The Shekhinah – Her Exile and Her Redemption

הַשְּׁכִינָה – גָּלוּתָהּ וּגְאֻלָּתָהּ

And I shall make known to you here a very great secret (וְאוֹדִיעֲךָ בְּכָאן סוֹד גָּדוֹל מְאֹד), and it is hinted at in His saying: “So marred was His appearance more than that of a man” (וְהוּא נִרְמַז בְּאָמְרוֹ "כֵּן מְשֻׁחַת מֵאִישׁ מַרְאֵהוּ).

Know that it is written (Isaiah 51:12) “I, I am He who comforts you; who are you, that you fear mortal man who shall die, and the son of man who is as grass shall be given?” (דַּע כִּי כָתוּב: "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם, מִי אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת וּמִבֶּן אָדָם חָצִיר יִנָּתֵן). And this is the matter of what was said in the Pesikta (וְזֶהוּ עִנְיָן מַה שֶּׁאָמַר בַּפְּסִיקְתָּא),p1-80 and see there at length (וְעַיֵּן שָׁם בַּאֲרִיכוּת), on the verse (Isaiah 40:1): “Comfort, comfort My people” (עַל פָּסוּק "נַחֲמוּ נַחֲמוּ עַמִּי), that the Holy One Blessed Be He says to the prophets: Go and appease Kenesset Yisrael (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לַנְּבִיאִים: לְכוּ וּפַיְּיסוּ אֶת כְּנֶסֶת יִשְׂרָאֵל).

Immediately all the prophets gather and go to her (מִיָּד מִתְכַּנְּסִים כָּל הַנְּבִיאִים וְהוֹלְכִים אֵצְלָהּ), and she says (וְהִיא אוֹמֶרֶת) (Job 21:34) “And how will you comfort me with vanity, and your replies remain as betrayal?” (וְאֵיךְ תְּנַחֲמוּנִי הֶבֶל וּתְשׁוּבוֹתֵיכֶם נִשְׁאָר מָעַל) etc. (וְגוֹ׳). Immediately they all go before the Holy One Blessed Be He (מִיָּד הוֹלְכִים כֻּלָּם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא), and they say: Master of the Universe, she does not accept consolation from us (וְאוֹמְרִים: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵינָהּ מְקַבֶּלֶת מִמֶּנּוּ תַּנְחוּמִים), as it is said (Isaiah 54:11) “Afflicted, storm-tossed one, not comforted” (שֶׁנֶּאֱמַר: "עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה). The Holy One Blessed Be He said to them: I and you shall go and comfort her (אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי וְאַתֶּם נֵלֵךְ וְנְנַחֲמֶנָּה), thus: “Comfort, comfort My people” (הֲוֵי: "נַחֲמוּ נַחֲמוּ עַמִּי) etc. (וְגוֹ׳).

Immediately the Holy One Blessed Be He will go and say to her: My daughter, all this anger — for what? (מִיָּד יֵלֵךְ הַקָּדוֹשׁ בָּרוּךְ הוּא וְיֹאמַר לָהּ: בִּתִּי, כָּל כַּעַס זֶה לָמָּה) etc. (וְגוֹ׳), see there (עַיֵּן שָׁם). And truly, it is necessary to understand this whole debate — what is its meaning? p1-81(וּבֶאֱמֶת צָרִיךְ לְהָבִין כָּל הַוִּכּוּחַ הַזֶּה מַה עִנְיָנוֹ). Know that in the time of exile (דַּע כִּי בִּזְמַן הַגָּלוּת), behold, the Shekhinah stands within the Klipot in many kinds of suffering (הִנֵּה הַשְּׁכִינָה עוֹמֶדֶת בְּתוֹךְ הַקְּלִיפּוֹת בְּכַמָּה מִינֵי צַעַר), meaning, that Her lights do not shine and Her forces do not dominate (דְּהַיְנוּ שֶׁאֵין אוֹרוֹתֶיהָ מֵאִירִים וְכֹחוֹתֶיהָ שׁוֹלְטִים), because of the dominion of the Sitra Achra (מִפְּנֵי שְׁלִיטַת הַסִּטְרָא אַחֲרָא), to whom place was given through the sins of Yisrael (שֶׁנִּתַּן לָהּ מָקוֹם בַּחֲטָאֵי יִשְׂרָאֵל).

And even though all the suffering She endured in exile will be repaid with reward and goodness in the time of redemption (וּבֶאֱמֶת, אֲפִלּוּ שֶׁכְּנֶגֶד כָּל הַצַּעַר שֶׁסָּבְלָה בַּגָּלוּת יִהְיֶה שָׂכָר וָטוֹב בִּזְמַן הַגְּאֻלָּה), behold, this is not a sufficient consolation to annul the pain retroactively (הִנֵּה אֵין זֶה נֶחָמָה מַסְפֶּקֶת לְהַעֲבִיר הַצַּעַר לְמִפְרֵעַ), for it is unbearable that the Sitra achra should rule even a single moment over holiness (כִּי אִי אֶפְשָׁר לִסְבֹּל שֶׁהַסִּטְרָא אַחֲרָא תִּהְיֶה שׁוֹלֶטֶת אֲפִלּוּ רֶגַע אֶחָד עַל הַקְּדוּשָּׁה), even if in the end it is subdued (וַאֲפִלּוּ שֶׁבַּסּוֹף תִּכָּנַע). On this it is said (Berakhot 28a) (הִנֵּה עַל כְּיוֹצֵא בָּזֶה נֶאֱמַר): “Let not a man use the crown today, only for it to be shattered tomorrow” (לִשְׁתַּמִּישׁ אִינִישׁ בְּכַסָּא דְמוּקְרָא וּלְמָחָר יִתְבָּר).p1-82

And for this reason, the consolation of Tikkun is not a retroactive consolation (וּמִפְּנֵי זֶה אֵין נֶחָמַת הַתִּקּוּן נֶחָמָה לְמִפְרֵעַ). And you must know (וְצָרִיךְ שֶׁתֵּדַע), that all the matters stated in Kenesset Yisrael concerning the Shekhinah (כִּי כָּל הַדְּבָרִים הַנִּזְכָּרִים בִּכְנֶסֶת יִשְׂרָאֵל עַל הַשְּׁכִינָה), speak only regarding Her aspect as the root of Yisrael (אֵינוֹ מְדַבֵּר רַק בִּבְחִינַת הֱיוֹתָהּ שֹׁרֶשׁ לְיִשְׂרָאֵל), which is why it is said (Isaiah 50:1) “Because of your transgressions your mother was sent away” (שֶׁנֶּאֱמַר: "וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם). And because She speaks as Yisrael (וּבְהִיוֹתָהּ מְדַבֶּרֶת כְּפִי יִשְׂרָאֵל), therefore it is said about Her: the debts are upon you (עַל כֵּן נֶאֱמַר בָּהּ: חוֹבוֹת עָלַיִךְ), like the words of the Midrash (כִּדְבַרֵי הַמִּדְרָשׁ), for He answers Her according to Her own words, for She speaks like Yisrael (כִּי הוּא מֵשִׁיב לָהּ עַל פִּי דְבָרֶיהָ שֶׁהִיא מְדַבֶּרֶת כְּמוֹ יִשְׂרָאֵל).

And behold, you must know (וְהִנֵּה צָרִיךְ שֶׁתֵּדַע), that the Shekhinah, in her being in exile (כִּי הַשְּׁכִינָה בְּהִיוֹתָהּ בַּגָּלוּת), it is said of her (Song of Songs 1:6) “Do not look at me, that I am blackened” (נֶאֱמַר בָּהּ: "אַל תִּרְאֻנִי שֶׁאֲנִי שְׁחוֹרָה), and all blemishes and all corruptions appear in her gradations (וְנִרְאִים בָּהּ כָּל הַפְּגָמִים וְכָל הַקִּלְקוּלִים בְּמַדְרֵגוֹתֶיהָ), and therefore the Sitra Achra dominates against her (אֲשֶׁר עַל כֵּן שׁוֹלְטִים כְּנֶגְדָּה הַסִּטְרָא אַחֲרָא). But in truth, it is not so (אֲבָל בֶּאֱמֶת אֵינֶנּוּ כָּךְ), for deficiency and change do not apply in the essence of the Sefirot (כִּי אֵין שַׁיָּיךְ חִסָּרוֹן וְשִׁינּוּי בְּמַהוּת הַסְּפִירוֹת), only concealment of light and hiding of countenance (אֶלָּא הֶעְלֵם הָאֲרָה הוּא וְהֶסְתֵּר פָּנִים).

And thus it is found that in truth, there is no deficiency in the Shekhinah (וְנִמְצָא שֶׁלְּפִי הָאֱמֶת אֵין חִסָּרוֹן בַּשְּׁכִינָה), only an apparent deficiency (אֶלָּא נִרְאֶה חִסָּרוֹן), which is the concealment of power (וְהוּא הַעְלָמַת הַכֹּחַ). And behold, regarding this matter it is written (Malachi 3:6) “I, Hashem, have not changed” (וְהִנֵּה עַל זֶה הָעִנְיָן כָּתוּב: "אֲנִי ה׳ לֹא שָׁנִיתִי), for “I, Hashem” is the secret of Kudsha Berikh Hu and His Shekhintah (כִּי "אֲנִי ה׳" הוּא סוֹד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), and no change applies to them (וְאֵין שַׁיָּיךְ בֵּינֵיהֶם שִׁינּוּי). That is (פֵּירוּשׁ): what is by the expansion of the middot and their essence relative to one another (כִּי מַה שֶּׁהוּא לְפִי הִתְפַּשְׁטוּת הַמִּדּוֹת וּמַהוּתָם זֶה לָזֶה), no change applies at all (אֵין שַׁיָּיךְ שִׁינּוּי כְּלָל), only for the recipients there is change (רַק לַמְּקַבְּלִים הוּא הַשִּׁינּוּי), for there will be hiding of countenance (כִּי יִהְיֶה הֶסְתֵּר פָּנִים), and then it appears as if that level is lacking and that light diminished (וְאָז נִרְאֶה כְּאִלּוּ הַמַּדְרֵגָה הַהִיא חֲסֵרָה וְהַמָּאוֹר הַהוּא נִגְרָע).

But in truth, this is only due to the emergence of corruption (וּבֶאֱמֶת אֵין זֶה אֶלָּא מִשּׁוּם הַעֲבָרַת הַקִּלְקוּל), for the sins of Yisrael from then increased the strength of the Sitra achra (כִּי חַטְּאֵי יִשְׂרָאֵל מֵאָז הִגְבִּירוּ כֹּחַ הַסִּטְרָא אַחֲרָא), and dominion was given to them to draw from the lights (וְנִתַּן לָהֶם שַׁלְטוֹן לִינַק מִן הָאוֹרוֹת). And when the Shekhinah enclothes Herself in the Klipot and hides Her lights (וּבְהִיוֹת הַשְּׁכִינָה מִתְלַבֶּשֶׁת בַּקְּלִיפּוֹת וּמַסְתֶּרֶת אוֹרוֹתֶיהָ), according to the concealment that She conceals (כְּפִי הֶהֶעְלֵם שֶׁהִיא מַעֲלֶמֶת), so too is the Sitra Achra banished and cast down from the lights (כָּךְ נִגְרֶשֶׁת וְיוֹרֶדֶת הַסִּטְרָא אַחֲרָא מִן הָאוֹרוֹת).

And behold, it is written (Hosea 12:11) “And by the hand of the prophets I was likened” (וְאַךְ כָּתוּב: "וּבְיַד הַנְּבִיאִים אֲדַמֶּה), and the secret of the matter is (וְסוֹד הָעִנְיָן), that the Shekhinah appears to the prophets in differing visions (כִּי הַשְּׁכִינָה נִרְאֵית לַנְּבִיאִים בַּחֲזוֹנוֹת שׁוֹנִים), according to the guidance of Providence at that time (לְפִי עִנְיַן הַהַנְהָגָה אֲשֶׁר בַּזְּמַן הַהוּא). Therefore (וְעַל כֵּן), to the prophets were shown all those aspects of exile and suffering (נִרְאוּ לַנְּבִיאִים כָּל אוֹתָם עִנְיָנֵי הַגָּלוּת וְהַיִּסּוּרִין), according to the corruptions that occur in the gradations through the sins of Yisrael (לְפִי הַקִּלְקוּלִים שֶׁמִּתְקַלְקְלִים הַמַּדְרֵגוֹת בַּחֲטֹאות יִשְׂרָאֵל). And in the consolations, the opposite — for they are the Tikkunim of those same corruptions (וּבַנֶּחָמוֹת לְהֵפֶךְ, שֶׁהֵם תִּקּוּנֵי הַקִּלְקוּלִים הָהֵם).

Therefore the prophets can only come according to what they receive (וְעַל כֵּן הַנְּבִיאִים אֵינָם יְכוֹלִים לָבוֹא אֶלָּא בַּכֹּחַ מַה שֶּׁהֵם מְקַבְּלִים), and it is that which changes (וְהוּא הַמִּשְׁתַּנֶּה). Therefore she does not accept consolations (וְעַל כֵּן אֵינָהּ מְקַבֶּלֶת תַּנְחוּמִים), for there is no change (כִּי אֵין שִׁינּוּי). And in truth, it is not domination that the Sitra achra has ruled (וּבֶאֱמֶת אֵינָהּ שַׁלְטוֹן שֶׁשָּׁלְטָה הַסִּטְרָא אַחֲרָא), but rather, on the contrary (כִּי אַדְרַבָּא), “His kingdom rules over all” (Psalms 103:19) ("וּמַלְכוּתוֹ בַּכֹּל מָשָׁל), and it is the concealment of light that they think is domination (וְהוּא הֶעְלֵם אוֹר מַה שֶּׁהֵם חוֹשְׁבִים לִשְׁלוֹט), and that is: to take from them the rule which they claim through the sin of Yisrael (וְהוּא – לָקַחַת מֵהֶם הַשַּׁלְטוֹן אֲשֶׁר לָהֶם בַּטַּעֲנָה כִּי מִפְּנֵי חַטַּאת יִשְׂרָאֵל).

And behold, the Torah, its secret is the union of Kudsha Berikh Hu and His Shekhintah (וְהִנֵּה הַתּוֹרָה סוֹדָהּ חִבּוּר קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), and this does not change at all (וְזֶה אֵינוֹ מִשְׁתַּנֶּה כְּלָל), only that the Holy One Blessed Be He desires to pass over the matter (אֶלָּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְהַעֲבִיר עַל הַדָּבָר), by hiding the lights and closing them off for the sake of Yisrael because of the exile (לִהְיוֹת מַעֲלִים הָאוֹרוֹת וּמְסַתֵּימָם לְצוֹרֶךְ יִשְׂרָאֵל מִפְּנֵי הַגָּלוּת).

And behold, the Shekhinah says that since she is in exile, Yisrael was not obligated to keep Shabbat and the mitzvot (וְהִנֵּה הַשְּׁכִינָה אוֹמֶרֶת שֶׁכֵּיוָן שֶׁהִיא בַּגָּלוּת לֹא הָיָה לְיִשְׂרָאֵל לִשְׁמוֹר שַׁבָּת וְהַמִּצְוֹת) (Yalkut Shim‘oni there). And the matter of Shabbat is: (shīn–bat), which is the union of Kudsha Berikh Hu and His Shekhintah (וְעִנְיַן שַׁבָּת הוּא ש׳ בַּת, וְהוּא חִבּוּר קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), which in truth is never separated (שֶׁבֶּאֱמֶת אֵינוֹ נִפְרָד). And regarding this, the Holy One Blessed Be He answers her: “My daughter, your time has come to be redeemed” (וְעַל זֶה מֵשִׁיב לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא: "בִּתִּי הִגִּיעַ זְמַנֵּךְ לִגָּאֵל), and this is a great secret (וְהוּא סוֹד גָּדוֹל), for what kind of answer is this as a consolation, in response to the claim that she argues? (כִּי מַה תְּשׁוּבָה הִיא זוֹ לִנְחָמָה לְפִי הַטַּעֲנָה שֶׁהִיא טוֹעֶנֶת).

But the secret of the matter is as it is written (Isaiah 56:1–2) “Keep justice and do righteousness, for My salvation is near to come… happy is the man who does this… who keeps Shabbat from profaning it” (אֲבָל סוֹד הָעִנְיָן הוּא: "שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי קְרוֹבָה… אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת… שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ" וְגוֹ׳).

For Shabbat is truly the aspect of redemption (כִּי הַשַּׁבָּת הוּא מַמָּשׁ בְּחִינַת הַגְּאֻלָּה), and when it is kept during exile, it causes preparation and readiness for the redemption itself (וּבְהִיוֹתוֹ נִשְׁמָר בַּגָּלוּת גּוֹרֵם הֲכָנָה וְהַזְמָנָה לַגְּאֻלָּה עַצְמָהּ). And therefore the Holy One Blessed Be He answers her: “Your time has come to be redeemed” (וְעַל כֵּן מֵשִׁיב לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא: "הִגִּיעַ זְמַנֵּךְ לִגָּאֵל), for in truth it is Shabbat that caused this for her (כִּי בֶּאֱמֶת הַשַּׁבָּת הוּא גָּרַם לָהּ זֶה). But concerning the matter of consolation, she says (Yalkut Shim‘oni there) (אֲבָל עַל עִנְיַן הַנֶּחָמָה אוֹמֶרֶת): “I do not accept consolations until you bring all those wicked ones…” (אֵינִי מְקַבֶּלֶת תַּנְחוּמִין עַד שֶׁתָּבִיא כָּל אוֹתָם הָרְשָׁעִים…) etc. (וְגוֹ׳). And then it is said (Isaiah 49:26) “And I will feed your oppressors their own flesh…” (וְאָז נֶאֱמַר: "וְהַאֲכַלְתִּי אֶת מוֹנַיִךְ אֶת בְּשָׂרָם" וְגוֹ׳).

And I shall make known to you through this great Secrets (וְאוֹדִיעֲךָ בְּזֶה סוֹדוֹת גְּדוֹלִים), for this is the true nechamah—by revealing the truth that the exile itself was not a deficiency (כִּי זֹאת הִיא הַנֶּחָמָה הָאֲמִיתִּית בְּהַרְאוֹת הָאֱמֶת שֶׁהַגָּלוּת עַצְמוֹ לֹא הָיָה חִסָּרוֹן), but on the contrary, a hidden act strategically enacted as an ambush against the Klipot themselves (אֶלָּא אַדְרַבָּא, פְּעוּלָה נִסְתֶּרֶת וַעֲשׂוּיָה בְּמַאֲרָב אֶל הַקְּלִיפּוֹת עַצְמָן).

Behold, you already heard above that the strength of the Sitra Achra is the aspect of Zavf p1-83(הִנֵּה כְּבָר שָׁמַעְתָּ לְמַעְלָה כִּי תּוֹקֶף הַסִּטְרָא אַחֲרָא הוּא בְּחִינַת זַבְף), which is in the aspect of Externalities (שֶׁהוּא בַּחִיצוֹנִיּוּת), and it receives directly from the aspect of flesh, which is the external Kli (וְהוּא מְקַבֵּל מַמָּשׁ מִבְּחִינַת הַבָּשָׂר, שֶׁהוּא הַכֵּלִי הַחִיצוֹן), as stated above (כְּאָמֻר לְמַעְלָה). But truly, in the aspect of the blood within it, which is the secret of the Gevurot (וּבֶאֱמֶת בְּבְחִינַת הַדָּם שֶׁבּוֹ, שֶׁהוּא סוֹד הַגְּבוּרוֹת), there the Sitra Achra is firmly grasped (שָׁם נֶאֱחֶזֶת הַסִּטְרָא אַחֲרָא בְּתוֹקֶף), and this is the secret of “flesh and blood” (וְהוּא סוֹד בָּשָׂר וָדָם), from which their TZZA extends (מִשָּׁם נִמְשֶׁכֶת צז״ע שֶׁלָּהֶם), to profane the name TZTKHDPT SHSHP (לְחַלֵּל שֵׁם צתכדפת שש״ף). And the Shekhinah permitted it thus, by giving them place to draw nourishment (וְהַשְּׁכִינָה הִנִּיחָה כָּךְ בְּתִתָּה מָקוֹם לִינִיקָתָם). But in the end of all, it will be seen that this was not even actual dominion, not even temporarily p1-84(אֲבָל בְּסוֹף הַכֹּל יֵרָאֶה שֶׁלֹּא הָיְתָה זוֹ אֲפִלּוּ שִׁלְטוֹן לִשְׁעָתָהּ), but a hidden act of the Shekhinah to repel them from Holiness and from Yisrael (אֶלָּא פְּעוּלָה נִסְתֶּרֶת שֶׁל הַשְּׁכִינָה לִדְחוֹתָם מִן הַקְּדוּשָּׁה וּמִיִּשְׂרָאֵל). And this is the essence of their fury and shame (וְזֶה עִקַּר כַּעְסָם בְּבָשְׁתָּם), for that which they intended for evil—that very act itself was its opposite (כִּי מַה שֶּׁחָשְׁבוּ הֵם לְהָרֵעַ, אוֹתוֹ הַמַּעֲשֶׂה עַצְמוֹ הָיָה לְהֵפֶךְ), and they have not even the consolation of (Berakhot 28a) “Let a man use the crown...” (וְאֵין לָהֶם אֲפִלּוּ נֶחָמַת "לִישְׁתַּמִּישׁ אִינִישׁ). Then (Isaiah 49:26) “I will feed your oppressors their own flesh, and with their own blood as new wine they shall be drunk” (וְאָז: "וְהַאֲכַלְתִּי אֶת מוֹנַיִךְ אֶת בְּשָׂרָם וְכְעָסִיס דָּמָם יִשְׁכָּרוּן), the aspect of that very flesh and blood they thought to control (בְּחִינַת אוֹתוֹ הַבָּשָׂר וְהַדָּם שֶׁחָשְׁבוּ לִשְׁלוֹט), through it shall be revealed that this was truly their expulsion (בְּכֹחוֹ יֵרָאֶה אֵיךְ זֶהוּ מַמָּשׁ דְּחִיַּתָם). And this is the very secret of (Isaiah 51:12) “I, I am He who comforts you” (וְזֶה צְמוֹ סוֹד: "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם), for only the Holy One Blessed Be He can provide true consolation (כִּי רַק הַקָּדוֹשׁ בָּרוּךְ הוּא יָכוֹל לְנַחֵם נֶחָמָה מַמָּשׁ). And in truth, this is the secret of (Isaiah 49:26) “And all flesh shall know that I am Hashem your Savior” (וּבֶאֱמֶת זֶה סוֹד: "וְיָדְעוּ כָּל בָּשָׂר כִּי אֲנִי ה׳ מוֹשִׁיעֵךְ), which is directly the same as (Malachi 3:6) “I am Hashem, I have not changed” (שֶׁהוּא מַמָּשׁ עִנְיָן: "אֲנִי ה׳ לֹא שָׁנִיתִי). And this is the matter (וְהוּא עִנְיָן):p1-85 “I am Hashem, faithful to exact and faithful to reward”p1-86 (וְהוּא עִנְיָן: "אֲנִי ה׳ נֶאֱמָן לִפְרֹעַ וְנֶאֱמָן לְשַׁלֵּם שָׂכָר).

For indeed, Kudsha Berikh Hu and His Shekhinah, in Their essence, are equal in all emanations (כִּי בֶּאֱמֶת קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינָה מִצִּדָּם שָׁוִים הֵם לְכָל הַשְׁפָּעוֹת), and all differentiation is only according to the capacity of the recipient (וְהַחִלּוּף לְפִי קַבָּלַת הַמְּקַבֵּל). p1-87And He said (Isaiah 51:12) “Who are you, that you fear…” (וְאָמַר: "מִי אַתְּ וַתִּירְאִי" וְגוֹ׳), for how can we imagine that the Sitra Achra has any dominion, that the Shekhinah would truly have any lack or absence (כִּי אֵיךְ נַחְשֹׁב שֶׁיֵּשׁ שִׁלְטוֹן לַסִּטְרָא אַחֲרָא כְּלָל, שֶׁהַשְּׁכִינָה בֶּאֱמֶת יִהְיֶה בָּהּ חִסָּרוֹן אוֹ הֶעְדֵּר), for the Sefirot are unified with the Ein Sof Blessed Be He (וְהֲרֵי הַסְּפִירוֹת הֵן עִנְיָן אֶחָד עִם הָא״ס בָּרוּךְ הוּא), and separation does not apply to them at all (שֶׁאֵין שַׁיָּיךְ בָּהֶם פֵּרוּד כְּלָל). Therefore: “Who are you, that you fear mortal man who dies” (עַל כֵּן "מִי אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת), for the Sitra Achra is only to be swallowed up from the world (כִּי הַסִּטְרָא אַחֲרָא אֵינָהּ אֶלָּא לְהִבָּלַע מִן הָעוֹלָם). And He said (ibid): “And the son of man who is like grass shall be given” (וְאָמַר: "וּמִבֶּן אָדָם חָצִיר יִנָּתֵן), and this is the secret of what is written (Psalms 37:2) “For like grass they shall swiftly wither” (וְהוּא סוֹד מַה שֶּׁכָּתוּב: "כִּי כֶחָצִיר מְהֵרָה יִמָּלוּ" וְגוֹ׳).

And the secret is: that the Sitra achra, according to her root, is the lowest of all creation (וְהַסּוֹד – כִּי הַסִּטְרָא אַחֲרָא לְפִי שָׁרְשָׁהּ הִיא הַפְּחוּתָה שֶׁבַּבְּרִיאָה), only that some expansion is found for her through the sins of Yisrael (אֶלָּא שֶׁאֵיזֶה הִתְפַּשְׁטוּת נִמְצָא לָהּ מִכֹּחַ חַטְּאֵי יִשְׂרָאֵל), and then she appears great and mighty (וְאָז נִרְאֵית שֶׁהִיא רַבָּה וּגְדוֹלָה). But when she is found in her root—she is minute (אֲבָל כְּשֶׁנִּמְצֵאת בְּשָׁרְשָׁהּ – הִיא מְעַט), and this is the secret of (Obadiah 1:2) “I have made you small among the nations, you are very despised” (וְהוּא סוֹד: "קָטֹן נְתַתִּיךָ בַגּוֹיִם, בָּזוּי אַתָּה מְאֹד).