Chapter Sixty-Two (פֶּרֶק שִׁשִּׁים וּשְׁנַיִם)

We said that the fallen drops of Chokhmah and Binah are for the purpose of the sustenance of the life of the worlds (אָמַרְנוּ שֶׁנּוֹבְלוֹת חָכְמָה וּבִינָה, הֵם לְצוֹרֶךְ תּוֹעֶלֶת חַיּוּת הָעוֹלָמוֹת), and for the zivug of Ze’ir Anpin and his Nukvah (וְזִוּוּג זְעֵיר אַנְפִּין וְנוּקְבֵיהּ), and Abba and Imma themselves in this world (וְאַבָּא וְאִמָּא בְּעַצְמָם בָּעוֹלָם הַזֶּה), and in the World to Come they will have other fallen drops (וּלְעוֹלָם הַבָּא יִהְיוּ לָהֶם נוֹבְלוֹת אֲחֵרִים), so that they may receive new Mochin (כְּדֵי שֶׁיִּהְיוּ לָהֶם מוֹחִין חֲדָשִׁים). And these will be surplus lights (וְאֵלּוּ יִהְיוּ אוֹרוֹת עוֹדְפִים), drops from the Makif (מְטִיפֵי הַמַּקִּיף), which will also become inner light like it (אֲשֶׁר יִהְיֶה גַּם הוּא אוֹר פְּנִימִי כָּמוֹהוּ). And we will have pleasure from it through the verse: “A new light shall shine upon Zion” (וְיִהְיֶה לָנוּ הֲנָאָה מִמֶּנּוּ בְּכֹחַ ״אוֹר חָדָשׁ עַל צִיּוֹן תָּאִיר״), whose numerical value equals Yosef (חֶשְׁבּוֹנוֹ עוֹלֶה יוֹסֵף), the secret of Yesod, the Holy Covenant (סוֹד יְסוֹד בְּרִית קֹדֶשׁ), “A good eye, he shall be blessed” (כִּי טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22), for he shines from the Eye of Arich (שֶׁהוּא מֵאִיר מֵעֵינוֹ שֶׁל אָרִיךְ), the open eye—Ayin Pekiḥa [Open Eye]—where there is but a single eye (עֵינָא פְּקִיחָא שֶׁאֵין שָׁם אֶלָּא עַיִן אַחַת). And this is the Sod of the five good Havayot that equal the value of Ayin (וְהוּא סוֹד ה׳ הֲוָיוֹת טוֹבִים הָעוֹלִים עִי״ן), and it is the secret of: “Behold, the Eye of Hashem is upon those who fear Him, upon those who await His kindness” (וְהוּא סוֹד ״הִנֵּה עֵין י״י אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ״) (Psalms 33). The initial letters of this verse equal the value of Yosef (רָאשֵׁי תֵבוֹת הַפָּסוּק הַזֶּה עוֹלֶה כְּמִנְיָן יוֹסֵף), who is Zion (שֶׁהוּא צִיּוֹן), the Holy Covenant (בְּרִית קֹדֶשׁ), who shall receive the illumination of that new light mentioned above (יִקַּבֵּל הָאֲרָה אוֹר חָדָשׁ הַנִּזְכָּר). And may we all merit soon to its light (וְנִזְכֶּה כֻּלָּנוּ מְהֵרָה לְאוֹרוֹ). And also, Yosef equals kin'ah [jealousy], to allude to Mashiach ben Yosef (וְגַם יוֹסֵף עוֹלֶה קִנְאָה, לְרַמֵּז עַל מָשִׁיחַ בֶּן יוֹסֵף), he is Yosef himself (הוּא יוֹסֵף בְּעַצְמוֹ), like it is said: “A man, Tzemach is his name” (כְּמוֹ ״אִישׁ צֶמַח שְׁמוֹ״) (Zechariah 6), he is David himself (הוּא דָּוִד בְּעַצְמוֹ). And he will arouse the jealousy of Hashem Tzevaot in his heart (ויעורר קנאת יי צְבָאוֹת בלבו), against a man who is adversary and enemy-this wicked Haman (על איש צַר וְאוֹיֵב, הָמָן הָרָע הַזֶּה), he is Samael the wicked, the crooked serpent (הוּא סַמָּאֵל הָרָשָׁע נָחָשׁ בְּרִיחַ), with his evil nukvah, Lilit the guilty (עִם נוּקְבָא בִּישָׁא דִּילֵיהּ לִילִית חַיָּבְתָא), who surround and cover in their orlah over the Holy Covenant (הַחוֹפִים וּמְכַסִּים בְּעָרְלָתָם עַל בְּרִית קֹדֶשׁ), in the sod of “and the maidservant when she inherits her mistress,” and “under a slave when he reigns” (בְּסוֹד וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּה, תַּחַת עֶבֶד כִּי יִמְלוֹךְ). And this is the sod of “Remember, Hashem, to the children of Edom the day of Jerusalem, those who say: ‘Raze it, raze it, to its foundation’” (וזֶהוּ סוֹד זְכוֹר יי לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלַיִם, הָאוֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ) - for they desire to unite and attach to the Holy Covenant (שֶׁרוֹצִים לְהִזְדַּוֵּג וּלְהִתְחַבֵּר עִם בְּרִית קֹדֶשׁ), and to push aside the Shekhina, as it were, down to the place of contact and union of Yesod (וּלְדָחוֹת הַשְּׁכִינָה כְּבִיָּכוֹל עַד מְקוֹם נְגִיעָה וְחִבּוּר הַיְסוֹד), the Holy Covenant, blessed is He, in Ayelet haAhavim (The Hind of Loves) (בְּרִית קֹדֶשׁ בָּרוּךְ הוּא בְּאֵילֶת הָאֲהָבִים). And therefore Mashiach is called “Prince of the Holy Covenant” (וְלָכֵן נִקְרָא מָשִׁיחַ נָגִיד בְּרִית קֹדֶשׁ), for he will arouse the jealousy of the covenant (שֶׁיָּעִיר קִנְאַת הַבְּרִית), and he will remove it from the orlah (וִיסַלְּקוֹ אוֹתוֹ מֵהָעָרְלָה), and return it to the zivug of the Shekhina (וִיחֲזִירֵהוּ אֶל זִוּוּג הַשְּׁכִינָה), to escort her to her original place (שֶׁיְלַוֶּה אוֹתָהּ אֶל מְקוֹמָהּ הָרִאשׁוֹן), as it is said: “I said I will go and return to my first husband, for it was better for me then than now” (שֶׁנֶּאֱמַר: אָמַרְתִּי אֵלְכָה וְאָשׁוּבָה אֶל אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה). And he will unite her with her husband, and then she will ascend with him and no longer descend (וִיחַבְּרֶנָּה עִם בַּעְלָהּ, וְאָז הִיא עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת). And this jealousy is hinted at in the Zohar Ḥadash, in the passage “A star shall go forth from Jacob” (וְהַקִּנְאָה הַזֹּאת נִרְמֶזֶת בְּזוֹהַר חָדָשׁ מַאֲמָר דֶּרֶךְ כּוֹכָב מִיַּעֲקֹב). And he shall be clothed “when jealousy enters that small shofar” (וְיִלְבַּשׁ כְּשֶׁבָּאָה קִנְאָה לְהַהוּא שׁוֹפָר זְעֵירָא), for the Targum of hod is shufra (כִּי תַּרְגּוּם שֶׁל הוֹד הוּא שׁוּפְרָא), and this is the sod of the “small Hod” of Ze’ir Anpin (וְזֶהוּ סוֹד הוֹד קָטָן שֶׁל זְעֵיר אַנְפִּין), and the “great shofar” is the hod of Binah (וְשׁוֹפָר גָּדוֹל הוּא הוֹד שֶׁל בִּינָה). And the Hod of Ze’ir Anpin is now the one wounded for our transgressions (וְהוֹד זְעֵיר אַנְפִּין הוּא הַמְּחוֹלָל עַתָּה מִפְּשָׁעֵינוּ), and he is the one who bears our sufferings (וְהוּא הַסּוֹבֵל צַעֲרֵינוּ), in the sod of “and he struck the hollow of Ya'akov’s thigh” (בְּסוֹד וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב) (Bereshit 32), and in the sod of “my hod was turned upon me for destruction” (וּבְסוֹד וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Lamentations 5). And corresponding to them are the divisions of hod in the World of Yetzirah (וּכְנֶגְדָּם כִּתּוֹת הוֹד דִּיְצִירָה), half of whom receive from bitter fruit (חֲצִיִּים הַמְּקַבְּלִים מִפְּרִי מָר), and some receive from sweet fruit (וְיֵשׁ שֶׁמְּקַבְּלִים מִפְּרִי מָתוֹק).

Therefore, some of them corrupt their ways (לְכָךְ גַּם הֵם מֵהֶם מַשְׁחִיתִים דַּרְכָּם), and some make straight their ways (וּמֵהֶם מְיַשְּׁרִים דַּרְכָּם), and they are the ones called “Sons of Elohim” (וְהֵם הַנִּקְרָאִים בְּנֵי אֱלֹהִים), in the secret of “and the sons of the Elohim came to present themselves before Hashem, and the Satan also came among them” (בְּסוֹד ״וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל י״י וַיָּבוֹא גַם הַשָּׂטָן בְּתוֹכָם״) (Job 1). And in our many transgressions, the Name Elohim fell (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים שֵׁם אֱלֹהִים נָפַל), and the entire structure fell (כָּל בְּנִיָּנָא נָפַל), for this was the union of Imma, who is called “Mi [Who]” (כִּי זֶה הָיָה חִבּוּר אִמָּא הַנִּקְרֵאת מִי), which includes the letter Nun, the Fifty Gates of riddles of freedom (כּוֹלֶל נ׳ שַׁעֲרֵי חִידוֹת חֵרוּת), who enclothes as a wedding canopy over Ze’ir Anpin and his Nukvah (הַמַלְבֶּשֶׁת בְּסוֹד חוּפָּה לְזְעֵיר וְנוּקְבֵיהּ). The entirety of him is the Six Extremities (אֲשֶׁר כְּלָלוּ הוּא ו׳ קְצָווֹת), and included in his Six Extremities (וְכָלוּל מִו׳ קְצָווֹתָיו), and they are six times six which equal “Eleh [These]” (וְהֵם ו׳ פְּעָמִים ו׳ עוֹלֶה אֵלֶּה), and this is the Sod of “Lift up your eyes on high and see: Who created these?” (וְזֶהוּ סוֹד ״שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה״) (Isaiah 40). And in the many sins, since the day of destruction, Imma has withdrawn from the structure—that is, “Mi [Who]” from “Eleh [These]” (וּבַעֲוֹנוֹת הָרַבִּים מִיּוֹם הַחֻרְבָּן נִסְתַלֶּקֶת אִמָּא מֵעַל בִּנְיָן הַיְנוּ מִי מִן אֵלֶּה), and thus a separation occurred between the letters of the Name Elohim (וְהִגִּיעַ פֵּרוּד בֵּין אוֹתִיּוֹת שֵׁם אֱלֹהִים), as it is said: “Because of your transgressions, your mother was sent away” (שֶׁנֶּאֱמַר: ״וּבִפְשָׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם״) (Isaiah 50). And this is the secret of Kaddish: “Yitgaddal veYitkaddash Shemei Rabba [Magnified and Sanctified be His Great Name]” (יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא), which refers to the Name Elohim mentioned here (שֶׁהוּא שֵׁם אֱלֹהִים הַנִּזְכָּר). And from this separation came an intensification of the Dinim [Judgments] and the Klipot (וּמִזֶּה הַפֵּרוּד הִגִּיעַ תַּגְבּוּרֶת הַדִּינִין וְהַקְּלִיפּוֹת), in the secret of “My hod was turned upon me for destruction” (בְּסוֹד ״וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית״) (Daniel 10), turned—precisely—something that was not so from the beginning (נֶהְפַּךְ דַּיְיקָא, מַה שֶּׁלֹּא הָיָה מִקֶּדֶם דְּנָא). And at the time of the redemption, Mashiach will come (וּבְעֵת הַגְּאֻלָּה יָבוֹא מָשִׁיחַ), and he will rectify Imma upon the structure (וִיתַקֵּן אִמָּא עַל בִּנְיָן), and all the Hodot [Expressions of Hod] will be sweetened from the great shofar of Binah (וְיוּמְתְּקוּ כָּל הַהוֹדוֹת מִשּׁוֹפָר גָּדוֹל שֶׁל בִּינָה). And all the Dinim [Judgments] of the word shofar will come (וְיָבֹאוּ כָּל הַדִּינִין שֶׁל תֵּיבַת שׁוֹפָר), which is the secret of Elohim in its Milui [Spelling-Out] with Yodin (שֶׁהוּא סוֹד אֱלֹהִים בְּמִלּוּאוֹ בְּיוּדִי״ן), which equals Shin (עוֹלֶה ש׳), and in its squared form, 200 (וּבִרְיבּוּעוֹ ר׳), and in its simple form, 86 (וּפְשׁוּטוֹ פ״ו).

And he will take all the judgments of other Names (וְהוּא יִקַּח כָּל הַדִּינִין שֶׁל שֵׁמוֹת אֲחֵרִים), and will fall with noise and with thunder (וְיִפּוֹל בְּרַעַשׁ וּבְרַעַם), and with strength and with an outstretched arm (וּבְחֹזֶק וְיַד רָמָה), and he will cut off the Klipot (וְיַכְרִית הַקְּלִיפּוֹת). And this is the secret of the Aramaic of Megillat Esther (וְזֶהוּ סוֹד אֲמִירַת הַתַּרְגּוּם שֶׁל מְגִלַּת אֶסְתֵּר): “Not with the sword did we slay him, for the sword was already reversed and turned upon us” (אֵין בְּחַרְבָּא נִקְטוֹל יַתֵּיהּ כְּבָר נִתְהַפֵּךְ חַרְבָּא וְאִתְרְמִי עֲלַנָּא), in the secret of “the time when the enemies of the Jews sought to rule over them, and it was reversed, and the Jews ruled over their enemies” (בְּסוֹד עֵת אֲשֶׁר שָׁבְרוּ אוֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא וְשָׁלְטוּ הַיְּהוּדִים בְּשׂוֹנְאֵיהֶם). To allude to these judgments which the Tzaddikim or penitents cause through their good deeds (לְרַמֵּז אֶל אֵלּוּ הַדִּינִין שֶׁגוֹרְמִים הַצַּדִּיקִים אוֹ בַּעֲלֵי תְּשׁוּבָה בְּמַעֲשֵׂיהֶם הַטּוֹבִים), who strike the judgments and the Klipot (שֶׁמַּכִּים הַדִּינִין וְהַקְּלִיפּוֹת), until they themselves kill the evildoers in their own camps (עַד שֶׁהֵם עַצְמָם הוֹרְגִים אֶת הָרְשָׁעִים בְּמַחֲנוֹתֵיהֶם), and the oppressors among the nations (וְהַצּוֹרְרִים שֶׁבָּאֻמּוֹת). And such was decreed (וְכָזֶה הָיָה נִגְזָר), and the enemies of Yisrael in that generation were liable for annihilation (וְנִתְחַיְּבוּ שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל בְּאוֹתוֹ הַדּוֹר כִּלָיָה), and the judgment must be a true judgment (וּמוּכְרָח לִהְיוֹת הַדִּין דִּין אֱמֶת), and in any case the death decreed from above was fulfilled (וְנִשְׁלַם עַל כָּל פָּנִים הַמָּוֶת הַנִּגְזָר מִלְמַעְלָה). For such is the path of the serpent above and below (דְּהָכֵי אָרְחוֹי דְּחִוְיָא עִלָּאָ וּתַתָּאָ), once permission is given to it (כֵּיוָן דְּאֲהֵיב לֵיהּ רְשׁוּ), it does not return (לָא תֵיב), until it completes that evil judgment for which it was granted permission to act (עַד דְּאַשְׁלִים הַהוּא דִּינָא בִּישָׁא דְּאִתְיְהֵיב לֵיהּ רְשׁוּ לְמֶעְבַּד), or that they give it in its place another guilty one as a ransom (אוֹ דִּיתְּנוּן לֵיהּ בְּאַתְרֵיהּ חַיָּיבָא אַחֲרָא כּוּפְּרָא), for it does not go out empty (דְּהָא בְּרֵיקַנְיָא לָא יֵיפוּק), since it was given permission (כֵּיוָן דְּאִתְיְהֵיב לֵיהּ רְשׁוּ). See Zohar Ḥadash, Parashat Balak, daf 97 (עַיֵּן זוֹהַר חָדָשׁ פָּרָשַׁת בָּלָק דַּף צ״ז), and it says there (וְאוֹמֵר תָּם) that a single Jew sinned (שֶׁיְּהוּדִי אֶחָד חָטָא), and the Holy One Blessed Be He sent after him a serpent to kill him (וְשָׁלַח הקב״ה אַחֲרָיו נָחָשׁ לְהָמִיתוֹ). And in the meantime he was seized by remorse (וּבְתוֹךְ כָּךְ הִשִּׂיג חֲרָטָה), and he did teshuvah (וְעָשָׂה תְּשׁוּבָה), but that serpent did not wish to return (וְנָחָשׁ הַהוּא לֹא רָצָה לַחֲזוֹר), since the judgment of death was already in his hands (כֵּיוָן שֶׁהָיָה בְּיָדוֹ דִּין מִיתָה). Afterward, Hashem Yitbarach gave it another person (אַחַר כָּךְ נָתַן לוֹ הַשֵּׁם יִתְבָּרַךְ גּוֹי אַחֵר), from the same world of the serpent itself (מֵעוֹלָם הַנָּחָשׁ עַצְמוֹ), as a ransom for the soul (כּוֹפֶר נֶפֶשׁ), and the serpent killed him (וְהַנָּחָשׁ הֵמִיתוֹ).

And this is the secret of “I gave a man in your place” (וְזֶהוּ סוֹד ״וְנָתַתִּי אָדָם תַּחְתֶּיךָ״) (Isaiah 43), do not read “Adam” but “Edom” (אַל תִּקְרִי אָדָם אֶלָּא אֱדוֹם), and “nations for your soul” (וְלְאֻמִּים תַּחַת נַפְשֶׁךָ)—this refers to the seed of which it is written: “and one nation shall struggle with the other nation” (זֶהוּ מִזֶּרַע דִּכְתִיב בֵּיהּ: ״וּלְאֹם מִלְאֹם יֶאֱמָץ״) (Bereshit 25), and this is the seed of Esav (וְדָא הוּא זַרְעָא דְעֵשָׂו). And why does it say “Adam” in this verse? (וְלָמָּה אָמַר אָדָם בַּפָּסוּק הַזֶּה), what is the “Adam” that Kudsha Berikh Hu gives in exchange for me? (מַאי אִיהוּ אָדָם דְּיָהֵיב קָב״ה תָּחוֹתִי), that is the Adam who comes from that world—from the world of the serpent (הַהוּא אָדָם דְּאָתֵי מֵהַהוּא עָלְמָא דְּהַהוּא חִוְיָא), from his own substance he consumes (מִדִּילֵיהּ יֵיכוֹל), in the secret of “the fool folds his hands and eats his own flesh” (בְּסוֹד ״הַכְּסִיל חוֹבֵק אֶת יָדָיו וְאֹכֵל אֶת בְּשָׂרוֹ״) (Ecclesiastes 4). And this is what our Sages, may their memory be a blessing, said (Taanit 29a) (וְזֶהוּ אָמְרָם ז״ל): “And it is a tradition—the death of one of them annuls the decree” (וּגְמִירָא: מִית חַד מִינַיְיהוּ בָּטֵיל גְּזֵרְתָּא). And this is the reason in this matter (וְהוּא הַטַּעַם בָּעִנְיָן הַזֶּה): for the generation of Mordekhai was deserving of destruction—Heaven forbid (כִּי דּוֹרוֹ שֶׁל מָרְדְּכַי נִתְחַיְּבוּ כִּלָיָה חַס וְשָׁלוֹם), and they did great teshuvah (וְעָשׂוּ תְּשׁוּבָה גְּדוֹלָה), and the death was completed through Haman himself and through his sons and his nation, the Amalekites (וְהַמִּיתָה נִשְׁלְמָה בְּהָמָן עַצְמוֹ וּבְנָיו וְעַמּוֹ הָעֲמָלֵקִים). And this is the secret of “and it was reversed” (וְזֶהוּ סוֹד ״וְנַהֲפוֹךְ הוּא״) (Esther 9), and the one who understands will understand (וְהַמֵּבִין יָבִין), and it is “the sword that turned” as the Targum says (וְהוּא ״הַחֶרֶב שֶׁנֶּהְפַךְ״ שֶׁאוֹמֵר הַתַּרְגּוּם), and the matter is that their judgment is completed through the seventy-one members of the Sanhedrin of Yetzirah (וְהָעִנְיָן הוּא שֶׁדִּינָם נִגְמַר עַל יְדֵי ע״א הַסַּנְהֶדְרִין דִּיצִירָה), and Metatron is the head of the court (וּמֶטָטְרוֹן הוּא אַב בֵּית דִּין), wherein life and death are split half and half (אֲשֶׁר שָׁם חַיִּים וָמָוֶת מֶחֱצָה עַל מֶחֱצָה), the Tree of Knowledge of Good and Evil joined together (עֵץ הַדַּעַת טוֹב וָרָע סְמוּכִים זֶה לָזֶה), and they are equal (וְהֵם שָׁוִין). And if there is sin, Heaven forbid (וְאִם יֵשׁ חֵטְא חַס וְשָׁלוֹם), and the evil—that is, destructive angels (וְהָרַע דְּהַיְינוּ מַלְאֲכֵי מַשְׁחִית)—weaken the power of the supernal hosts (מַכְחִישִׁין כֹּחַ פַּמַלְיָא שֶׁל מַעְלָה), then the evil prevails (וְאָז הָרַע גּוֹבֵר), and there is no strength in the angels of Yetzirah to protect, Heaven forbid (וְאֵין כֹּחַ בְּיַד הַמַּלְאָכִים דִּיְצִירָה לְהָגֵן חַס וְשָׁלוֹם), and then the serpent prosecutes judgment against the enemies of Israel (וְאָז הַנָּחָשׁ תּוֹבֵעַ דִּין עַל שׂוֹנְאֵי יִשְׂרָאֵל), and a decree of death is issued against them (וְנִגְזֶרֶת עֲלֵיהֶם גְּזֵרַת מָוֶת). And if they repent (וְאִם יַעֲשׂוּ תְשׁוּבָה), or the good—that is, holy angels (אוֹ הַטּוֹב דְּהַיְינוּ מַלְאֲכֵי קֹדֶשׁ)—attain the power of the seal of clay (יְשִׂיגוּ כֹּחַ חוֹתַם טִיט), from which sprout forth the Tzaddikim (אֲשֶׁר שָׁם מִמֶּנּוּ נִצְמָחִים הַצַּדִּיקִים), and this is the Shekhinta of Beri’ah (וְהוּא שְׁכִינְתָא דְּבְרִיאָה), that is, the palaces of Malkhut of Ze’ir Anpin in Beri’ah (דְּהַיְינוּ הֵיכְלֵי מַלְכוּת דְּזְעֵיר דְּבְרִיאָה), wherein are places hewn beneath the Throne of Glory (אֲשֶׁר שָׁם מְקוֹמוֹת חֲצוּבִים מִתַּחַת כִּסֵּא הַכָּבוֹד), and it is the earth of clay (וְהִיא הָאָרֶץ שֶׁל טִיט), which brings forth grass and herb (הַצּוֹמַחַת דֶּשֶׁא עֵשֶׂב), seed-yielding seed after its kind (מַזְרַעַת זֶרַע לְמִינָהּ), for Israel alone (לְיִשְׂרָאֵל לְבַדּוֹ). And also “clay” is numerically equivalent to “power” (וְגַם טִיט גִּימַטְרִיָּא כֹּחַ), for the angels attained the power of the good (כִּי הַמַּלְאָכִים הִשִּׂיגוּ הַכֹּחַ שֶׁל הַטּוֹב), in the mystery of: “And now, let the power of Hashem be great as You have spoken, saying” (בְּסוֹד ״וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר״) (Numbers 14). And Moshe said: You Yourself requested of me (וְאָמַר מֹשֶׁה, אַתָּה בְּעַצְמְךָ בִּקַּשְׁתָּ מִמֶּנִּי), and You said: “It is upon you to assist Me” (וְאָמַרְתָּ 'הָיָה לְךָ לַעֲזָרְנִי'), and “this is as You have spoken” (וְזֶה כַּאֲשֶׁר דִּבַּרְתָּ), meaning to say: I fulfilled Your will (רָצָה לוֹמַר עָשִׂיתִי רְצוֹנְךָ). And this is the mystery of the shefa of Beri’ah (וְהוּא סוֹד הַשֶּׁפַע שֶׁל בְּרִיאָה), wherein the good prevails over the evil (אֲשֶׁר שָׁם הַטּוֹב גּוֹבֵר עַל הָרָע), therefore the holy angels attained the power of the clay (לְכֵן מַלְאֲכֵי קֹדֶשׁ הִשִּׂיגוּ כֹּחַ טִיט), His seal is truth (חוֹתָמוֹ אֱמֶת), which is trampled from evil to good (הַנִּרְמָס מֵרַע לְטוֹב), and the evil is trampled to nothingness (וְהָרַע נִרְמָס לְאַיִן), and the evil is given as ransom for the good (וְהָרַע נִתָּן כּוֹפֶר בְּעַד הַטּוֹב). Therefore Eliyahu the prophet made known to Mordekhai (לְכֵן הוֹדִיעַ אֵלִיָּהוּ הַנָּבִיא אֶת מָרְדֳּכַי), that the seal of the decree that was decreed (שֶׁהַחוֹתָם שֶׁל הַגְּזֵרָה שֶׁנִּגְזְרָה) because of the participation in the banquet of Achashverosh (בִּגְלַל הַהִשְׁתַּתְּפוּת בְּמִשְׁתֵּה אֲחַשְׁוֵרוֹשׁ), was of clay (הָיָה מִטִּיט), and understand this (וְהָבֵן). And so too with Israel when they went out of Egypt (וְכֵן אֵצֶל יִשְׂרָאֵל שֶׁיָּצְאוּ מִמִּצְרַיִם), that the Holy One Blessed Be He sat in judgment upon them all that night (שֶׁהקב״ה יָשַׁב בְּדִין עֲלֵיהֶם כָּל הַלַּיְלָה), and the accuser said (וְהַמְּקַטְרֵג אָמַר): “These are idol worshippers and those are idol worshippers…” (אִילֵּין עוֹבְדֵי עֲבוֹדָה זָרָה וְאִילֵּין עוֹבְדֵי עֲבוֹדָה זָרָה…), what is the difference between these and those? (מַה נִּשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ) And afterward He joined to them the merit of the blood of circumcision and of the Pesach offering (וְאַחַר כָּךְ צֵירֵף אֶל זְכוּת דַּם מִילָה וּפֶסַח), the merit of the Patriarchs (זְכוּת אָבוֹת), and gave Egypt as a ransom in their place (וְנָתַן מִצְרַיִם כּוֹפֵר תַּחְתֵּיהֶם), in the mystery of: “And Hashem shall pass over the opening, and will not allow the destroyer to enter your houses to smite” (Exodus 12) (בְּסוֹד: וּפָסַח י״י עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבוֹא אֶל בָּתֵּיכֶם לִנְגּוֹף). And also in the future to come, the Sages of blessed memory said (וְגַם לֶעָתִיד לָבוֹא אָמְרוּ חֲכָמִים זִכְרוֹנָם לִבְרָכָה): “The son of David will not come until the generation is entirely meritorious or entirely guilty” (Sanhedrin 98a) ("אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּהְיֶה הַדּוֹר כֻּלוֹ זַכַּאי אוֹ כֻּלוֹ חַיָּיב"). As in the generation of Mordekhai (כְּמוֹ אֵצֶל דּוֹרוֹ שֶׁל מָרְדֳּכַי), when they became liable, Heaven forbid, to annihilation (וְיִתְחַיְּבוּ חַס וְשָׁלוֹם כִּלָּיָה), and it was decreed upon the enemies of Israel exterminations (וְיִגָּזְרוּ עַל שׂוֹנְאֵי יִשְׂרָאֵל שְׁמָדוֹת), and they were compelled to repent (וּמוּכְרָחִים לַעֲשׂוֹת תְּשׁוּבָה), and then all the judgments come forth (וְאָז יָבוֹאוּ כָּל הַדִּינִין כֻּלָּם), and they are transformed (וְיִתְהַפְּכוּ) in the mystery of the flaming sword that turns (בְּסוֹד לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), from serpent into staff (מִנָּחָשׁ לְמַטֶּה), to strike the nations (לְהַכּוֹת אֶת הָאוּמּוֹת). And then it will be fulfilled: “My sword shall be satiated in the heavens; behold, it shall come down upon Edom” (Isaiah 34) (וְאָז יִתְקַיֵּים רְאוּתָה בַשָּׁמַיִם חַרְבִּי, הִנֵּה חַרְבִּי עַל אֱדוֹם תֵּרֵד). And it is said: “On that day, Hashem will punish with His great sword, harsh and mighty, Leviathan the fleeing serpent, and Leviathan the twisted serpent” (Isaiah 27) (וְנֶאֱמַר: בַּיּוֹם הַהוּא יִפְקֹד י"י בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ, וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן). “On that day Hashem shall be One and His Name One” (Zechariah 14) (בַּיּוֹם הַהוּא יִהְיֶה י"י אֶחָד וּשְׁמוֹ אֶחָד). And He shall remove from the world the Klipot that caused the separation (וִיבַעֵר מִן הָעוֹלָם הַקְּלִיפּוֹת שֶׁגָּרְמוּ הַפֵּרוּד), to fulfill that which is said: “And I shall remove the spirit of impurity from the land” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13). And this is the secret which Rav Hamnuna Sava, peace be upon him, said in the Zohar, in Parashat Bereshit (וְזֶהוּ סוֹד שֶׁאָמַר רַב הַמְּנוּנָא סָבָא עָלָיו הַשָּׁלוֹם בַּזּוֹהַר פָּרָשַׁת בְּרֵאשִׁית): “That the letter Peh ascended before the Holy One, Blessed be He, and said before Him (שֶׁעָלְתָה הַפֵּ״א לִפְנֵי הקב״ה וְאָמְרָה לְפָנָיו): ‘Is it pleasing before You to create the world through me, for I am P'dut [Redemption]? (נִיחָא קַמָּךְ לְמִבְרֵי בִי עָלְמָא שֶׁאֲנִי פְּדוּת), for this is the redemption that You are destined to perform in the world (דַּהַאי פּוּרְקָנָא דְּאַנְתְּ זַמִּין לְמֶעְבַּד בְּעָלְמָא), through me it is marked (בִּי רְשִׁים), and this is redemption, and through me it is fitting to create the world (וְדָא הוּא פְּדוּת, וּבִי יָאוֹת לְמִבְרֵי עָלְמָא).’” He said to her: “You are fitting (אָמַר לַהּ: יָאוֹת אַנְתִּי), but in you will be marked sin in concealment (אֲבָל בָּךְ אִתְרְשִׁים פִּשְׁעָא בְּטִמְרוּ), like the likeness of the serpent who strikes and inserts his head between his limbs (כְּגַוְונָא דְּחִוְיָא דְּמָחֵי וְאַעֵיל רֵישֵׁיהּ בֵּין גּוּפֵיהּ). So is one who sins—he bends his head and stretches forth his hands (הָכֵי מַאן דְּחָב כָּפֵיף רֵישֵׁיהּ וְאַפֵּיק יְדוֹהִי).” And the essence of the claim of the letter Peh was because it is P'dut [Redemption] (וְעִקַר טַעֲנַת הַפֵּ"א הָיָה מִפְּנֵי הֱיוֹתָה פְּדוּת), a term of redemption (לְשׁוֹן פִּדְיוֹן), and this is the sustenance of the world (וְהוּא קִיּוּם הָעוֹלָם), for it redeems the sinners (כִּי יִפְדֶּה אֶת הַחוֹטְאִים) from the descent of the pit (מִיְרִידַת שָׁחַת), therefore: “Through me the world should be created” (לְכָךְ בִּי תִּבָּרֵא הָעוֹלָם). And the Holy One, Blessed be He, answered her (וְהֵשִׁיב לָהּ הקב״ה): “Your argument is based on your being redemption (טַעֲנוֹתַיִךְ הִיא עַל הֱיוֹתֵךְ פִּדְיוֹן); if you had said, ‘Through me there will be full redemption without substitution’ (אִם אָמַרְתְּ: בִּשְׁלֵמָא בִּי אַתָּה תִּפָּדֶה לְגַמְרֵי בְּלִי תְּמוּרָה), then it would be worthy that the world be created through you (הָיָה רָאוּי דְּאִתְבְּרֵי בָּךְ הָעוֹלָם).” “But you are not without substitution (אֲבָל אֵין אַתְּ בְּלִי תְּמוּרָה), rather a redemption with actual substitution (אֶלָּא פִּדְיוֹן בִּתְמוּרָה מַמָּשׁ), like a captive for whom money is given for redemption and he goes out from captivity (כְּמוֹ שְׁבוּי אֶחָד שֶׁנוֹתֵן מָעוֹתָיו לְפִדְיוֹן וְיוֹצֵא מִשִּׁבְיוֹ), or another is given on his behalf in servitude (אוֹ שֶׁנָּתַן אַחֵר בַּעֲבוּרוֹ שִׁעְבּוּד בּוֹ), and this is not called perfect redemption” (וְאֵין זֶה נִקְרָא פִּדְיוֹן שָׁלֵם). And this is what the Holy One, Blessed be He, said to her (וְזֶהוּ שֶׁאָמַר לָהּ הקב״ה) (Zohar, Shemot 265b): “I am called Yeshuah [Salvation] (אֲנִי נִקְרָא יְשׁוּעָה), which implies complete salvation (שֶׁמַּשְׁמַע יְשׁוּעָה לְגַמְרֵי), and not this redemption of one thing for another (וְלֹא פְּדוּת זֶה תַּחַת זֶה).

As in the story that the Zohar brings about Rabbi Yosi of Pekiin (כְּמוֹ הַמַּעֲשֶׂה שֶׁמֵּבִיא הַזּוֹהַר עַל רַבִּי יוֹסֵי דְּפַקְּעִין), who inclined to die (אֲשֶׁר נָטָה לָמוּת), and his son, a young child of five years, came and wept over him seventy tears (וּבָא בְנוֹ יָנוּקָא בֶּן חָמֵשׁ שָׁנִים וּבָכָה עָלָיו שִׁבְעִים דְּמָעִין). And those seventy tears ascended before Him, may He be blessed (וְעָלוּ אָז אוֹתָן הַשִּׁבְעִים דְּמָעִין לְפָנָיו יִתְבָּרַךְ), and then the heavenly court convened and decided (וְאָז נִמְנוּ וְגָמְרוּ בֵּית דִּין שֶׁל מַעְלָה), and they redeemed him from death (וּפְדָאֻהוּ מִן הַמָּוֶת). But the Angel of Death did not wish to release him or to let him go (וְהַמַּלְאַךְ הַמָּוֶת לֹא רָצָה לְהַנִּיחוֹ וְלֹא לְפָטְרוֹ לָלֶכֶת מֵאֵצְלוֹ), until they gave in his place thirteen men (עַד שֶׁלָּקְחוּ בַּעֲדוֹ בִּתְמוּרָתוֹ י"ג אֲנָשִׁים). And this is what the verse says: “He will redeem his soul from going down to the pit; I have found a ransom” (Job 33) (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: יִפְדֵּהוּ מֵרֶדֶת שָׁחַת מָצָאתִי כֹּופֶר).

Interpretation: If you redeemed him such that Rabbi Yosef did not die (פֵּירוּשׁ: אִם פָּדִיתָ אוֹתוֹ שֶׁלֹּא מֵת ר׳ יוֹסֵף), it is because I found a ransom on his behalf-thirteen men (זֶה מִפְּנֵי שֶׁמָּצָאתִי כֹפֶר בַּעֲדוֹ י״ג אֲנָשִׁים). Therefore the Holy One Blessed Be He said to the letter Peh (וְלָכֵן אָמַר לָהּ הקב״ה לְפ״א): You are not a redeemer except with substitution (אַתְּ אֵינֵךְ פּוֹדָה אֶלָּא בִּתְמוּרָה), like the serpent who bites and returns to his place (כַּנָּחָשׁ הַנוֹשֵׁךְ וְחוֹזֵר לִמְקוֹמוֹ), so are you, bowing your head-your Peh-inside, to say (כָּךְ אַתְּ כְּפוּפָה הָרֹאשׁ שֶׁלָּךְ פ״א בִּפְנִים לוֹמַר): That you take for redemption, a substitution (שֶׁאַתְּ לוֹקַחַת עַל הַפְּדוּת תְּמוּרָה). Like the serpent who bites and hides itself (כְּמוֹ הַנָּחָשׁ הַנוֹשֵׁךְ וּמִטְמֵר אֶת עַצְמוֹ), in the way of the cracks of the clods of earth (בַּדֶּרֶךְ בֵּין חוֹרֵי גּוּשׁ עָפָר), and hides itself afterward in its cave (וּמִטְמֵר עַצְמוֹ אַחַר כָּךְ בְּמְעָרָתוֹ), so you show signs of purity (כָּךְ אַתְּ מַרְאֶה סִימְנֵי טָהֳרָה), that you are redemption and atonement (שֶׁאַתְּ פִּדְיוֹן וְכַפָּרָה), and you take substitution (וְאַתְּ לוֹקַחַת תְּמוּרָה).

And in the future as well the Holy One Blessed Be He will send us redemption (וּלְעָתִיד לָבוֹא גַּם כֵּן יִשְׁלַח הקב״ה לָנוּ פְּדוּת), and will bring destruction upon all the nations (וְיַעֲשֶׂה כָּל הָאוּמוֹת כָּלָיָה), and will destroy their lands (וְיַחֲרִיב אַרְצָם), and the Land of Israel will swallow their borders (וּתְבַלַּע אֶרֶץ יִשְׂרָאֵל אֶת גְּבוּלָם). Just as the upper Jerusalem is the Shekinah (כְּמוֹ שֶׁיְרוּשָׁלַיִם שֶׁל מַעְלָה הִיא הַשְּׁכִינָה), she is called in exile “Land of the Tzvi,” which cannot hold its hide (הִיא הַנִּקְרֵאת בַּגָּלוּת אֶרֶץ הַצְּבִי שֶׁאֵינוֹ מַחֲזִיק עוֹרוֹ), it was said of her: “Enlarge the place of your tent” (נֶאֱמַר עָלֶיהָ: הַרְחִיבִי מְקוֹם אֹהָלֵךְ) (Isaiah 54). And it follows from this that the place of Gehinnom will become sacred (וְנִמְשַׁךְ מִזֶּה שֶׁמְּקוֹם גֵּיהִנּוֹם יִהְיֶה קֹדֶשׁ), and there will be delight and dance for the Tzaddikim (וְשָׁם יִהְיֶה שַׁעֲשׁוּעַ וּמָחוֹל לַצַּדִּיקִים). And Gan Eden will encompass Gehinnom (וְגַן עֵדֶן יִכְלֹל אֶת הַגֵּיהִנּוֹם), as it is said: “Tofet is ordained of old; also, it is prepared for the king” (שֶׁנֶּאֱמַר: עָרוּךְ מֵאֶתְמוֹל תָּפְתֶּה גַּם הִיא לַמֶּלֶךְ הֻכַּן) (Isaiah 30). That the Holy One Blessed Be He in the future will delight Himself and stroll with the Tzaddikim in the dance of the camps (שֶׁהקב"ה לֶעָתִיד יְשַׁעֲשֵׁעַ עַצְמוֹ וִיטַיֵּל עִם הַצַּדִּיקִים בִּמְחוֹלַת הַמַּחֲנוֹת), two camps (תְּרֵין מַחֲנוֹת), from two academies-the academy of the firmament and the academy of Kudsha Berikh Hu (דְּתְּרֵין מְתִיבְתִּין: מְתִיבְתָּא דִּרְקִיעָא וּמְתִיבְתָּא דקב"ה). And then also the wilderness will become part of the Land of Israel (וְאָז גַּם הַמִּדְבָּר יִהְיֶה מְקוֹם א״י), as it is said (שֶׁנֶּאֱמַר): “The wilderness and the parched land shall be glad” (יְשֽׂוּשׂוּם מִדְבָּר וְצִיָּה) (Isaiah 35). And evil will be completely nullified (וְהָרַע יִהְיֶה בָּטֵל לְגַמְרֵי), only the remnant of death itself-a slight trace-will remain slightly sweetened (רַק נַחֲלַת הַמָּוֶת עַצְמוֹ מְעַט הַקָּט, יִשָּׁאֵר מְמוּתָק מְעַט), in the secret that Samael will be the executioner of the nations of the world p2-14(בְּסוֹד סַמְאֵ"ל יִהְיֶה קַלְמַטְנִירָא שֶׁל אֻמּוֹת הָעוֹלָם), to fulfill through the nations (לְקַיֵּם בָּאֻמּוֹת הָעוֹלָם): "The youth of a hundred years shall die" (יָמוּת הַנַּעַר בֶּן מֵאָה שָׁנָה) (Isaiah 65), and he will remain in great subjugation (וְיִשָּׁאֵר בְּהַכְנָעָה גְּדוֹלָה), to be a lifelong servant to the Mashiach (לִהְיוֹת עֶבֶד נִרְצָע לַמָּשִׁיחַ), to subjugate the nations through him (לִרְדוֹת בּוֹ הָאֻמּוֹת), and to send him after them to bring them with the whip of the wind (וּלְשַׁלֵּחַ אַחֲרֵיהֶם לְהָבִיאָם בְּשׁוֹט הָרוּחַ), if they will not listen to him (אִם לֹא יִשְׁמְעוּ אֵלָיו). And they will fulfill the Torah (וִיקַיְּמוּ הַתּוֹרָה), and also to sustain the human species (וְגַם לְקַיֵּם הַמִּין הָאֱנוֹשִׁי), but he will be called Lavan-for he will be whitened from his filth (אֶלָּא יִקָּרֵא לָבָן שֶׁיִּתְלַבֵּן מִטּוֹנְפוֹ), and he will not be found among mankind in licentiousness (וְלֹא יִהְיֶה מָצוּי אֵצֶל בְּנֵי אָדָם בְּזִנוּת), like a rooster with a hen (כְּתַרְנְגוֹל אֵצֶל תַּרְנְגוֹלֶת), but if the Tzaddik desires to unite with his wife (אֶלָּא אִם הַצַּדִּיק רוֹצֶה לְהִזְדַּוֵּג אֶל אִשְׁתּוֹ), he must pray to the Holy One Blessed Be He to give him a bit of evil inclination (צָרִיךְ לְהִתְפַּלֵּל לַה׳ לָתֵת לוֹ קְצַת יֵצֶר הָרָע בִּכְוַנַּת שָׁמַיִם), in order to give birth to new souls (לְהוֹלִיד נְשָׁמִתִין חֲדָתִין), each and every one with his proper mate (כָּל אֶחָד וְאֶחָד בְּבַת זוּגוֹ הָרָאוּי אֵלָיו). And not like now, when the pairings are swapped (וְלֹא כְּמוֹ עַתָּה שֶׁמְּחֻלָּפִים הַזִּוּוּגִים), and their lives are not true lives (וְחַיֵּיהֶם אֵינָם חַיִּים). And then there will be nullification of the evil inclination (וְאָז יִהְיֶה בִּטּוּל לַיֵּצֶר הָרָע), and it will be fulfilled in us: “And they were… naked… and they were not ashamed” (וְיִתְקַיֵּם בָּנוּ: וַיִּהְיוּ... עֲרוּמִּים... וְלֹא יִתְבּשָׁשׁוּ) (Bereshit 2), for the Holy One Blessed Be He will remove nakedness and shame from the world (כִּי הקב״ה יְבַעֵר עֶרְיָה וְעֶרְוָה מִן הָעוֹלָם). And from the judgments of the shofar will come all the tribulations upon the nations (וּמִן הַדִּינִים שֶׁל הַשּׁוֹפָר יָבֹאוּ כָּל הַצָּרוֹת עַל הָאֻמּוֹת), and with this Hashem will redeem us with eternal redemption (וּבָזֶה יִפְדֶּה אוֹתָנוּ הַשֵּׁם יִתְבָּרַךְ פִּדְיוֹן עוֹלָמִים), and He will give the nations in our place as substitution (וְיִתֵּן הָאֻמּוֹת תַּחְתֵּינוּ תְּמוּרָה), as it is said: “I have given Egypt for your ransom, Cush and Seba in your place” (שֶׁנֶּאֱמַר: נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ) (Isaiah 43).

And upon this the Sages said (וְעַל זֶה אָמְרוּ רַז״ל): “The Satan does not rule over two nations at once” (שָׂטָנָא בִּתְרֵי אוּמֵי לָא שָׁלִיט) (Megillah 6a). And upon this the Sages said (וְעַל זֶה אָמְרוּ רַז״ל): “If a person says to you: Rome is destroyed and Jerusalem is settled—believe it (אִם יֹאמַר לְךָ אָדָם: חָרְבָה רוֹמִי וְיָשְׁבָה יְרוּשָׁלַיִם — הַאֲמֵן) (Megillah 6a); but if both are destroyed, do not believe (חָרְבוּ שְׁתֵּיהֶן — אַל תַּאֲמֵן), as it is said: “I will be filled; she is laid waste” (אִמָּלְאָה הֶחֳרָבָה) (Ezekiel 26). And this is the secret of “Blow the shofar at the New Moon” (וְזֶהוּ סוֹד: ״תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר״) (Psalms 81).

For the Name Adonai, repeated twice, equals Teka‘u [Blow] (כִּי אֲדֹנָי פְּעָמַיִם אֲדֹנָי עוֹלֶה תִּקְעוּ), explanation: Adonai has twenty-four permutations (פֵּירוּשׁ: אֲדֹנָי יֵשׁ לוֹ כ״ד צֵרוּפִים), and Adonai is the letters of Dina deMalkhuta Dina [The law of the kingdom is the law] (וַאֲדֹנָי הוּא אוֹתִיּוֹת: דִּינָא דְּמַלְכוּתָא דִּינָא), and twenty-four times twenty-four equals in gematria Teka‘u [Blow] (וְכ״ד פְּעָמִים כ״ד הוּא בְּגִימַטְרִיָּא תִּקְעוּ), and Adonai itself is Din [Judgment] (וַאֲדֹנָי עַצְמוֹ הוּא דִּין), all the more so this squared form which is Din [Judgment] (וּמִכָּל שֶׁכֵּן הָרִיבּוּעַ הַזֶּה שֶׁהוּא דִּין). And the Dinim [Judgments] of Elohim of the shofar will attain sweetening (וּדִינֵי אֱלֹהִים שֶׁל שׁוֹפָר יַשִּׂיגוּ מִיתּוּק), from the secret of the month, which rises as twelve Havayot (מִסּוֹד חֹדֶשׁ שֶׁהוּא עוֹלֶה י״ב הֲוָיּוֹת), or “in the month” (אוֹ בַּחֹדֶשׁ), in the spelling with Vav (בְּמִלּוּי וָאו), its gematria is 320 Dinim [Judgments] (הוּא גִּימַטְרִיָּא ש״ך דִּינִים), all the Dinim [Judgments] (כֻּלָּם הַדִּינִים) will come upon those distant from Him (יָבוֹאוּ לְרְחוֹקָיו), and Samael the wicked (וְסַמְאֵ״ל הָרָשָׁע), upon hearing the sound of this shofar on Rosh Hashanah (בְּשָׁמְעוֹ קוֹל הַשּׁוֹפָר הַזֶּה בְּרֹאשׁ הַשָּׁנָה), in the heavens and the earth (בַּשָּׁמַיִם וָאָרֶץ), for it is the arousal from below (כִּי הוּא הִתְעוֹרְרוּת הַתַּחְתּוֹן), which awakens the shofar of Har Sinai from Imma (הַמְּעוֹרֵר הַשּׁוֹפָר שֶׁל הַר סִינַי שֶׁל אִימָּא), which is called the Great Shofar (הַנִּקְרָא שׁוֹפָר גָּדוֹל). From there came to Israel liberty from subjugation to kingdoms (אֲשֶׁר מִשָּׁם הִגִּיעַ לְיִשְׂרָאֵל חֵרוּת מִשִּׁעְבּוּד מַלְכֻיּוֹת), liberty from the Angel of Death (חֵרוּת מִמַלְאַךְ הַמָּוֶת), and from this will be drawn the nullification of evil entirely (וּמִזֶּה יִמָּשֵׁךְ בִּטּוּל הָרַע לְגַמְרֵי), in the secret of the slaughtering of the evil inclination (בְּסוֹד שְׁחִיטַת הַיֵּצֶר הָרָע), and its death is its nullification (וּמִיתָתוֹ הוּא בִּטּוּלוֹ). Therefore he fears and trembles greatly (לָכֵן הוּא יָרֵא וְחָרֵד מְאֹד), because he knows that on every Rosh Hashanah judgment is decreed for Israel and for the nations (עַל שֶׁיוֹדֵעַ שֶׁכָּל רֹאשׁ הַשָּׁנָה נִקְבַּע הַדִּין לְיִשְׂרָאֵל וְלָאֻמּוֹת), either this one or that one prevails (אוֹ זֶה אוֹ זֶה גּוֹבֵר). For on that day Adam haRishon sinned (כִּי אוֹתוֹ הַיּוֹם חָטָא אָדָם הָרִאשׁוֹן), through this enticer and misleader (עַל־יְדֵי הַמֵּסִית וְהַמֵּדִיחַ הַזֶּה), and judgment was established for generations (וְנִקְבַּע הַדִּין לְדוֹרוֹת), to see who shall live in exchange (וּלִרְאוֹת מִי יִחְיֶה בִּתְמוּרָה).

Therefore, all the prayers of Rosh Hashanah point to this (וְלָכֵן כָּל הַתְּפִלּוֹת שֶׁל רֹאשׁ הַשָּׁנָה מוֹרִים עַל זֶה). And so: “Place Your awe upon all Your works” (וּבְכֵן: ״תֵּן פַּחְדְּךָ עַל כָּל מַעֲשֶׂיךָ״), and “reign over them swiftly” (וּתְמְלוֹךְ עֲלֵיהֶם מְהֵרָה), and “iniquity will shut its mouth” (וְעַוְלָתָה תִּקְפֹּץ פִּיהָ), “let sins cease from the earth” (יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ). And therefore the Angel of Death stands full of fear and dread (וְלָכֵן עוֹמֵד מַלְאַךְ הַמָּוֶת מָלֵא פַּחַד וְאֵימָה), from the terror of the Day of Judgment (מֵאֵימַת יוֹם הַדִּין), and this is the secret of the confounding of the Satan (וְזֶהוּ סוֹד עֵרְבּוּב הַשָּׂטָן). For just as Adam haRishon sinned on Rosh Hashanah (כִּי כְּשֶׁחָטָא אָדָם הָרִאשׁוֹן בְּרֹאשׁ הַשָּׁנָה), and on this day was decreed the dominion of Samael (וְנִגְזַר בַּיּוֹם הַזֶּה שָׁלִיטוּתוֹ שֶׁל ס״ם), so too on this very day—that is, the Rosh Hashanah preceding the redemption (כֵּן בַּיּוֹם הַזֶּה, דְּהַיְינוּ רֹאשׁ הַשָּׁנָה שֶׁלִּפְנֵי הַגְּאֻלָּה)—Hashem, may He be blessed, will decree his downfall (יִגְזֹר הַשֵּׁם יִתְבָּרַךְ מַפַלְתּוֹ), and He will utterly ban and destroy him through this shofar (וְיַחֲרִים וִיכַלֶּה אוֹתוֹ בַּשּׁוֹפָר הַזֶּה), together with all the nations (בִּצְרוּף כָּל הָאֻמּוֹת). And it will be fulfilled speedily in our days, that which was said (וְיִתְקַיֵּם בִּמְהֵרָה בְּיָמֵינוּ מַה שֶּׁנֶּאֱמַר): “And it shall be on that day, Hashem shall punish the host of the high ones on high, and the kings of the earth upon the earth” (וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד י״י עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה בָּאֲדָמָה) (Isaiah 24). And then: “The heavens shall vanish like smoke” (וְאָז ״שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ״) (Isaiah 51)—this is Samael (זֶה סַמְאֵ״ל), and “the earth”—this is Lilith (וְהָאָרֶץ דָּא לִילִית), “like a garment they shall wear out” (כַּבֶּגֶד תִּבְלֶה) (Isaiah 51). And concerning Ze’ir Anpin and His Nukvah it is said (וְעַל ז״א וְנוּקְבֵיהּ נֶאֱמַר): “For as the new heavens and the new earth that I will make…” (כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה) (Isaiah 66). And it is said: “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days” (וְנֶאֱמַר: ״וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים״) (Isaiah 30). Amen and Amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).