Chapter One Hundred Eighteen (פֶּרֶק מֵאָה וּשְׁמוֹנָה עָשָׂר)

And know (וְדַע), that just as the Lamed of the Tzelem [image] of Tevunah enters into the head of Ze’ir Anpin (כִּשְׁמוֹ שֶׁנִּכְנָס בְּרֹאשׁ ז״א הַלָּמֶד מֵהַצֶּלֶם שֶׁל תְּבוּנָה), namely her Netzach, Hod, and Yesod (דְּהַיְנוּ נה״י שֶׁלָּהּ), and the Mochin [mental lights] and the Atarin [crowns] are divided into three parts, as I explained in their proper place (וְהַמּוֹחִין וְהָעֲטָרִין נֶחְלָקִים לִשְׁלֹשָׁה חֲלָקִים כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ), so too the Lamed of the Tzelem [image] of Chokhmah, which are the Netzach, Hod, and Yesod, enter into Binah (כָּךְ הַלָּמֶד מֵהַצֶּלֶם שֶׁל חָכְמָה שֶׁהֵם נה״י נִכְנָסִים בְּתוֹךְ בִּינָה). And know also (וְדַע גַּם כֵּן), that just as from the Malkhut of Tevunah there is formed a complete Partzuf of Leah (כִּי כְּמוֹ שֶׁבְּמַלְכוּת שֶׁל תְּבוּנָה נַעֲשֶׂה פַּרְצוּף שָׁלֵם שֶׁל לֵאָה), so from the Malkhut of Chokhmah there is formed Tzipporah (כֵּן מִמַּלְכוּת חָכְמָה נַעֲשֵׂית צִפּוֹרָה). And all of this is in the secret of Gadlut [maturity], which are the Mochin [mental lights] of the Chesadim (וְכָל זֶה הוּא בְּסוֹד גַּדְלוּת שֶׁהֵם הַמּוֹחִין שֶׁל הַחֲסָדִים), for water causes the tree to grow (כִּי הַמַּיִם מְגַדְּלִים הָאִילָן), and since they are in the secret of Chesadim (וְכֵיוָן שֶׁהֵם בְּסוֹד חֲסָדִים), therefore they are good and sweetened (לָכֵן הֵם טוֹבִים וּמְמוּתָּקִים), and fortunate is the one who joins himself to them (וְאַשְׁרֵי הַמִּתְחַבֵּר בָּהֶם), for their Zivug [union] succeeds well (כִּי זִוּוּגָם עוֹלֶה יָפֶה). But those who emerge from the illumination of Katnut [smallness], when the Dinin [judgments] emerge (אֲבָל הַיּוֹצְאִים מֵהֶאָרַת הַקַּטְנוּת כְּשֶׁיּוֹצְאִים הַדִּינִים), such as Timna and the Cushite woman and Potiphera (כְּגוֹן תִּמְנַע וְכוּשִׁית וּפוֹטִיפֶרַע), woe to them and woe to their neighbors (אוֹי לָהֶם וְלִשְׁכֵנֵיהֶם), who join themselves in their Zivug [union] (הַמְּחַבְּרִים עַצְמָם בְּזִוּוּגָם), for their Zivug [union] does not succeed well (כִּי אֵין זִוּוּגָם עוֹלֶה יָפֶה), for all of them are wild mules (כִּי כֻּלָּם פְּרָאִים), and no sweetness emerges from them whatsoever (וְאֵין שׁוּם מְתִיקוּת יוֹצֵאָה מֵהֶם). Therefore from Timna came Amalek (לָכֵן מִתִּמְנַע בָּא עֲמָלֵק), concerning whom the Holy One, blessed be He, swore to uproot the offspring of Amalek (אֲשֶׁר נִשְׁבַּע הקב״ה לְשָׁרֵשׁ בֵּיצָתוֹ שֶׁל עֲמָלֵק) (Tanchuma, Bamidbar 26), and fortunate are those who repel them (וְאַשְׁרֵי אוֹתָם הַדּוֹחִים אוֹתָם), through every manner of rejection (בְּכָל מִינֵי דְּחִיָּה), so as not to unite or join themselves with them (שֶׁלֹּא לְהִזְדַּוֵּג וּלְהִתְחַבֵּר בָּהֶם). And the secret of the matter is (וְסוֹד הָעִנְיָן הוּא): that just as when the Malkhut of Binah is in Gadlut [maturity], Leah emerges (כִּי כְּמוֹ שֶׁמַּלְכוּת בִּינָה כְּשֶׁהִיא בְּגַדְלוּת יוֹצֵאת לֵאָה), so when it is in Katnut [smallness], Timna emerges (כֵּן כְּשֶׁהִיא בְּקַטְנוּת יוֹצֵאת תִּמְנַע), and likewise in Katnut [smallness] (גַּם יֵשׁ בְּקַטְנוּת): just as from the Malkhut of Chokhmah, when it is in Gadlut [maturity], Tzipporah emerges (כְּמוֹ שֶׁהַמַּלְכוּת חָכְמָה כְּשֶׁהִיא בְּגַדְלוּת יוֹצֵאת צִפּוֹרָה), when it is only in Katnut [smallness], the Cushite woman emerges (כְּשֶׁהִיא רַק בְּקַטְנוּת יוֹצֵאת כּוּשִׁית). And through this you will understand (וּבָזֶה תָּבִין), that which our Sages of blessed memory said (מַה שֶּׁאָמְרוּ רַז״ל), that Moshe took the Cushite queen as a wife when he ruled in Cush (שֶׁמֹּשֶׁה לָקַח אֶת הַמַּלְכָּה הַכּוּשִׁית לוֹ לְאִשָּׁה כְּשֶׁמָּלַךְ בְּכוּשׁ), as brought in the Midrash (כְּדִאִיתָא בַּמִּדְרָשׁ) (Yalkut Shimoni, Shemot, chapter 2, remez 168), and when he took her (וּכְשֶׁלְּקָחָהּ), he planted a sword between himself and her (נָעַץ חֶרֶב בֵּינוֹ לְבֵינָהּ), and did not touch her nor come near her (וְלֹא נָגַע בָּהּ וְלֹא קָרַב אֵלֶיהָ), until he took Tzipporah and she became his wife (עַד שֶׁלָּקַח אֶת צִפּוֹרָה וַתְּהִי לוֹ לְאִשָּׁה).

You will also understand through this introduction (גַּם תָּבִין בְּזֹאת הַהַקְדָּמָה), that which our Sages of blessed memory said (מַה שֶּׁאָמְרוּ רַז״ל), that Timna came and pleaded before Ya‘akov that he should marry her, and he did not wish to do so (שֶׁתִּמְנַע בָּאָה וְחִלְּתָה פְּנֵי יַעֲקֹב שֶׁיִּשָּׂאֶנָּה וְלֹא רָצָה) (Yalkut Shimoni, Devarim, chapter 32, remez 948), and you must know the reason (וְצָרִיךְ אַתָּה לָדַעַת הַסִּבָּה). You will also understand (גַּם תָּבִין), why Yosef the Tzaddik did not take the wife of Potiphera as a wife (לָמָּה יוֹסֵף הַצַּדִּיק לֹא לָקַח אֶת אֵשֶׁת פּוֹטִיפֶרַע לְאִשָּׁה), but rather Asenat her daughter (אֶלָּא אֶת אָסְנַת בִּתָּהּ). And to understand all of this (וּלְהָבִין כָּל זֶה), you must know (צָרִיךְ שֶׁתֵּדַע), that each one—Ya‘akov, Moshe, and Yosef the Tzaddik (שֶׁכָּל אֶחָד, יַעֲקֹב מֹשֶׁה וְיוֹסֵף הַצַּדִּיק), rejected the Dinin [judgments] (דָּחוּ אֶת הַדִּינִים), and fled from them (וְהָיוּ בּוֹרְחִים מֵהֶם), for they did not wish to cleave to them (שֶׁלֹּא רָצוּ לְהִדָּבֵק בָּהֶם), and they repelled them (וְדוֹחִים אוֹתָם). And in order to understand all this in detail (וּלְהָבִין כָּל זֶה בִּפְרָטוּת), you must know (צָרִיךְ שֶׁתֵּדַע), that in Katnut [smallness] there are three Elohim from Abba and three from Imma (שֶׁבְּקַטְנוּת יֵשׁ שְׁלֹשָׁה אֱלֹהִי״ם מֵאַבָּא וּשְׁלֹשָׁה מֵאִמָּא).

And know (וְדַע), that the word Elohim equals B"N [52] (שֶׁמִּלַּת אֱלֹהִי״ם עוֹלָה ב״ן), in the following manner (בְּזֶה הָאֹפֶן), namely (דְּהַיְנוּ), the five letters of Elohim and the thirteen letters of its filling (ה׳ אוֹתִיּוֹת אֱלֹהִי״ם וְי״ג אוֹתִיּוֹת בַּמִּלּוּי), as follows (כָּזֶה): Alef Lamed Heh Yud Mem (אָלֶ״ף לָמֶ״ד הֵ״ה יוּ״ד מֵ״ם), and the filling of the filling is L"D [34] (וּמִלּוּי הַמִּלּוּי ל״ד), in the following manner (בְּזֶה הָאֹפֶן): Alef Lamed Peh, Lamed Mem Dalet, Heh Alef, Yud Vav Dalet, Mem Mem (אָלֶ״ף לָמֶ״ד פֵּ״א, לָמֶ״ד מֵ״ם דָּלֶ״ת, הֵ״א אָלֶ״ף, יוּ״ד וָא״ו דָּלֶ״ת, מֵ״ם מֵ״ם), behold L"D [34] and eighteen equal B"N [52] (הֲרֵי ל״ד וְי״ח עוֹלִים ב״ן), and this is the secret of: “And the sons of God came” (וְזֶהוּ וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים) (Job 1:6). And to understand this more specifically (וּלְהָבִין זֶה יוֹתֵר בִּפְרָטוּת), you must know (צָרִיךְ שֶׁתֵּדַע), that these three Elohim descend to the throat of Ze’ir Anpin (כִּי שְׁלֹשָׁה אֱלֹהִי״ם אֵלּוּ יוֹרְדִים אֶל הַגָּרוֹן ז״א), for there is the constriction of the neck (כִּי שָׁם מֵצַר הַצַּוָּאר), and all of it is built from Dinin [judgments] (וְכֻלּוֹ נִבְנִים מֵהַדִּינִים).

For there the influx is compelled to contract and gather within itself (כִּי שָׁם מֻכְרָח לְהִתְקַמֵּץ הַשֶּׁפַע וּלְהִתְכַּנֵּס בְּעַצְמוֹ), and it does not spread as in the cavity of the body, which is broad (וְאֵינוֹ מִתְפַּשֵּׁט כְּמוֹ בַּחֲלַל הַגּוּף שֶׁהוּא רָחָב), and these are the secret of: “My throat is parched” (וְאֵלּוּ הֵם סוֹד נִחַר גְּרוֹנִי) (Psalms 69:4). And its meaning is (וּפֵירוּשׁוֹ), that the three Elohim equal the numerical value of Garon [throat] with the Kolel [inclusive count] (שֶׁשְּׁלֹשׁ אֱלֹהִי״ם עוֹלִים כְּמִנְיַן גָּרוֹן עִם הַכּוֹלֵל), and the numerical value of Nichar [parched] is Charan [wrath] (וּכְמִנְיַן נִחַר וְהוּא חָרָן), whose secret is the burning wrath of the Omnipresent against the haters of Israel (שֶׁסּוֹדוֹ חֲרוֹן אַף שֶׁל מָקוֹם עַל שׂוֹנְאֵי יִשְׂרָאֵל). And there was the place of Pharaoh’s grasp (וְשָׁם הָיְתָה אֲחִיזָתוֹ שֶׁל פַּרְעֹה), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), and from this grasp came exile and bondage upon Israel (וְיָצָא גָּלוּת וְשִׁעְבּוּד עַל יִשְׂרָאֵל מֵהָאֲחִיזָה הַזֹּאת), for there was Gadlut [maturity] for Ze’ir Anpin until the wrath passed (כִּי הָיָה גּ(ד)ְלוּת לְז״א עַד יַעֲבָר זַעַם), for two hundred and ten years (רד״ו שָׁנָה), until Moshe Rabbenu, peace be upon him, came (שֶׁבָּא מֹשֶׁה רַבֵּנוּ ע״ה), and brought the Gadlut [maturity] down to Ze’ir Anpin and to its Nukvah (וְהוֹרִיד הַגּ(ד)ְלוּת (ל)מז״א ו(ל)נוּקְבֵיהּ). And this is the secret of: “And he went to Charan” (וְזֶהוּ סוֹד וַיֵּלֶךְ חָרָנָה) (Genesis 28:10), for the Dinin [judgments] ruled over him because Ya‘akov was going outside the Land (שֶׁשָּׁלְטוּ בוֹ הַדִּינִים עַל שֶׁהָיָה הוֹלֵךְ יַעֲקֹב חוּצָה לָאָרֶץ). And these three Elohim are in the secret of Katnut [smallness] (וְאֵלּוּ הַג׳ אֱלֹהִי״ם הֵם בְּסוֹד קַטְנוּת), and know (וְדַע), that the SH"Kh [320] Dinin [judgments] come from the thirty-two paths of Chokhmah (כִּי ש״ך דִּינִים בָּאִים מִל״ב נְתִיבוֹת חָכְמָה), each one included of ten (כָּל אֶחָד כָּלוּל מֵעֶשֶׂר), and they equal five times Din [judgment], numerically SH"Kh [320] (וְהֵם כְּמִנְיַן ה׳ פְּעָמִים דִּין בְּגִימַטְרִיָּא ש״ך). And we further add to them (וְעוֹד נוֹסִיף עֲלֵיהֶם), five Dinin [judgments] alluded to by the Heh at the end of the word Charanah (ה׳ דִּינִים רְמוּזִים בְּה׳ שֶׁבְּסוֹף תֵּיבוֹת חָרָנָה), and they complete the five Gevurot (וְהֵם מַשְׁלִימִים ה׳ גְּבוּרוֹת), for these are five times Din [judgment] (דְּאִינוּן ה׳ פְּעָמִים דִּין), corresponding to the five Names Adonai (לַחֲמִשָּׁה שֵׁמוֹת אֲדֹנָי), which are in the five prayers of every day (אֲשֶׁר בַּחֲמֵשׁ תְּפִלּוֹת בְּכָל יוֹם), including the repetition of Shacharit and Minchah (עִם חֲזָרַת שַׁחֲרִית וּמִנְחָה), which are numerically ShKh"H [325] (שֶׁהֵם בְּגִימַטְרִיָּא שכ״ה). And this is the secret of: “a youth, a maiden—you shall know him in his place” (וְזֶהוּ סוֹד נַעַר נַעֲרָה תֵּדָעֵהוּ בִּמְקוֹמוֹ). Therefore Moshe rejected the Cushite woman from marrying her, namely from lying with her (לְפִיכָךְ דָּחָה מֹשֶׁה אֶת הַכּוּשִׁית מִלִּישָּׂא אוֹתָהּ, דְּהַיְנוּ לִשְׁכַּב אֶצְלָהּ), for ShKh"H [325] Dinin [judgments] together with the Kolel [inclusive count] equal the numerical value of Cush (כִּי שכ״ה דִּינִין עִם הַכּוֹלֵל עוֹלִים כְּמִנְיַן כּוּשׁ), and Moshe Rabbenu, peace be upon him, because he draws nourishment from the Yesod of Chokhmah, which is from the Chesadim (וּמֹשֶׁה רַבֵּנוּ לִהְיוֹתוֹ יוֹנֵק מִיְסוֹד חָכְמָה שֶׁהִיא מִן הַחֲסָדִים), thrust his sword between himself and her (נָעַץ חַרְבּוֹ בֵּינוֹ לְבֵינָהּ) (Yalkut Shimoni, Devarim 32, remez 948). And Ya‘akov likewise rejected the Dinin [judgments] and fled from them (וְיַעֲקֹב גַּם כֵּן דָּחָה אֶת הַדִּינִין וְהָיָה בּוֹרֵחַ מֵהֶם), because he is from the supernal Yesod from without (לִהְיוֹתוֹ מִיְסוֹד עֶלְיוֹן מִלְּבַר), while Moshe is from within (וּמֹשֶׁה מִלְּגָאו), as you know in its proper place (כַּאֲשֶׁר יָדַעְתָּ בִּמְקוֹמוֹ), for Timna is numerically equal to two times MNTZPKH [the five final letters] (כִּי תִּמְנַע עוֹלָה כְּמִנְיַן ב׳ פְּעָמִים מנצפ״ך), which are the severe Dinin [judgments] (שֶׁהֵם הַדִּינִים הַקָּשִׁים), therefore Ya‘akov did not take her (לָכֵן לֹא לְקָחָהּ יַעֲקֹב) (Yalkut Shimoni, ibid.). And behold, Potiphera is numerically equal to TN"H [455] (וְהִנֵּה פּוֹטִיפֶרַע עוֹלֶה כְּמִנְיַן תנ״ה), which are the three fillings of the Name Ehyeh (שֶׁהֵם ג׳ מִלּוּאֵי שֵׁם אֶהְיֶ״ה), and it is known that a filling is numerically Elohim, which is judgment (וְיָדוּעַ כִּי מִלּוּי בְּגִימַטְרִיָּא אֱלֹהִי״ם שֶׁהוּא דִּין), Therefore Yosef the Tzaddik distanced her, [the wife of Potiphera] (לְפִיכָךְ הִרְחִיקָהּ יוֹסֵף הַצַּדִּיק [אֵשֶׁת פּוֹטִיפֶרַע]). And he took Asenat (וְלָקַח אֶת אָסְנַת), who is the extension of Leah below (שֶׁהִיא הִתְפַּשְּׁטוּת לֵאָה לְמַטָּה), when she is included within Rachel in the place of Yosef the Tzaddik (כְּשֶׁהִיא נִכְלֶלֶת בְּרָחֵל בִּמְקוֹם יוֹסֵף הַצַּדִּיק), who is the Yesod of Ze’ir Anpin (שֶׁהוּא יְסוֹד זְעֵיר), in the secret of the lowering of Imma (בְּסוֹד הַרְכָּנַת אִמָּא). And with this there will also be understood the statement of the Zohar in Parashat Bereshit, daf 21b (וְעִם זֶה יוּבַן גַּם כֵּן מַאֲמַר הַזֹּהַר דְּפָרָשַׁת בְּרֵאשִׁית דַּף כ״א ב׳): “Ya‘akov and Moshe and Yosef go as one” (יַעֲקֹב וּמֹשֶׁה וְיוֹסֵף כַּחֲדָא אָזְלִין), for all of them have their root in the Gadlut [maturity] of Ze’ir Anpin (שֶׁכֻּלָּם שָׁרְשָׁם מִן גַּדְלוּת זְעֵיר), clothed in the Chesadim of Abba and Imma (הַמְּלוּבָּשׁ בְּחַסְדֵי אַבָּא וְאִמָּא), as we shall explain in the secret of Ya‘akov Yibaka [Ya‘akov shall emerge through a cleft] (כַּאֲשֶׁר נְבָאֵר בְּסוֹד יַעֲקֹב יִבָּקַע) (daf 100a). As it is said (שֶׁנֶּאֱמַר): “Indeed Ya‘akov came forth” (אַךְ יָצוֹא יָצָא יַעֲקֹב) (Genesis 27:30), from the cleaving of the Yesod of Abba (מִבְּקִיעַת יְסוֹד אַבָּא), as you will know in its proper place (כַּאֲשֶׁר תֵּדַע בִּמְקוֹמוֹ), therefore “they go as one” (לָכֵן כַּחֲדָא אָזְלִין), for they are from the root of one light (שֶׁהֵם מִשֹּׁרֶשׁ אוֹר אֶחָד), except that one is more inward than the other (אֶלָּא שֶׁאֶחָד יוֹתֵר פְּנִימִי מֵחֲבֵרוֹ). And especially Moshe Rabbenu, peace be upon him (וּבִפְרָט מֹשֶׁה רַבֵּנוּ ע״ה), for he includes Ze’ir Anpin (שֶׁהוּא כּוֹלֵל זְעֵיר), in the place concealed by Imma Ila’ah [the Supernal Mother] (בִּמְקוֹמוֹת הַמְכֻסֶּה מֵאִמָּא עִילָּאָה), and he is literally from its Mochin [mental lights] and its Ohr Penimi [inner light] (וְהוּא מַמָּשׁ מִמּוֹחִין שֶׁלּוֹ וְאוֹר פְּנִימִי שֶׁלּוֹ). And it says there in Zohar Bereshit (וְאוֹמֵר שָׁם זֹהַר בְּרֵאשִׁית): “Ya‘akov died, and his body was brought into the Holy Land” (יַעֲקֹב מִית וְגוּפֵיהּ אַעִילוּ לֵיהּ בְּאַרְעָא קַדִּישָׁא), “Yosef died, his body was not buried in the Holy Land, only his bones” (יוֹסֵף מִית גּוּפֵיהּ לָא אִתְקְבַר בְּאַרְעָא קַדִּישָׁא אֶלָּא גַּרְמוֹי), “Moshe neither this nor that” (מֹשֶׁה לָא הַאי וְלָא הַאי), “why?” (אַמַּאי). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), behold Yosef was not buried bodily in the Land, only his bones (הִנֵּה יוֹסֵף לֹא נִקְבַּר גּוּפוֹ בָּאָרֶץ רַק עַצְמוֹתָיו), because he emitted semen in a nocturnal emission (כִּי הוֹצִיא מִמֶּנּוּ שִׁכְבַת זֶרַע בְּקֶרִי), because of that Egyptian woman (עַל דְּבַר אוֹתָהּ מִצְרִית), and through this he repelled the Shekhinah (וְדָחָה בָּזֶה אֶת הַשְּׁכִינָה), which is called the Land of Israel (הַנִּקְרֵאת אֶרֶץ יִשְׂרָאֵל), so that the ten drops of the Ten Martyrs of the Kingdom did not emerge to her (שֶׁלֹּא יָצְאוּ אֵלֶיהָ הָעֲשָׂרָה טִפִּין שֶׁל עֲשָׂרָה הֲרוּגֵי מַלְכוּת), rather the Chitzonim [external forces] received them (אֶלָּא קִבְּלוּם הַחִיצוֹנִים). And therefore afterward the Chitzonim [external forces] gained dominion over them (וְלָכֵן שָׁלְטוּ אַחַר כָּךְ עֲלֵיהֶם הַחִיצוֹנִים), and they were rescued from their hand (וְנִיצּוֹלוּ מִיָּדָם), as I explained in Sha‘ar Olam HaTohu [Gate of the World of Chaos] (כַּאֲשֶׁר בֵּאַרְתִּי בְּשַׁעַר עוֹלָם הַתֹּהוּ). And therefore (וְלָזֶה), because of the heating of his body through which he emitted a nocturnal emission (אוֹדוֹת חִמּוּם גּוּפוֹ שֶׁהוֹצִיא קֶרִי), his body was not buried in the Land of Israel (לֹא אִתְקְבַר גּוּפוֹ בְּאֶרֶץ יִשְׂרָאֵל), but because the act was not completed (אַךְ לְפִי שֶׁלֹּא נִגְמַר הַמַּעֲשֶׂה), his bones were buried (נִקְבְּרוּ עַצְמוֹתָיו), as it is said (שֶׁנֶּאֱמַר): “And you shall bring up my bones from here with you” (וְהַעֲלִיתֶם אֶת עַצְמוֹתַי מִזֶּה אִתְּכֶם) (Genesis 50:25). However Moshe Rabbenu, peace be upon him (אָמְנָם מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), even though no drop emerged from him (אַף עַל פִּי שֶׁלֹּא יָצְאָה מִמֶּנּוּ טִפָּה), nevertheless he took that Cushite woman mentioned in the Chronicles of Moshe (עִם כָּל זֹאת לָקַח אוֹתָהּ הָאִשָּׁה הַכּוּשִׁית הַנִּזְכֶּרֶת בְּדִבְרֵי הַיָּמִים שֶׁל מֹשֶׁה), and took her as a husband takes his wife for forty years (וּלְקָחָהּ כְּבַעַל עִם אִשְׁתּוֹ מ׳ שָׁנָה), and therefore neither his body nor his bones were buried in the Land of Israel (וְלָכֵן לֹא גּוּפוֹ וְלֹא עַצְמוֹתָיו נִקְבְּרוּ בְּאֶרֶץ יִשְׂרָאֵל), which is called: “a woman who fears Hashem” (הַנִּקְרֵאת אִשָּׁה יִרְאַת י״י) (Proverbs 31:30). And this is the secret of the slander of Miriam (וְזֶהוּ סוֹד לְשׁוֹן הָרָע שֶׁל מִרְיָם), of which the verse says (שֶׁאוֹמֵר הַפָּסוּק): “Concerning the Cushite woman whom he had taken” (עַל אוֹדוֹת אִשָּׁה הַכּוּשִׁית אֲשֶׁר לָקָח) (Numbers 12:1), and through this matter he was seized by that transgression (וְנִתְפַּס בְּזֶה הֶעָוֹן), that he would not bring Israel into the Land of Israel (שֶׁלֹּא יָבִיא אֶת יִשְׂרָאֵל לְאֶרֶץ יִשְׂרָאֵל), which is the Shekhinah (שֶׁהִיא הַשְּׁכִינָה). And Ya‘akov, because he did not take Timna, the concubine of Esav (וְיַעֲקֹב לְפִי שֶׁלֹּא לָקַח תִּמְנַע פִּילֶגֶשׁ עֵשָׂו), therefore both his bones and his body were buried (לָכֵן נִקְבְּרוּ עַצְמוֹתָיו וְגוּפוֹ), for he did not perform marriage with her (כִּי לֹא עָשָׂה בָּהּ לִקּוּחִין), and he also did not emit semen (וְגַם לֹא הוֹצִיא שִׁכְבַת זֶרַע), therefore he was not punished (לָכֵן לֹא נֶעֱנַשׁ). And concerning this matter it is said (וְעַל הָעִנְיָן הַזֶּה נֶאֱמַר): “Do not touch My anointed ones, and do not harm My prophets” (אַל תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל תָּרֵעוּ) (Psalms 105:15). And it is written (וּכְתִיב): “In whose hand is the soul of every living thing and the spirit of all flesh of man” (אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ) (Job 12:10). Regarding His hidden mysteries, one must not listen at all (בְּכִבְשִׁין סְתִימָאִין דִּילֵיהּ לֵית לְמִשְׁמַע כְּלָל), for behold (דְּהָא), from here it is evident that in His hand are the Ruachin [spirits] and the Neshamot [souls] of the Tzaddikim [righteous ones] (מִכָּאן דְּבִידֵיהּ רוּחִין וְנִשְׁמָתִין דְּצַדִּיקַיָּא), and hidden matters (וּמִלִּין סְתִימָאִין), which He performs (דְּאִיהוּ עָבִיד), one must not enter into them (לֵית לְאַעֲלָא בְּהוֹן), and all the more so (וּמִכָּל שֶׁכֵּן), not to hand them over to others (לְמִמְסַר אוֹתָם לַאֲחֵרִים), and not to expound upon them publicly, Heaven forbid (וְלִדְרוֹשׁ אוֹתָם חַס וְחָלִילָה בָּרַבִּים), for his sin is too great to bear (גָּדוֹל עֲוֹנוֹ מִנְּשׂוֹא). And the sum of the matter is (וּכְלָל הַדְּבָרִים), that the Holy One, blessed be He, does not give punishment to one who did no evil because of another who did evil (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נָתַן עֹנֶשׁ לְמִי שֶׁלֹּא עָשָׂה רַע בִּשְׁבִיל הַהוּא שֶׁעָשָׂה רַע), as it is said (שֶׁנֶּאֱמַר): “Fathers shall not be put to death for children, nor children be put to death for fathers; each man shall die for his own sin” (לֹא יוּמְתוּ אָבוֹת עַל בָּנִים וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת אִישׁ בְּחֶטְאוֹ יוּמָתוּ) (Deuteronomy 24:16). “The secret of Hashem is for those who fear Him” (סוֹד י״י לִירֵאָיו) (Psalms 25:14). And from Hashem I ask forgiveness (וּמִי״י אֶשְׁאַל הַמְּחִילָה), for having revealed the furnace of the world (שֶׁגִּלִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם), only so that the chapter-headings should not be absent from this book (רַק לְמַעַן שֶׁלֹּא יִהְיוּ רָאשֵׁי הַפְּרָקִים נֶעְדָּרִים מִן הַסֵּפֶר הַזֶּה). Hashem desired, for the sake of His righteousness, to magnify the Torah and make it glorious (י״י חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּירָה) (Isaiah 42:21), within my heart (בְּלִבִּי), like an ever-strengthening spring (כְּמַעְיָן הַמִּתְגַּבֵּר), flowing with Chokhmah and Da‘at from Hashem (נוֹבֵעַ חָכְמָה וְדֵעָה מֵאֵת י״י), like waters covering the sea (כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). Blessed is Hashem forever (יִתְבָּרֵךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).