Chapter Fourteen (פֶּרֶק אַרְבָּעָה עָשָׂר)

Samael is called the Bariach Serpent (סמא״ל נִקְרָא נָחָשׁ בָּרִיחַ), just as, to distinguish between the impure and the pure, there is above the Middle Bariach [Bolt] (כְּמוֹ לְהַבְדִּיל בֵּין טָמֵא לְטָהוֹר שֶׁיֵּשׁ לְמַעְלָה בָּרִיחַ הַתִּיכוֹן), so too here (כָּךְ בְּכָאן), for this opposite that did God make (כִּי זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14). And Lilith is called the Crooked Serpent (וְלִילִית נִקְרֵאת נָחָשׁ עֲקַלָּתוֹן), who entices human beings to walk in crooked paths (הַמְפַתָּה אֶת בְּנֵי אָדָם לֵילֵךְ בְּאָרְחוֹת עֲקַלְקַלּוֹת), and concerning them it is said (וְעָלָיו נֶאֱמַר), on that day Hashem shall punish with His harsh sword (בַּיּוֹם הַהוּא יִפְקֹד י״י בְּחַרְבּוֹ הַקָּשָׁה) (Isaiah 27:1), upon Leviathan the Bariach Serpent, and upon Leviathan the Crooked Serpent, and He shall slay the Dragon that is in the sea (עַל לִוְיָתָן נָחָשׁ בָּרִיחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם) (Isaiah 27:1). This is the blind Dragon (זֶהוּ תַּנִּין עִוֵּר), and had it been created complete, Heaven forbid (וְאִלּוּ נִבְרָא שָׁלֵם חַס וְשָׁלוֹם), in the perfection of its Atzilut (בִּשְׁלֵמוּת אֲצִילוּתוֹ), it would destroy the world in a single instant (הָיָה מַחֲרִיב הָעוֹלָם כְּרֶגַע אֶחָד). And this sea spoken of here (וְיָם זֶה הָאָמוּר כָּאן), is the depths of the sea (הוּא מְצוּלוֹת יָם), it is the depth and end of the sea (הוּא עָמְקוּת וְסוֹף הַיָּם), namely its final extremity, which is Lilith (דְּהַיְינוּ הַקָּצֶה הָאַחֲרוֹן שֶׁלּוֹ שֶׁהִיא לִילִית), just as, to distinguish between the impure and the pure, and between the holy and the profane (כְּמוֹ לְהַבְדִּיל בֵּין טָמֵא לְטָהוֹר וּבֵין קֹדֶשׁ לְחוֹל), Malkhut is called Yam Suf [Sea of Reeds], the end of all levels (מַלְכוּת נִקְרֵאת יַם סוּף סוֹפָא דְכָל דַּרְגִין), so too here (כֵּן בְּכָאן). And therefore the Dragon is joined and fixed in the sea (וְלָכֵן הַתַּנִּין מְחֻבָּר וְתָקוּעַ בַּיָּם), and it is her foreskin (וְהוּא הָעָרְלָה שֶׁלָּהּ), fixed within her (הַתְּקוּעַ בְּתוֹכָהּ), and she is bound to it like a dog (וְנִקְשֶׁרֶת בּוֹ כְּכֶלֶב). And because he is red (וּלְהִיוֹת שֶׁהוּא אָדוֹם), and his vessels and his camp and his banner are red (וְכֵלָיו וּמַחֲנֵהוּ וְדִגְלוֹ אֲדֻמִּים), being from the bitterness of wrath and the venom of the harshest judgment (לִהְיוֹתוֹ מִמְּרִירוּת חֵמוֹת וְאַרְס דִּין הַקָּשֶׁה בְּיוֹתֵר), therefore regarding Pharaoh the strong hand, the attribute of Gevurah [Severity], was aroused (לָכֵן אֵצֶל פַּרְעֹה נִתְעוֹרְרָה הַיָּד הַחֲזָקָה מִדַּת הַגְּבוּרָה), as it is said concerning him (שֶׁנֶּאֱמַר עָלָיו), it is the finger of God (אֶצְבַּע אֱלֹהִים הִיא) (Exodus 8:15).

The explanation is (פֵּירוּשׁ), the five fingers of the left hand correspond to the five letters of Elohim (ה׳ אֶצְבָּעוֹת שֶׁל יַד שְׂמֹאל כְּנֶגֶד ה׳ אוֹתִיּוֹת שֶׁל אֱלֹהִים), and therefore the Sages of blessed memory said (וְלָכֵן אָמְרוּ חֲכָמִים ז״ל), that every plague consisted of five plagues (כָּל מַכָּה וּמַכָּה הָיְתָה שֶׁל חָמֵשׁ מַכּוֹת), as it is said, it is the finger of God (שֶׁנֶּאֱמַר אֶצְבַּע אֱלֹהִים הִיא) (Exodus 8:15). And therefore Pharaoh and his army were drowned in the sea (וְלָכֵן נִטְבַּעוּ פַּרְעֹה וְחֵילוֹ בַּיָּם), namely in the depths of the sea (דְּהַיְינוּ בִּמְצוּלוֹת יָם), and therefore Pharaoh is compared to the great Dragon crouching within his rivers (וְלָכֵן נִמְשַׁל פַּרְעֹה לְהַתַּנִּים הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו) (Ezekiel 29:3). And when the Ratzon [Will] arrives from the King of kings, the Holy One, blessed be He (וּכְשֶׁיַּגִּיעַ הָרָצוֹן מֵאֵת מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא), that the Atzilut [Emanation] coming from the side of Samael and Lilith be diminished and reduced (שֶׁיְמַעֵט וְיֶחְסַר הָאֲצִילוּת הַבָּא מִצַּד סמא״ל וְלִילִית), through the blind prince in complete destruction (בְּאֶמְצָעוּת הַשַּׂר הַסּוּמָא בְּכִלָּיוֹן גָּמוּר), by the hand of Gavriel, the prince of Gevurah, who stirs up war against them (עַל יַד גַּבְרִיאֵל שַׂר הַגְּבוּרָה הַמְעוֹרֵר מִלְחָמָה עִמָּהֶם), with the assistance of the prince of Chesed (בְּסִיּוּעַ שַׂר הַחֶסֶד), then the verse shall be fulfilled (אָז יִתְקַיֵּם הַפָּסוּק), “And it shall be on that day that Hashem shall punish with His harsh sword” (וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד י״י בְּחַרְבּוֹ הַקָּשָׁה) (Isaiah 27:1). And see what the Sages of blessed memory, the sages of truth, said (וּרְאֵה מַה שֶּׁאָמְרוּ חֲכָמִים ז״ל חַכְמֵי הָאֱמֶת), in Bava Batra, chapter HaMokher et haSefinah (בְּבָבָא בַּתְרָא פֶּרֶק הַמּוֹכֵר אֶת הַסְּפִינָה) (Bava Batra 74b), “In the future Gavriel will make a hunt with Leviathan” (עָתִיד גַּבְרִיאֵל לַעֲשׂוֹת קְנִיגְיָא עִם לִוְיָתָן) (Bava Batra 75a), which is Samael (הוּא סמא״ל), as it is said (שֶׁנֶּאֱמַר), “Will you draw out Leviathan with a hook?” (הֲתִמְשֹׁךְ לִוְיָתָן בְּחַכָּה) (Job 40:25). And in Vayikra Rabbah, Parashat Vayehi baYom haShemini (וּבְוַיִּקְרָא רַבָּה בְּפָרָשַׁת וַיְהִי בַּיּוֹם הַשְּׁמִינִי) (Vayikra Rabbah 13:3), it says there (אָמַר שָׁם), “Leviathan is the hunt of the righteous in the future” (לִוְיָתָן קְנִיגוֹן שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא) (Vayikra Rabbah 13:3), and everyone who did not see the hunt of the nations of the world in this world (וְכָל מִי שֶׁלֹּא רָאָה קְנִיגוֹן שֶׁל אוּמּוֹת הָעוֹלָם בָּעוֹלָם הַזֶּה), merits to see it in the future (זוֹכֶה לִרְאוֹתוֹ לֶעָתִיד לָבוֹא). And concerning these two Dragons (וְעַל שְׁנֵי הַתַּנִּינִים אֵלּוּ), it is said (נֶאֱמַר), “And God created the great Dragons” (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם הַגְּדֹלִים) (Genesis 1:21), and our Rabbis of blessed memory said (וַאֲחז״ל), “Taninim [Dragons] is written defectively” (תַּנִּינִם חָסֵר כְּתִיב) (Genesis Rabbah 7:4; Bava Batra 74b), and they said in the Aggadah (וְאָמְרוּ בָּאַגָּדָה), that He killed the female and salted her for the righteous in the future (כִּי הַנְּקֵבָה הֲרָגָהּ וּמְלָחָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא) (Bava Batra 74b).

Know (דַּע), that regarding this statement (כִּי בְּהַמַּאֲמָר הַזֶּה), the early sages exerted themselves exceedingly to explain it according to the secret (דָּחֲקוּ עַד מְאֹד הַקַּדְמוֹנִים לְפָרְשָׁהּ עַל דֶּרֶךְ הַסּוֹד), and I found in Sefer haOrah (וּמָצָאתִי בְּסֵפֶר הָאוֹרָה), composed by Rabbi Yehudah heChasid of the holy community of Regensburg (שֶׁחִבֵּר רַבִּי יְהוּדָה הֶחָסִיד מִק״ק רֶעֶגְנְשְׁפּוּרְג), and in Sefer haKaneh (וּמִסֵּפֶר הַקָּנֶה), and this is its language (וְזֶה לְשׁוֹנוֹ):

“And know” (וּדְעוּ), “that concerning this Aggadah” (כִּי בְּזֹאת הָאַגָּדָה), “the masters of Aggadah exerted themselves exceedingly” (דָּחֲקוּ בַּעֲלֵי הָאַגָּדָה עַד מְאֹד), “and there was found among them one man” (וְנִמְצָא אָדָם אֶחָד בְּתוֹכָם), “who was a great Chasid [Pious One]” (וְחָסִיד גָּדוֹל הָיָה), “and separated all his days until the day of his passing” (וּפָרוּשׁ הָיָה כָּל יָמָיו עַד יוֹם פְּטִירָתוֹ), “and he fasted many days” (וְנִתְעַנָּה כַּמָּה יָמִים), “until the angel announced to him” (עַד שֶׁבִּשְּׂרוֹ הַמַּלְאָךְ), “This is the heritage of the servants of Hashem and their righteousness” (זֹאת נַחֲלַת עַבְדֵי י״י וְצִדְקָתָם) (Isaiah 54:17). “This is the tradition transmitted to Chanoch” (זֹאת הִיא הַקַּבָּלָה הַמְּסוּרָה לַחֲנוֹךְ), “who is wrapped in a garment of the light of the hidden fire” (הַמְעוּטָף בְּטַלִּית שֶׁל אוֹר הָאֵשׁ הַגָּנוּז), “and it is the heritage of the servants of Hashem and their righteousness” (וְהוּא נַחֲלַת עַבְדֵי י״י וְצִדְקָתָם) (Isaiah 54:17). And the sages of the generation (וְהַחֲכָמִים שֶׁבַּדּוֹר), some explain these matters literally (מֵהֶם אוֹמְרִים הַדְּבָרִים כִּפְשָׁטָן), some explain them through the revealed and the hidden (וּמֵהֶם בְּבֵאוּר עַל גָּלוּי וְנִסְתָּר), and some through a clear hidden intention (וּמֵהֶם בְּכַוָּנָה בְרוּרָה נֶעְלָמָה), but I, for the honor of the God of Yisrael (וַאֲנִי בַּעֲבוּר כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל), who sent me to you (אֲשֶׁר שְׁלָחַנִי אֵלֶיךָ), to tell you and your disciple a hidden matter (לְהַגִּיד לְךָ וּלְתַלְמִידְךָ דְּבַר סֵתֶר), behold I inform you of the truth of true words (הִנְנִי מוֹדִיעֲךָ קְשׁוֹט דִּבְרֵי אֱמֶת).

The Leviathan spoken of (לִוְיָתָן הָאָמוּר), “this Leviathan whom You formed to play therein” (לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ) (Psalms 104:26), as the sweet singer of Yisrael, the king of Yisrael, said (כְּמוֹ שֶׁאָמַר נְעִים זְמִירוֹת מֶלֶךְ יִשְׂרָאֵל), he intended by his words to allude to this secret in a hidden matter (כִּוֵּן בְּאוֹמְרוֹ לִרְמוֹז סוֹד זֶה בְּעִנְיָן נִסְתָּר), and he did not say, “to laugh at it” (וְלֹא אָמַר לִשְׂחוֹק בּוֹ), laughter in its simple sense (שְׂחוֹק כְּמַשְׁמָעוֹ), and ordinary amusement (וּשְׂחוֹק בְּעָלְמָא). Rather (רַק), the term play used everywhere (הַשְּׂחוֹק הָאָמוּר בְּכָל מָקוֹם), refers to joy and delight for the righteous (הוּא שִׂמְחָה וּשְׂחוֹק לַצַּדִּיקִים), therefore it says only, “to play therein” (עַל כֵּן לֹא נֶאֱמַר אֶלָּא לְשַׂחֶק בּוֹ), and this joy shall be in the future (וְזֶה הַשְּׂחוֹק יִהְיֶה לֶעָתִיד לָבוֹא), when Gavriel prevails (כְּשֶׁיִּתְגַּבֵּר גַּבְרִיאֵל), and casts Samael and his dominion and all his helpers and princes to the earth (וְיִפֹּל לָאָרֶץ סמא״ל וּמֶמְשַׁלְתּוֹ וְכָל עוֹזְרָיו וְשָׂרָיו), who prosecute against us and against you (הַמְקַטְרֵג עָלֵינוּ וַעֲלֵיכֶם), who drove and removed us and you (אֲשֶׁר הִדִּיחַ וְהֵסִיר אוֹתָנוּ וְאֶתְכֶם), from the day our Sanctuary and your Sanctuary were destroyed (מִיּוֹם שֶׁחָרַב מִקְדָּשֵׁנוּ וּמִקְדַּשְׁכֶם), and our cities and your cities (וְעָרֵינוּ וְעָרֵיכֶם). And from then until the day of our vengeance and your vengeance (וּמֵאָז וְעַד יוֹם בֹּא נִקְמָתֵנוּ וְנִקְמַתְכֶם), the woman is not with her husband (הָאִשָּׁה אֵינֶנָּה עִם בַּעְלָהּ), and her Atzilut is covered by myriads upon myriads of destroying princes (וַאֲצִילוּתָהּ מְכֻסָּה מֵרִבְבֵי רְבָבוֹת שָׂרֵי חַבָּלָה), and legions of wrath rule in the heavens (וּגְדוּדֵי זַעַם מוֹשְׁלִים בַּשָּׁמַיִם), the Mem is silent (הַמֵּ״ם דּוֹמֶמֶת), and the Shin does not whistle (וְהַשִּׁי״ן אֵינָהּ שׁוֹרֶקֶת). And when the Vav ascends and grasps Ehyeh (וּכְשֶׁיַּעֲלֶה הַוָי״ו וְיֹאחַז בְּאֶהְיֶ״ה), the princes of Gevurah [Severity] shall prevail (יִתְגַּבְּרוּ שָׂרֵי הַגְּבוּרָה), and the princes above shall be aroused (וְיִתְעוֹרְרוּ שָׂרֵי מַעְלָה), to avenge the slain (לִנְקוֹם נִקְמַת הַהֲרוּגִים), because the prosecutors caused their deaths (עַל שֶׁמְּקַטְרְגִים גָּרְמוּ הֲרִיגָתָם). And the princes above shall be satisfied with the flesh of the supernal fish (וְשָׂרֵי מַעְלָה יִשְׂבְּעוּ בִּבְשַׂר הַדָּג שֶׁל מַעְלָה), when the slaughter returns and is upon them (כְּשֶׁתָּשׁוּב וְתִהְיֶה הַהֲרִיגָה בָּהֶם), and the vengeance below shall be in Edom (וְהַנְּקָמָה לְמַטָּה בֶּאֱדוֹם), as it is said (שֶׁנֶּאֱמַר), “And I shall place My vengeance upon Edom through the hand of My people Yisrael” (וְנָתַתִּי אֶת נִקְמָתִי בֶּאֱדוֹם בְּיַד עַמִּי יִשְׂרָאֵל) (Ezekiel 25:14). Then the woman shall delight (אָז הָאִשָּׁה תִּתְעַנֵּג), with delight, joy, and gladness (עֹנֶג שִׂמְחָה וְשָׂשׂוֹן), with her husband (עִם בַּעְלָהּ), as at the beginning (כְּבַתְּחִלָּה). And the righteous of that generation shall delight in it (וְהַצַּדִּיקִים שֶׁבַּדּוֹר יִתְעַנְּגוּ בָהּ), for it is the everlasting covenant of salt (שֶׁהִיא בְּרִית מֶלַח עוֹלָם), hidden for the future to come (גְּנוּזָה לֶעָתִיד לָבוֹא), and the eating and the feast (וְהָאֲכִילָה וְהַסְּעוּדָה), is the attainment that those who know the supernal and holy Name shall attain (הִיא הַהַשָּׂגָה שֶׁיַּשִּׂיגוּ יוֹדְעֵי הַשֵּׁם הָעֶלְיוֹן וְהַקָּדוֹשׁ) [see Rambam, Hilkhot Teshuvah, Chapter 8, Halakhah 4] ([עַיֵּן רמב״ם הִלְכוֹת תְּשׁוּבָה פֶּרֶק ח הֲלָכָה ד]), and they shall rejoice with great joy over that attainment (וְיִשְׂמְחוּ שִׂמְחָה גְדוֹלָה עַל אוֹתָהּ הַהַשָּׂגָה). And that feast is called in the heavens above the Feast of Gan Eden (וְהַסְּעוּדָה הַהִיא נִקְרֵאת בִּשְׁמֵי מָרוֹם סְעוּדַת גַּן־עֵדֶן), this is what the angel said to the Chasid [Pious One] (זֶהוּ מַה שֶּׁאָמַר הַמַּלְאָךְ לֶחָסִיד), “This is the heritage of the servants of Hashem” (זֹאת נַחֲלַת עַבְדֵי י־י) (Isaiah 54:17). And also know (וְגַם דְּעוּ לָכֶם), Lilith shall be killed (לִילִית תֵּהָרֵג), for the intermediary who stood between her and her husband (כִּי הַשּׁוֹשְׁבִין אֲשֶׁר הָיָה בֵּינָהּ וּבֵין בַּעְלָהּ), shall eat the poison of death in the future to come through the prince of Gevurah (יֹאכַל סַם הַמָּוֶת לֶעָתִיד לָבוֹא עַל יְדֵי שַׂר הַגְּבוּרָה), for then when he ascends (כִּי אָז כְּשֶׁיַּעֲלֶה הוּא), Gavriel shall join with Michael (יִשְׁתַּתֵּף גַּבְרִיאֵל עִם מִיכָאֵל), to subdue him and humble the dominion of wickedness that is in heaven and on earth (לְהַכְנִיעוֹ וּלְהַשְׁפִּיל מֶמְשֶׁלֶת הַזָּדוֹן אֲשֶׁר בַּשָּׁמַיִם וּבָאָרֶץ). And that which is said shall be fulfilled (וְיִתְקַיֵּם מַה שֶּׁאָמַר), “For His kindness has prevailed over us, and the truth of Hashem is forever, Hallelujah” (כִּי גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת י״י לְעוֹלָם הַלְלוּיָהּ) (Psalms 117:2).

And know (וּדְעוּ לָכֶם), that the everlasting covenant of salt is Malkhut, Livyat Chen [Joined Grace] (כִּי בְּרִית מֶלַח עוֹלָם הִיא מַלְכוּת לִוְיַת חֵן), and this is the secret of, He salted her for the righteous in the future to come (וְזֶהוּ סוֹד מְלָחָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא), that the woman called Salt shall be joined to Olam [World] through the Covenant (שֶׁתִּתְחַבֵּר הָאִשָּׁה הַנִּקְרֵאת מֶלַח הִיא עוֹלָם עַל יְדֵי הַבְּרִית), for Olam [World] and Berit [Covenant] are Tzaddikim [Righteous Ones] (כִּי עוֹלָם וּבְרִית הֵם צַדִּיקִים), Tzaddik and Tzedek [Righteous One and Righteousness] (צַדִּיק וָצֶדֶק), and the salted fish is Knesset Yisrael (וְהַדָּג הַמְּלוּחָה הִיא כְּנֶסֶת יִשְׂרָאֵל), and at the time of the union (וּבִזְמַן הַחִבּוּר), the masters of wisdom shall attain a true attainment (יַשִּׂיגוּ בַּעֲלֵי הַחָכְמָה הַשָּׂגָה אֲמִתִּית), this is the chosen feast (הִיא הַסְּעוּדָה הַנִּבְחֶרֶת). He said to him, the Chasid [Pious One] (אָמַר לֵיהּ [הֶחָסִיד]), blessed is your reasoning and blessed are you to Hashem, for you have brought us good tidings (בָּרוּךְ טַעְמְךָ וּבָרוּךְ אַתָּה לַי־י כִּי בִּשַּׂרְתָּנוּ בְּשׂוֹרוֹת טוֹבוֹת), he left them and went away (הִנִּיחָם וְהָלַךְ לוֹ). How good and pleasant and beautiful are his words (מַה טּוֹב וּמַה נָּעִים וְיָפֶה דְבָרָיו), they are sweet like honeycomb (מָתְקוּ כְּמוֹ צוּף), and this secret pierces down to the depths (וְהַסּוֹד הַזֶּה נוֹקֵב עַד הַתְּהוֹם), and “more desirable than gold and much fine gold, and sweeter than honey and the drippings of the comb” (וְנֶחְמָדִים מִזָּהָב וּמִפַּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים) (Psalms 19:11). But it is even deeper in the Zohar, Parashat Bo (אֲבָל יוֹתֵר עָמוֹק הוּא בַּזֹּהַר פָּרָשַׁת בֹּא), and it says there (וְאוֹמֵר שָׁם), “The companions know the mysteries of the Work of Creation” (חַבְרַיָּא יָדְעִין בְּרָזֵי דְמַעֲשֵׂה בְרֵאשִׁית), “but few are those who know the secret of the Great Dragon” (אֲבָל זְעֵירִין אִינוּן דְּיָדְעִין בְּרָזָא דְתַנִּין הַגָּדוֹל). See there (עַיֵּן שָׁם), “it draws sparks from worlds that were destroyed” (שָׁאִיב נִיצוֹצִין מֵעָלְמִין דְּאִתְחָרָבוּ), the secret of the sparks of purity (סוֹד נִיצוֹצֵי טָהֳרָה), and that is the eating of that fish (וְהִיא הָאֲכִילָה שֶׁל הַדָּג הַהוּא), that they shall take a portion equal to a portion from those lights and those seized sparks (שֶׁיִּקְחוּ חֵלֶק כְּחֵלֶק מֵאוֹתָם הָאוֹרוֹת וְהַחֲטוּפִין הָהֵם). And in its place I shall explain it (וּבִמְקוֹמוֹ אֲבָאֲרֶנּוּ), according to the good hand of Hashem upon me (כְּיַד י״י הַטּוֹבָה עָלַי), with the help of the Holy One, blessed be He, and His Shekhinah (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), blessed be His Name forever, Amen and Amen (יִתְבָּרַךְ שְׁמוֹ לְעוֹלָם אָמֵן וְאָמֵן).