The Great Dragon – Arich Anpin of Yetzirah, rooted in Arich Anpin of Beri’ah, which is the secret of Sandalphon

הַתַּנִּין הַגָּדוֹל - א״א דְּיְצִירָה הַמֻּשְׁרָשׁ בְּא״א דִּבְרִיאָה שֶׁהוּא סוֹד סַנְדַלְפוֹן

now (דַּע), that the Holy One Blessed Be He (כִּי הַקב״ה), brought Moshe our teacher, peace be upon him, into the world of Asiyah (הִכְנִיס לְמֹשֶׁה רַבֵּנוּ ע״ה בְּעוֹלָם הָעֲשִׂיָּה), into the palaces which are chambers (בְּהֵיכָלוֹת שֶׁהֵן אִדְרִין), and from them also he entered into the palaces of the world of Yetzirah (וּמֵהֶם גַּם כֵּן נִכְנַס בְּהֵיכָלוֹת שֶׁל עוֹלָם הַיְצִירָה), and these are chambers after chambers (וְאֵלּוּ הֵן אִדְרִין בָּתַר אִדְרִין), until he reached the Great Dragon (עַד שֶׁהִגִּיעַ אֵצֶל הַתַּנִּין הַגָּדוֹל), which is Arich Anpin of Yetzirah (שֶׁהוּא א״א שֶׁל יְצִירָה), and he saw it (וְרָאָה אוֹתוֹ), that it is rooted above (שֶׁנִּשְׁרָשׁ לְמַעְלָה), its root is in the world of Beri’ah (שָׁרְשׁוֹ בְּעוֹלָם הַבְּרִיאָה), it is Arich Anpin of Beri’ah (הוּא א״א שֶׁל בְּרִיאָה), it is Sandalphon (הוּא סַנְדַלְפוֹ״ן), the foot of the Shekinah (רֶגֶל הַשְּׁכִינָה), in the secret of the configuration of the foot (בְּסוֹד פַּרְצוּף הָרֶגֶל), and the head of this configuration (וְרֹאשׁ זֶה הַפַּרְצוּף), is Sandalphon dwelling in Beri’ah in the secret of the head (הוּא סַנְדַלְפוֹ״ן מְקַנֵּן בִּבְרִיאָה בְּסוֹד הָרֹאשׁ), and Metatron in Yetzirah in the secret of the six extremities of this configuration (וּמֶטַטְרוֹ״ן בִּיצִירָה בְּסוֹד ו׳ קְצָווֹת שֶׁל זֶה הַפַּרְצוּף), and Malchut, one wheel, in the earth, meaning in Asiyah, in the secret of Malchut of this configuration (וּמַלְכוּת אוֹפַן א׳ בָּאָרֶץ ר״ל בַּעֲשִׂיָּה בְּסוֹד מַלְכוּת שֶׁל זֶה הַפַּרְצוּף), it is found (נִמְצָא), that the Great Dragon is Sandalphon (תַּנִּין הַגָּדוֹל הוּא סַנְדַלְפוֹ״ן), and it is in Beri’ah (וְהוּא בִּבְרִיאָה). And this is clarified in the portion Beshalach, daf 58 (וְזֶה בָּרוּר בְּפ׳ בְּשַׁלַּח דַּף נ״ח).

It was taught (תָּאנָא), Sandalphon above (סַנְדַלְפוֹ״ן עִילָאָה), is above all his companions five hundred years (עַל כָּל שְׁאָר חַבְרָיו חֲמֵשׁ מֵאוֹת שָׁנִין), meaning from the five lower Sefirot of Beri’ah which are his companions (ר״ל מֵה׳ הַתַּחְתּוֹנוֹת שֶׁל בְּרִיאָה שֶׁהֵם חַבְרָיו). And he stands behind the curtain of his Master (וְהוּא קָאִים בָּתַר פַּרְגּוֹדָא דְּמָארֵיהּ).

And he binds crowns from their prayers (וְקָשַׁר לֵיהּ כַּתְרִין מִבְּעוּתֵיהוֹן), behind the curtain, the back of Malchut of Atzilut (בָּתַר פַּרְגּוֹדָא אַחַר הַמַּלְכוּת שֶׁל אֲצִילוּת). And he is Arich Anpin of Beri’ah (וְהוּא א״א שֶׁל בְּרִיאָה). And concerning him the Sages of blessed memory said (וְעָלָיו אָמְרוּ חֲז״ל), that he is called Akatriel Yah Hashem Tzeva’ot (שֶׁנִּקְרָא אַכַּתְרִיא״ל י״ה ה׳ צְבָאוֹת). And at the time when this crown reaches the head of the Holy King (וּבְשָׁעְתָּא דְּמָטֵי הַאי כְּתַר לְרֵישֵׁיהּ דְּמַלְכָּא קַדִּישָׁא), he receives the prayers of Israel (מְקַבֵּל צְלוֹתֵיהוֹן דְּיִשְׂרָאֵל). And all the hosts and multitudes tremble and roar (וְכָלְהוֹ חֵילִין וְאוּכְלוֹסִין מִזְדַּעְזְעִין וְנַהֲמִין), and say “Blessed is the glory of Hashem from the place of His Shekinah” (וְאָמְרִין בָּרִיךְ יְקָרָא דַה׳ מֵאֲתַר בֵּית שְׁכִינְתֵּיהּ). Then Hadraniel said to him (אָז אָמַר לֵיהּ הֲדַרְנִיא״ל), who is Metatron below in Yetzirah (שֶׁהוּא מֶטַטְרוֹ״ן לְמַטָּה בִּיצִירָה), for Kamuel is Malchut in Asiyah (כִּי קַמּוּא״ל הוּא מַלְכוּת בַּעֲשִׂיָּה).

Hadraniel said to Moshe (אָמַר לֵיהּ הֲדַרְנִיא״ל לְמֹשֶׁה), you do not fear (לֵית אַנְתְּ דָחִיל). I am not able to go with you (לֵית אֲנָא יָכִיל לְמֵיהַךְ וְעִמָּךְ), lest the mighty fire of Sandalphon burn me (דְּלָא יוֹקִיד לִי אִשָּׁא תַּקִּיפָא דְּסַנְדַלְפוֹ״ן), which is Arich Anpin in Beri’ah (שֶׁהוּא א״א בְּבְרִיאָה). And Metatron is Arich Anpin in Yetzirah (וּמֶטַטְרוֹ״ן א״א בִּיצִירָה). And Kamuel is Arich Anpin in Asiyah (וְקַמּוּא״ל א״א בַּעֲשִׂיָּה). Immediately Moshe trembled, etc. (מִיָּד נִזְדַּעְזַע מֹשֶׁה וְכוּ׳). And this is what was said above (וְזֶהוּ שֶׁאָמַר לְמַעְלָה), “and Moshe feared him and did not approach except to those rivers” (וּמֹשֶׁה דָּחִיל מִינֵיהּ וְלֹא קָרִיב אֶלָּא לְגַבֵּי אִינוּן יְאוֹרִין), which are the world of Yetzirah (שֶׁהֵם עוֹלָם הַיְצִירָה), which are called rivers relative to the world of Beri’ah which are called Dragons (שֶׁהֵם יְאוֹרִין לְגַבֵּי עוֹלָם הַבְּרִיאָה שֶׁהֵם תַּנִּינִין), as is written, with the help of Hashem (כְּמוֹ שֶׁכָּתוּב בְּעֶזְרַת ה׳). And his levels (וְדַרְגִּין דִּילֵיהּ), are the world of Asiyah (הֵם עוֹלָם הָעֲשִׂיָּה), which are his levels, the aspect of hers (שֶׁהֵם דַּרְגִּין דִּילֵיהּ בְּחִינַת שֶׁלָּהּ). And why was he not able to approach (וְלָמָּה לֹא יָכוֹל לְקָרֵב). Because he saw him rooted (לְפִי שֶׁרָאָה אוֹתוֹ נִשְׁרָשׁ), from the world of Yetzirah (מֵעוֹלָם הַיְצִירָה).

Before he reached above (קוֹדֶם הִגִּיעוֹ לְמַעְלָה), he saw that he was rooted in supernal roots (רָאָה שֶׁהָיָה נִשְׁרָשׁ בְּשָׁרְשִׁין עֶלְיוֹנִים). Once he saw this he feared (כֵּיוָן שֶׁרָאָה כָּךְ פָּחַד). And not he alone (וְלֹא הוּא בִּלְבַד), but even other angels appointed above are not able (אֶלָּא אֲפִילוּ מַלְאָכִים אֲחֵרִים הַמְּמֻנִּים לְמַעְלָה אֵינָם יְכוֹלִים). And therefore it says (וְלָזֶה אָמַר), “and the other appointed emissaries above are not able to approach him” (וּשְׁלִיחָן מְמַנָּן אַחֲרָנִין לְעֵילָא לָא יָכְלִין לְקָרָבָא גַּבֵּיהּ).

Immediately (מִיָּד), the Holy One Blessed Be He said (אָמַר הַקב״ה), “Behold, I am against you, Pharaoh king of Egypt, the Great Dragon” (הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּין הַגָּדוֹל). Because he draws sustenance from this place (לְפִי שֶׁיּוֹנֵק מִזֶּה הַמָּקוֹם), from the neck of Arich Anpin of Beri’ah (מֵעָרְפּוֹ שֶׁל א״א שֶׁל בְּרִיאָה), which is the Great Dragon (שֶׁהוּא תַּנִּין הַגָּדוֹל).

And this is the secret of Ehyeh (וְהוּא סוֹד אֶהי״ה), which equals in numerical value “tanim (Dragon)” (שֶׁעוֹלֶה כְּמִנְיַן תַּנִּים), and it is great (וְהוּא גָּדוֹל), for it is at the head (שֶׁהוּא בָּרֹאשׁ): Aleph (אֶל״ף), Aleph–Heh (אֶל״ף ה״א), Aleph–Heh–Yod (אֶל״ף ה״א יו״ד), Aleph–Heh–Yod–Heh (אֶל״ף ה״א יו״ד ה״א), equals the number “Tanim (Dragon)” (כְּמִנְיַן תַּנִּים). And therefore it is called the great “Tanim (Dragon)” (וְלָזֶה נִקְרָא תַּנִּים הַגָּדוֹל). “That crouches within his rivers” (הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו), meaning (ר״ל), that it extends within Yetzirah which are his rivers (שֶׁמִּתְפַּשֵּׁט בִּיצִירָה שֶׁהֵם יְאֹרָיו), or his rivers are literally his own aspects (אוֹ יְאֹרָיו בְּחִינוֹת שֶׁלּוֹ מַמָּשׁ), in Beri’ah, which are his rivers (בִּבְרִיאָה שֶׁהֵם יְאֹרָיו). “Who said: My river is mine, and I made myself” (אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי). Because he exalts himself (לְפִי שֶׁהוּא מִתְגַּאֶה עַצְמוֹ), in seeing that his nourishment is from Arich Anpin of Beri’ah (בְּרָאוֹת שֶׁיְּנִיקָתוֹ מֵא״א שֶׁל בְּרִיאָה), in the secret of the kings, Pharaoh king of Egypt (בְּסוֹד הַמְּלָכִים פַּרְעֹה מֶלֶךְ מִצְרַיִם).

Therefore Moshe our teacher feared (לָזֶה פָּחַד מֹשֶׁה רַבֵּנוּ ע״ה), until the Holy One Blessed Be He said to Moshe (עַד שֶׁאָמַר לוֹ הַקב״ה לְמֹשֶׁה), do not fear from them (אַל תִּפְחַד מִמֶּנּוּ). If you raise yourself like an eagle (אִם תַּגְבִּיהַּ כַּנֶּשֶׁר), to ascend until the place of the Shekinah which is called eagle, but not entirely so (לַעֲלוֹת עַד מְקוֹם הַשְּׁכִינָה הַנִּקְרֵאת נֶשֶׁר וְלֹא עַד בִּכְלָל).

And therefore it says “like an eagle” and not “an eagle” literally (וְלָזֶה אָמַר כַּנֶּשֶׁר וְלֹא נֶשֶׁר מַמָּשׁ). “And if among the stars you place your nest” (וְאִם בֵּין כּוֹכָבִים שִׂים קִנֶּךָ), which are Abba and Imma of Beri’ah, which are called stars (שֶׁהֵם או״א שֶׁל בְּרִיאָה שֶׁהֵם נִקְרָאִים כּוֹכָבִים), twenty-six from the side of Binah which is YHVH with the vocalization of Elohim, behold twenty-six (כ״ו מִצַּד בִּינָה שֶׁהִיא יהו״ה בְּנִקּוּד אֱלֹהִים הֲרֵי כ״ו), and from the side of Chokhmah “stars (kochavim)” equals the number of Chokhmah seventy-two (וּמִצַּד חָכְמָה כּוֹכָבִים כְּמִנְיַן חָכְמָה ע״ב), etc. (וְכוּ׳).

“From there I will bring you down to Pharaoh,” etc. (מִשָּׁם אוֹרִידְךָ לְפַרְעֹה וְכוּ׳). And therefore the Holy One Blessed Be He said (וְלָזֶה אָמַר הַקב״ה), there is none who can overcome him (אֵין מִי שֶׁיָּכוֹל לוֹ). But “Behold, I am against you, Pharaoh king of Egypt, the Great Dragon that crouches within his rivers, who said: My river is mine” (אֲבָל הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי). When he saw himself rooted and drawing from there (כְּשֶׁרָאָה עַצְמוֹ נִשְׁרָשׁ וְיוֹנֵק מִשָּׁם), he would become arrogant and say “My river is mine” (הָיָה מִתְגַּאֶה וְאוֹמֵר לִי יְאֹרִי).

“Ya’ori (My River)” is written defectively (יְאֹרִי כְּתִיב), an allusion to the secret of 'Long' [or 'Length'] (רֶמֶז לְסוֹד אָרַךְ), which is Arich Anpin of Beri’ah (הוּא א״א שֶׁל בְּרִיאָה). “And I made myself” (וַאֲנִי עֲשִׂיתִנִי), meaning from the attribute of Malchut which is called “Ani” I was made (ר״ל מִמִּדַּת מַלְכוּת הַנִּקְרֵאת אֲנִי נַעֲשֵׂיתִי), the letters of "You have made me" (אוֹתִיּוֹת עֲשִׂיתִנִי), to say that he was from holiness (לוֹמַר שֶׁהָיָה מִן הַקְּדוּשָׁה).

And therefore Moshe, peace be upon him, was afraid (וְלָכֵן הָיָה מִפַּחֵד מֹשֶׁה ע״ה), until the Holy One Blessed Be He said (עַד שֶׁאָמַר הַקב״ה), “And I will put hooks in your cheeks” (וְנָתַתִּי חַחִים בִּלְחָיֶיךָ), “and I will cause the fish of your rivers to cling to your scales” (וְהִדְבַּקְתִּי דְּגַת יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ), “and I will bring you up from the midst of your rivers, and all the fish of your rivers shall cling to your scales” (וְהֶעֱלִיתִיךָ מִתּוֹךְ יְאֹרֶיךָ וְאֶת כָּל דְּגַת יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ תִּדְבָּק), “and I will cast you into the wilderness, you and all the fish of your rivers, upon the open field ,” etc. (וְנְטַשְׁתִּיךָ הַמִּדְבָּרָה אוֹתְךָ וְאֶת כָּל דְּגַת יְאֹרֶיךָ עַל פְּנֵי הַשָּׂדֶה וְכוּ׳). “And I will put hooks in your cheeks” (וְנָתַתִּי חַחִים בִּלְחָיֶיךָ), and in the place where he thought to cleave to holiness internally (וּבַמָּקוֹם שֶׁהָיָה חוֹשֵׁב לְהִדָּבֵק בִּקְדוּשָׁה בִּפְנִים), “the fish of your rivers shall cling to your scales” (תִּדְבָּק דְּגַת יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ), which are external aspects like the scales that are on the outside (הֵם בְּחִינוֹת הַחִיצוֹנִיּוֹת כְּמוֹ הַקַּשְׂקַשִּׂים שֶׁהֵם בַּחוּץ), and they are aspects that are harsh and evil (וְהֵם בְּחִינוֹת קָשׁוֹת וְרָעוֹת).

And not only this (וְלֹא דַי זֶה), rather that which he thought to draw from the inner aspect, from the supernal river, saying “My river is mine” (אֶלָּא מַה שֶּׁהָיָה חוֹשֵׁב לִינַק מִן הַפְּנִימִי מִן יְאוֹר הָעֶלְיוֹן לֵאמֹר לִי יְאֹרִי), not only this (לֹא מִבַּעְיָא זֶה), but even in the place where your dwelling was within your rivers (אֶלָּא אֲפִילוּ בַּמָּקוֹם שֶׁהָיָה מוֹשָׁבְךָ בְּתוֹךְ יְאֹרֶיךָ), from there I will bring you out (מִשָּׁם אוֹצִיאֲךָ), “and I will bring you up from the midst of your rivers” (וְהֶעֱלִיתִיךָ מִתּוֹךְ יְאֹרֶיךָ).

And that which you thought to cleave in softness, in mercy (וּמַה שֶּׁהָיִיתָ חוֹשֵׁב לְהִדָּבֵק בְּרַךְ בְּרַחֲמִים), “with a scale you shall cling” (בְּקַשֶּׂה תִּדְבָּק), with harsh judgment, “to your scales” (בְּדִין קָשֶׁה בְּקַשְׂקְשֹׂתֶיךָ), your own (שֶׁלְּךָ מַמָּשׁ), to your very Klipah you shall cling (בַּקְּלִיפָּה שֶׁלְּךָ מַמָּשׁ תִּדְבָּק).

And not only this (וְלֹא דַי זֶה), but even from your partition I will remove you (אֶלָּא אֲפִילוּ מִמְּחִיצָתְךָ אוֹצִיאֲךָ), and I will cast you outside (וְאַנְטַשׁ אוֹתְךָ לַחוּץ), so that you will have no hold whatsoever in the light, but only in darkness (שֶׁלֹּא יִהְיֶה לְךָ שׁוּם אֲחִיזָה בָּאוֹר אֶלָּא בַּחֹשֶׁךְ). And this is “and I will cast you into the wilderness, you and all the fish of your rivers” (וְזֶהוּ וְנְטַשְׁתִּיךָ הַמִּדְבָּרָה אוֹתְךָ וְאֶת כָּל דְּגַת יְאֹרֶיךָ), you and all your aspects that are attached (אַתָּה וְכָל הַבְּחִינוֹת שֶׁלְּךָ שֶׁנֶּאֱחָזִים), “upon the face of the field you shall fall,” etc. (עַל פְּנֵי הַשָּׂדֶה תִּפּוֹל וְכוּ׳).

Behold, it is clear to you like the sun (הֲרֵי בָּרוּר לְךָ כַּשֶּׁמֶשׁ), that the Great Dragon is above in Beri’ah, Sandalphon (הֱיוֹת תַּנִּין הַגָּדוֹל לְמַעְלָה בִּבְרִיאָה סַנְדַלְפוֹ״ן), who is the great prince (שֶׁהוּא הַשַּׂר הַגָּדוֹל), “Sar (prince)” equals the number of the Great “Tanim (Dragon)” (שַׂר כְּמִנְיַן תַּנִּים הַגָּדוֹל).