The Great Serpent – Arich Anpin

הַתַּנִּין הַגָּדוֹל - א״א

now (דַּע), that the secret of the Great Dragon alludes to the first point that emerged from Ein Sof (כִּי סוֹד הַתַּנִּין הַגָּדוֹל רוֹמֵז לַנְּקוּדָה הָרִאשׁוֹנָה שֶׁיָּצְאָה מֵא״ס), and from it spread nine points (וּמִמֶּנָּה נִתְפַּשְּׁטוּ ט׳ נְקוּדוֹת), and each point is a river (וְכָל נְקוּדָה הִיא יָא״ר), for ten times Yod are two hundred (כִּי י׳ פְּעָמִים יו״ד הֵם ק״ק), and its root is ten and the Kollel (וְשָׁרְשָׁהּ עֲשָׂרָה וְהַכּוֹלֵל), behold “ye’or (river)" (הֲרֵי יָא״ר), and they are nine rivers (וְהֵם ט׳ יְאוֹרִים), and the highest of all of them is the most exalted, a lion in concealment (וְהָעֶלְיוֹן שֶׁבְּכֻלָּם הוּא הַמְעוּלֶה אַר״י בַּמִּסְתָּרִים), and it alludes to Arich Anpin (וְהוּא רוֹמֵז לְא״א), which is clothed in its nine points themselves which are called its rivers (שֶׁהוּא מְלוּבָּשׁ בְּט׳ נְקוּדוֹת שֶׁלּוֹ מַמָּשׁ הַנִּקְרָא יְאוֹרָיו), and as it were so below (וּכְבִיָּכוֹל כָּךְ לְמַטָּה), and therefore it was necessary that the Holy One Blessed Be He Himself wage war against it (וְלָזֶה הוּכְרַח שֶׁהב״ה בְּעַצְמוֹ יִלָּחֵם בּוֹ), as it is said (שֶׁנֶּאֱמַר), “Behold I am against you Pharaoh, the Great Dragon that crouches within his rivers” (הִנְנִי עָלֶיךָ פַּרְעֹה וְגוֹ׳ הַתַּנִּין הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאוֹרָיו), a likeness of that which is above (דֻּגְמָא שֶׁל מַעְלָה), and it was necessary that its counterpart be destroyed (וְהוּכְרַח לִהְיוֹת דֻּגְמָתוֹ לְהַחֲרִימוֹ), and this Great Dragon crouches within its rivers (וְזֶה הַתַּנִּין הַגָּדוֹל רוֹבֵץ בְּתוֹךְ יְאוֹרָיו), an allusion to the nine points that emerged from it that each one equals the number “ye’or (river)" as mentioned (רֶמֶז לְט׳ נְקוּדוֹת שֶׁיָּצְאוּ מִמֶּנּוּ שֶׁכָּל א׳ עוֹלָה לְחֶשְׁבּוֹן יָא״ר כַּנִּזְכָּר), and in every river there goes and swims one Dragon (וּבְכָל יְאוֹר הוֹלֵךְ וְשָׁט בּוֹ תַּנִּין א׳), and “tanin” alludes to the inner light, Ehyeh, Havayah (וְתַּנִּין רוֹמֵז לְאוֹר פְּנִימִי אֶהי״ה הוי״ה), and “ye’or (river)" alludes to the surrounding light, Havayah, Ehyeh (וְיָאוֹר רוֹמֵז לְאוֹר מַקִּיף הוי״ה אֶהי״ה).

And afterward (וְאַחַ״כ), the first river emerges from the side of the left (יְאוֹרָא קַדְמָאָה נָפְקָא סִטְרָא שְׂמָאלָה), alluding to the secret of Butzina deKardonita [The Hard Spark] which gives rectification to the worlds (רוֹמֵז לְסוֹד בּוּצִינָא דְּקַרְדוּנִיתָא שֶׁנּוֹתֵן תִּקּוּן לָעוֹלָמוֹת), for until now he was speaking in the world of the points and now he speaks in the rectification (כִּי עַד עַתָּה הָיָה מְדַבֵּר בְּעוֹלָם הַנְּקוּדוֹת וְעַתָּה מְדַבֵּר בְּתִקּוּן).

And he said (וְאָמַר), it emerges from the side of the left through one channel that flows and issues three drops (נָפְקָא סִטְרָא שְׂמָאלָה בְּחַד צִנּוֹרָא דְּנָגִיד וְנָפִיק ג׳ טִיפִּין), this channel alludes to the measuring line, the power of the Gevurot as mentioned (רֶמֶז זֶה הַצִּנּוֹר לְקַו הַמִּדָּה כֹּחַ הַגְּבוּרוֹת כַּנִּזְכָּר), and it gives rectification to the worlds by drawing light from Ein Sof (וְנוֹתֵן תִּקּוּן לָעוֹלָמוֹת שֶׁהִמְשִׁיךְ אוֹר מֵא״ס).

And it produced three drops (וְהוֹצִיא ג׳ טִיפִּין), an allusion to three heads, which are the three Mochin of Arich Anpin (רֶמֶז לִשְׁלֹשָׁה רָאשִׁים הֵם ג׳ מוֹחִין שֶׁל א״א), and each one is included of three, they are nine (וְכָל א׳ כָּלוּל מִג׳ הֵם ט׳), and its essence and its root are ten (וְעַצְמוּתוֹ וְשָׁרְשׁוֹ הֲרֵי עֶשֶׂר), and the enlightened one will understand (וְהַמַּשְׂכִּיל יָבִין אַב״י).

And in every river there is one Dragon (וּבְכָל יְאוֹר תַּנִּין א׳), they are inner light and surrounding light (הֵם אוֹר פְּנִימִי וְאוֹר מַקִּיף), inner light alludes to the secret of the points (אוֹר פְּנִימִי רוֹמֵז לְסוֹד הַנְּקוּדוֹת), and surrounding light alludes to the secret of the surrounding (וְאוֹר מַקִּיף רוֹמֵז לְסוֹד הַמַּקִּיף), and the point indicates the point of death (וְהַנְּקוּדָה מוֹרָה לְנְקוּדָה שֶׁל מָוֶת), and the cantillation indicates the secret of the rectification, the taste clarifies dreams (וְהַטַּעַם מוֹרֶה לְסוֹד הַתִּקּוּן טַעַם בָּרִיר חַלָּמוֹת), and the sign is this above and this below, and the enlightened one will understand (וְסִימָן זֶה לְמַעְלָה וְזֶה לְמַטָּה וְהַמַּשְׂכִּיל יָבִין).

And that which he said above (וּמַה שֶּׁאָמַר לְמַעְלָה), “and the earth was tohu va-vohu,” etc. (וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְכוּ׳), that they are thirteen (שֶׁהֵם י״ג), they are garments of garments (הֵם לְבוּשֵׁי דְלְבוּשִׁין), like the form of a serpent that spreads to here and to there (כִּדְמוּת נָחָשׁ שֶׁמִּתְפַּשֵּׁט לְכָאן וּלְכָאן), its tail in its head and it passes and returns, the head after the shoulder (זָנָב בָּרֹאשׁ וְעָבַר וְחָזַר הָרֹאשׁ אַחַר הַכָּתֵף), and it rages and guards, and one of these is hidden to the Aleph (וְזָעַם וְנָטַר וְגָנוּז א׳ מֵאֵלּוּ לְאָלֶ״ף), the intention is that their light ascended above and was hidden in the Aleph (הַכַּוָּנָה שֶׁאוֹר שֶׁלָּהֶם עָלָה לְמַעְלָה וְנִגְנַז בְּאָלֶ״ף), and then darkness emerges, meaning the secret of the Gevurah, and spreads upon its head (וְאָז יוֹצֵא חֹשֶׁךְ ר״ל סוֹד הַגְּבוּרָה וּמִתְפַּשֵּׁט עַל רֹאשׁוֹ), and its head is punctured and crushed (וְנִיקַּב רֹאשׁוֹ וְנִמְחַץ), and one thread is divided between that light and that darkness (וְנֶחְלַק חוּט א׳ בֵּין אוֹתוֹ הָאוֹר וּבֵין אוֹתוֹ הַחֹשֶׁךְ), and then the Chesedim are revealed, this is the secret of the union as alluded to in Sifra deTzeniuta (וְאָז מִתְגַּלִּים הַחֲסָדִים הוּא סוֹד הַיִּחוּד כַּרָמוּז בְּסִפְרָא דִצְנִיעוּתָא), “a knot within its knot, a fin in its branch” (קֻלְטְרָא בִּקְטְרוֹי סְנַפִּירָא בְּעַדְבּוֹי), “its head was broken in the waters of the great sea” (אִתְבַּר רֵישֵׁיהּ בְּמַיִּן דְּיַמָּא רַבָּא), meaning by the abundance of the Chesedim that are revealed, and the darkness covers over them (ר״ל בְּרִבּוּי הַחֲסָדִים שֶׁמִּתְגַּלִּים וְהַחֹשֶׁךְ מְכַסֶּה עֲלֵיהֶם), and then the light is revealed and their heads are broken, from the side of the abundance of the light they are broken (וְאָז מִתְגַּלֶּה הָאוֹר וּמְשַׁבֵּר רָאשֵׁיהֶם מִצַּד רִבּוּי הָאוֹר נִשְׁבָּרִים), and this is “You broke the heads of the Dragons upon the waters” (וְזֶהוּ שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמָּיִם), and the expression “heads” is like “and the likeness upon the heads of the living creature,” etc. (וּלְשׁוֹן רָאשֵׁי כְּמוֹ וּדְמוּת עַל רָאשֵׁי הַחַיָּה וְכוּ׳), meaning the abundance of the light that came into their heads broke them (ר״ל רִבּוּי הָאוֹר שֶׁבָּא בָּרָאשֵׁיהֶם נִשְׁבָּרוּ), and the sign (וְסִימָן), “for behold the darkness shall cover the earth and thick darkness the peoples, but upon you Hashem shall shine,” etc. (כִּי הִנֵּה הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח ה׳ וְגוּ׳).

The Great Serpent – Arich Anpin of Yetzirah, rooted in Arich Anpin of Beri’ah הַתַּנִּין הַגָּדוֹל - א״א דְּיְצִירָה הַמֻּשְׁרָשׁ בְּא״א דִּבְרִיאָה

“Come to Pharaoh,” daf 34 (בֹּא אֶל פַּרְעֹה דַּף ל״ד), “come to Pharaoh” (בֹּא אֶל פַּרְעֹה), it should have said “go” (לֵךְ מִבְּעֵי לֵיהּ), rather (אֶלָּא), that the Holy One Blessed Be He brought him into chambers after chambers, etc. (דְּאַעִיל לֵיהּ קב״ה אִדְרִין בָּתַר אִדְרִין וְכוּ׳), and who is the secret of the Great Dragon (וּמָאן אִיהוּ רָזָא דְּתַנִּין הַגָּדוֹל), and Moshe feared him, etc. (וּמֹשֶׁה דָּחִיל מִינֵיהּ וְכוּ׳).

Know (דַּע), that the Holy One Blessed Be He brought Moshe our teacher, peace be upon him, into the world of Asiyah, into palaces which are chambers (כִּי הב״ה הִכְנִיס לְמֹשֶׁה רַבֵּנוּ ע״ה בְּעוֹלָם הָעֲשִׂיָּה בְּהֵיכָלוֹת שֶׁהֵם אִדְרִין), and from them he also entered into the palaces of the world of Yetzirah (וּמֵהֶם נִכְנַס גַּם כֵּן בְּהֵיכָלוֹת שֶׁל עוֹלָם הַיְצִירָה), and this is “chambers after chambers” (וְזֶהוּ שֶׁאָמַר 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 that it is rooted above in the world of Beri’ah, which is Arich Anpin of Beri’ah (וְרָאָה שֶׁנִּשְׁרָשׁ לְמַעְלָה בְּעוֹלָם הַבְּרִיאָה הוּא א״א שֶׁל בְּרִיאָה), it is Sandalphon (הוּא סַנְדַלְפוֹ״ן), the foot of the Shekinah in the secret of the configuration of the foot (רֶגֶל הַשְּׁכִינָה בְּסוֹד פַּרְצוּף הָרֶגֶל), and the head of this configuration is Sandalphon dwelling in Beri’ah in the secret of the head (וְרֹאשׁ זֶה הַפַּרְצוּף 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 is one Ofan in the earth, meaning in Asiyah, in the secret of Malchut of this configuration (וּמַלְכוּת הוּא אוֹפַן א׳ בָּאָרֶץ ר״ל בַּעֲשִׂיָּה בְּסוֹד מַלְכוּת שֶׁל זֶה הַפַּרְצוּף), it is found (נִמְצָא), that the Great Dragon is Sandalphon and it is in Beri’ah (כִּי תַּנִּין הַגָּדוֹל הוּא סַנְדַלְפוֹ״ן וְהוּא בִּבְרִיאָה).

And see the portion Beshalach, 58 (וְעַיֵּן פ׳ בְּשַׁלַּח נ״ח). It was taught (תָּאנָא), Sandalphon above (סַנְדַלְפוֹ״ן עִילָאָה), is above all his companions five hundred years (עַל כָּל שְׁאָר חַבְרָיו ת״ק שְׁנִין), meaning from the five lower ones of Beri’ah which are his companions (ר״ל מֵה׳ תַּחְתּוֹנוֹת שֶׁל בְּרִיאָה שֶׁהֵם חַבְרָיו), and he stands behind the curtain of his Master (וְהוּא קָאִים בָּתַר פַּרְגּוֹדָא דְּמָארֵיהּ), and binds knots from their prayers (וְקָשַׁר לֵיהּ קְשָׁרִין מִבְּעוּתֵיהוֹן). “Behind the curtain” (בָּתַר פַּרְגּוֹדָא), the backside of Malchut of Atzilut (אֲחוֹר הַמַלְכוּת 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 כֶּתֶר לְרֵישֵׁיהּ דְּמַלְכָּא קַדִּישָׁא), he receives the prayers of Israel (הוּא 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 לוֹ 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 לוֹ הֲדַרְנִיא״ל לְמֹשֶׁה), you do not fear (לֵית אַנְתְּ דָחִיל), I am not able to go (לֵית אֲנָא יָכִיל לְמֵיהַךְ), 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 is 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 rivers relative to the world of Beri’ah which are Dragons (שֶׁהֵם יְאוֹרִין לְגַבֵּי עוֹלָם הַבְּרִיאָה שֶׁהֵם תַּנִּינִים כַּנַּ״ל), and his levels (וְדַרְגִּין דִּילֵיהּ), are the world of Asiyah (הֵם עוֹלָם הָעֲשִׂיָּה), which are his levels, the aspects of her (שֶׁהֵם דַּרְגִּין דִּילֵיהּ בְּחִינוֹת שֶׁלָּהּ).

And why did he not approach (וְלָמָּה לֹא קָרַב), because he saw it rooted from the world of Yetzirah (לְפִי שֶׁרָאָה אוֹתוֹ נִשְׁרָשׁ מֵעוֹלָם הַיְצִירָה), before he reached above he saw that it was rooted in supernal roots (קוֹדֶם הִגִּיעוֹ לְמַעְלָה רָאָה שֶׁהָיָה נִשְׁרָשׁ בְּשָׁרָשִׁים 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 other appointed emissaries above are not able to approach him” (וּשְׁלִיחָן מְמַנָּן אַחֲרָנִין לְעֵילָא לָא יָכְלִין לְקָרָבָא לְגַבֵּיהּ).

Immediately the Holy One Blessed Be He said (מִיָּד אָמַר הַקב״ה), “Behold I am against you, Pharaoh king of Egypt, the Great Dragon” (הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּים הַגָּדוֹל), because he draws sustenance from this place (לְפִי שֶׁיּוֹנֵק מִזֶּה הַמָּקוֹם), from the neck of Arich Anpin of Beri’ah (מֵעֹרֶף א״א שֶׁל בְּרִיאָה), which is the Great Dragon (שֶׁהוּא תַּנִּים הַגָּדוֹל), and this is the secret of Ehyeh (וְהוּא סוֹד אֶהי״ה), which equals the number “tanim” (שֶׁעוֹלֶה כְּמִנְיַן הַתַּנִּים), and it is great because it is at the head (וְהוּא גָּדוֹל שֶׁהוּא בָּרֹאשׁ).

And the number of the backs of Ehyeh filled with Alephin is five hundred eight (וּמִנְיַן אֲחוֹרַיִם שֶׁל אֶהי״ה מָלֵא בְּאַלְפִי״ן עוֹלֶה תק״ח), and with the Kollel and Kollel of the Kollel it is five hundred ten, equal to “Tanim” and its letters (וְעִם הַכּוֹלֵל וְכוֹלֵל הַכּוֹלֵל הֵם תק״י כְּמִנְיַן הַתַּנִּים וְאוֹתִיּוֹתָיו), and therefore it is called the great tanin that crouches within his rivers (וְלָזֶה נִקְרָא הַתַּנִּים הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו), meaning that it spreads in Yetzirah which are his rivers (ר״ל שֶׁמִּתְפַּשֵּׁט בִּיצִירָה שֶׁהֵם יְאוֹרָיו), or his rivers are literally his own aspects in Beri’ah (אוֹ יְאוֹרָיו בְּחִינוֹת שֶׁלּוֹ מַמָּשׁ בִּבְרִיאָה שֶׁהֵם יְאוֹרָיו). “Who said: My river is mine and I made myself” (אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי), because he exalts himself when he sees that his sustenance is from Arich Anpin of Beri’ah in the secret of the kings, Pharaoh king of Egypt (לְפִי שֶׁהוּא מִתְגַּאֶה עַצְמוֹ בִּרְאוֹתוֹ כִּי יְנִיקָתוֹ מֵא״א שֶׁל בְּרִיאָה 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 (אַל תִּפְחַד), “if you raise yourself like an eagle” (אִם תַּגְבִּיהַּ כַּנֶּשֶׁר), to ascend to 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 you place your nest among the stars” (וְאִם בֵּין כּוֹכָבִים שִׂים קִנֶּךָ), which are Abba and Imma of Beri’ah called stars (שֶׁהֵם אַבָּא וְאִמָּא דְּבְרִיאָה הַנִּקְרָאִים כּוֹכָבִים), twenty-six from the side of Binah which is Havayah with the vocalization of Elohim (כ״ו מִצַּד הַבִּינָה שֶׁהִיא הוי״ה בְּנִקּוּד אֱלֹהִים הוּא כ״ו), remains “kochavim [stars]” equal to the number Chokhmah which is seventy-two (נִשְׁאַר כּוֹכָבִים כְּמִנְיַן חָכְמָה שֶׁשָּׁם ע״ב), from there I will bring you down (מִשָּׁם אוֹרִידְךָ).

And therefore the Holy One Blessed Be He said there is none who can prevail against him (וְלָזֶה אָמַר הַקב״ה אֵין מִי שֶׁיּוּכַל לוֹ), but “Behold I am against you, Pharaoh king of Egypt, the great tanin 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 he became arrogant, “my river,” written defectively without Vav (כְּשֶׁרָאָה עַצְמוֹ נִשְׁרָשׁ וְיוֹנֵק מִשָּׁם הָיָה מִתְגַּאֶה לִי יְאֹרִי חָסֵר וא״ו).

An allusion to “Arikh,” which is Arich Anpin of Beri’ah (רֶמֶז לְאָרִיךְ שֶׁהוּא א״א שֶׁל בְּרִיאָה), “and I made myself” (וַאֲנִי עֲשִׂיתִנִי), meaning (ר״ל), from the attribute of Malchut which is called 'I have made myself' [Ani Asitani] — [which are] the letters of 'I was made' [Na'aseiti] (מִמִּדַּת מַלְכוּת הַנִּקְרֵאת אֲנִי עֲשִׂיתִנִי אוֹתִיּוֹת נַעֲשֵׂיתִי), to say that he was from holiness (לוֹמַר שֶׁהָיָה מִן הַקְּדוּשָׁה). And therefore Moshe our teacher, peace be upon him, was afraid (וְלָכֵן הָיָה מִפַּחֵד מֹשֶׁה רַבֵּנוּ ע״ה), until the Holy One Blessed Be He said (עַד שֶׁאָמַר הב״ה), “and I will put hooks in your cheeks,” etc. (וְנָתַתִּי חַחִים בִּלְחָיֶיךָ וְכוּ׳), “and I will cause to cling,” etc., “to your scales shall they cling,” and the entire passage (וְהִדְבַּקְתִּי וְכוּ׳ בְּקַשְׂקְשֹׂתֶיךָ תִּדְבָּק וְכָל הַפָּרָשָׁה), “upon the face of the field,” etc. (עַל פְּנֵי הַשָּׂדֶה וְכוּ׳).

And in the place where he thought to cleave inwardly to holiness (וּבַמָּקוֹם שֶׁהָיָה חוֹשֵׁב לְהִדָּבֵק בִּקְדוּשָׁה בִּפְנִים), “the fish of your rivers shall cling,” which are the external aspects like the scales that are outside, and they are harsh and evil aspects (תִּדְבַּק דְּגַת יְאֹרֶיךָ שֶׁהֵם בְּחִינוֹת הַחִיצוֹנִים כְּמוֹ הַקַּשְׂקַשִּׂים שֶׁהֵם בַּחוּץ וְהֵם בְּחִינוֹת קָשׁוֹת וְרָעוֹת), and not only this (וְלֹא דַי זֶה), but that which he thought to draw from the inner aspect, from the supernal river (אֶלָּא מַה שֶּׁהָיָה חוֹשֵׁב לִינַק מִן הַפְּנִימִי מִן הַיְאוֹר הָעֶלְיוֹן), rather even from the place where your dwelling was within your rivers, from there I will bring you out (אֶלָּא אֲפִילוּ בַּמָּקוֹם שֶׁהָיָה מוֹשָׁבְךָ בְּתוֹךְ יְאֹרֶיךָ מִשָּׁם אוֹצִיאֲךָ), and that which you thought to cleave in softness, in mercy, you shall cleave in harshness to your scales, to your own shell you shall cleave (וּמַה שֶּׁהָיִיתָ חוֹשֵׁב לְהִדָּבֵק בְּרַךְ בְּרַחֲמִים תִּדְבַּק בְּקַשֶּׁה בְּקַשְׂקְשֹׂתֶיךָ בַּקְּלִיפָּה שֶׁלְּךָ תִּדְבָּק), and not only this (וְלֹא דַי זֶה), but even from your partition I will remove you so that you will have no hold in the light but only in darkness (אֶלָּא אֲפִילוּ מִמְּחִיצָתְךָ אוֹצִיאֲךָ שֶׁלֹּא יִהְיֶה לְךָ שׁוּם אֲחִיזָה בָּאוֹר אֶלָּא בַּחֹשֶׁךְ), and this is (וְזֶהוּ שֶׁאָמַר), “and I will cast you into the wilderness, you and all the fish of your rivers” (וְנְטַשְׁתִּיךָ הַמִּדְבָּרָה אוֹתְךָ וְכָל דְּגַת יְאֹרֶיךָ), meaning you and your aspects (ר״ל אַתָּה וְהַבְּחִינוֹת שֶׁלָּךְ), “upon the face of the field you shall fall” (עַל פְּנֵי הַשָּׂדֶה תִּפּוֹל).

Behold it is clear (הֲרֵי בָּרוּר), that the Great Dragon is above in Beri’ah, which is the great prince (כִּי הַתַּנִּין הַגָּדוֹל הוּא לְמַעְלָה בִּבְרִיאָה שֶׁהוּא הַשַּׂר הַגָּדוֹל), “Sar (prince)” equals the number “Tanim (Dragon)” (שַׂר כְּמִנְיַן תַּנִּים).