The Ninth Gate

The Gate of Klipat Nogah, and within it are nine chapters

השער התשיעי שער קליפת נוגה ובו ט׳ פרקים

Chapter 1

שער מט פרק א

[49:1] Fourth Edition of our teacher Rabbi Chaim Vital, may the memory of the righteous be for a blessing (מַהֲדוּרָא רְבִיעִית לְמָהָר״ר חַיִּים וִויטָאל זְלָה״ה), behold it has been explained how all the worlds in their entirety are one Partzuf of Adam in essence and vessels and garments (הִנֵּה נִתְבָּאַר אֵיךְ כָּל הָעוֹלָמוֹת בִּכְלָלָן הֵם פַּרְצוּף אָדָם א׳ בְּעַצְמוּת וְכֵלִים וּמַלְבּוּשִׁים), and indeed each world individually, by way of detail, has all these aspects which are essence and vessels and garments (וְאָמְנָם כָּל עוֹלָם בִּפ״ע דֶּרֶךְ פְּרָט יֵשׁ לוֹ כָּל אֵלּוּ הַבְּחִי׳ שֶׁהֵם עַצְמוּת וְכֵלִים וּמַלְבּוּשִׁים), and in this manner each and every detail of them is divided according to the above way (וּכְעַד״ז כָּל פְּרָט וּפְרָט מֵהֶם מִתְחַלֵּק ע״ד הַנַּ״ל), and remember this and you will not need to mention it each and every time (וּזְכוֹר זֶה וְלֹא תִצְטָרֵךְ לְהַזְכִּירוֹ בְּכָל פַּעַם וּפַעַם), and this is alluded to in Parashat Toledot 134 (וְזֶה רָמוּז בְּפ׳ תּוֹלְדוֹת קל״ד).

And behold we shall now explain from the World of Atzilut and below (וְהִנֵּה נְבָאֵר עַתָּה מֵעוֹלָם הָאֲצִילוּת מִמֶּנּוּ וּלְמַטָּה), for behold in Atzilut there are within it Nefesh, Ruach, Neshamah, Chayah–Yechidah and limbs of a body which are called vessels (כִּי הִנֵּה בַּאֲצִילוּת יֵשׁ בּוֹ נרנח״י וְאֵיבָרִים שֶׁל גּוּף הַנִּקְרָא כֵּלִים), and since the Yechidah and Chayah are surrounding, therefore the vessels also were only three aspects which are corresponding to Nefesh, Ruach, Neshamah the inner ones (וְיַעַן הַיְּחִידָה וְחַיָּה הֵם מַקִּיפִים לָכֵן לֹא הָיוּ גַּם הַכֵּלִים רַק ג׳ בְּחִי׳ שֶׁהֵם נֶגֶד נר״ן הַפְּנִימִים), and you have already known that the brain is a vessel for the Neshamah and the heart for the Ruach and the liver for the Nefesh (וּכְבָר יָדַעְתָּ כִּי הַמֹּחַ כְּלִי לַנְּשָׁמָה וְהַלֵּב לָרוּחַ וְהַכָּבֵד לַנֶּפֶשׁ), and the Neshamah spreads throughout the entire body from the brain until the feet (וְהַנְּשָׁמָה מִתְפַּשֶּׁטֶת בְּכָל הַגּוּף מִן הַמֹּחַ עַד הָרַגְלַיִם), and this is called the maturity of Ze’ir Anpin which are Mochin (וְזֶהוּ נִקְרָא גַּדְלוּת ז״א שֶׁהֵם מוֹחִין), and afterward Ruach spreads in the heart and from there and below throughout the entire body (וְאַחַ״כ רוּחַ מִתְפַּשֶּׁט בַּלֵּב וּמִשָּׁם וּלְמַטָּה בְּכָל הַגּוּף), and this is the middle vessel which is called Yenikah (וְזֶה הַכְּלִי הָאֶמְצָעִי הַנִּקְרָא יְנִיקָה), for the heart in the six extremities stands (כִּי הַלֵּב בְּו״ק הוּא עוֹמֵד שֶׁהוּא יְנִיקָה), and it clothes the Neshamah and the brain and covers it (וּמַלְבִּישׁ עַל הַנְּשָׁמָה וְעַל הַמֹּחַ וּמְכַסֵּהוּ ע״כ).

The Neshamah is not recognizable except in the brain, for in the body it is concealed (אֵין הַנְּשָׁמָה נִכֶּרֶת אֶלָּא בַּמֹּחַ כִּי בַּגּוּף נֶעְלָמָה), and afterward the Nefesh spreads within the liver and from there and below clothes upon the Ruach and the heart (וְאַחַ״כ הַנֶּפֶשׁ מִתְפַּשֶּׁט תּוֹךְ הַכָּבֵד וּמִשָּׁם וּלְמַטָּה מַלְבֶּשֶׁת עַל הָרוּחַ וְהַלֵּב), and therefore the Ruach is not recognizable except in the heart (וְלָכֵן אֵין הָרוּחַ נִכָּר אֶלָּא בַּלֵּב), and this is according to the order of their roots, as you have known how all Atzilut is thus (וְזֶהוּ עַל סֵדֶר שָׁרְשֵׁיהֶן שֶׁיָּדַעְתָּ אֵיךְ כָּל הָאֲצִילוּת כָּךְ הוּא), that Binah which is Neshamah, half of it revealed and half of it concealed in Ze’ir Anpin which is Ruach (שֶׁבִּינָה שֶׁהִיא נְשָׁמָה חֶצְיָהּ מְגוּלָּה וְחֶצְיָהּ נֶעְלֶמֶת בְּז״א שֶׁהוּא רוּחַ), and likewise Ze’ir Anpin, half of it revealed and half of it covered within Nukvah which is the Nefesh (וְכֵן ז״א חֶצְיוֹ מְגוּלֶּה וְחֶצְיוֹ מְכֻסֶּה בְּנוּקְבָא שֶׁהִיא הַנֶּפֶשׁ), it is found that the spreading of the vessel of the brain throughout the entire body is the secret of the sinews that are not hollow within, and the secret of the marrow of the bones (נִמְצָא כִּי הִתְפַּשְּׁטוּת כְּלִי הַמֹּחַ בְּכָל הַגּוּף הֵם סוֹד הַגִּידִין בִּלְתִּי חֲלוּלִים מִבִּפְנִים וְסוֹד מֹחַ הָעֲצָמוֹת), and upon them are the veins called arteries that pulse without blood but within them is the Ruach of the heart (וַעֲלֵיהֶן הֵם הַוְּרִידִין הַנִּקְרָא עוֹרָקִים הַדּוֹפְקִים בְּלִי דָם אֶלָּא בְּתוֹכָם רוּחַ הַלֵּב), and these clothe the aforementioned sinews that extend from the brain and the marrow of the bones (וְאֵלּוּ מַלְבִּישִׁין אֶת הַגִּידִין הַנַּ״ל הַנִּמְשָׁכִים מֵהַמֹּחַ וְאֶת מֹחַ הָעֲצָמוֹת), and afterward the arteries filled with blood that extend from the liver, these clothe the arteries without blood, as is known from the sages of anatomy, that the pulsing arteries are beneath the arteries of the blood (וְאַחַ״כ הָעוֹרָקִים מְלֵאִים דָּם הַנִּמְשָׁכִים מֵהַכָּבֵד אֵלּוּ מַלְבִּישִׁין אֶת הָעוֹרָקִים בִּלְתִּי דָם כַּנּוֹדָע מֵחַכְמֵי הַנִּתּוּחַ כִּי הָעוֹרָקִים הַדּוֹפְקִים הֵם תַּחַת הָעוֹרָקִים שֶׁל הַדָּם), behold it has been explained how they are three vessels one within the other (הֲרֵי נִתְבָּאַר אֵיךְ הֵם ג׳ כֵּלִים זֶה תּוֹךְ זֶה), and they are the aspects of Ibbur, Yenikah, and Mochin (וְהֵם בְּחִי׳ עִיבּוּר יְנִיקָה וּמוֹחִין), and they are vessels for Nefesh, Ruach, Neshamah (וְהֵם כֵּלִים לְנר״ן), for Yechidah and Chayah have no corresponding vessels since they are not internal (כִּי הַיְּחִידָה וְחַיָּה אֵין כְּנֶגְדָּן כֵּלִים יַעַן אֵינָם פְּנִימִים), and upon them surrounds the flesh and covers over them and it is called red flesh (וַעֲלֵיהֶם סוֹבֶבֶת הַבָּשָׂר וְחוֹפֶפֶת עֲלֵיהֶם וְנִקְרָא בִּשְׂרָא סוּמָקָא), and it is the secret of the Chashmal that encompasses all the vessels (וְהוּא סוֹד הַחַשְׁמַל הַמַּקִּיף לְכָל הַכֵּלִים), and this is like the Chashmal from within the fire, red fire (וְזֶהוּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ אֵשָׁא סוּמָקָא), and it is the secret of red flesh (וְהוּא סוֹד בִּשְׂרָא סוּמָקָא), and afterward the skin, and it is the Tree of Knowledge of Good that is in Atzilut (וְאַחַ״כ הָעוֹר וְהוּא עֵץ הַדַּעַת טוֹב שֶׁבַּאֲצִילוּת). And behold flesh is the Name Elokim that surrounds, and it is called the Throne of Sparks (וְהִנֵּה בָשָׂר הוּא שֵׁם אֱלֹקִים הַסּוֹבֶבֶת וְנִקְרָא כוּרְסְיָיא דְשְׁבִיבִין), and this is because Elokim in the filling of Yodin has the numerical value of three hundred (וְהוּא כִּי אֱלֹקִים בְּמִלּוּי יודי״ן בְּגִימַטְרִיָּא ש׳), and in squared form the numerical value is two hundred (וּבְּרִבּוּעַ גִּימַטְרִיָּא ר׳), and with two kolelim the numerical value is flesh (וּב׳ כּוֹלְלִים גִּימַטְרִיָּא בָשָׂר), and the skin has been explained by us that it is Resh–Ayin (two hundred and seventy) and the letter Vav is the good within it, as mentioned in the Tikkunim sixty-nine of Kuf–Nun, for it is the Tree of Knowledge of Good and Evil (וְהָעוֹר נִתְבָּאַר אֶצְלֵנוּ כִּי הוּא ר״ע וְאוֹת ו׳ טוֹב שֶׁבְּתוֹכוֹ כַּנִּזְכָּר בַּתִּקּוּנִים ס״ט דְק״ן כִּי הוּא עֵץ הַדַּעַת טו״ר), however in Atzilut the evil is separated to the outside as written with the help of Hashem (אָמְנָם בַּאֲצִילוּת הָרַע נִפְרָד לַחוּץ כְּמ״שׁ בְּע״ה), and after this are the worlds of Beri’ah, Yetzirah, and Asiyah and they are garments to Atzilut as is known (וְאַחַ״ז הֵם הָעוֹלָמוֹת בי״ע וְהֵם לְבוּשִׁים אֶל הָאֲצִילוּת כַּנּוֹדָע), and it is in this manner, for when the Malkhut descends to be a head to the foxes the higher bodies become clothed below (וְהוּא בְּאוֹפֶן זֶה כִּי בְּרֶדֶת הַמַּלְ' לִהְיוֹתָהּ רֹאשׁ לְשׁוּעָלִים מִתְלַבְּשִׁים הַגּוּפִים הָעֶלְיוֹנִים לְמַטָּה), for the inner vessel of the brain for the Neshamah descends into Beri’ah and becomes there Neshamah, even though it is an aspect of a vessel, nevertheless it becomes there Neshamah to the world beneath it (כִּי כְּלִי הַפְּנִימִי שֶׁל הַמֹּחַ לַנְּשָׁמָה יוֹרֵד בִּבְרִיאָה וְנַעֲשֶׂה שָׁם נְשָׁמָה אַף שֶׁהִיא בְּחִי׳ כְּלִי מ״מ נַעֲשֶׂה שָׁם נְשָׁמָה לָעוֹלָם שֶׁתַּחְתָּיו), but in the world itself it never becomes from the aspect of vessel a Neshamah, for the Chayah and the Yechidah never clothe themselves as mentioned above (אֲבָל בָּעוֹלָם עַצְמוֹ לֹא נַעֲשֶׂה לְעוֹלָם מִבְּחִי׳ כְּלִי נְשָׁמָה כִּי הַחַיָּה וְהַיְּחִידָה אֵינָם מִתְלַבְּשִׁין לְעוֹלָם כַּנַּ״ל), and the middle vessel, the heart which is a vessel for Ruach, descends into Yetzirah and becomes there Neshamah, and then Yetzirah covers and clothes Beri’ah partially in the manner of the heart that covers the brain in Atzilut as mentioned above (וְכְלִי הָאֶמְצָעִי הַלֵּב כְּלִי לָרוּחַ יוֹרֵד בִּיצִירָה וְנַעֲשֶׂה שָׁם נְשָׁמָה וְאָז הַיְּצִירָה מְכַסָּה וּמַלְבִּישׁ לִבְרִיאָה קְצָתָהּ דּוּגְמַת הַלֵּב הַמְכַסֶּה אֶת הַמֹּחַ בַּאֲצִילוּת כַּנַּ״ל).

And analogous to Ze’ir Anpin to Binah, and the outer vessel of the liver of the Nefesh of Atzilut itself becomes Neshamah to Asiyah (וּדְּגוּמַת ז״א לְבִינָה וְכְלִי הַחִיצוֹן שֶׁל כָּבֵד שֶׁל נֶפֶשׁ דַּאֲצִילוּת הוּא עַצְמוֹ נַעֲשֶׂה נְשָׁמָה לַעֲשִׂיָּה), however certainly the Neshamah in Yetzirah is Neshamah in relation to Yetzirah itself, yet according to the truth it is only Ruach in relation to the totality of the three worlds of Beri’ah, Yetzirah, and Asiyah (הָאַמְנָם וַדַּאי כִּי הַנְּשָׁמָה שֶׁבִּיצִירָה הִיא נְשָׁמָה בְּעֶרֶךְ הַיְּצִירָה עַצְמָהּ אַךְ כְּפִי הָאֱמֶת אֵינוֹ רַק רוּחַ בְּעֶרֶךְ הַכְּלָלוּת ג׳ עוֹלָמוֹת בי״ע), and likewise the Neshamah of Asiyah is only Nefesh in relation to the totality, for behold in Atzilut there were three vessels for Nefesh, Ruach, Neshamah (וְכֵן נִשְׁמַת הָעֲשִׂיָּה אֵינוֹ רַק נֶפֶשׁ בְּעֶרֶךְ הַכְּלָלוּת כִּי הֲרֵי בַּאֲצִילוּת הָיוּ ג׳ כֵּלִים לְנר״ן), and you must know that the inwardness and outwardness of the vessels, although each one has three aspects of Ibbur–Yenikah–Mochin (וְצָרִיךְ שֶׁתֵּדַע כִּי פְּנִימִיּוּת וְחִיצוֹנִיּוּת הַכֵּלִים אַע״פ שֶׁכָּל א׳ יֵשׁ לוֹ ג׳ בְּחִינוֹת עי״מ), nevertheless all three aspects of the externality are called body, and all the inwardness is called Mochin relative to it, as mentioned in the Tikkunim 121 (עַל זֶה כָּל ג׳ בְּחִי׳ שֶׁל הַחִיצוֹנִיּוּת נִקְרָא גוּפָא כָּל הַפְּנִימִיּוּת נִקְרָא מוֹחִין בְּעֶרְכּוֹ כַּנִּזְכָּר בַּתִּיקּוּנִים קכ״א), therefore in most instances we call the inward ones by the name Mochin (לָכֵן בְּרֹב הַפְּעָמִים אָנוּ קוֹרִין אֶל פְּנִימִים בְּשֵׁם מוֹחִין), and it is known that the Mochin is not Neshamah but rather an inner body (וְנוֹדָע כִּי הַמֹּחִין אֵינוֹ נְשָׁמָה רַק גּוּף פְּנִימִי), it is found that the Mochin of the externality become a receptacle for the Mochin of the inwardness, and it is called by the name their Avirin (נִמְצָא כִּי הַמֹּחִין שֶׁל הַחִיצוֹנִיּוּת נַעֲשֶׂה בֵּית קִבּוּל אֶל הַמֹּחִין הַפְּנִימִיּוּת וְנִקְרָא בְּשֵׁם אוֹירִין דִּילְהוֹן), analogous to the Mochin of Katnut which became membranes for the Mochin of Gadlut (דּוּגְמַת הַמֹּחִין דְּקַטְנוּת שֶׁנַּעֲשׂוּ קְרוּמִין אֶל הַמֹּחִין דְּגַדְלוּת), and this is that which is written in the Tikkunim 121, the Name of S”G is the brain within, three Yodin corresponding to three Mochin, and the Name of M”H is outside, three Alephin, three Avirin in which the three Mochin are clothed (וְזֶה שֶׁכָּתוּב בַּתִּיקּוּנִים דְּקכ״א שְׁמָא דְס״ג אִיהוּ מוֹחָא מִלְּגָאו ג׳ יודי״ן דּוּגְמַת ג׳ מוֹחִין וּשְׁמָא דְמ״ה אִיהוּ מִלְּבַר ג׳ אַלְפִּין ג׳ אוֹירִין דְּמִתְלַבְּשִׁין בְּהוֹן ג׳ מוֹחִין).

Chapter 2

שער מט פרק ב

[49:2] The Merkavah of Yechezkel, and we shall now explain the Merkavah of Yechezkel which is in Yetzirah, and from it you shall infer to the others (מֶרְכֶּבֶת יְחֶזְקֵאל וְנְבָאֵר עַתָּה מֶרְכֶּבֶת יְחֶזְקֵאל שֶׁהִיא בִּיצִירָה וּמִמֶּנּוּ תַּקִּישׁ אֶל הַשְּׁאָר), know that behold it has been explained that in all the worlds there are within them Inner Light and Surrounding Light, and the vessels of all the worlds stand as an interruption in the middle between the surrounding lights and the inner lights (דַּע כִּי הִנֵּה נִתְבָּאַר שֶׁבְּכָל הָעוֹלָמוֹת יֵשׁ בָּהֶם או״פ וְאו״מ וְהַכֵּלִים שֶׁל כָּל הָעוֹלָמוֹת מַפְסִיקִין הֵם בָּאֶמְצַע בֵּין אוֹרוֹת מַקִּיפִין וּבֵין אוֹה״פ), and behold the Inner Light and their vessels are the more supernal within and the more lower without, for behold the inner Atik and its vessel are within all of them, and upon it the Inner Light and vessel of Arich Anpin, and likewise until Asiyah, that its Inner Light and its vessel clothe all the worlds entirely (וְהִנֵּה הָאו״פ וְכֵלָיו הֵם הַיּוֹתֵר עֶלְיוֹנִים בִּפְנִים וְהַיּוֹתֵר תַּחְתּוֹנִים בַּחוּץ כִּי הֲרֵי עַתִּיק הַפְּנִימִי וְכְלִי שֶׁלּוֹ בִּפְנִים מִן הַכֹּל וְעָלָיו או״פ וְכְלִי דַא״א וְכֵן כַּיּוֹצֵא עַד הָעֲשִׂיָּה שֶׁאו״פ שֶׁלָּהּ וְכְלִי שֶׁלָּהּ הֵם מַלְבִּישִׁים כָּל הָעוֹלָמוֹת כֻּלָּם), and the surrounding lights are the opposite, for the lower ones are more inward, for the Surrounding Light of Asiyah is upon the vessels of Asiyah, and upon it the Surrounding Light of Yetzirah, and so forth (וְאוֹרוֹת הַמַּקִּיפִין הֵם לְהֵפֶךְ כִּי הַתַּחְתּוֹנִים יוֹתֵר פְּנִימִים כִּי מַקִּיף דַעֲשִׂיָּה עַל גַּבֵּי כֵּלִים דַעֲשִׂיָּה וְעָלָיו מַקִּיף דִּיצִירָה וְכוּ׳), and it is found therefore that the vessels of Asiyah are the central point of all Asiyah and of all the worlds entirely, in the middle between the inner lights and the surrounding lights (וְנִמְצָא א״כ כִּי כֵּלִים דַעֲשִׂיָּה נְקוּדָּה אֶמְצָעִית שֶׁל כָּל הָעֲשִׂיָּה וְכָל הָעוֹלָמוֹת כֻּלָּם בְּאֶמְצַע הָאוֹרוֹת הַפְּנִימִים וְהַמַּקִּיפִים), and this earth of ours is the central point of Asiyah and of all the worlds (וְהָאָרֶץ הַזּוֹ שֶׁלָּנוּ הִיא נְקוּדָּה אֶמְצָעִי שֶׁל הָעֲשִׂיָּה וְכָל הָעוֹלָמוֹת), and after we have known this we shall return to our matter (וְאַחַר שֶׁיָּדַעְנוּ זֶה נַחֲזוֹר לְעִנְיָנֵינוּ).

For behold the Klipot of Asiyah are more central of all Asiyah and of all the worlds in their entirety, except for this earth (כִּי הִנֵּה הַקְּלִי׳ דַעֲשִׂיָּה הֵם יוֹתֵר אֶמְצָעִי שֶׁל כָּל הָעֲשִׂיָּה וְכָל הָעוֹלָמוֹת בִּכְלָלָם זוּלַת הָאָרֶץ הַזֹּאת), however in relation to the Inner Light alone the Klipot are found garments to them and surrounding them and most external of all (אָמְנָם בְּעֶרֶךְ הָאו״פ לְבַד נִמְצְאוּ הַקְּלִי׳ מַלְבּוּשִׁים לָהֶם וּמַקִּיפִין לָהֶם וְחִיצוֹנִיּוּת מִכֻּלָּם), and we shall begin from Atzilut (וְנַתְחִיל מֵאֲצִילוּת), behold first are the Klipot and they are storm wind etc. (הִנֵּה תְּחִלָּה הֵם הַקְּלִי׳ וְהֵם רוּחַ סְעָרָה כו׳), and these are called skin (וְאֵלּוּ נִקְרָא עוֹר), for skin is the Klipah (כִּי עוֹר הוּא הַקְּלִיפָה), therefore it is called Klipah (וְלָכֵן הוּא נִקְרָא קְּלִי׳), and behold they are three Klipot cloud and storm wind and fire (וְהִנֵּה הֵם ג׳ קְּלִי׳ עָנָן וְרוּחַ סְעָרָה וְאֵשׁ), corresponding to three foreskins circumcision and separation and letting of blood (נֶגֶד ג׳ עֲרָלוֹת מִילָה וּפְרִיעָה וְאַטוֹפֵי דָמָא), and within them the flesh the crown of the organ and it is the Chashmal (וּבְתוֹכָם הַבָּשָׂר עֲטֶרֶת הַגִּיד וְהוּא הַחַשְׁמַל), and upon this Chashmal surrounds the Nogah the fourth Klipah (וְעַל זֶה הַחַשְׁמַל סוֹבֵב הַנֹּגַהּ הַקְּלִי׳ רְבִיעִית), a still small voice in silence (קוֹל דְּמָמָה דַקָּה בַּחֲשַׁאי), and this is the secret of Chash–Mal (וְז״ס ח״ש חַשְׁמַל), and within it Mal which is the essence of the Chashmal and it is the flesh (וּבְתוֹכוֹ מ״ל שֶׁהוּא עַצְמוּת שֶׁל הַחַשְׁמַל וְהוּא הַבָּשָׂר), and this Chashmal is living beings of speaking fire (וְזֶה הַחַשְׁמַל הוּא חַיּוֹת אֵשׁ מְמַלְּלוֹת), the filling of Elokim of Yodin (מִלּוּי דְּאֱלֹקִים דִּיּוּדִין), numerical value Shin of flesh (גִּימַטְרִיָּא ש׳ דְּבָשָׂר), and it is the Tree of Knowledge Good of Atzilut as mentioned in the Tikkunim above seven (וְהוּא עֵץ הַדַּעַת טוֹב דַּאֲצִילוּת כַּנִּזְכָּר בַּתִּיקּוּנִים דְּנַ״ל ז׳), therefore it is the Name YAHDVNHY (לָכֵן הוּא שֵׁם יאהדונה״י), for this is the Name of the Chashmal as mentioned in many places (כִּי זֶהוּ שֵׁם הַחַשְׁמַל כַּנִּזְכָּר בְּהַרְבֵּה מְקוֹמוֹת), but in B״Y״A Tree of Knowledge Good and Evil (אַךְ בְּבי״ע עֵץ הַדַּעַת טו״ר), and not the Chashmal itself but Klipah nogah surrounding it and separating between the Chashmal and the Klipot (וְלֹא הַחַשְׁמַל עַצְמוֹ אֶלָּא קְּלִי׳ נֹגַהּ הַסּוֹבֶבֶת עָלָיו וּמַפְסֶקֶת בֵּין הַחַשְׁמַל וּבֵין הַקְּלִי׳), and this Klipah Good and Evil in B״Y״A (וּקְּלִיפָה זוֹ טו״ר בְּבי״ע), but in Atzilut itself good without evil (אֲבָל בַּאֲצִילוּת עַצְמוֹ טוֹב בְּלֹא רַע), therefore you will find Chashmal numerical value garment (לָכֵן תִּמְצָא הַחַשְׁמַל גִּימַטְרִיָּא מַלְבּוּשׁ), and it is the flesh covering over the three vessels called body (וְהוּא הַבָּשָׂר הַחוֹפֵף עַל הַג׳ כֵּלִים הַנִּקְרָא גּוּף), for the flesh not from among them (כִּי הַבָּשָׂר אֵינוֹ מִכְּלָלָם), and this Klipah of nogah is skin separating between the three Klipot and the Chashmal (וּקְּלִי׳ זוֹ דְּנֹגַהּ הוּא עוֹר הַמַּפְסִיק בֵּין הַג׳ קְּלִי׳ וּבֵין הַחַשְׁמַל), for it is skin pure and very thin not recognizable (כִּי הוּא עוֹר זַךְ וְדַק מְאֹד שֶׁאֵינוֹ נִכָּר), and it is upon the flesh (וְהוּא עַל גַּבֵּי הַבָּשָׂר), and the coarse skins are three other Klipot (שֶׁהָעוֹרוֹת הַגַּסִּים הֵם ג׳ קְּלִי׳ אֲחֵרִים), and this is called in Atzilut Tree of Knowledge Good (וְזֶה נִקְרָא בַּאֲצִילוּת עֵץ הַדַּעַת טוֹב), and in B״Y״A Tree of Knowledge Good and Evil (וּבְבי״ע עֵץ הַדַּעַת טו״ר). And you must know that there is no aspect in the world that is not included of essence and vessels as mentioned above (וְצָרִיךְ שֶׁתֵּדַע כִּי לֹא יֵשׁ שׁוּם בְּחִי׳ בָּעוֹלָם שֶׁאֵינָהּ כְּלוּלָה מֵעַצְמוּת וְכֵלִים כַּנַּ״ל), it is found that although this nogah is the Klipah of the skin not for this reason is it not included of body and soul etc. (נִמְצָא כִּי עִם הֱיוֹת שֶׁזֶּה הַנֹּגַהּ הוּא קְּלִי׳ הָעוֹר לֹא מִפְּנֵי זֶה אֵינוֹ כְּלוּל מִגּוּף וּנְשָׁמָה כו׳), and behold this nogah is Batya daughter of Pharaoh (וְהִנֵּה זֶה הַנֹּגַהּ הוּא בַּתְיָה בַּת פַּרְעֹה), for Pharaoh sent the Erev rav that comes from the Klipah nogah which is called Lilith stiff-necked the garment of Chavah wife of Adam (כִּי פַּרְעֹה שָׁלַח אֶת הָע״ר דְּאָתֵי מִקְּלִי׳ נֹגַהּ הַנִּקְרָא לִילִי״ת קְשֵׁת עֹרֶף לְבוּשָׁא דְחַוָּה אֵשֶׁת אָדָם), and there is a more external Lilith and she is the wife of Samael (וְיֵשׁ לִילִית יוֹתֵר חִיצוֹנָה וְהִיא אֵשֶׁת סַמָּא״ל), also in this Nogah there is Samael and Lilith others inward, regarding which our sages of blessed memory said that he was an angel expelled from heaven and he is called the flaming sword that turns itself, at times angel at times demon, and he is called Lilith because the feminine rules at night (וְגַם בְּזֶה הַנֹּגַהּ יֵשׁ סַמָּא״ל וְלִילִית אֲחֵרִים פְּנִימִית שֶׁעַל זֶה אָחֲז״ל שֶׁהָיָה מַלְאָךְ מְגוֹרָשׁ מִן הַשָּׁמַיִם וְנִקְרָא לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לְזִמְנִין מַלְאָךְ לְזִמְנִין שֵׁד וְנִקְרָא לִילִי״ת לְפִי שֶׁהַנּוּקְבָא שׁוֹלֶטֶת בַּלַּיְלָה), and the demons rule at night (וְהַשֵּׁדִים שׁוֹלְטִין בַּלַּיְלָה), she is called Lilith as mentioned in the Tikkunim 124 (נִקְרָא לִילִית כַּנִּזְכָּר בַּתִּקּוּנִים דְּקכ״ד), and behold in the Tikkunim 44 they said Samael that went out from his holiness (וְהִנֵּה בַּתִּקּוּנִים דְּמ״ד אָמְרוּ סַמָּא״ל דְּנָפִיק מִקְּדוּשְׁתֵּיהּ), for the three other Klipot there is there Samael and Lilith others true evil and sinful in every Klipah of them (כִּי הַג׳ קְּלִיפוֹת אֲחֵרִים יֵשׁ שָׁם סַמָּא״ל וְלִילִית אֲחֵרִים אֲמִתִּים רָעִים וְחַטָּאִים בְּכָל קְּלִי׳ מֵהֶם), and this is alluded in the Zohar Parashat Bereshit 29 there is Samael and there is Samael and not all of them are equal (וְזֶה נִרְמָז בַּזֹּהַר פ׳ בְּרֵאשִׁית כ״ט אִית ס״ם וְאִית ס״ם וְלָאו כָלְהוֹ שָׁוִין).

And by this many statements to you will be resolved in the matter of Samael and Lilith (וּבָזֶה יְתוֹרְצוּ לְךָ כַּמָּה מַאֲמָרִים בְּעִנְיַן ס״ם וְלִילִית), it is found that Samael and Lilith who enticed Adam and Chavah are the three outer Klipot where there are also Samael and Lilith others (נִמְצָא כִּי ס״מ וְלִילִית שֶׁפִּתּוּ לְאָדָם וְחַוָּה הֵם הַג׳ קְּלִי׳ הַחִיצוֹנִים שֶׁשָּׁם יֵשׁ גַּם כֵּן ס״מ וְלִילִית אֲחֵרִים), but the enticement was by means of this Klipah nogah included from Samael and Lilith others (אַךְ הַפִּתּוּי הָיָה עַל יְדֵי קְּלִי׳ נֹגַהּ זֶה כְּלוּלָה מִן ס״מ וְלִילִית אֲחֵרִים), and this nogah became mixed in Adam and Chavah and then Adam became Good and Evil (וְזֶה הַנֹּגַהּ נִתְעָרְבָה בְּאָדָם וְחַוָּה וְאָז נַעֲשֶׂה אָדָם טו״ר), and see Parashat Vayechi 221 and in Vayakhel 203 see there (וְעַיֵּן פָּרָשָׁה וַיְחִי רְכ״א וּבְוַיִּקְהֵל ר״ג ע״ש), and this is that which is said “and in this nogah the Sitra achra entices the woman to take light etc.” (וְז״שׁ וּבְהַאי נֹגַהּ מְפַתֵּי סִטְרָא אָחֳרָא לְאִתְּתָא לְנַטְלָא נְהוֹרָא כו׳), for behold Adam and Chavah are the brain within the Klipah (כִּי הִנֵּה אָדָם וְחַוָּה הוּא הַמֹּחַ שֶׁבְּתוֹךְ הַקְּלִיפָּה), and the Klipot were separated from him and then they became attached (וְהַקְּלִיפּוֹת נִפְרָדִין מִמֶּנּוּ וְאָז נִתְדַּבְּקוּ), for nogah attached to the brain the secret of a thin shell upon the nut that clings entirely after it has become dry in the brain of the nut (כִּי נֹגַהּ נִדְבְּקָה בַּמֹּחַ סוֹד קְּלִיפָּה דַקָּה עַל הָאֱגוֹז הַנִּדְבֶּקֶת לְגַמְרֵי אַחַר הֱיוֹתָהּ יְבֵשָׁה בְּמוֹחַ הָאֱגוֹז), but when it is moist they can separate it easily in the secret of “before the hoary head you shall rise” letters “dry” as mentioned Parashat Pinchas 227 (אַךְ בִּהְיוֹתָהּ לַחָה יְכוֹלִים לְהַפְרִידָהּ בְּנָקֵל בְּסוֹד מִפְּנֵי שֵׂיבָה תָּקוּם אוֹתִיּוֹת יְבֵשָׁה כַּנִּזְכָּר פָּרָשָׁה פִּינְחָס רְכ״ז), and three other Klipot attach to the brain and behold the brain and the Klipot become one nut the Tree of Knowledge Good and Evil (וְג׳ קְּלִיפּוֹת אֲחֵרִים נִדְבָּקִים בַּמֹּחַ וַהֲרֵי נַעֲשֶׂה הַמֹּחַ וְהַקְּלִיפּוֹת אֱגוֹז א׳ עֵץ הַדַּעַת טו״ר), and understand well the sin of Adam HaRishon according to its form (וְהָבֵן הֵיטֵב חֵטְא אָדָם הָרִאשׁוֹן עַל מַתְכּוּנְתוֹ), and behold Batya mentioned above clothed the soul of Moshe when he went out from the ark the supernal ark which is the chamber of sapphire brick (וְהִנֵּה בַּתְיָה הַנַּ״ל הִלְבִּישָׁה אֶת נִשְׁמַת מֹשֶׁה בְּצֵאתוֹ מִן הַתֵּיבָה הָאָרוֹן הָעֶלְיוֹן הוּא הֵיכַל לִבְנַת הַסַּפִּיר), and this is “and she opened and saw him the child” (וְזֶהוּ וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד).

And behold the tevah is the supernal Chashmal which is called flesh (וְהִנֵּה הַתֵּיבָה הוּא הַחַשְׁמַל הָעֶלְיוֹן הַנִּקְרָא בָשָׂר), and when Batya touched it, who is nogah the Tree of Knowledge Good and Evil, there flew from it another body of the Chashmal which is the tevah that his mother made for him (וּכְשֶׁנָּגְעָה בּוֹ בַּתְיָה שֶׁהִיא נֹגַהּ עֵץ הַדַּעַת טוֹב וָרָע פָּרַח מִמֶּנּוּ גּוּף אָחֳרָא דְחַשְׁמַל שֶׁהוּא הַתֵּיבָה שֶׁעָשְׂתָה לוֹ אִמּוֹ), it was said inside two hundred and forty-eight limbs within, two hundred and forty-eight limbs of that garment (אָמַר בִּפְנִים רמ״ח אֵיבָרִים מִבִּפְנִים רמ״ח אֵבְרֵי שֶׁל הַמַּלְבּוּשׁ הַהוּא), and it is the Name Havayah (וְהוּא שֵׁם הוי״ה), and black pitch outside is the Name Adonai (וְזֶפֶת שְׁחוֹרָה מִבַּחוּץ הוּא שֵׁם אדנ״י), for behold the Chashmal YAHDVNHY as mentioned in the Tikkunim thirty in the secret of AYDHNVYH, pitch outside which begins the Name Adonai upon the Name Havayah (כִּי הֲרֵי הַחַשְׁמַל יאהדונה״י כַּנִּזְכָּר בַּתִּקּוּנִים ל׳ בְּסוֹד אִידֶהנוי״ה זֶפֶת מִבַּחוּץ שֶׁמַּתְחִיל שֵׁם אדנ״י עַל שֵׁם הוי״ה), and this was in Moshe (וְזֶה הָיָה בְּמֹשֶׁה), and then when he was clothed also in nogah Batya daughter of Pharaoh, then the first body of the Chashmal flew from him (וְאָז כְּשֶׁנִּתְלַבֵּשׁ גַּם בְּנֹגַהּ בַּתְיָה בַּת פַּרְעֹה אָז פָּרַח מִמֶּנּוּ גּוּף הָרִאשׁוֹן דְחַשְׁמַל), and in the bush he returned and rectified the Chashmal of Batya completely and all became good (וּבַסְּנֶה חָזַר וְתִקֵּן הַחַשְׁמַל דְּבַתְיָה לְגַמְרֵי וְהַכֹּל נַעֲשָׂה טוֹב), and this is the secret of the leprosy and afterward it returned as his flesh, that is to say in the aspect of the first body of the Chashmal which is called flesh as mentioned above (וְזֶה סוֹד הַצָּרַעַת וְאַחַ״כ שָׁבָה כִּבְשָׂרוֹ ר״ל בִּבְחִי׳ גּוּף הָרִאשׁוֹן דְחַשְׁמַל הַנִּקְרָא בָשָׂר כַּנַּ״ל).

For the skin returned to flesh (כִּי הָעוֹר חָזַר בָּשָׂר), for from demon it transformed to angel (כִּי מִן שֵׁד נִתְהַפֵּךְ לְמַלְאָךְ), and this is the secret of the staff that became a serpent and returned to be a staff (וְזֶה סוֹד הַמַּטֶּה שֶׁנַּעֲשָׂה נָחָשׁ וְחָזַר לִהְיוֹת מַטֶּה), and then he was clothed in the first body of the Chashmal as mentioned in the Tikkunim forty-two (וְאָז נִתְלַבֵּשׁ בַּגּוּף הָרִאשׁוֹן דְחַשְׁמַל כַּנִּזְכָּר בַּתִּקּוּנִים דְמ״ב), and this is the secret of “remove your shoe” meaning the evil that is in the shoe (וְזֶה סוֹד שַׁל נְעָלֶיךָ ר״ל הָרַע שֶׁבַּנַּעַל), and then it became entirely good (וְאָז נַעֲשָׂה כֻּלוֹ טוֹב), however he did not remove all Good and Evil (אַךְ לֹא הֵסִיר הַכֹּל טו״ר), for he did not remove all this garment (כִּי לֹא הֵסִיר כָּל לְבוּשׁ זֶה), but the good within it was entirely purified (אַךְ הַטּוֹב שֶׁבּוֹ נִזְדַּכֵּךְ כֻּלוֹ), and it joined with the inner Chashmal (וְנִתְחַבֵּר עִם הַחַשְׁמַל הַפְּנִימִי), and all returned to the aspect of Chashmal (וְחָזַר הַכֹּל בְּחִי׳ חַשְׁמַל), and it is not called nogah (וְאֵינוֹ נִקְרָא נֹגַהּ).

However it is known that every transgression that is done below causes corresponding above (אָמְנָם נוֹדָע כִּי כָּל עֲבֵרָה הַנַּעֲשֵׂית לְמַטָּה גּוֹרֶמֶת כְּנֶגְדּוֹ לְמַעְלָה), and one must understand what it causes above (וְצָרִיךְ לְהָבִין מַה גּוֹרֵם לְמַעְלָה), and the matter in brief (וְהָעִנְיָן בְּקִצּוּר), for when Ze’ir Anpin desires the Nukvah as it is written “roaring he shall roar upon his habitation” and did not find her above in the world of Atzilut, for she went into exile below in Beri’ah (כִּי כַּאֲשֶׁר ז״א מִתְאַוֶּה לַנּוּקְבָא כְּמ״שׁ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ וְלֹא מְצָאָהּ לְמַעְלָה בְּעוֹלַם אֲצִילוּת כִּי הָלְכָה בְּגָלוּת לְמַטָּה בִּבְרִיאָה), then that soul emerges from the desire of the male without the form of the female (אָז אוֹתָהּ נְשָׁמָה יוֹצֵאת מִתַּאֲוַת הַזָּכָר בְּלִי צִיּוּר נְקֵבָה), and immediately then an evil maidservant is summoned in the secret of “and a maidservant when she inherits her mistress” and she takes that soul (וְתֵכֶף אָז מִזְדַּמֶּנֶת שִׁפְחָה בִישָׁא בְּסוֹד וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ לוֹקַחַת אוֹתָהּ הַנְּשָׁמָה), and understand well and see the severity of the transgression what it causes above (וְהָבֵן הֵיטֵב וְתִרְאֶה חֹמֶר הָעֲבֵרָה מַה גּוֹרֶם לְמַעְלָה).

Chapter 3

שער מט פרק ג

[49:3] And know that the Tree of Knowledge Good and Evil in its totality is the brain with the shell of the nut all of them (וְדַע כִּי עֵץ הַדַּעַת טו״ר בִּכְלָלוּתוֹ הוּא הַמֹּחַ עִם קְלִיפַּת אֱגוֹז כֻּלָּם), however its essence is only the Klipah nogah alone for it is Good and Evil (אַךְ עִקָּרוֹ אֵינוֹ אֶלָּא קְּלִי׳ נֹגַהּ לְבַדָּהּ כִּי הִיא טו״ר), and this is the secret in the Tikkunim sixty-six (וְזֶה סוֹד בַּתִּקּוּנִים ס״ו), and this nogah is also called the flaming sword that turns itself as mentioned in the Tikkunim sixty-five (וְזֶה הַנֹּגַהּ נִקְרָא גַּם כֵּן לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת כַּנִּזְכָּר בַּתִּקּוּנִים ס״ה), and you have already known that this Klipah includes all the ten sefirot (וּכְבָר יָדַעְתָּ כִּי הַקְּלִי׳ זוֹ כּוֹלֵל כָּל הַי״ס), and there is Klipah nogah corresponding to Binah and there it is good and not evil for the good prevails and turns it from judgment to mercy for the righteous in the world to come it is Binah (וְיֵשׁ קְּלִי׳ נֹגַהּ נֶגֶד בִּינָה וְשָׁם הוּא טוֹב וְלֹא רַע שֶׁהַטּוֹב הוּא גּוֹבֵר וּמַהֲפְכוֹ מִדִּינָא לְרַחֲמֵי לַצַּדִּיקִים בָּעוֹלָם הַבָּא הִיא בִּינָה), and Nogah that corresponds to Malkhut is mostly evil and there it turns from mercy to judgment (וְנֹגַהּ שֶׁכְּנֶגֶד מַלְכוּת הוּא רֻבּוֹ רַע וְתַמָּן מִתְהַפְּכָא מֵרַחֲמֵי לְדִינָא), and this is alluded to Parashat Va’era twenty-seven in the Tosefta see there (וְזֶה נִרְמָז פ׳ וָאֵרָא דְז״ךְ בַּתּוֹסֶפְתָּא ע״ש).

And behold you will see that this is the image of Nevuchadnetzar as mentioned in the Tikkunim sixty-six (וְהִנֵּה תִּרְאֶה כִּי זֶהוּ הַצֶּלֶם דְנְבוּכַדְנֶצַּר כַּנִּזְכָּר בַּתִּקּוּנִים דְס״ו), for behold this nogah is the likeness of the image in ten sefirot (כִּי הֲרֵי זֶה הַנֹּגַהּ דְּמוּת הַצֶּלֶם בְּי״ס), for that which is called image is because you have already known that it is body and garment to the soul in the secret of the image of Mochin of holiness (כִּי מַה שֶּׁנִּקְרָא צֶלֶם הוּא לְפִי שֶׁכְּבָר יָדַעְתָּ כִּי הוּא גּוּף וּמַלְבּוּשׁ אֶל הַנְּשָׁמָה בְּסוֹד צֶלֶם מוֹחִין דִּקְדוּשָׁה), and understand this (וְהָבֵן זֶה), for nogah its head was gold good (כִּי הַנֹּגַהּ הָיָה רֹאשׁוֹ זָהָב טוֹב), and likewise the chest silver good (וְכֵן הֶחָזֶה כֶּסֶף טוֹב), but from the chest and below which is the place of Malkhut in the chest the Nukvah of the male of nogah there it is Good and Evil in the secret of copper as mentioned Parashat Terumah one hundred thirty-nine (אֲבָל מֵהֶחָזֶה וּלְמַטָּה שֶׁהוּא מְקוֹם הַמַּלְכוּת שֶׁבֶּחָזֶה נוּקְבָא דְּדֻכְרָא דְנֹגַהּ שָׁם הוּא טו״ר בְּסוֹד נְחֹשֶׁת כַּנִּזְכָּר פ׳ תְּרוּמָה קל״ט), and this is that which is said there that when the Malkhut wishes to nourish the external ones which is the secret of “and His kingdom rules over all” she sustains by means of Klipah Nogah (וְזֶה שֶׁאָמַר שָׁם כִּי כְּשֶׁהַמַּלְכוּת רוֹצָה לָזוֹן הַחִיצוֹנִים שֶׁהוּא סוֹד וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה הִיא מְפַרְנֶסֶת עַל יְדֵי קְּלִי׳ נֹגַהּ), and this is “that she was colored in this hue to nourish them” (וְז״שׁ דְּאִצְטַבְּעָא בְּהַאי גָּוְונָא לְמֵיזָן לוֹן), and then in the coupling the male of nogah with the Nukvah there go forth from there souls of converts in the secret of “and the souls which they made in Charan” (וְאָז בְּהִזְדַּוֵּג דֻּכְרָא דְנֹגַהּ עִם נוּקְבָא יוֹצְאִין מִשָּׁם נְפָשׁוֹת גֵּרִים בְּסוֹד וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן), and understand this (וְהָבֵן זֶה), and this is “and skins of tachash” for tachash of copper is Chash the still small voice nogah and Tav Malkhut that returned (וְזֶהוּ וְעוֹרֹת תְּחָשִׁים כִּי תַחַשׁ דְּנְחֹשֶׁת הוּא ח״שׁ קוֹל דְּמָמָה דַקָּה נֹגַהּ וְת׳ מַלְכוּת שֶׁשָּׁבָה), and this is alluded Parashat Terumah one hundred thirty-nine and Pekudei two hundred sixty see there well (וְזֶה נִרְמָז פ׳ תְּרוּמָה קל״ט וּפְקוּדֵי ר״ס וְע״שׁ הֵיטֵב), for Nun of copper is the brain Malkhut that fell into the Klipah bent Nun Nun of Ashrei (כִּי נ׳ דְּנְחֹשֶׁת הוּא הַמֹּחַ מַלְכוּת שֶׁנָּפְלָה תּוֹךְ הַקְּלִי׳ נ׳ גְּפוּפָה נ׳ דַּאֲשְׁרֵי), and Chash is Klipah nogah male and Tav is the Nukvah (וְח״שׁ הִיא קְּלִי׳ נֹגַהּ זָכָר וְת׳ הִיא נוּקְבָא), and these sefirot are called behold copper (וְאֵלּוּ הַסְּפִירוֹת נִקְרָאִים הֲרֵי נְחֹשֶׁת), and their root is Ze’ir Anpin and Nukvah of Klipah nogah in the chamber of sapphire brick which is Yesod as known (וְשָׁרְשָׁם זו״ן דְּקְּלִי׳ נֹגַהּ בְּהֵיכַל לִבְנַת הַסַּפִּיר שֶׁהוּא יְסוֹד כַּנּוֹדָע).

And from there the Chashmal draws nourishment (וּמִשָּׁם יוֹנֶקֶת הַחַשְׁמַל), for Mem–Lamed is Livnat haSapir Yesod (כִּי מ״ל הוּא לִבְנַת הַסַּפִּיר יְסוֹד), for Chashmal is the body of the Heichal itself (כִּי חַשְׁמַל הוּא גּוּף הַהֵיכָל עַצְמוֹ), and within the Heichal there is Nefesh which is the Chayah (וּבְתוֹךְ הַהֵיכָל יֵשׁ נֶפֶשׁ שֶׁהִיא הַחַיָּה), and there is the Ruach which is the secret of the Ruach (וְיֵשׁ הָרוּחַ שֶׁהוּא סוֹד הָרוּחַ), and there is there YAHDVNHY which is the inner vessel of the Yesod of Ze’ir Anpin of Atzilut as you have known (וְיֵשׁ שָׁם יאהדונה״י שֶׁהוּא כְּלִי הַפְּנִימִי דִּיסוֹד ז״א דַּאֲצִילוּת כְּמוֹ שֶׁיָּדַעְתָּ), and it becomes Neshamah in the Yesod of Ze’ir Anpin of Beri’ah (וְהוּא נַעֲשֶׂה נְשָׁמָה בִּיסוֹד דְּז״א דִּבְרִיאָה), and it bestows in the Heichal Lamed–Heh which is the Yesod of the Nukvah within the Name Shaddai the Neshamah of the Yesod of Beri’ah of the Nukvah (וְהוּא מַשְׁפִּיעַ בְּהֵיכָל ל״ה שֶׁהוּא יְסוֹד דְּנוּקְבָא תּוֹךְ שֵׁם שד״י נִשְׁמַת יְסוֹד דִּבְרִיאָה דְּנוּקְבָא), and from there it is bestowed to the Ruach and Nefesh in that Heichal from the two Names mentioned above included together YAHDVNHY as is known, for Havayah is Ruach and Adonai is Nefesh (וּמִשָּׁם נִשְׁפָּע לָרוּחַ וְנֶפֶשׁ שֶׁבְּהֵיכָל זֶה מִב׳ שֵׁמוֹת הַנַּ״ל הַכְּלוּלִין יַחַד יאהדונה״י כַּנּוֹדָע כִּי הוי״ה רוּחַ וַאדנ״י נֶפֶשׁ), and since this Name is an aspect of Neshamah therefore it said in Parashat Pekudei 260 that this Name ascends in the air (וּלְהִיוֹת שֵׁם זֶה בְּחִי׳ נְשָׁמָה לָזֶה אָמַר בְּפ׳ פְּקוּדֵי דְר״ס כִּי שֵׁם זֶה סָלִיק בַּאֲוִירָא), for you already know that it is Divinity and the Ruach is only created therefore it ascends in the air (כִּי כְּבָר יָדַעְתָּ כִּי הוּא אֱלֹהוּת וְהָרוּחַ אֵינוֹ רַק נִבְרָא לָכֵן סָלִיק בַּאֲוִירָא), and perhaps this air is Ruach and this ascends upon it (וְאוּלַי אוֹירָא זֶה הוּא רוּחַ וְזֶה סָלִיק עֲלֵיהּ), and also it is possible that air is Binah in the secret of that which was said in Sefer Yetzirah “second Ruach from Ruach” (גַּם אֶפְשָׁר כִּי אִירָא הוּא בִּינָה בְּסוֹד מַה שֶּׁאָמַר בְּסֵפֶר יְצִירָה שְׁנִיָּה רוּחַ מֵרוּחַךָ), and in the secret of that which our sages of blessed memory said “two winds speak with one another” and there vows fly in the air and the Neshamah from which it is called ascends in the air (וּבְסוֹד שֶׁאָמְרוּ רַז״ל שְׁתֵּי רוּחוֹת מְסַפְּרוֹת זֶה עִם זֶה וְשָׁם הַנְּדָרִים פּוֹרְחִים בָּאֲוִיר וְנְשָׁמָה אֲשֶׁר מִמֶּנָּהּ נִקְרָא סָלִיק בַּאֲוִירָא), and when the Ruach of this Heichal is included into the two male and female that are in the Yesod itself and bestows outward from there Nogah male and female draw (וְכַאֲשֶׁר רוּחַ שֶׁל הֵיכָל הַזֶּה נִכְלָל לִב׳ זָכָר וּנְקֵבָה שֶׁבִּיסוֹד עַצְמוֹ וּמַשְׁפִּיעַ לַחוּץ מִשָּׁם יוֹנֵק נֹגַהּ זָכָר וּנְקֵבָה), and then the females are called Adonai copper and the two male winds are called behold copper (וְאָז הַנְּקֵבוֹת נִקְרָאִין אדנ״י נְחֹשֶׁת וּשְׁנֵי רוּחוֹת הַזְּכָרִים נִקְרָאִין הֲרֵי נְחֹשֶׁת), and all the sockets and all the pegs of the curtains beloved copper are Klipat Nogah when it is sweetened which is the Nun of copper as mentioned above (וְכָל הָאֲדָנִים וְכָל הַיְּתֵדוֹת לְמַשְׁכֵּי חֲבִיב נְחֹשֶׁת הֵם קְּלִיפַת נֹגַהּ בְּהִיוֹתָהּ נִמְתֶּקֶת שֶׁהִיא הַנ׳ דְּנְחֹשֶׁת כַּנַּ״ל).

With Chash–Tav behold copper (עִם ח״שׁ ת׳ הֲרֵי נְחֹשֶׁת), and this is alluded to in Parashat Pekudei 229 (וְזֶה נִרְמָז בְּפ׳ פְּקוּדֵי ר״כ״ט), and you have known that copper is in Tiferet (וְיָדַעְתָּ כִּי נְחֹשֶׁת בְּת״ת), and the Tree of Knowledge which is the Nukvah of nogah in particular emerges from the chest of Tiferet of nogah which is called copper (וְעֵץ הַדַּעַת שֶׁהִיא נוּקְבָא דְּנֹגַהּ בִּפְרָטוּת יוֹצְאָה מִן הֶחָזֶה דְּת״ת דְּנֹגַהּ הַנִּקְרָא נְחֹשֶׁת), for silver and gold are the two arms and Tiferet is called copper (כִּי כֶסֶף וְזָהָב ב׳ דְּרוֹעִין וְת״ת נִקְרָא נְחֹשֶׁת), and this is that which is said in Parashat Terumah 147 “and Moshe made a copper serpent” (וְזֶהוּ שֶׁאָמַר בְּפָרָשָׁה תְּרוּמָה קמ״ז וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת), for at times it kills in the secret of evil and at times it gives life in the secret of good (כִּי לִפְעָמִים מֵמִית בְּסוֹד הָרַע וְלִפְעָמִים מְחַיֶּה בְּסוֹד הַטּוֹב), and it is a monkey before a man (וְהִיא קוֹף בִּפְנֵי אָדָם), and understand this (וְהָבֵן זֶה), and this is the secret of that serpent that coils upon that ark of daf 173 (וְז״ס הַהִיא נַחֲשָׁא דְּכָרִיךְ עַל הַהוּא תֵּיבוּתָא דְּקע״ג), and this is the secret of Kayin and Hevel who became one body in the Idra 143 (וְז״ס קַיִן וְהֶבֶל שֶׁנַּעֲשׂוּ חַד גּוּפָא בְּאִדְרָא קמ״ג), for the holy body are the vessels and the Chashmal surrounds them (כִּי גּוּפָא קַדִּישָׁא הֵם הַכֵּלִים וְהַחַשְׁמַל מַקִּיף עֲלֵיהֶם), and this is nogah that covers over them (וְזֶה נֹגַהּ הַחוֹפֵף עֲלֵיהֶם), and from Hevel Good and Evil male there go forth the demons that hang in the air who benefit human beings as mentioned Parashat Pekudei 268 (וּמֵהֶבֶל טו״ר זָכָר יוֹצְאִים הַשֵּׁדִים הַתְּלוּיִים בַּאֲוִירָא שֶׁמֵּטִיבִין לִבְנֵי אָדָם כַּנִּזְכָּר פ׳ פְּקוּדֵי דְרס״ח), for the evil that is there is good and sweet for they are males (כִּי הָרַע אֲשֶׁר שָׁם הוּא טוֹב וּמָתוֹק כִּי הֵם זְכָרִים), behold the Tree of Knowledge Good and Evil is the Nukvah of nogah which is from the appearance of his loins and below (הֲרֵי עֵץ הַדַּעַת טו״ר הוּא הַנּוּקְבָא דְּנֹגַהּ שֶׁהִיא מִמַּרְאֵה מָתְנָיו וּלְמַטָּה), and there is Kayin Gevurah Nukvah (וְשָׁם הוּא קַיִן גְּבוּרָה נוּקְבָא), and those demons that are there from the side of evil are evil and harmful (וְאוֹתָן הַשֵּׁדִים אֲשֶׁר שָׁם הֵם מִצַּד הָרַע הֵם רָעִים וּמַזִּיקִין), and from the side of the Nukvah of nogah are Aza and Azael angels from the side of good and demons from evil (וּמִצַּד נוּקְבָא דְּנֹגַהּ עֲזָא וַעֲזָאזֵל מַלְאָכִים מִצַּד הַטּוֹב וְשֵׁדִים מִצַּד רַע), and they draw nourishment from the two heels of Leah the female as known (וְהֵם יוֹנְקִים מִב׳ עֲקֵבֵי לֵאָה הַנְּקֵבָה כַּנּוֹדָע).

And this is the Nephilim who were in the earth, the earth the Nukvah of nogah (וְזֶהוּ הַנְּפִלִים אֲשֶׁר הָיוּ בָאָרֶץ הָאָרֶץ הַנּוּקְבָא דְּנֹגַהּ), and these are called goats and from there came forth Aza and Azael and both are from the language of goats (וְאֵלּוּ נִקְרָא עִזִּים מִשָּׁם יָצְאוּ עֲזָא וַעֲזָאזֵל וּשְׁנֵיהֶם מִלְּשׁוֹן עִזִּים), and they are male and Nukvah (וְהֵם זָכָר וּנְקֵבָה), and from there they fell for the evil inclination prevailed over them and they became demons (וּמִשָּׁם נָפְלוּ כִּי גָבַר בָּהֶם יֵצֶר הָרַע וְנַעֲשׂוּ שֵׁדִים), but the sons of Elokim who stand upon Hashem which is Klipat nogah from the side of good which are the three first of it for Binah is called Elokim and these are her sons (אַךְ בְּנֵי אֱלֹקִים הַמִּתְיַצְּבִים עַל ה׳ שֶׁהִיא קְּלִיפַת נֹגַהּ מִצַּד הַטּוֹב שֶׁהוּא ג׳ רִאשׁוֹנוֹת שֶׁבָּהּ כִּי בִּינָה נִקְרָא אֱלֹקִים וְאֵלּוּ בָנֶיהָ), for the sons of Elokim are two Mochin of Chokhmah of nogah two birds two Mochin of Binah of nogah (כִּי בְּנֵי אֱלֹקִים הֵם ב׳ מוֹחִין דְּחָכְמָה דְּנֹגַהּ תְּרֵין צִפְּרִין ב׳ מוֹחִין דְּבִינָה דְּנֹגַהּ), and they are illuminations of Adam Kadmon and Lilith Ze’ir Anpin and Nukvah of nogah (וְהֵם הֶאָרוֹת שֶׁל אָדָם קַדְמָאָה וְלִילִית ז״א וּנְקֵבָה דְּנֹגַהּ), and these are called skins of rams reddened (וְאֵלּוּ נִקְרָאִים עוֹרוֹת אֵילִים מְאָדָּמִים), and the sons of Elokim are in the earth Nukvah of nogah as mentioned in the Idra 143 (וּבְנֵי אֱלֹקִים הֵם בָּאָרֶץ נוּקְבָא דְּנֹגַהּ כַּנִּזְכָּר בָּאִדְרָא קמ״ג), and all the drops of the afflictions of men go there into the Klipot nogah Nukvah of nogah and it becomes Good and Evil and understand this (וְכָל הַטִּפּוֹת שֶׁל נִגְעֵי בְּנֵי אָדָם שָׁם הוֹלְכִין בְּקְּלִיפּוֹת נֹגַהּ נוּקְבָא דְּנֹגַהּ וְנַעֲשֵׂית טוֹב וָרָע וְהָבֵן זֶה), and concerning this it is said “also I will walk with you in the fury of keri” for fury is Nukvah of nogah (וְעַל זֶה נֶאֱמַר אַף אֲנִי אֵלֵךְ עִמָּכֶם בַּחֲמַת קֶרִי כִּי חֵמָה נוּקְבָא דְּנֹגַהּ), and remember this for in every Klipah of the four worlds there are iniquity and destroyer anger and fury which are Chokhmah and Binah and Ze’ir Anpin and Nukvah of nogah and they are not equal according to the way mentioned above in Samael and Lilith and in every place that keri is found it is in nogah and remember this see Parashat Terumah 130 (וּזְכוֹר זֶה כִּי בְּכָל קְּלִיפָּה מִד׳ עוֹלָמוֹת יֵשׁ עָוֹן וּמַשְׁחִית אַף וְחֵמָה שֶׁהֵם חָכְמָה וּבִינָה וְז״א וּנְקֵבָה דְּנֹגַהּ וְאֵינָם שָׁוִין עַל דֶּרֶךְ הַנַּ״ל בְּס״ם וְלִילִית וּבְכָל מָקוֹם שֶׁנִּמְצָא קֶרִי הוּא בְּנֹגַהּ וּזְכוֹר זֶה עַיֵּן פ׳ תְּרוּמָה דְק״ל), and the good of this nogah is the eleven spices of the incense and the galbanum Nukvah of Zeir anpin of nogah therefore its scent is bad from that which evil adhered to it (וְהַטּוֹב שֶׁל זֶה הַנֹּגַהּ הוּא י״א סַמְּנֵי הַקְּטֹרֶת וְהַחֶלְבְּנָה נוּקְבָא דְז״א דְּנֹגַהּ לָכֵן רֵיחָהּ רַע מִמַּה שֶּׁנִּדְבַּק בּוֹ רַע שֶׁלָּהּ), and the smoke of the offerings nourishes from them Klipat nogah for from there is the animal soul that is in man and in pure animals (וְהֶעָשָׁן שֶׁל הַקָּרְבָּנוֹת נִזּוֹן מֵהֶם קְּלִיפַּת נֹגַהּ כִּי מִשָּׁם נֶפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם וְשֶׁבַּבְּהֵמוֹת טְהוֹרוֹת).

And know that in Adam haRishon all the berurim of all the worlds and all the neshamot were clarified in the aspect of back to back (וְדַע כִּי בְּאָדָם הָרִאשׁוֹן הֻבְרְרוּ כָּל הַבֵּרוּרִין שֶׁל כָּל הָעוֹלָמוֹת וְכָל הַנְּשָׁמוֹת בִּבְחִי׳ אָחוֹר בְּאָחוֹר), and they were lacking the aspect of face to face (וְהָיוּ חֲסֵרִים בְּחִי׳ פב״פ), and all the animals were clarified except the animals in the mountains of a thousand (וְהֻבְרְרוּ כָּל הַבְּהֵמוֹת זוּלַת בְּהֵמוֹת בְּהַרְרֵי אֶלֶף), and the inanimate and the vegetation were not completed to be clarified therefore they would eat to clarify them (וְהַדּוֹמֵם וְהַצּוֹמֵחַ לֹא נִגְמְרוּ לְהִתְבָּרֵר לָכֵן הָיוּ אוֹכְלִים לְבָרְרָם), and when they sinned the neshamot and the animals returned to the depths of the Klipot (וְכַאֲשֶׁר חָטְאוּ חָזְרוּ הַנְּשָׁמוֹת וְהַבְּהֵמוֹת לְעָמְקֵי הַקְּלִיפּוֹת), and now the neshamot ascend in the secret of Mayin Nukvin [Feminine Waters] (וְעַתָּה עוֹלִין הַנְּשָׁמוֹת בְּסוֹד מ״נ), and the pure animals alone are clarified by means of our eating (וְהַבְּהֵמוֹת הַטְּהוֹרוֹת לְבַד מִתְבָּרְרִין עַל יְדֵי אֲכִילָתֵינוּ), and likewise the inanimate and vegetation (וְכֵן דּוֹמֵם וְצוֹמֵחַ), and in the future the animals in the mountains of a thousand will be clarified and also the impure ones see Parashat Pinchas daf 240 (וּלְעָתִיד יִתְבָּרְרוּ הַבְּהֵמוֹת בְּהַרְרֵי אֶלֶף וְגַם הַטְּמֵאִים עַיֵּן פ׳ פִּינְחָס דַּף ר״מ), and by this you shall know what the animal soul that is in man is and it is the good inclination and the evil inclination that are in man (וּבְזֶה תֵּדַע נֶפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם מַה הוּא וְהוּא יֵצֶר טוֹב וְיֵצֶר הָרַע שֶׁבָּאָדָם), and the neshamot of the nations are from three Klipot wind and cloud and fire which all are evil (וְנִשְׁמָתָן שֶׁל הַגּוֹיִם הֵם מִג׳ קְּלִיפּוֹת רוּחַ וְעָנָן וְאֵשׁ שֶׁכֻּלָּם רַע), and likewise the impure animals and beasts and birds (וְכֵן הַבְּהֵמוֹת וְחַיּוֹת וְעוֹפוֹת טְמֵאִים), however the animal soul of Yisrael and the animal soul of the pure animals and beasts and birds are all from nogah (אַךְ נֶפֶשׁ הַבְּהֵמִית דְּיִשְׂרָאֵל וְנֶפֶשׁ הַבְּהֵמִית דְּבְּהֵמוֹת וְחַיּוֹת וְעוֹפוֹת הַטְּהוֹרִים כֻּלָּם מִנֹּגַהּ), therefore there is fat from the chest and below of the animals all of them impure fat and pure fat good and evil corresponding to the Nukvah of nogah mentioned above and as written with the help of Hashem and in Tikkun forty-three (לָכֵן יֵשׁ חֵלֶב מֵהֶחָזֶה וּלְמַטָּה שֶׁל הַבְּהֵמוֹת כֻּלָּם חֵלֶב טָמֵא וְחֵלֶב טָהוֹר טוֹב וָרָע נֶגֶד נוּקְבָא דְּנֹגַהּ הַנַּ״ל וּכְמ״שׁ בְּע״ה וּבְתִקּוּן מ״ג). And behold these are the remnants of the kings who died that were not yet clarified and they are called the eleven spices of the incense (וְהִנֵּה אֵלּוּ הֵם שִׁיּוּרֵי הַמְּלָכִים שֶׁמֵּתוּ שֶׁלֹּא נִתְבָּרְרוּ עֲדַיִן וְנִקְרָא י״א סַמְּנֵי הַקְּטֹרֶת), and this is the secret of an altar of earth in the secret of the kings of the land of Edom as mentioned Parashat Terumah (וְזֶה סוֹד מִזְבַּח אֲדָמָה בְּסוֹד מַלְכֵי אֶרֶץ אֱדוֹם כַּנִּזְכָּר פ׳ תְּרוּמָה), and this is the secret of “all was from the dust” (וְז״ס הַכֹּל הָיָה מִן הֶעָפָר), and this is the secret of “ground of dust” as mentioned Parashat Mishpatim (וְז״ס אַדְמַת עָפָר כַּנִּזְכָּר פ׳ מִשְׁפָּטִים), and know that the complete evil that was clarified in which there is no good at all are the three outer Klipot (וְדַע כִּי הָרַע הַגָּמוּר שֶׁנִּתְבָּרֵר שֶׁאֵין בּוֹ טוֹב כְּלָל הֵן ג׳ קְּלִיפּוֹת הַחִיצוֹנִים), but the fourth Klipah was not completely clarified and therefore it remained in the aspect of garment and skin and is clarified little by little and becomes a complete body (אֲבָל קְּלִיפָּה ד׳ לֹא נִתְבָּרְרָה לְגַמְרֵי וְלָכֵן נִשְׁאֲרָה בִּבְחִי׳ לְבוּשׁ וְעוֹר וּמִתְבָּרֶרֶת מְעַט מְעַט וְנַעֲשֵׂית גּוּף גָּמוּר), for they are broken vessels and return to be revived (כִּי הֵם כֵּלִים שְׁבוּרִים וְחוֹזְרִים לְהַחֲיוֹת), and the good was clarified and the worlds of A״B״Y״A were made (וְהַטּוֹב נִתְבָּרֵר וְנַעֲשׂוּ עוֹלָמוֹת אבי״ע), however there is an aspect this one better than that and this one better than that from Atik of Atzilut until the completion of Asiyah (אֶלָּא שֶׁיֵּשׁ בְּחִי׳ זֶה טוֹב מִזֶּה וְזֶה טוֹב מִזֶּה מֵעַתִּיק דַּאֲצִילוּת עַד תַּשְׁלוּם דַּעֲשִׂיָּה), and nogah in all the worlds is that which has not yet been clarified (וְנֹגַהּ שֶׁבְּכָל הָעוֹלָמוֹת הוּא מַה שֶּׁלֹּא נִתְבָּרֵר עֲדַיִן), and this is the burden that oppresses the souls as mentioned Mishpatim 95b (וְזֶהוּ טִיקְלָא דְעָשִׁיקָא נִשְׁמָתִין כַּנִּזְכָּר מִשְׁפָּטִים צ״ה ע״ב).

[Gloss — Tzemach, although above I said that the Klipat nogah of Atzilut is entirely good, nevertheless that good itself requires clarification, for behold even in the Malkhut of Atik there was breaking and he too clarified for his portion portions as mentioned above, therefore he said here from Atik until the Chashmal of Asiyah, and later he said that nogah of Atzilut is entirely strong judgment, therefore rectification and clarification apply to it, end] (הַגָּהָה — צֶמַח אַע״פ שֶׁלְּעֵיל אָמַרְתִּי קְּלִיפַּת נֹגַהּ דַּאֲצִילוּת כֻּלּוֹ טוֹב עכ״ז צָרִיךְ בֵּרוּר אוֹתוֹ טוֹב בְּעַצְמוֹ שֶׁהֲרֵי גַּם בְּמַלְכוּת דְּעַתִּיק הָיְתָה שְׁבִירָה וְגַם הוּא בֵּרֵר לְחֶלְקוֹ חֲלָקִים כַּנַּ״ל לָכֵן אָמַר כָּאן מֵעַתִּיק עַד חַשְׁמַל דַּעֲשִׂיָּה וּלְקַמָּן אָמַר כִּי נֹגַהּ דַּאֲצִילוּת כֻּלּוֹ דִּין חָזָק לָכֵן שַׁיָּךְ בָּהּ תִּקּוּן וּבֵרוּר עכ״ל]).

For when nogah clings to Livnat haSapir Yesod and it is the foreskin upon the milah and then it oppresses the neshamot (כִּי כְּשֶׁנֹּגַהּ מִדַּבֶּקֶת בְּלִבְנַת הַסַּפִּיר יְסוֹד וְהוּא עָרְלָה שֶׁעַל הַמִּילָה וְאָז עוֹשֶׁקֶת הַנְּשָׁמוֹת), and when it departs it does not oppress (וּכְשֶׁמִּסְתַּלֶּקֶת אֵינָהּ עוֹשֶׁקֶת), therefore the zivug on the night of Shabbat when there is no cleaving of nogah and that which had cleaved returned to be an addition of Shabbat complete good not so during the weekday as mentioned in Parashat Vayakhel (לָכֵן הַזִּוּוּג בְּלֵיל שַׁבָּת שֶׁאֵין שָׁם דְּבִיקַת נֹגַהּ וּמַה שֶּׁנִּדְבַּק חָזַר לִהְיוֹת תּוֹסֶפֶת שַׁבָּת טוֹב גָּמוּר מַה שֶּׁאֵין כֵּן בַּחוֹל כַּנִּזְכָּר פ׳ וַיִּקְהֵל), and this is the secret of Parashat Mishpatim 96b Elokim is the secret of the nogah mentioned above (וְז״ס פ׳ מִשְׁפָּטִים דְצ״ו ע״ב אֱלֹקִים הוּא סוֹד הַנֹּגַהּ הַנַּ״ל), for from Ze’ir Anpin of Beri’ah until the completion of Malkhut there are 120 permutations of Elokim as explained by us which are the outer vessels that are there and outside of them the Chashmal and outside of them is Elokim of nogah and there begin other Elokim (כִּי מִזְּעֵיר אַנְפִּין דִּבְרִיאָה עַד סִיּוּם הַמַּלְכוּת הֵם ק״ך צֵרוּפֵי אֱלֹקִים כַּמְּבוֹאָר אֶצְלֵנוּ שֶׁהֵם כֵּלִים הַחִיצוֹנִים אֲשֶׁר שָׁם וְחוּץ מֵהֶם הַחַשְׁמַל וְחוּץ מֵהֶם הוּא אֱלֹקִים דְּנֹגַהּ וְשָׁם מַתְחִילִין אֱלֹקִים אֲחֵרִים), and this is the secret of 288 sparks which remained to be clarified in the Klipot nogah and from there the mamzer for he is the numerical value 288 with the kolel and there it is called Throne of Sparks in the Idra and see there in our explanation (וְז״ס רפ״ח נִיצוֹצִין אֲשֶׁר נִשְׁאֲרוּ לְהִתְבָּרֵר בְּקְּלִיפּוֹת נֹגַהּ וּמִשָּׁם הַמַּמְזֵר כִּי הוּא גִּימַטְרִיָּא רפ״ח ע״ה וְשָׁם נִקְרָא כוּרְסְיָיא דְשְׁבִיבִין בְּאִדְרָא וְעַיֵּן שָׁם בְּבֵיאוּרֵינוּ), and Klipat nogah that corresponds to Atzilut is holy Elokim Throne of Sparks and from Ze’ir Anpin of Beri’ah and below they are Good and Evil and this is the secret of the red heifer and understand very well (וּקְלִיפַּת נֹגַהּ שֶׁכְּנֶגֶד הָאֲצִילוּת הוּא אֱלֹקִים קְדוֹשִׁים כוּרְסְיָיא דְשְׁבִיבִין וּמִזְּעֵיר אַנְפִּין דִּבְרִיאָה וּלְמַטָּה הֵם טוֹב וָרָע וְז״ס פָּרָה אֲדֻמָּה וְהָבֵן הֵיטֵב מְאֹד).

For in this matter Moshe and Shlomo were not able to stand upon its explanation (כִּי בָּזֶה לֹא יָכוֹל מֹשֶׁה וּשְׁלֹמֹה לַעֲמֹד עַל בֵּיאוּרָיו), how this is that the good and evil are together (אֵיךְ זֶה הַטּוֹ״ר בְּיַחַד), and see Tikkun twenty (וְעַיֵּן תִּקּוּן ך'), and it purifies the impure and renders impure the pure (וּמְטַהֶרֶת הַטָּמֵא וּמְטַמֵּא הַטָּהוֹר), in the aspect of good and evil (בִּבְחִי׳ טוֹ״ר), and she is the Parah (וְהִיא פָרָה), for she is in the Nukvah of Nogah (כִּי הִיא בְּנוּק' דְּנֹגַהּ), in the secret of MNTZPKH, five pure bloods and five impure bloods (בְּסוֹד מנצפ״ך ה׳ דָּמִים טְהוֹרִים וְה׳ דָּמִים טְמֵאִים), the gematria of Parah (גִּימ׳ פָּרָה), and see in Parashat Pekudei page thirty-seven (וְעַיֵּן בְּפָּרָשָׁה פְקוּדֵי דל״ז), and there the Ze’ir Anpin of Nogah is called Egel that Aharon made (וְשָׁם הַז״א דְּנֹגַהּ נִקְרָא עֵגֶל שֶׁעָשָׂה אַהֲרֹן), and she is Parah (וְהִיא פָרָה), and when she is burned she becomes purified and clarified (וּכְשֶׁנִּשְׂרֶפֶת נִטְהֶרֶת וּמִתְבָּרֶרֶת), and becomes ash and dust (וְנַעֲשֵׂית אֵפֶר וְעָפָר), the burning of the sin-offering (שְׂרֵפַת הַחַטָּאת), concerning which it is said “all was from the dust” as mentioned above (שֶׁעָלָיו נֶאֱמַר הַכֹּל הָיָה מִן הֶעָפָר כַּנַּ״ל), therefore it was outside the camp (לָכֵן הָיָה מִחוּץ לַמַּחֲנֶה), for there is its place outside the Heikhal which is Chashmal (כִּי שָׁם מְקוֹמוֹ חוּץ לַהֵיכָל שֶׁהוּא חַשְׁמַ״ל), and all the intention of Moshe and Shlomo was this (וְכָל כַּוָּנַת מֹשֶׁה וּשְׁלֹמֹה הָיָה זֶה), this one to bring the male of the Erev Rav (זֶה לְהָבִיא הַזָּכָר עֵרֶב רַב), and this one to bring the foreign women (וְזֶה לְהָבִיא הַנָּשִׁים הַגּוֹיִוֹת), all to rectify them (הַכֹּל לְתַקְּנָם), and they were not able to stand upon it and to rectify them (וְלֹא יָכְלוּ לַעֲמֹד עָלֶיהָ וּלְתַקְּנָם), until Mashiach shall come (עַד שֶׁיָּבוֹא מָשִׁיחַ), and then this Tzelem [Image] shall be completed (וְאָז יוּשְׁלַם זֶה הַצֶּלֶם), to clarify the good within it (לְהִתְבָּרֵר הַטּוֹב שֶׁבּוֹ), and the evil “He will burn it in fire” (וְהָרַע יוֹקְדִין לֵיהּ בְּנוּרָא), as mentioned (כַּנִּזְכָּר), Tikkun sixty-six page one hundred and twelve see there (תִּקּוּן ס״ו דַּף קי״ב עַ״ש), “the graven images of their gods you shall burn in fire” (פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ) (Deuteronomy 7), in the secret of “carve for yourself” (בְּסוֹד פְּסָל לְךָ) (Exodus 34), the refuse of the good which is Nogah (פְּסוֹלֶת הַטּוֹב שֶׁהוּא נֹגַהּ), in which there is food and refuse (שֶׁיֵּשׁ בּוֹ אוֹכֶל וּפְסוֹלֶת), for from there were hewn the second Tablets (כִּי מִשָּׁם נֶחְצְבוּ לוּחוֹת שְׁנִיּוֹת), from the Tree of Knowledge of good and evil (מֵעֵץ הַדַּעַת טוֹ״ר), as mentioned (כַּנִּזְכָּר), Tikkun sixty-six (תִּקּוּן ס״ו).

Chapter 4

שער מט פרק ד

[49:4] [Gloss — Tzemach: It appears to me that when it joins with Nogah, the good of Nogah becomes evil (הגהה - צֶמַח נלע״ד שֶׁכְּשֶׁמִּתְחַבֶּרֶת עִם הַנֹּגַהּ נַעֲשֵׂית הַטּוֹב דְּנֹגַהּ רַע), and when Nogah joins with the Chashmal, the evil becomes good (וּכְשֶׁמִּתְחַבֶּרֶת נֹגַהּ עִם חַשְׁמַ״ל נַעֲשֵׂית הָרַע טוֹב), for if not so, why would Nogah not remain good without joining with the Chashmal after the third Klipah departs from Nogah (שֶׁאִם לֹא כֵן לָמָּה לֹא נִשְׁאַר נֹגַהּ טוֹב בִּלְתִּי הִתְחַבְּרוּת בְּחַשְׁמַ״ל אַחַר שֶׁנִּסְתַּלֵּק קְלִיפָּה ג׳ מִן נֹגַהּ).

And know that all the three sorceries that contradict the supernal court are there (וְדַע כִּי כָל הַג׳ כְּשָׁפִים הַמַּכְחִישִׁין פָּמַלְיָא שֶׁל מַעְלָה הֵם שָׁם), since the good within them bestows into their externality, which is the evil there, and performs wonders (יַעַן כִּי הַטּוֹב שֶׁבְּתוֹכָם מַשְׁפִּיעַ בַּחִיצוֹנִיו׳ שֶׁהוּא הָרַע שָׁם וְעוֹשֶׂה נִפְלָאוֹת), and understand this (וְהָבֵן זֶה), therefore the Sanhedrin are obligated to know sorceries, as mentioned in the Tikkunim 65 and 66 (לָכֵן מְחוּיָבִים סַנְהֶדְרִין לֵידַע כְּשָׁפִים כַּנִּזְכָּר בַּתִּקּוּנִים ס״ה וְס״ו), and this is the secret of the Explicit Name that was in the mouth of the image of Nevuchadnezzar, in the secret of “and His kingdom rules over all” (וְזֶה סוֹד שֵׁם הַמְּפֹרָשׁ שֶׁבְּפֶה הַצֶּלֶם דְּנ״נ בְּסוֹד וּמַלְכוּת בַּכֹּל מָשָׁלָה) (Psalms 103), for when he adjured that he bind the good with the evil, he bestowed life into it (כִּי כְּשֶׁהִשְׁבִּיעַ שֶׁיִּקְשֹׁר הַטּוֹב עִם הָרַע הִשְׁפִּיעַ בּוֹ חַיּוּת), and then it would say “I am Hashem your God” through complete sorcery within it, as mentioned in the Tikkunim sixty-six (וְאָז הָיָה אוֹמֵר אָנֹכִי ה׳ אֱלֹהֶי״ךָ בְּכִשּׁוּף גָּמוּר שֶׁבְּתוֹכוֹ כַּנִּזְכָּר בַּתִּקּוּנִים ס״ו), and sometimes the opposite, that they adjure the Klipot with the Havayot that are there, as mentioned in the Tikkunim thirty-six (וְלִפְעָמִים בְּהֵיפֶךְ שֶׁמַּשְׁבִּיעִים אֶת הַקְּלִיפּוֹת בַּהֲוָיוֹת דְּתַמָּן כַּנִּזְכָּר בַּתִּקּוּנִים דל״ו), and these are the secret of the dwellings in Parashat Bereshit pages 40 and 36b (וְאֵלּוּ הֵם סוֹד הַמְּדוֹרִין בְּפ׳ בְּרֵאשִׁית ד״מ וְדל״ו ע״ב), and in the Tikkunim it is found that the heads of the angels are good and their ends are evil from the chest and below, see there (וּבַתִּקּוּנִים נִמְצָא כִּי רָאשֵׁי הַמַּלְאָכִים טוֹבִים וְסוֹפָם רַע מֵהֶחָזֶה וְלְמַטָּה עַ״ש), and this is the Nogah of the world of Yetzirah (וְהוּא נֹגַהּ דְּעוֹלַם הַיְצִירָה), and therefore since the Nefesh enclothes in this Nogah as will be explained with the help of Hashem (וְלָכֵן כֵּיוָן שֶׁהַנֶּפֶשׁ מִתְלַבֶּשֶׁת בְּזוֹ הַנֹּגַהּ כְּמוֹ שֶׁנִּתְבָּאֵר בְּע״ה), therefore it is forbidden to eat before the prayer, and one who eats is as if he practices divination and sorcery, as mentioned in Vayakhel daf 215 (לָכֵן אָסוּר לֶאֱכוֹל קֹדֶם הַתְּפִלָּה וְהָאוֹכֵל כְּאִלּוּ מְעוֹנֵן וּמְנַחֵשׁ כַּנִּז׳ בְּוַיַּקְהֵל דַּף רט״ו), and the letters of Onen [Diviner] are Avon–Nun [Iniquity–Nun] (וְאוֹתִיּוֹת עוֹנֵן הֵם עָוֹן נ׳), analogous to Neḥoshet [Copper]: Taḥash–Nun [Taḥash–Nun] (דּוּגְמַת נְחֹשֶׁת תַּחַשׁ נ׳), which is the bent Nun, as mentioned above (שֶׁהוּא נ׳ כְּפוּפָה וְכַנַּ״ל), and this is the secret of Adam Kadmon, the husband of Lilith, who ate and was seduced (וְזֶה סוֹד אָ״ק בַּעְלָהּ דְּלִילִית דְּאָכַל וְאִתְפַּתֵּי). And they died, as mentioned in Parashat Terumah daf 144 (וּמֵתוּ כַּנִּזְכָּר פ׳ תְּרוּמָה קמ״ד), and the good that was in Nogah is Adam Kadmon, the husband of Lilith (וְהַטּוֹב שֶׁבְּנֹגַהּ הוּא אָ״ק בַּעַל לִילִית), and when it became mixed with the evil, which are the three external Klipot, they became evil and died (כְּשֶׁנִּתְעָרֵב בָּרַע שֶׁהֵם ג׳ קְלִיפּוֹת חִיצוֹנִים נַעֲשׂוּ רַע וּמֵתוּ), in the secret of the death of the kings and the vessels, from whose remainder this Nogah remained (בְּסוֹד מִיתַת הַמְּלָכִים וְהַכֵּלִים אֲשֶׁר מִשִּׁיּוּרָם נֹגַהּ זֶה), and therefore it is called the Tree of Death, as mentioned in the Tikkunim 60 (וְלָכֵן נִקְרָא אִילָנָא דְּמִיתָא כַּנִּזְכָּר בַּתִּקּוּנִים ס'), and now the matter of the human being will be explained (וְעַתָּה יִתְבָּאֵר עִנְיַן הָאָדָם), for he has essence and vessels (כִּי יֵשׁ לוֹ עַצְמוּת וְכֵלִים), the essences are Nefesh, Ruach, Neshamah and the vessels are garments which the Nefesh, Ruach, Neshamah have, as mentioned in Parashat Vayechi daf 224 (הָעַצְמוּת הֵם נר״ן וְכֵלִים הֵם לְבוּשִׁים שֶׁיֵּשׁ לְנר״ן כַּנִּזְכָּר פ׳ וַיְחִי דְרכ״ד), and behold at first these vessels which are called body and are called the garments of Adam HaRishon were garments of light (וְהִנֵּה תְּחִלָּה הָיוּ אֵלּוּ הַכֵּלִים הַנִּקְרָא גּוּף וְנִקְרָא לְבוּשִׁים דְּאָדָם הָרִאשׁוֹן כָּתְנוֹת אוֹר), and they were from the Chashmal, which is one thin garment upon the upper bodily garment, which are the three vessels (וְהָיוּ מִן הַחַשְׁמַ״ל שֶׁהִיא כְּתֹנֶת א׳ דַּק עַל לְבוּשׁ גּוּף עֶלְיוֹן שֶׁהֵם הַג׳ כֵּלִים), and from the Chashmal of Beri’ah is the garment of the Neshamah, and from the Chashmal of Yetzirah the garment of the Ruach, and from the Chashmal of Asiyah the garment of the Nefesh (וּמֵהַחַשְׁמַ״ל דִּבְרִיאָה לְבוּשׁ הַנְּשָׁמָה וּמֵהַחַשְׁמַ״ל דְּיִצִירָה לְבוּשׁ רוּחַ וּמֵהַחַשְׁמַ״ל דַּעֲשִׂיָּה לְבוּשׁ הַנֶּפֶשׁ), and this Chashmal is the upper fingernails, and nothing remained from it except the tips of the fingers, from where the Klipat Nogah draws nourishment, as mentioned in the Zohar Vayakhel daf 208 (וְהִנֵּה זֶה הַחַשְׁמַ״ל הוּא צִפָּרְנַיִם הָעֶלְיוֹנִים וְלֹא נִשְׁאַר מִמֶּנּוּ רַק רָאשֵׁי הָאֶצְבָּעוֹת שֶׁמִּשָּׁם יוֹנֶקֶת קְלִיפַּת נֹגַהּ כַּנִּזְכָּר בַּזֹּהַר וַיַּקְהֵל דְר״ח), and it is called garments of light, and it is called the luminaries of the fire which separate between holy intellect and the mundane, the Klipat Nogah which rules on the weekday, as mentioned in the Tikkunim 36 (וְנִקְרָא כָּתְנוֹת אוֹר וְנִקְרָא מְאוֹרֵי הָאֵשׁ הַמַּבְדִּילִין בֵּין קֹדֶשׁ מוֹחָא וּבֵין הַחוֹל קְלִיפַּת נֹגַהּ דְּשָׁלִיט בְּיוֹמָא דְחוֹל כַּנִּז׳ בַּתִּקּוּנִים ל״ו), and this is like the Chashmal from within the fire, for from the fire ascended and shone the Chashmal, and it is called from the luminaries of the fire, therefore they make Havdalah on Motzaei Shabbat upon the fingernails (וְזֶהוּ כְּעִנְיַן הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ כִּי מֵאֵשׁ עָלְתָה מֵאִיר הַחַשְׁמַל וְנִקְרָא מִמְּאוֹרֵי הָאֵשׁ לָכֵן עוֹשִׂין הַבְדָּלָה בְּמוֹצָאֵי שַׁבָּת בַּצִּפָּרְנַיִם), and when Adam sinned the Neshamah and the Ruach departed since they lost their garments (וּכְשֶׁחָטָא אָדָם נִסְתַּלְּקוּ הַנְּשָׁמָה וְהָרוּחַ כֵּיוָן שֶׁהִפְסִידוּ לְבוּשֵׁיהֶן). For those garments of Chashmal, which are three hundred and seventy-eight lights according to the number of Chashmal, were taken by the Klipat Nogah, which is called foreskin, as it is written in Parashat Vayakhel daf 203b, “in this Nogah he seduces the woman to take the light” (כִּי אוֹתָן הַלְּבוּשִׁין דְּחַשְׁמַ״ל שֶׁהֵם שע״ח נְהוֹרִין כְּמִנְיַן חַשְׁמַ״ל לְקָחַתָם קְלִיפַּת נֹגַהּ הַנִּקְרָא עָרְלָה כַּמ״ש פ׳ וַיַּקְהֵל דר״ג ע״ב בְּהַאי נֹגַהּ מְפַתֵּי לְאִתְּתָא לְנַטְלָא נְהוֹרָא), and it is the light of this Chashmal (וְהוּא נְהוֹרָא שֶׁל זֶה הַחַשְׁמַ״ל), for from the intellect it does not draw nourishment, rather only from the Chashmal, and remember this principle (כִּי מִן הַמּוֹחַ אֵינוֹ יוֹנֵק הוּא רַק מֵהַחַשְׁמַ״ל וּזְכוֹר זֶה הַכְּלָל), it is found that it took his garments (נִמְצָא כִּי לָקַח הַמַּלְבוּשִׁים שֶׁלּוֹ), and it is possible that from these garments of Chashmal is the human one hundred who was seduced within the Mishkan, as mentioned in Parashat Terumah daf 144b and in Zohar volume three on the verse “I am black but comely,” and in Parashat Vayakhel daf 208 (וְאֶפְשָׁר כִּי מִן אֵלּוּ הַמַּלְבוּשִׁים שֶׁל חַשְׁמַ״ל הוּא אָדָם ק' דְּאִתְפַּתֵּי גוֹ מִשְׁכְּנָא כַּנִּזְכָּר פ׳ תְּרוּמָה קמ״ד ע״ב וּבַּזֹּהַר ש״ה בְּפָּסוּק שְׁחוֹרָה אֲנִי כו׳ וּבְפ׳ וַיַּקְהֵל ר״ח), and behold then the Neshamah and the Ruach of Adam HaRishon, which are called the supernal radiance, flew away, which are the Neshamah and Ruach of Atzilut, and there remained in him Nefesh (וְהִנֵּה אָז פָּרְחוּ נְשָׁמָה וְרוּחַ שֶׁל אָדָם הָרִאשׁוֹן הַנִּקְרָא זִיהֲרָא עִלָּאָה שֶׁהֵם נְשָׁמָה וְרוּחַ דַּאֲצִילוּת וְנִשְׁאַר בּוֹ נֶפֶשׁ), and even though also the garment of the Nefesh of Atzilut the externals took, the Holy One, blessed be He, returned to make for them a garment from the Chashmal of Asiyah, and not from its totality but from the Garden of Eden of Asiyah, from the Chashmal that surrounds it (וְאַע״פ שֶׁגַּם לְבוּשׁ הַנֶּפֶשׁ דַּאֲצִילוּת לָקְחוּ הַחִיצוֹנִים חָזַר הַשַּׁי״ת לַעֲשׂוֹת לָהֶם מַלְבוּשׁ מֵחַשְׁמַ״ל דַּעֲשִׂיָּה וְלֹא מִכְּלָלוּתָהּ רַק מִגַּן עֵדֶן דַּעֲשִׂיָּה מֵחַשְׁמַ״ל הַסּוֹבֵב אוֹתוֹ), and afterward He also made for him another garment from the Klipot of Nogah (וְאַחַר כָּךְ עָשָׂה לוֹ גַּם כֵּן מַלְבוּשׁ אַחֵר מִקְּלִיפּוֹת נֹגַהּ), and they are garments of skin (וְהֵם כָּתְנוֹת עוֹר), and corresponding to the garment of garments of light of the Garden of Eden of the earth (וְכְנֶגֶד הַלְּבוּשׁ דְּכָּתְנוֹת אוֹר גַּן עֵדֶן הָאָרֶץ), it was written in the book of Rabbi Meir “garments of light” (הָיָה כָּתוּב בְּסִפְרוֹ שֶׁל ר״מ כָּתְנוֹת אוֹר), and this is the Klipat Nogah, it is the skin of the serpent (וְזֶהוּ קְלִיפַּת נֹגַהּ הוּא מַשְׁכָּא דְּחִוְיָא).

For behold she is the outer Klipah of them all in relation to the serpent, cleaving to holiness (כִּי הֲרֵי הִיא הַקְּלִיפָּה חִצוֹנָה שֶׁבְּכֻלָּם בְּעֶרֶךְ הַנָּחָשׁ הַדְּבוּקָה עִם הַקְּדוּשָׁה), and the Klipah of stormy wind is the inner vitality of the serpent (וּקְלִיפַּת רוּחַ סְעָרָה הִיא חַיּוּת פְּנִימִי דְּנָחָשׁ), and this world is placed within the midst of the serpent (וְהָעוֹה״ז נָתוּן בְּתוֹכוֹ שֶׁל הַנָּחָשׁ), and therefore it begins from below to above, stormy wind, etc. (וְלָכֵן מַתְחִיל מִתַּתָּא לְעֵילָא רוּחַ סְעָרָה וְכו׳), and understand this, how from above to below Nogah is more supernal and more internal than all of them, and closer to holiness (וְהָבֵן זֶה אֵיךְ מֵעֵילָא לְתַתָּא נֹגַהּ הִיא יוֹתֵר עֶלְיוֹנָה וּפְנִימִית שֶׁבְּכֻלָּם וּקְרוֹבָה אֶל הַקְּדוּשָׁה), and it is called the skin of the serpent in the Tikkunim 36 (וְנִקְרָא מַשְׁכָּא דְּחִוְיָא בַּתִּקּוּנִים ל״ו), and behold this in truth was the sin of Adam HaRishon in the Tree of Knowledge of good and evil (וְהִנֵּה זֶה בֶּאֱמֶת חֵטְא אָדָם הָרִאשׁוֹן בְּעֵץ הַדַּעַת טוֹ״ר), for his garments which were from the Chashmal were taken by the Klipah Nogah through the Klipah Nogah (כִּי הַמַּלְבוּשִׁים שֶׁלּוֹ שֶׁהֵם מִן הַחַשְׁמַ״ל לְקָחָם הַקְּלִי׳ נֹגַהּ עַל יְדֵי קְלִי׳ נֹגַהּ), and then he was clothed in the Klipat Nogah which is good and evil, the skin of the serpent (וְאָז נִתְלַבֵּשׁ בִּקְלִיפַּת נֹגַהּ שֶׁהוּא טוֹ״ר מַשְׁכָּא דְּחִוְיָא), it is found therefore that after the sin of Adam HaRishon all his garments were lost, which in him included all the garments of all the children of Israel and of the world (נִמְצָא א״כ כִּי אַחַר חֵטְא שֶׁל אָדָם הָרִאשׁוֹן נֶאֶבְדוּ כָּל הַמַּלְבוּשִׁים שֶׁלּוֹ שֶׁבּוֹ כּוֹלְלִים כָּל הַמַּלְבוּשִׁים שֶׁל כָּל בְּנֵי אָדָם דְּיִשְׂרָאֵל וְשֶׁבָּעוֹלָם), and they entered into the Klipah Nogah (וְנִכְנְסוּ בִּקְלִי׳ נֹגַהּ), and after they had been clarified they returned to be mixed, good with evil (וְאַחַר שֶׁהָיוּ מְבוֹרָרִים חָזְרוּ לְהִתְעָרֵב טוֹב בְּרָע), and then it is found that the Klipah Nogah is the human that ruled over the human for his harm, as mentioned in Sava deMishpatim (וְאָז נִמְצָא כִּי הַקְּלִי׳ נֹגַהּ הִיא הָאָדָם שֶׁשָּׁלַט בָּאָדָם לְרַע לוֹ כַּנִּזְכָּר בְּסָבָא דְּמִשְׁפָּטִים), and all the garments entered into her and were mixed with the evil of this Klipah (וְנִכְנְסוּ בָּהּ כָּל הַמַּלְבוּשִׁים וְנִתְעָרְבוּ עִם רַע שֶׁל זוֹ הַקְּלִי׳), it is found that the garment of all the people, which is called their body, is good and evil (נִמְצָא שֶׁהַמַּלְבוּשׁ שֶׁל כָּל הָאֲנָשִׁים הַנִּקְרָא גּוּפָא דִּילְהוֹן הוּא טוֹ״ר), and it is necessary to clarify them again through the commandments, as will be explained with the help of Hashem (וְצָרִיךְ לְבָרְרָם שֵׁנִית עַל יְדֵי הַמִּצְוֹת כַּמ״ש בְּע״ה).

Chapter 5

שער מט פרק ה

[49:5] However, the actual body of the material of man is another aspect (אָמְנָם הַגּוּף מַמָּשׁ שֶׁל הַחוֹמֶר שֶׁל הָאָדָם הוּא בְּחִי׳ אַחֶרֶת), and “remove your shoe” of Moshe is from the Klipat Nogah (וְשַׁל נְעָלֶיךָ דְּמֹשֶׁה הוּא מִקְּלִיפַּת נֹגַהּ), it is said regarding the evil within it (נֶאֱמַר עַל הָרַע שֶׁבָּהּ), for Lilith who is there is called the evil maidservant, the black spleen, from the side of the evil within her (כִּי לִילִית אֲשֶׁר שָׁם נִקְרָא שִׁפְחָה בִישָׁא טְחוֹל אוּכָּמָא מִצַּד הָרַע שֶׁבָּהּ), yet it is fit and pure and one may eat it, as is known (אַךְ כָּשֵׁר וְטָהוֹר הוּא וְאוֹכְלוֹ כַּנּוֹדָע), for they remove the blood and the fat which is the evil within it, and the rest is eaten (כִּי מְסִירִים הַדָּם וְהַחֵלֶב שֶׁהוּא הָרַע שֶׁבָּהּ וְהַשְּׁאָר נֶאֱכָל), and this is the Lilith who wished to couple with Adam HaRishon in the aspect of a garment for his Nefesh (וְזֶהוּ הַלִּילִית שֶׁהָיְתָה רוֹצָה לְהִזְדַּוֵּג לְאָדָם הָרִאשׁוֹן בִּבְחִי׳ לְבוּשׁ לְנַפְשׁוֹ), but the turbid body is this world which includes all the worlds, and it is the refuse of all and the material of all (אַךְ הַגּוּף הָעוָכוּר הוּא הָעוֹלָם הַזֶּה הַכּוֹלֵל כָּל הָעוֹלָמוֹת וְהוּא פְּסוֹלֶת הַכֹּל וְחוֹמֶר הַכֹּל), and therefore you will see that the firmaments, their Nefesh are the angels of good and evil in the Klipat Nogah, as written in Tikkunei 66 (וְלָכֵן תִּרְאֶה כִּי הָרְקִיעִים הַנֶּפֶשׁ שֶׁלָּהֶם הֵם הַמַּלְאָכִים דְּטוֹב וָרַע בִּקְלִיפַּת נֹגַהּ כַּמ״ש בְּתִקּוּנֵי ס״ו), and they themselves are materials, and the body of man has this material (וְהֵם עַצְמָם חוֹמְרִים וְגוּף שֶׁל אָדָם יֵשׁ לוֹ חוֹמֶר זֶה), and within this he has two other bodies, one is the refined and pure body from the Chashmal, as above, with which Moshe merited in the bush, as mentioned above (וּבִפְנִים מִזֶּה יֵשׁ לוֹ ב׳ גּוּפִים אֲחֵרִים א׳ הוּא הַגּוּף הַזַּךְ וְהַטָּהוֹר מֵהַחַשְׁמַ״ל כַּנַּ״ל שֶׁבּוֹ זָכָה מֹשֶׁה בַּסְּנֶה כַּנַּ״ל). And the second is from the Klipat Nogah (וְהַב׳ הוּא מִקְּלִי׳ נֹגַהּ), and it is comprised of the good inclination and the evil inclination, angel and demon (וְהוּא כָּלוּל מִיֵּצֶר טוֹב וּמִיֵּצֶר הָרַע מַלְאָךְ וְשֵׁד), and it is called the animal Nefesh of good and evil (וְנִקְרָא נֶפֶשׁ הַבְּהֵמִית טוֹ״ר), and behold this true body which is from the Klipat Nogah, which is a garment for the Nefesh, Ruach, Neshamah, which is called garments of skin because it is comprised of good and evil after it was mixed through the sin of Adam HaRishon, must be clarified (וְהִנֵּה זֶה הַגּוּף הָאֲמִיתִי שֶׁהוּא מִקְּלִי׳ נֹגַהּ שֶׁהוּא לְבוּשׁ אֶל הַנר״ן אֲשֶׁר נִקְרָא כָּתְנוֹת עוֹר לִהְיוֹתוֹ כָּלוּל מִטּוֹב וָרַע אַחַר שֶׁנִּתְעָרֵב עַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן צָרִיךְ לְבָרְרוֹ), and this is done through the Torah and the commandment (וְהוּא נַעֲשֶׂה עַל יְדֵי הַתּוֹרָה וְהַמִּצְוָה), and this is the entire activity that Israel perform until the coming of Mashiach (וְזֶהוּ כָּל הַפְּעוּלָּה שֶׁעוֹשִׂין יִשְׂרָאֵל עַד בִּיאַת הַמָּשִׁיחַ), and there is the secret of the falling on the face, “her feet descend to death,” as mentioned above (וְשָׁם הוּא סוֹד נְפִילַת אַפַּיִם מְקוֹם רַגְלֶיהָ יוֹרְדוֹת מָוֶת כַּנַּ״ל), from the appearance of his loins and upward it is good in Tikkunim 4, and from the appearance of his loins and downward it is evil, as above (מִמַּרְאֵה מָתְנָיו וּלְמַעְלָה הוּא טוֹב בַּתִּקּוּנִים ד״ק וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה הוּא רַע כַּנַּ״ל), and the evil within it is called death, the Tree of Death, as mentioned in Tikkunim 101 (וְהָרַע שֶׁבּוֹ נִקְרָא מָוֶת אִילָנָא דְמוֹתָא כַּנִּזְכָּר בַּתִּקּוּנִים ק״א), and there is the falling on the face to clarify from there the clarifications (וְשָׁם הוּא נְפִילַת אַפַּיִם לְבָרֵר מִשָּׁם הַבֵּרוּרִין), and behold the Holy One, blessed be He, did not give Torah and commandments to Israel except to clarify and refine and remove the dross from the silver, which are the garment of the Neshamah (וְהִנֵּה לֹא נָתַן הַקב״ה תּוֹרָה וּמִצְוֹת לְיִשְׂרָאֵל אֶלָּא לְבָרֵר וּלְצָרֵף וּלְהָסִיר הַסִּיגִים מֵהַכֶּסֶף שֶׁהֵם לְבוּשׁ הַנְּשָׁמָה), and through the intention of the person in Torah and in commandments the garment of the Neshamah is completed, as mentioned in Parashat Vayechi daf 227 (וְעַל יְדֵי כַּוָּנַת הָאָדָם בַּתּוֹרָה וּבַמִּצְוֹת נִגְמָר לְבוּשׁ נְשָׁמָה כַּנִּזְכָּר פָּרָשַׁת וַיְחִי רכ״ז), and through the Torah the Nogah of Yetzirah is purified, the garment of the Ruach (וְעַל יְדֵי הַתּוֹרָה מִזְדַּכֵּךְ נֹגַהּ דְּיִצִירָה לְבוּשׁ הָרוּחַ), and through practical commandments the Nogah of Asiyah is purified and becomes the garment of the Nefesh (וְעַל יְדֵי מִצְוֹת מַעֲשִׂיּוֹת מִזְדַּכֵּךְ נֹגַהּ דַּעֲשִׂיָּה וְנַעֲשֶׂה לְבוּשׁ הַנֶּפֶשׁ), and it is found that these garments mentioned in Parashat Vayechi do not mean that they are made anew through Torah and commandments (וְנִמְצָא כִּי אֵלּוּ הַלְּבוּשִׁים הַנִּזְכָּר פָּרָשַׁת וַיְחִי אֵין פֵּרוּשׁ שֶׁנַּעֲשֶׂה מֵחָדָשׁ עַל יְדֵי תּוֹרָה וּמִצְוֹת). However, they are clarified from the evil with which they were mixed through the sin of Adam HaRishon (אָמְנָם מִתְבָּרְרִים מֵהָרַע שֶׁנִּתְעָרְבוּ עַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן), and they become literally new (וְנַעֲשִׂים חֲדָשִׁים מַמָּשׁ), and understand (וְהָבֵן), and behold according to what a person lacks to complete himself (וְהִנֵּה כְּפִי מַה שֶּׁחָסֵר לָאָדָם לְהַשְׁלִימוֹ), so are the days allotted to him (כָּךְ יָמִים קִצְּבוּ לוֹ), and this is what is said in Parashat Vayechi daf 224 (וְז״ש פָּרָשַׁת וַיְחִי דְרכ״ד), that from the days of a person themselves garments are literally made for him (כִּי מִן יוֹמִין דְּבַ״נ מַמָּשׁ נַעֲשֶׂה לוֹ לְבוּשִׁים), and understand this (וְהָבֵן זֶה), and behold in the Klipat Nogah there are two hundred and forty-eight limbs and three hundred and sixty-five sinews that are good (וְהִנֵּה בִּקְלִיפַּת נֹגַהּ יֵשׁ רמ״ח אֵיבָרִים וְשס״ה גִּידִין טוֹבִים), and in all of them the evil became mixed (וּבְכֻלָּם נִתְעָרֵב הָרַע), yet they are not equal (אַךְ אֵינָן שָׁוִין), for behold all the six hundred and thirteen commandments are included in the ten Sefirot (כִּי הִנֵּה כָּל הַתַּרְי״ג מִצְוֹת כְּלוּלִין בִּי״ס), and the two hundred and forty-eight positive commandments correspond to “Remember” (וְרמ״ח מ״ע הֵם נֶגֶד זָכוֹר), and in performing them the male of Nogah is rectified (וְאָז בַּעֲשׂוֹתָן נִתְקַן הַזָּכָר דְּנֹגַהּ), for there there is no impure fat at all (כִּי שָׁם אֵין חֵלֶב טָמֵא כְּלָל), however it is sunk in the Klipah there (אָמְנָם הוּא שָׁקוּעַ בַּקְּלִי׳ שָׁם), and through the commandments in each and every commandment he removes from there one limb (וְעַל יְדֵי הַמִּצְוֹת בְּכָל מִצְוָה וּמִצְוָה מוֹצִיא מִשָּׁם אֵבָר אֶחָד), and through the three hundred and sixty-five prohibitions which are “Guard” corresponding to the Nukvah as mentioned above (וְעַל יְדֵי שס״ה לָאוִין שֶׁהֵם שָׁמוֹר כְּנֶגֶד הַנּוּקְבָא כַּנַּ״ל), for there good and evil are from the appearance of the loins and below (שֶׁשָׁם טוֹ״ר מִמַּרְאֵה מָתְנָיו וּלְמַטָּה), there is pure fat and impure fat there (יֵשׁ שָׁם חֵלֶב טָהוֹר וְחֵלֶב טָמֵא), and anyone who transgresses one of the three hundred and sixty-five prohibitions mixes evil into good in the portion of his Nefesh that comes from the Nukvah of Nogah as written in Tikkunim 47 (וְכָל הָעוֹבֵר עַל הַשס״ה לָאוִין מְעָרֵב הָרַע בַּטּוֹב בְּחֵלֶק נַפְשׁוֹ הַבָּאָה מֵהַנּוּקְבָא דְּנֹגַהּ כַּמ״ש בַּתִּקּוּנִים מ״ז), and this is the meaning of “the woman whom You gave to be with me” (וְזש״ה כָּאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי), and these three hundred and sixty-five sinews are three hundred and sixty-five arteries from the liver where the dwelling place of the Nefesh, the Nukvah, is (וְאֵלּוּ הַשס״ה גִּידִין הֵם שס״ה עוֹרָקִים מִן הַכָּבֵד שֶׁשָּׁם מְדוֹר הַנֶּפֶשׁ נוּקְבָא), and they branch throughout all the limbs (וְהֵם מִשְׁתַּרְגִּין בְּכָל הָאֵיבָרִים), and the blood spreads within them (וְהַדָּם נִתְפַּשֵּׂט בָּהֶם), and if a person transgresses one prohibition (וְאִם יַעִיבּוּר אָדָם עַל לָאו אֶחָד), if it is the artery of the eye it becomes stopped and he does not see (אִם הוּא עוֹרָק הָעַיִן נִסְתָּמָה וְאֵינוֹ רוֹאֶה), for the good within it is not revealed (כִּי הַטּוֹב שֶׁבּוֹ אֵינוֹ מִתְגַּלֶּה), and the eye of the Nefesh does not perceive (וְאֵין הָעַיִן שֶׁל הַנֶּפֶשׁ מַשֶּׂגֶת), for the Nefesh does not clothe itself in that garment (שֶׁאֵינוֹ מִתְלַבֵּשׁ בּוֹ הַנֶּפֶשׁ בַּמַּלְבּוּשׁ הַהוּא), until he removes that blemish (עַד שֶׁיָּסִיר אוֹתוֹ מוּם).

[Gloss — Tzemach: In the Tikkunim, “anyone in whom there is a blemish shall not approach,” the intention is that any limb of the body in which there is a blemish, the corresponding limb of the Nefesh shall not approach within it, that is, the eye of the Nefesh within the eye of the body, and likewise the rest of the limbs (הגהה - צֶמַח בַּתִּקּוּנִים כָּל אֲשֶׁר בּוֹ מוּם לֹא יִקְרַב הַכַּוָּנָה הוּא כָּל אֵבֶר הַגּוּף אֲשֶׁר בּוֹ מוּם לֹא יִקְרַב בּוֹ אֵבֶר הַנֶּפֶשׁ דְּהַיְינוּ עֵין הַנֶּפֶשׁ בְּעֵין הַגּוּף וְכֵן שְׁאָר הָאֵבָרִים), and this is “an eye has not seen, O God, besides You,” meaning, an eye has not seen — the eye of the body — except when there is within it the spirit of God (וְזֶהוּ עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתֶךָ ר״ל עַיִן לֹא רָאָתָה עֵין הַגּוּף זוּלָת בִּהְיוֹת בּוֹ רוּחַ אֱלֹהִים).]

And there are prohibitions of blood which are above the loins and throughout the whole body (וְיֵשׁ לָאוִין שֶׁל דָּם שֶׁהֵם לְמַעְלָה מִמָּתְנָיו וּבְכָל הַגּוּף), and there are those of fat and they are corresponding to the loins and below (וְיֵשׁ שֶׁל חֵלֶב וְהֵם מִכְּנֶגֶד מָתְנָיו וּלְמַטָּה), yet all of them are in the Nukvah that surrounds the man, three hundred and sixty-five negative commandments (אַךְ כֻּלָּם הֵם בַּנּוּקְבָא הַסּוֹבֶבֶת גָּבֶר שס״ה ל״ת), therefore according to the spark of the soul of the person so is he obligated in the fulfillment of the commandments of that portion (לָכֵן לְפִי נִיצוֹץ נִשְׁמַת הָאָדָם כָּךְ מֻכְרָח לְקִיּוּם הַמִּצְוֹת שֶׁל הַחֵלֶק הַהוּא), for one who is from the aspect of the loins and above does not have the commandment of removing the forbidden fat, for he does not require it (כִּי מִי שֶׁהוּא מִבְּחִינַת מָתְנַיִם וּלְמַעְלָה אֵין לוֹ מִצְוַת נִיקוּר הַחֵלֶב כִּי אֵינוֹ צָרִיךְ לוֹ), however if he eats it he will certainly cause blemish in it (אַךְ אִם יֹאכְלֶהוּ וַדַּאי שֶׁיִּפְגֹּם בּוֹ), but he will not reincarnate at first for this (אַךְ לֹא יִתְגַּלְגֵּל מִתְּחִלָּה עַל זֶה), and therefore the early ones who knew the root of their spark would cleave more to certain commandments than to others (וְלָכֵן הָרִאשׁוֹנִים שֶׁהָיוּ יוֹדְעִין תְּלִיַּת הַנִּיצוֹץ שֶׁלָּהֶם הָיוּ מִתְדַּבְּקִים לְקְצָת מִצְוֹת יוֹתֵר מֵאֲחֵרִים), and the understanding one will understand (וְהַמַּשְׂכִּיל יָבִין).

[Gloss — Tzemach: And this is that they asked, “Your father, in what was he especially careful?” (הגהה - צֶמַח וְזֶהוּ שֶׁשָּׁאֲלוּ אָבִיךָ בְּמַאי זָהִיר טְפֵי).]

And similarly with the intention of the commandments and the Torah (וְכַעֲד״ז בְּכַוָּנַת הַמִּצְוֹת וְהַתּוֹרָה), for there is one whose Neshamah is from Beri’ah (כִּי יֵשׁ שֶׁנִּשְׁמָתוֹ מִן בְּרִיאָה), and through engagement in Torah in Talmud his Ruach is clarified within them (וְעַל יְדֵי עֵסֶק הַתּוֹרָה בַּתַּלְמוּד מִתְבָּרֵר בָּהֶם הָרוּחַ שֶׁלּוֹ), and there is one in Mishnah which is Yetzirah (וְיֵשׁ בְּמִשְׁנָה שֶׁהוּא הַיְצִירָה), and it is also in his Ruach (וְהוּא גַּם כֵּן בְּרוּחַ שֶׁלּוֹ), yet it is Ruach within Ruach (אַךְ הוּא רוּחַ שֶׁבְּרוּחַ), and in Talmud it is Ruach within Beri’ah which is Neshamah (וּבַתַּלְמוּד רוּחַ שֶׁבִּבְרִיאָה שֶׁהִיא נְשָׁמָה), and therefore you will see that if the liver is Samael how do we eat it (וְלָכֵן תִּרְאֶה כִּי אִם הַכָּבֵד הוּא סמא״ל אֵיךְ אָנוּ אוֹכְלִין אוֹתוֹ), however the matter is that the evil which became mixed with the good is only in the vessel of the Nefesh of Nogah and not in the vessel of Ruach and Nefesh of Nogah (אַךְ הָעִנְיָן כִּי הָרַע שֶׁנִּתְעָרֵב עִם הַטּוֹב אֵינוֹ כִּי אִם בִּכְלִי הַנֶּפֶשׁ שֶׁל הַנֹּגַהּ וְלֹא בִּכְלִי שֶׁל ר״נ דְּנֹגַהּ), and understand very well (וְהָבֵן הֵיטֵב מְאֹד).

[Gloss — Tzemach: The Ruach in a person is divided into 248 limbs (הגהה - צֶמַח הָרוּחַ שֶׁבָּאָדָם מִתְחַלֵּק לְרמ״ח אֵיבָרִים), and this is the secret of “He forms the spirit of man within him” (וְז״ס יוֹצֵר רוּחַ הָאָדָם בְּקִרְבּוֹ), the final letters spell 248, within him, of a person, in his 248 limbs (ס״ת רמ״ח בְּקִרְבּוֹ שֶׁל אָדָם בְּרמ״ח אֵיבָרָיו שֶׁלּוֹ), and it says “forms” in the language of Yetzirah which is the aspect of Ruach (וְאָמַר יוֹצֵר בִּלְשׁוֹן יְצִירָה שֶׁהִיא בְּחִי׳ רוּחַ).]

And behold the liver is of the vessel of the Nefesh of Samael of Nogah (וְהִנֵּה הַכָּבֵד שֶׁל כְּלִי הַנֶּפֶשׁ דְּסמא״ל דְּנֹגַהּ), and by removing the evil from it through salting more (וּבְהָסִיר הָרַע מִמֶּנּוּ עַל יְדֵי מְלִיחָה יוֹתֵר), there remains the good within it (וְנִשְׁאַר הַטּוֹב שֶׁבּוֹ), and so in the rest of the limbs mentioned in Parashat Pinchas, in the stomach and in the maw and in the gall and in the spleen and so forth (וְכֵן בִּשְׁאָר הָאֵיבָרִים הַנִּזְכָּר פ׳ פִּנְחָס בְּאִצְטְמָכָא וּבַקֵּיבָה וּבַמָּרָה וּבַטְּחוֹל וְכו׳), all is in this Nogah of good and evil (הַכֹּל בְּזֶה הַנֹּגַהּ טוֹ״ר), yet from the loins and above there is only the blood that spreads in the vessel (אַךְ מִמָּתְנַיִם וּלְמַעְלָה לֹא יֵשׁ רַק הַדָּם הַמִּתְפַּשֵּׂט בַּכְּלִי), and it is the evil, the animal Nefesh (וְהוּא הָרַע נֶפֶשׁ הַבְּהֵמִית), for the blood is the Nefesh (כִּי הַדָּם הוּא הַנֶּפֶשׁ), it is found that since in Nogah it is good and evil (נִמְצָא כִּי כֵּיוָן שֶׁבַּנֹּגַהּ הוּא טוֹ״ר), if the evil strengthens the good within it will be nullified and it will become a complete Klipah (אִם יִתְגַּבֵּר הָרַע יִתְבַּטֵּל הַטּוֹב שֶׁבּוֹ וְנַעֲשֶׂה קְלִיפָּה גְּמוּרָה), therefore guard the negative commandments for they are impure fat and they are Klipah (לָכֵן שָׁמוֹר עַל מַל״ת כִּי הֵם חֵלֶב טָמֵא וְהֵם קְלִי׳), and any person who eats fat the evil strengthens over him and the good is nullified (וְכָל אָדָם הָאוֹכֵל חֵלֶב נִתְגַּבֵּר עָלָיו הָרַע וְיִתְבַּטֵּל הַטּוֹב), and all the garment of Nogah returns to evil and they cleave to the three evil Klipot (וְיַחֲזֹר כָּל לְבוּשׁ דְּנֹגַהּ רַע וְיִתְדַּבְּקוּ בְּג׳ קְלִיפּוֹת הָרָעוֹת), it is found that by guarding the three hundred and sixty-five negative commandments he causes that the evil not cleave to him more (נִמְצָא כִּי בִּשְׁמוֹר שס״ה ל״ת גּוֹרֵם שֶׁלֹּא יִתְדַּבֵּק בּוֹ הָרַע יוֹתֵר), and this is the matter of “turn from evil” (וְזֶהוּ עִנְיַן סוּר מֵרָע), and understand this (וְהָבֵן זֶה), for in this he remains standing as he was (כִּי בָּזֶה נִשְׁאַר עַל עָמְדוֹ כְּמוֹ שֶׁהָיָה), and afterward “and do good” (וְאַחַ״כ וַעֲשֵׂה טוֹב), for through the two hundred and forty-eight positive commandments the evil in Nogah is transformed into actual good that cleaves to the intellect (כִּי עַל יְדֵי רמ״ח מ״ע הָרַע שֶׁבַּנֹּגַהּ מִתְהַפֵּךְ לְטוֹב מַמָּשׁ שֶׁמִּתְדַּבֵּק בַּמּוֹחַ).

Chapter 6

שער מט פרק ו

[49:6] And behold the commandment of circumcision is in the secret of the holy garment of Nogah (וְהִנֵּה מִצְוַת הַמִּילָה הוּא בְּסוֹד הַלְּבוּשׁ קָדוֹשׁ דְּנֹגַהּ), to separate from there the three other Klipot that are in the foundation of the evil Klipah (לְהַפְרִיד מִשָּׁם ג׳ קְלִיפִּין אָחֳרָנִין שֶׁבִּיסוֹד דִּקְלִיפָּה הָרַע), and they are circumcision and uncovering and drawing out of the blood (וְהֵם מִילָה וּפְרִיעָה וְאַטוּפֵי דְּדָמָא), and the matter of Niddah is in the secret of the Nukvah in Nogah (וְעִנְיַן נִדָּה בְּסוֹד נוּקְבָא שֶׁבְּנֹגַהּ), therefore there are there five impure bloods and five pure bloods (לָכֵן יֵשׁ שָׁם ה׳ דָּמִים טְמֵאִים וְה׳ דָּמִים טְהוֹרִים), and similarly the rest of the commandments all of them are there (וְכַעֲד״ז שְׁאָר הַמִּצְוֹת כֻּלָּם שָׁם הֵם), and this is what is said in the Tikkunim, for the wicked they are bound to all their accusers (וְז״ש בַּתִּקּוּנִים לְרַשִּׁיעַיָּיא אִינוּן קְשׁוּרִין לְכָל מְקַטְרְגָּא דִּילְהוֹן), but the pious in whom the evil of the Klipat Nogah is not their garment do not require the commandments for this need (אַךְ הַחֲסִידִים שֶׁאֵין הָרַע דִּקְלִיפַּת נֹגַהּ לְבוּשׁ שֶׁלָּהֶם אֵין צָרִיךְ לָהֶם הַמִּצְוֹת לְצוֹרֶךְ זֶה), rather they bind themselves directly in the body of the worlds and not in the garments of Nogah as mentioned above (רַק מִתְקַשְּׁרִים מַמָּשׁ בְּגוּף הָעוֹלָמוֹת וְלֹא בַּמַּלְבוּשִׁים שֶׁבְּנֹגַהּ כַּנַּ״ל), and in this way all the commandments are divided within this garment of Nogah (וְעַל דֶּרֶךְ זֶה כָּל הַמִּצְוֹת נֶחְלָקִים בְּזֶה הַלְּבוּשׁ דְּנֹגַהּ), and likewise the commandment of tereifah is the evil in the 288 sparks of the Klipat Nogah that was torn by the evil dog in the Klipah which is the secret of B"N, Malkhut of the evil Klipah (וְכֵן מִצְוַת הַטְּרֵפָה הִיא הָרַע שֶׁבְּרפ״ח נִיצוֹצִין דִּקְלִיפַּת נֹגַהּ שֶׁנִּטְרְפָה מִן הַכֶּלֶב הָרַע שֶׁבַּקְּלִיפָּה שֶׁהוּא סוֹד ב״ן מַלְכוּת שֶׁל הַקְּלִי׳ הָרַע), and when it returns to goodness it is rectified in B"N Mayin Nukvin [Feminine Waters] of holiness (וּכְשֶׁחוֹזֶרֶת לְמוּטָב נִתְקְּנָה בְּב״ן מ״ן דִּקְדוּשָׁה), and this tereifah is the upper garment of Chashmal which is called flesh that was torn from the Tree of Knowledge of good and evil (וְזֶה הַטְּרֵפָה הוּא מַלְבוּשׁ הָעֶלְיוֹן דְּחַשְׁמַ״ל הַנִּקְרָא בָּשָׂר שֶׁנִּטְרְפָה מֵעֵץ הַדַּעַת טוֹ״ר), and this is “and flesh in the field torn” (וְזֶהוּ וּבָשָׂר בַּשָּׂדֶה טְרֵפָה), and behold the matter of Nogah and Chashmal has been explained for this is the garment of the body and its leaves and its branches for the Chashmal is the leaves of the Tree of the Garden (וְהִנֵּה נִתְבָּאֵר עִנְיַן הַנֹּגַהּ וְחַשְׁמַ״ל כִּי זֶה לְבוּשׁ דְּגוּפָא וְעָלִין וְטַרְפִּין דִּילֵיהּ כִּי הַחַשְׁמַ״ל הוּא עָלִין דְּאִילָנָא דְגַנְתָּא), but the fruit is within this garment (אַךְ הַפְּרִי הוּא בִּפְנִים מִזֶּה הַלְּבוּשׁ), and behold all the palaces of B"Y"A are the secret of Chashmal (וְהִנֵּה כָּל הַהֵיכָלוֹת דְּבי״ע הֵם סוֹד חַשְׁמַ״ל), and behold it has been explained that in each and every one of them there are three inner vessels in Beri’ah, intermediate in Yetzirah, and external in Asiyah (וְהִנֵּה נִתְבָּאֵר שֶׁבְּכָ״א וְא׳ מֵהֶן יֵשׁ ג׳ כֵּלִים פְּנִימִים בִּבְרִיאָה אֶמְצָעִים בִּיצִירָה חִיצוֹנִים בַּעֲשִׂיָּה).

And behold the spirits mentioned in the palaces of Pekudei are spirits and living beings of each palace, they are the Nefesh (וְהִנֵּה הָרוּחִין הַנִּזְכָּר בְּהֵיכָלוֹת דְּפְקוּדֵי הֵם רוּחִין וְחֵיוָת דְּכָל הֵיכָל הֵם הַנֶּפֶשׁ), and afterward the three vessels mentioned by us (וְאַחַ״כ הַג׳ כֵּלִים הַנִּזְכָּר אֶצְלֵינוּ), and their garment is Chashmal (וְהַלְּבוּשׁ שֶׁלָּהֶם הוּא חַשְׁמַ״ל), and upon it is Nogah (וְעָלָיו הַנֹּגַהּ), and upon it three Klipot (וְעָלָיו ג׳ קְלִיפּוֹת), and behold the firmaments of Asiyah are the Klipat Nogah of Asiyah (וְהִנֵּה הָרְקִיעִים דַּעֲשִׂיָּה הֵם קְלִי׳ נֹגַהּ דַּעֲשִׂיָּה), and they are the curtains of goats (וְהֵם יְרִיעוֹת עִזִּים), for all the animals and beasts and birds and fish and trees and grasses and stones etc. all of them are good and evil from the Klipat Nogah (כִּי כָּל הַבְּהֵמוֹת וְחַיּוֹת וְעוֹפוֹת וְדָגִים וְאִילָנוֹת וַעֲשָׂבִים וַאֲבָנִים כו׳ כֻּלָּם טוֹ״ר מִקְּלִי׳ נֹגַהּ), however the impure among the living creatures and those forbidden for eating among grasses and trees such as foreskin and forbidden mixtures of the vineyard are in the three Klipot of foreskin (אַךְ הַטְּמֵאִים שֶׁבִּבְּעַלֵי חַיִּים וְהָאֲסוּרִים לַאֲכִילָה בַּעֲשָׂבִים וּבָעֵצִים כְּגוֹן עָרְלָה וְכִלְאֵי הַכֶּרֶם הֵם בְּג׳ קְלִיפּוֹת הָעָרְלָה), and what is written in the Tikkunim 36 that Beri’ah can become mixed with Klipah etc. its explanation is that B"Y"A can become mixed with Klipah and it is the Klipat nogah in all of them (וּמַה שֶּׁכָּתוּב בַּתִּקּוּנִים ל״ו כִּי הַבְּרִיאָה יָכוֹל לְאִתְעַרְבָּא עִיהּ קְלִיפָּה כו׳ פֵּרוּשׁ בי״ע יָכוֹל לְאִתְעַרְבָּא בֵּיהּ קְלִי׳ וְהוּא קְלִיפַּת נֹגַהּ שֶׁבְּכֻלָּם), and they are not equal (וְאֵינָם שָׁוִים), for in Beri’ah most of it is good (כִּי בִּבְרִיאָה רוּבּוֹ טוֹב), and in Yetzirah intermediate (וּבִיצִירָה בֵּינוֹנִי), and in Asiyah most of it is evil (וּבַעֲשִׂיָּה רוּבּוֹ רַע), and this is the matter of Esther (וְזֶהוּ עִנְיַן אֶסְתֵּר), who would place a demoness in her stead and couple with Achashverosh as written in Parashat Tetzeh daf 276 and in the Tikkunim 50 (שֶׁהָיְתָה מַנַּחַת שֵׁדָה בִּמְקוֹמָהּ וּמִזְדַּוֶּגֶת עִם אֲחַשְׁוֵרוֹשׁ כַּמ״ש פָּרָשַׁת תֵּצֵא דַּף רע״ו וּבַתִּקּוּנִים ד״ן), and it is her Klipat Nogah from the aspect of evil which is called demon (וְהוּא קְלִי׳ נֹגַהּ שֶׁלָּהּ מִבְּחִינַת הָרַע הַנִּקְרָא שֵׁד), and she and Mordechai knew to adjure the demon, her evil inclination, by means of the Explicit Name as mentioned there (וְהָיְתָה יוֹדַעַת הִיא וּמָרְדֳּכַי לְהַשְׁבִּיעַ הַשֵּׁד הַיֵּצֶר הָרַע שֶׁלָּהּ עַל יְדֵי שֵׁם הַמְּפֹרָשׁ כַּנִּזְכָּר שָׁם), that it should clothe in the likeness of a body and go to Achashverosh (שֶׁיִּתְלַבֵּשׁ בִּדְמוּת גּוּף וְיֵלֵךְ אֶל אֲחַשְׁוֵרוֹשׁ), and from there was born Daryavesh son of Esther from the side of that demoness of hers (וּמִשָּׁם נוֹלַד דָּרְיָוֶשׁ בֶּן אֶסְתֵּר מִצַּד הַשֵּׁדָה הַהִיא שֶׁלָּהּ), and behold he is truly the son of Esther (וַהֲרֵי הוּא בֶּן אֶסְתֵּר מַמָּשׁ), therefore he was half good and half evil (לָכֵן הָיָה חֶצְיוֹ טוֹב וְחֶצְיוֹ רַע).

[Gloss — Tzemach: With what has been said regarding Esther here you will understand what is written concerning Yosef, “and she grasped his garment by him,” this is the aspect of the garment, “and he fled outside,” this is the inwardness (הגהה - צֶמַח עִם הָאֲמוּר בְּאֶסְתֵּר כָּאן תָּבִין מַה שֶּׁכָּתוּב בְּיוֹסֵף וַתִּתְפֹּשׂ בִּגְדוֹ אֶצְלָהּ הַיְנוּ בְּחִינַת הַלְּבוּשׁ וַיָּנָס הַחוּצָה הַיְנוּ פְּנִימִית).]

Therefore he was a gentile (לָכֵן הָיָה גּוֹי), and he also commanded that the Beit HaMikdash be built (וְגַם צִוָּה שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ), for he gave permission first before Koresh reigned (כִּי הוּא נָתַן רְשׁוּת תְּחִלָּה קֹדֶם שֶׁמָּלַךְ כּוֹרֶשׁ), and behold the lesion is the male of nogah (וְהִנֵּה הַנֶּגַע הוּא דְּכוּרָא דְּנֹגַהּ), the opposite of delight of holiness (הֵפֶךְ עֹנֶג דִּקְדוּשָׁה), and evil is the Nukvah, Lilith (וְרָעָה הִיא נוּק' לִילִית), and they have the ability to couple with people since they are the garment of their souls(וְיֵשׁ לָהֶם יְכוֹלֶת לְהִזְדַּוֵּג עִם אֲנָשִׁים יַעַן הֵם לְבוּשׁ הַנְּפָשׁוֹת שֶׁלָּהֶם), and it appears to me that Ashmedai the Jewish demon is Klipat nogah (וְנִרְאֶה לִי כִּי אַשְׁמְדַּאי שֵׁד יְהוּדִי הוּא קְלִי׳ נֹגַהּ), and his Nukvah is Lilith the lesser as is known (וְנוּקְבָא דִילֵיהּ הִיא לִילִית זְעִירְתָּא כַּנּוֹדָע), but other demons are from the other three Klipot (אַךְ שֵׁדִים אָחֳרָנִין הֵם מִשְּׁאָר ג׳ קְלִיפּוֹת), and behold nogah, the secret of the skin mentioned above, the skin of the serpent, is evil and good (וְהִנֵּה נֹגַהּ סוֹד הָעוֹר הַנַּ״ל מַשְׁכָּא דְּחִוְיָא הוּא רַע וָטוֹב), behold in skin there is evil and good (הֲרֵי בָעוֹר רַע וָטוֹב), therefore every aspect of seminal emission is called evil (לָכֵן כָּל בְּחִינַת בַּעֲלֵי קְרָיִן נִקְרָא רַע), in the secret of “And Er the firstborn of Yehudah was evil in the eyes of Hashem,” as is known (בְּסוֹד וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי ה׳ כַּנּוֹדָע), and behold when the evil inclination overpowers then at night he leads with him the Nefesh and the good inclination to the Klipat nogah (וְהִנֵּה כְּשֶׁהַיֵּצֶר הָרַע גּוֹבֵר אָז בַּלַּיְלָה מוֹלִיךְ עִמּוֹ הַנֶּפֶשׁ וְאֶת הַיֵּצֶר הַטּוֹב לִקְלִיפַּת נֹגַהּ), and he sees a dream of straw and chaff which are Klipat Nogah (וְרוֹאֶה חֲלוֹם תֶּבֶן וָקַשׁ שֶׁהֵם קְלִיפַּת נֹגַהּ), and when he engages in Torah it is said of him “when you lie down it shall guard you” (וּכְשֶׁעוֹסֵק בַּתּוֹרָה נֶאֱמַר בּוֹ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ), and the good inclination which is an angel overpowers and leads him to the good angels of Asiyah (וּמִתְגַּבֵּר הַיֵּצֶר הַטּוֹב שֶׁהוּא מַלְאָךְ וּמוֹלִיכוֹ אֵצֶל הַמַּלְאָכִים טוֹבִים דַּעֲשִׂיָּה), and this is the secret of “here by means of an angel, here by means of a demon” (וְזֶה סוֹד כָּאן עַל יְדֵי מַלְאָךְ כָּאן עַל יְדֵי שֵׁד), and this is the secret of “and seven shall lodge and evil shall not visit” (וְזֶה סוֹד וְשֶׁבַע יָלִין בַּל יִפָּקֵד רָע), seven shall lodge from words of Torah and he is not visited in his dream by the evil of Nogah which is called evil in the secret of those who have seminal emission as is known (שֶׁבַע יָלִין מִדִּבְרֵי תּוֹרָה אֵינוֹ נִפְקָד בַּחֲלוֹמוֹ עַל יְדֵי הָרַע שֶׁל נֹגַהּ הַנִּקְרָא רַע בְּסוֹד בַּעֲלֵי קְרָיִן כַּנּוֹדָע).

Chapter 7

שער מט פרק ז

[49:7] Graven image and molten image are Ze’ir Anpin and Nukvah of Nogah (פֶּסֶל וּמַסֵּכָה הֵם ז״ן דְּנֹגַהּ), and corresponding to them are the two calves of Yeravam and the calf of the wilderness (וְכְנֶגְדָּן ב׳ עֶגְלֵי יָרָבְעָם וְעֵגֶל הַמִּדְבָּר), which includes both of them (כּוֹלֵל שְׁנֵיהֶן), as it is written in the verse “they made for themselves a molten calf” (כַּמ״ש בַּפָּסוּק עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה), “calf” has the gematria one hundred and two (עֵגֶל גִּימַטְרִיָּא ק״ב), corresponding to the one hundred and two ruins that are there (נֶגֶד ק״ב חֲרוּבִין אֲשֶׁר שָׁם), and “molten image” corresponds to “graven image,” the Name Adonai (וּמַסֵּכָה נֶגֶד פֶּסֶל שֵׁם אֲדנ״י).

[Gloss — Tzemach: It appears to me that “calf” has the gematria one hundred and two ruins (הגהה - צֶמַח נלע״ד כִּי עֵגֶל גִּי׳ ק״ב חֲרוּבִין), and they are the one hundred and two letters that are in the four “back-sides,” as is known (וְהֵם ק״ב אוֹתִיּוֹת שֶׁיֵּשׁ בְּד׳ אֲחוֹרַיִם כַּנּוֹדָע), and “molten image” is according to the number of the “back-sides” of Adonai (וּמַסֵּכָה כְּמִנְיַן אֲחוֹרַיִם דַּאֲדנ״י), and they are the secret of male and female (וְהֵם סוֹד זָכָר וּנְקֵבָה).]

And also “graven image” is called so because of “refuse,” as mentioned above (וְגַם פֶּסֶל נִקְרָא עַל שֵׁם פְּסוֹלֶת כַּנַּ״ל), and it is hinted in the Tikkunim 47 (וְנִרְמַז בַּתִּקּוּנִים מ״ז), and in the Tikkunim 132 (וּבַתִּקּוּנִים קל״ב), how he calls the evil inclination (אֵיךְ קוֹרֵא אֶל הַיֵּצֶר הָרַע), “the Tree of Knowledge of good and evil,” “body,” and “horse” (עֵץ הַדַּעַת טוֹ״ר גּוּפָא וְסוּסְיָא), and also at the beginning of the Mishnah (גַּם בְּרֵישׁ מַתְנִיתָא), he calls the “flame of the turning sword” (קוֹרֵא לְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), which is “the Tree of Knowledge,” “black,” “without legs” (שֶׁהוּא עֵץ הַדַּעַת אוּכְמָא לָא רַגְלִין), and behold Shabtai is “black spleen,” “without legs” (וְהִנֵּה שַׁבְּתַּאי טְחוֹל אוּכְמָא בְּלָא רַגְלִין), for behold they are the clarifications of the kings (כִּי הִנֵּה הֵם בֵּרוּרֵי הַמְּלָכִים), which are called “one hundred and two ruins” (הַנִּקְרָא ק״ב חֲרוּבִין), in the secret of “the cripple goes out with his kav” (בְּסוֹד הַקִּטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ), and see there in the Tikkunim 69 (וְעַיֵּן שָׁם בַּתִּקּוּנִים ס״ט), for all of them are lame, “masters of kavim” (כִּי כֻּלָּם חִגְּרִין בַּעֲלֵי קַבִּין), see there well (עַיֵּן שָׁם הֵיטֵב).

[Gloss — Tzemach: “one hundred and two ruins,” that is, the gematria of Bela the first king (הגהה - צֶמַח ק״ב חֲרוּבִין הַיְינוּ גִּימַטְרִיָּא בֶּלַע מֶלֶךְ רִאשׁוֹן), and likewise all of them, for it is written “and he died,” which is “ruin” (וְכֵן כֻּלָּם דִּכְתִיב וַיָּמָת שֶׁהִיא חוּרְבָּה).]

And this is the secret of the serpent whose legs were cut off, “upon your belly you shall go” (וְז״ס הַנָּחָשׁ שֶׁנִּתְקַצְּצוּ רַגְלָיו עַל גְּחֹנְךָ תֵלֵךְ), therefore it turns in reversals (לָכֵן מִתְהַפֵּךְ הֲפוּכִין), in the secret of “the flame of the turning sword” (בְּסוֹד לַהַט הַחֶרֶב מִתְהַפֶּכֶת), a torn body (גּוּף טָרוּף), in the secret of “can the Cushite change his skin or the leopard his spots” (בְּסוֹד הֲיַהֲפֹךְ כּוּשִׁי עוֹרוֹ וְנָמֵר חֲבַרְבֻּרֹתָיו), and they are the white colors of leprosy that are in his skin as is known (וְהֵם גּוֹוְנֵי צָרַעַת הַלְּבָנִים שֶׁבְּעוֹרוֹ כַּנּוֹדָע), for he is a Cushite, black (כִּי הוּא כּוּשִׁי אוּכָם), and he is skin, the skin of the serpent (וְהוּא עוֹר מַשְׁכָּא דְּחִוְיָא), and he is leopard and bastard, two hundred and eighty-eight sparks (וְהוּא נָמֵר וּמַמְזֵר רפ״ח נִיצוֹצִין), and what is written “we have found in the hidden mysteries of the Mishnah of the deceitful mountains, deep” (וּמַה שֶּׁכָּתוּב אַשְׁכַּחְנָא בְּרָזֵי טְמִירִין דְּמַתְנִיתִין דְּטוּרֵי רַמָּאִין עֲמִיקִין), its meaning is that they had Baraitot that dealt with the matter of the Klipot which are called mountains and hills (ר״ל כִּי הָיָה לָהֶם בְּרַיְיתוֹת הָעוֹסְקִים בְּעִנְיַן הַקְּלִיפּוֹת הַנִּקְרָא הָרִים וּגְבָעוֹת), in the secret of “a great strong wind splitting mountains and breaking rocks,” males and females (בְּסוֹד רוּחַ חָזָק מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים זְכָרִים וּנְקֵבוֹת), for there sits the serpent (דְּתַמָּן יָתִיב הַנָּחָשׁ), in the secret of “the way of a serpent upon a rock,” etc., as mentioned in the Tikkunim and in the manuscript in the introduction to the Tikkunim (בְּסוֹד דֶּרֶךְ נָחָשׁ עֲלֵי צוּר כו׳ כַּנִּזְכָּר בַּתִּקּוּנִים וּבִכְתַב יָד בְּהַקְדָּמַת תִּקּוּנִים), and he said that he found in that Mishnah which speaks concerning strong and deep mountains (וְאָמַר כִּי מָצָא בְּאוֹתָהּ מַתְנִיתָא שֶׁמְּדַבֶּרֶת בְּעִנְיַן טוּרִין רַמָּאִין חֲזָקִים עֲמֻקִּים), and they are the Klipah there (וְהֵם הַקְּלִיפָּה שָׁם), he found this exposition (שָׁם מָצָא דְּרוּשׁ זֶה), and it is that within the refuse (וְהוּא כִּי גוֹ סוּסְפִיתָא), meaning the refuse within the gold which is called the dross of the gold (ר״ל פְּסוֹלֶת תּוֹךְ הַזָּהָב הַנִּקְרָא סוּסְפִיתָא דְּדַהֲבָא), the refuse of the Gevurot that are in the north (פְּסוֹלֶת הַגְּבוּרוֹת שֶׁבַּצָּפוֹן), from there evil shall open (מִשָּׁם תִּפָּתַח הָרָעָה), and there in the Klipah there is one within them without legs (וְשָׁם בַּקְּלִי׳ יֵשׁ חַד בְּתוֹכָם בְּלָא רַגְלִין), it is Klipat Nogah (הוּא קְלִי׳ נֹגַהּ), many spheres surround it (כַּמָּה גַּלְגְּלִין סָחֲרִין לֵיהּ), they are the firmaments of Asiyah of good and evil as mentioned in the Tikkunim 106 (הֵם רְקִיעִים דַּעֲשִׂיָּה טוֹ״ר כַּנִּזְכָּר בַּתִּקּוּנִים דק״ו), all of them are full of eyes like coals of fire (כֻּלְּהוּ מַלְיָין עֵינִין כְּגוֹמְרִין דְּנוּרָא), they are angels, the souls of the stars and the spheres mentioned above (הֵם מַלְאָכִים נַפְשׁוֹת הַכּוֹכָבִים וְהַגַּלְגַּלִּים הַנַּ״ל). And those firmaments are rams’ skins dyed red as mentioned in Parashat Terumah daf 147 and in the Tikkunim 132b (וְלְהוֹתָן רְקִיעִין הֵם עוֹרוֹת אֵילִים מְאָדָּמִים כַּנִּזְכָּר פָּרָשַׁת תְּרוּמָה קמ״ז וּבַתִּקּוּנִים דקל״ב ע״ב), there is a soul that they cause to ride upon a dog (אִית נַפְשָׁא דְּמַרְכִּיבִין לֵיהּ בְּכַלְבָּא), for a dog in the evil of the Klipat nogah becomes a garment and a chariot for the Nefesh of Asiyah which is from the holy B"N (כִּי כֶלֶב בִּקְלִי׳ נֹגַהּ הָרַע נַעֲשֶׂה לְבוּשׁ וּמֶרְכָּבָה אֶל נֶפֶשׁ דַּעֲשִׂיָּה שֶׁהוּא מִשָּׁם ב״ן קָדוֹשׁ), and corresponding to it in the dog is B"N impure of the Nogah of Asiyah (וְכְנֶגְדּוֹ בְּכֶלֶב ב״ן טָמֵא דְּנֹגַהּ דַּעֲשִׂיָּה), and this Nogah is the secret of the Sotah mentioned in Parashat Naso in Ra’aya Meheimna daf 129 (וְזֶה הַנֹּגַהּ הוּא סוֹד הַסּוֹטָה הַנִּזְכָּר בְּפָרָשַׁת נָשָׂא בְּרַעְיָא מְהֵימְנָא דקכ״ט), and the matter is that to the Nefesh, Ruach, Neshamah that are in B"Y"A which are called foreskin and are called skin as written in Parashat Tetzeh daf 276 the Klipat nogah is able to cleave (וְהָעִנְיָן כִּי לְנר״ן שֶׁבְּבי״ע הַנִּקְרָא עָרְלָה וְנִקְרָא עוֹר כַּמ״ש פָּרָשַׁת תֵּצֵא רע״ו יָכִיל קְלִיפַּת נֹגַהּ לְאִתְדַּבְּקָא), but in Atzilut it is not able to cleave (אֲבָל בַּאֲצִילוּת לֹא יָכוֹל לְאִתְדַּבְּקָא), and this is the secret of “to lie with her” (וְז״ס לִשְׁכַּב עִמָּהּ), its explanation is that the Klipat fire cleaved to Nogah (פֵּרוּשׁ כִּי קְלִיפַּת אֵשׁ נִתְדַּבְּקָה בְּנֹגַהּ), and Nogah became in the secret of foreskin upon the circumcision and the blood of Niddah in her foundation (וְנֹגַהּ נַעֲשֶׂה בְּסוֹד עָרְלָה עַל הַמִּילָה וְדַם נִדָּה בִּיסוֹד דִּילָהּ), and then she was profaned (וְאָז נִתְחַלְּלָה), and then “and she shall be his wife” (וְלוֹ תִּהְיֶה לְאִשָּׁה). For through her he is transformed from a demon into an angel (כִּי עַל יָדָהּ מִתְהַפֵּךְ מִשֵּׁד לְמַלְאָךְ), and see there in Parashat Tetzeh daf 277b the matter of Samael and Lilith who are two Klipot of Nogah with which they would make use in the generation of the Dispersion and the Flood (וְעַיֵּן שָׁם פָּרָשַׁת תֵּצֵא דרע״ז ע״ב עִנְיַן ס״מ וְלִילִית שֶׁהֵם ב׳ קְלִיפּוֹת נֹגַהּ שֶׁבָּהֶם הָיוּ מִשְׁתַּמְּשִׁין בְּדוֹר הַפַּלָּגָה וְהַמַּבּוּל), and corresponding to them they built a tower in the secret of “and let us make for ourselves a name,” male and female (וְכְנֶגְדָּן הֵם בָּנוּ מִגְדָּל בְּסוֹד וְנַעֲשֶׂה לָּנוּ שֵׁם זָכָר וּנְקֵבָה), and understand this (וְהָבֵן זֶה), and when the Shekhinah was exiled, the secret of one hundred and two ruins, in the secret of “and His kingdom rules over all” (וּכְשֶׁגָּלְתָה שְׁכִינָה סוֹד ק״ב חֲרוּבִין בְּסוֹד וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה), then the evil called its name god (אָז הָרַע קָרָא שְׁמוֹ אֱלוֹהַּ), and then Samael and his mate were expelled (וְאָז נִטְרַד סמא״ל וּבַת זוּגוֹ), for at first he was mostly good and a minority evil (שֶׁבַּתְּחִלָּה הָיָה רוּבּוֹ טוֹב וּמִיעוּטוֹ רַע), and now he became defiled (וְעַתָּה נִטְמָא), for he was mostly evil and impure as mentioned in the Tikkunim daf 72 and as above in the secret of the red heifer (כִּי הָיָה רוּבּוֹ רַע וְטָמֵא כַּנִּזְכָּר בַּתִּקּוּנִים ע״ב וְכַנַּ״ל בְּסוֹד פָּרָה אֲדֻמָּה), and there is the rebellious and wayward son drawn from Nogah which is called the wayward heifer as mentioned in Parashat Balak daf 197b (וְשָׁם הוּא בֵּן סוֹרֵר וּמוֹרֶה הַנִּמְשָׁךְ מִנֹּגַהּ הַנִּקְרָא פָּרָה סוֹרֵרָה כַּנִּזְכָּר פָּרָשַׁת בָּלָק קצ״ז ע״ב), and this is the secret of Azazel to whom they give the goat (וְזֶה סוֹד עֲזָאזֵל שֶׁנוֹתְנִין לוֹ הַשָּׂעִיר), and it is called the depths of the sea, the remnants of the clarifications, the dross of the kings (וְנִקְרָא מְצוּלַת יָם שְׁיוּרֵי בֵּרוּרֵי סִיגֵי הַמְּלָכִים), and they are dryness and shadow of death, male and female (וְהֵם צִיָּה וְצַלְמָוֶת דְּכוּרָא וְנוּקְבָא), therefore he is transformed to teach advocacy by means of this goat from the side of the good that is within him as mentioned in Parashat Emor daf 101b (לָכֵן מִתְהַפֵּךְ לְמֵילַף סָנֵיגוֹרְיָא בְּהַאי שָׂעִיר מִצַּד הַטּוֹב שֶׁשָּׁבוֹ כַּנִּזְכָּר פָּרָשַׁת אֱמוֹר דק״א ע״ב), and there was the war of Amalek of the evil Klipat Nogah within it as mentioned in Parashat Tetzeh daf 281 and Parashat Re’eh, see there (וְשָׁם הָיְתָה מִלְחֶמֶת עֲמָלֵק דְּקְלִי׳ נֹגַהּ הָרַע שֶׁבּוֹ כַּנִּזְכָּר פָּרָשַׁת תֵּצֵא דרפ״א וּפָרָשַׁת רְאֵה עַיֵּן שָׁם).

Chapter 8

שער מט פרק ח

[49:8] And behold set your eyes on what is written in Parashat Acharei Mot daf 62b regarding the matter of the goats of Yom HaKippurim (וְהִנֵּה שִׂים עֵינֶיךָ בְּמַה שֶּׁכָּתוּב פָּרָשַׁת אַחֲרֵי מוֹת דס״ב ע״ב עַל עִנְיַן שְׂעִירֵי דְּיוֹמָא דְּכִפּוּרֵי), and it is that behold the Klipat nogah is already known that half of it is good and half of it is evil (וְהוּא כִּי הִנֵּה קְלִי׳ נֹגַהּ כְּבָר נוֹדַע שֶׁהוּא חֶצְיוֹ טוֹב וְחֶצְיוֹ רַע), and it separates between holiness and the mundane (וְהִיא מַפְסֶקֶת בֵּין קְדוּשָׁה לְחוֹל), and when a person transgresses a negative commandment (וּכְשֶׁאָדָם עוֹבֵר עַל מִצְוַת לֹא תַעֲשֶׂה), then he gives dominion to the three evil Klipot over his evil inclination which is the secret of his Gevurah that were not rectified (אָז הוּא מַשְׁלִיט הַג׳ קְלִיפּוֹת רָעוֹת עַל יִצְרוֹ הָרַע שֶׁהוּא סוֹד הַגְּבוּרָה שֶׁלּוֹ שֶׁלֹּא נִתְקְּנוּ), and it becomes complete evil (וְנַעֲשֵׂית רַע גָּמוּר), and this is the cause of the punishment of one who transgresses a negative commandment (וְזֶהוּ סִבַּת הָעוֹנֶשׁ הָעוֹבֵר עַל מַל״ת), and behold on Yom HaKippurim the Holy One, blessed be He, commanded and by His permission we perform to send to Samael one goat which is good and evil as mentioned above (וְהִנֵּה בְּיוֹמָא דְּכִפּוּרֵי צִוָּה הַשַּׁי״ת וּבִרְשׁוּתוֹ אָנוּ עוֹשִׂין לִשְׁלֹחַ לְס״מ שָׂעִיר אֶחָד שֶׁהוּא טוֹ״ר כַּנַּ״ל), and then he rejoices over the three evil Klipot for he has already received the influx and vitality in that good that is in that goat (וְאָז הוּא שָׂמֵחַ עַל ג׳ קְלִיפּוֹת רָעוֹת כִּי כְּבָר קִבֵּל הַשֶּׁפַע וְהַחַיּוּת בְּאוֹתוֹ הַטּוֹב שֶׁבְּאוֹתוֹ הַשָּׂעִיר), as is known that the reason they pursue after holiness is to sustain themselves for without it they die (כַּנּוֹדָע כִּי הַסִּבָּה אֲשֶׁר הֵם רוֹדְפִין אַחַר הַקְּדוּשָׁה הוּא לְהַחֲיוֹת עַצְמָן כִּי בִּלְתָּהּ הֵם מֵתִים), and this is the great joy that Samael receives through the goat to Azazel (וְזֶהוּ שִׂמְחָה גְּדוֹלָה שֶׁמְּקַבֵּל ס״מ עַל יְדֵי שָׂעִיר לַעֲזָאזֵל), especially when it is given to him from our knowledge as a complete gift without toil (וּבִפְרָט כְּשֶׁנִּתַּן לוֹ מִדַּעְתֵּנוּ מַתָּנָה גְּמוּרָה שֶׁלֹּא בִּיגִיעָה), and then Israel would confess their sins and the High Priest would confess and place his hands upon the head of the goat (וְאָז הָיוּ יִשְׂרָאֵל מִתְוַדִּים עַל עֲוֹנוֹתֵיהֶם וְכֹהֵן גָּדוֹל הָיָה מִתְוַדֶּה וְסָמַךְ יָדָיו עַל רֹאשׁ הַשָּׂעִיר), and by the power of this repentance which is a positive commandment (וּבְכֹחַ הַתְּשׁוּבָה הַזּוֹ שֶׁהִיא מִצְוַת עֲשֵׂה), then the portion of the evil inclination is clarified (אָז מִתְבָּרֵר חֵלֶק הַיֵּצֶר הָרַע), and the good within it is separated from the evil within it (וְנִפְרָד הַטּוֹב שֶׁבּוֹ מֵהָרַע שֶׁבּוֹ), for it is impossible that it be as at first before he sinned when they were mixed together (כִּי אִי אֶפְשָׁר שֶׁיִּהְיֶה כְּבַתְּחִלָּה קֹדֶם שֶׁחָטָא שֶׁהָיוּ מְעוֹרָבִים בְּיַחַד), for through the transgression it became coarse and the evil inclination strengthened and prevailed (כִּי עַל יְדֵי עֲבֵרָה נִתְגַּשֵּׁם וְגָבַר הַיֵּצֶר הָרַע וְנִתְחַזֵּק), and the good was subjugated beneath it (וְהָיָה הַטּוֹב כָּפוּף תַּחְתָּיו), and now through repentance that good portion that was subjugated beneath it returns to its place (וְעַתָּה עַל יְדֵי הַתְּשׁוּבָה אוֹתוֹ חֵלֶק טוֹב שֶׁהָיָה כָּפוּף תַּחְתָּיו תָּשׁוּב לִמְקוֹמוֹ), and this is the explanation of repentance (וְזֶהוּ פֵּרוּשׁ תְּשׁוּבָה).

And then they are found separated through this (וְאָז נִמְצָאוּ נִפְרָדִין עַל יְדֵי כָּךְ), and they are no longer joined in the Klipat Nogah (וְאֵינוֹ עַתָּה מְחֻבָּרִים בִּקְלִיפַּת נֹגַהּ), however the evil within it which had already become complete was attached to that goat and went out entirely to the complete Klipah (אָמְנָם הָרַע שֶׁבּוֹ שֶׁכְּבָר נִגְמַר הָיָה נִדְבָּק בְּאוֹתוֹ הַשָּׂעִיר וְיָצָא לְגַמְרֵי אֶל הַקְּלִיפָּה הַגְּמוּרָה), and the good returns to the supernal holiness and not to the Klipat Nogah (וְהַטּוֹב חוֹזֵר אֶל הַקְּדוּשָׁה הָעֶלְיוֹנָה וְלֹא אֶל קְלִי׳ נֹגַהּ), and this is the joy of Samael that he saw that he strengthened now and with all his knowledge he desires to cleave to him (וְזֶהוּ שִׂמְחַת סמא״ל שֶׁרָאָה שֶׁהִתְתַּקֵּף עַתָּה וּבְכָל דַּעְתּוֹ רוֹצֶה לְהִדָּבֵק עִמּוֹ), and he is foolish for on the contrary you are heaping coals upon his head (וְהוּא שׁוֹטֶה כִּי אַדְרַבָּא גֶּחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ), its explanation is that at first when he was in the Klipat nogah the evil was mixed with the good he had a great hold (פֵּרוּשׁ כִּי בַּתְּחִלָּה שֶׁהָיָה בִּקְלִיפַּת נֹגַהּ הָרַע מְעוֹרָבֶת עִם הַטּוֹב הָיָה לוֹ אֲחִיזָה גְּדוֹלָה), for necessarily the supernal holiness would bestow to that good which is from its portion to sustain it (כִּי בְּהֶכְרֵחַ הַקְּדוּשָׁה הָעֶלְיוֹנָה הִיא מַשְׁפַּעַת לְאוֹתוֹ הַטּוֹב שֶׁהוּא מֵחֶלְקָהּ לְהַחֲיוֹתוֹ), for this is the secret of the exile of Israel among the nations that Rabbi Shimon bar Yochai of blessed memory said that then it is said “they made me keeper of the vineyards,” and understand this (כִּי זֶה סוֹד גָּלוּת יִשְׂרָאֵל לְבֵין הָאֻמּוֹת שֶׁאָמַר רַשְׁבִּ״י ע״ה שֶׁאָז נֶאֱמַר שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים וְהָבֵן זֶה), however now that the good has been separated from the evil Samael lost that portion of the influx that had been bestowed from the aspect of that good (אָמְנָם עַתָּה שֶׁנִּפְרַד הַטּוֹב מֵהָרַע אָבַד סמא״ל אוֹתוֹ הַחֵלֶק הַשֶּׁפַע הַנִּשְׁפָּע שֶׁהָיָה נִשְׁפָּע מִבְּחִינַת אוֹתוֹ הַטּוֹב), and it is found that this is the cause of the evil of Samael and his great loss (וְנִמְצָא כִּי זֶהוּ סִבַּת רָעָתוֹ שֶׁל ס״מ וְהֶפְסֵדוֹ גָּדוֹל), and on the contrary what he was at first was complete and now it is the opposite (וְאַדְרַבָּא מַה שֶּׁהָיָה הוּא תְּחִלָּה נִשְׁלַם וְעַתָּה הוּא לְהֵיפֶךְ), for “and Hashem will repay you,” its explanation is that the good is completed and joins with the Nefesh of holiness of the person (כִּי וַה׳ יְשַׁלְּמֶנּוּ לָךְ פֵּרוּשׁ כִּי הַטּוֹב נִשְׁלָם וּמִתְחַבֵּר עִם הַנֶּפֶשׁ דִּקְדוּשָׁה שֶׁל הָאָדָם), and then the person is completed and the Sitra achra is lacking and loses that good (וְאָז נִשְׁלַם הָאָדָם וְס״א חָסֵר וְאָבַד הַטּוֹב הַהוּא).

Also through this you will understand what is written in Parashat Vayakhel, “in this Nogah Samael seduces the woman” (גַּם בָּזֶה תָּבִין מַה שֶּׁכָּתוּב בְּפָרָשַׁת וַיַּקְהֵל בְּהַאי נֹגַהּ מְפַתֵּי ס״מ לְאִתְּתָא), and it is that a woman who fears Hashem, Malkhut, must necessarily bestow into that Klipat Nogah because of the good that is there in order to sustain it (וְהוּא כִּי אִשָּׁה יִרְאַת ה׳ מַלְכוּת צְרִיכָה לְהַשְׁפִּיעַ בְּהֶכְרֵחַ בְּאוֹתוֹ קְלִיפַּת נֹגַהּ מֵחֲמַת הַטּוֹב אֲשֶׁר שָׁם לְהַחֲיוֹתוֹ), then Samael benefits from there (אָז ס״מ נֶהֱנֶה מִשָּׁם), and also you will understand the matter of intentional sins that are made into merits (גַּם תָּבִין עִנְיַן הַזְּדוֹנוֹת הַנַּעֲשׂוֹת כִּזְכֻיּוֹת), for behold they are separated through repentance, the good from the evil (כִּי הֲרֵי הֵם נִפְרָדִין עַל יְדֵי הַתְּשׁוּבָה הַטּוֹב מֵהָרַע), and then the good within them goes entirely to holiness (וְאָז הַטּוֹב שֶׁבָּהֶן הָלַךְ לַקְּדוּשָׁה לְגַמְרֵי), therefore they become actual merits, that aspect of the good that had been mixed with the evil as mentioned above (א״כ הֵם נַעֲשׂוּ כִּזְכֻיּוֹת מַמָּשׁ אוֹתָהּ בְּחִינָה שֶׁל הַטּוֹב שֶׁהָיוּ מְעוֹרָבִים עִם הָרַע כַּנַּ״ל), and according to the one who says that intentional sins become unwitting sins (וְלְמַאן דְּאָמַר זְדוֹנוֹת נַעֲשׂוֹת שְׁגָגוֹת), who holds that even through repentance if only it would suffice that they return to their initial state mixed good with evil in the Klipat Nogah (דְּסָבַר שֶׁגַּם עַל יְדֵי תְּשׁוּבָה הַלְוַאי יַסְפִּיק שֶׁיַּחֲזֹר כְּבַתְּחִלָּה מְעוֹרָב טוֹב עִם רַע בִּקְלִיפַּת נֹגַהּ), for then they are called unwitting sins, half good and half evil (שֶׁאָז הֵם נִקְרָא שְׁגָגוֹת חֶצְיוֹ טוֹב וְחֶצְיוֹ רַע), and they go out from the category of intentional sins which are complete evil Klipot (וְיָצָא מִכְּלַל זְדוֹנוֹת שֶׁהֵם קְלִיפּוֹת רָעוֹת גְּמוּרוֹת), but it would not suffice that they be completely separated and become merits (אַךְ לֹא יַסְפִּיק שֶׁיִּפָּרְדוּ לְגַמְרֵי וְיַעֲשׂוּ זְכֻיּוֹת).

Chapter 9

שער מט פרק ט

[49:9] In the matter of the two goats mentioned in Parashat Acharei Mot daf 62 (בְּעִנְיַן ב׳ שְׂעִירִים הַנִּזְכָּר בְּפָרָשַׁת אַחֲרֵי מוֹת ס״ב), they are the secret of the two men, the spies (הֵם סוֹד ב׳ אֲנָשִׁים מְרַגְּלִים), the two Mochin Chokhmah and Binah of Ze’ir Anpin of the Klipat Nogah of Atzilut as mentioned above (ב׳ מוֹחִין חו״ב דז״א דְּקְלִי׳ נֹגַהּ דַּאֲצִילוּת כַּנַּ״ל), and that one of Chokhmah is sweetened more and remains one lot for Hashem (וְאוֹתוֹ שֶׁל חָכְמָה נִמְתַּק יוֹתֵר וְנִשְׁאַר גּוֹרָל אֶחָד לַה׳), but the second Moch, Binah of Ze’ir Anpin, this is given on Yom HaKippurim which is the aspect of Binah to Azazel which is Samael and the Nukvah of Nogah (אַךְ הַב׳ מוֹחַ בִּינָה דְּז״א זֶה נִתַּן בְּיוֹמָא דְּכִפּוּרֵי שֶׁהוּא בְּחִינַת בִּינָה לַעֲזָאזֵל הוּא ס״מ וְנוּקְבָא דְּנֹגַהּ), who correspond to Ze’ir Anpin and Nukvah of B"Y"A (שֶׁהֵם כְּנֶגֶד זו״ן דְּבי״ע), and therefore they rejoice (וּלְפִיכָךְ שְׂמֵחִים), and since Ze’ir Anpin and Nukvah of the Klipat Nogah of Atzilut are called goats as mentioned in Parashat Terumah daf 147 (וּלְפִי שֶׁנִּקְרָא זו״ן דְּנֹגַהּ דַּאֲצִילוּת עִזִּים כַּנִּזְכָּר בְּפָרָשַׁת תְּרוּמָה קמ״ז), therefore Ze’ir Anpin and Nukvah in the Klipat Nogah of B"Y"A, their sons are called Aza and Azael, from the language of goats (לָכֵן זו״ן בִּקְלִיפַּת נֹגַהּ דְּבי״ע בָּנִים שֶׁלָּהֶם נִקְרָא עֲזָא וַעֲזָאל לְשׁוֹן עִזִּים), and the totality of both of them is called Azazel, like Tzalmavet and Metzulah which are the totality of both of them, Tzel the male and Mavet the Nukvah (וּכְלָלוּת שְׁנֵיהֶן נִקְרָא עֲזָאזֵל דּוּגְמַת צַלְמָוֶת וּמְצוּלָה שֶׁהֵם כְּלָלוּת שְׁנֵיהֶן צֵל דְּכוּרָא מָוֶת נוּקְבָא), and when they give the aforementioned goat to Azazel then it is said “and You shall cast into the depths of the sea” as mentioned in Parashat Acharei daf 63 (וּכְשֶׁנוֹתְנִין הַשָּׂעִיר הַנַּ״ל לַעֲזָאזֵל אָז נֶאֱמַר וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כַּנִּזְכָּר פ׳ אַחֲרֵי דס״ג), since they are the depths, the Nukvah of holiness and her remnants (יַעַן הֵם מְצוּלַת נוּקְבָא דִּקְדוּשָׁה וְשִׁיּוּרֶיהָ), and her Nukvah which descended to the Nukvah of Nogah is called death which is “one who seeks out the dead” as mentioned there daf 70 (וְנוּקְבָא שֶׁלָּהּ שֶׁיָּרְדָה לְהַנּוּקְבָא שֶׁל נֹגַהּ נִקְרָא מָוֶת שֶׁהוּא הַדּוֹרֵשׁ אֶל הַמֵּתִים כַּנִּזְכָּר שָׁם ד״ע), and those ten crowns of sorcery there are the ten Sefirot of Nogah for in them is the secret of the aforementioned sorceries (וְאוֹתָן י׳ כִּתְרִין דְּחַרְשִׁין שָׁם הֵם הי״ס דְּנֹגַהּ כִּי בָּהֶם סוֹד הַכְּשָׁפִים הַנַּ״ל), and therefore these goats which are the two goats are strong judgment and pure and male which are in the Nogah of Atzilut and there “evil shall not sojourn with You” yet they are strong judgment (וְלָכֵן אֵלּוּ הָעִזִּים שֶׁהֵם ב׳ הַשְּׂעִירִים הֵם דִּין חָזָק וּטְהוֹרִים וְדְכוּרִים שֶׁהֵם בְּנֹגַהּ דַּאֲצִילוּת וְשָׁם לֹא יְגוּרְךָ רָע אַךְ הֵם דִּין חָזָק). And this is what is said in Parashat Shemini daf 41 regarding the goats, see there (וְז״ש פָּרָשַׁת שְּׁמִינִי דמ״א בְּעִנְיַן הָעִזִּים עַיֵּן שָׁם), and in Parashat Mishpatim daf 121a concerning a kid that suckles from the milk of its mother, for it is the Chokhmah of Ze’ir Anpin of Nogah (וּבְפָרָשַׁת מִשְׁפָּטִים דַּף קכ״א ע״א עַל גְּדִי הַיּוֹנֵק מֵחֲלֵב אִמּוֹ כִּי הוּא הַחָכְמָה דְּז״א דְּנֹגַהּ), and that which I am uncertain in this is the following (וּמַה שֶּׁאֲנִי מְסֻפָּק בָּזֶה הוּא זֶה), know that the two men, the spies, are the two Mochin of Ze’ir Anpin of Nogah of Atzilut (דַּע כִּי ב׳ אֲנָשִׁים מְרַגְּלִים הֵם ב׳ מוֹחִין דְּזְעֵיר אַנְפִּין דְּנֹגַהּ דַּאֲצִילוּת), and the two birds are the two Mochin of Nukvah (וְתְרֵין צִפּוֹרִין הֵם ב׳ מוֹחִין דְּנוּקְבָא), and the two harlot women are the two Mochin of B"Y"A in their entire Partzuf (וּב׳ נָשִׁים זוֹנוֹת הֵם ב׳ מוֹחִין דְּבי״ע בְּכָל הַפַּרְצוּף שֶׁלָּהֶם), and from Parashat Acharei daf 62 it appears that the two goats are the two men, the spies, Ze’ir Anpin of Atzilut (וּמִפָּרָשַׁת אַחֲרֵי דס״ב נִרְאֶה כִּי ב׳ שְּׂעִירִין הֵם ב׳ אֲנָשִׁים מְרַגְּלִים ז״א דַּאֲצִילוּת), and from Parashat Mishpatim daf 125 it appears that they are in Beri’ah in the secret of the two harlot women (וּמִפָּרָשַׁת מִשְׁפָּטִים קכ״ה נִרְאֶה שֶׁהֵם בִּבְרִיאָה בְּסוֹד נָשִׁים זוֹנוֹת), and perhaps we may say that “its oppressors are babes” is the kid, one babe and suckling, which is the Binah of Nogah of Ze’ir Anpin of Atzilut (וְאוּלַי נֹאמַר כִּי נוֹגְשָׂיו מְעוֹלֵל הוּא הַגְּדִי א׳ עוֹלֵל וְיוֹנֵק שֶׁהוּא בִּינָה דְּנֹגַהּ דְּז״א דַּאֲצִילוּת), and beneath it are the two harlot women of Beri’ah (וְתַחְתָּיו הֵם שְׁתֵּי נָשִׁים זוֹנוֹת דִּבְרִיאָה), and through this the two statements will be justified (וּבָזֶה יִצְדְּקוּ ב׳ הַמַּאֲמָרִים), and the kid suckles from the supernal mother, Malkhut of Atzilut of holiness (וְהַגְּדִי יוֹנֵק מֵאֵם עִלָּאָה מַלְכוּת דַּאֲצִילוּת דִּקְדוּשָׁה), and from it is drawn down to the harlot women in Beri’ah (וּמִמֶּנּוּ נִמְשָׁךְ לַנָּשִׁים זוֹנוֹת בִּבְרִיאָה), and then women rule over him after they received influx by means of the kid and strengthened (וְאָז נָשִׁים מָשְׁלוּ בוֹ אַחַר שֶׁלָּקְחוּ שֶׁפַע עַל יְדֵי גְּדִי וְנִתְגַּבְּרוּ), see Parashat Tetzaveh daf 185 how the goat has impurity within it yet it did not strengthen, and regarding the hair of it it neither hangs nor is smooth (עַיֵּן פָּרָשַׁת תְּצַוֶּה קפ״ה אֵיךְ הַשָּׂעִיר יֵשׁ בּוֹ מְסָאָבָא אַךְ לֹא אִתְתַּקֵּף וְעַל דַּעְתָּא שַׂעֲרֵי דִּילֵיהּ לָא תַּלְיָא וְלָא שָׁעִיעַ). It is not smooth because of its impurity (לָא שָׁעִיעַ בְּגִין מְסָאָבָא דִּילֵיהּ), and it does not hang because it did not strengthen in impurity like that lower one (וְלָא תַּלְיָא בְּגִין דְּלָא אִתְתַּקֵּף בִּמְסָאָבָא כְּהַאי תַּתָּאָה), and this is the goat of Rosh Chodesh as mentioned there (וְזֶהוּ שָׂעִיר דְּרֹאשׁ חֹדֶשׁ כַּנִּזְכָּר שָׁם), therefore all these are by day (לָכֵן כָּל אֵלּוּ הֵם בַּיּוֹם), but the two birds of the Nukvah of Nogah their suckling is at night as mentioned in Parashat Vayechi daf 217b (אַךְ ב׳ צִפֳּרִין דְּנוּקְבָא דְּנֹגַהּ יְנִיקָתָם בַּלַּיְלָה כַּנִּזְכָּר פָּרָשַׁת וַיְחִי רי״ז ע״ב), and the matter of these two goats is Samael and the serpent of Nogah of Atzilut (וְעִנְיַן אֵלּוּ ב׳ שְּׂעִירִים הֵם ס״מ וְנָחָשׁ דְּנֹגַהּ דַּאֲצִילוּת), and at first they were holy as mentioned above (וּבַתְּחִלָּה הָיוּ קְדוֹשִׁים כַּנַּ״ל), and afterward they fell from their holiness (וְאַחַ״כ נָפְלוּ מִקְּדוּשָׁתָן), and this fall was in the Nukvah of Tehiru (וְנְפִילָה זוֹ הָיְתָה בְּנוּקְבָא דְּטְהִירוּ), for there also are Aza and Azael (כִּי שָׁם גַּם כֵּן עֲזָא וַעֲזָאל), and it is in the seventh palace of Beri’ah of Nogah as mentioned by us (וְהוּא בְּהֵיכָל ז׳ דִּבְרִיאָה דְּנֹגַהּ כַּנִּזְכָּר אֶצְלֵינוּ), for Ze’ir Anpin and Nukvah of the Klipah of Atzilut are always below in Beri’ah (כִּי זו״ן דְּקְלִי׳ דַּאֲצִילוּת הֵם תָּמִיד לְמַטָּה בִּבְרִיאָה), and they do not ascend upward except at the time of their suckling as mentioned above (וְאֵין עוֹלִין לְמַעְלָה אִם לֹא בְּעֵת יְנִיקָתָם כַּנַּ״ל), which is the two goats of Yom HaKippurim and on every Rosh Chodesh and the two birds at night as mentioned in Parashat Vayechi (שֶׁהוּא ב׳ שְּׂעִירֵי דְּיוֹמָא דְּכִפּוּרֵי וּבְכָל רֹאשׁ חֹדֶשׁ וּב׳ צִפֳּרִין בַּלֵּילוֹת כַּנִּזְכָּר פָּרָשַׁת וַיְחִי), and this was because due to them Malkhut of Atzilut of holiness, the fallen Sukkah of David in B"Y"A, head of foxes, also descended and fell and does not ascend in Atzilut except at the time of prayer and on Shabbatot and Festivals (וְזֶה הָיָה יַעַן לְסִבָּתָם יָרְדָה וְנָפְלָה גַּם מַלְכוּת דַּאֲצִילוּת דִּקְדוּשָׁה סֻכַּת דָּוִד הַנּוֹפֶלֶת בְּבי״ע רֹאשׁ לְשׁוּעָלִים וְאֵינָהּ עוֹלָה בַּאֲצִילוּת אֶלָּא בְּעֵת הַתְּפִלָּה וּבְשַׁבָּתוֹת וּבְיוֹם טוֹב), and then Aza and Azael also fell downward below Asiyah into this world (וְאָז נָפְלוּ עֲזָא וַעֲזָאל גַּם כֵּן לְמַטָּה מֵעֲשִׂיָּה וּלְמַטָּה בָּעוֹלָם הַזֶּה), and corresponding to them are the sons of God, Aza and Azael of Atzilut (וְכְנֶגְדָּן בְּנֵי הָאֱלֹהִים עֲזָא וַעֲזָאל דַּאֲצִילוּת), who are not below on earth but in the Nukvah of Tehiru, Binah of Beri’ah (אֲשֶׁר אֵלּוּ אֵינָם בָּאָרֶץ לְמַטָּה אֶלָּא בְּנוּקְבָא דְּטְהִירוּ בִּינָה דִּבְרִיאָה), since they joined with the daughters of man, the two harlot women, the two Mochin of Binah of Beri’ah which is called the Nukvah of Tehiru (יַעַן נִתְחַבְּרוּ עִם בְּנוֹת הָאָדָם ב׳ נָשִׁים זוֹנוֹת ב׳ מוֹחִין דְּבִינָה דִּבְרִיאָה הַנִּקְרָא נוּקְבָא דְּטְהִירוּ), and after they chose there they fell there for already there is impurity there because in Beri’ah evil can become mixed within it (וְאַחַר שֶׁבָּחֲרוּ שָׁם נָפְלוּ שָׁם כִּי כְּבָר יֵשׁ שָׁם טֻמְאָה כִּי בִּבְרִיאָה יָכוֹל לְהִתְעָרֵב בָּהּ רַע), and this is their sin that they grasped onto evil and therefore they fell as mentioned in Sifra Detzniuta 178b (וְזֶהוּ הַחֵטְא שֶׁלָּהֶם שֶׁנֶּאֱחֲזוּ בָּרַע וְלָכֵן נָפְלוּ כַּנִּזְכָּר בְּס״ד קע״ח ע״ב), two were embracing above and descended below and inherited dust which is Beri’ah, the dust of the Mishkan (תְּרֵין מִתְחַבְּקִין הֲווּ לְעֵילָא נָחְתִּי לְתַתָּא יָרְתִּי עַפְרָא שֶׁהוּא בְּרִיאָה עָפָר הַמִּשְׁכָּן), they lost the good portion that was in them which is the good of Nogah of Atzilut (אָבְדוּ חוּלָקָא טָבָא דַּהֲוֵי בְּהוֹן שֶׁהוּא הַטּוֹב דְּנֹגַהּ דַּאֲצִילוּת), and this is the matter of Samael and Lilith who descended from their holiness and became defiled (וְזֶהוּ עִנְיַן סמא״ל וְלִילִית שֶׁיָּרְדוּ מִקְּדוּשָׁתָן וְנִטְמְאוּ), and even though there it is expounded concerning the two harlot women as it is written “then came” and not previously (וְאַף עַל פִּי שֶׁשָּׁם נִדְרָשׁ עַל ב׳ נָשִׁים זוֹנוֹת כַּמ״ש אָז תָּבֹאנָה וְלֹא מִקַּדְמַת דְּנָא).

And behold since the daughters of man fell, also the sons of the Elohim who were with them fell down below into the seventh palace which is called the Nukvah of Tehiru (וְהִנֵּה כֵּיוָן שֶׁבְּנוֹת הָאָדָם נָפְלוּ גַּם בְּנֵי הָאֱלֹהִים שֶׁעִמָּהֶן עַד לְמַטָּה בְּהֵיכָל הַז׳ הַנִּקְרָא נוּקְבָא דְּטְהִירוּ), and behold you already know that there are two kinds of Nukvah in holiness (וְהִנֵּה כְּבָר יָדַעְתָּ שֶׁיֵּשׁ ב׳ מִינֵי נוּקְבָא בַּקְּדוּשָׁה), Rachel who is called Malkhut and she is the one that emerges opposite the Yesod of Ze’ir Anpin (רָחֵל הַנִּקְרָא מַלְכוּת וְהִיא הַיּוֹצֵאת נֶגֶד יְסוֹד דְּז״א), and likewise above opposite the Da’at of Ze’ir Anpin emerged Leah who is the aspect of Malkhut of Binah that is enclothed within that Ze’ir Anpin (וְכֵן לְמַעְלָה נֶגֶד דַּעַת דְּז״א יָצְאָה לֵאָה שֶׁהִיא בְּחִינַת מַלְכוּת דְּבִינָה הַמִּתְלַבֶּשֶׁת תּוֹךְ ז״א הַהוּא), and behold they are two women for Ze’ir Anpin who is also the aspect of Israel and Yaakov (וַהֲרֵי הֵם ב׳ נָשִׁים לְז״א שֶׁגַּם הוּא בְּחִי׳ יִשְׂרָאֵל וְיַעֲקֹב), and corresponding to them he has two back-sides which are two maidservants Bilhah and Zilpah, Zilpah corresponding to Leah and Bilhah corresponding to Rachel (וְכְנֶגְדָּן יֵשׁ לוֹ ב׳ אֲחוֹרַיִם שֶׁהֵן ב׳ שְׁפָחוֹת בִּלְהָה וְזִלְפָּה זִלְפָּה נֶגֶד לֵאָה וּבִלְהָה נֶגֶד רָחֵל), and Lot and Og for both of them are one aspect emerging from the back of Ze’ir Anpin (וְלוֹט וְעוֹג כִּי שְׁנֵיהֶן בְּחִיָּה אַחַת יוֹצְאִין אֲחוֹר ז״א), and these emerged from the three worlds mentioned in the Idra which are in the Tikkun of El of the beard and there is their root (וְאֵלּוּ יָצְאוּ מִן הַג׳ עוֹלָמוֹת שֶׁנִּזְכָּר בְּאִדְרָא שֶׁהֵם בְּתִיקּוּן א״ל דְּדִיקְנָא וְשָׁם שָׁרְשָׁם), and that which remained of them that was not clarified descended, one in Leah and the second in Ze’ir Anpin and the third in Rachel (וּמַה שֶּׁנִּשְׁאַר מֵהֶם שֶׁלֹּא נִתְבָּרֵר יָרְדוּ א׳ בְּלֵאָה וְהַב׳ בְּז״א וְהַג׳ בְּרָחֵל), and they became there in the secret of their back-sides Zilpah, Og, Bilhah, Lot (וְנַעֲשׂוּ שָׁם בְּסוֹד אֲחוֹר שֶׁלָּהֶם זִלְפָּה עוֹג בִּלְהָה לוֹט), and just as Ze’ir Anpin has two women and two maidservants so Og has “a bed of iron,” whose initials are Bilhah, Rachel, Zilpah, Leah (וּכְמוֹ שֶׁיֵּשׁ לְז״א ב׳ נָשִׁים וּב׳ שְׁפָחוֹת כֵּן יֵשׁ לְעוֹג עֶרֶשׂ בַּרְזֶל ר״ת בִּלְהָה רָחֵל זִלְפָּה לֵאָה), and he is called “the servant of the blessed one,” who is Eliezer the servant of Avraham who entered alive into Gan Eden, who was made from the good (וְנִקְרָא עֶבֶד בָּרוּךְ שֶׁהוּא אֱלִיעֶזֶר עֶבֶד אַבְרָהָם שֶׁנִּכְנַס חַי לְגַן עֵדֶן שֶׁנַּעֲשָׂה מִן הַטּוֹב), but this Og was from the evil within him and Moshe killed him (אַךְ עוֹג זֶה הָיָה מִן הָרַע שֶׁבּוֹ וַהֲרָגוֹ מֹשֶׁה), and this is the secret of what our Rabbis of blessed memory said that Og is Eliezer, and understand this (וְזֶה סוֹד מַה שֶּׁאָמְרוּ זַ״ל עוֹג הוּא אֱלִיעֶזֶר וְהָבֵן זֶה).

And it is possible to say that Eliezer and Og were in the likeness of Israel and Yaakov with two women and two maidservants (וְאֶפְשָׁר לוֹמַר כִּי אֱלִיעֶזֶר וְעוֹג הָיוּ דּוּגְמַת יִשְׂרָאֵל וְיַעֲקֹב עִם ב׳ נָשִׁים וּב׳ שְׁפָחוֹת), and behold Lot also is like Og who is the side of evil within Eliezer (וְהִנֵּה לוֹט גַּם הוּא כְּמוֹ עוֹג שֶׁהוּא צַד הָרַע שֶׁבֶּאֱלִיעֶזֶר), therefore he is cursed, Lot is accursed (לָכֵן הוּא אָרוּר לוֹט לְטִיאָ), for he is from the refuse of the three worlds after he brought forth that servant mentioned above, Og, and the two maidservants Bilhah and Zilpah (כִּי הוּא מֵהַפְּסוֹלֶת שֶׁבַּג׳ עוֹלָמוֹת אַחַר שֶׁהוֹצִיא אֶת הָעֶבֶד הַנַּ״ל עוֹג וּב׳ שְׁפָחוֹת בִּלְהָה וְזִלְפָּה), they returned to be clarified (חָזְרוּ לְהִתְבָּרֵר), and from the refuse there emerged corresponding to Bilhah and Zilpah two birds, two Mochin of the Nukvah of the Klipah of Atzilut (וּמֵהַפְּסוֹלֶת יָצְאוּ כְּנֶגֶד בִּלְהָה וְזִלְפָּה תְּרֵין צִפֳּרִין ב׳ מוֹחִין דְּנוּקְבָא דְּקְלִי׳ דַּאֲצִילוּת), and they joined together since corresponding to Leah who is from Binah no Klipah can be there (וְנִתְחַבְּרוּ יַחַד יַעַן כִּי כְּנֶגֶד לֵאָה שֶׁהִיא מִבִּינָה אֵין קְלִי׳ יְכוֹלָה לִהְיוֹת שָׁם), and they descended below with Bilhah and became one aspect in the two Mochin, two birds (וְיָרְדוּ לְמַטָּה עִם בִּלְהָה וְנַעֲשׂוּ בְּחִיָּה אַחַת בְּב׳ מוֹחִין ב׳ צִפֳּרִין), and they are the two daughters of Lot for from him they were drawn through the coupling of Lot or Og with his two women and his maidservants as mentioned above (וְהֵן ב׳ בְּנוֹת לוֹט כִּי מִמֶּנּוּ נִמְשְׁכוּ עַל יְדֵי זוּג לוֹט אוֹ עוֹג עִם ב׳ נָשָׁיו וְשִׁפְחוֹתָיו כַּנַּ״ל), and they are Naamah and Igeret, the mothers of the demons (וְהֵם נַעֲמָה וְאִגֶּרֶת אִמָּן שֶׁל הַשֵּׁדִים), and corresponding to Og himself who includes Yaakov and Israel as mentioned above (וְכְנֶגֶד עוֹג עַצְמוֹ הַכּוֹלֵל יַעֲקֹב וְיִשְׂרָאֵל כַּנַּ״ל), there emerged two men, the spies, and they became one aspect in the likeness of Og who is one (יָצְאוּ ב׳ אֲנָשִׁים מְרַגְּלִים וְנַעֲשׂוּ בְּחִיָּה אַחַת דּוּגְמַת עוֹג שֶׁהוּא א׳), and they are the two Mochin of Ze’ir Anpin of the Klipah of Atzilut as mentioned above (וְהֵם ב׳ מוֹחִין דְּז״א דְּקְלִי׳ דַּאֲצִילוּת כַּנַּ״ל), how three aspects which are Leah, Ze’ir Anpin, Rachel, corresponding to them brought forth three males and three females (אֵיךְ ג׳ בְּחִינוֹת שֶׁהֵם לֵאָה ז״א רָחֵל כְּנֶגְדָּם הוֹצִיאוּ ג׳ זְכָרִים וְג׳ נְקֵבוֹת), and behold corresponding to Malkhut of Binah which is Leah there emerged Naamah, the first bird, Chokhmah (וְהִנֵּה נֶגֶד מַלְכוּת דְּבִינָה שֶׁהִיא לֵאָה יָצְאָה נַעֲמָה צִפּוֹר רִאשׁוֹן חָכְמָה), and corresponding to Malkhut of Ze’ir Anpin there emerged Igeret, the second bird, Binah (וְכְנֶגֶד מַלְכוּת דְּז״א יָצְאָה אִגֶּרֶת צִפּוֹר ב׳ בִּינָה), and corresponding to Malkhut Rachel there emerged Lilith (וְכְנֶגֶד מַלְכוּת רָחֵל יָצְאָה לִילִית), and corresponding to them three males, and they are one man corresponding to Malkhut Leah and one man corresponding to Malkhut of Ze’ir Anpin and Adam the primordial, the husband of Lilith, corresponding to Malkhut Rachel (וְכְנֶגְדָּן ג׳ זְכָרִים וְהֵם אִישׁ א׳ נֶגֶד מַלְכוּת לֵאָה וְאִישׁ א׳ נֶגֶד מַלְכוּת דְּז״א וְאָדָם קַדְמָאָה בַּעְלָהּ דְּלִילִית נֶגֶד מַלְכוּת רָחֵל).

And behold this Adam Kadmon and his powers are the aspect of Malkhut of Malkhut of Atzilut of the Klipah (וְהִנֵּה זֶה אָדָם קַדְמוֹן וְכֹחוֹתָיו הֵם בְּחִינַת מַלְכוּת שֶׁבְּמַלְכוּת דַּאֲצִילוּת דְּקְלִי׳), and just as in holiness the Malkhut of Rachel descends to make the Throne of Glory and enters within the three ראשונות of Beri’ah (וּכְמוֹ שֶׁבַּקְּדוּשָׁה הַמַּלְכוּת דְּרָחֵל יוֹרֶדֶת לַעֲשׂוֹת כִּסֵּא הַכָּבוֹד וְהִיא נִכְנֶסֶת תּוֹךְ ג״ר דִּבְרִיאָה), so too these Adam Kadmon and Lilith descend, both of them, into the upper seventh palace of the Beri’ah of the Klipah (גַּם אֵלּוּ אָדָם קַדְמוֹן וְלִילִית יוֹרְדִין שְׁנֵיהֶן בְּהֵיכָל הַז׳ הָעֶלְיוֹן הַבְּרִיאָה דְּקְלִי׳), and this is the Lilith who is there called the Nukvah of Tehiru (וְזֶהוּ הַלִּילִית אֲשֶׁר שָׁם נִקְרָא נוּקְבָא דְּטְהִירוּ), but the lower one is called simply Nukvah of the abyss and not the great one (אֲבָל הַתַּחְתּוֹנָה נִקְרָא נוּקְבָא דְּתְּהוֹמָא סְתָם וְלֹא רַבָּא), and she corresponds to the Throne of Glory of holiness, the Malkhut of Rachel (וְהוּא כְּנֶגֶד כִּסֵּא הַכָּבוֹד דִּקְדוּשָׁה מַלְכוּת דְּרָחֵל), and behold also from the clarification of the three worlds the back-sides, their dross descended below in B"Y"A as well (וְהִנֵּה גַּם מִבֵּרוּר הַג׳ עָלְמִין אֲחוֹרַיִם הַסִּיגִים שֶׁלָּהֶם יָרְדוּ לְמַטָּה בְּבי״ע גַּם כֵּן), and they were there in the aspect of back-sides as mentioned above in Atzilut and likewise in B"Y"A (וְהָיוּ שָׁם בִּבְחִינַת אֲחוֹרַיִם כַּנַּ״ל בַּאֲצִילוּת וְכַעֲד״ז בְּבי״ע), and from them there also emerge other back-sides and they are the Klipot that are in B"Y"A (וְיוֹצְאִין מֵהֶם גַּם כֵּן אֲחוֹרַיִם אֲחֵרִים וְהֵם הַקְּלִיפּוֹת שֶׁבְּבי״ע), it is found that these three men mentioned above are the Klipot and the back-sides (נִמְצָא כִּי אֵלּוּ הַג׳ אֲנָשִׁים הַנַּ״ל הֵם הַקְּלִיפּוֹת וְהָאֲחוֹרִים), and it appears to me that just as there are in Atzilut three women with three husbands, Naamah and Igeret and beneath them Lilith (וְנִרְאֶה לִי כִּי כְּמוֹ שֶׁיֵּשׁ בַּאֲצִילוּת ג׳ נָשִׁים עִם ג׳ בַּעֲלֵיהֶן נַעֲמָה אִגֶּרֶת וְתַחְתֵּיהֶן לִילִית), so too they are by their names in the other worlds of B"Y"A (הִנֵּה כֵּן הֵם בִּשְׁמָם בִּשְׁאָר עוֹלָמוֹת בי״ע).