Chapter Forty-Two (פֶּרֶק אַרְבָּעִים וּשְׁנַיִם)

This serpent was formed from the sediment of this Nun (הַנָּחָשׁ הַזֶּה נִתְהַוָּה מִסּוּפְסִיתָא דְנוּן דָּא), as will be explained in the World of Asiyah, with the help of the Creator and His Shekhinah (כַּאֲשֶׁר נְפָרֵשׁ בְּעוֹלַם הָעֲשִׂיָּה בְּעֶזְרַת הַבּוֹרֵא שְׁכִינָתוֹ). And since those powers of the Dinim [Judgments] (וּלְהִיוֹת שֶׁאוֹתָם כֹּחוֹת הַדִּינִים), that had been clinging to Ze'ir Anpin and its Nukvah (שֶׁהָיוּ דְבוּקִים בְּזְעֵיר וְנוּקְבָהּ), desired to purify and sanctify themselves (לִהְיוֹתָם תָּאֲבִים לְהִטַּהֵר וּלְהִתְקַדֵּשׁ), and since they were separated and cast downward (וּלְהִיוֹת שֶׁהוּפְרְדוּ וְהוּשְׁלְכוּ לְמַטָּה), and they found no favor in the eyes of Arich to be rectified and receive life (וְלֹא מָצְאוּ חֵן בְּעֵינֵי אֲרִיךְ לְהִתְתַּקֵּן וְחִיּוּת), for they were exceedingly bitter (כִּי הָיוּ מְרִים עַד מְאֹד), they found no resting place except in this serpent (לֹא מָצְאוּ מְנוּחָה כִּי אִם בַּנָּחָשׁ הַזֶּה), which truly became a house and a Kli [Vessel] for them (שֶׁהִיא מַמָּשׁ בַּיִת וּכְלִי לָהֶם), such as they had not previously found a receptacle (מַה שֶּׁלֹּא מָצְאוּ מִקּוֹדֶם בֵּית קִבּוּל). And when these Dinim [Judgments] found rest in the serpent (וּבְנוֹחַ אֵלּוּ הַדִּינִין בַּנָּחָשׁ), the serpent became jealous of the man because of Chavah (נִתְקַנֵּא הַנָּחָשׁ בָּאָדָם בִּסְבִיבַת חַוָּה), and cast into her the impurity of Niddah (וְהִטִּיל בָּהּ זוֹהֲמַת הַנִּדָּה), and afterward persuaded her to eat of the fruit (וְאַחַר כָּךְ הִשִּׂיאָהּ לֶאֱכוֹל הַפְּרִי). And when she saw that she had fallen into the net of the Evil Inclination (וּכְשֶׁרָאָתָה שֶׁהִיא נָפְלָה בְּרֶשֶׁת יֵצֶר הָרָע), she sought to cause the human to fall as well (בִּקְּשָׁה לְהַפִּיל גַּם אֶת הָאָדָם), and she gave to him, and he ate (וַתִּתֵּן לוֹ וַיֹּאכַל), as it is written (דְּכְתִיב): “And she also gave to her husband with her, and he ate” (Bereshit 3:6) (וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכֵל). And after he ate without his knowledge (וְאַחַר שֶׁאָכְלָם בְּלִי יְדִיעָתוֹ), he returned and ate with his knowledge (חָזַר וְאָכַל עִם יְדִיעָתוֹ). And because of this, immediately the Evil Inclination ruled over him (וּמִפְּנֵי כֵן, תֵּכֶף שָׁלַט בּוֹ יֵצֶר הָרָע), and after he ate, those five Gevurot [Severities] that had been sweetened with five Chassadim [Kindnesses] (וְאַחַר שֶׁאָכַל, אוֹתָן ה׳ גְּבוּרוֹת שֶׁהָיוּ מְמוּתָּקוֹת בְּה׳ חֲסָדִים), returned to their force (חָזְרוּ לִתְקָפָם), and when the fruit entered his belly (וּכְשֶׁנִּכְנַס הַפְּרִי בְּבִטְנוֹ), immediately the Evil Inclination was formed within him (מִיַּד נִתְהַוָּה בּוֹ יֵצֶר הָרָע). And she also fed all living creatures (וְהִיא הֶאֱכִילָה גַּם כֵּן לְכָל בַּעַל חַי), and they all fell into her net (וְנָפְלוּ כֻּלָּם בְּרִשְׁתָּהּ), except for one bird whose name is Chol [Sand] (חוּץ מֵעוֹף אֶחָד שֶׁשְּׁמוֹ חוֹל), as it is written (דְּכְתִיב): “And like the sand [Chol] I shall multiply days” (Job 29:18) (וְכַחוֹל אַרְבֶּה יָמִים). And this is the beginning of the Evil Inclination in the world in actuality (וְזֶהוּ הַתְחָלַת יֵצֶר הָרָע בָּעוֹלָם בִּפְעֳל), and from this were formed the Klipot and the Sitra Achra [Other Side] (וּמִזֶּה נִתְהַוּוּ הַקְּלִיפּוֹת וְסִטְרָא אַחְרָא).

For until now, the Dinim and the Klipot were not in actuality (כִּי עַד עַתָּה לֹא הָיוּ הַדִּינִין וְהַקְּלִיפּוֹת בִּפְעֳל), but only in a very subtle potential state (אֶלָּא בְּכֹחַ דַּק מְאֹוד), hidden and concealed (גָּנוּז), such that they were not visible at all (שֶׁלֹּא הָיוּ נִרְאִים כְּלָל). And afterward the Dinim thickened (וְאַחֲרֵי כֵן נִתְעַבּוּ הַדִּינִין), and the Klipot emerged into actuality (וְיָצְאוּ הַקְּלִיפּוֹת לְפֹעַל), and they accused the Holiness (וְקִטְרְגוּ עַל הַקְּדֻשָּׁה), as the verse says: He shall bruise you on the head, and you shall bruise him on the heel (כְּמוֹ שֶׁאָמַר הַפָּסוּק: יְהוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Bereshit 3).

The explanation is: since conflict was born in the world (פֵּרוּשׁ, לִהְיוֹת שֶׁנוֹלְדָה קְטָטָה בָּעוֹלָם), and the Klipah desired to suckle from the Holiness (וְהַקְּלִיפָה רָצְתָה לִינָק מִן הַקְּדֻשָּׁה), and it does not rule except over the heel of Kedushah (Holiness) (וְאֵינָהּ שׁוֹלֶטֶת אֶלָּא בַּעֲקֵב שֶׁל הַקְּדֻשָּׁה), in the secret of the knowledges of impurity (בְּסוֹד יְדִיעוֹת הַטֻּמְאָה), from the language of: And the man knew Chavah his wife (מִלְּשׁוֹן: וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ) (Bereshit 4) - which is the secret of Klipat Nogah (שֶׁהוּא סוֹד קְלִיפַּת נוֹגַהּ).

For Adam haRishon lay with his wife in a state of Niddah (שֶׁאָדָם הָרִאשׁוֹן שָׁכַב עִם אִשְׁתּוֹ נִדָּה), and on weekdays (וּבִימֵי הַחוֹל), and he damaged this heel (וְקִלְקֵל הָעָקֵב הַזֶּה), which had previously been garments of light (שֶׁהָיָה מִקּוֹדֶם כְּתָנוֹת אוֹר), and a fence, and a curtain, and a garment of Kedushah (Holiness) (וְגָדֵר, וּפָרוֹכֶת, וּמַלְבּוּשׁ הַקְּדֻשָּׁה), for the Targum is the garment that clothes the Kedushah (Holiness) (כִּי הַתַּרְגּוּם הוּא הַלְּבוּשׁ הַמַלְבִּישׁ הַקְּדֻשָּׁה), and Adam haRishon breached this garment (וְאָדָם הָרִאשׁוֹן פָּרַץ הַלְּבוּשׁ הַזֶּה), and regarding him it is said: He who breaks a fence, a serpent shall bite him (וְעָלָיו נֶאֱמַר: וּפוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ) (Ecclesiastes 10). For it - the Klipah - longs to perform Chesed with Israel (כִּי הִיא - הַקְּלִיפָּה - תָּאֵבָה לַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל), and from the aspect of Kedushah (Holiness) it is called “Just weights” (וּמִצַּד הַקְּדֻשָּׁה נִקְרֵאת מֹאזְנֵי צֶדֶק), perhaps it might be rescued into Kedushah (Holiness) (אוּלַי תּוּכַל לְהִנָּצֵל בַּקְּדֻשָּׁה), and when it is corrupted, it is called “Deceptive weights” (וּכְשֶׁנִּתְקַלְקְלָה, נִקְרֵאת מֹאזְנֵי מִרְמָה), and about it is said: Canaan - in his hand are deceptive weights, to oppress the beloved (וְעָלֶיהָ נֶאֱמַר: כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה, לַעֲשׁוֹק אָהֵב) (Hosea 12). That is to say, when the Klipah seizes her (רְצוֹנִי לוֹמַר, כְּשֶׁהַקְּלִיפָּה אוֹחֶזֶת בָּהּ), and she is in the hand of Canaan (וְהִיא בְּיַד כְּנַעַן), she oppresses all the souls that descend below (עוֹשֶׁקֶת כָּל הַנְּשָׁמוֹת הַבָּאִים לְמַטָּה), as mentioned in the Zohar Mishpatim, in Sava (כְּנִזְכָּר בַּזֹּהַר מִשְׁפָּטִים בַּסַּבָּא). And regarding her, King Shlomo, peace be upon him, said (וְעָלֶיהָ אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם): And I saw... the tears of the oppressed, and they had no comforter, and from the hand of their oppressors is power (וָאֵרֶא... דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם, וּמִיַּד עֹשְׁקֵיהֶם כֹּחַ) (Ecclesiastes 4).

For afterward they extract the power of the Neshamot [Souls] from her (כִּי אַחַר כָּךְ מוֹצִיאִים כֹּחַ הַנְּשָׁמוֹת מִמֶּנָּה), in the secret of Lo [to him] (written Lamed Alef) (בְּסוֹד לוֹ (לֹא כְּתִיב)): “He shall designate her for himself, or let her be redeemed; he shall have no power to sell her to a foreign people” (Exodus 21:8) (יְעָדָהּ וְהִפְדָּהּ לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ). And from the aspect of the Chitzonim [External Forces], it is called “Garments of skin” (וּמִצַּד הַחִיצוֹנִים נִקְרֵאת כְּתָנוֹת עוֹר), which are the letters of VeRa [and evil] (ו׳רַע), hinting to the Tree of Knowledge of good and evil (עֵץ הַדַּעַת טוֹב וָרָע), of which Elohim commanded him not to eat (אֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים שֶׁלֹּא לֶאֱכֹל מִמֶּנּוּ), and not to mix good with evil (וְלֹא לְעָרֵב טוֹב בְּרָע), for every act of eating brings the dross of excess (כִּי כָל אֲכִילָה מֵבִיא סִיגֵי הַמּוֹתָרוֹת). And before his sin, the good stood by itself (וּקֹדֶם חֶטְאוֹ הָיָה הַטּוֹב עוֹמֵד לְבַדּוֹ), and the evil by itself in the worlds of Beri'ah, Yetzirah, and Asiyah (וְהָרַע לְבַדּוֹ בָּעוֹלָמוֹת בִּרְיאָה יְצִירָה וַעֲשִׂיָּה), by way of Arich Anpin, who separated the food from the refuse (עַל יְדֵי אֲרִיךְ אַנְפִּין שֶׁבֵּרֵר הָאוֹכֶל מִתּוֹךְ הַפְּסֹלֶת), but he—Adam—mixed them (וְהוּא אָדָם עֵרֵב אוֹתָם). Therefore, through the secret of death, a new Berur [Separation] is required (לְכָךְ צָרִיךְ בְּסוֹד הַמִּיתָה בֵּרוּר אַחֵר מֵחָדָשׁ). And the entire striving and desire of this heel (וְכָל מִגְמַת וְתַאֲוַת חֵשֶׁק הָעָקֵב הַזֶּה) is to be rescued into Kedushah [Holiness] (לְהִנָּצֵל בַּקְּדֻשָּׁה), and the Kedushah [Holiness] desires to extract the sparks of Kedushah [Holiness] (וְהַקְּדֻשָּׁה רְצוֹנָהּ לְהָסִיר נִיצוֹצוֹת הַקְּדֻשָּׁה) that are swallowed in the head of the Klipot [Shells] (הַבְּלוּעִים בְּרֹאשׁ הַקְּלִיפּוֹת). And your sign is Ra [Evil] (וְסִימָנְךָ רַע), which is R'osh A'kev [Head–Heel] (שֶׁהוּא ר׳אשׁ ע׳קֵב), for in this Er, the firstborn of Yehudah, sinned (בְּזֶה חָטָא עֵר בְּכוֹר יְהוּדָה), whose name was Er, which is A'kev R'osh [Heel–Head] (שֶׁהָיָה שְׁמוֹ עֵר, שֶׁהוּא ע׳קֵב ר׳אשׁ), to indicate that the heel of Kedushah [Holiness] rules over the head of the Klipot (לְהוֹרֹת שֶׁעָקֵב הַקְּדֻשָּׁה שׁוֹלֶטֶת בְּרֹאשׁ הַקְּלִיפּוֹת), to remove “what he has swallowed from his mouth” (לְהָסִיר ״בָּלְעוֹ מִפִּיו״), as it is written: “You crushed the heads of the sea monsters upon the waters” (Psalms 74:13) (כְּדִכְתִיב: ״שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם״). These are drops of Chesed [Kindness] swallowed in the head of the Klipot (שֶׁהֵם טִפִּין שֶׁל חֶסֶד הַבְּלוּעִים בְּרֹאשׁ הַקְּלִיפּוֹת), which is called Taninim [Dragon] in defective spelling (שֶׁנִּקְרָא תַנִּינִם חָסֵר), to indicate that the head of this Klipah is deficient (לְהוֹרֹת שֶׁרֹאשׁ הַקְּלִיפָּה הַזֹּאת חָסֵר).

That is what Rabbi Shimon bar Yochai said in Parashat Bo, on the verse itself (הַיְינוּ שֶׁאָמַר הָרַשְׁבִּ״י בְּפָרָשַׁת בֹּא בַּפָּסוּק עַצְמוֹ), and he says that these Tanninim [Dragon] have a cavity in their head (וְאוֹמֵר שֶׁאֵלּוּ הַתַּנִּינִים יֵשׁ לָהֶם נֶקֶב בְּרֹאשָׁם), to hint to a receptacle they possess in their head (לְרַמֵּז עַל בֵּית קִבּוּל שֶׁיֵּשׁ לָהֶם בְּרֹאשָׁם), to draw the Shefa [Flow] from the heel of Kedushah [Holiness] (לִשְׁאוֹב הַשֶּׁפַע מֵעֲקֵב הַקְּדוּשָּׁה). And Er, the firstborn of Yehudah, did not do so (וְעֵר בְּכוֹר יְהוּדָה לֹא עָשָׂה כֵן), but rather, “he destroyed it to the ground” (Bereshit 38:9) (אֶלָּא ״שִׁחֵת אַרְצָה״). And he strengthened the power of the Klipot by pouring the Shefa [Flow] of the holy covenant to the ground (וְהִגְבִּיר כֹּחַ הַקְּלִיפּוֹת בְּשׁוֹפְכוֹ הַשֶּׁפַע שֶׁל בְּרִית קֹדֶשׁ אַרְצָה), into the hands of the Klipot (בְּיַדֵי הַקְּלִיפּוֹת), and he caused the head of the Klipot to rule over the heel of Kedushah [Holiness] (וְעָשָׂה שֶׁרֹאשׁ הַקְּלִיפּוֹת שָׁלַט בְּעֲקֵב הַקְּדוּשָּׁה). And from this it came about that Er became Ra [Evil], and Hashem killed him (וְנִתְהַוֶּה מִזֶּה שֶׁהָפַךְ עֵר לְרַע וְהֵמִיתוֹ יי׳). For he ruled over the Tree of Death (שֶׁהוּא הַשָּׁלִיט אִילָנָא דְמוֹתָא), for he cleaved to death (כִּי נִדְבַּק בַּמָּוֶת), and the serpent, the woman of harlotries (וְהַנָּחָשׁ אֵשֶׁתִי זְנוּנִים), seduced and enticed Chavah (הֱסִיתָה וּפִתְּתָה אֶת חַוָּה), through the Klipot Nogah (עַל יְדֵי קְלִיפּוֹת נוֹגַהּ), which itself is Kedushah [Holiness] (שֶׁהִיא עַצְמָהּ קְדוּשָּׁה), and longs to do Chesed [Kindness] with Yisrael (וּתְאַיֵּבָה לַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל), and it takes Chassadim [Kindnesses] and steals them from the holy Zivug [Union] (וְהִיא לוֹקַחַת חֲסָדִים וְגוֹנֶבֶת אוֹתָם מִן הַזִּוּוּג הַקָּדוֹשׁ), for it is included within Kedushah [Holiness] (כִּי הִיא נִכְלֶלֶת בַּקְּדוּשָּׁה), and ascends with the Shekhinah above (וְעוֹלָה עִם הַשְּׁכִינָה לְמַעְלָה). And afterward, she gives the Chassadim [Kindnesses] to the Klipah, to sweeten it (וְאַחַר כָּךְ נוֹתֶנֶת הַחֲסָדִים לַקְּלִיפָּה לְמַתֵּק אוֹתָהּ), and this is the secret of the verse: “Stolen waters are sweet” (Proverbs 9:17) (וְזֶהוּ סוֹד הַפָּסוּק: ״מַיִם גְּנוּבִים יִמְתָּקוּ״). And through the Klipot Nogah and the serpent (וְעַל יְדֵי נוֹגַהּ הַקְּלִיפּוֹת וְהַנָּחָשׁ), she enticed the holy Chavah (פִּתְּתָה אֶת חַוָּה הַקְּדוֹשָׁה), and enough for the one who understands (וְדַי לַמֵּבִין). And all of this became corrupted (וְכָל זֶה נִתְקַלְקֵל), because of the Zivug [Union] of Adam haRishon with Chavah in her Niddah [Menstrual Impurity] state (בִּגְלַל זִוּוּג אָדָם הָרִאשׁוֹן עִם חַוָּה בְּנִדָּתָהּ), and this is the Zohama [Defilement] and the impure seed (וְהִיא הַזּוֹהֲמָא וְהַזֶּרַע הַטָּמֵא), of the serpent that came upon Chavah before Adam came upon her (שֶׁל הַנָּחָשׁ שֶׁבָּא עַל חַוָּה קֹדֶם שֶׁבָּא עָלֶיהָ אָדָם). And, as it were, “The kingdom of earth is like the kingdom of heaven” (כִּבְיָכוֹל ״מַלְכוּתָא דְאַרְעָא כְּעֵין מַלְכוּתָא דְרְקִיעָא״). And the one who understands will understand (וְהַמֵּבִין יָבִין).

Behold, before you is that because of the sin of Adam haRishon, all these things came into being (הֲרֵי לְפָנֶיךָ שֶׁבִּשְׁבִיל חֵטְא אָדָם הָרִאשׁוֹן נִתְהַווּ כָּל הַדְּבָרִים הַנִּזְכָּרִים). And know (וּדְעֵה) that the five Gevurot [Severities] are five Havayot with the vocalization of Elohim (כִּי ה׳ גְּבוּרוֹת הֵם ה׳ הֲוָיוֹת בְּנִקּוּד אֱלֹהִים), which amount to one hundred and thirty (שֶׁעוֹלִים ק״ל). And for this Adam sat for one hundred and thirty years in the river Gichon up to his neck (וּלְזֶה יָשַׁב אָדָם ק״ל שָׁנָה בְּנָהָר גִּיחוֹן עַד צַוָּארוֹ), corresponding to these five Gevurot [Severities] that he corrupted (כְּמִנְיָן אֵלוּ ה׳ גְּבוּרוֹת שֶׁקִּלְקֵל). And even with all this, they were not properly rectified (וְעִם כָּל זֶה לֹא נִתְקַנּוּ כָּרָאוּי). For the wicked Lilit, when she saw the extent of his corruption (כִּי לִילִית הָרְשָׁעָה כְּשֶׁרָאֲתָה גֹּדֶל קִלְקוּלוֹ), strengthened herself through her Klipot (נִתְגַּבְּרָה בְּקְלִיפּוֹתֶיהָ), and would come against the will of Adam (וְהָיְתָה בָּאָה בְּעַל כָּרְחוֹ שֶׁל אָדָם), and warmed herself from him and bore from him (וּמִתְחַמֶּמֶת מִמֶּנּוּ וּמוֹלֶדֶת מִמֶּנּוּ), many Shedin [Demons], Ruchin [Spirits], and Lilin (כַּמָּה שֵׁדִין רוּחִין וְלִילִין). And for this reason, that one hundred and thirty was not properly rectified (וּלְזֶה לֹא נִתְקַן אוֹתוֹ הַק״ל כָּרָאוּי). And corresponding to this we recite “Veyehi No'am” every Motza'ei Shabbat (וּכְנֶגֶד זֶה אָנוּ אוֹמְרִים ״וִיהִי נוֹעַם״ בְּכָל מוֹצָאֵי שַׁבָּת), which has one hundred and thirty words (שֶׁיֵּשׁ בּוֹ ק״ל תֵּבוֹת), including the verse that the Shaliach Tzibbur [Prayer Leader] repeats (עִם הַפָּסוּק שֶׁחוֹזֵר הַשַּׁ״ץ), for the Shabbat canceled all intensifications of the Dinim [Judgments] (כִּי הַשַּׁבָּת הָיָה מְבַטֵּל כָּל תַּגְבּוּרוֹת הַדִּינִין), concerning which the poet composed the mizmor: “A psalm, a song for the day of Shabbat” (Psalms 92:1) (שֶׁחִבֵּר עָלָיו הַמְשׁוֹרֵר ״מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת״), in his saying: “Let all the workers of iniquity be scattered” and “For behold, Your enemies, Hashem, shall perish” (Psalms 92:10) (״יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן״ ״כִּי הִנֵּה אֹיְבֶיךָ ה׳ יֹאבֵדוּ״).

And on Motza'ei Shabbat, the Dinim [Judgments] strengthen anew (וּבְמוֹצָאֵי שַׁבָּת גָּבְרוּ הַדִּינִין מֵחָדָשׁ), and at that time the wicked are returned to Gehinnom (וּבְאוֹתוֹ הַפַּעַם מַחְזִירִים הָרְשָׁעִים לְגֵיהִנֹּם). Therefore, we recite the “Song of Plagues” (Shir shel Pegaim [Song of Plagues]) (לְכֵן אוֹמְרִים ״יֹשֵׁב בְּסֵתֶר״ שִׁיר שֶׁל פְּגָעִים), to banish the Dinim [Judgments] and to sweeten them (לְהַבְרִיחַ הַדִּינִין וּלְמַתְּקָם), in the secret of: “Veyehi No'am Hashem” (Veyehi No'am Hashem [May the Pleasantness of Hashem Be])—the sweetening of Imma Ila'ah (בְּסוֹד: ״וִיהִי נוֹעַם ה׳״ – מִיתוּק אִמָּא עִילָּאָה). And this is the secret of Dam Niddut [Menstrual Blood], a drop of blood like a mustard seed (וְזֶהוּ סוֹד דַּם נִדּוּת טִפַּת דָּם כְּחַרְדָּל), as the Zohar says (שֶׁאוֹמֵר הַזֹּהַר), which falls from above and the Kedushah [Holiness] becomes defiled (הַנּוֹפֵל מִלְמַעְלָה וּמִקְּדָשָׁא אִסְתָּאֵב), Heaven forbid (חַס וְשָׁלוֹם). And after the days of her whitening, the Woman of Valor examines herself (וְאַחֲרֵי יְמֵי לִבּוּנָה בוֹדֶקֶת עַצְמָהּ אֵשֶׁת חַיִל), and the woman of harlotries flees from before her (וְעָרְקַת אֵשֶׁת זְנוּנִים מִקָּמָהּ), from fear of the barley offering, the Minchat Kena'ot [Jealousy Offering] (מִיִּרְאַת מִנְחַת שְׂעוֹרִים מִנְחַת קְנָאוֹת), as I will explain in the Tikkun for the festival of Shavuot (כַּאֲשֶׁר אֲבָאֵר בְּתִיקּוּן חַג הַשָּׁבוּעוֹת). And then she ascends with him for the Zivug [Union], and does not descend (וְאָז הִיא עוֹלָה עִמּוֹ לְזִוּוּג וְאֵינָהּ יוֹרֶדֶת). And the blood is transformed into milk (וְהַדָּם נַהֲפַךְ לְחָלָב), and no Zohama [Defilement] will be made from her (וְלֹא יֵעָשֶׂה מִמֶּנָּה זוֹהֲמָא). Therefore, in the future, a woman will give birth every day (וְלָכֵן עֲתִידָה אִשָּׁה שֶׁתֵּלֵד בְּכָל יוֹם), for there will no longer be Zohama [Defilement] in the world (שֶׁלֹּא תִהְיֶה עוֹד זוֹהֲמָא בָּעוֹלָם), and the Zera [Seed] will be properly cooked at that time (וְהַזֶּרַע יִתְבַּשֵּׁל כָּרָאוּי בְּאוֹתוֹ הַזְּמַן), and it will not be corrupted anymore (וְלֹא יִתְקַלְקֵל עוֹד). Therefore, it will sprout and give birth immediately (וְלָכֵן יִצְמַח וְיוֹלִיד תֵּכֶף). And the Dinim [Judgments] will no longer overpower the pure ones (וְלֹא יִגְבְּרוּ עוֹד הַדִּינִין טְהוֹרִים), until the five Chassadim [Kindnesses] spread forth (עַד שֶׁיִּתְפַּשְּׁטוּ הַה׳ חֲסָדִים), and the Dinim [Judgments], which are the secret of blood, will be transformed into milk (וְהַדִּינִין שֶׁהֵם סוֹד הַדָּם יִתְהַפֵּךְ לְחָלָב). And the impure Dinim [Judgments]—I will explain them together with the number of the Names that equal Dam [Blood] (וְהַדִּינִין טְמֵאִים אֲפָרְשֵׁם עִם מִנְיַן שֵׁמוֹת שֶׁעוֹלִים דָּם), and they are five kinds of impure bloods (וְהֵם ה׳ מִינֵי דָּמִים טְמֵאִים). And know (וְדַע) that one hundred and thirty equals Ayin [Eye], corresponding to the five Havayot of Gevurot [Severities] that he corrupted (שֶׁק״ל עוֹלֶה עַיִן כְּמִנְיָן ה׳ הֲוָיוֹת גְּבוּרוֹת שֶׁקִּלְקֵל). And there are likewise five Havayot of Chassadim [Kindnesses], which also total one hundred and thirty, corresponding to Ayin [Eye] (וְיֵשׁ גַּם כֵּן ה׳ הֲוָיוֹת חֲסָדִים שֶׁעוֹלִים גַּם כֵּן ק״ל כְּמִנְיָן עַיִן), which are the two eyes of Ze'ir (שֶׁהֵם שְׁתֵּי עֵינַיִם שֶׁל זְעֵיר), and this is what he corrupted—up to the two eyes, five corresponding to five (וְהוּא שֶׁקִּלְקֵל עַד שְׁתֵּי עֵינַיִם חָמֵשׁ כְּנֶגֶד חָמֵשׁ). Since the five Gevurot [Severities] were corrupted, the five Chassadim [Kindnesses] were also corrupted (כֵּיוָן שֶׁנִּתְקַלְקְלוּ הַה׳ גְּבוּרוֹת נִתְקַלְקְלוּ הַה׳ חֲסָדִים), and they no longer had the power to sweeten them (וְלֹא הָיָה לָהֶם כֹּחַ לְמַתְּקָם).

And for this reason, the verse says: “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (Bereshit 38:7) (וּלְזֶה אָמַר הַפָּסוּק: ״וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי י״י). Evil in both eyes (רַע בִּשְׁתֵּי עֵינָיו), which are the five Chassadim [Kindnesses] and the five Gevurot [Severities] mentioned above (שֶׁהֵם חָמֵשׁ חֲסָדִים וַחָמֵשׁ גְּבוּרוֹת הַנִּזְכָּרִים). And in the time of the redemption, “His eyes are like doves beside streams of water, washed with milk” (Song of Songs 5:12) (וּבִזְמַן הַגְּאֻלָּה ״יִהְיוּ עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם רָחֲצוֹת בֶּחָלָב״), for they are entirely Chassadim [Kindnesses] (שֶׁכֻּלָּם חֲסָדִים), specifically with milk (בֶּחָלָב דַּיְיקָא), which is the sweetening that transforms blood into milk (הוּא הַמִּיתוּק שֶׁמְּהַפֵּךְ הַדָּם לְחָלָב). And enough for the one who understands (וְדַי לַמֵּבִין). Behold before you how the Yetzer Hara [Evil Inclination] and the Klipot came into being through Adam haRishon (הֲרֵי לְפָנֶיךָ אֵיךְ נִתְהַוָּה הַיֵּצֶר הָרַע וְהַקְּלִיפּוֹת עַל יְדֵי אָדָם הָרִאשׁוֹן). And this is one manner of what the Torah spoke (וְזֶה אֹפֶן אֶחָד מֵעֵין שֶׁאָמְרָה הַתּוֹרָה), and likewise, in this manner is the meaning of all the bodily limbs written in the Torah (וְכֵן בָּזֶה הָאֹפֶן מַשְׁמָעוּת כָּל הָאֵיבָרִים הַגּוּפָנִיִּים הַכְּתוּבִים בַּתּוֹרָה).