Chapter One Hundred Six (פֶּרֶק מֵאָה וְשִׁשָּׁה)

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that Balak’s place was below (כִּי בָלָק הָיָה מְקוֹמוֹ לְמַטָּה), between the legs of Leah and the head of Rachel (בֵּין רַגְלֵי לֵאָה לְרֹאשׁ רָחֵל), the place of Aza and Azael (מְקוֹם עֲזָא וַעֲזָאֵל), which is the place of the sides that are not well attached (הוּא מְקוֹם הַצְּדָדִים שֶׁאֵינוֹ מְדֻבָּק יָפֶה). But Bilam the wicked (אֲבָל בִּלְעָם הָרָשָׁע), his place was above in Abba (מְקוֹמוֹ לְמַעְלָה בְּאַבָּא), at the place of the swallowing-house of the throat of Arich Anpin (מְקוֹם בֵּית הַבְּלִיעָה שֶׁל הַגָּרוֹן דְּא״א), and therefore you will find (וְלָכֵן תִּמְצָא), that he said (שֶׁאָמַר): “Who sees the vision of Shaddai, falling” (מַחֲזֵה שַׁדַּ״י יֶחֱזֶה נֹפֵל) (Numbers 24:4), whose initial letters are Shin (רָאשֵׁי תֵּבוֹת שִׁי״ן), for it is the place of the Shin of the Tefillin (כִּי [הוּא] מְקוֹם שִׁי״ן תְּפִלִּין), which is the place of the Mochin [Supernal Intellects] of Abba (אֲשֶׁר הוּא מְקוֹם מוֹחַ אַבָּא). And afterward he was rectified, as is known (וְנִתְקַן אַחַר כָּךְ כַּנּוֹדָע), after two reincarnations as inanimate matter (אַחַר שְׁנֵי גִּלְגּוּלֵי דוֹמֵם), in the secret of Lavan, Bilam, Naval (בְּסוֹד לָבָן בִּלְעָם נָבָל), and afterward he became a stone again, as inanimate matter (וְאַחַר כָּךְ הָיָה שֵׁנִית לְאֶבֶן דוֹמֵם), as it is said (שֶׁנֶּאֱמַר), “And his heart died within him, and he became like a stone” (וַיָּמָת לִבּוֹ בְּקִרְבּוֹ וְהוּא הָיָה לְאָבֶן) (I Samuel 25:37). And Aza and Azael that we mentioned (וַעֲזָא וַעֲזָאֵל שֶׁאָמַרְנוּ), the Heh of Aza (הַה״א שֶׁל עֲזָא), when we calculate it in its three Milu’im [Fillings], Yudin, Hehin, and Alephin (כְּשֶׁנַּחְשֹׁב אוֹתָהּ בִּג' מִלּוּאִים יוּדִי״ן הֵהִי״ן וְאַלְפִי״ן), equals El (עוֹלִים אֵ״ל), as follows (כָּזֶה): Heh-Yud, Heh-Aleph, Heh-Heh (ה״י ה״א ה״ה), corresponding to the El of Azael (כְּנֶגֶד אֵ״ל שֶׁל עֲזָאֵל). To say (לוֹמַר), that Aza and Azael (כִּי עֲזָא וַעֲזָאֵל), both are from one root (שְׁנֵיהֶם מִשֹּׁרֶשׁ אֶחָד), from between the legs of Leah and the head of Rachel (מִבֵּין רַגְלֵי לֵאָה לְרֹאשׁ רָחֵל), Aza is from the side of the right leg (עֲזָא מִצַּד רֶגֶל יָמִין), where the light is stronger (שֶׁהָאוֹר יוֹתֵר חָזָק), and the Klipah does not possess as much power (וְאֵין כָּל כָּךְ כֹּחַ לַקְּלִיפָּה), while Azael is from the side of the left (וַעֲזָאֵל מִצַּד שְׂמֹאל), where the Klipah possesses greater power (יֵשׁ יוֹתֵר כֹּחַ הַקְּלִיפָּה), and there the Name El is needed to subdue them (וְצָרִיךְ שָׁם אֵ״ל לְהַכְנִיעָם). And all the nations are from the side of Bilam (וְכָל הַגּוֹיִם הֵם מִצַּד בִּלְעָם), for this is Bel’umim [among the nations] (כִּי זֶהוּ בְּלְאֻמִּים), meaning (פֵּירוּשׁ), from [the letters] Bet-Lamed ( [מֵאוֹתִיּוֹת] בֵּית לָמֶ״ד), which is the evil of Hevel [Abel] (שֶׁהוּא הָרַע שֶׁל הֶבֶל), and this is also the secret of (וְהוּא גַּם כֵּן סוֹד), “And the angel of Hashem appeared to him in a flame of fire” (וַיֵּרָא מַלְאַךְ יְיָ אֵלָיו בְּלַבַּת אֵשׁ) (Exodus 3:2). Meaning (פֵּירוּשׁ), during the four hundred years that the Children of Israel dwelt in Egypt (בְּאַרְבַּע מֵאוֹת שָׁנָה שֶׁיָּשְׁבוּ בְּנֵי יִשְׂרָאֵל בְּמִצְרַיִם), the heart of Hevel [Abel] was rectified (נִתְקַנוּ לֵב שֶׁל הֶבֶל), and this is “in a flame of fire” (וְזֶהוּ בְּלַבַּת אֵשׁ), meaning (פֵּירוּשׁ), the letters Hevel [Abel] were rectified ( [אוֹתִיּוֹת] הֶבֶל נִתְקַן), through the merit of Moshe (בִּזְכוּתוֹ שֶׁל מֹשֶׁה). And through this (וּבָזֶה), you will understand the explanation of the verse (תָּבִין פֵּירוּשׁ הַפָּסוּק): “And He shall judge the world with righteousness” (וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק) (Psalms 9:9). Its meaning is (פֵּירוּשׁוֹ), He shall judge those of “Bet-Lamed” (יִשְׁפֹּט לְאוֹתָם שֶׁל בֵּית לָמֶ״ד), who enslaved Israel for four hundred years (שֶׁשִּׁעְבְּדוּ אֶת יִשְׂרָאֵל ת' שָׁנָה). And since the Bet-Lamed of Hevel [Abel] was rectified (וּבִהְיוֹת שֶׁנִּתְקַן הַבֵּית לָמֶ״ד שֶׁל הֶבֶל), and there remained only the Heh of Moshe (וְלֹא נִשְׁאַר אֶלָּא הַה״א שֶׁל מֹשֶׁה), Moshe brought the Children of Israel out of the land of Egypt (הוֹצִיא מֹשֶׁה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם), and not Aharon (וְלֹא אַהֲרֹן), even though Aharon was the greater one and his speech was clear (אֲפִלּוּ שֶׁאַהֲרֹן הָיָה הַגָּדוֹל וּלְשׁוֹנוֹ צַח), and he was a priest to the Most High God (וְהוּא הָיָה כֹּהֵן לְאֵל עֶלְיוֹן), because Moshe was from the side of the good of Hevel [Abel] (מִפְּנֵי שֶׁמֹּשֶׁה הָיָה מִצַּד הַטּוֹב שֶׁל הֶבֶל), as I shall explain (כְּמוֹ שֶׁאֲבָאֵר), and he was compelled to bring them out (וְהוּא הָיָה מֻכְרָח לְהוֹצִיאָם). And this is the secret of (וְזֶה הוּא סוֹד): “And she saw him, that he was good” (וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא) (Exodus 2:2). Meaning (פֵּירוּשׁ), Batyah the daughter of Pharaoh saw through prophecy (בַּתְיָה בַּת פַּרְעֹה רָאֲתָה בִּנְבוּאָה), and the intention is (וְהַכַּוָּנָה), that Moshe our master is from the side of the good (שֶׁמֹּשֶׁה אֲדוֹנֵינוּ הוּא מִצַּד הַטּוֹב). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that Moshe and Hevel [Abel] were from one root (כִּי מֹשֶׁה וְהֶבֶל הֵם הָיוּ מִשֹּׁרֶשׁ אֶחָד). Through this you will understand (בָּזֶה תָבִין), why Moshe wrote the book of Bilam (לָמָּה כָּתַב מֹשֶׁה סֵפֶר בִּלְעָם). And you will also understand (וְגַם תָּבִין), what the Sages of blessed memory said (מַה שֶּׁאָמְרוּ חֲזַ״ל): “The blessings that Bilam gave to Israel were fitting to have been given through Moshe” (רְאוּיוֹת הָיוּ הַבְּרָכוֹת אֲשֶׁר נָתַן בִּלְעָם לְיִשְׂרָאֵל שֶׁיִּנָּתְנוּ עַל יְדֵי מֹשֶׁה) (Midrash Rabbah Devarim 1:4), but in order that “an evil angel should answer Amen against his will” (אֶלָּא כְּדֵי שֶׁמַּלְאָךְ רַע בְּעַל כָּרְחוֹ יַעֲנֶה אָמֵן) (Shabbat 119b).

Also you will understand (גַּם תָּבִין), the statement of the Sages of blessed memory (מַאֲמַר רַזַ״ל), on the verse (עַל פָּסוּק): “And there arose not a prophet again in Israel like Moshe” (וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה) (Deuteronomy 34:10), “In Israel there did not arise, but among the nations of the world there did arise, and who was it? Bilam” (בְּיִשְׂרָאֵל לֹא קָם, אֲבָל בְּאֻמּוֹת הָעוֹלָם קָם, וּמַנּוּ בִּלְעָם) (Zohar, Shemot 21b). And with this you will understand (וְעִם זֶה תָּבִין), why Bilam merited prophecy among the nations just as in Israel (לָמָּה זָכָה בִּלְעָם לִנְבוּאָה בָּאֻמּוֹת כְּמוֹ בְּיִשְׂרָאֵל), but the intention is (אֲבָל הַכַּוָּנָה), as we said (כְּמוֹ שֶׁאָמַרְנוּ), because both of them, namely Moshe and Bilam, are from the root of Hevel [Abel] (לִהְיוֹת שְׁנֵיהֶם דְּהַיְנוּ מֹשֶׁה וּבִלְעָם מִשֹּׁרֶשׁ הֶבֶל), Moshe from the good (מֹשֶׁה מֵהַטּוֹב), and Bilam from the evil of Hevel [Abel] (וּבִלְעָם מֵהָרַע שֶׁל הֶבֶל). Therefore he wrote the book of Bilam (לָכֵן כָּתַב סֵפְרוֹ שֶׁל בִּלְעָם), and therefore among the nations of the world there arose a prophet like Moshe in impurity (וְלָכֵן קָם בָּאֻמּוֹת הָעוֹלָם נָבִיא כְּמֹשֶׁה בְּטֻמְאָה), but not in Kedushah [Holiness] (אֲבָל לֹא בִּקְדֻשָּׁה), for he gazed from the Nogah [Radiance] of the Ein Sof of impurity in Yetzirah (שֶׁהָיָה מֵצִיץ מִנּוֹגַהּ אֵין סוֹף שֶׁל הַטֻּמְאָה דִיצִירָה), which is their inwardness (שֶׁהוּא פְּנִימִיּוּת שֶׁלָּהֶם), separated from them (הַמּוּבְדָּל מֵהֶם), and this is also the explanation of (וְזֶה גַּם כֵּן פֵּירוּשׁוֹ), “that the evil angel should answer Amen against his will” (שֶׁהַמַּלְאָךְ רַע יַעֲנֶה אָמֵן בְּעַל כָּרְחוֹ), meaning (פֵּירוּשׁ), the evil side of Bilam will be subdued (הַצַּד הָרַע שֶׁל בִּלְעָם יִכָּנַע). And through this you will understand (וּבָזֶה תָּבִין), what he said (מַה שֶּׁאָמַר): “Who sees the vision of Shaddai” (מַחֲזֵה שַׁדַּ״י יֶחֱזֶה) (Numbers 24:4), for the explanation of the word Shaddai (שֶׁפֵּירוּשׁ מִלַּת שַׁדַּ״י), in ATBSH (בְּא״ת ב״ש), is BKM [142] (בק״ם), equal to the numerical value of Bilam (כְּמִנְיַן בִּלְעָם), and therefore he said “vision” (וְלָכֵן אָמַר מַחֲזֶה), meaning (פֵּירוּשׁ), [Bilam] saw Shaddai through a screen (שַׁדַּ״י הָיָה רוֹאֶה [בִּלְעָם] עַל יְדֵי מָסָךְ), which is a vision (הוּא מַחֲזֶה), and not Shaddai Himself (וְלֹא שַׁדַּ״י עַצְמוֹ).

And its explanation is (וּפֵירוּשׁוֹ הוּא), that Shaddai (שַׁדַּ״י) equals in gematria Metatron (הוּא גִּימַטְרִיָּא מֶטַטְרוֹ״ן), the Prince of the World (שַׂר הָעוֹלָם), who is called Shaddai (הַנִּקְרָא שַׁדַּ״י), and it is known (וְיָדוּעַ), that Metatron is a shoe (כִּי מֶטַטְרוֹן הוּא נַעַל), and clothes the Shekhinah of Beri’ah (וּמַלְבִּישׁ הַשְּׁכִינָה דִבְרִיאָה), and Nogah [Radiance] clothes Metatron from the outside opposite the Klipot (וְנוֹגַהּ מַלְבִּישׁ לְמֶטַטְרוֹן מִבַּחוּץ כְּנֶגֶד הַקְּלִיפּוֹת), and she is the secret of the Targum [Translation] (וְהִיא סוֹד הַתַּרְגּוּם), which ascends and descends with Israel, as is known (הָעוֹלֶה וְיוֹרֵד עִם יִשְׂרָאֵל כַּנּוֹדָע). And since it is not fixed with them (וּמֵאַחַר שֶׁאֵינוֹ קָבוּעַ עִמָּהֶם), and illuminates them from outside (וּמֵאִיר לָהֶם מִבַּחוּץ), the Zohar says (אוֹמֵר הַזֹּהַר): “and there is no within them except Nogah” (וְלֵית בְּהוּ נוֹגַהּ), in Zohar Chadash, Parashat Yitro, in Maaseh Merkavah (בְּזֹהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ בְּמַעֲשֵׂה מֶרְכָּבָה). Therefore Bilam the wicked (וְלָכֵן בִּלְעָם הָרָשָׁע), would see Klipat Nogah (קְלִיפַת נוֹגַהּ), which clothes Metatron (מַטְטְרוֹ"ן) all the days of the week (כָּל יְמֵי הַחוֹל), and on Shabbat it ascends with him (וּבְשַׁבָּת הִיא עוֹלָה עִמּוֹ). And the proof of this (וְהָעֵד עַל זֶה), that he saw the Targum [Translation] (שֶׁרָאָה הַתַּרְגּוּם), which is Nogah (שֶׁהוּא נוֹגַהּ), is that he said Machazeh [Vision] (שֶׁאָמַר מַחֲזֶה), for Machazeh [Vision] is the Targum [Translation] of Mar’eh [Appearance] (הוּא תַרְגּוּם שֶׁל מַרְאֶה), and the Great Zohar (וְהַזֹּהַר זֹהַר גָּדוֹל), in Parashat Yitro (בְּפָרָשַׁת יִתְרוֹ), says on daf 31 (אוֹמֵר דַּף ל״א), and this is its language (וְזֶה לְשׁוֹנוֹ):

“Bilam did not repent and did not return, for the filth of Sitra Achra (דְּטַנּוּפָא דְּסִטְרָא אָחֳרָא) was attached to him” (בִּלְעָם לָא תָב וְלָא אַהֲדַר דְּטַנּוּפָא דְּסִטְרָא אָחֳרָא הֲוָה מִתְדַּבִּיק בֵיהּ), “and with all this, his vision was from afar” (וְעִם כָּל דָּא אִסְתַּכְּלוּתָא דִּמֵרָחוֹק הֲוָה), [[that is] a little Kedushah [Holiness]] ([[הַיְנוּ] קְצַת קְדוּשָׁה]). “Gazing within that filth” (מִסְתַּכֵּל בְּגוֹ הַהוּא טַנּוּפָא), “and attachment to Sitra Achra” (וְאִתְדַּבְּקוּתָא בְּסִטְרָא אָחֳרָא), “for in Sitra Achra there is one subtle thin light” (דְּהָא בְּסִטְרָא אָחֳרָא אִית נְהוֹרָא דַקִּיק חַד), “which shines around it” (דְּנָהִיר סַחֲרָנֵיהּ), “as you say: ‘and a radiance was around Him’” (כַּמָּה דְאַתְּ אָמַר וְנוֹגַהּ לוֹ סָבִיב) (Ezekiel 1:27), “and through this vision he would gaze from afar” (וּבְדָא אִסְתַּכְּלוּתָא הֲוָה מִסְתַּכֵּל מֵרָחוֹק), “and thus in all those words there was a small measure within it” (וְכָךְ בְּכָלְּהוּ מִלִּין הֲוָה מִלָּה זְעֵיר בֵיהּ), “from that light it was as though behind a wall” (מִמַּהוּא נְהִירָא כְּבָתַר כּוּתְלָא הֲוָה). “He spoke and did not know what he was saying” (אֲמַר וְלָא יְדַע מַאי קָאָמַר), “through that illumination of the closed eye” (בְּהַהוּא נְהִירוּ דִּסְתִימָא דְעֵינָא), “and the eye rolled and a man saw a hidden light” (וְאִתְגַּלְגַּל עֵינָא וַאֲחֲזֵי בַּר נָשׁ נְהוֹרָא סְתִימָא), “yet did not see” (וְלָא חָזֵי), “and this is the secret of Shatum HaAyin [closed of eye]” (וְרָזָא דָא שְׁתוּם הָעַיִן) (Numbers 24:3), “and they established that Shatum [closed] means Satum [closed], and all is one” (וְאוּקְמוּהָ שְׁתוּם סָתוּם וְכֹלָּא חַד), “for there is no Sitra Achra that does not contain a subtle thin light” (דְּהָא לֵית סִטְרָא אָחֳרָא דְּלֵית בֵיהּ נְהוֹרָא דַקִּיק), as mentioned also in Parashat Vayakhel (כְּהַנִּזְכָּר גַּם כֵּן בְּפָרָשַׁת וַיַּקְהֵל). And it is from the side of Kedushah [Holiness] (וְהוּא מִסִּטְרָא דִּקְדוּשָׁא), which shines all around (דְּנָהִיר סְחוֹר סְחוֹר), like the manner of most dreams (כְּגוַונָא דְּרוֹב חֶלְמִין), for among an abundance of straw there is one grain of wheat (דְּבִסְגִיאוּת תִּבְנָא אִית חַד גַּרְעִינָא חִטִּין), except these insolent subtle forms (בַּר אִלֵּין טַפְסֵי דַקִּיקִין חַצִּיפִין), for all of them are more defiled (דְּכָלְּהוֹ מְסָאֲבֵי יַתִּיר), and in all of them Bilam had knowledge (וּבְכֹלָּא הֲוָה בִּלְעָם יָדַע). “Fortunate is the portion of Moshe” (זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה), “for he is above all the supernal holy beings” (דְּאִיהוּ לְעֵילָּא בְּכָל קְדוֹשִׁין עִילָּאִין), “and he gazed upon that which permission was not given to another man in the world to behold” (וְאִסְתַּכַּל בְּמָה דְּלָא אִתְיְהִיב רְשׁוּ לְבַר נָשׁ אָחֳרָא בְּעָלְמָא לְאִסְתַּכָּלָא), “and just as Bilam saw a small subtle light, as though from behind a wall” (וּכְמָה דְּבִלְעָם הֲוָה חָמֵי נְהִירָא זְעֵיר דַּקִּיק כְּמִבָּתַר כּוּתְלָא), “from within that Sitra Achra” (מִגּוֹ הַהוּא סִטְרָא אָחֳרָא), “so too Moshe, from within a great and abundant supernal illumination” (אַף הָכִי מֹשֶׁה מִגּוֹ נְהִירוּ עִילָּאָה רַב וְסַגִּי). They are the crowns of Ze’ir Anpin (הֵם עִטְרִין דְּזָ״א), which come by way of the five Sefirot of Tevunah (הַבָּאִים עַל יְדֵי ה׳ סְפִירוֹת תְּבוּנָה), whose total is the Fifty Gates of Binah (כְּלָלָם חֲמִשִּׁים שַׁעֲרֵי בִינָה), for Hei–Hei (כִּי ה-ה״י), are comprised of ten (כְּלוּלִים מֵעֶשֶׂר), and are called everywhere the Fifty Gates of Binah (וְנִקְרָאִים בְּכָל מָקוֹם חֲמִשִּׁים שַׁעֲרֵי בִינָה), which are revealed in Ze’ir Anpin (הַמִּתְגַּלִּים בְּזָ״א), in which Moshe Rabbeinu, peace be upon him, grasped (שֶׁאוֹחֵז בָּהֶם מֹשֶׁה רַבֵּינוּ ע״ה), for he grasped their inwardness (שֶׁאוֹחֵז בִּפְנִימִיּוּתוֹ), and departed through the illumination of the Open Eye [Eina Pekiḥa] (וְנִסְתַּלֵּק בְּהֶאָרַת עֵינָא פְקִיחָא), and these crowns of Ze’ir Anpin (וְאֵלּוּ הַכְּתָרִים שֶׁל זָ״א), Moshe would see (הָיָה רוֹאֶה מֹשֶׁה).

It is a great and abundant supernal illumination (הוּא נְהִירוּ עִלָּאָה רַב וְסַגִּי), which he would see below as though through one thin dark wall (הֲוָה חָמֵי לְתַתָּא כְּמִבָּתַר כּוּתְלָא חַד חֲשׁוֹכָא דַקִּיק דְּאִתְחֲזֵי לֵיהּ), and not at all times (וְלָאו בְּכָל זִמְנָא), just as Bilam would not behold that illumination at all times (כְּמָה דְּבִלְעָם לָא הֲוָה מִסְתַּכֵּל הַהוּא נְהִירוּ בְּכָל זִמְנָא), and this is what Bilam said (וְזֶהוּ שֶׁאָמַר בִּלְעָם), “I shall see him, but not near” (אֲשׁוּרֶנּוּ וְלֹא קָרוֹב) (Numbers 24:17). “Fortunate is the portion of Moshe, the faithful prophet” (זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה נְבִיאָה מְהֵימְנָא), “what is written concerning him?” (מָה כְּתִיב בֵּיהּ), “And the angel of Hashem appeared to him in a flame of fire from within the bush” (וַיֵּרָא מַלְאַךְ יְיָ אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה) (Exodus 3:2).

It is the secret of the root of the Klipot (הוּא סוֹד שׁוֹרֶשׁ הַקְּלִיפּוֹת), for he saw the Shekhinah clothed in the garments of a maidservant (שֶׁרָאָה הַשְּׁכִינָה מְלוּבֶּשֶׁת בְּבִגְדֵי שִׁפְחָה), and Hevel [Abel] was punished for this (וְנֶעֱנַשׁ עַל זֶה הֶבֶל), for he gazed at the Shekhinah (שֶׁהֵצִיץ בַּשְּׁכִינָה), and Nadav and Avihu were also punished for this (וְגַם נָדָב וַאֲבִיהוּ נֶעֶנְשׁוּ עַל כָּךְ), and Moshe, peace be upon him, rectified the sin of Hevel [Abel] (וּמֹשֶׁה ע״ה תִּקֵּן חֵטְא הֶבֶל), in the secret of “And Moshe hid his face, for he feared to look toward God” (בְּסוֹד וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים) (Exodus 3:6), for they are holy Elohi”m (שֶׁהֵם אֱלֹהִי״ם קְדוֹשִׁים), which were clothed in other Elohi”m (הָיוּ מְלוּבָּשִׁים בֶּאֱלֹהִי״ם אֲחֵרִים), which are the one hundred and twenty permutations of Elohi”m (שֶׁהֵם ק״ךְ צֵירוּפֵי אֱלֹהִי״ם), and the root of the one hundred and twenty (וְשׁוֹרֶשׁ הַק״ךְ), are the thirty-two Elohi”m of Bereshit (הֵם הל״ב אֱלֹהִי״ם דְּבְרֵאשִׁית), and Elohi”m of Yodi”n equals fire with the kolel [inclusive one] (וֶאֱלֹהִי״ם דְּיוּדִי״ן עוֹלֶה אֵ״שׁ עִם הַכּוֹלֵל), and this is what it says (וְזֶהוּ אוֹמְרוֹ), “in a flame of fire from within the bush” (בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה) (Exodus 3:2). And also the bush equals in gematria one hundred and twenty (וְגַם הַסְּנֶה גִימַטְרִיָא ק״ךְ), equal to the number of one hundred and twenty houses that the name Elohi”m builds (כְּמִנְיַן ק״ךְ בָּתִּים שֶׁבּוֹנֶה שֵׁם אֱלֹהִי״ם), and the intention of Moshe Rabbeinu, peace be upon him (וְכַוָּנַת מֹשֶׁה רַבֵּינוּ ע״ה), was to sweeten these one hundred and twenty Elohi”m (הָיָה לְהַמְתִּיקָם אֶת אֵלּוּ הק״ךְ אֱלֹהִי״ם), so that there would be an everlasting redemption (כְּדֵי שֶׁיִּהְיוּ גְּאֻלַּת עוֹלָם), but the sins caused that they were not sweetened until the future to come (וְגָרְמוּ הָעֲוֹנוֹת שֶׁלֹּא נִמְתְּקוּ עַד לֶעָתִיד לָבוֹא). And therefore the Hei is missing (וְלָכֵן חָסֵר ה׳), for it should have said “in a flame of fire” (שֶׁהָיָה לוֹ לוֹמַר 'בְּלַהֶבֶת' אֵשׁ), and it said “in a flame of fire” (וְאָמַר 'בְּלַבַּת אֵשׁ'), missing Hei (חָסֵר ה׳), to hint that they will not be rectified until the five things come (לִרְמוֹז שֶׁלֹּא יְתֻקְּנוּ עַד שֶׁיָּבוֹאוּ ה׳ דְּבָרִים), that were lacking in the Beit HaMikdash [Temple] (שֶׁחָסְרוּ בְּבֵית הַמִּקְדָּשׁ). And therefore the Zohar says (וְלָכֵן אוֹמֵר הַזֹּהַר): “the bush certainly was within Kedushah [Holiness] and was attached to it” (הַסְּנֶה וַדַּאי הֲוָה בְּגוֹ קְדוּשָׁה וְאִתְדַּבָּק בֵּיהּ), “for everything is attached, this with this” (דְּכֹלָּא אִתְדַּבָּק דָּא בְּדָא), “pure and impure” (טָהוֹר וְטָמֵא), “for there is no pure except from within the impure” (דְּלֵית טָהוֹר אֶלָּא מִגּוֹ טָמֵא), “and this is the secret of ‘Who can bring pure out of impure?’” (וְרָזָא דָּא 'מִי יִתֵּן טָהוֹר מִטָּמֵא') (Job 14:4), “Klipah and Mocha [Brain], this with this, ascend” (קְלִיפָּה וּמוֹחָא דָּא בְּדָא סָלְקָא). “And this Klipah is not removed and is not destroyed until the time when the dead arise from the dust” (וְדָא קְלִיפָּה לָא אִתְעֲדִי וְלָא אִתְבַּד עַד זִמְנָא דִּיקוּמוּן מֵתִין מֵעַפְרָא), “so that the Klipah will be broken” (כְּדֵי יִתְבַּר קְלִיפָּה), “and light will shine in the world without concealment from within the Mocha [Brain]” (וּנְהִירוּ יִנְהַר בְּעָלְמָא בְּלָא סְתִימוּ מִגּוֹ מוֹחָא), “fortunate are those Tzaddikaya [Righteous] in this world and in the World to Come” (זַכָּאִין אִינּוּן צַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). And this is what Bilam said (וְזֶהוּ שֶׁאָמַר בִּלְעָם), “Behold, to bless I have received” (הִנֵּה בָּרֵךְ לָקַחְתִּי) (Numbers 23:20), whose initials spell Hevel (רָאשֵׁי תֵבוֹת הֶבֶל), for the intention of Bilam the wicked (שֶׁכַּוָּנָתוֹ שֶׁל בִּלְעָם הָרָשָׁע), was to take the Hei of Hevel (לִיקַח ה׳ שֶׁל הֶבֶל), which is the side of the good (שֶׁהוּא צַד הַטּוֹב), to subdue it beneath the evil (לְהַכְנִיעוֹ תַּחַת הָרַע), and to overpower the good (וְלִגְבּוֹר עַל הַטּוֹב). And this is the contamination (וְזֹאת הִיא הַזּוֹהֲמָא), which the soul of Hevel received from the contamination of the serpent (שֶׁקִּבְּלָה נִשְׁמָתוֹ שֶׁל הֶבֶל מִזּוֹהֲמַת נָחָשׁ), which came upon Chavah [Eve] (שֶׁבָּאָה עַל חַוָּה), concerning which the Tikkunim say (שֶׁאוֹמְרִים הַתִּיקּוּנִים), on the verse (עַל פָּסוּק): “There are righteous ones unto whom it happens according to the deeds of the wicked” (יֵשׁ צַדִּיקִים אֲשֶׁר מַגִּיעַ אֲלֵהֶם כְּמַעֲשֵׂה הָרְשָׁעִים) (Ecclesiastes 8:14), “I said that this too is Hevel” (אָמַרְתִּי שֶׁגַּם זֶה הָבֶל) (Ecclesiastes 8:14).

The secret of Hevel [Abel], the son of Adam HaRishon (סוֹד הֶבֶל בְּנוֹ שֶׁל אָדָם הָרִאשׁוֹן), is that he gazed at the Shekhinah (שֶׁהֵצִיץ בַּשְּׁכִינָה), in our midst (בְּקִרְבָּנוּ), and sinned in deed (וְחָב בְּעוֹבָדָא), and in thought (וּבְמַחֲשָׁבָה), and he was killed and atonement was achieved for him (וְנֶהֱרַג וְנִתְכַּפֵּר לוֹ), for he raised with him the light that he had drawn down upon her (שֶׁהֶעֱלָה עִמּוֹ אוֹר שֶׁהוֹרִיד עָלֶיהָ), from which she almost reached annulment, Heaven forbid (שֶׁמִּמֶּנָּה כִּמְעַט הִגִּיעַ לָהּ בִּטּוּל חַס וְשָׁלוֹם), because she could not receive the light of Imma (שֶׁלֹּא יָכְלָה לְקַבְּלָהּ אוֹר אִמָּא), except through Ze’ir Anpin (שֶׁלֹּא עַל יְדֵי זְעֵיר), and he saw her clothed in the garments of a maidservant, כביכול (וְרָאָה אוֹתָהּ מְלוּבֶּשֶׁת בְּבִגְדֵי שִׁפְחָה, כְּבִיכוֹל). Likewise Nadav and Avihu (בְּנָדָב וַאֲבִיהוּא), who fed their eyes from the radiance of the Shekhinah (שֶׁזָּנוּ עֵינֵיהֶם מִזִּיו שְׁכִינָה), and this was rectified through Moshe (וְנִתְקַן זֶה עַל יְדֵי מֹשֶׁה), who feared to gaze toward Elohim (שֶׁיָּרֵא מֵהַבִּיט אֶל הָאֱלֹהִים) (Exodus 3:6). And when he saw the greatness of his corruption (וּכְשֶׁרָאָה גֹּדֶל קִלְקוּלוֹ), he agreed to give over his soul for the sanctification of the Name (הִסְכִּים לִמְסוֹר נַפְשׁוֹ עַל קְדֻשַּׁת הַשֵּׁם), as it is said (שֶׁנֶּאֱמַר): “And Hevel, he also brought” (וְהֶבֶל הֵבִיא גַּם הוּא) (Genesis 4:4). Why did the verse say “he also” (לָמָּה אָמַר הַפָּסוּק 'גַּם הוּא'), for did he, Heaven forbid, also bring his offering to Sitra Achra (וְכִי חַס וְשָׁלוֹם הֵבִיא גַּם הוּא לְסִטְרָא אָחֳרָא קָרְבָּנוֹ), like Kayin [Cain] (כְּמוֹ קַיִן), who brought his offering at the end of days (שֶׁהֵבִיא קָרְבָּנוֹ לְקֵץ יָמִים), which is the root of Lilit (שֶׁהוּא שׁוֹרֶשׁ לִילִית), who is called “the end of days and the end of all flesh” (הַנִּקְרֵאת 'קֵץ יָמִים וְקֵץ כָּל בָּשָׂר'), who shortens the days of human beings (הַמְקַצֶּרֶת לִבְנֵי אָדָם יְמֵיהֶם). And her root (וְהַשּׁוֹרֶשׁ שֶׁלָּהּ), is the secret of the final harsh Gevurot (הֵם סוֹד הַגְּבוּרוֹת הַקָּשׁוֹת הָאַחֲרוֹנוֹת), and the proof of this (וְהָעֵד עַל זֶה), is the final letters of the filling of Korban [Offering] (סוֹף תֵּבוֹת שֶׁל מִלּוּי קָרְבָּן), namely Kuf (קוּ״ף), Resh (רֵי״שׁ), Bet (בֵּי״ת), Nun (נוּ״ן), which spell Pishtan [Flax] (הוּא פִּשְׁתָּ״ן), and this is “the fruit of the ground” (וְזֶהוּ פְּרִי הָאֲדָמָה) (Genesis 4:3). And because it, namely the flax (וּמִפְּנֵי שֶׁהוּא [הַפִּשְׁתָּן]), is the final letters of Korban [Offering] (סוֹפֵי תֵבוֹת שֶׁל קָרְבָּן), it alludes to the end of all the upper worlds (רֶמֶז לְקֵץ כָּל הָעוֹלָמוֹת שֶׁל מַעְלָה), for he brought down and drew down harsh Gevurot, may the Merciful One save us (שֶׁהֵבִיא וְהוֹרִיד גְּבוּרוֹת קָשׁוֹת רַחֲמָנָא לִיצְלַן), from this “strange woman” (מֵ'אִשָּׁה זוֹנָה' הַזֹּאת), and from this Kayin also became a murderer (וּמִזֶּה נַעֲשָׂה קַיִן הוֹרֵג נֶפֶשׁ גַּם כֵּן), of Hevel his brother (לְהֶבֶל אָחִיו), for from the root of his contamination (כִּי מִשּׁוֹרֶשׁ זוֹהֲמָתוֹ), came forth a viper (יָצָא צֶפַע), “and its fruit shall be a flying fiery serpent” (וּפִרְיוֹ שָׂרָף מְעוֹפֵף) (Isaiah 14:29).

It emerges for us from our present discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that when Hevel [Abel] saw his corruption (שֶׁהֶבֶל כְּשֶׁרָאָה קִלְקוּלוֹ), he gave over his soul through his offering for the sanctification of the Name (מָסַר נַפְשׁוֹ בְּקָרְבָּנוֹ עַל קְדֻשַּׁת הַשֵּׁם), to rectify his corruption (לְתַקֵּן קִלְקוּלוֹ), and also to somewhat rectify the sin of Adam HaRishon (וּלְתַקֵּן קְצָת גַּם כֵּן חֵטְא אָדָם הָרִאשׁוֹן), and afterward through this he ascended to Binah (וְנִתְעַלָּה אַחַר כָּךְ בָּזֶה אֶל הַבִּינָה). For it is impossible to ascend to the Zivug of Abba and Imma Ila’ah [Supernal Mother] (כִּי אִי אֶפְשָׁר לַעֲלוֹת אֶל זִוּוּג אַבָּא וְאִמָּא עִילָּאָה), except through actual death (אִם לֹא עַל יְדֵי הֲרִיגָה מַמָּשׁ), for since Hevel sinned (כִּי כֵּיוָן שֶׁחָטָא הֶבֶל), then the proclamation went forth from before Imma Ila’ah (אָז יָצָא הַכָּרוֹז מִלִּפְנֵי אִמָּא עִילָּאָה), that he and all his offspring would be liable to death (שֶׁיִּתְחַיֵּב מִיתָה הוּא וְכָל זַרְעִיּוֹתָיו), namely the essential root of his soul (דְּהַיְנוּ עִיקַּר שׁוֹרֶשׁ נִשְׁמָתוֹ). And if there will not be death in any case (וְאִם לֹא יִהְיֶה מִיתָה עַל כָּל פָּנִים), he will depart before his time (יִסְתַּלֵּק קֹדֶם זְמַנּוֹ). And this is the secret of the verse that says (וְזֶהוּ סוֹד הַפָּסוּק שֶׁאוֹמֵר): “And if Hashem enlarges your boundary... then you shall add for yourself three more cities” (וְאִם יַרְחִיב ה׳ אֶת גְּבֻלְךָ... וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים) (Deuteronomy 19:8–9).

Behold, it is difficult (הִנֵּה קָשֶׁה), after our Mashiach comes (אַחַר שֶׁיָּבוֹא מְשִׁיחֵנוּ), when it is fitting that there should be no murderers (אֲשֶׁר רָאוּי שֶׁלֹּא יִהְיוּ רוֹצְחִים), as the verse says (כְּמוֹ שֶׁאוֹמֵר הַפָּסוּק): “Nation shall not lift up sword against nation” (לֹא יִשָּׂא גוֹי אֶל גּוֹי חֶרֶב) (Isaiah 2:4), how then did it say “and you shall add three more cities” (אֵיךְ אָמַר וְיָסַפְתָּ עוֹד שָׁלֹשׁ עָרִים), besides the first ones (מִלְּבַד הָרִאשׁוֹנוֹת). But know (אַךְ דַּע), that all the seed of Hevel were liable to death (כִּי כָּל זַרְעוֹ שֶׁל הֶבֶל כֻּלָּם נִתְחַיְּבוּ מִיתָה), and therefore Kayin killed Hevel (וְלָכֵן הָרַג קַיִן לְהֶבֶל). However Moshe killed the Egyptian before his time (וְאָמְנָם מֹשֶׁה הָרַג אֶת הַמִּצְרִי קֹדֶם זְמַנּוֹ), in order to elevate him through the Name Mem-Bet [Forty-Two] (לְהַעֲלוֹתוֹ עַל יְדֵי שֵׁם מ״ב), and he sinned in this (וְחָטָא בָּזֶה), and became liable to exile (וְנִתְחַיֵּב גָּלוּת), for he was exiled to Midyan (שֶׁגָּלָה לְמִדְיָן). And this is the meaning of “And I shall appoint for you a place to which he shall flee” (וְזֶהוּ וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה) (Exodus 21:13), and the letters of Shamah [there] (וְאוֹתִיּוֹת שָׁמָּה), are the letters of Moshe (הֵם אוֹתִיּוֹת מֹשֶׁה), and also the word “for you” specifically (וְגַם מִלַּת 'לְךָ' דַּיְקָא). And it is known (וְיָדוּעַ), that he killed him with the Name Mem-Bet [Forty-Two] (שֶׁהֲרָגוֹ בְּשֵׁם מ״ב), as it is said (שֶׁנֶּאֱמַר): “Do you intend to kill me as you killed the Egyptian?” (הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת הַמִּצְרִי) (Exodus 2:14). And our Sages of blessed memory said (וְאָמְרוּ רַזַ״ל) (Tanchuma, Shemot 10), that he killed him with this Explicit Name (שֶׁהֲרָגוֹ בַּשֵּׁם הַמְפֹרָשׁ הַזֶּה), which is to punish the enemy (שֶׁהוּא לְהַעֲנִישׁ שׂוֹנֵא).

And behold (וְהִנֵּה), “For sevenfold shall Kayin be avenged” (כִּי שִׁבְעָתַיִם יֻקַּם קָיִן) (Genesis 4:24), “Yuquam” (shall be avenged) is an acronym for Yitro, Korach, Mitzri (יְקַ״ם נוֹטָרִיקוֹן: יִתְרוֹ קֹרַח מִצְרִי), for all of them fell into the hands of Moshe (שֶׁכֻּלָּם נָפְלוּ בִּידֵי מֹשֶׁה), and they were the Nefesh and Ruach of Kayin (וְהָיוּ נֶפֶשׁ רוּחַ [שֶׁל קַיִן]), and part of the Neshamah of Kayin was taken by Yitro (וּמִקְצָת נִשְׁמָתוֹ שֶׁל קַיִן לָקַח יִתְרוֹ), and he subdued himself (וְהִכְנִיעַ אֶת עַצְמוֹ), and gave him [to Moshe] the extra twin (וְנָתַן לוֹ [לְמֹשֶׁה] אֶת הַתְּאוֹמָה הַיְתֵרָה), for whose sake Kayin killed Hevel (שֶׁבִּשְׁבִילָהּ הָרַג קַיִן לְהֶבֶל), namely Tzipporah his daughter (דְּהַיְנוּ צִפּוֹרָה בִּתּוֹ), and through this it was rectified (וְנִתְקַן בָּזֶה), for he cast away the jealousy over the extra twin (שֶׁהִשְׁלִיךְ הַקִּנְאָה שֶׁל הַתְּאוֹמָה הַיְתֵרָה). And Korach (וְקֹרַח), was forever jealous (לְעוֹלָם הָיָה מְקַנֵּא), until he was swallowed up (עַד שֶׁנִּבְלַע), for he possessed that mixture (כִּי הָיָה בּוֹ אוֹתוֹ הַתַּעֲרוֹבֶת), to take an evil acquisition for himself (יְלַקַּח מֶקַח רַע לְעַצְמוֹ). And this is the meaning of “And Korach took” (וְזֶהוּ וַיִּקַּח קֹרַח) (Numbers 16:1), he took (לָקַח), from the lead of Kayin (מֵהָעוֹפֶרֶת שֶׁל קַיִן), “the nest of impurity” (קִינָא דְמְסָאֲבוּתָא) (Sifra deTzni‘uta 178a). And the better part within the Neshamah of Kayin (וְהַיּוֹתֵר טוֹב שֶׁבְּנִשְׁמָתוֹ שֶׁל קַיִן), was taken by Aharon (לָקַח אַהֲרֹן), and from this he was the brother of Moshe, who was Hevel (וּמִזֶּה הָיָה אָחִיו שֶׁל מֹשֶׁה שֶׁהוּא הֶבֶל), and we shall discuss this in its proper place (וְנְדַבֵּר מִזֶּה בִּמְקוֹמוֹ הָרָאוּי לוֹ), in the Gate of the Reincarnation of the Soul (בְּשַׁעַר גִּלְגּוּל הַנְּשָׁמָה).

And let us return to our matter (וְנַחֲזֹר לְעִנְיָנֵינוּ), because Hevel [Abel] sinned in the thought of Imma (לְפִי שֶׁחָטָא הֶבֶל בְּמַחֲשָׁבָה דְּאִמָּא), in the Alef-Yud of Adonai (בְּאָלֶ"ף יוּ"ד מִן אַדְנ"י), which is the secret of Ehyeh (שֶׁהוּא סוֹד אֶהְיֶ"ה), in the secret of “Where is Hevel your brother?” (בְּסוֹד אַי הֶבֶל אָחִיךָ) (Genesis 4:9), which are the males (שֶׁהֵם הַזְּכָרִים), namely Chokhmah and Tiferet within her (שֶׁהוּא חָכְמָה וְת"ת שֶׁבָּהּ), as is known (כַּנּוֹדָע), that every Partzuf is comprised of its fellow (שֶׁכָּל פַּרְצוּף כָּלוּל מֵחֲבֵירָיו). And therefore he and all his offspring became liable to death (וְלָכֵן נִתְחַיֵּב הוּא וְכָל זַרְעִיּוֹתָיו מִיתָה), and this is the secret of (וְזֶהוּ סוֹד): “the voice of the bloods of your brother” (קוֹל דְּמֵי אָחִיךָ) (Genesis 4:10), his blood and the blood of his offspring (דָּמוֹ וְדַם זַרְעִיּוֹתָיו).

And behold, the rectification of Hevel (וְהִנֵּה תִּקּוּן הֶבֶל), through being killed (עַל יְדֵי שֶׁיֵּהָרֵג), is that he ascends to Binah (הוּא מִתְעַלֶּה לְבִינָה), to her Fifty Gates (לַחֲמִשִּׁים שְׁעָרִים שֶׁלָּהּ). Therefore the secret of the Klipah of Hevel, which is Bilam (וְלָכֵן סוֹד הַקְּלִיפָּה שֶׁל הֶבֶל שֶׁהִיא בִּלְעָם), which is separated from Moshe (הַנִּפְרֶדֶת מִמֹּשֶׁה), behold, when he was killed (הִנֵּה כְּשֶׁנֶּהֱרַג), that spark of holiness within him merited elevation (זָכְתָה אוֹתוֹ נִיצוֹץ הַקְּדוּשָׁה שֶׁבּוֹ), and ascended in the secret of Binah (וְעָלְתָה בְּסוֹד הַבִּינָה), after the refinement of his punishment (אַחַר צֵירוּף עָנְשׁוֹ). Therefore Hevel and Naval are composed of the same letters (וְלָכֵן הֶבֶל וְנָבָל הֵם אוֹתִיּוֹת שָׁווֹת), except that the Hei of the word Hevel (רַק שֶׁהַהֵ"א שֶׁל מִלַּת הֶבֶל), is exchanged with the Nun of Naval (מִתְחַלֶּפֶת בְּנוּן שֶׁל נָבָל), to hint (לִרְמוֹז), that she begins to rectify the secret of Binah in which he sinned (כִּי תַתְחִיל לְתַקֵּן סוֹד הַבִּינָה אֲשֶׁר חָטָא בָּהּ). And this is the secret of (וְזֶהוּ סוֹד): “Should Avner die as Naval dies?” (הַכְּמוֹת נָבָל יָמוּת אַבְנֵר) (II Samuel 3:33), for Avner also is from the secret of Hevel (כִּי גַּם אַבְנֵר מִסּוֹד הֶבֶל), and he was killed in order to ascend to Binah (וְנֶהֱרַג לְהִתְעַלּוֹת בְּבִינָה), like Naval (דּוּגְמַת נָבָל), and sufficient for the understanding one (וְדַי לַמֵּבִין), and likewise regarding the other slain ones of Hevel (וְכֵן בִּשְׁאָר הַנֶּהֱרָגִים שֶׁל הֶבֶל).

And behold (וְהִנֵּה), they are two ends (הֵם שְׁנֵי קִצִּים): “if they merit, I shall hasten it; if they do not merit, in its time” (זָכוּ אֲחִישֶׁנָּה, לֹא זָכוּ בְּעִתָּהּ) (Sanhedrin 98a). And behold (וְהִנֵּה), if the end comes in its time (אִם יֵצֵא הַקֵּץ בְּעִתּוֹ), then certainly all his offspring have been rectified (אָז וַדַּאי שֶׁנִּתְקַנּוּ כָּל זַרְעִיּוֹתָיו), but if they merit and the end is advanced (אַךְ אִם זָכוּ וְיַקְדִּים הַקֵּץ), then the rectification of Hevel [Abel] has still not been completed (אָז עֲדַיִן לֹא נִשְׁלַם תִּקּוּן הֶבֶל). And this is the meaning of (וְזֶהוּ), “And if Hashem your God enlarges your boundary” (וְאִם יַרְחִיב ה' אֱלֹהֶיךָ) (Deuteronomy 19:8), “and when you keep all the commandment” (וְכִי תִשְׁמֹר אֶת כָּל הַמִּצְוָה) (Deuteronomy 19:9), meaning (כְּלוֹמַר), that it will be by virtue that “the end is advanced” (כִּי יִהְיֶה מֵחֲמַת זְכוּת שֶׁ'יַקְדִּים הַקֵּץ'), then “you shall add yet three cities” (אָז וְיָסַפְתָּ עוֹד שָׁלֹשׁ עָרִים) (Deuteronomy 19:9), in order to complete the offspring of Hevel [Abel] (כְּדֵי לְהַשְׁלִים זַרְעִיּוֹתָיו שֶׁל הֶבֶל), only they will not die intentionally (רַק לֹא יָמוּתוּ בְּמֵזִיד), but unintentionally (רַק בִּשְׁגָגָה). For then (כִּי אָז), “And the spirit of impurity I shall remove from the land” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13:2), but he will be killed through compulsion, unintentionally (אַךְ יַהַרְגֶנּוּ עַל יְדֵי אוֹנֶס בִּשְׁגָגָה), and then the killers will become liable to exile (וְאָז יִתְחַיְּבוּ הַהוֹרְגִים גָּלוּת), and therefore it is necessary to add yet three cities (וְלָכֵן צָרִיךְ לְהוֹסִיף עוֹד שָׁלֹשׁ עָרִים), in order to complete the offspring of Hevel [Abel] with great speed (כְּדֵי לְהַשְׁלִים זַרְעִיּוֹתָיו בִּמְהִירוּת גָּדוֹל).