Chapter Thirty-Four (פֶּרֶק שְׁלֹשִׁים וְאַרְבָּעָה)

And you, the wise one who studies this book of mine (וְאַתָּה הֶחָכָם הַמְעַיֵּן בְּסִפְרִי זֶה), shall conceal for the upright (תַּצְפִּין לַיְשָׁרִים), to understand the secret of the sweetening of the Gevurot [Strengths] of Aza and Azael (לְהָבִין הַסּוֹד שֶׁל מִתּוּק גְּבוּרוֹת עֲזָא וַעֲזָאֵל), which are suspended upon the back of the Supernal Back Parts (אֲשֶׁר נִתְלוּ בַּאֲחוֹרֵי אֲחוֹרַיִים הָעֶלְיוֹנִים), which extends beyond the boundary (אֲשֶׁר יוֹצֵא בַּתְּחוּם), and is also above it (וְהוּא לְמַעְלָה מִמֶּנּוּ גַּם כֵּן). And the one who understands will understand (הַמֵּבִין יָבִין), that they, [namely Aza and Azael] (שֶׁהֵם [עֲזָא וַעֲזָאֵל]), are suspended upon one hundred and twenty-one other Elohim (נִתְלִים בְּקכ״א אֱלֹהִים אֲחֵרִים). And do not let this secret be light in your eyes (וְאַל תְּהִי הַסּוֹד הַזֶּה קַלָּה בְּעֵינֶיךָ), to bring it forth hastily (לְהוֹצִיאוֹ מַהֵר), for it is one of the hidden treasures (כִּי הוּא אֶחָד מִגִּנְזֵי), of the secrets of Rabbi Shimon bar Yochai, peace be upon him (סוֹדוֹתָיו שֶׁל רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם), which he concealed in the Sefer Sifra DiTzniuta [Book of Concealment] (שֶׁהִגְנִיז בְּסֵפֶר סִפְרָא דִּצְנִיעוּתָא), for he concealed and hid within it all his treasures and mysteries (שֶׁהִסְתִּיר וְגָנַז בְּתוֹכוֹ כָּל גִּנְזִין וְרָזִין דִּילֵיהּ), and therefore he called it Sifra DiTzniuta [Book of Concealment] (וְלָכֵן קְרָאוֹ סִפְרָא דִּצְנִיעוּתָא), because it indicates the concealment and hiding of his mysteries (כִּי הוּא מוֹרֶה עַל צְנִיעַת וּגְנִיזַת רָזִין דִּילֵיהּ), which are hidden in this book (הַנִּגְנָזִים בַּסֵּפֶר הַזֶּה). And this is its language in Sifra DiTzniuta, in the fourth chapter (וְזֶה לְשׁוֹנוֹ בְּסִפְרָא דִּצְנִיעוּתָא בְּפִרְקָא רְבִיעָאָה): “And the sons of Elohim saw the daughters of man” (וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם) (Genesis 6:2), “this is that which is written: ‘Two men, spies, secretly, saying’” (הַיְינוּ דִּכְתִיב שְׁנֵי אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר) (Joshua 2:1), “the daughters of man, of whom it is written: ‘Then came two women who were harlots unto the king’” (בְּנוֹת הָאָדָם דִּכְתִיב אָז תָּבוֹאנָה שְׁתַּיִם זֹנוֹת אֶל הַמֶּלֶךְ) (I Kings 3:16), “concerning them it is written: ‘For they saw that the wisdom of Elohim was within him’” (בְּגִינַיְיהוּ כְּתִיב כִּי רָאוּ כִּי חָכְמַת אֱלֹהִים בְּקִרְבּוֹ) (I Kings 3:28), “and the females were sweetened through him” (וְנִמְתְּקוּ הַנְּקֵבוֹת עַל יָדוֹ), “then they came, and not before” (אָז תָּבוֹאנָה וְלָא מִקַּדְמִיתָא) (Zohar Vayikra 60b). And it is self-understood through the explanations that I explained in the previous chapter before this one (וְהוּא מוּבָן מֵעַצְמוֹ עַל יְדֵי פֵּרוּשַׁי שֶׁפֵּרַשְׁתִּי בַּפֶּרֶק הַקּוֹדֵם אֶל זֶה), for the sons of Elohim were from the Gevurot of Aza and Azael (כִּי בְנֵי הָאֱלֹהִים הֵם הָיוּ מִגְּבוּרוֹת עֲזָא וַעֲזָאֵל), namely the Klipah of the male (דְּהַיְינוּ הַקְּלִיפָּה שֶׁל הַזָּכָר), which is sweetened through the conquest of the earth (הַנִּמְתֶּקֶת בְּכִבּוּשׁ הָאָרֶץ). And in the days of King Shlomo, peace be upon him (וּבִזְמַן שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), “when the moon stood in its fullness” (דְּקַיְימָא סִיהֲרָא בְּאַשְׁלָמוּתֵיהּ), and all the spirits were subject to him (וְהָיוּ כָּל הָרוּחוֹת מְשֻׁעְבָּדִים לוֹ), even the females (וַאֲפִלּוּ הַנְּקֵבוֹת), therefore it is said (לָכֵן נֶאֱמַר): “then they came, and not previously” (אָז תָּבוֹאנָה וְלָא מִקַּדְמַת דְּנָא). For there was not previously a face-to-face Zivug [Union] of Ze’ir Anpin with his Nukvah (שֶׁלֹּא הָיָה זִוּוּג פָּנִים בְּפָנִים זְעֵיר אַנְפִּין בְּנוּקְבֵיהּ), as it is said (שֶׁנֶּאֱמַר): “For Hashem is righteous; He loves righteous deeds” (כִּי צַדִּיק י״י צְדָקוֹת אָהֵב) (Psalms 11:7), these are Netzach and Hod (הֵם נֵצַח וְהוֹד), “the upright shall behold His Face” (יָשָׁר יֶחֱזוּ פָנֵימוֹ) (Psalms 11:7), to unite face with face (לְהִזְדַּוְּוגָא אַנְפִּין בְּאַנְפִּין), through the Tzaddik of Hashem (עַל יְדֵי צַדִּיק י״י), meaning the Yesod of Ze’ir Anpin (פֵּרוּשׁ יְסוֹד שֶׁל זְעֵיר אַנְפִּין). But nevertheless (אֲבָל עַל כָּל פָּנִים), the sweetening was not complete (לֹא הָיָה הַמִּתּוּק לְגַמְרֵי), for the spirits were not so fully subjugated to him after the sin (שֶׁלֹּא הָיוּ כָּל כָּךְ מְשֻׁעְבָּדִים לֵיהּ הָרוּחוֹת אַחַר הַחֵטְא), as is apparent from the incident of Ashmedai, king of the Shedim [Demons] (כַּנִּרְאֶה מִמַּעֲשֵׂה אַשְׁמְדַּאי מַלְכָּא דְּשֵׁדֵי), in Tractate Gittin, chapter “Mi She’Achazo [He whom [a seizure/spirit] has gripped]” (בְּגִיטִּין פֶּרֶק מִי שֶׁאָחֲזוֹ) (Gittin 68a), for he transgressed three negative commandments of the Torah (שֶׁעָבַר עַל ג׳ לָאוִין שֶׁבַּתּוֹרָה). Therefore his wives turned his heart away (לְפִיכָךְ נָשָׁיו הִטּוּ אֶת לְבָבוֹ), and they were not properly subdued to the service of the Omnipresent (וְלֹא הָיוּ נִכְנָעִים כָּרָאוּי לַעֲבוֹדַת הַמָּקוֹם), and to the service of King Shlomo, peace be upon him (וְלַעֲבוֹדָתוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם). And therefore his wives turned his heart away (וְלָזֶה נָשָׁיו הִטּוּ אֶת לְבָבוֹ), and he did not protest against them (וְלֹא מִיחָה בָּהֶם), and the Tree of Knowledge of Good and Evil became corrupted once again (וְנִתְקַלְקֵל עֵץ הַדַּעַת טוֹב וָרָע כְּמֵאָז וּמִקֶּדֶם), and evil did not attain such sweetening that it would become good until the days of Mashiach (וְלֹא הִגִּיעַ מִתּוּק לָרַע שֶׁיַּעֲשֶׂה טוֹב עַד יְמוֹת הַמָּשִׁיחַ). And the Ramban, peace be upon him, testified concerning Rabbi Yehudah HaChasid, of blessed memory (וְהֵעִיד הָרַמְבַּ״ן עָלָיו הַשָּׁלוֹם עַל רַבִּי יְהוּדָה הֶחָסִיד זלה״ה), that he knew the Tree of Knowledge of Good and Evil according to its proper arrangement (שֶׁהָיָה יוֹדֵעַ עֵץ הַדַּעַת טוֹב וָרָע עַל מַתְכֻּנְתּוֹ), meaning (רוֹצֶה לוֹמַר), that he knew all the operations of the World of Yetzirah (שֶׁהָיָה יוֹדֵעַ כָּל פְּעוּלַת עוֹלָם הַיְצִירָה), that which is under the authority of the youth Metatron (מַה שֶׁתַּחַת יַד הַנַּעַר מְטַטְרוֹן), the operations of good, which are permitted (פְּעוּלַת הַטּוֹב הֵם מֻתָּר), and the operations of evil, which are forbidden (וּפְעוּלַת הָרָע שֶׁהֵם אָסוּר), as is known (כַּנּוֹדָע). Yet even the operations of good are presently forbidden (וַהֲלוֹא אֲפִלּוּ פְּעוּלַת הַטּוֹב הֵם אָסוּר לְעֵת עַתָּה), specifically to one who has not been granted permission from Heaven (דַּוְקָא לְמִי שֶׁלֹּא נִתַּן לוֹ רְשׁוּת מִן הַשָּׁמַיִם), but to Rashbi, Rabbi Yehudah HaChasid, the Ari, of blessed memory, and their companions (אֲבָל לְרַשְׁבִּ״י וְרַבִּי יְהוּדָה הֶחָסִיד וְהָאֲרִ״י זלה״ה וַחֲבֵרֵיהֶם), permission was granted through Eliyahu, of blessed memory (לָהֶם נִתַּן רְשׁוּת עַל יְדֵי אֵלִיָּהוּ זלה״ה), and they possess the ability to act through that good (וְיֵשׁ לָהֶם יְכוֹלֶת לִפְעוֹל בַּטּוֹב הַהוּא).

King Shlomo also possessed mastery and renown in the Names and wondrous operations (גַּם שְׁלֹמֹה הַמֶּלֶךְ, הָיָה לוֹ יָד וָשֵׁם בַּשֵּׁמוֹת וּפְעוּלוֹת נוֹרָאוֹת), such as no man before him possessed (מַה שֶׁלֹּא קָדְמוֹ שׁוּם אָדָם), except for Moshe Rabbeinu, peace be upon him (זוּלָתִי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), until he compelled them all into his service (עַד שֶׁהִכְרִיחַ אֶת כֻּלָּם לַעֲבוֹדָתוֹ), and had he not sinned (וְאִם לֹא הָיָה חוֹטֵא), the world would have remained in a state of sweetening (הָיָה נִשְׁאָר הָעוֹלָם בְּמִתּוּק), and it would have been almost like a complete redemption (וְהָיְתָה כִּמְעַט כִּדְמִיּוֹן גְּאֻלָּה שְׁלֵמָה). And you need to know (וְצָרִיךְ אַתָּה לָדַעַת), that when all the power of the Klipah is sweetened (כִּי כְּשֶׁמִּתְמַתְּקוֹת כָּל כֹּחַ הַקְּלִיפָּה), then the power of purity prevails (אָז כֹּחַ הַטָּהֳרָה גּוֹבֵר), and the Klipah appears almost as though it were purity itself (וְנִרְאֵית כִּמְעַט הַקְּלִיפָּה כְּאִלּוּ הִיא טָהֳרָה). And through this you will understand a wondrous statement of our Sages of Blessed Memory (וּבָזֶה תָּבִין מַאֲמָר נִפְלָא שֶׁאָמְרוּ חֲזַ״ל): “In the Future to Come, the Holy One Blessed Be He will bring the Yetzer HaRa [Evil Inclination] and slaughter it before the righteous and before the wicked” (לֶעָתִיד לָבוֹא הקב״ה מֵבִיא לְיֵצֶר הָרָע וְשׁוֹחֲטוֹ, בִּפְנֵי הַצַּדִּיקִים וּבִפְנֵי הָרְשָׁעִים). “To the righteous it appears like a great mountain” (צַדִּיקִים נִרְאֶה לָהֶם כְּהַר גָּבוֹהַּ) (Sukkah 52a), because they see only purity (מִפְּנֵי שֶׁאֵינָם רוֹאִים אֶלָּא טָהֳרָה), and no Klipah indicates purity (וְאֵין קְלִיפָּה מוֹרָה טָהֳרָה), and they weep from the abundance of joy (וְהֵם בּוֹכִים מֵרֹב הַשִּׂמְחָה). “And to the wicked it appears like a strand of hair” (וְלָרְשָׁעִים נִרְאֶה לָהֶם כְּחוּט הַשַּׂעֲרָה) (Sukkah 52a), because they see only Klipah (מִפְּנֵי שֶׁאֵינָם רוֹאִים אֶלָּא קְלִיפָּה). The explanation is (פֵּרוּשׁ), they see how diminished the Klipah has become (רוֹאִים אֵיךְ נִתְמַעֲטָה הַקְּלִיפָּה), and they do not see the side of holiness within it as the righteous do (וְאֵינָם רוֹאִים צַד הַקְּדֻשָּׁה שֶׁבָּהּ כְּמוֹ הַצַּדִּיקִים), but only the side of Klipah within it (אֶלָּא צַד הַקְּלִיפָּה שֶׁבָּהּ בִּלְבַד). Therefore they see it as a strand of hair (וְלָכֵן רוֹאִים אוֹתָהּ כְּחוּט הַשַּׂעֲרָה), because it has already been sweetened (מִפְּנֵי שֶׁכְּבָר נִמְתְּקָה), and therefore they weep (וְלָכֵן בּוֹכִים), wondering how they were unable to overcome it (אֵיךְ לֹא יָכְלוּ לִגְבּוֹר עָלֶיהָ), for all the intentions that a person must intend and perform through his deeds (כִּי כָּל הַכַּוָּנוֹת שֶׁצָּרִיךְ הָאָדָם לְכַוֵּן וְלַעֲשׂוֹת בְּמַעֲשָׂיו), are for the purpose of subduing the Klipah (הוּא לְהַכְנִיעַ הַקְּלִיפָּה). And through this you will understand why King Shlomo, peace be upon him, took the daughter of Pharaoh as a wife (וּבָזֶה תָּבִין לָמָּה שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם לָקַח אֶת בַּת פַּרְעֹה לוֹ לְאִשָּׁה), but his intention was to subdue the harsh Klipah (אֲבָל כַּוָּנָתוֹ הָיְתָה לִכְפּוֹת הַקְּלִיפָּה הַקָּשָׁה), for she is the daughter of a king (כִּי הִיא בַּת מֶלֶךְ), and because the time had not yet arrived (וּבִהְיוֹת כִּי עֲדַיִן לֹא הִגִּיעַ הַזְּמַן), he could not prevail over her (לֹא יָכוֹל(ה) עִמּ(ו)הּ), rather his wives turned his heart away (אֶלָּא נָשָׁיו הִטּוּ אֶת לְבָבוֹ). And likewise in Parashat Acharei Mot he mentions the Gevurot [Strengths] of Aza and Azael (וְכֵן בְּפָרָשַׁת אַחֲרֵי מוֹת מַזְכִּיר גְּבוּרוֹת עֲזָא וַעֲזָאֵל), together with the matter of the two harlot women (עִם עִנְיָן שְׁתֵּי נָשִׁים זוֹנוֹת), in Zohar Gadol, daf 27b, near the end (זוֹהַר גָּדוֹל דַּף כ״ז עַמּוּד ב׳ בְּסוֹפוֹ), and this is its language (וְזֶה לְשׁוֹנוֹ): “Two sons suckle every day, who are called the cursers of the earth” (תְּרֵין בְּנִין יַנְקִין בְּכָל יוֹמָא, דְּאִקְרוּן מְאָלְלֵי אַרְעָא) (Zohar Vayikra 60b). And its secret is (וְסוֹדוֹ הוּא), that they spy upon the Holy Land, which is Malkhut (הֵם מְרַגְּלִים אֶת אֶרֶץ הַקְּדֻשָּׁה, הִיא מַלְכוּת), whether she is above upon Netzach and Hod in the Zivug [Union] of the Two Partzufim (אִם הִיא לְמַעְלָה עַל נֵצַח וְהוֹד, בְּזִוּוּג דּוּ פַּרְצוּפִין), or whether, Heaven forbid, she is sent below (וְאִם הִיא נִשְׁלַחַת חַס וְשָׁלוֹם לְמַטָּה), as mentioned above (כָּאָמוּר לְמַעְלָה), so that the birds, namely the Klipot, are able to grasp and draw sustenance from her, Heaven forbid (שֶׁיָּכְלוּ הָעוֹפוֹת דְּהַיְינוּ הַקְּלִיפּוֹת לֶאֱחֹז וְלִינַק מִמֶּנָּה חַס וְשָׁלוֹם). And then this causes the exile of the Shekhinah and the exile of Yisrael (וְאָז גּוֹרֵם זֶה גָּלוּת שְׁכִינָה וְגָלוּת יִשְׂרָאֵל), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים), and then the two women of harlotry rule over the haters of Yisrael (וְאָז תְּרֵי נְשֵׁי הַזִּמָּה שׁוֹלְטִים עַל שׂוֹנְאֵי יִשְׂרָאֵל כָּאָמוּר). And this is what it says there (וְזֶהוּ אוֹמְרוֹ שָׁם): “And this is the secret of Sefer Sifra DiTzniuta, as it is written: ‘And Yehoshua bin Nun sent from Shittim two men, spies, secretly, saying’” (וְדָא הוּא רָזָא דְּסִפְרָא דִּצְנִיעוּתָא דִּכְתִיב וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים שְׁנַיִם אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר) (Joshua 2:1), “and these draw sustenance from beneath the side of Avraham” (וְאִלֵּין יַנְקִין מִתְּחוֹת סִטְרָא דְּאַבְרָהָם), from the back of the Supernal Back Parts [achorayim] (מִן אֲחוֹרֵי אֲחוֹרַיִים הָעֶלְיוֹנִים). That is as though it says (דְּהַיְינוּ כְּאִלּוּ אוֹמֵר): at the end of the bed (בְּסוֹף הַמִּטָּה), which is toward the outside (שֶׁהוּא לְצַד הַחוּץ), and Malkhut is called a bed, as is known (וְהַמַּלְכוּת נִקְרֵאת מִטָּה כַּנּוֹדָע), and they are beneath the feet on the outer side (וְהֵם תַּחַת הָרַגְלַיִם לְצַד הַחוּץ), for the “cutters of iron” (הַגְּזִירִין דְּפַרְזְלָא) were striking upon their heads (הָיוּ דוֹפְקִים עַל רֹאשָׁם), and did not permit them to ascend further into Yetzirah (וְלֹא הִנִּיחוּם לַעֲלוֹת עוֹד אֶל הַיְצִירָה), and they remained in Asiyah at its extremity (וְנִשְׁאֲרוּ בַּעֲשִׂיָּה בְּסוֹפָהּ), within Elohim and its permutations (בֶּאֱלֹהִים וְצֵרוּפָיו), which are Ohr Chitzon [External Light] of the externality (שֶׁהֵם אוֹר חִיצוֹן שֶׁל הַחִיצוֹנִיּוּת), for there is no Makif [Encompassing Light] there (כִּי אֵין שָׁם מַקִּיף), and these Gevurot are on the outer side (וְאֵלּוּ הַגְּבוּרוֹת הֵם לְצַד חוּץ), and one link of the chain is attached within the boundary of its opposite, death (וְרֶגֶל אֶחָד שֶׁל הַשַּׁלְשֶׁלֶת מְחֻבָּר בַּתְּחוּם הִפּוּכוֹ הַמָּוֶת), which is the world of the Nukvah of the Great Deep (שֶׁהוּא עָלְמָא נוּקְבָא דִּתְהוֹמָא רַבָּא), where the other Elohim reach (אֲשֶׁר שָׁם מַגִּיעִים אֱלֹהִים אֲחֵרִים), and they, namely Aza and Azael (וְהֵם [עֲזָא וַעֲזָאֵל]), were ungrateful (הָיוּ כְּפוּיֵי טוֹבָה), and were punished by being cast down from the heavens (וְנֶעֶנְשׁוּ שֶׁנִּשְׁלְכוּ מִן הַשָּׁמַיִם), which is Yetzirah (שֶׁהוּא יְצִירָה), called the Academy of the Firmament (הַנִּקְרֵאת מְתִיבְתָּא דִּרְקִיעָא), the Academy of that youth Metatron (מְתִיבְתָּא דְּהַהוּא נַעַר מְטַטְרוֹ״ן). And they fell into the World of Asiyah (וְנָפְלוּ לְעוֹלָם הָעֲשִׂיָּה), at the end of holiness (בְּסוֹף הַקְּדֻשָּׁה), and at the head of the abyss of the world of the Nukvah of the Great Deep (וְרֹאשׁ הַתְּהוֹם שֶׁל עָלְמָא נוּקְבָא דִּתְהוֹמָא רַבָּא), and this is the secret that they were suspended between heaven and earth (וְזֶהוּ סוֹד שֶׁנִּתְלוּ בֵּין שָׁמַיִם לָאָרֶץ), namely between the end of Yetzirah, which is called Heaven (דְּהַיְינוּ בֵּין סוֹף הַיְצִירָה הַנִּקְרֵאת שָׁמַיִם), and the head of the earth of Asiyah (וְרֹאשׁ הָאָרֶץ שֶׁל עֲשִׂיָּה), on the outer side of the impurity of the Abyssal Grave (לְצַד חוּץ שֶׁל טֻמְאַת קֶבֶר הַתְּהוֹם), where absolute darkness is found (אֲשֶׁר שָׁם הַחֹשֶׁךְ הַמֻּחְלָט), as it is said (שֶׁנֶּאֱמַר): “And darkness was upon the face of the deep” (וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם) (Genesis 1:2). And there are mountains of darkness corresponding to them below (וְיֵשׁ הָרֵי חֹשֶׁךְ כְּנֶגְדָּם לְמַטָּה), and they are beyond the way leading there (וְהֵם מֵעֵבֶר לַדֶּרֶךְ לְשָׁם), and no permission is granted even to the birds of heaven (וְאֵין רְשׁוּת אֲפִלּוּ לְעוֹפֵי שְׁמַיָּא), nor to any human being (וְלֹא לְשׁוּם בַּר נָשׁ), to rule or fly there (לִשְׁלֹט לִפְרוֹחַ שָׁם), except to Bilam and the bird of Balak (אֶלָּא לְבִלְעָם וּלְעוֹפוֹ שֶׁל בָּלָק), which is made from silver, gold, and various metals (הַנַּעֲשֶׂה מִכֶּסֶף וְזָהָב וּמִינֵי מַתָּכוֹת), at a designated time and through incantations and the sorceries of a Yidoni [Necromancer] (בְּשָׁעָה יְדוּעָה וּבִלְחָשִׁים וְכִשּׁוּפִים שֶׁל יִדְּעוֹנִי), as I have elaborated in Sha’ar Kiryat Arba concerning this matter (כַּאֲשֶׁר הֶאֱרַכְתִּי בְּשַׁעַר קִרְיַת אַרְבַּע בְּעִנְיָן זֶה), and in Sha’ar HaNeshamot I shall discuss it at length (וּבְשַׁעַר הַנְּשָׁמוֹת אֲדַבֵּר בּוֹ בַּאֲרִיכוּת), with the help of Kudsha Berikh Hu and His Shekhinta (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). And after this it says there in Parashat Acharei Mot (וְאַחַר זֶה אוֹמֵר שָׁם בְּפָרָשַׁת אַחֲרֵי מוֹת): “Two daughters are beneath their feet” (תְּרֵין בְּנוֹת בְּתַחוֹת רַגְלָהָא), “and concerning this it is written: ‘And the sons of Elohim saw the daughters of man, that they were good’” (וְעַל דָּא כְּתִיב וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה) (Genesis 6:2), “and these are attached to the leaves of that bed” (וְאִלֵּין מִתְאַחֲדִין בְּטַרְפָא דְּהַהִיא עַרְסָא). And these are the leaves of this bed (וְאֵלּוּ הֵם הֶעָלִים שֶׁל הַמִּטָּה הַזֹּאת), and they are fig leaves (וְהֵם עֲלֵי תְאֵנָה), and they are the secret of the claws (וְהֵם סוֹד הַטּוֹפְרִין), upon which the contamination that is in the feet takes hold (שֶׁאוֹחֶזִין בָּהֶם הַזֹּהֲמָא שֶׁבָּרַגְלַיִם), and the one who understands will understand (וְהַמֵּבִין יָבִין), that this is the end of holiness (שֶׁהִיא סוֹף הַקְּדֻשָּׁה). “And this is what we have learned, as it is written: ‘Then came two women who were harlots unto the king’” (וְדָא הִיא דְּתָנִינָן, דִּכְתִיב אָז תָּבוֹאנָה שְׁתַּיִם נָשִׁים זוֹנוֹת אֶל הַמֶּלֶךְ) (I Kings 3:16), “‘Then they came’ and not previously” (אָז תָּבוֹאנָה וְלָא מִקַּדְמַת דְּנָא). “And at the time when Yisrael below turned their necks away from behind Kudsha Berikh Hu” (וּבְזִמְנָא דְּיִשְׂרָאֵל לְתַתָּא אַהֲדָרוּן קָדַל מִבָּתַר קב״ה), “what is written?” (מָה כְּתִיב), “‘My people—his oppressors are children, and women rule over him’” (עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ) (Isaiah 3:12). And this is the secret of: “Women were violated in Tzion, virgins in the cities of Yehudah” (וְזֶהוּ סוֹד נָשִׁים בְּצִיּוֹן עִנּוּ בְּתוּלוֹת בְּעָרֵי יְהוּדָה) (Lamentations 5:11). And likewise at the end of Idra Naso (וְכֵן בְּסוֹף אַדְרָא נָשֹׂא) (Zohar Bamidbar 194a), it speaks there concerning the secrets of Aza and Azael (אוֹמֵר שָׁם מֵעִנְיַן סוֹדוֹת עֲזָא וַעֲזָאֵל), see there (עַיֵּין שָׁם), and you will find a correct explanation (וְתִמְצָא בֵּאוּר אֶל נָכוֹן), for “the ways of Hashem are upright; the righteous walk in them, and transgressors stumble in them” (כִּי יְשָׁרִים דַּרְכֵי י״י צַדִּיקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10). And this is literally the meaning of: “one lot for Azazel” (וְזֶהוּ מַמָּשׁ גּוֹרָל אֶחָד לַעֲזָאזֵל) (Leviticus 16:8), as alluded to in the Zohar, Acharei Mot (כַּנִּרְמָז בַּזֹּהַר אַחֲרֵי מוֹת) (Zohar Acharei Mot 62b), that the goat was sent to these spies (שֶׁנִּשְׁלַח הַשָּׂעִיר לַמְרַגְּלִים הַלָּלוּ), who spy out whether the Land stands in faithfulness or not (הַמְרַגְּלִים אִי קַיְימָא אַרְעָא בְּהֵימָנוּתָא אִם לָאו), as we have said (כַּדְאָמַרָן). If a drop of blood the size of a mustard seed falls below (אִם נָפְלָה טִפַּת דָּם כַּחֲרְדָּל לְמַטָּה), she sits seven clean days over it (יוֹשֶׁבֶת עָלָיו שִׁבְעָה נְקִיִּים), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “And unto a woman in the impurity of her Niddah you shall not approach, to uncover her nakedness” (וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ) (Leviticus 18:19). For the possessors of Din [Judgment] take hold and draw sustenance from her, Heaven forbid (כִּי בַּעֲלֵי דִינִין אוֹחֲזִין וְיוֹנְקִים מִמֶּנָּה חַס וְשָׁלוֹם), through the sin of the generation (בַּעֲוֹן הַדּוֹר), and then there is exile of the Shekhinah and exile of Yisrael (וְאָז יֵשׁ גָּלוּת שְׁכִינָה וְגָלוּת יִשְׂרָאֵל). And afterward she becomes a bride entering the Chuppah (וְאַחַר כָּךְ נַעֲשֵׂית כַּלָּה הַנִּכְנֶסֶת לַחֻפָּה), after she has counted seven clean days (אַחֲרֵי סָפְרָהּ שִׁבְעַת יְמֵי נְקִיִּים), for each time her virginity returns (כִּי בְּכָל פַּעַם בְּתוּלֶיהָ חוֹזְרִים). And during the days of examination when she examines herself (וּבִזְמַן יְמֵי הַבְּדִיקָה שֶׁבּוֹדֶקֶת אֶת עַצְמָהּ), woe to the one who draws himself near to her (אוֹי לוֹ לְמִי הַמְקָרֵב עַצְמוֹ אֶצְלָהּ). If he is from the Klipot, he is cut off immediately (אִם הוּא מִן הַקְּלִיפּוֹת, נִכְרָת מִיָּד), like that incident of the two sisters (כְּאוֹתוֹ מַעֲשֶׂה שֶׁל תְּרֵין אֲחָיוֹת), in Tractate Sotah (בְּמַסֶּכֶת סוֹטָה) (Bamidbar Rabbah 9:9/Midrash Tanhuma, Parashat Naso, Siman 6), where her sister died from the scent of the bitter waters (אֲחוֹתָהּ מֵתָה בְּרֵיחַ הַמַּיִם הַמְאָרְרִים). And even from among the holy people one must be careful regarding even a minor sin at that time (וְגַם מִן עַם הַקֹּדֶשׁ יֵשׁ לְהִזָּהֵר בְּעָוֹן קַל בְּאוֹתוֹ זְמַן), because of the days of counting (בְּגִין יְמֵי הַסְּפִירָה), during which she is not in purity for her husband (שֶׁהֵם שֶׁלֹּא בְּטָהֳרָה אִשָּׁה לְבַעְלָהּ), as I shall explain with the assistance of Kudsha Berikh Hu and His Shekhinta (כַּאֲשֶׁר אֲבָאֵר בְּסִיַּעְתָּא דְּקב״ה וּשְׁכִינְתֵּיהּ).

In its proper time (בִּמְקוֹמוֹ [בִּזְמַנּוֹ]), the disciples of Rabbi Akiva died, twenty-four thousand (מֵתוּ תַּלְמִידֵי רַבִּי עֲקִיבָא כ״ד אֶלֶף), because of the sin that they did not show honor to one another (בַּעֲוֹן שֶׁלֹּא נָהֲגוּ כָּבוֹד זֶה לָזֶה), and even though it is only a minor sin (וְאַף עַל פִּי שֶׁאֵינוֹ אֶלָּא עָוֹן קַל), because the time causes it (כִּי הַזְּמַן גּוֹרֵם), and it is an evil time (וְהִיא עֵת רָעָה הִיא), for “at the time of wrath, punishment is administered” (כִּי בְּעִדַּן רִתְחָא עָנְשִׁינָן), like that incident of Rav Ketina (כְּהַהִיא דְּרַב קְטִינָא), in Tractate Menachot, chapter HaTekhelet (בְּמַסֶּכֶת מְנָחוֹת פֶּרֶק הַתְּכֵלֶת) (Menachot 41a): “An angel found Rav Ketina” (מַלְאָכָא אַשְׁכְּחֵיהּ לְרַב קְטִינָא), “and said to him: Ketina, Ketina, a linen garment in the summer, a cloak in the winter — what will become of Tzitzit?” (אָמַר לֵיהּ קְטִינָא קְטִינָא, סְדִינָא בְּקַיְיטָא, סַרְבְּלָא בְּסִתְוָוא, צִיצִית מַה תְּהֵא עָלֶיהָ), “he said to him: Do you punish for neglect of a positive commandment?” (אָמַר לֵיהּ עָנְשִׁיתוּן אַעֲשֵׂה), “he said to him: Yes, at the time of wrath we punish” (אָמַר לֵיהּ אִין, בְּעִדַּן רִתְחָא עָנְשִׁינָן). And the matter of the death of Rabbi Akiva’s twenty-four thousand disciples is (וְעִנְיַן מִיתַת תַּלְמִידֵי רַבִּי עֲקִיבָא כ״ד אֶלֶף), that they are the twenty-four thousand who died with Zimri ben Salu (הֵן כ״ד אֶלֶף שֶׁמֵּתוּ עִם זִמְרִי בֶּן סָלוּא), in their remembrance of the matter of Shittim (בְּזִכְרָם עִנְיַן שִׁטִּים), from which they were not purified until this very day (שֶׁלֹּא הוּטְהֲרוּ מִמֶּנּוּ עַד הַיּוֹם הַזֶּה), for the absence of peace and baseless hatred are found only in blemished Neshamot [Souls] (שֶׁאֵין שְׁלִילַת הַשָּׁלוֹם וְשִׂנְאַת חִנָּם נִמְצָא, אֶלָּא בִּנְשָׁמוֹת פְּגוּמוֹת), as it is written (דִּכְתִיב): “There is no peace, says Hashem, for the wicked” (אֵין שָׁלוֹם אָמַר י״י לָרְשָׁעִים) (Isaiah 48:22). And all the more so when they have already stumbled, one through his brother (וְכָל שֶׁכֵּן כְּשֶׁכְּבָר כָּשְׁלוּ אִישׁ בְּאָחִיו), and therefore the disciples of Rabbi Akiva, of whom we said that they did not show honor to one another (וְלָכֵן תַּלְמִידֵי רַבִּי עֲקִיבָא שֶׁאָמַרְנוּ שֶׁלֹּא חָלְקוּ כָּבוֹד זֶה לָזֶה), until “together... they were consumed” (עַד אֲשֶׁר יַחְדָּיו... יִכְלוּ), for they died a second death during that period (דְּמִיתוּ מוֹתָא תִנְיָנָא בְּאוֹתוֹ פֶּרֶק). And likewise the generation of the wilderness, who said (וְאַף דּוֹר הַמִּדְבָּר שֶׁאָמְרוּ): “Because of Hashem’s hatred for us” (בְּשִׂנְאַת י״י אֹתָנוּ) (Deuteronomy 1:27), therefore it was decreed upon them (לָכֵן נִגְזַר עֲלֵיהֶם): “And your carcasses shall fall in this wilderness” (וּפִגְרֵיכֶם אַתֶּם יִפְּלוּ בַּמִּדְבָּר הַזֶּה) (Numbers 14:32). The initials form the word Evah [Hatred] (רָאשֵׁי תֵּבוֹת וְאֵיבָה), for it caused another hatred (שֶׁגָּרַם לָהֶם אֵיבָה אַחֶרֶת), which is an acronym for: “How does she sit alone, the city once great with people” (שֶׁהוּא נוֹטָרִיקוֹן אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם) (Lamentations 1:1), whose initials form Evah Ra’ah [Evil Hatred] (רָאשֵׁי תֵּבוֹת אֵיבָה רָעָה). For they were hewn from a lofty quarry, from the source of Ahavah Rabbah [Great Love] (שֶׁהֵם הָיוּ מִמַּחְצַב גָּבוֹהַּ מִמְּקוֹר הָאַהֲבָה רַבָּה), as is known (כַּנּוֹדָע), concerning which it is written (דַּעֲלָהּ כְּתִיב): “Everything came from the dust, even the sphere of the sun” (הַכֹּל הָיָה מִן הֶעָפָר אֲפִלּוּ גַּלְגַּל חַמָּה) (Bereishit Rabbah 12), yet they did not remain in their perfection (וְלֹא עָמְדוּ בִּשְׁלֵמוּתָם). On the contrary (אַדְרַבָּה), they corrupted matters by introducing hatred into the domain of the Supernal King (הִשְׁחִיתוּ לְהַכְנִיס אֶת הַשִּׂנְאָה בִּתְחוּם הַמֶּלֶךְ הָעֶלְיוֹן), Whose attribute is peace (שֶׁהַשָּׁלוֹם שֶׁלּוֹ), and they were judged that their contamination should be consumed in the dust of the wilderness (וְנִדּוֹנוּ לְהִתְעַכֵּל זוֹהֲמָתָן בַּעֲפַר הַמִּדְבָּר), a “place of serpent, fiery serpent, and scorpion” (מְקוֹם נָחָשׁ שָׂרָף וְעַקְרָב) (Zohar Bamidbar 162b), until this very day (עַד הַיּוֹם הַזֶּה), as alluded to in the Zohar (כַּנִּרְמָז בַּזֹּהַר). And this is the reason for: “for the one who falls shall fall” (וְהוּא טַעַם כִּי יִפּוֹל הַנּוֹפֵל) (Deuteronomy 22:8), namely the body that has been affected by contamination (הוּא הַגּוּף הַמִּתְפָּעֵל בַּזּוֹהֲמָא), and is obligated to fall (וּמְחֻיָּב לִפּוֹל), and similarly the meaning of: “and you strip the garments from the naked” (וּכְטַעַם וּבִגְדֵי עֲרוּמִּים תַּפְשִׁיט) (Job 22:6), for those who are naked of perfection (כִּי הָעֲרוּמִּים מִן הַשְּׁלֵמוּת), wear garments of mourning (לוֹבְשִׁים בִּגְדֵי אֵבֶל), and when they return to their perfection (וּבְשׁוּבָם לִשְׁלֵמוּתָם), this becomes for them the removal of the garments of nakedness (הוּא לָהֶם הַפְשָׁטַת בִּגְדֵי עֲרוּמִּים), in order to wear “garments of salvation, a robe of righteousness” (לִלְבֹּשׁ בִּגְדֵי יֶשַׁע מְעִיל צְדָקָה) (Isaiah 61:10). And the matter of the dispute that existed between the shepherds of Lot and the shepherds of Avraham (וְעִנְיַן הָרִיב שֶׁהָיָה בֵּין רוֹעֵי לוֹט לְרוֹעֵי אַבְרָהָם), until Avraham said to him (עַד שֶׁאָמַר לוֹ אַבְרָהָם): “Please separate yourself from me” (הִפָּרֶד נָא מֵעָלָי) (Genesis 13:9), this is the meaning of that which is written (הַיְינוּ דִּכְתִיב): “And the land could not bear them to dwell together” (וְלֹא נָשָׂא אוֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו) (Genesis 13:6), that it could not broaden the place of its tent for both of them (שֶׁתַּרְחִיב מְקוֹם אָהֳלָהּ לִשְׁנֵיהֶם), even at that very time when they were upon it (אֲפִלּוּ בְּאוֹתָהּ שָׁעָה אֲשֶׁר הֵם עָלֶיהָ). And after Lot separated from him (וְאַחֲרֵי הִפָּרֶד לוֹט מֵעָלָיו), it became broadened and extended for Avraham alone (רָחֲבָה וְנִמְתְּחָה לְאַבְרָהָם לְבַדּוֹ), as it is written (דִּכְתִיב): “Lift up your eyes and see northward, southward, eastward, and westward” (שָׂא נָא עֵינֶיךָ וּרְאֵה צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה) (Genesis 13:14). And the opposite occurred to Lot (וְהַהֵפֶךְ לְלוֹט), for his dwelling became constricted (שֶׁנִּתְצַמְצְמָה יְשִׁיבָתוֹ). At first he dwelt in the cities of the plain (תְּחִלָּה יָשַׁב בְּעָרֵי הַכִּכָּר), afterward “he pitched his tent as far as Sedom” (אַחַר כָּךְ וַיֶּאֱהַל עַד סְדֹם) (Genesis 13:12), and finally he constricted his dwelling to “the gate of Sedom” (וּלְבַסּוֹף צִמְצֵם יְשִׁיבָתוֹ בְּשַׁעַר סְדֹם) (cf. Genesis 19:1). And even there he was not left in peace (וְגַם שָׁם לֹא הוּנַּח לוֹ), for “the pit is not filled from its own earth” (כִּי אֵין הַבּוֹר מִתְמַלֵּא מֵחוּלְיָתוֹ), and the one who understands will understand (וְהַמֵּבִין יָבִין).

In the time of exile the Land is called Eretz HaTzvi [the Land of the Deer] (בִּזְמַן הַגָּלוּת נִקְרֵאת אֶרֶץ צְבִי), just as a deer does not contain its hide (כְּמוֹ הַצְּבִי שֶׁאֵינוֹ מַחֲזִיק עוֹרוֹ), so too Eretz Yisrael contracted itself (כָּךְ נִתְכַּוְּצָה אֶרֶץ יִשְׂרָאֵל), and the proof is from Har HaMelekh [the King’s Mountain] (וּרְאָיָה מֵהַר הַמֶּלֶךְ), in which there were six hundred thousand towns (שֶׁהָיָה בּוֹ שִׁשִּׁים רִבּוֹא עֲיָרוֹת) (Gittin 57a), during the settled state of Eretz Yisrael (בְּיִשּׁוּבוֹ שֶׁל אֶרֶץ יִשְׂרָאֵל), whereas now it does not contain six hundred thousand reeds (וְעַתָּה אֵינוֹ מַחֲזִיק שִׁשִּׁים רִבּוֹא קָנִים). And all this is because of the children of Esav and the other nations dwelling upon it (וְכָל זֶה מִפְּנֵי בְּנֵי עֵשָׂו וּשְׁאָר אֻמּוֹת הַיּוֹשְׁבִים עָלֶיהָ), it contracted itself and does not reveal its goodnesses for which Eretz Yisrael was praised (נִתְכַּוְּצָה וְאֵינָהּ מְגַלָּה טוֹבוֹתֶיהָ שֶׁנִּשְׁתַּבְּחָה בָּהֶן אֶרֶץ יִשְׂרָאֵל). So too it did not desire the dwelling of Lot (כָּךְ לֹא רָצְתָה יְשִׁיבָתוֹ שֶׁל לוֹט), and the place would not receive him (וְהַמָּקוֹם לֹא הָיָה מְקַבְּלוֹ), because of the refuse within him (מִכֹּחַ הַפְּסֹלֶת שֶׁבּוֹ). And in the Future to Come it is said concerning the consolation of the Land (וּלְעָתִיד לָבוֹא נֶאֱמַר בְּנֶחָמַת הָאָרֶץ): “Lengthen your cords” (הַאֲרִיכִי מֵיתָרַיִךְ) (Isaiah 54:2), and Yerushalayim is destined to expand as far as Damascus to contain the multitude of the population (וַעֲתִידָה יְרוּשָׁלַיִם שֶׁתִּתְרַחֵב עַד דַּמֶּשֶׂק לְהָכִיל רִבּוּי אוּכְלוּסִיָּה) (Shir HaShirim Rabbah 7:3), as it is said (שֶׁנֶּאֱמַר): “Enlarge the place of your tent” (הַרְחִיבִי מְקוֹם אָהֳלֵךְ) (Isaiah 54:2), and it is said (וְנֶאֱמַר): “Who has borne these for me?” (מִי יָלַד לִי אֶת אֵלֶּה) (Isaiah 49:21), and it is said (וְנֶאֱמַר): “Lift up your eyes on high and see: Who created these?” (שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה) (Isaiah 40:26). Imma returns for the sons (אִמָּא חוֹזֶרֶת עַל בָּנִין), to fulfill that which is said (לְקַיֵּים מַה שֶׁנֶּאֱמַר): “A joyful mother of children, Halleluyah” (אֵם הַבָּנִים שְׂמֵחָה הַלְלוּיָהּ) (Psalms 113:9), for these are Abba and Imma (דְּאִינוּן אַבָּא וְאִמָּא).

It emerges for us from the matter under discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that great is the attribute of peace (שֶׁגָּדוֹל מִדַּת הַשָּׁלוֹם), for even though there is a well-known sin (אַף עַל פִּי שֶׁיֵּשׁ חֵטְא מְפֻרְסָם), the prosecutor has no place to accuse and enter between them (אֵין לוֹ לַמְקַטְרֵג מָקוֹם לְקַטְרֵג לִכָּנֵס בֵּינֵיהֶם), as our Sages of Blessed Memory said concerning the verse (כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ ז״ל עַל פָּסוּק): “Ephraim is joined to idols; leave him alone” (חֲבוּר אֶפְרַיִם עֲצַבִּים הַנַּח לוֹ) (Hosea 4:17), and: “Their heart is divided; now they shall be found guilty” (חָלַק לִבָּם עַתָּה יֶאְשָׁמוּ) (Hosea 10:2). And so Rabbi Shimon bar Yochai, peace be upon him, said in the Zohar, Parashat Trumah [Ki Tisa], daf 84a (וְכֵן אָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם בַּזֹּהַר פָּרָשַׁת (תְּרוּמָה) [כִּי תִשָּׂא] דַּף פ״ד עַמּוּד א׳): “When they came before Rabbi Shimon, he saw a sign upon their faces” (כַּד אֲתוֹ לְקַמֵּיהּ דְּרַבִּי שִׁמְעוֹן חָמָא בְּאַנְפַּיְיהוּ סִימָן). “He said: Enter, holy sons; enter, beloved ones of the King; enter, my beloved ones; enter, beloved ones one to another” (אָמַר עוּלוּ בְּנַי קַדִּישִׁין עוּלוּ רְחִימִין דְּמַלְכָּא עוּלוּ רְחִימִין דִּילִי עוּלוּ רְחִימִין אִלֵּין בְּאִלֵּין). “For Rabbi Abba said: All these companions who do not love one another” (דְּאָמַר רַבִּי אַבָּא כָּל אִלֵּין חַבְרַיָּיא דְּלָא רָחֲמִין אִלֵּין בְּאִלֵּין), “depart from the world before their time arrives” (אִסְתַּלְּקוּ מֵעָלְמָא עַד דְּלָא מָטָא זִמְנַיְיהוּ). “All the companions in the days of Rabbi Shimon possessed love of soul and spirit among themselves” (כָּל חַבְרַיָּיא בְּיוֹמוֹי דְּרַבִּי שִׁמְעוֹן רְחִימוּ דְּנַפְשָׁא וְרוּחָא הֲוָה בֵּינַיְיהוּ), “and because of this, in the generation of Rabbi Shimon, matters were revealed” (וּבְגִין כָּךְ בְּדָרָא דְּרַבִּי שִׁמְעוֹן בְּאִתְגַּלְיָיא הֲוָה), “for Rabbi Shimon would say: All companions who do not love one another cause themselves not to walk in the straight path” (דְּהֲוָה אָמַר רַבִּי שִׁמְעוֹן כָּל חַבְרַיָּיא דְּלָא רָחֲמִין אִלֵּין בְּאִלֵּין גָּרְמִין דְּלָא לְמֵיהַךְ בְּאוֹרַח מִישׁוֹר). “And furthermore, they cause a blemish within it” (וְעוֹד דְּעָבְדִין פְּגִימוּ בָּהּ), “for the Orayta contains love, brotherhood, and truth” (דְּהָא אוֹרַיְיתָא רְחִימוּ וְאַחְוָה וּקְשׁוֹט אִית בָּהּ). “Avraham loved Yitzchak, and Yitzchak loved Avraham” (אַבְרָהָם רָחִים לְיִצְחָק יִצְחָק לְאַבְרָהָם), “they embraced one another” (מִתְחַבְּקִין דָּא בְּדָא). And even though Yitzchak is Din [Judgment] (וְאַף עַל פִּי שֶׁיִצְחָק הוּא דִּין), he gave himself to be bound by Avraham Avinu, the man of Chesed [Kindness] (הוּא נוֹתֵן עַצְמוֹ לְהֵעָקֵד מִן אַבְרָהָם אָבִינוּ אִישׁ הַחֶסֶד), and Chesed overcomes Din (וְהַחֶסֶד גּוֹבֶרֶת עַל הַדִּין). “Yaakov held both of them within himself in love and brotherhood” (יַעֲקֹב תַּרְוַויְיהוּ אָחִידִין בֵּיהּ בִּרְחִימוּ וּבְאַחְוָה), “they gave their spirits one to another” (יָהֲבִין לֵיהּ רוּחַיְיהוּ דָּא בְּדָא). “The companions must be according to that example” (חַבְרַיָּיא כְּהַהוּא דּוּגְמָא אִצְטְרִיכוּ), “and not cause a blemish” (וְלָא לְמֶעְבַּד פְּגִימוּ), “therefore when he saw the sign upon their faces he spoke to them thus” (כֵּיוָן דְּחָמָא סִימָן בְּאַפַּיְיהוּ וְאָמַר לוֹן הָכִי), and this was the verse that was shining in their foreheads that night (וְהוּא הַפָּסוּק שֶׁהָיָה מֵאִיר בְּמִצְחָם בְּאוֹתָהּ הַלַּיְלָה). “They said to him: Surely the spirit of prophecy rests upon the Holy Lamp” (אָמְרוּן לֵיהּ וַדַּאי רוּחַ נְבוּאָה שָׁרְיָא עַל בּוּצִינָא קַדִּישָׁא), “and thus it is fitting for them to know” (וְהָכִי אִצְטְרִיךְ לוֹן לְמִנְדַּע). Rabbi Shimon wept (בָּכֵי רַבִּי שִׁמְעוֹן), that they should grant him permission to reveal (שֶׁיִּתְּנוּ לוֹ רְשׁוּת לְגַלּוֹת), and he said one matter from those things that had been whispered to him from within the head of the Academy of Gan Eden (וְאָמַר חַד מִלָּה מֵאִינוּן מִלִּין דְּלָחִישׁוּ לֵיהּ מִגּוֹ רֵישׁ אַקָדֶמְיָה דְּגַן עֵדֶן). “For they were not spoken openly, because this is a secret” (דְּלָא אֲמָרוּ בְּאִתְגַּלְיָא דָּא הִיא סִתְרָא), “and I shall tell you, my beloved sons, sons beloved of my soul” (וְאֵימָא לְכוֹ בְּנַי רְחִימַאי בְּנֵי רְחִימִין דְּנַפְשָׁאי), “what shall I do? They told me in a whisper and I am speaking openly” (מָה אֶעֱבִיד אֲמָרוּ לִי בִּלְחִישׁוּ וַאֲנָא אֵימָא בְּאִתְגַּלְיָא), “and at the time when faces behold faces, all faces shall look upon one another” (וּלְזִמְנָא דְּנֶחֱמֵי אַנְפִּין בְּאַנְפִּין כָּל אַנְפִּין יִסְתַּכְּמוּן דָּא בְּדָא) (Zohar Shemot 190b). And likewise it is apparent from an incident involving the Ari, of blessed memory (וְכֵן נִרְאֶה מִמַּעֲשֵׂה הָאֲרִ״י זלה״ה), that once it happened that he asked Our Teacher and Master, the Rav, Rabbi Chaim, may his light shine (פַּעַם אַחַת נִזְדַּמֵּן שֶׁשָּׁאַל כְּמָהַרַ״ר חַיִּים נר״ו), about the Tosefta concerning the two Azaelim: “The Doe performed before Me a will that was pleasing to Me...” (הַתּוֹסֶפְתָּא שֶׁל תְּרֵין עוּזָאלִין דְּאַיֶּלְתָא עָבְדוּ קָמַאי רְעוּתָא דְּנִיחָא לִי) (Zohar Tosefta 55b), “and he heard a voice saying: ‘Avraham and Yitzchak existed’” (וְשָׁמַע קוֹל דְּאָמַר אַבְרָהָם וְיִצְחָק הֲווֹ), and the entire matter (וְכָל הָעִנְיָן כֻּלּוֹ). And it is brought in the Zohar, Parashat Metzora (וְהוּא מוּבָא בַּזֹּהַר פָּרָשַׁת מְצֹרָע), but it appears there in a more complete form in Zohar Chadash, Midrash HaNe’elam, Parashat Noach, daf 37b (אֲבָל יוֹתֵר הִיא בִּשְׁלֵמוּת בַּזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת נֹחַ דַּף ל״ז עַמּוּד ב׳), and it is longer there (וַאֲרוּכָּה יוֹתֵר), as may be seen there (כַּנִּרְאֶה שָׁם). The version in Parashat Metzora is very corrupted (פָּרָשַׁת מְצֹרָע הִיא מוּטְעֵית מְאֹד). The Ari, of blessed memory, said to him (אָמַר לֵיהּ הָאֲרִ״י זלה״ה): “By your life, Rabbi Chaim, that you leave me here and I will not explain it to you” (בְּחַיֶּיךָ רַבִּי חַיִּים שֶׁתַּנִּיחַ אוֹתִי בְּכָאן שֶׁלֹּא אֲפָרְשֶׁנָּה לְךָ), “and it will be pleasant for me, and for you, and for the entire world” (וְיוּנְעַם לִי וְלְךָ וּלְכָל הָעוֹלָם), “for a great secret is here” (שֶׁסּוֹד גָּדוֹל הוּא בְּכָאן), “and they do not wish that I reveal it” (וְאֵינָם רוֹצִים שֶׁאֲגַלֶּה אוֹתוֹ). He said to him (אָמַר לֵיהּ): “You are compelled to reveal it to me at least” (מוּכְרָח אַתָּה שֶׁתְּגַלֶּהוּ לִי עַל כָּל פָּנִים).

The Ari, of blessed memory, returned and said to him (חָזַר אָמַר לֵיהּ הָאֲרִ״י ז״ל): “See, if I reveal that secret to you, in the end you will regret it with great regret” (רְאֵה שֶׁאִם אֲגַלֶּה לְךָ אוֹתוֹ הַסּוֹד סוֹפְךָ שֶׁתִּתְחָרֵט עָלָיו חֲרָטָה גְּדוֹלָה), “and I warn you” (וַאֲנִי מַתְרֶה בְּךָ), “but I am compelled and commanded not to withhold from you anything that you ask of me” (אֲבָל אֲנִי מֻכְרָח וּמְצֻוֶּה שֶׁלֹּא לִמְנֹעַ מִמְּךָ כָּל מַה שֶּׁתִּשְׁאָלֵנִי), “therefore I warn you that you should leave me and not have me explain this Tosefta to you” (עַל כֵּן אֲנִי מַזְהִירְךָ שֶׁתַּנִּיחֵנִי מִלְּפָרֵשׁ לְךָ זוֹ הַתּוֹסֶפְתָּא).

Rabbi Chaim, may his Rock and Redeemer preserve him, returned and said (חָזַר הָרַב רַבִּי חַיִּים יצ״ו וְאָמַר): “I want you to explain that Tosefta to me in any case” (אֲנִי רוֹצֶה שֶׁתְּפָרֵשׁ לִי אוֹתָהּ הַתּוֹסֶפְתָּא עַל כָּל פָּנִים). Then he explained the Tosefta to him and revealed its secret (אֲזַי פֵּרֵשׁ לוֹ הַתּוֹסֶפְתָּא וְגִלָּה לוֹ סוֹדָהּ), and after he revealed it (וְאַחַר שֶׁגִּלָּה אוֹתָהּ), he said that the decree had already gone forth that the Ari would die in that year (אָמַר שֶׁכְּבָר יָצְאָה הַגְּזֵרָה שֶׁיָּמוּת הָאֲרִ״י בְּאוֹתָהּ שָׁנָה), [and thus he said:] ([וְכָךְ אָמַר:]) “because of the punishment for having revealed this secret to you” (מֵחֲמַת עוֹנֶשׁ שֶׁגִּלִּיתִי לְךָ זֶה הַסּוֹד), “and you yourself caused this harm to yourself” (וְאַתָּה בְּעַצְמְךָ גָּרַמְתָּ לְךָ זֶה הַהֶזֵּק), “for had you not pressed so much, I would not have revealed it to you” (שֶׁאִם לֹא הָיִיתָ מַפְצִיר כָּל כָּךְ לֹא הָיִיתִי מְגַלֵּהוּ לְךָ), “and they would not have punished me from Heaven” (וְלֹא הָיוּ מַעֲנִישִׁים אוֹתִי מִן הַשָּׁמַיִם). “And I already hinted to you many times” (וּכְבָר רָמַזְתִּי לְךָ כַּמָּה פְּעָמִים), “and you did not wish to give your heart to my words” (וְאַתָּה לֹא רָצִיתָ לִתֵּן לִבְּךָ לִדְבָרַי). “Indeed, I am not concerned for myself nor for the members of my household” (וְאָכֵן אֵין אֲנִי חָשׁ עָלַי וְלֹא עַל בְּנֵי בֵיתִי), “rather it is for you that I grieve” (אֶלָּא עֲלֵיכֶם אֲנִי מִצְטַעֵר), “how shall I leave you without the completion of your rectifications” (אֵיךְ אַנִּיחַ אֶתְכֶם בְּלִי שְׁלֵמוּת תִּקּוּנֵיכֶם [תִּקּוּנְכֶם]). Then the disciples became saddened in their hearts (אֲזַי נִתְעַצְּבוּ הַתַּלְמִידִים אֶל לִבָּם), and said (וְאָמְרוּ): “Would that we had never asked anything” (הַלְוַאי לֹא הָיִינוּ שׁוֹאֲלִים דָּבָר). Afterward the Ari, of blessed memory, established a period of seclusion for these ten companions (אַחַר כָּךְ עָשָׂה הָאֲרִ״י זלה״ה הֶסְגֵּר אֶחָד לְאֵלּוּ הָעֲשָׂרָה חֲבֵרִים), and arranged separate rooms for the women and children (וְתִקֵּן חֲדָרִים לַנָּשִׁים וְהַטַּף בִּפְנֵי עַצְמוֹ), within that same courtyard of the house of seclusion (בְּאוֹתוֹ הֶחָצֵר שֶׁל בֵּית הַהֶסְגֵּר עַצְמוֹ). And at the end of five months (וּלְסוֹף חֲמִשָּׁה חֳדָשִׁים), a quarrel arose among the women on Erev Shabbat (נָפְלָה קְטָטָה אַחַת בֵּין הַנָּשִׁים בְּעֶרֶב שַׁבָּת). And the women reported it to their husbands (וְהַנָּשִׁים הִגִּידוּ אוֹתוֹ לְבַעְלֵיהֶן), and from this it continued until the companions themselves also quarreled (וְנִמְשַׁךְ מִזֶּה עַד שֶׁגַּם הַחֲבֵרִים נִתְקוֹטְטוּ). And the Rav, peace be upon him (וְהָרַב עָלָיו הַשָּׁלוֹם), would constantly warn them concerning love and brotherhood (תָּמִיד הָיָה מַזְהִיר אוֹתָם עַל הָאַהֲבָה וְהָאַחְוָה), that there should always be peace, love, and brotherhood among them (שֶׁיִּהְיֶה בֵינֵיהֶם תָּמִיד שָׁלוֹם אַהֲבָה וְאַחְוָה), and on that day they transgressed his words, because of our many sins (וּבְאוֹתוֹ הַיּוֹם עָבְרוּ עַל דְּבָרָיו בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And toward evening he went out with the companions to receive the Shabbat (וְלְעֵת עֶרֶב יָצָא עִם הַחֲבֵרִים לְקַבֵּל שַׁבָּת), and returned to the synagogue bitter and angered (וְחָזַר לְבֵית הַכְּנֶסֶת מַר וְזוֹעֵף), and sat throughout the entire prayer in mourning (וְיָשַׁב כָּל זְמַן הַתְּפִלָּה בַּאֲנִינוּת). And Maharar Rabbi Chaim, peace be upon him (וּמָהַרַ״ר חַיִּים עָלָיו הַשָּׁלוֹם), when he saw him in that condition (כְּשֶׁרָאָה אוֹתוֹ בְּאוֹתוֹ סִגְנוֹן), was greatly alarmed (נִבְהַל מְאֹד), for it was not his custom to conduct himself in such a way (כִּי לֹא כֵן הָיָה מִנְהָגוֹ לַעֲשׂוֹת). After the congregation completed the prayer (לְאַחַר שֶׁסִּיְּמוּ הַקָּהָל הַתְּפִלָּה), Rabbi Chaim went to him (הָלַךְ רַבִּי חַיִּים אֶצְלוֹ), and said to him (וְאָמַר לוֹ): “Our master, why did I see you throughout this entire prayer in mourning and bitterness of soul?” (רַבֵּנוּ לָמָּה רְאִיתִיךָ כָּל זְמַן הַתְּפִלָּה הַזֹּאת בַּאֲנִינוּת וּבְמַר נָפֶשׁ).

The Ari, of blessed memory, said to him (אָמַר לֵיהּ הָאֲרִ״י זלה״ה): “Because during Kabbalat Shabbat I saw the wicked Samael” (מִפְּנֵי שֶׁרָאִיתִי בְּקַבָּלַת שַׁבָּת סמאל הָרָשָׁע), “and he said this verse” (וְאָמַר זֶה הַפָּסוּק): “You also, and your king also, shall perish” (גַּם אַתֶּם גַּם מַלְכְּכֶם תִּסָּפוּ) (I Samuel 12:25). “From this it appears that the decree has already been sealed” (מִכָּאן נִרְאֶה שֶׁכְּבָר נֶחְתַּם גְּזַר דִּין), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים), “and it was sealed only because of the quarrel that occurred today among the companions” (וְלֹא נֶחְתַּם אֶלָּא בַּעֲבוּר קְטָטָה שֶׁנַּעֲשָׂה הַיּוֹם בֵּין הַחֲבֵרִים), “for as long as there was peace among them, the prosecutor had no entranceway through which to accuse” (שֶׁכָּל זְמַן שֶׁהָיָה שָׁלוֹם בֵּינֵיהֶם, לֹא הָיָה לוֹ בֵּית כְּנִיסָה לַמְקַטְרֵג). And so it was, because of our many sins (וְכֵן הָיָה בַּעֲוֹנוֹת הָרַבִּים), in that very year (בְּאוֹתָהּ שָׁנָה), our teacher and master, the crown of our heads, was summoned to the Heavenly Academy (נִתְבַּקֵּשׁ בִּישִׁיבָה שֶׁל מַעְלָה, מוֹרֵנוּ וְרַבֵּנוּ עֲטֶרֶת רֹאשֵׁנוּ), together with five of his disciples (עִם חֲמִשָּׁה תַלְמִידָיו), and concerning him it is said (וְעָלָיו נֶאֱמַר): “The breath of our nostrils, the anointed of Hashem, was captured in their pits, of whom we said: Under his shadow we shall live among the nations” (רוּחַ אַפֵּינוּ מְשִׁיחַ י״י נִלְכַּד בִּשְׁחִיתוֹתָם, אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20). Until a spirit is poured forth from on high to comfort us (עַד יֵעָרֶה רוּחַ מִמָּרוֹם לְנַחֲמֵנוּ) (Isaiah 32:15), through the redeemer Mashiach ben Yosef (עַל יְדֵי הַגּוֹאֵל מָשִׁיחַ בֶּן יוֹסֵף), who is called “the comforter who restores my soul” (הַנִּקְרָא מְנַחֵם מֵשִׁיב נַפְשִׁי) (Lamentations 1:16), and he will restore the crown to its former glory (וְהוּא יַחֲזִיר הָעֲטָרָה לְיוֹשְׁנָהּ), and this is the secret of the death of Mashiach ben Yosef (וְזֶהוּ סוֹד מִיתַת מָשִׁיחַ בֶּן יוֹסֵף), that he will reincarnate until he rectifies what Yeravam ben Nevat corrupted (שֶׁיִּתְגַּלְגֵּל עַד שֶׁיְּתַקֵּן מַה שֶּׁעִוֵּה יָרָבְעָם בֶּן נְבָט). For the Holy One Blessed Be He does not repay evil to one who has not done evil (כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ מְשַׁלֵּם רַע לְמִי שֶׁלֹּא עָשָׂה רָע), but only with exact measure and weight (אֶלָּא בְּפֶלֶס וּבְמִשְׁקָל), and with the scales of righteousness of the Creator of all (וּמֹאזְנֵי צֶדֶק שֶׁל יוֹצֵר הַכֹּל). And no person has the ability to rectify what his fellow corrupted (וְאֵין לָאָדָם יְכוֹלֶת לְתַקֵּן מַה שֶּׁעִוֵּה חֲבֵרוֹ), and “no kingdom touches its fellow even by the breadth of a hair” (וְאֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ כִּמְלֹא נִימָא) (Yoma 38b), and no person can enter into a domain that is not his own (וְאֵין אָדָם יָכוֹל לִכָּנֵס בִּתְחוּם שֶׁאֵינוֹ שֶׁלּוֹ). And the son of King David, peace be upon him (וּבֶן דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), is the Neshamah [Soul] of Adam HaRishon (הוּא נִשְׁמַת אָדָם הָרִאשׁוֹן), in the secret of Adam, which is an acronym for Adam, David, Mashiach (בְּסוֹד אָדָם שֶׁהוּא נוֹטָרִיקוֹן א׳ָדָם ד׳ָוִד מ׳ָשִׁיחַ), and he himself will rectify the sin of Adam HaRishon to its very end (הוּא בְּעַצְמוֹ יְתַקֵּן חֵטְא אָדָם הָרִאשׁוֹן עַד קִצּוֹ). And this is what the liturgical poet [the Paytan] established (וְהוּא שֶׁיִּסֵּד הַפַּיְטָן): “The branch of a man, the branch is his name, he is David himself” (צֶמַח אִישׁ, צֶמַח שְׁמוֹ, הוּא דָוִד בְּעַצְמוֹ), and then “He will swallow up death forever, and Hashem Elohim will wipe away tears from every face” (וְאָז בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה י״י אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים) (Isaiah 25:8).

For the Shekhinah will return to her place, to her Husband (כִּי הַשְּׁכִינָה תַּחֲזוֹר לִמְקוֹמָהּ אֶל בַּעְלָהּ), as it is said concerning her (שֶׁנֶּאֱמַר עָלֶיהָ): “Who is this coming up from the wilderness?” (מִי זֹאת עֹלָה מִן הַמִּדְבָּר) (Song of Songs 3:6), for the wilderness is the Klipah and the exile of the nations of the world (שֶׁהַמִּדְבָּר הִיא הַקְּלִיפָּה וְגָלוּת הָאֻמּוֹת עוֹלָם). And then there will be no need for weeping over the destruction of His House, blessed be He (וְאָז אֵין צֹרֶךְ לַבְּכִיָּה עַל חֻרְבַּן בֵּיתוֹ יִתְבָּרַךְ), and certainly everyone who hears the voice of the weeping of the Shekhinah weeps (וּבְוַדַּאי כָּל מִי שֶׁשּׁוֹמֵעַ קוֹל בְּכִיַּת הַשְּׁכִינָה הוּא בּוֹכֶה), who can hear and not shed tears (מִי יִשְׁמַע וְלֹא יִדְמַע), “surely at the hearing of the ear our soul grieves” (הֲלֹא לְמִשְׁמַע אֹזֶן דָּאֲבָה נַפְשֵׁינוּ), all the more so one who hears it himself (מִכָּל שֶׁכֵּן הַשּׁוֹמֵעַ בְּעַצְמוֹ). And this is the meaning of: “He will wipe away tears from every face” (וְזֶהוּ אוֹמְרוֹ וּמָחָה דִּמְעָה מֵעַל כָּל פָּנִים) (Isaiah 25:8), and then this verse will be fulfilled regarding those who mourned over the destruction of His House, blessed be He (וְאָז יְקוּיַּם בַּמִּתְאַבְּלִים עַל חֻרְבַּן בֵּיתוֹ יִתְבָּרַךְ פָּסוּק זֶה), as it is said (שֶׁנֶּאֱמַר): “Rejoice with her in joy, all who mourn for her” (שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ) (Isaiah 66:10), and whoever afflicted himself with the afflictions of the community will merit to see the consolations of the community (וּפְלוֹנִי שֶׁצִּעֵר עַצְמוֹ בְּצָרוֹת הַצִּבּוּר יִזְכֶּה לִרְאוֹת בְּנֶחָמוֹת צִבּוּר). And then (וְאָז): “And the reproach of His people He shall remove from all the earth” (וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ) (Isaiah 25:8), which is the attachment and hold of the Klipot upon the Shekhinah, who is called Eretz HaChayim [Land of the Living] (שֶׁהוּא דְּבֵקוּת וַאֲחִיזַת הַקְּלִיפּוֹת בַּשְּׁכִינָה הַנִּקְרֵאת אֶרֶץ הַחַיִּים), and they are the reproach of His people (וְהֵם חֶרְפַּת עַמּוֹ). And so it says (וְכֵן הוּא אוֹמֵר): “Do not rejoice over me, my enemy” (אַל תִּשְׂמְחִי אֹיַבְתִּי לִי) (Micah 7:8), she is wicked Lilith (הִיא לִילִית חַיֶּבֶת), who will soon be uprooted in our days together with her husband (שֶׁתֵּעָקֵר בִּמְהֵרָה בְיָמֵינוּ עִם בַּעְלָהּ), “for though I have fallen, I shall arise” (כִּי נָפַלְתִּי קַמְתִּי) (Micah 7:8), as it is said (שֶׁנֶּאֱמַר): “On that day I will raise up the fallen Sukkah of David” (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת) (Amos 9:11), and therefore Mashiach will be called Bar Nafli [Son of the Fallen One] (וְלָכֵן יִקָּרֵא מָשִׁיחַ בַּר נַפְלִי). And when the kingdom of wickedness falls together with its power above (וּכְשֶׁתִּפּוֹל מַלְכוּת הָרִשְׁעָה עִם כֹּחָהּ לְמַעְלָה), they will never again have an eternal standing (לֹא יִהְיֶה לָהֶם תְּקוּמָה עוֹלָמִית), as it is said (שֶׁנֶּאֱמַר): “And it shall be on that day, Hashem will punish the host of the high ones on high, and the kings of the earth upon the earth” (וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד י״י עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה בָּאֲדָמָה) (Isaiah 24:21), and it is said (וְנֶאֱמַר): “On that day Hashem will punish with His harsh sword... Leviathan the slant serpent [Nachash Bariach] and Leviathan the twisted serpent [Nachash Akallaton]” (בַּיּוֹם הַהוּא יִפְקֹד י״י בְּחַרְבּוֹ הַקָּשָׁה... עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן) (Isaiah 27:1), these are Samael and Lilith (הֵם סמאל וְלִילִית), “and He shall slay the dragon that is in the sea” (וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם) (Isaiah 27:1), this is the blind dragon called Taninsam (הוּא הַתַּנִּין עִוֵּר הַנִּקְרָא תַנִינְסַם), which is the shoshvin [attendant] between them (אֲשֶׁר הוּא שׁוֹשְׁבִין בֵּינֵיהֶם). And every void place of impurity will become sanctified (וְכָל חֲלוּל מָקוֹם הַטָּמֵא יִתְקַדֵּשׁ), and the impurity will be entirely burned away (וְהַטֻּמְאָה תִּהְיֶה נִשְׂרֶפֶת כֻּלָּהּ), from the secret of the Flame of Fire of Erev Shabbat (מִסּוֹד שַׁלְהוֹבִיתָא דְאֶשָּׁא דְּמַעֲלֵי שַׁבָּתָא), which separates between Klipat Nogah and the other Klipot (הַמַּבְדֶּלֶת בֵּין קְלִיפַּת נֹגַהּ וּבֵין שְׁאָר הַקְּלִיפּוֹת), so too shall the land of Edom be burned above and below (כֵּן יִהְיֶה אֶרֶץ אֱדוֹם שְׂרוּפָה לְמַעְלָה וּלְמַטָּה), as Ovadiah the prophet prophesied concerning them (כְּמוֹ שֶׁנִּבָּא עֲלֵיהֶם עוֹבַדְיָה הַנָּבִיא). And just as it was with the land of Sichon (וּכְמוֹ שֶׁהָיָה אֵצֶל אֶרֶץ סִיחוֹן), as it is said (שֶׁנֶּאֱמַר): “For a fire went out from Cheshbon, a flame from the city of Sichon” (כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחוֹן) (Numbers 21:28), whose reason I explained in its place (שֶׁפֵּרַשְׁתִּי טַעְמוֹ בִּמְקוֹמוֹ), and then Eretz Yisrael will be as large as the entire world (וְאָז אֶרֶץ יִשְׂרָאֵל תִּהְיֶה כִּמְלֹא כָּל הָעוֹלָם כֻּלּוֹ). For the place of the void of its very essence will become sanctified (כִּי יִתְקַדֵּשׁ מְקוֹם הֶחָלָל שֶׁל עַצְמוּתוֹ), its beginning like its end (רֹאשׁוֹ כְּמוֹ סוֹפוֹ), as it is said (שֶׁנֶּאֱמַר): “I am the First and I am the Last, and besides Me there is no Elohim” (אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים) (Isaiah 44:6), in the middle (בָּאֶמְצַע). And our Sages of Blessed Memory said (וְאָמְרוּ חֲכָמֵינוּ ז״ל): “The void of Gehinom was created before the world was created” (שֶׁחֲלָלָהּ שֶׁל גֵּיהִנֹּם נִבְרָא קֹדֶם שֶׁנִּבְרָא הָעוֹלָם) (Pesachim 54a). And this is difficult for us (וְקָשֶׁה לָן), what concern have we with the void of Gehinom more than with Gan Eden (מַה לָּן אֵצֶל חֲלָלָהּ שֶׁל גֵּיהִנֹּם יוֹתֵר מִבְּגַן עֵדֶן), is it more beloved than Gan Eden (וְכִי הִיא חֲבִיבָה יוֹתֵר מִגַּן עֵדֶן), is this the law (דִּינָא הָכִי)? Rather, the matter is clear (אֶלָּא מְחוּוַרְתָּא), as our Sages of Blessed Memory said (כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ ז״ל): “Gehinom ceases, but they do not cease” (גֵּיהִנֹּם כָּלָה וְהֵם אֵינָם כָּלִים) (Rosh Hashanah 17a), in the manner of (עַל דֶּרֶךְ): “My arrows shall be spent upon them” (חִצַּי אֲכַלֶּה בָּם) (Deuteronomy 32:23), where “the arrows are spent, but they are not spent” (חִצִּים כָּלִים וְהֵם אֵינָם כָּלִים) (Sifrei Ha’azinu 321), for their Neshamot [Souls] are eternal in the attribute of goodness (כִּי נִשְׁמוֹתֵיהֶם הֵם נִצְחִי בְּמִדַּת הַטּוֹב). And this is what Avraham requested from his God, and He granted his plea (וְהוּא אֲשֶׁר אַבְרָהָם בִּקֵּשׁ מֵאֱלֹהָיו וַיֵּעָתֶר לוֹ), as it is said (שֶׁנֶּאֱמַר): “Adonai Hashem, whereby shall I know that I shall inherit it?” (אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה) (Genesis 15:8). The explanation is (פֵּרוּשׁ), that these three Names (הַשְּׁלֹשָׁה שֵׁמוֹת הָאֵלּוּ) ascend [in gematria] to Gan Eden (עוֹלִים [בְּגִימַטְרִיָּא] גַּן עֵדֶן), namely Adonai, Hashem, Elohim (דְּהַיְינוּ אֲדֹנָי יֱהוִה אֱלֹהִים), which are indicated by the vowels [of Havayah] (שֶׁמּוֹרִים עָלָיו הַנְּקֻדּוֹת [דַּהֲוָיָה]). And it is already known to us (וּכְבָר נוֹדַע לָן), that Havayah with the vowels of Elohim (כִּי הֲוָיָה בִּנְקֻדַּת אֱלֹהִים), are the attributes of Imma (הֵם מִדּוֹתֶיהָ שֶׁל אִמָּא), namely the sweetened Gevurot [Strengths] (הֵם הַגְּבוּרוֹת הַמְמוּתָּקוֹת), and they are equal in their density to the son of man (וְהֵם הַמִּשְׁתַּוִּים בְּעָבִיּוּתֵיהֶם אֶל הַבֶּן אָדָם), and he is more prepared to receive their delights than those of the Chasadim [Kindnesses] (וְהוּא יוֹתֵר מוּכָן לְקַבֵּל הֲנָאוֹתֶיהָ [יוֹתֵר] מִן הַחֲסָדִים), for that is more concealed (שֶׁהוּא טָמוּר יַתִּיר). And Imma is the one called Olam HaBa [the World to Come] (וְאִמָּא הִיא הַנִּקְרֵאת עוֹלָם הַבָּא), and there is the secret of the Pleasantness of Hashem (וְשָׁם הוּא סוֹד נֹעַם י״י), as it is said (שֶׁנֶּאֱמַר): “To behold the pleasantness of Hashem and to visit His Heichal [Palace]” (לַחֲזוֹת בְּנֹעַם י״י וּלְבַקֵּר בְּהֵיכָלוֹ) (Psalms 27:4), of the Holy of Holies (שֶׁל קֹדֶשׁ הַקֳּדָשִׁים). And Avraham’s request was (וּבַקָּשַׁת אַבְרָהָם הָיְתָה), that the Holy One Blessed Be He should give him eternal seed (שֶׁיִּתֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זֶרַע נִצְחִי), for him and for his children until the end of all generations (לוֹ וּלְבָנָיו עַד סוֹף כָּל הַדּוֹרוֹת), so that none who is banished should remain banished from Him (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14), as in the statement (כְּאוֹמְרוֹ): “All Yisrael have a portion in the World to Come” (כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא). And the Holy One Blessed Be He answered him (וְהֵשִׁיב לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא): “To you and to your seed I will give this land” (לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת) (Genesis 12:7), which is Eretz HaChayim [the Land of the Living] (שֶׁהִיא אֶרֶץ הַחַיִּים), and He showed him the yoke of the kingdoms (וְהֶרְאָה לוֹ עֹל מַלְכֻיּוֹת), namely the four exiles (דְּהַיְינוּ אַרְבַּע גָּלוּיוֹת), and Gehinom (וְגֵיהִנֹּם), as our Sages of Blessed Memory said (כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ ז״ל). Through these punishments the affliction will be cleansed from them (עַל יְדֵי אֵלּוּ הָעוֹנָשִׁים יִתְכַּבֵּס הַנֶּגַע מֵהֶם), and then he will be pure to enter Gan Eden (וְאָז יִהְיֶה טָהוֹר לְהִכָּנֵס לְגַן עֵדֶן). And all of Yisrael will ultimately become righteous (וְכָל יִשְׂרָאֵל סוֹפָם לִהְיוֹת צַדִּיקִים), through the iron furnace and through Gilgulim [Reincarnations] (עַל יְדֵי כּוּר הַבַּרְזֶל, וְעַל יְדֵי גִּלְגּוּלִים), and their portion in Gan Eden awaits them (וְחֵלֶק גַּן עֵדֶן שֶׁלָּהֶם מַמְתִּין עֲלֵיהֶם), from what time will they become fit to receive it (מֵאֵימָתַי יִתְכַּשְּׁרוּ לְקַבְּלוֹ), and then they will merit to go from strength to strength and appear before Elohim in Tzion (וְאָז יִזְכּוּ לָלֶכֶת מֵחַיִל אֶל חָיִל וְיֵרָאוּ אֶל אֱלֹהִים בְּצִיּוֹן) (Psalms 84:8). As it is said (שֶׁנֶּאֱמַר): “And your people, all of them are righteous” (וְעַמֵּךְ כֻּלָּם צַדִּיקִים) (Isaiah 60:21), meaning (פֵּרוּשׁ), all of them are destined ultimately to be righteous (כֻּלָּם מוּכָנִים לִהְיוֹת סוֹפָם צַדִּיקִים), for the knowledge of the Holy One Blessed Be He is not like the knowledge of flesh and blood (כִּי יְדִיעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כִּידִיעַת בָּשָׂר וָדָם), for the knowledge of the Holy One Blessed Be He encompasses all (כִּי יְדִיעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מַקֶּפֶת), in the secret of “everything is foreseen” (בְּסוֹד הַכֹּל צָפוּי) (Pirkei Avot 3:15), to the furthest end (לַקֵּצֶה הָאַחֲרוֹן), and in the end he will become righteous when their contamination is completely removed (וְסוֹפוֹ לִהְיוֹת צַדִּיק בִּכְלוֹת הַזּוֹהֲמָא מֵהֶם). And this is what our Sages of Blessed Memory said (וְזֶהוּ שֶׁאָמְרוּ חֲכָמֵינוּ ז״ל): “With the Neshamot [Souls] of the righteous He consulted and created the world” (בְּנִשְׁמוֹתֵיהֶם שֶׁל צַדִּיקִים נִמְלַךְ וּבָרָא אֶת הָעוֹלָם) (Ruth Rabbah 2:3). He saw through His encompassing knowledge (רָאָה בִּידִיעָתוֹ הַמַּקֶּפֶת), that in the end they would become righteous (שֶׁסּוֹפָם לִהְיוֹת צַדִּיקִים), and that the contamination would depart from them (וְיֵלֵךְ הַזּוֹהֲמָא מֵהֶם), which accompanies them from the evil of Olam HaTohu [the World of Chaos] (הַנִּלְוֶה אֲלֵיהֶם מִן הָרַע שֶׁל עוֹלָם הַתֹּהוּ). And this causes the damages of free choice (וְהוּא גּוֹרֵם הַנְּזִיקִין שֶׁל הַבְּחִירָה), which rises in the thoughts of human beings (הָעוֹלָה עַל מַחֲשֶׁבֶת בְּנֵי אָדָם), while the knowledge of the Holy One Blessed Be He is the remedy for this (וִידִיעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הִיא הָרְפוּאָה לָזֶה), as it is said (שֶׁנֶּאֱמַר): “I have wounded” (אֲנִי מָחַצְתִּי) (Deuteronomy 32:39), “and I am obligated to heal” (וַאֲנִי מְחֻיָּב לִרְפֹּאת). And foolish are those human beings who raise the difficulty that knowledge contradicts free choice (וְשׁוֹטִים הֵם הַבְּנֵי אָדָם הַמַּקְשִׁים שֶׁהַיְדִיעָה מַכְחֶשֶׁת הַבְּחִירָה), for what comparison is there between the temporary free choice of weak man (וְכִי מַה לַבְּחִירָה הַזְּמַנִּית שֶׁל הַבֶּן אָדָם הֶחָלוּשׁ), and the knowledge of the Holy One Blessed Be He (אֵצֶל הַיְדִיעָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), which is not temporary (שֶׁאֵינָהּ זְמַנִּית), but lives and endures forever (אֶלָּא חַי וְקַיָּם לָעַד). And from the time that this contamination departs from him (וּמִזְּמַן שֶׁיֵּלֵךְ הַזּוֹהֲמָא הַזֹּאת מִמֶּנּוּ), and he becomes righteous (שֶׁנַּעֲשֶׂה צַדִּיק), the name Tzaddik [Righteous One] will never again depart from him (אָז לֹא תִפָּסֵק מִמֶּנּוּ שֵׁם צַדִּיק), thus His knowledge is eternal (נִמְצָא יְדִיעָתוֹ הִיא נִצְחִי), while his choice is temporary (וּבְחִירָתוֹ זְמַנִּית). And had Adam HaRishon not sinned (וְאִם לֹא חָטָא אָדָם הָרִאשׁוֹן), he would not have acquired that evil choice (לֹא הָיָה קוֹנֶה בְּחִירָה רָעָה הַהִיא), for he possessed Yechidah, Chayah, and Neshamah (שֶׁהָיָה אֶצְלוֹ יְחִידָה חַיָּה וּנְשָׁמָה), all of which were entirely good and holy (אֲשֶׁר כֻּלּוֹ טוֹב וְקֹדֶשׁ), and Holy of Holies (וְקֹדֶשׁ הַקֳּדָשִׁים). And these aspects would have departed in purity from the sinner (וְאֵלּוּ הַפְּרָטִים הָיוּ מִסְתַּלְּקִים בִּנְקִיּוּת מִן הַחוֹטֵא), namely from Adam HaRishon (דְּהַיְינוּ מִן אָדָם הָרִאשׁוֹן), and then the good choice would have departed (וְאָז הָלְכָה הַבְּחִירָה הַטּוֹבָה), which is compelled by its spark that is entirely good (הַמֻּכְרַחַת בְּנִיצוֹצָהּ שֶׁכֻּלָּהּ טוֹב), and the evil choice, which is compelled, would have come (וּבָאָה הַבְּחִירָה הָרָעָה הַמֻּכְרַחַת), while the good choice would have been pushed into a corner for him (וּבְחִירָה טוֹבָה נִדְחֶקֶת בְּקֶרֶן זָוִיּוֹת אֶצְלוֹ). And from that day onward (וּמֵאוֹתוֹ הַיּוֹם), it became dependent upon the good thought present in the union of human beings (נִתְלֵית בְּמַחֲשָׁבָה טוֹבָה שֶׁל זִוּוּג בְּנֵי אָדָם). That which previously had been the compelled side of good, together with evil choice (מַה שֶׁהָיָה קֹדֶם מֻכְרַחַת צַד הַטּוֹב וּבְחִירָה רָעָה), was forced to contract and the opposite came about (הֻצְרְכָה לְהִתְקַמֵּץ נַעֲשָׂה אַפְּכָא). And when I come to explain knowledge and free choice (וּכְשֶׁאָבוֹא לְבָאֵר הַיְדִיעָה וְהַבְּחִירָה), with the assistance of Kudsha Berikh Hu and His Shekhinta (בְּסִיַּעְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), I shall place before you a Ma’amar [Discourse] from the Zohar (אַצִּיג לְפָנֶיךָ מַאֲמָר אֶחָד מִן הַזֹּהַר), in which all the words of this secret will be explained (אֲשֶׁר בּוֹ יְפוֹרַשׁ כָּל דִּבְרֵי הַסּוֹד הַזֶּה), to its furthest extent (עַד קִצֵּהוּ).

And this Ma’amar [Discourse] is incomplete (וְהַמַּאֲמָר הַזֶּה הוּא חָסֵר), in the Zohar, Parashat Vayera (בַּזֹּהַר פָּרָשַׁת וַיֵּרָא), on the first verse, “And He appeared to him” (עַל פָּסוּק רִאשׁוֹן וַיֵּרָא אֵלָיו) (Genesis 18:1). “Rabbi Shimon said: The Holy One Blessed Be He showed Avraham every generation and its expounders” (אָמַר רַבִּי שִׁמְעוֹן שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם דּוֹר דּוֹר וְדוֹרְשָׁיו), “Rabbi Yosei said...” (אָמַר רַבִּי יוֹסֵי...), and its entire subject concerns knowledge and free choice (וְכָל עִנְיָנוֹ הוּא עַל הַיְדִיעָה וְהַבְּחִירָה), and they did not grasp the secret of the matter (וְלֹא עָמְדוּ עַל סוֹד הַדָּבָר), until Adam HaRishon came in the form of an Elder (עַד שֶׁבָּא אָדָם הָרִאשׁוֹן בִּדְמוּת חַד סָבָא), and revealed this secret to them (וְגִלָּה לָהֶם הַסּוֹד הַזֶּה). And Rabbi Shimon said concerning him (וְאָמַר רַבִּי שִׁמְעוֹן עָלָיו): “There is none like him in wisdom among all the creatures that the Holy One Blessed Be He created” (דְּלֵית כְּוָתֵיהּ בְּחָכְמְתָא בְּכָל בְּרִיָּין דְּבָרָא קב״ה), “because he was the work of His hands” (בְּגִין דְּהֲוָה יְצִיר כַּפָּיו). And from Hashem I ask forgiveness (וּמִי״י אֶשְׁאַל הַמְּחִילָה), that I have revealed the furnace of the world (שֶׁגִּלִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם). And Hashem desires, for the sake of His righteousness, to magnify Torah and make it glorious (וַי״י חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר) (Isaiah 42:21), within my heart (בְּלִבִּי), and within the heart of all who take refuge in my shadow (וּבְלֵב כָּל הַחוֹסִים בְּצִלִּי), to shine before Kudsha Berikh Hu and His Shekhinta (לְהָאִיר לִפְנֵי קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). “In his shadow I delighted and sat, and his fruit was sweet to my palate” (בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי) (Song of Songs 2:3), from the new teachings of Orayta (מֵאוּלְפִין חַדְתִין דְּאוֹרַיְיתָא), of the Head of the Academy of Gan Eden (שֶׁל רֵישׁ אַקָדֶמְיָה דְּגַן עֵדֶן), who is Kudsha Berikh Hu Himself (שֶׁהוּא קב״ה בְּעַצְמוֹ). “I shall draw water from the springs of salvation” (אֶשְׁאַב מַיִם מִמַּעַיְנֵי הַיְשׁוּעָה) (Isaiah 12:3). “Open my eyes that I may behold wonders from Your Torah” (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ) (Psalms 119:18). “For man are the arrangements of the heart, but from Hashem is the answer of the tongue unto us” (לְאָדָם מַעַרְכֵי לֵב וּמֵי״י מַעֲנֵה לָשׁוֹן אֵלֵינוּ) (Proverbs 16:1).. Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).