Apples from the Orchard

102

Parashat Chayei Sarah

.‫שרָ ה‬
ׂ ָ ‫ְשבַ ע ׁ ָשנִ ים ׁ ְשנֵי חַ ּיֵי‬
ֶ ׁ ‫ש ִרים ׁ ָשנָה ו‬
ׂ ְ ֶ‫שרָ ה מֵ אָ ה ׁ ָשנָה וְע‬
ׂ ָ ‫ַו ּי ְִהי ּו חַ ּיֵי‬
The life of Sarah was one hundred twenty seven years [long], the years of the
life of Sarah.

‫ פרשת חיי שרה‬,‫ליקוטי תורה‬ ‫ פרשת חיי שרה‬,‫ספר הלקוטים‬

‫ אין‬,‫ כי בהיות שרה בחינת גבורות‬,‫ויהי״ו עולה ל״ז‬ ‫ כי‬,‫ וסוד הענין הוא‬.‫ כי מלת ויהי״ו עולה ל״ז‬,‫דע‬
‫ דהיינו ל״ז‬,‫ אלא ממילוי ס״ג‬,‫כל החיות שלה‬ ‫ אין כל החיות שלה אלא‬,‫להיות שרה בחינת הגבורות‬
,‫ממלוי שם ס״ג דהיינו ל״ז‬
Sefer HaLikutim and Likutei Torah, parashat Chayei Sarah

The numerical value of the word for “was,” i.e., the first word of this verse (va-
yih’yu), is 37. The mystical significance of this is that since Sarah personified the
Divine attribute of gevurah, all her life-force was derived solely from the spelling-
out of the Name Havayah whose numerical value when spelled out is 63, which is
37.
Va-yih’yu: vav-yud-hei-yud-vav = 6 + 10 + 5 + 10 + 6 = 37.
There are four principle ways the Name Havayah (yud-hei-vav-hei) is spelled out in Kabbalah, giving
the four numerical values of 72, 63, 45, and 52. To arrive at the value 63, the Name is spelled out
as follows: yud-vav-dalet, hei-yud, vav-alef-vav, hei-yud (10+6+4 + 5+10 + 6+1+6 + 5+10 = 63). If we
consider only the letters used to spell out the four main letters (i.e., the letters that are not in boldface
here), we see that their numerical value is 37.
These four ways of spelling the Name Havayah correspond to the four main partzufim, Abba, Ima, Z’eir
Anpin, and Nukva, respectively, which in turn are constructed from the sefirot of chochmah, binah, the
midot, and malchut, respectively. Thus, the 63-Name is associated with the Ima and binah, which are
on the left side of the sefirah-tree, and are thus on the gevurah-axis of the sefirot.
Sarah was the first matriarch of the holy Jewish people, and is thus naturally associated with the
partzuf of Ima (the mother).

‫כשמתגלה האור מיסוד אמא בשליש ת״ת שלו כי משם‬ ‫ כי‬,‫כשמתגלה האור מיסוד דאימא בשליש ת״ת שלו‬
,‫מתחילין הגבורו׳ להתגלות וזהו חיות שרה‬ .‫ וזהו חיות שרה‬,‫משם מתחילין הגבורות להגלות‬
The life-force of Sarah is revealed when the light of yesod of Ima is revealed in
the first third of its tiferet, for it is there that the states of geuvrah begin to become
revealed.
The yesod of any partzuf is the drive of that partzuf for self-actualization. The self-actualization of
Ima occurs when the mentality it embodies is transferred to the central, pivotal partzuf, Z’eir Anpin.
However, the mental brilliance and intensity of Abba or Ima is beyond the capacity of either Z’eir
Anpin or Nukva to assimilate, since the latter two partzufim are constructed out of the Divine emotional
attributes (chesed to malchut) rather than the intellectual ones (chochmah and binah). Thus, it is the

1. Genesis 23:1.
103 Apples from the Orchard

midot of the higher partzufim that become the intellect of the lower partzufim.
The general analogy for this in everyday life is based on the idea that Z’eir Anpin and Nukva are
considered the “offspring” or children of Abba and Ima. When someone wants to transmit his value-
system or ideals to his children (or students, which are his children in the educational sense), it is
a mistake to think that all he needs to do is educate them to intellectually appreciate the value of
his philosophy. Rather, common-sense wisdom and experience asserts that serving as a role-model
for one’s pupils or children is not only the best way to educate them but the only way of educating
them. Preaching will almost surely fail if the preacher does not practice what he preaches. Thus, the
teacher’s behavior (his netzach-hod-yesod) become the driving intellect (chochmah-binah-da’at) of his
charges.
Furthermore, the teacher’s emotional involvement and excitement with the subject he is teaching
will ignite in his students their will to dedicate themselves to the cause and pursue its ends. In other
words, his midot (chesed-gevurah-tiferet) will become the will (keter) of his charges.
Thus, since tiferet is the central sefirah of the emotions and is the combination of chesed and gevurah,
we are taught that the tiferet of Ima becomes the keter of Z’eir Anpin.
Specifically, when the light, or energy, of yesod of Ima reaches the level of tiferet, tiferet is imbued with
the self-actualization of yesod and can then vitally serve as this keter, or source of will-to-be, for Z’eir
Anpin.

‫ולהיות שרה בחינ׳ הכתר וזהו שרה בחינ׳ ראש (אותיות‬ ‫ בגימטריא‬,‫ וזהו מלת שרה‬,‫ולהיות שרה בחינת הכתר‬
)‫ראש‬ ,‫הראש ע״ה‬
Sarah thus becomes the keter of Z’eir Anpin. This is alluded to in her name, since
Sarah is the same numerical value as the word for “the head” (ha-rosh) with the
kolel.
Sarah: sin-reish-hei = 300 + 200 + 5 = 505
ha-rosh, hei-reish-alef-shin = 5 + 200 + 1 + 300 = 506

‫היו חייה‬
As an expression of keter, she lived as follows:

‫היא מאה דהיינו בחינ׳ כתר שבכתר וכל מה שהוא יותר‬ ‫ דכל מה שהוא‬,‫ דהיינו בחינת הכתר שבכתר‬,‫מאה‬
‫עליון עולין חשבונו יותר למאות שגם הי׳ הכלולים‬ ‫ שגם העשר‬.‫עליון יותר כן חשבונו עולה למאות‬
‫בו הם כלולים מי׳‬ ,‫הכלולות בו כלולות מעשר‬
One-hundred years were an expression of the keter of keter, since the higher an
entity is the greater its numerical value. Thus keter expresses the numerical idea
of hundreds, inasmuch as all its ten aspects (i.e., sub-sefirot) are further subdivided
into ten sub-sub-sefirot.

‫ועשרים היינו חו״ב שבכתר שאלו עולים לעשרה‬ ‫ שאלו עולים לעשרות‬,‫ועשרים היינו ח״ב שבכתר‬
,‫בלבד‬ ,‫לבד‬
Twenty-years were an expression of chochmah and binah of keter, since these only
express the numerical idea of tens.
Apples from the Orchard 104

,‫ושבע הם ו״ק שבכתר ומ״ל שאלו הם אחדים לבד‬ ‫ שאלו הם אחדים‬,‫ושבע הם ו״ק ומלכות שבכתר‬
.‫לבד‬
Seven years were an expression of the seven lower sefirot of keter i.e., from chesed
to malchut, these expression only the numerical idea of units.
The relative intensity of the sefirot is thus divided into three levels, that of the super-intellect, the
intellect, and the midot. This relative intensity is reflected in the fact that the first level is represented
numerically by hundreds, the second by tens, and the third by units. So we have (1 x 100) + (2 x 10)
+ (7 x 1) = 127.

‫ותחלה היו חיי שרה שהיתה עתידה לחיות אלו השנים‬ ‫ שהיתה עתידה להחיות אלו‬,‫ותחילה היו חיי שרה‬
‫ואחר שחייתה אותם קרוי׳ שני חיי שרה כי נעשו‬ ‫ כי נעשו‬,‫ קרוים חיי שרה‬,‫ ואחר שחיתה אותם‬,‫השנים‬
‫שלה‬ .‫שנים‬
This number thus was the number of years she was destined to live. Once she
lived them out, they became the years of her life.
This explains the seemingly redundant phrase at the end of the first verse: “the years of the life of
Sarah.”

›2›
‫שרָ ה ְּב ִק ְריַת אַ ְר ּ ַבע ִהוא חֶ ְברוֹן ְּבאֶ רֶ ץ ְּכנָעַ ן ַו ּ ָיבֹא אַ ְברָ הָ ם לִ ְס ּפֹד‬ ׂ ָ ‫ו ּ ַָת ָמת‬
.‫שרָ ה וְלִ ְב ּכ ָֹת ּה‬
ׂ ָ ְ‫ל‬
Sarah died in Kiryat Arba, which is Hebron, in the land of Canaan. Abraham
came to eulogize Sarah and weep for her.

‫ פרשת חיי שרה‬,‫ליקוטי תורה‬

‫הנה שרה סוד המ״ל‬
Likutei Torah, Parashat Chayei Sarah

Sarah embodied the Divine attribute of malchut.

Binah and malchut are of course related, since binah is the feminine correlate of chochmah and malchut
is the feminine correlate of the midot. Binah is called “the higher mother,” i.e., the mother of the midot,
while malchut is called “the lower mother,” i.e., the mother of the subsequent worlds that are created
out of it.
The word sarah itself, moreover, means “ruler” or “prince,” and is thus thematically related to
malchut, which means “kingdom.”

,‫והנה הכתר של המ״ל הוא שם אדני בריבוע כמ״ש בדרושים‬

The keter of malchut is the fourfold expansion of the Name Adni.

The Name Adni is usually associated with the sefirah of malchut, since it means “my lord” or “my
master.” Specifically, however, the most complete iteration of this Name, its fourfold expansion,
signifies the highest level of malchut, the will to rule or keter of malchut.
The fourfold expansion of Adni (alef-dalet-nun-yud) is how this name is spelled in a series of steps,

2. Genesis 23:2.
105 Apples from the Orchard

the first step being its first letter and each subsequent step being the addition of another of its letters.
Thus: alef, alef-dalet, alef-dalet-nun, alef-dalet-nun-yud.

,‫והנה הם ד׳ מציאות [א׳ א״ד אד״נ אדנ״י] וזהו בקרית ארבע‬

This fourfold expansion comprises four states: alef, alef-dalet, alef-dalet-nun,

alef-dalet-nun-yud. This is why Sarah died in Kiryat Arba.
Kiryat Arba literally means “the town of the four.”

‫אמנם עם היות׳ ד׳ צרופי׳ הכל א׳ וחיבור א׳ וזהו חברון‬

Yet, these four states all compose one unity and combination. This is why Kiryat
Arba is also known as Hebron.
Hebron (chevron) literally means “combination” or “joining.” The iteration of this expansion expresses
the unity of the first letter with the subsequent letters, and so forth.

:‫לכן תמצא שחיתה קכ״ז נגד שם הנ״ל שעולה עם הכולל קכ״ז‬

This is another reason why Sarah lived 127 years, as an expression of this Name
Adni, for this number is the same as its numerical value i.e., that of its fourfold
expansion, 126 plus the kolel.
(1) + (1+4) + (1+4+50) + (1+4+50+10) = 126.

›3›
.‫שרָ ה וְלִ ְב ּכ ָֹת ּה‬
ׂ ָ ְ‫ַו ּ ָיבֹא אַ ְברָ הָ ם לִ ְס ּפֹד ל‬
Abraham came to eulogize Sarah and weep for her.

A small number of letters in the Torah scroll are to be written either larger than usual or smaller than
usual, according to traditions going back to the giving of the Torah at Mt. Sinai. The word for “to
weep for her” at the end of the second verse (likvosa, lamed-beit-chaf-tav-hei) is written with a small
chaf.
‫ פרשת חיי שרה‬,‫ליקוטי תורה‬
,‫כ׳ זעיר׳ משום ג׳ לבכי וז׳ להספד והוי הבכי מועט מן ההספד‬

The reason why the letter chaf in “to weep for her,” livkosah is written small is
because, as our sages say, “three days for weeping and seven days for eulogizing.”
The small chaf indicates that the days for weeping are less than those allotted for
eulogizing.
The seven days of mourning are thus divided into two periods: during the first three days the
mourner is to both weep for and eulogize his lost relative, while in the four last days he is to eulogize
him but not weep for him. Although, of course, feelings and emotional reactions cannot be legislated
per se, the point is that there is a progression of stages in mourning, and Jewish practice is designed to

3. Genesis 23:2.
4. Moed Katan 27b.
Apples from the Orchard 106

help the mourner along these stages and encourage him to progress from stage to stage, thus making
the mourning process into a transformational, spiritual growth process.

‫והעינן הוא משום דהיא עלמא תתאה שהוא כ׳ זעירא כי כ׳ [פשוטה] לעולם באמא שמתפשטת תוך ז״א וכ׳‬
‫[כפופה] ברחל‬

As to why specifically the letter chaf is diminished, the esoteric reason is because she
Sarah was from the lower world, which is alluded to by a small chaf. In contrast,
the final chaf always alludes to Ima, for she extends into Z’eir Anpin, while the
regular chaf refers to the partzuf of Rachel.
As we said above, Sarah in her essence personifies Ima, but in this world she also plays the role
of Nukva, i.e., malchut. Relative to each other, these two feminine archetypes are called “the upper
world” and “the lower world,” just as we said above that they are also called “the higher mother”
and “the lower mother.”
Now, chaf is the first letter of the word keter, and is also shaped like a crown (on its side). It thus
typically indicates this sefirah. Similar to what we said above, both Ima and Nukva become the keter
of the levels immediately following and below them: Tiferet of Ima becomes the keter of Z’eir Anpin,
and Nukva in its role as the origin of the subsequent worlds serves as the keter of these worlds. Thus,
both “mothers” are also “crowns.”
The two forms of the letter chaf allude to these two crowns: the general form alludes to malchut, while
the final form alludes to Ima. The difference between these two forms is that in the final form the
bottom, flat base has been bent down to extend below the normative base line of the letters. Thus, in
Hebrew, the two forms of the letter chaf are often referred to as the “bent” chaf and the “extended”
chaf. The extended chaf, which extends below the base line, signifies a descent of a keter into a lower
realm. Here, this refers to the extension of Ima into Z’eir Anpin, which we described somewhat above.
In contrast, the bent chaf refers to malchut, or as it is called her, the partzuf of Rachel. (Sarah is thus here
playing the role that will, as an archetype, be most fully embodied in Rachel and therefore known
after her.)

‫שהיא כפופה שאוספת רגליה למעלה שלא יתאחזו בה החיצונים‬

The chaf of Rachel is bent because she folds her legs upwards so as not to extend
them to the point where the external forces can grab onto them.
Were Nukva (or Rachel) extend itself downward into the lower realms, below Atzilut, as completely
as Ima does into Z’eir Anpin, this would allow the forces of separateness and evil that begin to exist
at these levels too much opportunity to derive life force (“suck”) from this revelation.

,‫עתה בגלות שהיא למטה שפטירת הצדיקים גורמים להעלותה וזהו ויאסוף רלגיו אל המטה‬

Nowadays, during the exile, when she is—due to our sins—below, the departure
of the righteous from this world causes their souls to elevate her. This is the
esoteric meaning of the verse, “And he gathered his feet into the bed.”
The condition of exile is that malchut is “caught” in the lower worlds and prevented from returning
home into Atzilut to couple with her husband, Z’eir Anpin. Spiritually this means that our means
of expression (thought, speech, and action) exist unnaturally within non-holy contexts, and are
deprived of the true holy inspiration that is native to them. The death of righteous individuals,

5. Genesis 49:33.
107 Apples from the Orchard

however, who complete their mission in this world, serves to elevate and at least partially extricate
malchut from this exile.
When Jacob had finished blessing and commanding his sons on his deathbed, “he gathered his feet
into the bed, and he expired, and was gathered unto his people.”

‫ועוד הוא כ׳ זעירא כי כל כ׳ כתר כי לעולם הכתר הוא אדנ״י ברבוע עולה קכ״ו לכן חיי שרה קכ״ז שהוא א׳‬
.‫יותר משום שהיא היתה בחינת כתר ועתה בפטירתה חסר הכתר‬

Furthermore, the chaf here is small because the letter chaf signifies keter, and since
with her death the attribute of keter was removed and lacking from the world, it
is written small.

›4›
In this portion of the Torah, we read about the cave of Machpelah:

‫ ַויְדַ ּ ֵבר ִא ּ ָתם לֵ אמֹר ִאם י ֵׁש‬.‫ִש ּ ַתח ּו לְ עַ ם הָ אָ רֶ ץ לִ ְבנֵי חֵ ת‬ ְ ׁ ‫ַו ּיָקָ ם אַ ְברָ הָ ם ַו ּי‬
‫ִתן‬ֶ ּ ‫ ְוי‬.‫אֶ ת נ ְַפ ׁ ְשכֶ ם לִ ְק ּבֹר אֶ ת מֵ ִתי ִמ ְּלפָ נַי ׁ ְש ָמעוּנִ י ו ִּפגְ ע ּו לִ י ְּבעֶ ְפרוֹן ּ ֶבן צֹחַ ר‬
‫שדֵ ה ּו ְּבכֶ סֶ ף ָמלֵ א י ְִּתנ ֶּנָה‬ ׂ ָ ‫שר ִּב ְקצֵ ה‬ ֶ ׁ ֲ‫שר ל ֹו א‬ ֶ ׁ ֲ‫לִ י אֶ ת ְמעָ רַ ת הַ ּ ַמ ְכ ּ ֵפלָ ה א‬
‫ישב ְּבתו ְֹך ְּבנֵי חֵ ת ַו ּיַעַ ן עֶ ְפרוֹן הַ ִח ִּתי אֶ ת‬ ֵ ׁ ‫ וְעֶ ְפרוֹן‬.‫ִּלי ְּבת ֹוכֲכֶ ם לַ אֲ חֻ ּזַת קָ בֶ ר‬
‫שדֶ ה‬ ׂ ָ ּ ַ‫ לֹא אֲ דֹנִ י ׁ ְש ָמעֵ נִ י ה‬.‫אַ ְברָ הָ ם ְּבאָ זְ נֵי ְבנֵי חֵ ת לְ כֹל ּ ָבאֵ י ׁ ַשעַ ר ִעיר ֹו לֵ אמֹר‬
. ָ‫שר ּב ֹו לְ ךָ נְ ַת ִּתיהָ לְ עֵ ינֵי ְבנֵי עַ ִּמי נְ ַת ִּתיהָ ּ ָל ְך ְקבֹר מֵ ֶתך‬ ֶ ׁ ֲ‫נ ַָת ִּתי לָ ְך וְהַ ְּמעָ רָ ה א‬
‫ ַויְדַ ּ ֵבר אֶ ל עֶ ְפרוֹן ְּבאָ זְ נֵי עַ ם הָ אָ רֶ ץ לֵ אמֹר‬.‫ִש ּ ַתח ּו אַ ְברָ הָ ם לִ ְפנֵי עַ ם הָ אָ רֶ ץ‬ ְ ׁ ‫ַו ּי‬
‫שדֶ ה קַ ח ִמ ּ ֶמ ִּני וְאֶ ְק ְּברָ ה אֶ ת מֵ ִתי‬ ׂ ָ ּ ַ‫אַ ְך ִאם אַ ּ ָתה ל ּו ׁ ְש ָמעֵ נִ י נ ַָת ִּתי ּ ֶכסֶ ף ה‬
‫ אֲ דֹנִ י ׁ ְש ָמעֵ נִ י אֶ רֶ ץ אַ ְר ּ ַבע מֵ אֹת‬.ֹ‫ ַו ּיַעַ ן עֶ ְפרוֹן אֶ ת אַ ְברָ הָ ם לֵ אמֹר לו‬.‫ׁ ָש ּ ָמה‬
‫ִש ַמע אַ ְברָ הָ ם אֶ ל עֶ ְפרוֹן‬ ְ ׁ ‫ ַו ּי‬.‫שקֶ ל ּ ֶכסֶ ף ּ ֵבינִ י וּבֵ ינְ ךָ ַמה ִהוא וְאֶ ת מֵ ְתךָ ְקבֹר‬ ֶׁ
‫שר ִּד ּ ֶבר ְּבאָ זְ נֵי ְבנֵי חֵ ת אַ ְר ּ ַבע מֵ אוֹת‬ ֶ ׁ ֲ‫ִשקֹל אַ ְברָ הָ ם לְ עֶ ְפרֹן אֶ ת הַ ּ ֶכסֶ ף א‬ ְ ׁ ‫ַו ּי‬
‫שר לִ ְפנֵי ַמ ְמרֵ א‬ ֶ ׁ ֲ‫שר ּ ַב ּ ַמ ְכ ּ ֵפלָ ה א‬ ֶ ׁ ֲ‫שדֵ ה עֶ ְפרוֹן א‬ ׂ ְ ‫ ַו ּיָקָ ם‬.‫שקֶ ל ּ ֶכסֶ ף עֹבֵ ר לַ ּסֹחֵ ר‬ ֶׁ
.‫שר ְּבכָ ל ְּגבֻ ל ֹו ָס ִביב‬ ֶ ׁ ֲ‫שדֶ ה א‬ ׂ ָ ּ ‫שר ּ ַב‬ ֶ ׁ ֲ‫שר ּב ֹו וְכָ ל הָ עֵ ץ א‬ ֶ ׁ ֲ‫שדֶ ה וְהַ ְּמעָ רָ ה א‬ ׂ ָ ּ ַ‫ה‬
‫ וְאַ חֲרֵ י כֵ ן קָ בַ ר אַ ְברָ הָ ם‬.ֹ‫לְ אַ ְברָ הָ ם לְ ִמ ְקנָה לְ עֵ ינֵי ְבנֵי חֵ ת ְּבכֹל ּ ָבאֵ י ׁ ַשעַ ר ִעירו‬
‫שדֵ ה הַ ּ ַמ ְכ ּ ֵפלָ ה עַ ל ְּפנֵי ַמ ְמרֵ א ִהוא חֶ ְברוֹן ְּבאֶ רֶ ץ‬ ׂ ְ ‫שרָ ה ִא ׁ ְש ּת ֹו אֶ ל ְמעָ רַ ת‬ ׂ ָ ‫אֶ ת‬
.‫שר ּב ֹו לְ אַ ְברָ הָ ם לַ אֲ חֻ ּזַת קָ בֶ ר מֵ אֵ ת ְּבנֵי חֵ ת‬ ֶ ׁ ֲ‫שדֶ ה וְהַ ְּמעָ רָ ה א‬ ׂ ָ ּ ַ‫ ַו ּיָקָ ם ה‬.‫ְּכנָעַ ן‬
Abraham arose and bowed low to the people of the land, the Hittites, and he
said to them, “If it is your wish that I remove my dead for burial, you must
agree to intercede for me with Efron son of Tzohar, that he sell me the cave
of Machpelah that he owns, which is at the edge of his field. Let him sell it to
me, at the full price, for a burial site in your midst.”

Efron was seated among the Hittites; so Efron the Hittite answered Abraham
so the Hittites could hear—all who had entry to the gate of his town—saying,
“No, my lord, hear me: I give you the field and I give you the cave that is in it;
I give it to you in the presence of my people. Bury your dead.”

6. Genesis 23:7-20.
Apples from the Orchard 108

Then Abraham bowed low before the people of the land, and spoke to Efron
so the people of the land could hear, saying, “If only you would hear me out!
Let me pay the price of the field; accept it from me, that I may bury my dead
there.”

Efron replied to Abraham, saying to him, “My lord, hear me! A piece of land
worth four hundred shekels of silver—what is that between you and me? Go
and bury your dead.”

Abraham heard Efron’s terms. Abraham paid out to Efron the money that he
had named so the Hittites could hear—four hundred shekels of silver at the
going merchants’ rate.

So Efron’s field in Machpelah, near Mamre—the field with its cave and all the
trees within the borders of that field—passed to Abraham as his possession, in
the presence of the Hittites, of all who had entry to the gate of his town. And
then Abraham buried his wife Sarah in the cave of the field of Machpelah,
facing Mamre—that is Hebron—in the land of Canaan. Thus the field with
its cave passed from the Hittites to Abraham, as a burial site.

The cave of Machpelah is mentioned three more times in the Torah:

And his sons, Isaac and Ishmael, buried [Abraham] in the cave of Machpelah
in the field of Efron the son of Tzohar the Hittite.

Bury me with my fathers, in the cave in the field of Efron the Hittite, in
the cave that is in the field of Machpelah, opposite Mamre, in the Land of
Canaan, the field that Abraham bought from Efron the Hittite as a burial
plot.

And his sons carried him to the Land of Canaan, and buried him in the cave of
the field of Machpelah, the field that Abraham bought for a burial plot from
Efron the Hittite, opposite Mamre.

‫ פרשת חיי שרה‬,‫ליקוטי תורה‬ ‫ פרשת חיי שרה‬,‫שער הפסוקים‬

‫מערת המכפלה הנה הקשו בזוהר למה פ״א כתיב‬ ‫ פעם נקראת מערת‬,‫הנה נמצאו קצת שינויים בזה‬
‫מערת המכפלה ופעם אחרת כתיב שדה המכפלה ופ״א‬ ‫ וכמו שהקשו‬.‫ ופעם נקראת שדה המכפלה‬,‫המכפלה‬
.‫כתיב מערת שדה המכפלה‬ ,‫ בפרשת חיי שרה‬,‫בס״ה קושיא זו‬
Sha’ar HaPesukim and Likutei Torah, Parashat Chayei Sarah

Regarding the Cave of Machpelah, the question is raised in the Zohar10 as to why

7. Ibid. 25:9.
8. Ibid. 49:29-30.
9. Ibid. 50:13.
10. 1:128b.
109 Apples from the Orchard

once in this passage it is referred to as “the cave of Machpelah,” another time it is

written “the field of Machpelah,” and yet another time it is written “the cave of
the field of Machpelah.”
The Zohar explains that the word Machpelah refers to malchut, for Machpelah means “doubled,”
and malchut is signified by the second hei of the Name Havayah, the only letter that is doubled in
this Name. The “field of Machpelah” refers to the fact that malchut is also called “the field of holy
apples.” Abraham knew that the Divine presence, the Shechinah—synonymous with malchut, was
present in the field surrounding this cave, and that’s why he wanted to bury Sarah there. But he hid
this knowledge from the Hittites and referred to the cave simply as “the cave of Machpelah,” not
mentioning the field. When the Torah itself describes the area, however it uses the word “field.”
The Arizal now elaborates on this explanation.

‫והענין כי כ״ז בשם ב״ן דההי״ן‬ ‫ ואימא‬,‫ כי אימא עילאה בינה‬,‫ דע‬,‫והביאור הוא‬
,‫ יש בכל אחת מהם הוי״ה אחת דההי״ן‬,‫תתאה מלכות‬
.‫העולה ב״ן‬
The explanation is as follows: Both the higher Ima (“mother”), which is binah,
and the lower “mother,” which is malchut, are manifest through a Name Havayah
spelled out with the letter hei, and whose numerical value is 52.
The 52-Name is spelled: yud-vav-dalet hei-hei vav-vav hei-hei (10 + 6 + 4 + 5 + 5 + 6 + 6 + 5 + 5 = 52).

‫כי הוא ב׳ הויות יחד כי המילוי הוא כמו השורש ולזה‬ ‫ כי אותיות המלוי הם‬,‫ובו תמצא הוי״ה כפולה‬
‫שם זה נקרא המכפלה כי הוא כפול‬ .‫ כמו אותיות הפשוטות השרשיות‬,‫בגימטריא כ״ו‬
This Name is actually the Name Havayah doubled, for the numerical value of the
letters used to spell it out is 26, just like the numerical value of the simple, root
letters.
yud-vav-dalet hei-hei vav-vav hei-hei: 10 + 5 + 6 + 5 = 26.
yud-vav-dalet hei-hei vav-vav hei-hei: 6 + 4 + 5 + 6 + 5 = 26.
Thus, the whole 52-Name can be seen as a simple doubling of the Name Havayah, 52 being twice
26.

,‫כי אות י׳ מילואו ו״ד הוא ג״כ י׳ וכן ה״ה ו״ו ה״ה‬ ‫ כי אות יו״ד שבה‬,‫וכל אות שבה כפולה בחשבונה‬
‫ הם‬,‫ וב׳ אותיות ו״ד של המלוי שבה‬,‫עולה בגי׳ עשרה‬
‫ יש במלואם שלשה‬,‫ וכן ג׳ אותיות הו״ה‬.‫ג״כ עשרה‬
.‫אותיות הו״ה אחרות ממש כמותם‬
Furthermore, each individual letter is doubled numerically. The numerical value
of the first letter, yud, is 10, and the combined numerical value of the two letters
used to spelling it out, vav-dalet, is also 10. Similarly, the last three letters of the
Name Havayah, hei-vav-hei are spelled out with the same three letters, hei-vav-
hei.
The last three letters are spelled out by simply doubling them.
Apples from the Orchard 110

‫אמנם שם זה עולה גי׳ בכל ולכן נקבר אברעם בה כי‬ ‫ ע״ש הכפל‬,‫ נקראת מכפלה‬,‫ולכן זו ההוי״ה בכללותה‬
‫הוא סוד בת היתה לאברהם ובכל שמה וגם יצחק ויעקב‬ .‫אשר בהם כנזכר‬
,‫נקברו בה כי גם הם סוד בכל מכל כל כנודע‬
Therefore, this Name in general is called “the Machpelah,” for it is a double of
the Name Havayah.
The word Machpelah means “double,” from the root kaf-pei-lamed.

‫והנה בשם זה יש בו ב׳ ההי״ן ה׳ ראשונה וה׳ אחרונה‬ ,‫ שהם ה״ה ה״ה שבה‬,‫והנה בהוי״ה זו יש ארבעה ההי״ן‬
,‫במילוא׳‬ ,‫ והם‬,‫ שבהם מתחלקת אימא עילאה‬,‫והם כנגד ד׳ בחי׳‬
‫ כמבואר אצלינו‬.‫ ושתי תבונות‬,‫שני בינות‬
Now, this Name possesses four hei’s, i.e., the two hei’s of the Name Havayah and
the two hei’s used to spell them out. These correspond to four subdivisions of
the supernal Ima, i.e., two states of binah and two states of tevunah, as we have
explained elsewhere.
Elsewhere,11 however, the Arizal explains that the four subdivisions of Ima are as follows: Its chochmah-
binah-da’at are called “the supernal Ima”; its chesed-gevurah-tiferet are called “the first tevunah”; its
netzach-hod-yesod are called “the second tevunah”; its malchut is called “the third tevunah.” According
to this, there is one state of binah and three states of tevunah.
In general, tevunah is “applied intellect” as opposed to binah, which is “abstract intellect.” It would
thus make sense that binah would only be the chochmah-binah-da’at of Ima, i.e., the intellect of the
intellect, while the other components of the intellect would be its applications to emotion, behavior,
and expression.

‫ ולפעמים מתחברים‬,‫והם ד׳ פרצופים מחולקים שבה‬

‫ ונקראים אימא עילאה כוללת כלם‬,‫ונכללים יחד‬
.‫בה‬
These are the four partzufim within Ima. Sometimes these join together and are
included together, and they are then called the supernal Ima, which includes
them all within herself.

‫ הכוללת‬,‫וז״ס שם ההוי״ה דב״ן שיש באימא עילאה‬

.‫ד׳ בחי׳ הנז׳‬
This is the significance of the 52-Name of the supernal Ima, which includes the
four aforementioned subdivisions.

‫ בארבע חלוקות‬,‫ מלכות‬,‫וכנגדם מתחלקת אימא תתאה‬

‫ הכוללת‬,‫ כנגד ד׳ ההי״ן שבהוי״ה זו דב״ן שבה‬,‫אחרות‬
.‫ והבן זה מאד‬,‫ארבעתם‬
In a parallel way, the lower “mother,” malchut, subdivides into four distinct
subdivisions, corresponding to the four hei’s in her 52-Name, which encompasses
them all. Understand this well.
Rabbi Chaim Vital notes later, however, that it is not clear what these four subdivisions of malchut

11. Eitz Chaim 14:9, principle 5; 27:4.

111 Apples from the Orchard

are.
There are thus three strata in the meaning of the word Machpelah as “doubled”: (1) the fact that the
hei appears twice in the Name Havayah, (2) the fact that each of these hei’s is spelled out with another
hei in the 52-Name, giving four hei’s, and (3) the fact that there is a 52-Name in both Ima and Nukva,
giving 8 hei’s.
Having discussed what the four hei’s are in both the 52-Name of Ima and the 52-Name of Nukva, the
Arizal now considers again the original four hei’s: the two hei’s of the Name Havayah and the two
hei’s used to spell them out.

‫ועתה נבאר כסדר כי ה׳ ראשונה שבכולם נקראת‬ ‫ נקראת‬,‫ שהיא שרשיית‬,‫והנה ה׳ ראשונה שבכלם‬
‫מערת המכפלה כי היא בעצמה נק׳ מער׳ אשר יש לה‬ ‫ ולהיות‬,‫ כי היא עצמה נקראת מערה‬,‫מערת המכפלה‬
‫מילוי ה׳ אחרת כפולה וזהו מערת המכפלה‬ .‫ נקראת מכפלה‬,‫בה ה׳ אחרת של מלוי שבה‬
The first hei of them all is the origin, and is called “the cave of Machpelah.” It by
itself is called “the cave,” but since implicit within it is the hei used to spell it out,
it is called “the cave of Machpelah.”
The first hei by itself is called “the cave” since it something that has something inside it, just like a
cave is a hollow that can contain something else. When it is considered together with its implicit
contents, the hei used to spell it out, it is called “the cave of Machpelah,” i.e., the cave containing its
own double.

‫וה׳ שניה שהיא המילוי של ה׳ ראשונה נקראת מכפלה‬ ‫ נקראת‬,‫וה׳ שניה שהיא מלוי ה׳ ראשונה השרשיית‬
‫סתם כי הלא מצינו בפ׳ כתיב מכפלה סתם בלא שדה‬ ,‫ כמש״ה ויקם שדי עפרון אשר במכפלה‬,‫מכפלה סתם‬
‫ובלא מערת‬ .‫כי היא ה׳ הכפילה כנזכר‬
The second hei, i.e., the spelling out of the first, origin-hei, is called “Machpelah”
by itself. As it is written, “So Efron’s field in Machpelah…,” for it is the doubled
hei, as we said.
In this verse, the word Machpelah is used by itself, not describing a field or cave. The doubled hei is
simply called “the double,” Machpelah.

‫והשלישית שהיא השניה שבשם נק׳ שדה המכפלה כנ״ל‬ .‫ נקראת שדה המכפלה‬,‫וה׳ השלישית תתאה השרשיית‬
,‫והד׳ נקראת מערת שדה המכפלה‬ ‫ נקראת‬,‫וה׳ הרביעית שהיא מלוי ה׳ תתאה השרשיית‬
.‫מערת שדה המכפלה‬
The third hei, the original lower hei of the Name Havayah, is called “the field of
Machpelah.” The fourth hei, the one used to spell out the original lower hei, is
called “the cave of the field of Machpelah.”
The second hei of the Name Havayah refers to malchut, the partzuf of Nukva. This sefirah/partzuf
is synonymous with the Divine Presence, the Shechinah, which is also known as “the field of holy
apples,” as mentioned above.
The imagery of the fourth hei, as a “cave,” seems to be the reverse of the cave-imagery for the first hei.
Here, the cave is the place where the thing in it is revealed.
Apples from the Orchard 112

‫אמנם כאשר נזכיר מערת סתם אז הוא סוד ה׳ סתם‬ ‫ שאינו מזכיר רק מערה‬,‫עוד יש בחי׳ אחרת חמישית‬
‫שאין בה מילוי ההי״ן רק יודי״ן או אלפי״ן אמנם‬ ,‫ או אלפי״ן‬,‫ ואז היא בחי׳ אות ה׳ במלוי יודי״ן‬,‫סתם‬
‫סוד ד׳ ההי״ן אלו הם סוד ד׳ חלקי בינה ב׳ בינות‬ .‫ואז אינה מכפלה‬
‫וב׳ תבונות כמבואר וזהו שם ב״ן שמבינה וכנגדם יש‬
‫ד׳ חלקים אחרים שבמ״ל התחתונה ושם יש ב״ן אחר‬
.‫והבן זה‬
There is also a fifth aspect, which is known only as “the cave” without any
modifier. This is a manifestation of the letter hei spelled out with the letter yud or
alef. In either of these cases, it is not doubled.
Sometimes the Machpelah cave is referred to simply as “the cave.” This refers to the letter hei when
not doubled, but spelled out with either a yud (as it is in the 72-Name and the 63-Name) or an alef (as
it is in the 45-Name).

]‫[ההמשך נמצא רק בשער הפסוקים‬

,‫ זכו אל בכ״ל מכ״ל כ״ל כנודע‬,‫ ונודע כי אברהם יצחק ויעקב‬,‫ולהיות כי שם זה בגימטריא ב״ן כמנין בכ״ל‬
.‫לכן שלשתם נקברו בה‬

The numerical value of this Name is also that of the word for “with everything”
(bakol), and it is known12 that the three patriarchs, Abraham, Isaac, and Jacob,
merited “with everything” (bakol), “from everything” (mikol), and “everything”
(kol). Therefore, the three of them were buried in this cave.
Immediately after Abraham purchased the Machpelah cave and buried Sarah in it, we are told that
“Abraham was old, having arrived in days, and G‑d blessed Abraham with everything.”13 The word
for “with everything” is bakol. The numerical value of bakol is 52: beit-kaf-lamed = 2 + 20 + 30 = 52.
It is stated in the Talmud that G‑d gave the patriarchs a foretaste of the future world while they
were still in this world. For Abraham, this is alluded to by the verse just quoted: “and G‑d blessed
Abraham with everything [bakol].”
For Isaac, the allusion is found in the episode wherein Jacob stole the blessings he intended to bestow
on Esau. Jacob first fed Isaac some food, and about this food, Jacob later told Esau, “he brought it
to me before you came and I ate of all [mikol] of it, and I blessed him, and blessed he shall remain.”14
The sages say15 that by this Isaac meant that he tasted all the tastes he sought to taste in it, i.e., that
it was heavenly food, like the manna. When Isaac smelled Jacob before eating his food, he said that
he recognized the smell of the Garden of Eden on him, so we may presume that this was the taste he
sought to taste in the food (and did), as well.
For Jacob, the allusion is in the episode of his encounter with Esau after returning from Laban. Jacob
prepared a gift for Esau, but Esau tried to refuse it. Jacob persisted, however, and said, “Please take
my blessing, which has been brought to you, for G‑d has been gracious to me, and I have all [kol].”16
Here also, this “all” refers to G‑d’s grace beyond material bounty, the taste of the world to come.
Inasmuch as the Machpelah cave embodied the Divine consciousness of the Shechinah, which will be
revealed in the future world, the patriarchs were buried there.

12. Bava Batra 17a.

13. Genesis 24:1.
14. Ibid. 27:33.
15. Rashi ad loc.
16. Genesis 33:11.
113 Apples from the Orchard

,‫ ובכל שמה‬,‫ בת היתה לו לאברהם‬,‫ על פסוק וה׳ ברך את אברהם בכל‬,‫וז״ס מ״ש חז״ל‬

This is also the mystical meaning of the sages’ statement that Abraham had a
daughter named Bakol.17
The sages say that the verse quoted above, “and G‑d blessed Abraham with everything [bakol],” also
alludes to the fact that Abraham had a daughter named Bakol.

.‫ ובכל שמה כנזכר‬,‫ שהיא בת נקבה‬,‫הוא שם ב״ן שבמלכות‬

She personified the 52-Name of malchut, which is the daughter.

The four Names Havayah (possessing the numerical values of 72, 63, 45, and 52) correspond
respectively to the four partzufim Abba, Ima, Z’eir Anpin, and Nukva. Z’eir Anpin and Nukva are the
“son” and “daughter” of Abba (the father) and Ima (the mother).
The fact that this daughter is mentioned immediately after Abraham acquired the Machpelah cave
(even though she must have been born before this, i.e., before Sarah died) indicates that there is a
thematic connection between her and this cave. This connection is the fact that the cave expresses the
52-Name of G‑d and the numerical value of her name is 52. The Torah effectively tells us that Abraham
was blessed with a “daughter,” i.e., with malchut, the Divine consciousness of the future world, only
when he purchased the Machpelah cave, since this cave embodied this Divine consciousness.

‫ בכל בגימטריא הוי״ה דב״ן במילוי‬,‫ ואמר‬,‫ על פסוק וה׳ ברך את אברהם בכל‬,‫וכן פירש הרב ז״ל במקומו‬
:‫ והיא הנקראת בתו של אברהם אבינו ע״ה‬,‫ההי״ן‬

So did the master (i.e., the Arizal) explain this verse, saying that the numerical
value of Bakol is the same as the 52-Name, spelled out with the letter hei. This
Name is called the daughter of Abraham, our father.
,‫אמר חיים הכותב‬

I, Rabbi Chaim Vital, the recorder of these teachings would like to add:
‫ הם ה׳ עילאה וה׳‬,‫ ואפשר כי לאה ורחל‬,‫ לא נתבארו לי עתה ממורי ז״ל‬,‫ארבע בחי׳ הנז׳ שיש במלכות‬
‫ שבמלוי ההי״ן‬,‫ שהם ב׳ ההי״ן אחרות‬,‫ וכל אחת מהם יש בה בחי׳ מלכות שבה‬,‫ כנגד בינה ותבונה‬,‫תתאה‬
.‫הראשונות‬

The explanation of the aforementioned four subdivisions of malchut is not clear

to me right now. It could be that the partzufim of Leah and Rachel correspond to
the upper and lower hei of the Name Havayah of Ima, which in turn correspond to
binah and tevunah. Each of these has its own malchut, which are two other hei’s
within the spelling-out of the first hei’s.
As we have seen, Leah originates in malchut of binah, while Rachel originates in malchut of tevunah.
Leah is associated with thought, which we use more to think about abstract intellect, while Rachel is
associated with speech, which we use more to talk about applied intellect.

‫ בסוד ארבעה‬,‫ כמבואר אצלינו בדרוש ר״ה בביאור ברכת אבות אשר שם‬,‫או אפשר שארבעתם הן ברחל לבדה‬
,‫ ולפעמים נכללות ונעשות פרצוף אחד לבדו כולל כלם‬,‫ וכפי זה יש ד׳ פרצופים ברחל לבדה‬.‫ראשי שנים הם‬
.‫ע״ד אימא עילאה‬

17. Bava Batra 16b.

Apples from the Orchard 114

Or, it could be that all four are within Rachel, as we have explained in our
exposition of Rosh HaShanah regarding the first blessing of the Amidah, with
reference to the four beginnings of the year. According to this, there are four
partzufim within Rachel alone, which sometimes combine to form one collective
partzuf, just like the supernal Ima.
Based on the above, it is explained in Chassidut that the two hei’s manifest in the cave of Machpelah
are the lower and upper Garden of Eden, the abode the soul in the afterlife. In the lower Garden of
Eden, the soul receives its reward for the physical performance of the commandments it fulfilled in
this world, while in the upper Garden of Eden it receives its reward for the intellectual and emotional
intentions it invested into performing these commandments.
The two hei’s become manifest as the two levels of the Garden of Eden because the form of the hei
indicates expansion into dimensions: the three lines that make up the hei indicate the three dimensions
of breadth, length, and depth (the disconnected leg of the hei is seen as a line going perpendicular
to the plane defined by the two connected legs). In order for the soul to experience Divinity, it has
to assume “dimensions,” that is, it has to be expressed in a way that a sentient being can integrate it
into its own consciousness.
This “translation” of Divinity into a form that the soul can integrate is indicated by the doubling of
the hei. The second hei latent within the first is revelation of the expression implicit within the hei
itself.
In contrast to the two hei’s are the yud and the vav. The yud indicates tzimtzum (“contraction”), the
initial contraction Divinity must undergo in order for the process of creation to take place. The vav is
seen as a further type of tzimtzum, a yud that has been extended downward as a straight line. These
tzimtzumim are not a “fleshing out” of the Divine consciousness with dimensions: the yud and vav are
not spelled out with the letter hei. The yud is spelled out with a vav, which indicates further tzimtzum,
plus a dalet, which comes close to being a hei (and is its source) but still lacks the true relief of three
dimensions. The vav is spelled out with another vav, indicating further tzimtzum.
In the ultimate future, after the soul returns from its temporary abode in the afterlife and is resurrected
in the rectified physical world, there will be no need for the soul to experience such “processed”
Divine consciousness, i.e., there will be no need for the Name Havayah to be spelled out. The hei’s of
the Name will be able to experience the yud and vav directly, and in fact the vav will not be necessary.
In the future, the Name Havayah will be spelled yud-hei-yud-hei, indicating that both thought and
speech will be able to express Divine consciousness in its fullest form. This is alluded in the verse,
“On that day, G‑d [yud-hei-vav-hei] will be [yud-hei-yud-hei] one, and His Name will be one.”18

›5›
ָ‫שר א ַֹמר אֵ לֶ יהָ הַ ִּטי נָא כַ ּ ֵד ְך וְאֶ ׁ ְש ּ ֶתה וְאָ ְמרָ ה ׁ ְש ֵתה ְוגַם ְּג ַמ ּ ֶליך‬ ֶ ׁ ֲ‫וְהָ יָה הַ ּנַעֲ רָ א‬
.‫ית חֶ סֶ ד ִעם אֲ דֹנִ י‬ ָ ‫ש‬ׂ ִ ָ‫אַ ׁ ְשקֶ ה א ָֹת ּה הֹכַ ְח ּ ָת לְ עַ ְב ְּדךָ לְ י ְִצחָ ק וּבָ ּה אֵ דַ ע ִּכי ע‬
‫שר י ְֻּלדָ ה לִ ְבתוּאֵ ל ּ ֶבן ִמלְ ּ ָכה‬ ֶ ׁ ֲ‫ַוי ְִהי הוּא טֶ רֶ ם ִּכ ּ ָלה לְ דַ ּ ֵבר ו ְִה ּנֵה ִר ְבקָ ה יֹצֵ את א‬
‫ וְהַ ּנַעֲ רָ טֹבַ ת ַמ ְראֶ ה ְמאֹד ְּבתוּלָ ה‬.‫שת נָחוֹר אֲ ִחי אַ ְברָ הָ ם וְכַ ּ ָד ּה עַ ל ׁ ִש ְכ ָמ ּה‬ ֶ ׁ ֵ‫א‬
.‫ו ְִא ׁיש לֹא יְדָ עָ ּה ו ּ ֵַתרֶ ד הָ עַ ְינָה ו ְַּת ַמ ּ ֵלא כַ ּ ָד ּה ו ּ ַָתעַ ל‬
“Let it be that the maiden to whom I shall say, ‘Please tip your pitcher so

18. Zechariah 14:9.

115 Apples from the Orchard

that I may drink,’ and who replies, ‘Drink, and I will also give your camels to
drink,’ will be the one whom You have designated for Your servant Isaac, and
by her will I know that You have acted kindly with my master.” He had not
yet finished speaking, when Rebecca came out. She had been born to Bethuel
the son of Milcah, the wife of Abraham’s brother Nachor. Her pitcher was
on her shoulder…and she descended to the well, filled up her pitcher, and
ascended back.”19

When Eliezer, Abraham’s slave, arrived in Haran looking for a wife for Isaac, he asked G‑d that one
of the signs identifying the right girl be her generosity.
The numerical value of the word for “pitcher” (kad, kaf-dalet = 20 + 4) is 24.

‫ פרשת חיי שרה‬,‫ספר הלקוטים‬ ‫ פרשת חיי שרה‬,‫ליקוטי תורה‬

‫ כי החסד שבת״ת נחלק לשלשה‬,‫הנה כבר ידעת‬ ‫הנה כבר ידעת כי חס״ד שבת״ת נחלק לג׳ חלקים‬
.‫ והם ג״פ כ״ד‬,‫חלקים‬ ‫והם ג״פ כ״ד‬
As you know, chesed of tiferet is divided into three parts, each of which is alluded
to by the number 24.
By tiferet, the Arizal presumably is referring here to the full partzuf of Z’eir Anpin.
The numerical value of chesed is 72 (chesed: chet-samech-dalet = 8 + 60 + 4 = 72). 72 divided by 3 is 24.

‫ ולעתיד‬,‫והנה בגלות אין לה כי אם כ״ד אחד לבד‬ ‫והנה בגלות אין לה רק כ״ד א׳ ולעתיד יהיה בי״ת‬
,‫ שהם ב״פ אור אור‬,‫בע״ה יהיה הבית בנוי‬ ‫בנוי שהם גימ׳ ב״פ אור‬
During the exile, chesed of tiferet possesses only one of these three 24’s. In the
future, the Temple will be rebuilt and the missing two 24’s will be restored, this
being alluded to by the fact that the numerical value of the word for “house” is
twice that of the word for “light.”
The Temple is the house of G‑d; the term for “Temple” in Hebrew is beit ha-mikdash, or “house of the
sanctuary.” The numerical value of the word for “house” (bayit) is 412:
Bayit: beit-yud-taf = 2 + 10 + 400 = 412.
The numerical value of the word for “light” (or) is 207:
Or: alef-vav-reish = 1 + 6 + 200 = 207.
2 x 207 = 414. Presumably, the discrepancy implies that we are to add the kolel for each instance of
“light.” These two lights refer to the two 24’s missing from chesed of tiferet when the Temple (the
“House”) is in ruins.

,‫בסוד (ישעיה נ״ד י״ב) ושמתי כ״ד כ״ד שמשותיך‬ ,‫וזהו ושמתי כ״ד כ״ד שמשותיך כנ״ל בפ׳ בראשית‬
.‫כמש״ל בדרוש חטא אדה״ר‬
This is the mystical meaning of the verse, “I shall set your window frames with
ruby….”20

19. Ibid. 24:14-16.

20. Isaiah 54:12.
Apples from the Orchard 116

The word for “ruby” (kadchod, kaf-dalet-kaf-dalet) may be seen as the word for “pitcher” (kad, kaf-dalet)
doubled. This verse is part of a prophecy of the restoration of Israel’s former glory that will be part
of the messianic redemption. Thus, the ruby window frames allude to the restoration of the two 24’s
to chesed of tiferet that are missing during the exile.

,‫ יש כ״ד א׳ בפנים בראשה‬,‫נמצא שרבקה היא הנוקבא‬ ‫נמצא שרבקה שהיא נוקב׳ יש כ״ד א׳ בפנים בראשה‬
‫ במקום שמסתיימים יסוד‬,‫וכ״ד א׳ למעלה על שכמה‬ ‫וכ״ד א׳ למעלה על שכמה במקום שמסתיים יסוד‬
.‫דאימא‬ ,‫אמא‬
It follows that Rebecca, who is synonymous with Nukva, has one “pitcher” (i.e.,
24) inside her head and another “pitcher” (i.e., 24) above her shoulder, which is
where the yesod of Ima terminates.
In this imagery, Rebecca/Nukva is seen to be bringing the two 24’s back to chesed of tiferet (i.e., Z’eir
Anpin), this signaling the end of the exile.

‫ שאז ירד כ״ד זה דרך‬,‫והנה עתה מדבר בזמן הגאולה‬ ‫והנה עתה מדבר בזמן הגאולה שאז ירד כ״ד זה דרך‬
‫ כי האור בא לה דרך‬,‫ ועלייה זו נקראת ירידה‬,‫היסוד‬ ‫יסוד [אמא] ועליה זו נקראת ירידה כי האור בא אליה‬
‫ אבל היא אינה מקבלת אורותיה רק בסוד אור‬,‫ירידה‬ ‫דרך ירידה אבל היא אינה מקבלת אורותיה אלא דרך‬
,‫חוזר כנז׳ אצלנו‬ ,‫אור חוזר כנז׳‬
The text of this passage of the Torah understood mystically is referring to the
moment of redemption, when this “pitcher” on Nukva’s shoulder will descend to
the yesod of Ima. Although Nukva must ascend in order to reach yesod of Ima, this
ascent is called a “descent” because the light of Ima descends to her. Nukva only
receives her lights as reflected lights, as mentioned elsewhere.
Yesod of Ima is the drive of the intellect to actualize itself; it thus is the point where intellect is
transformed into emotion, i.e., feeds Z’eir Anpin and Nukva. In order for Nukva—the partzuf of
expression—to rejuvenate Z’eir Anpin—the emotions—it must return to its “mother,” the intellect.

‫ היינו הארת יסוד אימא הנקרא‬,‫ולכן אמר ותרד העינה‬ ‫אמר ותרד העינה היינו הארת יסוד אמא הנקר׳ מעין‬
‫ שהוא מקום יסוד‬,‫ ותמלא כדה מפי המעין‬,‫מעין‬ ‫ותמלא כד״ה מפי העין שהוא מקום היסוד אמא אז‬
‫ ומגדילים אותה‬,‫ חוזרות אורות אלו‬,‫ ואז ותעל‬,‫אימא‬ ‫ותעל חוזרות אורות אלו ומגדלין אותה ואת כתר׳‬
‫ ואז‬,‫ שהיה לה ב״ש כמו הז״א בעלה‬,‫ואת בארה‬ ‫שיהיו לה ג׳ שלישים כמו ז״א בעלה ואז ותמלא‬
.‫מתמלא כדה‬ ,‫כדה‬
The Torah thus says, “she descended to the well,” i.e., to the yesod of Ima, which
is called a “well.” She then “filled up her pitcher” from the well, the yesod of
Ima, “and ascended,” meaning that these lights reflect back up, causing her and
her crown to mature. Thus, she acquires three thirds, just like her husband, Z’eir
Anpin.

‫ שכל שליש מורה על‬,‫והנה כנגד ג׳ מיני כ״ד הללו‬ ‫והנה ג׳ כ״ד הלול שכל שליש מורה ע״ש הוי״ה א׳ כי‬
,‫ כי שלשה הוי״ת אלו הם בציור עיינין‬,‫הוי״ה אחת‬ ‫ג׳ הויות בציור עיינין ובכ״א כ״ד עגולים עולה ע״ב‬
‫ כנז׳ אצלינו‬,‫ עולה ע״ב חסד‬,‫ כל א׳ כ״ד עגולים‬,‫כזה‬ ‫חסד כנז׳ במ״א נמצא כל כ״ד הוא הוי״ה א׳ הרי ג׳‬
‫ הרי כאן ג׳‬,‫ שכל כ״ד הוא הוי״ה א׳‬,‫ נמצא‬.‫במ״א‬ ‫הויו״ת כאן‬
,‫הויו״ת‬
Now, regarding these three “pitchers” (i.e., 24’s), each one refers to another Name
Havayah. For there are three Names Havayah depicted with eyes, each one of
117 Apples from the Orchard

which is drawn with 24 circles, giving a total of 72, the numerical value of chesed,
as mentioned elsewhere. Thus, each “pitcher” is another Name Havayah, meaning
that there are three Names Havayah here.
In the vision of Ezekiel, the angels are described as having “backs, tall and frightening, for the backs
of all four were covered all over with eyes.”21 In the Zohar,22 this verse is interpreted as referring to
the “backs,” i.e., the separate strokes, used to write the four letters of the Name Havayah. Each stroke
is depicted as being formed by three eyes:

We see here that the four letters of the Name Havayah are formed by 8 strokes, each here depicted as
having 3 “eyes,” giving a total of 24 eyes.
Thus, although we usually associate the Name Havayah with the number 26, its numerical value, we
see here that “structurally” it can be associated with the number 24.
These three Names Havayah are three shades of creative energy used in the restitution of reality
being described here.
The following section refers to the story of Elijah the prophet and his contest on Mt. Carmel with the
prophets of Ba’al.23 In order to demonstrate the falseness of this idol, Elijah assembled the people and
told the prophets of Ba’al to prepare an offering to it, while he prepared an offering to G‑d. Everyone
agreed that if one of the offerings would be devoured by fire, it would indicate that the deity to
which it was offered was the true G‑d.
Try as they might, the priests of Ba’al could not get him to devour his offering with heavenly fire.
When it was Elijah’s turn, he first had pitchers of water poured on the altar, in order to demonstrate
that the fire that was about to descend from heaven was indeed from heaven and not any trick he
was performing. He poured so much water on his offering that it spilled over and filled the trench
that he had dug around the altar.

,‫כנגד אלו הם הכדים שנתן אליהו בתעלה מלאים מים‬ ‫נגד אלו הם הכדים שנתן אליו ז״ל בתעלה מלאו ד׳‬
,‫ כנגד ד׳ אותיות השם שבו‬,‫מלאו כל א׳ ד׳ קבים‬ ‫כדים נגד ד׳ אותיות השם שנו נגד שליש שני שלשי‬
,‫ ג׳ כנגד שליש שלישי‬,‫כנגד שליש ב׳‬ ‫נגד שליש ג׳‬
These Names Havayah correspond to the pitchers with which Elijah the prophet,
of blessed memory, filled the trench around the altar he built. When he said, “Fill
four jars with water…,” he intended these to correspond to the four letters of
the Name Havayah. When he said, “…and pour it over the burnt offering and the
wood,” he intended this to correspond to the first third of chesed of tiferet. When he

21. Ezekiel 1:18.

22. Tikunei Zohar 70 (126b).
23. 1 Kings 18:19-39.
Apples from the Orchard 118

said, “do it a second time,” he intended this to correspond to the second third of
chesed of tiferet. When he said, “do it a third time,” he intended this to correspond
to the third third of chesed of tiferet.
By pouring the four pitchers three times over his sacrifice, Elijah was reconstructing Nukva, the
conglomerate of the souls of Israel, giving it the three “pitchers” (24’s) or thirds of chesed of tiferet it
is supposed to possess.
We see from the above exposition that the female is to play a decisive role in the process of redemption.
Indeed, at least in this scene, Z’eir Anpin is depicted as being helpless and dependent on Rebecca/
Nukva to restore its broken tiferet, or heart. We may perhaps visualize this as the jaded or cynical
mood that affects those who have suffered too much and are worn down by the state of exile. Such
people need a boost of inspiration to lift their spirits. This is provided, in the present scenario, by
Nukva, the spouse, who, faced with a languid, uninspired husband, whose joie de vivre has been
sapped, returns to her wise mother to draw inspiration and direction to revive him.
Alternatively, an individual can try to rejuvenate himself, to mend his broken heart, by reinvesting
his action, his means of expression, with new intellectual understanding. Doing so enables his
expression to influence his emotion, for “the media” to make “the message,” so to speak.
In either case, once the “wife” succeeds in re-inspiring her “husband,” she restores him to his original
vigor and the redemption can proceed.24

.‫והבן זה כי הוא סוד עמוק‬ .‫והבן זה כי הוא שכתבתי לך הוא סוד עמוק‬
Understand this well, for what I have told you is a deep secret.
—translated from Likutei Torah and Sefer HaLikutim

›6›
‫ְש ְב ִעים ׁ ָשנָה וְחָ מֵ ׁש‬
ִ ׁ ‫שר חָ י ְמאַ ת ׁ ָשנָה ו‬
ֶ ׁ ֲ‫וְאֵ ּ ֶלה יְמֵ י ׁ ְשנֵי חַ ּיֵי אַ ְברָ הָ ם א‬
.‫ׁ ָשנִ ים‬
“And these are the days of the years of the life of Abraham that he lived: one
hundred seventy five years.”25

‫ פרשת חיי שרה‬,‫שער הפסוקים‬ ‫ פרשת חיי שרה‬,‫ליקוטי תורה‬

‫ טעם מספר קע״ה‬,‫כבר נתבאר למעלה בפרשת לך לך‬ ‫הנה כי אברהם סוד הה״ח כשמתפשטין בז״א נקרא‬
‫ כי אברהם‬,‫ והנה נתבאר שם‬,‫ וע״ש‬,‫שני חיי אברהם‬ ‫הוי״ה דאלפין מ״ה‬
.‫הוא בחי׳ ה׳ חסדים המתפשטים בז״א‬
Likutei Torah and Sha’ar HaPesukim, Parashat Chayei Sarah

Abraham embodied the five states of chesed of Ima that spread through Z’eir
Anpin, who expresses the Name Havayah spelled out with the letter alef, whose
numerical value is 45.
The four major partzufim of Atizlut (Abba, Ima, Z’eir Anpin, and Nukva) express the four spellings-out

24. Each of us comprises a male and a female aspect, and therefore the roles of male and female partner as described can be
reversed. Since the male aspect obviously dominates in the husband and the female in the wife, however, the usual case is
the way it is described in the text.
25. Genesis 25:7.
119 Apples from the Orchard

of the Name Havayah (possessing the numerical values of 72, 63. 45, and 52), respectively.

‫ שהם בגימטריא‬,‫ הם ה׳ הויו״ת‬,‫והנה הה׳ חסדים‬ ‫והנה הה״ח ה״פ הוי״ה גימ׳ ק״ל‬
.‫ק״ל‬
The five states of chesed are expressed by five Names Havayah, giving a numerical
value of 130.
5 x 26 = 130.

‫ והנה מ״ה וק״ל הם‬,‫וז״א הוא הוי״ה דמ״ה דאלפי״ן‬ ‫והנה כשיתחברו אלו הויות שהם ק״ל ויתפשטו בז״א‬
:‫ מספר שני חיי אברהם‬,‫קע״ה‬ ‫הנקרא מ״ה אז נעשה הכל קע״ה ואלו הם שנותיו‬
,‫של אברהם‬
When these Names Havayah, whose numerical value is 130, are joined with and
spread through Z’eir Anpin, who expresses the Name Havayah spelled out to
equal 45, the sum is 175, the number of years in Abraham’s life.

,‫ואמנם שרש אלו הקע״ה הוא‬ ‫אמנם שורש קע״ה אלו בפרטות‬
However, the origin of these 175 years in particular is as follows.

‫כמש״ל בפ׳ לך לך כי אברהם בגימטריא ח׳ שמות‬ ‫כי כבר ביארנו ששורש אברהם נמשך מפנים עליון‬
‫ ששה בתיקון הא׳‬,‫ אשר באנפין עילאין דא״א‬,‫א״ל‬ ‫שיש בהם ש״ע נהורין לכן כשמתפשטין אלו ה״ח‬
‫ וב׳ בתיקון הז׳ שהם תרין‬,‫די״ג תיקוני דיקנא דיליה‬ ‫ביסוד ז״א אז נעשה יוסף יפה תואר ויפה מראה מצד‬
.‫תפוחין קדישין דיליה‬ ‫יופי הפנים העליונים [דא״א] שמשם שורש החסדים‬
As we have already explained, Abraham originates in the supernal face of Arich
Anpin, which shines forth 370 lights. Therefore, when these five states of chesed
spread through the yesod of Z’eir Anpin, they make Joseph “of good form and
good appearance,”26 due to the beauty of the supernal face of Arich Anpin, the
source of the five states of chesed.
Jacob personified Z’eir Anpin; his son Joseph personified yesod of Z’eir Anpin. In this context,
Abraham, Jacob’s grandfather, personifies Arich Anpin, the source of Abba and Ima, the “parents” of
Z’eir Anpin.

‫וכבר ידעת כי הדרת פנים זקן לכן הסריס אין לו‬

,‫הדרת פנים זקן‬
As you know, the beauty of the face is the beard, and therefore a eunuch has no
“beauty of the face,” i.e., no beard.
The phrase, “You shall stand up in the presence of gray hair, and you shall honor the face of an old
person,”27 may be read, “You shall stand up in the presence of gray hair and the beauty of the face is
the beard.” This implies that the beauty of the face of an old man is his beard. We have identified the
“beauty of the face” as the 370 lights, the source of the 5 states of chesed. These are expressed as the
beauty expressed in yesod of Z’eir Anpin, the “grandchild” of Arich Anpin, as we saw with the case of
Joseph. A eunuch, whose yesod has been castrated, is thus deprived of the expression of the potential
beauty of his face (his inner Arich Anpin) in his “grandchild” (his yesod, his procreative organ), and

26. Genesis 39:6.

27. Leviticus 19:32.
Apples from the Orchard 120

therefore this beauty is not expressed as a beard.

‫והנה באותן הפנין יש ח״פ א״ל כמנין אברהם הנמשך‬

‫משם‬
Now, in this face of Arich Anpin are expressed 8 Names Kel, whose numerical
value is the same as that of Abraham, who personifies this level.
Kel: alef-lamed = 1 + 30 = 31. 8 x 31 = 248.
Abraham: alef-beit-reish-hei-mem = 1 + 2 + 200 + 5 + 40 = 248.
The Name Kel is associated with chesed. Thus, the face of Arich Anpin, the source of the five states of
chesed, embodies this Name.

‫והם תקון הא׳ מי״ג ת״ד הנקרא א״ל‬

These 8 Names constitute the first of the 13 rectifications of the beard, which is
the Name Kel.
The 13 rectifications, or parts, of the beard, correspond to the 13 attributes of mercy,28 as we have
explained previously. The first of the 13 attributes of mercy is simply the Name Kel, signifying G‑d’s
lovingkindness.

‫וכבר ידעת כי אית בי׳ ג׳ עלמין וכ״א נקרא אל‬

As you know, it possesses 3 worlds, each of which is called Kel.
29

The vessels of Tohu collapsed beginning with the sefirah of da’at. The first of the 13 attributes of mercy
rectifies the fallen sefirot of da’at, chesed, and gevurah. These three manifestations of the Name Kel are
the Name Kel as it combines with three other Names, i.e., Kel Shakai, Kel Havayah, and Kel Adni.
In this connection, the reader should review our translation of the Arizal’s comments on parashat
Lech Lecha.

‫הרי ג׳ אל מימין וג׳ אל משמאל וב׳ שמות אל‬

‫הם בפנים עצמן בימין ובשמאל הרי ח״פ אל כמנין‬
,‫אברהם‬
Thus we have 3 Names Kel to the right and 3 to the left. The two Names Kel are
on the face itself to the right and to the left. We thus have 8 Names Kel, whose
combined numerical value is the same as that of Abraham.

,‫ כי אלו ב׳ שמות א״ל דבתרין תפוחין דיליה‬,‫ונודע‬ ‫אמנם אלו הב׳ אל שבפני׳ הם נמשכין מסוד ב׳ הוי׳‬
‫ שיש בתמניא חוורתי דא״א‬,‫נמשכו מן ב׳ הויו״ת‬ ‫שיש בפנים אחד מימין וא׳ משמאל והם ביודי״ן ואלו‬
‫ אחד‬,‫ המתפשטים ונמשכים בפנים דז״א‬,‫ברישא דיליה‬ ‫הם סוד ב׳ הוי׳ הראושנים שיש בי״ג ת״ד שהם ה׳‬
.‫ והם הויו״ת דמלוי יודי״ן דע״ב‬,‫בימין ואחד בשמאל‬ ,‫ה׳ אל כו׳‬
‫ והם‬,‫ שנזכרו בתחלת י״ג מדות‬,‫והם סוד ב׳ ההויו״ת‬
.‫ה׳ ה׳ אל רחום וחנון וגו׳‬
However, these two Names Kel situated on the face are derived from the two
Names Havayah situated on the face, one to the right and one to the left. They

28. Exodus 34:6.

29. Zohar 3:132.
121 Apples from the Orchard

are spelled out with the letter yud. This is the significance of the two Names
Havayah that precede the 13 rectifications of the beard, as it is written, “G‑d, G‑d,
is a merciful and gracious G‑d….”
In the verse listing the 13 attributes of mercy, G‑d precedes His proclamation of these attributes by
saying His Name Havayah twice. “And G‑d passed before him, and said, ‘Havayah, Havayah, is a G‑d
[Kel] who is merciful and gracious….”

‫אמנם הויו׳ אלו יש להם פנים ואחוריים והנה כל אחור‬

‫הוא סוד ריבוע כנודע‬
But these two Names Havayah each possess a front and a back. Each back is
manifest as a regressive iteration, as we know.
The withdrawal of the Divine beneficence channeled through one of G‑d’s Names is indicated by
the regressive iteration of that Name. In the case of the Name Havayah, this is yud yud-hei yud-hei-vav
yud-hei-vav-hei.

‫ היא‬,‫והנה האחוריים של כל ההוי״ה מאלו דיודי״ן‬ ‫והנה הרבוע של שם זה דיודי״ן הוא קפ״ד‬
,‫בגימטריא קפ״ה ע״ה‬
The numerical value of the regressive iteration of the Name Havayah spelled out
with the letter yud is 184.
The regression of the Name Havayah spelled out with the letter yud is:
yud-vav-dalet, yud-vav-dalet hei-yud, yud-vav-dalet hei-yud vav-yud-dalet, yud-vav-dalet hei-yud vav-yud-
dalet hei-yud.
Numerically, this translates into: 4(10+6+4) + 3(5+10) + 2(6+10+6) + 1(5+10)
= 4(20) + 3(15) + 2(22) + 1(15)
= 80 + 45 + 44 + 15
= 184.

.‫כמנין שם א״ל במלויו‬ ‫ואל במילוי הוא קפ״ד‬

And the numerical value of the spelling out of the Name Kel is also 184 plus the
kolel, i.e., 185.
The spelling out of Kel (alef-lamed) is:
Alef-lamed-pei lamed-mem-dalet = (1 + 30 + 80) + (30 + 40 + 4) = 185.

‫ נמשכים‬,‫והרי איך משתי האחוריים של ב׳ ההויו״ת אלו‬ ‫הרי איך מב׳ אלו החאוריים של ב׳ שמות הנ״ל נמשכו‬
,‫ בתרין תפוחין קדישין‬,‫ב׳ שמות א״ל א״ל מליאים‬ ,‫ב׳ שמות אל‬
We thus see how from the backs of these two Names Havayah are derived these
two Names Kel.

,‫ והם סוד ש״ע אלף רבוא נהורין‬,‫והם בגימטריא ש״ע‬ ‫והנה ב״פ אל במילוי יהי׳ גימ׳ ש״ע והם ש״ע נהורין‬
‫ הנזכר באדרת נשא דף קכ״ח‬,‫דבתרין תפוחין דיליה‬ .‫שבפנים העליונים‬
:‫ע״ב‬
Now, the numerical value of two times the spelling out of the Name Kel will be
Apples from the Orchard 122

370. These are the 370 lights that shine from the supernal face of Arich Anpin.
2 x 185 = 370.

‫ונחזור לענין לבאר מציאות קע״ה שנים של חיי‬

‫אברהם‬
Let us now return to our derivation of the 175 years of Abraham’s life.

‫ הנה הם בחלוף‬,‫ואמנם הב׳ הויו״ת הנז׳ בבחי׳ פנים‬ ‫ונאמר כי ב׳ הוי׳ אלו שבפני׳ העליונים הם בחילוף‬
.‫ והם מצפ״ץ מצפ״ץ כנודע‬,‫א״ת ב״ש‬ .‫מצפ״ץ מצפ״ץ‬
When these two Names Havayah that are manifest on the supernal face of Arich
Anpin are transformed using atbash, they produce the letter-combinations mem-
tzadik-pei-tzadik twice.
Atbash, as we have explained, is one of several letter-substitution algorithms used in Kabbalah. In
Atbash, the first letter of the alphabet (alef) is replaced by the last (tav), the second (beit) by the second
to the last (shin), and so on. These first two pairs (alef-tav-beit-shin) give this algorithm its name.

‫ואמנם כשתחלקו ותמלא מ״ם צד״י ואחריו פ״א צד״י‬

If we divide them into four pairs of letters and spell them out, we have mem-mem
tzadik-dalet-yud and pei-alef tzadik-dalet-yud.
The letter tzadik is sometimes spelled out with a kuf at the end and sometimes without.30

,‫ שהם מ״צ במלואה‬,‫והנה שני אותיות הראשונות‬ ‫אמנם מ״ם צד״י גימ׳ קפ״ד שהוא אל‬
,‫ כמנין א״ל במלואו‬,‫ בגימטריא קפ״ד‬,‫ מ״ם צד״י‬,‫כזה‬
.‫שהוא קפ״ד‬
The numerical value of mem-mem tzadik-dalet-yud is 184, which is also the
numerical value of the spelling out of the Name Kel plus the kolel, as we saw
above.
Mem-mem tzadik-dalet-yud: 40 + 40 + 90 + 4 + 10 = 184.

‫ בגימטריא‬,‫וכן ב׳ אותיות שהם פ״ץ במלואם פ״א צד״י‬ ‫וכן פ״א צד״י הוא קפ״ה כמנין אל במילוי‬
.‫ כמנין א״ל במלואו‬,‫קפ״ה‬
Similarly, the numerical value of pei-alef tzadik-dalet-yud is 185, which is again
the numerical value of the spelling out of the Name Kel.
Pei-alef tzadik-dalet-yud = 80 + 1 + 90 + 4 + 10 = 185.
Thus, the transformation of the Name Havayah via atbash yields two Names Kel. Any transformation of
a Name indicates a tzimtzum, or contraction of the Divine life-force channeled through that Name.

‫ יש ארבעה‬,‫ כי בשתי שמות מצפ״ץ מצפ״ץ‬,‫נמצא‬ ‫וכן בשם הב׳ הרי ד׳ אל והם סוד ב״פ ש״ע‬
,‫ והם בגימטריא ש״ע ש״ע‬.‫שמות א״ל במלואם‬
We do the same with the second Name Havayah, giving 4 Names Kel, which
manifest as two sets of 370.

30. See The Hebrew Letters (a.k.a. The Alef Beit), pp. 266-7.
123 Apples from the Orchard

4 x 185 = 2 x (2 x 185) = 2 x (370).

,‫ שבשתי אותיות מ״ץ‬,‫ הוא משתי א״ל‬,‫כי ש״ע הא׳‬ ‫כי ש״ע הראשון שהם ד׳ אותיות ראשונים משם מצפ״ץ‬
.‫ והם סוד ש״ע נהורין בסוד פנים‬,‫שבכל שם משניהם‬ ‫הם בסוד פנים ש״ע נהורין וב׳ אחרונים הם ב׳ אל‬
‫ פ״צ שבכל‬,‫ שהוא משתי אותיות אחרונות‬,‫והש״ע הב׳‬ ,‫אחרים בסוד ש״ע נהורין סוד אחוריים‬
.‫ בסוד אחוריים‬,‫ הוא סוד ש״ע נהורין‬,‫שם משניהם‬
For the first 370 lights are derived from the two Names Kel implicit in the first
two letters of both transformed Names, i.e., mem-tzadik, and they constitute
the frontal 370 lights. The second 370 lights are derived from the two Names Kel
implicit in the second two letters of both transformed Names, i.e., pei-tzadik, and
they constitute the back 370 lights.

‫ נאמר ושעשע יונק על חור‬,‫וכנגד ב״פ ש״ע אלו‬ ‫והנה אלו הב״פ ש״ע הם סוד ושעש״ע יונק על חור‬
.‫פתן‬ ‫פתן‬
With reference to these two sets of 370, it is written, “And a suckling will play
over the hole of a viper….”31
The word for “will play” (shi’asha) is spelled shin-ayin-shin-ayin, which divides naturally into two
sub-units of shin-ayin (=370) each.

,‫כי יונק בגימטריא אחוריים דהוי״ה דס״ג ונודע‬ ,‫ויונ״ק גי׳ קס״ו שהוא ס״ג בריבוע גי׳ קס״ו‬
For the numerical value of the word for “suckling” yoneik is the same as the
regressive iteration of the Name Havayah spelled out to equal 63.
Yoneik: yud-vav-nun-kuf = 10 + 6 + 50 + 100 = 166.
The Name Havayah spelled out to equal 63 is:
Yud-vav-dalet hei-yud vav-alef-vav hei-yud = (10 + 6 + 4) + (5 + 10) + (6 + 1 + 6) + (5 + 10) = 63.
The regressive iteration of this spelling out is:

yud-vav-dalet 10 + 6 + 4 20
yud-vav-dalet 10 + 6 + 4 20
hei-yud 5 + 10 15
yud-vav-dalet 10 + 6 + 4 20
hei-yud 5 + 10 15
vav-alef-vav 6+1+6 13
yud-vav-dalet 10 + 6 + 4 20
hei-yud 5 + 10 15
vav-alef-vav 6+1+6 13
hei-yud 5 + 10 15
total 166

Thus, this verse alludes to the tzimtzum of the Name Havayah (as expressed through its transformation

31. Isaiah 11:8.

Apples from the Orchard 124

via atbash) to produce the two sets of 370 lights.

Why does this verse allude to the Name Havayah spelled out to equal 63?

‫ לפי שש״ע‬,‫ הם בחי׳ הוי״ה דס״ג‬,‫כי ש״ע נהורין הנז׳‬ ‫וכבר ידעת כי שרש ש״ע נהורין אלו הם בסוד ס״ג‬
‫ עם ח׳ אותיות‬,‫ אשר בשתי ההויו״ת הנז׳‬,‫נהורין הנז׳‬ ‫כי הנה ו״פ ס״ג הם גי׳ חשמ״ל והש״ע נהורין עם ב׳‬
.‫ הם בגי׳ חשמ״ל‬,‫הפשוטות שלהם‬ ‫וי׳ שיש בהן ח׳ אותיות גימ׳ חשמ״ל‬
And it is known that the said 370 lights are derived from the Name Havayah
spelled out to equal 63, for the numerical value of the said 370 lights implicit in
these said two Names Havayah, together with their 8 original letters, is the same
as that of the word for “electrum” chashmal.
The 8 letters of the two four-letter Names Havayah, each taken as a unit value, equal 8. 8 + 378 =
378.
Chashmal: chet-shin-mem-lamed = 8 + 300 + 40 + 30 = 378.
We discuss chashmal in our explanations of parashat Vayishlach and parashat Vayakhel. It is the protective
garment around Z’eir Anpin and Nukva, the precursor of the neutral realm of evil (kelipat nogah, the
“glowing shell”).

‫ הנזכר בהיכל ב׳ בפרשת‬,‫ הוא סוד אורפניא״ל‬,‫וחשמ״ל‬ ‫וחשמ״ל גימ׳ או״ר פניא״ל‬
,‫פקודי‬
And chashmal is an allusion to “the light of the face of G‑d,” mentioned in the
Zohar.32
The Hebrew for “light of the face of G‑d” is or penei Kel. This is spelled:
Alef-vav-reish pei-nun-yud alef-lamed = (1 + 6 + 200) + (80 + 50 + 10) + (1 + 30) = 378.
Its numerical value is the equal to that of chashmal.

‫ הנמשכים מב׳ שמות אל‬,‫כי הוא אור פנים עליונים‬ ‫ וכבר ידעת כי שורש‬,‫כי הוא אור פנים העליונים‬
.‫ וז״ס אורפניא״ל‬,‫במלואם כנזכר לעיל‬ ‫אור הפנים אלו הם משם אל במילוי כנ״ל גי׳ או״ר‬
‫פניא״ל‬
For chashmal is the light shining out of the supernal face of Arich Anpin, drawn
down through the two Names Kel spelled out as mentioned above. This is the
mystical meaning of “the light of the face of G‑d.”

‫ הרי כי‬,‫והנה הוא בגימטריא כמנין שש הויו״ת דס״ג‬ ‫והנה שרשם הוא ו׳ שמות ס״ג‬
,‫ שרשם הם הוי״ה דס״ג‬,‫הש״ע‬
Now, the numerical value of chashmal is the same as that of 6 times the Name
Havayah spelled out to equal 63.
6 x 63 = 378.

,‫ כמנין קס״ו‬,‫אשר האחוריים שלה הם בגימטריא יונ״ק‬ ,‫וס״ג ברבוע הוא יונ״ק וזו שעשה יונק‬
.‫וזהו ושעשע יונק‬
Thus, the 370 lights are derived from the Name Havayah spelled out to equal

32. 2:247a.
125 Apples from the Orchard

63, the numerical value of the regressive iteration of which is the same as that of
the word for “suckling” (yoneik). This is the mystical meaning of the phrase “A
suckling will play.”

‫ ובפן‬.‫ יש בו ג׳ שמות דס״ג‬,‫ כי בפן אחד הימני‬,‫נמצא‬ .‫אמנם ו׳ שמות ס״ג הם בפני׳ ג׳ מימין וג׳ משמאל‬
.‫ ג׳ שמות הויו״ת אחרות דס״ג‬,‫השמאלי‬
It follows from all this that on the right side of the face are manifest 3 Names
Havayah spelled out to equal 63, and on the left side of the face are manifest
another 3 Names Havayah spelled out to equal 63.
Thus, the 175 years of Abraham’s life express how the states of chesed originating in the shining face
of Arich Anpin descend and manifest in Z’eir Anpin.
G‑d promised Abraham, “You will be buried in ripe old age.”33 Rashi explains this to mean that
Abraham’s son Ishmael will repent during his lifetime and that Abraham will die before his grandson
Esau commits himself to a wicked lifestyle. In fact, Rashi continues, Abraham died 5 years before
he was slated to in order that he not witness Esau go wicked. Esau in fact went wicked the day that
Abraham died.
From this it is apparent that the fact that Abraham lived specifically 175 years (and not 180) is connected
to seeing nachas from children and grandchildren. We have seen here the mystical explanation for
this. 175 signifies the five states of chesed of Arich Anpin—the “grandfather,” or here, Abraham—(i.e.,
5 x 26 = 130) manifest in Z’eir Anpin—the “grandson,” or here, Jacob (signified by the Name Havayah
spelled out to equal 45).
As it is written in the book of Proverbs, “the crown of the elderly is grandchildren.”34 The elderly, the
grandparents, are keter, and their fulfillment is when their grandchildren, Z’eir Anpin and Nukva, are
permeated with their heritage, their five states of chesed shining forth from their glowing faces.

33. Genesis 15:15.

34. 17:6.