Chapter Twenty-Two (פֶּרֶק עֶשְׂרִים וּשְׁנַיִם)

After I have explained to you the Thirteen Tikkunim (אַחֲרֵי אֲשֶׁר בֵּאַרְתִּי לְךָ הַי״ג תִּיקּוּנִים), you must know (צָרִיךְ אַתָּה לָדַעַת), as I explained to you in the secret of the verse, “Ten, ten the spoon” (כְּמוֹ שֶׁבֵּאַרְתִּי לְךָ בְּסוֹד הַפָּסוּק עֲשָׂרָה עֲשָׂרָה הַכַּף) (Numbers 7:86), [Yod and Yod are twenty] ([י וְעוֹד י הֵם כ]), in the previous chapters (בַּפְּרָקִים הַקּוֹדְמִים), that the Reisha DeEin [Head of Nothingness] and Arich Anpin were one flesh (שֶׁאֵין וַאֲרִיךְ הָיוּ לְבָשָׂר אֶחָד), and the ten of the Reisha DeEin [Head of Nothingness] entered within Arich Anpin (וְנִכְנְסוּ הָעֶשֶׂר שֶׁל אֵין בְּתוֹךְ אֲרִיךְ), and Arich Anpin surrounds the Reisha DeEin [Head of Nothingness] from without (וַאֲרִיךְ מַקִּיף אֶת אֵין מִבַּחוּץ), to guard its vessels (לִשְׁמוֹר כֵּלָיו), and the Malkhut of the Reisha DeLa Ityada [Unknowable Head] is concealed within them from inside (וּמַלְכוּת דְּלָא אִתְיְדַע מִסְתַּתֶּרֶת בָּהֶם מִבִּפְנִים). And the same applies to the head of the Reisha DeEin [Head of Nothingness] (וְהוּא הַדִּין הָרֹאשׁ שֶׁל אֵין), which is in its revealed Gulgalta [Skull] (שֶׁהִיא בַּגֻּלְגַּלְתָּא שֶׁלּוֹ הַמְּגֻלָּה), it entered within Arich Anpin (נִכְנַס בְּתוֹךְ אֲרִיךְ), and likewise the Thirteen Tikkunim of the Reisha DeEin [Head of Nothingness] entered within the Thirteen Tikkunim of Arich Anpin and became one union (וְגַם י״ג תִּיקּוּנָיו שֶׁל רֵישָׁא דְאֵין נִכְנְסוּ בְּתוֹךְ י״ג תִּיקּוּנֵי אֲרִיךְ וְנַעֲשׂוּ חִבּוּר אֶחָד). And whatever is within the Reisha DeEin [Head of Nothingness], with all its secrets, allusions, and treasures (וּמַה שֶּׁהוּא בְּתוֹךְ אֵין עִם כָּל סוֹדוֹתָיו וּרְמָזָיו וּגְנָזָיו), is likewise within Arich Anpin (הֵם גַּם כֵּן בְּתוֹךְ אֲרִיךְ). Therefore they do not require explanation, those of Arich Anpin (לָכֵן אֵינָם צְרִיכִים פֵּירוּשׁ אוֹתָם שֶׁל אֲרִיךְ), for what happened to the fathers happened to the sons (כִּי מַה שֶּׁאֵרַע לָאָבוֹת אֵרַע לַבָּנִים), and what is in this is in that (וּמַה שֶּׁיֵּשׁ בָּזֶה יֵשׁ בָּזֶה), therefore I did not explain those of Arich Anpin separately (וְלָכֵן לֹא פֵּרַשְׁתִּי אוֹתָם שֶׁל אֲרִיךְ לְבַדָּם). And as long as Arich Anpin was not rectified in its white head (וְכָל זְמַן שֶׁאֲרִיךְ לֹא נִתְקַן בְּרֵישָׁא חִוָּרָא דִילֵיהּ), Ze’ir Anpin was not rectified with its head and its Tikkunim and the Tikkunei Dikna [Rectifications of the Beard] (לֹא נִתְקַן זְעֵיר אַנְפִּין עִם רֹאשׁוֹ וְתִיקּוּנָיו וְתִיקּוּנֵי דִיקְנָא), nor do the Tikkunim of Ze’ir Anpin illuminate below except through the awakening of the lower ones (וְלֹא מְאִירִין תִּיקּוּנֵי זְעֵיר אַנְפִּין לְמַטָּה כִּי אִם עַל יְדֵי הִתְעוֹרְרוּת הַתַּחְתּוֹן). And because after the rectification the grasp of the external forces reaches as far as Ze’ir Anpin and its Nukvah (וּלְהִיּוֹת כִּי אַחַר הַתִּיקּוּן אֲחִיזַת הַחִיצוֹנִים מַגִּיעַ עַד זְעֵיר וְנוּקְבֵיהּ), and in order that the external forces should not grasp them more than their necessary portion (וּכְדֵי שֶׁלֹּא יִתְאָחֲזוּ בָהֶם הַחִיצוֹנִים יוֹתֵר מִכְּדֵי צָרְכָם), the Emanator, blessed be He, established (עָשָׂה הַמַּאֲצִיל בָּרוּךְ הוּא), that at times of the rule and strengthening of the judgments (שֶׁבִּזְמַן שְׁלִיטַת וְתִגְבּוֹרֶת הַדִּינִין), such as during the exile on weekdays (כְּמוֹ בִּזְמַן הַגָּלוּת בַּחוֹל), and when the Beit HaMikdash existed, at night (וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם בַּלַּיְלָה), the Mochin would depart from Ze’ir Anpin and its Nukvah (יִסְתַּלְּקוּ הַמּוֹחִין מִז״א וְנוּקְבֵיהּ). And the Mochin are three (וְהַמּוֹחִין הֵם שְׁלֹשָׁה), placed within the Gulgalta [Skull] of Ze’ir Anpin (מוּנָחִין בְּתוֹךְ גֻּלְגַּלְתָּא דִזְעֵיר אַנְפִּין), and are called Chokhmah, Binah, and Da’at (וְנִקְרָאִים חָכְמָה וּבִינָה וָדַעַת), and only the six extremities remain in Ze’ir Anpin (וְנִשְׁאָרִים בִּזְעֵיר אַנְפִּין שֵׁשׁ קְצָווֹת לְבַד), and then Ze’ir Anpin is called small (וְאָז נִקְרָא זְעֵיר אַנְפִּין קָטָן), in the secret of “for he is small” (בְּסוֹד כִּי קָטֹן הוּא), as it is said, “Who,” which is Binah, “will raise Yaakov, for he is small” (שֶׁנֶּאֱמַר מִי שֶׁהִיא בִּינָה יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2). And this is the secret that a minor under seven years old has no valid purchase or sale (וְזֶהוּ סוֹד קָטָן עַד שֶׁבַע שָׁנִים אֵין מִקָּחוֹ וּמִמְכָּרוֹ קַיָּים), because he has no Da’at [Knowledge] (לְפִי שֶׁאֵין בּוֹ דַּעַת). And during this bitter exile (וּבִזְמַן הַגָּלוּת הַמַּר הַזֶּה), Ze’ir Anpin possesses only six extremities (אֵין לְז״א כִּי אִם שֵׁשׁ קְצָווֹת), and the secret of the three Mochin is lacking from him, together with all his Tikkunim (וַחֲסֵרִים מִמֶּנּוּ סוֹד הַג׳ מוֹחִין עִם כָּל תִּיקּוּנָיו), especially the Tikkunei Dikna [Rectifications of the Beard] (וּבִפְרָט תִּיקּוּנֵי דִיקְנָא), and no head is visible upon him except like a small youth (וְאֵין נִרְאֶה לוֹ רֹאשׁ כִּי אִם כְּמוֹ נַעַר קָטָן). Except that at the time of prayer, and on Shabbatot and Festivals (מִלְּבַד שֶׁבִּזְמַן הַתְּפִלָּה וּבְשַׁבָּתוֹת וְיָמִים טוֹבִים), and likewise through a single mitzvah (וְכֵן עַל יְדֵי מִצְוָה אַחַת), or by writing the Name according to its proper arrangement by one righteous person (אוֹ כְּתִיבַת הַשֵּׁם עַל מַתְכּוּנָתוֹ עַל יְדֵי אָדָם אֶחָד צַדִּיק), additional strength is added to Ze’ir Anpin (מוֹסִיפִין כֹּחַ בְּז״א), so that he is able to ascend to the place of Abba and Imma (שֶׁיָּכוֹל לַעֲלוֹת עַד מְקוֹם אַבָּא וְאִמָּא), and inherit the place of Abba and Imma (וְיוֹרְשִׁים מְקוֹם אַבָּא וְאִמָּא), and the Mochin of Abba and Imma themselves become clothed within him (וּמִתְלַבְּשִׁין בּוֹ הַמּוֹחִין דְּאַבָּא וְאִמָּא בְּעַצְמָם). And Abba and Imma ascend and inherit the place of Arich Anpin (וְאַבָּא וְאִמָּא עוֹלִים וְיוֹרְשִׁים מְקוֹם אֲרִיךְ), and Arich Anpin ascends and inherits the place of Atik Yomin [Ancient of Days] (וַאֲרִיךְ עוֹלֶה וְיוֹרֵשׁ מְקוֹם עַתִּיק יוֹמִין), and Atik Yomin [Ancient of Days] ascends above the seven Sefirot of Adam Kadma’ah [Primordial Adam] mentioned in Tikkun 70, daf 132a (וְעַתִּיק יוֹמִין עוֹלֶה לְמַעְלָה מִז׳ סְפִירוֹת דְּאָדָם קַדְמָאָה הַנִּזְכָּר בְּתִיקּוּן ע׳ דַּף קל״ב ע״א). And at times Ze’ir Anpin ascends to the lower Mazal within Atika Kadisha [the Holy Ancient One] (וְלִפְעָמִים עוֹלֶה הַז״א עַד מַזָּלָא הַתַּחְתּוֹן שֶׁבְּעַתִּיקָא קַדִּישָׁא), even up to the eighth Mazal [Channel of Influence] of the Dikna [Beard] of Atika Kadisha [the Holy Ancient One] (אֲפִלּוּ עַד הַמַּזָּלָא הַשְּׁמִינִי דְּדִיקְנָא דְעַתִּיקָא קַדִּישָׁא), and this is accomplished during the repetition of the Amidah of Minchah on Shabbat (וְזֶה נַעֲשֶׂה בַּחֲזָרַת הָעֲמִידָה דְּמִנְחַת שַׁבָּת). And everything depends upon the preparation and awakening of those below (וְהַכֹּל הוֹלֵךְ אַחַר הֲכָנַת וְהִתְעוֹרְרוּת הַתַּחְתּוֹנִים), and Abba and Imma have no ability to raise Ze’ir Anpin and its Nukvah to their place (וְאֵין יְכוֹלֶת בְּיַד אַבָּא וְאִמָּא לְהַעֲלוֹת לְז״א וְנוּקְבֵיהּ אֶל מְקוֹמָם), and to bequeath to them the higher Mochin (וּלְהוֹרִישָׁם הַמּוֹחִין הַגְּבוֹהִים), unless additional Mochin and strength are also added to Abba and Imma from above them (אִם לֹא שֶׁגַּם לְאַבָּא וְאִמָּא יִתּוֹסֵף לָהֶם מוֹחִין וּגְבוּרָה מִלְמַעְלָה מֵהֶם). Therefore the complete servant is obligated, in all the service he performs for the honor of his Creator, blessed be He (לָכֵן הָעוֹבֵד הַשָּׁלֵם מְחוּיָּב בְּכָל עֲבוֹדָתוֹ שֶׁעוֹשֶׂה לִכְבוֹד קוֹנוֹ ב״ה), to direct his intention toward the illumination of these Mochin (לְכַוֵּן אֶל הֶאָרַת הַמּוֹחִין הַלָּלוּ), and if there is no awakening from below, the secret of Mayin Nukvin [female waters] (וְאִם אֵין הִתְעוֹרְרוּת הַתַּחְתּוֹן סוֹד מַיִן נוּקְבִין), the illumination of the Mochin will not come from Arich Anpin (לֹא יָבֹאוּ הֶאָרַת הַמּוֹחִין מֵאֲרִיךְ אַנְפִּין). And then, Heaven forbid, he has no head like a man (וְאָז אֵין לוֹ רֹאשׁ חַס וְשָׁלוֹם כְּמוֹ אִישׁ), and he does not possess the Tikkunim of the head (וְאֵין לוֹ תִּיקּוּנֵי רֹאשׁ), namely the seven Tikkunim and the thirteen Tikkunei Dikna [Rectifications of the Beard] descending to him from Arich Anpin (דְּהַיְינוּ ז׳ תִּיקּוּנִים וְי״ג תִּיקּוּנֵי דִיקְנָא הַיּוֹרְדִים אֵלָיו מֵאֲרִיךְ אַנְפִּין). And when there is awakening from below (וּבִזְמַן שֶׁיֵּשׁ הִתְעוֹרְרוּת הַתַּחְתּוֹן), then Arich Anpin illuminates its illumination below into Ze’ir Anpin (אָז יָאִיר אֲרִיךְ אַנְפִּין הֶאָרָתוֹ לְמַטָּה בִּזְעֵיר אַנְפִּין), and he attains Mochin, a head, and a beard (וְיַשִּׂיג מוֹחִין וְרֹאשׁ וְזָקָן). And this is what it says in the Idra Rabba [Great Assembly] (וְזֶהוּ אוֹמְרוֹ בָּאַדְרָא רַבָּא): It was taught in Sifra deTzniuta (תָּאנָא בִּצְנִיעוּתָא דְסִפְרָא), Atika deAtikin [Ancient of Ancients] (עַתִּיקָא דְעַתִּיקִין), which is the revealed Reisha DeLa Ityada [Unknowable Head] of the Malkhut of Adam Kadmon, namely its Chokhmah, Binah, and Keter (שֶׁהוּא רֵישָׁא דְלָא אִתְיְדַע הַמְגֻלֶּה שֶׁל מַלְכוּת אָדָם קַדְמוֹן שֶׁהֵם כח״ב שֶׁלּוֹ), before its Tikkunim were prepared in these kings and those kings (עַד לָא זָמִין תִּקּוּנוֹי בְּאִלֵּין מַלְכִין וּמְשַׁעֵר מַלְכִין), and they were not able to endure (וְלָא הֲווֹ מִתְקַיְּימוּ), until He cast them away and concealed them for a later time (עַד דְּדָחֵי לוֹן וְאַצְנַע לְהוֹן לְבָתַר זִמְנָא), this is what is written, “And these are the kings who reigned in the land of Edom” (הָדָא הוּא דִכְתִיב וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם) (Genesis 36:31).

I have already explained these allusions in the Gate of the World of Tohu (כְּבָר פֵּרַשְׁתִּי אֵלּוּ הָרְמָזִים בְּשַׁעַר עוֹלָם הַתּוֹהוּ), in the land of Edom, the place where all judgments are bound (בְּאֶרֶץ אֱדוֹם בַּאֲתַר דְּכָל דִּינִין מִתְקַשְּׁרִין תַּמָּן), and none of them endured until the white head of Atika deAtikin [Ancient of Ancients] was rectified (וְכוּלְּהוּ לָא אִתְקַיְּימוּ עַד דְּרֵישָׁא חִוָּרָא עַתִּיקָא דְעַתִּיקִין אִתְתַּקַּן). When it was rectified, it rectified all the Tikkunim below in Ze’ir Anpin and Abba and Imma (כַּד אִתְתַּקַּן תַּקִּין כָּל תִּיקּוּנִין דִלְתַתָּא בִּזְעֵיר אַנְפִּין וְאַבָּא וְאִמָּא). It rectified all the Tikkunim above and below (תַּקִּין כָּל תִּיקּוּנִין דְעִילָאִין וְתַתָּאִין). Through their clothing within Him, they receive from Him (בְּהִתְלַבְּשָׁם אוֹתוֹ מְקַבְּלִים מִמֶּנּוּ), and Abba and Imma receive influx from the palate and the throat through the tongue (וְאַבָּא וְאִמָּא מְקַבְּלִים שֶׁפַע מִן הַחֵךְ וְהַגָּרוֹן עַל יְדֵי הַלָּשׁוֹן), and from the two Mazalot covering them down to the navel (וּמִן שְׁנֵי מַזָּלוֹת הַחוֹפְפִים עֲלֵיהֶם עַד הַטִּיבּוּר). And there light emerges for Abba and Imma for the sake of Ze’ir Anpin (וְשָׁם יוֹצֵא אוֹר לְאַבָּא וְאִמָּא לְצוֹרֶךְ זְעֵיר), and Ze’ir Anpin clothes Him from the navel downward to the feet (וּזְעֵיר מַלְבִּישׁוֹ מִטַּבּוּר וּלְמַטָּה עַד הָרַגְלַיִם), through Yisrael Saba and Tevunah (עַל יְדֵי יִשְׂרָאֵל סָבָא וּתְבוּנָה), and Malkhut, namely the Nukvah of Ze’ir Anpin, clothes the Malkhut of Arich Anpin (וּמַלְכוּת דְּהַיְינוּ נוּקְבֵיהּ דְזְעֵיר אַנְפִּין מַלְבִּישׁ מַלְכוּת דַאֲרִיךְ אַנְפִּין).

From here I learn (מִכָּאן אוֹלִיפְנָא), that every head of the people who is not rectified first (כָּל רֵישָׁא דְעַמָּא דְּלָא אִתְתַּקַּן הוּא בְּקַדְמִיתָא), the people are not rectified (לֵית עַמָּא מִתְתַּקְּנָא), and if he is rectified (וְאִי אִיהוּ מִתְתַּקַּן), all of them are rectified (כָּלְהוּ מִתְתַּקְּנָן), and if he is not rectified first (וְאִי אִיהוּ לָא מִתְתַּקַּן בְּקַדְמִיתָא), the people cannot be rectified (לָא יָכְלִין עַמָּא לְאִתְתַּקְּנָא). From where do we know this (מְנָלָן), from Atik Yomin [Ancient of Days] (מֵעַתִּיק יוֹמִין), for before He was rectified in His Tikkunim [Rectifications] (דְּעַד לָא אִתְתַּקַּן הוּא בְּתִיקּוּנוֹי), all those below who required rectification were not rectified (לָא אִתְתַּקְּנוּ כָּל אִינוּן דִלְתַתָּא דְּבָעוּ לְאִתְתַּקְּנָא), and all the worlds were destroyed (וְכָלְהוּ עָלְמִין אִתְחַרָבוּ), these are the worlds mentioned in the World of Tohu (הֵם הָעוֹלָמוֹת הַנִּזְכָּרִים בְּעוֹלָם הַתּוֹהוּ). Therefore every head of a yeshivah, or leader, prince, and ruler in Yisrael (וְלָכֵן כָּל רֹאשׁ יְשִׁיבָה אוֹ מַנְהִיג שַׂר וְנָגִיד בְּיִשְׂרָאֵל), must conduct his leadership with fear of Heaven (צָרִיךְ לִנְהֹג נְשִׂיאוּתוֹ בְּיִרְאַת שָׁמַיִם), and rectify his deeds through complete repentance (וִיתַקֵּן מַעֲשָׂיו בִּתְשׁוּבָה שְׁלֵמָה), as I shall write in the Gate of Repentance (כְּמוֹ שֶׁאֶכְתּוֹב בְּשַׁעַר הַתְּשׁוּבָה), with the help of Atik Yomin [Ancient of Days] (בְּעֶזְרַת עַתִּיק יוֹמַיָּא). Every effort undertaken through him will succeed (כָּל הַהִשְׁתַּדְּלוּת שֶׁיָּבוֹא עַל יָדוֹ יַצְלִיחַ), and he will be beloved above and below (וְיִהְיֶה נֶאֱהָב לְמַעְלָה וּלְמַטָּה), and not, Heaven forbid, be among the “shepherds of foolishness” (וְלֹא לִהְיוֹת חַס וְשָׁלוֹם בִּכְלַל רוֹעֵי הָאֱוִיל) (Zechariah 11:15), of whom the prophet, peace be upon him, spoke (שֶׁאָמַר הַנָּבִיא ע״ה). Woe to him, woe to his soul in this world and in the World to Come (אוֹי לוֹ אוֹי לְנִשְׁמָתוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא), for all that he seeks is his own honor (כִּי הַכֹּל לִכְבוֹד עַצְמוֹ הוּא דוֹרֵשׁ). And they humble everyone who wishes to be among those who repair the breach (וּמַשְׁפִּילִים כָּל הָרוֹצֶה לִהְיוֹת בִּכְלַל גּוֹדְרֵי גָדֵר), who possess fear of Heaven (שֶׁיֵּשׁ לָהֶם יִרְאַת שָׁמַיִם), and who acquire authority for themselves and for their children through usury and interest (וְקוֹנִים שְׂרָרָה לָהֶם וְלִבְנֵיהֶם בְּנֶשֶׁךְ וּמַרְבִּית), which they take from individuals and from the community (אֲשֶׁר הֵם לוֹקְחִים מִיְחִידִים וּמֵהַכְּלָל), and the tax is swallowed up in the interest that belongs to them year after year (וְהַמַּס נִבְלָע בָּרִיבִית הַשַּׁיָּךְ לָהֶם כָּל שָׁנָה וְשָׁנָה). And those singular individuals, the precious sons of Zion refined like gold (וְאוֹתָם יְחִידֵי סְגֻלָּה בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז), meaning those who engage in Torah (רָצָה לוֹמַר הָעוֹסְקִים בַּתּוֹרָה), concerning which it is said, “More precious than gold and pearls” (שֶׁנֶּאֱמַר עָלֶיהָ מִפַּז וּמִפְּנִינִים יְקָרָה) (Proverbs 3:15), “How are they accounted as earthen pitchers at every street corner” (אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי חֶרֶשׂ בְּרֹאשׁ כָּל חוּצוֹת) (Lamentations 4:2). And concerning them it was said, “He has delivered me into the hands of those against whom I cannot rise” (עֲלַיְיהוּ אִתְמַר נְתָנַנִי בִּידֵי לֹא אוּכַל קוּם) (Lamentations 1:14). Concerning them it was said, “Her adversaries have become the head” (עֲלַיְיהוּ אִתְמַר הָיוּ צָרֶיהָ לְרֹאשׁ) (Lamentations 1:5). And they do no good for Torah scholars (וְאֵינָם עוֹשִׂים טִיבוּ עִם תַּלְמִידֵי חֲכָמִים), and men of valor wander from city to city and find no favor (וְאַנְשֵׁי חַיִל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחֻנָּנוּ). It says in Ra‘aya Meheimna, Parashat Naso (אוֹמֵר בְּרַעְיָא מְהֵימְנָא פָּרָשַׁת נָשֹׂא), concerning those of the Erev Rav [Mixed Multitude] (עַל אוֹתָן הָעֵרֶב רַב), who are reincarnated now in these generations (שֶׁהֵם מְגוּלְגָּלִים עַתָּה בַּדּוֹרוֹת הַלָּלוּ), for the most part (עַל פִּי הָרֹב), except for a few of the heads and crowns of these generations who are Torah scholars (מִלְּבַד מְעַט רָאשֵׁי וְכִתְרֵי הַדּוֹרוֹת הַלָּלוּ תַּלְמִידֵי חֲכָמִים), concerning whom our Rabbis of blessed memory said, “I have seen the sons of ascent, and they are few” (שֶׁעֲלֵיהֶם אָמְרוּ חֲזַ״ל רָאִיתִי בְּנֵי עֲלִיָּה וְהֵנָּם מוּעָטִים) (Sukkah 45b), that they are not from them (שֶׁאֵינָם מֵהֶם). And they, the Erev Rav (וְהֵם הָעֵרֶב רַב), are from the spark of Moshe Rabbeinu, peace be upon him (מִנִּיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), in order that he should rectify them (כְּדֵי לְתַקֵּן אוֹתָם), for he accepted them in Egypt without the knowledge of the Holy One, blessed be He (שֶׁהוּא קִבְּלָן בְּמִצְרַיִם שֶׁלֹּא מִדַּעַת קב״ה), in order to cover the nakedness of his father, Adam HaRishon (כְּדֵי לְכַסּוֹת עֶרְוַת אָבִיו אדה״ר), who brought them forth through an emission of seed during one hundred and thirty years (שֶׁהוֹצִיאָם בְּשִׁכְבַת זֶרַע שֶׁל ק״ל שָׁנָה), during which he generated demons, spirits, and lilin (שֶׁהוֹלִיד שֵׁדִין רוּחִין וְלִילִין), and those drops also fell, together with holy sparks, into the Klipah of Egypt (וְנָפְלוּ הַטִּפִּין הָהֵם גַּם כֵּן עִם נִיצוֹצוֹת קְדוֹשִׁים בִּקְלִיפַת מִצְרַיִם). And they are those whom Yosef circumcised (וְהֵם אוֹתָם שֶׁמָּל יוֹסֵף) (Bereishit Rabbah 90:6), and transferred them from city to city (וְהֶעֱבִיר אוֹתָם מֵעִיר לְעִיר). But in truth, Moshe Rabbeinu, peace be upon him, should have left them in Egypt (אֲבָל בֶּאֱמֶת הָיָה לוֹ לְמֹשֶׁה רַבֵּנוּ ע״ה לְהַנִּיחָם בְּמִצְרַיִם), for they are among those concerning whom it is said, “And also a Mixed Multitude went up with them” (שֶׁהֵם מֵאֵלּוּ שֶׁנֶּאֱמַר בָּהֶם וְגַם עֵרֶב רַב עָלָה אִתָּם) (Exodus 12:38), and it was not the will of the Holy One, blessed be He, to bring them at this time beneath the wings of the Shekhinah (וְלֹא הָיָה רְצוֹן הקב״ה לְהַכְנִיסָם בַּפַּעַם הַזֹּאת תַּחַת כַּנְפֵי הַשְּׁכִינָה). Rather, that they should die and be reincarnated within Yisrael (כִּי אִם שֶׁיָּמוּתוּ וְיִתְגַּלְגְּלוּ בְּיִשְׂרָאֵל), and remain within holiness (וְיִהְיוּ נִשְׁאָרִים בִּקְדֻשָּׁה), and not cause Yisrael to sin (וְלֹא יַחֲטִיאוּ אֶת יִשְׂרָאֵל), as it is said, “Go, descend, for your people have corrupted themselves” (שֶׁנֶּאֱמַר לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ) (Exodus 32:7), whom you accepted without My will (שֶׁקִּבַּלְתָּ בְּלֹא רְצוֹנִי). And they are from the side of the evil of Abel (וְהֵם מִצַּד הָרַע שֶׁל הֶבֶל), whose leaders are Yonos and Yambros, the sons of Bil‘am the wicked (שֶׁרֹאשׁ שֶׁלָּהֶם יוֹנוֹ״ס וְיִמְבְּרוֹ״ס בְּנֵי בִלְעָם הָרָשָׁע), who made the calf through their sorcery (שֶׁעָשׂוּ אֶת הָעֵגֶל בְּכִשּׁוּף שֶׁלָּהֶם), as mentioned in Parashat Ki Tissa in the Zohar (כַּנִּזְכָּר בְּפָרָשַׁת כִּי תִשָּׂא בַּזֹּהַר) (Zohar, Ki Tissa 191a). And the intention of Moshe Rabbeinu, peace be upon him, was to rectify everything (וְכַוָּנַת מֹשֶׁה רַבֵּנוּ ע״ה הָיְתָה לְתַקֵּן הַכֹּל), and that no spark called “the Nakedness of Egypt” should remain (וְלֹא יִשָּׁאֵר שׁוּם נִיצוֹץ הַנִּקְרָא עֶרְוַת מִצְרַיִם), and “Whoever says Yisrael sinned is merely mistaken” (וְכָל הָאוֹמֵר יִשְׂרָאֵל חָטְאוּ אֵינוֹ אֶלָּא טוֹעֶה) (Shabbat 55b). And every place where it says “the people” is the secret of the Mixed Multitude (וְכָל מָקוֹם שֶׁנֶּאֱמַר עַם הוּא סוֹד עֵרֶב רַב) ([עַל פ׳ בַּעַל הַטּוּרִים שְׁמוֹת י״ג י״ז וְהַגְרָ״א יָהֵל אוֹר זֹהַר בַּמִּדְבָּר קכ״ה ב ד״ה וַיַּרְא הָעֵם]), and they sinned and corrupted everything (וְהֵם חָטְאוּ וְקִלְקְלוּ הַכֹּל), and overturned the intention of Moshe Rabbeinu, peace be upon him (וְסָתְרוּ כַּוָּנַת מֹשֶׁה רַבֵּנוּ ע״ה), whose desire was to rectify all the exiles at that time (שֶׁהָיָה בִּרְצוֹנוֹ לְתַקֵּן כָּל הַגָּלוּיוֹת בְּאוֹתוֹ פַּעַם).

And the prince of the wilderness and desolation was subdued before him (וְנִכְנַע שַׂר הַמִּדְבָּר וְהַחֲרָבָה מִפָּנָיו), and went before him bent low beneath him (וְהָלַךְ לְפָנָיו כָּפוּף תַּחְתָּיו) (Zohar, Shemot 184a), and he desired to bring all of Yisrael alive into the Garden of Eden that is upon the earth (וְרָצָה לִכְנוֹס כָּל עַם יִשְׂרָאֵל בַּחַיִּים אֶל הַגַּן־עֵדֶן אֲשֶׁר בָּאָרֶץ), and to remove from there the flaming sword that turns every way (וּלְהָסִיר מִשָּׁם אֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), and the Keruvim [Cherubim] (וְאֶת הַכְּרוּבִים), and they would remain there forever (וְיִשָּׁאֲרוּ שָׁם לְעוֹלָם), as was the level of Adam HaRishon [the First Man] before he sinned (כְּמוֹ שֶׁהָיְתָה מַעֲלַת אָדָם הָרִאשׁוֹן קֹדֶם שֶׁחָטָא), and before he was expelled from the Garden of Eden (וְקוֹדֶם שֶׁנִּגְרַשׁ מִן הַגַּן־עֵדֶן).

And even today, redemption depends upon Moshe (וְעוֹד הַיּוֹם פּוּרְקָנָא בְּמֹשֶׁה תַּלְיָא), as it is said, “Until Shiloh comes” (שֶׁנֶּאֱמַר עַד כִּי יָבֹא שִׁילֹה) (Genesis 49:10), whose numerical value is Moshe (גִּימַטְרִיָּא מֹשֶׁה), and I shall expand its explanation in the book Gan HaMelekh [The King’s Garden], and in the Gate of the Mixed Multitude (וַאֲנִי אַרְחִיב בֵּאוּרוֹ בְּסֵפֶר גַּן הַמֶּלֶךְ וּבְשַׁעַר הָעֵרֶב רַב), with the help of Atik Yomin [Ancient of Days] (בְּעֶזְרַת עַתִּיק יוֹמַיָּא). And I say there (וְאוֹמֵר שָׁם), that every Torah scholar is a spark from the Torah of Moshe Rabbeinu, peace be upon him (שֶׁכָּל תַּלְמִיד חָכָם הוּא נִיצוֹץ מִתּוֹרַת מֹשֶׁה רַבֵּנוּ ע״ה), who said, “I” (שֶׁאָמַר שֶׁנִּקְרֵאת אֲנִי). Meaning (רָצָה לוֹמַר), every Torah scholar is like a spark from him (כָּל תַּלְמִיד חָכָם הוּא כְּמוֹ נִיצוֹץ מִמֶּנּוּ), for if the sun of Moshe does not shine upon the moon and the stars, they have no light (אִם אֵין שֶׁמֶשׁ שֶׁל מֹשֶׁה מַזְרַחַת עַל הַלְּבָנָה וְהַכּוֹכָבִים אֵין לָהֶם אוֹר). And this is its language (וְזֶה לְשׁוֹנוֹ): And I am considered among them, among the wicked Mixed Multitude (וַאֲנִי חָשׁוּב בֵּינַיְיהוּ בֵּין עֵרֶב רַב רְשָׁעִים), like a dead dog that stinks among them (כְּכֶלֶב מֵת דְּסָרַח בֵּינַיְיהוּ), for the wisdom of the scribes will become putrid among them (דְּחָכְמַת סוֹפְרִים תִּסְרַח בֵּינַיְיהוּ). In every city and every place where Yisrael are scattered among them, among the kingdoms (בְּכָל קַרְתָּא וְקַרְתָּא וּבְכָל אֲתַר דְּיִשְׂרָאֵל מְפוּזָרִין בֵּינַיְיהוּ בֵּין מַלְכוָון), those evil ones of the Mixed Multitude return against Yisrael (וְאִתְהַדְּרוּ אִינוּן עֵרֶב רַב רָעִין עַל יִשְׂרָאֵל), the flock of the Holy One, blessed be He (עָנָא דְקב״ה), concerning whom it is said, “And you My flock, the flock of My pasture, are men” (דְּאִתְמַר בְּהוֹן וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34:31).

The explanation is (פֵּירוּשׁ), “You are called Adam, but the nations of the world are not called Adam” (אַתֶּם קְרוּיִים אָדָם וְאֵין אוּמּוֹת הָעוֹלָם קְרוּיִים אָדָם) (Yevamot 61a). Even though they are from the side of the body (אַף עַל פִּי שֶׁהֵם מִצַּד הַגּוּף), and from the side of the evil of Adam HaRishon (וּמִצַּד הָרַע שֶׁל אָדָם הָרִאשׁוֹן), who received defilement from the serpent, for himself and for his descendants after him (שֶׁקִּבֵּל זֹהֲמָא מִן הַנָּחָשׁ לוֹ וּלְזַרְעוֹ אַחֲרָיו), until a spirit from on high shall be poured upon us to comfort us (עַד יֵעָרֶה עָלֵינוּ מִמָּרוֹם רוּחַ לְנַחֲמֵנוּ), they have no portion in the Neshamah of Adam HaRishon, which includes the souls of all Yisrael (אֵין לָהֶם חֵלֶק בְּנִשְׁמַת אָדָם הָרִאשׁוֹן הַכּוֹלֶלֶת נִשְׁמַת כָּל יִשְׂרָאֵל). As our Rabbis of blessed memory said concerning the verse, “Where were you when I founded the earth?” (כְּאָמְרָם זַ״ל עַל פָּסוּק אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ) (Job 38:4), “This one was suspended by his hair and that one was suspended by his forehead” (זֶה הָיָה תָּלוּי בִּשְׂעָרוֹ וְזֶה הָיָה תָּלוּי בְּמִצְחוֹ) (Tanchuma, Ki Tissa 12). And it says there (וְאוֹמֵר שָׁם), they have no ability to do good for Torah scholars (וְלֵית לוֹן יְכוֹלֶת לְמֶעְבַּד טִיבוּ עִם תַּלְמִידֵי חֲכָמִים), as it is said, “But God has not empowered him to eat from it” (שֶׁנֶּאֱמַר וְלֹא יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכֹל מִמֶּנּוּ) (Ecclesiastes 6:2), and an evil-eyed miser rules over him (וְשׁוֹלֵט עָלָיו רַע עַיִן קַמְצָן כִּילַי), who is a destructive spirit, Heaven save us (אֲשֶׁר הוּא שֵׁד בַּר־מִינָן), ruling over this matter (הַשּׁוֹלֵט עַל זֶה). Therefore it says, they have no ability (לָכֵן אָמַר וְלֵית לוֹן יְכוֹלֶת), because they gave him dominion over their wealth (מִפְּנֵי שֶׁהֵם הִשְׁלִיטוּהוּ עַל מְמוֹנֵיהֶם), and he takes the awakening from him (וְהוּא לוֹקֵחַ הַהִתְעוֹרְרוּת מִמֶּנּוּ), and it comes against his will (וּבָא בַּעַל כָּרְחוֹ), in the manner of “One who comes to defile himself is given an opening” (עַל דֶּרֶךְ בָּא לִטַּמֵּא פּוֹתְחִין לוֹ) (Yoma 38b). And when Adam HaRishon sinned (וְכֵיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן) (Zohar, Shemot 231b), Lilith would come against his will (הָיְתָה לִילִית בָּאָה בַּעַל כָּרְחוֹ), and became inflamed from him (וּמִתְחַמֶּמֶת מִמֶּנּוּ), even though he repented (אַף עַל פִּי שֶׁעָשָׂה תְשׁוּבָה).

And it says there (וְאוֹמֵר הָתָם), “And men of valor and those who fear sin wander from city to city and find no favor” (וְאַנְשֵׁי חַיִל וִירֵאֵי חֵטְא יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחֻנָּנוּ), “they are in grief, suffering, and oppression” (הֵם בְּיָגוֹנָא וְצַעֲרָא וְדוּחְקָא), “they are regarded like dogs in their eyes” (חֲשִׁיבִין כְּכַלְבִּין בְּעֵינַיְיהוּ), “the sons refined with gold, how are they accounted as earthen vessels at every street corner” (בָּנִים הַמְסֻלָּאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי חֶרֶשׂ בְּרֹאשׁ כָּל חוּצוֹת) (Lamentations 4:2), “for they find no lodging among them” (דְּלָא אַשְׁכְּחוּ אַכְסַנְיָא בֵּינַיְיהוּ), “while those of the Mixed Multitude are wealthy” (וְאִינוּן עֵרֶב רַב עֲתִירִין אִינוּן), “in joy, without suffering or grief at all” (בְּחֶדְוָא בְּלָא צַעֲרָא וְיָגוֹנָא כְּלָל), “robbers and masters of bribery” (גַּזְלָנִין מָארֵי דְשׁוֹחֲדָא), “who are judges, heads of the people” (דְּאִינוּן דַּיָּינִין רֵישָׁא דְעַמָּא) (Ra‘aya Meheimna 125b).

The explanation is (פֵּירוּשׁ), because the “heads of the people” desire to be heads of yeshivot themselves (כִּי רֵישָׁא דְעַמָּא רוֹצִים לִהְיוֹת רָאשֵׁי יְשִׁיבוֹת בְּעַצְמָם), and judges themselves (וְדַיָּינִים בְּעַצְמָם), because they prevent justice from being carried out against those they hate (מִפְּנֵי שֶׁמּוֹחִים בְּיָדָם שֶׁלֹּא לַעֲשׂוֹת מִשְׁפָּט לְשׂוֹנְאֵיהֶם), or against what opposes their will (אוֹ מַה שֶּׁהוּא נֶגֶד רְצוֹנָם), and against anything that causes loss to them (וּמַה שֶּׁנּוֹגֵעַ הֶזֵּק לָהֶם), or to their relatives (אוֹ לִקְרוֹבֵיהֶם), even though it is Torah law (אַף עַל פִּי שֶׁהוּא דִּין תּוֹרָה), and the rabbis and judges do not have the power to enforce Torah law (וְהָרַבָּנִים וְהַדַּיָּינִים אֵין לְאֵל יָדָם לַעֲשׂוֹת דִּין תּוֹרָה). Concerning this the Sages enacted (וְעַל זֶה תִּקְּנוּ חֲכָמִים), “The king of Yisrael neither judges nor is judged” (מֶלֶךְ יִשְׂרָאֵל לֹא דָן וְלֹא דָנִין אוֹתוֹ) (Sanhedrin 19a). And it says there concerning them (וְאוֹמֵר הָתָם עֲלֵיהֶם), “For the earth is filled with violence because of them” (כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם) (Genesis 6:13). Concerning them it is said, “Her adversaries have become the head” (עֲלַיְיהוּ אִתְמַר הָיוּ צָרֶיהָ לְרֹאשׁ) (Lamentations 1:5). “I place an oath upon you a second time, by the life of Hashem Tzevaot, God of Yisrael, Who sits upon the Keruvim” (בְּאוֹמָאָה עָלָךְ זִמְנָא תַּנְיָינָא בְּחַי יְ־יָ צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יוֹשֵׁב הַכְּרוּבִים), “that all these matters shall not depart from your mouth in all your ability” (דְּכָל מִילִין אִלֵּין לָא יִפְּלוּ מִפּוּמָךְ בְּכָל יְכָלְתָּךְ), “to speak of them before the Holy One, blessed be He” (לְמַלָּלָא בְּהוֹן קֳדָם קב״ה), “and to show their oppression” (וּלְאַחֲזָאָה דוּחְקָא דִלְהוֹן) (Ra‘aya Meheimna, Bamidbar 126a), that the sons of the Mixed Multitude will be at the lowest level when Mashiach comes (שֶׁיִּהְיוּ בְּנֵי עֵרֶב רַב בִּשְׁפַל הַמַּדְרֵגָה כְּשֶׁיָּבוֹא מָשִׁיחַ). As it says there concerning the verse, “And they stood at the foot of the mountain” (כְּמוֹ שֶׁאוֹמֵר הָתָם עַל פָּסוּק וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר) (Exodus 19:17), “He overturned the mountain above them like a barrel and said, If you accept My Torah, good; and if not, there shall be your burial place” (כָּפָה עֲלֵיהֶם הַר כְּגִיגִית וְאָמַר אִם תְּקַבְּלוּ תּוֹרָתִי מוּטָב וְאִם לָאו שָׁם תְּהֵא קְבוּרַתְכֶם) (Shabbat 88a). And thus the Holy One, blessed be He, will say to the men of the Mixed Multitude (וְהָכִי יֵימַר קב״ה לְאַנְשֵׁי עֵרֶב רַב): If you accept My Torah, namely the Torah scholars, upon yourselves (אִם תְּקַבְּלוּ תּוֹרָתִי שֶׁהֵם הַתַּלְמִידֵי חֲכָמִים עֲלֵיכֶם), and you become servants to them, serving the master (וְתִהְיוּ לוֹן לַעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב), like an ox to the yoke and like a donkey to the burden (כְּשׁוֹר לָעוֹל וְכַחֲמוֹר לַמַּשָּׂא), good (מוּטָב). And if not (וְאִם לָאו), there in exile shall be your burial place (שָׁם בַּגָּלוּת תְּהֵא קְבוּרַתְכֶם), and you will die in the three days of darkness (וּתָמוּתוּ בִּשְׁלֹשֶׁת יְמֵי אֲפֵלָה), and they are the “shepherds of the idol” (וְהֵם רוֹעֵי הָאֱלִיל), concerning whom it is said, “They shall not come upon the soil of Yisrael” (שֶׁנֶּאֱמַר עֲלֵיהֶם עַל אַדְמַת יִשְׂרָאֵל לֹא יָבֹואוּ) (Ezekiel 13:9). And concerning them it is said, “And the people saw, and they trembled, and stood from afar” (וְעֲלֵיהֶם נֶאֱמַר וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק) (Exodus 20:15), thus shall they be distant from the redemption (הָכִי יְהוֹן רְחִיקִין מִן פּוּרְקָנָא), and they shall see the Torah scholars and the holy people (וְיַחֲמוּ לְתַלְמִיד חָכָם וּלְעַמָּא קַדִּישָׁא), who are the common people from the side of good (שֶׁהֵם עַמֵּי הָאָרֶץ מִסִּטְרָא דְטוֹב), seeing all this honor (יִהְיוּ רוֹאִים בְּכָל הַאי יְקָר), while they are distant from them (וְאִינוּן רְחִיקִין מִינַיְיהוּ). And if they desire to join with them (וְאִי בָּעוּ לְאִתְחַבְּרָא בַּהֲדַיְיהוּ), what is written concerning them (מָה כְּתִיב בְּהוֹן), “No hand shall touch him, for he shall surely be stoned or surely shot” (לֹא תִגַּע בּוֹ יָד כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה) (Exodus 19:13). At that time there shall be fulfilled (בְּהַהוּא זִמְנָא יִתְקַיֵּים), “Hashem alone shall lead him, and there shall be no foreign god with him” (יְ־יָ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32:12), the admixture of the dross of silver (תַּעֲרוֹבוֹת סִיגֵי הַכֶּסֶף), of the Mixed Multitude (שֶׁל עֵרֶב רַב), concerning whom it is said, “And the wicked shall be silenced in darkness” (שֶׁנֶּאֱמַר עֲלֵיהֶם וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ) (I Samuel 2:9). The explanation is (פֵּירוּשׁ), that they shall die like the wicked of Yisrael in Egypt, who died during the three days of darkness (שֶׁיָּמוּתוּ כְּמוֹ רִשְׁעֵי יִשְׂרָאֵל בְּמִצְרַיִם שֶׁמֵּתוּ בְּג׳ יְמֵי אֲפֵלָה). And in the Future there will be fifteen days of darkness (וְלֶעָתִיד יִהְיֶה ט״ו יָמִים חֹשֶׁךְ), and it is said, “And to the soil of the children of Yisrael they shall not come” (וְנֶאֱמַר וְאֶל אַדְמַת בְּנֵי יִשְׂרָאֵל לֹא יָבֹואוּ). Therefore our Rabbis of blessed memory said (לָכֵן אָמְרוּ חֲזַ״ל), “There is no difference between this world and the days of Mashiach except the subjugation of kingdoms” (אֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ אֶלָּא שִׁעְבּוּד מַלְכֻיּוֹת בִּלְבַד) (Berakhot 34b). “Who are kings?” (מָאן מַלְכֵי), “The Rabbis” (רַבָּנָן) (Gittin 62a), that they shall rule over the Mixed Multitude, who will be servants (שֶׁיִּמְלְכוּ עַל הָעֵרֶב רַב שֶׁיִּהְיוּ עֲבָדִים). And it also says there (וְאָמַר הָתָם גַּם כֵּן), “All the prophets prophesied only concerning one who engages in commerce on behalf of a Torah scholar” (כָּל הַנְּבִיאִים לֹא נִתְנַבְּאוּ אֶלָּא לְעוֹשֶׂה פְרַקְמַטְיָא לְתַלְמִיד חָכָם) (Berakhot 34b), who is a common person from the side of good (שֶׁהוּא עַם הָאָרֶץ מִסִּטְרָא דְטוֹב). But concerning the Torah scholars themselves (אֲבָל לְתַלְמִידֵי חֲכָמִים עַצְמָם), “No eye has seen, O God, besides You” (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתֶךָ) (Isaiah 64:3), and even they cannot behold their partition (וַאֲפִלּוּ הֵם אֵינָם יְכוֹלִים לִרְאוֹת בִּמְחִיצָתָם). And in the Zohar, Parashat Bereshit (וּבַזֹּהַר פָּרָשַׁת בְּרֵאשִׁית), it divides them into five groups (מְחַלְּקָם לַחֲמֵשׁ חֲלָקִים). The explanation is (פֵּירוּשׁ), they are the Mixed Multitude, and many of them exist in this generation (אִינוּן עֵרֶב רַב וְיֵשׁ מֵהֶם רַבִּים בַּדּוֹר הַזֶּה). And this is its language (וְזֶה לְשׁוֹנוֹ): “And there are five kinds within the Mixed Multitude” (וַחֲמֵשׁ מִינִין אִינוּן בְּעֵרֶב רַב), “and they are Amalekites, Fallen Ones, Mighty Ones, Weak Ones, and Giants” (וְהֵם עֲמָלֵקִים, נְפִילִים, גִּבּוֹרִים, רְפָאִים, עֲנָקִים), “and because of them the small Heh fell” (וּבְגִינַיְיהוּ נָפְלַת ה׳ זְעֵירָא), namely Malkhut (דְּהַיְינוּ מַלְכוּת), “from her place” (מֵאֲתַרָהָא).

The Amalekites are the apostates, heretics, informers, deniers, and slanderers who inform against Yisrael to the governments through false accusations (עֲמָלֵקִים הֵם הַמְשֻׁמָּדִים וְהַמִּינִים וְהַמּוֹסְרוֹת וְהָאֶפִּיקוֹרוֹסִים וְהַמַלְשִׁינִים אֶת יִשְׂרָאֵל לַמַּלְכוּת בַּעֲלִילַת שֶׁקֶר), and they harm Yisrael, both in their wealth and in their bodies (וּמַזִּיקִים אֶת יִשְׂרָאֵל הֵן בְּמָמוֹנָם הֵן בְּגוּפָם), and those who transgress sins (וְהָעוֹבְרִים עַל עֲבֵרוֹת), for each one of them are the souls of the wicked who become harmful spirits after their death (דְּכָל אֶחָד הֵם נַפְשׁוֹת הָרְשָׁעִים הַנַּעֲשִׂים מַזִּיקִים אַחֲרֵי מוֹתָם) (Zohar, Bereshit 29a). And they are “the people whom Hashem hates” (וְהֵם הָעָם אֲשֶׁר שָׂנֵא יְ־יָ), the informers and sinners of Yisrael who harm the entire Jewish people with their tongues (הַמּוֹסְרִים וּפוֹשְׁעֵי יִשְׂרָאֵל הַמַּזִּיקִים בִּלְשׁוֹנָם כְּלַל יַהֲדוּת), and those who separate themselves from the community (וְהַיּוֹצְאִים מִן הַכְּלָל), they are from the greatest defilement (הֵם מִן הַזּוֹהֲמָא גְדוֹלָה), from among the five categories (מִכְּלַל הַחֲמֵשׁ מִינִים), and this is the venom of the serpent (וְהוּא אַרְסוֹ שֶׁל נָחָשׁ), and from them are all those who oppress Yisrael (וּמִינַיְיהוּ כָּל הַמֵּצֵר לְיִשְׂרָאֵל). And they incite the enemies of Yisrael for monetary gain (וּמְסִיתִים אֶת שׂוֹנְאֵי יִשְׂרָאֵל בַּעֲבוּר הֲנָאַת מָמוֹן), the payment for their speech (שְׂכַר לְשׁוֹנָם). And Bil‘am and Balak were from them (וּבִלְעָם וּבָלָק מִינַיְיהוּ הֲווֹ), from the side of Amalek (מִסִּטְרָא דַעֲמָלֵק), and they imagined that they could kill and destroy, Heaven forbid, the enemies of Yisrael through their sorcery (וְדִמּוּ לַהֲרוֹג וּלְאַבֵּד חַס וְשָׁלוֹם שׂוֹנְאֵי יִשְׂרָאֵל בְּכִשּׁוּף שֶׁלָּהֶם), and all this Bil‘am did because of the desire for the money that was offered to him (וְכָל זֶה עָשָׂה בִלְעָם אוֹדוֹת תַּאֲוַת הַמָּמוֹן שֶׁנָּדְבוּ לוֹ). Remove the letters Ayin-Mem from Bil‘am (טוֹל ע״ם מִן בִּלְעָם), and the letters Bet-Kuf from Balak (ב״ק מִן בָּלָק), there remains confusion (אִשְׁתָּאַר בַּלָּל), and these are those who remained from the Generation of the Dispersion (וְהֵם הַנִּשְׁאָרִים מִדּוֹר הַפַּלָּגָה), concerning whom it is said, “For there Hashem confused the language of all the earth” (שֶׁנֶּאֱמַר עֲלֵיהֶם כִּי שָׁם בָּלַל יְ־יָ שְׂפַת כָּל הָאָרֶץ) (Genesis 11:9). And these are those who remained from those concerning whom it is said, “And He blotted out all existence” (וְאֵלִין אִינוּן דְּאִשְׁתָּאֲרוּ מֵאֵלִין דְּאִתְמַר בְּהוֹן וַיִּמַח אֶת כָּל הַיְקוּם) (Genesis 7:23), namely from the Generation of the Flood (דְּהַיְינוּ מִדּוֹר הַמַּבּוּל), and from those who remained from them in the fourth exile (וּמֵאֵלִין דְּאִשְׁתָּאֲרוּ מִנַּיְיהוּ בְּגָלוּתָא רְבִיעָאָה), which is this present exile (הוּא הַגָּלוּת הַחַל הַזֶּה). They are leaders over Yisrael with great authority (אִינוּן רֵישִׁין עַל יִשְׂרָאֵל בְּקִיּוּמָא סַגִּיא), ruling over Yisrael with power and force (בְּכֹחַ וּבְחָזְקָה מוֹשְׁלִים עַל יִשְׂרָאֵל), and they stand over Yisrael as instruments of violence (וְאִינוּן קַיְימִין עַל יִשְׂרָאֵל כְּלֵי חָמָס), and concerning them it is said, “For the earth is filled with violence because of them” (וַעֲלַיְיהוּ אִתְמַר כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם) (Genesis 6:13; Zohar, Bereshit 25a). These are the Amalekites (אֵלִין אִינוּן עֲמָלֵקִים), and Bil‘am is also alluded to in Amalek (וְגַם בִּלְעָם הוּא אוֹתִיּוֹת עֲמָלֵק), if the letter Bet is exchanged with Kuf (אִם נַחֲלִיף הַבֵּי״ת בְּקוּ״ף), through the alphabetic substitution of At Bash known as A"R B"K [Alef-Resh, Bet-Kof]) (בְּחִלּוּף אַלְפָא בֵּיתָא שֶׁל א״ר ב״ק).

Nephilim [Fallen Ones] are the second category (נְפִילִים הִיא הַכִּתָּה הַשֵּׁנִיָּה), concerning them it is said, “And the sons of God saw the daughters of man that they were fair, and they took for themselves wives from all whom they chose” (עֲלַיְיהוּ אִתְמַר וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ) (Genesis 6:2). And these are the second category from among those supernal Nephilim [Fallen Ones] (וְאֵלִין אִינוּן מִינָא תַנְיָינָא מֵאֵלִין נְפִילִין דִלְעֵילָא), for when the Holy One, blessed be He, desired to make Adam (דְּכַד בָּעָא קב״ה לְמֶעְבַּד אָדָם), of whom He said, “Let Us make man in Our image” (דַּאֲמַר נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ) (Genesis 1:26), He desired to make him a head over the supernal beings (בָּעָא לְמֶעְבַּד לֵיהּ רֵישָׁא עַל עִלָּאִין), that he should be appointed over all of them (לְמֶהֱוֵי אִיהוּ פָּקִיד עַל כָּלְהוּ), and to show that they were appointed under his authority (וּלְמַחֲוֵי אִינוּן פְּקִידִין עַל יָדוֹ).

In the manner of Yosef, concerning whom it is said, “And let him appoint officers over the land” (כְּגוָונָא דְּיוֹסֵף דְּאִתְמַר בֵּיהּ וְיַפְקֵד פְּקִידִים עַל הָאָרֶץ) (Genesis 41:34), and so that they would all ascend and descend with him (וּלְהִיּוֹת כּוּלָּם עוֹלִים וְיוֹרְדִים עִמּוֹ), and by this He intended that they should give him the desire for union (וְרָצָה בָזֶה שֶׁיִּתְּנוּ לוֹ תַּאֲוַת הַזִּוּוּג), and not the excess defilement of the serpent (וְלֹא מוֹתָרוֹת זוֹהֲמַת הַנָּחָשׁ). They wished to prosecute against him (אִינוּן בָּעוּ לְקַטְרְגָא לֵיהּ), and said, “What is man that You are mindful of him?” (וְאָמְרוּ מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ) (Psalms 8:5), for he is destined to sin before You (דַּעֲתִיד לְמֶחֱטֵי קַמָּךְ). The Holy One, blessed be He, said to them (אֲמַר לוֹן קב״ה), if you were below like him (אִי אַתּוּן הֲוֵיתוּן לְתַתָּא כְּוָתֵיהּ), you would sin more than he would (יַתִּיר הֲוֵיתוּן חָבִין מִינֵיהּ). Immediately, “And the sons of God saw the daughters of man” (מִיָּד וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם) (Genesis 6:2), they desired them (חָשְׁקוּ בְהוֹן), and the Holy One, blessed be He, cast them down below in chains (וְקב״ה אַפִּיל לוֹן לְתַתָּא בְּשַׁלְשְׁלָאן), and they are Aza and Azael (וְאִינוּן עֲזָא וַעֲזָאֵל), from whom come the souls of the Mixed Multitude (דְּמִינַיְיהוּ נִשְׁמָתְהוֹן דְּעֵרֶב רַב), for they are the Nephilim [Fallen Ones] (דַאֲנוּן נְפִילִים). For they caused themselves to commit immorality after women who were beautiful (דְּאַפִּילוּ גַרְמַיְיהוּ לִזְנוּת בָּתַר נָשַׁיָּא דְאִינוּן טָבָאן), and because of this the Holy One, blessed be He, cast them from the World to Come (וּבְגִין דָּא אַפִּיל לוֹן קב״ה מֵעָלְמָא דְאָתֵי), so that they would have no portion there (דְּלָא יְהֵא לוֹן חוּלָקָא תַּמָּן), and He gave them their reward in this world (וִיהַב לוֹן אַגְרַיְיהוּ בְּהַאי עָלְמָא), as it is said, “And He repays His enemies to their face, to destroy them” (כְּמָא דְאַתְּ אָמַר וּמְשַׁלֵּם לְשׂוֹנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ) (Deuteronomy 7:10) (Zohar, Bereshit 25a–b). And their intention was (וְכַוָּנָתָם הָיְתָה), are we not as good as he is (הֲלֹא אֲנַחְנוּ כָּל כָּךְ טוֹבִים כְּמוֹ הוּא), why should we live as his servants (לָמָּה נִחְיֶה אֲנַחְנוּ עֲבָדִים לוֹ), and ascend and descend with him (וְנִהְיֶה עוֹלֶה וְיוֹרֵד עִמּוֹ). Therefore the Holy One, blessed be He, cast them down below into the lower world (וְלָכֵן הִפִּילָם קב״ה לְמַטָּה בָּעוֹלָם הַתַּחְתּוֹן), and said (וְאָמַר), let us see whose word shall stand (נִרְאֶה דְּבַר מִי יָקוּם), whether or not you will commit more transgressions than this man (אִם לֹא תַעֲשׂוּ עֲבֵרוֹת יוֹתֵר מֵאָדָם הַזֶּה). And so it was with them (וְכָךְ הֲוָה לְהוּ). So too are all those in this present exile (כָּךְ כָּל אוֹתָם שֶׁבַּגָּלוּת הַחַל הַזֶּה), who curl and adorn their hair (הַמְסַלְסְלִים בִּשְׂעָרָם), and cast themselves into immorality (וּמַפִּילִים עַצְמָם לִזְנוּת).

Gibborim [Mighty Ones] are the third category (גִּבּוֹרִים הֵם הַכִּתָּה הַשְּׁלִישִׁית), and there are also some of them in this present exile (גַּם יֵשׁ מֵהֶם בַּגָּלוּת הַחַל הַזֶּה), and concerning them it is said, “These were the mighty men who were of old, men of renown” (וַעֲלֵיהֶם נֶאֱמַר הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם) (Genesis 6:4). And they are from the side of those of the Generation of the Dispersion (וְאִינוּן מִסִּטְרָא דְאֵלִין דּוֹר הַפַּלָּגָה), concerning whom it is said, “Come, let us build for ourselves a city, and let us make for ourselves a name” (דְּאִתְמַר בְּהוֹן הָבָה נִבְנֶה לָּנוּ עִיר וְנַעֲשֶׂה לָּנוּ שֵׁם) (Genesis 11:4). They are those who build synagogues and study halls (הֵם הַבּוֹנִים בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת), who place within them a Sefer Torah [Torah Scroll] (דְּשַׁוְיָין בְּהוֹן סֵפֶר תּוֹרָה), and a crown upon the head of the Sefer Torah [Torah Scroll] (וַעֲטָרָה עַל רֹאשׁ סֵפֶר הַתּוֹרָה). They do everything for the sake of pride and self-glorification, and not for the sake of Heaven (הַכֹּל עוֹשִׂים לְשֵׁם יוֹהֲרָא וְלֹא לְשֵׁם שָׁמַיִם), which is for the sake of the Name Havayah (שֶׁהוּא לִשְׁמָהּ דַיהו״ה), but rather to make a name for themselves (אֶלָּא לְמֶעְבַּד לוֹ שֵׁם), this is what is written, “And let us make for ourselves a name” (הָדָא הוּא דִכְתִיב וְנַעֲשֶׂה לָּנוּ שֵׁם) (Genesis 11:4). And from another side they dominate Yisrael (וּמִצַּד אַחֵר מִתְגַּבְּרִים עַל יִשְׂרָאֵל), who are like the dust of the earth (דְּאִינוּן כְּעַפְרָא דְאַרְעָא), and concerning them it is said, “And the waters prevailed exceedingly, exceedingly upon the earth” (וַעֲלַיְיהוּ אִתְמַר וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד עַל הָאָרֶץ) (Genesis 7:19) (Zohar, Bereshit 25b). Meaning (רָצָה לוֹמַר), from one side they dominate Yisrael through positions of authority (מִצַּד אֶחָד מִתְגַּבְּרִים עַל יִשְׂרָאֵל בִּנְשִׂיאוּת), and bequeath greatness to their children by force (וּמוֹרִישִׁים גְּדוּלָּה לִבְנֵיהֶם בְּחָזְקָה), and they do a small amount of good for the sake of pride (וְעוֹשִׂים מְעַט טוֹבָה לְשֵׁם גַּאֲוָה), through the building of synagogues and study halls (בְּבִנְיַן בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת), and not with sincerity of heart (וְלֹא בְּתָם לֵב), and concerning them it is said, “Woe to the shepherd of the idol” (וַעֲלֵיהֶם נֶאֱמַר הוֹי רֹעִי הָאֱלִיל) (Zechariah 11:17). And all the more so, they rob in matters of taxation (וּמִכָּל שֶׁכֵּן שֶׁגּוֹזְלִים בְּעִנְיַן הַמַּס), and uphold perverted judgment (וּמַחֲזִיקִים עִוּוּת דִּינָא), for the sake of their own benefit (בִּשְׁבִיל הֲנָאָתָם).

Refaim [Weak Ones] are the fourth category (רְפָאִים הִיא הַכִּתָּה הָרְבִיעִית). If they see Yisrael in distress, they withdraw from them (אִם יִרְאוּ יִשְׂרָאֵל בְּדוּחְקָא מִתְרַפִּין מִינַיְיהוּ), and they have permission to save them (וְאִית לְהוֹן רְשׁוּ לְשֵׁיזָבָא לוֹן), but they do not wish to do so (וְלָא בָּעָאן), and they withdraw from them (וּמִתְרַפִּין מֵהוֹן), from the Torah and from those who labor in it (מֵאוֹרַיְתָא וּמֵאֵלִין דְּמִשְׁתַּדְּלִין בָּהּ מִנְּהוֹן), whether in supporting those who study Torah (הֵן לְהַחֲזִיק לוֹמְדֵי תוֹרָה), or in sustaining the standing of Yisrael through their efforts (הֵן לְהַחֲזִיק מַעֲמַד יִשְׂרָאֵל בְּהִשְׁתַּדְּלוּתָם). Concerning them it is said, “The Refaim [Weak Ones] shall not rise” (עֲלֵיהֶם נֶאֱמַר רְפָאִים בַּל יָקֻמוּ) (Isaiah 26:14), for the Resurrection of the Dead (לִתְחִיַּת הַמֵּתִים). At the time when deliverance comes to Yisrael (בְּזִמְנָא דְּיֵיתֵי פְּקִידָה לְיִשְׂרָאֵל), at the coming of the Redeemer (לְעֵת בִּיאַת הַגּוֹאֵל), it is said concerning them, “And You have destroyed all remembrance of them” (אִתְמַר בְּהוֹן וַתְּאַבֵּד כָּל זֵכֶר לָמוֹ) (Isaiah 26:14) (Zohar, Bereshit 25b).

Anakim [Giants] are the fifth category (עֲנָקִים הִיא הַכִּתָּה הַחֲמִישִׁית), who disparage those concerning whom it is said, “And chains for your neck” (דְּאִינוּן מְזַלְזְלִין לְאֵלִין דְּאִתְמַר בְּהוֹן וַעֲנָקִים לְגַרְגְּרֹתֶיךָ) (Proverbs 1:9), namely the Torah scholars (הֵם הַתַּלְמִידֵי חֲכָמִים), and the wealthy of the Mixed Multitude disparage them (וַעֲשִׁירֵי עֵרֶב רַב מְזַלְזְלִין לָהֶם). And concerning them it is said, “The Refaim [Weak Ones] are also considered as Anakim [Giants]” (וַעֲלַיְיהוּ אִתְמַר רְפָאִים יֵחָשְׁבוּ אַף הֵם כָּעֲנָקִים) (Deuteronomy 2:11), meaning (רָצָה לוֹמַר), the category of Refaim [Weak Ones] is as wicked as the category of Anakim [Giants] (כַּת רְפָאִים הֵם כָּל כָּךְ רְשָׁעִים כְּמוֹ כַּת עֲנָקִים), “for they are equal to one another” (שֶׁהֵם שָׁקִילִין דָּא לְדָא), “these are the ones who returned the world to chaos and void” (אֵלִין אִינוּן דַּאֲהַדְרוּ עָלְמָא לְתֹהוּ וָבֹהוּ), because they caused the destruction of the Beit HaMikdash [Holy Temple] (בְּסִבַּת שֶׁהֵם גָּרְמוּ חֻרְבַּן בֵּית הַמִּקְדָּשׁ). And the secret of the matter is (וְרָזָא דְמִלָּה), “the Beit HaMikdash [Holy Temple] was destroyed” (חָרֵב בֵּי מִקְדָּשָׁא), which was the sustaining foundation of the world (שֶׁהָיָה קִיּוּם הָעוֹלָם). And concerning this it is said, “And the earth was chaos and void” (וְעַל זֶה נֶאֱמַר וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ) (Genesis 1:2), through the destruction of the Beit HaMikdash [Holy Temple] (בְּחֻרְבַּן בֵּית הַמִּקְדָּשׁ), which is the root and settlement of the world (דְּאִיהִי עִקָּרָא וְיִשּׁוּבָא דְעָלְמָא).

Immediately when the Light comes, which is the Holy One, blessed be He (מִיָּד דְּיֵיתֵי אוֹר דְּאִיהוּ קב״ה), as it is said, “Hashem is my light” (שֶׁנֶּאֱמַר יְ־יָ אוֹרִי לִי) (Psalms 27:1), and it is said, “Hashem is my light and my salvation” (וְנֶאֱמַר יְ־יָ אוֹרִי וְיִשְׁעִי) (Psalms 27:1), for the Holy One, blessed be He, is hidden and concealed from them in exile (כִּי קב״ה נֶעְלָם וְנִסְתָּר מֵהֶם בַּגָּלוּת), as it is said, “I shall surely hide My face from them; I shall see what their end shall be” (שֶׁנֶּאֱמַר הַסְתֵּר אַסְתִּיר פָּנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם) (Deuteronomy 31:18–20), these categories will be erased from the world and will perish (יִתְמַחוּ אֵלּוּ הַכִּתּוֹת מֵעָלְמָא וְיִתְאַבְּדוּן). But the redemption depends only upon the destruction of Amalek (אֲבָל פּוּרְקָנָא לָאו אִיהוּ תַּלְיָא אֶלָּא בַּאֲבַדּוֹן עֲמָלֵק), until he is erased (עַד דְּיִמְחֵי), for concerning him it is said, “Hashem shall have war with Amalek from generation to generation” (דְּבֵיהּ אִתְמַר מִלְחָמָה לַי־יָ בַּעֲמָלֵק מִדֹּר דֹּר) (Exodus 17:16), and “generation” is written defectively without a Vav (חָסֵר כְּתִיב בְּלֹא וָי״ו), and these are the deficient generations of the Mixed Multitude, lacking all good (וְהֵם הַדּוֹרוֹת הַחֲסֵרִים שֶׁל עֵרֶב רַב הַחֲסֵרִים מִכָּל טוֹב). And here he alludes to two occurrences of the word “generation” (וְרָמַז כָּאן ב׳ פְּעָמִים דּוֹר), namely two generations (דְּהַיְינוּ שְׁנֵי דּוֹרוֹת), from the generation of Moshe (מִזְּמַן דּוֹרוֹ שֶׁל מֹשֶׁה), in which there was the admixture of the Mixed Multitude (שֶׁהָיָה בּוֹ הַתַּעֲרוֹבוֹת שֶׁל עֵרֶב רַב), it will not be erased except gradually (לֹא יִתְמַחֶה אֶלָּא עַל יַד), little by little in every generation (דְּהַיְינוּ מְעַט מְעַט בְּכָל דּוֹר וָדוֹר), until the generation of Mashiach (עַד דּוֹרוֹ שֶׁל מָשִׁיחַ), in which it will be completely erased (שֶׁבּוֹ יִתְמַחֶה לְגַמְרֵי), and this will be at the time of the year five thousand four hundred of the sixth millennium (וְזֶה יִהְיֶה בִּזְמַן ת״ח לָאֶלֶף הַשִּׁשִּׁי).

And they are called the sons of Chet [408] (וְהֵם הַנִּקְרָאִים בְּנֵי ח״ת), and concerning them it is said, “With this shall Aharon come into the Sanctuary” (וְנֶאֱמַר עֲלֵיהֶם בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) (Leviticus 16:3), to minister (לְשָׁרֵת). And it is said, “In this Jubilee year” (וְנֶאֱמַר בִּשְׁנַת הַיּוֹבֵל הַזֹּאת) (Leviticus 25:13), namely five thousand four hundred and eight (דְּהַיְינוּ ה׳ אֲלָפִים זא״ת), “you shall return, every man to his possession” (תָּשֻׁבוּ אִישׁ אֶל אֲחֻזָּתוֹ) (Leviticus 25:13). And two times the word “generation” written defectively (וּשְׁנֵי פְּעָמִים ד״ר חָסֵר כְּתִיב) has the numerical value of five thousand four hundred and eight (גִּימַטְרִיָּא ת״ח), and throughout this entire period the war will continue until five thousand four hundred and eight (וְכָל הַזְּמַן הַזֶּה יִהְיֶה הַמִּלְחָמָה עַד ת״ח), namely from the generation of Moshe until the generation of Mashiach (דְּהַיְינוּ מִדּוֹרוֹ שֶׁל מֹשֶׁה עַד דּוֹרוֹ שֶׁל מָשִׁיחַ). And at that time the Holy One, blessed be He, will take the kingdom from Yishma’el (וּבְאוֹתוֹ הַזְּמַן יִקַּח קב״ה הַמְּלוּכָה מִיִּשְׁמָעֵאל), who push Yisrael away from their sovereignty (הַדּוֹחִים אֶת יִשְׂרָאֵל מִמַּלְכוּתָם), as it is said, “I shall make him into a great nation” (שֶׁנֶּאֱמַר לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ) (Genesis 21:18), whose numerical value is five thousand four hundred and seven (גִּמַטְרִיָּא ת״ז), and in the year five thousand four hundred and eight, “the kingdom shall be Hashem’s” (וּבִשְׁנַת ת״ח יִהְיֶה לַי־יָ הַמְּלוּכָה) (Obadiah 1:21). And all this was caused by the Mixed Multitude (וְכָל זֶה גָּרְמוּ הָעֵרֶב רַב), causing the defilement to increase and continue until five thousand four hundred and eight (לִהְיוֹת הַזּוֹהֲמָא מִתְגַּבֵּר וְהוֹלֵךְ עַד ת״ח). And all this is because the heads of the holy people are from among these (וְכָל זֶה מִפְּנֵי שֶׁרָאשֵׁי עַם הַקֹּדֶשׁ הֵם מֵאֵלּוּ), and they did not rectify themselves beforehand (וְלֹא תִקְּנוּ עַצְמָם מִקּוֹדֶם), as Reish Lakish said (כְּמוֹ שֶׁאָמַר רֵישׁ לָקִישׁ), “Adorn yourself first, and afterward adorn others” (הִתְקוֹשְׁשׁוּ וָקוֹשּׁוּ, קַשֵּׁט עַצְמְךָ וְאַחַר כָּךְ קַשֵּׁט אֲחֵרִים) (Bava Metzia 107b). And it is said, “And the hand of the princes and rulers was first in this trespass” (וְנֶאֱמַר וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה בָּרִאשׁוֹנָה) (Ezra 9:2). And just as the heads of the people corrupt all of Yisrael (וּכְמוֹ שֶׁרָאשֵׁי הָעָם הֵם הַמְקַלְקְלִים כָּל יִשְׂרָאֵל), as Shmuel the prophet, peace be upon him, said when they improperly requested a king (כְּמוֹ שֶׁאָמַר שְׁמוּאֵל הַנָּבִיא ע״ה כְּשֶׁשָּׁאֲלוּ מֶלֶךְ שֶׁלֹּא כַהוֹגֶן), as it is said, “Both you and your king shall be swept away” (שֶׁנֶּאֱמַר גַּם אַתֶּם גַּם מַלְכְּכֶם תִּסָּפוּ) (I Samuel 12:25), if he does not walk in the ways of Hashem (אִם לֹא יֵלֵךְ בְּדַרְכֵי יְ־יָ). So too the cantors and the Kohanim [Priests] (כֵּן הַחַזָּנִים וְהַכֹּהֲנִים), are those who through their prayer and service pour forth influx upon the world (הֵם אֲשֶׁר בִּתְפִלָּתָם וּבַעֲבוֹדָתָם מְרִיקִים שֶׁפַע עַל הָעוֹלָם), especially on the Days of Awe (וּבִפְרָט בַּיָּמִים הַנּוֹרָאִים), and all the more so the blower of the shofar (וְעַל אַחַת כַּמָּה וְכַמָּה הַתּוֹקֵעַ), whose secret is to repel the Satan and confuse him (שֶׁסּוֹדוֹ לִדְחוֹת הַשָּׂטָן וּלְעַרְבְּבוֹ), so that he will not prosecute (כְּדֵי שֶׁלֹּא יְקַטְרֵג), as it is said, “Happy is the people who know the teruah” (שֶׁנֶּאֱמַר אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה) (Psalms 89:16), and not those who merely blow the teruah (וְלֹא תּוֹקְעֵי תְרוּעָה). “On this day the people must look for a man complete in every respect” (בְּהַאי יוֹמָא בָּעוּ עַמָּא לְאִסְתַּכָּלָא בְּבַר נָשׁ שְׁלִים מִכֹּלָא), “who knows the ways of the Holy King” (דְּיָדַע אָרְחוֹי דְמַלְכָּא קַדִּישָׁא), “who knows the honor of the Holy King” (דְּיָדַע בִּיקָרָא דְמַלְכָּא קַדִּישָׁא), “who will seek mercy on their behalf on this day” (דְּיִבְעֵי עֲלַיְיהוּ בָּעוּתָא בְּהַאי יוֹמָא), “and sound the voice of the shofar in all the worlds” (וּלְזַמְנָא קַל שׁוֹפָרָא בְּכָלְהוֹ עָלְמִין), “with intention of heart” (בְּכַוָּנָה דְלִבָּא), “with wisdom” (בְּחָכְמְתָא), “with will” (בִּרְעוּתָא), “with completeness” (בִּשְׁלִימוּ), “so that through him the prosecution may be removed from the world” (בְּגִין דְיִסְתַּלַּק קִטְרוּגָא עַל יָדוֹ מִן עָלְמָא) (Zohar, Vayikra 18b). “Woe to those whose representative is not found fitting as he should be” (וַי לְאִינוּן דִּשְׁלוּחָא דִלְהוֹן לָא אִשְׁתְּכַח כִּדְקָא יָאוּת), “for the sins of the world come to be remembered because of him” (דְּהָא חוֹבֵי עָלְמָא אָתְיָין לְאִדַּכְרָא בְּגִינֵיהּ), this is what is written, “If the anointed priest shall sin” (הָדָא הוּא דִכְתִיב אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא) (Leviticus 4:3), “for he is the representative of all Yisrael” (דְּהוּא שְׁלִיחָא דְכָל יִשְׂרָאֵל). “To bring guilt upon the people” (לְאַשְׁמַת הָעָם) (Leviticus 4:3), “for judgment rests upon them” (הוּא בְּגִין דְּדִינָא שַׁרְיָא עֲלַיְיהוּ), “but when the representative is righteous as he should be” (וְכַד שְׁלִיחָא הוּא זַכָּאָה כִּדְקָא יָאוּת), “fortunate are the people, for all judgments are removed from them through him” (זַכָּאִין אִינוּן עַמָּא דְּכָל דִּינִין מִסְתַּלְּקִין מִינַיְיהוּ עַל יָדֵיהּ), “all the more so the Kohen [Priest], through whom the supernal and lower realms are blessed” (כָּל שֶׁכֵּן כָּהֲנָא דַּעֲלֵיהּ מִתְבָּרְכִין עִלָּאִין וְתַתָּאִין). Therefore Rabbi Elazar says there in Parashat Vayikra (וְלָכֵן אוֹמֵר רַבִּי אֶלְעָזָר שָׁם בְּפָרָשַׁת וַיִּקְרָא), “I saw my father on Rosh HaShanah and Yom HaKippurim” (חָמִינָא לְאַבָּא בְּיוֹמָא רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים), “who did not wish to hear the prayer of any man” (דְּלָא בָּעֵי לְמִשְׁמַע צְלוֹתָא מִכָּל בַּר נָשׁ), “unless he stood over him for three days beforehand to purify him” (אֶלָּא אִי קָאִים עֲלֵיהּ תְּלָתָא יוֹמִין קוֹדֶם לְדַכָּאָה לֵיהּ), for Rabbi Shimon would say thus (דְּרַבִּי שִׁמְעוֹן הֲוָה אָמַר הָכִי), “through the prayer of this man whom I purify” (בִּצְלוֹתָא דְּהַאי בַּר נָשׁ דַאֲנָא מְדַכֵּינָא לֵיהּ), “the world receives atonement” (אִתְכַּפַּר עָלְמָא). And all the more so concerning the blowing of the shofar (וְכָל שֶׁכֵּן בִּתְקִיעַת שׁוֹפָר), “for He does not accept the shofar-blast of a man who does not know how to blow according to the secret of the shofar-blast” (דְּלָא מְקַבֵּל תְּקִיעוּתָא דְבַר נָשׁ דְלָאו אִיהוּ חַכִּים לְמִתְקַע בְּרָזָא דִתְקִיעָה) (Zohar, Vayikra 18b). And concerning this it is said, “Happy is the people who know the teruah” (וְעַל זֶה נֶאֱמַר אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה) (Psalms 89:16). And it is said, “If the anointed priest shall sin” (וְנֶאֱמַר אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא) (Leviticus 4:3), for he is the leader of the generation (שֶׁהוּא גְּדוֹל הַדּוֹר), and if he corrupts himself, Heaven forbid, he corrupts all of Yisrael with him (הוּא מְקַלְקֵל עִמּוֹ חַס וְשָׁלוֹם כָּל יִשְׂרָאֵל), as it is said, “To bring guilt upon the people” (שֶׁנֶּאֱמַר לְאַשְׁמַת הָעָם) (Leviticus 4:3), certainly (הוּא וַדַּאי). And likewise, if the White Head is not rectified (וְכֵן אִם רֵישָׁא חִוָּרָא לָא אִתְתַּקַּן), all the more so the head of Ze’ir Anpin and the Tikkunei Dikna [Rectifications of the Beard] are not rectified (מִכָּל שֶׁכֵּן שֶׁלֹּא נִתְקַן רֵישָׁא דִזְעֵיר וְתִיקּוּנֵי דִיקְנָא), for it is the head of all Atzilut (כִּי הוּא רֹאשׁ לְכָל הָאֲצִילוּת). And so it is with the leaders of the holy people (וְכֵן הוּא אֵצֶל רָאשֵׁי עַם קֹדֶשׁ). And in the Future to Come (וּלְעָתִיד לָבוֹא), Moshe Rabbeinu, peace be upon him, will come and rectify all of Yisrael (יָבוֹא מֹשֶׁה רַבֵּנוּ ע״ה וִיתַקֵּן כָּל יִשְׂרָאֵל), and he will be the head of the holy people (וְיִהְיֶה רֹאשׁ עַם קֹדֶשׁ), as it is said, “And he became the head of the people” (שֶׁנֶּאֱמַר וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם) (Deuteronomy 33:5). And he will demand justice for the humiliation of those who study Torah (וְהוּא יִתְבַּע עֶלְבּוֹן לוֹמְדֵי תוֹרָה), from the shepherds of the idol (מֵרוֹעֵי הָאֱלִיל). And he will also rectify his staff (וְגַם הוּא יְתַקֵּן הַמַּטֶּה שֶׁלּוֹ), which is Metatron (שֶׁהוּא מֶטַטְרוֹ״ן), which is transformed from a staff into a serpent and from a serpent into a staff (הַנֶּהְפָּךְ מִמַּטֶּה לְנָחָשׁ וּמִנָּחָשׁ לְמַטֶּה), to strike the serpent and its side (לְהַכּוֹת הַנָּחָשׁ וְסִטְרָא דִילֵיהּ). And the allusion is in the name Moshe (וְהָרֶמֶז בְּשֵׁם מֹשֶׁה), an acronym for Metatron, Prince of the Presence (נוֹטָרִיקוֹן מ׳טַטְרוֹן שַׂר הַפָּנִים), and he will restore completeness to all of Yisrael (וְהוּא יַחֲזִיר שְׁלֵמוּת לְכָל יִשְׂרָאֵל), to lead them beside waters of rest (לְהוֹבִילָם עַל מֵי מְנוּחוֹת), into the Garden of Eden while alive (גַּן עֵדֶן בַּחַיִּים). And he will remove from there the Keruvim [Cherubim] (וִיסִיר מִשָּׁם אֶת הַכְּרוּבִים), and the flaming sword that turns every way (וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), and he will remove the defilement of the Mixed Multitude (וִיסִיר זוֹהֲמַת עֵרֶב רַב), as it is said, “And I will refine them as silver is refined, and I will test them as gold is tested” (שֶׁנֶּאֱמַר וְצָרַפְתִּים כִּצְרֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת הַזָּהָב) (Zechariah 13:9). And it is said, “And yet a tenth shall remain in it, and it shall return and be consumed” (וְנֶאֱמַר וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר) (Isaiah 6:13). And afterward, “For the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וְאַחַר כָּךְ כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יְ־יָ כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). Amen (אָמֵן).