Chapter Forty-Nine (פֶּרֶק אַרְבָּעִים וְתִשְׁעָה)

Since we have spoken of the soul of Moshe Rabbenu, peace be upon him, master of all the prophets (לִהְיוֹת שֶׁדִּבַּרְנוּ מִנִּשְׁמַת מֹשֶׁה רַבֵּנוּ ע״ה אֲדוֹן כָּל הַנְּבִיאִים), and the choicest of all the crowns of Adam haRishon (וּמֻבְחָר שֶׁבְּכָל הַכְּתָרִים שֶׁל אָדָם הָרִאשׁוֹן), which are called the Challah [choice portion] of the world (הַנִּקְרָאִים חַלָּתוֹ שֶׁל עוֹלָם) (Yerushalmi Shabbat, Chapter 2, Halakhah 6), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), it is fitting that we bring the passage from Parashat Shelach Lecha that we mentioned earlier concerning the matter (רָאוּי שֶׁנָּבִיא מַאֲמָר שֶׁל פָּרָשַׁת שְׁלַח לְךָ שֶׁהִקְדַּמְנוּ בָּעִנְיָן), the delight and enjoyment of the level of the soul of Moshe Rabbenu, peace be upon him (תַּעֲנוּג וַהֲנָאַת מַעֲלַת נַפְשׁוֹ שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה). Zohar haGadol, daf 78 (זֹהַר גָּדוֹל דַּף ע״ח), and this is its language (וְזֶה לְשׁוֹנוֹ): Meanwhile (אֲדֶהֲכִי), Rabbi Ilai arrived shining like the sun (הָא ר׳ אִילָעֵי אֲתָא נָהִיר כְּשִׁמְשָׁא), they said to him (אָמְרוּ לֵיהּ), we have heard a new Torah teaching (אוֹרַיְתָא חַדְתָּא שְׁמַעְנָא), he said to them (אָמַר לְהוֹן), certainly (וַדַּאי), and permission has been given to me to tell you words (וְרְשׁוּ יְהָבוּ לִי לְמֵימַר לְכוֹ מִלִּין), gather together as one at the entrance of the cave and sit (אִתְחַבְּרוּ כַּחֲדָא אַפּוּם מְעַרְתָּא וְיָתְבוּ), he said to them (אָמַר לְהוֹן), fortunate are you, for your Master has shown you a likeness of the supernal world (זַכָּאִין אַתּוּן דַּאֲחֲמֵי לְכוֹ מָארֵיכוֹן כְּגוַונָא דְעָלְמָא דִלְעֵילָא), and behold, you have no fear or dread (וְהָא לֵית לְכוֹ דְחִילוּ וְאֵימְתָנִי). They said (אָמְרוּ), certainly (וַדַּאי), the way of human beings has been forgotten from us (הָא אִתְנְשִׁי מִינָן אָרְחָא דִבְנֵי נָשָׁא), and astonishment is upon all that we have seen on this mountain (וְתַוְוהָא אִיהוּ עַל כָּל מָה דַּחֲמִינָן בְּהַאי טוּרָא). He said to them (אָמַר לְהוֹן), have you seen all these mountains (חֲמִיתוּן אִלֵּין טוּרַיָּא כֻּלְּהוּ), they are the heads of the academies of this people in the wilderness (רָאשֵׁי מְתִיבְתָּא לְעַמָּא דָא דְבְמִדְבְּרָא), and they have now merited what they did not merit in their lifetime (וְזָכוּ הַשְׁתָּא מַה דְּלָא זָכוּ בְּחַיֵּין). And all these heads of academies (וְאִלֵּין רֵישֵׁי מְתִיבְתָּא כֻּלְּהוּ), at the beginning of the months, on Shabbat, and on the festivals (בְּרֵישׁ יַרְחֵי וְשַׁבְּתָא וּמוֹעֲדַיָּא), gather near the mountain of Aharon the Kohen there (מִתְכַּנְשָׁא לְגַבֵּי טוּרָא דְאַהֲרֹן כַּהֲנָא תַּמָּן), and are aroused toward him (וּמִתְעָרֵי לְגַבֵּיהּ), and enter into his academy (וְעָאלִין גּוֹ מְתִיבְתָּא דִילֵיהּ), and are renewed there (וּמִתְחַדְּשִׁין תַּמָּן), through the purity of the holy dew that descends upon his head (בְּדַכְיוּ דְטַלָּא קַדִּישָׁא דְנָחִית עַל רֵישֵׁיהּ), and the abundant oil that flows upon him (וּמִשְׁחָא רַבָּא דְנָגִיד עֲלֵיהּ). And with him all of them are renewed (וְעִמֵּיהּ מִתְחַדְּשִׁין כֻּלְּהוּ), with renewals of the love of the Holy King (בְּחִדּוּשִׁין דִּרְחִימוּ דְמַלְכָּא קַדִּישָׁא), until this place is called the Academy of Love (עַד דְּאִקְרֵי הָכָא מְתִיבְתָּא דִּרְחִימוּתָא), and he receives in every academy (וְאִיהוּ נָטִיל בְּכָל מְתִיבְתָּא), in subtle hiddenness (בְּטְמִירוּ דַקִּיק). Meaning (רָצָה לוֹמַר), this dew that flows from the Dikna [Beard] of Aharon (הַטַּל הַזֶּה דְּנָגִיד מִדִּיקְנֵיהּ דְאַהֲרֹן), from Notzer [Preserver] and Nakeh [Cleaner] (נוֹצֵר וְנַקֵּה), travels through all the academies (נוֹסֵעַ בְּכָל מְתִיבְתִין), and all of them receive from it (וְכֻלָּם מְקַבְּלִים מִמֶּנּוּ), and attain the mysteries of the Torah through it (וּמַשִּׂיגִים רָזֵי הַתּוֹרָה עַל יָדוֹ).

Just as the order of study was in the days of Moshe Rabbenu, peace be upon him (כְּמוֹ שֶׁהָיָה סֵדֶר הַלִּמּוּד בִּימֵי מֹשֶׁה רַבֵּנוּ ע״ה), from the mouth of Gevurah [Might] to Moshe (מִפִּי הַגְּבוּרָה לְמֹשֶׁה), and he to Aharon (וְהוּא לְאַהֲרֹן), and Aharon to the elders (וְאַהֲרֹן לַזְּקֵנִים), and the elders to the prophets (וּזְקֵנִים לַנְּבִיאִים), so too this very day in Gan Eden (כָּךְ עוֹד הַיּוֹם הַזֶּה בְּגַן עֵדֶן), among the heads of the academies of Heaven (אֵצֶל רָאשֵׁי מְתִיבְתוֹת דִּרְקִיעָא), which is the academy of that youth (שֶׁהוּא מְתִיבְתָּא דְהַהוּא נַעַר), who includes within the lower Gan Eden many heads of academies (הַכּוֹלֵל בְּגַן עֵדֶן שֶׁל מַטָּה כַּמָּה רָאשֵׁי יְשִׁיבוֹת), who sit in his shade (הַיּוֹשְׁבִים בְּצִלּוֹ), and he is the head over all of them (וְהוּא רֹאשׁ עַל כֻּלָּם). And those souls that are in Beri’ah (וְאוֹתָם הַנְּשָׁמוֹת שֶׁהֵם בִּבְרִיאָה), are heads of academies (הֵם רָאשֵׁי יְשִׁיבוֹת), and all of them learn from the mouth of the Holy One, blessed be He, through Moshe Rabbenu, peace be upon him (וְכֻלָּם לוֹמְדִים מִפִּי קב״ה עַל יְדֵי מֹשֶׁה רַבֵּנוּ ע״ה), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), they soar like eagles into the academy of light, and it is the academy of Moshe (מִתְעַפְּפִין כְּנִשְׁרִין גּוֹ מְתִיבְתָּא דִנְהוֹרָא וְאִיהוּ מְתִיבְתָּא דְמֹשֶׁה). Which is Ze’ir Anpin (שֶׁהוּא ז״א), called the great luminary (הַנִּקְרָא הַמָּאוֹר הַגָּדוֹל), who illuminates Yehoshua bin Nun (הַמֵּאִיר לִיהוֹשֻׁעַ בִּן נוּן), whose face was like the face of the moon (אֲשֶׁר פָּנָיו כִּפְנֵי לְבָנָה), and the remaining generations are the smaller stars (וּשְׁאָר הַדּוֹרוֹת הֵם הַכּוֹכָבִים הַקְּטַנִּים), each one from the other (זֶה מִזֶּה), as he says in Ra’aya Meheimna [Faithful Shepherd] in many places (כְּאָמְרוֹ בַּזֹּהַר רַעְיָא מְהֵימְנָא בְּכַמָּה מְקוֹמוֹת). Therefore his dominion must exist in every generation (לָכֵן צָרִיךְ שֶׁיִּהְיֶה שָׁלְטָנוּתֵיהּ בְּכָל דּוֹר), to illuminate the stars (לְהָאִיר לַכּוֹכָבִים), as it is said (שֶׁנֶּאֱמַר), and the sun rises and the sun sets (וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ) (Ecclesiastes 1:5), meaning (רָצָה לוֹמַר), even though the sun has set and Moshe Rabbenu, peace be upon him, has already died (אַף עַל פִּי שֶׁבָּא הַשֶּׁמֶשׁ וּכְבָר מֵת מֹשֶׁה רַבֵּנוּ ע״ה), nevertheless the sun rises in hiddenness and in his reincarnation in every generation (מִכָּל מָקוֹם זָרַח הַשֶּׁמֶשׁ בְּטְמִירוּ וְגִלְגּוּלוֹ בְּכָל דּוֹר). Therefore our Rabbis of blessed memory said (לָכֵן אָמְרוּ רז״ל), one woman gave birth to six hundred thousand in a single womb (יָלְדָה אִשָּׁה אַחַת שִׁשִּׁים רִבּוֹא בְּכֶרֶס אֶחָד) (Zohar Bereshit 25a), for his reincarnation and his spark are in every generation and generation (כִּי גִּלְגּוּלוֹ וְנִיצוֹצוֹ בְּכָל דּוֹר וָדוֹר), and through his light he includes the entire generation (וְהוּא בְאוֹרוֹ כּוֹלֵל כָּל הַדּוֹר כּוּלּוֹ), and he illuminates them, as is known (וְהוּא הַמֵּאִיר לָהֶם כַּנּוֹדָע). And because Moshe and Aharon are in the secret of the Netzach and Hod of Abba and Imma (וּלְהִיוֹת שֶׁמֹּשֶׁה וְאַהֲרֹן הֵם בְּסוֹד נֵצַח וְהוֹד דְּאַבָּא וְאִמָּא), as we explained in the previous chapters (כַּאֲשֶׁר בֵּאַרְנוּ בַּפְּרָקִים הַקּוֹדְמִים), therefore it is impossible for Aharon to enter within the curtain and the veil of Moshe Rabbenu, peace be upon him (לָכֵן אִי אֶפְשָׁר לְאַהֲרֹן לִכָּנֵס לִפְנִים מִן הַפַּרְגּוֹד וְהַפָּרֹכֶת שֶׁל מֹשֶׁה רַבֵּנוּ ע״ה), except for Aharon alone (כִּי אִם [אַהֲרֹן] בִּלְחוֹדוֹ), and concerning him it is said (וְעָלָיו נֶאֱמַר), and he shall be your mouthpiece (וְהוּא יִהְיֶה לְךָ לְפֶה) (Exodus 4:16), for Moshe is within, from the Netzach of Abba (כִּי מֹשֶׁה מִבִּפְנִים מִנֵּצַח דְּאַבָּא), and Aharon is from the Hod of Imma, which is outside (וְאַהֲרֹן מֵהוֹד דְּאִמָּא שֶׁהוּא מִבַּחוּץ). For Moshe Rabbenu, peace be upon him, is concealed in his speech (כִּי מֹשֶׁה רַבֵּנוּ ע״ה נִסְתָּר בְּדִבּוּרוֹ), while Aharon is revealed (וְאַהֲרֹן מְגֻלֶּה), therefore it says (לָכֵן אוֹמֵר), and all stand outside and do not enter within, except Aharon alone (וְכוּלָּא קַיְימִי לְבַר וְלָא עָאלִין לְגוֹ, בַּר אַהֲרֹן בִּלְחוֹדוֹ), and according to the time they are called by name (וּכְפוּם שַׁעְתָּא אִקְרוּן בִּשְׁמָא), and there is no one who sees Moshe Rabbenu, peace be upon him (וְלֵית מַאן דְּחָמֵי לֵיהּ לְמֹשֶׁה רַבֵּינוּ ע״ה). For he has a veil spread before his face (דְּהָא אִיהוּ מַסְוֶה דְאַנְפּוֹי פָּרִיס קַמֵּיהּ), and seven Clouds of Glory surround him (וְשִׁבְעָה עַנְנֵי יְקָר סַחֲרָנֵיהּ), from the seven lower attributes of Abba and Imma that enclothe Ze’ir Anpin (מִן ז׳ תַּחְתּוֹנִיּוֹת דְּאַבָּא וְאִמָּא הַמַּלְבִישִׁים ז״א). Aharon stands within the lower curtain beneath Moshe Rabbenu, peace be upon him (אַהֲרֹן קָאִים גּוֹ פַּרְגּוֹדָא דִלְתַתָּא מִן מֹשֶׁה רַבֵּנוּ ע״ה), and the curtain separates and does not separate between them (וּפַרְגּוֹדָא פָּסִיק וְלָא פָסִיק בֵּינַיְיהוּ). Meaning (רָצָה לוֹמַר), by virtue of the union between Abba and Imma (מִכֹּחַ הַיִּחוּד שֶׁבֵּין אַבָּא וְאִמָּא), there is not much separation between them (אֵין הֶפְסֵק הַרְבֵּה בֵּינֵיהֶם), only a little (אֶלָּא מְעַט), corresponding to the superiority of the light of the vessel of Abba over the vessel of Imma (שֶׁל עֵרֶךְ יִתְרוֹן אוֹר כְּלִי אַבָּא עַל כְּלִי אִמָּא), and therefore the Zohar says in the Idra [Assembly] (וְלָזֶה אוֹמֵר הַזֹּהַר בָּאִדְרָא), Abba is more concealed (אַבָּא טָמִיר יַתִּיר), for Chesed is more concealed (כִּי הַחֶסֶד נִסְתָּר יוֹתֵר), and therefore there is a curtain that somewhat separates (וְלָכֵן יֵשׁ פַּרְגּוֹד קְצָת מַפְסִיק), for Abba is entirely Chesed and Imma is Gevurah (כִּי אַבָּא כּוּלּוֹ חֶסֶד וְאִמָּא גְּבוּרָה). But all the heads of the academies are outside this curtain (אֲבָל כָּל רֵישֵׁי מְתִיבְתָא לְבַר מִפַּרּוֹכְתָּא דְפַרְגּוֹדָא דָא), and all the others are outside those clouds (וְכָל שְׁאָר לְבַר מֵאִינוּן עַנְנִין). Meaning (רָצָה לוֹמַר), all the other disciples of the heads of the academies are outside the seven clouds (כָּל שְׁאָר תַּלְמִידֵי דְּרֵישָׁא מְתִיבְתָא לַחוּץ מִז׳ עֲנָנִים), but the heads of the academies are outside the curtain and within the seven clouds (אֲבָל הָרָאשֵׁי יְשִׁיבוֹת הֵם חוּץ לַפָּרֹכֶת וְלִפְנִים מִז׳ עֲנָנִים). And according to the innovations of the illumination of the Orayta that become illuminated (וּכְפוּם חִדּוּשֵׁי דִנְהִירוּ דְאוֹרַיְיתָא דְאִתְנְהָרָא), so those clouds are illuminated (הָכִי מִנְהֲרָא אִינוּן עַנְנִין), of Abba (שֶׁל אַבָּא), for the droppings of the supernal Chokhmah are Torah (כִּי נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה) (Bereishit Rabbah 17), and it is the light from which Ze’ir Anpin was built (וְהוּא הָאוֹר שֶׁנִּבְנָה מִמֶּנּוּ זְעֵיר אַנְפִּין), and is enclothed within him (וּמְלוּבָּשׁ בּוֹ), and those clouds became refined through the subtlety of the light (וְאוֹתָן הֶעָנָנִים אִתְקְלִישׁוּ בִּדְקִיקוּ דִנְהוֹרָא), until that veil became visible (עַד דְּאִתְחֲזֵי הַהוּא מַסְוֶה).

The explanation is (פֵּירוּשׁ), those clouds became purified and received subtlety (אוֹתָם הֶעָנָנִים נִזְדַּכְּכוּ וּמְקַבְּלִים דַּקּוּת), and the light of the veil of Moshe Rabbenu, peace be upon him, broke through (וּבוֹקֵעַ הָאוֹר שֶׁל מַסְוֶה דְּמֹשֶׁה רַבֵּנוּ ע״ה), and the light of his face illuminated and broke through by means of the veil and the clouds (וְאוֹר פָּנָיו מְאִירִים וּבוֹקְעִים עַל יְדֵי הַמַּסְוֶה הֶעָנָנִים), and through the innovations of Torah (וְעַל יְדֵי חִדּוּשֵׁי הַתּוֹרָה), those clouds which previously were a separating screen and a dividing curtain (אוֹתָן הֶעָנָנִים שֶׁהֵם מִקּוֹדֶם מָסָךְ מַבְדִּיל וּפַרְגּוֹד מַפְסִיק), between him and the rest of the heads of academies and their disciples of the generation of the wilderness (בֵּינוֹ לִשְׁאָר רָאשֵׁי יְשִׁיבוֹת וְתַלְמִידֵיהֶם שֶׁל דּוֹר הַמִּדְבָּר), became very fine (וְנַעֲשׂוּ דַקִּים מְאֹד), until they were refined and became like a polished mirror (עַד שֶׁנִּזְדַּכְּכוּ וְנַעֲשׂוּ כְּמוֹ מַרְאָה הַלְּטוּשָׁה), and they illuminate the light of the veil outward (וּמְאִירִים אוֹר הַמַּסְוֶה לַחוּץ), and through the veil they see the face of Moshe (וְעַל יְדֵי הַמַּסְוֶה רוֹאִים פְּנֵי מֹשֶׁה). And therefore it says (וְלָכֵן אוֹמֵר), and from within that veil we saw a light that shines more than all the lights of the world, and those are the faces of Moshe (וּמִגּוֹ הַהוּא מַסְוֶה חָמָאן נְהוֹרָא דְנָהִיר יַתִּיר מִכָּל נְהִירִין דְעָלְמָא וְאִינוּן אַנְפֵּי מֹשֶׁה), his face itself was not seen at all (אַנְפּוֹי לָא אִתְחֲזוֹן כְּלָל), and there is no one who sees them (וְלֵית מַאן דְּחָמֵי לוֹן), except that illumination which emerges from within that veil after all those clouds (בַּר הַהוּא נְהִירוּ דְנָפִיק מִגּוֹ הַהוּא מַסְוֶה בָּתַר כָּל אִינוּן עַנְנִין).

Moshe spoke a matter plainly to Aharon (מֹשֶׁה אָמַר מִלָּה סְתָם לְאַהֲרֹן), and Aharon explained it to the great heads of the academies (וְאַהֲרֹן פָּרִישׁ לְרַבְרְבֵי מְתִיבָתָא), with what did he explain it (בְּמָה פָּרִישׁ), with all those springs that had been stopped up from him when the time of Yehoshua arrived (בְּכָל אִינוּן מַבּוּעִין דְאִסְתְּמִימוּ מִינֵיהּ כַּד מָטָא זִמְנֵיהּ דִיהוֹשֻׁעַ), and now he returns it to him with many wonders, sources, springs, and streams that flow from every single word (וְהַשְׁתָּא אִיהוּ מְהַדֵּר לֵיהּ בְּכַמָּה פְלִיאִין וּמְקוֹרִין וּמַבּוּעִין וּנְחָלִין דְּנָבְעִין מִכָּל מִלָּה וּמִלָּה). Every wonder is Arich Anpin descending below (כָּל פֶּלֶא הוּא אֲרִיךְ אַנְפִּין הַיּוֹרֵד לְמַטָּה), and sources are the light of Notzer [Preserver] and Nakeh [Cleaner] in the beard of Aharon (וּמְקוֹרִין הוּא אוֹר נוֹצֵר וְנַקֵּה שֶׁבִּזְקַן אַהֲרֹן), and they are the two drops and pearls that are upon his beard (וְהֵם תְּרֵין טִפִּין וּמַרְגָּלִיּוֹת שֶׁהֵם עַל זְקָנוֹ), and the secret of springs is the light of Abba, called a spring (וְסוֹד מַבּוּעִין הוּא אוֹר אַבָּא הַנִּקְרָא מַעְיָן), and streams are the light of Imma (וּנְחָלִים הוּא אוֹר אִמָּא), and all of them are from the light of their Yesod (וְכוּלָּם מֵאוֹר יְסוֹד שֶׁלָּהֶם), and through the mysteries of the Torah they draw those lights downward (וּבְרָזֵי הַתּוֹרָה מַמְשִׁיכִין אוֹתָן הָאוֹרוֹת לְמַטָּה). The righteous women of that generation all come to Miriam (כָּל נָשִׁין זַכְיָין דְּהַהוּא דָרָא אָתָאן לְמִרְיָם), likewise at these times (אַף הָכִי בְּהָנֵי זִמְנִין), and then they all ascend (וּכְדֵין סָלְקִין כּוּלְּהוּ), like columns of smoke in this wilderness (כְּתִמְרוֹת עָשָׁן גּוֹ מִדְבְּרָא דָא), and that day is called the day of rejoicing (וְהַהוּא יוֹמָא אִקְרֵי יוֹמָא דְהִלּוּלָא). The women, on the nights of Shabbat and the nights of festivals (נָשִׁין בְּלֵילֵי שַׁבָּתוֹת וּבְלֵילֵי יוֹמִין טָבִין), all come to Miriam (כֻּלְּהוּ אָתָאן לְגַבֵּי מִרְיָם), and know the service through the knowledge of the Master of the world (וְיָדְעִין אִשְׁתַּדְּלוּתָא בִּידִיעָה דְּמָארֵי עָלְמָא), fortunate is this generation above all generations of the world (זַכָּאָה דָרָא דָא מִכָּל דָּרִין דְּעָלְמָא). They depart from the academy of Moshe (נָפְקֵי מִמְּתִיבְתָּא דְמֹשֶׁה), and fly to the academy of Heaven (וּפָרְחֵי לְגַבֵּי מְתִיבְתָּא דִּרְקִיעָא), which is Yetzirah (יְצִירָה), and those who were seen ascend and fly to the supernal academy (וְאִינוּן דְּאִתְחֲזוֹן פָּרְחֵי לְגַבֵּי מְתִיבְתָּא עִלָּאָה), concerning that generation it is written (עַל הַהוּא דָרָא כְּתִיב), fortunate is the people for whom it is thus, fortunate is the people whose God is Hashem (אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיְיָ אֱלֹהָיו) (Psalms 144:15). And the light of the face of Moshe (וְאוֹר פָּנָיו שֶׁל מֹשֶׁה), is the veil of garments of light (הוּא מַסְוֶה כָּתְנוֹת אוֹר), which Moshe Rabbenu, peace be upon him, rectified (שֶׁתִּקֵּן מֹשֶׁה רַבֵּנוּ ע״ה), and subdued the evil (וְכָבַשׁ הָרַע), which in the corruption of Adam haRishon was called garments of skin (שֶׁבְּקִלְקוּלוֹ שֶׁל אָדָם [הָרִאשׁוֹן] נִקְרָא כָּתְנוֹת עוֹר), which is the secret of the Tree of Knowledge of Good and Evil (הוּא סוֹד עֵץ הַדַּעַת טוֹב וָרָע), whose opposite is light (הִפּוּכוֹ אוֹר). And from the time he was born (וּמִשֶּׁנּוֹלַד), the rectification of the redemption began to grow (הִתְחִיל לִצְמוֹחַ תִּיקּוּן הַגְּאֻלָּה), and some of Pharaoh’s decrees were annulled (וּבָטְלוּ קְצָת גְּזֵרוֹתָיו שֶׁל פַּרְעֹה), and the side of good of Metatron prevailed (וְגָבַר צַד הַטּוֹב שֶׁל מֶטַטְרוֹן), which through the merit of Moshe was transformed from a serpent into a staff (הַנֶּהְפָּךְ בִּזְכוּת מֹשֶׁה מִנָּחָשׁ לְמַטֶּה), and subdued evil (וְכָבַשׁ הָרָע), until the world almost remained under the rule of good (עַד שֶׁכִּמְעַט הָיָה נִשְׁאָר הָעוֹלָם בְּמֶמְשֶׁלֶת הַטּוֹב), and evil would have been erased from the world (וְנִמְחָה הָרָע מִן הָעוֹלָם), had it not been for the Erev Rav (אִם לֹא הָיוּ הָעֵרֶב רַב). And when his righteous mother saw (וּכְשֶׁרָאֲתָה אִמּוֹ הַצַּדֶּקֶת), that the time of love had arrived to rectify the side of good (שֶׁהִגִּיעַ עֵת דּוֹדִים לְתַקֵּן צַד הַטּוֹב), that its exalted state would prevail (שֶׁתִּתְגַּבֵּר מַעֲלָתוֹ), and that it would subdue the dominion of evil (וְתַכְנִיעַ מֶמְשֶׁלֶת הָרָע), she said in her heart (אָמְרָה בְּלִבָּהּ), and she saw him, that he was good (וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא) (Exodus 2:2), and she also saw this through prophecy (וְרָאֲתָה גַּם כֵּן זֶה בִּנְבוּאָה). And because the righteous Yocheved was the Ibbur [impregnation] of Chavah (וּלְהִיוֹת שֶׁיוֹכֶבֶד הַצַּדֶּקֶת הִיא הָיְתָה עִבּוּר חַוָּה), who corrupted the Tree of Knowledge of Good and Evil (שֶׁקִּלְקְלָה עֵץ הַדַּעַת טוֹב וָרָע), concerning which it is said (שֶׁנֶּאֱמַר בּוֹ), and the woman saw that the tree was good for food and that it was desirable to the eyes (וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם) (Genesis 3:6). And because for one hundred and thirty years Adam begot Shedin, Ruchin, and Lillin [demons, spirits, and night-spirits] (וּמִפְּנֵי שֶׁק״ל שָׁנָה הָיָה [אָדָם] מוֹלִיד שֵׁדִין וְרוּחִין וְלִילִין) (Bereishit Rabbah 24:6), therefore Amram sent her away from his house (לָכֵן שִׁלְּחָהּ עַמְרָם מִבֵּיתוֹ), and took her again at the end of one hundred and thirty years (וּלְקָחָהּ שֵׁנִית לְסוֹף ק״ל שָׁנָה), and she gave birth to Moshe Rabbenu, peace be upon him (וְהוֹלִידָה אֶת מֹשֶׁה רַבֵּנוּ ע״ה), and the generations born in Egypt before the birth of Moshe Rabbenu, peace be upon him (וְהַדּוֹרוֹת שֶׁנּוֹלְדוּ בְּמִצְרַיִם קֹדֶם לֵידַת מֹשֶׁה רַבֵּנוּ ע״ה), were themselves the secret of the souls of Shedin, Ruchin, and Lillin [demons, spirits, and night-spirits] (הֵם עַצְמָם הָיוּ סוֹד נִשְׁמַת שֵׁדִין רוּחִין וְלִילִין).

And afterward (וְאַחַר כָּךְ), the treasures of delight were opened (נִפְתְּחוּ אוֹצְרוֹת הַחֶמְדָּה), of the river that flows forth (שֶׁל נָהָר דְּנָגִיד וְנָפִיק), and holy souls emerged (נְשָׁמוֹת קְדוֹשׁוֹת), and the foreskin covering the Holy Covenant was cut away (וְנִכְרְתָה הָעָרְלָה הַמְכַסָּה הַבְּרִית קֹדֶשׁ), which previously had been a separating screen (מַה שֶּׁמִּקּוֹדֶם הָיְתָה מָסָךְ מַבְדִּיל), preventing holy souls from descending from above (לִמְנוֹעַ נְשָׁמוֹת קְדוֹשׁוֹת שֶׁלֹּא יֵרְדוּ מִלְמַעְלָה), except for one righteous person in ten generations (אִם לֹא צַדִּיק אֶחָד בַּעֲשָׂרָה דּוֹרוֹת), such as from Adam until Noach (כְּמוֹ מֵאָדָם עַד נֹחַ), and from Noach until Avraham Avinu, peace be upon him (וּמִנֹּחַ עַד אַבְרָהָם אָבִינוּ ע״ה). And all of them were provoking Him to anger (וְכֻלָּם הָיוּ מַכְעִיסִין לְפָנָיו), until the righteous shoot came (עַד שֶׁבָּא צֶמַח צַדִּיק), and brought forth holy souls (וְהוֹצִיא נְשָׁמוֹת קְדוֹשׁוֹת), and the world became sweetened through the seed of the righteous (וְנִתְבַּשֵּׂם הָעוֹלָם מִזֶּרַע הַצַּדִּיקִים). And had Moshe Rabbenu, peace be upon him, not accepted the Erev Rav (וְאִלּוּ [וַאֲלוּלֵי] לֹא קִבֵּל מֹשֶׁה רַבֵּנוּ ע״ה הָעֵרֶב רַב), who became mixed with Yisrael (שֶׁנִּתְעָרְבוּ בְּיִשְׂרָאֵל), there would have been no sin or evil whatsoever in the world (לֹא הָיָה שׁוּם חֵטְא וָרָע בָּעוֹלָם), and there would not have remained within us that admixture of contamination (וְלֹא הָיָה בָּנוּ תַּעֲרוֹבֶת הַזּוֹהֲמָא הַהוּא), from which we have not been purified until this very day (אֲשֶׁר לֹא נִטְהַרְנוּ מִמֶּנּוּ עַד הַיּוֹם הַזֶּה). And this is truly the true secret (וְזֶהוּ בֶאֱמֶת הַסּוֹד הָאֲמִתִּי), of what our Rabbis of blessed memory said (שֶׁאָמְרוּ רז״ל), that converts are not accepted in the days of Mashiach (שֶׁאֵין מְקַבְּלִים גֵּרִים לִימוֹת הַמָּשִׁיחַ) (Yevamot 24b / Avodah Zarah 3b), to enter the congregation (לָבוֹא בַּקָּהָל), together with the reason (בְּצֵרוּף הַטַּעַם), that the refinement of the sparks of purity in the hands of the Klipot has ceased (כִּי פָסְקָה הַבֵּרוּר שֶׁל נִיצוֹצֵי הַטָּהֳרָה שֶׁבִּידֵי הַקְּלִיפּוֹת), as it is said (כְּמוֹ שֶׁנֶּאֱמַר), to restrain the transgression and to end sins (לְכַלֵּא הַפֶּשַׁע וּלְהָתֵם חַטָּאוֹת) (Daniel 9:24). And if there will be converts (וְאִם יִהְיוּ גֵּרִים), they will be subdued by the force of the fear that Mashiach of Hashem will send upon them (יִהְיוּ נִכְנָעִים מִכֹּחַ מוֹרָא שֶׁיִּשְׁלַח עֲלֵיהֶם מָשִׁיחַ יְיָ), through Ruchin, Shedin, and Lillin [spirits, demons, and night-spirits] (רוּחִין וְשֵׁדִין וְלִילִין), to bring them with the rod of the spirit to do His will (לְהָבִיאָם בְּשׁוֹט הָרוּחַ לַעֲשׂוֹת רְצוֹנוֹ), and with the breath of his lips he shall slay the wicked (וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע) (Isaiah 11:4). As our Rabbis of blessed memory said (כְּאָמְרָם ז״ל), the Cutheans are converts because of lions (כּוּתִיִּים גֵּרֵי אֲרָיוֹת הֵן) (Yevamot 24b). And concerning Yisrael it is said (וְעַל יִשְׂרָאֵל נֶאֱמַר), Hashem alone shall lead him, and there is no foreign god with him (יְיָ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32:12), which is the admixture of contamination (שֶׁהוּא תַּעֲרוֹבֶת הַזּוֹהֲמָא), rather it will be entirely good (אֶלָּא כּוּלּוֹ טוֹב), Shabbat and rest for the life of the worlds (שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים). Blessed is Hashem forever, Amen and Amen (יִתְבָרַךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).