Chapter Eleven (פֶּרֶק אֶחָד עָשָׂר)

Behold, one who blemished the Berit Kodesh [Holy Covenant], it is better for him not to be buried in an Aron [Coffin] (הִנֵּה מִי שֶׁפָּגַם הַבְּרִית קֹדֶשׁ טוֹב לוֹ שֶׁלֹּא יִקָּבֵר אוֹתוֹ בָּאָרוֹן), and so says the Zohar, Parashat Vayakhel, on: “And Betzalel made the Ark of acacia wood” (וְכֵן אוֹמֵר הַזֹּהַר פּ׳ וַיַּקְהֵל עַל וַיַּעַשׂ בְּצַלְאֵל אֶת הָאָרוֹן עֲצֵי שִׁטִּים) (Exodus 37) (Zohar Katan 214b). “Rabbi Abba wept and said (וּבָכָה רַבִּי אַבָּא וַאֲמַר): Woe to the children of the world who do not know that shame (וַי לִבְנֵי עָלְמָא דְּלָא יָדְעֵי לְהַהוּא כִּיסּוּפָא), woe to that punishment (וַי לְהַהוּא עוֹנְשָׁא). For whoever wishes to enter the Aron [Ark/Coffin] (דְּכָל מָאן דְּבָעֵי עָאֵיל בְּאַרוֹנָא), the Aron [Ark/Coffin] should be entered only by a Tzaddik [Righteous One] (בְּגִין דְּלָא אִצְטְרִיךְ לְמֵעַל בְּאַרוֹנָא אֶלָּא צַדִּיק), who knows within his own soul (דְּיָדַע בְּנַפְשֵׁיהּ), and is recognized by his foreskin that he did not sin in that covenant (וְאִשְׁתְּמוֹדַע בְּגִרְתֵּיהּ דְּלָא חָטָא בְּהַהוּא בְּרִית), that holy sign (אָתָא קַיָּימָא קַדִּישָׁא), from his youth (מֵעוּלֵימוֹי), and guarded it as is fitting” (וְנָטַר לֵיהּ כְּדַקָּא יָאוֹת). [That is to say (נִרְצָה לוֹמַר), he guarded his covenant from the time of his youth as is fitting (שֶׁשָּׁמַר בְּרִיתוֹ מִזְּמַן קְטַנּוּתוֹ כַּרָאוּי), for the Aron [Ark/Coffin] is the secret of Malkhut (כִּי אֲרוֹן הוּא סוֹד מַלְכוּת), and the Tzaddik [Righteous One] is the attribute of Yesod (וְצַדִּיק הוּא מִדַּת יְסוֹד).] And if not (וְאִי לָאו), he should not enter and blemish the Aron [Ark/Coffin] (לָא אִצְטְרִיךְ לֵיהּ לְמֵעַל וּלְמִפְגַּם אַרוֹנָא). The mystery of this is (רָזָא): That it is necessary for him to join himself to the holy enduring sign that was shown to him (דְּאִצְטְרִיךְ לְאִתְחַבְּרָא בְּאָת קַיָּימָא קַדִּישָׁא דְּאִתְחֲזֵי לֵיהּ), and not to another (וְלָא לְאַחֲרָא). For the Aron [Ark/Coffin] joins only with the Tzaddik [Righteous One] who guards the holy enduring sign (דְּהָא אֲרוֹן לָא אִתְחַבַּר אֶלָּא בְּצַדִּיק דְּנָטִיר אָת קַיָּימָא קַדִּישָׁא). And one who blemishes the covenant (וּמָאן דְּפָגִים בְּרִית), woe to him in his life (וַי לֵיהּ דְּפָגִים לֵיהּ בְּחַיֵּיהּ), woe to him in his death (וַי לֵיהּ דְּפָגִים לֵיהּ בְּמִיתָתֵיהּ). Woe to him from that punishment (וַי לֵיהּ מֵהַהוּא עוֹנְשָׁא), woe to him who blemishes the holy enduring sign (וַי לֵיהּ דְּפָגִים אָת קַיָּימָא קַדִּישָׁא), woe to him for that shame (וַי לֵיהּ לְהַהוּא כִּיסּוּפָא). For they exact from him vengeance for all worlds (דְּנָקְמִין מִנֵּיהּ נוֹקְמָת עָלְמִין), vengeance in this world (נוֹקְמָא דְּעָלְמָא דָּא), and vengeance for that blemish in the World to Come (וְנוֹקְמָא דְּהַהוּא פְּגִימוּ לְעָלְמָא דָּאֲתֵי). And concerning this mystery it is written (וְעַל רָזָא דָּא כְּתִיב): “For the rod of the wicked shall not rest upon the lot of the righteous” (כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע עַל גּוֹרַל הַצַּדִּיקִים) (Psalms 125). [That he is in Gan Eden, and will not merit to be among the Mayin Nukvin [Feminine Waters] for the Zivug [Union] of Malka [King] and Matronita (שֶׁהוּא בְּגַן עֵדֶן וְלֹא יִזְכֶּה לִהְיוֹת מֵמַיִין נוּקְבִין לְזוּוּג מַלְכָּא וּמַטְרוֹנִיתָא), as it is said (שֶׁנֶּאֱמַר): “A sword avenging the vengeance of the covenant” (חֶרֶב נֹקֶמֶת נְקַם בְּרִית) (Leviticus 26).]

At the time they judge him in that world (בִּשְׁעָתָא דְּדָיְינִין לֵיהּ בְּהַהוּא עָלְמָא), they look at his deeds (מִסְתַּכְּלִין בְּעוֹבָדֵיהּ), whether he blemished the secret of the holy covenant sealed in his flesh (אִי הֲוָה פָּגֵים רָזָא דִּבְרִית קַדִּישָׁא דְּחָתִים בִּבְשָׂרֵיהּ), and now he has blemished his Aron [Ark/Coffin] of the Covenant by this sin (וְהַשְׁתָּא פָּגֵים אֲרוֹן הַבְּרִית דִּילֵיהּ בְּהַאי חוֹבָא), he has no portion with the Tzaddikaya [Righteous Ones] (לֵית לֵיהּ חוּלְקָא בְּצַדִּיקַיָּא). They look upon him and judge him outside the assembly of Adam (מִסְתַּכְּלִין בֵּיהּ וְדָיְינִין לֵיהּ לְבַר מִכְּלָלָא דְּאָדָם). Since he went out from the assembly of Adam (כֵּיוָן דְּנָפִיק לֵיהּ מִכְּלָלָא דְּאָדָם), they remove him from the assembly of all the others who are prepared for eternal life (אַפִּיקוּ לֵיהּ מִכְּלָלָא דְּכָלְהוֹ אַחֲרִינִין דְּאִתְעַתְּדוּ לְחַיֵּי עָלְמָא). And they give him over to that side (וִיהָבוּ לֵיהּ לְהַהוּא סִטְרָא). Woe to him, for they bring him into Gehennom (וַי לֵיהּ דְּאַעֲלוּן לֵיהּ בִּגֵיהִנֹּם), and he never goes out from it forever (וְלָא נָפֵיק מִנֵּיהּ לְעָלְמִין). And concerning this it is written (עַל דָּא כְּתִיב): “And they shall go out and look on the corpses of the men that have transgressed against Me” (וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי) (Isaiah 66), those who remained outside the assembly of Adam (אִנּוּן דְּאִשְׁתָּארוּ לְבַר מִכְּלָלָא דְּאָדָם). And these words apply when he did not perform complete Teshuvah [Repentance] (וְהָנֵי מִלֵּי כַּד לָא עֲבַד תְּיוּבְתָּא שְׁלֵימְתָּא), Teshuvah [Repentance] that is fit to heal all his deeds (תְּיוּבְתָּא דְּאִיהִי אִתְחֲזֵיָא לְאַפַּיָּיא עַל כָּל עוֹבָדֵוי). And with all this (וְעִם כָּל דָּא), it is better for him not to enter the Aron [Ark/Coffin] (טָב לֵיהּ דְּלָא יֵעוֹל בְּאַרוֹנָא), for as long as the body exists the Neshamah [Soul] is judged (דְּהָא כָּל זִמְנָא דְּגוּפָא קַיֵּים נִשְׁמְתָּא אִתְדַּנַּת), and it does not enter its place except for the supernal Chassidim [Pious Ones] (וְלָא עָאלַת לְאַתְרָהּ בַּר אִינוּן חֲסִידֵי עִלָּאִין), fortunate is their portion in this world and in the World to Come (דְּזַכָּאָה חוּלְקֵיהוֹן בְּעָלְמָא דֵין וְעָלְמָא דָּאתֵי). For there is no sin so severe before the Holy One, Blessed Be He, as one who lies and blemishes that holy enduring sign (בְּגִין דְּלֵית חוֹבָא דְּקַשְׁיָא קַמֵּי דְּקב״ה כְּהַאי מָאן דְּמְשַׁקֵּר וּפָגֵים לְהַאי אָת קַיָּימָא). For concerning this sin it is written (עַל חוֹבָא דָא כְּתִיב): “And it was evil in the eyes of Hashem what he did” (וַיֵּרַע בְּעֵינֵי י־י אֲשֶׁר עָשָׂה) (Genesis 38). And it is said (וְנֶאֱמַר): “And it came to pass, when he came to his brother's wife, that he spilled it on the ground” (וְהָיָה אִם בָּא אֶל אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה) (Genesis 38). And therefore it is written (וְלָכֵן כָּתוּב): “And Hashem slew him also” (וַיָּמֶת י־י גַּם אוֹתוֹ) (Genesis 38). Until here is the Zohar (עַד כָּאן הַזֹּהַר).

And therefore, my son, see, indeed see, how greatly the Zohar enlarges upon this sin (וְלָכֵן בְּנִי רְאֵה גַּם רְאֵה כַּמָּה מַפְלִיג הַזֹּהַר בַּחֵטְא הַזֶּה). And therefore, when He remembers Yisrael at the time of the redemption, He will visit them through the guarding of the sign of the Berit Kodesh [Holy Covenant] (וְלָכֵן כְּשֶׁיִּזְכֹּר אֶת יִשְׂרָאֵל בְּעֵת הַגְּאֻלָּה יִפְקֹד אוֹתָם בִּשְׁמִירַת אוֹת בְּרִית קֹדֶשׁ), as it is said (שֶׁנֶּאֱמַר): “And I will remember My covenant with Ya'akov, and also My covenant with Yitzchak, and also My covenant with Avraham” (וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם) (Leviticus 26), for they guarded the Berit Kodesh [Holy Covenant] (שֶׁהֵם שָׁמְרוּ הַבְּרִית קֹדֶשׁ). And also Rabbeinu HaKadosh, peace be upon him (וְגַם רַבֵּינוּ הַקָּדוֹשׁ ע״ה), who was a spark of Ya'akov Avinu, peace be upon him (שֶׁהָיָה נִיצוֹץ יַעֲקֹב אָבִינוּ ע״ה), who came to rectify the Nefesh [Soul] of Esav his brother in Antoninus (שֶׁבָּא לְתַקֵּן נֶפֶשׁ עֵשָׂו אָחִיו בְּאַנְטוֹנִינוּס), did not put his hand below his navel so as not to waste seed in vain (לֹא הִכְנִיס יָדוֹ מִטַּבּוּרוֹ וּלְמַטָּה שֶׁלֹּא לְהַשְׁחִית זֶרַע לְבַטָּלָה) (Shabbat 118b). And likewise Ya'akov remained eighty-four years without a wife and did not experience a nocturnal emission (וְכֵן יַעֲקֹב עָמַד פ״ד שָׁנִים בְּלֹא אִשָּׁה וְלֹא רָאָה קֶרִי).

And on this sin the Zohar says, in Parashat Vayeshev, on the verse: “And it was evil in the eyes of Hashem what he did, and Hashem slew him” (וְעַל הֶעָוֹן הַזֶּה אוֹמֵר בַּזֹּהַר וַיֵּשֶׁב עַל פָּסוּק וַיֵּרַע בְּעֵינֵי י־י אֲשֶׁר עָשָׂה וַיָּמָת) (Genesis 38) (Zohar, Parashat Vayeshev). And this is its language (וְזֶה לְשׁוֹנוֹ): “Come and see” (תָּא חֲזֵי): “In all those sins by which a man becomes defiled in this world and in the World to Come” (בְּכָל אִינוּן חוֹבִין דְּאִסְתַּאֵב בְּהוֹן בַּר נָשׁ בְּהַאי עָלְמָא וּבְעָלְמָא דָּאֲתֵי), “this is the sin by which a man becomes more defiled in this world and in the World to Come” (דָּא אִיהוּ חוֹבָא דְּאִסְתַּאֵב בֵּיהּ בַּר נָשׁ יַתִּיר בְּהַאי עָלְמָא וּבְעָלְמָא דָּאֲתֵי), “one who spills his seed in vain” (מָאן דְּאוֹשִׁיד זַרְעֵיהּ בְּרֵיקָנַיָּא), “and brings forth seed for nothing” (וַאֲפִיק זַרְעָא לְמֶגְנָא), “by his hand or by his feet” (בִּידָא אוֹ בְּרַגְלוֹי), “and is defiled by it” (וְאִסְתַּאֵב בֵּיהּ), “as it is said: ‘For You are not a God that desires wickedness; evil shall not dwell with You’” (כְּמָא דְּאִתְּאִמַר כִּי לֹא אֵל חָפֵץ רֶשַׁע אַתָּה לֹא יְגוּרְךָ רָע) (Psalms 5), “therefore he does not enter the Pargod [Veil], nor behold the countenance of Atik Yomin” (בְּגִין דָּא לָא עָאל לִפְרַגוֹדָא וְלָא חָמֵי סָבַר אַפֵּי עַתִּיק יוֹמִין). May the Merciful One save us (רַחֲמָנָא לִיצְלָן). And behold, also when he joins with his wife (וְהִנֵּה גַּם בְּהִזְדַּוְּגוֹ עִם אִשְׁתּוֹ), if “iniquity is thought upon his bed, he sets himself upon a way that is not good; evil he does not despise” (אָוֶן יֵחָשֵׁב עַל מִשְׁכָּבוֹ יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב רַע לֹא יִמְאָס) (Psalms 36). And if at that time he contemplates another woman, or a daughter of the nations (וְאִם בְּאוֹתוֹ הַפַּעַם מְהַרְהֵר בְּאִשָּׁה אַחֶרֶת אוֹ בְּבַת אֵל נָכְר), and she also sets her heart upon him while joining with her uncircumcised husband (וְהִיא גַּם הִיא לִבָּהּ גַּס בּוֹ וּמְהַרְהֶרֶת בּוֹ בְּהִזְדַּוְּגָהּ עִם בַּעְלָהּ הָעָרֵל), they have the power to exchange Neshamot [Souls] (יֵשׁ בָּהֶם כֹּחַ לְהַחֲלִיף הַנְּשָׁמוֹת). And from him may come forth one who denies the God of Yisrael, Heaven forbid (וְיֵצֵא מִמֶּנּוּ אִישׁ כּוֹפֵר בֵּאלֹהֵי יִשְׂרָאֵל חַס וְשָׁלוֹם). And the son born from the gentile woman will later convert, and these are called sons of exchange (וְהַבֵּן הַנּוֹלָד מֵהַגּוֹיָה יִתְגַּיֵּר עִם הַזְּמַן וְאֵלּוּ נִקְרָאִים בְּנֵי תְּמוּרָה). And he will draw forth a Nefesh [Soul] for his sons from the powers of impurity (וְיוֹצִיא נֶפֶשׁ לִבְנָיו מֵהַכֹּחוֹת הַטֻּמְאָה), for thought blemishes the sons of exchange, the sons of the hated, the sons of a rejected heart, and all those whom our Sages of blessed memory listed (כִּי הַמַּחֲשָׁבָה פּוֹגֶמֶת בִּבְנֵי תְּמוּרָה וּבְנֵי שְׂנוּאָה וּבְנֵי גְּרוּשַׁת הַלֵּב וְכָל אוֹתָם שֶׁמָּנוּ חֲזַ״ל) (Nedarim 20b). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “They have dealt corruptly with Him; they are not His children—their blemish” (שִׁחֵת לוֹ לֹא בָנָיו מוּמָם) (Deuteronomy 32), and from this comes: “A crooked and twisted generation” (דוֹר עִקֵּשׁ וּפְתַלְתֹּל) (Deuteronomy 32). And also in this present exile there is no one who is not caught in this snare (וְגַם בַּגָּלוּת הַחָל הַזֶּה אֵין מִי שֶׁלֹּא יִלָּכֵד בְּרֶשֶׁת זוֹ), therefore, because of our many sins, holy Neshamot [Souls] have not gone forth (לָכֵן לֹא יָצְאוּ בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים נְשָׁמוֹת קְדוֹשׁוֹת). And likewise, if he defiles his covenant with a daughter of the nations (וְכֵן אִם יְטַמֵּא בְּרִיתוֹ בְּבַת אֵל נָכְר), all the sons born from him will be wicked, even with an Israelite woman (כָּל הַבָּנִים הַנּוֹלָדִים מִמֶּנּוּ יִהְיוּ רְשָׁעִים אַף עִם בַּת יִשְׂרָאֵלִית). And likewise his children will be oppressed (וְכֵן יִהְיוּ בָנָיו נַעֲשָׁקִים), if he has relations upon his bed by the light of the candle (אִם יְשַׁמֵּשׁ מִטָּתוֹ לְאוֹר הַנֵּר), even after ten partitions (אֲפִלּוּ אַחַר עֶשֶׂר מְחִיצוֹת), or if he has relations with his wife while she is naked (אוֹ אִם יְשַׁמֵּשׁ עִם אִשְׁתּוֹ עֲרוּמָּה).

And needless to say concerning one who has relations with his wife in forbidden unions (וְאֵין צָרִיךְ לוֹמַר עַל מִי שֶׁיְּשַׁמֵּשׁ עִם אִשְׁתּוֹ בִּיאוֹת אֲסוּרוֹת), such as with his wife while she is a Niddah (כְּגוֹן עִם אִשְׁתּוֹ נִדָּה), or on the night of Tish'ah Be'Av (אוֹ בְּלֵיל תִּשְׁעָה בְּאָב), or on the night of Yom Kippur (אוֹ בְּלֵיל יוֹם כִּיפּוּר), or on these days (אוֹ בַּיָּמִים הָאֵלּוּ). And therefore the prophet Elisha, peace be upon him (וְלָכֵן הָיָה מַעֲנִישׁ אֱלִישָׁע הַנָּבִיא ע״ה), punished those forty-two children (אוֹתָם הַמ״ב יְלָדִים), who were conceived on the night of Yom Kippur (שֶׁנִּתְעַבְּרוּ אַטָּם בְּלֵיל יוֹם כִּפּוּרִים), and he killed them (וְהֵמִית אוֹתָם), because he saw in prophecy that they were wicked (כִּי רָאָה בַּנְּבוּאָה שֶׁהֵם רְשָׁעִים), and that no good offspring would come forth from them (וְלֹא יָצָא מֵהֶם שׁוּם זֶרַע טוֹב). And when Yeshayahu the prophet, peace be upon him (וּכְשֶׁרָאָה יְשַׁעְיָהוּ הַנָּבִיא ע״ה), saw that from Above there would come forth only idol worshippers (שֶׁלֹּא יֵצְאוּ מִלְּמַעְלָה אֶלָּא עוֹבְדֵי עֲבוֹדָה זָרָה), he would call to himself all those who feared sin (הָיָה קוֹרֵא אֵלָיו כָּל הַיְּרֵאֵי חֵטְא), and he would teach them the secret of the sanctity of the Zivug [Union] (וְהָיָה לוֹמֵד לָהֶם סוֹד קְדוּשַּׁת הַזִּוּוּג), as it is said (שֶׁנֶּאֱמַר): “And you shall sanctify yourselves, and you shall be holy” (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים) (Leviticus 11). And our Sages of blessed memory said (וְאָמְרוּ חֲז״ל): “From here, a man must sanctify himself at the time of intimacy” (מִכָּאן שֶׁצָּרִיךְ לְקַדֵּשׁ עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ) (Niddah 71a). And so it is in the Zohar (וְכֵן הוּא בַּזֹּהַר): “Rabbi Shimon opened” (רַבִּי שִׁמְעוֹן פָּתַח): “From the edge of the earth we have heard songs, glory to the righteous” (מִכָּנָף הָאָרֶץ זְמִרוֹת שָׁמַעְנוּ צְבִי לַצַּדִּיק) (Isaiah 24). “Woe to the sons of man, to those who do not look, nor strive for the honor of their Master, and do not regard the supernal holiness, to sanctify themselves in this world, so as to be holy in the World to Come” (וַי לְעוֹבְדֵי אֱנוֹשׁ, לְאִינוּן דְּלָא מַשְׂגִּיחִין וְלָא מִשְׁתַּדְּלִין בִּיקָרָא דְּמָארֵיהוֹן, וְלָא מִסְתַּכְּלִין בִּקְדוּשָּׁה עִילָּאָה לְאִתְקַדְּשָׁא בְּהַאי עָלְמָא, לְמֶהֱוֵי קַדִּישִׁין בְּעָלְמָא דְאָתֵי) (Zohar, Parashat Vayeshev, daf 284a). And its intention there (וְכוּוָנָתוֹ שָׁם), is to unite with his wife from midnight and onward (לְהִזְדַּוְּגָא עִם אִשְׁתּוֹ מֵחֲצוֹת הַלַּיְלָה וָאֵילָךְ), even on the night of Shabbat (אֲפִלּוּ בְּלֵיל שַׁבָּת). And at that time there is the Zivug [Union] of Kudsha Berikh Hu with His Shekhinta (וּבְאוֹתוֹ זְמַן הוּא זוּוּג קב״ה עִם שְׁכִינְתֵּיהּ), and at the time of the supernal Zivug [Union] there must also be the lower Zivug [Union] (וּבִזְמַן זוּוּג הָעֶלְיוֹן צָרִיךְ לִהְיוֹת גַּם כֵּן זוּוּג תַּחְתוֹן). And it says there (וְאוֹמֵר הָתָם): “And when?” (וְאֵימָתַי), “From the divisions of the night and onward” (מִפְלָגוּת לֵילְיָא וָאֵילָךְ), and then songs in the night, praises and songs (וּכְדֵין זְמִירוֹת בַּלֵּילָה, תּוּשְׁבְּחִין וּזְמִירוֹת), as you say (כַּמָּה דְּאַתְּ אָמַר): “Do not prune” (לֹא תִזְמוֹר) (Isaiah 5), and it is written (וּכְתִיב): “The song of the mighty ones shall be humbled” (זְמִיר עֲרִיצִים יַעֲנֶה) (Isaiah 25). The uprooting from their places of all those mighty ones (אִתְעַקְּרוּתָא מֵאֲתַרֵיהוֹן כָּל אִינּוּן תַּקִּיפִין).

For behold, when the night enters, many mighty rulers of judgment are found in the world (דַּהֲא כַּד עָיֵיל לֵילְיָא כַּמָּה עֲרִיצִין גַּרְדִינֵי נִימוּסִין שְׁכִיחִין בְּעָלְמָא), they go and wander in the world to accuse (אָזְלִין וְשָׁטְיָין בְּעָלְמָא לְקַטְרְגָא). And from the divisions of the night and onward, one spirit is aroused (וּמִפְלָגוּת לֵילְיָא וָאֵילָךְ אִתְעָר רוּחָא חֲדָא), and uproots all of them from their places (וְאִעֲקַר לְכוֹלְהוֹ מֵאֲתַרֵיהוֹן), and removes them so that they should not rule (וְאַעֲבַר לוֹן דְּלָא יִשְׁלְטוּן). “We have heard songs” (זְמִירוֹת שָׁמַעְנוּ) (Isaiah 24), praises of Knesset Yisrael (תּוּשְׁבְּחִין דְּכְנֶסֶת יִשְׂרָאֵל), and all this for what? (וְכָל דָּא לְמָה), for the glory of the Tzaddik [Righteous One] (צְבִי לַצַּדִּיק), to unite in one Zivug [Union] of Kudsha Berikh Hu (לְאִזְדוּגָא בִּזְיוּוגָא חֲדָא דְּקב״ה), and to be sanctified in one holiness (וּלְאִתְקַדְּשָׁא בִּקְדוּשָׁא חֲדָא). And he says (וְאוֹמֵר): “My secret is for me, my secret is for me” (רָזִי לִי רָזִי לִי) (Isaiah 24). This is the supernal mystery, to bring forth the Holy Spirit (דָּא הוּא רָזָא עִילָּאָה לְאַפָּקָא רוּחָא קַדִּישָׁא). But woe is to me for the generation and for the world (אֲבָל אוֹי לִי עַל דָּרָא וְעַל עָלְמָא): “Traitors have betrayed” (בּוֹגְדִים בָּגָדוּ) (Isaiah 24), for all of them lie concerning it (דְּכֻלְּהוֹ מְשַׁקְּרִין בֵּיהּ). They lie within themselves (מְשַׁקְּרִין בְּהוֹ בִּגְרַמַּיְהוֹן), and it is not enough that they lie within themselves (וְלָא דַּי דְּמְשַׁקְּרִין בִּגְרַמַּיְהוֹן), but even those children whom they gave birth to (אֶלָּא אֲפִלּוּ אִינוּן בְּנִין דְּאוֹלִידוּ), are bound in that falsehood of theirs (מִתְשַׁקְּרִין בְּהַהוּא שִׁקְרָא דִּילְהוֹן), and are found blemished above and below (וְאִשְׁתְּכַּחוּ פְּגִימִין לְעֵילָּא וּלְתַתָּא). When Yeshayahu saw this (כֵּיוָן דְּאִסְתַּכַּל יְשַׁעְיָהוּ בְּהָאִי), he gathered to himself those who feared sin (כְּנִישׁ לְאִינוּן דְּחָלֵי חֲטָאָה), and he taught them the holy path (וַאֲלוּף לוֹן אוֹרְחָא קַדִּישָׁא), to be sanctified in the holiness of the King (לְאִתְקַדְּשָׁא בִּקְדוּשָׁה דִּמְלַכָּא), and to be found that their children are holy (וּלְאִשְׁתְּכַּחָא בְּנַיְיהוֹן קַדִּישִׁין). When they were sanctified (כֵּיוָן דְּאִתְקַדְּשׁוּ), these children whom they gave birth to were called by his name (אִלֵּין אִינוּן בְּנִין דְּאוֹלִידוּ אִקְרוּן עַל שְׁמֵיהּ). This is that which is written (הִנְנִי וְהַיְּלָדִים אֲשֶׁר נָתַן לִי י״י לְאוֹתוֹת וּלְמוֹפְתִים בְּיִשְׂרָאֵל): “Behold, I and the children whom Hashem has given me are for signs and for wonders in Yisrael” (הִנְנִי וְהַיְּלָדִים אֲשֶׁר נָתַן לִי י״י לְאוֹתוֹת וּלְמוֹפְתִים בְּיִשְׂרָאֵל) (Isaiah 8), who are separated from the other nations (דְּפָרִישִׁין מִשְּׁאַר עַמִּין). Until here are his words (עַד כָּאן לְשׁוֹנוֹ). And if you merit, you will understand the arousal of the Zivug [Union] (וְאִם תִּזְכֶּה תָּבִין הִתְעוֹרְרוּת הַזּוּוג), which requires assistance and a supernal arousal (אֲשֶׁר הוּא צָרִיךְ סִיּוּעַ וְהִתְעוֹרְרוּת עֶלְיוֹן), which is seen to the eyes (הַנִּרְאֶה לָעֵינִים), to bring forth the Neshamah [Soul] (לְהוֹצִיא הַנְּשָׁמָה). And therefore there must be proper and fitting Kavanah [Intention] with his wife together (וְלָכֵן יִהְיֶה בוֹ כַּוָּנָה רְאוּיָה וְהֲגוּנָה עִם אִשְׁתּוֹ יַחַד), that there not be a thought for him nor also for her about another (שֶׁלֹּא יִהְיֶה הִרְהוּר לוֹ וְגַם לָהּ עַל אַחֵר). And it will be “a distortion that cannot be corrected, and a lack that cannot be counted” (וְיִהְיֶה מְעוּוָּת לֹא יוּכַל לִתְקוֹן וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת) (Ecclesiastes 1), after the corruption has gone forth into the air of the world (אַחַר שֶׁיָּצָא הַקִּלְקוּל לַאֲוִיר הָעוֹלָם).

And behold, the harsh Klipah is Lilith (וְהִנֵּה הַקְּלִפָּה הַקָּשָׁה הִיא לִילִית), she is always in the sheet of the bed of a man and woman who are uniting (הִיא תָּמִיד בַּסְּדִין הַמִּטָּה שֶׁל אִישׁ וְאִשָּׁה הַמִּזְדַּוְּגִים), to take the sparks of the drops of seed that go to Avaddon [Destruction] (לָקַחַת נִצּוֹצֵי טִפְּתוֹת הַזֶּרַע הַהוֹלְכִים לְאַבַּדּוֹן), for it is impossible without this (כִּי אִי אֶפְשָׁר בְּלֹא כָּךְ). And she creates from it Shedin, Ruchin, and Lilin [Demons, Spirits, and Night-Spirits] (וְהִיא בוֹרֵאת מִמֶּנָּה שֵׁדִין רוּחִין וּלִילִין). And therefore our Sages of blessed memory said (וְלָכֵן אָמְרוּ חֲז״ל): “One who delays himself upon the belly, male children are born to him” (הַמְשֶׁהֶה עַצְמוֹ עַל הַבֶּטֶן הֲוַיָּין לֵיהּ בָּנִים זְכָרִים) (Niddah 31a). And there must be concern for this, to drive Lilith away from the bed (וְיֵשׁ לַחֲשׁוֹשׁ לָזֶה לְגָרֵשׁ הַלִּילִית מֵהַמִּטָּה), and to bring forth holy Neshamot [Souls], mentioned in Parashat Vayikra, Zohar Katan, daf 19a (וּלְהוֹצִיא נְשָׁמוֹת קְדוֹשׁוֹת הַנִּזְכָּרוֹת בְּפָרָשַׁת וַיִּקְרָא זוֹהַר קָטָן דַּף י״ט ע״א): “A healing for this, at that time that a man unites with his wife, he should direct his heart to the holiness of his Master” (אַסְוָותָא לְהַאי, בְּהַהִיא שַׁעֲתָּא דְּאַזְדוַּוג בַּר נָשׁ בְּאִתְּתֵיהּ, יְכַוֵּין לִבֵּיהּ לִקְדוּשָּׁה דְּמָארֵיהּ). “And let him say thus: In the Name YHV״H, wrapped in the shoulder, you are appointed, remain, remain” (וְלִימָא הָכִי: בְּשֵׁם יְהוּ״ד עֲטִיפָא בִּכְתֵּפָא אִזְדַּמְנַת שָׁארִי שָׁארִי), “do not enter and do not go out, not yours and not with you” (לָא תֵיעוֹל וְלָא תֵינָפוֹק, לָא דִּידָךְ וְלָא בַּעֲדָבָךְ). “Return, return, O sea; your rolling waves I have called against you” (תוּב תוּב יַמָּא, אַרְגִּישְׁתָּ גַלְגָּלוֹי לָךְ קְרָאן), “in the holy portion I am held” (בְּחוּלְקָא קַדִּישָׁא אֲחִידְנָא), “in the holiness of the King I am wrapped” (בִּקְדוּשָׁה דִּמַלְכָּא אִתְעַטְּפִינָא). And to cover him and his wife, until one hour (וּלְחַפְיָא לֵיהּ לְרֵישֵׁיהּ וּלְאִתְּתֵיהּ עַד שַׁעְתָּא חֲדָא), and so all the time until three days for conception (וְכֵן כָּל זִמְנָא עַד ג׳ יוֹמִין לִקְלִיטָא). For every joining that does not absorb within three days (דְּכָל הַרְכָּבָה דְּלָא קוֹלֶטֶת לִג׳ יוֹמִין), afterwards it does not absorb (תוּב לֵיתָא קוֹלֶטֶת). And in the book where Ashmedai subdued King Shlomo it is said (וּבְסִפְרָא דַּאֲנַח אַשְׁמְדַּאי לִשְׁלֹמֹה מַלְכָּא אָמַר), until thirty days (עַד תְּלָתִין יוֹמִין). And he said that after he finished the act, he should pour clear waters around his bed (וַאֲמַר דְּלְבָתַר דְּסַיֵּים עוֹבְדָּא לִישְׁדֵּי מַיָּין צְלִילִין סוּחֲרָנֵיהּ לְאַרְסֵיהּ), and the guarding of everything afterwards (וְנוֹטוֹרָא דְּכֹלָּא לְבָתַר). One who nurses the child, she shall not unite with a man (מַאן דְּאִינְקָא לְרַבְיָא לָא תִזְדַּוֵּוג לְבַר נָשׁ), except at the time when the child is sleeping (אֶלָּא בִּשְׁעָתָא דְּרַבְיָא נָאִים). And afterwards she shall not nurse him until one hour (וּלְבָתַר לָא תְנִיק לֵיהּ עַד שַׁעְתָּא חֲדָא), two words or one word (כְּתָרִין מִלִּין אוֹ חַד מִלּ), if she cannot because of the suffering of the child (אִי לָא יִכְלָא בְּגִין צַעֲרָא דְּרַבְיָא), at the time when he is crying (בִּזְמַנָּא דְּאִיהוּ בָּכֵי). And in this she will not be afraid of him forever (וּבְדָא לָא מִסְתַּפְיָא מִנֵּיהּ לְעָלְמִין). Until here are his words (עַד כָּאן לְשׁוֹנוֹ). And behold, the one who wishes to sanctify himself at the time of intimacy (וְהִנֵּה הָרוֹצֶה לְקַדֵּשׁ עַצְמוֹ בְּשַׁעַת תַּשְׁמִישׁ), should intend in the Name Havayah (יְכַוֵּן בְּשֵׁם הוי״ה), as I wrote in Sha‘ar Ketivat haShem haGadol (כַּאֲשֶׁר כָּתַבְתִּי בְּשַׁעַר כְּתִיבַת הַשֵּׁם הַגָּדוֹל), in saying, in the Name YHV״H (בֶּאֱמָרוֹ בְּשֵׁם יְהוּ״ד). And afterwards he should intend to bring forth Nefesh, Ruach, Neshamah, Chayah, Yechidah [Soul, Spirit, Soul, Living-Soul, Unique-Soul] (וְאַחַר כָּךְ יְכַוֵּן לְהוֹצִיא נֶפֶשׁ רוּחַ נְשָׁמָה חַיָּה יְחִידָה), from the Partzufim [Configurations] hinted in this Name (מִן הַפַּרְצוּפִים הַנִּרְמָזִים בַּשֵּׁם הַזֶּה), for males and females (לַזְּכָרִים וְהַנְּקֵבוֹת), as I explained there (כַּאֲשֶׁר בֵּאַרְתִּי שָׁם). And then they descend to the Heikhal [Palace] of Livnat haSapir [Pavement of Sapphire], which is called Katfa (וְאָז יוֹרְדִים אֶל הֵיכַל לִבְנַת הַסַּפִּיר הַנִּקְרֵאת קַטְפָא), which is the basket of Neshamot [Souls] that fall from Above into it (הוּא סַל הַנְּשָׁמוֹת אֲשֶׁר נוֹפְלִים מִלְמַעְלָה לְתוֹכָהּ). And every Kedushah [Holiness] requires preparation (וְכָל קְדוּשָׁה צְרִיכָה הַזְמָנָה), therefore he says “azdamnat” [you are appointed/prepared] (לָכֵן אוֹמֵר אַזְדַּמְנַת).

And behold, by means of this Kavanah [Intention] Lilith the wicked flees (וְהִנֵּה מִכַּוָּנָה זוֹ בּוֹרַחַת לִילִית הָרְשָׁעָה), who wraps herself in the sheets of the bed to snatch some drop from that Zivug [Union] (שֶׁהִיא מִתְעַטֶּפֶת בְּסִדִּינֵי הַמִּטָּה לַחֲטוֹף אֵיזֶה טִפָּה מִן הַזִּוּוּג הַהוּא). And this is his saying (וְזֶהוּ אוֹמְרוֹ): “She’ari, She’ari” [Remain, remain] (שָׁארִי שָׁארִי), that is to say (רָצוֹן לוֹמַר), release your bond (תַּתִּיר קִשְׁרָךְ), do not enter and do not go out to take drops (לֹא תִכָּנֵס וְלֹא תֵצֵא לָקַחַת טִפִּין). “Tuv, Tuv” [Return, return] (תוּב תוּב) — return backward (חֲזוֹר לְאָחוֹר), even though they are already in your lot (אַף עַל פִּי שֶׁהֵם בְּגוֹרָלְךָ כְּבָר), leave them (תַּנִּיחַ אוֹתָם).

“Yama argishta” [O sea, you have surged] (יַּמָּא אַרְגִּישְׁתָּ), Livnat haSapir [Pavement of Sapphire] is called “Sea” (לִבְנַת הַסַּפִּיר הִיא נִקְרֵאת יָם), concerning the fifty Gevurot which rise to the numerical value of “Sea” (אֲדוֹת נ׳ גְּבוּרוֹת עוֹלִים יָם). “Galgaloi lekh karan” [They called out your wheels] (גַּלְגְּלוֹי לָךְ קָרָאן), and these are the wheels of the Sea (וְהֵם הַגַּלְגַּלִּים שֶׁל הַיָּם), which are the secret of that which is said (שֶׁהֵם סוֹד שֶׁנֶּאֱמַר): “Who placed the sand as a boundary for the Sea” (אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם) (Jeremiah 5). And it is the square of Ehyeh (וְהוּא הָרְבוּעַ שֶׁל אֶהְיֶה), which rises to the numerical value of sand, and also blood (הָעוֹלֶה חוֹל וְגַם דָּם), which are judgment (שֶׁהֵם דִּין), who call to her to crush her head (הַקּוֹרְאִים לָהּ לִמְחוֹץ אֶת רֹאשָׁהּ), as it is said (שֶׁנֶּאֱמַר): “You shattered the heads of the sea-monsters [dragons] upon the waters” (שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם) (Psalms 74). Therefore return backward (לָכֵן חֲזוֹר לְאָחוֹרֶיךָ), for I hold to the portion of Kedushah [Holiness] (כִּי בְּחֵלֶק הַקְּדוּשָׁה אֲנִי אוֹחֵז), which is entirely good and a pure thought (שֶׁכֻּלּוֹ טוֹב וּמַחֲשָׁבָה טְהוֹרָה), and not, Heaven forbid, from the sons of exchange that come from an evil thought (וְלֹא חַס וְשָׁלוֹם מִבְּנֵי תְמוּרָה הַבָּאָה מִמַּחֲשָׁבָה רָעָה). And also in the Kedushah [Holiness] of the King (וְגַם בִּקְדוּשָׁה דְּמַלְכָּא), which is the time of the Zivug [Union] of Malka [King] and Matronita [Matron] (שֶׁהוּא זְמַן זִוּוּג מַלְכָּא וּמַטְרוֹנִיתָא), from midnight and onward (מֵחֲצוֹת וָאֵילָךְ), or on the day of Shabbat (אוֹ בְּיוֹם הַשַּׁבָּת), when the side of good rules (שֶׁאָז שׁוֹלֶטֶת צַד הַטּוֹב). And the Zivug [Union] is called “wrapping” (וְהַזִּוּוּג נִקְרָא עֲטוּף), as it is said (שֶׁנֶּאֱמַר): “The female shall surround the male” (נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31). And the other secrets that pertain to this I have already explained in my Tikkunei Shabbat (וּשְׁאָר סוֹדוֹת הַשַּׁיָּכִים לָזֶה כְּבָר פֵּירַשְׁתִּים בְּתִיקּוּנֵי שַׁבָּת שֶׁלִּי), concerning the Zivug [Union] of the nights of Shabbat (בְּעִנְיַן זִוּוּג לֵילֵי שַׁבָּת), sufficiently (דַּי צָרְכוֹ). And then it will be fulfilled in us (וְאָז יִקָּיֵם בָּנוּ): “And all your children shall be taught by Hashem, and great shall be the peace of your children” (וְכָל בָּנַיִךְ לִמּוּדֵי י״י וְרַב שָׁלוֹם בָּנָיִךְ) (Isaiah 54), that they shall not die before their time (שֶׁלֹּא יָמוּתוּ קֹדֶם זְמַנָּם), Amen and Selah, so may it be His will (אָמֵן וְסֶלָה כֵּן יְהִי רָצוֹן).