Chapter Eleven (פֶּרֶק אַחַד עָשָׂר)

Which is called the dew in which two colors are seen, and it is called Tal Tzach VeAdom [dew, white and red]

(הַנִּקְרָא טַלָּא דַּאֲחֲזֵי בֵּיהּ תְּרֵי גַוְונֵי וְהוּא הַנִּקְרָא ט״ל צַח וְאָדוֹם)

Tal Tzach VeAdom [dew, white and red] of Ze’ir (ט״ל צַח וְאָדוֹם שֶׁל זְעֵיר), which is placed within the Gulgalta [skull] of Ze’ir (שֶׁהוּא הַמּוּנָח בְּתוֹךְ הַגּוּלְגַּלְתָּא דְּזְעֵיר), and it is not like the dew of Atika Kadisha called Tala DiBedolcha [crystal dew] (וְאֵינוֹ כְּמוֹ הַטַּל שֶׁל עַתִּיקָא קַדִּישָׁא הַנִּקְרָא טַלָּא דִּבְדוֹלְחָא), for it is made from the Chasadim and the Gevurot (כִּי הוּא הַנַּעֲשֶׂה מֵהַחֲסָדִים וְהַגְּבוּרוֹת), which drip downward every day (הַנּוֹטְפִים בְּכָל יוֹם לְמַטָּה). And from the side of Chesed it is bright and white (וּמִצַּד הַחֶסֶד הוּא צַח וְלָבָן), and from the side of the Gevurot standing on the left it becomes red (וּמִצַּד הַגְּבוּרוֹת הָעוֹמְדִים לִשְׂמֹאל נַעֲשֶׂה אָדוֹם), and within it the Chesed stands by itself and the Gevurot stand by themselves (וּבוֹ הַחֶסֶד לְבַדּוֹ וְהַגְּבוּרוֹת לְבַדָּם), which is not the case with Atika (מַה שֶּׁאֵין כֵּן בְּעַתִּיקָא), where everything is mercy (הוּא הַכֹּל רַחֲמִים), even though the Gevurah of the Malkhut of Adam Kadmon enters into the Chokhmah of Ein (אַף עַל פִּי שֶׁגְּבוּרָה דְּמַלְכוּת אָדָם קַדְמוֹן נִכְנָס בְּחָכְמָה דְּאַיִן), and Arich has no judgment in this place (וַאֲרִיךְ אֵין בּוֹ דִּין בְּמָקוֹם הַזֶּה), and it is entirely mercy (וְכוּלָּהּ רַחֲמִים), like crystal whose body is white (כְּמוֹ הַבְּדוֹלַח שֶׁגּוּפוֹ לָבָן), except that when you gaze at it you see something like redness, though it is not actually there (אֶלָּא כְּשֶׁתַּבִּיט בּוֹ תִּרְאֶה כְּמוֹ אוֹדֶם וְאֵין בּוֹ). Thus the Gevurah of the Malkhut of Adam Kadmon, the judgments within it have no substance (כֵּן הַגְּבוּרָה דְּמַלְכוּת אָדָם קַדְמוֹן הַדִּינִין שֶׁבָּהּ אֵין בָּהֶם מַמָּשׁ), but when they drip downward into the Gulgalta [skull] of Ze’ir (אֲבָל כְּשֶׁנּוֹטְפִים לְמַטָּה בְּגוּלְגַּלְתָּא דְּזְעֵיר), then they spread to the right and left (אָז הֵם מִתְפַּשְּׁטִים לְיָמִין וּלִשְׂמֹאל), in the secret of the verse that says (בְּסוֹד הַפָּסוּק שֶׁאוֹמֵר), “My beloved is white and red, distinguished among ten thousand” (דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה) (Song of Songs 5:10), from which emerge many myriads of worlds (יוֹצְאִים מֵהֶם כַּמָּה רִבְבוֹת עוֹלָמוֹת). And every day the dew drips from the Gulgalta [skull] of the Reisha Chivra [White Head] of Atika into the Gulgalta [skull] of the head of Ze’ir Anpin (וּבְכָל יוֹם וָיוֹם נוֹטֵף הַטַּל מִגּוּלְגַּלְתָּא דְּרֵישָׁא חִוָּרָא שֶׁל עַתִּיקָא לְתוֹךְ גּוּלְגַּלְתָּא שֶׁל רֵישָׁא דְּזְעֵיר אַנְפִּין), to fill it with dew (לְמַלְּאוֹ טָל), and to give life to all the worlds (וּמְחַיֶּה כָּל הָעוֹלָמוֹת כֻּלָּם). And this is what it says in the Zohar, Idra Naso, daf 71b, side 4 (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר אִדְּרָא נָשֹׂא דַּף ע״א עַמּוּד ב׳ עָלָה ד׳) (Bamidbar 128b), and this is its language (וְזֶה לְשׁוֹנוֹ): “In the Gulgalta [Skull]” (בְּגוּלְגַּלְתָּא), meaning in the Gulgalta [Skull] of Arich (יְרַצֶּה לוֹמַר בְּגוּלְגַּלְתָּא דַּאֲרִיךְ), “there sit every day thirteen thousand myriads of worlds, which depend upon it and are supported by it” (יָתְבִין בְּכָל יוֹמָא תְּלֵיסַר אַלְפֵי רִבּוֹא עָלְמִין דְּנַטְלִין עֲלוֹי וְסַמְכִין עֲלוֹי).

The explanation is (פֵּירוּשׁ), that the Thirteen Rivers of Pure Persimmon Oil in the world of Beri’ah (י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא שֶׁבְּעוֹלַם הַבְּרִיאָה), spread forth from these three Havayot within this Reisha Chivra [White Head] (הֵם מִתְפַּשְּׁטִים מֵאֵלּוּ הַשָּׁלֹשׁ הֲוָיוֹת שֶׁבְּרֵישָׁא חִוָּרָא הַזֶּה), and its source is thirteen letters (וְהַמָּקוֹר שֶׁלּוֹ הוּא י״ג אוֹתִיּוֹת), and from these spread the Thirteen Tikkunei Dikna [rectifications of the beard] (וּמֵאֵלּוּ מִתְפַּשְּׁטִים הַי״ג תִּיקּוּנֵי דִּקְנָא דִּילֵיהּ). And these lights are surplus lights (וְאֵלּוּ הָאוֹרוֹת הֵם אוֹרוֹת עוֹדְפִים), which cannot remain within the Moach [brain] (שֶׁאֵינָם יְכוֹלִים לִהְיוֹת בַּמּוֹחַ), and spread into the hairs of its beard (וּמִתְפַּשְּׁטִים לִשְׂעָרוֹתָיו שֶׁל הַזָּקָן שֶׁלּוֹ), and likewise in the Gulgalta [skull] of Ze’ir Anpin (וְכֵן בְּגוּלְגַּלְתָּא דְּזְעֵיר אַנְפִּין), the Zohar says in Idra Naso, daf 76, side 4, column 2 (אוֹמֵר הַזֹּהַר בְּאִדְּרָא נָשֹׂא דַּף ט״ז עָלָה ד׳ עַמּוּד ב׳) (Bamidbar 125b), “In this Gulgalta [skull] sit nine thousand myriads of worlds, which depend upon it and are supported by it” (בְּגוּלְגַּלְתָּא דָּא יָתְבִין תִּשְׁעָה אַלְפֵי רִבּוֹא עָלְמִין דְּנַטְלִין עֲלוֹי וְסַמְכִין עֲלוֹי).

The explanation is (פֵּירוּשׁ), that they receive from it (שֶׁהֵם מְקַבְּלִים מִמֶּנּוּ), and rely upon its influence to sustain them (וְסוֹמְכִים עַל הַשְׁפָּעָתוֹ לְהַחֲיוֹתָם). And because it has nine Tikkunim (וּלְהִיוֹת שֶׁיֵּשׁ לוֹ תִּשְׁעָה תִּיקּוּנִים), therefore from the Gulgalta [skull] emerge nine thousand myriads of worlds (לָכֵן יוֹצְאִים מֵהַגּוּלְגַּלְתָּא ט׳ אַלְף רִבּוֹא עוֹלָמוֹת), surplus lights beyond what is required for its own life (אוֹרוֹת עוֹדְפִים עַל כְּדֵי חַיָּיו), and all of this is in the world of Beri’ah (וְכָל זֶה הוּא בְּעוֹלַם הַבְּרִיאָה), where they expand in the secret of worlds (שֶׁמִּתְרַחֲבִים בְּסוֹד עוֹלָמוֹת). And because they are divided in Ze’ir Anpin into right and left, which are two divisions (וּמִפְּנֵי שֶׁנֶּחְלָקִים בִּזְעֵיר אַנְפִּין לְיָמִין וּלִשְׂמֹאל שֶׁהֵם שְׁנֵי חֲלָקִים), therefore they perform divided functions in the future to come (לָכֵן הֵם פּוֹעֲלִים פְּעוּלוֹת חֲלוּקוֹת לֶעָתִיד לָבוֹא), these for “everlasting life” (אֵלֶּה לְחַיֵּי עוֹלָם) (Daniel 12:2), namely the groups of the Tzaddikim (דְּהַיְינוּ כִּתּוֹת הַצַּדִּיקִים), and these for “reproaches and everlasting abhorrence” (וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם) (Daniel 12:2), namely the groups of the wicked (דְּהַיְינוּ לְכִתּוֹת הָרְשָׁעִים), because within it there is white and red (מִפְּנֵי שֶׁיֵּשׁ בּוֹ צַח וְאָדוֹם).

And let us return to the passage with which we began (וְנַחֲזוֹר לַמַּאֲמָר שֶׁהִתְחַלְנוּ): “And from this Gulgalta [skull] of the Reisha Chivra [White Head] drips dew” (וּמֵהַאי גּוּלְגַּלְתָּא שֶׁל רֵישָׁא חִוָּרָא נָטִיף טַלָּא), “to that one which is outside” (לְהַהוּא דִּלְבַר), meaning Ze’ir Anpin (יְרַצֶּה לוֹמַר לִזְעֵיר אַנְפִּין), which is outside (שֶׁהוּא לַחוּץ), beneath the Tikkunei Dikna [rectifications of the beard] standing beneath the Mazalin (תַּחַת תִּיקּוּנֵי דִּקְנָא הָעוֹמֵד תַּחַת הַמַּזָּלִין), “and from that dew which shines from that head to the one outside” (וּמֵהַהוּא טַלָּא דְּאַנְהַר מֵרֵישָׁא הַהוּא דְּאִיהוּ לְבַר), “the dead shall be awakened in the future to come” (יִתְעָרוּן מֵתַיָּא לְעָלְמָא דְּאָתֵי). As it is written (דִּכְתִיב), “for my head is filled with dew” (שֶׁרֹאשִׁי נִמְלָא טָל) (Song of Songs 5:2). It does not say “I filled” (מָלֵאתִי לֹא כְּתִיב), which would imply that it filled itself (שֶׁמַּשְׁמַע נִתְמַלֵּא מֵעַצְמוֹ), and not from illuminations above (וְלֹא מֵאוֹרוֹת שֶׁל מַעְלָה), namely from the dew of Atika (דְּהַיְינוּ מִטַּל דְּעַתִּיקָא), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), “rather, it was filled” (אֶלָּא נִמְלָא), from that Reisha Chivra [White Head] it was filled with dew (מֵאוֹתוֹ הָרֵישָׁא חִוָּרָא נִתְמַלֵּא טָל). And it is written (וּכְתִיב), “for Your dew is a dew of lights” (כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26:19), meaning to say (רָצָה לוֹמַר), that the dew of Ze’ir Anpin is a union of two lights (שֶׁהַטַּל שֶׁל זְעֵיר אַנְפִּין הוּא חִבּוּר שְׁתֵּי אוֹרוֹת), namely the dew of Atika and the dew of Ze’ir (דְּהַיְינוּ טַל שֶׁל עַתִּיקָא וְשֶׁל זְעֵיר), and within it are six hundred and thirteen lights, corresponding to the numerical value of Orot [lights] (וְיֵשׁ בּוֹ תַּרְיַ״ג אוֹרוֹת כְּמִנְיַן אוֹרוֹת), and therefore he says (וְלָכֵן אוֹמֵר), whoever engages in Torah, the dew of Torah revives him (מִי שֶׁעוֹסֵק בַּתּוֹרָה טַל תּוֹרָה מְחַיֵּהוּ), and so it is in the Zohar Chadash in the Tikkunim (וְכֵן הוּא בַּזֹּהַר חָדָשׁ בַּתִּיקּוּנִים). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), “Orot [lights]” (אוֹרוֹת), “the white light of Atika” (נְהוֹרָא חִוָּרָא דְּעַתִּיקָא), “and from that dew the supernal holy ones are sustained” (וּמֵהַהוּא טַלָּא מִתְקַיְּימִין קַדִּישֵׁי עִלָּאִין), “and it is the manna that is ground for the Tzaddikim in the World to Come” (וְהוּא מָנָא דְּטָחֲנִין לְצַדִּיקַיָּא לְעָלְמָא דְּאָתֵי), as we shall explain after this passage (כַּאֲשֶׁר נְבָאֵר אַחַר זֶה הַמַּאֲמָר). “And that dew drips into the Field of Holy Apples” (וְנָטִיף הַהוּא טַלָּא לְחַקְלָא דְּתַפּוּחִין קַדִּישִׁין), which is Rachel of Beri’ah (הוּא רָחֵל דִּבְרִיאָה). “This is what is written” (הָדָא הוּא דִּכְתִיב), “and the layer of dew ascended, and behold upon the face of the wilderness there was a fine, flaky substance, fine as frost upon the earth” (וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס כַּכְּפֹר עַל הָאָרֶץ) (Exodus 16:14), which is Malkhut, called Earth (שֶׁהִיא מַלְכוּת הַנִּקְרֵאת אֶרֶץ), and it is the Malkhut of Beri’ah (וְהִיא מַלְכוּת דִּבְרִיאָה). And this flow would purify the impurity of the great and terrible wilderness (וְהַשֶּׁפַע הַזֶּה הָיָה מְטַהֵר טֻמְאַת הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא), and through it they would become enlightened and understand the mysteries and secrets of the Torah (וּמִמֶּנּוּ הָיוּ מַשְׂכִּילִים וּמְבִינִים רָזֵי וְסוֹדֵי הַתּוֹרָה), and they would not bring forth evil (וְלֹא הָיוּ מוֹצִיאִים רַע), for everything was purified by Atika (כִּי הַכֹּל הָיָה עַתִּיקָא מְטַהֵר), and all was goodness and blessing from the Tree of Life (וְכוּלּוֹ טוֹב וּבְרָכָה מֵעֵץ חַיִּים), for had they not sinned with the Calf (שֶׁאִם לֹא חָטְאוּ בָּעֵגֶל), they would have lived and endured forever (הָיוּ חַיִּים וְקַיָּמִים לְעוֹלָמִים). And the appearance of that dew is white (וְחִיזוּ דְּהַהוּא טַלָּא חִוָּר), like the appearance of a crystal stone (כְּהַאי גַּוְונָא דְּאַבְנָא דִּבְדוֹלְחָא), which shows all colors within it (דַּאֲחֲזֵי כָּל גַּוְונִין בְּגוֹיֵהּ), this is what is written (הָדָא הוּא דִּכְתִיב), “and its appearance was like the appearance of crystal” (וְעֵינוֹ כְּעֵין הַבְּדֹלַח) (Numbers 11:7) (Zohar Bamidbar 128b). And so it is in the Idra Zuta, daf 292b (וְכֵן הוּא בְּאִדְּרָא זוּטָא דַּף קמ״ב עַמּוּד ב׳ עָלָה ג׳) (Zohar Devarim 292b), “In this Gulgalta [skull] drips dew from the Reisha Chivra [White Head]” (בְּהַאי גּוּלְגַּלְתָּא נָטִיף טַלָּא מֵרֵישָׁא חִוָּרָא), “and that dew appears in two colors” (וְהַהוּא טַלָּא אִתְחֲזֵי בִּתְרֵי גַוְונֵי), “and from it is nourished the Field of Holy Apples” (וּמִינֵיהּ אִתְזָן חַקְלָא דְּתַפּוּחִין קַדִּישִׁין), “and from that dew of this Gulgalta [skull] manna is ground for the Tzaddikim in the World to Come” (וּמֵהַהוּא טַלָּא דְּגוּלְגַּלְתָּא דָּא טָחֲנִין מָנָא לְצַדִּיקַיָּא לְעָלְמָא דְּאָתֵי), “and through it the dead are destined to be revived” (וּבֵיהּ זְמִינִין מֵתַיָּא לְאִתְחַיָּיא). “And manna that fell from that dew was not found except at that time” (וְלָא אִזְדַּמַּן מָנָא דְּנָפַל מֵהַהוּא טַלָּא בַּר הַהוּא זִמְנָא), “at the time when Israel went in the wilderness” (בְּזִמְנָא דַּאֲזָלוּ יִשְׂרָאֵל בְּמִדְבְּרָא), “and Atika d’Kola [Ancient One of All] nourished them from this place” (וְזָן לְהוֹ עַתִּיקָא דְּכֹלָּא מֵהַאי אֲתַר), “which was not found afterward” (מַה דְּלָא אִשְׁתְּכַח לְבָתַר), this is what is written (הָדָא הוּא דִּכְתִיב), “Behold, I shall rain bread from heaven for you” (הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם) (Exodus 16:4). Of Ze’ir Anpin, which is called Heaven (שֶׁל זְעֵיר אַנְפִּין הַנִּקְרָא שָׁמַיִם). And it is also engraved in Tiferet d’La Ityada [the unknowable Tiferet] (וְגַם הוּא חָקוּק בְּת״ת דְּלָא אִתְיְדַע), which is also called Heaven (הַנִּקְרָא גַּם כֵּן שָׁמַיִם), as you say (כְּמָה דְּאַתְּ אָמַר), “and may Elohim give you from the dew of heaven” (וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמָיִם) (Genesis 27:28). And the thirty-two Elohim of Bereshit (וְהַל״ב אֱלֹהִים דִּבְרֵאשִׁית), included within the two Yod-Vav, Yod-Vav of the Aleph of Ein (הַכְּלוּלִים בִּשְׁנֵי י״ו י״ו שֶׁל הָאָלֶף דְּאַיִן), together with the seven Tikkunim (עִם הַז׳ תִּיקּוּנִים), their total is thirty-nine lights (כְּלָלָם ל״ט אוֹרוֹת), and this is the dew that descends below (וְהוּא הַטַּל הַיּוֹרֵד לְמַטָּה), concerning which the Idra says that the dew descends to Ze’ir (שֶׁאוֹמֶר הָאִדְּרָא שֶׁהַטַּל יוֹרֵד לִזְעֵיר), who says to his Nukvah (שֶׁאוֹמֵר לְנוּקְבֵיהּ), “Open for me, my sister, my beloved, my dove, my perfect one, for my head is filled with dew, my locks with the drops of the night” (פִּתְחִי לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹאשִׁי נִמְלָא טָל קְוֻצּוֹתַי רְסִיסֵי לָיְלָה) (Song of Songs 5:2), which is Malkhut, called Night (שֶׁהִיא מַלְכוּת הַנִּקְרֵאת לַיְלָה). For she too is nourished from this dew (שֶׁהִיא גַּם הִיא נִיזּוֹנֶת מֵהַטַּל הַזֶּה), until there are made from it for her A"B, S"G, M"H, B"N (עַד שֶׁנַּעֲשֶׂה מִמֶּנּוּ לָהּ ע״ב ס״ג מ״ה ב״ן), which are thirty-nine letters (שֶׁהֵם ט״ל אוֹתִיּוֹת), and this is the dew of Malkhut (וְהוּא הַטַּל שֶׁל מַלְכוּת). And especially at the time of the intention of Shema Yisrael (וּבְיוֹתֵר בִּזְמַן כַּוָּנַת שְׁמַע יִשְׂרָאֵל), in the secret of the Name MiShMa (בְּסוֹד שֵׁם מִשְׁמָע), and in the secret of the intention of the four portions of Keriat Shema (וּבְסוֹד כַּוָּנַת אַרְבַּע פָּרָשִׁיּוֹת שֶׁל קְרִיאַת שְׁמַע), corresponding to the four Names A"B, S"G, M"H, B"N (כְּנֶגֶד ד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן), and she receives them (וְהִיא מְקַבֶּלֶת אוֹתָם), as I shall explain in the Gate of the Rectification of Keriat Shema (כְּמוֹ שֶׁאֲבָאֵר בְּשַׁעַר תִּיקּוּן קְרִיאַת שְׁמַע). And the first dew mentioned (וְהַטַּל הָרִאשׁוֹן הַנִּזְכָּר), descended from heaven (הָיָה יוֹרֵד מִן הַשָּׁמַיִם), manna for Israel in the wilderness (מָן לְיִשְׂרָאֵל בַּמִּדְבָּר), only that one time (רַק אוֹתוֹ הַפַּעַם), and it did not descend again (וְשׁוּב לֹא יָרַד), but at the time of the Resurrection of the Dead (אַךְ בִּזְמַן תְּחִיַּת הַמֵּתִים), the dew will be revealed as at first (יִתְגַּלֶּה הַטַּל כְּבָרִאשׁוֹנָה). And this is his statement (וְזֶהוּ אוֹמְרוֹ), “this was at that time” (הַאי בְּהַהוּא זִמְנָא). At another time we learned (לְזִמְנָא אַחֲרָא תַּנִּינָן), “A person’s sustenance is difficult before the Holy One Blessed Be He” (קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם קַמֵּי קב״ה), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין), and because it did not say “a person’s sustenance is difficult for the Holy One Blessed Be He” (וּמִפְּנֵי שֶׁלֹּא אָמַר קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם לְקב״ה), but rather “before the Holy One Blessed Be He” (אֶלָּא לִפְנֵי קב״ה), namely that one who stands before the Holy One Blessed Be He (דְּהַיְינוּ הַהוּא דְּקָאִים קַמֵּיהּ קב״ה), and serves before Him (וְשַׁמָּשׁ קַמֵּיהּ), and he is Metatron, Prince of the World (וְהוּא מֶטַּטְרוֹן שַׂר הָעוֹלָם), who distributes sustenance by command of the Holy One Blessed Be He to all who come into the world (הַמְחַלֵּק מָזוֹן בְּצִוּוּי קב״ה לְכָל בָּאֵי עוֹלָם). And he is head and Av Beit Din [chief of the court] (וְהוּא רֹאשׁ וְאָב בֵּית דִּין), of the seventy-one-member Sanhedrin who sit in the Palace of Merit (לְע״א סַנְהֶדְרִין הַיּוֹשְׁבִים בְּהֵיכַל זְכוּת), and therefore it says (וְלָכֵן אוֹמֵר), “and therefore children, life, and sustenance do not depend on merit, but the matter depends on Mazal” (וְעַל כֵּן בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא אֶלָּא בְּמַזָּלָא תַּלְיָא מִלְּתָא), “and all depends on this Mazal, as we have established” (וְכֹלָּא תַּלְיָין בְּהַאי מַזָּלָא כְּמָה דְּאוֹקִימְנָא) (Zohar Idra Zuta 292b), but the manna that descended for Israel in the wilderness depends on Mazala (אֲבָל הַמָּן שֶׁיָּרַד לְיִשְׂרָאֵל בַּמִּדְבָּר בְּמַזָּלָא תַּלְיָא מִלְּתָא), on Mazal certainly (בְּמַזָּלָא וַדַּאי). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “Who gives bread to all flesh, for “His Chesed [78]” endures forever” (נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ) (Psalms 136:25), whose numerical value equals Mazala [78] (עוֹלֶה כְּמִנְיַן מַזָּלָא), and so too is the numerical value of the word Lechem [bread/78] (וְכֵן הוּא מִנְיַן מִלַּת לֶחֶם), and this is the great Chesed of the supernal dew (וְהוּא הַחֶסֶד הַגָּדוֹל שֶׁל הַטַּל הָעֶלְיוֹן), descending through the Mazalin upon the head of Ze’ir Anpin (הַיּוֹרֵד דֶּרֶךְ הַמַּזָּלוֹת שֶׁעַל רֹאשׁ זְעֵיר אַנְפִּין). And this manna that descends to Israel (וְהַמָּן הַזֶּה שֶׁיּוֹרֵד לְיִשְׂרָאֵל), and likewise that which descends every day to the Tzaddikim (וְכֵן הַיּוֹרֵד בְּכָל יוֹם לַצַּדִּיקִים), is the secret of the Mem-Nun of MNTZPKH (הוּא סוֹד המ״ן שֶׁל מנצפ״ך), and it is the secret of the two harshest Gevurot (וְהוּא סוֹד הַשְּׁתֵּי גְּבוּרוֹת הַקָּשִׁים בְּיוֹתֵר), and they require a great sweetening (וְהֵם צְרִיכִים מִיתּוּק גָּדוֹל), because they are the strongest (לְפִי שֶׁהֵם הַיּוֹתֵר חֲזָקִים). For the Mem of Man [manna] is literally the Mem of Mavet [death] (כִּי הַמֵּ״ם שֶׁל מָן הִיא מַמָּשׁ הַמֵּ״ם שֶׁל מָוֶת), and the Nun of Man [manna] is the Nun of Nachash [serpent] (וְהַנוּ״ן שֶׁל מָן הִיא הַנוּ״ן שֶׁל נָחָשׁ), and it itself has the form of a serpent (וְהִיא עַצְמָהּ צוּרַת נָחָשׁ), therefore they are exceedingly harsh (לָכֵן הֵם קָשִׁים בְּיוֹתֵר), and from them comes the Man [manna] (וּמִתּוֹכָם בָּא הַמָּן). And the Heh was added to it (וְנִתּוֹסֵף בּוֹ הַהֵ״א), to allude that all five foreign crowns were included within it (לִרְמוֹז שֶׁהָיוּ כְּלוּלִים בּוֹ כָּל הַה׳ כִּתְרִין נוּכְרָאִין), for “this opposite that Elohim made” (כִּי זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7:14), specifically Elohim (דַּיְיקָא), namely holy Elohim and other gods standing opposite one another (דְּהַיְינוּ אֱלֹהִים קְדוֹשִׁים וֶאֱלֹהִים אֲחֵרִים עוֹמְדִים זֶה כְּנֶגֶד זֶה), and the other three Gevurot shall be completely sweetened together with them in the future to come (וְהַשָּׁלֹשׁ גְּבוּרוֹת הָאֲחֵרוֹת יוּמְתְּקוּ בְּשָׁלֵם עִמָּהֶם לֶעָתִיד לָבוֹא). And the Shechakim [heavens] are in the Heichal Ahavah [Palace of Love] (וְהַשְּׁחָקִים הֵם בְּהֵיכַל אַהֲבָה), where are the millstones that grind Man [manna] for the Tzaddikim (אֲשֶׁר שָׁם הוּא הָרֵיחַיִם הַשּׁוֹחֲקוֹת מָן לַצַּדִּיקִים) (Chagigah 12b), through the Heichal Gedulah [Palace of Gedulah] and Gevurah above it (עַל יְדֵי הֵיכַל גְּדוּלָּה וּגְבוּרָה שֶׁעָלֶיהָ), for Heichal Ahavah [Palace of Love] is Tiferet (כִּי הֵיכַל אַהֲבָה הוּא ת״ת), the middle man, the middle bar (אִישׁ הַבֵּינַיִם בְּרִיחַ הַתִּיכוֹן), who blends and sweetens judgment with Chesed (הַמְמַזֵּג וּמַמְתִּיק הַדִּין עִם חֶסֶד), and tips the balance toward the attribute of mercy (וּמַכְרִיעַ לְמִדַּת הָרַחֲמִים), to bring vengeance upon the nations and mercy upon Israel (לַעֲשׂוֹת נְקָמָה בָּאוּמּוֹת וְרַחֲמִים לְיִשְׂרָאֵל). And who are those who grind the Man [manna] (וּמִי הֵם הַשּׁוֹחֲקִים מָן), they are those who suffered afflictions for the sake of the Holy One Blessed Be He and His Shekhinta (הֵן אוֹתָן דְּסָבְלוּ יִסּוּרִין בִּשְׁבִיל קב״ה וּשְׁכִינְתֵּיהּ), who was driven from Her place (דְּאִתְתַּרְכַת מֵאֲתַרָהּ). For when the judgments cry out (כִּי כְּשֶׁצּוֹעֲקִים הַדִּינִים), they cry out from outside (הֵם צוֹעֲקִים מִבַּחוּץ), from the place of the encampments opposite Tiferet (מִמְּקוֹם הַמְּדוּרוֹת נֶגֶד הת״ת), they cry “Give! Give!” (הֵם צוֹעֲקִים הַב הַב), and slander the servant before his Master (וּמַלְשִׁינִים הָעֶבֶד אֶל אֲדוֹנָיו), and they bubble up from there (וְהֵם מְפַעְפְּעִים מִשָּׁם). And this is the secret of “the end of all flesh” (וְזֶהוּ סוֹד קֵץ כָּל בָּשָׂר) (Genesis 6:13), which are the secret of the Klipot (שֶׁהֵם סוֹד הַקְּלִיפּוֹת), “their cry has come before Me” (צַעֲקָתָם בָּא לְפָנַי) (Genesis 6:13), and they are outside (וְהֵם מִבַּחוּץ), as we have said (כַּאֲשֶׁר אָמַרְנוּ), for from within it is impossible (כִּי מִבִּפְנִים אִי אֶפְשָׁר), as it is said (שֶׁנֶּאֱמַר), “the hypocrite shall not come before Him” (לֹא לְפָנָיו חָנֵף יָבוֹא) (Job 13:16). And from that cry the afflictions come upon the Tzaddik (וּמֵאוֹתָהּ הַצְּעָקָה בָּאִים הַיִּסּוּרִים עַל הַצַּדִּיק). And those afflictions cause great love between the Holy One Blessed Be He and His Shekhinta (וְאוֹתָם הַיִּסּוּרִים גּוֹרְמִים אַהֲבָה גְּדוֹלָה בֵּין קב״ה וּשְׁכִינְתֵּיהּ), because at that very time when the external forces rule over the Tzaddik and give him afflictions (מִפְּנֵי שֶׁבְּאוֹתָהּ הַשָּׁעָה אֲשֶׁר הַחִיצוֹנִים שׁוֹלְטִים בַּצַּדִּיק וְנוֹתְנִים לוֹ יִסּוּרִים), they do not cry out before Hashem (אֵינָם צוֹעֲקִים לִפְנֵי י״י). And this is the secret of “the cloth which she prepared for her menstruation” (וְזֶהוּ סוֹד הַמּוֹךְ שֶׁהִתְקִינָה לְנִדָּתָהּ) (Shabbat 64b), and its explanation is (וְזֶהוּ פֵּירוּשׁוֹ), just as the cloth is for purification (כְּמוֹ שֶׁהַמּוֹךְ הִיא לְטָהֳרָה), so too the Tzaddikim are like the cloth (כָּךְ הַצַּדִּיקִים הֵם כְּמוֹ הַמּוֹךְ), which purifies her from the Klipot (שֶׁמְּטַהֲרִים אוֹתָהּ מֵהַקְּלִיפּוֹת). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “their judges were cast down by the sides of the rock” (נִשְׁמְטוּ בִידֵי סֶלַע שֹׁפְטֵיהֶם) (Psalms 141:6), through the bodies of the Tzaddikim (בְּגוּף הַצַּדִּיקִים), who are like the rock of their judges (אֲשֶׁר הֵם כְּמוֹ סֶלַע שֹׁפְטֵיהֶם), namely the Klipot (שֶׁהֵם הַקְּלִיפּוֹת). And the Shekhinah said (וְאָמְרָה שְׁכִינָה), “and they heard my words, for they were pleasant” (וְשָׁמְעוּ אֲמָרַי כִּי נָעֵמוּ) (Psalms 141:6). “They heard my words” (שָׁמְעוּ אֲמָרַי), that they should be in the hands of the Klipot (שֶׁיִּהְיוּ בִּיד הַקְּלִיפּוֹת), so that vengeance may be carried out upon them (שֶׁיַּעֲשׂוּ בָהֶם נְקָמָה). “For they were pleasant” (כִּי נָעֵמוּ), meaning because they are good and pleasant (פֵּירוּשׁ מִפְּנֵי שֶׁהֵם טוֹבִים וּנְעִימִים). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “as one who plows and splits the earth” (כְּמוֹ פֹלֵחַ וּבוֹקֵעַ בָּאָרֶץ) (Psalms 141:7). Its explanation is (פֵּירוּשׁוֹ), like the serpent (כְּמוֹ הַנָּחָשׁ), which pierces and breaks through in order to ascend for accusation (אֲשֶׁר הוּא פּוֹלֵחַ וּבוֹקֵעַ לַעֲלוֹת לְקִטְרוּג), so too exactly (כֵּן מַמָּשׁ), “our bones were scattered” (נִפְזְרוּ עַצְמֵינוּ) (Psalms 141:7), the holy powers (הַכֹּחוֹת הַקְּדוֹשִׁים), “at the mouth of Sheol” (לְפִי שְׁאוֹל) (Psalms 141:7), meaning to the mouth of Sheol (פֵּירוּשׁ לְפֶה שֶׁל שְׁאוֹל), which says (אֲשֶׁר אוֹמֵר), “Give! Give!” (הַב הַב) (Proverbs 30:15). And therefore Nadav and Avihu took each man his fire-pan (וְלָכֵן נָדָב וַאֲבִיהוּא לָקְחוּ אִישׁ מַחְתָּתוֹ), “and they placed fire upon it” (וַיָּשִׂימוּ אֵשׁ עָלֶיהָ) (Leviticus 10:1), the explanation being (פֵּירוּשׁ), that the Klipot gained dominion over the Malkhut (שָׁלְטוּ הַקְּלִיפּוֹת בַּמַּלְכוּת), and this is the meaning of “upon it” (וְזֶהוּ עָלֶיהָ), a feminine expression (לְשׁוֹן נְקֵבָה), and this was the sin that they committed (וְזֶהוּ הֶעָוֹן שֶׁעָשׂוּ), and therefore, “and fire went forth from before Hashem” (וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י) (Leviticus 10:2), the explanation being (פֵּירוּשׁ), from the Malkhut which is before Hashem (מִמַּלְכוּת אֲשֶׁר הִיא לִפְנֵי י״י), who is Ze’ir Anpin, as mentioned (שֶׁהוּא ז״א כַּנִּזְכָּר). And when those who suffered afflictions depart from this world (וּכְשֶׁמִּסְתַּלְּקִים אוֹתָן דְּסָבְלוּ יִסּוּרִין מִן הָעוֹלָם הַזֶּה), they come to the Heichal Ahavah [Palace of Love] (הֵם בָּאִים לְהֵיכַל אַהֲבָה), and there they grind Man [manna] for the Tzaddikim (וְשׁוֹחֲקִים שָׁם מָ״ן לַצַּדִּיקִים), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), because the attribute of judgment ruled over them during their lives (מִפְּנֵי שֶׁמִּדַּת הַדִּין שָׁלְטָה בָּהֶם בְּחַיֵּיהֶם), therefore after their death they rule over the judgment (לָכֵן בְּמוֹתָם הֵם שׁוֹלְטִים עַל הַדִּין), and sweeten it (וּמַמְתִּיקִים אוֹתָם), and bring vengeance upon the Klipot and goodness to Israel (וְעוֹשִׂים נְקָמָה בַּקְּלִיפּוֹת וְטוֹבָה לְיִשְׂרָאֵל). Because they fulfilled the verse (מִפְּנֵי שֶׁהָיוּ מְקַיְּמִים פָּסוּק), “and you shall love Hashem your God with all your heart and with all your soul” (וְאָהַבְתָּ אֵת י״י אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ) (Deuteronomy 6:5), for they endured afflictions out of love for the Holy One Blessed Be He and His Shekhinta (שֶׁהָיוּ סוֹבְלִים יִסּוּרִין מֵאַהֲבַת קב״ה וּשְׁכִינְתֵּיהּ), and likewise those who were killed for the sanctification of the Name (וְגַם הַנֶּהֱרָגִים עַל קִדּוּשׁ הַשֵּׁם), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), for they sacrificed their inclination and demonstrated their strength (שֶׁהֵם זָבְחוּ אֶת יִצְרָם וְהֶרְאוּ גְּבוּרָתָם), and endured afflictions for the sake of Heaven (וְסָבְלוּ יִסּוּרִין לְשֵׁם שָׁמַיִם), out of love for the Holy One Blessed Be He and His Shekhinta (מֵאַהֲבַת קב״ה וּשְׁכִינְתֵּיהּ), no created being stands in their presence (אֵין נִבְרָא עוֹמֵד נֶגְדָּם), when they ascend “to behold the face of the Lord Hashem, God of Israel” (בַּעֲלוֹתָם לִרְאוֹת אֶת פְּנֵי הָאָדוֹן י״י אֱלֹהֵי יִשְׂרָאֵל) (Exodus 34:23), and they destroy all the structures of the Klipot (וְהֵם מַחֲרִיבִים כָּל בִּנְיְנֵי הַקְּלִיפּוֹת). And this is the secret of the verse which says (וְזֶהוּ סוֹד הַפָּסוּק שֶׁאָמַר), “a time when man rules over man to his harm” (עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרַע לוֹ) (Ecclesiastes 8:9), certainly (וַדַּאי). And so it is in the Sava, Parashat Mishpatim, page 43a, side 2, at its conclusion (וְכֵן הוּא בְּסָבָא פָּרָשַׁת מִשְׁפָּטִים דַּף מ״ג עַמּוּד א׳ עָלָה ב׳ בְּסוֹפָהּ) (Zohar Shemot 95b), and this is its language (וְזֶה לְשׁוֹנוֹ): “And furthermore, certainly this is a supernal secret, greater than all” (וְתוּ וַדַּאי הוּא רָזָא עִלָּאָה יַתִּירָא מִכֹּלָּא), “in the pillar that stands upon the balances within the air that blows” (בְּעַמּוּדָא דְּקָיְימָא לְטַקְלִין גּוֹ אֲוִירָא דְּנָשְׁבָא), “there is one balance on this side and another balance on that side” (אִית טַקְלָא חַדָא בְּהַאי סִטְרָא וְאִית טַקְלָא אָחֳרָא בְּהַאי סִטְרָא), “on this side are scales of righteousness” (בְּהַאי סִטְרָא מֹאזְנֵי צֶדֶק), “and on that side are scales of deceit” (וּבְהַאי סִטְרָא מֹאזְנֵי מִרְמָה), “and this balance never ceases forever” (וְהַאי טַקְלָא לָא שָׁכִיךְ לְעָלְמִין), “and souls ascend, enter, and return” (וְנִשְׁמָתִין סָלְקִין עָאלִין וְתָבִין).

The explanation is (פֵּירוּשׁ), that the Neshamot [souls] ascend above from this world (שֶׁעוֹלוֹת הַנְּשָׁמוֹת לְמַעְלָה מֵהָעוֹלָם הַזֶּה), to become Mayin Nukvin [female waters] for the Holy One Blessed Be He and His Shekhinta (לִהְיוֹת מַיִן נוּקְבִין לְקב״ה וּשְׁכִינְתֵּיהּ), and other Neshamot [souls] also descend below (וְגַם נְשָׁמוֹת אֲחֵרוֹת יוֹרְדוֹת לְמַטָּה), to be created in this world (לְהִבָּרֵא בָּעוֹלָם הַזֶּה), in the secret of Mayin Dukhrin [male waters] (בְּסוֹד מַיִן דּוּכְרִין). And all are compelled to pass through Klipat Nogah (וּמוּכְרָחִים כֻּלָּם לֵילֵךְ דֶּרֶךְ קְלִיפַּת נֹגַהּ), which is the heel of holiness (שֶׁהִיא עֵקֶב הַקְּדוּשָּׁה), and concerning it it is said (וְנֶאֱמַר עָלֶיהָ), “and you shall bruise him at the heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3:15).

The explanation is (פֵּירוּשׁ), the Holy One Blessed Be He said to the serpent (הקב״ה אָמַר לַנָּחָשׁ), “he shall bruise your head” (הוּא יְשׁוּפְךָ רֹאשׁ) (Genesis 3:15), namely the son of man who does the will of the Omnipresent (דְּהַיְינוּ הַבֶּן אָדָם שֶׁיַּעֲשֶׂה רְצוֹנוֹ שֶׁל מָקוֹם), will cause the heel of holiness to rule over the head of the Klipot (יִגְרֹם שֶׁעֵקֶב הַקְּדוּשָּׁה יִשְׁלוֹט בְּרֹאשׁ הַקְּלִיפּוֹת), as it is said (שֶׁנֶּאֱמַר), “You shattered the heads of the sea-monsters upon the waters” (שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם) (Psalms 74:13), meaning to say, because of the waters (רָצָה לוֹמַר בִּשְׁבִיל הַמַּיִם), which are the sparks of holiness swallowed within their heads (הֵם הַנִּיצוֹצוֹת שֶׁל הַקְּדוּשָּׁה הַבְּלוּעִים בְּרָאשָׁם), and the function of the heel is to extract the sparks swallowed within their heads (וּפְעוּלַּת הֶעָקֵב לְהוֹצִיא נִיצוֹצוֹת הַבְּלוּעִים בְּרָאשָׁם), which are oppressed there and captive there (הַנַּעֲשָׁקִים שָׁם וְהַשְּׁבוּיִים שָׁם). And if he does not do the will of the Omnipresent (וְאִם לֹא יַעֲשֶׂה רְצוֹנוֹ שֶׁל מָקוֹם), it is called “scales of deceit” (נִקְרֵאת מֹאזְנֵי מִרְמָה), and the heads of the Klipot rule over the heel of holiness (וְרֹאשׁ הַקְּלִיפּוֹת שׁוֹלְטוֹת בְּעֵקֶב הַקְּדוּשָּׁה), and all the Neshamot [souls] that come there are oppressed (וְכָל הַנְּשָׁמוֹת הַבָּאוֹת שָׁם הֵם נַעֲשָׁקוֹת), as it is said (שֶׁנֶּאֱמַר), “Canaan has in his hand deceitful scales, he loves to oppress” (כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשֹׁק אָהֵב) (Hosea 12:8), and it is said (וְנֶאֱמַר), “and I saw... the tears of the oppressed, and they had no comforter” (וְאֶרְאֶה... דִּמְעַת הָעֲשֻׁקִים וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1). And its secret will be explained in its place in the Gate of Klipat Nogah (וְסוֹדוֹ יִתְבָּאֵר בִּמְקוֹמוֹ בְּשַׁעַר קְלִיפַּת נֹגַהּ), with the assistance of the Holy One Blessed Be He and His Shekhinta (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ). And thus is the explanation of the verse (וְהָכִי פֵּירוּשׁ הַפָּסוּק), “and you shall bruise him at the heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3:15), meaning to say (רָצָה לוֹמַר), “and you” refers to the serpent (וְאַתָּה קָאֵי עַל הַנָּחָשׁ), “you shall bruise him at the heel” (תְּשׁוּפֶנּוּ עָקֵב), you shall bite the Neshamot [souls] when they pass through the heel of holiness (תִּשּׁוֹךְ אֶת הַנְּשָׁמוֹת בִּזְמַן שֶׁהוֹלְכִים דֶּרֶךְ עֵקֶב הַקְּדוּשָּׁה), when the Klipah rules over the heel of holiness (בִּזְמַן שֶׁהִיא הַקְּלִיפָּה שׁוֹלֶטֶת בְּעֵקֶב הַקְּדוּשָּׁה). For it cannot be otherwise (כִּי אִי אֶפְשָׁר בְּלָאו הָכִי), because there is the gate of the Neshamot [souls] (כִּי שָׁם שַׁעַר הַנְּשָׁמוֹת), as it is said (שֶׁנֶּאֱמַר), “this is none other than the House of Elohim” (אֵין זֶה כִּי אִם בֵּית אֱלֹהִים) (Genesis 28:17), the place of judgment (מְקוֹם הַדִּין), where they sit to seize souls on a day of evil, Heaven forbid (שֶׁיּוֹשְׁבִים שָׁם לַחְטוֹף נְשָׁמוֹת בְּיוֹם רָע חַס וְחָלִילָה), “and this is the gate of heaven” (וְזֶה שַׁעַר הַשָּׁמָיִם) (Genesis 28:17), for Klipat Nogah is in Yetzirah (כִּי קְלִיפַּת נֹגַהּ הִיא בִּיצִירָה), and Ze’ir, which is called Heaven, nests there (וּזְעֵיר הַנִּקְרָא שָׁמַיִם מְקוֹנֵן שָׁם). And so it is in the Zohar Chadash, Parashat Yitro (וְכֵן הוּא בַּזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ), “this academy of heaven is the academy of that youth, Metatron of Yetzirah” (מְתִיבְתָּא דִּרְקִיעָא דָּא מְתִיבְתָּא דְּהַהוּא נַעַר מֶטַּטְרוֹן דִּיצִירָה), and it is immediately after Metatron (וְהִיא אַחֲרֵי מֶטַּטְרוֹן תֵּכֶף), and its letters are built from the letters of the Targum [Aramaic] of the Torah (וְאוֹתִיּוֹתֶיהָ נִבְנִים מֵאוֹתִיּוֹת הַתַּרְגּוּם שֶׁל הַתּוֹרָה), therefore there is Targum [Aramaic] in the Torah, such as “Yegar Sahaduta [Mound of Testimony]” (לָכֵן יֵשׁ תַּרְגּוּם בַּתּוֹרָה כְּגוֹן יְגַר שָׂהֲדוּתָא) (Genesis 31:47), and similar expressions (וְכַדּוֹמֶה לוֹ), for it is a holy light (שֶׁהִיא אוֹר קָדוֹשׁ), and it is the Garments of Light (וְהִיא כָּתְנוֹת אוֹר), which Adam HaRishon blemished and breached (שֶׁפָּגַם וּפָרַץ אָדָם הָרִאשׁוֹן), and its desire is to be rescued into holiness and to perform Chesed with Israel (וּרְצוֹנָהּ לְהִנָּצֵל בִּקְדוּשָּׁה וְלַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל).

Or the explanation of the verse may be the opposite (אוֹ יְהִי פֵּירוּשׁ הַפָּסוּק אַפְּכָא), “he shall bruise your head” (הוּא יְשׁוּפְךָ רֹאשׁ) (Genesis 3:15), meaning the serpent shall bite Klipat Nogah (פֵּירוּשׁ הַנָּחָשׁ תִּשּׁוֹךְ אֶת קְלִיפַּת נֹגַהּ), which was formerly the head before the sin (שֶׁהָיְתָה רֹאשׁ מִקֹּדֶם הַחֵטְא), and it shall come under its authority in the secret of “deceitful scales” (וְיִהְיֶה בִּרְשׁוּתָהּ בְּסוֹד מֹאזְנֵי מִרְמָה), and the word Hu [he] alludes to the serpent (וּמִלַּת הוּא מְרַמֶּז לַנָּחָשׁ), alluding to Edom (הָרוֹמֶזֶת עַל אֱדוֹם), as it is said, “Esav, he is Edom” (עֵשָׂו הוּא אֱדוֹם) (Midrash Bereshit 36:1) (Genesis 36:1), he in his wickedness from beginning to end (הוּא בְּרִשְׁעוֹ מִתְּחִלָּתוֹ וְעַד סוֹפוֹ) (Panim Acherim, Version A, Chapter 1, Buber Edition), meaning the known one (כְּלוֹמַר הַיָּדוּעַ), who transforms head into heel (הַמְהַפֵּךְ רֹאשׁ לְעָקֵב). And also measure for measure (וְגַם מִדָּה כְּנֶגֶד מִדָּה), at the time of vengeance the serpent is not killed except in the head (בְּעֵת הַנְּקָמָה אֵין לַנָּחָשׁ הֲרִיגָה אֶלָּא בָּרֹאשׁ), for even if one cuts and splits it into many pieces they rejoin (אַף עַל פִּי שֶׁיַּחְתֹּךְ וִיבַקַּע אוֹתָהּ לְכַמָּה חֲתִיכוֹת הֵם נִדְבָּקִים), but when the head is crushed into pieces it does not reconnect (אֲבָל כְּשֶׁפּוֹצֵעַ הָרֹאשׁ לַחֲתִיכוֹת אֵינוֹ מִתְחַבֵּר). So it is Above with the primordial serpent (כֵּן הוּא לְמַעְלָה אֵצֶל הַנָּחָשׁ הַקַּדְמוֹנִי). And his statement, “and you shall bruise him at the heel” (וְאוֹמְרוֹ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב), means (רָצָה לוֹמַר), you, the son of man, shall bruise him (אַתָּה הַבֶּן אָדָם תְּשׁוּפֶנּוּ), meaning your bite shall come from the heel of holiness (פֵּירוּשׁ נְשִׁיכָה שֶׁלְּךָ יִהְיֶה מֵעֵקֶב הַקְּדוּשָּׁה), so that the heel of holiness shall rule over the head of the Klipot (שֶׁתִּהְיֶה עֵקֶב הַקְּדוּשָּׁה שׁוֹלֶטֶת בְּרֹאשׁ הַקְּלִיפּוֹת), and this is sufficient (וְדַי בָּזֶה). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that Klipat Nogah rules throughout all six weekdays over the entire world (כִּי קְלִיפַּת נֹגַהּ הִיא שׁוֹלֶטֶת כָּל שֵׁשֶׁת יְמֵי הַחוֹל עַל כָּל הָעוֹלָם כֻּלּוֹ), and all the flow descending from Above descends through her (וְכָל הַשֶּׁפַע הַיּוֹרֵד מִלְמַעְלָה יוֹרֵד עַל יָדָהּ), for she surrounds holiness (כִּי הִיא סְבִיב הַקְּדוּשָּׁה), as it is written (דִּכְתִיב), “the wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9). And at that time (וּבְאוֹתוֹ זְמַן), it is “a degradation to the sons of man” (כֶּרֶם זֻלּוּת לִבְנֵי אָדָם) (Psalms 12:9), meaning (רָצָה לוֹמַר), it is a great degradation to the souls of mankind who are oppressed there (הוּא זִילוּתָא גְּדוֹלָה לְנִשְׁמוֹת בְּנֵי אָדָם הָעֲשׁוּקִים שָׁם), and it is written (וּכְתִיב), “and a radiance was around Him” (וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4). And she is the balance mentioned above (וְהִיא הַטַּקְלָא הַנִּזְכָּר), which sometimes is included in holiness and sometimes in impurity (שֶׁלִּפְעָמִים הִיא נִכְלֶלֶת בִּקְדוּשָּׁה וְלִפְעָמִים בְּטֻמְאָה), and I shall explain it in its place with the help of Heaven (וּבִמְקוֹמָהּ אֲפָרְשֶׁנָּה בְּסִיַּעְתָּא דִּשְׁמַיָּא). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that Metatron, the Prince of the Presence, rules throughout all six weekdays (כִּי מֶטַּטְרוֹן שַׂר הַפָּנִים הוּא שׁוֹלֵט בְּכָל שֵׁשֶׁת יְמֵי הַחוֹל), and the feet of Malkhut are clothed within him (וְרַגְלֵי הַמַּלְכוּת מִתְלַבְּשִׁים בּוֹ), and he is the shoe of the Shekhinah (וְהוּא נַעַל שֶׁל הַשְּׁכִינָה), and he is a nest for her (וְהוּא קֵן לָהּ), for Na’al [shoe] equals Ken [nest] (כִּי נַעַל עוֹלֶה קֵן), as it is said (כְּמוֹ שֶׁנֶּאֱמַר), “and the Dror [free bird] a nest for herself” (וּדְרוֹר קֵן לָהּ) (Psalms 84:4). And she has one hundred and fifty lights from the three hundred and seventy lights of Arich (וְיֵשׁ לָהּ ק״ן אוֹרוֹת מִשּׁ״ע נְהוֹרִין דַּאֲרִיךְ), and this is the secret of “and the nursing child shall play over the hole of the cobra” (וְזֶהוּ סוֹד וְשַׁעֲשַׁע יוֹנֵק עַל חוּר פָּתֶן) (Isaiah 11:8). The nursing child (יוֹנֵק), is Metatron, the youth (הוּא מֶטַּטְרוֹן נַעַר), who receives from the two times three hundred and seventy (הַמְקַבֵּל מִשְּׁתֵּי פְּעָמִים שׁ״ע), whose number is produced from the two Names mentioned in the previous chapters and gates (אֲשֶׁר מִסְפָּרָם נַעֲשֶׂה מִבּ׳ שֵׁמוֹת שֶׁזָּכַרְנוּ בַּפְּרָקִים וּבַשְּׁעָרִים הַקּוֹדְמִים). Through the illumination of these two three hundred and seventy lights (מִכֹּחַ הֶאָרַת שְׁתֵּי שׁ״ע אֵלּוּ), the cobra has no power to cause harm (אֵין לַפֶּתֶן כֹּחַ לְהַזִּיק), but on the contrary, it is immediately nullified (אֶלָּא אַדְּרַבָּא נִתְבַּטֵּל תֵּכֶף), and they have no power or ability to raise their heads and gaze upon this illumination (וְאֵין לָהֶם כֹּחַ וִיכֹלֶת לְהָרִים רֹאשׁ וּלְהַבִּיט בְּהֶאָרָה הַזֹּאת), rather they flee backward (אֶלָּא הֵם נָסִים לַאֲחוֹרֵיהֶם), so that they should not become “sacrifices of the dead” (כְּדֵי שֶׁלֹּא יִהְיוּ זִבְחֵי מֵתִים) (Psalms 106:28).

And concerning this shoe it is said (וְעַל זֶה הַנַּעַל נֶאֱמַר), “How beautiful are your footsteps in shoes, O daughter of the noble one” (מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב) (Song of Songs 7:2), namely Metatron and Sandalphon (דְּהַיְינוּ מֶטַּטְרוֹן וְסַנְדַּלְפוֹן), Chanoch and Eliyahu, of blessed memory (חֲנוֹךְ וְאֵלִיָּהוּ זָכוּר לַטּוֹב), they are the shoes of the Shekhinah (הֵמָּה נַעֲלֵי הַשְּׁכִינָה), for they form a barrier so that the dust will not cling to the feet of the Shekhinah, who is called the daughter of the noble one (שֶׁהֵמָּה חוֹצְצִים שֶׁלֹּא יִדְבַּק הֶעָפָר בְּרַגְלֵי הַשְּׁכִינָה הַנִּקְרֵאת בַּת נָדִיב). But the principal garment of the Shekhinah is this shoe (אֲבָל הַשְּׁכִינָה עִיקַּר הִתְלַבְּשׁוּתָהּ הוּא בְּנַעַל זֶה), which is Metatron (שֶׁהוּא מֶטַּטְרוֹן), “whose name is like the Name of his Master” (שֶׁשְּׁמוֹ כְּשֵׁם רַבּוֹ) (Sanhedrin 38b), the lesser Havayah (יְהוָ״ה הַקָּטָן), and this is the secret of the shoe of Chalitzah [removal of the shoe] (וְהוּא סוֹד נַעַל דַּחֲלִיצָה), as we shall explain in its place (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ). And thus is the order of the flow (וְהָכִי סֵדֶר הַהַשְׁפָּעָה), the Shekhinah clothes Herself in Metatron (שְׁכִינָה מִתְלַבֶּשֶׁת בְּמֶטַּטְרוֹן), and Metatron in Klipat Nogah (וּמֶטַּטְרוֹן בִּקְלִיפַּת נֹגַהּ), in order to bestow below to Israel through her (כְּדֵי לְהַשְׁפִּיעַ לְמַטָּה לְיִשְׂרָאֵל עַל יָדָהּ), and it cannot be otherwise (וְאִי אֶפְשָׁר בְּלָאו הָכִי), because she surrounds holiness from below (מִפְּנֵי שֶׁהִיא לְמַטָּה מְסַבֶּבֶת הַקְּדוּשָּׁה), and she desires to perform Chesed with Israel (וְהִיא תַּאֲבָה לַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל), so that she may be rescued into holiness (כְּדֵי שֶׁתּוּכַל לְהִנָּצֵל בִּקְדוּשָּׁה), except that the sin causes otherwise (אֶלָּא שֶׁהַחֵטְא גּוֹרֵם).

And behold, the Shekhinah clothes Herself in Metatron in this manner (וְהִנֵּה שְׁכִינָה מִתְלַבֶּשֶׁת בְּמֶטַּטְרוֹן בָּזֶה הָאוֹפֶן): her six extremities in his six extremities (שִׁשָּׁה קְצָווֹת דִּידָהּ בְּשֵׁשׁ קְצָווֹת דִּידֵיהּ), Chesed in Chesed (חֶסֶד בְּחֶסֶד), Gevurah in Gevurah (גְּבוּרָה בִּגְבוּרָה), and likewise all of them (וְכֵן כּוּלָּם), and on each day of the days of the week she gives him one letter from the filling of her Name B"N (וּבְכָל יוֹם מִימֵי הַשָּׁבוּעַ הִיא נוֹתֶנֶת לוֹ אוֹת אַחַת מִמִּלּוּי שֵׁם בּ״ן דִּידָהּ), and this is the secret of the spreading forth (וְהוּא סוֹד הַהִתְפַּשְׁטוּת). And on each day of the days of the week she gives him power to clothe himself in Klipat Nogah (וּבְכָל יוֹם מִימֵי הַשָּׁבוּעַ נוֹתֶנֶת לוֹ כֹּחַ לְהִתְלַבֵּשׁ בִּקְלִיפַּת נֹגַהּ), to appear and to bestow upon the world for the sake of Israel (לְהוֹפִיעַ וּלְהַשְׁפִּיעַ לָעוֹלָם בִּשְׁבִיל יִשְׂרָאֵל), as it is said, “they made me keeper of the vineyards; my own vineyard I did not keep” (שֶׁנֶּאֱמַר שָׂמוּנִי נֹטֵרָה אֶת הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי) (Song of Songs 1:6), as I shall explain in the Gate of the Rectification of Klipat Nogah (כַּאֲשֶׁר אֲבָאֵר בְּשַׁעַר תִּיקּוּן קְלִיפַּת נֹגַהּ), with the assistance of the Holy One Blessed Be He and His Shekhinta (בְּסִיַּעְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And if he directs his intention to all that I shall explain regarding it (וְאִם יְכַוֵּן כָּל מַה שֶׁאֲבָאֵר בּוֹ), then power is given to Metatron (אֲזַי נִתָּן כֹּחַ לְמֶטַּטְרוֹן), and sweetening to Klipat Nogah (וּמִיתּוּק לִקְלִיפַּת נֹגַהּ), and he includes her in holiness (וְכוֹלְלָהּ בִּקְדוּשָּׁה), and through this he will have great abundance in all that he desires (וּבָזֶה יִהְיֶה לוֹ שֶׁפַע גָּדוֹל בְּכָל מַה שֶׁיִּרְצֶה), whether from this wisdom (הֵן מֵהַחָכְמָה הַזֹּאת), whether from another matter (הֵן מִדָּבָר אַחֵר). And his prayer has no obstructer (וּתְפִלָּתוֹ אֵין לָהּ מֵעִיק), for Klipat Nogah, which is king over all the peoples (כִּי קְלִיפַּת נֹגַהּ שֶׁהִיא מֶלֶךְ עַל כָּל הָעַמִּים), the Klipah of the nations of the world that are beneath her (קְלִיפַּת אֻמּוֹת הָעוֹלָם אֲשֶׁר תַּחְתֶּיהָ), is already appeased by him, by the one praying (כְּבָר הִיא מְרֻצָּה מִמֶּנּוּ מֵהַמִּתְפַּלֵּל), and then she does not allow any Klipah or Sitra Achra to accuse him (וְאָז אֵינָהּ מַנַּחַת שׁוּם קְלִיפָּה וְסִטְרָא אַחֲרָא לְקַטְרֵג עָלָיו), and Metatron gives him abundance from that very letter that he received from the Shekhinah (וּמֶטַּטְרוֹן נוֹתֵן לוֹ שֶׁפַע מֵאוֹתוֹ הָאוֹת עַצְמוֹ שֶׁקִּבֵּל מֵהַשְּׁכִינָה), and fortunate is he and fortunate is his portion if he directs his intention in it properly (וְאַשְׁרֵי לוֹ וְאַשְׁרֵי חֶלְקוֹ אִם יְכַוֵּן בּוֹ כָּרָאוּי). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that every day toward evening the masters of judgment and the accusers awaken (שֶׁבְּכָל יוֹם לְעֵת עֶרֶב מִתְעוֹרְרִים הַבַּעֲלֵי דִינִין וְהַמְקַטְרְגִים), and the bands of pursuers (וְחַבְלֵי טְרִיקִין), in order to perform their evil function (כְּדֵי לִפְעֹל פְּעוּלָּתָם הָרָעָה), in the secret of “in it creep all the beasts of the forest” (בְּסוֹד בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20), which rises to Par [bull/280] (עוֹלֶה פָּר), equal to MNTZPKH (כְּמִנְיַן מנצפ״ך), and equal to Sandalphon, prince of the forest of Asiyah (וּכְמִנְיַן סנדלפו״ן שַׂר הַיַּעַר דַּעֲשִׂיָּה), in which are barren trees toward evening at the time of Minchah (שֶׁבּוֹ אִילָנֵי סְרָק לְעֵת עֶרֶב בִּשְׁעַת מִנְחָה). And they are the six nights of the six weekdays of Yetzirah (וְהֵם שֵׁשֶׁת הַלֵּילוֹת שֶׁל שֵׁשֶׁת יְמֵי הַחוֹל דִּיצִירָה), as is known (כַּנּוֹדָע), and at the time of Minchah two drops of judgments fall below (וּבִשְׁעַת מִנְחָה נוֹפְלִים לְמַטָּה שְׁנֵי טִפּוֹת דִּינִין), namely Par [280] and Shin-Kaf [320] (דְּהַיְינוּ פ״ר וְש״ך), which rise to six hundred (עוֹלִים ת״ר), equal to “and he shall undermine all the sons of Shet” (כְּמִנְיַן וְקַרְקַר כָּל בְּנֵי שֵׁת) (Numbers 24:17), “and Edom shall become a possession” (וְהָיָה אֱדוֹם יְרֵשָׁה) (Numbers 24:18).

For in the future all the judgments will be sweetened for Israel (כִּי לֶעָתִיד כָּל הַדִּינִים יוּמְתְּקוּ לְיִשְׂרָאֵל), and they will be bitter for the nations (וְיִהְיוּ מַר לָאוּמּוֹת), in order to destroy them swiftly from the entire world (עַל מְנָת לְהַשְׁמִידָם מְהֵרָה מִן הָעוֹלָם כֻּלּוֹ), in the secret of striking for the nations and healing for Israel (בְּסוֹד נָגוֹף לָאוּמּוֹת וְרָפוֹא לְיִשְׂרָאֵל). And from these two drops is made the darkness of the night (וּמֵהַשְּׁנֵי טִפּוֹת הַלָּלוּ נַעֲשֶׂה הַחֹשֶׁךְ שֶׁל הַלַּיְלָה), and then the power of impurity, “ox and donkey” (וְאָז כֹּחַ הַטֻּמְאָה שׁוֹר וַחֲמוֹר), roams throughout the world until midnight (מְשׁוֹטְטוֹת בָּעוֹלָם עַד חֲצוֹת הַלַּיְלָה), when the Holy One Blessed Be He strolls and delights Himself with the Tzaddikim in Gan Eden (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְטַיֵּל וּמִשְׁתַּעֲשֵׁעַ עִם הַצַּדִּיקִים בְּגַן עֵדֶן), and immediately they flee to the Nukva d’Tehoma Rabba [Female of the Great Deep] (וְתֵכֶף וּמִיָּד הֵם בּוֹרְחִים לְנוּקְבָא דִּתְהוֹמָא רַבָּא), at the time of the crowing of the Gever [rooster] (בְּעֵת קְרִיאַת הַגֶּבֶר), who is the angel Gavriel (שֶׁהוּא מַלְאָךְ גַּבְרִיאֵל). Whose scribe’s inkwell is at his waist (אֲשֶׁר קֶסֶת הַסּוֹפֵר בְּמָתְנָיו), to record the number of the companions who stand at midnight to study Torah (לִכְתֹּב מִסְפַּר הַחֲבֵרִים הָעוֹמְדִים בַּחֲצוֹת הַלַּיְלָה לִלְמוֹד תּוֹרָה), and he calls out in a loud voice to arise and engage in Torah (וְהוּא קוֹרֵא בְּקוֹל גָּדוֹל לַעֲמֹד וְלַעֲסֹק בַּתּוֹרָה), as mentioned in the Zohar, Parashat Bereshit (כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית), “Lower ones who sleep the sleep of your holes, awaken!” (תַּתָּאֵי דְּמִיכִין דְּשֵׁינְתָא בְּחוֹרֵיכוֹן אִתְעָרוּ) (Introduction to the Zohar 4a). And it is said (וְנֶאֱמַר), “A voice says: Call out” (קוֹל אֹמֵר קְרָא) (Isaiah 40:6), and he answers (וְהוּא מֵשִׁיב), “What shall I call? All flesh is grass” (מָה אֶקְרָא כָּל הַבָּשָׂר חָצִיר) (Isaiah 40:6), meaning (כְּלוֹמַר), in vain do I call, and they do not pay attention to me (בְּחִנָּם אֲנִי קוֹרֵא וְאֵינָם מַשְׁגִּיחִים בִּי), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), in the secret of Tikkun Chatzot [Midnight Rectification] (בְּסוֹד תִּיקּוּן חֲצוֹת). And the rooster, specifically a black one (וְהַתַּרְנְגוֹל שָׁחוֹר דַּוְקָא), is aligned corresponding to him below (מְכֻוָּן כְּנֶגְדּוֹ לְמַטָּה), in order to know from it the sign to arise at midnight (לֵידַע מִמֶּנּוּ סִימָן לַעֲמֹד חֲצוֹת לַיְלָה), and likewise David HaMelekh, peace be upon him, said (וְכֵן דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר), “At midnight I arise to give thanks to You for the judgments of Your righteousness” (חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל מִשְׁפְּטֵי צִדְקֶךָ) (Psalms 119:62). And then is the union of Leah with Yisrael (וְאָז זִוּוּג לֵאָה עִם יִשְׂרָאֵל), which is called “the pleasantness of Hashem” (הַנִּקְרֵאת נֹעַם י״י) (Psalms 90:17), which is truly the hidden storehouse of His abundant goodness reserved for the Tzaddikim in the Supernal Eden (שֶׁהוּא מַמָּשׁ גְּנִיזַת רֹב טוּבוֹ הַצָּפוּן לַצַּדִּיקִים בְּעֵדֶן הָעֶלְיוֹן), as mentioned in the Zohar Chadash, Parashat Balak (כַּנִּזְכָּר בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק), for at every midnight an illumination emerges from “the pleasantness of Hashem” (אֲשֶׁר בְּכָל חֲצוֹת לַיְלָה יוֹצֵא אוֹר מִנֹּעַם י״י), and through it the Tzaddikim in the World to Come unite, male and female (וְעַל יָדוֹ מִזְדַּוְּגִים הַצַּדִּיקִים בָּעוֹלָם הַבָּא זָכָר וּנְקֵבָה), and bring forth souls for converts (וּמוֹצִיאִים נְשָׁמוֹת לְגֵרִים), and this is sufficient (וְדַי בָּזֶה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ), all six weekdays she is included in impurity (כָּל שֵׁשֶׁת יְמֵי הַחוֹל הִיא נִכְלֶלֶת בְּטֻמְאָה), but on Friday at the time of Minchah (אֲבָל בְּיוֹם שִׁשִּׁי בְּעֵת הַמִּנְחָה), when Klipat Nogah ascends to be included and attached to holiness (בְּעֵת שֶׁקְּלִיפַּת נֹגַהּ עוֹלָה לְהִכָּלֵל לְהִדָּבֵק בִּקְדוּשָּׁה), they too ascend to be included with her (עוֹלִים גַּם הֵם לְהִכָּלֵל עִמָּהּ), and through this the flaming fire emerges from beneath the Throne of Glory (וּבָזֶה יוֹצְאוֹת שַׁלְהוֹבִיתָא דְאֶשָּׁא מִתַּחַת כִּסֵּא הַכָּבוֹד), and separates between them (וּמַבְדֶּלֶת בֵּינֵיהֶם), and casts them into the Nukva d’Tehoma Rabba [Female of the Great Deep] (וּמַפֶּלֶת אוֹתָם בְּנוּקְבָא דִּתְהוֹמָא רַבָּא). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק), “when the wicked spring up like grass” (בִּפְרֹחַ רְשָׁעִים כְּמוֹ עֵשֶׂב) (Psalms 92:8), and these wicked ones are the Klipot (וְהָרְשָׁעִים אֵלּוּ הַקְּלִיפּוֹת), “like grass” (כְּמוֹ עֵשֶׂב), this is Klipat Nogah (הוּא הַקְּלִיפָּה שֶׁל נֹגַהּ), because grass is food for cattle (כִּי עֵשֶׂב הוּא מַאֲכַל בְּהֵמָה), and Klipat Nogah bestows upon the Klipot called cattle (וּקְלִיפַּת נֹגַהּ הִיא מַשְׁפַּעַת לַקְּלִיפּוֹת הַנִּקְרָאִים בְּהֵמָה), which possess neither intellect nor understanding (שֶׁאֵין לָהֶם שֵׂכֶל וּתְבוּנָה), in the secret of “and I shall destroy the wise men from Edom and understanding from the mountain of Esav” (בְּסוֹד וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם וּתְבוּנָה מֵהַר עֵשָׂו) (Obadiah 1:8). And if you merit to understand the secret of the verse (וְאִם תִּזְכֶּה לְהָבִין סוֹד הַפָּסוּק), “cursed are you above all cattle” (אָרוּר אַתָּה מִכָּל הַבְּהֵמָה) (Genesis 3:14), which the Holy One Blessed Be He said to the serpent (שֶׁאָמַר הקב״ה לַנָּחָשׁ), you will attain understanding (יַגִּיעַ לְךָ שֵׂכֶל), to comprehend the words of pleasantness that pertain here (לְהָבִין אִמְרֵי נֹעַם מַה שֶּׁשַּׁיָּךְ לְכָאן), for the serpent and its hosts were embittered by the mouth of the Holy One Blessed Be He and His Shekhinah (כִּי הַנָּחָשׁ וְחֵילוֹתָיו נִתְמַרְמְרוּ מִפִּי קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), that it is impossible for them to appear either in Gehinnom or in this world except in the form of cattle and beasts (שֶׁאִי אֶפְשָׁר לָהֶם לְהֵרָאוֹת לֹא בְגֵיהִנָּם וְלֹא בָּעוֹלָם הַזֶּה אֶלָּא כִּדְמוּת בְּהֵמוֹת וְחַיּוֹת), and a beast is included within cattle (וְחַיָּה בִּכְלַל בְּהֵמָה הִיא), as it is stated in Tractate Chullin [71a] (כְּדִאִיתָא בְּמַסֶּכֶת חוּלִין). And even though certain individuals appear temporarily in the form of a human (וְאַף עַל פִּי שֶׁאֵיזֶה יְחִידִים מַרְאִים עַצְמָם לְפִי שָׁעָה כִּדְמוּת אָדָם), such as Adam Beliya’al [worthless man] and his companions (כְּגוֹן אָדָם בְּלִיַּעַל וַחֲבֵרָיו), who are Samael and his hosts (שֶׁהוּא סַמָּאֵ״ל וְחֵילוֹתָיו), nevertheless they are blemished (אֲבָל עַל כָּל פָּנִים הֵם פְּגוּמִים), lacking the hairs of the head and the beard (בְּלִי שַׂעֲרוֹת הָרֹאשׁ וְהַזָּקָן), and the head is very pointed at the extremity (וְהָרֹאשׁ הוּא חַד מְאֹד בַּקָּצֶה), elevated and sloping (גָּבוֹהַּ וְשִׁפּוּעַ), and not round (וְאֵינוֹ עָגוֹל). And “with closed eye” shall prove it (וּשְׁתֻם הָעַיִן יוֹכִיחַ) (Numbers 24:3), in the secret of Aza and Azael (בְּסוֹד עֲזָא וַעֲזָאֵל), and their counterpart in this world, Bil’am ben Be’or (וְדוּגְמָתוֹ בִּלְעָם בֶּן בְּעוֹר בָּעוֹלָם הַזֶּה), and the legs as well are blemished (וְגַם הָרַגְלַיִם הֵם פְּגוּמִים), not like the legs of human beings (לֹא כִּבְנֵי אָדָם), but rather like the feet of a pig or like the feet of a rooster (אֶלָּא כְּרַגְלֵי הַחֲזִיר אוֹ כְּרַגְלֵי הַתַּרְנְגוֹל), and one who is expert in these matters (וּמִי שֶׁהוּא בָּקִי בְּעִנְיָנִים אֵלּוּ), his words will testify and declare (דְּבָרָיו יָעִידוּן וְיַגִּידוּן), that it is true (שֶׁהוּא אֱמֶת), as I have written (כַּאֲשֶׁר כָּתַבְתִּי). And in any case they possess one blemish (וְעַל כָּל פָּנִים יֵשׁ לָהֶם מוּם אֶחָד), and concerning this it is said (וְעַל זֶה נֶאֱמַר), “he is compared to the beasts and is likened to them” (נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ) (Psalms 49:13). And the proof is (וְהָרְאָיָה), Samael appears Above as an ox (סַמָּאֵ״ל נִרְאֶה כְּשׁוֹר לְמַעְלָה), or as a pig (אוֹ כַּחֲזִיר), and especially at the time of a plague, may the Merciful One save us (וּבִפְרָט בִּשְׁעַת הַמַּגֵּפָה יְבַר מִינָן), he appears to human beings as a black ox (נִרְאֶה לִבְנֵי אָדָם כְּשׁוֹר שָׁחוֹר), and in truth the man who sees him will not be saved (וּבֶאֱמֶת לֹא יִנָּצֵל הָאִישׁ הָרוֹאֶה אוֹתוֹ). And Shor, Chamor, Kelev [ox, donkey, dog] (וְגַם שׁוֹ״ר חֲמוֹ״ר כֶּלֶ״ב), whose initials form Choshekh [darkness] (חֹשֶׁךְ), proves it (יוֹכִיחַ), for it is the Klipah of Edom, Yishmael, and Amalek (שֶׁהוּא קְלִיפַּת אֱדוֹם וְיִשְׁמָעֵאל וַעֲמָלֵק), which is beastliness (שֶׁהוּא בְּהֵמָה), and concerning this it is said (וְעַל זֶה נֶאֱמַר), “and the wicked are silenced in darkness” (וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ) (I Samuel 2:9). And it is said (וְנֶאֱמַר), “and the fool walks in darkness” (וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ) (Ecclesiastes 2:14), and “in darkness his name shall be covered” (וּבַחֹשֶׁךְ שְׁמוֹ יְכֻסֶּה) (Ecclesiastes 6:4), and the term Kesil [fool] ordinarily refers to the wicked one (וּסְתָם כְּסִיל הוּא הָרָשָׁע), mentioned in Kohelet and in the words of the Prophets (הַנִּזְכָּר בְּקֹהֶלֶת וּבְדִבְרֵי נְבִיאִים), who is judged in darkness (נִדּוֹן בַּחֹשֶׁךְ), and there his name is covered (וְשָׁם שְׁמוֹ יְכֻסֶּה). And this is the secret that the wicked in Gehinnom do not know their own name (וְזֶהוּ סוֹד שֶׁהָרְשָׁעִים בְּגֵיהִנָּם אֵינָם יוֹדְעִים שְׁמָם), and behold Choshekh [darkness] is a notarikon of Chamor, Shor, Kelev [donkey, ox, dog] (וְהִנֵּה חֹשֶׁךְ נוֹטָרִיקוֹן חֲמוֹר שׁוֹר כֶּלֶב), to allude to what I have said (לִרְמוֹז עַל מַה שֶּׁאָמַרְתִּי). And in truth there is another secret concerning the matter of the Kesil [fool] (וּבֶאֱמֶת יֵשׁ סוֹד אַחֵר עַל עִנְיַן הַכְּסִיל), for the Torah is expounded in seventy facets (כִּי הַתּוֹרָה נִדְרֶשֶׁת בְּע׳ פָּנִים), and concerning this secret it is said (וְעַל זֶה הַסּוֹד נֶאֱמַר), “than an old and foolish king who no longer knows how to take warning” (מִמֶּלֶךְ זָקֵן וּכְסִיל אֲשֶׁר לֹא יָדַע לְהִזָּהֵר עוֹד) (Ecclesiastes 4:13). And they are the servants of the wicked Samael (וְהֵם מְשָׁרְתָיו שֶׁל סַמָּאֵל הָרָשָׁע), who are called the camps of the Kesil [fool] (הַנִּקְרָאִים כִּתּוֹת הַכְּסִיל), and they are on a low and base level (וְהֵם בְּמַדְרֵגָה תַּחְתּוֹנָה וּשְׁפֵלָה), since they have no permission to cause harm (כֵּיוָן שֶׁאֵין לָהֶם רְשׁוּת לְהַזִּיק), except to mislead human beings and entice them (רַק לְהַטְעוֹת בְּנֵי אָדָם וּלְפַתּוֹתָם), so that they will go on a crooked road and path (שֶׁיֵּלְכוּ בְּדֶרֶךְ וְאֹרַח מְעֻקָּל), and they lead them to water or to the refuse-heaps of the forest and pools of water (וּמוֹבִילָם לְמַיִם אוֹ לְאַשְׁפּוֹת הַיַּעַר וְאַגְמֵי מַיִם), and perform illusions before them (וְעוֹשִׂים לָהֶם אֲחִיזַת עֵינַיִם), until the person sees before him a straight and very beautiful road (עַד שֶׁהַבֶּן אָדָם רוֹאֶה לְפָנָיו דֶּרֶךְ יְשָׁרָה וְיָפָה מְאֹד), or a village and an inn (אוֹ כְּפָר וְאוּשְׁפִּיזָא), but it is falsehood and deceit (וְהוּא שֶׁקֶר וָכָזָב).

And this is the explanation of the verse (וְזֶהוּ פֵּירוּשׁ הַפָּסוּק), “What advantage has the worker” (מַה יִּתְרוֹן הָעוֹשֶׂה) (Ecclesiastes 3:9), over this wicked king (לַמֶּלֶךְ הָרָשָׁע הַזֶּה), who performs his wickedness every day with his servants and his camps against human beings (שֶׁעוֹשֶׂה רִשְׁעוּתוֹ בְּכָל יוֹם עִם מְשָׁרְתָיו וּמַחֲנוֹתָיו לִבְנֵי אָדָם), until they laugh and their voice is heard from afar (עַד שֶׁשּׂוֹחֲקִים וְקוֹלָם נִשְׁמָע לְמֵרָחוֹק). And this he does every day and every night (וְזֶהוּ עוֹשֶׂה בְּכָל יוֹם וּבְכָל לַיְלָה), and he has no advantage from it (וְאֵין לוֹ יִתְרוֹן), but on the contrary, he will be punished for this in the future to come (וְאַדְּרַבָּא יֵעָנֵשׁ עַל זֶה לֶעָתִיד לָבוֹא), for the Holy One Blessed Be He will slaughter him (שֶׁיִּשְׁחַט אוֹתוֹ הקב״ה), as it is said (שֶׁנֶּאֱמַר), “On that day Hashem shall punish with His harsh sword Leviathan the slant serpent” (בַּיּוֹם הַהוּא יִפְקֹד י״י בְּחַרְבּוֹ הַקָּשָׁה עַל לִוְיָתָן נָחָשׁ בָּרִחַ) (Isaiah 27:1), which is Samael (שֶׁהוּא סַמָּאֵ״ל), “and upon Leviathan the twisted serpent” (וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן) (Isaiah 27:1), which is Lilit (שֶׁהִיא לִילִית). And at every time and season he commits wickedness (וּבְכָל עֵת וּזְמַן עוֹשֶׂה רִשְׁעוּת), and entices human beings to transgression (וּמְפַתֶּה בְּנֵי אָדָם לַעֲבֵרָה), and likewise to cause them to stumble as mentioned above (וְכֵן לְהַכְשִׁילָם כַּנִּזְכָּר), yet he gains no advantage from this (וְאֵין לוֹ יִתְרוֹן מִזֶּה). And the son of man who stumbles once in a disgraceful matter (וְהַבֶּן אָדָם שֶׁנִּכְשָׁל פַּעַם אַחַת בְּדָבָר מְגֻנֶּה), is afterward careful not to stumble again (נִזְהָר אַחַר כָּךְ שֶׁלֹּא יִכָּשֵׁל עוֹד). And this is the “old king” (וְזֶהוּ מֶלֶךְ זָקֵן) (Ecclesiastes 4:13), from the six days of Creation (מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית), who commits wickedness and folly (עוֹשֶׂה רִשְׁעוּת וְשִׁטּוּת), he and his servants (הוּא וַעֲבָדָיו), and is unable to take warning any longer (וְאֵינוֹ יָכוֹל לְהִזָּהֵר עוֹד), but is like “a dog returning to its vomit” (אֶלָּא הוּא כְּכֶלֶב שָׁב עַל קֵאוֹ) (Proverbs 26:11). Therefore they are called the camps of the Kesil [fool] (וְלָכֵן נִקְרָאִים כִּתּוֹת הַכְּסִיל), for they have no permission to cause harm (שֶׁאֵין לָהֶם רְשׁוּת לְהַזִּיק), but only to cause folly, vanity, and laughter (אֶלָּא גּוֹרֵם שִׁטּוּת וְהֶבֶל וּשְׂחוֹק), when they deceive human beings away from the straight path (כְּשֶׁמְּרַמֶּה בְּנֵי אָדָם מִדֶּרֶךְ הַיָּשָׁר), and show them houses and inns at night (וּמַרְאִים לָהֶם בָּתִּים וְאוּשְׁפִּיזוֹת בַּלַּיְלָה), and it is all illusion and great folly (וְהַכֹּל הוּא אֲחִיזַת עֵינַיִם וְשִׁטּוּת גָּדוֹל). And they have no power to perform real actions (וְאֵין בְּיָדָם לִפְעֹל פְּעוּלָּה אֲמִתִּיּוֹת), and when they deceive human beings (וּכְשֶׁמְּרַמִּים בְּנֵי אָדָם), then he comes to his companions and laughs (אָז הוּא בָּא אֶל חֲבֵרָיו וְשׂוֹחֵק), and they laugh with him (וְהֵם שׂוֹחֲקִים עִמּוֹ), and their voice is heard from afar (וְנִשְׁמַע קוֹלָם עַד לְמֵרָחוֹק), and concerning this it is said (וְעַל זֶה נֶאֱמַר), “the laughter of fools” (מִשְׂחוֹק הַכְּסִילִים) (Ecclesiastes 7:6). And “beast” is the secret of Asiyah (וּבְהֵמָה הוּא סוֹד עֲשִׂיָּה), where the night of the six weekdays is found, as I explained (אֲשֶׁר שָׁם הַלַּיְלָה שֶׁל שֵׁשֶׁת יְמֵי הַחוֹל כִּדְפֵירַשְׁתִּי), and the word Behemah equals by gematria Kelev [dog] (וּמִלַּת בְּהֵמָה גִּימַטְרִיָּא כֶּלֶב), and equals the Name B"N (וְגִימַטְרִיָּא שֵׁם בּ״ן), and Eliyahu, of blessed memory, equals B"N by gematria (וְאֵלִיָּהוּ זָכוּר לַטּוֹב גִּימַטְרִיָּא בּ״ן), he is the angel Sandalphon appointed over them (הוּא הַמַּלְאָךְ סַנְדַּלְפוֹן הַמְמֻנֶּה עֲלֵיהֶם), to subdue them and quiet them (לְהַכְנִיעָם וּלְהַשְׁקִיטָם), so that they do not destroy the world (כְּדֵי שֶׁלֹּא יְכַלּוּ אֶת הָעוֹלָם). And this is the secret of what our Sages said (וְזֶהוּ סוֹד שֶׁאָמְרוּ חֲזַ״ל), “when dogs are laughing, Eliyahu has come to the city” (כְּלָבִים מְשַׂחֲקִים אֵלִיָּהוּ בָּא לָעִיר) (Bava Kamma 60b), for they are sweetened through him (שֶׁנִּמְתָּקִים עַל יָדוֹ), and are no longer possessors of wrath and judgment to destroy, Heaven forbid, the world and all that fills it (וְאֵינָם בַּעֲלֵי רֹגֶז וְדִין לְכַלּוֹת חַס וְשָׁלוֹם עוֹלָם וּמְלוֹאוֹ), and then even the lower dog has its fury calmed (וְאָז גַּם הַכֶּלֶב הַתַּחְתּוֹן חֲמָתוֹ שָׁכָכָה).

And let us return to our subject, to the secret of Kelipat Nogah [the Shell of Nogah] (וְנַחֲזוֹר לְעִנְיָנֵינוּ אֶל סוֹד קְלִיפַּת נֹגַהּ), the verse then says (הַפָּסוּק אוֹמֵר אַחַר כָּךְ), “and all the workers of iniquity blossom forth” (וַיָּצִיצוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:8), which are the destroyers that are beneath the Klipot (שֶׁהֵם הַמְחַבְּלִים אֲשֶׁר תַּחַת הַקְּלִיפּוֹת), who rejoice to raise their heads upward (הַשְּׂמֵחִים לְהַעֲלוֹת רָאשֵׁיהֶם לְמַעְלָה), so that they may draw from holiness (כְּדֵי שֶׁיִּשְׁאֲבוּ מִן הַקְּדוּשָּׁה), and be given abundance in order “to destroy them forever” (וְיִתְּנוּ לָהֶם שֶׁפַע לְהִשָּׁמְדָם עֲדֵי עַד) (Psalms 92:8). But on the contrary (וְאַדְּרַבָּה), this ascent is evil (הָעֲלִיָּה הַזֹּאת רַע), for it is the cause of their fall into the Nukva d’Tehoma Rabba [Female of the Great Deep] (שֶׁהוּא סִבַּת נְפִילָתָן לְנוּקְבָא דִּתְהוֹמָא רַבָּא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה). And it is said (וְנֶאֱמַר), “and darkness was upon the face of the deep” (וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם) (Genesis 1:2), which is a notarikon of Chamor, Shor, Kelev [donkey, ox, dog] (שֶׁהוּא נוֹטָרִיקוֹן חֲמוֹר שׁוֹר כֶּלֶב), and Tehom [the deep] is the world of the Nukva d’Tehoma Rabba [Female of the Great Deep] (וּתְהוֹם הוּא עָלְמָא דְּנוּקְבָא דִּתְהוֹמָא רַבָּא), and Tehom consists of the letters of HaMavet [the death] (וּתְהוֹם הִיא אוֹתִיּוֹת הַמָּוֶת), may the Merciful One save us (רַחֲמָנָא לִיצְלַן), and therefore the world of the Klipot is called the World of Death (וְלָכֵן נִקְרָא עוֹלָם שֶׁל הַקְּלִיפּוֹת עָלְמָא דְּמוֹתָא), and this is what Kohelet says (וְזֶהוּ שֶׁאוֹמֵר קֹהֶלֶת), “a time when man rules over man to his harm” (עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרַע לוֹ) (Ecclesiastes 8:9), certainly (וַדַּאי), as mentioned above (כַּנִּזְכָּר). And at the Minchah of Shabbat (וּבְעֵת מִנְחָה שֶׁל שַׁבָּת), the masters of judgment also awaken (מִתְעוֹרְרִים הַבַּעֲלֵי דִינִין גַּם כֵּן), just as they do every day at Minchah time (כְּמוֹ שֶׁעוֹשִׂים בְּכָל יוֹם לְעֵת מִנְחָה), except that the aforementioned Ratzon [Will] is revealed (אֶלָּא שֶׁמִּתְגַּלֶּה הָרָצוֹן הַנִּזְכָּר), namely its opposite, Notzer Chesed [Preserver of Kindness] (דְּהַיְינוּ הִפּוּכוֹ נֹצֵר חֶסֶד), and it is the Yesod of the Open Eye (וְהוּא יְסוֹד עֵינָא פְקִיחָא), in which there are no hairs of the eyelids (שֶׁאֵין בּוֹ שַׂעֲרוֹת עַפְעַפַּיִם), which are judgments (שֶׁהֵם דִּינִים), and which cause sleep and the departure of the Mochin (וְגוֹרְמִים שֵׁנָה וְהִסְתַּלְּקוּת הַמּוֹחִין). And this is the secret of the Targum of Megillat Esther, on the verse (וְזֶהוּ סוֹד הַתַּרְגּוּם שֶׁל מְגִלַּת אֶסְתֵּר עַל הַפָּסוּק), “On that night the king's sleep fled” (בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ) (Esther 6:1), “Molcho shel Olam [the King of the universe]” (מַלְכּוֹ שֶׁל עוֹלָם), “when the House of Israel sins before the Holy One Blessed Be He, He conducts Himself as one who sleeps” (כַּד חָטְיָין בֵּית יִשְׂרָאֵל קֳדָם קב״ה עָבִיד גַּרְמֵיהּ כְּמָאן דְּדָמִיךְ), as it is said (שֶׁנֶּאֱמַר), “Awake, why do You sleep?” (עוּרָה לָמָּה תִישַׁן) (Psalms 44:24), “Hope of Israel” (תּוֹחֶלֶת יִשְׂרָאֵל) (Jeremiah 14:8) (Esther 6:1, Targum). And this applies specifically to Ze’ir Anpin (וְזֶהוּ דַּוְקָא בְּזְעֵיר אַנְפִּין), but concerning Arich Anpin it is said (אֲבָל בַּאֲרִיךְ אַנְפִּין נֶאֱמַר), “Behold, the Guardian of Yisrael Saba [Elder Israel] neither slumbers nor sleeps” (הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל־סָבָא דִּלְעֵילָא) (Psalms 121:4), and it is said (וְנֶאֱמַר), “Behold, the eye of Hashem is toward those who fear Him, toward those who hope for His Chesed” (הִנֵּה עֵין י״י אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 33:18). And it teaches (וְקָתָנֵי), “one eye is mercy, and the second is mercy within mercy” (עֵינָא חֲדָא רַחֲמֵי וְתַנְיָינָא רַחֲמֵי גּוֹ רַחֲמֵי) (Zohar Idra Zuta 289a), because all of them are Chesed (לְפִי שֶׁכֻּלָּם חֶסֶד), and there is no judgment in them whatsoever (וְאֵין בָּהֶם דִּין כְּלָל), and they are one aspect (וְהֵם בְּחִינָה אַחַת), because they are not divided into judgment and mercy as in Ze’ir (לְפִי שֶׁלֹּא נִתְחַלֵּק לְדִין וְרַחֲמִים כְּמוֹ אֵצֶל זְעֵיר), therefore they are called by the name of one eye (לָכֵן נִקְרָאִים בְּשֵׁם עַיִן אַחַת). And Ze’ir receives a great illumination at that time (וּזְעֵיר מְקַבֵּל הֶאָרָה גְּדוֹלָה בְּשָׁעָה הַזֹּאת), and shines with a great illumination (וּמֵאִיר הֶאָרָה גְּדוֹלָה), and when the Klipot see this illumination from afar and wish to gaze upon it (וּכְשֶׁרוֹאוֹת הַקְּלִיפּוֹת מֵרָחוֹק הֶאָרָה הַזֹּאת וְרוֹצוֹת לְהִסְתַּכֵּל), their eyes grow dim (נִכְהִים עֵינֵיהֶם), just as happens to a person who gazes at the sun (כְּמוֹ שֶׁאֵרַע לָאָדָם כְּשֶׁמַּבִּיט בַּשֶּׁמֶשׁ), and they flee and return to their place (וְהֵם בּוֹרְחִים וְחוֹזְרִים לִמְקוֹמָם). And at that time all the world is at rest (וּבְאוֹתוֹ שָׁעָה כָּל הָעוֹלָם בְּנַחַת), and therefore we say (וְלָזֶה אָנוּ אוֹמְרִים), “And as for me, may my prayer be unto You, Hashem, at a time of favor” (וַאֲנִי תְפִלָּתִי לְךָ י״י עֵת רָצוֹן) (Psalms 69:14), before the removal of the Sefer Torah (קֹדֶם הוֹצָאַת סֵפֶר תּוֹרָה). And at this time Mosheh Rabbeinu, peace be upon him, died (וּבַשָּׁעָה הַזֹּאת מֵת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), for he is from Ze’ir (דְּאִיהוּ מִן זְעֵיר), namely his Neshamah is from Ze’ir (דְּהַיְינוּ נִשְׁמָתוֹ מִן זְעֵיר), and he departed in the will of this Ratzon [Will] (וְנִסְתַּלַּק בְּרַעֲוָא דְּהַאי רָצוֹן), for Mosheh together with the kolel [inclusive count] rises to Ratzon [Will] (שֶׁעוֹלֶה מֹשֶׁה עִם הַכּוֹלֵל וְעוֹלֶה גַּם כֵּן כְּמִנְיַן רָצוֹן), and it also rises according to the numerical value of his name (כְּמִנְיַן שְׁמוֹ). For he possessed great deveikut [cleaving] to the Name Havayah (כִּי בְּשֵׁם הֲוָיָ״ה הָיָה לוֹ דְּבֵקוּת גָּדוֹל), as is evident in the Ra’aya Meheimna (כַּנִּרְאֶה בְּרַעְיָא מְהֵימְנָא), which is his composition (שֶׁהוּא הַחִבּוּר שֶׁלּוֹ), which he made after the Sefer HaZohar (שֶׁעָשָׂה אוֹתוֹ אַחַר סֵפֶר הַזֹּהַר), and was revealed to Rabbi Shimon bar Yochai, peace be upon him, through the power of his spark (וְנִתְגַּלָּה לְרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם מִכֹּחַ הַנִּיצוֹץ שֶׁלּוֹ), called Botzina Kadisha [Holy Lamp] (הַנִּקְרָא בּוּצִינָא קַדִּישָׁא), and also Botzina d’Nehora [Lamp of Light] (וְגַם בּוּצִינָא דִּנְהוֹרָא), from the lights of the sun of Mosheh (שֶׁל אוֹרֵי הַשֶּׁמֶשׁ שֶׁל מֹשֶׁה). And every mitzvah (וְכָל מִצְוָה וּמִצְוָה), namely “this commandment” (דְּהַיְינוּ פְּקוּדָא דָּא), he explains according to the Name Havayah (הוּא מְפָרֵשׁ עַל שֵׁם הֲוָיָ״ה), which is truly his attribute and level (שֶׁהוּא מַמָּשׁ מִדָּתוֹ וּמַדְרֵגָתוֹ). And also Mosheh equals by gematria 184 and 161 [184 +161 = 345] (וְגַם מֹשֶׁה עוֹלֶה כְּמִנְיַן דפ״ק וְקס״א), and this is the Achorayim [back aspect] of A"B of Yudin of Abba (וְהוּא אֲחוֹרַיִים שֶׁל ע״ב דְּיוּדִי״ן דְּאַבָּא), and the Panim [front aspect] of Ehyeh of Yudin of Imma (וּפָנִים שֶׁל אֶהְיֶ״ה דְּיוּדִי״ן דְּאִמָּא), whose value is 161 (דְּעוֹלֶה קס״א), and this is sufficient (וְדַי בָּזֶה).

And let us return to our subject, to the passage of the Sava of Parashat Mishpatim with which we began (וְנַחֲזוֹר לְעִנְיָנֵינוּ אֶל הַמַּאֲמָר שֶׁל הַסָּבָא דְּפָרָשַׁת מִשְׁפָּטִים שֶׁהִתְחַלְנוּ בּוֹ), “There are souls that are oppressed when man rules over man” (אִית נִשְׁמָתִין עֲשִׁיקִין כַּד שָׁלְטָא אָדָם בְּאָדָם), as it is written (דִּכְתִיב), “a time when man rules over man to his harm” (עֵת אֲשֶׁר שָׁלַט אָדָם בְּאָדָם לְרַע לוֹ) (Ecclesiastes 8:9), “to his harm indeed” (לְרַע לוֹ וַדַּאי). “But this soul, which belonged to the Other Side” (אֲבָל הַאי נִשְׁמָתָא דְּהֲוַת לְסִטְרָא אַחֲרָא), “a strange man” (אִישׁ זָר), “and was oppressed by him” (וְאִתְעַשְּׁקַת מִינֵיהּ), “this is to his harm” (דָּא אִיהוּ לְרַע לוֹ), “to this strange man” (לְהַאי אִישׁ זָר). “And she may not eat of the holy offerings” (וְאִיהִי בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל) (Leviticus 22:12), until the Holy One Blessed Be He does with her what He does (עַד דְּעָבִיד בָּהּ קב״ה מַה דְּעָבִיד). The verse comes and proves and says (אָתָא קְרָא וְאוֹכַח וְאָמַר), “And the daughter of a Kohen, if she be married to a strange man” (וּבַת כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר) (Leviticus 22:12), so it is (הָכִי הוּא). Here there is a secret of how souls are oppressed (הָכָא אִית רָזָא הֵיאַךְ מִתְעַשְּׁקִין נִשְׁמָתִין), but this world is conducted entirely through the Tree of Knowledge of Good and Evil (אֶלָּא הַאי עָלְמָא אִתְנַהַג כֹּלָּא בְּאִילָנָא דְּדַעַת טוֹב וָרָע) (Genesis 2:17), and this serves as the reason when he says (וְהוּא כְּמוֹ נְתִינַת טַעַם בְּאוֹמְרוֹ), “but why are souls oppressed?” (אֶלָּא לָמָּה מִתְעַשְּׁקִין נִשְׁמָתִין). And he answers (וּמְתָרֵץ), because this world is now conducted through the Tree of Knowledge of Good and Evil (מִפְּנֵי שֶׁהָעוֹלָם הַזֶּה מִתְנַהֵג עַתָּה עַל יְדֵי עֵץ הַדַּעַת טוֹב וָרָע), meaning Metatron of Yetzirah in its clothing within Klipat Nogah, as stated above (רָצָה לוֹמַר מֶטַּטְרוֹן דִּיצִירָה בְּהִתְלַבְּשׁוּתוֹ בִּקְלִיפַּת נֹגַהּ כָּאָמוּר).

It follows (נִמְצָא), “when the world is conducted on the side of good” (כַּד אִתְנַהֲגוּן בֵּי עָלְמָא בְּסִטְרָא דְּטוֹב), “the balance stands and inclines toward the side of good” (טַקְלָא קָיְימָא וְאַכְרַע לְסִטְרָא דְּטוֹב), “and when they are conducted on the side of evil” (וְכַד אִתְנַהֲגִין בְּסִטְרָא דְּרַע), “it inclines to that side” (אַכְרַע לְהַהוּא סְטַר). “And all the souls that were at that time in the balance” (וְכָל נִשְׁמָתִין דַּהֲווּ בְּהַהוּא שַׁעְתָּא בְּטַקְלָא), which is Nogah (שֶׁהוּא נֹגַהּ), “he oppresses them” (עָשִׁיק לוֹן), Samael and Lilith, may the Merciful One save us (סַמָּאֵ״ל וְלִילִית בַּר מִינָן), “and takes them” (וְנָטִיל לוֹן), and they die, may the Merciful One save us, when they are young (וּמֵתִים בַּר מִינָן כְּשֶׁהֵם קְטַנִּים). But he has no authority over them (אֲבָל אֵין לוֹ רְשׁוּת עֲלֵיהֶם), for they immediately fly from his hand (שֶׁפּוֹרְחִים תֵּכֶף מִיָּדוֹ), as the Sava says concerning the verse “when she acted treacherously against him” (כְּמוֹ שֶׁאוֹמֵר הַסָּבָא עַל פָּסוּק בְּבָגְדוֹ בָהּ) (Leviticus 22:13), and this is sufficient for the understanding one (וְדַי לַמֵּבִין). “But to his harm” (אֲבָל לְרַע לוֹ), “for those souls are subjected to everything found on the evil side” (דְּאִינוּן נִשְׁמָתִין כַּפְיָין לְכָל מַה דְּאִתְשַׁכְּחִין מִסִּטְרָא בִישָׁא), “and they endure everything” (וְסַיְבִין כֹּלָּא), “and the sign of this” (וְסִימָנָא לְדָא), “is the Holy Ark which was oppressed among the Philistines” (אֲרוֹנָא קַדִּישָׁא דְּאִתְעַשַּׁק גּוֹ פְּלִשְׁתִּים), “and they ruled over it to their harm” (וְשָׁלִיטוּ בֵיהּ לְרַע לוֹן), “so too these souls are oppressed by the Other Side to its harm” (אוּף הָכִי הָנֵי נִשְׁמָתִין אִתְעַשְּׁקִין מִסִּטְרָא אַחֲרָא לְרַע לוֹ). And if this fool sees that his entire structure is destroyed (וְאִם הַשּׁוֹטֶה הַזֶּה רוֹאֶה שֶׁנֶּהֱרָס כָּל בִּנְיָנוֹ), why does he afterward continue to accuse (לָמָּה הוּא מְקַטְרֵג אַחַר כָּךְ), since nothing at all has been accomplished by him (כֵּיוָן שֶׁלֹּא עָלְתָה בְיָדוֹ כְּלוּם), and it only causes him harm (וְגוֹרֵם לוֹ הֶזֵּק). Therefore Shlomo HaMelekh, peace be upon him, called him a Kesil [fool] (לָכֵן קְרָאוֹ שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם כְּסִיל), when he said (בְּאוֹמְרוֹ), “Better is a poor and wise child than an old and foolish king who no longer knows how to take warning” (טוֹב יֶלֶד מִסְכֵּן וְחָכָם מִמֶּלֶךְ זָקֵן וּכְסִיל אֲשֶׁר לֹא יָדַע לְהִזָּהֵר עוֹד) (Ecclesiastes 4:13). It does not say “to warn” (לְהַזְהִיר לֹא נֶאֱמַר), which would imply warning others (שֶׁמַּשְׁמַע לְהַזְהִיר לַאֲחֵרִים), rather it says “to take warning” (אֶלָּא לְהִזָּהֵר), the intention being (הַכַּוָּנָה הִיא), that he does not know how to guard himself (אֲשֶׁר לֹא יָדַע לְהִזָּהֵר אֶת עַצְמוֹ), this is the Yetzer HaRa [Evil Inclination] (זֶהוּ הַיֵּצֶר הָרָע). For he already sees (מִפְּנֵי שֶׁכְּבָר הוּא רוֹאֶה), that he entices one person to commit a transgression and it does not benefit him (אֲשֶׁר מְפַתֶּה בֶּן אָדָם אֶחָד לַעֲבוֹר עֲבֵרָה וְאֵינוֹ מוֹעִיל לוֹ), and he entices a second and it does not benefit him (וּמְפַתֶּה אֶת הַשֵּׁנִי וְאֵינוֹ מוֹעִיל לוֹ), and he kills a third and it does not benefit him (וְהוֹרֵג אֶת שְׁלִישִׁי וְאֵינוֹ מוֹעִיל לוֹ), why does he return and entice others (לָמָּה הוּא חוֹזֵר וּמְפַתֶּה אֲחֵרִים), when he is like “a dog returning to its vomit” (וְהוּא כְּכֶלֶב שָׁב עַל קֵאוֹ) (Proverbs 26:11). Rather this is his intention (אֶלָּא זֹאת הִיא כַּוָּנָתוֹ), when he kills Tzaddikim perhaps Samael will attach himself to their soul and ascend with it (כְּשֶׁהוֹרֵג לַצַּדִּיקִים אוּלַי יִדְבַּק הס״מ בְּנַפְשׁוֹ וְיַעֲלֶה עִמָּהּ), and since he sees that many Tzaddikim are killed through him and many children are oppressed and it does not benefit him (וּמֵאַחַר שֶׁרוֹאֶה כַּמָּה צַדִּיקִים נֶהֱרָגִים עַל יָדוֹ וְכַמָּה יְלָדִים הַנַּעֲשָׁקִים וְאֵינוֹ מוֹעִיל לוֹ), for they immediately fly from his hand and he is cast aside (כִּי פּוֹרְחִים מִיָּדוֹ וְהוּא נִדְחֶה), he should have taken warning (הָיָה לוֹ לְהִזָּהֵר), yet he does not take warning (וְזֶה אֵינוֹ נִזְהָר). If so, he is indeed an old and foolish king (אִם כֵּן זָקֵן וּכְסִיל הוּא), for this fool is old from the six days of Creation (שֶׁהַכְּסִיל הַזֶּה הוּא זָקֵן מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית), and through his folly causes many evils (וְגוֹרֵם בְּשִׁטּוּתוֹ כַּמָּה רָעוֹת), yet it does not benefit him (וְאֵינוֹ מוֹעִיל לוֹ). And the secret of the oppressed souls that we mentioned in the passage of the Sava of Parashat Mishpatim is as follows (וְסוֹד הָעֲשׁוּקִים שֶׁאָמַרְנוּ בְּהַמַּאֲמָר דְּסָבָא פָּרָשַׁת מִשְׁפָּטִים הוּא כָּךְ), because Lilith has dominion over children (מִפְּנֵי שֶׁלִּילִית יֵשׁ לָהּ שְׁלִיטָה בִּילָדִים), who come forth from one who has relations by candlelight (שֶׁיּוֹצְאִים מֵהַבּוֹעֵל לְאוֹר הַנֵּר), or with his wife uncovered (אוֹ עִם אִשְׁתּוֹ עֲרוּמָּה) (Ketubot 62b), or at a time when relations are forbidden (אוֹ בִּזְמַן שֶׁאָסוּר לִבְעוֹל). All those children who come forth from those mentioned (כָּל אוֹתָם הַיְלָדִים שֶׁיּוֹצְאִים מֵאֵלּוּ הַנִּזְכָּרִים), Lilith has the ability to kill them whenever she wishes (יֵשׁ יְכֹלֶת לְלִילִית לְהָרְגָם בְּכָל זְמַן שֶׁהִיא רוֹצָה), because they have been delivered into her hand (מִפְּנֵי שֶׁנִּמְסְרוּ בְּיָדָהּ). And this is the secret that children laugh when they are small because of Lilith (וְזֶהוּ סוֹד שֶׁשּׂוֹחֲקִים הַיְלָדִים כְּשֶׁהֵם קְטַנִּים מִלִּילִית), for she laughs with them (שֶׁשּׂוֹחֶקֶת עִמָּהֶם), and when the child is small and sleeping, or on the night of the New Moons (וּבִזְמַן שֶׁהַיֶּלֶד הוּא קָטָן וְיָשֵׁן אוֹ בְּלֵיל רָאשֵׁי חֳדָשִׁים), when Lilith laughs with them (שֶׁאָז שׂוֹחֶקֶת לִילִית עִמָּהֶם), then it is very good for his father or his mother, or for anyone who sees him laughing (שֶׁאָז טוֹב לְאָבִיו אוֹ לְאִמּוֹ אוֹ לְכָל מִי שֶׁרוֹאֶה אוֹתוֹ מְשַׂחֵק), to strike his nose with a finger (לְהַכּוֹת בְּחוֹטְמוֹ בְּאֶצְבַּע). And when he strikes the child's nose he should say as follows (וּכְשֶׁיַּכֶּה בְּחוֹטַם הַיֶּלֶד יֹאמַר כָּךְ), “Go away from here, accursed one, for you have no lodging here” (לֵךְ מִכָּאן אֲרוּרָה שֶׁאֵין לָךְ כָּאן חֲנָיָה), and three times he should strike the child's nose (וְג׳ פְּעָמִים צָרִיךְ לְהַכּוֹת בְּחוֹטַם הַיֶּלֶד), and each time he should say this as mentioned (וּבְכָל פַּעַם יֹאמַר כָּךְ כַּנִּזְכָּר), and it is very good (וְהוּא טוֹב מְאֹוד). Because Lilith has authority to kill them according to her will (מִפְּנֵי שֶׁבְּיַד לִילִית לְהָרְגָם כִּרְצוֹנָהּ), and since permission was given to her to kill these small children (וּבִהְיוֹת שֶׁנִּתְּנוּ לָהּ רְשׁוּת לְהָרְגָם לְאֵלּוּ הַקְּטַנִּים), these souls are called the oppressed ones (נִקְרְאוּ נְפָשׁוֹת הַלָּלוּ עֲשׁוּקִים), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “Who executes justice for the oppressed” (עֹשֶׂה מִשְׁפָּט לָעֲשׁוּקִים) (Psalms 146:7).

The explanation is (פֵּירוּשׁ), that the Holy One Blessed Be He will in the future execute judgment (שֶׁהקב״ה יַעֲשֶׂה לֶעָתִיד לָבוֹא מִשְׁפָּט), for these children who were oppressed by Lilith (לְאֵלּוּ הַיְלָדִים הָעֲשׁוּקִים מִלִּילִית), because she killed them before their appointed time (עַל שֶׁהָרְגָה אוֹתָם קֹדֶם זְמַנָּם). And this is the secret of the verse spoken by King Shlomo, peace be upon him (וְזֶהוּ סוֹד הַפָּסוּק שֶׁאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), “and behold the tears of the oppressed, and they have no comforter” (וְהִנֵּה דִּמְעַת הָעֲשֻׁקִים וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1). Why were they killed (לָמָּה נֶהֶרְגוּ), does one day of life suffice for judgment to be rendered against a person (בַּר נָשׁ דְּחַד יוֹמָא דָּנִין לֵיהּ דִּינָא), why should small children die because of the sins of their fathers (לָמָּה יָמוּתוּ בָּנִים קְטַנִּים בַּעֲוֹן אֲבוֹתָם). But unto the God of the spirits of all flesh (אֲבָל אֵל אֱלֹהֵי הָרוּחוֹת לְכָל בָּשָׂר) (Numbers 16:22), belongs judgment (בַּעַל הַמִּשְׁפָּט), “a God of faithfulness and without iniquity” (אֵל אֱמוּנָה וְאֵין עָוֶל) (Deuteronomy 32:4). And its secret is in the Gemara of Berakhot (וְסוֹדוֹ הוּא בַּגְּמָרָא דִּבְרָכוֹת): “And the verses contradict one another” (וּרְמִינְהוּ קְרָאֵי אַהֲדָדֵי), it is written (כְּתִיב), “visiting the iniquity of the fathers upon the children” (פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים) (Exodus 20:5), and it is written (וּכְתִיב), “and children shall not be put to death for the fathers” (וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת) (Deuteronomy 24:16), “this is not difficult” (לָא קַשְׁיָא), “here, when they hold fast to the deeds of their fathers in their hands” (כָּאן כְּשֶׁאוֹחֲזִים מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם), “and here, when they do not hold fast to the deeds of their fathers in their hands” (וְכָאן כְּשֶׁאֵין אוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם) (Berakhot 7a). And the wise, whose eyes are full of wisdom (וְחַכִּימִין דְּמַלְיָין עֵינִין), will see the explanation of what was said, “when they hold fast to the deeds of their fathers in their hands” (יִרְאוּ פֵּירוּשׁ עַל מַה שֶּׁאָמַר כְּשֶׁאוֹחֲזִים מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם), meaning (רָצָה לוֹמַר), that an evil thought which a man thinks concerning another woman during marital union, or concerning a gentile woman (שֶׁמַּחֲשָׁבָה רָעָה שֶׁאָדָם חוֹשֵׁב עַל אִשָּׁה אַחֶרֶת בִּשְׁעַת הַזִּוּוּג אוֹ עַל גּוֹיָה), has the power to defile the soul and exchange it (יֵשׁ בְּיָדוֹ לְטַמֵּא הַנְּשָׁמָה וּלְהַחֲלִיפָהּ). And the Holy One Blessed Be He sees (וְרוֹאֶה הקב״ה), that if he were to live to old age he would become corrupt (שֶׁאִם יַזְקִין יַחֲמִיץ), and that the evil thought would be joined to deed (מַחֲשָׁבָה רָעָה יְצֹרַף לְמַעֲשֶׂה), therefore it is better that he die innocent than die guilty (מוּטָב לָכֵן יָמוּת זַכַּאי וְאַל יָמוּת חַיָּב). And this is the meaning of what is stated in the Sava of Parashat Mishpatim (וְזֶהוּ אוֹמְרוֹ בְּסָבָא פָּרָשַׁת מִשְׁפָּטִים) (Zohar Shemot 95b), “and the Holy One Blessed Be He saw that if he remained in the world he would become corrupt” (וְקב״ה חָמָא אִי אִתְקַיָּים בְּעָלְמָא יַחֲמִיץ), and the understanding one will understand (וְהַמֵּבִין יָבִין). And this is what they said, and what the Elders of Athens asked him (וְזֶהוּ שֶׁאָמְרוּ וְשָׁאֲלוּ הַסָּבָא דְּבֵי אַתוּנָא), “and a chick that dies within the egg, through what does its spirit depart?” (וְרַצִּיצָא דְּמָיֵית בְּבֵיעָתָא בְּהֵי נָפְקָא רוּחֵיהּ), and Rabbi Yehoshua answered them (הֵשִׁיב לָהֶם רַבִּי יְהוֹשֻׁעַ), “through that by which it entered” (בְּהֵי דְּעָאל). And could it enter the human mind (וְכִי יַעֲלֶה עַל לֵב שֵׂכֶל הָאֱנוֹשִׁי), that they wrote in the Gemara their words of vanity and foolishness (שֶׁכָּתְבוּ בַּגְּמָרָא דִּבְרֵי הֶבֶל וְשִׁטּוּת שֶׁלָּהֶם), rather everything alludes to wondrous secrets (אֶלָּא הַכֹּל מְרַמֵּז עַל סוֹדוֹת נִפְלָאוֹת), and it alludes to the punishment of children (וְהוּא מְרַמֵּז עַל עוֹנֶשׁ הַיְלָדִים). And this is its explanation (וְזֶהוּ פֵּירוּשׁוֹ): “and a chick” (וְרַצִּיצָא), which is the small child (שֶׁהוּא הַיֶּלֶד הַקָּטָן), “that dies within the egg” (דְּמָיֵית בְּבֵיעָתָא), namely in his childhood (דְּהַיְינוּ בְּיַלְדוּתוֹ), and he is like a fledgling whose eyes have not yet opened (וְהוּא כְּאֶפְרוֹחַ שֶׁלֹּא נִפְתְּחוּ עֵינָיו), who does not properly know the nature of this world (שֶׁאֵינוֹ יוֹדֵעַ עַל בּוּרְיוֹ טִיב הָעוֹלָם הַזֶּה). “Through what does its spirit depart?” (בְּהֵי נָפְקָא רוּחֵיהּ), meaning (רָצָה לוֹמַר), by what judgment and decree do his spirit and soul depart (בְּאֵיזֶה דִּין וּמִשְׁפָּט נָפְקָא רוּחֵיהּ וְנִשְׁמָתֵיהּ).

Rabbi Yehoshua answered (הֵשִׁיב רַבִּי יְהוֹשֻׁעַ), “through that by which it entered” (בְּהֵי דְּעָאל), namely his father (שֶׁהוּא אָבִיו), who introduced the seed into the womb of his mother (וְהוּא הִכְנִיס הַזֶּרַע בְּשִׁלְיָתָהּ דְּאִמֵּיהּ), which is like the egg that was mentioned (שֶׁהִיא כְּמוֹ בֵיעָא הַמּוּזְכֶּרֶת). For the philosophers had already received from their master Pythagoras (כִּי כְּבָר קִבְּלוּ הַפִּילוֹסוֹפִים מִפִּיטוֹגְרַס רַבָּם), the secret of Gilgul [reincarnation] (סוֹד הַגִּלְגּוּל), and the secret of punishment (וְסוֹד הָעוֹנֶשׁ), as is known to those accustomed to his book (כַּאֲשֶׁר יָדוּעַ לַמַּרְגִּיל בְּסִפְרוֹ), and in Sefer Heikhal Hashem (וּבְסֵפֶר הֵיכַל־יְהוָה).

And we shall first introduce one passage from the Zohar Chadash, Midrash HaNe’elam, daf 49a (וַאֲנַחְנוּ נַקְדִּים מַאֲמָר אֶחָד מִן הַזֹּהַר חָדָשׁ מִדְרָשׁ הַנֶּעְלָם דַּף מ״ט ע״א) (Parashat Acharei, Ma’amar Chatzot HaLaylah), and this is its language (וְזֶה לְשׁוֹנוֹ): “Another explanation: ‘My beloved has gone down to his garden, to the beds of spices, to pasture in the gardens and to gather lilies’” (דָּבָר אַחֵר דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגַת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים) (Song of Songs 6:2). “Come and see” (תָּא חֲזֵי), “all songs are holy, and Shir HaShirim is Holy of Holies” (כָּל הַשִּׁירִים קֹדֶשׁ וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים). “And Knesset Yisrael praises the Holy One Blessed Be He and says: ‘My beloved’” (וּכְנֶסֶת יִשְׂרָאֵל מְשַׁבַּחַת לֵיהּ לְקב״ה וְאוֹמֶרֶת דּוֹדִי), “this is what is written” (הָדָא הוּא דִּכְתִיב), “‘My beloved is white and red, distinguished among ten thousand’” (דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה) (Song of Songs 5:10), “‘ten thousands of the thousands of Israel’” (רִבְבוֹת אַלְפֵי יִשְׂרָאֵל), meaning to say that He must attend to the needs of them all (רָצָה לוֹמַר שֶׁיֵּשׁ לוֹ לְעַיֵּן צָרְכֵי כֻּלָּם). “Come and see” (תָּא חֲזֵי), “at the moment when it becomes midnight” (בְּשַׁעְתָּא דִּיהֵא פַּלְגוּת לֵילְיָא), “one flame awakens” (אִתְעַר שַׁלְהוֹבָא חֲדָא), “and awakens and enters beneath the wings of the rooster and calls out” (וְאִתְעַר וְעָאִיל תְּחוֹת גַּדְפּוֹי דְּתַרְנְגוֹלָא וְקָארֵי), “and at that moment the Holy One Blessed Be He descends to His garden” (וּבְהַהִיא שַׁעְתָּא קב״ה יָרַד לְגַנּוֹ), “which is the Supernal Gan Eden that belongs to the Holy One Blessed Be He” (דְּאִיהוּ גַּן עֵדֶן עִלָּאָה דְּאִית לֵיהּ לְקב״ה), “and at that moment the Supernal Rooster awakens” (וּבְהַהִיא שַׁעְתָּא אִתְעַר תַּרְנְגוֹלָא דִּלְעֵילָא), “and says: Arise, all those whose sleep is in their holes” (וְאָמַר קוּמוּ כָּל אִינוּן דְּשֵׁינְתָא בְּחוֹרֵיהוֹן), “behold, this is the hour for the hind to unite with her husband” (הָא שַׁעְתָּא אִיהִי לְאִתְחַבְּרָא אַיֶּלֶתָא בְּבַעְלָהּ). “Fortunate is every person who rises at midnight to engage in Orayta” (זַכָּאָה אִיהוּ כָּל בַּר נָשׁ דְּקוּם בְּפַלְגוּת לֵילְיָא לְאִתְעַסְּקָא בְּאוֹרַיְיתָא), “for the Holy One Blessed Be He and all the Tzaddikim listen to his voice” (דְּקב״ה וְכָל צַדִּיקַיָּא אַצִּיתוּ לְקָלֵיהּ), “this is what is written” (הָדָא הוּא דִּכְתִיב), “‘Companions listen to your voice, let me hear it’” (חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי) (Song of Songs 8:13). “And at the moment that he engages in Orayta” (וּבְהַאי שַׁעְתָּא דְּאִתְעַסַּק בְּאוֹרַיְיתָא), “a thread of Chesed is drawn over him” (אִתְרַק עֲלֵיהּ חַד חוּטָא דְּחֶסֶד), “and at that moment, ‘He descended to His garden’” (וּבְהַאי שַׁעְתָּא יָרַד לְגַנּוֹ), “to whom did He descend?” (לְמִי יָרַד), “‘to the beds of spices’” (לַעֲרוּגַת הַבֹּשֶׂם), “and who are the beds of spices?” (וּמָאן אִינוּן עֲרוּגַת הַבֹּשֶׂם), “those concerning whom it is written: ‘choice spices’” (הַהוּא דִּכְתִיב בְּהוֹ בְּשָׂמִים רֹאשׁ) (Exodus 30:23). “And who are the Supernal Tzaddikim?” (וּמָאן אִינוּן צַדִּיקַיָּא דִּלְעֵילָא), “those who are in the Supernal Garden of Eden” (דְּאִינוּן בְּגִנְתָּא דְּעֵדֶן דִּלְעֵילָא), “and the lower Tzaddikim who are in the lower Garden of Eden” (וְצַדִּיקַיָּא דִּלְתַתָּא דְּאִינוּן בְּגִנְתָּא דְּעֵדֶן דִּלְתַתָּא), “which is called this world and the World to Come” (דְּאִקְרֵי הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא). “And to gather lilies” (וְלִלְקֹט שׁוֹשַׁנִּים), “who are these lilies?” (מָאן אִינוּן שׁוֹשַׁנִּים אִלֵּין), “these are the Tzaddikim who engage in Orayta” (צַדִּיקַיָּא דְּאִתְעַסְּקוּ בְּאוֹרַיְיתָא), “and they murmur Orayta with their lips” (וְאִינוּן מְרַחֲשָׁן אוֹרַיְיתָא בְּשִׂפְוָותַיְיהוּ), “this is what is written: lilies” (הָדָא הוּא דִּכְתִיב שׁוֹשַׁנִּים), “do not read it as lilies, but as those who study” (אַל תֹּאמַר שׁוֹשַׁנִּים אֶלָּא שֶׁשּׁוֹנִים), “for even in the grave they whisper words of Torah” (שֶׁאֲפִלּוּ בַּקֶּבֶר רוֹחֲשׁוֹת תּוֹרָה). “He said to him: And does He kill those who engage in Orayta before their time, even though they are Tzaddikim who have not sinned?” (אֲמַר לֵיהּ וְכִי לְאִינוּן דְּאִתְעַסְּקוּ בְּאוֹרַיְיתָא קָטִיל לוֹן קֹדֶם זְמַנָּם וְאִינוּן צַדִּיקִים דְּלָא חָבוּ). “Come and see” (תָּא חֲזֵי), “Yeravam was a child” (יָרָבְעָם יָנוּקָא הֲוָה), “and he was righteous and had no sin” (וַהֲוָה זַכַּאי וְלָא הֲוָה לֵיהּ חוֹבָא), “the Holy One Blessed Be He said to the Angel of Death” (אֲמַר קב״ה לְמַלְאַךְ הַמָּוֶת), “‘Go and bring Yeravam son of Nevat’” (זִיל וְאַיְיתִי לְיָרָבְעָם בֶּן נְבָט). “At that moment the ministering angels said” (בְּהַהִיא שַׁעְתָּא אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת), “‘Hashem our Master, how mighty is Your Name in all the earth’” (י״י אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ) (Psalms 8:2), “‘that which is Your Name is mighty through him’” (מַה דְּאִיהוּ שִׁמְךָ אִיהוּ אַדִּיר בֵּיהּ), “‘and he is righteous, and through his merit abundance will come to us’” (וְהוּא צַדִּיק וְעַל זְכוּתֵיהּ יֵיתֵי לָנָא שֶׁפַע). “The Holy One Blessed Be He said to them” (אֲמַר לְהוֹן קב״ה), “‘if it is your will that I leave him, I shall leave him’” (אִי רְעוּתָא דִלְכוֹן דַּאֲשְׁבִּיק לֵיהּ אֲנָא שָׁבִיק לֵיהּ). “And afterward he went forth to evil ways” (וּבָתַר כֵּן נָפִיק לְתַרְבּוּת רָעָה), “‘he made two golden calves’” (עָבִיד תְּרֵי עֶגְלָא דְּדַהֲבָא), “‘and he sinned and caused Israel to sin’” (וְחָטָא וְהֶחֱטִיא אֶת יִשְׂרָאֵל). “The Holy One Blessed Be He said to them” (אֲמַר לְהוֹן קב״ה), “‘behold, all the abundance that would have come to you through him has been turned into filth for you’” (הֲרֵי כָּל שֶׁפַע דַּהֲוָה יָהִיב לְכוֹן אִתְהַפַּךְ לְכוֹן בְּזוֹהֲמָא), “‘it would have been better for you had I brought him here when he was righteous’” (הֲוָה טָב לְכוֹן דְּאַיְיתִי לֵיהּ הָכָא בְּשַׁעְתָּא דַּהֲוָה זַכַּאי), “‘and Metatron would have taught him Orayta’” (וַהֲוָה אוֹלִיף לֵיהּ מֶטַּטְרוֹן אוֹרַיְיתָא). “At that moment they all opened and said” (בְּשַׁעְתָּא הַהִיא פָּתְחוּ כֻּלְּהוֹ וְאָמְרוּ), “‘Righteous are You, Hashem, and upright are Your judgments’” (צַדִּיק אַתָּה י״י וְיָשָׁר מִשְׁפָּטֶיךָ) (Psalms 119:137). “And concerning this, the Holy One Blessed Be He descends to the gardens and gathers lilies” (וְעַל דָּא קב״ה יָרַד לַגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים). And therefore Metatron is called Na’ar [Youth] (וְלָכֵן אִתְקְרֵי מֶטַּטְרוֹן נַעַר), for he teaches the youths and the small children the perfect Torah of Hashem (שֶׁלּוֹמֵד לַנְּעָרִים וְלַיְּנוּקָא תּוֹרַת י״י תְּמִימָה) (Psalms 19:8), for he is their teacher (כִּי הוּא רַבִּי שֶׁלָּהֶם), and therefore he is called the teacher of the children (וְלָכֵן נִקְרָא רַבָּן שֶׁל תִּינוֹקוֹת). And the Zohar says (וּבַזֹּהַר אוֹמֵר), “the academy of that Youth, Metatron” (מְתִיבְתָּא דְּהַהוּא נַעַר מֶטַּטְרוֹן), namely the head of the academy of children (דְּהַיְינוּ רֹאשׁ יְשִׁיבָה שֶׁל תִּינוֹקוֹת), and it is the lower academy (וְהִיא מְתִיבְתָּא דִּלְתַתָּא), for the Supernal Academy is the Academy of the Holy One Blessed Be He (כִּי מְתִיבְתָּא דִּלְעֵילָא הִיא מְתִיבְתָּא דְּקב״ה), and it is the academy of Gan Eden (וְהִיא יְשִׁיבַת גַּן עֵדֶן), where the Holy One Blessed Be He is the head of the Supernal Academy (שֶׁהקב״ה הוּא רֵישׁ מְתִיבְתָּא דִּלְעֵילָא).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), but in any event the children who die through Lilith, may the Merciful One save us (אֲבָל עַל כָּל פָּנִים הַיְלָדִים שֶׁמֵּתִים עַל יְדֵי לִילִית בַּר מִינָן), fly immediately from the hand of Lilith (פּוֹרְחִים מִיַּד הַלִּילִית), and are suddenly taken from her hand (וְנַעֲשָׁקִים מִיָּדָהּ פִּתְאֹם). Therefore in the first section of Mishpatim there is a Keri and Ketiv [read form and written form] (וְלָכֵן בַּפָּרָשָׁה הָרִאשׁוֹנָה דְּמִשְׁפָּטִים יֵשׁ קְרִי וּכְתִיב), “Lo Ye’adah [he did not designate her]” and “Lo Ye’adah [to him he designated her]” (לֹא יְעָדָהּ וְלוֹ יְעָדָהּ) (Exodus 21:8), and in any event (וְעַל כָּל פָּנִים), “and he shall redeem her; to a foreign people he shall not have power to sell her” (וְהָפְדָּהּ לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ) (Exodus 21:8). As you say (כְּמָה דְּאַתְּ אָמַר), “and Hashem sold them into the hand of Yavin king of Canaan” (וַיִּמְכְּרֵם י״י בְּיַד יָבִין מֶלֶךְ כְּנַעַן) (Judges 4:2), “through his dealing treacherously with her” (בְּבִגְדוֹ בָהּ) (Exodus 21:8), “it is the Name Eloah, which is the seal of the soul, and its garment and its protection are upon her” (הוּא שֵׁם אֱלוֹהַּ שֶׁהוּא גּוּשְׁפַּנְקָא דְּנִשְׁמָתָא וּלְבוּשׁוֹ וּנְטִירוּ דִּילֵיהּ עֲלָהּ) (Zohar Shemot 96b). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and fourth generation” (פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים) (Exodus 34:7), and the Sava says there (וְאוֹמֵר הַסָּבָא שָׁם), “How was he oppressed?” (הֵיךְ הֲוָה עָשִׁיק), “King Shlomo cried out and said” (שְׁלֹמֹה מַלְכָּא צוָוח וְאָמַר): “A man oppressed by the blood of a soul, unto the pit he shall flee, let none support him” (אָדָם עָשׁוּק בְּדַם נָפֶשׁ עַד בּוֹר יָנוּס אַל יִתְמְכוּ בוֹ) (Proverbs 28:17) (Zohar Shemot 113a). “Since he is oppressed by the blood of his soul” (כֵּיוָן דְּהוּא עָשׁוּק בְּדַם נַפְשֵׁיהּ), “he or his son or his grandson shall be oppressed in the balance” (אִיהוּ אוֹ בְנוֹ אוֹ בֶּן בְּנוֹ יְהוֹן עֲשׁוּקִין בְּטַקְלָא), and it is written (וּכְתִיב), “unto the pit he shall flee, let none support him” (עַד בּוֹר יָנוּס אַל יִתְמְכוּ בוֹ) (Proverbs 28:17), “unto that pit alone he shall flee from the holy place” (עַד הַהוּא בּוֹר רַק יָנוּס מֵאֲתַר קַדִּישָׁא), “and let none support him in this world” (וְאַל יִתְמְכוּ בוֹ בְּהַאי עָלְמָא), “since he is oppressed by the blood of a soul” (כֵּיוָן דְּאִיהוּ עָשׁוּק בְּדַם נֶפֶשׁ), “he or his offspring shall be oppressed by that Other Side” (אִיהוּ אוֹ זַרְעֵיהּ לֶהֱווּ עֲשׁוּקִים מֵהַהוּא סִטְרָא אַחֲרָא). “There is one oppressed from among other oppressed ones” (אִית עָשׁוּק מִשְּׁאָר עֲשׁוּקִים), as you say (כְּמָה דְּאַתְּ אָמַר), “you shall not oppress your fellow” (לֹא תַעֲשֹׁק אֶת רֵעֲךָ) (Leviticus 19:13), “he transgressed and oppressed” (אִיהוּ עָבַר וְעָשַׁק), “he is oppressed in his children by the Other Side” (אִיהוּ עָשׁוּק בִּבְנוֹי מִסִּטְרָא אַחֲרָא). And concerning this secret Hillel said (וְעַל סוֹד זֶה אָמַר הִלֵּל), “because you drowned others, they drowned you, and in the end those who drowned you shall be drowned” (עַל דַּאֲטַפְתְּ אַטְפוּךְ וְסוֹף מְטִיפַיִךְ יְטוּפוּן) (Pirkei Avot 2:6). And all of this comes from men who are not modest in marital relations (וְהַכֹּל מִכֹּחַ אֲנָשִׁים שֶׁאֵינָם צְנוּעִים בְּתַשְׁמִישׁ הַמִּטָּה), and who perform with their wife the act of a harlot (וְעוֹשֶׂה עִם אִשְׁתּוֹ מַעֲשֵׂה זוֹנָה), who is the wife of another god (שֶׁהִיא אֵשֶׁת אֵל אַחֵר), namely Lilith (דְּהַיְינוּ לִילִית), and therefore they are oppressed by her hand (וְלָכֵן הֵם עֲשׁוּקִים מִיָּדָהּ). And also in a year of famine (וְגַם בִּשְׁנַת רָעָבוֹן), or at a time when the attribute of judgment is upon the enemies of Israel (אוֹ בְּשָׁעָה שֶׁמִּדַּת הַדִּין הוּא עַל שׂוֹנְאֵי יִשְׂרָאֵל), it is a received tradition (הוּא בְּקַבָּלָה), that no soul descends from Above without being oppressed (שֶׁאֵין שׁוּם נְשָׁמָה יוֹרֶדֶת מִלְמַעְלָה שֶׁלֹּא תִהְיֶה נַעֲשֶׁקֶת), and therefore a man should not engage in marital relations at these times (וְלָכֵן אַל יְשַׁמֵּשׁ אָדָם מִטָּתוֹ בִּזְמַנִּים הָאֵלּוּ). And these are the days concerning which you shall say (וְהֵם הַיָּמִים אֲשֶׁר תֹּאמַר), “I have no pleasure in them” (אֵין לִי בָהֶם חֵפֶץ) (Ecclesiastes 12:1), and it is said (וְנֶאֱמַר), “a time to embrace and a time to refrain from embracing” (עֵת לַחֲבוֹק וְעֵת לִרְחֹק מֵחַבֵּק) (Ecclesiastes 3:5), “for everything there is a season, and a time and purpose under heaven” (לַכֹּל יֵשׁ עֵת וּזְמָן וָחֵפֶץ תַּחַת הַשָּׁמָיִם) (Ecclesiastes 3:1). And concerning this as well Rabbi Shimon bar Yochai, peace be upon him, says in Parashat Vayigash, Zohar, daf 113b, side 4 (וּמִזֶּה אוֹמֵר גַּם כֵּן הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בְּפָרָשַׁת וַיִּגַּשׁ זֹהַר דַּף קי״ג עַמּוּד ב׳ עָלָה ד׳), on the verse (עַל פָּסוּק), “and to Yosef were born two sons before the year of famine came” (וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב) (Genesis 41:50), and this is its language (וְזֶה לְשׁוֹנוֹ):

“Rabbi Shimon says” (רַבִּי שִׁמְעוֹן אוֹמֵר), “this secret is a supernal secret” (רָזָא דָא אִיהוּ רָזָא עִלָּאָה), “during that year of famine” (בְּהַהִיא שְׁנַת הָרָעָב), “since she rules, one must stop up his spring” (כֵּיוָן דְּאִיהִי שָׁלְטָא בָּעֵי לְאִסְתָּמָא מַבּוּעֵיהּ), “for if he does not stop it up” (בְּגִין דְּאִי לָא סָתִים לֵיהּ), “he causes a spirit to be drawn for that child from that side” (גָּרִים לְאַמְשָׁכָא רוּחָא לְהַהוּא וַלְדָא מֵהַהוּא סְטַר), “and gives a place to that side to increase in the world” (וְיָהִיב דּוּכְתָּא לְהַהוּא סְטַר לְמִפְשֵׁי בְּעָלְמָא), “the side of impurity within the side of holiness” (סִטְרָא דִּמְסָאֲבָא בְּסִטְרָא דִּקְדוּשָּׁה). “And another secret is that which is written” (וְתוּ רָזָא דִּכְתִיב), “under three things the earth trembles” (תַּחַת שָׁלוֹשׁ אֵלֶּה רָגְזָה אֶרֶץ) (Proverbs 30:21), “under a servant when he reigns” (תַּחַת עֶבֶד כִּי יִמְלוֹךְ) (Proverbs 30:22), “and under a maidservant when she inherits her mistress” (וְתַחַת שִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Proverbs 30:23), “and under a vile man when he is filled with bread” (וְתַחַת נָבָל כִּי יִשְׂבַּע לָחֶם) (Proverbs 30:22). “And therefore Yosef the Tzaddik, of the covenant” (וּבְגִין כָּךְ יוֹסֵף צַדִּיקָא דִּבְרִית), “ascended and stopped up his spring in the year of famine” (סָלִיק וְסָתִים מַבּוּעֵיהּ בִּשְׁנַת הָרָעָב), “so as not to arouse her at all” (דְּלָא לְאִתְעָרָא בְּחַדָּה כְּלָל), “and not to give her a place” (וּלְמֵיהַב לָהּ דּוּכְתָּא). “And whoever opens his spring at that time” (וּמָאן דְּאַפְתַּח מַבּוּעֵיהּ בְּהַהוּא זִמְנָא), “concerning him it is written: ‘They have dealt treacherously with Hashem, for they have begotten strange children’” (עֲלֵיהּ כְּתִיב בַּי״י בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ) (Hosea 5:7), “for these are certainly called strange children” (דְּהָא אִלֵּין אִקְרוּן בָּנִים זָרִים וַדַּאי). “‘They have dealt treacherously with Hashem,’ certainly” (בַּי״י בָּגָדוּ וַדַּאי), “and therefore fortunate is the portion of Israel” (וּבְגִין כָּךְ זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), “who do not exchange the holy place for a place of impurity” (דְּלָא אִתְחַלְּפוּ דּוּכְתָּא קַדִּישָׁא בְּדוּכְתָּא דִּמְסָאֲבָא). And concerning this it is written (וְעַל דָּא כְּתִיב), “and to Yosef were born two sons before the year of famine came” (וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב) (Genesis 41:50), “for from the time that the year of famine ruled” (דְּהָא מֵהַהוּא זִמְנָא דְּשָׁלְטָא שְׁנַת הָרָעָב), “he stopped up his spring and withdrew from his source” (אִסְתִּים מַבּוּעֵיהּ וְסָלִיק מִמְּקוֹרֵיהּ), “so as not to give children to the side of impurity” (דְּלָא לְמֵיהַב בָּנִין לְסִטְרָא מְסָאֲבָא), “and not to exchange the place of holiness for the place of impurity” (וְלָא לְאַחְלָפָא דּוּכְתָּא דְּקוּדְשָׁא בְּדוּכְתָּא דִּמְסָאֲבָא). “And a person must wait for his Master of Holiness” (וּבָעֵי בַּר נָשׁ לְחַכָּאָה לְמָארֵיהּ דִּקְדוּשָּׁה), “when He comes and rules” (כַּד יֵיתֵי וְיִשְׁלוֹט), “as it is written” (כִּדְכְתִיב), “and I shall wait for Hashem, who hides His face from the House of Yaakov, and I shall hope in Him” (וְחִכִּיתִי לַי״י הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב וְקִוֵּיתִי לוֹ) (Isaiah 8:17). “Fortunate are those who know the ways of the Holy One Blessed Be He” (זַכָּאִין אִינוּן דְּיָדְעִין אָרְחוֹי דְּקב״ה), “and guard the commandments of the Orayta to walk in them” (וְנָטְרִי פִּיקוּדֵי אוֹרַיְיתָא לְמֵיהַךְ בְּהוּ), “as it is written” (דִּכְתִיב), “for the ways of Hashem are upright, and the righteous shall walk in them” (כִּי יְשָׁרִים דַּרְכֵי י״י צַדִּיקִים יֵלְכוּ בָם) (Hosea 14:10). And they do not engage in relations uncovered (וְאֵינָם מְשַׁמְּשִׁים עֲרוּמִּים), or not at their proper time when there is an evil time under the sun (אוֹ שֶׁלֹּא בִזְמַנָּם כְּשֶׁיֵּשׁ עֵת רַע תַּחַת הַשֶּׁמֶשׁ). “But the transgressors shall stumble in them” (וּפֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10). And it is written (וּכְתִיב), “and you who cleave to Hashem your God are all alive today” (וְאַתֶּם הַדְּבֵקִים בַּי״י אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4:4), and it is written (וּכְתִיב), “and you shall sanctify yourselves and be holy, for I am holy” (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי) (Leviticus 11:44), “for the Holy One Blessed Be He desires to sanctify Israel in all things” (דְּהָא קב״ה בָּעֵי לְקַדְּשָׁא לְיִשְׂרָאֵל בְּכֹלָּא), “and that they should have nothing at all in the side of impurity” (וְלָא יְהֵא לוֹן בְּסִטְר מְסָאֲבָא כְּלוּם). And the matter is (וְהָעִנְיָן), that the year of famine comes (כִּי שְׁנַת הָרָעָב בָּא), when these Names rule (כַּד שָׁלְטִין אִלֵּין שְׁמָהָן), the Name Elohim in its expansion (שֵׁם אֱלֹהִים בְּרִבּוּעוֹ), and the Name Havayah in its expansion (וְשֵׁם הֲוָיָ״ה בְּרִבּוּעוֹ), which equal Ra’av [famine] (עוֹלִים רָעָב), as follows (כָּזֶה): Aleph, Aleph-Lamed, Aleph-Lamed-Heh, Aleph-Lamed-Heh-Yod, Aleph-Lamed-Heh-Yod-Mem (א״ א״ל אֱלָ״ה אֱלָהַ״י אֱלֹהִי״ם), equals two hundred (עוֹלֶה מָאתַיִם), and the Name Havayah equals seventy-two in its expansion (וְשֵׁם הֲוָיָ״ה עוֹלֶה ע״ב בְּרִבּוּעוֹ), as follows (כָּזֶה): Yod, Yod-Heh, Yod-Heh-Vav, Yod-Heh-Vav-Heh (י״ י״ה יה״ו יהו״ה), the total equals Ra’av [famine] (סַךְ הַכֹּל עוֹלֶה רָעָב). And during the time of abundance (וּבִזְמַן הַשּׂוֹבַע), these Names rule and illuminate (שׁוֹלְטִים וּמְאִירִים אֵלּוּ הַשֵּׁמוֹת), the Name Elohim in the filling of Yudin (שֵׁם אֱלֹהִים בְּמִלּוּי יוּדִין), equals three hundred (עוֹלֶה ש׳), as follows (כָּזֶה): Aleph-Lamed-Peh, Lamed-Mem-Daled, Heh-Yod, Yod-Vav-Daled, Mem-Yod-Mem (אל״ף למ״ד ה״י יו״ד מ״ם), which equals BeRachamim [with mercies] (עוֹלֶה בְּרַחֲמִי״ם), and equals the Name MTZPTZ (וּכְמִנְיַן שֵׁם מצפ״ץ), which is from the world of Beri’ah (שֶׁהוּא מֵעוֹלָם הַבְּרִיאָה), and the Malkhut of Atzilut sends its illuminations into the worlds of Beri’ah, Yetzirah, and Asiyah (וּמַלְכוּת דַּאֲצִילוּת שׁוֹלַחַת הֶאָרוֹתֶיהָ בָּעוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה), to save them from the nourishment of the Klipot (לְהַצִּילָם מִינִיקַת הַקְּלִיפּוֹת). And this Name is mercy (וְשֵׁם זֶה הוּא רַחֲמִים), and the Name A"B of Yudin (וְשֵׁם ע״ב דְּיוּדִין), as follows (כָּזֶה): Yod-Vav-Daled, Heh-Yod, Vav-Yod-Vav, Heh-Yod (יו״ד ה״י וי״ו ה״י), together with it all equals seven (עִמּוֹ עוֹלֶה בֵּין הַכֹּל כְּמִנְיַן שֶׁבַע), and they rule during the days of abundance (וְהֵם שׁוֹלְטִים בִּימֵי הַשּׂוֹבַע). But on the Festival of Sukkot we must direct our intention to this Name (אֲבָל בְּחַג הַסֻּכּוֹת צְרִיכִים אֲנַחְנוּ לְכַוֵּן בְּשֵׁם זֶה), with its vowelization, which equals seven (בְּנִקּוּדוֹ שֶׁעוֹלֶה שֶׁבַע), as follows (כָּזֶה): Yod, Heh, Vav, Heh (יֶוֶדֶ הֶיֶ וֶיֶוֶ הֶיֶ), for the vowel points equal three hundred (כִּי הַנְּקֻדּוֹת הֵם עוֹלִים ש׳), because every vowel point is a Yod (כִּי כָּל נְקֻדָּה הִיא י׳), and is in the form of a Yod (וְהִיא כְּצוּרַת י׳), while the Name A"B itself (וְשֵׁם ע״ב עַצְמוֹ), together with everything, equals seven (עוֹלֶה בֵּין הַכֹּל שֶׁבַע). And the Segol vowelization is in Chesed (וְנִקּוּד סֶגוֹל שֶׁהוּא בְּחֶסֶד), and concerning it is said (וְנֶאֱמַר עָלֶיהָ), “and you shall be to Me a treasured possession from among all the peoples” (וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים) (Exodus 19:5), for the Infinite Light is not revealed to Ze’ir of Atzilut (שֶׁאֵין אוֹר אֵין סוֹף מִתְגַּלֶּה לִזְעֵיר דַּאֲצִילוּת), except after first clothing itself in the attribute of Chesed (אֶלָּא בְּהִתְלַבְּשׁוֹ תְּחִלָּה בְּמִדַּת חֶסֶד), because the two concealed halves of the Chasadim ascend and become the Keter of Ze’ir (כִּי ב׳ חֲצָאֵי חֲסָדִים הַמְכֻסִּים עוֹלִים וְנַעֲשִׂים כֶּתֶר לִזְעֵיר), and the half of Chesed concealed within the Chesed of Ze’ir ascends first (וַחֲצִי חֶסֶד הַמְכֻסֶּה בְּחֶסֶד זְעֵיר עוֹלֶה רִאשׁוֹנָה). And the principal purpose of this festival is to bring abundance into the world (וְעִקַּר חַג זֶה הוּא לְהָבִיא שׂוֹבַע בָּעוֹלָם), corresponding to the numerical value of the aforementioned Name together with its vowelization (כְּמִנְיַן שֵׁם הַנִּזְכָּר עִם נִקּוּדוֹ), but the essence of this Name is in Keter (אֲבָל עִקַּר זֶה הַשֵּׁם הַנִּזְכָּר בְּכֶתֶר), and in truth Chesed is the Keter of the seven days of construction (וּבֶאֱמֶת חֶסֶד הוּא כֶּתֶר שֶׁל שִׁבְעַת יְמֵי הַבִּנְיָן), and in its place I shall explain it further (וּבִמְקוֹמוֹ אֲפָרְשֶׁנָּה יוֹתֵר), namely in the Gate of the Festival of Sukkot I shall explain it sufficiently (דְּהַיְינוּ בְּשַׁעַר חַג הַסֻּכּוֹת אֲבָאֲרֶנָּה דֵּי צָרְכָּהּ), with the assistance of the Holy One Blessed Be He and His Shekhinta (בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ), and this is sufficient (וְדַי בָּזֶה).

It emerges from our discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), the passage with which we began (הַמַּאֲמָר שֶׁהִתְחַלְנוּ) (Zohar Shemot 95a–b), “a time when man rules over man to his harm” (עֵת אֲשֶׁר שָׁלַט אָדָם בְּאָדָם לְרַע לוֹ) (Ecclesiastes 8:9), certainly (וַדַּאי), and your sign is (וְסִימָנָךְ), “the Ark that was oppressed among the Philistines, to their harm indeed” (אֲרוֹנָא דְּאִתְעַשַּׁק גּוֹ פְּלִשְׁתִּים לְרַע לוֹן וַדַּאי). So too those who were killed for the sanctification of the Name (כֵּן אוֹתָם הַנֶּהֱרָגִים עַל קִדּוּשׁ הַשֵּׁם), after the Klipot ruled over them (אַחַר שֶׁשָּׁלְטוּ הַקְּלִיפּוֹת עֲלֵיהֶם), and the attribute of judgment acted upon them according to its will and desire (וְעָשָׂה בָהֶם מִדַּת הַדִּין כִּרְצוֹנוֹ וּכְאַוַּת נַפְשׁוֹ), therefore measure for measure (לָכֵן מִדָּה כְּנֶגֶד מִדָּה), the Blessed Name placed in their hands, after their death, the attribute of judgment (נָתַן הַשֵּׁם יִתְבָּרַךְ בְּיָדָם אַחֲרֵי מוֹתָם הַמִּדַּת הַדִּין), to grind it and sweeten it in the Heichal Ahavah [Palace of Love] (לִשְׁחוֹקוֹ וּלְמַתְּקוֹ בְּהֵיכַל אַהֲבָה), to strike the nations and do good with Israel (לְהַכּוֹת בָּהֶם הָאוּמּוֹת לַעֲשׂוֹת טוֹבָה עִם יִשְׂרָאֵל). And especially the letters Mem-Nun of MNTZPKH (וּבִפְרָט אוֹתִיּוֹת מ״ן שֶׁל מנצפ״ך), which are the harshest of all (שֶׁהֵם קָשִׁים בְּיוֹתֵר כִּדְפֵירַשְׁנוּ), and they grind it for every Tzaddik and Tzaddik (וְשׁוֹחֲקִים אוֹתוֹ לְכָל צַדִּיק וְצַדִּיק), and this is the meaning of what is stated in the Zohar, Parashat Bereshit (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית), “Who among you transforms bitter taste into sweetness and darkness into light?” (מָאן מִנְּכוֹן דְּמַהְפַּךְ טַעֲמָא מְרִירָא לְמִתְקָא וְחֲשׁוֹכָא לִנְהוֹרָא) (Introduction to the Zohar 4a), “this proclamation goes forth every midnight” (כְּרוֹזָא דָּא נָפִיק בְּכָל פַּלְגוּת לֵילְיָא) (Zohar Bereshit 7b). And likewise these (וְכֵן אֵלּוּ), after they sacrificed their inclination (אַחַר שֶׁזָּבְחוּ אֶת יִצְרָם), and stood firm in their Gevurot (וְעָמְדוּ בִּגְבוּרוֹתָם), and endured afflictions through love of the Holy One Blessed Be He and His Shekhinta (וְסָבְלוּ יִסּוּרִין מִכֹּחַ אַהֲבַת קב״ה וּשְׁכִינְתֵּיהּ), none can stand against them (אֵין עוֹמֵד לְנֶגְדָּם). After their death they ascend to this Heichal Ahavah [Palace of Love] (אַחֲרֵי מוֹתָם עוֹלִים לְהֵיכַל אַהֲבָה הַזֶּה), to grind Man [manna] for the Tzaddikim in the World to Come (לִשְׁחוֹק מָן לַצַּדִּיקִים לְעָלְמָא דְּאָתֵי). And it is nourishment for the Tzaddikim (וְהוּא מָזוֹן לַצַּדִּיקִים), who are sustained from the abundance of the World to Come (אֲשֶׁר הֵם נִיזּוֹנִים מִשֶּׁפַע עוֹלָם הַבָּא), emerging from its place in Atzilut to the world of Beri’ah (הַיּוֹצֵא מִמְּקוֹמוֹ דַּאֲצִילוּת לְעוֹלָם הַבְּרִיאָה), and it is called the Place of Exaltation, the Place of Watching (וְנִקְרָא מְקוֹם הָרָמָה מְקוֹם הַמִּצְפֶּה), emerging from the place where the Tzaddikim await the reward of the World to Come (הַיּוֹצֵא מִמְּקוֹם שֶׁמְּצַפִּים הַצַּדִּיקִים לִשְׂכַר עוֹלָם הַבָּא). And also for the Tzaddikim (וְגַם לַצַּדִּיקִים), they are Tzaddik [Righteousness] and Tzedek [Justice] (הֵם צַדִּיק וָצֶדֶק), which are Yesod and Malkhut (שֶׁהֵם יְסוֹד וּמַלְכוּת), namely the Heichal Etzem HaShamayim [Palace of the Essence of Heaven] and the Heichal Livnat HaSapir [Palace of the Sapphire Brick] (דְּהַיְינוּ הֵיכַל עֶצֶם הַשָּׁמַיִם וְהֵיכַל לִבְנַת הַסַּפִּיר), which are called Tzaddikim (הַנִּקְרָאִים צַדִּיקִים), as expounded elsewhere in the Zohar (כְּנִדְרָשׁ בְּמָקוֹם אַחֵר בַּזֹּוהַר). And also when the holy ones are killed (וְגַם כְּשֶׁנֶּהֱרָגִים הַקְּדוֹשִׁים), then new decrees are issued against Samael and his people (אָז נִגְזָר עַל סַמָּאֵ״ל גְּזֵרוֹת חֲדָשׁוֹת וְעַל עַמּוֹ), that the Holy One Blessed Be He will take vengeance in the future to come (שֶׁיִּנְקוֹם הקב״ה לֶעָתִיד לָבוֹא). And so it is in Pirkei Heikhalot of Rabbi Yishmael Kohen Gadol (וְכֵן הוּא בְּפִרְקֵי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל), and this is its language (וְזֶה לְשׁוֹנוֹ): “And not only that, but even He Himself took the quill and wrote” (וְלֹא עוֹד אֶלָּא אֲפִלּוּ הוּא עַצְמוֹ נָטַל הַקּוּלְמוֹס וְכָתַב), “for the day of vengeance that is destined and reserved for Gafim [Rome] the wicked” (לְיוֹם נָקָם שֶׁעָתִיד וְשָׁמוּר לְגַפִי״ם הָרְשָׁעָה). “One cloud shall stand over Gafim [Rome] the wicked” (תַּעֲמֹד עָנָן אַחַת עַל גַּפִי״ם הָרְשָׁעָה), “and it shall bring down boils and leprosy and plague upon the silver and the gold and upon man and beast” (וְתוֹרִיד שְׁחִין וְצָרַעַת וָנֶגַע עַל הַכֶּסֶף וְהַזָּהָב וְעַל הָאָדָם וְהַבְּהֵמָה), “and another cloud shall bring down pestilence, may the Merciful One save us, upon Gafim [Rome] the wicked and upon her provinces” (וְעָנָן אֶחָד תּוֹרִיד דֶּבֶר בַּר מִינָן עַל גַּפִי״ם הָרְשָׁעָה וְעַל אֲגַפֶּיהָ). “And one shall push aside the other in its place” (וְתִדְחֶה חֲבֶרְתָּהּ בִּמְקוֹמָהּ), “until the hour arrives when a man will say to you” (עַד שֶׁתַּגִּיעַ הַשָּׁעָה שֶׁיֹּאמַר לְךָ אָדָם), “‘Here is Gafim [Rome] the wicked and all that is in her for one perutah’” (הָא לָךְ גַּפִי״ם הָרְשָׁעָה וְכָל אֲשֶׁר בָּהּ בִּפְרוּטָה אַחַת), “and you will say to him, ‘It is not desired by me’” (וְתֹאמַר לוֹ אֵינָהּ מִתְבַּקֶּשֶׁת לִי), as mentioned in Pirkei Heikhalot (כַּנִּזְכָּר בְּפִרְקֵי הֵיכָלוֹת). And this was concerning the Ten Martyrs of the Kingdom (וְזֶה הָיָה אֵצֶל עֲשָׂרָה הֲרוּגֵי מַלְוּכה). And so it is every time that judgment makes its claim (וְכֵן הוּא בְּכָל פַּעַם שֶׁתּוֹבֵעַ הַדִּין), and the Tzaddikim are killed for the sanctification of His blessed Name (וְנֶהֱרָגִים הַצַּדִּיקִים עַל קִדּוּשׁ שְׁמוֹ יִתְבָּרַךְ), through the force of the wrath of the Holy One Blessed Be He (מִכֹּחַ חֲרוֹן אַפּוֹ שֶׁל הקב״ה), against Samael the wicked (עַל סַמָּאֵ״ל הָרָשָׁע), who stands with brazenness against the advocates of merit (שֶׁהוּא עוֹמֵד בְּעַזּוּת נֶגֶד מְלִיצֵי יוֹשֶׁר), and demands judgment against the enemies of Israel (וְתוֹבֵעַ דִּין עַל שׂוֹנְאֵי יִשְׂרָאֵל). And in order to appease Samael, the Holy One Blessed Be He Himself takes the quill and writes (וּכְדֵי לְרַצּוֹת סַמָּאֵ״ל הקב״ה נוֹטֵל הוּא בְּעַצְמוֹ הַקוּלְמוֹס וְכוֹתֵב), upon himself severe and terrifying decrees (עַל עַצְמוֹ גְּזֵרוֹת קָשׁוֹת וּמְבֹהָלוֹת), one different from another (אַחַת מְשֻׁנָּה מֵחֲבֶרְתָּהּ), and the holy ones shall themselves behold the acts of vengeance (וְהַקְּדוֹשִׁים יִרְאוּ בְּעַצְמָם הַנְּקָמוֹת), for the Holy One Blessed Be He will revive them all (כִּי כֻּלָּם יְחַיֶּה אוֹתָם הקב״ה), so that they may witness vengeance upon their enemies (כְּדֵי שֶׁיִּרְאוּ נְקָמוֹת בְּשׂוֹנְאֵיהֶם).

And Titus and Nevuchadnezzar and their companions (וְטִיטוּס וּנְבוּכַדְנֶצַּר וַחֲבֵרֵיהֶם), and the kings of the nations of the world and their wicked princes (וּמַלְכֵי אֻמּוֹת עוֹלָם וְשָׂרֵיהֶם הָרְשָׁעִים), who did evil to the holy nation (שֶׁעָשׂוּ רָעָה לְעַם הַקֹּדֶשׁ), the Holy One Blessed Be He will revive them all (כֻּלָּם יְחַיֵּיהֶם הקב״ה), and then the Tzaddikim shall see judgment upon their enemies (וְאָז צַדִּיקִים יִרְאוּ דִּין בְּשׂוֹנְאֵיהֶם), and they shall rejoice (וְיִשְׂמָחוּ), and everlasting joy shall be upon their heads (וְשִׂמְחַת עוֹלָם תִּהְיֶה עַל רֹאשָׁם), gladness and joy shall overtake them, and sorrow and sighing shall flee away (שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה). “And the redeemed of Hashem shall return to Zion with singing” (וּפְדוּיֵי י״י יְשׁוּבוּן לְצִיּוֹן בְּרִנָּה) (Isaiah 35:10), and “like the dew of Hermon that descends upon the mountains of Zion” (וּכְטַל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן) (Psalms 133:3), “for there Hashem commanded the blessing, life forevermore” (כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם), blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).