] — for then the Shechinah was already in exile. And therefore he saw it in this aspect of the rainbow — which is the aspect required for it — garbed within the kelipot — to protect its holy branches. And yet there will still be room for the wicked to walk around. The rainbow revealed here below is an offspring and allusion to the upper rainbow seen in the chariot — for this is what remains for the purpose of the protection needed now. It is found: according to this — the aspect of the rainbow is the aspect that protects Israel in the time of exile — but which also gives the Sitra Achra a place to rule over it as befits it. And therefore two aspects are found in it: one — its aspect in exile garbed within kelipot — which is for protection alone. And one — in the time when it spreads its secular vestments in the time of redemption — when it says about it [Bereishis 9:16]: "And I will see it to remember the eternal covenant" — to arouse the [divine] coupling [zivug]. And I have already preceded to tell you: the places in holiness from which room is given to the kelipot — they are very dangerous to gaze upon — for regarding this it says: "It is the glory of G-d to conceal a matter" — so as not to give arrogance to the Sitra Achra. And one who gazes upon it — has no concern for the honor of his Creator. And in truth — this is the place from which these straying ones went and erred. For the Sitra Achra shows them falsehood as truth — since from the great proximity there [to this dangerous threshold] it is impossible to see the distinction clearly. But the Creator Himself has already preceded [us] with the warning: "You shall not listen." For whoever departs from the words of Torah even by a hairsbreadth — it is certainly a seduction of the Sitra Achra. And this is a reliable peg that will not be dislodged. The Garbing of Souls Within the Kelipot And you must know: just as the Shechinah must be garbed within the kelipot — so the souls must likewise be garbed after it within the kelipot. And now I will explain to you what this garbing is. For regarding this matter it is written [Yeshayah 31:5]: "Like hovering birds — so shall Hashem of Hosts protect." Know: there are three kinds of being of souls within the kelipah: their being within it before their coming to the world; their being within it after their departure from the world — when they are meritorious; and their being within it — before their departure or after their departure — when they are liable. And now I will explain to you each kind individually.

Behold — while man is in this world he has free will — and according to his deeds he rectifies or damages the Sefirot. This is not so after his death — regarding which it says [Tehillim 88:6]: "Among the dead [I am] free." And when the soul is within the body — there is room for the Sitra Achra through the body to intermingle within it in the midst of its existence — if it [the soul] sins. For therefore it will need to enter Gehinnom [purgatory] — to be purified by the power of the fire of Gehinnom. For that fire — which is the power of the Sitra Achra — will rule over it and burn within it until it draws to itself all the impurity that was included in it — and then it will remain pure. And when the Sitra Achra intermingles within the existence of the soul — it renders it impure — and it is damaged — and the root belonging to it is likewise damaged on account of the damage of the branch. And this is the first kind of the three kinds we mentioned — which is: that the kelipah intermingles within the existence of the soul while it is still in the body — and it is called impure — for the light of holiness withdraws from it — and it is literally delivered into the hand of the Sitra Achra. And so upon its departure it will go to Gehinnom — and will similarly stand within the kelipah itself — which rules over it until its purification. But the person who has merited through his deeds — has already separated himself from the Sitra Achra — and will cleave to his holy root. And upon the departure of his soul from the world — it goes and cleaves to this its root. And from then onward the Sitra Achra has no power to intermingle in its existence at all. For in truth — only when it is bound to the body — is it prepared for this matter. Except that at times — that soul will descend to be garbed within the kelipah — and this is: that the Sitra Achra will be surrounding it — in the secret of [Tehillim 12:9]: "The wicked walk around on every side." And it will not be intermingling within it at all — but will cause it a diminishment of light — that would have been fitting to be revealed to it according to its merit. And when the Shechinah descends within the kelipah to be garbed in it — there is certainly no intermingling of the Sitra Achra in it, G-d forbid — for it is not applicable to say such a thing at all — since the Shechinah is nothing other than one of the illuminations of Ein Sof, blessed be He — and the Sitra Achra is a separate created being. And it is found: this matter does not apply here at all — but only the aspect of garbing — that it is garbed within these kelipot — and reveals itself from within their place. And then the souls of the great righteous — the heads of Israel — likewise descend — who stand there within the kelipot with it — and there they endure a diminishment of light and many kinds of suffering — and they are called sovlei chala'im [bearers of illness/suffering] — who bear the iniquities of Israel. And at the head of all of them is the soul of the Messiah [malka Meshicha] — which is the Yechidah [the singular soul-root] that was created from that time [from the beginning of creation] — and it stands ready to be the crown for the Redeemer — through which he will redeem Israel — and it also stands in this garbing — in this blocking and diminishment of light mentioned above. And the third kind is their being within it before their coming to the world — for then they are not in the aspect of sovlei chala'im — but they are in the secret of the oppressed [ashukim]. And this is: for the sin of Adam the first man caused all the souls to descend within the Sitra Achra — and then this causes them weakness — such that when they come to this world they are pursued by the Sitra Achra — and need great rectification through their deeds to rectify from this. For all the divine service now — after the matter of the sin of Adam the first man — flows from it. But the soul of the Messiah is the aspect of the Yechidah — which is free [bat chorin] — which has no connection to this — for it comes only to the world to crown the Messiah — and not for rectification. And therefore it is in the aspect of "sovlei chala'im" — and on the contrary: it is the head of all. And included in it are all the crowns of the souls — with which they will be crowned in the days of the Messiah — in the illumination of the Yechidah that will rule and govern them in that time.

And the souls that have already departed from the world — they are called hovering birds [tzipporim ofos] — for they truly have the power to soar after the Shechinah — which is not the case while they are in bodies. And know: Imma [Mother — the Sefira of Binah] is called the bird's nest [kan tzippor] — which is the nest for Abba [Father] — who is called the bird. And from Abba and Imma — existence is given to souls from their own side — and from the side of Ze'eir Anpin and Nukva — they are given to be within the body. And when they depart from the body — they remain as they are from the side of Abba and Imma — who are outside the body. And then it is said about them: "Like hovering birds — so shall Hashem of Hosts protect" — for this Name [Tzvaos] is the protector in the secret of the rainbow as above. For Netzach-Hod-Yesod are called [Tzvaos] — and they are the three colors of the rainbow. And to these — this protection goes — for the kelipot cannot intermingle with them. But one who is alive and gives dominion to the Sitra Achra over himself — does not have this protection — for according to his free choice the matters are. You have thus learned from all this: that the garbing in the Sitra Achra applies only to souls after they have departed from free will — when then evil does not intermingle in their existence — and it is only suffering for them — and it is rectification for Israel. But while they are possessors of free will — this matter is not applicable for them — for the intermingling with the Sitra Achra during life is nothing but damage and impurity — whereby holiness flees from it — and not rectification at all. And behold — all the vain structures that these wicked ones built have fallen — for it is impossible for a transgression to be a commandment — and the rectification can never be the damage. It is true: there is one statement found in our Sages that appears to our eyes like a very high and steep mountain. It is their statement regarding Yael [Nazir 23b]: "Greater is a transgression performed for the sake of Heaven than a commandment not performed for the sake of Heaven." If so, it is possible for a transgression to be a rectification. But you must know: there are many distinctions in this matter — and one who does not examine [this] to the very breadth of a hair — is close to falling into deep pits — may Heaven save us. The Act of Esther Was Under Compulsion Know: for this is the secret of emergency rulings [hora'os sha'ah]. And I will explain this matter to you thoroughly. For there is a distinction between the act of Esther and the act of Yael — for the act of Esther was through compulsion [oness] — and the act of Yael was a transgression performed for the sake of Heaven. And in truth these matters are the mysteries of the King — which [person] could bring himself to reveal them? — and were it not that we need to remove this stumbling-block from among our people — for it is great — I would not have been borne to bring out from my mouth in this matter even an introduction — all the more so to elaborate at length as I am doing now. But the Merciful One desires the heart — and a good thought He joins to the deed — so as not to place guilt upon me in this matter. But may He open blind eyes to turn from their evil ways — and may G-d rejoice in His works. Now, incline your ear and understand greatly, greatly — for the matters are ancient, great, and deep — and "it is the glory of G-d to conceal a matter."

When the sins brought it about — the Shechinah descended and was garbed in Lilit — the evil maidservant. And this evil maidservant — which had been but a single point — was extended into ten points and was called a Partzuf. And behold — all the levels of the kelipot — when they see the Shechinah garbed there — they think, G-d forbid, that they may be able to rule over it. And in truth — they gather with great tumult upon Lilit the harlot on account of the Shechinah that is there. And then — in one instant — the Shechinah withdraws and flees from there — and they remain in their impurity — and do not rule at all. And the secret of this matter is: matzah shemurah [the carefully guarded matzah] — which is the Shechinah guarded for its Master. And then it is said regarding Sama'el [Koheles 4:5]: "The fool folds his hands together and consumes his own flesh." And this matter is the matter of Esther — who is the Shechinah delivered into the hand of the Sitra Achra. And Achashverosh thinks he can rule over it. But in truth — Mordechai was adjuring the demon [sheidah] — and Achashverosh did not rule over it at all. And this demon was from the aspect of the impurity of Esther herself. And it is found exactly as happens with the kelipah itself — that the Shechinah flees from there. However — even so — some damage is found in Esther herself — for this causes Above likewise some damage that requires purification — and therefore Esther would immerse and sit in the bosom of Mordechai. And the matter of her sitting in the bosom of Mordechai is the matter of the union [zivug] brought about Above — in her fleeing from the kelipot. And this is the matter of [Esther 2:14]: "In the evening she would come, and in the morning she would return" — which is the time of her coupling with Ze'eir Anpin. And this matter is called compulsion [oness] — for the Sitra Achra wishes to violate — and it does not succeed. The Matter of Yael — A Transgression for the Sake of Heaven But the matter of Yael is another matter entirely. And it is a secret — truly awesome — to contemplate — and all the more to speak about — and all the more to investigate. And were it not that the hour requires it — I would flee from it like from a burning fire. But look carefully to understand a matter in its truth — so that you not err, G-d forbid, with the error of these fools who stray from after G-d — for regarding these places the Scripture said [Hoshea 14:10]: "For the paths of G-d are straight — and the righteous will walk in them — but transgressors will stumble in them."

Know: the beginning of the damage was the coming of the serpent upon Chavah [Eve] — which cast impurity into her. And because of this — she afterward descended within the kelipot as above. And it is impossible to rectify this damage except in the manner stated in Scripture [Zechariah 14:2]: "And the women shall lie down" [a verse referring to the future era of rectification]. And the matter is: for ultimately it is necessary that this matter be [actualized] below — that the sinner bear his sin — and the damage departs from the root. For Above — the serpent always pursues on account of this — and when he is given a portion below among those of Israel who sinned — the prosecution Above is satisfied. And how great is the suffering for the holy women — the wives of Israel — who would need to bear this evil matter. And you see that the beginning of the damage was [Eichah 5:11]: "Women in Zion were violated." And therefore the ultimate purification will be this: "And the women shall lie down." But know: even this suffering should occur only at the very end of all — when the rectification stands ready to be completed — then it says [Mishlei 31:25]: "And she laughs at the final day" — for the power is already great — and that act does not cause damage Above — on the contrary — it rectifies. And I will tell you how it rectifies — for through this act — those impure ones receive the remaining impurity from the beginning. And on the contrary — all the good contained within them will depart from them and be included in holiness. And the secret of this entire matter is: it is necessary to give the Sitra Achra the portion fitting for it — but in order for it to be a rectification — it must be done below and not above. And now I will explain to you the matter of Yael with its connection — and you will understand this secret well. Behold — Yael was the wife of Hever the Kenite — and he is from the secret of Cain [Kayin] who issued from the power of the impurity of the serpent — and therefore this act reached her. And therefore she was delivered to him for intercourse — and not a demon as in the act of Esther — but she herself — for then on the contrary: he [Sisera] poured out into her all the holy sparks [niztzotzos] that were within him — for he was truly from the secret of Da'as [Knowledge] — and contained all the aspects of the sparks issuing from Da'as. And in the meantime — the upper union [yichud elyon] was stirred — and the Sitra Achra did not hold onto the holiness above — for on the contrary — through the power of the rectifications and her merit — she took upon herself this matter — in which there was no pleasure for her — as they stated in the Gemara [Shabbos 146a]: because he cast impurity into her. And the sanctuary remained holy Above — and there the union was stirred — and his power overcame him [Sisera] and subdued him. And the secret of this matter is the tent-peg [yesed ha-ohel] — which is Yesod [Foundation] joining with the tent [ohel] — which is Malchus — for so it stirs in the union. And it is what overcomes this wicked one who arrogates himself below — and kills him — and enters through his temple — and from there through his brain — in the secret of Da'as that I mentioned. But this matter cannot succeed even in the manner of punishment as we have written — unless at the very end of rectification when it stands ready to be completed — and by someone who performs it with all these precautions and rectifications. And even then — only as an emergency ruling — and not to arrange the governance's order according to it, G-d forbid. And the reason for this matter — know: it is written [Mishlei 6:23]: "For a commandment is a lamp" — and the secret is: that the commandments are in the secret of Malchus — but from the side of her union with her Master. And the secret is: ner [lamp, numerically 250]; Yud-Alef Heh-Heh Vav-Yud Heh-Heh; Yud-Alef Heh-Lamed Vav-Heh Hey-Yud-Mem; Yud-Alef Heh-Dalet Resh-Nun Heh-Yud [these are the three divine Name-combinations that equal 250 = ner, corresponding to the three yichudim]. And this gives no foothold of grasping to the Sitra Achra at all. But from the aspect of this matter of Malchus descending to the kelipot — and completing the Nuk'va of the kelipah as above — in the secret of [Yechezkel 26:2]: "I shall be filled from the ruin" — there is found the matter of the transgression performed for the sake of Heaven mentioned here — and it is for the aspect of the ascent of the Shechinah from the kelipah. But immediately afterward — Ze'eir Anpin must hold it [Malchus] to return it — to the ner [lamp] mentioned above. And understand this matter greatly — for this secret is deep. And this is the matter of the tent-peg that I mentioned. And therefore this is called an emergency ruling [hora'as sha'ah] — for from the aspect of Malchus garbed in the kelipah — this matter flows. But it requires that immediately upon the performance of this matter — Ze'eir Anpin be revealed to receive this act — in the secret of union [yichud]. For if it does not immediately be revealed — the Sitra Achra would certainly grasp and strengthen in that act. And therefore the revelation of Ze'eir Anpin is needed — and it returns it to the good path of the ner mentioned above. And therefore it is impossible to return to it — but it is done only once — and immediately it returns to the matter of the totality of the commandments.

You have thus learned: that even a transgression performed for the sake of Heaven can only occur as an emergency ruling. But it is not that it would be possible to change the order of action — for this is called the alteration of the Torah — which it is impossible for it to be altered in any way. For the orderings of the luminaries and their laws do not change — except that one action may be done from the side of the ascending Malchus — and immediately the matter returns to its first order. And all that we have said applies only to women — who are the ground of the world — in whom this matter we mentioned is found — but not in males — for forbidden relations are no rectification for them at all. For the righteous must guard himself from the foreskin [orlah] — and be pushed back — and not be defiled. And even all the rest of the commandments — which are lighter than forbidden relations — likewise may not loosen the rein to change them, G-d forbid — except as an emergency ruling — on the authority of one who attains such a ruling. Therefore — know and understand how vanity and deceit is all the building of these sinners — the enticement of the prosecutor who hunts the hearts of the foolish — those who forget G-d — to transgress with reckless soul all law and judgment — not for a day, not for two days, not for a month of days — but for all the days of their vain lives. This is not this — the high lowered and the low raised — to exchange good for evil and evil for good — and to turn the words of the Living G-d to wormwood and hemlock. For the orderings of the luminaries and their statutes are the law of the Torah — which Moses set before the children of Israel for generation upon generation and for all eternity. And whoever changes — moves away from the holy source of Israel to the place of impurity — a strange woman — the abomination of G-d. The Transformation of the Staff into a Serpent and the Serpent into a Staff And after all these things and this truth — I will come and explain to you thoroughly, G-d willing, all the matters in which these fools stumbled — and I will establish you upon their truth — and in them you will see a wondrous wisdom which you did not know and which you did not hear: the works of G-d — for awesome is what He does with us — to grow for us righteousness and praise before all the nations.

Behold — the root of all these matters is the matter of the transformation of the staff from a staff to a serpent — and from a serpent to a staff. And it is the matter of [Yeshayah 53:9]: "And He made His grave with the wicked." And it is the garbing of the Messiah within the kelipot — which they [the members of the Shabbetai-Tzvi movement] think can apply to a man who has the legal right of redemption — while he is in his [physical] life in this world — such that he should transgress great transgressions in the name of a commandment. And this I have already shown you: it is vanity and vexation of spirit — it is an abomination of G-d — for He is holy and evil cannot sojourn with Him. But this matter applies to the great souls — the heads of Israel — as you have heard — and they are Moses and the two Messiahs [Mashiach ben Yosef and Mashiach ben David] — regarding whom the portion "Behold my servant shall prosper" [Yeshayah 52:13] was said. Understand well. The Sitra Achra has two times: one — when it stands subdued under holiness; and the second — when it rules — when then the Shechinah hides its power and is garbed within it — and it strengthens because of this. And the secret of the matter: in the Name Aleph-Dalet-Nun-Yud [אדנ״י] — the two letters Dalet-Nun [ד״נ] are the two letters from which the kelipot that issue from the aspect of Judgment are rooted. And the serpent — which is the totality of the kelipah — must be bent under these letters — and then it says [Bereishis 49:17]: "Let Dan be a serpent on the road." And matteh [staff] has the same numerical value as Dan [= 54] — and then it is called that the serpent has turned into a staff. But at times the Sitra Achra prevails — and does not stand bent as it should — and then it is necessary that this aspect of Dalet-Nun be garbed and hidden within the serpent — and then it is called that the staff has turned into a serpent. The Messiah Sits at the Gates of Rome And opposing this — there is the Messiah — which is the Yechidah prepared to crown both Messiahs — who is likewise sometimes in the secret of a staff. And then it says [Tehillim 110:2]: "The staff of your strength — G-d will send from Zion" — and then [ibid.]: "Rule in the midst of your enemies." And this is the secret of [Bamidbar 24:19]: "And one shall rule from Jacob" — for in his place the Messiah stands — and through the power of his rule he controls the nations — and raises up all the clarifications [birurim] needed. But when the staff turns — the Messiah likewise has the same numerical value as nachash [serpent, = 358] — and a rectification is given to him in another way: that he goes and is garbed within the kelipot — and sits there bound in the house of confinement [beis ha-sohar] — in diminishment of light and influence — and this is the bearing of illness [sevilas ha-chola'im]. And I will tell you: this is the matter of what they said [Sanhedrin 98a] that he sits at the gate of Rome [apithcha d'Romi] — and this is literally the matter of "And He made His grave with the wicked" — for Moses must rectify Israel in that the Erev Rav [mixed multitude] will be cleansed from among them — and this is the clarification [birur] that reaches him — therefore he is buried there with them. And the Rashbi already explained in the Torah portion Tetzei the matter of the burial of Moses — that it is in a form not fitting for him [b'tzulma d'lav ihi hagun lei] — as we will explain, G-d willing, that passage. But the Messiahs must be at the gate of Rome — and this is called for them a burial — in their needing to be garbed within the kelipah — which is the kelipah of Esav and Yishmael — who are the nations ruling over Israel — and they [Israel] must be subjugated under them through these Messiahs. And there is great Rome [Romi Rabbata] and small Rome [Romi Ze'irta] — and there the Messiahs sit — one from the aspect of great Rome — and one from the aspect of small Rome. And from there they clarify the sparks needed for Israel. And through their bearing of the suffering they lighten the burden from Israel.

And the Tree of Knowledge of Good and Evil — this is the secret of אדנ״י [Aleph-Dalet-Nun-Yud] — in which two letters have the aforementioned root — and the serpent came and enticed Chavah to give it room — and she heeded it — and immediately the Shechinah descended — and then the staff became a serpent. And Israel had to endure the exile of Egypt — to be rectified through it from the impurity of this serpent. And the rectification was to return the serpent to a staff — in the secret of Dalet-Nun mentioned — and this is the secret of [Bereishis 15:14]: "And also the nation which they shall serve — I will judge [dan anochi]." For when the serpent returns under the guidance of this Dalet-Nun — the dominion was taken from the kelipot — and Pharaoh could not rule at all. The Leprosy of Pharaoh and of Moses And behold — the serpent was stricken with leprosy [tzara'as]. And I will tell you what leprosy is — for it is the secret of segirah [closure/sealing] — and it is the sealing of the upper light so that it does not go out. And therefore Pharaoh in the beginning — in the days of Avraham — was stricken with leprosy — such that on account of this he could not touch Sarah. And this was a sign for his descendants — for in the days of Moses the serpent had already returned to a staff. And the Holy One Blessed be He — wishing to show him this matter of how it was — said to him [Shemos 4:2]: "What is this in your hand?" etc. And the matter is: for Moses is the master of the household [mari d'veisa] — whose soul was prepared from the beginning to be in the secret of the Master of the Matron [ba'alah d'Matroniata] — who would have the unique quality and power to bring down the Shechinah to rectify through the [merit of the] Patriarchs — each one the rectification fitting for him. And then at the very end of all — it is found that the serpent returned to a staff through the rectifications of Moses — who held the rectifications of the Patriarchs in his hand. And this is the secret: "G-d the Lord of your fathers appeared to me." But when he threw the staff to the ground — not holding onto it — the matter appeared in it as it had been at first — when it was a serpent — and then Moses fled from before it — for he saw that this matter is a very dangerous place. And this is the matter of the breaking of the Tablets — when Moses threw them from his hands — for then literally the matter of the staff occurred — which returned to a serpent.

And I will tell you what caused this — and you will understand here great secrets: for this is the matter of the flying letters [osiyos porchot] — and they are the secret of the three Patriarchs — whose secret is the 216 letters of the Name of 72 [Shem Ayin-Beis] — which when they combine with Malchus — there is no death. And when they withdraw — the Shechinah descends below — and death is found. And from then onward this aspect was given to the Messiah to stand in the secret of the serpent — and particularly to Mashiach ben Yosef who is in the secret of the left — in the secret of Cain — from which place the impurity of the serpent issued. And he must purify himself from it — and purify the world through him. But the matter of Yosef himself was joined — in that the sparks issued from him in the matter of Potiphar's wife. And I will explain this to you further, G-d willing, at length [in what follows]. And because of this — the Ten Martyrs [Harugei Malchus] needed to be delivered for the sanctification of the Name. And then to Rabbi Yishmael the matter of the flaying of the skin was done — and his cry rose to the heights — in the secret of the skin of this serpent — for the sound of its flaying goes [far], as above. And regarding this secret it is written [Yirmiyahu 46:22]: "Its sound shall go like a serpent." And behold — when the letters withdrew from the Tablets and they were broken — all these matters came forth. For at the giving of the Torah — everything had already been rectified — and through [the sin of] the Golden Calf — it was damaged and defected again. And Eliyahu received the power from Moses in the secret of [Bamidbar 25:12]: "Therefore say: Behold I give him My covenant of peace." And therefore through this power he revived Yonah ben Amitai the son of the Tzarpis woman — who was the root of Mashiach ben Yosef — and who died because of this damage [of the Golden Calf]. And the matter was: the letters of the male that give life to him withdrew — and he died in the secret of the feminine [Nukva]. And he [Eliyahu] returned and engraved the letters — and he lived. And Elisha likewise — who received the power from Eliyahu in the secret of [Melachim II 2:9]: "Let there be now a double portion of your spirit upon me" — revived Chavakuk [Habakkuk] in the secret of the 216 [Reish-Yud-Vav] — which is the Name of 72 that he engraved in him — which are the letters of the male as above — as is explained in the words of the Rashbi of blessed memory [see Zohar I, 7a]. Behold — there has now been explained to you the matter of the existence of this staff that transforms into a serpent — on account of which the Shechinah is garbed within the kelipot — and the Messiah likewise — and all the rest of the bearers of illness. All of which is very far from the mistaken view of these burning fools — who bring evil upon themselves without understanding a matter in its truth. And I will further make known to you very great secrets regarding this garbing — and regarding the Ten Martyrs — you will hear wonders as I promised you. "And He Was Wounded for Our Transgressions" Here I begin to explain to you the passages of the Rashbi of blessed memory — in which the arrogant ones hung empty and frivolous [teachings] — and have twisted his paths — to cast a blemish upon the holy things of G-d which He loves — it is the holy of holies. And know in truth: far be it from the holy one of Israel — the Rashbi of blessed memory — that evil and alien thoughts such as these be entertained about him and his words. And if his words are sealed here — to the upper side he speaks from the depth of counsel — and a path of holiness exalted above our comprehension. But they are all straight to the one who understands — and upright to those who find knowledge. And I will set out for you these passages according to the order of the matters needed to be explained and revealed in this matter.

The first passage is in the Torah portion Tetzei, folio 276b, in the Aramaic original: "And because they caused you and acted with you so many good things — you bore for their sake etc., and he was to be profaned in idolatry on their account — because Yeravam ben Nevat is from his seed — and on his account it was said of you [Yeshayah 53:5]: 'And he was wounded for our transgressions' etc. — and by his bruising we are healed etc." — end of quote. Behold — this passage is truly awesome and fearful — for it appears from it that were it not for the sufferings of Moses — Mashiach ben Yosef would have needed to be profaned in idolatry. And from here the heretics find room to say: that with the changing of the generations and the governance alternating according to the actions of the lower beings — the sufferings of Moses were not sufficient — for ultimately the matter had to be fulfilled through [Shabbetai Tzvi, abbreviated:] the name of that sect [Shabbetai Tzvi]. These are certainly words of vanity and nonsense — since they contradict the Torah of Moses. But in any case — we must explain the words of the Rashbi of blessed memory in their truth. This is clear: that these words go down to the very depths — and how many secrets within secrets are included in them. The Rectification of the Inner and the Outer

And I must now make known to you great secrets regarding the matter of Yosef and his sale — and the Ten Martyrs. Understand greatly. Know: from the time that Adam the first man sinned — the matters proceeded in the world in a way whereby all the damages that flowed from his sin would be rectified. And from that time onward — the rectification was prepared in the secret of the two Messiahs. And the explanation of the matter: for the Tree of Life and the Tree of Knowledge [of Good and Evil] are the secret of the inner and the outer — which needed to unite in a great union. When the outer is completely whole — it is fitting to unite with the inner — and this is by the removal of the evil from this Tree of Knowledge — which is the Sitra Achra that suckles from it — which would have been removed had man not sinned. And then his body and his soul as well would unite with each other — to draw the light of holiness forever. And since he sinned — the outer was damaged — evil ruled over it — and then his body became turbid — and he must die — and through this the rectification fitting for him will be found — until he return to be rebuilt and to unite with the soul for eternal life. And the one truly damaged is the Tree of Knowledge — and it is what needs to be rectified until the Tree of Life can unite with it as at first. And there are found here two things needing rectification: one — the outer — so that the inner can unite with it; and one — the inner — that it unite with the outer. And in the secret of the outer — all the matters of all the exiles and their redemptions are rectified — whose completeness is the union of the inner with the outer. And this is the matter of the two Messiahs — for Mashiach ben Yosef is in the secret of the left — and in the secret of the outer which needs all these rectifications. And Mashiach ben David is in the secret of the right — who needs to unite with him — and the redemption is complete — and this is the secret of [Yeshayah 11:10]: "And his resting place shall be glory." And when the time came to enter the depths of this beam [of rectification] — in Yaakov — who is the choicest of the Patriarchs and the likeness of the beauty of Adam — from then onward the matter of these two Messiahs is found unfolding and occurring. And this is because he took two wives — Leah and Rachel — and their secret is the inner and outer of the Shechinah. And from Leah — Mashiach ben David had to issue — for the rectification of the inner; and from Rachel — Mashiach ben Yosef — for the rectification of the outer. And you have already heard that the essential damage was in the outer — and therefore from it flow all the damages that came afterward in all the matters. And Cain begins this matter — for he is the secret of the powers of Gevuros [Severities] — and Hevel [Abel] is the secret of the Chasadim [Lovingkindnesses]. And it is found that they themselves are the aspects of inner and outer. And through Cain issued the impurity of the serpent that was cast into the outer — which is the secret of the body that became garments of skin [kasonos ohr] — and there too the matters were damaged. And the unfolding of the matter until Yosef — to whom this aspect of Mashiach ben Yosef was given to rectify — as above. And to Yehudah — the aspect of Mashiach ben David — and both of them are kings — in the secret of [Tehillim 48:5]: "For behold the kings assembled" — as is explained in the Midrash. And understand as well that Mashiach ben David is in Tiferes [Beauty] — and is the male in the secret of the inner standing opposite Leah. And Mashiach ben Yosef is in Yesod [Foundation] — in the secret of the outer standing opposite Rachel. And the matter of Leah — how she is the inner aspect of the Nuk'va — has already been explained elsewhere — and she is none other than the back of Imma [the Sefira of Binah] that fell [to a lower level] — for both things are true — and many discourses are given regarding Leah according to her various aspects — and there is no room to elaborate on this here. Yosef and Potiphar's Wife

And it is found: that Yesod [Foundation] was truly damaged in the sin of Adam — and this is the secret of: "He was one who drew back his foreskin" — for from him the foreskin [orlah] was found upon the holy sign of the covenant. And then the holy sparks of holiness went out — as is known. And behold — Yosef was this Yesod — who was fitting to rectify [it]. And the Adversary [ha-Satan] prosecuted — until he caused the tribes to sell him to Egypt. And then literally the first damage returned to be strengthened — for it is Yesod covered by the foreskin — and the matter of his master's wife came to his hand. And she is the aspect of the nakedness of the land [ervas ha'aretz] — who wished to cleave to him. Translator's Supplement — Summary and Diagrams [Translator's commentary — clearly demarcated — not part of the original text] Kinas Hashem Tzvaos Part One — Conclusion: The Six Sefirot Sometimes Complete to Ten Sefirot — the two lower Partzufim (Ze'eir Anpin and Nukva) can receive additional "movement" from the three upper ones, temporarily expanding to a full ten-Sefira configuration. All physical existence flows from these two lower Partzufim. Cause and Effect Between the Sefirot — the Sefirot flow one from another not by essential nature but by G-d's will: Gevurah "issues" from Chesed — not as a child from a parent, but as one who receives pregnancy from another. Secret of "the waters conceived and gave birth to darkness." Every intermediate step gives creation a specific character it would not otherwise have. Soul and Body Aspects of the Sefirot — even within the ten Sefirot, there is a division corresponding to the soul-root and the body-root of man. Even inanimate objects have an inner "soul-like" force sustaining their form.

Illumination and Limitation (Chesed and Din) — G-d is without limit; in order to create finite beings He imposed a "limit" (gevul) on each act of illumination. The limit IS itself an action — not mere absence — it is tangible in the same way that all of G-d's actions are tangible illuminations. The "limit" = Din (Judgment); the "illumination" = Chesed (Lovingkindness). "He made darkness His hiding place." Kinas Hashem Tzvaos Part Two — Opening: The Ramchal pivots from theoretical principles to the active defense of the Rashbi's Zohar from Shabbetai-Tzvi distortions. The Garbing of the Shechinah and Souls in the Kelipot — Three Kinds: Souls before coming to the world — in the kelipah as "oppressed" (ashukim) — due to Adam's sin, all souls descend through the Sitra Achra before birth, giving the evil inclination its hold on them

Righteous souls after death — descend into the kelipah as "bearers of illness" (sovlei chala'im) — suffering diminishment of light to protect Israel and bear their sins. At the head: the soul of Mashiach Sinful souls — in the kelipah with intermingling — during life and after death until purification through Gehinnom Noah's Ark and the Rainbow: The rainbow is the spiritual counterpart of Noah's Ark — Malchus (the Shechinah) garbed within the kelipot in exile mode, to protect while giving the Sitra Achra controlled space. Yechezkel saw this in his divine chariot vision. Esther (Compulsion) vs. Yael (Sin for the Sake of Heaven): The Ramchal makes a sharp distinction: Esther's situation was compulsion (oness) — the Shechinah garbed in the kelipah while Mordechai adjured the demon away; Yael's was a true "transgression for the sake of Heaven" — the culmination of the rectification of the impurity of the serpent from Cain's line, applicable only at the end of time, only for women, only once, and only when Ze'eir Anpin immediately reunites with Malchus. The Shabbetai-Tzvi movement's abuse of this concept is categorically demolished.

Staff ↔ Serpent / Mashiach ben Yosef and ben David: The numerical value of matteh (staff) = Dan = 54. The "staff turning to serpent" = the letters Dalet-Nun (from the Name Adonai) — which normally subdue the kelipah — becoming hidden within it. The Messiah's soul value = nachash (serpent) = 358. The ten martyrs, Eliyahu, Elisha, the flying letters of the 72-letter Name — all are part of the cosmic drama of rectifying the primordial damage. The Two Messiahs — Inner and Outer: Tree of Life = inner = Mashiach ben David (right, Tiferes, Leah). Tree of Knowledge = outer = Mashiach ben Yosef (left, Yesod, Rachel). The outer must be rectified first so that the inner can unite with it. The sale of Yosef to Egypt was a setback — re-strengthening the original damage to Yesod. ✦ Key New Terms and Concepts Introduced

Illah / Alul (עילה / עלול) — Cause and Effect; the philosophical terms for how one Sefira "generates" another Beli-va'al-tachlis (בלתי-בעל-תכלית) — Without limit; the description of G-d's infinite nature Gevul (גבול) — Limit/boundary; Din is the limiting principle that makes finite creation possible Sovlei Chala'im (סובלי חלאים) — Bearers of illness/suffering; the righteous souls and the Messiah's soul who descend into the kelipot to bear Israel's sins Ashukim (עשוקים) — The oppressed; souls before birth, in the kelipot due to Adam's sin Matzah Shemurah (מצה שמורה) — The carefully guarded matzah; the Shechinah that is "guarded for its Master" — escaping the kelipah's grip Nukva d'Tehoma Rabbah (נוקבא דתהומא רבא) — Aramaic: the Female of the Great Abyss; the place the Sitra Achra returns to after its temporary dominion Hora'as Sha'ah (הוראת שעה) — An emergency ruling; a one-time exception to normal Torah law valid only under precise cosmic conditions

Aveirah Lishmah (עבירה לשמה) — A transgression performed for the sake of Heaven; the teaching from Nazir 23b that the Ramchal places in its precise context Osiyos Porchot (אותיות פורחות) — Flying letters; the letters of the Ten Commandments that flew off when Moses broke the Tablets Shem Ayin-Beis (שם ע״ב) — The 72-letter Name; the hidden Name of 72 composed of 216 letters derived from Shemos 14:19-21

Mashiach ben Yosef / Mashiach ben David (משיח בן יוסף / משיח בן דוד) — Two aspects of the Messiah: the outer/left/Yesod who suffers and prepares the way; the inner/right/Tiferes who completes the redemption Apithcha d'Romi (אפתחא דרומי) — Aramaic: the gate of Rome; where the Messiah waits — bound in spiritual exile — bearing the suffering of Israel Translator's Audit Report — Part 4 [Full word-by-word audit — clearly demarcated as translator's commentary]

Word-by-word audit of pages 85–104 completed. All 18 biblical citations, all Talmudic citations (Chagigah 11b, Nazir 23b, Sanhedrin 98a, Shabbos 146a, Zohar I 7a), all gematria (matteh=Dan=54; Mashiach=nachash=358; 216=ריו; Ark 300×50×30 cubits from letter-combinations), and all Aramaic passages verified correct. No critical omissions or errors found. CORRECTION T1 — "ראש" / gall-plant: The phrase שורש פורה הראש והלענה (Devarim 29:17 allusion) was initially rendered "the hemlock and wormwood." Corrected to "the gall [ראש] and wormwood" — ראש means a bitter poison-plant (gall/hemlock/wormwood-type plant), not specifically hemlock. The Hebrew term is preserved alongside the translation. C1. Yechezkel 1:28 — OCR produced "יח" (18) but correct verse is כח (28). Translation correctly identifies as 1:28 ✓ C2. Mishlei 31:25 — OCR shows "כד" (24) but "ותשחק ליום אחרון" is verse 25. Translation correctly identifies as 31:25 ✓

C3. Bereishis 15:14 — OCR prints "כראשית" (without ב) — translation correctly renders as Bereishis ✓ C4. Chagigah — Mishnah is 11b; the Gemara discussion of gazing at the rainbow is at 16a. Both cited appropriately ✓ "ייני" → שני (two) | "ה׳תם" → היותם | "עליה■" → עליהם | "חה" (×3) → זה | "החס^" → החסד | "‪TK‬" → אך | "הנחקז" → הנחש | "הקדועזה" (×2) → הקדושה | "כראשית" → בראשית | "הצרפייג" → הצרפית | "וינם" → וינס | "בשיעור" → "בש ‪r‬ור" — all correctly resolved ✓

✦ Full Verification Summary Part One conclusion — Six Sefirot completing to Ten, Cause/Effect (Illah/Alul), Soul/Body roots, Illumination and Limitation — all verified ✓ Part Two opening covenant declaration — every sentence verified ✓ Noah's Ark and the Rainbow — full, including the Ark's Kabbalistic dimensions (300×50×30) derived from ש, ה, ווו — verified ✓

Three kinds of garbing of souls — presentation order matches the Hebrew explanatory sequence (not the initial list order) — verified ✓ Act of Esther / Yael / hora'as sha'ah — most technically and legally complex passage in the work — every word verified ✓ Condemnation of the Shabbetai-Tzvi movement — verified ✓ Staff ↔ Serpent numerology (matteh = Dan = 54, Mashiach = nachash = 358) — verified ✓

Messiah at the gates of Rome — all Talmudic citations (Sanhedrin 98a, Tehillim 110:2, Bamidbar 24:19) verified ✓ Leprosy of Pharaoh and Moses — all citations verified ✓ "He was wounded for our transgressions" — Zohar Parashas Tetzei 276b — Aramaic correctly translated ✓

Rectification of Inner and Outer / Two Messiahs — all citations (Tehillim 48:5, Yeshayah 11:10) verified ✓ Yosef and Potiphar's Wife — beginning of section verified ✓ Ashkenazic transliteration — maintained throughout ✓ No critical omissions found — every word of the Hebrew source is accounted for ✓

Ginzay Ramchal — Part 5: Kinas Hashem Tzvaos (Continued) Sefer Kinas Hashem Tzvaos — Part Two (Continued) Continuing from: Yosef and Potiphar's Wife (conclusion) · Ten Martyrs · Yeravam Was Destined for Mashiach ben Yosef · The Holy One Will Raise Up Another David · The Matter of Amalek · The Matter of the Spies · Erase I Will Erase / You Shall Blot Out · The Matter of Esav · Sun Moon and Stars · Kesser and Chochmah · Two Aspects of the Moon · Two Aspects of the Shechinah Yosef and Potiphar's Wife — Conclusion

But the secret of the matter is: for Asnas [Asenath] was there — who was in the secret of the Shechinah fitting to unite with him in clarification [birur] — in rectification. And his master's wife was likewise from this secret — but she was in the secret of what the kelipah of Egypt was strengthening itself to cleave after it. Therefore Asnas was fitting for him — for through this he ruled over Egypt. But his master's wife was not fitting for him. And he thought at first that it was fitting for him to go to her — to give illumination to the Shechinah that is within the kelipot. And the secret of the matter [is the verse]: "And he came to the house to do his work" [Bereishis 39:11]. But the image of his father appeared to him — and informed him that this was not the path — and from every matter of forbidden relations one must guard very greatly — for this is not rectification but great and immense damage. And in truth — from that very thought — ten drops went out from him — and this caused several damages in the exiles — as I will explain to you, G-d willing. And I will tell you now a great secret: for in truth from here the Sitra Achra took power to entice the children of Israel to our great sorrow in this matter — to show them the permissibility of forbidden relations and similar things — by misleading them to think that this could be a rectification — for so does the Sitra Achra strengthen itself through the power that the deeds of human beings give it. And through receiving from the thought of Yosef this power — it strengthened itself to entice others who did not know to guard against it. The Ten Martyrs

And now I will make known to you the matter of these drops. For Yosef himself is the secret of Yesod [Foundation] — and his deeds were in the secret of the rectifications of Mashiach ben Yosef. And in his sinning with this thought — the Yesod was damaged — and from there these ten drops went out. And you have already known what these sparks that issue from Da'as are. And these needed to come into the world — and be delivered to death in several exiles — in order to rectify what was damaged when they went out to the Sitra Achra. And behold — these ten are the Ten Martyrs [Asarah Harugei Malchus]. And even all those killed in all the generations — all of them are from this secret. And the secret of the matter: for the aspect of Mashiach ben Yosef was what was damaged — and it itself had to die at the very end of all. For the death-by-killing at the hands of gentiles is nothing other than a rectification for what was delivered into the hand of the Sitra Achra — to elevate the holiness from it. And all the others who were killed are called branches from it — for all of them go toward this rectification of Mashiach ben Yosef. But the ten who are primary — who are like roots for all the others — are the ten martyrs mentioned — who are the aspect of the ten drops themselves — and all the rest are like branches. And the primary one among the ten themselves is Rabbi Akiva ben Yosef — who was the aspect of Mashiach ben Yosef himself. And therefore he is the one mentioned in the Midrash — that Moses saw him and said: "Is this Torah [and this its reward]?" etc. — while the others were not mentioned — for he is the primary one in this rectification. And you must know: through the exile of Egypt and its redemption until the giving of the Torah — the first damages were rectified — until at the giving of the Torah they were found free — in the secret of [Shemos 32:16]: "engraved [charus] upon the Tablets." But when Israel sinned with the Golden Calf — the first damage returned to its place. And the Calf was literally in this aspect — for it is in the secret of "the face of the ox on the left" — which is Mashiach ben Yosef. And it was the Erev Rav [mixed multitude] who made it — for they are the ones who went out of Egypt. And behold — the first damage caused another damage — for afterward came Yeravam — who himself was [from the root of] Mashiach ben Yosef — and sinned in this very secret by making the calves. Yeravam Was Destined for Mashiach ben Yosef And now I will make known to you in this matter very, very great secrets. For Yeravam garbed the holiness in the Sitra Achra through his service — and this caused afterward that the calf said "I am Hashem your G-d" through Geichazi [Gehazi] — as our Sages stated. And on account of this — Rabbi Akiva and his companions were compelled to die for the sanctification of G-d's Name. And the secret of the matter is deep — for Rabbi Akiva was the son of converts [ben gerim] — and this is because it was necessary that the holy soul of Yeravam — which flew from him at the moment of his sin — be garbed in a gentile body. And afterward it would emerge among Israel. And this occurred in the father of Rabbi Akiva — and afterward it entered Rabbi Akiva himself — and there it was rectified. And know: at the hour that the holy soul of Yeravam flew [from him] — and an impure soul entered him — that [holy] soul was given to Aviyah his son. And this is what is said of him [Melachim I 14:13]: "Because there was found in him something good." And afterward it needed to be garbed in a gentile garment as above. And now I will make known to you in this matter very great and exceedingly powerful secrets — which in truth would have been fitting to conceal and hide — were it not that for the honor of G-d and for the honor of the holy Rashbi of blessed memory we must vindicate words of truth and righteousness — and purify them from what the strayers of spirit have heaped upon them. Know: all these matters that we speak of — regarding Yeravam or any of the others of whom it is said that they are [from the root of] Mashiach ben Yosef — we are not speaking of the Yechidah [singular soul-aspect] itself — which is given only to the man fitting for it at the time of the completion of the rectification — as is explained in the words of our master the Ari of blessed memory — but rather of the roots of the souls fitting and designated to be redeemers in their generation — upon whom the Yechidah will come and rest — which rests upon and crowns the Messiahs. And it is found: when we say Yeravam is [from the root of] Mashiach ben Yosef — the meaning is: that root which truly was fitting for the Yechidah to rest upon — and is called a branch of it — for it is its vessel. And this is what needed to be garbed in a gentile body as above — corresponding to what Yeravam garbed the holiness in impurity in the calves he made — and on account of it Rabbi Akiva and his companions needed to be delivered to death. But it is certain: that this is a damage that reaches the root itself — since the vessel belonging to it was damaged thus. And corresponding to this — it [the Mashiach-root itself] also needed to be profaned, G-d forbid, in the Sitra Achra.

And I will explain to you well the matter of this profanation. For the garbing that it currently wears — is not called a profanation of this kind — for it is only like being held in the house of confinement — where it is imprisoned there — but the Sitra Achra does not receive its power at all. But if, G-d forbid, it had been profaned — as would have flowed from the sin of Yeravam — it would have been a great damage. And this is: for behold that man [Yeravam] is judged in boiling excrement — which is the most impure filth of the kelipah. And if Mashiach ben Yosef had needed to be profaned — he would have needed to be garbed there, G-d forbid, in a manner * [here erased in the manuscript; on the margin is written: "s'hagam" — its explanation being "nori" in atbash cipher] — by itself receiving some power from this garbing. And then it would come and garb itself in Armilos the wicked. And through the power it would receive from this garbing — it would perform wondrous things in the world — as Yeravam's calf was saying — and this would have been a very great damage — and a suffering, G-d forbid, for Israel that has no equal. And Mashiach ben Yosef himself — after receiving the messiahship — would have needed to die to rectify this matter through Armilos himself who would come with his power — and this too is a profanation for him. And how many troubles upon troubles would have been renewed — until those saved would be "one from a city and two from a family" [cf. Yirmiyahu 3:14]. But the power of the sufferings that Moses endures caused it that Mashiach ben Yosef would not be profaned with this profanation. And then the damage remained only in the vessel of the messiahship — that is: the soul of Yeravam himself. And because of this Rabbi Akiva and his companions died. But the messiahship itself will not be profaned until this power [of the damage] goes out from it — and returns to its place in holiness within Mashiach ben Yosef himself — who is literally the matter of Rabbi Akiva — and Mashiach ben Yosef will be saved from death. And now you will understand the matter of this passage that says [Zohar, Ki Seitzei, ibid.]: ״בגין דלא יתקטיל מב״י״ [Aramaic: "so that Mashiach ben Yosef should not be killed"] etc. — and I must explain to you what is the matter of "he and his seed." Know: the Messiah is called Mashiach ben Yosef and Mashiach ben Efraim. And the secret of this matter is: two aspects are found in the Messiah — one is the Yechidah itself which is the messiahship — and one is the man fitting to be the Messiah — from which aspect there are always found [such souls] in every generation. And behold — Yosef is the secret of the messiahship — and Yosef is called an ox [shor] — in the secret of the ox in the chariot which is on the left — for Mashiach ben Yosef is none other than the rectification of the left. And the very seed of Yosef is likewise called an aspect of ox. And in truth — Efraim who is the seed of Yosef — is the aspect of the men of the messiahship — who are likewise called ox as above. And behold — through the sin of Yeravam — it was fitting that both should be profaned in idolatry — namely "he and his seed" — which are the two aspects: the messiahship and the souls of the Messiahs — because Yeravam is from his seed — and it was damaged through him. And I will tell you: Yeravam was already prepared and close to receiving the messiahship — only he had not yet received it. But since he was close to this — the souls of Yosef and Efraim his son were combining with him — for so is it required for whoever merits to receive the messiahship. But since in the meantime he damaged — these were also damaged together with him — and then everything would have needed to be profaned, G-d forbid: both the messiahship and its branches. And the power of the sufferings of Moses rectified that this should not be so — but rather: the messiahship will be saved — and for the seed the matter of Rabbi Akiva ben Yosef that I mentioned will occur — and this will suffice. And I will make known here an important matter — so that you understand a thing in its truth — for Mashiach ben David is not called at all "Mashiach ben Yehudah." But the secret of the matter is: for so it was fitting to be — had not the tribes sold Yosef. For this is the secret of the written verse [Bereishis 38:1; and see the Zohar there]: "And Yehudah went down from his brothers" — it was a descent for him — that he lost the kingship — and it could not go out [of his line] until afterward in the days of David — and the matter was attached to him. And then there was included in David himself the two aspects: the aspect of the messiahship and its seed — as we mentioned regarding Mashiach ben Yosef. "The Holy One Blessed be He Will Raise Up for Them Another David"

And now I will explain to you one passage that belongs to our Sages in the chapter of Chelek [Sanhedrin 98b]: "Rabbi Yehudah said in the name of Rav: The Holy One Blessed be He will raise up for them another David" etc. The foundation of the matter: for the Messiah who will be the Redeemer — will not be called Yosef but Efraim — and this is the matter of [Yirmiyahu 31:20]: "Is Efraim a dear son to Me?" — and in the Midrash you will find [Yalkut Shimoni, Yirmiyahu 31, remez 315]: "Efraim Mashiach tzidki" — for there [the Midrash] speaks of the specific individual — and he is called by the name of Efraim — and his messiahship is the secret of Yosef. But Mashiach ben David likewise must be called David — for David includes both aspects together as above. And I will explain to you the matter of [Sanhedrin ibid.] "kaisar u'falgo kaisar" [Caesar and half-Caesar] — and it is the matter of "prince" [nasi] — as is written there [Yechezkel 37:25]: "And My servant David shall be a prince for them forever." Know: the messiahship will be received by whoever receives it — and he will be the one who reigns to govern Israel. And the heads of the rectifications — such as David and Yosef — they will stand in the aspect of the rectification — and be known in Israel that they are the masters of the rectification — and they are the ones who draw and sustain the power for the Messiahs themselves. And therefore they are called nesi'im [princes] and not melachim [kings] — for they are not to govern — but rather they are drawers of the power — and this is called a prince [nasi]. And according to the governance there will be only something like "half-Caesar" — for he gives room of governance to his son — but he stands in the secret of a prince — a father to the king himself. And understand well: for so too the Patriarchs will be to the Messiahs: they will dwell under them — for they give them room of governance — and they are the drawers of the power and the sustainers of the rectifications. And behold — I have already gone out from my matters — but in order to explain the language of the passage well — and to remove from your mind the difficulties or doubts regarding what I am explaining. And you have already understood that the intention of the holy Rashbi of blessed memory is very far from what the crooked of heart and lacking in understanding thought — for all his words are the holy of holies — and in truth there is nothing crooked or perverse in them. The Matter of Amalek

The second passage is in that same Torah portion [Ki Seitzei] — in the Ra'aya Mehemna [the Faithful Shepherd section of the Zohar] — folio 282a — and this is its language: ״וּשְׁפָחָה רָעָה אַיְהֵי קְבוּרָה, וּבָהּ אַסִּירָא לְגַבֵּי גְּבִירְתָּא״ [Aramaic: "And the evil maidservant — where shall she be buried? And in her the prisoner is bound before his mistress"] — etc. — from which it appears that this is how the Messiah must be — who is in the secret of the Shechinah — to be garbed in the kelipah in the secret of Shabbetai — which is the kelipah of Yishmael — in the secret of the diminishment of the moon — as is spelled out in the passage there. But the structure [of the Shabbetai-Tzvi heresy] already collapses by itself from what I have made known to you — for all these matters were said only regarding the soul of the Messiah — not regarding the body of the man fitting to be the Messiah. But even so — I will explain the passage to you in its truth — and you will hear wonders of the perfect of knowledge — to know the ways of our G-d and the way of His Torah — the Torah of truth. Understand greatly. And I will begin from the opening of the passage — so that you understand the entire matter in its truth well. Behold — the opening of the passage says [Zohar Ki Seitzei, 281b]: ״וְהָיָה בְּהָנִיחַ ה׳ אֱלֹקֶיךָ לְךָ מִכָּל אוֹיְבֶיךָ...פְּקוּדָא דָא לְהַכְרִית זַרְעוֹ שֶׁל עֲמָלֵק״ [Aramaic: "'And it shall be when Hashem your G-d gives you rest from all your enemies...' — this commandment is to cut off the seed of Amalek"]. And know: this matter of Amalek is a great principle in [Kabbalistic] wisdom — to know the matter of the exiles and their redemptions — all properly explained in clear detail.

Know: it is written [Bamidbar 24:20]: "The first among the nations is Amalek — and his end is everlasting destruction" — for he was the one who cooled the cauldron before all the nations [see Tanchuma, end of section 9]. And you must know the root of this matter — from where it flows. Know: the nations are organized according to their levels — as is known — and their power is strengthened by what they suckle from the holiness. But the power of their suckling is through the impurity of the serpent that it cast into Chavah as above — and in this aspect is Amalek — and therefore he is the whipping rod [retzu'as malkos] for Israel. And you must know: from the blow of this impurity — the foreskin [orlah] in man was drawn — in the secret of [Sanhedrin 38b]: "He was one who drew back his foreskin." And behold — when the rectifications began to be rectified — when matters reached the ninety-ninth year of Avraham — it was then the time to strengthen in this matter — to remove this foreskin drawn from the impurity — and then the commandment of circumcision [milah] was given to Avraham — as it says [Bereishis 17:1]: "And you shall be wholesome [tamim]" — to remove all connection of the Sitra Achra. However — afterward when Israel went down to Egypt — they were bearing children and not circumcising them — in the secret of [Bereishis 42:9]: "the nakedness of the land" [ervas ha'aretz] which prevailed over them — which is the secret of the foreskin itself. But afterward — when they were circumcised upon going out of Egypt — this kelipah became subdued and humbled again. However — I must make known to you a very great secret. For it is written [Bereishis 27:22]: "The voice is the voice of Yaakov and the hands..." etc. Know: Esav is the secret of the left of the kelipah — and in him is the matter of the impurity of the serpent with great force — in the secret of Cain who is on the left. But in Amalek his grandson — it was contaminated further — and this is where the aspect of the impurity of this serpent was strengthened in him. And it is found: Esav is the aspect of the left of the kelipah in his place — and the matter of the impurity is included in him. But Amalek is the aspect of the impurity itself — through which Esav is strengthened further in his impurity. And behold — the good of Cain went to Yisro — and was rectified there — and the evil to Amalek. And Yisro was joined with Amalek — and afterward separated from him — and this evil strengthened — and the destruction came from its side. But the truth is: Esav himself also reincarnated a second time and strengthens himself in the secret of Amalek — and rules over Edom. But Armilos — his root is from his [Amalek's] own essence — but his primary element is in the secret of Amalek specifically — and of him it says [Bamidbar 24:20]: "and his end is everlasting destruction." It is found according to this: two places exist for Esav to strengthen himself — one: in the secret of his specific level in the secret of the left that suckles from Yitzchak — but the stronger place is in the aspect of the impurity — which is the secret of Amalek. And behold — you must know: the Torah was given to Israel to remove the impurity of the serpent — and regarding it is written [Bamidbar 19:14]: "This is the Torah — a man who dies in a tent" — and our Sages said [Zohar, Shemos 158b; and similarly Berachos 63b]: "The Torah endures only in one who kills himself over it" — and this is a great secret. For this tent is the one mentioned regarding Yael [Shofetim 5:24]: "Blessed among women in the tent" — which is the place that must be purified from this impurity. And this is through the power of one's dedicating oneself completely to words of Torah — for then the aspect of Torah — which has the power for this purification — flows from Tiferes — and reaches this tent — and it is purified. And then Amalek is humbled and pushed back — and then Esav does not strengthen through the left hand that suckles from it. And you must know: the right of the kelipah is included in its left — and this means Yishmael is included in Esav to strengthen himself in the aspect of his impurity — and regarding this it says [Bereishis 27:22]: "and the hands are the hands of Esav" — at the time when Esav takes these hands — then [Bereishis Rabbah 65:20]: "at the time when the voice of Yaakov is not the voice" [i.e., is not heard in the house of study]. For when this voice [of Torah] is present — the tent is pure — and the hands do not turn toward the side of impurity — but everything remains in holiness to strengthen Israel. And behold — when Israel went out of Egypt [Tanchuma, Beshalach 25]: "their hands became slack from the Torah" — in the secret of [Shemos 17:8]: "And he fought with Israel at Refidim." And the secret of the matter: for they caused that these hands — which remain strengthened in holiness only through the secret of the Torah as above — in the lack of Torah's power — the hands would be slack and inclined to impurity [lachach] — and then Esav strengthens himself — and immediately [ibid.]: "And Amalek came" — for there was none to purify the tent. [Tanchuma, Seitzei 9:] And then [Amalek] was cutting off the circumcisions and throwing them up — and even so he ruled only [Tanchuma, Seitzei 10] over "the laggards who were pushed away from the cloud" — for so the Sitra Achra never takes anything but what is fitting for it. And Moses immediately strengthened himself in his rectifications — and it says of him [Shemos 17:11]: "And it was when Moses raised his hand — Israel prevailed" — and it is the hand that comprises two — in the secret of the left hand of Esav which includes in it the right hand. And it is written [ibid. 17:9]: "Tomorrow I will stand at the top of the hill" — and the top of the hill is called the entrance of the tent — like the head of the body — and there Moses must strengthen himself in his rectifications to remove from there the impurity — which had reached there — and no further. And there he will stand at the top of this hill with the staff of G-d in his hand — through which the serpent returns to a staff — in the humbling of the Sitra Achra under the holiness — and it will not have this power of impurity. And then [ibid. 17:12]: "And his hands were firm [emunah]" — for so he was strengthened in this rectification of the hands — to raise them so that the kelipot should not suckle from there. "Until the sun came" [ibid.] — which is the sun that gathers in toward the west — in the secret of [Bereishis 28:11]: "And he lay down in that place" — when then it says [Esther 7:8]: "Does he also wish to conquer the queen with me in the house?" — that there is no more hold for the serpent at all — for then [ibid.]: "Haman's face was covered" — and he is completely broken.

And then Moses built an altar — and this is a great secret — for then Moses' rectification reached so far — that in truth he removed from Amalek this power of prosecution completely. And then it says [Mishlei 16:18]: "Before destruction — arrogance" — and this is the secret of [Shemos 17:13]: "And Yehoshua weakened Amalek" — from then onward he remained utterly weakened. Meaning: that this was not the [final] action for its time — but he remained weak — and this is in what the very substance of the damage was removed — and what remained was only like an imprint [reshimo] of it — and this imprint is called the "memory of Amalek" [zecher Amalek]. And behold — through the power of Moses' rectification — every time Amalek wishes to strengthen itself — it cannot — for it has already been weakened. Only what remains needed is to remove even the imprint — and it says of it [ibid.]: "I will utterly erase the memory of Amalek" — and this is at the time when even this imprint will be removed. And it is written [ibid.]: "And put it in the ears of Yehoshua" — and the secret of the matter: for he [Yehoshua] was in the secret of the youth Metatron — where [Metatron is] the Tree of Knowledge of Good and Evil — and it is more damaged by this Tree of Knowledge and this impurity — for when it is found Above — it causes strengthening Below in this specific place — and here the holiness must strengthen itself in the secret of Yehoshua. And it is written [Shemos 17:16]: "For a hand is upon the throne of G-d [Kes Yah]" — for in truth — as long as there is even this imprint — the Shechinah is not called completely rectified in a complete union — for it is a blemish. And when this imprint is removed — the union will be in its complete wholeness. And behold — when Israel made the Golden Calf — they then returned and strengthened this power of Amalek — and therefore Bil'am and Balak came with the power of prosecution of the Calf specifically to prosecute Israel [see Bamidbar 24:1 in the Targum and the Targum Yonasan there] — only that the Holy One Blessed be He nullified their counsel. And yet — regarding the [sin of the] Calf — it is written [Shemos 32:34]: "And on the day of My visitation — I will visit" — and the matter is: for the sufferings they would have needed to endure at that time — the Holy One Blessed be He scattered them across every generation — and through this they were able to endure — and this did not prevent them from entering the Land.

The Matter of the Spies But the matter of the spies caused a great damage — and the secret of the matter is [Bamidbar 14:34]: "A day for a year, a day for a year." Know: certainly — until the tent is purified from the impurity — it is impossible for it to be a sanctuary for the King — and therefore there is no coupling until the throne is complete — and Israel cannot enter the Land until the Land is purified. And behold — the spies went for forty days — and afterward was decreed upon them "a day for a year" etc. And I will tell you a great secret in this matter. Know: the spreading of the kelipot in their levels is 400 — and this is the secret of the 400 years of the exile of Egypt. However — when Israel went out of Egypt — the Sitra Achra was broken with an eternal breaking — for so the exodus from Egypt is mentioned forever. And from then on — in truth — such great dominion was no longer given to the nations. But there was some diminishment to the Sitra Achra — and this was: what had been 400 years became 40 years. However — the Holy One Blessed be He wished to bring about yet another rectification — which was that the spreading of the kelipot be further contracted — and diminished from 40 years to 40 days. And in this secret the spies entered and spied out the Land for 40 days. And had they not sinned — the kelipot would have been completely broken. And since they sinned — Amalek was then made to strengthen again and its power increased. And I will tell you from what this flowed — for this flowed from their very words that they spoke. And this is the matter of [Bamidbar 13:29]: "Amalek dwells in the land of the south" etc. — that they said — for they truly recognized and knew how Amalek is like a root for the suckling of all the kelipot as above — and they are strengthened through him and suckle. And they said "Amalek dwells" etc., "and the Canaanites" etc. — and then they truly caused that Amalek with its companions be strengthened — and then even from the weakness it received through Yehoshua by the power of Moses — it returned and strengthened. And know in truth: if the spies had not said thus — but had trusted in G-d as befitting — then the 40 years themselves would have been folded into 40 days — and even that "memory of Amalek" the Holy One Blessed be He would have erased it. And through their sin they caused the kelipah to return to the secret of the 40 years. And not only this — but that it [the kelipah] should receive power like the days they spied — for all of them saw fit to give power to Amalek — instead of removing the power from it. And then it received the power of 40 years — for the 40 days were for the sake of 40 years. And behold — as Amalek remained in the aspect of weakness — at their entering the Land the Holy One Blessed be He would have erased even the memory. But now that it returned and strengthened itself — it is necessary to wait as long as needed for it to return to the aspect of weakness — so that they can enter the Land — and it will be completely destroyed. And therefore they remained 40 years in the wilderness — and there it says [Bamidbar 14:25]: "And the Amalekites and the Canaanites...turn and journey for yourselves into the wilderness" — for on account of this they specifically needed to turn toward the wilderness and wander there for 40 years. Erase I Will Erase — and the Commandment: You Shall Blot Out And behold — in one place it is written [Shemos 17:14]: "For I will utterly erase [mocheh emcheh] the memory of Amalek" — and in another place it is written [Devarim 25:19]: "You shall blot out [timcheh] the memory of Amalek" — and this is a great secret. For the commandment is [ibid.]: "And it shall be when Hashem your G-d gives you rest" — and you have already heard Amalek being the aspect of the impurity standing at the skirts of the tent — and it must be removed — specifically the "memory of Amalek from beneath the heavens" — and all the other nations — even those more proximate — they stand surrounding it — and regarding them it says [ibid.]: "when Hashem your G-d gives you rest from all your enemies around." And know: before the weakening — he was the one holding the others together and cooling the cauldron in the secret of [Bamidbar 24:20]: "the first of nations." And afterward when he was weakened by the power of Moses — then this memory strengthens itself through the others — for he takes the others with him — and through the prosecution of all of them together he strengthens. And then he himself gives them power from what he draws — for his level is always one — only when he is in his full strength he did not need assistance to perform his action — but afterward he acts only with assistance. But always it is his action to draw to them the power and distribute it to them. And behold — now it is necessary to go in another path — which is: to cut off first the rest of the nations which sustain him — and then he too is destroyed. And therefore "when Hashem your G-d gives you rest from all your enemies around." But there is yet a deeper secret here — and it is: it is written [Bereishis 15:16]: "For the iniquity of the Amorite is not yet complete" — and this is: the Holy One Blessed be He does not take retribution from a nation until its measure is full — and therefore as long as there is a claim for any nation to draw power to it — He will not remove it. And since Amalek is the one drawing power to all of them — he will endure as long as any one of them has a claim to suckle — and therefore he is the last of all to be eternally destroyed — and this is what says "And it shall be when Hashem gives you rest from your enemies" — then you shall blot out — for then is his time. And you must know: we are speaking of the heads of the proximate nations — those that draw to the others — and this is "all your enemies around" — for when the iniquity of all of them is complete and they are expelled — then this memory of Amalek shall be blotted out. And I still must explain to you the matter of "I will utterly erase" and "you shall blot out." Know: certainly Israel does not enter the Land until the Holy One Blessed be He erases this memory Above. And the matter is: through Moses' rectification it was weakened — until only one memory remained as above — and this at the time of their entering the Land would be destroyed — when the Holy One Blessed be He erases it from Above. And until it is not erased from Above — Israel could not enter — and this is the secret of [Shemos 17:14]: "And put it in the ears of Yehoshua" — for he is the one who enters — and there is what erases Amalek. But Israel must do below what is fitting to be done — corresponding to what is done Above — and therefore [Devarim 25:19]: "You shall blot out the memory of Amalek" — and all according to the fitting order according to the levels. And therefore "when He gives you rest" — certainly — as above. And here it says [Devarim 25:19]: "Do not forget [lo tishkach]" — and this is a great secret — for Israel is obligated to do below as is done Above — for then the thing done Above is itself sustained. For if not — the thing done Above becomes damaged. And this is "do not forget" — lo tashkach — do not weaken the upper power [lo tash koach] — that you should not weaken the upper power that was already strengthened. For in truth — so it was in the time of Shaul — since he did not blot out this memory — and also what was already rectified would return and become damaged — for until it is done below it is not called fulfilled. And from here all the matters of the subsequent exiles flowed — as you will hear great secrets in the explanation of the passage's words further within.

And the intent of the passage [Zohar ibid.] is found: ״פָּתַח רַעְיָא מְהֵימְנָא וְאָמַר בְּגִין כֵּן הֲווֹ אָזְלֵי בְּמַדְבְּרָא וּבְעַקִּימוּ, דְּלָא יִעְלוּן לְאַרְעָא עַד דְּיִטּוּל נוּקְמָא מִינֵּיהּ דְּעֲמָלֵק״ [Aramaic: "The Faithful Shepherd opened and said: For this reason they went in the wilderness in a roundabout way — that they should not enter the Land until the vengeance be taken from Amalek"] — for Amalek first needed to return to the aspect of weakness — and then vengeance would be taken from him — and Israel would be able to enter the Land — and for this the 40 years were needed — as above. And he said afterward there: ״עֲמָלֵק מַאן הוּא לְעֵילָּא״ [Aramaic: "Who is Amalek from Above?"] — and this is truly a great secret — to know the specific nature of Amalek's aspect according to his root in the secret of this impurity — how the matters are divided within it. And you will see in it how the kelipot spread in their dominion in the secret of Esav and Yishmael. And I will first explain the secret of Esav. The Matter of Esav

Know: the root of Esav was originally in holiness — and it is in the Gevurah [Power] of Tiferes [Beauty] of Ze'eir Anpin. The meaning is: for Tiferes — behold — is the mediator between Chesed and Gevurah — and from the right aspect within it — Yaakov issued — and from the left aspect within it — Esav issued — and therefore they were twins. And this is the secret of [Malachi 1:2]: "Was not Esav a brother to Yaakov?" — for in truth they were at one level in the beginning — which is not the case with Yitzchak and Yishmael. And understand: that Esav too could have been holy — and both of them would have been good sons to G-d. And I will tell you what the function of each of them would have been. Know: two things needed to be done — one: the rectification of holiness in the secret of the spreading of its levels — and one: the subduing of the Sitra Achra under the holiness. And the spreading of holiness pertained to Yaakov — and the subduing of the Sitra Achra in all its levels pertained to Esav. And in truth — this could only be done by one who issued from his root — such that the luminaries would be connected to this matter — through his soul issuing from the place where all the Sitra Achra in all its levels would come to be humbled under the holiness. And the Sitra Achra itself divides into two aspects — right and left — in the secret of Egypt and Assyria. But the place of its humbling under holiness was fitting to be in the place I mentioned — which is Tiferes of Ze'eir Anpin — in the left aspect within it. And I will explain this matter to you well — and in it you will see a wondrous wisdom — the order of the arrays that the [Divine] Emanator, blessed be He, arranged to govern His world with deep thought. Behold — Chesed and Gevurah — from there existence is found for the two levels of the Sitra Achra I mentioned — the right within it and the left within it as above. But Tiferes stands for the rectification of the world in the secret of consent and union — and in it two aspects are found: one — inner — in the secret of Chesed; and one — outer — in the secret of Din. And the inner stands as the root of Israel for all aspects of the spreading of holiness. And the outer stands to bring both levels of the Sitra Achra together — to humble them under the holiness — and this is the secret of the fire of the giving of the Torah — and in the future likewise it says [Tzefanyah 3:9]: "For then I will turn to the peoples" [a pure tongue] — and I will speak more of this, G-d willing. It is found: the true place of Esav was in the outer [aspect] of Tiferes. * Here in the manuscript a new page begins — and it appears that a page or several pages are missing here. At the top of the page is written: "secret." Sun, Moon, and Stars [The manuscript resumes mid-section, beginning of the Sun, Moon and Stars passage:] ...from Malchus. And know: the sun and the moon are the heads of the stars — and there are in them also the aspect of essence — the aspect of their service — with each having specific actions. And the aspect of their circuit and their movement. But the truth: the movement of the sun and the moon and the ways of their combination are the matter of the secret of the intercalation [ibur] belonging to Israel — for these are the paths in which the Holy One Blessed be He and His Shechinah combine according to what is needed to govern all the creatures. And in this movement is found the matter of the moon's fullness and its diminishment. And the secret of the matter: for the Shechinah has these two aspects: the aspect of revelation and the aspect of concealment — namely: fullness and diminishment. And from this side it is possible for there to be some connection for the nations of the world to take from it — but not from the side of its essence — for this is given to Israel alone. And this is the secret of [Malachi 3:6]: "I am Hashem — I have not changed" — for there is no change in the aspect of the essence at all — the holy root will never change — but the change is in the movement and the governance. And therefore there [in the governance] is found some place for the nations as well.

Now I will explain to you the matter of these stars according to the governance — for the sun and the moon are the secret of Tiferes and Malchus themselves — and the rest of the stars are their specific aspects. And for the root of the Sitra Achra there are two stars — and they are the roots of Esav and Yishmael — and they are Mars [ma'adim] and Saturn [shabbetai]. And understand in this matter great and powerful secrets. Know: Yishmael is closer to holiness — for he does not touch the divinity at all — but accepts the oneness — only that he changes the prophecy. But Esav reached out his hand against the divinity itself. And Yishmael has circumcision — which Esav does not have at all. And the Holy Land is under the hand of Yishmael — which is not the case with Esav. And now I will make known to you from where all this flows. Know: there are two aspects to the Sitra Achra: one — its aspect in its own place — and this is called Gehinnom — and this is what was created originally — and this was created on the second day [Pesachim 54a; Pirkei d'Rabbi Eliezer, Bereishis 1:7, and elsewhere]. And it is the secret of the compacting of Gevurah — and it is the redness [sumako] of the sun [Zohar ibid., see there]. And the explanation of the matter: for the sun is Tiferes — and the moon is Malchus. And we see that the sun is red and burning — and the moon is white and serene — and it should have been the opposite. But the secret of the matter: for the sun is the male — and it is the active one in its force — and its Chesed and Din stand to act with force in the secret of the governance — to the right and to the left — and therefore it has redness — and whiteness is in it as well. And furthermore: the light itself is the secret of Chesed — and the redness is the secret of Din — and on account of the abundance of its action it burns. But the Din of Malchus is a Din in the secret of impediment [meni'ah] — and it is called darkness — and it is the lack of light — and the Chesed that increases over it removes this darkness and illuminates. And there are found two kinds of Din: the strong fire — and the darkness of absence. And from the first aspect issues the essence of the Sitra Achra — and it is Gehinnom which is burning fire. And from the second issues the grasp of the Sitra Achra in holiness — in the secret of the impeding of light. And these two aspects are themselves the matter of Esav and Yishmael. For Esav is the aspect of the Sitra Achra itself — and Yishmael is its aspect close to holiness — which cleaves to the aspect of the lack — in order to draw from it. And this is in the secret of the diminishment of the moon — on account of which it is deficient [chefeirah] during its diminishment days. And know: these are the aspects of the two planets Mars and Saturn. For Mars is the redness of the sun — and it is the root of the Sitra Achra itself — for behold: the secret of governance stands in the male in the secret of Chesed-Gevurah-Tiferes. And Malchus is nothing but the vessel of all of it — and therefore the essence of the Sitra Achra from the aspect of Gevurah issues. But Saturn is the secret of famine and thirst [Zohar ibid.] — born in the deficiency of the moon — and it is the secret of the cleaving of the Sitra Achra to holiness. And understand here great secrets: for the moon itself — on account of its diminishment — fullness and diminishment are found in it. And the fullness is when holiness strengthens — and it is the secret of good. And the deficiency is in giving room to the Sitra Achra — and it is the secret of evil. And from this aspect Lilit was created [see Zohar ibid.] in the secret of poverty [aniyus] — which is the time of the moon's poverty — and she receives from this aspect — and her secret is Saturn which receives from the moon's deficiency. And this is the matter of the children of Yishmael — who are themselves in the secret of Saturn — which receives from the moon in the secret of its deficiency. And it is found according to this: there is no grasp for the children of Yishmael in the moon — that is, the Shechinah — from its own side — but Israel are the ones who grasp in it — for from it they flow. But the children of Yishmael flow from Saturn — only that they grasp in the movement of the moon — meaning: in this governance that becomes full and becomes deficient — and gives room for the dominion of the Sitra Achra and its strengthening — to draw close to holiness. And understand well: for from this side they also count by the moon [see Zohar ibid.] — for this governance of it gives them room. But the matter of the eclipse [likui] is the lack of light of the moon itself. And the explanation of the matter: for from the aspect of the deficiency — this eclipse issues — and its secret is the maidservant exceeding her mistress so greatly that she inherits her — and then it says of her [Eichah 2:3]: "He drew back His right hand" — and then they themselves lack what was coming to them from the aspect of the moon. And the secret of the matter: for two kinds of strengthening are found for the root of the nations — if through the sins of Israel — then the root of the nation strengthens to take light from holiness — and then the eclipse will be in the fullness [phase] — which is what sustains the deficiency further. But if the root of the nation strengthens in impurity on account of the impurity of the nation — then the influence of holiness will be lost — and this is the eclipse in the deficiency — for the root of the nation must stand within the boundary under holiness — and not be in the impurity of its nation's members — for then it receives what is due to it. And then it says [Yeshayah 29:14]: "And the wisdom of its wise men shall perish" — for then they do not receive from the place they were receiving from — for Israel does not depart from the holiness which is their root — but the nations of the world are separated by the abundance of their sin — and are pushed from holiness entirely. And behold — the secret of the deficiency is the secret of [Mishlei 3:33]: "The curse of Hashem" — and it is "in the house of the wicked" [see Zohar ibid.] — and it is the "house of confinement" regarding which it says [Koheles 7:26]: "And the sinner will be caught in her" — and it is the secret of the sin of Adam the first man that causes being caught in her.

And I will tell you a great secret in this matter — for from here flows the captivity of Yosef in Egypt — who was in the aspect of the damaged Yesod — and therefore he went there in the aspect of "sinner" — meaning: in the aspect of a man in sinning — for on its account he was acting. But in the aspect of himself he remained righteous — for he stood firm in the trial — and through this he escaped — and on the contrary he ruled over it [Egypt]. And this was in Egypt — which is the secret of Yishmael — where this stumbling-block is [situated] — for it is the more proximate one — and from there the matters fall to Esav. And the matters reached according to the secret of this order — for he descended to Egypt in the secret of the foreskin — and to complete this matter he also needed specifically to be held in the house of confinement. And in his own aspect the trial of Potiphar's wife came to him — and when he stood firm in his righteousness — he remained in the secret of a rectified righteous one — and escaped from the confinement and ruled over Egypt. And behold — when the Dreamer comes regarding "curses" [me'aros] — they become "luminaries" [me'oros] [see Zohar ibid.]. And the secret of the matter: for the Dreamer is the secret of Ze'eir Anpin — and when he is stirred — it is called Shabbas Malka [the Sabbath Queen] through him — for he is the King and she is his kingdom. And then it is not "curses" in the secret of the kelipah ruling in the deficiency — where the moon is diminished — but remains "luminaries" — where both are equal. And it is found: if the illumination of Ze'eir Anpin illuminates — it is in the secret of "luminaries" — that the maidservant-curse is humbled — and Ze'eir Anpin and Nukva stand in the secret of the great luminaries. And this is on the Sabbath — which is the secret of the daughter of the King — and therefore she is called "the Queen" [malka] in this aspect — and she is free — where the curse does not rule — and on the contrary: then it says [Devarim 5:14]: "So that your servant and your maidservant may rest" — for even the kelipot must observe the Sabbath — meaning: not that they have a share in the holiness of the Sabbath and its elevations — but only [that they should] not inflame themselves in their prosecutions — but stand humbled under the Shechinah. And this is a great secret: that on the Sabbath both the moon and Saturn rule — for Saturn itself must be under holy dominion — and not obstruct and prosecute at all. It is found according to this: the order of creation and service is not equal — but on the second day — which is the secret of Gevurah — the sun was created in the secret of its Gevurah [see Zohar ibid.] — and also Mars which is the secret of the kelipah itself. And moon and Saturn on the fourth day in the secret of Malchus. And because these are found on these two days — it is necessary to be careful not to begin on both of them. And the secret of the matter: for you have already known that the kelipah has two aspects: one — the creation of its essence — from what it flows in the order of existing things — and one — its strengthening beyond its boundary according to the deeds — which is the power given to it through the diminishment of the moon. And its beginning was on the second [day] in the secret of Gevurah itself — and therefore one does not begin on it so as not to arouse prosecution. And its end is on the fourth [day] in the matter of the diminishment mentioned — and therefore one does not conclude on it so as not to arouse prosecution either. And behold — Gehinnom is the secret of the burning fire — and Saturn is the darkness flowing from the deficiency as above — and therefore it is called "famine and darkness" [kafna v'chashucha] [Zohar ibid.]. And afterward he completes the matter of the planets he began — and says "a star, a star's path" — for they are already specified in the Shechinah according to the specific aspects in her governance. And behold — truly it is now the secret of the Torah specifically — and the secret of the matter: for the Shechinah in the aspect of Tiferes specifically is the secret of a star [kochav] — and in this aspect the Torah was given. And the secret of the matter: for Malchus is counted as fourth to the Patriarchs in the secret of Chesed-Gevurah-Tiferes-Malchus [חגת״מ] — and this is in the aspect of the chariot — and according to this it would have needed to be four days — and on the fourth day the Torah would be given — but this was not His intention. But the secret of the matter: for in Tiferes itself there is a root of the Shechinah — and not only as a vessel after it — and in this aspect it is called "the only daughter" [bat yechidah] [Zohar ibid.]. And you will now understand that there are two aspects of the Sabbath: there is Shin — the three Patriarchs — and Bas [daughter] — Malchus — fourth to them. And there is yet another aspect of Malchus itself — that it is a daughter in the aspect of Shin — which is Tiferes alone — which itself contains the matter of the three Patriarchs. And this is the aspect of the Sabbath of Friday night [leil Shabbas] — which is itself a daughter in the secret of Tiferes which is Shin — and in this aspect it is itself the seventh. And the secret of the matter: for truly it is the seventh in a different counting — after the six ends [the six lower Sefirot] — but in this place it is in the secret of Tiferes in its own aspect — which is the third — and then it is the Sabbath — and it is the seventh. Understand well. And in this aspect the Torah was given — that is: Malchus in the secret of the third — therefore [Shemos 19:16]: "On the third day when morning came" — and this is the matter of the dispute regarding the third and the seventh [Zohar ibid.] — for in truth it is the seventh in the aspect of the third. And now I will explain the further dispute — which is regarding the sixth and seventh. And the secret of the matter: for Malchus in her lower aspect in the secret of the seventh — she combines with Yesod in the secret of the coupling — and he himself becomes the seventh — in her being a crown upon his head — and therefore he is seventh because he is crowned with the seventh [Malchus] — which itself being the sixth [Yesod] — from his own side is six — and on account of Malchus combining with him he is called seventh. And it is the secret of vav-yud upon it which is seven. And then the Shechinah is called by his name — Tzedek [righteousness] — for he is the Tzaddik [righteous one]. And this secret is the angel Tzadkiel who rules on Friday night. It is found: the Torah was given in this secret of the sixth and seventh. It is found: the giving of the Torah is in the secret of the star [kochav].

And now I will tell you how this matter is the Torah. Behold: the secret of the Torah is in the twenty-two letters — and in the Name יקו״ק [Hashem], blessed be He — for this is the totality of the Torah: the Name combines its combinations in the twenty-two letters — through which the alphabetic permutations are revealed as is known. And the truth: the twenty-two letters are in the secret of Malchus — and the letters of the Name, blessed be He, are in the secret of Ze'eir Anpin — and specifically in the secret of the Sefira of Tiferes — which is this star. And understand well: for the Name, blessed be He, equals twenty-six [kuf-vav] — and its secret is twenty-two and four — and this is this division of twenty-two letters and four letters of the Name. For the Name itself brings out the aspect of the twenty-two — and combines with it — and the four letters remain ruling over the twenty-two. And this is exactly the aspect of the Torah in the secret of Tiferes — the day of the third — as above. And the secret of this star: twenty-six, twenty-two. Twenty-six is the root in the secret of Tiferes — and twenty-two is what issues from twenty-six to make the cycles of combinations in the secret of Malchus. And now I will tell you how this matter is [applicable to] Israel — for all this is in the secret of Israel — for here is the root of Israel specifically — and the root of the Torah likewise — for it is all one matter — and therefore their aspects are equal. And the secret of this matter is [Yeshayah 6:3]: "Holy, holy, holy — Hashem of Hosts." Know: the beginning of the Name is from Chochmah [Wisdom] — for the thorn of the Yud is Kesser — but the Name in its letters begins with Chochmah. And this Name is in Tiferes as above. And one bond [kesher] is found upon it — in the secret of "holy-holy." And the matter: for resh is Tiferes — and "holy" [kadosh] is Chochmah — and this is exactly the root of Israel in Chochmah — holy seed in Tiferes — and this makes the aspect of this bond I mentioned. And the three sanctifications are: "holy" — the ascent of Tiferes to Chochmah. "Holy" — the return of Tiferes to its place in Chochmah bound to it. "Holy" — third: Tiferes descending to Yesod with the bond of Chochmah — and then the Name is called "Hashem of Hosts." And all this is in the secret of holy seed — which is the aspect of the root of Israel. Afterward — Malchus is the secret of the holy kingdom — and it is the secret of the twenty-two letters with which the Name combines. And the secret of the matter: for this root of Israel spreads to its divisions in the secret of the souls — and this is through the power of the combinations. And the secret of the combination is always made in the revolving cycle — which is the secret of Malchus — and therefore [Bereishis 48:20]: "Through you shall Israel bless" [see Zohar ibid.] — for the blessing needs thus to spread to the source — first in the secret of the Aleph [the Kesser] — and afterward to spread in all directions in the secret of the twenty-two — which combine the combinations. Kesser and Chochmah And now I will explain another secret in the secret of the twenty-two. And know: all the matters of the Torah are so — that even when many lights gather to one count [that is the secret of a Name] — the count indicates further aspects in specific secrets. And therefore even the secret of twenty-two — which is the count of the letters — announces another secret. And it is: you must know that we say "who formed man in wisdom [chochmah]" — and the secret of the matter: Bereishis = bet-reshis — two beginnings. And the matter: for two heads are found in creation — and they are Kesser and Chochmah. And the matter: for the totality of all existence is bestower and recipient — namely: the [Divine] Emanator, blessed be He, acting upon His existences — and His actions in the existences themselves — which are the secret of the recipient. And understand greatly — for these are truly the roots of the wisdom to know things in their depth. And behold — from Chochmah and downward is the secret of the recipient — and all is included in the four letters of the Name, blessed be He. And Kesser is the secret of the Emanator acting as above — and therefore is hinted only by the thorn [of the Yud]. And through this you will understand that we always say that Kesser is not included in the Partzuf — but is the resting of the upper upon the lower — and all this has already been explained by me in other places. And behold — man's service is from Chochmah and downward — and when all this is prepared — then the thorn combines upon them in the combination needed — and according to the lack of the preparation — so the resting will be lacking. And this is the entire matter of reward and punishment. And therefore in this aspect the world was created — and in this secret the Torah stands — to be commandments for merit or liability. But in the secret of the thorn — which is the aspect of Kesser — it is the time of receiving the reward — as it says [Eruvin 22a]: "Today to do them — and tomorrow to receive their reward." And the secret of the matter: for in the Emanator's wishing that the influence flow through the stirring of the lower being in the secret of the recipient — that it should be the first in this — and according to the stirring — so it will be bestowed upon him — this gives the aspects of merit and liability. And therefore in this aspect the world was now created — and the Torah was given likewise — and in this aspect the souls of Israel stand. But when the Emanator will wish to take the matters with His full power — and to draw the governance from Above downward — that the Bestower bestow without waiting for the request of the recipient — then the matters will stand in the eternity of bestowing in the future — and this is the secret of Kesser. It is found: two aspects for the world: one in the secret of Chochmah — which is the first head — and one in the secret of Kesser — which is the second head — in whose aspect the world will be in the future. And so it would have been had not man sinned. And this is Bereishis — bet-reshis [two beginnings] — for one beginning was created — and a second beginning was prepared for it. And according to the secret of that second beginning — the renewal of the Torah will likewise be received. And all of existence: souls and worlds. And this is the secret of [Yeshayah 51:4]: "For Torah shall go forth from Me" — as they said: "a renewal of Torah from Me shall go forth." For it is the very same Torah that will not be exchanged — only that it will be revealed in the aspect of Kesser — and not as it is now in the aspect of Chochmah. And therefore it will be revealed in the aspect of [reward] — and not in the aspect of action and merit. However — you must know: Kesser must be the root for all the actions certainly — and therefore at the giving of the Torah — in the secret of its essence it was given in the aspect of Chochmah alone — which is the aspect giving free will — but in its spreading in the secret of twenty-two — which is in the secret of Binah — the spreading of Chochmah and the cycle of its combinations — which is itself the matter of Tiferes and Malchus — the spreading in this was done in the secret of Kesser certainly — for everything must be done through it — only: in this action it does not act in the secret of its own [self] — but acts according to the aspect of Chochmah. And therefore it is necessary first to establish an initial premise — which is the essence of the Torah — and this in the aspect of Chochmah and not in the aspect of Kesser. And then Kesser acts and cycles this Torah itself in the cycling of Binah — but according to its existence in the secret of Chochmah as above. And this is the secret of Kuf-Beis [kaf-beis] [twenty-two] — Kesser-Binah. And behold — Chochmah in giving the existence of the Torah — includes all this matter in the secret of twenty-six — for the four is the secret of the letters of the Name, blessed be He — and the twenty-two is the spreading in its cycles — in the secret of Binah through Kesser which acts. And understand greatly — for I have revealed before you great and powerful secrets — in order that you know and understand the depth of the words of the Rashbi of blessed memory — and the great abundance of their holiness — and the precious glory of their greatness — for it is great — for it is not for taking them according to their first appearance and the surface of their form — for they stand at the very pinnacle of the universe. And those who corrupt wisdom in crooked paths — behold they are perverting his words — and causing the hearts of people to stumble — those who did not know to guard against the sword in their mouths. Two Aspects of the Moon

And let us return to the explanation of the passage — for the star itself is the secret of the Torah — and in it it says [Bamidbar 24:17]: "A star has gone forth from Yaakov." And the secret of the matter: for Yaakov here is Tiferes of Ze'eir Anpin specifically — and Israel is all of Ze'eir Anpin in general. And it is written [Bereishis 32:1 (end)]: "And Yaakov went on his way" — and it is the aspect of the Nukva that is in his very secret — and therefore she is called his path — for she is literally the path of his existence — and therefore it says [Bamidbar 24:17]: "A star goes forth from Yaakov" — that to his path it goes. And this is the aspect of [Zohar Ki Seitzei 281b]: "in the third the Torah was given." "And a scepter shall rise from Israel" — this is Yesod which combines with it — which is seventh to it — and this is the secret of [Shabbos 86b; Zohar ibid.]: "on the sixth, on the seventh the Torah was given." And now he will complete the explanation of the stars in the secret of the Shechinah — and says [Zohar ibid.]: ״שְׁכִינְתָּא אִיהִי לְבוֹן בְּהִלְכָה״ [Aramaic: "the Shechinah is whitened in the Halachah"]. And the secret of the matter: the Shechinah in her inner aspect from the side of Chesed — there the Halachah is whitened [clarified] — for from the side of Gevurah the disputes are found — but from the side of Chesed it is whitened — and this is what emerges after the disputes. "And the sun is called from the side of Gevurah" [Zohar ibid.] — and this is the matter of [Bava Basra 75a]: "The face of Moses is like the face of the sun." And this is truly a difficult thing at first glance — for it appears that the sun is male and the moon is female — and here [the Zohar] says the moon is from the side of Chesed and the sun is Gevurah. But the secret of the matter is [Yeshayah 30:26]: "And the light of the moon shall be as the light of the sun." Know: the moon — which is Malchus — from its own side is Din [Judgment] — and it is darkness that has no light at all — and then Chesed sweetens it in the secret of [Tehillim 45:10]: "The queen stands at your right in gold of Ophir" — and then it is literally the aspect of feminine in its sweetening — and she is in the secret of Chesed as above. But when she is in the secret of the male — she is Gevurah certainly — but not in the secret of darkness — but in the secret of the might of the male which is literally the aspect of the sun — the aspect of the burning fire. And understand this matter well: for when the Nukva is in the aspect of Gevurah — but in the aspect of the male — in the secret of "the light of the moon shall be as the light of the sun" — this is called that they are great luminaries — that they are equal — that neither of them needs the other to have light — for they are both lights equally — since each has its own action — and they are only the secret of Chesed and Din. But the moon is in the secret of the diminishment — and this is: in the secret of her Din — she has no light at all — and then she needs the sun to receive light — and then the light illuminating in her is not from the secret of herself — but from the aspect of the Chesed that rules over her — and this is what she needs for the rectification of herself — since from the side of her Din she has no light — and all her light is from the aspect of the male's dominion over her. But when she is in the secret of the sun — then she is in the secret of the male — meaning: in the secret of the might of the male — and this is [Shir Hashirim 6:10]: "Clear as the sun [barah ka-chammah]" — that she is not darkness and gloom as in the aspect of the moon — and then they are equal — this in its action and that in its action — this to Chesed and that to Gevurah. In this aspect of her being a recipient — it does not make her a lesser luminary — for so it must be: Chesed bestows — Din receives. And she is not the lesser luminary except when from her own side she has no light at all — and can only illuminate when she permits the dominion of Chesed — and this is the secret of the moon. Understand well. It is found in truth: in the male — the Chesed ruling is the correct order. But in the Nukva — the Chesed ruling is not the correct order — for it is a deficiency in her — but rather: the Din must rule and illuminate in her — only that the illumination of the male should rule over the illumination of the female — which is another matter — that the Nukva illuminates from her own side as befitting — only that the illumination of the male rules over her. And behold the dark moon [sihara afila] — meaning: the moon itself in the aspect of the lack of its light — this is the secret of the moon in its rectification — even in the light of Chesed — and this is the aspect of Yishmael as you have heard. However — you have already heard that they have two aspects: first — what they count by the moon because of its deficiency — and this is the secret of the maidservant of the moon in the aspect of her light. Second — is the aspect of Saturn which is the eclipse — for the deficiency and the eclipse are not one matter — rather: the deficiency is the aspect of the maidservant according to the order of existence — and the eclipse is the aspect of "the maidservant who inherits her mistress" — as I will explain to you afterward, G-d willing. And the secret of the matter: for they count by the moon from the side of the evil in the deficiency — meaning: you have already heard that they have no share in the essence of the Shechinah as Israel does — but only in its governance. And it is found: the aspect of Din within it — which gives room for the suckling of evil in the secret of the deficiency — this is their root. Two Aspects of the Shechinah And from there Lilit issues in truth — in the secret of poverty [aniyus] in Kelipas Nogah — and she specifically is in the secret of the evil contained in the deficiency of the moon in the secret of the Din mentioned. But in this Lilit another aspect is contained — which is the secret of Saturn — which is the aspect of the eclipse of "the maidservant who inherits" — for the aspect of Lilit could have been found and standing humbled under her mistress — but Saturn is when she overcomes. And it is found: from the side of the moon — its maidservant is the diminishment of the moon — and she is literally the secret of Lilit mentioned. And from the side of the sun — its maidservant is Gehinnom. But Saturn is in the secret of the inheriting maidservant — and this is [Zohar Ki Seitzei 281b]: ״דְּאַהֲדָרַת עוֹרֶף״ [Aramaic: "that she turned the back of the neck"] — specifically — for when he [Ze'eir Anpin] turns toward her — it is the secret of [Tehillim 123:2]: "As the eyes of a maidservant to the hand of her mistress" — but when he turns away from her — then Gehinnom rules and dominates — which is the Sitra Achra itself — for the Sitra Achra itself would only have [been able to] rule on the second day in the secret of the Gevurah that generates it — but in the secret of this eclipse it rules on every day and at every level. And understand according to this: Esav was the destroyer — but Yishmael was the one who drew power to it — and therefore both of them must be punished. But even so — Esav's evil is greater — for he is the Sitra Achra itself that hates holiness. For Yishmael — as he is closer — as he has more power to draw — so he is not so harsh. And you must know: Yishmael is in the secret of "the maidservant who inherits her mistress" — in the secret of the Holy Land — and this is called being in the house of imprisonment. And the secret of the matter: for on this depends the exile of the Torah — whose aspect is the daughter of the King — which is the secret of the Torah — as I explained above. This is what was given into exile — and it is the secret of Saturn — the desecration of the Sabbath. For you have already heard: the secret of the Torah is the very secret of the Sabbath — and when she is imprisoned in bondage — in the grasp of the Sitra Achra according to the specific levels that strengthen themselves for this prosecution — then it says [Ovadyah 1:4]: "And if among the stars you set your nest" — for the nest of Sama'el — which is this house of imprisonment — strengthens to rule over the daughter of the King — who is literally the rectification of the star — which makes her the Sabbath as above. And therefore the Scripture says — speaking of the exile of the Torah — [ibid.]: "And if among the stars you set your nest — from there I will bring you down — says Hashem" — at the time of the redemption. Translator's Supplement — Summary and Diagrams [Translator's commentary — clearly demarcated — not part of the original text]

Yosef and Potiphar's Wife — Conclusion: Asnas/Asenath was the aspect of the Shechinah fitting for Yosef — Egypt's kelipah was trying to attach to her. The master's wife was not fitting. Yosef thought initially that going to her could illuminate the Shechinah within the kelipot — but his father's image appeared. From his thought alone — ten drops issued — causing damage in subsequent exiles. Ten Martyrs: The ten drops from Yosef's thought = the Ten Martyrs (Asarah Harugei Malchus). These souls needed to come into the world and be killed to rectify the damage. The primary one among them is Rabbi Akiva ben Yosef — who was the aspect of Mashiach ben Yosef itself. The Golden Calf re-activated the damage of the foreskin. Yeravam then compounded it by making the calves, garbing holiness in the Sitra Achra. Yeravam Was Destined for Mashiach ben Yosef: The holy soul of Yeravam fled when he sinned — was garbed in a gentile body (Yosef father of Rabbi Akiva) — then entered Rabbi Akiva himself — and was rectified there. The Ramchal clarifies: when Kabbalistic texts speak of Yeravam as "Mashiach ben Yosef" — they mean the root-soul (the vessel) — not the Yechidah itself which rests on the vessel. Moses' sufferings averted the catastrophic profanation of the Messiah-soul in the Sitra Achra — which would have produced Armilos and devastation. The Holy One Will Raise Up Another David: The Messiah will be called "Efraim" (not Yosef) — as the individual person. David includes both aspects (messiahship and seed). The "Caesar and half-Caesar" of Sanhedrin 98b = the Patriarchs and David will serve as nesi'im (princes) — sustainers of the messianic power — not as reigning kings. The Matter of Amalek: Amalek is the aspect of the impurity of the serpent itself — through which all the nations suckle. His root: from Esav's left side in Tiferes of Ze'eir Anpin. The Torah was given specifically to remove this impurity — "a man who kills himself over it" = purifies the tent (Yael's tent = the cosmic tent). Moses' raising his hands at Refidim weakened Amalek permanently — reduced the 400-year power to a mere reshimo (imprint). The Spies: The 40-day mission was meant to reduce the kelipah's power from 40 years to 40 days — and ultimately erase even the memory. Their sin reversed this — re-strengthened Amalek — and required 40 years in the wilderness. Erase I Will Erase / You Shall Blot Out: Two parallel actions: G-d erases Above → then Israel must blot out Below. "Do not forget" = lo tash koach — do not weaken the upper power. Saul's failure meant the damage re-propagated.

The Matter of Esav: Esav's original root was in holiness — the outer/left aspect of Tiferes of Ze'eir Anpin. His role would have been to subdue the Sitra Achra under holiness — where Yaakov spread holiness upward. A page or more is missing from the manuscript here. Sun, Moon, and Stars: The sun and moon are Tiferes and Malchus. Their circuit and movement = the secret of the Jewish calendar. The Shechinah has two aspects: revelation (fullness) and concealment (diminishment). Mars = redness of the sun = root of Esav = Sitra Achra essence. Saturn = deficiency of the moon = root of Yishmael = Sitra Achra grasping in holiness. On Shabbas both moon and Saturn are humbled under holiness. The Torah was given on the third day = Malchus in the secret of Tiferes. The Name equals 26 = 22 (letters) + 4 (letters of the Name). The "Kadosh-Kadosh-Kadosh" of Isaiah = three movements of Tiferes in relation to Chochmah. Kesser and Chochmah: Bereishis = bet-reshis = two beginnings. First beginning = Chochmah (current world, free will, Torah of action and merit). Second beginning = Kesser (future world, Torah renewed from Above, eternal bestowing without waiting for the recipient). Kuf-Beis (22) = Kesser-Binah: the Kesser cycles the Torah through Binah's combinations. Man's service is from Chochmah downward. Two Aspects of the Moon: The moon has two modes: (1) in Chesed-sweetened mode = "the Halachah is whitened" = Yishmael's mode (counting by moon); (2) in male/Gevurah mode = "clear as the sun" = the great luminaries equal = the future rectified state. The "lesser luminary" is only when the moon has no light from its own Din-side. The eclipse = Saturn = the maidservant inheriting.

Two Aspects of the Shechinah: The Shechinah has two aspects corresponding to the two aspects of Din — the strong fire (= Esav, Gehinnom) and the darkness-of-absence (= Yishmael, Saturn, Lilit). The "exile of Torah" = the daughter-of-the-King imprisoned in Sama'el's nest. At redemption: "from there I will bring you down." ✦ Key Concepts Introduced in This Segment Asarah Harugei Malchus (עשרה הרוגי מלכות) — The Ten Martyrs; the ten drops from Yosef's thought that needed rectification through death at the hands of gentiles

Erev Rav (ערב רב) — The mixed multitude who went out of Egypt; they made the Golden Calf and introduced damage at the cosmic level Armilos (ארמילוס) — The arch-villain of the end of days; had Mashiach ben Yosef's soul been profaned in the Sitra Achra — Armilos would have drawn power from that profanation Nasi / Melech (נשיא / מלך) — Prince/Sustainer vs. King/Governor — Patriarchs and David will be nesi'im who draw the messianic power; the Messiah himself will be the actual governing king Zecher Amalek / Reshimo (זכר עמלק / רשימו) — The memory/imprint of Amalek remaining after Moses weakened him — what must still be erased before Israel can fully enter the Land

Bet-Reshis / Shetei Rashis (ב׳ ראשית / שתי ראשיות) — Two beginnings; the hidden reading of Bereishis = Kesser and Chochmah as the two heads of creation Ma'adim (מאדים) — Mars; root of Esav and the Sitra Achra's essence; from the redness/burning of the sun Shabbetai (שבתאי) — Saturn; root of Yishmael; the deficiency and darkness born from the moon's diminishment Kafna v'Chashucha (כַּפְנָא וְחֲשׁוּכָא) — Aramaic: famine and darkness; Saturn's qualities Sihara Afila (סִיהֲרָא אֲפִילָה) — Aramaic: the dark moon; the moon in the aspect of its deficiency Ba'alah d'Matroniata (בַּעֲלָהּ דְּמַטְרוֹנִיתָא) — Aramaic: the Master of the Matron; Moses' soul-function as the husband of the Shechinah Lo Tashkach = Lo Tash Koach (לא תשכח = לא תש כח) — "Do not forget" = "do not weaken [the upper] power" — the Ramchal's wordplay on the verse in Devarim 25:19

Kochav (כוכב) — Star; the secret of Tiferes = the secret of the Torah and of the star "from Yaakov"; gematria: 26 = 22 + 4 Translator's Audit Report — Part 5 [Full word-by-word audit — clearly demarcated as translator's commentary] Word-by-word audit of pages 102–122 completed. Every Hebrew paragraph compared against the translation. No critical omissions or translation errors found. All 35+ biblical and Talmudic citations verified correct. All Zohar Aramaic passages correctly translated. 19 OCR errors in the source text all correctly resolved in the translation.

שלנז→שלט · עשר ספות→עשר טפות · ביץ→כיון · הרעיה׳→הוא וזרעיה · ווסרונה→חסרונה · ויחלועז→ויחלוש · במדבר ים,יד→במדבר יט,יד (Bamidbar 19:14) · חה(×multiple)→זה · ל ח ח→לחוץ · הרועזם→הרושם · מחמשך→מתחשך · קודשא״ברידהוא→קודשא-בריך-הוא · סת→סוד · יהתה→יהודה · אחיף׳→אחיו · יועזב→מועזב · הרשימו→הרושם · בדרך*...→[erased per manuscript note] · all correctly resolved ✓ Yirmiyahu 31:19/20: The OCR reads "לא, יט" (31:19) but the correct Masoretic verse number for "הבן יקיר לי אפרים" is 31:20. Translation renders 31:20 — correct ✓. ✦ All Citations Verified (35+) Bereishis: 17:1, 27:22, 28:11, 32:1, 38:1, 39:11, 42:9, 48:20 ✓

Shemos: 17:8–17:16, 32:16, 32:34 ✓ Bamidbar: 13:29, 14:25, 14:34, 19:14, 24:17, 24:20 ✓ Devarim: 5:14, 25:19 ✓

Nevi'im/Kesuvim: Melachim I 14:13, Yirmiyahu 31:20, Yechezkel 1:13, 37:25, Shofetim 5:24, Ovadyah 1:4, Malachi 1:2, 3:6, Yeshayah 30:26, 51:4, 53:9, Esther 7:8, Tehillim 45:10, 84:4, 123:2, 132:9, Mishlei 16:18, Shir Hashirim 6:10 ✓ Talmud: Sanhedrin 38b, 98b · Pesachim 54a · Shabbos 86b, 156a · Bava Basra 75a · Eruvin 22a · Berachos 63b ✓ Midrash: Bereishis Rabbah 65:20 · Tanchuma Beshalach 25, Seitzei 9, 10 · Yalkut Shimoni Yirmiyahu 315 ✓ Zohar: Ki Seitzei 281b, 282a, 282b · Shemos 158b ✓