Chapter One Hundred Eleven (פֶּרֶק מֵאָה וְאַחַת עֶשְׂרֵה)

Their place is called Tarmod (הַמָּקוֹם שֶׁלָּהֶם נִקְרָא תַּרְמוֹד), in the wilderness among the mountains (בַּמִּדְבָּר בֶּהָרִים), for the place of impurity is called (שֶׁמְּקוֹם הַטֻּמְאָה נִקְרָא): “the great and terrible wilderness, a place of serpent, fiery serpent, and scorpion, and thirst where there is no water” (בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא מְקוֹם נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם) (Deuteronomy 8:15), of abundance (שֶׁל שֶׁפַע). And Tarmod (וְתַרְמוֹד), has the letters of “Moredet [rebellious woman]” (הוּא אוֹתִיּוֹת מוֹרֶדֶת), she is Lilit, rebellious and guilty (הִיא לִילִית מוֹרֶדֶת וְחַיֶּבֶת), who rebels against her husband and commits immorality with those below (הַמּוֹרֶדֶת עַל בַּעְלָהּ וּמְזַנָּה עִם הַתַּחְתּוֹנִים), with human beings who emit Keri [seminal emission] (עִם בְּנֵי אָדָם שֶׁמּוֹצִיאִים קֶרִי). And this is what was said concerning King Shlomo, peace be upon him (וְזֶהוּ הָאָמוּר אֵצֶל שְׁלֹמֹה הַמֶּלֶךְ ע״ה): “and he built Tadmor in the wilderness, in the land” (וַיִּבֶן אֶת תַּדְמֹר בַּמִּדְבָּר בָּאָרֶץ) (II Chronicles 8:4). And was he building in the land (וְכִי בִנְיָן הָיָה בּוֹנֶה בָּאָרֶץ), rather what is the meaning of “and he built” (אֶלָּא מַהוּ וַיִּבֶן), that he contemplated in his wisdom (שֶׁהָיָה מִסְתַּכֵּל בְּחָכְמָתוֹ), and knew that place (וְהָיָה יוֹדֵעַ אוֹתוֹ מָקוֹם), so that the Supernal Chokhmah [wisdom] would be known through it (לִהְיוֹת יָדוּעַ בּוֹ חָכְמָה עֶלְיוֹנָה). And the expression “and he built” (וּלְשׁוֹן וַיִּבֶן), is derived from the expression “and they understood the reading” (נִגְזָר מִלְּשׁוֹן וַיָּבִינוּ בַּמִּקְרָא) (Nehemiah 8:8), of Ezra (דְּעֶזְרָא). And so it says in the Sava, Parashat Mishpatim (וְכֵן הוּא אוֹמֵר בְּסָבָא פָּרָשַׁת מִשְׁפָּטִים), it is written (כְּתִיב): “Then I returned and saw all the oppressions that are done under the sun, and behold the tears of the oppressed, and they have no comforter, and from the hand of their oppressors there is power, and they have no comforter” (וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת כָּל הָעֲשֻׁקִים אֲשֶׁר נַעֲשׂוּ תַּחַת הַשָּׁמֶשׁ, וְהִנֵּה דִּמְעַת הָעֲשֻׁקִים וְאֵין לָהֶם מְנַחֵם, וּמִיַּד עֹשְׁקֵיהֶם כֹּחַ וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1). This verse contains a hidden allusion (הַאי קְרָא אַרְמִיזְנָא בֵיהּ), and it has already been explained elsewhere (וְהָא אִתְּמַר בְּמָקוֹם אַחֵר), but “I returned” (אֲבָל שַׁבְתִּי), and to what place did Shlomo return (וְכִי מָאן אֲתַר תָּב שְׁלֹמֹה), if you say after this matter as before (אִי נֵימָא לְבָתַר מִלָּה דָא כִּמְלַקַּדְמִין), and he said another matter, it would be fitting (וְאָמַר מִלָּה אָחֳרָא, יָאוֹת), but “I returned and saw” (אֲבָל שַׁבְתִּי וָאֶרְאֶה), cannot be said (לָא יִתָּכֵן לְמֵימַר), rather before he spoke of the matter of the oppressed (אֶלָּא שֶׁקֹּדֶם שֶׁאָמַר עִנְיַן הָעֲשׁוּקִים), he saw them in one place (רָאָה אוֹתָם בְּמָקוֹם אֶחָד), and returned to his place and spoke this matter (וְחָזַר לִמְקוֹמוֹ וְאָמַר עִנְיָן זֶה).

There we learned (תַּמָּן תְּנִינָן), every day Shlomo would arise early in the morning (בְּכָל יוֹמָא הֲוָה אַקְדִּים שְׁלֹמֹה בְּצַפְרָא), and he would turn his face toward the east (וַהֲוָה שָׁוֵי אַנְפּוֹי לְסִטְר מִזְרָח), and see what he would see (וְחָמֵי מַה דְּחָמֵי). Through his adjurations (בְּהַשְׁבָּעוֹתָיו), as is known to us in this adjuration (כִּידוּעַ לָנוּ בְּהַשְׁבָּעָה הַזֹּאת), that one must stand facing east (שֶׁצָּרִיךְ לַעֲמוֹד נֶגֶד פְּנֵי מִזְרָח), and mention combinations (וּלְהַזְכִּיר צֵרוּפִים), so that the eagle and the throne come upon it (שֶׁיָּבוֹא הַנֶּשֶׁר וְהַכִּסֵּא עָלָיו), and this is because of the Chayah [living creature], the eagle (וְהוּא מִפְּנֵי חַיָּה, הַנֶּשֶׁר), which bears the throne (הַנּוֹשֵׂאת הַכִּסֵּא). And afterward he returned to the side of the north and stood there (וּלְבָתַר תָּב לְסִטְר צָפוֹן וְקָאִים תַּמָּן), [because it is necessary from there to draw down the power of the eagle (מִפְּנֵי שֶׁצָּרִיךְ מִשָּׁם לְהוֹרִיד כֹּחַ הַנֶּשֶׁר), for the table is in the north, the secret of the eagle (כִּי הַשֻּׁלְחָן הוּא בַּצָּפוֹן, סוֹד הַנֶּשֶׁר), and it is the ruler that rules over sorcerers (וְהוּא שָׁלְטָנוּ דְּשָׁלִיט עַל חַרְשִׁין)]. He lowered his eyes and raised his head (מָאִיךְ עֵינוֹי וְזָקִיף רֵישֵׁיהּ), at that moment, behold, the pillar of fire (בְּהַאי שַׁעְתָּא הָא עַמּוּדָא דְּאֶשָּׁא), [it is from the secret of the Name Mem-Bet of its Nukvah of the seven chambers of Yetzirah (הוּא מִסּוֹד שֵׁם מ״ב דְּנוּקְבֵיהּ דְּז׳ מְדוֹרִין דִּיצִירָה), and the pillar of cloud (וְעַמּוּדָא דַּעֲנָנָא), is the Name A"B of Zeir Anpin of Beri’ah (הוּא שֵׁם ע״ב דְּזָעִיר דִּבְרִיאָה), as explained above (כִּדְלְעֵיל)]. And they are a great protection for traveling by day and by night (וְהֵם שְׁמִירָה גְּדוֹלָה לָלֶכֶת יוֹמָם וָלַיְלָה), even through the path of Gehinnom, as is known in the Gemara (אֲפִלּוּ דֶּרֶךְ הַגֵּיהִנֹּם כַּנּוֹדָע בַּגְּמָרָא), and we have received a tradition that the pillar of light is not seen except by one or two in a generation (וּגְמִירִי דְּלָא אִתְחֲזֵי עַמּוּדָא דִּנְהוֹרָא אֶלָּא לְחַד אוֹ לִתְרֵי בְּדָרָא). But regarding Shlomo it is written (אֲבָל בִּשְׁלֹמֹה כְּתִיב): “And Shlomo sat upon the throne of Hashem as king” (וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא י״י לְמֶלֶךְ) (I Chronicles 29:23), for he ruled over the upper beings and over the lower beings (שֶׁמָּלַךְ עַל הָעֶלְיוֹנִים וְעַל הַתַּחְתּוֹנִים). And he would command them to come to his service (וְהָיָה מְצַוֶּה עֲלֵיהֶם שֶׁיָּבֹאוּ לַעֲבוֹדָתוֹ), because in his days (מִפְּנֵי שֶׁבִּזְמַנּוֹ), “the moon stood in fullness, and inherited in fullness” (הֲוָה 'קָאִים סִיהֲרָא בְּאַשְׁלָמוּתָא, וְיָרִית סִיהֲרָא בְּאַשְׁלָמוּתָא'), both good and evil (טוֹבִים וְרָעִים), and the good prevailed over the evil (וְהַטּוֹב הָיָה גּוֹבֵר עַל הָרַע), and the camps of the wicked became servants (וְנַעֲשׂוּ כִּתּוֹת הָרָעִים עֲבָדִים). And this is the reason (וְזוֹ הַטַּעַם), that there is no permission to make use of the Names now (שֶׁאֵין רְשׁוּת לְהִשְׁתַּמֵּשׁ בַּשֵּׁמוֹת עַתָּה), because evil prevails over good in this bitter exile (שֶׁהָרַע גּוֹבֵר עַל הַטּוֹב בַּגָּלוּת הַמַּר הַזֶּה), and there is no day whose curse is not greater than that of its fellow (וְאֵין לְךָ יוֹם שֶׁאֵין קִלְלָתוֹ מְרֻבָּה מֵחֲבֵירוֹ) (Sotah 49a).

And let us return to the statement above (וּנַחֲזוֹר לְהַמַּאֲמָר דִּלְעֵיל): “At that moment the pillar of fire and the pillar of cloud would come, and upon that pillar one eagle would come, and that eagle was great and mighty. And thus the right wing would come upon the pillar of fire, and the body and the left wing upon the pillar of cloud” (בְּהַאי שַׁעְתָּא עַמּוּדָא דְּאֶשָּׁא וְעַמּוּדָא דַּעֲנָנָא הֲווֹ אָתְיָין, וְעַל הַהוּא עַמּוּדָא הֲוָה אָתֵי נִשְׁרָא חֲדָא, וְהַהוּא נִשְׁרָא הֲוָה רַבְרְבָא וְתַקִּיף. וְכֵן הֲוָה אָתֵי גַּדְפָּא יְמִינָא עַל גַּבֵּי עַמּוּדָא דְּאֶשָּׁא, וְגוּפָא וְגַדְפָּא שְׂמָאלָא עַל גַּבֵּי עַמּוּדָא דַּעֲנָנָא).

[And the pillar of cloud was on the right, namely the east (וְהָעַמּוּד עָנָן הָיָה מִימִין דְּהַיְנוּ מִזְרָח), and the pillar of fire was from the north (וְעַמּוּד הָאֵשׁ הָיָה מִצָּפוֹן), and thus he would adjure these two sides, east and north, mentioned above (וְכֵן הָיָה מַשְׁבִּיעַ לְאֵלּוּ הַשְּׁנֵי צְדָדִים מִזְרָח וְצָפוֹן הָאֲמוּרִים לְמַעְלָה), and they were going before Israel when they left Egypt (וְהֵם הָיוּ הוֹלְכִים לִפְנֵי יִשְׂרָאֵל כְּשֶׁיָּצְאוּ מִמִּצְרָיִם)]. [And that eagle would bring two leaves in its mouth (וְהַהוּא נִשְׁרָא הֲוָה מַיְיתֵי תְּרֵין טַרְפִּין בְּפוּמָאהּ). It came (אֲתָא)].

The pillar of cloud and the pillar of fire came, and that eagle upon them, and they bowed before King Shlomo (עַמּוּדָא דַּעֲנָנָא וְעַמּוּדָא דְּאֶשָּׁא וְהַהוּא נִשְׁרָא עֲלַיְיהוּ, וְסָגְדִין לְקַמֵּי שְׁלֹמֹה מַלְכָּא). The eagle came and lowered itself before him (אֲתָא נִשְׁרָא וּמָאִיךְ לְקַמֵּיהּ), and gave him those leaves (וְיָהִיב לֵיהּ אִינוּן טַרְפִּין). King Shlomo took them (נָטִיל לוֹן שְׁלֹמֹה מַלְכָּא), and smelled them (וַהֲוָה מָרִיחַ בְּהוּ), and knew from them a sign (וַהֲוָה יָדַע בְּהוּ סִימָן). He said (אָמַר), this is the Fallen One (דָּא אִיהוּ דְּ'נוֹפֵל'), and this is the One of Uncovered Eyes (וְדָא אִיהוּ דְּ'גְּלוּי עֵינַיִם'). At the time when there were two leaves (בְּשַׁעְתָּא דְּתַרְתֵּין טַרְפִּין הֲווֹ), he knew that both the Fallen One and the One of Uncovered Eyes (הֲוָה יָדַע דְּתַרְוַויְיהוּ נוֹפֵל וּגְלוּי עֵינַיִם), desired to make matters known to him (בָּעָאן לְאוֹדָעָא לֵיהּ מִלִּין). What did he do (מַה עָבִיד), he sealed the throne with the seal in which the Holy Name was engraved (חָתִים כָּרְסְיָיא בְּגוּשְׁפַּנְקָא דַּהֲוָה חָקִיק בֵּיהּ שְׁמָא קַדִּישָׁא), and he took a ring upon which the Holy Name was engraved (וְאִיהוּ נָטִיל עִזְקָא דַּהֲוָה חָקִיק עֲלָהּ שְׁמָא קַדִּישָׁא), he ascended to the roof (סָלִיק לְאַגָּרָא), so that people would not see him (שֶׁלֹּא יִרְאוּ אוֹתוֹ בְּנֵי אָדָם), and mounted that eagle (וְרָכִיב עַל הַהוּא נִשְׁרָא), and went on his way (וְאָזִיל לֵיהּ). And that eagle would ascend above the heights of the clouds (וְהַהוּא נִשְׁרָא הֲוָה מִסְתַּלֵּק לְרוּם עֲנָנִין), and in every place through which it passed the light became darkened (וּבְכָל אֲתַר דְּאִיהוּ עָבַר הֲוָה אִתְחֲשַׁךְ נְהוֹרָא). The wise men who were in that place where the light of day darkened (חַכִּימֵי דַּהֲווֹ בְּהַהוּא אֲתַר דְּאִתְחֲשַׁךְ נְהוֹר שֶׁל יוֹם), knew and would say (הֲווֹ יָדְעֵי וַהֲווֹ אָמְרֵי), King Shlomo passed through here (שְׁלֹמֹה מַלְכָּא הֲוָה אָזִיל וַעֲבַר הָכָא), but they did not know to what place he was going (וְלָא יָדְעֵי לְאָן אֲתַר הֲוָה אָזִיל). The fools who were there (טִפְּשִׁין דַּהֲווֹ תַמָּן), would say (הֲווֹ אָמְרִין), clouds were passing by (עֲנָנִין הֲווֹ אִינוּן דְּקָא אָזְלֵי), and the world became dark (וְחָשִׁיךְ עָלְמָא).

He raised the eagle with him and flew four hundred parasangs (גָּבַהּ נִשְׁרָא בַּהֲדֵיהּ וּפָרַח אַרְבַּע מֵאָה פַּרְסִין), this is the secret of the course of the four Klipot (הוּא סוֹד מַהֲלַךְ ד׳ קְלִיפּוֹת): Storm Wind (רוּחַ סְעָרָה), Great Cloud (עָנָן גָּדוֹל), Flaming Fire (אֵשׁ מִתְלַקַּחַת), and a Radiance round about it (וְנוֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4), and corresponding to them are the four hundred men of the sons of Esav (וּכְנֶגְדָּם אַרְבַּע מֵאוֹת אִישׁ שֶׁל בְּנֵי עֵשָׂו), and this is in Asiyah (וְהוּא בַּעֲשִׂיָּה), in the Great Deep (בִּתְהוֹם רַבָּה), which is called in the Zohar the world, the Nukvah of the Great Deep (הַנִּקְרָא בַּזֹּהַר עָלְמָא נוּקְבָא דִּתְהוֹמָא רַבָּא). And they are called the mountains of darkness (וְהֵם נִקְרָאִים הָרֵי חֹשֶׁךְ), as it is said (שֶׁנֶּאֱמַר): “and darkness was upon the face of the deep” (וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם) (Genesis 1:2), which has the letters of death (שֶׁהוּא אוֹתִיּוֹת הַמָּוֶת), and in Kedushah (וּבִקְדוּשָׁה), the Dalet of Malkhut (הַדָּלֶ״ת שֶׁל מַלְכוּת), and it is the outer gate (וְהִיא שַׁעַר הַחִיצוֹן), from which are created four rows of Ofanim in the world of Asiyah (אֲשֶׁר נִבְרָאִים מִמֶּנָּה ד׳ שׁוּרוֹת אוֹפַנִּים בְּעוֹלַם הָעֲשִׂיָּה), under the authority of Sandalfon, Eliyahu of blessed memory (תַּחַת יַד סַנְדַּלְפוֹ״ן אֵלִיָּהוּ זָכוּר לַטּוֹב). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “and he flew four hundred parasangs until he reached the mountains of darkness, and there is Tarmod in the wilderness among the mountains, and he descended there, he raised his head and saw the mountain of darkness, and he knew there all that was necessary, and he knew that there he would enter” (וּפָרַח אַרְבַּע מֵאוֹת פַּרְסָה עַד דְּמָטֵי לְטוּרֵי חֲשׁוֹךְ, וְתַמָּן אִיהוּ תַּרְמוֹד בַּמִּדְבָּר בֶּהָרִים, וְאִיהוּ נָחִית תַּמָּן, זָקִיף רֵישֵׁיהּ וְחָמֵי טוּרָא חֲשׁוֹךְ, וַהֲוָה יָדַע תַּמָּן כָּל מַה דְּאִצְטְרִיךְ, וַהֲוָה יָדַע דְּתַמָּן יֵיעוֹל). “He mounted the eagle as before and flew and entered within the mountains until that place where the olive is” (הֲוָה רָכִיב עַל נִשְׁרָא כִּמְלַקַּדְמִין וְטָאס וְעָאל לְגוֹ טוּרִין עַד הַהוּא אֲתַר דְּזֵיתָא תַּמָּן), which are the judgments of the one hundred and twenty Elohim, bitter as an olive (שֶׁהֵם הַדִּינִים שֶׁל ק״ך אֱלֹהִי״ם הַמְּרוֹרִים כַּזַּיִת), and Maror [bitter herb] equals death (וּמָרוֹר עוֹלֶה מָוֶת), which is the power of the Sitra Achra (שֶׁהִיא כֹּחַ סִטְרָא אָחֳרָא), and he cried out with force (וְקָרָא בְּחֵילָא): “Hashem, Your uplifted hand they do not behold” (יְהוָ״ה רָמָה יָדְךָ בַּל יֶחֱזָיוּן) (Isaiah 26:11). For he was calling to the uplifted hand (שֶׁהָיָה קוֹרֵא לְיָד רָמָה), which corresponds to Tiferet (שֶׁהִיא כְּנֶגֶד ת״ת), and in the Name Mem-Bet (וְיֵשׁ בְּשֵׁם מ״ב), there are three times fourteen (שְׁלֹשָׁה פְּעָמִים י״ד), namely the Great Hand, the right (דְּהַיְנוּ יָד הַגְּדוֹלָה יָמִין), the Strong Hand, the left (יָד הַחֲזָקָה שְׂמֹאל), the Uplifted Hand, the middle line (יָד רָמָה קַו הָאֶמְצָעִי), and three times fourteen equal Mem-Bet (וּשְׁלֹשָׁה פְּעָמִים י״ד עוֹלִים מ״ב). And these final fourteen Names of Mem-Bet (וְאֵלּוּ הַי״ד שֵׁמוֹת הָאַחֲרוֹנִים שֶׁל מ״ב), are to annul and drive away demons and harmful forces so that they do not cause harm (הֵם לְהָפֵר וּלְהַבְרִיחַ שֵׁדִים וּמַזִּיקִין שֶׁלֹּא יַזִּיקוּ), and “all workers of iniquity shall be scattered, to destroy them forever and ever” (וְיִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן לְהַשְׁמִידָם עֲדֵי עַד), who grasp the backs of the backs of the supernal realms (הָאוֹחֲזִים בַּאֲחוֹרֵי אֲחוֹרַיִם הָעֶלְיוֹנִים). He entered there until he approached that place (עָאל תַּמָּן עַד דְּקָרִיב לְהַהוּא אֲתַר), he placed the ring before him (שַׁוֵּי עִזְקָא קַמֵּיהּ), and approached them (וְקָרִיב(וּ לְגַבַּיְיהוּ)), there he would know (תַּמָּן הֲוָה יָדַע), all that he desired (כָּל מַה דְּבָעֵי), from those foreign wisdoms that he wished to know (מֵאִינוּן חָכְמָתִין נוּכְרָאִין דְּבָעֵי לְמִנְדַּע) (Zohar, Shemot 112b), whether the workings of demons or sorcery, each kind by itself (הֵן מַעֲשֵׂה שֵׁדִים וְכִשּׁוּף כָּל מִין וָמִין בִּפְנֵי עַצְמוֹ).

For the Sanhedrin were obligated to know sorcery (כִּי הַסַּנְהֶדְרִין הָיוּ מְחוּיָּבִים לָדַעַת כִּשּׁוּף), so that they would know which was an actual act and which was sleight of hand (כְּדֵי שֶׁיִּהְיוּ יוֹדְעִים אֵיזֶהוּ מַעֲשֶׂה וְאֵיזֶהוּ אֲחִיזַת עֵינַיִם), and he also knew from them the secret of the oppressed ones of Lilit and her servants (וְגַם הָיָה יוֹדֵעַ מֵהֶם סוֹד הָעֲשׁוּקִים שֶׁל לִילִית וַעֲבָדֶיהָ), and concerning all the punishments of those appointed to punish human beings (וְעַל כָּל הָעֳנָשִׁים שֶׁמְּמֻנִּים לַעֲנוֹשׁ בְּנֵי אָדָם), and to harm them when they have a cause against them (וּלְהַזִּיק אוֹתָם שֶׁיֵּשׁ לָהֶם עֲלִילָה), and which sin enables them to seize human beings in their trap (וְאֵיזֶה חֵטְא לִתְפֹּס בְּנֵי אָדָם בִּמְצוּדָה שֶׁלָּהֶם). As I know many of these things (כַּאֲשֶׁר אֲנִי יוֹדֵעַ הַרְבֵּה מֵהֶם), from the words of the Zohar and from the words of the Ari, of blessed memory (מִדִּבְרֵי הַזֹּהַר וּמִדִּבְרֵי הָאֲרִ״י ז״ל), and I shall present them separately (וַאֲצִיגָה אוֹתָם בִּפְנֵי עַצְמָם), in the place fitting for them (בַּמָּקוֹם הָרָאוּי לָהֶם), and this is not their place (וְאֵין כָּאן מְקוֹמָם). And Shlomo also knew (וְגַם הָיָה יוֹדֵעַ שְׁלֹמֹה), what were the sparks of purity that descended into the souls of the idolatrous nations (מַה הֵם נִיצוֹצֵי טָהֳרָה שֶׁיָּרְדוּ בְּנַפְשׁוֹת הַגּוֹיִים עוֹבְדֵי עֲבוֹדָה זָרָה), and he wished to imprison transgression and bring sins to an end (וְהָיָה רוֹצֶה לִכְלֹא פֶּשַׁע וּלְהָתֵם חַטָּאוֹת) (Daniel 9:24), by taking foreign wives (בְּנָשְׂאוֹ נָשִׁים נָכְרִיּוֹת), for he knew the sparks of purity within them (שֶׁהָיָה יוֹדֵעַ נִיצוֹצֵי טָהֳרָה שֶׁבָּהֶם), but afterward they caused him to sin (וְהֵם הֶחֱטִיאוּ אוֹתוֹ אַחַר כָּךְ), until he no longer had the heart to ascend above (עַד שֶׁלֹּא הָיָה לוֹ לֵב לַעֲלוֹת לְמַעְלָה), after Ashmedai, king of the demons, cast him below (אַחַר שֶׁהִשְׁלִיכוֹ אַשְׁמְדַּאי מַלְכָּא דְּשֵׁדֵי לְמַטָּה). And even his bed (וַאֲפִלּוּ מִטָּתוֹ), “sixty mighty men surrounded it, from the mighty men of Israel” (שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל) (Song of Songs 3:7), for he would recite sixty combinations before going to sleep (שֶׁהָיָה מַזְכִּיר שִׁשִּׁים צֵרוּפִים קֹדֶם הֲלִיכָתוֹ לִישָׁן). And let us return to the statement (וּנַחֲזוֹר אֶל הַמַּאֲמָר), “Once they had told him all that he desired” (כֵּיוָן דְּהֲוָה אָמְרִין לֵיהּ כָּל מַה דְּבָעֵי), “then he would mount that eagle and return to his place” (כְּדֵין הֲוָה רָכִיב עַל הַהוּא נִשְׁרָא, וְתָב לְאַתְרֵיהּ), “when he sat upon his throne, his mind became settled” (כֵּיוָן דְּהֲוָה יָתִיב עַל כּוּרְסְיֵיהּ אִתְיָשִׁיב בְּדַעְתֵּיהּ), “and he would speak in his mind words of precious wisdom” (וַהֲוָה מְמַלִּיל בְּדַעְתֵּיהּ מִלִּין דְּחָכְמְתָא יַקִּירָא). “At that moment he said: ‘Then I returned and saw all the oppressions... and they have no comforter’” (בְּהַהוּא שַׁעְתָּא אָמַר, יָשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת כָּל הָעֲשֻׁקִים... וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1). Its explanation will come in another place (יָבוֹא פֵּירוּשׁוֹ בְּמָקוֹם אַחֵר).

And likewise in the Zohar, Parashat Pinchas, daf 107b, column 1 (וְכֵן בַּזֹּהַר פָּרָשַׁת פִּינְחָס דַּף ק״ז ע״ב עָלָה א׳). Rabbi Chiya said (אָמַר רַבִּי חִיָּיא), this matter concerning King Shlomo is astonishing (הָא דִּשְׁלֹמֹה מַלְכָּא תְּוָוהָא הִיא), for we have learned (דְּתָנִינָן), a great eagle would come to King Shlomo every single day (נִשְׁרָא רַבְרְבָא הֲוָה אָתֵי לְגַבֵּי שְׁלֹמֹה מַלְכָּא בְּכָל יוֹמָא וְיוֹמָא), and King Shlomo would ride upon its wings (וַהֲוָה שְׁלֹמֹה מַלְכָּא רָכִיב עַל גַּדְפָּהָא), and it would carry him four hundred parasangs in a single moment (וְאוֹבִיל לֵיהּ ד׳ מֵאָה פַּרְסֵי בְּשַׁעְתָּא חֲדָא), it carried him to Tarmod in the wilderness among the mountains (אוֹבִיל לֵיהּ לְתַרְמוֹד בַּמִּדְבָּר בֶּהָרִים). It is a certain place near the mountain of darkness called Tarmod in the wilderness (אֲתַר חַד אִיהוּ לְגַבֵּי טוּרָא דַּחֲשׁוֹכָא דְּאִקְרֵי תַּרְמוֹד בַּמִּדְבָּר), and it is not the place of the Tarmodians (וְלָא אִיהוּ אֲתַר דְּתַרְמוֹדָאי), [concerning whom the Sages said, “we do not accept converts from the Tarmodians” (שֶׁאָמְרוּ רַזַ״ל אֵין מְקַבְּלִים גֵּרִים מִן הַתַּרְמוֹדָאִין) (Yevamot 16a), rather it corresponds to them (אֶלָּא מְכֻוָּן כְּנֶגְדָּם), and it is entirely contamination and contains no spark of Kedushah [Holiness] (וְהִיא כֻּלָּהּ זוֹהֲמָא וְאֵין בּוֹ נִיצוֹץ קְדוּשָׁה)], rather Tarmod, which is in the wilderness among the mountains (אֶלָּא תַּרְמוֹד דְּאִיהִי בַּמִּדְבָּר בֶּהָרִים), and there all spirits and other sides gather together (וְתַמָּן מִתְכַּנְּשִׁין כָּל רוּחִין וְסִטְרִין אָחֳרָנִין). And that eagle which flew there in a single moment (וְהַהוּא נִשְׁרָא דַּהֲוָה טָאס לְתַמָּן בְּשַׁעְתָּא חֲדָא), when it stood upon that place (כֵּיוָן דְּקָאִים עַל הַהוּא דּוּכְתָּא), the eagle raised itself up (אַגְבַּהּ נִשְׁרָא), and Shlomo wrote a note and cast it there (וּשְׁלֹמֹה כָּתַב פִּתְקָא וַאֲרְמֵי תַּמָּן), and was saved from those spirits (וְאִשְׁתְּזִיב מֵאִינוּן רוּחִין), and the eagle would look into the darkness of the mountains (וְנִשְׁרָא הֲוָה מִסְתַּכֵּל גּוֹ חֲשׁוֹכָא דְּטוּרִין), to the place where (לַאֲתַר דְּתַמָּן), Aza and Azael are (עֲזָא וַעֲזָא״ל), for they are there in chains of iron (דְּאִינוּן תַּמָּן בְּשַׁלְשְׁלָאִין דְּפַרְזְלָא), fixed within the depths (נְעִיצִין גּוֹ תְּהוֹמֵי). And no person in the world has permission to enter there (וְלֵית רְשׁוּ לְשׁוּם בַּר נָשׁ בְּעָלְמָא לְמֵיעַל תַּמָּן), not even the birds of heaven (וַאֲפִלּוּ עוֹפֵי שְׁמַיָּא), namely through adjuration the sorcerers are unable (דְּהַיְנוּ עַל יְדֵי הַשְׁבָּעָה אֵינָם יְכוֹלִים הַמְכַשְּׁפִים), even an actual living bird (אֲפִלּוּ עוֹף חַי דַּוְקָא), to bring it in there (לְהַכְנִיס שָׁם).

Except for Balak (חוּץ מִבָּלָק), who would make a certain bird through sorcery (שֶׁהָיָה עוֹשֶׂה עוֹף אֶחָד עַל יְדֵי כִּשּׁוּף), at its proper time and day and constellation (בִּשְׁעָתוֹ וְיוֹמוֹ וּמַזָּלוֹ), which was required to be made of silver and gold and various metals (הַצָּרִיךְ לִהְיוֹת מִכֶּסֶף וְזָהָב וּמִינֵי מַתֶּכֶת), and with incantations and adjurations (וּבִלְחָשִׁים וּבְהַשְׁבָּעוֹת), and they would offer incense to it (וּמַקְטִירִין לֵיהּ קְטָרְתָּא), and perform sorceries and divinations (וְעוֹשִׂים חַרְשִׁין וּקְסָמִין), and adjure at night to the moon and by day to the sun (וּמַשְׁבִּיעִים בְּלֵילְיָא לְסִיהֲרָא וּבִימָמָא לְשִׁמְשָׁא). And this bird ascends up to the place of Aza and Azael (וְהָעוֹף הַזֶּה עוֹלֶה עַד מְקוֹם עֲזָא וַעֲזָא״ל), and that One of Uncovered Eyes informs him of great secrets (וְאוֹתוֹ גְּלוּי עֵינַיִם מוֹדִיעוֹ סוֹדוֹת גְּדוֹלִים), and therefore they would call him Balak son of Tzippor [bird] (וְלָכֵן הָיוּ קוֹרְאִים אוֹתוֹ בָּלָק בֶּן צִפּוֹר), literally son of a bird (בֶּן צִפּוֹר מַמָּשׁ). And that bird is the sorcery which the Torah forbade (וְאוֹתוֹ הַצִּפּוֹר הוּא הַכִּשּׁוּף שֶׁאָסְרָה הַתּוֹרָה), and its name is Yid‘oni (וּשְׁמוֹ יִדְּעוֹנִי), because it knows mysteries and secrets (מִפְּנֵי שֶׁיּוֹדֵעַ רָזִין וְסוֹדִין), from the One of Uncovered Eyes (מִגְּלוּי עֵינַיִם), what is being done throughout the world (מַה שֶׁנַּעֲשֶׂה בְּכָל הָעוֹלָם), and what will happen after a long time (וּמַה שֶׁיִּהְיֶה אַחַר זְמַן רַב), and it reveals future events to him (וּמְגַלֶּה לוֹ עֲתִידוֹת). And were it not that I fear (וְלוּלֵי יָרֵאתִי), lest unworthy people make use of it (שֶׁמָּא יִשְׁתַּמְּשׁוּ בוֹ בְּנֵי אָדָם שֶׁאֵינָם מְהוּגָּנִים), I would have brought this procedure here (הָיִיתִי מֵבִיא הַפְּעֻלָּה הַזֹּאת בְּכָאן), and it would be found that he burns incense (וְנִמְצָא מַקְטִיר קְטֹרֶת), and serves idolatry called Yid‘oni (וְעוֹבֵד עֲבוֹדָה זָרָה שֶׁנִּקְרָא יִדְּעוֹנִי), and bows down to another god (וּמִשְׁתַּחֲוֶה לְאֵל אַחֵר). And through this sorcery he [Balak] knew what to do (וּבְזֶה הַכִּשּׁוּף הָיָה יוֹדֵעַ [בָּלָק] מַה לַּעֲשׂוֹת), all of it from Aza and Azael (הַכֹּל מֵעֲזָא וַעֲזָא״ל), except that he did not know how to roam and fly there (רַק שֶׁלֹּא הָיָה יוֹדֵעַ לְשׁוֹטֵט וְלִפְרֹחַ שָׁם), like Bilam (כְּמוֹ בִּלְעָם). And through his speech, that of Bilam (וּבְמִלּוּלָא דִּילֵיהּ דְּבִלְעָם), he would fly (הָיָה פּוֹרֵחַ), and hear directly from the mouth of Aza and Azael themselves (וְשׁוֹמֵעַ מִפִּי עֲזָא וַעֲזָא״ל גּוּפַיְיהוּ), but Balak did not know except through action (אֲבָל בָּלָק לֹא הָיָה יוֹדֵעַ כִּי אִם בְּעוֹבָדָא), namely through the operation of that Yid‘oni bird (דְּהַיְנוּ בְּמַעֲשֶׂה שֶׁל אוֹתוֹ צִפּוֹר יִדְּעוֹנִי). And therefore the Zohar says concerning Bilam and Balak (וְלָכֵן אוֹמֵר הַזֹּהַר עַל בִּלְעָם וְעַל בָּלָק), this one through action and that one through speech, and all of them from Aza and Azael (דָּא בְּעוֹבָדָא וְדָא בְּמִלּוּלָא וְכוּלָּם מֵעֲזָא וַעֲזָא״ל), and it is a wondrous explanation (וְהוּא פֵּירוּשׁ נִפְלָא). And the Holy One, blessed be He, included Ov together with Yid‘oni in the prohibition (וְכוֹלֵל הקב״ה בְּאִסּוּר אוֹב אֵצֶל [עִם] יִדְּעוֹנִי), because both of them are one operation (מִפְּנֵי שֶׁשְּׁנֵיהֶם הֵם פְּעֻלָּה אַחַת), to know future events (לֵידַע עֲתִידוֹת), whether one raises the dead to tell him future events (הֵן שֶׁמַּעֲלֶה הַמֵּת לְהַגִּיד לוֹ עֲתִידוֹת), or the Yid‘oni is likewise for knowing future events (אוֹ הַיִּדְּעוֹנִי הוּא גַּם כֵּן לֵידַע עֲתִידוֹת). And this is what it says (וְזֶהוּ שֶׁאוֹמֵר), in the Zohar Chadash, Parashat Balak (בַּזֹּהַר חָדָשׁ בְּפָרָשַׁת בָּלָק): “Balak had hands but did not have a tongue, and Bilam had a tongue but did not have hands” (בָּלָק הֲווֹ לֵיהּ יָדִין וְלָא הֲוָה לֵיהּ לִישָׁן, וּבִלְעָם הֲוָה לֵיהּ לִישָׁן וְלָא הֲווֹ לֵיהּ יָדִין), and the understanding one will understand (וְהַמֵּבִין יָבִין).

And let us return to the statement in Parashat Pinchas (וּנַחֲזוֹר לְהַמַּאֲמָר דְּפָרָשַׁת פִּינְחָס), and no person in the world has permission to enter there (וְלֵית רְשׁוּ לְשׁוּם בַּר נָשׁ בְּעָלְמָא לְמֵיעָאל תַּמָּן), and not even the birds of heaven (וַאֲפִלּוּ עוֹפֵי שְׁמַיָּא), except Bilam (בַּר בִּלְעָם). And when the eagle would look into the great darkness (וְכֵיוָן דְּנִשְׁרָא הֲוָה מִסְתַּכֵּל גּוֹ חֲשׁוֹכָא רַבְרְבָא), it would descend below (מָאִיךְ לְתַתָּא), and take Shlomo the King beneath its left wing (וְנָטִיל לֵיהּ לִשְׁלֹמֹה מַלְכָּא תְּחוֹת גַּדְפָּהָא שְׂמָאלָא), and cover him (וּמְכַסְּיָא לֵיהּ), and stand upon those chains (וְקַיְימָא עַל אִלֵּין שַׁלְשְׁלָאִין), and go and draw near to them (וְאָזְלָא וּמְקָרְבָא לְגַבַּיְיהוּ). And then Shlomo would bring forth the ring upon which the Holy Name was engraved (וּשְׁלֹמֹה כְּדֵין אַפִּיק עִזְקָא דְּחָקִיק עֲלֵיהּ שְׁמָא קַדִּישָׁא), and place it in the mouth of the eagle (וְשַׁוֵּי בְּפוּמֵיהּ דְּנִשְׁרָא), and immediately they would tell all that Shlomo the King desired (וּמִיָּד אִינוּן הֲווֹ אָמְרִי כָּל מַה דְּבָעֵי שְׁלֹמֹה מַלְכָּא). And from there Shlomo the King would know the Supernal Chokhmah [wisdom] (וּמִתַּמָּן הֲוָה יָדַע שְׁלֹמֹה מַלְכָּא חָכְמְתָא עִלָּאָה), this is what is written (הֲדָא הוּא דִכְתִיב): “and he built Tarmod” (variant: Tadmor) (וַיִּבֶן אֶת (תַּרְמוֹד) [תַּדְמֹר]), in the wilderness among the mountains (בַּמִּדְבָּר בֶּהָרִים) (II Chronicles 8:4). And was he building a structure in the mountains (וְכִי בִּנְיָינָא הֲוָה עָבִיד בֶּהָרִים), rather what is the meaning of “and he built” (אֶלָּא מַהוּ וַיִּבֶן), he contemplated with understanding (אִסְתַּכַּל בְּסוּכְלְתָנוּ), and knew that place in order to know through it Supernal Chokhmah [wisdom] (וְיָדַע לְהַהוּא דּוּכְתָּא לְמִנְדַּע בֵּיהּ חָכְמְתָא עִלָּאָה), as you say (כְּמָה דְּאַתְּ אָמַר): “and they understood the reading” (וַיָּבִינוּ בַּמִּקְרָא) (Nehemiah 8:8), until here the statement (עַד כָּאן הַמַּאֲמָר).

And now (וְעַתָּה), “my son, if your heart is wise, my heart also shall rejoice” (בְּנִי אִם חָכַם לִבֶּךָ יִשְׂמַח לִבִּי גַם אֲנִי) (Proverbs 23:15). For it is revealed and known before Kudsha Berikh Hu and Shekhinteh (כִּי גָּלוּי וְיָדוּעַ לִפְנֵי קב״ה וּשְׁכִינְתֵּיהּ), that these matters are greatly needed for the words of the Zohar (שֶׁאֵלּוּ הַדְּבָרִים צְרִיכִים מְאֹד לְדִבְרֵי הַזֹּהַר), and even though they require broad explanation in their proper place (וְאַף עַל פִּי שֶׁצְּרִיכִים בֵּאוּר רָחָב בִּמְקוֹמָם), nevertheless (עִם כָּל זֹאת), you will see where their Shoresh [root] is (תִּרְאֶה הֵיכָן שָׁרְשָׁם), and from which Partzuf they draw sustenance (וּמֵאֵיזֶה פַּרְצוּף הֵם יוֹנְקִים). And I would not have arranged these secrets before you (וְלֹא עָרַכְתִּי לְפָנֶיךָ אֵלּוּ הַסּוֹדוֹת), were they not necessary for you (אִלּוּלֵי הָיוּ צְרִיכִים לְךָ), and when you come to the place of the discourses (וְתָבוֹא לִמְקוֹם הַמַּאֲמָרִים), you will see wonders (וְתִרְאֶה נִפְלָאוֹת), so that you will not be like a blind man groping at noon (שֶׁלֹּא תִּהְיֶה בָהֶם כְּסוּמָא מְמַשֵּׁשׁ בַּצָּהֳרָיִם). And if you merit (וְאִם תִּזְכֶּה), they will shine before you like the light of the sun when it goes forth in its might (יָאִירוּ לְפָנֶיךָ כְּאוֹר הַשֶּׁמֶשׁ בְּצֵאתוֹ בִּגְבוּרָתוֹ) (Judges 5:31), and you will be like an ever-strengthening spring (וְתִהְיֶה כְּמַעְיָן הַמִּתְגַּבֵּר), and it will be pleasant to me and to you (וְיוּנְעַם לִי וּלְךָ). May it be His will (יְהִי רָצוֹן), that we be among those nourished from the radiance of the Shekhinah (שֶׁנִּהְיֶה מֵאוֹתָם הַנִּזּוֹנִים מִזִּיו שְׁכִינָה), and draw water from the wells of salvation (וְנִשְׁאַב מַיִם מִמַּעַיְנֵי הַיְשׁוּעָה) (Isaiah 12:3), new teachings of Orayta (אוּלְפָן חַדְתִּין דְּאוֹרַיְיתָא). “Hashem, uncover my eyes and I shall behold wonders from Your Torah” (ה׳ גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ) (Psalms 119:18). Blessed is Hashem forever (יִתְבָּרַךְ ייי לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).