Chapter Sixteen (פֶּרֶק שִׁשָּׁה עָשָׂר)

Asiyah is below all of them (הָעֲשִׂיָּיה הִיא לְמַטָּה מִכֻּלָּם), and it is entirely filled with houses and chambers (וְכֻלָּהּ מְלֵאָה בָּתִּים וּמְדוֹרִים), which emerge from the seven chambers of the Heikhalot [Palaces] of Yetzirah and the Heikhalot [Palaces] of Beri’ah (הַיּוֹצְאִים מִז׳ מְדוֹרֵי הַהֵיכָלוֹת דִּיצִירָה וְהֵיכְלֵי בְרִיאָה), and their names are the same as the seven Heikhalot [Palaces] of the Malkhut of Beri’ah (וּשְׁמָם כְּשֵׁם הַז׳ הֵיכְלֵי מַלְכוּת דִּבְרִיאָה), and evil is mixed there as well (וּמְעוֹרָב שָׁם רַע גַּם כֵּן), for evil prevails over good in Asiyah (כִּי הָרַע גּוֹבֵר עַל הַטּוֹב בַּעֲשִׂיָּה). For there are among them houses and evil chambers of Gehinnom (כִּי יֵשׁ שָׁם בֵּינֵיהֶם בָּתִּים וּמְדוֹרִים רָעִים שֶׁל גֵּיהִנּוֹם), and evil attendants within them (וּמְשַׁמְשִׁים רָעִים בְּתוֹכָם), and the Gevurot of Asiyah have the Klipot mixed within them (וְהַגְּבוּרוֹת דַּעֲשִׂיָּה מְעוֹרָב בְּתוֹכָם הַקְּלִיפּוֹת), and the armies that are under Ashmedai Rabba, Malka deShadei [Great Ashmedai, King of Demons] (וְהַחֲיָלוֹת שֶׁהֵם תַּחַת אַשְׁמְדַּאי רַבָּא מַלְכָּא דְשֵׁדֵי), who is king over all those Jewish demons mentioned in the Zohar, Pekudei (שֶׁהוּא מֶלֶךְ עַל כָּל אִינוּן שֵׁדִין יְהוּדָאִין שֶׁמַּזְכִּירָם זֹהַר פְּקוּדֵי), and they are called Nesira (וְנִקְרָאִים נְסִירָא), in the Heikhal [Palace] of the Lees of Wine, which is close to holiness (בְּהֵיכַל שִׁמְרֵי הַיַּיִן הַקְּרוֹבָה אֶל הַקֹּדֶשׁ). And there are Aramean demons there (וְיֵשׁ שָׁם שֵׁדִין אֲרָמָאִין), who reach there and dwell there (מַגִּיעִים שָׁם וְדָרִים שָׁם), and this Ashmedai has permission to prosecute and destroy on the second day of the week (וְאַשְׁמְדַּאי זֶה יֵשׁ לוֹ רְשׁוּת לְקַטְרֵג וּלְחַבֵּל בְּיוֹם שֵׁנִי שֶׁל שָׁבוּעַ), and not otherwise (לֹא זוּלַת), because concerning it “that it was good” was not said (שֶׁלֹּא נֶאֱמַר בּוֹ כִּי טוֹב) (Genesis 1:6–8). But the Jewish demons whom Rashbi called Nesira (אֲבָל שֵׁדִין יְהוּדָאִין שֶׁקְרָאָם רשב״י נְסִירָא), in Parashat Pekudei, in the Heikhal [Palace] of the Lees of Wine (בְּפָרָשַׁת פְּקוּדֵי בְּהֵיכַל שִׁמְרֵי הַיַּיִן), for it is separated from the Klipah (כִּי הוּא מֻבְדָּל מֵהַקְּלִיפָּה), stand to protect Yisrael (וְעוֹמְדִים לְהָגֵן עַל יִשְׂרָאֵל), and to perform miracles through them (לַעֲשׂוֹת נִסִּים עַל יָדָם), if Yisrael are not worthy to have miracles performed for them through the angels (אִם יִשְׂרָאֵל אֵינָם כְּדָאִים לַעֲשׂוֹת לָהֶם נִסִּים עַל יְדֵי הַמַּלְאָכִים), and another Ashmedai rules over them (וּמוֹשֵׁל עֲלֵיהֶם אַשְׁמְדַּאי אַחֵר). And they are called Jewish demons who study Torah and listen from behind the curtain (וְנִקְרָאִים שֵׁדִין יְהוּדָאִין שֶׁלוֹמְדִים תּוֹרָה וְשׁוֹמְעִים מֵאֲחוֹרֵי הַפַּרְגּוֹד), and they are the wine within the lees (וְהֵם הַיַּיִן שֶׁבַּשְּׁמָרִים), and their share in the World to Come is in the Yud of Shaddai (וְחֵלֶק עוֹלָם הַבָּא שֶׁלָּהֶם בְּיו״ד שֶׁל שַׁדַּי), meaning (רָצָה לוֹמַר), a Shed [Demon] has a share in the Yud (שֵׁד יֵשׁ לוֹ חֵלֶק בַּיו״ד). And nevertheless (וְעַל כָּל פָּנִים), they are from harsh judgments (הֵם מִדִּינִים קָשִׁים), and they are jealous of us (וְהֵם מְקַנְאִים אוֹתָנוּ), because we possess a great and superior advantage over them (שֶׁיֵּשׁ לָנוּ מַעֲלָה גְדוֹלָה וִיתֵרָה עֲלֵיהֶם), and they are mentioned in many places in the Zohar (וְנִזְכָּרִים בְּכַמָּה מְקוֹמוֹת בַּזֹּהַר), and especially in Parashat Pinchas, in Ra’aya Meheimna, daf 118b (וּבִפְרָט בְּפָרָשַׁת פִּינְחָס בְּרַעְיָא מְהֵימְנָא דַּף קי״ח ע״ב), and this is its language (וְזֶה לְשׁוֹנוֹ):

“And likewise the masters of the Mishnah, who are like angels” (וְאוּף הָכִי מָארֵי מַתְנִיתִין דְּאִינוּן כְּמַלְאֲכִים), “are served by demons” (דְּמְשַׁמְּשִׁין לוֹן שֵׁדִין), “who are Jewish” (דְּאִינוּן יְהוּדָאֵי), “marked with the letter Shaddai” (רְשִׁימִין בְּאוֹת שַׁדַּ״י). “And there are demons and destroyers from the side of impurity” (וְאִית שֵׁדִין וּמַזִּיקִין מִסִּטְרָא דִמְסָאֲבוּ), “who are called demons that serve idolatry” (דְּאִתְקְרִיאוּ שֵׁדִים עוֹבְדֵי עֲבוֹדָה זָרָה), “and this opposite that did God make” (זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14), “and because of this the masters of the Mishnah said” (וּבְגִין דָּא אָמְרוּ מָארֵי מַתְנִיתִין), “that there are three kinds among them” (דְּאִינוּן תְּלָתָא מִינִין מִנַּיְיהוּ), “one kind whose nature is like the ministering angels” (חַד מִין דִּלְהוֹן כְּמַלְאֲכֵי הַשָּׁרֵת), “one kind like human beings” (וְחַד כִּבְנֵי אָדָם), “and a third kind like beasts” (וּמִין תְּלִיתָאָה כִּבְעִירִין). “And among them are sages in the Written Torah and the Oral Torah” (וְאִית בְּהוֹן חַכִּימִין בְּאוֹרַיְתָא דִּכְתָב וְדִבְעַל פֶּה), “and not for nothing was Yosef called Yosef the Demon” (וְלָא לְמַגְנָא אִתְקְרֵי יוֹסֵף שֵׁידָא), “because a demon taught him” (עַל שֵׁם דְּאוֹלִיף לֵיהּ שֵׁד), “and not for nothing did the masters of the Mishnah say” (וְלָאו לְמַגְנָא אָמְרוּ מָארֵי מַתְנִיתִין): “If the teacher resembles an angel of Hashem Tzevaot, Torah should be sought from his mouth” (אִם הָרַב דּוֹמֶה לְמַלְאַךְ י״י צְבָאוֹת תּוֹרָה יְבַקְשׁוּ מִפִּיהוּ) (Chagigah 15b; Moed Katan 17a; Malachi 2:7). “And Ashmedai the king” (וְאַשְׁמְדַּאי מַלְכָּא), “he and all his family” (הוּא וְכָל מִשְׁפַּחְתֵּיהּ), “behold, we have established that they are Jewish demons” (הָא אוֹקִימְנָא דְּאִינוּן שֵׁדִין יְהוּדָאִין), “who are subdued by the Orayta and by the names of the Orayta” (דְּאִתְכַּפְיָין בְּאוֹרַיְתָא וּבִשְׁמָהָן דְּאוֹרַיְיתָא), meaning (רָצָה לוֹמַר), through the adjuration of the princes of the flask (בְּהַשְׁבָּעַת שָׂרֵי צְלוֹחִית), and through inquiry while awake by means of them (וּבִשְׁאֵלָה בְּהָקִיץ עַל יְדֵיהֶם). And also the wicked of Yisrael are judged through reincarnating into demons and destroyers (וְגַם הָרְשָׁעִים שֶׁל יִשְׂרָאֵל נִדּוֹנִים בְּגִלְגּוּל שֵׁדִים וּמַזִּיקִין), and especially in the sparks of seminal emission (וּבִפְרָט בְּנִיצוֹצֵי קֶרִי), from those souls these demons were created (אוֹתָם הַנְּשָׁמוֹת נִבְרְאוּ מֵהֶם אֵלּוּ [הַשֵּׁדִים]). And this Ashmedai that we mentioned above (וְאַשְׁמְדַּאי זֶה שֶׁזָּכַרְנוּ לְמַעְלָה), who is king over the Aramean demons (שֶׁהוּא מֶלֶךְ עַל שֵׁדִין אֲרָמָאִין), is under the dominion of Samael (הוּא תַּחַת מֶמְשֶׁלֶת סמא״ל), and is called the Great Prince (וְנִקְרָא שָׂרָא רַבָּא), corresponding to the Atzilut above (כְּנֶגֶד הָאֲצִילוּת שֶׁל מַעְלָה), and King of Kings (וּמֶלֶךְ מַלְכוָון), corresponding to the Atzilut below (כְּנֶגֶד הָאֲצִילוּת שֶׁל מַטָּה). And Ashmedai, the Great King of Demons (וְאַשְׁמְדַּאי מַלְכָּא רַבָּא דְשֵׁידֵי), consorts with Lilith the Younger (מְשַׁמֵּשׁ בְּלִילִית זְעִירְתָּא), and with the form possessed by Samael (וּבַצּוּרָה שֶׁיֵּשׁ לְסמא״ל), and the form of Ashmedai, and his seals, and his adjurations, are indeed many (וְצוּרַת אַשְׁמְדַּאי וְחוֹתָמָיו וְהַשְׁבָּעוֹתָיו הֲלוֹא רַבִּים הֵמָּה), and I shall explain some of them in their proper place (וַאֲנִי אֲפָרֵשׁ קְצָת מִמֶּנּוּ בִּמְקוֹמוֹ הָרָאוּי לוֹ). And similarly (וְכַיּוֹצֵא בוֹ), the appearance and form of Lilith the Great and Lilith the Maiden (דְּמוּת תֹּאַר לִילִית רַבְתָּא וְעוֹלִימְתָא), and the dispute that arose between Samael and Ashmedai concerning Lilith the Maiden (וְהַמַּחֲלוֹקֶת שֶׁנָּפַל בֵּין סמא״ל וּבֵין אַשְׁמְדַּאי עַל עִנְיַן לִילִית עוֹלִימְתָא), is not the place for it here (אֵין כָּאן מְקוֹמָם). And this atmosphere within the Klipah of Asiyah (וְזֶה הָאֲוִיר שֶׁבִּקְלִיפַת עֲשִׂיָּה), is divided into three parts (נֶחְלַק לְג׳), upper, middle, and lower (עֶלְיוֹנִים אֶמְצָעִים תַּחְתּוֹנִים). And in the place where Ashmedai stands (וּבַמָּקוֹם שֶׁאַשְׁמְדַּאי עוֹמֵד), the upper divisions begin (מַתְחִילִים הַחֲלָקִים הָעֶלְיוֹנִים), and were given to Ashmedai, the Great King of Demons (נִתַּן לְאַשְׁמְדָאָה מַלְכָּא רַבָּא דְשֵׁידֵי). The middle division was given to the king who rules over the spirit (הַחֵלֶק הָאֶמְצָעִי נִתַּן לְמַלְכָּא דְשָׁלִיט בְּרוּחָא), and his name is Kafkefugi (וּשְׁמֵיהּ קַפְקְפוּגִ״י), and his wife is Tzira’ita (וְאַנְתְּתֵיהּ צְרָעִיתָא), with whom he consorts half the year (דְּמִשְׁתַּמֵּשׁ בָּהּ פַלְגוּתָא דְשַׁתָּא), and the other half of the year with another wife whose name is Sagririta (וּפַלְגוּתָא דְשַׁתָּא בְּאִתְּתָא אַחֲרִינְתָּא שְׁמָהּ סַגְרִירִיתָא). And the offspring that emerge from them (וְהַתּוֹלָדוֹת הַיּוֹצְאִים מֵהֶם), are forms differing from one another (הֵם צוּרוֹת מְשֻׁנוֹת זוֹ מִזּוֹ), and the children of Tzira’ita are leprous (וּבְנֵי צְרָעִיתָא מְצֹרָעִים), and there are sages of Kabbalah who say (וְיֵשׁ מֵחַכְמֵי קַבָּלָה אוֹמְרִים), that all lepers are born from the power of this disgraceful offspring (שֶׁכָּל הַמְּצֹרָעִים נוֹלָדִים מִכֹּחַ זֶה הַתּוֹלָדָה הַמְּגוּנָה). And the children of Sagririta have no facial recognition (וּבְנֵי סַגְרִירִיתָא אֵין לָהֶם הַכָּרַת פָּנִים), and a battle is arrayed between these two hosts (וּמִלְחָמָה עֲרוּכָה בֵּין אֵלּוּ שְׁנֵי הַכִּתּוֹת), and all evil spirits, all harmful forces, and all terrors (וְכָל רוּחוֹת רָעוֹת וְכָל הַזִּיקִין וְהַזּוֹעוֹת), come from the power of these mixtures (בָּאִים מִכֹּחַ אֵלּוּ הַתַּעֲרוֹבוֹת). But the dominion of Ashmedai and his dread is cast upon them (אֲבָל מֶמְשֶׁלֶת אַשְׁמְדַּאי וְאֵימָתוֹ מוּטֶלֶת עֲלֵיהֶם), and whatever is renewed among them (וּמַה שֶּׁנִּתְחַדֵּשׁ לָהֶם), they inform those below them (מוֹדִיעִים אוֹתָם [לְאֵלֶּה] שֶׁלְּמַטָּה מֵהֶם).

The third division of the atmosphere (הַחֵלֶק הַשְּׁלִישִׁי מִן הָאֲוִיר), consists of destructive beings created and clothed in many forms differing from one another (הֵן מַזִּיקִים נִבְרָאִים וּמִתְלַבְּשִׁים בְּכַמָּה מִינֵי צוּרוֹת מְשֻׁנוֹת זוֹ מִזּוֹ), among them are some whose form is the form of dogs (יֵשׁ מֵהֶם שֶׁצוּרָתָם צוּרַת כְּלָבִים), and if a person's sin causes it (וְאִם גּוֹרֵם עֲוֹן הָאָדָם), this depicted dog from this offspring may happen to bite the person (הַכֶּלֶב הַמְצוּיָּר הַזֶּה מִתּוֹלָדָה הַזֹּאת יִקְרֶה שֶׁיִּשַּׁךְ אֶת הָאָדָם), and if it bites, its cure is exceedingly difficult to heal (וְאִם נָשַׁךְ רְפוּאָתָהּ קָשָׁה עַד מְאֹד לְהֵרָפֵא). And at times (וּפְעָמִים), his form changes into the form of that dog (מִשְׁתַּנָּה צוּרָתוֹ בְּצוּרַת הַכֶּלֶב הַהוּא), and he is transformed into that form (וּמִתְחַלֵּף בְּאוֹתָהּ הַצּוּרָה), and he has no remedy forever (אֵין לוֹ רְפוּאָה עוֹלָמִית), until he dies and is reincarnated (עַד שֶׁיָּמוּת וּמִתְגַּלְגֵּל), and becomes clothed in the atmosphere through the power of that form (וּמִתְלַבֵּשׁ בָּאֲוִיר בְּכֹחַ אוֹתָהּ הַצּוּרָה), and this is his punishment and his cessation (וְזֶה עָנְשׁוֹ וַאֲפִיסָתוֹ). And concerning this David said (וְעַל זֶה אָמַר דָּוִד), “Deliver my soul from the sword, my only one from the power of the dog” (הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד כֶּלֶב יְחִידָתִי) (Psalms 22:21). And there are some of them in the form of satyrs (וְיֵשׁ מֵהֶן כְּצוּרַת שְׂעִירִים), and from these were the host of Aza and Azael (וּמֵאֵלֶּה הָיוּ כַּת עֲזָא וַעֲזָאֵל), and both of them alone were in the actual form of man (וּשְׁנֵיהֶם לְבַדָם צוּרַת אָדָם מַמָּשׁ), and when they fell from heaven (וּכְשֶׁנָּפְלוּ מִן הַשָּׁמַיִם), which is one division of the atmosphere that we mentioned (שֶׁהוּא חֵלֶק אֶחָד מִן הָאֲוִיר שֶׁזָּכַרְנוּ), they became clothed through the power of this atmosphere that is over us (נִתְלַבְּשׁוּ בְּכֹחַ זֶה הָאֲוִיר אֲשֶׁר עָלֵינוּ), and became physically materialized like human beings themselves (וְנִתְגַּשְּׁמוּ גַּשְׁמִיּוּת בְּנֵי אָדָם מַמָּשׁ), and the higher power weakened (וְנֶחְלַשׁ הַכֹּחַ הָעֶלְיוֹנִי), and they received the lower power (וְקִבְּלוּ הַכֹּחַ הַתַּחְתּוֹנִי). And the offspring that came forth from them (וְהַתּוֹלָדוֹת שֶׁיָּצְאוּ מֵהֶם), were mighty and taller in stature than all human beings (הָיוּ גִּבּוֹרִים וּגְבוֹהִים בְּקוֹמָה יוֹתֵר מִכָּל בְּנֵי אָדָם). And there is among them one host of another form (וְיֵשׁ מֵהֶם כַּת אַחַת צוּרָה אַחֶרֶת), in the form of human beings like their offspring (כְּצוּרַת בְּנֵי אָדָם כְּתוֹלְדוֹתָם), some in the form of men and some in the form of women (מֵהֶם צוּרַת אֲנָשִׁים מֵהֶם צוּרַת נָשִׁים), and they appear to human beings (וְנִרְאִים לִבְנֵי אָדָם), and among them there is nothing but falsehood and deceit (וְאֵין בֵּינֵיהֶם רַק הַשֶּׁקֶר וְהַכָּזָב), and they are jealous of human beings (וְיֵשׁ לָהֶם קִנְאָה מִבְּנֵי אָדָם), and their intention is to deceive them and cause them to stumble (וְכַוָּנָתָם לְרַמּוֹתָם וּלְהַכְשִׁילָם), and they would almost destroy and ruin everything that appeared before them (וְכִמְעַט הָיוּ מְכַלִּים וּמַשְׁחִיתִים כָּל מַה שֶּׁנִּרְאֶה לָהֶם). Were it not for the attribute of Malkhut (לוּלֵא מִדַּת הַמַּלְכוּת), which emanated a great and holy prince (שֶׁהֶאֱצִילָה שַׂר גָּדוֹל וְקָדוֹשׁ), beloved and dear before the Shekhinah (יְדִיד חָבִיב לִפְנֵי הַשְּׁכִינָה), whose name is Yofiel, her Prince of the Presence (שֶׁשְּׁמוֹ יוֹפִיאֵ״ל שַׂר הַפָּנִים שֶׁלָּהּ), and the angel of this destructive host is under his authority and dominion (וְהַמַּלְאָךְ שֶׁל הַכַּת הַזֹּאת הַמְחַבֶּלֶת תַּחַת רְשׁוּתוֹ וּמֶמְשַׁלְתּוֹ), and were it not that the power of his emanation, supervision, and dread spreads over them (וְלוּלֵא שֶׁמִּתְפַּשֵּׁט כֹּחַ אֲצִילוּתוֹ וְהַשְׁגָּחָתוֹ וְאֵימָתוֹ עֲלֵיהֶם), they would not leave any creature in the world (לֹא הָיוּ מַנִּיחִים שׁוּם בְּרִיָּה בָּעוֹלָם), and the creatures below could not stand before them (וְנִבְרָאֵי מַטָּה לֹא הָיוּ יְכוֹלִים לַעֲמֹד מִפְּנֵיהֶם). And the name of the prince who rules over them is Kaftzefuni (וְשֵׁם הַשַּׂר הַמּוֹשֵׁל עֲלֵיהֶם קַפְצְפוּנִ״י), and the name of his wife is Meheitavel bat Matred (וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת מַטְרֵד), and the offspring that come forth from them (וְהַתּוֹלָדוֹת הַיּוֹצְאוֹת מִבֵּינֵיהֶם), leap in a single leap from one end of the atmosphere to the other end (מַקְפִיצִים בִּקְפִיצָה אַחַת מִקְצֵה הָאֲוִיר עַד קָצֶה), and at times they are given permission to do good and to drive harmful spirits away from human beings (וְנִתַּן לָהֶם לִפְעָמִים לְהֵיטִיב וּלְהַבְרִיחַ הַמַּזִּיקִים מִבְּנֵי אָדָם). And when they appear to them in the form of human beings (וּכְשֶׁנִּרְאִים לָהֶם בְּצוּרַת בְּנֵי אָדָם), they have no dominion through falsehoods and deceptions (אֵין לָהֶם מֶמְשָׁלָה בִּשְׁקָרִים וּבִכְזָבִים), and one who asks of them will find his request according to his desire (וְהַשּׁוֹאֵל מֵהֶם יִמְצָא שְׁאֵלָתוֹ כִּרְצוֹנוֹ), if the questioner is worthy of an answer, they answer him (אִם הַשּׁוֹאֵל רָאוּי לַעֲנוֹת עוֹנִין אוֹתוֹ), and if he is not worthy, they show him by means of the power of the adjuration (וְאִם אֵינוֹ רָאוּי מַרְאִים לוֹ עַל יְדֵי כֹּחַ הַהַשְׁבָּעָה), but they punish him (אֲבָל מַעֲנִישִׁין אוֹתוֹ). And there was a certain man in the land of Tzor (וְאִישׁ אֶחָד הָיָה בְּאֶרֶץ צוֹר), who was expert in gathering the demons (שֶׁהָיָה בָּקִי בְּקִבּוּץ הַשֵּׁדִים), each kind separately and according to its matter (כָּל מִין וּמִין בִּפְנֵי עַצְמוֹ וּבְעִנְיָנוֹ), and he asked his question of the prince appointed over human beings (וְשָׁאַל שְׁאֵלָתוֹ מֵאֵת הַשַּׂר הַמְמֻנֶּה עַל בְּנֵי אָדָם), and this appointed prince answered him (וְהֵשִׁיב לוֹ זֶה הַשַּׂר הַמְמֻנֶּה), who is this that troubles us with a question which I have no permission to answer (מִי הוּא זֶה הַמַּטְרִיחַ לָנוּ בִּשְׁאֵלָה שֶׁאֵין לִי רְשׁוּת לְהָשִׁיב), cease from the God who is with me lest they destroy you (חֲדַל לְךָ מֵאֱלֹהִים אֲשֶׁר עִמָּדִי פֶּן יַשְׁחִיתוּךָ). And the sages of that generation examined this reply closely and wondered about it (וְדִקְדְּקוּ חַכְמֵי הַדּוֹר הַהוּא עַל הַתְּשׁוּבָה וְתָמְהוּ עָלֶיהָ), and said (וְאָמְרוּ), perhaps these hosts have a foreign god whom they worship (שֶׁמָּא יֵשׁ לְאֵלּוּ הַכִּתּוֹת אֵל נֵכָר שֶׁהֵם עוֹבְדִים אוֹתוֹ), and they investigated and inquired (וְחָקְרוּ וְדָרְשׁוּ), after a certain Chasid [Pious One] who lived in that generation (אַחֲרֵי חָסִיד אֶחָד שֶׁהָיָה בַּדּוֹר הַהוּא), an exceedingly aged elder in wisdom and separation (זָקֵן מֻפְלָג בְּחָכְמָה וּבִפְרִישׁוּת), and he was exceedingly expert in every kind of transmitted wisdom (וְהָיָה בָּקִי עַד מְאֹד בְּכָל מִינֵי מְסוֹרַת הַחָכְמוֹת), but all his days he was careful not to make use of any kind of practical operation, with great caution (אֲבָל כָּל יָמָיו הָיָה נִזְהָר מֵהִשְׁתַּמֵּשׁ בְּכָל מִינֵי שִׁמּוּשׁ אַזְהָרָה גְדוֹלָה). And the sages of that generation compelled him (וְהִכְרִיחוּהוּ חַכְמֵי הַדּוֹר הַהוּא), for the sake of the Master of all (לְמַעַן אֲדוֹן הַכֹּל), blessed be His Name and His remembrance forever and ever (יִתְבָּרַךְ שְׁמוֹ וְזִכְרוֹ לָעַד וּלְנִצְחִים), to inquire and investigate this answer (לִשְׁאוֹל וְלִדְרוֹשׁ עַל הַתְּשׁוּבָה הַזֹּאת), and to remove this doubt from their hearts (וּלְהָסִיר מִלִּבָּם זֶה הַסָּפֵק). And he fasted fifteen days (וְהִתְעַנָּה ט״ו יוֹם), in prayer and in holiness and in purity (בִּתְפִלָּה וּבִקְדוּשָּׁה וּבְטָהֳרָה), some of them days (מֵהֶם יָמִים), and some of them days and nights together (וּמֵהֶם יָמִים וְלֵילוֹת עִמָּהֶם), and on the last day of the fast (וְיוֹם הַתַּעֲנִית הָאַחֲרוֹן), the one appointed over the question answered him (הֵשִׁיב לוֹ הַמְמֻנֶּה עַל הַשְּׁאֵלָה). “Do we not all have one Father? Did not one God create us?” (הֲלוֹא אָב אֶחָד לְכֻלָּנוּ הֲלוֹא אֵל אֶחָד בְּרָאָנוּ) (Malachi 2:10). “And before the hoary head you shall rise, and honor the face of the elder, and fear your God; I am Hashem” (וּמִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵאֱלֹהֶיךָ אֲנִי י״י) (Leviticus 19:32). “Is it not written in the Torah of Moshe ben Amram” (הֲלֹא כָּתוּב בְּתוֹרַת מֹשֶׁה בֶּן עַמְרָם), “who received from the mouth of the Strength of Gevurah” (אֲשֶׁר קִבֵּל מִפִּי עֹז הַגְּבוּרָה), “in many places, the assembly of leaders and judges is called by the name Elohim” (בְּכַמָּה מְקוֹמוֹת חֶבְרַת הַמַּנְהִיגִים וְהַדַּיָּנִים בְּשֵׁם אֱלֹהִים): ‘You shall not curse Elohim’ (אֱלֹהִים לֹא תְקַלֵּל) (Exodus 22:27). ‘Whom Elohim shall condemn’ (אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים) (Exodus 22:8). And the king beloved in Heaven, the king of Yisrael (וְהַמֶּלֶךְ הֶחָבִיב בַּשָּׁמַיִם מֶלֶךְ יִשְׂרָאֵל), wrote in the Book of his Praises (כָּתַב בְּסֵפֶר תְּהִלּוֹתָיו), ‘Surely there is Elohim who judges in the earth’ (אַךְ יֵשׁ אֱלֹהִים שֹׁפְטִים בָּאָרֶץ) (Psalms 58:12). And we call all those who rule over us and over all the other dominions Elohim (וַאֲנַחְנוּ קוֹרְאִים לְכָל הַמּוֹשְׁלִים עָלֵינוּ וְעַל כָל יֶתֶר הַמֶּמְשָׁלוֹת אֱלֹהִים). However (אָמְנָם), permission and dominion and kingship were given only to the Master of all (לֹא נִתְּנָה רְשׁוּת וְהַמֶּמְשָׁלָה וְהַמַּמְלָכָה זוּלָתִי לַאֲדוֹן הַכֹּל), who rules over all of us (הַמּוֹשֵׁל עַל כּוּלָּנוּ), and if the systems differ one from another (וְאִם הַמַּעֲרָכוֹת נִשְׁתַּנוּ אֵלּוּ מֵאֵלּוּ), He has not changed (הוּא לֹא נִשְׁתַּנָּה), and He will never change forever (וְלֹא יִשְׁתַּנֶּה לְעוֹלְמֵי עַד). This is the substance of the answer (זֶהוּ תּוֹקֶף הַתְּשׁוּבָה), that they answered to that Chasid, may his memory be for a blessing (שֶׁהֵשִׁיבוּ לְאוֹתוֹ חָסִיד זִכְרוֹנוֹ לִבְרָכָה).

This prince mentioned above (זֶה הַשַּׂר הַנִּזְכָּר לְמַעְלָה), who rules together with all his armies (הַמּוֹשֵׁל וְכָל חַיָּלָיו גַּם כֵּן), all of them are under the dominion of Ashmedai, the Great King (כֻּלָּם תַּחַת מֶמְשֶׁלֶת אַשְׁמְדַּאי מַלְכָּא רַבָּא), and according to the power of the Atzilut [Emanation] that reaches him (וּכְפִי כֹּחַ הָאֲצִילוּת הַמַּגִּיעַ אֵלָיו), so is their dominion and the power of their activity (כֵּן מֶמְשַׁלְתָּם וְכֹחַ פְּעוּלָתָם). And all the lower and upper beings of the left side (וְכָל הַתַּחְתּוֹנִים וְהָעֶלְיוֹנִים הַשְּׂמָאלִיִּים), all of them are under the dominion of Samael, King of Kings (כֻּלָּם תַּחַת מֶמְשֶׁלֶת סמא״ל מֶלֶךְ מַלְכוָון), and his Atzilut extends over all the princes and all the armies (וַאֲצִילוּתוֹ מִתְפַּשֶּׁטֶת עַל כָּל הַשָּׂרִים וְעַל כָּל הַחֲיָלוֹת), all of them run to his command (כֻּלָּם רָצִים לְמַאֲמָרוֹ). Until the time comes for the Ratzon [Will] to reveal the appointed time and the day of vengeance that is in His heart (עַד עֵת בּוֹא רָצוֹן לְגַלּוֹת הָעֵת וְיוֹם הַנְּקָמָה אֲשֶׁר בְּלִבּוֹ), [of the Holy One, blessed be He] ([שֶׁל קב״ה]), hidden and sealed in His treasuries (הַכָּמוּס וְהֶחָתוּם בְּאוֹצְרוֹתָיו), and He shall lower and subdue the dominion of this Edom (וְיַשְׁפִּיל וְיַכְנִיעַ מֶמְשֶׁלֶת הָאֱדוֹם הַזֶּה), as it is said, “And I shall destroy his fruit from above and his roots from beneath” (וְאַשְׁמִיד אֶת פִּרְיוֹ מִמַּעַל וְשָׁרָשָׁיו מִתָּחַת) (Amos 2:9). “And know this day and return it to your heart, that Hashem, He is the Elohim in the heavens above and upon the earth beneath, there is none else” (וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי י״י הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד) (Deuteronomy 4:39).

For whenever he causes distress to Yisrael (כִּי בְּכָל עֵת צָרָה שֶׁמֵּצֵר לְיִשְׂרָאֵל), a decree is immediately issued against him to take vengeance upon him (תֵּכֶף נִגְזְרָה עָלָיו גְּזֵרָה לְהִנָּקֵם מִמֶּנּוּ), decrees and afflictions differing one from another (גְּזֵרוֹת וְצָרוֹת מְשֻׁנוֹת זוֹ מִזּוֹ), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), and especially when he demanded judgment (וּבִפְרָט כְּשֶׁתָּבַע דִּין), from the Holy One, blessed be He (מֵאֵת הקב״ה), concerning the Ten Martyrs of the Kingdom (עַל עֲשָׂרָה הֲרוּגֵי מַלְכוּת), to complete the decree (לְהַשְׁלִים גְּזֵרָה), “And one who kidnaps a man and sells him, and he is found in his hand, shall surely be put to death” (וְגֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ מוֹת יוּמָת) (Exodus 21:16). And vengeance is reserved for him (וּשְׁמוּרָה לוֹ נְקָמָה), to take vengeance upon him (לְהִנָּקֵם מִמֶּנּוּ), at the time when “Hashem shall punish the host of heaven on high” (בְּעֵת שֶׁיִּפְקֹד י״י עַל צְבָא הַמָּרוֹם בַּמָּרוֹם) (Isaiah 24:21), when he and all the princes of the kingdom on high shall be slaughtered like kids and lambs of Yom haKippurim (שֶׁנִּשְׁחַט הוּא וְכָל שָׂרֵי מַלְכוּת בַּמָּרוֹם כִּגְדָיִים וּכְבָשִׂים שֶׁל יוֹם הַכִּפּוּרִים). And so too said Rabbi Yishmael Kohen Gadol (וְכֵן אָמַר רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל), all these conditions and all these warnings were warned to him (כָּל הַתְּנָאִים הַלָּלוּ וְכָל הַהַתְרָאוֹת הַלָּלוּ הִתְרוּ בוֹ), and stipulated with Samael (וְהִתְנוּ בְּסמא״ל), and he said, “I accept them upon myself” (וְהוּא אָמַר קִבַּלְתִּי עָלַי), and they chose these ten mighty ones (וַיִּבְחֲרוּ עֲשָׂרָה אַבִּירִים הַלָּלוּ). And Rabbi Yishmael, of blessed memory, said (וְאָמַר רַבִּי יִשְׁמָעֵאל ז״ל), what did Zehariel, Hashem Tzevaot, God of Yisrael, do at that moment (מַה עָשָׂה זְהַרִיאֵ״ל י״י צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל בְּאוֹתָהּ שָׁעָה), before he was able to say to the scribe, “Write” (לֹא הִסְפִּיק לוֹמַר לַסּוֹפֵר כְּתוֹב), decrees and great and terrifying afflictions, mighty ones (גְּזֵרוֹת וּמַכּוֹת גְּדוֹלוֹת וּמְבֹהָלוֹת כַּבִּירוֹת), placed upon Gafim [Rome] the wicked (מוּטָלוֹת עַל גַּפִי״ם [רוֹמִי] הָרְשָׁעָה), because of the wrath with which He was filled against Samael (מִפְּנֵי חֵמָה שֶׁנִּתְמַלֵּא עַל סמא״ל), for having accepted all these conditions upon himself (שֶׁקִּבֵּל עָלָיו כָּל הַתְּנָאִים הַלָּלוּ), rather immediately He Himself took the pen and wrote (אֶלָּא מִיָּד הוּא עַצְמוֹ נָטַל הַקּוּלְמוֹס וְכָתַב). And thus He wrote (וְכֵן כָּתַב), for the day of vengeance that is destined and reserved for Gafim [Rome] the wicked (לְיוֹם נְקָמָה שֶׁעָתִיד וְשָׁמוּר לְגַּפִי״ם [רוֹמִי] הָרְשָׁעָה), one cloud shall ascend and stand above Gafim [Rome] (תַּעֲלֶה עָנָן אַחַת וְתַעֲמֹד לְמַעְלָה מִגַּפִי״ם [רוֹמִי]), and it shall bring down boils upon it for six months (וְתוֹרִיד שְׁחִין עָלֶיהָ שִׁשָּׁה חֳדָשִׁים), upon man and beast and silver and gold and fruits (עַל הָאָדָם וְהַבְּהֵמָה וְהַכֶּסֶף וְהַזָּהָב וְהַפֵּרוֹת), and upon all metal vessels (וְעַל כָּל כְּלֵי מַתָּכוֹת). And afterward another cloud shall ascend (וְאַחַר כֵּן תַּעֲלֶה עָנָן אַחֶרֶת), and push its companion from its place (וְתִדְחֶה חֲבֶרְתָּהּ בִּמְקוֹמָהּ), for six months (שִׁשָּׁה חֳדָשִׁים), and she brings down the plague of Tzara’at [Leprous Affliction], Sapachat [Secondary Affliction], and Baheret [Bright White Affliction], and every kind of plague (וְתוֹרִיד נֶגַע הַצָּרַעַת וְסַפַּחַת וּבַהֶרֶת וְכָל מִינֵי נְגָעִים), all of them upon Gafim [Rome] the wicked (כֻּלָּם עַל גַּפִי״ם [רוֹמִי] הָרְשָׁעָה), until the time arrives when a man shall say to his fellow (עַד שֶׁיַּגִּיעַ הַשָּׁעָה שֶׁיֹּאמַר אָדָם לַחֲבֵרוֹ), “Here, take Gafim [Rome] the wicked, she and all that is in her, for one perutah” (הָא לָךְ גַּפִי״ם [רוֹמִי] הָרְשָׁעָה הִיא וְכָל אֲשֶׁר בָּהּ בִּפְרוּטָה אַחַת), and he shall say, “It is not desired by me” (וְיֹאמַר אֵינָהּ מִתְבַקֶּשֶׁת לִי). And likewise every midnight (וְכֵן בְּכָל חֲצוֹת הַלַּיְלָה), which is the time when the Holy One, blessed be He, strolls in Gan Eden with the righteous (שֶׁהִיא הָעֵת שֶׁהַקב״ה מְטַיֵּל עַצְמוֹ בְּגַן עֵדֶן עִם הַצַּדִּיקִים), and Rachel weeps for her children (וְרָחֵל מְבַכָּה עַל בָּנֶיהָ), refusing to be comforted because he is not (מֵאֲנָה לְהִנָּחֵם כִּי אֵינֶנּוּ) (Jeremiah 31:15), precisely (דַּיְיקָא), as in former days (כְּיוֹמִין קַדְמָאִין), and she goes after her son through the markets and the streets (וְהִיא אָזְלָא בָּתַר בְּרָהּ בַּשְּׁוָקִים וּבָרְחוֹבוֹת), so that the nations of the world will not make him repulsive (דְּלָא יַבְאִישׁוּן לֵיהּ אוּמּוֹת הָעוֹלָם).

Immediately (מִיָּד), “and the king arose in his wrath to the garden of the palace” (וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ אֶל גִּנַּת הַבִּיתָן) (Esther 7:7), and decrees vengeance upon vengeance, to hang Haman upon the tree (וְגוֹזֵר לִנְקוֹם נְקָמוֹת לִתְלוֹת אֶת הָמָן עַל הָעֵץ), and Haman is the counterpart of Samael (וְהָמָן הוּא דּוּגְמַת סמא״ל), and Esther is the counterpart of the Shekhinah (וְאֶסְתֵּר הִיא דּוּגְמַת הַשְּׁכִינָה), as it is said (שֶׁנֶּאֱמַר), “and Esther clothed herself with royalty” (וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת) (Esther 5:1), and it does not say royal garments (וְלֹא כְּתִיב לְבוּשׁ מַלְכוּת). And so it is in the Zohar, Parashat Tetzaveh, daf 81 (וְכֵן הוּא בַּזֹּהַר פָּרָשַׁת תְּצַוֶּה דַּף פ״א) [beginning with the words: “As it is said, for you heap coals upon his head” daf 185a] ([קפ״ה א דִּבּוּר הַמַּתְחִיל: כַּמָּה דְאַתְּ אָמַר כִּי גֶחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ]). And your sign is (וְסִימָנָךְ), “Neither did Esther the queen bring anyone with the king to the banquet that she prepared except me” (אַף לֹא הֵבִיאָה אֶסְתֵּר הַמַּלְכָּה עִם הַמֶּלֶךְ אֶל הַמִּשְׁתֶּה אֲשֶׁר עָשָׂתָה כִּי אִם אוֹתִי) (Esther 5:12), which is the secret of the lot for Azazel (שֶׁהוּא סוֹד גּוֹרָל לַעֲזָאזֵל), for he rejoices in his portion (שֶׁהוּא שָׂמֵחַ בְּחֶלְקוֹ). And it is written (וּכְתִיב), “And Haman went out on that day joyful and glad of heart” (וַיֵּצֵא הָמָן בַּיּוֹם הַהוּא שָׂמֵחַ וְטוֹב לֵב) (Esther 5:9), in that portion which he took and went away with (בְּהַהוּא חוּלָקָא דְּנָטִיל וְאָזִיל לֵיהּ). And afterward (וּלְבָתַר), when the Supernal King comes to the house of the Matronita (כַּד אָתֵי מַלְכָּא עִלָּאָה לְבֵי מַטְרוֹנִיתָא), and the Matronita requests concerning herself and concerning her children from the King (וּמַטְרוֹנִיתָא תָּבַעַת עָלָהּ וְעַל בְּנָהָא מִן מַלְכָּא), and even at the time when Yisrael are in exile and pray prayers every day (וַאֲפִלּוּ בְּזִמְנָא דְּיִשְׂרָאֵל בְּגָלוּתָא וְצָלוּ צְלוֹתִין בְּכָל יוֹמָא), she ascends on that day before the Supernal King and requests concerning her children (אִיהִי סָלְקָאת בְּיוֹמָא דָא לְקָמֵי מַלְכָּא עִלָּאָה וְתָבַעַת עַל בְּנָהָא). And then (וּכְדֵין), all those acts of vengeance that the Holy One, blessed be He, is destined to execute against Edom are decreed (אִתְגְזָרוּ כָּל אִינוּן נוּקְמִין דְּזָמִין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עִם אֱדוֹם), and it is decreed how that one is destined to be removed from the world (וְאִתְגְזַר הֵיךְ זָמִין בְּלָטוּרָא דָא לְאִתְעַבְּרָא מֵעָלְמָא), as it is said (כְּמָא דְאַתְּ אָמַר), “He will swallow up death forever” (בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25:8). And the sign is (וְסִימָן), at the time of exile (בְּזִמְנָא דְּגָלוּתָא), “For we have been sold, I and my people, to be destroyed” (כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי לְהַשְׁמִיד) (Esther 7:4), “for the adversary is not worthy of the king's damage” (כִּי אֵין הַצַּר שֹׁוֶה בְּנֵזֶק הַמֶּלֶךְ) (Esther 7:4). What is the king's damage (מַאי בְּנֵזֶק הַמֶּלֶךְ)? As it is said (כְּמָא דְאַתְּ אָמַר), “And they will cut off our name from the earth, and what will You do for Your great Name?” (וְהִכְרִיתוּ אֶת שְׁמֵנוּ מִן הָאָרֶץ וּמַה תַּעֲשֶׂה לְשִׁמְךָ הַגָּדוֹל) (Joshua 7:9), for the Supernal Name does not stand in its perfection (דְּהָא שְׁמָא עִלָּאָה לָא אִתְקַיָּים בְּקִיּוּמֵיהּ), and this is the king's damage (וְדָא אִיהוּ בְּנֵזֶק הַמֶּלֶךְ). And then (וּכְדֵין), “And Haman was terrified before the king and the queen” (וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה) (Esther 7:6), then the illumination of the Countenance shines and all freedom is found (כְּדֵין נְהִירוּ דְאַנְפִּין וְכָל חֵירוּ אִשְׁתְּכַח), Yisrael go forth to freedom on that day (יִשְׂרָאֵל נָפְקֵי לְחֵירוּ בְּהַהוּא יוֹמָא). And all the afflictions and decrees come upon Samael and upon his people (וְכָל הַצָּרוֹת וְהַגְּזֵרוֹת בָּאִים עַל סמא״ל וְעַל עַמּוֹ), and concerning that time it is said (וְעַל אוֹתוֹ הַזְּמַן נֶאֱמַר), “A star shall go forth from Yaakov” (דָּרַךְ כּוֹכָב מִיַּעֲקֹב) (Numbers 24:17), “and shall destroy the remnant of the city” (וְהֶאֱבִיד שָׂרִיד מֵעִיר) (Numbers 24:19), of Gafim [Rome] the wicked (גַּפִי״ם [רוֹמִי] הָרְשָׁעָה), may it be uprooted speedily in our days (שֶׁתֵּעָקֵר בִּמְהֵרָה בְיָמֵינוּ), Amen, so may it be His will (אָמֵן כֵּן יְהִי רָצוֹן).