Chapter Thirty-Five (פֶּרֶק שְׁלֹשִׁים וַחֲמִשָּׁה)

Let us return to our discussion (הַדְרָן לְשְׁמַעְתְּתִין), “hair on a woman is Ervah [Nakedness]” (שֵׂעָר בְּאִשָּׁה עֶרְוָה) (Berakhot 24a), and every woman who displays her hair (וְכָל אִשָּׁה שֶׁמַּרְאָה שַׂעֲרוֹתֶיהָ), causes, Heaven forbid, that the attribute of Din [Judgment] dwell in the house (גּוֹרֶמֶת לִהְיוֹת חַס וְשָׁלוֹם מִדַּת הַדִּין שָׁרְיָא בֵּיתָא), for the hairs of the Nukvah are severe Dinim [Judgments] (כִּי שַׂעַר נוּקְבֵיהּ הֵם דִּינִים קָשִׁים). Therefore Kimchit, the mother of the Kohen Gadol (וְלָכֵן קִמְחִית אִמֵּיהּ דְּכֹהֵן גָּדוֹל), namely Rabbi Yishmael ben Elisha Kohen Gadol (דְּהַיְינוּ רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע כֹּהֵן גָּדוֹל), merited to raise sons who were Kohanim Gedolim (זָכְתָה לְהַעֲמִיד בָּנִים כֹּהֲנִים גְּדוֹלִים), because she never showed the hairs of her head in her house (עַל שֶׁלֹּא הֶרְאֲתָה בְּבֵיתָהּ שַׂעֲרוֹתֶיהָ). And through this she subdued the attribute of Din [Judgment] (וּבָזֶה כָּבְשָׁה מִדַּת הַדִּין), and merited the Supernal Chesed [Kindness] of the Kohen Gadol (וְזָכְתָה לְחֶסֶד עִלָּאָה שֶׁל הַכֹּהֵן גָּדוֹל), the Supernal Kohen (כָּהֲנָא עִלָּאָה), which is Arich Anpin (שֶׁהוּא אֲרִיךְ אַנְפִּין), as it is said (שֶׁנֶּאֱמַר): “Like the good oil upon the head, descending upon the beard, the beard of Aharon, descending upon the collar of his garments” (כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו) (Psalms 133:2), “like the dew of Hermon descending upon the mountains of Tzion, for there Hashem commanded the blessing, life forevermore” (כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3), below (דִּלְתַתָּא), which is the hair of the Nukvah (שֶׁהוּא שַׂעַר נוּקְבֵיהּ), to whiten it (לְלַבְּנָם), as I explained in this gate (כַּאֲשֶׁר פֵּרַשְׁתִּי בַּשַּׁעַר הַזֶּה). And through this the color of the hair of the Nukvah was concealed (וְנִגְנַז בָּזֶה גְּוַן שַׂעַר נוּקְבֵיהּ), for they are Dinim [Judgments] and are initially red (שֶׁהֵם דִּינִים וְהֵם אֲדֻמִּים לְכַתְּחִלָּה), and it became covered with a white veil (וְנִתְכַּסָּה בְּצָעִיף לָבָן), which is the illumination of Atika Kadisha (שֶׁהוּא הֶאָרַת עַתִּיקָא קַדִּישָׁא), the hairs of Arich, which are white (שַׂעֲרוֹת אֲרִיךְ שֶׁהֵם לְבָנִים). And she merited eight Kohanim Gedolim (וְזָכְתָה לִשְׁמוֹנָה כֹּהֲנִים גְּדוֹלִים), who were actually her sons (שֶׁהֵם הָיוּ בָנֶיהָ מַמָּשׁ), and they are the secret of the eight braided strands of hair (וְהֵם סוֹד הַח׳ שְׂעָרוֹת שְׂרוּגוֹת), which emerge from among the hairs of the Nukvah (הַיּוֹצְאִים מִתּוֹךְ הַשְּׂעָרוֹת שֶׁל נוּקְבֵיהּ), and each one is braided from eight threads (וּמְקוּלָּעוֹת כָּל אַחַת מִשְּׁמוֹנָה חוּטִין), which total sixty-four (שֶׁהֵם ס״ד), corresponding to the sixty-four wings in every Chayah of the Holy Chayot [Living Creatures] (כְּנֶגֶד ס״ד כְּנָפַיִם שֶׁבְּכָל חַיָּה מֵחַיּוֹת הַקֹּדֶשׁ). And Abba also possesses eight hidden Tikkunim [Rectifications] (וְגַם לְאַבָּא יֵשׁ שְׁמוֹנָה תִּקּוּנִים הַנִּגְנָזִים), as we explained in their place (שֶׁאָמַרְנוּ בִּמְקוֹמוֹ), and he is bald upon his head and has no hairs (וְהוּא קָרְחָה בְּרֹאשׁוֹ וְאֵין לוֹ שְׂעָרוֹת), for the fountains of his light are compelled to enter into Ze’ir and Nukvah (כִּי מַבּוּעֵי הָאוֹר שֶׁלּוֹ מֻכְרָחִים לְהִכָּנֵס בִּזְעֵיר וְנוּקְבֵיהּ), as we explained in their place (כַּדְפֵירַשְׁנוּ בִּמְקוֹמוֹ). And regarding this matter, that the hairs should not be seen outside (וּלְעִנְיַן זֶה שֶׁלֹּא יֵרָאוּ הַשְּׂעָרוֹת חוּצָה), it is in order to cut off the source of the Klipot (הוּא לְהַכְרִית מְקוֹר הַקְּלִיפּוֹת), which take hold from the Tabur [Navel] of Ze’ir Anpin and below (הָאוֹחֲזִים מִטִּבּוּרוֹ דִּזְעֵיר אַנְפִּין וּלְמַטָּה), where Yaakov and Rachel are found (אֲשֶׁר שָׁם יַעֲקֹב וְרָחֵל). Therefore Hashem commanded the Levites (וְלָכֵן צִוָּה י״י לַלְוִיִּם), to pass a razor over all their flesh (לְהַעֲבִיר תַּעַר עַל כָּל בְּשָׂרָם), in order to cut off the source of the Klipot whose sustenance comes from there (לְהַכְרִית מְקוֹר הַקְּלִיפּוֹת אֲשֶׁר יְנִיקָתָם מִשָּׁם), and then they shall become “wasted with hunger and consumed with famine” (וְאָז יִהְיוּ יְהֵלוּמֵי רָעָב וּנְפוּחֵי כָפָן) (Deuteronomy 32:24), and the nations shall be utterly laid waste and become as though they had never been (וְהַגּוֹיִם חָרוֹב יֶחֱרָבוּ וְהָיוּ כְּלֹא הָיוּ). And so it is brought in the Zohar, Parashat Tazria, Zohar Gadol, daf 22a (וְכֵן אִיתָא בַּזֹּהַר פָּרָשַׁת תַּזְרִיעַ זוֹהַר גָּדוֹל דַּף כ״ב עַמּוּד א׳), and this is its language (וְזֶה לְשׁוֹנוֹ): “It was taught: Everything ascends in one balance” (תָּאנָא כֹּלָּא הוּא בְּחַד מַתְקְלָא סָלְקָא), “and because the lower judgment is attached and passes through his hairs, this one is called harsh judgment” (וּמִשּׁוּם דְּדִינָא תַּתָּאָה מִתְאַחֲדָן וּמִתְעַבְּרִין בְּשַׂעֲרוֹי, דְּהַאי אִקְרֵי דִּינָא קַשְׁיָא) (Zohar Vayikra 48b). Its meaning is (רְצוֹנוֹ לוֹמַר): since the male Klipah takes hold of the hairs of Ze’ir (לְפִי שֶׁקְּלִיפַּת הַזָּכָר אוֹחֵז בְּשַׂעֲרוֹת זְעֵיר), it is called harsh judgment (נִקְרָא דִּין קָשֶׁה), therefore it requires Meritah [Plucking Out] (לְפִיכָךְ צָרִיךְ מְרִיטָה). “And when the hair of his head is removed, he becomes sweetened, and the judgments below are no longer able to approach” (וְכַד אִתְעֲבַר מִינֵיהּ שַׂעֲרָא דְּרֵישָׁא אִתְבַּסַּם וְדִינִין דִּלְתַתָּא לָא אִזְדַּמְּנוּ), namely those judgments below from which the Klipot were made (הֵם דִּינִין שֶׁלְּמַטָּה שֶׁנַּעֲשׂוּ מֵהֶם הַקְּלִיפּוֹת). “And because of this he is called pure” (וּבְגִין כָּךְ אִקְרֵי טָהוֹר). Its meaning is (רְצוֹנוֹ לוֹמַר): when he plucks out the head of his Master (כְּשֶׁמָּרִיט רֵישֵׁיהּ דְּמָארֵיהּ), he departs from the nourishment of those impure ones (יוֹצֵא מִינִיקַת אִינוּן מְסָאֲבִין), and uproots them from the root of their sustenance (וְעוֹקֵר אוֹתָם מִשֹּׁרֶשׁ יְנִיקָתָם). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “As it is written: ‘Who can bring forth a pure thing from an impure one? Is it not the One?’” (דִּכְתִיב מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד) (Job 14:4), “from an impure one” indeed (מִטָּמֵא וַדַּאי), “and here it is written: ‘And a man, if his head becomes bald, he is bald; he is pure’” (וְהָכָא כְּתִיב וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ קֵרֵחַ הוּא טָהוֹר הוּא) (Leviticus 13:40). “And come and see” (וְתָא חֲזֵי), “the head of this man” (רֵישָׁא דְּהַאי אִישׁ), is “the Hard Spark” (בּוּצִינָא דְּקַרְדִּינוּתָא), which is the spark of the Gevurot (הִיא נִיצוֹץ הַגְּבוּרוֹת), alluding to the black spark (הָרוֹמֶזֶת לַנִּיצוֹץ הַשָּׁחוֹר), which becomes fused in the bottom of the pan (הַמִּתְלַכֵּד בְּשׁוּלֵי הַמַּרְחֶשֶׁת), and from it are born the blackness of the hairs and the redness (וּמִמֶּנּוּ נוֹלָד הַשַּׁחֲרוּת שֶׁל הַשְּׂעָרוֹת וְהָאַדְמוּמִיּוּת). And this is the meaning of what it says above this (וְזֶהוּ אוֹמְרוֹ לְמַעְלָה מִזֶּה): “It was taught: From the Hard Spark emerge three hundred and twenty-five sparks, engraved and united as one on the side of Gevurah [Strength]” (תָּנָא מִן בּוּצִינָא דְּקַרְדִּינוּתָא נָפְקִין תְּלַת מְאָה וְעֶשְׂרִין וַחֲמֵשׁ נִיצוֹצִין, מִתְגַּלְּפִין וּמִתְאַחֲדִין כְּחֲדָא בְּסִטְרָא דִּגְבוּרָה) (Zohar Vayikra 48b), in the secret of: “His left hand is under my head” (בְּסוֹד שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי) (Song of Songs 2:6), and they are upon the head of the Nukvah (וְהֵם עַל רֹאשׁ נוּקְבֵיהּ), upon whom rests the Gevurah [Strength] of Ze’ir (שֶׁעָלֶיהָ גְּבוּרָה זְעֵיר), and there are three hundred and twenty-five Dinim [Judgments] (וְשָׁם שכ״ה דִּינִין), from five times Adonai (שֶׁל ה׳ פְּעָמִים אֲדֹנָי), whose reversal is: “the law of the kingdom is law” (הִפּוּכוֹ דִּינָא דְּמַלְכוּתָא דִּינָא). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “and when they are called Gevurot [Strengths], and enter the body, it is called Ish [Man]” (דְּאִתְקְרוּן גְּבוּרוֹת וְכַד עָיְילִין בְּגוּפָא אִקְרֵי אִישׁ), and not literally a man (וְלֹא אִישׁ מַמָּשׁ). And so he says here (וְכֵן אוֹמֵר כָּאן): “And come and see, the head of this Ish [Man] is the Hard Spark” (וְתָא חֲזֵי, רֵישָׁא דְּהַאי אִישׁ בּוּצִינָא דְּקַרְדִּינוּתָא), “and because of this the skull of the head of this one is entirely red like a rose, and the hairs are red within redness” (וּבְגִין כָּךְ גֻּלְגַּלְתָּא דְּרֵישָׁא דְּהַאי סוּמְקָא כֹּלָּא כְּוַרְדָּא וְשַׂעֲרֵי סוּמְקָא בְּגוֹ סוּמְקִי). And therefore our Sages of Blessed Memory said (וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ ז״ל): “This black was originally red, but it was stricken” (הַאי שָׁחוֹר אָדוֹם הוּא אֶלָּא שֶׁלָּקָה) (Niddah 19a), and the Klipot take hold of it (וְהַקְּלִיפּוֹת אוֹחֲזִין בּוֹ). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “And from it hang the lower crowns below, from which judgments are aroused in the world” (וְתַלְיָין מִינֵיהּ כִּתְרִין תַּתָּאִין דִּלְתַתָּא דְּמִתְעָרִין דִּינִין בְּעָלְמָא), “and when the hair is removed from it and it is stripped away through the Supernal Chesed [Kindness], everything becomes sweetened and is called by His Name” (וְכַד אִתְעֲבַר מִינֵיהּ שַׂעֲרָא וְאִתְגְּלִישׁ מֵחֶסֶד עִלָּאָה אִתְבַּסַּם כֹּלָּא וְאִתְקְרֵי עַל שְׁמֵיהּ) (ibid.). And note carefully his expression “and it is stripped away” (וְדוּק אוֹמְרוֹ וְאִתְגְּלִישׁ), exactly as we explained concerning: “and before he stripped away from the Matronita” (כְּמוֹ שֶׁפֵּרַשְׁנוּ וְעַד לָא גָּלִישׁ לְמַטְרוֹנִיתָא).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): “If he is called by His Name, he is called holy” (אִי אִתְקְרֵי עַל שְׁמֵיהּ קָדוֹשׁ אִתְקְרֵי), for the hairs of Arich Anpin are those called the Supernal Chesed [Kindness] (כִּי הַשְּׂעָרוֹת שֶׁל אֲרִיךְ אַנְפִּין הֵם הַנִּקְרָאִים חֶסֶד עִלָּאָה), which sweeten everything (הַמְבַסְּמִים כֹּלָּא), and they are called holy (וְהֵם הַנִּקְרָאִים קָדוֹשׁ), because they hang over the place of Abba (לְפִי שֶׁתַּלְיָין עַל מְקוֹם אַבָּא), who is called Kodesh [Holy] (הַנִּקְרָא קֹדֶשׁ), but the head of Arich Anpin itself is called Kodesh HaKodashim [Holy of Holies] (אֲבָל בְּרֹאשׁ אֲרִיךְ אַנְפִּין עַצְמוֹ נִקְרָא קֹדֶשׁ הַקֳּדָשִׁים). Therefore Rabbi Shimon bar Yochai, peace be upon him, answered (וְלָכֵן תֵּירֵץ רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם): “It is not so, for he is not called holy except when the hair hangs” (לָאו הָכִי דְּקָדוֹשׁ לָא אִתְקְרֵי אֶלָּא כַּד תָּלֵי שַׂעֲרָא), and the external forces do not take hold of him (וְאֵינָם אוֹחֲזִין בּוֹ), for holiness depends upon the hair (דִּקְדוּשָּׁה בְּשַׂעֲרָא תָּלֵי), as it is written (דִּכְתִיב): “Holy shall he be; he shall let the locks of the hair of his head grow” (קָדוֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ) (Numbers 6:5), and these are the hairs of the Nazir (וְהֵם שַׂעֲרוֹת דְּנָזִיר), which are dependent upon the holiness of Arich Anpin (הַתְּלוּיִים בִּקְדוּשַּׁת אֲרִיךְ אַנְפִּין), and are not blemished (וְאֵינָם נִפְגָּמִים), because they are separated from the Dinim [Judgments] (כִּי מֻבְדָּלִים מֵהַדִּינִין), in the secret of: “He is a Nazir of Elohim” (בְּסוֹד נְזִיר אֱלֹהִים הוּא) (Judges 13:5). “And this one is called pure from the side of those that hang beneath him” (וְהַאי אִקְרֵי טָהוֹר מִסִּטְרָא דְּתַלְיָין לְתַתָּא מִנֵּיהּ), and because of this the hair is removed from him and he becomes purified (וּבְגִינֵי כָּךְ אִתְעֲבַר מִינֵיהּ שַׂעֲרָא וְאִתְדַּכֵּי), and when the hold of the external forces is cut off (וּכְשֶׁנִּקְצַץ אֲחִיזַת הַחִיצוֹנִים), he is not called impure but only pure (אֵינוֹ נִקְרָא טָמֵא אֶלָּא טָהוֹר לְבַד). “And come and see, everyone who is from the side of judgment, and judgments are united in him” (וְתָא חֲזֵי כָּל מַאן דְּאִיהוּ מִסִּטְרָא דְּדִינָא וְדִינִין מִתְאַחֲדִין בֵּיהּ), such as the hairs of Ze’ir (כְּגוֹן שַׂעֲרוֹת זְעֵיר), which are Dinim [Judgments] in the secret of the Hod of Imma (הֵם דִּינִים בְּסוֹד הוֹד דְּאִמָּא), that spreads into Ze’ir (הַמִּתְפַּשֶּׁטֶת בִּזְעֵיר), in the secret of that which is said (בְּסוֹד שֶׁנֶּאֱמַר): “And the Levite shall serve” (וְעָבַד הַלֵּוִי הוּא) (Numbers 8:24). “And judgments are united in him” (וְדִינִין מִתְאַחֲדִין בֵּיהּ), these are the judgments of the external forces (הֵם דִּינִים שֶׁל הַחִיצוֹנִים). “He is not purified until the hair is removed from him, and once the hair is removed from him he is purified” (לָא אִתְדְּכֵי עַד דְּאִתְעֲבַר מִינֵיהּ שַׂעֲרָא, וּמִדְּאִתְעֲבַר מִינֵיהּ שַׂעֲרָא אִתְדְּכֵי). “And if you should say: Is Adam not so?” (וְאִי תֵימָא אָדָם לָאו הָכִי), who is composed of Rachamim [Mercy] and Din [Judgment] (הַכָּלוּל בְּרַחֲמִים וְדִין), male and female (זָכָר וּנְקֵבָה), Adam and Chavah (אָדָם וְחַוָּה), Chesed [Kindness] and Rachamim [Mercy] (חֶסֶד וְרַחֲמִים), namely the Name M”H, whose numerical value is Adam (דְּהַיְינוּ שֵׁם מ״ה הָעוֹלֶה אָדָם), and whose filling equals the numerical value of Chavah (וּמִלּוּאוֹ כְּמִנְיַן חַוָּה), and he is composed of Din [Judgment] and Rachamim [Mercy] (וְהוּא כָּלוּל מִדִּין וְרַחֲמִים). And the explanation is (וּפֵרוּשׁ הוּא), and if you wish you may say thus (וְאִם תִּרְצֶה תֹּאמַר כָּךְ): “Adam is not so” (אָדָם לָאו הָכִי), “for this is the perfection of everything” (דְּהָכִי הוּא שְׁלֵימוּתָא דְּכֹלָּא), “and mercy is found within him” (וְרַחֲמֵי אִשְׁתְּכַח בֵּיהּ), “therefore it is not so” (בְּגִין כָּךְ לָאו הָכִי), “for all holy things and holy ones are united within him” (דְּכֻלְּהוּ קַדִּישָׁאן וְקַדִּישִׁין אִתְיַחֲדוּ בֵּיהּ). And the secret of Ish [Man] is from the secret of Katnut [Smallness] (וְסוֹד אִישׁ הוּא מִסּוֹד הַקַּטְנוּת), in which the Gevurot [Strengths] are gathered (שֶׁנֶּאֱסָפִים בּוֹ הַגְּבוּרוֹת), and therefore it says (וְלָכֵן אוֹמֵר): “and not truly Ish [Man]” (וְלֹא אִישׁ מַמָּשׁ), for he does not possess Mochin [Mentalities] of Rachamim [Mercies] for the arousal of the Zivug [Union] (שֶׁאֵין לוֹ מוֹחִין שֶׁל רַחֲמִים לְהִתְעוֹרְרוּת הַזִּוּוּג). Concerning this the verse says (עַל זֶה אוֹמֵר הַפָּסוּק): “Hashem is a Man of War” (י״י אִישׁ מִלְחָמָה) (Exodus 15:3), for the Gevurot [Strengths] are the arousal of war (וְהַגְּבוּרוֹת הִתְעוֹרְרוּת הַמִּלְחָמָה). But the secret of Adam (אֲבָל סוֹד אָדָם), which includes male and female as we have explained (הַכּוֹלֵל זָכָר וּנְקֵבָה כַּדְפֵירַשְׁנוּ), as it is said (שֶׁנֶּאֱמַר): “Male and female He created them, and He called their name Adam” (זָכָר וּנְקֵבָה בְּרָאָם וַיִּקְרָא אֶת שְׁמָם אָדָם) (Genesis 5:2), together (בְּיַחַד) [as mentioned above] ([חזוֹהַר דִּלְעֵיל]). Therefore Rabbi Eliezer said (וְלָכֵן אָמַר רַבִּי אֱלִיעֶזֶר): “Whoever has no wife is not called Adam” (כָּל מִי שֶׁאֵין לוֹ אִשָּׁה אֵינוֹ נִקְרָא אָדָם) (Yevamot 63a), and Adam has no perfection if he has no female (וְאֵין לוֹ לְאָדָם שְׁלֵמוּת אִם אֵין לוֹ נְקֵבָה). And thus it says in Sefer Sifra DiTzniuta (וְכֵן הוּא אוֹמֵר בְּסִפְרָא דִּצְנִיעוּתָא) (177a), on the verse (עַל פָּסוּק): “In a land through which no Ish [Man] passed, and where no Adam dwelt” (בְּאֶרֶץ לֹא עָבַר בָּהּ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם) (Jeremiah 2:6). And Adam is the secret of Gadlut Sheni [Second Greatness] (וְאָדָם הוּא סוֹד גַּדְלוּת שֵׁנִי), which are the Mochin [Mentalities] that enable procreation and union (שֶׁהֵם הַמּוֹחִין הַמּוֹעִילִים לְהוֹלִיד וּלְהִזְדַּוֵּג). “But this Ish [Man] is judgment, and judgments are united in him, and they are not sweetened until the hair is removed from him” (אֲבָל הַאי אִישׁ הוּא דִּינָא, וְדִינִין אִתְאַחֲדִין בֵּיהּ, לָא אִתְבַּסְּמוּ עַד דְּאִתְעֲבַר מִינֵיהּ שַׂעֲרָא). “Come and see, the Levites who come from the side of this judgment” (תָּא חֲזֵי לֵוָאֵי דְּאָתוּ מִסִּטְרָא דְּהַאי דִּינָא), from the side of Katnut [Smallness] (מִצַּד הַקַּטְנוּת), “are not purified until the hair is removed from them” (וְלָא מִתְדַּכְּאִין עַד דְּאִתְעַבְּרוּ מִנַּיְיהוּ שַׂעֲרָא), as it is written (דִּכְתִיב): “And thus shall you do unto them to purify them: sprinkle upon them the water of purification, and let them pass a razor over all their flesh” (וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַּעַר עַל כָּל בְּשָׂרָם) (Numbers 8:7). “And in order that they be sweetened even more” (וּבְגִין דְּיִתְבַּסְּמוּ יַתִּיר), from the light of the hairs of Arich Anpin (מֵאוֹר הַשְּׂעָרוֹת שֶׁל אֲרִיךְ אַנְפִּין), “it is necessary that a Kohen who comes from the side of the Supernal Chesed [Kindness]” (בָּעֵי כָּהֲנָא דְּאָתֵי מִסִּטְרָא דְּחֶסֶד עִלָּאָה), namely from his Netzach (אֲרִיךְ אַנְפִּין מִצַּד נֵצַח דִּילֵיהּ), “raise him up” (לְאַרְמָא לֵיהּ), upward to his place (לְמַעְלָה לִמְקוֹמוֹ), as it is written (דִּכְתִיב): “And Aharon shall wave the Levites as a wave-offering before Hashem” (וְהֵנִיף אַהֲרֹן אֶת הַלְוִיִּם תְּנוּפָה לִפְנֵי י״י) (Numbers 8:11), “just as it is with this Supernal Ish [Man]” (כְּמָה דְאִיהוּ לְהַאי אִישׁ דִּלְעֵילָא). “When he needs to become further sweetened, the Supernal Chesed [Kindness] is revealed within him” (כַּד בָּעֵי לְאִתְבַּסְּמָא יַתִּיר, אִתְגַּלֵּי בֵּיהּ חֶסֶד עִלָּאָה), these are the Gadlut [Greatness] of the Mochin [Mentalities] from Atika Kadisha (הֵם הַגַּדְלוּת שֶׁל הַמּוֹחִין מֵעַתִּיקָא קַדִּישָׁא), and then “he becomes sweetened” (וְהוּא אִתְבַּסַּם) through his hairs (עַל יְדֵי שַׂעֲרוֹתָיו), which bring forth the Tefillin through the force of their striking (הַמּוֹצִיא הַתְּפִלִּין מִכֹּחַ בְּטִישׁוּתָם), as we shall explain further on (כַּאֲשֶׁר נְבָאֵר לְפָנֵינוּ). “And he sweetens that which is below” (וּמְבַסֵּם הוּא לְתַתָּא) (Zohar 3:49a), “and this Ish [Man] is included within Adam” (וְהַאי אִישׁ בִּכְלָלָא דְּאָדָם הוּא), and thus the Katnut [Smallness] is sweetened together with the Gadlut [Greatness] (וְנִתְבַּסַּם יַחַד הַקַּטְנוּת עִם הַגַּדְלוּת), and therefore he said (וְלָכֵן אָמַר): “To become further sweetened, the Supernal Chesed [Kindness] is revealed within him” (לְאִתְבַּסְּמָא יַתִּיר, אִתְגַּלֵּי בֵּיהּ חֶסֶד עִלָּאָה). “And when Kudsha Berikh Hu desired to wage war through this Ish [Man]” (וְכַד בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְאַגָּחָא קְרָבָא בְּהַאי אִישׁ), “He waged war through them” (אַגַּח בְּהוּ קְרָבָא), meaning (כְּלוֹמַר), through those three hundred and twenty-five mighty and powerful Dinim [Judgments] (בְּאוֹתָם שכ״ה דִּינִין גִּבּוֹרָאִין תַּקִּיפִין), as it is written (דִּכְתִיב): “Hashem is a Man of War” (י״י אִישׁ מִלְחָמָה) (Exodus 15:3), through this very Ish [Man] (בְּהַאי אִישׁ מַמָּשׁ). “And He did not wage war through them until the hair of the head was removed from him” (וְלָא אַגַּח בְּהוּ קְרָבָא עַד דְּאִתְעֲבַר לֵיהּ שַׂעֲרָא דְּרֵישָׁא), from Ze’ir Anpin (לִזְעֵיר אַנְפִּין), “so that they would be cast down from their chains” (בְּגִין דְּיִשְׁתַּלְשְׁלוּן מִשַּׁלְשְׁלֵיהוֹן), “and all those crowns that are attached to the hairs would be broken” (וְיִתְבְּרוּן כָּל אִינוּן כִּתְרִין דְּמִתְאַחֲדִין בְּשַׂעֲרֵי), this is what is written (הֲדָא הוּא דִכְתִיב): “On that day Hashem shall shave with a razor that is hired beyond the River, by the king of Assyria, the head and the hair of the feet, and it shall also consume the beard” (בַּיּוֹם הַהוּא יְגַלַּח י״י... בְּעֶבְרֵי נָהָר בְּמֶלֶךְ אַשּׁוּר אֶת הָרֹאשׁ וְאֶת שְׂעַר הָרַגְלַיִם וְגַם אֶת הַזָּקָן תִּסְפֶּה) (Isaiah 7:20). And through this they are cut off from their hold (וּבָזֶה נִכְרָתִים מֵאֲחִיזָתָם).

“It was taught” (תָּאנָא), “And thus shall you do unto them to purify them” (וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם) (Numbers 8:7). “What is the meaning of ‘and thus’?” (מַאי וְכֹה), “You shall do unto them according to the pattern Above” (תַּעֲשֶׂה לָהֶם כְּגוַונָא דִּלְעֵילָא). “‘Sprinkle upon them the water of purification’” (הַזֵּה עֲלֵיהֶם מֵי חַטָּאת) (Numbers 8:7), these are the remnants of the crystal dew (שִׁיּוּרֵי טַלָּא דִּבְדוֹלְחָא). “For here, the water of purification are the remnants of the dew” (דְּהָכָא מֵי חַטָּאת דְּאִינוּן שִׁיּוּרֵי טַלָּא). “For the Future to Come it is written” (לְזִמְנָא דְּאָתֵי כְּתִיב): “‘And I shall sprinkle pure water upon you’” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים) (Ezekiel 36:25), “‘and they shall wash their garments’” (וְכִבְּסוּ בִגְדֵיהֶם) (Numbers 8:7), according to the pattern Above (כְּגוַונָא דִּלְעֵילָא). “And the Tikkun [Rectification] of this Ish [Man] is that he bathes in the Supernal Chesed [Kindness]” (וְתִקּוּנָא דְּהַאי אִישׁ אִתְסְחַן בְּחֶסֶד עִלָּאָה), “and is purified from everything” (וְאִתְדְּכֵי מִכֹּלָּא). “And we have learned, why is it written ‘with a razor’ and not ‘with scissors’?” (וְתָנִינָן אַמַּאי כְּתִיב בְּתַעַר וְלָא בְּתִסְפּוֹרִין). “Rather, because the hair must be removed from its roots” (אֶלָּא מִשּׁוּם דְּיִתְעֲבַר שַׂעֲרָא בְּשָׁרְשׁוֹי), “and the lower judgments shall be removed from him, from their chains” (וְיִתְעַבְּרוּן מִינֵיהּ דִּינִין תַּתָּאִין מִשַּׁלְשְׁלֵיהוֹן). “And at the time when the deeds below become fit” (וּלְזִמְנָא דְּיִתְכַּשְּׁרוּן עוֹבָדִין לְתַתָּא), “Kudsha Berikh Hu is destined to remove and strip away this hair” (זָמִין קוּדְשָׁא בְּרִיךְ הוּא שַׂעֲרָא דָּא לְאַעְבָּרָא לֵיהּ וּלְמִגְלְשֵׁיהּ), “so that it will not grow and increase” (בְּגִין דְּלָא יִצְמַח וְיִרְבֶּה), as it is written (דִּכְתִיב): “‘For if his head becomes bald’” (כִּי יִמָּרֵט רֹאשׁוֹ) (Leviticus 13:40).

“Rabbi Yitzchak said (אָמַר ר׳ יִצְחָק), the greatest of all the Levites was Korach (רַב מִכָּל לִיּוָאֵי, קֹרַח הוּא), for Kudsha Berikh Hu made him below according to the pattern Above (דַּעֲבַדֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא לְתַתָּא כְּגַוְונָא דִּלְעֵילָא), and He called him Korach [Bald] (וְקַרְיֵיהּ קֹרַח). When was this (אֵימָתַי), at the time when He stripped away this Man for his sake (בְּשַׁעְתָּא דְּגַלִּישׁ בְּגִינֵיהּ לְהַאי אִישׁ), as it is written (דִּכְתִיב): “He is bald, he is pure” (קֵרֵחַ הוּא טָהוֹר הוּא) (Leviticus 13:40). And when Korach saw his head without hair (וְכַד חָמָא קֹרַח רֵישֵׁיהּ בְּלָא שַׂעֲרָא), and saw Aharon adorned with royal adornments (וְחָמָא לְאַהֲרֹן מִתְקַשַּׁט בְּקִשּׁוּטֵי מַלְכִין), he became degraded in his own eyes and envied Aharon (אִתְזַלְזַל בְּעֵינֵיהּ וְקַנֵּא לְאַהֲרֹן). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קב״ה), I made you according to the pattern Above (אֲנָא עֲבִידַת לָךְ כְּגַוְונָא דִּלְעֵילָא), you did not wish to ascend among the supernal ones (לָא בָּעֵית לְאַעֲלָאָה בְּעִילָּאִין), like Ze’ir, whose head is plucked (כִּזְעֵיר, דְּמָרִיט רֵישֵׁיהּ), and like Gavriel, who is the head of the singers Above (וּכְגַבְרִיאֵל שֶׁהוּא רֹאשׁ הַמְשׁוֹרְרִים לְמַעְלָה), descend below and be among the lower ones (חוּת לְתַתָּא וֶהֱוֵי בְּתַתָּאִין), which are the Dinim [Judgments], the hold of the external forces that are uprooted from their roots (שֶׁהֵם הַדִּינִים אֲחִיזַת הַחִיצוֹנִים הַנֶּעֱקָרִים מִשָּׁרְשֵׁיהֶם), and you shall fall with them in their uprooting through your brothers the Levites (וְתִפֹּל אַתָּה עִמָּהוֹן בַּעֲקִירָתָם עַל יְדֵי אַחֶיךָ הַלְוִיִּם), as it is written (דִּכְתִיב): “And they descended alive to Sheol” (וַיֵּרְדוּ חַיִּים שְׁאֹלָה) (Numbers 16:33). What is Sheol (מַאי אִיהוּ שְׁאוֹל), Gehinom (גֵּיהִנֹּם), which emerges from the fire of the one hundred and twenty permutations of Elohim (הַיּוֹצֵא מֵאֵשׁ ק״ךְ צֵרוּפֵי אֱלֹהִים), with the root, one hundred and twenty-one (עִם הַשֹּׁרֶשׁ קכ״א), which emerges from the flaming of the spirit (הַיּוֹצֵא מִלַּהֲטַת הָרוּחַ), which emerges from the mouth of the ox (הַיּוֹצֵא מִפִּי שׁוֹר), which is the head of the three fathers of damages to human souls (שֶׁהוּא רֹאשׁ לִשְׁלֹשָׁה אָבוֹת נְזִיקִין לְנִשְׁמוֹת בְּנֵי אָדָם), until from it emerges “the Mav’eh [the Damager], Shmuel said: this is Man” (עַד שֶׁיּוֹצֵא מִמֶּנּוּ הַמַּבְעֶה, אָמַר שְׁמוּאֵל זֶה אָדָם) (Bava Kamma 3b), a worthless man who consumes the wicked in the burning fire (בְּלִיַּעַל הַמְכַלֶּה הָרְשָׁעִים [בָּאֵשׁ] הַשּׂוֹרֵף), which is the burning itself (שֶׁהוּא הַהֶבְעֵר עַצְמוֹ), as you will find in the Zohar, Parashat Balak, from the secret of the ox (כַּאֲשֶׁר תִּמְצָא בַּזֹּהַר פָּרָשַׁת בָּלָק מִסּוֹד הַשּׁוֹר), and it was seen in the days of the great plague, may the Merciful One save us (וְנִרְאֶה בִּימֵי הַמַּגֵּפָה הַגְּדוֹלָה בַּר מִינָן). And the dominion of the black ox is in the days of Nisan and the days of Tishrei (וְשׁוּלְטָנִיתֵיהּ דְּשׁוֹר שָׁחוֹר בְּיוֹמֵי נִיסָן, וְיוֹמֵי תִּשְׁרֵי), and the power of the spark of Esav was from it, as is known in its place (וְכֹחַ נִיצוֹץ עֵשָׂו הָיָה מִמֶּנּוּ כַּנּוֹדָע בִּמְקוֹמוֹ), and from it Gehinom is made when it opens its mouth without limit (וּמִמֶּנּוּ נַעֲשֶׂה הַגֵּיהִנֹּם כְּשֶׁפּוֹעֵר פִּיו לִבְלִי חֹק). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “as the ox licks up the green of the field” (כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה) (Numbers 22:4), which are the souls that emerge from the Zivug [Union] of the Field of Holy Apples (שֶׁהֵם הַנְּשָׁמוֹת הַיּוֹצְאִים מִזִּוּוּג חֲקַל תַּפּוּחִין קַדִּישִׁין), this is “the fragrance of the field that Hashem has blessed” (הוּא רֵיחַ הַשָּׂדֶה אֲשֶׁר בֵּרֲכוֹ י״י) (Genesis 27:27), and note carefully the word HaSadeh [the field] (וְדוּק מִלַּת הַשָּׂדֶה), which ascends to Shaddai (שֶׁעוֹלָה שַׁדַּי), “who said to His world: enough” (שֶׁאָמַר לְעוֹלָמוֹ דַּי), which is Yesod, from which the souls emerge (הוּא יְסוֹד שֶׁמִּמֶּנּוּ יוֹצְאִים הַנְּשָׁמוֹת).

And let us return to our subject, to the Ma’amar [Discourse] of the Zohar with which we began (וְנַחֲזוֹר לְעִנְיָנֵינוּ לַמַּאֲמָר הַזֹּהַר שֶׁהִתְחַלְנוּ), “What is Sheol? Gehinom” (מַאי אִיהוּ שְׁאוֹל, גֵּיהִנֹּם), “for there the wicked cry out and there is no one to have mercy upon them” (דְּתַמָּן צוֹוְחִין חַיָּיבַיָּא וְלֵית מַאן דִּירַחֵם עֲלַיְיהוּ), for Gehinom is made entirely from the lower Dinim [Judgments] (כִּי הַגֵּיהִנֹּם נַעֲשֶׂה כֻּלּוֹ מִדִּינִין תַּתָּאִין), which are the one hundred and twenty Elohim (שֶׁהֵם ק״ך אֱלֹהִים), and likewise Gehinom itself equals one hundred and twenty Elohim (וְכֵן בְּגֵיהִנֹּם עוֹלֶה ק״ך אֱלֹהִים), for our Sages of Blessed Memory said (שֶׁכֵּן אָמְרוּ חֲזַ״ל), “One who mocks falls into Gehinom” (הַמִּתְלוֹצֵץ נוֹפֵל בְּגֵיהִנֹּם). And because Korach and his congregation will arise in the Future to Come (וּלְהִיוֹת שֶׁקֹּרַח וַעֲדָתוֹ יַעֲלֶה לֶעָתִיד לָבוֹא), the Zohar says here (אוֹמֵר הַזֹּהַר כָּאן): “And they are destined to live again and to ascend, when Kudsha Berikh Hu arouses Himself to crown them and revive them, as it is written: ‘Hashem kills and gives life; He brings down to Sheol and raises up’” (וּזְמִינִין אִינוּן לְאַחֲיָאָה וּלְאַעֲלָאָה כַּד יִתְעַר קוּדְשָׁא בְּרִיךְ הוּא לְעַטְיָא וּלְאַחֲיָאָה לְהוּ, דִּכְתִיב י״י מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל) (I Samuel 2:6) [until here Zohar Vayikra 49a].

And behold, Channah prophesied in this verse concerning Korach (וְהִנֵּה נִבְּאָה חַנָּה בַּפָּסוּק הַזֶּה עַל קֹרַח), that he will arise at the end of days after the coming of Mashiach (שֶׁיַּעֲלֶה בְּסוֹף הַיָּמִים אַחַר בִּיאַת מָשִׁיחַ), through the merit of Shmuel who came forth from his loins (בִּזְכוּת שְׁמוּאֵל שֶׁיָּצָא מֵחֲלָצָיו), who is equal in weight to Moshe and Aharon (הַשָּׁקוּל כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן). And this was the allusion of “fire that emerged from his truth” (וְזֶה הָיָה רֶמֶז אֵשׁ שֶׁיָּצָאת מֵאֲמִתּוֹ) (Sanhedrin 101b). And note carefully his expression: “and raises up” (וְדוּק אוֹמְרוֹ וַיָּעַל). He should have said: “He brings down to Sheol and raises” (הֲוָה לֵיהּ לְמֵימַר מוֹרִיד שְׁאוֹל וּמַעֲלֶה), what is the meaning of “and raises up” (מַאי וַיָּעַל)? It refers to Korach (מוּסָב הוּא עַל קֹרַח), whom Kudsha Berikh Hu brought down to Sheol and will raise up at the end of days (שֶׁהוֹרִידוֹ הקב״ה שְׁאוֹל וְיַעֲלֵהוּ בְּסוֹף הַיָּמִים), and through this Kudsha Berikh Hu will revive him (וּבָזֶה יְחַיֵּהוּ הקב״ה). And this is what our Sages of Blessed Memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל), and it is also mentioned in the story of Rabbi Yehoshua ben Levi (וְהוּא נִזְכָּר בְּמַעֲשֶׂה דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי גַּם כֵּן), that every Monday and Thursday Korach and his congregation come and ask Mashiach (כִּי בְּכָל יוֹם שֵׁנִי וַחֲמִישִׁי בָּא קֹרַח וַעֲדָתוֹ וְשׁוֹאֲלִים לְמָשִׁיחַ): “When will You again bring us up from the depths of the earth?” (מָתַי מִתְּהוֹמוֹת הָאָרֶץ תָּשׁוּב תַּעֲלֵינוּ) (Psalms 71:20). And he answers them (וְהוּא מֵשִׁיב לָהֶם): “Go to the Fathers of the world” (לְכוּ אֵצֶל אֲבוֹת הָעוֹלָם), and by this he alludes (וְרֶמֶז בָּזֶה), that Kudsha Berikh Hu will raise them from the depths of the earth through Mashiach (שֶׁיַּעֲלֶה אוֹתָם הקב״ה מִתְּהוֹמוֹת הָאָרֶץ עַל יְדֵי מָשִׁיחַ).

And our teacher and master, the Light of the Seven Days, who was hidden from us because of our sins, he is the Ari, of blessed memory (וּמוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים, שֶׁנִּגְנַז מִמֶּנּוּ בַּעֲוֹנוֹתֵינוּ הוּא הָאֲר״י זלה״ה), expounded concerning Korach the verse “The righteous shall flourish like the palm tree” (דָּרַשׁ עַל קֹרַח פָּסוּק צַדִּיק כַּתָּמָר יִפְרָח) (Psalms 92:13), for his name is inscribed in the final letters of these words (שֶׁכֵּן שְׁמוֹ רָשׁוּם בְּסוֹפֵי תֵּבוֹת אֵלֶּה), to teach that at the end of the Tikkun [Rectification] of the world, he too will be rectified (לְלַמֵּד שֶׁבְּסוֹף תִּקּוּן הָעוֹלָם גַּם הוּא יְתֻקַּן), and he spoke well (וְיָפֶה אָמַר), for he and his faction are in the compartment of Gehinom from the first moment that they descended there (שֶׁהֲרֵי הוּא וְסִיעָתוֹ בִּמְדוֹר גֵּיהִנֹּם מִשָּׁעָה רִאשׁוֹנָה שֶׁיָּרְדוּ שָׁם), to justify upon themselves the judgment of Heaven (לְהַצְדִּיק עֲלֵיהֶם דִּין שָׁמַיִם). And thus they say (וְכָךְ הֵם אוֹמְרִים): “Moshe is truth, and his Torah is truth, and they are liars” (מֹשֶׁה אֱמֶת וְתוֹרָתוֹ אֱמֶת וְהֵן בַּדָּאִין) (Tanchuma Korach 11), and there is no corruption in the world so great that this confession would not suffice to rectify it (וְאֵין בָּעוֹלָם קִלְקוּל גָּדוֹל כָּל כָּךְ שֶׁוִּדּוּי זֶה לֹא יַסְפִּיק לְתַקְּנוֹ). And greater than this the Ari, of blessed memory, said concerning the matter learned from the subject of this verse itself, mentioned above (וּגְדוֹלָה מִזּוֹ אָמַר הָאֲר״י זלה״ה בְּדָבָר הַלָּמֵד מֵעִנְיָנוֹ שֶׁל פָּסוּק זֶה עַצְמוֹ, הַנִּזְכָּר), for the initial letters of these words, “Tzaddik Katamar Yifrach” [The righteous shall flourish like the palm tree], are numerically equal to the one hundred and twenty permutations of the Name Elohim (כִּי רָאשֵׁי תֵּבוֹת אֵלֶּה שֶׁל צַדִּיק כְּתָמָר יִפְרָח הֵן בְּגִימַטְרִיָּא ק״ךְ צֵרוּפִים שֶׁל שֵׁם אֱלֹהִים), as mentioned in Sefer Yetzirah (כַּנִּזְכָּר בְּסֵפֶר יְצִירָה), five stones, namely a word of five letters, build one hundred and twenty houses, namely permutations (חָמֵשׁ אֲבָנִים דְּהַיְינוּ תֵּיבָה שֶׁל חָמֵשׁ אוֹתִיּוֹת, בּוֹנוֹת ק״ךְ בָּתִּים, דְּהַינוּ צֵרוּפִים), to teach that all the powers of Din [Judgment] will first collect their debt from him (לְלַמֵּד שֶׁכָּל כֹּחוֹת הַדִּין, יִגְבּוּ חוֹבָם תְּחִלָּה מִמֶּנּוּ), that which was not sweetened through passing a razor over all his flesh (מַה שֶּׁלֹּא נִתְבַּסְּמוּ בְּהַעֲבָרַת תַּעַר עַל כָּל בְּשָׂרוֹ). And afterward he will flourish at the end of days (וְאַחֲרֵי כֵן יִפְרַח בְּסוֹף יוֹמַיָּא), and likewise the middle letters, “Di Tam Par” (וְכֵן הָאוֹתִיּוֹת הָאֶמְצָעִיּוֹת הֵם ד״י ת״ם פ״ר), contain an explicit allusion (יֵשׁ בָּהֶן רֶמֶז מְפֹרָשׁ), that the one hundred and twenty Elohim are destined to proclaim “Enough” to the troubles of Korach (שֶׁהַק״ךְ אֱלֹהִים עֲתִידִים לְהַכְרִיז דַּי לְצָרוֹתָיו שֶׁל קֹרַח), for the punishment is finished and completed (שֶׁהֲרֵי תָּם וְנִשְׁלַם הָעוֹנֶשׁ), for the appeasement of the five Gevurot [Strengths], the roots of the Dinim [Judgments], which are the letters Mem, Nun, Tzadi, Peh, Kaf (לְפִיּוּס הַחָמֵשׁ גְּבוּרוֹת שָׁרְשֵׁי הַדִּינִין שֶׁהֵן אוֹתִיּוֹת מנצפ״ך), which ascend to Peh-Resh [280] (הָעוֹלִים פ״ר). And this is what the prophet said (וְהַיְינוּ שֶׁאָמַר הַנָּבִיא): “And the days of your mourning shall be completed” (וְשָׁלְמוּ יְמֵי אֶבְלֵךְ) (Isaiah 60:20). And we have already mentioned (וּכְבָר זָכַרְנוּ), that at the time when the void of Gehinom will be sanctified like the sanctity of Gan Eden (בִּזְמַן שֶׁחֲלָלָהּ שֶׁל גֵּיהִנֹּם יִתְקַדֵּשׁ כִּקְדֻשַּׁת הַגַּן [עֵדֶן]), then Gehinom ceases, but they do not cease (וְאָז גֵּיהִנֹּם כָּלָה אֲבָל הֵם אֵינָם כָּלִים). And how precious is His kindness, blessed be He, toward all creation (וּמַה יָּקָר חַסְדּוֹ יִתְבָּרַךְ עִם כָּל הַיְצוּר), even toward the rebels and the transgressors (אֲפִלּוּ עִם הַמּוֹרְדִים וְהַפּוֹשְׁעִים), “to bring forth the precious from the worthless” (לְהוֹצִיא יָקָר מִזּוֹלֵל) (Jeremiah 15:19). And so said the wise king (וְכֵן אָמַר הַמֶּלֶךְ הֶחָכָם): “Hashem has made everything for His own purpose” (כֹּל פָּעַל י״י לַמַּעֲנֵהוּ) (Proverbs 16:4). And our Sages of Blessed Memory said, “for His praise” (וְאָמְרוּ חֲכָמִים ז״ל לְקִלּוּסוֹ) (Shemot Rabbah 17). And therefore our Sages of Blessed Memory said (וְלָכֵן אָמְרוּ חֲזַ״ל), that the void of Gehinom was created before the world was created (שֶׁחֲלָלָהּ [שֶׁל גֵּיהִנֹּם] נִבְרָאת קֹדֶם שֶׁנִּבְרָא הָעוֹלָם), at a time when there was no substance within it and it was holy (בִּזְמַן שֶׁלֹּא הָיָה בּוֹ עַצְמוּתוֹ וְהָיְתָה קְדוּשָּׁה). And although through the heat of the Yetzer HaRa [Evil Inclination] Mayin Nukvin [Feminine Waters] were made for Gehinom (וְאַף עַל פִּי שֶׁעַל יְדֵי חִמּוּם הַיֵּצֶר הָרָע נַעֲשָׂה מַיִן נוּקְבִין לְגֵיהִנֹּם), and Gehinom now exists (וְיֵשׁ גֵּיהִנֹּם עַתָּה), nevertheless in the Future to Come (אֲבָל לֶעָתִיד לָבוֹא), when Kudsha Berikh Hu will say to the Shekhinah (שֶׁיֹּאמַר קוּדְשָׁא בְּרִיךְ הוּא לַשְּׁכִינָה): “Enlarge the place of your tent” (הַרְחִיבִי מְקוֹם אָהֳלֵךְ) (Isaiah 54:2), which is the Gan Eden below (הִיא הַגַּן עֵדֶן שֶׁלְּמַטָּה), the place of the void of Gehinom will be swallowed up (יִבָּלַע מְקוֹם חֲלָלָהּ דְּגֵיהִנֹּם), and it too will become sanctified with the holiness of Gan Eden (וְיִתְקַדֵּשׁ גַּם כֵּן בִּקְדֻשַּׁת הַגַּן עֵדֶן). And likewise below, the place of Eretz Yisrael will expand (וְכֵן לְמַטָּה מְקוֹם אֶרֶץ יִשְׂרָאֵל יִתְרַחֵב), and will swallow up the entirety of the lands outside the Land (וְיִבְלַע(ה) חוּצָה לָאָרֶץ כֻּלָּהּ), and then (וְאָז): “The wilderness and the wasteland shall rejoice, and the desert shall exult and blossom like the rose” (יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת) (Isaiah 35:1), as it is said (שֶׁנֶּאֱמַר): “Arise, O Elohim, judge the earth, for You shall inherit all the nations” (קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי אַתָּה תִנְחַל בְּכָל הַגּוֹיִם) (Psalms 82:8). And then Gehinom will no longer exist (וְאָז גֵּיהִנֹּם לֹא יִהְיֶה), for there will be no heating of the Yetzer HaRa [Evil Inclination] (כִּי לֹא יִהְיֶה חִמּוּם הַיֵּצֶר הָרָע), for The Holy One Blessed Be He will slaughter it (שֶׁיִּשְׁחַט אוֹתוֹ הקב״ה), as is brought in the Zohar, Parashat Terumah, Zohar Gadol, daf 67b (כְּדְאִיתָא בַּזֹּהַר פָּרָשַׁת תְּרוּמָה זוֹהַר גָּדוֹל דַּף ס״ז עַמּוּד ב׳). And this is its language (וְזֶה לְשׁוֹנוֹ):

“Rabbi Yehudah said” (אָמַר רַבִּי יְהוּדָה), “Concerning the judgment of the punishments of Gehinom, we have already learned that it is there to judge the wicked” (דִּינָא דְּעוֹנְשֵׁי דְגֵיהִנֹּם הָא אוֹלִיפְנָא דְּאִיהוּ לְמֵידַן תַּמָּן לְחַיָּיבַיָּא), “for what are they judged in the fire of Gehinom?” (עַל מָה אִתְדָּנוּ בְּנוּרָא דְגֵיהִנֹּם) (Zohar Shemot 150b). Meaning (רוֹצֶה לוֹמַר), why are they judged in the fire of Gehinom (לָמָּה בְּאֵשׁ גֵּיהִנֹּם נִדּוֹנִין), it is obvious (הוּא מוּכָרָה), that the wicked create Gehinom itself through their sins (שֶׁהָרְשָׁעִים עוֹשִׂים בְּחֶטְאָם הַגֵּיהִנֹּם מַמָּשׁ), and therefore he answers (וְלָכֵן תֵּירֵץ): “Rather, Gehinom is a fire that burns day and night, corresponding to the way the wicked heat themselves with the fire of the Yetzer HaRa [Evil Inclination] to transgress the words of the Orayta” (אֶלָּא גֵיהִנֹּם אִיהוּ נוּר דָּלִיק יְמָמֵי וְלֵילֵי כְּגוַונָא דְּחַיָּיבַיָּא מִתְחַמְּמָן בְּנוּרָא דְיֵצֶר הָרָע לְמֶעְבַּר עַל פִּתְגָּמֵי אוֹרַיְיתָא), “with every heating and heating by which they heat themselves through the Yetzer HaRa [Evil Inclination], so Gehinom is kindled” (בְּכָל חִמּוּמָא וְחִמּוּמָא, דְּאִינוּן מִתְחַמְּמָן בְּיֵצֶר הָרָע, הָכִי אִתּוֹקַד גֵּיהִנֹּם). “At one time the Yetzer HaRa [Evil Inclination] was not found in the world” (זִמְנָא חֲדָא לָא אִשְׁתְּכַח יֵצֶר הָרָע בְּעָלְמָא), “for they placed it within an iron seal in the opening of the Great Deep” (דְּעָאִילוּ לֵיהּ גּוֹ גוּשְׁפַּנְקָא דְפַרְזְלָא בְּנוּקְבָא דִּתְהוֹמָא רַבָּא), “and throughout that entire time the fire of Gehinom was extinguished and did not burn at all” (וְכָל הַהוּא זִמְנָא כָּבָה נוּרָא דְגֵיהִנֹּם וְלָא אִתּוֹקַד כְּלָל). “The Yetzer HaRa [Evil Inclination] returned to its place” (אַהְדַר יֵצֶר הָרָע לַאֲתַרֵיהּ), “the wicked of the world began to heat themselves through it” (שָׁארוּ חַיָּיבֵי עָלְמָא לְאִתְחַמָּמָא בֵיהּ), “the fire of Gehinom began to burn” (שָׁארֵי נוּרָא דְגֵיהִנֹּם לְאִתּוֹקְדָא), “for Gehinom is not kindled except through the heat and force of the Yetzer HaRa [Evil Inclination] of the wicked” (דְּהָא גֵיהִנֹּם לָא אִתּוֹקַד אֶלָּא בְּחֲמִימוּ דְּתוּקְפָא דְיֵצֶר הָרָע דְּחַיָּיבַיָּא), “and through that heat, Gehinom burns day and night and does not cease” (וּבְהַהוּא חֲמִימוּ, גֵיהִנֹּם אִתּוֹקַד יְמָמֵי וְלֵילֵי, וְלָא שָׁכִיךְ). “Seven gates there are to Gehinom” (שִׁבְעָה פִּתְחִין אִינוּן לְגֵיהִנֹּם), “seven chambers there are there” (שִׁבְעָה מְדוֹרִין אִינוּן תַּמָּן), “seven kinds of wicked ones there are” (שִׁבְעָה זִינֵי חַיָּיבִין אִינוּן): “Evil, Worthless One, Sinner, Wicked One, Destroyer, Scoffer, Arrogant One” (רַע בְּלִיַּעַל חוֹטֵא רָשָׁע מַשְׁחִית לֵץ יָהִיר), “and corresponding to all of them there are chambers in Gehinom” (וְכוּלְּהוּ לְקַבְּלַיְיהוּ אִית מְדוֹרִין לְגֵיהִנֹּם), “each and every one according to what is fitting for him” (כָּל חַד וְחַד כַּדְקָא חָזֵי לֵיהּ), “and according to that level in which that wicked one sinned” (וּכְפוּם הַהוּא דַּרְגָּא דְּחָטָא בֵיהּ הַהוּא חַיָּיבָא), “so they assign him a chamber in Gehinom” (הָכִי יָהֲבִין לֵיהּ מְדוֹרָא בְּגֵיהִנֹּם). “And in every chamber and chamber” (וּבְכָל מְדוֹרָא וּמְדוֹרָא), “there is an angel appointed over that place” (אִית מַלְאָךְ מְמוּנֶה עַל הַהוּא אֲתַר), “under the authority of Dumah” (תְּחוֹת יְדָא דְּדוּמָה), “and many thousands and myriads are with him” (וְכַמָּה אַלְפִין וְרִבְוָאָן עִמֵּיהּ), “who judge the wicked” (דְּדָיְינִין לוֹן לְחַיָּיבַיָּא), “each and every one according to what is fitting for him” (כָּל חַד וְחַד כְּמָא דְּחָזֵי לֵיהּ), “in that chamber in which he is there” (בְּהַהוּא מְדוֹרָא דְּאִיהוּ תַּמָּן). “The fire of Gehinom reaches below from within the fire of the Supernal Gehinom” (אֶשָּׁא דְגֵיהִנֹּם מָטֵי לְתַתָּא מִגּוֹ אֶשָּׁא דְגֵיהִנֹּם דִּלְעֵילָא), “and reaches this lower Gehinom” (וּמָטֵי לְהַאי גֵיהִנֹּם דִּלְתַתָּא), “and is kindled by that arousal of the heat of the wicked” (וְאִתּוֹקַד בְּהַהוּא אִתְעָרוּ דַּחֲמִימוּ דְּחַיָּיבַיָּא), “who heat themselves within the Yetzer HaRa [Evil Inclination]” (דְּקָא מְחַמְּמֵי גַרְמַיְיהוּ גוֹ יֵצֶר הָרָע), “and all those chambers burn there” (וְכָל אִינוּן מְדוֹרִין דָּלִיקִין תַּמָּן).

And note carefully his statement (וְדוּק אוֹמְרוֹ), that Gehinom is made and its fire is drawn forth from the heat of the Yetzer HaRa [Evil Inclination] of the wicked (הַגֵּיהִנֹּם נַעֲשֶׂה וְנִמְשַׁךְ אִשּׁוֹ מֵחִמּוּם הַיֵּצֶר הָרָע שֶׁל הָרְשָׁעִים). And that which he said (וּמַה שֶּׁאָמַר): “At one time the Yetzer HaRa [Evil Inclination] was not found in the world, for they placed it within an iron seal, and throughout that entire time the fire of Gehinom was extinguished...” (זִמְנָא חֲדָא לָא אִשְׁתְּכַח יֵצֶר הָרָע בְּעָלְמָא, דְּעָאִילוּ לֵיהּ גּוֹ גוּשְׁפַּנְקָא דְפַרְזְלָא, וְכָל הַהוּא זִמְנָא כָּבָה נוּרָא דְגֵיהִנֹּם...) (Zohar 150b), this is exactly the secret that Rabbi Yochanan stated in the Gemara of Yoma (זֶהוּ מַמָּשׁ הַסּוֹד שֶׁאָמַר רַבִּי יוֹחָנָן בַּגְּמָרָא דְּיוֹמָא) (Yoma 69b): “Woe, woe, this is the one that destroyed the Temple” (בַּיָּא בַּיָּא הַיְינוּ דְּאַחֲרִיבֵיהּ), and they adjured it by the Explicit Name (וְהִשְׁבִּיעוּ אוֹתוֹ בַּשֵּׁם הַמְּפֹרָשׁ), and seized it in the opening of the Great Deep (וְתָפְסוּהוּ בְּנוּקְבָא דִּתְהוֹמָא רַבָּא), in order to destroy the Yetzer [Inclination] of idolatry (כְּדֵי לְהַכְרִית יִצְרָא דַּעֲבוֹדָה זָרָה). And He showed them (וְהֶרְאָה אוֹתָם), that even the Yetzer HaRa [Evil Inclination] is necessary for the existence of the world (שֶׁגַּם יֵצֶר הָרָע הוּא לְקִיּוּם הָעוֹלָם), for during three days there was no desire of the Yetzer HaRa [Evil Inclination] in the world (כִּי תְּלָתָא יוֹמֵי לֹא הָיְתָה תַּאֲוַת יֵצֶר הָרָע בָּעוֹלָם), for the vessels of marital union (לִכְלֵי הַמִּשְׁגָּל), and there was no heating of the Yetzer HaRa [Evil Inclination] (וְלֹא הָיָה חִמּוּם הַיֵּצֶר הָרָע), yet “He did not create it for chaos, He formed it to be inhabited” (וְלֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ) (Isaiah 45:18). Thus it follows (נִמְצָא), that evil is a great necessity in the world (שֶׁהָרָע הוּא צֹרֶךְ גָּדוֹל בָּעוֹלָם), as is known in Sha’ar Olam HaTohu (כַּנּוֹדָע בְּשַׁעַר עוֹלָם הַתֹּהוּ).

It emerges for us from the matter under discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that with the cessation of this world (כִּי בְּהִפָּסֵק הָעוֹלָם הַזֶּה), there will no longer be Gehinom (לֹא יִהְיֶה גֵיהִנֹּם עוֹד), nor the heating of the Yetzer HaRa [Evil Inclination] (וְלֹא חִמּוּם הַיֵּצֶר הָרָע), even in the days of Mashiach (אֲפִלּוּ בִּימוֹת הַמָּשִׁיחַ), as it is said (שֶׁנֶּאֱמַר): “And I will remove the heart of stone from your midst, and I will give you a heart of flesh” (וַהֲסִרֹתִי לֵב הָאֶבֶן מִקִּרְבְּכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר) (Ezekiel 36:26), and she will no longer cast dust into her mouth (וְלֹא יַשְׁלִיךְ עוֹד עָפָר אֶל פִּיהָ), to magnify materiality (לְהַגְדִּיל הַחֹמֶר), so that sorcery will not increase to rebel against The Holy One Blessed Be He (שֶׁלֹּא יִרְבֶּה הַכִּשּׁוּף לִמְרוֹד בַּהקב״ה), like the generation of the Dispersion and those similar to them (כְּמוֹ דּוֹר הַפַּלָּגָה וְכַיּוֹצֵא בָהֶם), for The Holy One Blessed Be He will remove, through the Faithful Shepherd (כִּי יָסִיר הקב״ה עַל יְדֵי רוֹעֶה נֶאֱמָן), the Keruvim and the flaming revolving sword (הַכְּרוּבִים וְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), from the way to the Tree of Life (מִן דֶּרֶךְ עֵץ חַיִּים). And then the verse will be fulfilled (וְאָז יְקוּיַּם הַפָּסוּק): “And they shall no longer teach, each man his fellow” (וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ) (Jeremiah 31:33), “for they shall all know Me, from their smallest to their greatest” (כִּי כֻּלָּם יֵדְעוּ אוֹתִי מִקְּטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31:33), “and the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).