Chapter Eight (פֶּרֶק שְׁמִינִי)

And know (וְדַע), that at the time when the thighs ascended to be included within the arms (בְּשָׁעָה שֶׁעָלוּ הַשּׁוֹקַיִם לְהִכָּלֵל בַּזְּרוֹעוֹת), in that ascent they raised with them the light of the shattered vessels mentioned above (בְּאוֹתָהּ הָעֲלִיָּה הֶעֱלוּ עִמָּהֶם הָאוֹר שֶׁל הַכֵּלִים הַנִּשְׁבָּרִים הַנִּזְכָּרִים לְעֵיל), and the explanation is (וּפֵירוּשׁוֹ), that they were unable to raise all the sparks of purity completely (שֶׁלֹּא יָכְלוּ לְהַעֲלוֹת כָּל נִיצוֹצֵי טָהֳרָה לְגַמְרֵי). For if so (דְּאִם כֵּן), the world would have been completely rectified (הָיָה הָעוֹלָם מְתֻקָּן לְגַמְרֵי), and there would have been no need for rectification (וְלֹא הָיָה צָרִיךְ תִּיקּוּן), to extract the sparks of purity that are in the hands of the Klipot (לְהוֹצִיא נִיצוֹצֵי טָהֳרָה שֶׁבְּיַד הַקְּלִיפּוֹת), and there would have been no Evil Inclination in the world (וְלֹא הָיָה יֵצֶר הָרָע בָּעוֹלָם), and the sacrifices of the dead (זִבְחֵי מֵתִים) (Psalms 106:28), namely the Klipot (הַקְּלִיפּוֹת), would have been as they will be in the future (כְּמוֹ שֶׁיִּהְיוּ לֶעָתִיד). Rather (אֶלָּא), they raised with them only a portion (הֶעֱלוּ עִמָּהֶם קְצָת), the most elevated and choicest part of the supernal light (הַיּוֹתֵר מְעוּלֶּה וּמְשֻׁבָּח מֵהָאוֹר הָעֶלְיוֹן), and sparks of purity remained there (וְנִשְׁאַר שָׁם נִיצוֹצֵי טָהֳרָה), within the broken vessels (בְּתוֹךְ הַמָּאנִין תְּבִירִין), to be vitality for the Klipot (לִהְיוֹת חַיּוּת לַקְּלִיפּוֹת), until the time that the verse will be fulfilled (עַד זְמַן שֶׁיִּתְקַיֵּים פָּסוּק), and I will remove his prey from his mouth, and nations shall no longer stream to him (וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו וְלֹא יִנְהֲרוּ עוֹד אֵלָיו גּוֹיִם) (Jeremiah 51:44). And this is the secret of the statement concerning the calf (וְזֶהוּ סוֹד אֲמִירַת הָעֵגֶל), these are your gods, O Yisrael (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל) (Exodus 32:4), for there is within it a spark of holiness (כִּי יֵשׁ בּוֹ נִיצוֹץ קְדוּשָּׁה) [Shelah, Amsterdam edition, 191b] ([הַשְּׁלָ״ה אַמְסְטֶרְדָּם קצ״א ב]), and this is sufficient (וְדַי בָּזֶה).

It emerges for us from our present discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that from that choicest portion of the light (שֶׁאוֹתוֹ הַחֵלֶק הָאוֹר הַמְעוּלֶּה), from the drops, sparks, and purity (מִן טִפִּין וְנִיצוֹצִי וְטָהֳרָה), was built the existence of Ze’ir Anpin and his Nukvah (נִבְנָה מִמֶּנּוּ מְצִיאוּת זְעֵיר וְנוּקְבֵיהּ), through the union of Abba and Imma (בְּחִבּוּר אַבָּא וְאִמָּא), and she was impregnated by them, three within three (וְהָיְתָה מְעוּבֶּרֶת מֵהֶם תְּלַת גּוֹ תְּלַת), as we shall explain in detail, with Heavenly assistance (כַּאֲשֶׁר נְבָאֵר בִּפְרָטוּת בְּסִיַּעְתָּא דִשְׁמַיָּא). And do not wonder at the matters we have written (וְאַל תִּתְמַהּ בַּדְּבָרִים שֶׁכָּתַבְנוּ), concerning cooking, the two eggs [testicles], the drop, and the like (מִבִּישּׁוּל וּתְרֵין בֵּיעִין וְטִפָּה וְכַיּוֹצֵא בָהֶם), for permission has already been given to us (כִּי כְּבָר נִתַּן לָנוּ רְשׁוּת), as is evident from the words of Iyov when he said (כַּנִּרְאֶה בְּדִבְרֵי אִיּוֹב בְּאוֹמְרוֹ), and from my flesh I shall behold God (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). And our Sages of blessed memory said (וְרז״ל אָמְרוּ), the Torah speaks in the language of man (דִּבְּרָה תוֹרָה לְשׁוֹן בְּנֵי אָדָם) (Berachot 31b / Yevamot 71a).

And know (וְדַע), that all the operations that we have mentioned and that we shall mention (שֶׁכָּל הַפְּעוּלוֹת שֶׁאָמַרְנוּ וְשֶׁנֹּאמַר), are all Names performing different operations according to their level (הֵם כֻּלָּם שֵׁמוֹת פּוֹעֲלִים פְּעוּלוֹת מְשֻׁנוֹת כְּפִי מַדְרֵגָתָם). Meaning (רָצָה לוֹמַר), that when we say a mixed drop (שֶׁכְּשֶׁנֹּאמַר טִפָּה מְעוֹרֶבֶת), we mean letters of Names mixed together (הַיְינוּ אוֹתִיּוֹת שֶׁל שֵׁמוֹת מְעוֹרָבִים), such that the letters of each Name are not joined in their proper order (שֶׁלֹּא נִתְחַבְּרוּ אוֹתִיּוֹת שֶׁל כָּל שֵׁם עַל הַסֵּדֶר), rather all are mixed together (אֶלָּא כֻּלָּם מְעוֹרָבִים יַחַד), and no Name is recognizable on its own (וְלֹא נִכָּר שׁוּם שֵׁם לְעַצְמוֹ). And when we say (וּכְשֶׁנֹּאמַר), Arich Anpin stretched out His right hand and took this drop (א״א פָּשַׁט יַד יְמִינוֹ וְלָקַח טִפָּה זוֹ), it means (הוּא), one Name within the Chesed of Arich Anpin (שֵׁם אֶחָד שֶׁבַּחֶסֶד שֶׁל אֲרִיךְ אַנְפִּין), which takes these mixed Names (שֶׁלוֹקֵחַ הַשֵּׁמוֹת הַלָּלוּ הַמְעוֹרָבִים), and brings them into the brain of Abba (וּמַכְנִיס אוֹתָם בְּמוֹחַ שֶׁל אַבָּא), for within that brain is one great Name (שֶׁיֵּשׁ בַּמּוֹחַ הַנִּזְכָּר שֵׁם אֶחָד גָּדוֹל), which takes these Names and arranges them (שֶׁלוֹקֵחַ הַשֵּׁמוֹת הַלָּלוּ וּמְסַדֵּר אוֹתָם), and brings them down through the spinal cord (וּמוֹרִיד אוֹתָם דֶּרֶךְ חוּט הַשִּׁדְרָה), in which one Name is written along the length of the spine (שֶׁבּוֹ שֵׁם אֶחָד כָּתוּב בְּאֹרֶךְ הַשִּׁדְרָה), as is seen in the Zohar, Parashat Pekudei, concerning the Heikhalot [Palaces] (כַּנִּרְאֶה בַּזֹּהַר פָּרָשַׁת פְּקוּדֵי בְּהֵיכָלוֹת). And when we say that they descended into the two eggs [testicles] of the Yesod of Abba (וּכְשֶׁנֹּאמַר שֶׁיָּרְדוּ לְתוֹךְ תְּרֵי בֵּיעֵי שֶׁל יְסוֹד שֶׁל אַבָּא), there are two Names there (יֵשׁ שָׁם שְׁתֵּי שֵׁמוֹת), which possess the power to cook these Names (שֶׁיֵּשׁ בָּהֶם כֹּחַ לְבַשֵּׁל הַשֵּׁמוֹת הָאֵלּוּ), and to refine them (וּלְבָרְרָם), so that each becomes recognizable on its own (שֶׁיִּהְיוּ נִכָּרִים כָּל אֶחָד לְעַצְמוֹ), and to separate the letters that are not needed for these Names (וּלְהַבְדִּיל הָאוֹתִיּוֹת שֶׁאֵינָם לְצוֹרֶךְ אֵלּוּ הַשֵּׁמוֹת).

And the explanation of these matters is (וּפֵירוּשָׁן שֶׁל דְּבָרִים אֵלּוּ הֵן), that when these lights of Ze’ir Anpin descended below in the Shattering (הֱיוֹת שֶׁכְּשֶׁיָּרְדוּ בִּשְׁבִירַת אֵלּוּ הָאוֹרוֹת שֶׁל ז״א לְמַטָּה), which are Names (שֶׁהֵם שֵׁמוֹת), and from them were formed the roots of the Klipot and the judgments (וְנִתְהַוּוּ מֵהֶם שֹׁרֶשׁ הַקְּלִיפּוֹת וְהַדִּינִין), as you know (כַּאֲשֶׁר יָדַעְתָּ), from these names of the Klipot and the judgments (מֵאֵלּוּ הַשֵּׁמוֹת הַקְּלִיפּוֹת וְהַדִּינִין), other names emerged from them (יָצְאוּ שֵׁמוֹת אֲחֵרִים מֵהֶם), and attached themselves to the Names of holiness mentioned above (וְנִדְבְּקוּ בַּשֵּׁמוֹת הַקְּדוּשָּׁה הָאֲמוּרִים לְמַעְלָה). And also (וְגַם), when we said above, the power of the names of the Klipot and the judgments (כֹּחַ שֵׁמוֹת הַקְּלִיפּוֹת וְהַדִּינִין), although the Klipot did not yet exist (הֲגַם שֶׁאֵין קְלִיפּוֹת עֲדַיִן), nevertheless the root of the Klipot [shells] existed (מִכָּל מָקוֹם שֹׁרֶשׁ הַקְּלִיפּוֹת הָיָה), in which the Klipot existed potentially (שֶׁבּוֹ הָיוּ הַקְּלִיפּוֹת בְּכֹחַ), and had Adam haRishon not sinned (וְאִלּוּלֵי חָטָא אָדָם הָרִאשׁוֹן), they would never have emerged into actuality (לֹא הָיוּ יוֹצְאוֹת לַפּוֹעַל). And if you say (וְאִם תֹּאמַר), if the Klipot were not yet actualized (וְאִם לֹא הָיוּ הַקְּלִיפּוֹת בְּפוֹעַל), how did Adam haRishon sin, since there was no Evil Inclination in the world (אֵיךְ חָטָא אָדָם הָרִאשׁוֹן שֶׁלֹּא הָיָה יֵצֶר הָרָע בָּעוֹלָם), rather (אֶלָּא), the judgments that came from the Shattering of the Vessels (כִּי הַדִּינִין הַבָּאִים מִשְּׁבִירַת הַכֵּלִים), found the body of the serpent prepared to receive them (מָצְאוּ הַגּוּף שֶׁל הַנָּחָשׁ מוּכָן לְקַבְּלָם). And after they separated from Ze’ir Anpin (וְאַחַר שֶׁנִּפְרְדוּ מִז״א), through the power of the cooking of the two eggs [testicles] of the Yesod of Abba (מִכֹּחַ הַבִּישּׁוּל שֶׁל תְּרֵי בֵּיעֵי שֶׁל יְסוֹד אַבָּא), and descended below (וְיָרְדוּ לְמַטָּה), they found no resting place for the sole of their foot (וְלֹא מָצְאוּ מָנוֹחַ לְכַף רַגְלָם), until the serpent came into being (עַד שֶׁנִּתְהַוָּה הַנָּחָשׁ), concerning whom it is said, he shall bruise your head (שֶׁהוּא הוּא יְשׁוּפְךָ רֹאשׁ) (Genesis 3:15), and he is the most prepared to receive these judgments (וְהוּא הַיּוֹתֵר מוּכָן לְקַבֵּל אֵלּוּ הַדִּינִים), as we shall explain with the help of Hashem and His salvation (כַּאֲשֶׁר נְפָרֵשׁ בְּעֶזְרַת ה׳ וּבִישׁוּעָתוֹ). And this is the explanation of these matters (וְזֶה הוּא פֵּירוּשָׁן שֶׁל דְּבָרִים), that all Divine things, whether spiritual or physical (שֶׁכָּל הַדְּבָרִים הָאֱלֹהִיִּים בֵּין רוּחָנִיִּים בֵּין גַּשְׁמִיִּים), are all made through the two hundred and thirty-one gates mentioned above (כֻּלָּם נַעֲשׂוּ עַל יְדֵי רל״א שְׁעָרִים הַנִּזְכָּרִים לְמַעְלָה), which are the two hundred and thirty-one gates from which the Torah is built (שֶׁהֵם רל״א שְׁעָרִים שֶׁהַתּוֹרָה נִבְנֵית מֵהֶם).

And know (וְדַע), that these letters are divided into six parts (שֶׁאֵלּוּ הָאוֹתִיּוֹת מִתְחַלְּקוֹת לְשִׁשָּׁה חֲלָקִים), namely (הַיְינוּ), the twelve simple letters (י״ב פְּשׁוּטוֹת), and the seven double letters, which are [Bet-Gimel-Dalet Kaf-Peh-Resh-Tav] (וְז׳ כְּפוּלוֹת שֶׁהֵם בג״ד כפר״ת), and the three letters Aleph-Mem-Shin are divided into three parts (וְג׳ אוֹתִיּוֹת אמ״ש מִתְחַלְּקוֹת לִשְׁלֹשָׁה חֲלָקִים), Chesed, Din, and Rachamim [Kindness, Judgment, and Mercy] (חֶסֶד דִּין וְרַחֲמִים). And the letters MNTZPKH (וְאוֹתִיּוֹת מנצפ״ך), are harsher judgment than all of them (הֵם יוֹתֵר דִּין קָשֶׁה מִכֻּלָּם), and from them Mem-Nun is harsher than all of them (וּמֵהֶם מ״ן יוֹתֵר קָשֶׁה מִכֻּלָּם), and from it the serpent came into being (וּמִמֶּנָּה נִתְהַוָּה הַנָּחָשׁ), and it itself is the form of a serpent (וְהִיא עַצְמָהּ צוּרַת נָחָשׁ), and likewise the serpent is harsher judgment than all the animals (וְכֵן גַּם הַנָּחָשׁ יוֹתֵר דִּין קָשֶׁה מִכָּל הַחַיּוֹת). And the letters MNTZPKH (וְאוֹתִיּוֹת מנצפ״ך), are the extension of the Five Gevurot (הֵם הַהִתְפַּשְּׁטוּת שֶׁל ה׳ גְּבוּרוֹת), and their root is called in the Zohar Butzina deKardinuta [Hard Spark] (וְשָׁרְשָׁם נִקְרָא בַּזֹּהַר בּוּצִינָא דְקַרְדִּינוּתָא), and they equal two hundred and eighty (וְהֵם עוֹלִים פ״ר), and likewise Sandalfon equals two hundred and eighty (וְכֵן עוֹלֶה סַנְדַלְפוֹ״ן), who is the Angel of the Forest (שֶׁהוּא מַלְאַךְ הַיַּעַר), and its calculation is thus (וְחֶשְׁבּוֹנוֹ הָכִי), as hinted in the verse (כִּנְרָמָז בַּפָּסוּק), I have eaten my forest with my honey (אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי) (Song of Songs 5:1), as we shall explain with the help of Hashem and His salvation (כַּאֲשֶׁר נְפָרֵשׁ בְּעֶזְרַת ה׳ וּבִישׁוּעָתוֹ).

And the serpent came into being from the dross of this Nun (וְהַנָּחָשׁ נִתְהַוָּה מִשּׁוּסְפִיתָא דְנוּ״ן דָא), as we shall explain in the World of Asiyah (כַּאֲשֶׁר נְפָרֵשׁ בְּעוֹלָם הָעֲשִׂיָּה), with the help of the Rock and His salvation (בְּעֶזְרַת הַצּוּר וִישׁוּעָתוֹ). And because those powers of judgment were attached to Ze’ir Anpin and his Nukvah (וּלְהִיוֹת שֶׁאוֹתָם כֹּחוֹת הַדִּינִים שֶׁהָיוּ דְבוּקִים בִּזְעֵיר וְנוּקְבֵיהּ), desiring to be purified and sanctified (לִהְיוֹתָם תְּאֵבִים לְהִטָּהֵר וּלְהִתְקַדֵּשׁ), and because they were separated and cast below (וּלְהִיוֹת שֶׁהוּפְרְדוּ וְהֻשְׁלְכוּ לְמַטָּה), they found no rest except in this serpent (לֹא מָצְאוּ מָנוֹחַ כִּי אִם בַּנָּחָשׁ הַזֶּה). And when these judgments came to rest in the serpent (וּבְנוּחַ אֵלּוּ הַדִּינִין בַּנָּחָשׁ), the serpent became jealous of Adam because of Chavah (נִתְקַנֵּא הַנָּחָשׁ בְּאָדָם בְּסִבַּת חַוָּה), and cast contamination into her (וְהֵטִיל בָּהּ זוֹהֲמָא), and afterward persuaded her to eat the fruit (וְאַחַר כָּךְ הִשִּׂיאָהּ לֶאֱכוֹל הַפְּרִי). And when she saw that she had fallen into the net of the Evil Inclination (וּכְשֶׁרָאֲתָה שֶׁהִיא נָפְלָה בְּרֶשֶׁת יֵצֶר הָרָע), she sought to cause Adam also to fall (בִּקְשָׁה לְהַפִּיל גַּם אֶת אָדָם), and she gave him to eat, and he ate (וְנָתְנָה לוֹ לֶאֱכוֹל וְאָכַל), as it is written (דִּכְתִיב), and she also gave to her husband with her, and he ate (וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל) (Genesis 3:6). And after he ate without his knowledge (וְאַחַר שֶׁאֲכָלָם בִּלְתִּי יְדִיעָתוֹ), he returned and ate them with his knowledge (חָזַר וְאָכָלָם עִם יְדִיעָתוֹ), because immediately the Evil Inclination gained dominion over him (מִפְּנֵי כִּי תֵכֶף שָׁלַט בּוֹ יֵצֶר הָרָע). And after he ate those Five Gevurot that had been sweetened within the Five Chesadim (וְאַחַר שֶׁאָכַל אוֹתָם ה׳ גְּבוּרוֹת שֶׁהָיוּ מְמוּתָּקִים בְּה׳ חֲסָדִים), the Gevurot returned to their full strength (חָזְרוּ לְתָקְפָּם הַגְּבוּרוֹת), and when the fruit entered his belly (וּכְשֶׁנִּכְנַס הַפְּרִי בְּבִטְנוֹ), immediately the Evil Inclination came into being within him (מִיָּד נִתְהַוָּה בוֹ יֵצֶר הָרָע). And she also fed the living creatures (וְהִיא הֶאֱכִילָה גַּם כֵּן לְבַעַל חַי), and they all fell into her net (וְנָפְלוּ כֻלָּם בְּרִשְׁתָּהּ), except for one bird whose name is Chol [the phoenix] (חוּץ מֵעוֹף אֶחָד שֶׁשְּׁמוֹ חוֹל) (Bereshit Rabbah 19:5 / Sanhedrin 108b), concerning which it is written (דִּכְתִיב), and like the Chol [the phoenix] shall I multiply days (וְכַחוֹל אַרְבֶּה יָמִים) (Job 29:18). And this was the beginning of the Evil Inclination in the world in actuality (וְזֶהוּ הַתְחָלַת יֵצֶר הָרָע בָּעוֹלָם בְּפוֹעַל), and from this the Klipot and the Sitra Achra came into being (וּמִזֶּה נִתְהַוּוּ הַקְּלִיפּוֹת וְסִטְרָא אָחֳרָא), for until now the judgments were not actualized (כִּי עַד עַתָּה לֹא הָיוּ הַדִּינִין בְּפוֹעַל), and the Klipot [shells] existed only potentially in a very subtle form (וְהַקְּלִיפּוֹת הָיוּ בְּכֹחַ דַּק מְאֹד), such that they were not visible at all (שֶׁלֹּא הָיוּ נִרְאִים כְּלָל).

The ancient masters of wisdom gave a parable concerning it (מָשָׁל מָשְׁלוּ בוֹ בַּעֲלֵי הַחָכְמָה הַקַּדְמוֹנִים), of a wick that continually draws from oil (לַפְּתִילָה הַשּׁוֹאֶבֶת מִן הַשֶּׁמֶן תָּמִיד), and when they wish to extinguish it (וּכְשֶׁרוֹצִים לְכַבּוֹתָהּ), they immerse it in that very oil from which it had been drawing (שׁוֹקְעִין אוֹתָהּ בְּאוֹתוֹ שֶׁמֶן שֶׁהָיָה שׁוֹאֵב), and this is its cessation (וְזוֹ הִיא אֲפִיסָתָהּ), for it can no longer shine outward (שֶׁלֹּא הָיְתָה יְכוֹלָה לְהָאִיר מִבַּחוּץ), to produce offspring after its likeness and image (לְהַעֲמִיד תּוֹלָדוֹת כִּדְמוּתוֹ וּכְצַלְמוֹ). As our Rabbis of blessed memory said (כְּאָמְרָם ז״ל), Adam haRishon was begetting Shedin, Ruchin, and Lillin [demons, spirits, and night-spirits] (אָדָם הָרִאשׁוֹן הָיָה מוֹלִיד שֵׁדִין רוּחִין וְלִילִין) (Eruvin 18b / Bereshit Rabbah 24:7). Through his sin (עַל יְדֵי חֶטְאוֹ), the judgments became mixed together (נִתְעָרְבוּ הַדִּינִין), and the Klipot emerged into actuality (וְיָצְאוּ הַקְּלִיפּוֹת לַפּוֹעַל), and they prosecuted against holiness (וְקִטְרְגוּ עַל הַקְּדוּשָּׁה), as the verse says (כְּמוֹ שֶׁאָמַר הַפָּסוּק), he shall bruise your head and you shall bruise his heel (הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3:15).

The explanation is (פֵּירוּשׁ), that because strife was born into the world (שֶׁלְּהִיוֹת שֶׁנּוֹלְדָה קְטָטָה בָּעוֹלָם), and the Klipot desire to draw sustenance from holiness (וְהַקְּלִיפּוֹת רוֹצוֹת לִינַק מִן הַקְּדוּשָּׁה), they have dominion only over the heel of holiness (וְאֵינָן שׁוֹלְטוֹת כִּי אִם בֶּעָקֵב הַקְּדוּשָּׁה), while holiness desires to remove the sparks of holiness swallowed within the head of the Klipot (וְהַקְּדוּשָּׁה רְצוֹנָהּ לְהָסִיר נִיצוֹצוֹת הַקְּדוּשָּׁה הַבְּלוּעוֹת בְּרֹאשׁ הַקְּלִיפּוֹת). And your sign is (וְסִימָנָיךְ), evil, which is head and heel (רַע שֶׁהוּא ר׳אשׁ ע׳קֵב).

In this sin (בָּזֶה חָטָא), Er, the firstborn of Yehudah (עֵ״ר בְּכוֹר יְהוּדָה), whose name was Er (שֶׁהָיָה שְׁמוֹ עֵ״ר), namely (דְּהַיְינוּ), heel-head (ע׳קֵב ר׳אשׁ), to indicate (לְהוֹרוֹת), that the heel of holiness rules over the head of the Klipot (שֶׁעֲקֵב הַקְּדוּשָּׁה שׁוֹלֶטֶת בְּרֹאשׁ הַקְּלִיפּוֹת), to remove his prey from his mouth (לְהָסִיר בִּלְעוֹ מִפִּיו). As it is written (כִּדְכְתִיב), You shattered the heads of the Dragons upon the waters (שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם) (Psalms 74:13), meaning (כְּלוֹמַר), that He shatters the heads of the Klipot concerning the waters (שֶׁמְּשַׁבֵּר רָאשֵׁי הַקְּלִיפּוֹת עַל עִסְקֵי הַמַּיִם), which are drops of Chesed swallowed within the heads of the Klipot (שֶׁהֵם טִפִּין שֶׁל חֶסֶד הַבְּלוּעִים בְּרֹאשׁ הַקְּלִיפּוֹת), which are called Taninim [Dragons] (שֶׁנִּקְרְאוּ תַנִּינִם), written defectively (חָסֵר), to indicate the head of this Klipah (לְהוֹרוֹת עַל רֹאשׁ הַקְּלִיפָּה הַזֹּאת). For Rashbi said (שֶׁאָמַר רשב״י), in Parashat Bo (בְּפָרָשַׁת בֹּא), concerning this very verse (בַּפָּסוּק הַזֶּה עַצְמוֹ), that these Taninim [Dragons] have an opening in their head (שֶׁאֵלּוּ הַתַּנִּינִם יֵשׁ נֶקֶב בְּרֹאשָׁם), to allude to a receptacle that they possess in their head (לִרְמוֹז אֶל בֵּית קִבּוּל שֶׁיֵּשׁ לָהֶם בְּרֹאשָׁם), through which to draw the abundance from the heel of holiness (לִשְׁאֹב הַשֶּׁפַע מֵעֲקֵב הַקְּדוּשָּׁה). And Er, the firstborn of Yehudah (וְעֵר בְּכוֹר יְהוּדָה), did not do so (לֹא עָשָׂה כֵן), but spilled it upon the earth (אֶלָּא שִׁחֵת אַרְצָה), and strengthened the Klipot (וְהִגְבִּיר הַקְּלִיפּוֹת), by spilling the abundance of the Holy Covenant upon the earth (בְּשָׁפְכוֹ הַשֶּׁפַע שֶׁל בְּרִית קֹדֶשׁ אַרְצָה), into the hands of the Klipot (בִּידֵי הַקְּלִיפּוֹת), and caused the head of the Klipot to rule over the heel of holiness (וְעָשָׂה שֶׁרֹאשׁ הַקְּלִיפּוֹת שָׁלַט בְּעָקֵב הַקְּדוּשָּׁה), and from this evil came into being (וְנִתְהַוָּה מִמֶּנּוּ רַע), namely (דְּהַיְינוּ), that he transformed Er into Ra [Evil] (שֶׁהָפַךְ עֵר לְרַע), and Hashem put him to death (וַהֲמִיתוֹ ה׳), for He rules over the Tree of Death (שֶׁהוּא הַשַּׁלִּיט אִילָנָא דְמוֹתָא), and therefore he became attached to death (וְלָזֶה נִדְבַּק בַּמָּוֶת).

Behold, before you (הֲרֵי לְפָנֶיךָ), that because of the sin of Adam haRishon (שֶׁבִּשְׁבִיל חֵטְא אָדָם הָרִאשׁוֹן), all the aforementioned matters came into being (נִתְהַוּוּ כָּל הַדְּבָרִים הַנִּזְכָּרִים). And know (וְדַע), that the Five Gevurot (כִּי ה׳ גְּבוּרוֹת), are five Havayot vocalized with the vowels of Elohim (הֵם ה׳ הֲוָיוֹת בְּנִקּוּד אֱלֹהִ״ם), which equal one hundred and thirty (שֶׁעוֹלִים ק״ל), and therefore Adam sat in the River Gichon up to his neck for one hundred and thirty years (וְלָזֶה יָשַׁב אָדָם בְּנָהָר גִּיחוֹן עַד צַוָּארוֹ ק״ל שָׁנָה) (Pirkei De-Rabbi Eliezer 20), corresponding to these Five Gevurot that he corrupted (כְּמִנְיַן אֵלּוּ ה׳ גְּבוּרוֹת שֶׁקִּלְקֵל). And even so (וְעִם כָּל זֶה), they were not properly rectified (לֹא נִתְקְּנוּ כָּרָאוּי), for when the wicked Lilith saw the greatness of his corruption (כִּי לִילִית הָרְשָׁעָה כְּשֶׁרָאֲתָה גֹּדֶל קִלְקוּלוֹ), she strengthened herself through her Klipot (נִתְגַּבְּרָה בִּקְלִיפּוֹתֶיהָ), and would come against Adam's will (וְהָיְתָה בָּאָה בְּעַל כָּרְחוֹ שֶׁל אָדָם), and become heated from him (וּמִתְחַמֶּמֶת מִמֶּנּוּ), and bear from him many Shedin, Ruchin, and Lillin [demons, spirits, and night-spirits] (וּמוֹלִידָה מִמֶּנּוּ כַּמָּה שֵׁדִין רוּחִין וְלִילִין). And therefore (וְלָזֶה), that one hundred and thirty was not properly rectified (לֹא נִתְקַן אוֹתוֹ הַק״ל כָּרָאוּי), and corresponding to this (וּכְנֶגֶד זֶה), we recite Vihi No’am [And Let the Pleasantness Be] every Motza’ei Shabbat [Conclusion of Shabbat] (אָנוּ אוֹמְרִים וִיהִי נֹעַם בְּכָל מוֹצָאֵי שַׁבָּת), for it contains one hundred and thirty words (שֶׁיֵּשׁ בּוֹ ק״ל תֵּבוֹת), together with the verse repeated by the Shaliach Tzibbur [Prayer Leader] (עִם הַפָּסוּק שֶׁחוֹזֵר [וְכוֹפֵל] הַשַּ״ץ).

And know (וְדַע), that one hundred and thirty equals Ayin [Eye] (שֶׁק״ל עוֹלֶה עַיִ״ן), corresponding to the Five Gevurot that he corrupted (כְּמִנְיַן ה׳ גְּבוּרוֹת שֶׁקִּלְקֵל), and there are also five Havayot of Chesadim (וְיֵשׁ גַּם כֵּן ה׳ הֲוָיוֹת חֲסָדִים), which likewise equal one hundred and thirty (שֶׁעוֹלִים גַּם כֵּן ק״ל), corresponding to Ayin [Eye] (כְּמִנְיַן עַיִ״ן), which are the two eyes (שֶׁהֵם שְׁתֵּי עֵינַיִם). And these are the two eyes that Er corrupted (וְהוּא שֶׁקִּלְקֵל עֵר שְׁתֵּי עֵינַיִם), five corresponding to five (חָמֵשׁ כְּנֶגֶד חָמֵשׁ), namely the five Havayot mentioned above (דְּהַיְינוּ חָמֵשׁ הֲוָיוֹת הַנִּזְכָּרִים). And therefore the verse says (וְלָזֶה אָמַר הַפָּסוּק), and Er was evil in the eyes of Hashem (רַע בְּעֵינֵי ה׳) (Genesis 38:7), evil in the two eyes (רַע בִּשְׁתֵּי עֵינַיִם), which are five corresponding to five (שֶׁהֵם חָמֵשׁ כְּנֶגֶד חָמֵשׁ), namely the five Havayot mentioned above (דְּהַיְינוּ חָמֵשׁ הֲוָיוֹת הַנִּזְכָּרִים). And at the time of the redemption (וּבִזְמַן הַגְּאֻלָּה), his eyes shall be like doves beside streams of water, washed with milk (עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב) (Song of Songs 5:12), for all of them will be Chesadim (שֶׁכֻּלָּם חֲסָדִים).

Behold before you (הֲרֵי לְפָנֶיךָ), how the Evil Inclination and the Klipot came into being through Adam haRishon (אֵיךְ נִתְהַוָּה יֵצֶר הָרָע וְהַקְּלִיפּוֹת עַל יְדֵי אָדָם הָרִאשׁוֹן), and this is one manner resembling what the Torah has spoken of (וְזֶהוּ אֹפֶן אֶחָד מֵעֵין שֶׁאָמְרָה תּוֹרָה), and likewise so are all the bodily limbs written in the Torah (וְכֵן כָּזֶה כָּל הָאֵיבָרִים הַגּוּפָנִיִּים הַכְּתוּבִים בַּתּוֹרָה). And know, my beloved and my companion (וְדַע אֲהוּבִי וְרֵעִי), that these are deep secrets and brief principles (כִּי אֵלּוּ הֵם סוֹדוֹת עֲמוּקִים וּכְלָלִים קְצָרִים), upon which the mysteries of the Torah stand and are built (שֶׁרָזֵי הַתּוֹרָה עוֹמֵד וְנִבְנֶה עֲלֵיהֶם), more desirable than gold and much fine gold (נֶחְמָדִים מִזָּהָב וּמִפַּז רָב) (Psalms 19:11), and sweeter than honey and the drippings of the comb (וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים) (Psalms 19:11).