Gates of Blessing

Introduction:

The Gates of Blessings (Sha’ar HaBerachot) is a work attributed to the Arizal, Rabbi Isaac Luria, a key figure in Kabbalistic thought. This text delves into the mystical meaning of the blessings recited in daily Jewish prayer, exploring their connection to the higher spiritual worlds and the flow of divine energy.

The Gates of Blessings analyzes each blessing in detail, revealing the hidden Kabbalistic intentions (kavanot) behind them. It explains how the blessings correspond to various sefirot (divine emanations) and spiritual realms, and how they function to balance the forces of mercy and judgment in the cosmos. The text provides meditations to deepen one's spiritual experience of the blessings, showing how they connect individuals to higher spiritual dimensions and enable divine influence through prayer.

The Arizal's teachings in this work are drawn from the Lurianic Kabbalistic system, which emphasizes the concept of tikkun (spiritual rectification) and the role of humans in completing creation. Through its detailed analysis, the Gates of Blessings guides practitioners in engaging more deeply with the spiritual dimensions underlying everyday Jewish rituals.

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Gate of Blessings, Chapter 1

Let us begin the Gate of Blessings, with the help of the One who governs the systems:

This chapter will explain the secret of blessings, including the Morning Blessings (Birchot HaShachar) and the difference between blessings of enjoyment (Birchot HaNehenin) and blessings of prayer (Birchot HaTefillah).

The Gate of Blessings helps one to remove distracting thoughts, whether during prayer or study. One should focus on this particular Divine Name, visualized with its specific vowels as follows: יִהְוִהְ, derived from the verse "to pass you into the covenant of HaShem, your Elokim," etc.

The intention (kavana) behind the one hundred blessings (Me’ah Brachot) that a person is obligated to recite daily, as instituted by King David, peace be upon him, should first direct these one hundred blessings from Imma Ila’ah (the higher mother) to Ze’ir Anpin. For from the upper reservoir (Berichah Elyona), which is Imma Ila’ah, these one hundred blessings spread down, representing the qualities of Netzach, Hod, and Yesod of Imma that enter into Ze’ir Anpin as its intellectual faculties (Mochin), and they are the essence of blessings. This is also linguistically connected to the term “knees” (berachayim), as the “knees” of Imma, corresponding to Netzach and Hod, extend into Ze’ir Anpin. These ideas are further elaborated upon in the discourse regarding the six sons of Leah, Jacob's wife, and their sister Dinah.

However, in brief, the intention is as follows: the Divine Name Sag (63) is associated with Imma and extends into Ze’ir Anpin until the upper third of Tiferet, which is at the chest level of Ze’ir Anpin. These are six Sefirot and a third, representing Chochmah, Binah, Da’at, Chesed, Gevurah, and a third of Tiferet, all corresponding to the Name Sag. This place is concealed. Afterward, the kindnesses emerge and are revealed from the Yesod of Imma below the chest of Ze’ir Anpin, corresponding to the lower two-thirds of Tiferet and Netzach, Hod, and Yesod of Ze’ir Anpin, which amount to 37, representing the filling of the Name Sag. The combined numerical value (gematria) of Sag (63) and 37 equals 100, which are the hundred blessings of Ze’ir Anpin. Subsequently, one must also draw these blessings into Malchut, which is called Adonai. The Divine Name Adonai is visualized in this manner: the letter Alef is formed as two Yuds with a connecting stroke, and the Nun is shaped as a Yud seated on the crown of the Nun. This gives us the formation of the Name Adonai, which is in the form of יו"י דיני, equaling 100.

(1) Editor’s note: This is the secret of the hundred sockets (Adanim) mentioned in the Torah.

This general intention applies to all blessings of commandments (Birchot HaMitzvot) or blessings of enjoyment (Birchot HaNehenin), with the exception of the 18 blessings of the Amidah prayer, which are specifically intended to elevate spiritual elements from below to above. This is mentioned in the Zohar, Parashat Eikev, page 270, from which one can understand this teaching. Although in certain commandments, I will explain specific intentions for concluding blessings, always remember and do not forget the primary intention of the beginning of the blessings as outlined here.

We will begin by explaining the general pathway in brief: when reciting the word Baruch ("Blessed"), one should focus on the thin pathway, which is the Yesod of Chochmah, connecting Chochmah with Binah. Through this connection, the flow of divine abundance descends into Ze’ir Anpin so that it may ascend. This ascent is a fundamental principle in all forms of worship and prayer, which involves drawing down two kinds of spiritual influx. First, there must be a reception of higher spiritual abundance, which makes one worthy and prepared to ascend. After this ascent, the true spiritual influx appropriate for them is received.

Initially, we bring down the higher spiritual influx from the word Baruch ("Blessed") to the word Ata ("You"), which represents Chesed, as in the phrase “And You, a priest forever.” Following that, it moves to Tiferet, which is represented by the Divine Name Y-H-V-H. After that, it moves to Gevurah, which is represented by the term Elokeinu ("Our G-d"). Through receiving this influx, the three aspects—Chesed, Tiferet, and Gevurah—are able to ascend to the realm of Binah, which is then called "King" because "there is no king without an army." At this point, Binah is referred to as "the world," and now that her army has ascended to her, she is called "King of the World."

Now that they have ascended there, they receive the true spiritual influx appropriate for them. This is represented by the phrase “who has sanctified us,” where “who” (Asher) is associated with Binah, and “sanctified us” refers to the sanctification in Tiferet. “With His commandments” refers to Netzach and Hod, and “commanded us” refers to Yesod. The conclusion of the blessing, whatever it may be, is always in Malchut.

Another specific intention involves elevating Ze’ir Anpin along with Malchut to Binah in order to receive spiritual abundance. This is achieved through the "three hands" (Chesed, Gevurah, and Tiferet of Ze’ir Anpin), which are associated with the verse "the well that the princes dug." These aspects represent the state of Ze’ir Anpin when it lacks full intellectual faculties (Mochin) during other times of the day, such as when not praying the Amidah. During these times, Ze’ir Anpin exists only with six emotional attributes (Vav Ktzavot), and its Chesed, Gevurah, and Tiferet function as its "head." Then, Malchut clings to these aspects at the chest of Tiferet from behind, and together they ascend to Binah to receive nourishment, as a child suckles from its mother.

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Gate of Blessings, Chapter 2

Baruch (Blessed) – This represents the hidden and concealed foundation of Abba (the divine father principle) within the foundation of Imma (the divine mother principle), in that thin pathway, the unknown path (Netiv Lo Yeda’u Ait). Just as we explained in the blessing of the forefathers (Birkat Avot), the foundation, which is termed Baruch in the masculine, is connected with the final Hey (ה) referred to as Beracha (blessing). However, it is still called Baruch in the masculine, as it is connected to Abba. Similarly, from above to below, the foundation of Abba is joined and clothed in the Nekudah Tzion (point of Zion) within the Malchut of Imma, as they are united through this thin pathway. Since they are always united and never separated, it is called Baruch after the foundation of Abba, even when it is within the foundation of Imma, called Beracha.

Chesed, Tiferet, Gevurah:
The terms Ata, Y-H-V-H, Elokeinu correspond to Chesed, Tiferet, and Gevurah. It is known that the five Gevurot (strengths) correspond to the five final letters (Mem, Nun, Tzadi, Peh, Kaf—known as Mantzepach), which have a numerical value of 280. If you divide 280 into five parts, each part equals 56, which hints to the number 56 in the word Elokeinu, symbolizing one of the five Gevurot.

Melech HaOlam (King of the World) – After Imma receives the divine flow from Abba through the thin pathway mentioned earlier, Imma then distributes this divine flow to all the worlds beneath her and is therefore called “King of the World” (Melech HaOlam), meaning to sustain and nourish the world. This is a constant union that never ceases, sustaining the worlds.

Asher Kideshanu (Who has sanctified us) – Binah is referred to as Asher, based on the verse “from Asher, his bread will be rich” (a reference from the Zohar). This connects to the idea that Binah provides sustenance to the worlds, which is the meaning behind “M’adanai Melech” (delights of the King). We say Asher Kideshanu (Who has sanctified us) in the third person, while we say Baruch Ata (Blessed are You) in the second person, because it is known that all holiness comes from Abba. The foundation of Abba is hidden and concealed within the foundation of Imma. Therefore, we say Asher Kideshanu in the third person because the holiness flows through Binah (called Asher), which sanctifies us through the foundation of Abba, referred to as Kodesh (holy). We say this in the third person because it is concealed within the Nekudah Tzion and is not externally revealed.

The terms Mitzvotav (His commandments) refer to Netzach and Hod, and Vetzivanu (and He commanded us) refers to Yesod. The conclusion of the blessing, which varies depending on the type of blessing, always refers to Malchut, which contains the elements of the vine (Gefen), the tree (Etz), and the ground (Adamah).

Everything discussed is hinted at in the word Baruch. The letter Bet in Baruch hints at Chochmah, which is the second to Keter. The letter Resh corresponds to Imma, called Asher Rosh (the head). The letter Vav symbolizes Ze’ir Anpin, the middle pillar that unites them both. Therefore, the letter Vav comes after the letters Bet and Resh, representing Abba and Imma. However, the letter Kaf in Baruch is not specifically hinted at in the blessing because it refers to Chochmah and below, representing the concept of Baruch as explained earlier. This letter Kaf represents Keter, which is the crown of the 32 pathways of Chochmah, as it is written, “a path not known by a bird of prey.” This crown (Keter) is what Moses did not attain, as it represents the fiftieth gate of Binah, which was hidden from Moses. In the future, as it is said, “My servant shall succeed,” meaning Moses will attain all fifty gates of Binah, whose numerical value is 45 (Mah).

What is the difference between rain (Geshem) and showers (Matar)? Matar represents the foundation of Ze’ir Anpin, which corresponds to the 248 limbs (the structure of the spiritual body) and is associated with the Din (judgment) within the foundation, meaning the five strengths (Gevurot). Geshem refers to the foundation of Abba and is called the Shvil (path), symbolizing Yesh (existence) and Lev (heart), which corresponds to Chochmah and the 32 pathways. The path (Shvil) has a numerical value of Geshem and represents complete mercy. Therefore, the term Yesh equals ten times El (a divine name), corresponding to the ten Sefirot of Abba, which are pure kindness. However, within Imma and Ze’ir Anpin, there are both five kindnesses (Chassadim) and five strengths (Gevurot). The verse “Your way was through the sea” refers to Malchut, whose numerical value is 52 (Ban), representing Gevurah. The path (Shvil) represents the foundation of Abba in the “many waters” of Imma, while the footsteps refer to the Netzach and Hod of Ze’ir Anpin, which are sometimes revealed and other times hidden within Ze’ir Anpin, therefore, not known.

According to the Arizal, “Your way was through the sea” refers to Arich Anpin (the extended divine presence) being clothed in the upper waters, from which the divine lights are revealed to us, and we receive enjoyment from them. However, His footsteps, the lower extremities, which are revealed, are unknown to us because the revealed light is so intense that we cannot grasp it without its clothing.

Why is Kideshanu (who has sanctified us) said in the third person? The reason is that the foundation of Chochmah, called Baruch and Ata, is hidden and concealed within the Nekudah Tzion of Imma and is not revealed externally after entering into it. Therefore, we first say Ata (you) directly, as it has not yet entered within Imma, and afterward, we say Asher Kideshanu because Asher refers to Binah. Within her foundation, the foundation of Abba, called Kodesh, is concealed. This is the meaning of Asher Kideshanu B’Mitzvotav in the third person, because it is hidden. Kideshanu refers to Binah, within whose Nekudah Tzion the foundation of Abba is concealed, referred to as Kodesh, and it is not revealed.

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Gate of Blessings, Chapter 3

Baruch Ata – Know that the meaning of Baruch (Blessed) in prayer is different from the meaning of Baruch in blessings over enjoyment (Birchot HaNehenin) or blessings over commandments (Birchot HaMitzvot). In prayer, Baruch represents a flow from below to above, as follows: Baruch represents Malchut, in the secret of Yesod that is connected to it. Ata (You) represents Chesed, as there is no unification without Chesed. YHVH refers to Tiferet, thus moving from below to above, from Malchut up to Chesed. Afterward, the spiritual flow rises to receive from Chochmah and Binah, and this is the secret of Elokeinu – representing Binah, and Elokei Avoteinu – representing Chochmah. From there, we receive two crowns hidden within Chochmah and Binah. Once everything has been corrected from below to above, reaching up to Chochmah, the spiritual flow then descends from above to below, from Chochmah to the Patriarchs. This is represented by Elokei Avraham, Elokei Yitzchak, and Elokei Yaakov. This flow exists within Chochmah, when the Patriarchs rose in thought and the World to Come (Olam HaBa). As the flow emerges to descend downward, it brings the influx, and this is why we follow with Ha’El HaGadol HaGibor VeHaNora – representing Chesed, Gevurah, and Tiferet.

However, the Baruch in blessings over enjoyment or commandments is from above to below. As soon as a person recites a blessing with proper intention, elevating to the place of Malchut, the spiritual flow descends from the hidden world to below. This is because Baruch hints to Binah, in the secret of its central point, where the upper knowledge (Da’at Elyon) is connected. This is referred to as the path unknown to the birds of prey (Netiv Lo Yeda’u Ait), which is hinted at in the verse “Your path is in the many waters, and Your footsteps were not known.” Do not be troubled by this explanation that Baruch hints to Binah, because the Zohar in Parashat Va’etchanan (page 264b) mentions that the World to Come (Olam HaBa) is called Baruch, and that Baruch is masculine while Beracha is feminine. This difficulty has already been resolved in previous teachings, which explain that Baruch refers to the secret of Da’at Elyon (upper knowledge) connected through the thin path descending from the letter Yud, which represents Chochmah.

Thus, Baruch refers to the secret of Malchut of Binah, symbolized by the letter Bet, and the foundation of Chochmah, symbolized by the letter Resh, which means “the beginning of Chochmah.” The secret of Da’at is hinted at by the upper letter Vav, and the secret of Keter (crown) is represented by the extended letter Kaf. This is the unknown path referred to as the fiftieth gate, which is Keter Elyon (the supreme crown), as mentioned in the Tikunei Zohar (page 119b), because from this point emerges the upper and hidden drop of divine influx. All of this is included in Baruch, which resembles the Baruch in prayer, explained in the Tikunei Zohar as the union of the two Shechinot, the upper and lower.

Ata (You) represents Chesed. After the spiritual influx begins from Binah through Chochmah and is revealed in a high place, it is further revealed through Chesed, as this is where the revelation begins. This is why it is called Ata, as in the phrase “You are a priest forever,” as mentioned in the Zohar, Parashat Eikev (page 274a). From there, the influx descends to what is called YHVH. Then, Elokeinu represents Gevurah, where the left side is included within the right side, and the right side within the left. When these two sides are harmonized, it is called Elokeinu. This is different from Elokim, which only involves the duality of the left and right sides. El represents the right side, and Elohim includes the left side, representing judgment. However, in Elokeinu, the letters Nun and Vav show that the left side (Nun) is included within the right side (Tiferet represented by the Vav), where the left side is judgment and the right side is mercy.

Thus, the spiritual influx mentioned above descends to bless the mentioned attributes for their own sake, and not to benefit others. Therefore, the influx only reaches up to the arms. When these attributes are blessed for their own sake, they then return to their place in Binah to receive an influx to be channeled downward. At this point, Binah is called “King,” as it becomes clothed in the garments of royalty and splendor. Without this initial influx, it could not receive the spiritual flow necessary to channel it downward, as the verse states, “They shall not appear before Me empty-handed.” These attributes represent the “face,” the face of Moses.

However, Netzach and Hod do not ascend to their source in Binah through their arms, as their refinement is not sufficient to be included in the hidden world and ascend there to receive spiritual influx. Therefore, they remain outside the body. This “King” refers to the hidden world, which is why we say Asher Kideshanu (Who has sanctified us) in a concealed manner, referring to the hidden light. This world is the central point within Binah, resembling Tzion (Zion) within Malchut. These attributes ascend only to this point, but no higher. This place they ascend to is the secret of the attachment of the upper pathway within it, and it is called Asher, just as the foundation below is called Asher, as it says, “From Asher, his bread will be rich.” Similarly, the World to Come is called Asher, in the secret of the upper knowledge (Da’at Elyon) that is connected to it. This is the meaning of Melech HaOlam (King of the World), where the word Asher refers to this connection.

This resolves two seemingly contradictory statements regarding the explanation of Asher. And this Asher refers to the name Ehyeh.

Editor’s note: The phrase “From Asher, his bread will be rich” refers to the foundation of Abba, called “his bread,” as in the secret of the verse, “the bread which He eats,” hinting at nourishment. At this point, Binah becomes “fat” in the secret of pregnancy, where Ze’ir Anpin fills the “womb” of Binah in the secret of pregnancy, as in “from whose womb did the ice emerge,” as is known. We can also say that from Asher, which is the foundation of Abba, comes oil and bread, which are the kindness and strength (Chesed and Gevurah) of Abba, called oil and bread. The strengths of Abba are the kindnesses of Imma, while the strengths of Imma itself are called wine, as known in the secret of the “guarded wine.” This is the secret of “From Asher, his bread will be rich.”

Alternatively, we can say that from Asher, which is the foundation, “his bread will be rich” refers to the secret of “bringing forth bread from the earth,” as is known that it is the foundation of Abba, hidden and concealed within her. This is what provides the “delights of the King,” which is the foundation of Arich (the extended presence), clothed within the foundation of Abba. This is called “the King” – Atik Yomin. “My King” refers to Abba and Imma. “The Kings” refers to the attributes from Chesed to Hod. The “Holy One” refers to the foundation of Ze’ir Anpin. Baruch refers to the foundation of Nukva of Ze’ir Anpin, where all the influx that descends from the eleven configurations is hidden. Together with Malchut, there are twelve. This is the secret that in her foundation, all the configurations bestow influx, as is known. End of the words of Maharan.

These two levels – the secret of the central point within Binah, called the World to Come (Olam HaBa), and the secret of the upper knowledge within it – represent holiness and commandments. The secret of the upper knowledge is the holiness of the upper crown (Kodesh Elyon), which flows from Chochmah.

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Gate of Blessings, Chapter 4

We will now explain the practice of my teacher, of blessed memory, regarding the eighteen (Chai) blessings of the morning, the matters of tzitzit and tefillin, etc., up until the section of the Akeidah in general. Afterward, we will explain it in detail, with God's help.

Regarding the eighteen blessings and the blessings from Asher Yatzar up to the blessing of the Torah, my teacher, of blessed memory, had the custom to recite them at home, even at night before dawn. He would arrange them, blessing by blessing, as he became obligated in each one, as it is written in the Gemara and recorded by the Rambam, of blessed memory. When he heard the sound of the rooster, he would bless "Who gives the rooster understanding." When he washed his hands, he would bless Asher Yatzar and then relieve himself, checking his bodily functions. Afterward, during the day, he would don a large tallit (tzitzit) and wrap himself in it, and then he would don tefillin. Afterward, he would go to the synagogue, wrapped and adorned with tefillin and the large tzitzit. There, he would begin with "Our God and the God of our fathers," which is the section of the Akeidah.

Now, regarding the eighteen blessings, from "Who gives the rooster understanding" to the end of the blessing of the Torah, one is obligated to bless every day, even if one is not personally obligated on that specific day. For example, if one did not sleep the previous night at all, or if one slept in their clothes, belt, or turban, or if one did not remove their shoes or similar situations. The reason for this is that these blessings were established based on the usual practice of the world, not on each individual’s personal experience. Moreover, all of them contain hints to higher matters, and it is not appropriate to neglect them. However, regarding Asher Yatzar and Al Netilat Yadayim, if one did not sleep the entire night or did not need to relieve themselves, these blessings should be omitted. Additionally, the blessing "Who has provided for all my needs" is not recited on Tisha B'Av or Yom Kippur, since on those days, wearing shoes is forbidden.

When my teacher was in the synagogue and someone else was reciting these blessings, he would sit and listen and respond with "Amen," even if he was in the middle of prayer. He would pause, remain silent, and answer "Amen," even if there were many others reciting the blessings. Regarding the blessing over the Torah in the morning, he would answer "Amen" between the first blessing and the second, V'ha'arev Na ("Make pleasant..."), as the halachic authorities have stated. Even though the second blessing begins with "And make pleasant," which starts with the letter vav (implying a continuation), these are considered two separate blessings and not one. Therefore, he would answer "Amen" between these two blessings.

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Gate of Blessings, Chapter 5

Intentions for the twenty blessings of the morning, which precede the entire prayer service, starting from the blessing Al Netilat Yadayim (washing of hands) and continuing until the end of the blessings of the Torah. The blessing of Al Netilat Yadayim corresponds to Arich Anpin in the world of Asiyah, as will be explained in its place, with God's help. The blessing of Asher Yatzar corresponds to Abba of Asiyah, and the blessing of Elokai Neshamah corresponds to Imma of Asiyah. These three blessings will be explained further in their appropriate context. Afterward, the eighteen remaining blessings, from "Who gives the rooster understanding" to the end of the blessing over the Torah, correspond to Zeir Anpin of Asiyah, which is the eighteen blessings emerging from the nine attributes (Tat) of Metatron. These are precisely aligned with the eighteen Shir HaYam (verses of the Song at the Sea) and the eighteen verses in Yehi Kavod. There, you will find an explanation that relates directly to this. These eighteen blessings are the secret of the eighteen blessings associated with the Yesod (foundation).

Now, we will begin to explain them in detail:

The blessing Al Netilat Yadayim is the first blessing. This blessing is recited as soon as a person awakens from sleep. One must immediately wash their hands, before touching any garments, and it is also forbidden to walk four cubits without performing this morning washing, as explained in the Zohar on the verse, "To whom God has brought it into his hand." The purpose of this washing is to remove the spirit of impurity that rests upon the hands. This is done in the following manner: First, take the vessel in your right hand, then transfer it to your left hand, and pour water from the left hand over the right hand. Then, take the vessel in your right hand and pour water over your left hand. Repeat this process three times, so that each hand is washed three times alternately. This is explained in the Zohar in handwritten form. The reason is that an evil spirit, called Shivta, resides on the hands. It is likened to a princess and is particular about requiring three alternate washings; otherwise, it will not depart.

Note from Tzemach: In the synagogue, this evil spirit does not exert control, and on Tisha B'Av, it is not concerned with such minor matters, since that entire day belongs to it due to our sins.

It appears to me, from Natan, that the reason the impurity is removed only after three alternate washings is that by reciting blessings for enjoyment and mitzvot, we draw down a flow of blessings into the three upper Sefirot of Asiyah, as explained earlier in the Gate of Prayer. Now, through this washing, we prepare and establish the union of Abba and Imma (Father and Mother). The process is as follows: Abba is referred to as the right side, and he takes the vessel in his hand, which is his Yesod (foundation), and gives it to Imma, who is referred to as the left side. Then, immediately, Imma, the left side, pours the water, which represents feminine waters (Mayim Nukvin, or MN), as she is aroused and gives to Abba, the right side. Following this, the right side, Abba, is aroused and gives masculine waters (Mayim Dukhrin, or MD) to Imma, the left side. Then, the Yesod of Imma, which is the Da’at (knowledge) of Zeir Anpin, pours the water into the Chesed (kindness) of Zeir Anpin, the right arm, and the Chesed of Zeir Anpin pours water into the Gevurah (strength) of Zeir Anpin, the left arm. Then, through the middle line of Tiferet (beauty), the water is poured onto the Netzach (endurance) of Zeir Anpin, and Netzach pours the water onto Hod (glory) of Zeir Anpin. Thus, the process of alternating three times from right to left and left to right is completed. A fourth pouring is done with both hands together to indicate that afterward, Hod of Zeir Anpin influences the Yesod of Zeir Anpin, where all the kindnesses of Abba and Imma mix together. This is symbolized by the rubbing of the hands together. After this, the flow descends from the Yesod of Zeir Anpin down to the Chesed, Gevurah, and Tiferet of Zeir Anpin in the world of Asiyah, which are its arms. Therefore, one must spread out both palms to receive this illumination within.

Since this primary illumination comes from the Yesod of Abba, which is his kindness, we then allude to this in the blessing of Asher Yatzar and u’Mafli La’asot ("and performs wonders"). This is the secret of the "Wondrous Counselor," for the Yesod of Abba is called a "wonder," as hinted at in the verse, "Open for me, my sister," whose initials spell "Pele" (wonder). This sweetness of the flesh represents the Gevurot (judgments) of Asiyah, as will be explained later.

The main idea is that as long as the extension of the kindnesses of Abba does not reach the Hod of Zeir Anpin in a manner of alternating as explained above, the impurity will not depart from there, for the impurity derives nourishment from Hod, as in the verse, "And my glory was turned into corruption." But when the kindnesses of Abba reach there, the impurity can no longer bear their light and flees, for Abba drives out all the external forces, as is known. This explains the secret of the three alternating washings during the handwashing Netilat Yadayim, and understand this well.

We have also explained the reason for washing the hands, which is to remove the external forces from the outer aspects of the Netzach, Hod, and Yesod of Asiyah, and by doing so, their inner aspects are rectified. Through the blessing of Al Netilat Yadayim, their inner aspects are rectified.

The washing of the hands itself is significant because, as is known, the hair of the beard represents judgments, as mentioned in the Zohar concerning the checking of bodily functions. Just as there are judgments associated with the hair, there are also five Gevurot within a person: the mouth, the two nostrils, the arms, and the fingers, as explained in the Idra. The hair of the beard of Zeir Anpin represents strong judgments and surrounds the mouth and nostrils, etc. These five judgments extend through the arms to the ends of the fingers, and from there, the external forces derive their nourishment. Therefore, there are five fingers on the right hand, which represent the conclusion of the five Gevurot that end in the fingers. Correspondingly, there are five fingers on the left hand, as it is known that the five Gevurot are the five final letters Mantzepach which are double, hence five on the right and five on the left. This applies to the hands of Zeir Anpin because even within his Chesed (kindness), there are impurities, like silver that has dross, and similarly with water, which is Chesed but may still be impure, representing murky water.

Likewise, this same principle applies to the end of the right and left lines, which are the two legs, corresponding to the two hands mentioned earlier. The five Gevurot conclude in the five toes of the right leg and the five toes of the left leg. Therefore, the only limbs of the body where the number ten is revealed are the fingers and toes, as they represent the conclusion of all judgments.

It follows, then, that even though Netilat Yadayim occurs in the world of Asiyah, as explained earlier, it takes place in the Zeir Anpin of Asiyah, which corresponds to the world of Yetzirah within Asiyah. This explains the statement of our sages regarding the first, second, third, and fourth levels of impurity. Their order, from lowest to highest, is as follows: The first level exists in Asiyah, the second in Yetzirah, the third in Beriah, and the fourth in Atzilut. There are four types of impurities across the four worlds of ABYA (Atzilut, Beriah, Yetzirah, and Asiyah). The impurity known as the fourth level defiles sacred things, which corresponds to Atzilut, referred to as "holy." The third level defiles Terumah (consecrated food), which corresponds to Beriah. The second level defiles non-sacred things Chulin, corresponding to Yetzirah, where the hands are found. Hence, the hands are considered secondary to impurity, and the second level leads to the third level, which defiles Terumah, as is known. The first level exists in the world of Asiyah.

There is also the impurity of death, which is the ultimate source of impurity Avi Avot HaTumah. It relates to the lowest forces of impurity that remained after the breaking of the vessels of the kings who died, and they exist beneath the world of Asiyah. Since the culmination of all these judgments exists in the fingers of the hands, Netilat Yadayim takes place in the hands of Zeir Anpin in the world of Asiyah, as explained above. There is no other limb in the body where the number ten is so explicitly  revealed as in the fingers and toes, because they represent the conclusion of all the judgments.

The reason for this is based on the idea that Arich Anpin contains within it three supernal heads, as mentioned at the beginning of the Idra Zuta. The highest head, which is beneath the Infinite, is completely unknowable and inaccessible, as explained there. However, the two other heads are somewhat revealed and knowable. Nevertheless, even in these two heads, the arms and thighs are not revealed but remain hidden within them, like the form of the letter Vav that contains two faces (the two Yuds), which correspond to the two arms. These two arms also include the two thighs, but as long as they remain concealed, the form is only a simple Vav, without arms or thighs, with only the middle line, representing the body, revealed. This is close to what is written at the beginning of Parashat Tetzaveh. Thus, in two places, the arms and legs are not revealed. Similarly, in Abba and Imma (Father and Mother), which represent wisdom and understanding, the arms and legs are also concealed, making these two additional places. When it comes to Zeir Anpin, the six extremities (Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod) are revealed, as is known. Thus, with Zeir Anpin, there are five places where the arms and legs are included. However, they are only revealed in Zeir Anpin, the fifth place, where all the arms and thighs are revealed in the form of the five fingers, and this suffices.

It is known that there are three hands: the great hand (Yad Gedolah), the strong hand (Yad Chazakah), and the uplifted hand (Yad Ramah), corresponding to Da’at (knowledge), which is the middle one. The middle hand is the hidden one because the arms are not revealed in it, and it is called the middle hand. Therefore, one must raise the hands upward during the blessing, at least to the height of the face, for they are also part of the head. The reason is to hint that initially, these were part of the head of Zeir Anpin. The idea is that originally, when Zeir Anpin was emanated, its Chesed, Gevurah, and Tiferet were in the form of the head, while its Netzach and Hod were the arms, and its Yesod was the body. Later, when it received the three Mochin (intellectual aspects), they became its Chabad (Chokhmah, Binah, and Da’at), and its Chesed, Gevurah, and Tiferet became the arms and body, while Netzach, Hod, and Yesod became the legs and reproductive organ. Thus, we raise the hands during the blessing to hint at and elevate them to their original level, where they were considered part of the head of Zeir Anpin.

Additionally, when you raise your hands to the height of the head, you should also intend to draw the knots of the arms inward toward the body. This is a secret alluded to in the verse "all their backs were turned inward," mentioned in Parashat Vayetze, referring to the upper arms, called Kubedin in Aramaic. The reason is that since we do not wash the upper arms with water, only the hands and fingers, we must at least connect both arms together, with the knots of the arms facing inward. You should also spread out both palms during the blessing, as someone who is ready to receive something, symbolizing the receiving of purity into them.

The reason we do not wash the upper arms is explained in Parashat Naso, regarding the nostrils of Zeir Anpin, which contain two holes, etc. It is explained there that all the judgments of Zeir Anpin are gathered in the nose, and the two nostrils correspond to the first two letters of the Mantzepach (final letters), which are the closed Mem and the inverted Nun. The closed Mem is on the right side, and the inverted Nun is on the left side, corresponding to the second nostril. From the nose of Arich Anpin flows the life force that extends to Zeir Anpin. The second nostril of Zeir Anpin, represented by the inverted Nun, extends into the left arm of Zeir Anpin, which corresponds to Malchut, in the secret of the hand tefillin. Therefore, the arm of Zeir Anpin is closed and does not have an open outlet like the middle line of the body, so the arm retains the shape of the Mantzepach.

In the future, the life force will also extend from the nose of Adam Kadmon through the arms of Zeir Anpin, and then the judgments of the arms and their harshness will be sweetened. This life force will flow through there to the Malchut, which is represented by the hand tefillin worn on the arm. This corresponds to the King Messiah, mentioned in the Idra Rabbah. Now, during exile, this life force extends to the arm of Zeir Anpin, and from there, it extends to the Malchut, which is represented by the hand tefillin. However, this flow is still concealed, as mentioned earlier, because the arm does not have an open outlet. But in the future, may it come speedily in our days, this flow will be fully revealed. Therefore, we do not wash the arms up to the joint, for we lack the power to sweeten and rectify them fully until the future.

Note: Natan suggests that this is the secret of the verse, "HaShem has revealed His holy arm," for now the Malchut receives the life force through the garments of the arm of Zeir Anpin. In the future, these garments will be removed, and the Malchut will receive the life force directly, without any garments, but rather through the arm of Zeir Anpin itself.

The matter of raising the hands will also be explained in the context of the Partzuf of Leah and in the explanation of the Priestly Blessing. There, it will be explained how the lights of the intellect break through and emerge through the nails of the fingers, entering the upper joints of Netzach and Hod, which are the legs, and illuminate them. At times, we need to raise the hands upward to allow these lights to emerge from there and illuminate the Partzuf of Leah, who stands behind the Da’at of Zeir Anpin. This happens during the Priestly Blessing, as explained in its place. However, for now, the reason for raising the hands is because it is known that the hands are considered secondary to impurity, and an evil spirit resides upon them. The idea is that the external forces only have a grasp at the ends of judgments, in their extremities, and cannot derive sustenance from anything higher in the realm of holiness. Therefore, nails were placed at the tips of the fingers, serving as a very strong and protective garment of holiness. Without this protection, the hands would always remain impure, as mentioned in Parashat Vayakhel.

However, the excess of the nails that extends beyond the flesh of the fingers is where the external forces find their hold, deriving nourishment from the lights that emerge from beneath the nails. This is why the nails that grow excessively must be cut, for that is where the external forces attach themselves. Since the external forces cling there, the hands must be washed with water, which represents kindness, encompassing the five kindnesses. Through this washing, the five Gevurot of the Mantzepach are sweetened, which are doubled in the five fingers of the right and left hands. This causes the external forces that were clinging to the five Gevurot of the doubled five fingers to be driven away and banished by the five kindnesses. Kindness always pushes and drives away the external forces. However, we are concerned that if we leave the fingers pointing downward, the lights of the intellect of Zeir Anpin, which flow through the right and left lines through the arms, may continue to flow out through the cracks in the nails, allowing the external forces to once again attach themselves there and draw nourishment. Therefore, immediately after the washing, when the external forces are driven away, we raise the hands upward, lifting them to the height of the head. By raising the hands, the lights that were spreading out to emerge through the nails return to their place and re-enter Zeir Anpin, from where they initially flowed out. This prevents the external forces from reattaching themselves.

Another intention regarding raising the hands upward is that the hands of Asiyah ascend to Yetzirah through the Name of 42 (Shem MB) in Yetzirah, as explained in the intentions for blessings. First, I will explain the matter of the water: When you take the water in your hand before washing, you should intend that all the waters correspond to the two letters Mem and Yud from the Name Elokim. You should also intend to focus on the fifty Yuds found in the four spellings of the four Names (AB, SaG, MaH, and BaN), and in the four spellings of the four Names Ehyeh, with two in the Yuds, one in the Alefs, and one in the Hehs. Additionally, there are the three spellings of the three Names Elokim, with Yuds, Alefs, and Hehs, which correspond to the number Mem Yud of Elokim.

The intention during the washing itself involves three alternating pourings on the right hand and three alternating pourings on the left hand. Afterward, you should rub both hands together, corresponding to the great hand on the right, the strong hand on the left, and the uplifted

 hand in the middle. You should focus during the three pourings on the right hand on the Name of 42 from the expanded form of Yud-Heh-Vav-Heh with Yuds, which consists of 28 letters in the first pouring, and the filling alone, which consists of 10 letters, in the second pouring. The four simple letters are focused on in the third pouring. Similarly, during the washing of the left hand, you should focus on the Name of 42 from the Yud-Heh-Vav-Heh of SaG. Afterward, when rubbing both hands together, you should focus on the Name of 42 from Alefs. Then, you should raise your hands upward, as mentioned above, with all the conditions and intentions previously discussed.

Note: It appears to me, from Natan, that the intention to elevate the hands from Asiyah to Yetzirah is not entirely accurate, for the ascent from Asiyah to Yetzirah does not begin until the section of the Tamid. Rather, the intention here is merely to prepare for this ascent through the Name of 42, as it is known that nothing in the world can ascend without the Name of 42, especially the ascent from Asiyah to Yetzirah.

Furthermore, you should focus on raising the hands from Asiyah to Yetzirah, as explained in the intentions of the blessings.

This is the intention behind Al Netilat Yadayim. Initially, you should focus on Arich Anpin in Asiyah, as mentioned above, which contains 13 words corresponding to the 13 corrections of Arich Anpin in Asiyah. Then, focus on the general blessing, as mentioned earlier. Afterward, focus on the three words of Al Netilat Yadayim, as their initials spell the word "ani" (poor), which represents Asiyah, corresponding to Malchut, which is called "the poor one." You are raising her upward through the Name of 42 in Yetzirah, which corresponds to the three hands—Yad Gedolah on the right, represented by the three Names Yud-Heh-Vav-Heh Elokeinu Yud-Heh-Vav-Heh; Yad Chazakah on the left, represented by the alternate forms of these three Names, KuZu B’MoKuS; and Yad Ramah in the middle, represented by the four simple letters of Yud-Heh-Vav-Heh, which includes the ten letters of its filling with Alefs, as this Name is found in Yetzirah, as is known. Through the power of these three hands, which correspond to the Name of 42, we elevate and grasp the level of Asiyah to raise it into Yetzirah, corresponding to the Chesed, Gevurah, and Tiferet. This is the intention behind Al Netilat Yadayim, which refers to an elevation, as in the verse, "He carried them and lifted them," indicating the ascent to Yetzirah through the three hands mentioned above, for that is the way of the hands, to grasp and elevate. Thus, the illumination of the face of Yetzirah is drawn into Asiyah through the Name MaH from Alefs, as is known.

You must also draw down the back of the Name MaH from Yetzirah into Asiyah, as it is known that the back of Yetzirah, represented by the Name MaH, descends to illuminate in Asiyah. Therefore, you should focus on the initials Ani, which have the numerical value of 130, corresponding to the back of the Name MaH from Yetzirah that illuminates in Asiyah. This also corresponds to the word ani (poor), representing Malchut, which is called "the poor one" because it receives from the back of Zeir Anpin, represented by the Name MaH, which has the value of 130. This is the intention behind the raising of the hands and their descent, as mentioned earlier.

Additionally, focus on the fact that the right hand represents the first half of the Name Yud-Heh-Vav-Heh in the expanded form of MaH—Yud-Vav-Dalet Heh-Alef. The left hand represents the second half of the Name Yud-Heh-Vav-Heh in the expanded form of MaH—Vav-Alef-Vav Heh-Alef. The middle hand in Tiferet represents the root of the Name itself, from which both hands emerge. This is represented by the simple Name Yud-Heh-Vav-Heh. This concludes the explanation.

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