The Matter of Yael

A Transgression for the Sake of Heaven

עִנְיַן יָעֵל – עֲבֵרָה לִשְׁמָהּ

But the matter of Yael is a different matter (אֲבָל עִנְיָן יָעֵל הוּא עִנְיָן אַחֵר). And it is a most awesome secret, too fearful even to contemplate (וְהוּא סוֹד נוֹרָא מְאֹד מֵהַרְהֵר בּוֹ), all the more so to speak of it (וְכׇל שֶׁכֵּן לְדַבֵּר בּוֹ), and all the more so to investigate it (וְכׇל שֶׁכֵּן לַחְקֹר עָלָיו). And were it not that the moment requires it (וְלוּלֵי שֶׁהַשָּׁעָה צְרִיכָה לְכָךְ), I would flee from it as from a burning fire (הָיִיתִי נָס מִמֶּנּוּ כְּמִפְּנֵי אֵשׁ בּוֹעֵרָה). But let one who looks into this matter understand it correctly (אֲבָל יְהִי הַמִּסְתַּכֵּל מֵבִין דָּבָר עַל בֻּרְיוֹ), so as not to err Heaven forbid like those fools who stray from after Hashem (שֶׁלֹּא תִּטְעֶה חַס וְשָׁלוֹם בְּטָעוּת הַפְּתָאִים הָאֵלֶּה הַזּוֹנִים מֵאַחֲרֵי ה׳). For concerning these matters the verse says (Hosea 14:10), “For the ways of Hashem are straight, the righteous shall walk in them, and sinners shall stumble in them” (כִּי יְשָׁרִים דַּרְכֵי ה׳ וְצַדִּיקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם).

Know that the beginning of the corruption was the coming of the serpent upon Chavah (דַּע, כִּי תְּחִלַּת הַקִּלְקוּל הָיְתָה בִּיאָת הַנָּחָשׁ עַל חַוָּה), who cast into her defilement (שֶׁהִטִּיל בָּהּ זוֹהֲמָה). And because of this she afterward descended into the Klipot, as mentioned above (וּמִפְּנֵי זֶה יָרְדָה הִיא אַחַר כָּךְ בְּתוֹךְ הַקְּלִיפּוֹת כַּנַּ״ל).

And behold, it is impossible to rectify this blemish except by the manner mentioned in the verse (Zechariah 14:2), “And the women shall lie ravished” (וְהַנָּשִׁים תִּשָּׁכַבְנָה). And the meaning is that ultimately (וְהָעִנְיָן הוּא, כִּי סוֹף סוֹף), this matter must occur below-that the sinner will bear his sin (צָרִיךְ שֶׁיְּהֵא לְמַטָּה זֶה הָעִנְיָן, שֶׁיִּשָּׂא הַחוֹטֵא אֶת חַטָּאוֹ), and the blemish will be removed from the root (וְהַפֶּגֶם סָר מִן הַשֹּׁרֶשׁ).

For above, the serpent continually prosecutes because of this (כִּי לְמַעְלָה הַנָּחָשׁ רוֹדֵף תָּמִיד בַּעֲבוּר זֶה), and when he is given a portion below in a Jew who has sinned (וּכְשֶׁנִּתָּן לוֹ חֵלֶק לְמַטָּה בְּיִשְׂרָאֵל שֶׁחָטְאוּ), then the accusation is satisfied above (אָז יִשְׁלַם הַקִּטְרוּג לְמַעְלָה). And how great is the suffering of the holy women, the daughters of Yisrael (וְכַמָּה צַעַר גָּדוֹל הוּא לַנָּשִׁים הַקְּדוֹשׁוֹת נְשֵׁי יִשְׂרָאֵל), who must endure this evil matter (שֶׁיִּצְטָרְכוּ לִסְבֹּל הָעִנְיָן הָרָע הַזֶּה). And you will see that the beginning of the corruption was (Lamentations 5:11), “They afflicted women in Tziyon” (נָשִׁים בְּצִיּוֹן עִנּוּ).

Therefore, the end of the refinement will be this: “And the women shall lie ravished” (וְעַל כֵּן סוֹף הַבֵּרוּר יִהְיֶה זֶה – וְהַנָּשִׁים תִּשָּׁכַבְנָה). But know that even this suffering shall not exist except at the very end, when the rectification is ready to be completed (אֲבָל תֵּדַע, שֶׁאֲפִלּוּ זֶה הַצַּעַר אֵין לוֹ לְהִמָּצֵא אֶלָּא בְּסוֹף הַכֹּל, בִּהְיוֹת הַתִּקּוּן עוֹמֵד לְהִשְׁתַּלֵּם), as it is said (Proverbs 31:25), “And she laughs at the last day” (וַתִּשְׂחַק לְיוֹם אַחֲרוֹן). For by then the strength is great (כִּי כְּבָר הַכֹּחַ גָּדוֹל), and that act does not blemish above-on the contrary, it rectifies (וְאֵין הַמַּעֲשֶׂה הַהוּא פּוֹגֵם לְמַעְלָה, אֲדַרְבָּא – מְתַקֵּן).

And I will tell you how it rectifies (וַאֲמֹר לְךָ אֵיךְ הוּא מְתַקֵּן): for by means of that act, those impure ones receive the remaining defilement from the beginning (כִּי עַל יְדֵי הַמַּעֲשֶׂה הַזֶּה יְקַבְּלוּ הַטְּמֵאִים הָהֵם אֶת הַזֹּהֲמָה הַנִּשְׁאֶרֶת מִתְּחִלָּה). And on the contrary, all the good that was included within them will go out from them and be included in holiness (וְאֲדַרְבָּא, כׇּל טוֹב הַנִּכְלָל בָּהֶם – יִהְיֶה יוֹצֵא מֵהֶם וְנִכְלָל בַּקְּדוּשָּׁה). And the secret of this entire matter is (וְסוֹד כׇּל הָעִנְיָן הַזֶּה הוּא), that one must give the Sitra achra the portion that is due to it (כִּי צָרִיךְ לָתֵת לַסִּטְרָא אַחֲרָא הַחֵלֶק הָרָאוּי לָהּ), but in order for it to be rectification, it must be done below-not above (אֲבָל לִהְיוֹת תִּקּוּן – צָרִיךְ שֶׁיֵּעָשֶׂה לְמַטָּה וְלֹא לְמַעְלָה).

And now I shall explain to you the matter of Yael with Sisera (וְעַתָּה אֲפָרֵשׁ לְךָ עִנְיַן יָעֵל עִם סִיסְרָא), and you shall understand this secret well (וְתָבִין הַסּוֹד הַזֶּה הֵיטֵב).

Behold, Yael was the wife of Chever the Keni (הִנֵּה יָעֵל הָיְתָה אֵשֶׁת חֶבֶר הַקֵּינִי), and he is from the secret of Kayin (וְהוּא מִסּוֹד קַיִן), who came forth from the power of the defilement of the Serpent (שֶׁיָּצָא מִכֹּחַ זוֹהֲמַת הַנָּחָשׁ), and therefore this act came upon her (וְלָכֵן אֵלֶיהָ הִגִּיעַ הַמַּעֲשֶׂה הַזֶּה). And therefore she was delivered to him for union (וְעַל כֵּן נִמְסְרָה הִיא לוֹ לִבְיָאָה), and not her maidservant, as in the case of Esther (וְלֹא שִׁפְחָתָהּ כְּמַעֲשֵׂה אֶסְתֵּר), but she herself (אֶלָּא הִיא עַצְמָהּ). For then, on the contrary (כִּי אָז אַדְרַבָּא), he emptied into her all the holy sparks that were within him (הוּא הֵרִיק בָּהּ כָּל הַנִּיצוֹצוֹת הַקְּדוֹשִׁים שֶׁהָיוּ בּוֹ), for he was truly from the secret of Da'at [Knowledge] (כִּי הוּא בֶאֱמֶת הָיָה מִסּוֹד הַדַּעַת), and included all aspects of the sparks that come forth from Da'at [Knowledge] (וְכוֹלֵל כָּל בְּחִינוֹת הַנִּיצוֹצוֹת שֶׁיּוֹצְאוֹת מִן הַדַּעַת).

And in either case, the supernal Yichud [Union] was awakened (וּבֵין כָּךְ וּבֵין כָּךְ נִתְעוֹרֵר הַיִּחוּד הָעֶלְיוֹן), and the sitra achra [Other Side] did not grasp the holiness above (וְהַס״א לֹא אָחֲזָה בַּקְּדוּשָּׁה לְמַעְלָה). For, on the contrary (כִּי אַדְרַבָּא), by the power of the tikkunim [rectifications] and her merit (בְּכֹחַ הַתִּקּוּנִים וְזְכוּתָהּ), she took this matter upon herself (לָקְחָה הִיא עַל עַצְמָהּ הָעִנְיָן הַזֶּה), for she had no enjoyment (שֶׁלָּהּ לֹא הָיְתָה הֲנָאָה), as they said in the Talmud (כְּמוֹ שֶׁאָמְרוּ בַּש״ס), because he cast filth into her (מִשּׁוּם דְּאַטִיל בָּהּ זוֹהֲמָא) (Shabbat 146a).

And the sanctuary remained holy above (וְנִשְׁאַר הַמִּקְדָּשׁ קָדוֹשׁ לְמַעְלָה), and there the Yichud [Union] was awakened (וְשָׁם נִתְעוֹרֵר הַיִּחוּד), and its power prevailed over him and subdued him (וְכֹחוֹ נִתְגַּבֵּר עָלָיו וְהִכְנִיעוֹ).

And the secret of this matter is the tent-peg (וְסוֹד זֶה הָעִנְיָן הוּא יָתֵד הָאֹהֶל), which is the Yesod [Foundation] that joins with the tent, which is Malchut [Kingship] (שֶׁהוּא הַיְּסוֹד הַמִּתְחַבֵּר בָּאֹהֶל שֶׁהִיא הַמַּלְכוּת), for thus it is aroused in the Yichud [Union] (שֶׁכֵּן הוּא מִתְעוֹרֵר בַּיִּחוּד). And it is that which overcomes this wicked one, who boasts below, and slays him (וְהוּא הַמִּתְגַּבֵּר עַל הָרָשָׁע הַזֶּה הַמִּתְגָּאֶה לְמַטָּה וּמְמִיתוֹ), and it entered into his temple (וְנִכְנַס בְּרַקָּתוֹ), and from there into his mochin [mental faculties], in the secret of the Da'at [Knowledge] that I mentioned (וּמִשָּׁם בַּמוֹחִין שֶׁלּוֹ בְּסוֹד הַדַּעַת שֶׁזָּכַרְתִּי).

However, this matter cannot succeed, even by way of punishment, as we wrote (אַךְ זֶה הָעִנְיָן שֶׁלֹּא יוּכַל לְהַצְלִיחַ אֲפִלּוּ בְּדֶרֶךְ עוֹנֶשׁ כְּמוֹ שֶׁכָּתַבְנוּ), but only at the end of the tikkun [rectification], when it stands to be completed (אֶלָּא בְּסוֹף הַתִּקּוּן כְּשֶׁהוּא עוֹמֵד לְהִשְׁתַּלֵּם), and in one who performs it with all these safeguards and tikkunim [rectifications] (וּבְמִי שֶׁיַּעֲשֶׂה אוֹתוֹ בְּכָל הַשְּׁמִירוֹת וְהַתִּקּוּנִים הָאֵלֶּה). And even so, only as a hora'at sha'ah [temporary ruling] (וְעִם כָּל זֶה רַק בְּהוֹרָאַת שָׁעָה), and not to establish any order of conduct according to it, Heaven forbid (וְלֹא לְשׁוּם דָּבָר סֵדֶר הַהַנְהָגָה עַל פִּיו חַס וְשָׁלוֹם).

And the reason for this matter-know (וְטַעַם הַדָּבָר הַזֶּה – דַּע), for behold it is written (Proverbs 6:23), “For a commandment is a lamp” (כִּי נֵר מִצְוָה), and the secret is: for the commandments are in the secret of Malchut (וְהַסּוֹד – כִּי הַמִּצְוֹת בְּסוֹד הַמַּלְכוּת הֵם), but from the side of her uniting with her Husband (אֲבָל מִצַּד הִתְיַחְדָהּ עִם בַּעְלָהּ). And the secret is: Ner [lamp] (וְהַסּוֹד הוּא: נֵר) N”R: Yod-Alef Heh-Heh Vav-Yod Heh-Heh (נֵ"ר; י״א ה״ה ו״י ה״ה), Yod-Alef Heh-Lamed Vav-Heh Yod-Mem (י״א ה״ל ו״ה ה״י ם), Yod-Alef Heh-Dalet Vav-Nun Heh-Yod (י״א ה״ד ו״נ ה״י). And this gives no room for the Sitra achra to grasp at all (וְזֶה לֹא יִתֵּן מָקוֹם אֲחִיזָה לְסִטְרָא אָחֳרָא כְּלָל).

However, from the aspect of this matter of Malchut descending into the Klipot (אַךְ מִבְּחִינַת עִנְיָן זֶה שֶׁל הַמַּלְכוּת הַיּוֹרֶדֶת לַקְּלִיפּוֹת), and completing the feminine aspect of the Klipah, as mentioned above (וּמְשַׁלֶּמֶת אֶת הַנֻּקְבָּ׳ דִּקְלִיפָּה כַּנַּ״ל), in the secret of (Ezekiel 26:2), “I shall be filled, she who was desolate” (בְּסוֹד "אֶמָּלֵא הַחֲרֵבָה), there is found the matter of sin for the sake of Heaven, as mentioned here (נִמְצָא עִנְיָן לַעֲבֵרָה לִשְׁמָהּ הַנִּזְכָּר כָּאן), and it is from the aspect of the ascent of the Shekhinah from the Klipah (וְהוּא לִבְחִינַת עֲלִיַּת הַשְּׁכִינָה מִן הַקְּלִיפָּה). But immediately Ze’ir Anpin must take hold of her to return her (אַךְ מִיָּד צָרִיךְ שֶׁיַּאֲחֹז בָּהּ הַז״א לְהַחֲזִירָהּ), to the secret of the lamp mentioned above (לְסוֹד הַנֵּר הַנִּזְכָּר).

And understand this matter very well (וְהַבֵּן עִנְיָן זֶה מְאֹד), for this secret is deep (כִּי סוֹד זֶה עָמוֹק הוּא). And this is the matter of the tent-peg I mentioned (וְזֶהוּ עִנְיַן הַיָּתֵד אֲשֶׁר זָכַרְתִּי). And therefore this is called a temporary ruling (וְעַל כֵּן נִקְרָא זֶה הוֹרָאַת שָׁעָה), for from the aspect of Malchut enclothed in the Klipah, this matter proceeds (כִּי מִבְּחִינַת הַמַּלְכוּת הַמִּתְלַבֶּשֶׁת בַּקְּלִיפָּה נִמְשָׁךְ הָעִנְיָן הַזֶּה). But it is necessary that immediately, as this act is done, Ze’ir Anpin be revealed to receive this act in the secret of the yichud (אַךְ צָרִיךְ שֶׁמִּיָּד מִיָּדֵי הֵעָשׂוֹת הָעִנְיָן הַזֶּה – יִתְגַּלֶּה הַז״א לְקַבֵּל הַמַּעֲשֶׂה הַזֶּה, בְּסוֹד הַיִּחוּד). For if he is not revealed immediately (כִּי אִם לֹא יִתְגַּלֶּה מִיָּד), then surely the sitra achra would grasp and strengthen in that act (הִנֵּה וַדַּאי הַס״א הָיְתָה אוֹחֶזֶת וּמִתְגַּבֶּרֶת בַּמַּעֲשֶׂה הַהוּא).

Therefore, revelation of Ze’ir Anpin is needed (וְעַל כֵּן צָרִיךְ גִּילּוּי הַז״א), and he must return us to the good path of the aforementioned lamp (וִיחַזִּירֵנוּ לְדֶרֶךְ הַטּוֹב שֶׁל הַנֵּ״ר הַנַּ״ל). And therefore it may not be repeated, but rather done only once (וְעַל כֵּן אִי אֶפְשָׁר לָשׁוּב עָלָיו, אֶלָּא פַּעַם אַחַת יַעֲשֶׂה), and immediately return to the matter of the totality of the commandments (וּמִיָּד יָשׁוּב לְעִנְיַן כְּלַל הַמִּצְוֺות). And the reason for this matter-know (וְטַעַם הַדָּבָר הַזֶּה – דַּע), for behold it is written (כִּי הִנֵּה כָתוּב), “For a commandment is a lamp” (כִּי נֵר מִצְוָה), as it is written in Proverbs 6:23 (מִשְׁלֵי ו, כ״ג).

And the secret is: for the commandments are in the secret of Malchut (וְהַסּוֹד – כִּי הַמִּצְוֺת בְּסוֹד הַמַּלְכוּת הֵם), but from the side of her union with her Husband (אֲבָל מִצַּד הִתְיַחְדָה עִם בַּעְלָהּ). And the secret is - a lamp - (וְהַסּוֹד – נֵ״ר); Yod-Alef Heh-Heh Vav-Yod Heh-Heh (י״א ה״ה ו״י ה״ה), Yod-Alef Heh-Lamed Vav-Heh Yod-Mem (י״א ה״ל ו״ה ה״י ם), Yod-Alef Heh-Dalet Vav-Nun Heh-Yod (י״א ה״ד ו״נ ה״י)p1-11. And this does not give any place of grasp to the sitra achra at all (וְזֶה לֹא יִתֵּן מָקוֹם אֲחִיזָה לְסִטְרָא אָחֳרָא כְּלָל).

However, from the aspect of this matter of Malchut descending into the Klipot (אַךְ מִבְּחִינַת עִנְיָן זֶה שֶׁל הַמַּלְכוּת הַיּוֹרֶדֶת לַקְּלִיפּוֹת), and completing the feminine aspect of the Klipah, as mentioned above (וּמְשַׁלֶּמֶת אֶת הַנֻּקְבָּ׳ דִּקְלִיפָּה כַּנַּ״ל), in the secret of (Ezekiel 26:2), “I shall be filled from the desolate one” (בְּסוֹד אֶמָּלֵא הַחֲרֵבָה), there is found the matter of a transgression for its own sake, mentioned here (נִמְצָא עִנְיָן לַעֲבֵרָה לִשְׁמָהּ הַנִּזְכָּר כָּאן), and it pertains to the ascent of the Shekhinah from the Klipah (וְהוּא לְבְחִינַת עֲלִיַּת הַשְּׁכִינָה מִן הַקְּלִיפָּה). But immediately Ze’ir Anpin must take hold of her to return her (אַךְ מִיָּד צָרִיךְ שֶׁיַּאֲחֹז בָּהּ הַז״א לְהַחֲזִירָהּ), to the secret of the lamp mentioned above (לְסוֹד הַנֵּר הַנִּזְכָּר).

And understand this matter very much (וְהַבֵּן עִנְיָן זֶה מְאֹד), for this secret is deep (כִּי סוֹד זֶה עָמוֹק הוּא). And this is the matter of the tent-peg which I mentioned (וְזֶהוּ עִנְיַן הַיָּתֵד אֲשֶׁר זָכַרְתִּי). And therefore this is called a temporary ruling (וְעַל כֵּן נִקְרָא זֶה הוֹרָאַת שָׁעָה), for from the aspect of Malchut enclothed in the Klipah, this matter is drawn (כִּי מִבְּחִינַת הַמַּלְכוּת הַמִּתְלַבֶּשֶׁת בַּקְּלִיפָּה נִמְשָׁךְ הָעִנְיָן הַזֶּה). But it is necessary that immediately, at the moment of this act (אַךְ צָרִיךְ שֶׁמִּיָּד מִיָּדֵי הֵעָשׂוֹת הָעִנְיָן הַזֶּה), Ze’ir Anpin be revealed to receive this act, in the secret of the yichud (יִתְגַּלֶּה הַז״א לְקַבֵּל הַמַּעֲשֶׂה הַזֶּה, בְּסוֹד הַיִּחוּד).

For if he is not revealed immediately (כִּי אִם לֹא יִתְגַּלֶּה מִיָּד), then surely the Sitra achra would grasp and overpower in that act (הִנֵּה וַדַּאי הַס״א הָיְתָה אוֹחֶזֶת וּמִתְגַּבֶּרֶת בַּמַּעֲשֶׂה הַהוּא). Therefore the revelation of Ze’ir Anpin is needed (וְעַל כֵּן צָרִיךְ גִּילּוּי הַז״א), and he shall return us to the good path of the aforementioned lamp (וִיחַזִּירֵנוּ לְדֶרֶךְ הַטּוֹב שֶׁל הַנֵּ״ר הַנַּ״ל). And therefore it cannot be returned to again (וְעַל כֵּן אִי אֶפְשָׁר לָשׁוּב עָלָיו), but only once shall it be done (אֶלָּא פַּעַם אַחַת יַעֲשֶׂה), and immediately he shall return to the matter of the totality of the commandments (וּמִיָּד יָשׁוּב לְעִנְיַן כְּלַל הַמִּצְוֹות).

It is thus concluded, that even a sin for the sake of Heaven must not be except under temporary ruling (נִמְצֵאת לָמַד, שֶׁאֲפִלּוּ עֲבֵרָה לִשְׁמָהּ לֹא תִהְיֶה אֶלָּא בְּהוֹרָאַת שָׁעָה). But not that it should ever be possible to change the order of the act (אֲבָל לֹא שֶׁיֵּאָפֵשׁ שֶׁיֻּשַּׁנֶּה סֵדֶר הַמַּעֲשֶׂה), for that is called the changing of the Torah (כִּי זֶה נִקְרָא הֲמָרַת הַתּוֹרָה), and it is impossible for it to be changed in any manner whatsoever (שֶׁאִי אֶפְשָׁר לָהּ לִהְיוֹת מְמוּרָה בְּשׁוּם פָּנִים). For the order of the lights does not change (כִּי אֵין סִדְרֵי הַמְּאוֹרוֹת מִשְׁתַּנִּים), only that one action may sometimes be done from the side of Malchut when she ascends (אֶלָּא שֶׁפְּעוּלָה אַחַת אֶפְשָׁר שֶׁתֵּעָשֶׂה מִצַּד הַמַּלְכוּת הָעוֹלָה), and immediately the matter returns to its original order (וּמִיָּד יָשׁוּב הַדָּבָר לְסֵדֶרוֹ הָרִאשׁוֹן). And all that we have said is not applicable except in females, who are the ground of the world (וְכָל זֶה שֶׁאָמַרְנוּ לֹא יִתְכַּן אֶלָּא בַּנְּקֵבוֹת שֶׁהֵן קַרְקַע עוֹלָם), in whom is found this matter that we have mentioned (שֶׁבָּהֶן נִמְצָא הָעִנְיָן הַזֶּה שֶׁזָּכַרְנוּ), but not in males, for there is no rectification through sexual transgression for them at all (אֲבָל לֹא בַּזְּכָרִים, שֶׁאֵין הָעֲרָיוֹת תִּקּוּן לָהֶם כְּלָל).

For the tzaddik must guard himself from the foreskin (כִּי הַצַּדִּיק יֵשׁ לוֹ לְהִשָּׁמֵר מִן הָעָרְלָה), and to draw back and not become defiled (וְלִהְיוֹת נָסוֹג אָחוֹר וְלֹא יִטָּמֵא). And even all the other light commandments relative to sexual transgressions (וַאֲפִלּוּ כָּל שְׁאָר הַמִּצְוֺת הַקַּלּוֹת מִן הָעֲרָיוֹת), also, the strap is not to be loosened to change them, Heaven forbid (גַּם כֵּן לֹא תֻּתַּר הָרְצוּעָה לְשַׁנּוֹתָם חַס וְשָׁלוֹם), except by temporary ruling (כִּי אִם בְּהוֹרָאַת שָׁעָה), in accordance with one qualified to issue such a ruling (עַל פִּי הַמַּגִּיעַ לְהוֹרָאָה כָּזֹאת):

If so, therefore, know and understand (אִם כֵּן אֵפוֹא, תֵּדַע וְתַשְׂכִּיל) how false and deceitful is the entire construction of these sins (אֵיךְ שָׁוְא וּמִרְמָה הוּא כָּל בִּנְיַן הַחֲטָאִים הָאֵלֶּה), the enticement of the accuser who ensnares the hearts of the foolish (פִּיתּוּי הַמְּקַטְרֵג הַצּוֹדֶה בַּעֲלֵי לֵבָב הַפְּתָאִים), those who forget God (שִׁכְחֵי אֱלוֹהַּ), to trample in brazen defiance upon all law and judgment (לַעֲבוֹר בְּשַׁאת נֶפֶשׁ עַל כָּל דָּת וְדִין), not for a day or two or a month of days (לֹא יוֹם וְלֹא יוֹמַיִם וְלֹא חֹדֶשׁ יָמִים), but for all the days of their vain lives (כִּי כָּל יְמֵי חַיֵּי הֶבְלָם).

This is not that - the low is raised, and the high is brought low (זֹאת לֹא זֹאת: הַשְּׁפֵלָה הַגָּבֹהַּ וְהַגָּבוֹהַּ הַשָּׁפָל), to exchange good for evil and evil for good (לְהָמִיר טוֹב בְּרָע וְרָע בְּטוֹב), and to turn the words of the living Elokim into wormwood and gall (וּלְהָפֵךְ דִּבְרֵי אֱלֹהִים חַיִּים לְלַעֲנָה וְרֹאשׁ). For the orders of the lights and their statutes are the judgment of the Torah (כִּי סִדְרֵי הַמְּאוֹרוֹת וְחֻקּוֹתֵיהֶם הֵם מִשְׁפַּט הַתּוֹרָה), which Moshe set before the Children of Israel (אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל), for generation after generation and for eternity of eternities (לְדוֹר דּוֹרִים וּלְנֶצַח נְצָחִים). And whoever changes - is changed from the Source of the Holy One of Israel to a place of defilement (וְכָל הַמְשַׁנֶּה – מִשְּׁנֶה מִמְּקוֹר קְדוֹשׁ יִשְׂרָאֵל לִמְקוֹם טֻמְאָה), a strange woman (אִשָּׁה זָרָה), an abomination of Hashem (תּוֹעֲבַת ה׳). p1-12