Chapter Thirty-Two (פֶּרֶק שְׁלוֹשִׁים וּשְׁנַיִם)

In this chapter, observe several words through the letter transformations of Atbash

(בַּפֶּרֶק הַזֶּה רְאֵה כַּמָּה מִלִּים בַּחִילּוּפֵי אוֹתִיּוֹת אַתְבַּ״ש)

Just as there are here one thousand generations from the side of the gevurot (כְּמוֹ שֶׁיֵּשׁ כָּאן אֶלֶף דּוֹר מִצַּד הַגְּבוּרוֹת), so too the Holy One Blessed Be He brought forth opposite them one thousand generations of the pure ones (כֵּן הוֹצִיא הקב״ה כְּנֶגְדָּן אֶלֶף דּוֹר שֶׁל טְהוֹרִים), from which were made ten ranks of angels in the World of Tikkun (שֶׁנַּעֲשׂוּ מֵהֶם עֲשָׂרָה כִּתּוֹת שֶׁל מַלְאָכִים בָּעוֹלָם הַתִּקּוּן). And they are from the side of the chasadim within these Sefirot (וְהֵם מִצַּד הַחֲסָדִים שֶׁבָּאֵלּוּ הַסְּפִירוֹת), and at their head are the seven who behold the face of the King (וּבְרֹאשָׁם הֵם ז׳ רוֹאֵי פְּנֵי הַמֶּלֶךְ), who are Argaman - Uriel, Nuriel, Rafael, Gavriel, Micha’el, Shemu’el, Metatron, and Yehuel (שֶׁהֵם אַרְגְּמָ״ן אוּרִיאֵל נוּרִיאֵל רְפָאֵל גַּבְרִיאֵל מִיכָאֵל וּשְׁמוּאֵל מֶטָּטְרוֹן וִיהוּאֵל), who sit first in Malkhut, before the veil (הַיּוֹשְׁבִים רִאשׁוֹנָה בְּמַלְכוּת לִפְנִים מִן הַפַּרְגוֹד). And from here downward He makes His angels spirits (וּמִכָּאן וְלְמַטָּה עוֹשֶׂה מַלְאָכָיו רוּחוֹת). And know that all the pure souls that are from the World of the Nekudot (וְדַע לְךָ כִּי כָּל הַנְּשָׁמוֹת הַטְּהוֹרוֹת שֶׁהֵם מֵעוֹלָם הַנְּקוּדוֹת), those that are from Chesed were included in Micha’el (אוֹתָם שֶׁהֵם מֵחֶסֶד נִכְלְלוּ בְּמִיכָאֵל), and those of the Sefirah of Gevurah were included in Gavriel (וְשֶׁל סְפִירַת גְּבוּרָה נִכְלְלוּ בְּגַבְרִיאֵל), and those of Tiferet in Uriel (וְשֶׁל תִּפְאֶרֶת בְּאוּרִיאֵל), and those of Netzach in Shemu’el (וְשֶׁל נֶצַח בִּשְׁמוּאֵל), and those of Hod in Yehuel (וְשֶׁל הוֹד בִּיהוּאֵל), and those of Yesod in Nuriel (וְשֶׁל יְסוֹד בְּנוּרִיאֵל), and those of Malkhut in Rafael (וְשֶׁל מַלְכוּת בְּרְפָאֵל). And know that the spark of Avraham Avinu is from Micha’el (וְדַע שֶׁנִּיצוֹץ שֶׁל אַבְרָהָם אָבִינוּ הוּא מִמִּיכָאֵל), and that of Yitzchak from Gavriel (וְשֶׁל יִצְחָק מִגַּבְרִיאֵל), and that of Ya’akov from Uriel (וְשֶׁל יַעֲקֹב מֵאוּרִיאֵל), and they were the heads of the generations to rectify those wicked generations, to make them pure (וְהֵם הָיוּ רָאשֵׁי הַדּוֹר לְתַקֵּן הַדּוֹרוֹת הָרְשָׁעִים הָהֵם לִהְיוֹת טְהוֹרִים). And they are from the very essence of the soul of Adam haRishon (וְהֵם מֵעֶצֶם נִשְׁמַת אָדָם הָרִאשׁוֹן), in the secret of the reincarnation of his parts - the right side, the left side, and the middle (בְּסוֹד הַגִּלְגּוּל שֶׁל חֶלְקָיו צַד יָמִין וְצַד שְׂמֹאל וְשֶׁל אֶמְצָעִי) - to melt and purge the impurity that he received from Samael and the serpent, his mate (לְהָתִיךְ הַזּוֹהֲמָא שֶׁקִּבֵּל מִסַּמָּאֵל וְנָחָשׁ זוּגָתוֹ). And therefore Adam haRishon was created in the crowns, to rectify the generation of the fallen one, the generation of Mashiach, as we mentioned above (וְלָכֵן נִבְרָא אָדָם הָרִאשׁוֹן בַּכְּתָרִים לְתַקֵּן דּוֹר בַּר־נַפְלִי מָשִׁיחַ שֶׁאָמַרְנוּ לְמַעְלָה).

And know that this Uriel, before he came into Ya’akov, came first into Chanoch (וְדַע שֶׁאוּרִיאֵל זֶה קוֹדֶם שֶׁבָּא בְּיַעֲקֹב בָּא בְּחֲנוֹךְ). And therefore Chanoch, when he came into this physical world, entered with body and soul into Gan Eden and ate from the Tree of Life (וְלָזֶה חֲנוֹךְ כְּשֶׁבָּא בָּעוֹלָם הַזֶּה הַגַּשְׁמִי נִכְנַס בְּגוּף וָנֶפֶשׁ לְגַן עֵדֶן וְאָכַל מֵעֵץ הַחַיִּים), and he found within the tree the Book of Raziel and took it and studied it (וּמָצָא בְּתוֹךְ הָאִילָן סֵפֶר רָזִיאֵל וּלְקָחוֹ וְעִיֵּן בּוֹ), and from it he composed a book called Sifra de-Chanoch [The Book of Enoch] (וּמִמֶּנּוּ חִבֵּר סֵפֶר אֶחָד הַנִּקְרָא סִפְרָא דְּחֲנוֹךְ). And this is what is written: “And Chanoch walked with Elohim” (Bereshit 5) (וְהַיְנוּ דִּכְתִיב וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים), meaning that he walked in Gan Eden and returned to this world (כְּלוֹמַר שֶׁהָלַךְ בְּגַן עֵדֶן וְחָזַר בָּעוֹלָם הַזֶּה). And all this he did through the power that was given to him from the spark of Uriel (וְכָל זֶה עָשָׂה מִן הַכֹּחַ שֶׁנִּתַּן לוֹ מִנִּיצוֹץ אוּרִיאֵל), and he ascends to 248, to allude that he came into Chanoch through the 248 limbs (וְהוּא עוֹלֶה רַמ״ח לְרַמֵּז שֶׁבָּא בְּחֲנוֹךְ בְּרַמ״ח אֵיבָרִים). And when Chanoch was taken, meaning that he returned to his root (וְכַשֶּׁנִּלְקַח חֲנוֹךְ כְּלוֹמַר שֶׁחָזַר לְשָׁרְשׁוֹ), he became the angel Metatron, who includes all the angels (וְנַעֲשָׂה מַלְאָךְ מֶטָּטְרוֹן הַכּוֹלֵל כָּל הַמַּלְאָכִים), and this was his advantage that was added to him as his reward, because he was in this world and was righteous (וְזֶה הַיִּתְרוֹן שֶׁלּוֹ שֶׁנִּתְוֹסַף לוֹ מִצַּד שְׂכָרוֹ מִפְּנֵי שֶׁהָיָה בָּעוֹלָם הַזֶּה וְהָיָה צַדִּיק). And specifically the spark that he received is the secret of the body of Metatron (וְדוּקְקָא הַנִּיצוֹץ שֶׁקִּבֵּל הוּא סוֹד הַגּוּף שֶׁל מֶטָּטְרוֹן), but his Nefesh, Ruach, and Neshamah dwell truly in Beri’ah, with the righteous in Gan Eden (אֲבָל נֶפֶשׁ רוּחַ וּנְשָׁמָה שֶׁלּוֹ יוֹשֶׁבֶת בִּבְרִיאָה מַמָּשׁ עִם הַצַּדִּיקִים בְּגַן עֵדֶן). And the verse says: “And he was no more, for Elohim took him” (Bereshit 5) (וְאוֹמֵר הַכָּתוּב וְאֵינֶנּוּ כִּי לָקַח אוֹתוֹ אֱלֹהִים), meaning that his physical matter was no longer in existence (כְּלוֹמַר שֶׁהַחֹמֶר שֶׁלּוֹ אֵינוֹ בַּנִּמְצָא). And when he returned to this world, he gave his book to his son Metushelach (וְכַשֶּׁחָזַר בָּעוֹלָם הַזֶּה מָסַר סִפְרוֹ לִבְנוֹ מְתוּשֶׁלַח). And these are the words written in the newly printed Zohar (וְאֵלוּ הַדְּבָרִים כְּתוּבִים בַּזֹּהַר הַנִּדְפָּס חָדָשׁ), on the verse: “And Chanoch walked” (Bereshit 5) (עַל פָּסוּק: "וַיִּתְהַלֵּךְ חֲנוֹךְ").

And know, that the likeness of Ya'akov was like that of Chanoch (וְדַע, שֶׁדִּיּוֹקָן שֶׁל יַעֲקֹב הָיָה כְּשֶׁל חֲנוֹךְ), and the likeness of Chanoch was like that of Adam haRishon (וְשֶׁל חֲנוֹךְ הָיָה כְּשֶׁל אָדָם הָרִאשׁוֹן), for Chanoch received the soul of Adam haRishon (כִּי חֲנוֹךְ קִבֵּל נְשָׁמָה שֶׁל אָדָם הָרִאשׁוֹן) which fled from him-the upper radiance (שֶׁפָּרְחָה מִמֶּנּוּ 'זֵהֲרָא עִילָּאָה')-when he sinned (כְּשֶׁחָטָא), and Ya'akov took what remained in him (וְיַעֲקֹב לָקַח מַה שֶּׁנִּשְׁאַר בּוֹ). And know, that Ze’ir is Adam haRishon (וְדַע, שְׁזְעִיר הוּא אָדָם הָרִאשׁוֹן), and Chanoch is from his navel downward-that is, the Tiferet of Ze’ir (וְחֲנוֹךְ הוּא מִטַּבּוּרוֹ וּלְמַטָּה דְּהַיְינוּ ת״ת שֶׁל זְעִיר), for Adam haRishon includes all the souls of Israel (כִּי אָדָם הָרִאשׁוֹן כּוֹלֵל כָּל נְשָׁמוֹת יִשְׂרָאֵל), as our Sages said on the verse: “Where were you when I founded the earth” (Job 38) (כְּאָמְרָם ז״ל עַל פָּסוּק: "אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ). …this was hanging by his hair (…זֶה הָיָה תָּלוּי בִּשְׂעָרוֹ), and it is a spiritual light encompassing all (וְהוּא אוֹר רוּחָנִי הַכּוֹלֵל כָּל), the light of the soul of Israel to it (אוֹר נְשָׁמַת יִשְׂרָאֵל אֵלָיו). And just as Ze’ir is seven Sefirot from Chesed and below (וּכְמוֹ שֶׁזְּעִיר הוּא ז׳ סְפִירוֹת מֵחֶסֶד וּלְמַטָּה), and the essential is Tiferet (וְהָעִקָּר הוּא ת״ת), so too Adam haRishon is Ze’ir (כֵּן אָדָם הָרִאשׁוֹן הוּא זְעִיר), and Chanoch is Tiferet (וְחֲנוֹךְ הוּא ת״ת). And just as Tiferet includes the arms and legs (וּכְמוֹ שֶׁהַת״ת כּוֹלֵל הַזְּרֹעוֹת וְהָרְגָלִים), so too Chanoch-who is Metatron-includes also all seven (כֵּן חֲנוֹךְ דְּהַיְינוּ מֶטַטְרוֹן כּוֹלֵל גַּם הוּא כָּל הַשִּׁבְעָה), and for this reason he is called Sar haPanim (וְלָזֹאת נִקְרָא שַׂר הַפָּנִים). And he is also called Sar haPanim (וְנִקְרָא גַּם כֵּן שַׂר הַפָּנִים), because he is a minister who includes all seven who behold the face of the King (מִפְּנֵי שֶׁהוּא שַׂר הַכּוֹלֵל כָּל הַז׳ רוֹאֵי פְּנֵי הַמֶּלֶךְ), and he is the very likeness of Ze’ir (וְהוּא דִּיוֹקְנָא שֶׁל זְעִיר מַמָּשׁ). And just as Ze’ir includes seven Sefirot (וּכְמוֹ שֶׁזְּעִיר כּוֹלֵל ז׳ סְפִירוֹת), so too Metatron includes seven who behold the face of the King (כֵּן מֶטַטְרוֹן כּוֹלֵל ז׳ רוֹאֵי פְּנֵי הַמֶּלֶךְ), who are on the inner side of the Pargod (שֶׁהֵם לִפְנִים מִן הַפַּרְגּוֹד), where the Face of the King is (אֲשֶׁר שָׁם פְּנֵי הַמֶּלֶךְ), without any interruption or separating veil (בְּלִי שׁוּם הֶפְסֵק וּמָסָךְ מַבְדִּיל), and each one corresponds to one Sefirah (וְכָל אֶחָד כְּנֶגֶד סְפִירָה אַחַת).

And know, that although the verse says: “Michael the great prince who stands for the children of your people” (Daniel 12) (וְדַע, שֶׁאַף עַל פִּי שֶׁאָמַר הַכָּתוּב: "מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעוֹמֵד עַל בְּנֵי עַמֶּךָ"), nevertheless Chanoch includes him (מִכָּל מָקוֹם חֲנוֹךְ כּוֹלֵל אוֹתוֹ). And know, that in every measure and measure of the seven measures, each of which is included of ten (וְדַע שֶׁבְּכָל מִדָּה וּמִדָּה מִשֶּׁבַע מִדּוֹת שֶׁהִיא כְּלוּלָה מֵעֶשֶׂר), there are ten Names within it (יֵשׁ בָּהּ עֲשָׂרָה שֵׁמוֹת), and Metatron includes them all (וּמֶטַטְרוֹן כּוֹלֵל אוֹתָם). And this is that which our Sages of blessed memory said-that Metatron has seventy Names (וְהַיְינוּ שֶׁאָמְרוּ חֲז״ל שֶׁמֶּטַטְרוֹן יֵשׁ לוֹ שִׁבְעִים שֵׁמוֹת). And know, that the Name which includes all the seventy (וְדַע שֶׁהַשֵּׁם הַכּוֹלֵל אוֹתָם הַשִּׁבְעִים), is in the middle of the seventy (הוּא בֶּאֶמְצַע הַשִּׁבְעִים), and is called 'Decisive Spirit' [Ruach Pesakanit] (וְנִקְרָא רוּחַ פְּסַקָּנִית). And from each of these seventy Names there goes forth one company of angels (וְכָל אֵלּוּ עֶשֶׂר שֵׁמוֹת יוֹצֵא מִכָּל אֶחָד מֵהֶם כְּתָא אַחַת שֶׁל מַלְאָכִים), and many ministers serve beneath them in the World of Asiyah (וְכַמָּה מְשַׁמְּשִׁים תַּחְתֵּיהֶם בָּעוֹלָם הָעֲשִׂיָּה). And I have already told you that Ze’ir is Adam haRishon (וְכְבָר אָמַרְתִּי לְךָ שֶׁזְּעִיר הוּא אָדָם הָרִאשׁוֹן), and Hevel is the inner likeness of Ze’ir (וְהֶבֶל דִּיוֹקַן שֶׁל זְעִיר מִלְּגַּאוֹ), and this is the secret of what is said in the Zohar: “Moshe from within the Vav” (Daf 94b) (וְזֶהוּ סוֹד אוֹמְרוֹ בַּזֹּהַר: מֹשֶׁה מִלְּגַּאוֹ ו׳). And there, in place of Hevel and Chanoch, he returns to Adam haRishon (וְשָׁם תְּמוּרַת הֶבֶל וְחֲנוֹךְ הוּא חוֹזֵר לְאָדָם הָרִאשׁוֹן), and there is his 'Decisive Spirit' [Ruach Pesakanit] (וְשָׁם רוּחַ פְּסַקָּנִית שֶׁלוֹ), that is, his inner likeness (הַיְינוּ הַדִּיוֹקַן מִלְּגַּאוֹ). And in place of 'Decisive Spirit' [Ruach Pesakanit], Noach and Avraham, Yitzchak and Ya'akov all return among them (וְתְמוּרַת רוּחַ פְּסַקָּנִית, נֹחַ וְאַבְרָהָם יִצְחָק וְיַעֲקֹב חוֹזְרִים בֵּין כֻּלָּם), Adam haRishon and the inner likeness is Israel (אָדָם הָרִאשׁוֹן וְהַדִּיוֹקָן מִלְּגַּאוֹ הוּא יִשְׂרָאֵל), to exclude Ya'akov who is from the outside (לְאַפּוּקֵי יַעֲקֹב שֶׁהוּא מִלְּבַר), and in place of Israel, Moshe, who is more inward (וּתְמוּרַת יִשְׂרָאֵל מֹשֶׁה שֶׁהוּא יוֹתֵר פְּנִימִי). And let us return to our matter (וְנָחוּזוּ לְעִנְיָנֵינוּ). And because Moshe was Hevel and Shet (וּמִפְּנֵי שֶׁמֹשֶׁה הָיָה הֶבֶל וְשֵׁת), for so is shown in the Name Moshe by its letters (כִּי כֵן מַרְאֶה שֵׁם מֹשֶׁה בְּאוֹתִיּוֹת שֶׁלוֹ), for the Mem is Moshe (כִּי הַמֵּם הוּא מֹשֶׁה), the Shin is Shet (וְשִׁין שֵׁת), and the Heh is Hevel (וְהֵא הֶבֶל). And because in the Name Moshe the Tav of Shet and the Lamed of Hevel are lacking (וּמִפְּנֵי כִּי לְשֵׁם מֹשֶׁה חָסֵר תָּו שֶׁל שֵׁת וְלָמֶ״ד שֶׁל הֶבֶל), therefore Hashem appeared to him in a flame of fire (לָכֵן נִרְאָה לוֹ יי בְּלַבַּת־אֵשׁ) as if giving to him, or returning to him, the three letters that were missing in his Name from Shet and Hevel (כְּאִלּוּ הָיָה נוֹתֵן לוֹ אוֹ חוֹזֵר לוֹ הַג׳ אוֹתִיּוֹת שֶׁהָיוּ חֲסֵרוֹת בִּשְׁמוֹ מִשֵּׁת וְהֶבֶל), and therefore he ascended to a higher degree (וְלָכֵן עָלָה בְּמַדְרֵגָה יוֹתֵר מְעוּלָּה). And afterwards the verse mentions “fire,” which is Adam haRishon and Shet (וְאַחַר כָּךְ מֻזְכָּר בַּפָּסוּק אֵשׁ שֶׁהוּא אָדָם הָרִאשׁוֹן וְשֵׁת), who is in his likeness and in his image (שֶׁהוּא בְּדְמוּתוֹ וּבְצַלְמוֹ), and therefore it says “in a flame of fire” (וְלָכֵן אָמַר בְּלַבַּת אֵשׁ), and also Ya'akov is the likeness of Chanoch (וְגַם כֵּן יַעֲקֹב הוּא דִּיוֹקָן שֶׁל חֲנוֹךְ). And consider the Name Metatron (וְתַחְשֹׁב שֵׁם מֶטַטְרוֹן), Mitatron and Chanoch (מִיטַּטְרוֹן וְחֲנוֹךְ), that these three together with the inclusive value equal in number Ya'akov Yisrael (שֶׁעוֹלִים אֵלּוּ הַשְּׁלוֹשָׁה עִם הַכּוֹלֵל כְּמִסְפַּר יַעֲקֹב יִשְׂרָאֵל), which are seven hundred and twenty-three (שֶׁהֵם שִׁבְעָה מֵאוֹת וּשְׁלוֹשָׁה וְעֶשְׂרִים). And if you will say, “Behold it is said in another verse: And fire went forth from before Hashem” (Leviticus 10) (וְאִם תֹּאמַר וְהֲלֹא נֶאֱמַר בְּפָסוּק אַחֵר: וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה׳), you may say in truth also that this fire is Adam and Shet (תֹּאמַר, בֶּאֱמֶת גַּם כֵּן, שֶׁזֶּה הָאֵשׁ אָדָם וְשֵׁת הֵם), because Nadav and Avihu are a spark of Kayin (מִפְּנֵי שֶׁנָדָב וַאֲבִיהוּא הֵם נִצּוֹץ שֶׁל קַיִן). For the good that was in the soul of Kayin came into Aharon (כִּי הַטּוֹב שֶׁבַּנֶּפֶשׁ שֶׁל קַיִן הָיָה בְּאַהֲרֹן), and the remainder was in Yitro (וְהַשְּׁאָר הָיָה בְּיִתְרוֹ), and this is the meaning of the word Yitro “Yeter haPelitah,” the remainder of the escape (וְזֶהוּ לָשׁוֹן יִתְרוֹ, יֶתֶר הַפְּלֵיטָה). That which Aharon did not take, he took (מַה שֶּׁלֹּא לָקַח אַהֲרֹן, לָקַח הוּא). And the spark that was in Nadav and Avihu was divided into two (וְהַנִּצּוֹץ שֶׁהָיָה בְּנָדָב וַאֲבִיהוּא נֶחְלַק לִשְׁנַיִם), and they desired to enjoy the radiance of the Shekhinah in their jealousy (וְרָצוּ לֵיהָנוֹת מִזִּיו הַשְּׁכִינָה בְּקִנְאָתָם), for until now was awakened within them the jealousy of Hevel (שֶׁעַד עַתָּה נִתְעוֹרֵר לָהֶם הַקִּנְאָה שֶׁל הֶבֶל). And because of this, the fire went forth from the end of Adam and Shet (וּבַעֲבוּר זֶה יָצְאָה הָאֵשׁ מִסּוֹף אָדָם וְשֵׁת), which is Ze’ir (שֶׁהוּא זְעִיר), and it burned their souls with sparks of fire (וְשָׂרַף נִשְׁמוֹתָם בְּנִיצוֹצֵי הָאֵשׁ), which entered into their nostrils from the two lights of Adam and Shet (שֶׁנִּכְנְסוּ בְּנַחִירֵיהֶם מִשְּׁנֵי אוֹרוֹת שֶׁל אָדָם וְשֵׁת). And afterwards they came in the mystery of Ibbur in Pinchas (וְאַחַר כָּךְ בָּאוּ בְּסוֹד הָעִיבּוּר בְּפִינְחָס), and when there was the matter of Yiftach, that he did not wish to go to him to release his vow (וּכְשֶׁהָיָה עִנְיָן שֶׁל יִפְתָּח שֶׁלֹּא רָצָה לָלֶכֶת אֵלָיו לְהַתִּיר נִדְרוֹ), they were transferred from him (נֶעְתָּקוּ מִמֶּנּוּ), because they had not come with him from the beginning of creation, the time of his birth (כֵּיוָן שֶׁלֹּא בָּאוּ עִמּוֹ מִתְּחִלַּת הַבְּרִיאָה זְמַן לֵידָתוֹ), therefore easily they flew from him (בְּקַל פָּרְחוּ מִמֶּנּוּ), as is known in the mystery of Ibbur, which I will explain sufficiently in its proper place (כַּנּוֹדָע בְּסוֹד הָעִיבּוּר אֲשֶׁר אֲבָאֲרֶנּוּ דַּי צָרְכּוֹ בִּמְקוֹמוֹ הָרָאוּי לוֹ). As it is said: “And Pinchas was prince over them before Hashem was with him-before, and not now” (I Chronicles 9) (שֶׁנֶּאֱמַר: וּפִינְחָס נָגִיד עֲלֵיהֶם לְפָנִים ה׳ עִמּוֹ-לְפָנִים וְלֹא עַתָּה). And afterwards they came in Chofni and Pinchas and were slain (וְאַחַר כָּךְ בָּאוּ בְּחָפְנִי וּפִינְחָס וְנֶהֶרְגוּ), and afterwards they came in the two sons of Shmuel (וְאַחַר כָּךְ בָּאוּ בִּשְׁנֵי בְּנֵי שְׁמוּאֵל). And because they sinned concerning the flesh (וּמִפְּנֵי שֶׁחָטְאוּ בַּבָּשָׂר), they came as two ravens, which were two men, as our Sages of blessed memory said (בָּאוּ בִּשְׁנֵי עוֹרְבִים שֶׁהָיוּ שְׁנֵי אֲנָשִׁים כְּמוֹ שֶׁאָמְרוּ חֲז״ל), and they were rectified in the flesh which they brought to Eliyahu every day (וְנִתְקְנוּ בַּבָּשָׂר שֶׁהָיוּ מוֹבִילִים לְאֵלִיָּהוּ בְּכָל יוֹם). And Nadav and Avihu mentioned above (וְנָדָב וַאֲבִיהוּא הַנִּזְכָּרִים), they were the two horns of the ram of Yitzchak (הֵם הָיוּ שְׁתֵּי קַרְנַיִם מֵאֵילוֹ שֶׁל יִצְחָק), meaning two times Keren (horn), which equals the gematria of Shet (פֵּירוּשׁ ב׳ פְּעָמִים קֶרֶן גִּימַטְרִיאָא שֵׁ״ת), which is the end of the body (שֶׁהוּא סִיוּמָא דְגוּפָּא), and the ram-meaning, the strength of Yitzchak (וְאֵילוֹ רָצוֹן לוֹמַר מִתּוֹקְפוֹ שֶׁל יִצְחָק), who is the Yesod of Ze’ir (שֶׁהוּא יְסוֹד דְּזְעִיר), in the mystery of “the summer of life is Yitzchak,” the end of the body, called “the Living of Worlds” (בְּסוֹד קַיִץ חַ״י הוּא יִצְחָק סִיוּמָא דְגוּפָּא הַנִּקְרָא חַי הָעוֹלָמִים). And they are the horns of Hod of Imma (וְהֵם קַרְנֵי הָהוֹד שֶׁל אִמָּא), the secret of the Tablets of Freedom and Jubilee (סוֹד הַלּוּחוֹת שֶׁל הַחֵרוּת וְהַיּוֹבֵל), which sweeten all the Hodot (הַמְמַתֵּק כָּל הַהוֹדוֹת), and therefore it is called Shofar (וְלָכֵן נִקְרָא שׁוֹפָר), because it is the beauty of the body (Shufra deGufa) (כִּי הוּא שׁוּפְרָא דְּגוּפָּא), and the splendor and majesty of Israel (וְהוֹד וְהָדָר שֶׁל יִשְׂרָאֵל), to rule over the nations with the horns (לִשְׁלוֹט עַל הָאוּמּוֹת בַּקַּרְנַיִם), that gore the Klipot until their end (הַמְנַגְּחִים אֶת הַקְּלִיפּוֹת עַד כִּלְיוֹתָם). And similar to this it is said: “And Zedekiah son of Chenaanah made for himself horns of iron... ‘With these you shall gore Aram until they are consumed’” (I Kings 22) (וּדְיוּקְנָא דִּילֵיהּ: וַיַּעַשׂ לוֹ צִדְקִיָּהוּ בֶן כְּנַעֲנָה קַרְנֵי בַרְזֶל... בְּאֵלֶּה תִּנְגַּח אֶת אֲרָם עַד כַלּוֹתָם). For when Yitzchak was bound, all the princes of judgment above were bound by Avraham, the man of Chesed (כִּי כְּשֶׁנֶּעֱקַד יִצְחָק נֶעֱקְדוּ כָּל שָׂרֵי הַדִּין לְמַעְלָה מִיַּד אַבְרָהָם אִישׁ הַחֶסֶד), Chesed bound Fear (חֶסֶד עָקַד לְפַחַד), Michael bound Gavriel (מִיכָאֵל עָקַד לְגַבְרִיאֵל), and all the more so Samael (וּמִכָּל שֶׁכֵּן לְסַמָּאֵל). And even Tzedek [Jupiter] bound Ma’adim [Mars] (וַאֲפִלּוּ צֶדֶק עָקַד לְמַאֲדִים), and the power of judgment was weakened (וְנֶחְלַשׁ כֹּחַ הַדִּין), and all the more the corruption of judgment (וּמִכָּל שֶׁכֵּן עִוּוּת הַדִּין), that had prevailed previously through the filth of the serpent (מַה שֶּׁגָּבַר קוֹדֶם עַל יְדֵי זוֹהֲמַת הַנָּחָשׁ), who came upon Chavah and cast in her defilement (שֶׁבָּא עַל חַוָּה וְהִטִּילָהּ בָּהּ זוֹהֲמָה). And this rectification will also be in the future to come (וְתִקּוּן זֶה יִהְיֶה גַּם כֵּן לֶעָתִיד לָבוֹא), and the secret of the horns, which are the judgments (וְסוֹד הַקַּרְנַיִם שֶׁהֵם הַדִּינִים), all will come sweetened to His remotenesses, blessed be He (כֻּלָּם יָבֹאוּ מְמוּתָקִים לִרְחוֹקָיו יִתְבָּרַךְ), and they will gore with their horns (וְהֵם יִנְגְּחוּ בְּקַרְנֵיהֶם), and they will destroy from the world the four primary categories of damages (וְיִכְלוּ מִן הָעוֹלָם הָאַרְבָּעָה אָבוֹת נְזִיקִין), which are hinted in the vine that is in that which it is (הָרְמוּזִים בַּגֶּפֶן שֶׁבְּמַה שֶׁהוּא): the Ox, the Pit, Mav‘eh, and the Fire (שׁוֹר בּוֹר מַבְעֶה הֶבְעֵר). And in this vine, “grapes of gall are theirs” (Deuteronomy 32) (וּבַגֶּפֶן הַזֹּאת "אֶשְׁכְּלוֹת מְרוֹרוֹת לָמוֹ"), “the venom of serpents is their wine” (Deuteronomy 32) ("חֲמַת פְּתָנִים יֵינָם"). And Shmuel said: Mav‘eh-this is Adam Belial (Bava Kamma 3b) (וְאָמַר שְׁמוּאֵל: מַבְעֶה זֶה אָדָם בְּלִיַּעַל), and in the Baraita it is taught: twenty-four primary categories of damages (וּבְבְּרַיְיתָא מַתְנֵי: כ״ד אָבוֹת נְזִיקִין), as it is said: “This opposite that did God make” (Ecclesiastes 7) (שֶׁנֶּאֱמַר: "זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים"), that they correspond to the twenty-four adornments of the Bride (שֶׁהֵם מִתְנַגְּדִים אֶל כ״ד קִישׁוּטֵי הַכַּלָּה), which are the twenty-four thirds of the seventy-two of the Yesod of Abba (שֶׁהוּא כ״ד שְׁלִישֵׁי שֶׁל ע״ב דְּיִסוֹד אַבָּא), which extends and touches below in the lower Imma (הַמִּתְאָרֵךְ וְנוֹגֵעַ לְמַטָּה בְּאִמָּא תַּתָּאָה). For it is the Yesod longer than that of Imma (כִּי הוּא הַיְּסוֹד יֹתֵר אָרוֹךְ מִשֶּׁל אִמָּא), and it passes over her entire face until the end of Ze’ir (וְעוֹבֵר עַל פָּנֶיהָ עַד סוֹף זְעִיר), and she is the Nukvah of the Malkhut (וְהִיא נוּקְבָא דְּהַמַּלְכוּת), set between the two arms of Ze’ir (נְתוּנָה בֵּין תְּרֵין דְּרוֹעִין דְּזְעִיר). It is thus found that he sweetens the twenty-four combinations of Adonai (נִמְצָא שֶׁמְמַתֵּק כ״ד צֵרוּפֵי אֲדֹנָי), which are of the Malkhut (שֶׁל הַמַּלְכוּת), and from them go forth the twenty-four Names from the end of the twenty-four Books (וּמֵהֶם יוֹצְאִים כ״ד שֵׁמוֹת מִסּוֹף כ״ד סְפָרִים), and they are good for remembrance (וְהֵם טוֹבִים לְזִכָּרוֹן).

And know, that Kayin was reincarnated, the root of his soul, in Yitro (וְדַע, כִּי קַיִן נִתְגַּלְגֵּל עִקַּר נִשְׁמָתוֹ בְּיִתְרוֹ), this being the essence of his rectification, which required great repair (הַיְינוּ עִקַּר תִּקּוּנוֹ, מַה שֶּׁהָיָה צָרִיךְ תִּקּוּן גָּדוֹל), to exclude the portion of Aharon which flew from him when he thought to sin (לְאַפּוּקֵי הַחֵלֶק שֶׁל אַהֲרֹן פָּרַח מִמֶּנּוּ כְּשֶׁלָּקַח בְּמַחְשַׁבְתּוֹ לַחֲטוֹא). And all the more so, that which he did not merit to take, to receive, as yet (וּמִכָּל שֶׁכֵּן מַה שֶּׁלֹּא זָכָה לָקַחַת לְקַבֵּל עֲדַיִן), because of the filth of the serpent that was within him (מִפְּנֵי זוֹהֲמָתוֹ שֶׁל נָחָשׁ שֶׁהָיְתָה בוֹ), “Kin’a de-Mesa’avuta,” jealousy of impurity (’קִינְאָא דְּמְסָאֲבוּתָא’), and therefore he was called Kayin (וְלָכֵן נִקְרָא קַיִן). And therefore, the principal rectification of Kayin was in Yitro (וְלָכֵן עִקַּר תִּקּוּנוֹ הָיָה בְּיִתְרוֹ), and his Ruach in Korach (וְרוּחוֹ בְּקֹרַח), and his Nefesh in the Egyptian (וְנַפְשׁוֹ בַּמִּצְרִי). And this is what the verse says: “For Kayin shall be avenged sevenfold” (Bereshit 4) (וְזֶה שֶׁאוֹמֵר הַכָּתוּב: "כִּי שִׁבְעָתַיִם יֻקַּם קָיִן"); Yukam is a notarikon: Yitro, Korach, Mitzri (’יֻקַּם’ נוֹטָרִיקוֹן: יִתְרוֹ קֹרַח מִצְרִי). The Egyptian, Moshe himself killed (הַמִּצְרִי הָרְגוֹ מֹשֶׁה עַצְמוֹ); Korach was forever jealous until he was swallowed (קֹרַח לְעוֹלָם הָיָה מְקַנֵּא עַד שֶׁנִּבְלַע); Yitro prepared himself (יִתְרוֹ הִתְקִין עַצְמוֹ) and gave to Moshe his daughter, who was Tzipporah (וְנָתַן לְמֹשֶׁה בִּתּוֹ שֶׁהָיְתָה צִפּוֹרָה), and she was the twin (וְהִיא הָיְתָה מְתִיאוּמֶת, תְּאוֹמָה), for whose sake Kayin slew Hevel (שֶׁבַּעֲבוּרָהּ הָרַג קַיִן לְהֶבֶל). And behind Tzipporah was the Cushite (וְאַחֲרֵי הַצִּפּוֹרָה הָיְתָה הַכּוּשִׁית), whom Moshe did not desire and cast away (שֶׁמֹּשֶׁה לֹא רָצָה אוֹתָהּ וְדָחָה אוֹתָהּ). And this Cushite was the Queen (וְהַכּוּשִׁית הַזֹּאת הָיְתָה הַמַּלְכָּה), and she was from the side of harsh judgments (וְהִיא הָיְתָה מִצַּד הַדִּינִין הַקָּשִׁים), which are 325 judgments (שֶׁכ״ה דִּינִין), the judgments of the six Sefirot of the breaking of the vessels (הֵם דִּינִין שֶׁל שֵׁשׁ סְפִירוֹת שֶׁבְּרִיַּת הַכֵּלִים), and with their total they are 326, the numerical value of Kush (וְעִם כְּלָלָם עוֹלֶה שכ״ו כְּמִנְיָן כּוּשׁ), and these are the judgments of the Nukvah (וְהֵן דִּינִין דְּנוּקְבָא), as the numerical value of five times the Name Adonai (כְּמִנְיָן ה׳ פְּעָמִים שֵׁם אֲדֹנָי), which equals Na‘arah (וְעוֹלֶה נַעֲרָה), and Dina de-Malkhuta Dina-“the law of the kingdom is law” (וְדִינָא דְמַלְכוּתָא דִינָא). And because their root is the five Gevurot of the letters MNTZPKH (וּלְהִיוֹת שֶׁשָׁרְשָׁם ה׳ גְּבוּרוֹת מַנְצְפָּ״ךְ), therefore they come in the count of five times (לָכֵן בָּאִים בְּמִנְיָן ה׳ פְּעָמִים). And therefore Moshe did not desire her (וְלָכֵן לֹא רָצָה אוֹתָהּ מֹשֶׁה), because all the Klipot were attached to her (כִּי כָּל הַקְּלִיפּוֹת נִדְבְּקוּ בָּהּ), since she was so full of harsh judgments (לִהְיוֹתָהּ כָּל כָּךְ דִּינִין הַקָּשִׁים). And Moshe hinted to them that Yitro was the principal soul-root of Kayin (וְרָמַז לָהֶם מֹשֶׁה שֶׁיִתְרוֹ הָיָה עִקַּר נִשְׁמָתוֹ שֶׁל קַיִן). The verse hints to this, as it is written: “I, your father-in-law Yitro” (Exodus 18) (הַפָּסוּק מְרַמֵּז זֶה דִּכְתִיב: "אֲנִי חָתֶנְךָ יִתְרוֹ"), the initial letters spell Achi (רָאשֵׁי תֵבוֹת: אָחִי).

And It is known that every Neshama is in the likeness of a tree of seven branches of light (וְיָדוּעַ שֶׁכָּל נְשָׁמָה הִיא כִּדְמוּת אִילָן שֶׁל ז׳ עֲנָפִים שֶׁל אוֹר), with its body, which is the essence (עִם הַגּוּף שֶׁלּוֹ שֶׁהוּא הָעִיקָּר), and they are purified through Gilgulim three times (וּמִתְטַהֲרִים עַל־יְדֵי גִּלְגּוּלִים שְׁלֹשָׁה פְּעָמִים), with a male specifically (עִם גַּבְרָא דַּוְקָא), who is beneath the 'Source of Life' in the earth of his habitation (שֶׁהוּא תַּחַת מְקוֹר הַחַיִּים בִּתְבֵל אַרְצוֹ), so that he should not, Heaven forbid, be cast into the seven lands (שֶׁלֹּא יוּשְׁלַךְ חַס וְשָׁלוֹם אֶל ז׳ אֲרָצוֹת), or in a Gilgul of Inanimate, Vegetative, Animal, Speaking (אוֹ בְּגִלְגּוּל דָּצַ״חְם). And the three Gilgulim are in the secret of Ibbur, Yanika, and Mochin (וְהַשְּׁלֹשָׁה גִּלְגּוּלִים הֵם בְּסוֹד עִבּוּר יְנִיקָה וּמוֹחִין), just as it is with Ze’ir Anpin and his Nukvah exactly (כְּמוֹ שֶׁהוּא אֵצֶל זְעֵיר אַנְפִּין וְנוּקְבְּיָה מַמָּשׁ). And concerning this, the Chakhamim, may their memory be blessed, said: “The Neshama resembles The Holy One Blessed Be He ” (וְעַל־זֶה אָמְרוּ חֲכָמִים זִכְרוֹנָם לִבְרָכָה הַנְּשָׁמָה דּוֹמָה לַהַקב״ה), in the verse: “Bless Hashem, O my soul, and forget not all His benefits” (בַּפָּסוּק בָּרֲכִי נַפְשִׁי אֶת 'ה וְאַל־תִּשְׁכְּחִי כָּל גְּמוּלָיו) (Psalms 103). In the secret of “And the child was weaned” (בְּסוֹד וַיִּגָּמַל הַנַּעַר) (Bereshit 21), in the secret of Gadlut (בְּסוֹד גַּדְלוּת), of Ibbur, Yanika, and Mochin (שֶׁל עִבּוּר יְנִיקָה וּמוֹחִין), as was previously said concerning him: “Who shall raise Ya‘akov, for he is small” (מַה שֶּׁמִּקּוֹדֶם נֶאֱמַר עָלָיו מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7). And the end of all the souls and the trees (וְסוֹף כָּל הַנְּשָׁמוֹת וְהָאִילָנוֹת) is to be purified and sanctified (לְהִטָּהֵר וּלְהִתְקַדֵּשׁ), and from every single part of it (וְעַל כָּל חֵלֶק וְחֵלֶק מִמֶּנּוּ) the filth is separated (נִפְרַד הַזֻּוהֲמָה). And finally (וּלְסוֹף) all of it falls upon the last extremity (נוֹפֶלֶת כֻּלָּהּ עַל הַקָּצֶה הָאַחֲרוֹן) which cannot be purified (שֶׁאֵינוֹ יָכוֹל לְהִטָּהֵר) and goes to destruction (וְהוֹלֵךְ לַאֲבַדּוֹן), where there is boiling excrement (שֶׁיֵּשׁ שָׁם צוֹאָה רוֹתַחַת), and that is the lowest dwelling place of the filth of all of them (וְהוּא מָדוֹר הַזֻּוהֲמָא הַתַּחְתּוֹן שֶׁבְּכֻלָּם), for all the filth from the palaces of impurity (שֶׁכָּל הַזֻּוהֲמָא מֵהֵיכָלוֹת הַטֻּמְאָה) which are above it fall into it (שֶׁעָלָיו נוֹפְלִים בּוֹ), from the filthinous-soul-essence that is within them (מִזֻּוהֲמַת הַנַּפְשִׁיַּית אֲשֶׁר בָּהֶם). And therefore ‘That Man’ (וְלָכֵן אוֹתוֹ הָאִישׁ), who is judged in boiling excrement (הַנִּדּוֹן בְּצוֹאָה רוֹתַחַת) cannot be purified anymore (אֵינוֹ יָכוֹל לְהִטָּהֵר עוֹד), and he is the last extremity (וְהוּא הַקָּצֶה הָאַחֲרוֹן) of the filth of Kayin (קיִן), the filth of the Snake (זוּהֲמַת הַנָּחָשׁ) that came upon Eve (שֶׁבָּא עַל חַוָּה), and it is the mystery of the idol worship (וְהוּא סוֹד עֲבוֹדָה זָרָה) of the very spark of Samael (שֶׁל נִיצוֹץ סַמָּאֵל מַמָּשׁ), whose desire is to make himself a god (שֶׁרְצוֹנוֹ לַעֲשׂוֹת עַצְמוֹ אֱלוֹהַּ) to be worshipped (לְהִשְׁתַּחֲוֹת לוֹ). And therefore ‘That Man’ (וְלָכֵן אוֹתוֹ הָאִישׁ) made himself an idol (עָשָׂה עַצְמוֹ עֲבוֹדָה זָרָה), and he is the last extremity (וְהוּא הַקָּצֶה הָאַחֲרוֹן) in the soul-essence of Kayin (שֶׁבְּנַפְשׁוֹ שֶׁל קַיִן), who was previously (שֶׁהָיָה מִקּוֹדֶם) in the man who profaned the Name (בְּאִישׁ נוֹקֵב הַשֵּׁם), the son of the Egyptian whom Moses killed (בְּנוֹ שֶׁל מִצְרִי שֶׁהָרַג מֹשֶׁה), therefore that man also (לָכֵן גַּם כֵּן אוֹתוֹ הָאִישׁ) used the Name for idol worship (הָיָה מְשַׁמֵּשׁ הַשֵּׁם לַעֲבוֹדָה זָרָה) and he is alluded to in the cipher of Kayin (וְהוּא נִרְמָז בְּטְלֶת קַיִן), which is the Notarikon [in Atbash and likewise later in this chapter] (שֶׁהוּא נוֹטְרִיקוֹן [בְּאַתְבַּ"שׁ וְכֵן לְהַלָּן בְּפֶרֶק זֶה]): Mavaf Tafahgam p2-1(מַבַּף טָפַהֲגַם). And concerning this the Tzioni said p2-2(וְעַל זֶה אָמַר הַצִּיּוֹנִי): And he investigated and sought concerning Korach (וּבְקֹרַח חָקַר וְדָרַשׁ) and you will find in Em Pazgash p2-3(וְתִמְצָא בְּאֵם פַּזְגַּשׁ). And they did not mention him by his name (וְלֹא זְכָרוֹ בִּשְׁמוֹ) because of the danger (מִפְּנֵי הַסַּכָּנָה), and the phrase investigated and sought (וּלְשׁוֹן חָקַר וְדָרַשׁ), means to say (רָצָה לוֹמַר) he investigated and sought throughout all his Gilgulim (חָקַר וְדָרַשׁ בְּכָל גִּלְגּוּלָיו). And that man Tzashkamzach (וְהָאִישׁ צַשְׁכְּמָזַ"ךְ), the worthless one (הַבְּלִיעַל) has harmed the floor (הַלָּזֶה פָּגַם הַמַּחְצֶלֶת) which covers the grave of the abyss (הַמְּחַפָּה עַל קֶבֶר הַתְּהוֹם) upon which the Explicit Name is engraved (שֶׁנֶּחְקַק בָּהּ הַשֵּׁם הַמְּפוֹרָשׁ), which is placed upon the female the Great Abyss (הַמֻּנַּחַת עַל נוּקְבָא דִתְהוֹמָא רַבָּא), so that the ox Samael should not emerge (שֶׁלֹּא יֵצְאוּ הַשּׁוֹר סַמָּאֵל), and The Pit is his female counterpart (וּבוּר הִיא בַּת זֻגְתּוֹ), in which there are snakes and scorpions (שֶׁיֵּשׁ בָּהּ נְחָשִׁים וְעַקְרַבִּים), so that the worthless man should not violate a foreign field (שֶׁאַל יִבְעֶה הָאָדָם בְּלִיעַל בְּשָׂדֶה אַחֵר), that is the Field which Hashem blessed with its camps (הוּא הַשָּׂדֶה אֲשֶׁר בֵּרֲכוֹ ה' בְּמַחֲנוֹתֶיהָ), and that is the Field of Holy Apples (וְהִיא חֲקַל תַּפּוּחִין קַדִּישִׁין). And the fire is that Man Shakmazach the worthless one (וְהַהֶבְעֵר הוּא הָאִישׁ שַׁכְּמָזַ"ךְ בְּלִיעַל) who damaged the balance from Adam Kadmon (שֶׁקִּלְקֵל הַמְּתֶקְלָא מֵאָדָם קַדְמוֹן), for there the damage of the Explicit Name begins (שֶׁשָּׁם מַתְחִיל הַקִּלְקוּל שֶׁל שֵׁם הַמְּפוֹרָשׁ), and the Chesed and the Mercies ascended Above (וְהַחֶסֶד וְהָרַחֲמִים נִתְעַלָּה לְמַעְלָה), and the Hod became the sickness of Din (וְהַהוֹד נַעֲשָׂה דְוֵה שֶׁל דִּין), and the blood of Niddah which could not be inverted to milk (וְדַם נִדּוֹת שֶׁלֹּא הָיָה יָכוֹל לְהִתְהַפֵּךְ לְחָלָב), that descended wonderfully below (הוּא שֶׁיָּרַד פְּלָאִים לְמַטָּה).

It is found (נִמְצָא) that all the Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod (שֶׁכָּל הַחג"ת ונה"י) were made like the form of three dots in a diagonal Shuruk (נַעֲשׂוּ כִּדְמוּת שׁוּרוּק שָׁלֹשׁ נְקֻדוֹת בְּאַלַכְּסוֹן), similar in form somewhat to the World of Tohu (כְּדוּגְמַת עוֹלָם הַתֹּהוּ קְצָת), and from this the Destruction arrived (וּמִזֶּה הִגִּיעַ הַחֻרְבָּן), and especially that some of the Sanhedrin were forced to use it p2-4(וּבִפְרָט שֶׁמִּקְצָת סַנְהֶדְרִין הֻכְרְחוּ לְהִשְׁתַּמֵּשׁ בּוֹ) to cause its downfall (לְהַפִּילוֹ), and some of them to sustain his strength and belief in the land of Takfi (Edom) (וּמִקְצָתָם לְהַחֲזִיק כֹּחוֹ וֶאֱמוּנָתוֹ בְּאֶרֶץ תַּקְפֵי (אֱדוֹם)). Even though their intention was necessarily for the good of the general community (אַף עַל פִּי שֶׁכַּוָּנָתָם הָיְתָה מֻכְרַחַת לְטוֹבוֹת הַכְּלָל), nevertheless the sins of that generation caused this matter (עַל כָּל זֹאת גָּרְמוּ עֲוֹנוֹת אוֹתוֹ הַדּוֹר), that the Klipah prevailed so greatly (שֶׁהַקְּלִיפָה גָּבְרָה כָּל כָּךְ), that he was not punished immediately (שֶׁלֹּא נֶעֱנַשׁ תֵּכֶף). This is the secret of (זֶהוּ סוֹד): ‘For fire went out of itself’ (Exodus 22) (Bava Kama 22b)(כִּי תֵצֵא אֵשׁ מֵעַצְמָהּ). That is to say, from Israel (הַיְינוּ מִיִּשְׂרָאֵל), ‘and find thorns’ (וּמָצְאָה קוֹצִים) that is Samael (דָּא סַמָּאֵל), ‘and the stack or the standing grain is consumed’ (וְנֶאֱכַל גָּדִישׁ אוֹ קָמָה), these are Israel (אֵלּוּ יִשְׂרָאֵל). Who are called (שֶׁנִּקְרְאוּ) ‘Israel is Hashem’s hallowed portion, the firstfruits of His increase’ (Jeremiah 2) (קֹדֶשׁ יִשְׂרָאֵל לַה׳ רֵאשִׁית תְּבוּאָתֵהּ). ‘He that kindled the fire shall surely pay’ (Exodus 22) (שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה). And this is Rabbi Shimon ben Kefa (וְזֶהוּ רַבִּי שִׁמְעוֹן בֶּן כִּיפָא) and Rabbi Yehudah and their companions the Sanhedrin (וְרַבִּי יְהוּדָה וַחֲבֵירָיו הַסַּנְהֶדְרִין), who were in those two generations with their generation (שֶׁהָיוּ בְּאוֹתָם הַשְּׁנֵי דּוֹרוֹת עִם הַדּוֹר שֶׁלָּהֶם), they are the holy ones who sacrificed their souls for the sanctification of the Name (הֵם הַקְּדוֹשִׁים הַמּוֹסְרִים נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם) in this bitter exile p2-5(בְּגָלוּת הַמַּר הַזֶּה). And they raise Mayin Nukvin (וּמַעֲלִים מַיִן נוּקְבִין) through this damage (בַּפְּגָם הַזֶּה) which they damaged (שֶׁקִּלְקְלוּ) in order to remove the iron wall (עַל מְנָת לְהָסִיר מְחִיצָה שֶׁל בַּרְזֶל) that separates (הַמַּפְסֶקֶת בֵּין) between Israel and their Father who is in Heaven (יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם). And in the future everything will be rectified (וּלְעָתִיד יְתֻקַּן הַכֹּל), as it is said (שֶׁנֶּאֱמַר): “And I acted for My Name’s sake (וְאֶעֱשֶׂה לְמַעַן שְׁמִי) that it should not be profaned before the nations” (Ezekiel 20) (לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם). And concerning this (וְעַל זֶה) King Solomon peace be upon him was astonished (הָיָה מַתְמִיהַּ שְׁלֹמֹה הַמֶּלֶךְ ע"ה) when he said (בְּאָמְרוֹ): ‘There are three things which are too wonderful for me (שְׁלֹשָׁה הֵמָּה נִפְלְאוּ מִמֶּנִּי) and four which I know not’ (Proverbs 30) (וְאַרְבָּעָה לֹא יְדַעְתִּים). ‘The way of an eagle in the sky’ (דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם), that is the kingdom of Takfi (Edom) (הוּא מַלְכוּת תַּקְפֵי (אֱדוֹם)), whose kingdom rises up to the heavens (שֶׁמַּלְכוּתוֹ עוֹלָה עַד לַשָּׁמַיִם), Pesamiaf Tavag (פְּסָאמִיאַף טָבָג) (and its seal is an eagle) (וַחֲתִימָתוֹ נֶשֶׁר), as we say in Tractate Sanhedrin (כְּדְאָמְרִינַן בְּמַסֶּכֶת סַנְהֶדְרִין) ‘The eagle came...’ (בָּא הַנֶּשֶׁר...). And it says (וְאוֹמֵר): ‘Though you make your nest as high as the eagle (כִּי תַגְבִּיהַּ כַּנֶּשֶׁר קִנֶּךָ) from there I will bring you down, says Hashem’ (Obadiah 1) (מִשָּׁם אוֹרִידְךָ נְאֻם יְי). And at that time (וּבְאוֹתוֹ הַפַּעַם) Israel was compared to a ship tossed about in the midst of the sea (נִמְשְׁלוּ יִשְׂרָאֵל לַאֲנִיָּה הַמְּטֹרֶפֶת בְּלֵב יַמִּים), so Israel (כֵּן יִשְׂרָאֵל) is a single sheep among the wolves (כִּבְשָׂה אַחַת בֵּין הַזְּאֵבִים), these are the arrogant waters (הֵם הַמַּיִם הַזֵּידוֹנִים). And at that time ‘The way of a serpent upon a rock’ (Proverbs 30) ([וּבְאוֹתוֹ זְמַן] דֶּרֶךְ נָחָשׁ עֲלֵי צוּר) is the matter (הוּא הָעִנְיָן) that the serpent of its government upon the rock (שֶׁנָּחָשׁ מֶמְשַׁלְתָּהּ עֲלֵי צוּר) is the secret of the dome of the Explicit Name (הוּא סוֹד הַכִּיפָה שֶׁל שֵׁם הַמְּפוֹרָשׁ) [The Church of the Corpse] (כְּנֵסִיַּת הַפֶּגֶר), that ascended upon it (שֶׁעָלְתָה עָלֶיהָ), and rules over the opening of the grave of the abyss (וּמָשְׁלָה עַל נֶקֶב קֶבֶר הַתְּהוֹם), to cause harm in the world (לְהַזִּיק בָּעוֹלָם). And who caused all these things (וּמִי גָּרַם כָּל אֵלֶּה)? The fourth astonishment (הַתְּמִיהָה הָרְבִיעִית) concerning Taf Bakh Taki Shakmazach (עַל תַּיִף בַּךְ תַּקִי שַׁכְּמָזַ"ךְ) (the Name of the worthless man) (אֲמוֹ שֶׁל אָדָם בְּלִיעַל) who made herself a virgin (שֶׁעָשְׂתָה עַצְמָהּ זָכִיץ עַלְמָה), as it is said (שֶׁנֶּאֱמַר): ‘The way of a man with a maid’ (Proverbs 30) (דֶּרֶךְ גֶּבֶר בְּעַלְמָה), “Such is the way of an adulterous woman (כֵּן דֶּרֶךְ אִשָּׁה מְנָאֶפֶת) she eats and wipes her mouth (אָכְלָה וּמָחֲתָה פִּיהָ) and says, I have done no wickedness” (Proverbs 30) (וְאָמְרָה לֹא פָעַלְתִּי אָוֶן). And in Tractate Shabbat (וּבְמַסֶּכֶת שַׁבָּת) Rabbi Yochanan called him Tefet Rakhmafet (רַבִּי יוֹחָנָן קָרָא לֵיהּ תֶּפֶט רַכְמָפֶט) The Wicked Folio (אוֹן גִּלְיוֹן) Evangelion (אָבַנְגַּלְיוֹן). And because Moshe Rabbeinu peace be upon him (וּמִפְּנֵי שֶׁמֹּשֶׁה רַבֵּינוּ ע"ה) greatly weakened the filth of Kayin (הוּא הֶחֱלִישׁ זוּהֲמַת קַיִן מְאֹד), and caused its rectification (וְגָרַם תִּקּוּנוֹ) by killing the Egyptian (בְּהָרְגוֹ הַמִּצְרִי) and the profaner of the Name (וְנוֹקֵב הַשֵּׁם), and striking the Serpent with the rod of Metatron (וּמַכֶּה הַנָּחָשׁ בְּמַטֶּה דְמֵיטַטְרוֹן) which Ze'ir clothed Himself in (שֶׁנִּתְלַבֵּשׁ בּוֹ זְעֵיר), the rod being inclined toward Chesed (הַמַּטֶּה כְּלַפֵּי חֶסֶד), and causing Metatron to be inverted (וְגוֹרֵם שֶׁיִּתְהַפֵּךְ מֵיטַטְרוֹן) from a snake to a rod (מִנָּחָשׁ לְמַטֶּה), to smite them (לְהַכּוֹתָם) and cast them down from the ladder of the Na'ar Metatron (וּלְהַפִּילָם מֵהַסֻּלָּם שֶׁל נַעַר מֵיטַטְרוֹן). Therefore the Zohar says concerning Moshe Rabbeinu peace be upon him (לָכֵן אוֹמֵר הַזֹּהַר עַל מֹשֶׁה רַבֵּינוּ ע"ה) ‘That redemption is dependent upon him’ (דְּפוּרְקָנָא בֵּיהּ תַּלְיָא), as it is said (שֶׁנֶּאֱמַר): ‘Until Shiloh comes’ (Bereshit 49) (עַד כִּי יָבֹא שִׁילֹה), the Gematria of which is Moses (גִּימַטְרִיָּא מֹשֶׁה). And he will act with the Explicit Name as he wills (וְהוּא יִפְעֹל בַּשֵּׁם הַמְּפוֹרָשׁ כִּרְצוֹנוֹ), for the benefit of the general community (לְטוֹבַת הַכְּלָל), until everything is rectified (עַד שֶׁיְּתֻקַּן הַכֹּל). And all this will be (וְכָל זֶה יִהְיֶה), that he will take the Name Havayah (שֶׁיִּקַּח הַשֵּׁם הוי"ה), which is the hidden part of Him (שֶׁהוּא חֶלְקוֹ הַנִּסְתָּר מִמֶּנּוּ) during the time of the exile (בִּזְמַן הַגָּלוּת), and will reveal it (וִיגַלֶּה אוֹתוֹ). And this is through the King Himself (וְזֶהוּ עַל יְדֵי הַמֶּלֶךְ עַצְמוֹ) who said (אֲשֶׁר אָמַר): ‘I will surely hide My Face from them (הַסְתֵּר אַסְתִּיר פָּנַי מֵהֶם) I will see what their end shall be’ (Deuteronomy 32) (אֶרְאֶה מָה אַחֲרִיתָם). And even the wings shall not be seen outside (וַאֲפִלּוּ הַכְּנָפַיִם לֹא יֵרָאוּ חוּצָה), and these are the Kinuyim (וְהֵם הַכִּנּוּיִים), as it is said (שֶׁנֶּאֱמַר): ‘And your Teacher shall no longer be concealed (וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ) and your eyes shall see your Teacher’ (Isaiah 30) (וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ). And it is the World of the Secret itself (וְהוּא עוֹלָם הַסּוֹד עַצְמוֹ), from the divisions of PaRDeS (מֵחֶלְקֵי פַּרְדֵּ"ס), and it will be a clear sign (וְהוּא יִהְיֶה סִימָן מֻבְהָק) that we were meritorious of the secrets of the Ari, of blessed memory (שֶׁזָּכִינוּ לְסוֹדֵי הָאֲרִ"י זלה״ה) who interprets the revealed path (הַמְּפָרֵשׁ דֶּרֶךְ הַנִּגְלֶה) by way of the secret (עַל דֶּרֶךְ הַסּוֹד), who is a spark of Moses himself (שֶׁהוּא נִיצוֹץ מֹשֶׁה עַצְמוֹ). But he was not meritorious to complete our rectification (אֶלָּא שֶׁלֹּא זָכָה לְהַשְׁלִים תִּקּוּנֵינוּ), and concerning him it is explained in the Kabbalah (וְעָלָיו מְפוֹרָשׁ בַּקַּבָּלָה): Naf’lah Ateret Rosheinu (The crown of our head has fallen) (נָפְלָה עַטֶּרֶת רֹאשֵׁנוּ), the Head letters are Na'ar (רָאשֵׁי תֵּבוֹת נַעַר), that he died in short years (שֶׁמֵּת בְּקַצְרוֹת שָׁנִים). May it be the will before Hashem, God of Israel (יְהִי רָצוֹן לִפְנֵי יְי אֱלֹהֵי יִשְׂרָאֵל) that he shall come another time (שֶׁיָּבֹא פַּעַם אַחֵר), and rectify all of Israel with a complete rectification (וִיתַקֵּן כָּל יִשְׂרָאֵל בְּתִקּוּן שָׁלֵם). Amen and Amen, so may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).