Chapter Twelve (פֶּרֶק שְׁנֵים עָשָׂר)

This opposite that did God make (זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7:14) [see Kanfei Yonah, Part 3, Siman 54] ([עַיֵּן כַּנְפֵי יוֹנָה ח״ג סי׳ נ״ד]), corresponding to the holiness of the Heikhalot [Palaces] of the Malkhut of Beri’ah (לְעֻמַּת הַקְּדוּשָּׁה הֵיכְלֵי מַלְכוּת דִּבְרִיאָה), from the two arms of the world, the lower world (מִשְּׁנֵי זְרוֹעוֹת עוֹלָם עָלְמָא תַתָּאָה), there is an external Merkavah for the Klipah (יֵשׁ מֶרְכָּבָה חִיצוֹנִיּוֹת לַקְּלִיפָּה), and forms of impure living creatures bear it (וְצוּרוֹת חַיּוֹת טְמֵאוֹת נוֹשְׂאוֹת אוֹתָהּ). And it is built thus (וְהִיא כָּךְ בְּנוּיָה), namely (הַיְינוּ), in the southeastern corner there is the form of a man and a serpent (בְּקֶרֶן דְּרוֹמִית מִזְרָחִית יֵשׁ צוּרַת אָדָם וְנָחָשׁ), and in the southwestern corner, a lion and a horse (וּבְמַעֲרָבִית דְּרוֹמִית אַרְיֵה וְסוּס), and on the left, namely the northwestern and northeastern corners, there is an ox and a donkey (וּבִשְׂמֹאל הַיְינוּ צְפוֹנִית מַעֲרָבִית וּצְפוֹנִית מִזְרָחִית יֵשׁ שׁוֹר וַחֲמוֹר). And the impure beasts descend from there (וְהַבְּהֵמוֹת הַטְּמֵאוֹת יוֹרְדוֹת מִשָּׁם), for all beasts, animals, and birds have a Nefesh [Soul] that descends from above (כִּי כָּל הַבְּהֵמוֹת וְהַחַיּוֹת וְהָעוֹפוֹת יֵשׁ לָהֶם נֶפֶשׁ הַיּוֹרֶדֶת מִלְמַעְלָה), and is bestowed upon them from the living creatures that bear the Merkavah (וְנִשְׁפַּעַת עֲלֵיהֶם מֵהַחַיּוֹת הַנּוֹשְׂאוֹת אֶת הַמֶּרְכָבָה), if pure, it is bestowed from the side of holiness (אִם טְהוֹרָה נִשְׁפַּעַת מִסִּטְרָא דִקְדוּשָּׁה), if impure, it is bestowed from the Sitra Achra (אִם טְמֵאָה נִשְׁפַּעַת מִסִּטְרָא אָחֳרָא). And this is the secret of the Rabbinic examinations (וְזֶהוּ סוֹד הַבְּדִיקוֹת דְּרַבָּנָן), who gave signs of Nevelah [Carcass] and Terefah [Torn Animal] (שֶׁנָּתְנוּ סִימָנִים שֶׁל נְבֵלָה וּטְרֵפָה), which are bestowed from the side of impurity (הַנִּשְׁפַּעַת מִסִּטְרָא דִמְסָאֲבָא). And there is a power in the Klipah that we mentioned (וְיֵשׁ כֹּחַ בַּקְּלִיפָּה שֶׁזָּכַרְנוּ), which is male and female (שֶׁהוּא זָכָר וּנְקֵבָה), including that rider who rules over that Merkavah (כּוֹלֵל אוֹתוֹ הָרוֹכֵב וְשׁוֹלֵט עַל הַמֶּרְכָבָה הַהִיא), and bestows upon them a vital spirit (וּמַשְׁפִּיעַ בָּהֶם רוּחַ חִיּוּנִי). And beneath the impure Merkavah mentioned above (וְתַחַת הַמֶּרְכָבָה הַטְּמֵאָה הַנִּזְכָּר), corresponding to the World of Yetzirah (כְּנֶגֶד עוֹלָם הַיְצִירָה), it has a second Merkavah (יֵשׁ לָהּ מֶרְכָּבָה שֵׁנִית), and it is like a square piece (וְהִיא כְּמִין חֲתִיכָה מְרֻבַּעַת), and a power of Klipah rules over it (וְשׁוֹלֵט עָלֶיהָ כֹּחַ קְלִיפָּה), and Ashmedai emerges from it (וְאַשְׁמְדַּאי יוֹצֵא מִמֶּנּוּ). And beneath the piece toward its end there is a scorpion (וְתַחַת הַחֲתִיכָה כְּלַפֵּי סוֹפָהּ יֵשׁ עַקְרָב), and two forms beneath it (וּשְׁתֵּי צוּרוֹת תַּחְתֶּיהָ), and above them is Samael (וַעֲלֵיהֶן סמא״ל), who gives them a spirit corresponding to holiness (שֶׁנּוֹתֵן בָּהֶם רוּחַ דּוּגְמַת הַקְּדוּשָּׁה). And on the right side is the Asimon mentioned in the Zohar, Parashat Bereshit, Zohar Gadol, daf 11a (וּבְצַד יָמִין יֵשׁ אַסִימוֹן הַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית זֹהַר גָּדוֹל דַּף י״א עַמּוּד א׳).

In the fourteenth commandment, to guard the day of Shabbat (בְּפִקּוּדָא אַרְבִּיסַר לְנַטְרָא יוֹמָא דְשַׁבְּתָא), and it says there (וְאוֹמֵר שָׁם), and when the Sitra Achra intended to be built in the world and to strengthen itself (וּמַה דְּחָשִׁיב סִטְרָא אָחֳרָא לְאִתְבְּנֵי בְּעָלְמָא וּלְאִתְתַּקְפָּא), it was built on that night (אִתְבְּנֵי בְּהַאי לֵילְיָא), the side of good was strengthened (סִטְרָא דְטוֹב אִתְתַּקַּף), and holy bodies and spirits were built on that night from the side of good (וְאִתְבְּנִין גּוּפִין וְרוּחִין קַדִּישִׁין בְּהַאי לֵילְיָא מִסִּטְרָא דְטוֹב). And because of this (וּבְגִין כָּךְ), the conjugal time of Torah scholars who know this (עוֹנָתָן שֶׁל תַּלְמִידֵי חֲכָמִים דְּיָדְעֵי דָא), is from Shabbat to Shabbat (מִשַּׁבָּת לְשַׁבָּת), for then (דְּהָא כַּדֵּין), when this Sitra Achra sees what it intended to do (חָמַאת דָּא סִטְרָא אָחֳרָא כְּמָא דְאִיהִי חֲשִׁיבַת לְמֶעְבַּד), the side of holiness does it first (עָבִיד סִטְרָא דִקְדוּשָּׁה), meaning (רָצָה לוֹמַר), to engage in procreation (לְהִשְׁתַּדֵּל בִּפְרִיָּה וּרְבִיָּה), to bring forth souls (לְהוֹצִיא נְשָׁמוֹת). And the deficiency came to the Klipot [Shells] from the World of Tohu (וְהַחֶסְרוֹן בָּא לַקְּלִיפּוֹת מֵעוֹלָם הַתֹּהוּ), because the six vessels were shattered (שֶׁהַשֵּׁשׁ כֵּלִים נִשְׁבְּרוּ), and Yesod is the sixth day at twilight (וִיסוֹד הוּא יוֹם שִׁשִּׁי בֵּין הַשְּׁמָשׁוֹת), it intended to act (חֲשִׁיבַת לְמֶעְבַּד), and to bring forth souls of the wicked (וּלְהוֹצִיא נִשְׁמוֹת רְשָׁעִים), and, Heaven forbid, to bring forth destroyers (וּלְהוֹצִיא חַס וְשָׁלוֹם מַשְׁחִיתִים), who would bring confusion to the world (שֶׁהָיוּ מְטַשְׁטְשֵׁי עָלְמָא), had they possessed creation from the vessel of Malkhut (אִם הָיָה לָהֶם בְּרִיאָה מִכְּלִי שֶׁל מַלְכוּת), which is the seventh night, Shabbat, the Queen Bride (שֶׁהוּא לֵיל שְׁבִיעִי שַׁבְּתָא כַּלָּה מַלְכְּתָא), she is the female who brings forth souls (הִיא הַנְּקֵבָה הַמּוֹצִיאָה נְשָׁמוֹת). And according to this reasoning (וּלְכַוָּנַת הַסְּבָרָא הַזּוֹ), it was not shattered (לֹא נִשְׁבְּרָה), and also Lilith, whose female aspect is a harlot that commits harlotry with human beings (וְגַם לִילִית שֶׁהַנְּקֵבָה הִיא זוֹנָה הַמְזַנָּה עִם בְּנֵי אָדָם), has no union with her husband (אֵין לָהּ זִוּוּג עִם בַּעְלָהּ), for He castrated the male and cooled the female (כִּי סֵרֵס אֶת הַזָּכָר וְצִנֵּן אֶת הַנְּקֵבָה), and she heats herself through the harlotry of human beings by seminal emission (וּמְחַמֶּמֶת עַצְמָהּ בִּזְנוּת בְּנֵי אָדָם בְּקֶרִי), and this is sufficient (וְדַי בָזֶה).

And let us return to the language of the Zohar (וְנַחֲזוֹר אֶל לְשׁוֹן הַזֹּהַר), she goes and wanders with many armies and her sides (אָזְלָא וּמְשַׁטְטָא בְּכַמָּה חַיְילִין וְסִטְרִין דִּילָהּ), and sees all those who have relations in their beds uncovered (וְחָמַאת כָּל אִינוּן דְּקָא מְשַׁמְּשֵׁי עַרְסַיְיהוּ בְּגִלּוּיָא), whose bodies are exposed to the light of the Holy Lamp (דְּגוּפַיְיהוּן לִנְהוֹרָא דְבוּצִינָא), and all those children who emerge from there become afflicted (וְכָל אִינוּן בָּנִין דְּנָפְקִין מִתַּמָּן הֲווֹ נַכְפִּין), because a spirit from that Sitra Achra rests upon them (דְּשָׁוֵי עֲלַיְיהוּן רוּחָא מֵהַהוּא סִטְרָא אָחֳרָא), and those are the naked spirits of the wicked (וְאִינוּן רוּחִין עַרְטִילָאִין דְּחַיָּבַיָּא), which are called naked souls (דְּאִקְרוּן נִשְׁמָתִין עַרְטִילָאִין). And then Lilith rests upon them and kills them (וְאָז שָׁרְיָאת בְּהוֹ לִילִית וְקָטְלַת לוֹן), when the day becomes sanctified and holiness rules over the world (כֵּיוָן דְּאִתְקַדַּשׁ יוֹמָא וְשָׁלְטָא קְדוּשָּׁה עַל עָלְמָא), that Sitra Achra [Other Side] diminishes itself (הַהוּא סִטְרָא אָחֳרָא אַזְעִירַת גַּרְמָהּ), and hides itself throughout the entire night of Shabbat and the day of Shabbat (וְאַטְמָרַת כּוּלָא לֵילְיָא דְשַׁבְּתָא וְיוֹמָא דְשַׁבְּתָא). Except for Asimon and all his host (בַּר מִן אַסִימוֹן וְכָל כַּת דִּילֵיהּ), who go about near the lamp in concealment (דְּאָזְלֵי עַל שַׁרְגָּא בְּטָמִירוּ), to see the uncovering of marital relations (לְמֶחֱמֵי עַל גִּלוּיָיא דְשִׁמּוּשָׁא), and afterward hide themselves within the Nukvah of the Great Deep until Shabbat departs (וּלְבָתַר אַטְמָרוּן גּוֹ נוּקְבָא דִתְהוֹמָא רַבָּא עַד דְּנָפֵק שַׁבְּתָא). And what it says, and then Lilith rests upon them and kills them (וּמַה שֶּׁאוֹמֵר וְשָׁרְיָאת בְּהוֹ לִילִית וְקָטְלַת לוֹן), is because this Lilith, may the Merciful One save us (הוּא מִפְּנֵי שֶׁלִּילִית הַזֹּאת רַחֲמָנָא לִיצְלַן), has dominion over children who are born from one who has relations by the light of a lamp (יֵשׁ לָהּ שְׁלִיטָה בִּילָדִים שֶׁיּוֹצְאִים מֵהַבּוֹעֵל לְאוֹר הַנֵּר), or with his wife uncovered (אוֹ עִם אִשְׁתּוֹ עֲרוּמָה) [without a covering over them, see Ketubot 48a] ([לְלֹא כִּסּוּי עֲלֵיהֶם רְאֵה כְּתוּבוֹת מ״ח־א]), or at a time when relations are forbidden (אוֹ בִּזְמַן שֶׁהוּא אָסוּר לִבְעוֹל). All those children born from those mentioned (כָּל אוֹתָם הַיְלָדִים שֶׁיּוֹצְאִים מֵאֵלּוּ הַנִּזְכָּרִים), Lilith can kill whenever she wishes (יְכוֹלָה לִילִית לְהָרְגָם בְּכָל זְמַן שֶׁהִיא רוֹצָה), because they were delivered into her hand (מִפְּנֵי שֶׁנִּמְסְרוּ בְּיָדָהּ). And this is the secret (וְזֶהוּ סוֹד), that children laugh when they are small at Lilith (שֶׁשּׂוֹחֲקִים הַיְלָדִים כְּשֶׁהֵם קְטַנִּים מִלִּילִית), for she laughs with them (שֶׁהִיא שׂוֹחֶקֶת עִמָּהֶם). And I heard (וְשָׁמַעְתִּי), that when a child laughs while small (כִּי כְּשׂוֹחֵק הַיֶּלֶד כְּשֶׁהוּא קָטָן), and he is sleeping on the night of Shabbat or on the night of Rosh Chodesh (וְהוּא יָשֵׁן בְּלֵיל שַׁבָּת אוֹ בְּלֵיל רָאשֵׁי חֳדָשִׁים), for then Lilith laughs with them (שֶׁאָז שׂוֹחֶקֶת לִילִית עִמָּהֶם), it is good for his father or his mother or anyone who sees him laughing (שֶׁטּוֹב לְאָבִיו אוֹ לְאִמּוֹ אוֹ לְכָל מִי שֶׁרוֹאֶה אוֹתוֹ מְשַׂחֵק), to strike his nose with his finger (יַכֶּה בְּחוֹטְמוֹ בְּאֶצְבָּעוֹ), and say thus (וְיֹאמַר כָּךְ):

“Go away from here, accursed one, for you have no lodging here” (לֵךְ מִכָּאן אֲרוּרָה שֶׁאֵין לָךְ כָּאן חֲנָיָּיה). This he shall say three times (זֶה יֹאמַר ג׳ פְּעָמִים), and each time he says the incantation he shall strike the nose (וּבְכָל פַּעַם שֶׁיֹּאמַר הַלַּחַשׁ יַכֶּה בַּחוֹטֶם). And it is very beneficial (וְהוּא טוֹב מְאֹד), because Lilith has the power to kill them whenever she wishes (מִפְּנֵי שֶׁבְּיַד לִילִית לְהָרְגָם כְּשֶׁתִּרְצֶה), and because permission was given into her hand to kill these little ones (וּבְהִיוֹת שֶׁהָרְשׁוּת בְּיָדָהּ לְהָרְגָם לְאֵלּוּ הַקְּטַנִּים), these souls are called oppressed souls (נִקְרְאוּ הַנְּפָשׁוֹת הָאֵלּוּ נְפָשׁוֹת עֲשׁוּקוֹת). And this is the secret of the verse (וְזֶהוּ סוֹד פָּסוּק), He executes justice for the oppressed (עֹשֶׂה מִשְׁפָּט לָעֲשׁוּקִים) (Psalms 146:7), meaning (פֵּירוּשׁ), for those children oppressed by Lilith (לְאֵלּוּ הַיְלָדִים הָעֲשׁוּקִים מִלִּילִית), because they were killed before their time (עַל שֶׁנֶּהֶרְגוּ קֹדֶם זְמַנָּם), and this is the secret of the tears of the oppressed (וְזֶהוּ סוֹד דִּמְעַת הָעֲשׁוּקִים). And this matter (וְהָעִנְיָן הַזֶּה), remember, I shall remember it again (זָכוֹר אֶזְכְּרֶנּוּ עוֹד), in the World of Yetzirah (בְּעוֹלָם הַיְצִירָה), concerning the Tikla [Balance] (אֵצֶל הַטִּקְלָא), namely the Klipat Nogah (דְּהַיְינוּ קְלִפַּת נֹגַהּ), therefore now I shall be brief regarding it (לָכֵן עַתָּה אֲקַצֵּר בּוֹ), and you shall see the wonders of the Perfect in Knowledge, blessed is He (וְתִרְאֶה נִפְלָאוֹת תְּמִים דֵּעִים בָּרוּךְ הוּא), in the verse (בַּפָּסוּק): A man oppressed by the blood of a soul, shall flee to the pit, let none support him (אָדָם עָשׁוּק בְּדַם נָפֶשׁ עַד בּוֹר יָנוּס אַל יִתְמְכוּ בוֹ) (Proverbs 28:17). And our Rabbis of blessed memory said concerning this (וְאָמְרוּ רז״ל עַל זֶה), because you drowned, they drowned you, and in the end those who drowned you shall be drowned (עַל דַּאֲטַפְתְּ אַטְפוּךְ וְסוֹף מְטִיפַיִךְ יִטּוֹפוּן) (Pirkei Avot 2:6). When the Holy One, blessed be He, removes the spirit of impurity (כְּשֶׁיְבַעֵר הקב״ה אֶת הָרוּחַ הַטֻּמְאָה), namely Lilith and her camps, from the earth (דְּהַיְינוּ לִילִית וּמַחֲנוֹתֶיהָ מִן הָאָרֶץ), Amen (אָמֵן).