Chapter Nine (פֶּרֶק תְּשִׁיעִי)

Although we said that Arich Anpin was separating the food from the waste (הֲגַם שֶׁאָמַרְנוּ שֶׁאֲרִיךְ הָיָה בוֹרֵר אֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), and elevated the food and the good upward (וְהֶעֱלָה הָאֹכֶל וְהַטּוֹב לְמַעְלָה), nevertheless the refinement was not complete (עִם כָּל זֹאת לֹא הָיָה בֵּרוּר מֻשְׁלָם), until after the opening of the womb of Imma (עַד אַחַר פְּתִיחַת רַחְמָהּ שֶׁל אִמָּא), when the waters emerged, so to speak, turbid together with the child (שֶׁיָּצְאוּ הַמַּיִם עֲכוּרִים כִּבְיָכוֹל עִם הַוָּלָד), as will be explained in the coming chapters, with the help of Hashem and His salvation (כְּמוֹ שֶׁיָּבוֹא בַּפְּרָקִים הַבָּאִים בְּעֶזְרַת ה׳ וּבִישׁוּעָתוֹ). And all of them found the body of the serpent prepared to receive them (וְכוּלָּם מָצְאוּ גּוּף הַנָּחָשׁ מוּכָן לְקַבְּלָם), for it was literally a created thing (שֶׁהִיא הָיְתָה בְּרִיאָה מַמָּשׁ), as it is said (שֶׁנֶּאֱמַר), and creates evil (וּבוֹרֵא רָע) (Isaiah 45:7), and He enclosed them in the female of the Great Deep (וְסָגְרָם בְּעָלְמָא נוּקְבָא דִתְהוֹמָא רַבָּא), and all the judgments are cast there (וְכָל הַדִּינִים נִשְׁלָכִים לְשָׁם), and it is called the depths of the sea (וְהוּא הַנִּקְרָא מְצוּלוֹת יָם), and it is said (וְנֶאֱמַר), they went down into the depths like a stone (יָרְדוּ בִּמְצוּלוֹת כְּמוֹ אָבֶן) (Exodus 15:5). And if, Heaven forbid, they have dominion (וְאִם חַס וְשָׁלוֹם יֵשׁ לָהֶם שְׁלִיטָה), it is because of our sins (הוּא בְּסִבַּת חֲטָאֵינוּ), and then they are given permission to ascend from the Nukvah of the Great Deep (וְאָז יֵשׁ לָהֶם רְשׁוּת לַעֲלוֹת מִנּוּקְבָא דִתְהוֹמָא רַבָּא), and all of their dominion and sustenance is from this Nogah [Radiance] (וְכֻלָּם מֶמְשַׁלְתָּם וִינִיקָתָם מֵהַנּוֹגַהּ הַזֹּאת), concerning which it is said (שֶׁנֶּאֱמַר עָלֶיהָ), and a radiance was around Him (וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4). As it is said (שֶׁנֶּאֱמַר), the wicked walk on every side (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9), and it is beneath Metatron, who is called Lo [Him] (וְהִיא תַּחַת מֶטַטְרוֹן הַנִּקְרָא לוֹ), and it is said (וְנֶאֱמַר), Seraphim stood above Him (שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ) (Isaiah 6:2), namely Metatron (דְּמֶטַטְרוֹן). And it is the Tikla [Balance] spoken of in the Zohar, Mishpatim (וְהִיא הַטִּקְלָא הָאֲמוּרָה בַּזֹּהַר מִשְׁפָּטִים), and through it the serpent seduced Chavah (וְעַל יָדָהּ פִּתָּה הַנָּחָשׁ אֶת חַוָּה), and through it she draws Chesadim (וְעַל יָדָהּ הִיא יוֹנֶקֶת חֲסָדִים), as it is said (שֶׁנֶּאֱמַר), stolen waters are sweet (מַיִם גְּנוּבִים יִמְתָּקוּ) (Proverbs 9:17), and the Chesadim are called waters (וְהַחֲסָדִים [הֲרֵי] נִקְרְאוּ מַיִם). And there are Klipot corresponding to the Heikhalot [Palaces] of the Malkhut of Beri’ah (וְיֵשׁ קְלִיפּוֹת כְּנֶגֶד הֵיכְלֵי מַלְכוּת בְּרִיאָה), for their beginning is from her hands (כִּי הַתְחָלָתָם מֵהַיָּדַיִם שֶׁלָּהּ), as it is said (שֶׁנֶּאֱמַר), the spider may be grasped with the hands, yet it is in kings' palaces (שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ וְהִיא בְּהֵיכְלֵי מֶלֶךְ) (Proverbs 30:28). And corresponding to them are the hosts of judgments (וּכְנֶגְדָּם כִּתּוֹת הַדִּינִים), one thousand thousands masters of shields (אֶלֶף אַלְפִין מָארֵי תְרִיסִין), and from her spread forth the seven Heikhalot [Palaces] of exchange and impurity (וּמִמֶּנָּה מִתְפַּשְּׁטִים ז׳ הֵיכָלוֹת הַתְּמוּרָה וְהַטֻּמְאָה). And in Yetzirah (וּבִיצִירָה), fifty-seven thousand masters of wailing (נ״ז אַלְפִין מָארֵי דִיבָבָא), and in Asiyah (וּבַעֲשִׂיָּה), corresponding to the exchange, ninety-six thousand ranks, masters of lamentation (כְּנֶגֶד הַתְּמוּרָה צ״ו אַלְפִין דַּרְגִין מָארֵי דִילָלָה). And in Beri’ah the Klipah is small and holiness is greater (וּבִבְרִיאָה הַקְּלִיפָּה מוּעֶטֶת וְהַקְּדוּשָּׁה מְרֻבָּה), namely (דְּהַיְינוּ), good prevails over evil (טוֹב גּוֹבֵר עַל הָרָע), and in Yetzirah they are equal but not mixed (וּבִיצִירָה שָׁוִים אֲבָל לֹא מְעוֹרָבִים), namely (דְּהַיְינוּ), there are as many camps of impurity in number (כָּל כָּךְ מַחֲנוֹת טֻמְאָה בְּמִסְפָּרָם), as the armies of holiness of Michael, Prince of Chesed (כְּמוֹ חַיְילוֹת הַקְּדוּשָּׁה שֶׁל מִיכָאֵל שַׂר הַחֶסֶד). And with him are six other princes beneath him (וְעִמּוֹ שֵׁשׁ שָׂרִים אֲחֵרִים שֶׁתַּחְתָּיו), who wage the war of Hashem (הַלּוֹחֲמִים מִלְחֶמֶת ה׳), against Samael, king over all the destroying princes (עִם סמא״ל מֶלֶךְ מְלָכִים עַל כָּל שָׂרֵי הַמַּשְׁחִית), who includes the seven princes of jealousy, hatred, and enmity (הַכּוֹלֵל ז׳ שָׂרֵי קִנְאָה שִׂנְאָה וְאֵיבָה). And when the moon is in its fullness (וּכְשֶׁהַלְּבָנָה בִּמְלוֹאָהּ), renewed in the secret of Metatron the youth, who is renewed from old man to youth (מְחֻדֶּשֶׁת בְּסוֹד מֶטַטְרוֹן הַנַּעַר הַמִּתְחַדֵּשׁ מִזָּקֵן לְנַעַר), then he gives strength to Michael and his companions (אָז הוּא נוֹתֵן כֹּחַ לְמִיכָאֵל וַחֲבֵרָיו), to burn the goat of Rosh Chodesh [New Moon] in fire (לִשְׂרֹף הַשָּׂעִיר שֶׁל רֹאשׁ חֹדֶשׁ בָּאֵשׁ), and this is the power of Esav, the hairy man (וְהוּא כּוֹחוֹ שֶׁל עֵשָׂו אִישׁ שָׂעִיר), and immediately all the armies that draw vitality from him die (וְתֵכֶף מֵתִים כָּל הַחֲיָלוֹת הַשּׁוֹאֲפִים חַיּוּת מִמֶּנּוּ). And thus impurity would continually diminish, decrease, and become deficient (וְכָךְ הַטֻּמְאָה הָיְתָה הוֹלֶכֶת וְדַלָּה וּפְחוּתָה וַחֲסֵרָה), were it not that the wicked, through their sins, give strength and vitality once again to these dead ones (אִם לֹא הָיוּ הָרְשָׁעִים בְּחֶטְאָם נוֹתְנִים כֹּחַ וְחַיּוּת לַמֵּתִים הָאֵלֶּה שֵׁנִית). And when the moon is in its diminution (וּכְשֶׁהַלְּבָנָה בְּחֶסְרוֹנָהּ), then Metatron likewise is old (אָז מֶטַטְרוֹן גַּם כֵּן זָקֵן), and is transformed from a staff into a serpent (וְנֶהְפַּךְ מִמַּטֶּה לְנָחָשׁ), and his strength weakens, so to speak (וְתָשׁ כֹּחוֹ כִּבְיָכוֹל), until his own merit is aroused (עַד שֶׁמִּתְעוֹרֵר זְכוּתוֹ עַצְמוֹ), and he is renewed in the secret of a youth (וּמִתְחַדֵּשׁ בְּסוֹד נַעַר), as it is said (שֶׁנֶּאֱמַר), your youth shall be renewed like the eagle (תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי) (Psalms 103:5). For the eagle's desire and longing is always (כִּי הַנֶּשֶׁר תַּאֲוָתוֹ וְחִשְׁקוֹ תָּמִיד), to draw near to the heavens (לְקָרֵב לַשָּׁמַיִם), and its feathers are burned (וְנִשְׂרָף נוֹצוֹתָיו), and it falls below (וְנוֹפֵל לְמַטָּה), and returns and is renewed as at first (וְחוֹזֵר וּמִתְחַדֵּשׁ כְּבָרִאשׁוֹנָה). And therefore the Shekhinah is called an eagle (וְלָכֵן נִקְרֵאת הַשְּׁכִינָה נֶשֶׁר), because her longing is always to draw near to her Husband (מִפְּנֵי שֶׁחִשְׁקָהּ תָּמִיד לְהִתְקָרֵב לְבַעְלָהּ), who is called Heaven (שֶׁנִּקְרָא שָׁמַיִם), and He is Ze’ir Anpin (וְהוּא זְעֵיר), and this is sufficient (וְדַי בָזֶה).

And just as there are Heikhalot [Palaces] of the Malkhut of Beri’ah (וּכְמוֹ שֶׁיֵּשׁ הֵיכָלוֹת מַלְכוּת שֶׁל בְּרִיאָה), so too corresponding to them on the left side are the Heikhalot [Palaces] of Exchange (כָּךְ יֵשׁ כְּנֶגְדָּם לְצַד שְׂמֹאל הֵיכָלוֹת הַתְּמוּרָה), distant as the span of a bowshot (הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת), the good standing by itself and the evil standing by itself (הַטּוֹב עוֹמֵד לְבַדּוֹ וְהָרָע עוֹמֵד לְבַדּוֹ), distant two thousand cubits (רָחוֹק אַלְפַּיִם אַמָּה). And from these Heikhalot [Palaces] there spread forth in Yetzirah (וּמֵהַהֵיכָלוֹת הַלָּלוּ מִתְפַּשְּׁטִים בִּיצִירָה), seven chambers in holiness and in impurity (שִׁבְעָה מְדוֹרִים בִּקְדוּשָּׁה וּבְטֻמְאָה), and above it are four Klipot (וַעֲלֶיהָ ד׳ קְלִיפּוֹת), storm wind, great cloud, flaming fire, and a radiance around it (רוּחַ סְעָרָה עָנָן גָּדוֹל אֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4), which are the secret of the four wicked kingdoms (שֶׁהֵם סוֹד ד׳ מַלְכֻיּוֹת הָרִשְׁעָה). And thus it is found in the Zohar Chadash, Parashat Vayishma Yitro, daf 74b (וְהָכִי אִיתָא בַּזֹּהַר חָדָשׁ פָּרָשַׁת וַיִּשְׁמַע יִתְרוֹ דַּף ע״ד ע״ב), and this is its language (וְזֶה לְשׁוֹנוֹ): And that fire is what holds within it (וְהַהוּא אֵשׁ אִיהוּ דְּקָא אָחִיד בְּגוֹיֵהּ), that Nogah [Radiance] of which it is written, and a radiance was around it (הַהוּא נֹגַהּ דִּכְתִיב וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4), this is within all of them (הַאי אִיהוּ לְגוֹ מִן כּוֹלָא), and this is what is joined to the brain (וְדָא אִיהוּ דְּקָא מִתְאַחֵד בְּמוֹחָא), here is the secret of the four kingdoms that surround everything (הָכָא אִיהוּ רָזָא דְאַרְבַּע מַלְכוָון דְּסַחֲרָן כּוֹלָא). Storm wind, this is the kingdom of Bavel (רוּחַ סְעָרָה דָא מַלְכוּת בָּבֶל), great cloud, this is the kingdom of Madai (עָנָן גָּדוֹל דָא אִיהוּ מַלְכוּת מָדַי), flaming fire, this is the kingdom of Edom (וְאֵשׁ מִתְלַקַּחַת דָא אִיהוּ מַלְכוּת אֱדוֹם), and a radiance was around it, this is the kingdom of Yavan (וְנֹגַהּ לוֹ סָבִיב דָא אִיהוּ מַלְכוּת יָוָן), for Nogah [Radiance] surrounds them (דְּסַחֲרָא לוֹן נֹגַהּ), but the Nogah [Radiance] is not within them (וְלָאו בְּהוֹ נֹגַהּ), as it is written concerning them, around (דִּכְתִיב בְּהוֹ סָבִיב), because among all the kingdoms there is none as close to the light of faith as it (בְּגִין דְּלֵית בְּכָל מַלְכוָון דְּאִינוּן קְרִיבִין לְאוֹרָא דִמְהֵימְנוּתָא כְּוָתֵיהּ). Likewise here among those Klipot (אוּף הָכָא בְּאִינוּן קְלִיפִּין), there is none that comes as close to the brain as this one (לָאו מַאן דְּקָרִיב לְמוֹחָא כְּהַאי), and it surrounds him as Nogah [Radiance], but the Nogah [Radiance] is not within him (וְהִיא סַחֲרָא לֵיהּ נֹגַהּ וְלָאו בֵיהּ נֹגַהּ), it emerges from within the brain and shines round about (נָפְקָא מִגּוֹ מוֹחָא וְנָהִיר סְחוֹר סְחוֹר). And these four kingdoms exchange places (וְאֵלִין ד׳ מַלְכוָון מִתְחַלְּפִין), for when one rules over the others (כַּד שָׁלְטָא הַאי עַל אִינוּן אָחֳרָנִין), all the others are pushed aside (אִתְדַּחְיָין כָּל אֵלִין), and the one that rules enters to receive from this Nogah [Radiance] (וְעָאל הַהוּא דְּשָׁלְטָא לְקַבְּלָה מֵהַאי נֹגַהּ), and through it he rules so as to become near (וּבֵיהּ שָׁלְטָא לְמֶהֱוֵי קָרִיב).

And know (וְדַע), that everything is made one corresponding to the other (כִּי הַכֹּל נַעֲשָׂה זֶה לְעֻמַּת זֶה), and just as there are ten Sefirot in holiness (וּכְמוֹ שֶׁיֵּשׁ בִּקְדוּשָּׁה עֶשֶׂר סְפִירוֹת), so too there are ten Sefirot in the Klipah (כָּךְ יֵשׁ עֶשֶׂר סְפִירוֹת בַּקְּלִיפָּה), and Ein Sof above them (וְאֵין סוֹף עֲלֵיהֶם), not that it is literally Ein Sof, Heaven forbid (לֹא שֶׁהוּא אֵין סוֹף מַמָּשׁ חַס וְשָׁלוֹם), but corresponding to the place of Ein Sof of holiness (אֶלָּא בִּמְקוֹם אֵין סוֹף שֶׁל קְדוּשָּׁה), because the Sefirot of holiness contain the power of Ein Sof within them all (לִהְיוֹת כִּי סְפִירוֹת הַקְּדוּשָּׁה כֹּחַ אֵין סוֹף בְּתוֹךְ כּוּלָּם), therefore there is no need to mention except ten and not eleven (לָכֵן אֵין צָרִיךְ לְהַזְכִּיר אֶלָּא עֶשֶׂר וְלֹא אַחַד עָשָׂר), since Ein Sof is concealed within them all (בִּהְיוֹת כִּי הָאֵין סוֹף מִסְתַּתֵּר בְּכוּלָּם), as we have said (כְּמוֹ שֶׁאָמַרְנוּ). But the Klipot [Shells] (אֲבָל הַקְּלִיפּוֹת), because they are material in relation to holiness (לִהְיוֹתָם חוּמְרִיִּים לְגַבֵּי הַקְּדוּשָּׁה), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רז״ל), that they are like an ape before a man (שֶׁהֵם כְּקוֹף בִּפְנֵי אָדָם), and the proof is that they possess no Da’at (וְהָרְאָיָה שֶׁאֵין בָּהֶם דַּעַת). And the explanation of this is (וּפֵירוּשׁ זֶה הוּא), that you already know (שֶׁכְּבָר יָדַעְתָּ), that from the power of Chokhmah and Binah comes Da’at (שֶׁמִכֹּחַ חָכְמָה וּבִינָה מִתְהַוֶּה דַּעַת).

The analogy for this is (הַמָּשָׁל בָּזֶה הוּא), that when a human being studies wisdom (כְּמוֹ שֶׁאָדָם הָאֱנוֹשִׁי שֶׁלוֹמֵד חָכְמָה), and understands one thing from another through the power of Binah (וּמֵבִין דָּבָר מִתּוֹךְ דָּבָר מִכֹּחַ הַבִּינָה), and from that understanding agrees upon one matter (וּמִתּוֹךְ הַהֲבָנָה מַסְכִּים לְדָבָר אֶחָד), that agreement is the Da’at born from his Chokhmah and Binah (וְזֹאת הַהַסְכָּמָה הִיא הַדַּעַת הַנּוֹלָד מֵחָכְמָתוֹ וּבִינָתוֹ). And likewise in the Sefirot (וְכֵן בַּסְּפִירוֹת), when Chokhmah and Binah agree together through their sparks (חָכְמָה וּבִינָה כְּשֶׁמַּסְכִּימִים נִיצוֹצוֹתֵיהֶם יַחַד), the ultimate collective result that emerges from that union (הַתַּכְלִית הַכְּלָלוּת הַיּוֹצֵא מֵחִבּוּר הַהוּא), is called Da’at (נִקְרָא דַּעַת), and for this reason it is not called a Sefirah (וְלָזֶה לֹא נִקְרָא סְפִירָה), because it is a point and has no vessel (מִפְּנֵי שֶׁהִיא נְקוּדָּה וְאֵין לוֹ כְּלִי), for it is born from the agreement of Chokhmah and Binah (שֶׁהוּא נוֹלָד מֵהַסְכָּמָה [שֶׁל] חָכְמָה וּבִינָה). But among the Klipot there is no Da’at (אֲבָל בַּקְּלִיפּוֹת אֵין בָּהֶם דַּעַת), for it has already been said and established (שֶׁכְּבָר נֶאֱמַר וְעוֹמֵד), and I will destroy the wise men from Edom and understanding from the mountain of Esav (וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם וּתְבוּנָה מֵהַר עֵשָׂו) (Obadiah 1:8), and it is written (וּכְתִיב), if only they were wise, they would understand this (לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת) (Deuteronomy 32:29), from which it follows (מִכְּלָל), that there is among them Chokhmah and Tevunah [Wisdom and Understanding] (שֶׁיֵּשׁ בֵּינֵיהֶם חָכְמָה וּתְבוּנָה), which are from the side of the left (שֶׁהֵם מִסִּטְרָא דִשְׂמָאלָא), only that there is no Da’at among them (רַק שֶׁאֵין בָּהֶם דַּעַת), for their Chokhmah and Binah are not from holiness (כִּי הַחָכְמָה וְהַבִּינָה שֶׁלָּהֶם אֵינָם מִן הַקְּדוּשָּׁה), in which there is Da’at (שֶׁיֵּשׁ בָּהֶם דַּעַת). And thus it is found in the Tikkunim (וְהָכִי אִיתָא בַּתִּיקּוּנִים): this opposite that did God make (זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14), just as there is Yesod, which is the covenant (כְּגוַונָא דְאִית יְסוֹד דְּאִיהוּ מִילָה), so too there is foreskin (הָכִי אִית עָרְלָה), for there is the blind uncircumcised one (דְּתַמָּן סוּמָא עָרֵל), and his mate is Orlah [Foreskin] (וּבַת זוּגוֹ עָרְלָה), the serpent, the woman of harlotry (נָחָשׁ אֵשֶׁת זְנוּנִים). For the Yesod of holiness is an open eye that neither sleeps nor slumbers and guards continually (כִּי יְסוֹד שֶׁבִּקְדוּשָּׁה הוּא עֵינָא פְקִיחָא דְלָא נָיִים וְנָטִיר תְּדִירָא), and the seed comes from the eyes (וְהַזֶּרַע בָּא מִן הָעֵינַיִם). But in impurity it is a blind dragon (אֲבָל בַּטֻּמְאָה הוּא תַנִּין עִוֵּר), for the Holy One, blessed be He, castrated it (כִּי סֵרְסוֹ הקב״ה), so that it would not produce offspring (שֶׁלֹּא יוֹצִיא תּוֹלָדוֹת), that would bring confusion to the world (דְּמְטַשְׁטְשֵׁי עָלְמָא), Heaven forbid (חַס וְחָלִילָה). Just as there are two thighs of truth (כְּגוַונָא דְאִית תְּרֵין יַרְכִין דְקוּשְׁטָא), so from the side of impurity are Taumiel and Tumiel (וּמִסִּטְרָא דִמְסָאֲבוּ תְּאוֹמִיאֵל תּוֹמִיאֵל), and concerning them it is said (וּלְקַבְּלַיְיהוּ אִתְמַר), the depths covered them, they went down into the depths like a stone (תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִּמְצוֹלֹת כְּמוֹ אָבֶן) (Exodus 15:5). Just as there is the Middle Pillar (כְּגוַונָא דְעַמּוּדָא דְאֶמְצָעִיתָא), so there is Ogiel (אִית עוּגִיאֵ״ל), from whom came Og king of Bashan (דְּמִתַּמָּן עוֹג מֶלֶךְ הַבָּשָׁן), for within him was a spark of Shimon ben Netanel (שֶׁהָיָה בּוֹ נִיצוֹץ שִׁמְעוֹן בֶּן נְתַנְאֵל), the initials of Bashan (רָאשֵׁי תֵּבוֹת בָּשָׁ״ן), and this is the meaning of (וְזֶהוּ), do not fear him (אַל תִּירָא אוֹתוֹ) (Numbers 21:34), because within him is a spark of Shimon ben Netanel, who feared sin (מִפְּנֵי שֶׁיֵּשׁ בּוֹ נִיצוֹץ שִׁמְעוֹן בֶּן נְתַנְאֵל יְרֵא חֵטְא), who is mentioned in Pirkei Avot, Chapter Two (שֶׁמּוּזְכָּר בְּפִרְקֵי אָבוֹת פֶּרֶק שֵׁנִי). Just as there are two arms of truth (כְּגוַונָא דִתְרֵין דְּרוֹעִין דְקוּשְׁטָא), there are Agiel and Uziel (אִית אַגִיאֵ״ל עוּזִיאֵ״ל), and their explanation is (וּפֵירוּשָׁם), Agiel, from there comes Agag (אַגִּיאֵ״ל מִתַּמָּן אֲגָג), and concerning him it is said (וּבֵיהּ), proudly exalted (גָּאֹה גָּאָה), horse and rider He cast into the sea (סוּס וְרֹכְבוֹ רָמָה בַיָּם) (Exodus 15:1). Uziel, from there comes Azazel (עוּזִיאֵ״ל מִתַּמָּן עֲזָאזֵ״ל), and from there come Aza and Azael (וּמִתַּמָּן עֲזָא וַעֲזָאֵל), and he is Chazriel (וְאִיהוּ חֲזִירִיאֵ״ל), concerning whom it is said (שֶׁנֶּאֱמַר עָלָיו), the boar from the forest ravages it (יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר) (Psalms 80:14), and concerning him it is said (וַעֲלֵיהּ אִתְמַר), and by your sword shall you live (וְעַל חַרְבְּךָ תִחְיֶה) (Genesis 27:40). And he is Saariel (וְאִיהוּ שַׂעֲרִיאֵ״ל), and he is Esav, a hairy man (וְאִיהוּ עֵשָׂו אִישׁ שָׂעִיר) (Genesis 25:25), and from there comes evil hair (וּמִתַּמָּן שַׂעֲרָא בִּישָׁא), and from there comes hair in a woman’s nakedness (וּמִתַּמָּן שֵׂעָר בְּאִשָּׁה עֶרְוָה). Just as Binah possesses one thousand understandings (כְּגוַונָא דְבִינָה דְאִית אֶלֶף בִּינָה), there are the chiefs of Esav (אִית אַלּוּפֵי עֵשָׂו). Corresponding to Chokhmah, which is called the great man among the giants (לְקַבִּיל חָכְמָה הַנִּקְרָא אָדָם הַגָּדוֹל בָּעֲנָקִים), there is Adam Beliya’al [Worthless Adam] (אִית אָדָם בְּלִיַּעַל). Corresponding to the Supernal Keter above (לְקַבִּיל כֶּתֶר עֶלְיוֹן לְעֵילָא), there is Keteriel (כְּתַרִיאֵ״ל), and from there are cut off all those who transgress the words of the Orayta (וּמִתַּמָּן נִכְרָתִין כָּל אִלֵּין דְּעָבְרִין עַל פִּתְגָמֵי אוֹרַיְיתָא). All these Klipot correspond to the ten Sefirot (כָּל אִלֵּין קְלִיפִּין לְעֶשֶׂר סְפִירָאִין), and the ten Sefirot, which are called the brain (וְעֶשֶׂר סְפִירוֹת הַנִּקְרָאִים מוֹחָא), are within them (הֵם בְּגוַיְיהוּ). And these Klipot are a partition between Yisrael and their Father in Heaven (וְאִלֵּין קְלִיפִּין אִינוּן מְחִיצָה בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם), and in the future the Holy One, blessed be He, will remove them from the world (וְעָתִיד קב״ה לְאַעְבָּרָא לְהוֹן מִן עָלְמָא), and reveal Himself to Yisrael through the Mocha [Brain] (וּלְאִתְחַזָאָה לְיִשְׂרָאֵל בְּמוֹחָא), this is what is written (הֲדָא הוּא דִכְתִיב), and your Teacher shall no longer be hidden, and your eyes shall see your Teacher (וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ) (Isaiah 30:20).