Two Aspects of the Shekhinah
שְׁתֵּי בְּחִינוֹת לַשְּׁכִינָה
And he further said (וְאָמַר עוֹד) (Zohar, Ki Tetze 282b): “And the Shekhinah is Nogah,” etc. (וּשְׁכִינְתָא אִיהִי נוֹגַהּ וְכוּ׳), and this is indeed the secret of: “And a glow to the fire” (וְהוּא סוֹד ״וְנֹגַהּ לָאֵשׁ״ וַדַּאי) (Ezekiel 1:13).
The secret of the matter is that the Shekhinah has two aspects (וְסוֹד הָעִנְיָן, כִּי יֵשׁ לַשְּׁכִינָתָא שְׁתֵּי בְּחִינוֹת). The first is when the Chasadim of the male rule over her (הָאַחַת – הֱיוֹת הַחֲסָדִים שֶׁל הַזָּכָר שׁוֹלְטִים עָלֶיהָ), for then, from her own side, she is unable to govern (וְאָז הִיא מִצַּד עַצְמָהּ אֵינָהּ יְכוֹלָה לְהַנְהִיג). This is the secret of the darkening of the moon (שֶׁהוּא סוֹד אֹפֶל הַלְּבָנָה). Yet the Chasadim rule, and from their side she governs (אֲבָל הַחֲסָדִים שׁוֹלְטִים וּמִצַּדָּם הִיא מְנַהֶגֶת).
But her Tikkun [Rectification] is to be in the secret of the sun (אֲבָל תִּקּוּנָהּ הוּא לִהְיוֹת בְּסוֹד חַמָּה): that her Gevurot act in the secret of fire (שֶׁהַגְּבוּרוֹת שֶׁלָּהּ פּוֹעֲלוֹת בְּסוֹד אֵשׁ), while her Gevurot themselves are an aspect of the sweetening of the Chasadim (אֲבָל הַגְּבוּרוֹת שֶׁלָּהּ עַצְמָן הָיָה בְּחִינַת מִתּוּק הַחֲסָדִים). This is called “a glow to the fire” (וְזֶה נִקְרָא נֹגַהּ לָאֵשׁ).
And the Shekhinta is called fire of Nogah in the secret of the synagogue (וְהַשְּׁכִינָה נִקְרֵאת אֵשׁ נֹגַהּ בְּסוֹד בֵּית הַכְּנֶסֶת), for from the side of the Yesod she is the synagogue in which the lights gather (כִּי מִצַּד הַיְסוֹד הִיא בֵּית הַכְּנֶסֶת שֶׁבָּהּ מִתְכַּנְסִים הָאוֹרוֹת).p1-48 And the two pillars upon which the house rests (Zohar there) (וּשְׁנֵי הָעַמּוּדִים אֲשֶׁר הַבַּיִת נִשְׁעָן עֲלֵיהֶם [זֹהַר שָׁם]) are Netzach and Hod, through which she is rectified to be a house in Zivug to the Yesod (הֵם נֵצַח–וְהוֹד, שֶׁהִיא נִתְקֶנֶת בָּהֶם לִהְיוֹת בַּיִת בְּזִוּוּג לַיְסוֹד).
However, the truth is, that the rectification of the female from her own side is in the secret of Hod (אֲבָל הָאֱמֶת, שֶׁתִּקּוּן הַנּוּקְבָא מִצַּד עַצְמָהּ הוּא בְּסוֹד הוֹד), only that Netzach gives her the sweetening of the Chasadim (רַק שֶׁנֵּצַח יִתֵּן בָּהּ מִתּוּק הַחֲסָדִים), and then she is called fire of Nogah (וְאָז תִּקָּרֵא אֵשׁ נֹגַהּ), for she is fire from the side of Hod (כִּי הִיא אֵשׁ מִצַּד הוֹד), and this is the secret of the face of the sun (וְהוּא סוֹד פְּנֵי חַמָּה). And in the fire itself there is an aspect of Chasadim (וּבָאֵשׁ עַצְמוֹ יֵשׁ בְּחִינַת חֲסָדִים), and it is the Nogah of the fire (וְהוּא הַנֹּגַהּ שֶׁל הָאֵשׁ), but not in the secret of dominant Chasadim (אֲבָל לֹא בְּסוֹד הַחֲסָדִים הַשּׁוֹלְטִים), rather in the secret of the sweetening of the Chasadim which sweeten the Gevurot themselves (אֶלָּא בְּסוֹד מִתּוּק הַחֲסָדִים הַמְמַתְּקִים הַגְּבוּרוֹת עַצְמָן).
Therefore, Netzach also has two aspects (וְלָכֵן יֵשׁ לְנֵצַח שְׁתֵּי בְּחִינוֹת גַּם כֵּן), one aspect in the secret of the male who dominates the female (בְּחִינָה אַחַת בְּסוֹד הַזָּכָר הַשּׁוֹלֵט עַל הַנּוּקְבָא), and another aspect—the female rectified by the male (וּבְחִינָה אַחֶרֶת – הַנּוּקְבָא הַנִּתְקֶנֶת מִן הַזָּכָר), and this is through its connection to Hod (וְזֶהוּ בְּהִתְחַבְּרוֹ לַהוֹד), and understand this well (וְהָבֵן הֵיטֵב). And therefore Nogah is called “white fire” (וְעַל כֵּן נִקְרֵאת נֹגַהּ "אֵשָׁא חִיוּרָא), which is the aspect of fire, but whitened due to the sweetening of the Chasadim (שֶׁהוּא בְּחִינַת הָאֵשׁ, אֲבָל חִיוּר מִפְּנֵי מִתּוּק הַחֲסָדִים).
And truly, the face of the sun itself is such (וּבֶאֱמֶת הַפְּנֵי חַמָּה עַצְמָהּ הוּא כָּךְ), that it has the aspect of this Nogah, which is the whitening (שֶׁיֵּשׁ בּוֹ בְּחִינַת הַנֹּגַהּ הַזֶּה שֶׁהוּא הַחִיוּר), and therefore it is the secret of face of the sun and face of the moon together (וְלָכֵן הוּא סוֹד פְּנֵי חַמָּה וּפְנֵי לְבָנָה יַחַד), for also the aspect of the face of the moon is included in it in the secret of this sweetening (כִּי גַּם בְּחִינַת פְּנֵי לְבָנָה נִכְלַל בָּהּ בְּסוֹד הַמִּתּוּק הַזֶּה). But the face of the moon by itself is when the Gevurot are not sweetened (אֲבָל פְּנֵי לְבָנָה לְבַד הוּא כְּשֶׁאֵין הַגְּבוּרוֹת מְתֻקָּנוֹת), and there is only domination of the male (וְלֹא יֵשׁ רַק שְׁלִיטַת הַזָּכָר), not the aspect of sweetened Gevurot, but in his domination that he completes on behalf of the female (לֹא בְּחִינַת מִתּוּק הַגְּבוּרוֹת, אֶלָּא בִּשְׁלִיטָתוֹ שֶׁהוּא מַשְׁלִים בְּעַד הַנּוּקְבָא). And behold, Ma'adim (Mars)p1-49 — there is a Mars from the root of redness (וְהִנֵּה מַאְדִּים, יֵשׁ מַאְדִּים מִלְּשׁוֹן אֲדַמְּמוּת), and it is the redness of the sun (וְהוּא אֲדַמְּמוּת הַחַמָּה), in the secret of the Sitra Achra, which emerges only from the heat of the sun alone (בְּסוֹד הַסִּטְרָא אָחֳרָא שֶׁאֵינָהּ יוֹצֵאת אֶלָּא מִן הַחַמִּימוּת שֶׁל הַחַמָּה לְבַד), and not from the Nogah that is in it (וְלֹא מִן הַנֹּגַהּ שֶׁבָּהּ). But there is a Mars from the root of Odem (Redness) (וַאֲבָל יֵשׁ מַאְדִּים מִלְּשׁוֹן אֹודֶם), as stated in the Zohar there (זֹהַר שָׁם), which is a precious stone (שֶׁהִיא אֶבֶן טוֹבָה), and it is one of the Tikkunim of the Nukvah (וְהִיא אַחַת מִתִּקּוּנֵי הַנּוּקְבָא). And the first of them — which is truly the secret of fire with the Nogah (וְהָרִאשׁוֹן שֶׁבָּהּ שֶׁהוּא מַמָּשׁ סוֹד הָאֵשׁ עִם הַנֹּגַהּ). And it is found that the Mars of the Sitra Achra is fire without Nogah (וְנִמְצָא שֶׁמַּאְדִּים שֶׁל הַסִּטְרָא אָחֳרָא הוּא הָאֵשׁ בְּלֹא נֹגַהּ) — and this is the secret of red (וְהוּא סוֹד אָדוֹם), and the Mars of Holiness is the fire with Nogah (וּמַאְדִּים דְּקְדוּשָּׁה הוּא הָאֵשׁ נֹגַהּ), and this is the secret of Redness (וְהוּא סוֹד אֹודֶם).
And he said (Zohar there) (וְאָמַר), both of them, etc., Netzach and Hod, are those that were taken (תְּרוֹוַיְיהוּ וְכוּ' נֵצַח וְהוֹד אִינוּן דְּנָטְלוּ), meaning — we do not consider them as separated (פֵּירוּשׁ – שֶׁאֵין אָנוּ חוֹשְׁבִים אוֹתָם נִפְרָדִים), one in the secret of the male and one in the secret of the female (אֶחָד בְּסוֹד הַזָּכָר וְאֶחָד בְּסוֹד הַנְּקֵבָה), but in the aspect of both of them together (אֶלָּא בְּבְחִינַת שְׁנֵיהֶם יַחַד), as they both stand for the Tikkun of the female (שֶׁהֵם עוֹמְדִים לְתִקּוּן הַנּוּקְבָא שְׁנֵיהֶם).
And the explanation of the matter is, that the building is truly in the secret of Hod (וּפֵירוּשׁ הָעִנְיָן, כִּי הַבִּנְיָן בְּסוֹד הוֹד הוּא בֶאֱמֶת), only that Netzach connects with it to give it this aspect of Nogah (אֶלָּא שֶׁהַנֵּצַח מִתְחַבֵּר בּוֹ לָתֵת לוֹ בְּחִינַת הַנֹּגַהּ הַזֶּה). And he said (Zohar there), “Aharon and David” (וְאָמַר"אַהֲרֹן וְדָוִד), and understand here a great secret (וְתָבִין פֹּה סוֹד גָּדוֹל), for sometimes Aharon appears in Netzach, in the secret of the Kohen (כִּי לְפָעָמִים נִרְאֶה אַהֲרֹן בְּנֵצַח בְּסוֹד כֹּהֵן), and sometimes in Hod (וּלְפָעָמִים בְּהוֹד), and Moshe as well likewise (וּמֹשֶׁה גַּם כֵּן כָּךְ).
And also understand the matter of what is mentioned in the Zohar concerning David, that he wished to change the orders for the honor of the Shekhinap1-50 (וְגַם תָּבִין עִנְיָן מַה שֶּׁנִּזְכַּר בַּזֹּהַר עַל דָּוִד שֶׁרָצָה לְהַחֲלִיף אֶת הַסְּדָרִים לִכְבוֹד הַשְּׁכִינָה), in the secret of (Psalms 132:9), “Your priests will clothe themselves in righteousness, and Your pious ones...” (בְּסוֹד "כֹּהֲנֶיךָ יִלְבְּשׁוּ צֶדֶק וַחֲסִידֶיךָ" וְכוּ'), for why would he do so, and what Tikkun is found in this? (כִּי לָמָּה יַעֲשֶׂה כָּךְ, וּמַה תִּקּוּן נִמְצָא בָּזֶה). And in truth, it is a great secret (וּבֶאֱמֶת הוּא סוֹד גָּדוֹל), know that the building of the Shekhina is in Hod, as above (דַּע כִּי בִּנְיַן הַשְּׁכִינָה הוּא בְּהוֹד כְּנַ״ל), but Netzach has in it two aspects (אֲבָל הַנֵּצַח יֵשׁ בּוֹ שְׁתֵּי בְּחִינוֹת), one — in the secret of the dominant male (הָאַחַת – בְּסוֹד הַזָּכָר הַשּׁוֹלֵט), and one — in the secret of its union with Hod, to give into the Nukvah the aspect of the Chasadim, which is the Nogah mentioned above (וְאַחַת – בְּסוֹד הִתְחַבְּרוּ אֶל הוֹד, וּלְתֵיתוֹ אֶל נוּקְבָא בְּחִינַת הַחֲסָדִים שֶׁהוּא הַנֹּגַהּ הַנִּזְכָּר לְעֵיל).
And behold, Aharon is in Netzach in the secret of the Kohen (וְהִנֵּה אַהֲרֹן הוּא בְּנֵצַח בְּסוֹד כֹּהֵן), and he is truly in Hod from the side of the connection of Netzach to it, to give it the aspect of Nogah that I mentioned (וְהוּא בֶאֱמֶת בְּהוֹד מִצַּד הִתְחַבְּרוּת הַנֵּצַח אֵלָיו לָתֵת לוֹ בְּחִינַת הַנֹּגַהּ שֶׁזָּכַרְתִּי), and this is the secret of (Zohar there), “Aharon and David were from there” (וְזֶה סוֹד "אַהֲרֹן וְדָוִד מִתַּמָּן הֲווֹ), for both of them are in one place, in Hod, for the building of the Nukvah (כִּי שְׁנֵיהֶם בִּמְקוֹם אֶחָד בְּהוֹד לִבְנִיַן הַנּוּקְבָא), only that Aharon is in the aspect of Chesed that is drawn into Hod by the connection of Netzach to it (רַק שֶׁאַהֲרֹן בְּסוֹד בְּחִינַת הַחֶסֶד הַנִּמְשָׁךְ בְּהוֹד מִחֲמַת הִתְחַבְּרוּת הַנֵּצַח בּוֹ), and therefore he took the Tikkun of Netzach in the secret of priesthood, to strengthen this Tikkun in Hod, in Malchut (וְלָכֵן הוּא נָטַל תִּקּוּן הַנֵּצַח בְּסוֹד הַכְּהֻנָּה, לְחַזֵּק תִּקּוּן זֶה בְּהוֹד בַּמַּלְכוּת). And David is the aspect of Hod from its own side (וְדָוִד הוּא בְּחִינַת הוֹד מִצַּד עַצְמוֹ), in the secret of the face of the sun (בְּסוֹד פְּנֵי חַמָּה), but in the secret of the radiance of Binah, which is the higher sun (אֲבָל בְּסוֹד הַאֲרַת הַבִּינָה שֶׁהִיא חַמָּה עִילָּאָה).
And understand this well (וְהָבֵן הֵיטֵב), for this is what makes the Nukvah into an aspect of sun (כִּי זֶה מַה שֶּׁעוֹשֶׂה הַנּוּקְבָא בְּחִינַת חַמָּה), meaning — that she will not be in the secret of “she has nothing of her own” like the moon (פֵּירוּשׁ – שֶׁלֹּא תִהְיֶה בְּסוֹד דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם, כְּמוֹ הַלְּבָנָה), but in the secret of the sun, in her Gevurot, the radiance of Imma, from which Rachel emerges (אֶלָּא בְּסוֹד הַחַמָּה בִּגְבוּרוֹת שֶׁלָּהּ, הַאֲרַת אִמָּא שֶׁרָחֵל יוֹצֵאת מִמֶּנָּה), in this aspect he was placed in Hod to give her this Tikkun (בַּבְּחִינָה הַזֹּאת הוּשַׂם הוּא בְּהוֹד לָתֵת לָהּ תִּקּוּן זֶה).
And behold, understand that in the building of the Beit haMikdash, which is the building of the Nukvah (וְהִנֵּה תָּבִין שֶׁבְּבִנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁהוּא בִּנְיַן הַנּוּקְבָא), it is necessary that the Kohanim themselves recognize that they are constructed with this Tikkun (צָרִיךְ שֶׁהַכֹּהֲנִים עַצְמָם יִרְאוּ שֶׁהֵם בְּנוּיִים בַּזֶּה הַתִּקּוּן), in the secret of Aharon himself (בְּסוֹד אַהֲרֹן עַצְמוֹ), who is in Hod for the building of the female, as above (שֶׁהוּא בַּהוֹד לִבְנִיַן הַנּוּקְבָא כְּנַ״ל), and therefore the priesthood was given to them (שֶׁעַל כֵּן נִתְּנָה לָהֶם הַכְּהֻנָּה), because their root is in this aspect, in the secret of her being built — the Female (עַל הֱיוֹת שָׁרְשָׁם בַּבְּחִינָה הַזֹּאת בְּסוֹד הִבָּנוֹתָהּ הַנּוּקְבָא), as I have explained (כְּמוֹ שֶׁפֵּרַשְׁתִּי). But Esav is the secret of the slavep1-51 (אֲבָל עֵשָׂו הוּא סוֹד עֶבֶד), and he is red (Edom) — not Odem (Redness) (וְהוּא אָדוֹם, וְלֹא אודם). And from this side, Mars is his female (וּמִצַּד זֶה מַאְדִּים נוּקְבָא דִילֵיהּ), and he causes bloodshed (וְהוּא גּוֹרֵם שְׁפִיכוּת דָּמִים),(see Shabbat 156a) (עַיֵּן שַׁבָּת קנו)p1-52.
For he is in the secret of the destruction of the House that is built in Hod (כִּי הוּא בְּסוֹד חֻרְבַּן הַבַּיִת הַנִּבְנֶה בְּהוֹד). And when Hod returns to L’davah [pain]—some say: to David (וּבַחֲזוֹר הוֹד [לְדָוִד] [לְדוָה])—the House is destroyed (הַבַּיִת חָרֵב), and Ma’adim [Mars] prevails and causes bloodshed to Israel (וּמַאְדִּים מִתְגַּבֵּר וְגוֹרֵם שְׁפִיכוּת דָּמִים לְיִשְׂרָאֵל), in the secret of Mashiach ben Yosef, who is destined to die (בְּסוֹד מָשִׁיחַ בֶּן יוֹסֵף שֶׁרָאוּי לָמוּת), and in the secret of all the martyrs of the kingdom (וּבְסוֹד כָּל הָרוּגֵי מַלְכוּת), as you know (כְּמוֹ שֶׁיָּדַעְתָּ). Thus, all these matters are interdependent (וְנִמְצְאוּ הַדְּבָרִים תְּלוּיִים זֶה בָּזֶה). And he further said (Zohar there) (וְאָמַר עוֹד), “And an evil maidservant — she is a grave”p1-53 (וְ"שִׁפְחָה רָעָה אִיהִי קְבוּרָה), the foundation of the matter is that the Shekhinah is called a house for the King (יְסוֹד הָעִנְיָן כִּי הַשְּׁכִינָה נִקְרֵאת בַּיִת לַמֶּלֶךְ). But Lilith is called a grave, even for her husband (אֲבָל לִילִי׳ נִקְרֵאת קְבוּרָה, אֲפִלּוּ לְבַעְלָהּ).
And the secret is that the Shekhinah is the place where the lights intensify to spread into all their levels (וְהַסּוֹד כִּי הַשְּׁכִינָה הִיא הַמָּקוֹם שֶׁשָּׁם הָאוֹרוֹת מִתְגַּבְּרִים לְהִתְפַּשֵּׁט לְכָל מַדְרֵגוֹתֵיהֶם), for she is the particular in which the lights of the general — which is Ze’ir Anpin — become divided (כִּי הִיא הַפְּרָט שֶׁבָּהּ נִפְרָטִים אוֹרוֹת הַכְּלָל שֶׁהוּא הַזְּעֵיר אַנְפִּין); and corresponding to this, the female of the Sitra achra also — there too their levels spread (וּכְנֶגֶד זֶה הַנּוּקְבָא דְּסִטְרָא אָחֳרָא גַּם כֵּן שָׁם מִתְפַּשְּׁטִים מַדְרֵגוֹתֵיהֶם). But their secret is truly Choshekh (אֲבָל סוֹדָם מַמָּשׁ חֹשֶׁךְ), and there, the Choshekh extends even more (וְשָׁם מִמֶּשֶׁךְ הַחֹשֶׁךְ יוֹתֵר), meaning that the operation of the Sitra achra is to cover over the lights and darken them (פֵּירוּשׁ כִּי פְּעוּלַּת הַסִּטְרָא אָחֳרָא הִיא כִּסּוּי הָאוֹרוֹת וְהַחֲשִׁיכָם), and her principal action, in her strongest force, is in Lilith (וְעִקַּר פְּעוּלָה בְּתוֹקְפָּהּ וַחֲזָקָה הִיא בְּלִילִי׳).
And behold, truly, all the more so she is a grave for one who is from the side of Holiness (וְהִנֵּה בֶאֱמֶת מִכָּל שֶׁכֵּן שֶׁהִיא קְבוּרָה לְמִי שֶׁהוּא מִבְּחִינַת הַקְּדֻשָּׁה), that when the light reaches there — it is sealed and buried, and not revealed at all (שֶׁכְּשֶׁמַּגִּיעַ שָׁם הָאוֹר – נִסְתָּם וְנִקְבָּר, וְלֹא נִגְלֶה כְּלָל). And therefore she imprisons her mistress, in the secret of a literal prison house (וְלָכֵן הִיא אוֹסֶרֶת בָּהּ לְגְבִירְתָּהּ בְּסוֹד בֵּית הָאֲסוּרִים מַמָּשׁ), for she must remain there subjugated, without displaying her strength (שֶׁהִיא צְרִיכָה לַעֲמוֹד שָׁם [כְּבוּשָׁה], בְּלֹא הַרְאוֹת כֹּחָהּ). And truly, she is buried in the dust, which is the aspect of Shabbtai (saturn), the aspect of Malchut itself, as mentioned above (וּבֶאֱמֶת הִיא קְבוּרָה בָּעָפָר, שֶׁהוּא בְּחִינַת שַׁבְתַּאי, בְּחִינַת מַלְכוּת עַצְמָהּ כְּנַ״ל), and it is in the aspect of death — which is the lack of the light of the Torah (וְהוּא בְּבְחִינַת מָוֶת שֶׁהוּא חֶסְרוֹן הָאוֹר שֶׁל הַתּוֹרָה).
And behold, Mashiach and Moshe are buried in this burial, in the secret of (Isaiah 53:9), “And He gave the wicked his grave” (וְהִנֵּה מָשִׁיחַ וּמֹשֶׁה הֵם נִקְבָּרִים בְּזֹאת הַקְּבוּרָה בְּסוֹד "וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ), for when the Neshamot ascend to the Shekinah, it is said of them (Psalms 84:4), “Even the bird has found a house” (כִּי בַּעֲלוֹת הַנְּשָׁמוֹת אֶל הַשְּׁכִינָה נֶאֱמַר בָּהֶם "גַּם צִפּוֹר מָצְאָה בַיִת). But one who must be in the Nukvah of Klipah — is called buried (אֲבָל מִי שֶׁצָּרִיךְ לִהְיוֹת בְּנֻקְבָּא דְּקְלִיפָּה – נִקְרָא שֶׁהוּא קָבוּר), and there, the light of the Torah does not reach them except in Tzimtzum (וְשָׁם אֵין מַגִּיעַ לָהֶם אוֹר הַתּוֹרָה אֶלָּא בְּצִמְצוּם), and this is their poverty and their death (וְזֶה עֳנְיָיוּתָם וּמִיתָתָם). And she is comprised of seven kinds of pits, for there are seven aspects in her (וְהִיא כְּלוּלָה מִשִּׁבְעָה מִינֵי מִדּוֹרוֹת, יֵשׁ בָּהּ שֶׁבַע הַבְּחִינוֹת), like the Malchut of Holiness, and they are seven aspects of Klipah (כְּמוֹ מַלְכוּת דְּקְדוּשָּׁה, וְהֵם שֶׁבַע בְּחִינוֹת דְּקְלִיפָּה). In this aspect, all of them rule over them to seal the light (בַּבְּחִינָה הַזֹּאת כֻּלָּן שׁוֹלְטוֹת עֲלֵיהֶן לִסְתֹּם הָאוֹר), and that which is from the side of Malchut the Mistress (Zohar there) — they are two sevens (וּמַה שֶּׁמִּצַּד מַלְכוּת גְּבִירָה הֵם שְׁנֵי הַשֶּׁבַע), and from the maidservant’s side — they are two famines (מִצַּד הַשִּׁפְחָה הֵם שְׁנֵי רָעָב).
And behold, now he explains the secret of the Shekinah according to her functions (וְהִנֵּה עַתָּה מְפָרֵשׁ סוֹד הַשְּׁכִינָה לְפִי פְּעוּלוֹתֶיהָ), and the maidservant — how she acts in opposition to these functions (וְהַשִּׁפְחָה מַה שֶּׁהִיא פּוֹעֶלֶת כְּנֶגֶד פְּעוּלוֹת אֵלּוּ). The Mistress from her own side is a gardenp1-54 (הַגְּבִירְתָּה מִצַּד עַצְמָהּ הִיא גַּן), in the secret of the King’s garden (בְּסוֹד גַּן הַמֶּלֶךְ), in which everything planted is holy and good (שֶׁכָּל הַנִּזְרָע בָּהּ הוּא קָדוֹשׁ וְטוֹב).
The maidservant from her own side is a filthy refuse (הַשִּׁפְחָה מִצַּד עַצְמָהּ הִיא אַשְׁפָּה מְטֻנֶּפֶת), which is specifically in the aspect of evil (שֶׁהִיא דַּוְקָא בְּבְחִינַת רַע), and everything planted in her is evil (וְכָל הַנִּזְרָע בָּהּ הוּא רַע). But there is one aspect found in which the refuse becomes intermixed with the garden (אֲבָל בְּחִינָה אַחַת נִמְצָא שֶׁתִּהְיֶה הָאַשְׁפָּה מִתְעָרֶבֶת לַגַּן), and the garden, through this power, causes seeds to grow (וְהַגַּן בַּכֹּחַ הַזֶּה מְגַדֵּל זְרָעִים), and this is the secret of the Erev Rav (וְהוּא סוֹד עֵרֶב רַב), for in them is an aspect of the refuse — the evil within them (כִּי יֵשׁ בָּהֶם בְּחִינַת הָאַשְׁפָּה בָּרַע שֶׁבָּהֶם), and the garden receives them and gives birth to them in the secret of good and evil (וְהַגַּן נוֹטֶלֶת אוֹתָם וּמוֹלִידָתָם בְּסוֹד טוֹב וָרָע).
And in truth, this matter came after the sin of Adam HaRishon (וּבֶאֱמֶת זֶה הָעִנְיָן אַחַר חֵטְא אָדָם הָרִאשׁוֹן הוּא בָּא), for before the sin it was not fitting that it be found at all (כִּי קֹדֶם הַחֵטְא לֹא הָיָה רָאוּי לְהִמָּצֵא כְּלָל), but from the side of idolatry — it is a filthy refuse (אֲבָל מִצַּד הָעֲבוֹדָה זָרָה הִיא אַשְׁפָּה מְטֻונֶּפֶת).
And I shall tell you here a great secret (וְאֹמֵר לְךָ כָּאן סוֹד גָּדוֹל): just as the service of the Shekhinah gives her power to perform her actions—the actions of Holiness (כִּי כְּמוֹ שֶׁעֲבוֹדַת הַשְּׁכִינָה נוֹתֶנֶת לָהּ כֹּחַ לִפְעוֹל פְּעוּלוֹתֶיהָ, פְּעוּלוֹת הַקְּדֻשָּׁה)—so too Avodah Zarah [Idolatry] gives power to Lilith to perform her own actions, to draw impurity upon impurity (כֵּן הָעֲבוֹדָה זָרָה נוֹתֶנֶת כֹּחַ לְלִילִי׳ לִפְעוֹל אֶת שֶׁלָּהּ, לְהַמְשִׁיךְ טֻמְאָה עַל טֻמְאָה).
And truly, just as the holy souls are Mayin Nukvin [Female Waters] for the Shekhinah (וּבֶאֱמֶת כְּמוֹ שֶׁהַנְּשָׁמוֹת הַקְּדוֹשׁוֹת הֵם מ״ן לַשְּׁכִינָה), so too the impure ones are Mayin Nukvin [Female Waters] for Lilith (כֵּן הַטְּמֵאוֹת הֵם מ״ן לְלִילִי׳). This is the secret—[see] Zohar there—of the dead dogs and dead donkeys that are buried in her (וְהוּא סוֹד הַכְּלָבִים הַמֵּתִים וַחֲמוֹרִים מֵתִים הַנִּקְבָּרִים בָּהּ). Thus, they themselves bury [them] in their houses of worship (וְכֵן הֵם עַצְמָם קוֹבְרִים בְּבָתֵּי הַתִּפְלוֹת שֶׁבָּהֶם).
The foundation of the matter is that when the holy souls ascend to the Shekhinah, I have already said that this is in the secret of: “Even the bird has found a house” (גַּם צִפּוֹר מָצְאָה בַיִת) (Psalms 84:4) (יְסוֹד הָעִנְיָן, כִּי נְשָׁמוֹת הַקְּדוֹשׁוֹת בַּעֲלוֹתָן לַשְּׁכִינָה, כְּבָר אָמַרְתִּי שֶׁהוּא בְּסוֹד ״גַּם צִפּוֹר מָצְאָה בַיִת״). And the burial in which they are buried is from the aspect that the evil must separate from the body (וְהַקְּבוּרָה שֶׁהֵם נִקְבָּרִים הִיא מִצַּד מַה שֶּׁהָרַע צָרִיךְ לְהִפָּרֵשׁ מִן הַגּוּף), and therefore they are buried in the secret of this maidservant (וְלָכֵן נִקְבָּרִים בְּסוֹד הַשִּׁפְחָה הַזֹּאת); but truly, not that they should be buried there, Heaven forbid, for they would become more defiled (אֲבָל בֶאֱמֶת לֹא שֶׁיִּקָּבְרוּ כָּךְ חַס וְשָׁלוֹם, כִּי הָיוּ נִטְמָאִים יוֹתֵר).
Rather, the explanation of the matter is that the aspect of the female of Klipah is the aspect of burial (אֶלָּא פֵּירוּשׁ הָעִנְיָן, כִּי בְּחִינַת נוּקְבָּא דְּקְלִיפָּה הִיא בְּחִינַת הַקְּבוּרָה). Therefore, corresponding to this, the bodies must be buried, so that the evil may leave from there and go to its own kind (וְלָכֵן כְּנֶגֶד זֶה צְרִיכִים הַגּוּפוֹת לִהְיוֹת נִקְבָּרִים כְּדֵי שֶׁיֵּצֵא מִשָּׁם הָרַע וְיֵלֵךְ לְמִינֵהוּ).
But the souls that go to the female of Klipah—these are specifically called the wicked who are buried (אֲבָל הַנְּשָׁמוֹת הַהוֹלְכוֹת אֶל הַנּוּקְבָּא דְּקְלִיפָּה אֵלּוּ נִקְרָאִים דַּוְקָא רְשָׁעִים קְבוּרִים), and the impure souls that belong to her are Mayin Nukvin [Female Waters] for her (וְהַנְּשָׁמוֹת הַטְּמֵאוֹת שֶׁהֵן שֶׁלָּהּ הֵן מ״ן לָהּ). Understand this great secret very deeply (וְהָבֵן מְאֹד הַסּוֹד הַגָּדוֹל הַזֶּה).
But know that all this is not in the aspect of drawing impurity—neither as shefa [influx] nor in this manner (אֲבָל תֵּדַע, כָּל זֶה אֵינוֹ לִבְחִינַת הַמְשָׁכַת הַטֻּמְאָה, לֹא שֶׁפַע וְלֹא בָּזֶה), for Avodah Zarah [Idolatry] has no power to draw shefa except to the impure who stray after it (כִּי אֵין לָעֲבוֹדָה זָרָה לְהַמְשִׁיךְ שֶׁפַע אֶלָּא לַטְּמֵאִים הַתּוֹעִים אַחֲרֶיהָ).
And behold, just as, in the female of Holiness, all the streams flow in order to draw down there all the influxes (וְהִנֵּה כְּמוֹ שֶׁבְּנֻקְבָּא דְּקְדוּשָּׁה נִמְשָׁכִים כָּל הַנְּחָלִים לְהַמְשִׁיךְ שָׁם כָּל הַהַשְׁפָּעוֹת), so too, to the female of Klipah run all the influxes of impurity (כֵּן נֻקְבָּא דְּקְלִיפָּה אֵלֶיהָ רָצוֹת כָּל הַשְׁפָּעוֹת הַטֻּמְאָה). Therefore, she is defiled by every kind of filth (וְלָכֵן הִיא מְטֻנֶּפֶת מִכָּל מִינֵי טִינּוּף), and she is the aspect of excrement, which is the rejected excess from everything (וְהִיא בְּחִינַת צֹאָה, שֶׁהִיא הַמּוֹתָר הַנִּדְחֶה מִן הַכֹּל). Understand well (וְהָבֵן הֵיטֵב).
And behold, this filth is the aspect of the Zohamah [Defilement] that is drawn down (וְהִנֵּה הַטִּינּוּף הוּא בְּחִינַת הַזֹּהֲמָא הַנִּמְשֶׁכֶת), while Sheketz [Abomination] is the secret of the impure souls that enter there, as above (וְשֶׁקֶץ הוּא סוֹד הַנְּשָׁמוֹת הַטְּמֵאוֹת שֶׁנִּכְנָסוֹת שָׁם כְּנַ״ל). Therefore, they are buried there as her impure Mayin Nukvin [Female Waters] (וְלָכֵן נִקְבָּרִים שָׁם לְמ״ן טְמֵאִים שֶׁלָּהּ).
And behold, the Sheketz [Abomination]—these are the souls, as above (וְהִנֵּה הַשֶּׁקֶץ הֵם הַנְּשָׁמוֹת כְּנַ״ל), and they raise the impure Mayin Nukvin (וְהֵם הַמַּעֲלוֹת אֶת הַמּ״ן טְמֵאִים). The foul odor is the aspect of the impure Mayin Nukvin themselves (וְרֵיחַ רַע הֵם בְּחִינַת הַמּ״ן טְמֵאִים עַצְמָם), corresponding to the Re’aḥ Tov [pleasant fragrance], which is the holy Mayin Nukvin (לְעֻמַּת רֵיחַ טוֹב שֶׁהֵם הַמּ״ן הַקְּדוֹשִׁים).
And behold, this foul odor is defiled and putrid, from the aspect of the evil maidservant herself (וְהִנֵּה זֶה הָרֵיחַ רַע הוּא מְטֻנָּף וּמְסוֹרָח מִבְּחִינַת הַשִּׁפְחָה בִּישָׁא עַצְמָהּ), for thus the impure Mayin Nukvin [Female Waters] rise from her aspect (שֶׁכָּךְ הַמּ״ן טְמֵאִים עוֹלִים מִבְּחִינָתָהּ). And all this is from the side of the nations—the idolaters themselves (וְכָל זֶה מִצַּד הַגּוֹיִם עַע״ז עַצְמָם); but from the side of the Erev Rav [Mixed Multitude], it is an adhesion (אֲבָל מִצַּד הָעֵרֶב רַב הִיא סִרְכָּא).
And the secret of the matter is that the lung is the Shekhinah, in the aspect of her ascents by means of her wings and her song (וְסוֹד הָעִנְיָן, כִּי הָרֵיאָה הִיא הַשְּׁכִינָה בְּבְחִינַת עֲלִיּוֹתֶיהָ בִּכְנָפֶיהָ וּבְשִׁירָתָהּ), as is explained in the words of Rashbi, of blessed memory, in many places (כַּמְּבוֹאַר בִּדְבַרֵי הָרַשְׁבִּ״י ע״ה בִּמְקוֹמוֹת הַרְבֵּה). The adhesion that appears there does not allow the ascent (וְהַסִּרְכָּא הַנִּגְלֵית שָׁם אֵינָהּ מַנִּיחָה הָעֲלִיָּה), and this is through the Erev Rav (וְזֶה עַל־יְדֵי הָעֵרֶב רַב), for the nations themselves, who are outside, attach themselves to Yisrael through the Erev Rav (כִּי הָאוּמּוֹת עַצְמָן שֶׁהֵם לַחוּץ מִתְדַּבְּקִים בְּיִשְׂרָאֵל עַל־יְדֵי הָעֵרֶב רַב), and these nations are the secret of bone and flesh (וְהָאוּמּוֹת הָאֵלֶּה הֵם סוֹד עֶצֶם וּבָשָׂר).
And truly, their secret is Internalities and Externalities (וּבֶאֱמֶת סוֹדָם – פְּנִימִיּוּת וְחִיצוֹנִיּוּת), in the secret of Leah—bone, and Rachel—flesh (בְּסוֹד לֵאָה – עֶצֶם, רָחֵל – בָּשָׂר). But now I shall explain to you in this a very great secret (אֲבָל עַתָּה אֲפָרֵשׁ לְךָ בָּזֶה סוֹד גָּדוֹל מְאֹד): know that even falsehood walks through the world in deceptive paths—not by chance (וְתֵדַע כִּי אֲפִלּוּ הַשֶּׁקֶר בְּהִלּוּכוֹת מִרְמָה מִתְהַלֵּךְ בָּעוֹלָם – וְלֹא בְּמִקְרֶה)—but rather, it must be lost, since it is falsehood (אֶלָּא שֶׁהוּא צָרִיךְ לִהְיוֹת אָבֵד, יַעַן שֶׁקֶר הוּא).
Know that the entire creation is considered as one body (דַּע כִּי כָּל הַבְּרִיאָה נֶחְשֶׁבֶת כְּגוּף אֶחָד), Holiness is the brain (הַקְּדֻשָּׁה הִיא הַמּוֹחַ), and there is upon it one Externalities that surrounds it — and this is the secret of the bone (וְיֵשׁ עָלֶיהָ חִיצוֹנִיּוּת אֶחָת הַסּוֹבֶבֶת אוֹתָהּ, וְהוּא סוֹד הָעֶצֶם); and another Externalities, which is the flesh (וְחִיצוֹנִיּוּת עוֹד אַחֶרֶת, וְהוּא הַבָּשָׂר). And the truth is that Externalities is one, and it divides into two — bone and flesh (וְהָאֱמֶת, כִּי הַחִיצוֹנִיּוּת הִיא אַחַת, וּמִתְחַלֶּקֶת לִשְׁנַיִם – עֶצֶם וּבָשָׂר), and the flesh is the secret of the outer Externalities itself (וְהַבָּשָׂר הוּא סוֹד הַחִיצוֹנִיּוּת מַמָּשׁ), and the bone is the most inward part of the Externalities, which is closer to the Internalities (וְהָעֶצֶם הוּא הַחֵלֶק הַיּוֹתֵר פְּנִימִי שֶׁבַּחִיצוֹנִיּוּת – הַקָּרוֹב יוֹתֵר אֶל הַפְּנִימִיּוּת), and their secret — Esav and Yishmael (וְסוֹדָם – עֵשָׂו וְיִשְׁמָעֵאל).
But the aspect of Holiness itself is divided into these same three aspects (אֲבָל בְּחִינַת הַקְּדֻשָּׁה עַצְמָהּ מִתְחַלֶּקֶת לִשְׁלֹשָׁה בְּחִינוֹת אֵלּוּ), and from the bone, the external bone draws — and it is called dead bone (וּמִן הָעֶצֶם יוֹנֵק הָעֶצֶם הַחִיצוֹנִי, וְנִקְרָא עֶצֶם מֵת), and from the flesh — another flesh, and it is called impure flesh (וּמִן הַבָּשָׂר – הַבָּשָׂר אַחֵר, וְנִקְרָא הַבָּשָׂר טָמֵא).
And you must know that in man below, a place was given for the Sitra achra to cling in the secret of the evil inclination (וְצָרִיךְ שֶׁתֵּדַע, כִּי בָּאָדָם לְמַטָּה נִתַּן מָקוֹם לַסִטְרָא אָחֳרָא לְהִתְנַהֵג בּוֹ בְּסוֹד יֵצֶר הָרַע), and this is in the aspect of the flesh (וְזֶה בְּבְחִינַת הַבָּשָׂר). And therefore, above as well, the place of the Sitra achra’s cleaving is in the aspect of the flesh (וּלְפִיכָךְ לְמַעְלָה גַּם־כֵּן מְקוֹם הִתְדַּבְּקוּת הַסִּטְרָא אָחֳרָא הוּא בְּבְחִינַת הַבָּשָׂר), but in the bone, it is close — but not attached (וּבְהָעֶצֶם הוּא קָרוֹב, אֲבָל לֹא נִדְבָּק).
And therefore, one who draws from the flesh defiles more (וְלָכֵן מִי שֶׁיוֹנֵק מִן הַבָּשָׂר – חִלֵּל יוֹתֵר). And the secret is — for of man it is written (Bereshit 6:3), “For he also is flesh,” in the secret of this flesh mentioned above (וְהַסּוֹד – כִּי עַל בְּנֵי הָאָדָם כָּתוּב "בְּשַׁגַּם הוּא בָשָׂר", בְּסוֹד הַבָּשָׂר הַנַּ"ל), that there is the place where the Sitra achra grasps in man (שֶׁשָּׁם מְקוֹם הָאֲחִיזָה שֶׁל הַסִּטְרָא אָחֳרָא בָּאָדָם). And therefore, defilement reached the point of materializing Holiness in the secret of impure fleshp1-55 (וְלָכֵן הִגִּיעַ הַחִלּוּל לְהַגְשִׁים אֶת הַקְּדֻשָּׁה בְּסוֹד בָּשָׂר טָמֵא). And behold, regarding this flesh it is written (Exodus 22:30), “Flesh torn in the field you shall not eat” (וְהִנֵּה עַל הַבָּשָׂר הַזֶּה כָּתוּב "בָּשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ), that this must be rejected from Holiness lest it cleave (שֶׁצָּרִיךְ לִדְחוֹת זֶה מִן הַקְּדֻשָּׁה שֶׁלֹּא יִתְדַּבֵּק), rather, “to the dog shall you throw it” — this is haNotzri (Yeshu) (אֶלָּא: "לַכֶּלֶב תַּשְׁלִיכוּן אֹתוֹ" – שֶׁהוּא הַנּוֹצְרִי).
And behold, until here is the explanation of the matter of the seven stars in the secret of the Shekinah (וְהִנֵּה עַד כָּאן פֵּירוּשׁ הָעִנְיָן שֶׁל הַשִּׁבְעָה כּוֹכָבִים בְּסוֹד הַשְּׁכִינָה). And he further said (Zohar there) (וְאָמַר עוֹד [זֹהַר שָׁם]), that so it is — there are twelve Mazalot, which are roots of the Neshamot in the secret of Holiness (שֶׁכֵּן יֵשׁ תְּרֵיסַר מַזָּלוֹת, שֶׁהֵם שָׁרְשֵׁי הַנְּשָׁמוֹת בְּסוֹד הַקְּדֻשָּׁה), the twelve tribes (– י״ב שְׁבָטִים), and twelve princes in the Klipah, who are the roots of the souls of the Klipah (וּי״ב נְשִׂיאִים בַּקְּלִיפָּה, שֶׁהֵם שָׁרְשֵׁי נְשָׁמוֹת הַקְּלִיפָּה).
And behold, the wicked are in the secret of death, which is absence of the light, as above (וְהִנֵּה הָרְשָׁעִים הֵם בְּסוֹד מִיתָה, שֶׁהוּא חֶסְרוֹן אוֹר כְּנַ״ל), and this is the aspect of the creeping thing (וְהוּא בְּחִינַת שֶׁרֶץ כְּנַ״ל), which renders the body impure in all its aspects (הַמְטַמֵּא לַגּוּף בְּכָל בְּחִינוֹתָיו), and even a Kohen may be affected (וַאֲפִלּוּ לְכֹהֵן מַגִּיעַ). But in this secret it is written (Leviticus 21:11), “for his father or his mother, he shall not become impure” (אֲבָל בְּסוֹד זֶה כָּתוּב "לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּא), for by the power of his father and his mother who illuminate upon him, he does not receive Tumah (שֶׁבְּכֹחַ אָבִיו וְאִמּוֹ שֶׁמֵּאִירִים עָלָיו, אֵינוֹ מְקַבֵּל טֻמְאָה), because the Sitra Achra cannot rule over him (כִּי אֵין הַסִּטְרָא אָחֳרָא יְכוֹלָה לִשְׁלוֹט עָלָיו).p1-56 And he further said (Zohar there), “Elijah, do not delay…” etc. (וְאָמַר עוֹד [זֹהַר שָׁם], "אֵלִיָּהוּ לָא תִתְעַכַּב" וְכוּ׳), and the secret of the matter is that according to that revelation by which they were revealed at that time to Rashbi — so was a certain Tikkun made, corresponding to the level of those secrets which were revealed there (וְסוֹד הָעִנְיָן, כִּי לְפִי אוֹתוֹ הַגִּלּוּי שֶׁהָיוּ הֵם מִתְגַּלִּים בְּאוֹתָהּ הַפַּעַם לְרַשְׁבִּ״י – כָּךְ הָיָה נִתְקַן אֵיזֶה תִּקּוּן לְפִי בְּחִינַת הַסּוֹדוֹת הָהֵם אֲשֶׁר הָיוּ מִתְגַּלִּים שָׁם). And know that Elijah is appointed over all the Tikkunim of Israel, to bring them to Mashiach, to prepare the redemption (וְתֵדַע שֶׁאֵלִיָּהוּ נִפְקַד עַל כָּל תִּקּוּנֵי יִשְׂרָאֵל לְהַגִּיעָם אֶל מָשִׁיחַ לְהָכִין לִגְּאֻלָּה), and therefore he stands with him, and he is the one who proclaims before him (וְעַל כֵּן הוּא עוֹמֵד עִמּוֹ, וְהוּא הַמְבַשֵּׂר לְפָנָיו). And behold, according to the Tikkun... (וְהִנֵּה לְפִי הַתִּקּוּן)p1-57 (text breaks off here).
Notes
See Adir BaMarom, page 323 (רְאֵה אֲדִיר בַּמָּרוֹם עַמּוּד שכ״ג): And behold, she is called Beit haKenesset — a fire of Nogah (וְהִנֵּה הִיא נִקְרֵאת בֵּית הַכְּנֶסֶת – אֵשׁ נוֹגָה), as is stated in Ra‘aya Meheimna (כְּדְאִיתָא בְּרַעְיָא מְהֵימְנָא) (Zohar III, 282a)— see there (ע״ש). And concerning this the Sages, of blessed memory, said (וְעַל זֶה אָמְרוּ חֲז״ל), “Whoever is accustomed to come to the Beit haKenesset and did not come (כָּל הָרָגִיל לָבוֹא לְבֵית הַכְּנֶסֶת וְלֹא בָא), the Holy One Blessed Be He asks about him” (הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹאֵל בּוֹ), as it is written: “Who among you fears Hashem, who listens to the voice of His servant, who walked in darkness and had no light?” (Isaiah 50:10) [(שֶׁנֶּאֱמַר: מִי בָכֶם יְרֵא ה׳ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ). For had he come to the Beit haKenesset (כִּי אִילּוּ בָּא לְבֵית הַכְּנֶסֶת), there would have been Nogah for him (הָיָה נֹגַהּ לוֹ), in the mystery of the Tikkun of the Nogah that is made there (בְּסוֹד תִּקּוּן הַנּוֹגַהּ שֶׁנַּעֲשֶׂה שָׁם). But when he does not come (אֲבָל כְּשֶׁאֵינוֹ בָא), then — “he walked in darkness” (אָז – הָלַךְ חֲשֵׁכִים), within the three other Klipot that rule in the outside lands (בְּתוֹךְ הַג׳ קְלִיפּוֹת אֲחֵרוֹת הַשּׁוֹלְטִין בְּחוּץ לָאָרֶץ), and there is no Nogah for him (וְאֵין נֹגַהּ לוֹ). And I have already said also (וְכְבָר אָמַרְתִּי גַּם כֵּן) that Nogah will be like light (כִּי נֹגַהּ תִּהְיֶה כָּאוֹר), but the light will be much greater (אֲבָל הָאוֹר יִהְיֶה גָדוֹל הַרְבֵּה). And this is what is said: “The people who walked in darkness have seen a great light” (Isaiah 9:1) [(וְזֶהוּ שֶׁאָמַר: הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל), which is the ascent of the light itself (שֶׁהוּא עֲלִיַּת הָאוֹר עַצְמוֹ). “Those who dwell in the land of the shadow of death — light Nogah shines upon them” (ibid) [(יוֹשְׁבֵי בְּאֶרֶץ צַלְמָוֶת אוֹר נֹגַהּ עֲלֵיהֶם) [שָׁם]], meaning — by virtue of dwelling in the land of the shadow of death (ר״ל – בְּכֹחַ הַיְשִׁיבָה בְּאֶרֶץ צַלְמָוֶת), Ohr Nogah is upon them (אוֹר נֹגַהּ עֲלֵיהֶם), for the light has already reached the level of Nogah to sanctify her (שֶׁכְּבָר הִגִּיעַ הָאוֹר גַּם כֵּן לִבְחִינַת נֹגַהּ לְקַדְּשָׁהּ). And this depends on the dwelling in the lands of the nations (וְזֶהוּ תָּלוּי בִּישִׁיבַת אֶרֶץ הָעַמִּים), for because they are there (כִּי מִפְּנֵי הֱיוֹתָם שָׁם), Nogah is rectified (הַנּוֹגַהּ נִתְקֶנֶת), and especially in the matter of the synagogues that we have mentioned (וּבִפְרָט בְּעִנְיַן הַבָּתֵּי כְּנֵסִיּוֹת שֶׁזָּכַרְנוּ).
See Zohar III, 282a (רְאֵה זֹהַר ח״ג רפב, א): “A fire of Mars (אֵשׁ מַאְדִּים), a term of redness (לִישָּׁנָא דְּאוֹדֵם), the mountain of ruby and topaz (טוּר אוֹדֶם פִּטְדָה) (Exodus 28:17), Nogah — I carry whiteness (נוֹגַהּ — אֶשָּׂא חִיוָרָא). And both are the faces of the sun and the faces of the moon (וּתְרוֵויְהוֹ פַּנֵי חַמָּה וּפַנֵי סִיהֲרָא), Netzach and Hod are they who received the whiteness from Chesed and the redness from Gevurah (נֵצַח וְהוֹד אִינוּן דְּנָטְלוּ חִוָּרוּ מֵחֶסֶד וְסוּמְקוּ מִגְּבוּרָה). Aharon and David were from there (אַהֲרוֹן וְדָוִד מִתַּמָּן הֲווֹ), one took mercy (חַד נְטִיל רַחֲמֵי), and one took judgment (וְחַר נְטִיל דִּינָא). David is from the left side (דָּוִד מִסִטְרָא דְּשְׂמָאלָא), ‘and he was ruddy’ (1 Samuel 16:12) (וְהוּא אַדְמוֹנִי], Aharon is a man of Chesed (אַהֲרוֹן אִישׁ חֶסֶד), and both are true prophets (וּתְרוֵויְהוֹ נְבִיאֵי קְשׁוֹט). From there, the face of Moshe was radiant in prophecy (מִתַּמָּן פַּנֵי מֹשֶׁה הֲווֹ נְהִירִין בְּנְבוּאָה), for Binah — that is the supernal sun (Imma) (דְּבִינָה אִיהִי חַמָּה [אִמָּא] עִלָּאָה), from there is his prophecy (מִתַּמָּן נְבוּאָה דִילֵיהּ).” On Moshe and Aharon — Netzach and Hod (עַל מֹשֶׁה וְאַהֲרוֹן – נֵצַח וְהוֹד), see Zohar I, 21b (רְאֵה זֹהַר ח״א כ״א, ב): “For Ya'akov was the body (דְּיַעֲקֹב גוּפָא הֲוָה), and his body was encompassed in the mystery of two levels (וּגוּפֵיהּ הֲוָה כָּלִיל בְּרָזָא דִּתְרֵין דַּרְגִּין), in the mystery that is called Adam (בְּרָזָא דְּאִתְקְרֵי אָדָם). Once the strength was taken away from his body (כֵּיוָן דְּנָטַל תּוּקְפָא לְבַר מִגוּפָא), immediately: ‘And strike your hand into the palm, Ya'akov’ (וּמִיָּד: וּתְקַע כַּף יָדְךָ יַעֲקֹב), and no man prophesied from there until the vision of Shmuel (וְלָא אִתְנַבֵּי בַּר נָשׁ מִתַּמָּן עַד רְאִיָּתָא דִּשְׁמוּאֵל). And about this it is written ‘Netzach Yisrael’ — ‘The Eternity of Israel’ (1 Samuel 15:29) [(וְעַל דָּא נֵצַח יִשְׂרָאֵל כְּתִיב בֵּיהּ: כִּי לֹא אָרַם הוּא). Yehoshua prophesied from Moshe’s Hod (יְהוֹשֻׁעַ אִתְנַבֵּי מֵהוֹדוֹ שֶׁל מֹשֶׁה), as it is written (Numbers 27:20): ‘And you shall give of your Hod upon him’ (וְכִתִיב: וְנָתַתָּה מֵהוֹדְךָ עָלָיו), Hod — that is the fifth level (הוֹד דָּא דַּרְגָּא חֲמִישָׁאָה). Netzach is the left thigh of Ya'akov (נֵצַח יַרְכָּא שְׂמָאלָא דְּיַעֲקֹב), and for this reason David came and encompassed it with the right (וּבְגִין כָּךְ אֲתָא דָוִד וְכָלִיל לֵיהּ בִּימִינָא), as it is written: ‘Pleasures are in Your right hand forever’ (Psalms 16:11) [(כְּתִיב: נְעִימוֹת בִּימִינְךָ נֶצַח). It is not written ‘Your right hand’ but ‘in Your right hand’ (יְמִינְךָ לָא כְּתִיב אֶלָּא בִּימִינְךָ). What is the reason the thigh of Ya'akov was weakened? (מַאי טַעְמָא אִתְחַלַּשׁ יַרְכָּא דְּיַעֲקֹב) Because the impure side approached him and seized strength from him (בְּגִין דְּאִתְקָרֵב בֵּיהּ סִטְרָא מִסָּאָבָא וְנָקִיט תּוּקְפָא מִנֵּיהּ), and it was delayed until Shmuel (וְאִתְעַכֵּב עַד שְׁמוּאֵל). And therefore, this was recalled — that it is the thigh of Israel (וְעַל דָּא אִתְּאַזְכַּר דְּדָא אִיהוּ יַרְכָּא דְּיִשְׂרָאֵל), as it is written: ‘Also Netzach Yisrael’ (1 Samuel 15:29) [(כְּתִיב: וְגַם נֵצַח יִשְׂרָאֵל) [שָׁם]]. And because of this, all his words were with judgment — in song and in end (וְעַל דָּא כָּל מִילּוֹי הֲווֹ בְּדִינָא בְּשִׁירוּתָא וּבְסוֹפָא). And furthermore, the Kudsha Berikh Hu encompassed him afterward with Hod (וְתוּ קוּדְשָׁא בְּרִיךְ הוּא כָּלִיל לֵיהּ לְבָתַר בְּהוֹד), and when was this? After he anointed kings (אֵימָתַי לְבָתַר דְּמְשַׁח מַלְכִין). And about this, he is considered as Moshe and Aharon (וְעַל דָּא שָׁקִיל אִיהוּ כְּמוֹשֶׁה וְאַהֲרוֹן). Just as Moshe and Aharon are above in two aspects (מָה מֹשֶׁה וְאַהֲרוֹן בִּתְרֵין סִטְרִין דְּלְעֵילָא), so too is he below in the likeness of those two aspects (אַף הוּא לְתַתָּא כְּגוֹונָא דְּאִינוּן תְּרֵין סִטְרֵי). And who are they? Netzach and Hod (וּמַאן אִינוּן נֵצַח וְהוֹד), in the likeness of Moshe and Aharon who are above (כְּגוֹונָא דְּמֹשֶׁה וְאַהֲרוֹן דְּלְעֵילָא). And all these levels are bound one to another (וּכְלֵהוֹ דַּרְגִּין אֲחִידִין דָּא בְּדָא), as it is written: ‘Moshe and Aharon among His priests, and Shmuel among those who call His name’ (Psalms 99:6) (כְּתִיב: מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ).
See Zohar III, 242a (רְאֵה זֹהַר ח״ג דַּף רמב, א): And we learn from David (וְיַלְפִינַן מִדָּוִד), who invited Kudsha Berikh Hu (דְּזַמִּין לְקוּדְשָׁא בְּרִיךְ הוּא), and arranged His service according to the ways of Kudsha Berikh Hu (וְשָׁנֵי עוּבְדּוֹי מִמָּה דְּאוֹרְחֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and Kudsha Berikh Hu accepted and acted according to his will (וּקוּדְשָׁא בְּרִיךְ הוּא קַבִּיל וַעֲבִיד רְעוּתֵיהּ). He invited the King and the Matron together (זַמֵּין לְמַלְכָּא וּמַטְרוֹנִיתָא בְּהֲדֵיהּ), and this is what is written: “Arise, Hashem, to Your resting place — You and the Ark of Your strength” (Psalms 132:8) [(הֲדָא הוּא דִּכְתִיב: קוּמָה יְהוָ״ה לִמְנוּחָתֶךָ אַתָּה וַאֲרוֹן עֻזֶּךָ) [תְּהִלִּים קל״ב, ח׳]], the King and the Matron as one (מַלְכָּא וּמַטְרוֹנִיתָא כַּחֲדָא), in order not to separate them (בְּגִין דְּלָא לְאַפְּרָשָׁא לוֹן). Two vessels and two services of the King (תְּרֵין מָאנִין וּתְרֵין עוּבְדִין דְּמַלְכָּא) — this is what is written: “Your priests shall clothe themselves in righteousness, and Your devout shall sing aloud” (Psalms 132:9) [(הֲדָא הוּא דִּכְתִיב: כֹּהֲנֶיךָ יִלְבְּשׁוּ צֶדֶק וַחֲסִידֶיךָ יְרַנֵּנוּ) [שָׁם]]. “Your priests shall clothe themselves in righteousness” — it should have said: your Levites (כֹּהֲנֶיךָ יִלְבְּשׁוּ צֶדֶק – לֵוִיֶּךָ מִבָּעֵי לֵיהּ), for Tzedek is from the side of Levi (דְּהָא צֶדֶק מִסִטְרָא דְּלֵוִי אִיהוּ); and “Your devout shall sing aloud” — it should have said your Levites shall sing (וַחֲסִידֶיךָ יְרַנֵּנוּ – לֵוִיֶּךָ יְרַנֵּנוּ מִבָּעֵי לֵיהּ), for melody and song belong to Levi (דְּהָא רִנָּה וְזִמְרָא בְּלֵוָיֵי נִינְהוּ). Yet he changed and said: “Your priests” and “Your devout ones” (וְאִיהוּ שָׁנֵי וְאָמַר: כֹּהֲנֶיךָ וַחֲסִידֶיךָ), for they are from the right side (דְּאִינּוּן מִסִטְרָא דְּיְמִינָא). Kudsha Berikh Hu said to him: “David, this is not My way” (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא: דָּוִד, לָאו אוֹרַח דִּילִי הָכֵי). David said: “For the sake of David Your servant, do not turn away the face of Your anointed” (Psalms 132:10) [(אָמַר דָּוִד: בַּעֲבוּר דָּוִד עַבְדְּךָ, אַל תָּשֵׁב פְּנֵי מְשִׁיחֶךָ) [שָׁם]], a Tikkun that I arranged — do not change it (תִּקוּנָא דְּאַנָּא תְּקִינָת, לָא תְשַׁנֵּא לֵיהּ). He said to him: “David, since you invited Me, I must act according to your will, and not Mine” (אָמַר לֵיהּ: דָּוִד, הוֹאִיל וְזַמִּינְתַּנִי, אִית לִי לְמֶעְבַּד רְעוּתָךְ, וְלָאו רְעוּתִי). And we learn from this the way of the world (וְיַלְפִינַן מֵהַאי אוֹרְחָא דְּעָלְמָא): that one who invites another (דְּמַאן דְּמְזַמֵּן לְאַחֲרָא), when that one comes to him (הַהוּא דְּאָתֵי לְגַבֵּיהּ), he must act according to his will, even if that is not his usual way (אִית לֵיהּ לְמֶעְבַּד רְעוּתֵיהּ, אַף עַל גַּב דְּלָאו אוֹרְחֵיהּ בְּכָךְ).
See Zohar III, 282a (רְאֵה זֹהַר ח״ג דַּף רפ״ב ע״א): Through them, the guilty Esav made Edom (בְּהוֹן עֵשָׂו חַיְּיבָא עֲבַד אֱדוֹם), and his Nukvah [Female Consort] is Ma’adim [Mars] (וּנְקֵבָא דִילֵיהּ מַאְדִּים)—she is the spilling of the blood of Yisrael (אִיהִי שְׁפִיכוּת דָּמִים דְּיִשְׂרָאֵל). And she caused that which is said concerning the Matronita to be fulfilled in her (וְגָרְמָה דְּמַטְרוֹנִיתָא אִתְקַיֵּים בַּהּ): “Hashem has delivered me into the hands of those against whom I cannot stand” (נְתָנַנִי יְיָ בְּיַד לֹא אוּכַל קוּם) (Lamentations 1:14), and: “He has made me desolate; I am faint all the day” (נְתָנַנִי שׁוֹמֵמָה כָּל הַיּוֹם דַּוָּה) (ibid. 1:13). Hod returned to Davah [faintness] (הוֹד – דַּוָּה אִתְהַדַּר), for Netzach and Hod correspond to Yakhin and Bo‘az (דְּנֵצַח וְהוֹד לְקַבְּלַיְיהוּ יָכִין וּבֹעַז), the two upon which the House is supported (שְׁתֵּיהֶן אֲשֶׁר הַבַּיִת נִשְׁעָן עֲלֵיהֶן). The Beit Kenishta [House of Assembly] is called by their names: “a fire of Nogah [Glow],” as I have said (דְּבֵי כְנִישְׁתָּא אִתְקְרִיאַת עַל שְׁמַיְיהוּ, אֵשׁ נוֹגַהּ כְּדְקָא אֲמִינָא).
See Masekhet Kallah, chapter seven (רְאֵה מַסֶּכֶת כַּלָּה, פֶּרֶק שְׁבִיעִי): “And was Esav a hater of blood? (וְכִי עֵשָׂו שׂוֹנֵא דָּם הָיָה) Behold, all his deeds are nothing but bloodshed (וְהֲלֹא כָּל מַעֲשָׂיו אֵינָם אֶלָּא בְּשְׁפִיכוּת דָּמִים), as it is said: ‘His likeness is as a lion that longs to tear, and as a young lion that sits in hiding’ (Psalm 17:12) [(שֶׁנֶּאֱמַר: דְּמִיּוֹנוֹ כְאַרְיֵה יִכְסֹף לִטְרוֹף וּכְכְפִיר יוֹשֵׁב בַּמִּסְתָּרִים)]. See Pirkei deRabbi Eliezer (Venice edition, 5340), chapter 32 (רְאֵה פִּרְקֵי דְרַבִּי אֱלִיעֶזֶר [וְנִיצְיָה ש״ד], פֶּרֶק ל״ב): “The voice is the voice of Ya'akov — Ya'akov in the meditative chanting of Torah (הַקּוֹל קוֹל יַעֲקֹב – יַעֲקֹב בְּהֶגְיוֹן תּוֹרָה), and the hands are the hands of Esav — in all acts of bloodshed (וְהַיָּדַיִם יְדֵי עֵשָׂו בְּכָל שְׁפִיכוּת דָּמִים).”
See Zohar III, 282a (רְאֵה זֹהַר ח״ג דַּף רפב, א): And the evil maidservant — she is the grave (וְשִׁפְחָה רָעָה אִיהִי קְבוּרָה), and within her the Mistress is imprisoned (וּבָהּ אֲסִירָא לְגְבִירְתָּה), and she is Shabtai, cold and dry, in a grave of dust (וְאִיהִי שַׁבְתָּאֵי קַרָה וִיבֵשָׁה בְּקִבְרוּתָא דּעַפְרָא), and she is the death of the poverty of the Orayta (וְאִיהִי מוֹת דְּעָנְיוּתָא דְּאוֹרַיְּתָא), and she is the burial of the poor man (וְאִיהִי קְבוּרָת עָנִי), covered within her by seven kinds of measures (מְכֻסָּה בַּהּ בְּשִׁבְעָה מִינֵי מִדּוֹדוֹת), for she is crowned from the seven stars (דְּאִיהִי כְּלִילָא מִשִּׁבְעָה כּוֹכְבַיָּא), just as the Shabbat Malketa is crowned from the seven (כַּמָּה דְּשַׁבָּת מַלְכְּתָא כְּלִילָא מִשִּׁבְעָה). And those seven stars are from the side of Gevurah (וְאִינּוּן שִׁבְעָה כּוֹכְבַיָּא מִסִּטְרָא דְּגְבוּרָה), some say: from the strong ones (ס״א: דְּגְבִירֵי תָּא). “Seven years of plenty” (Bereshit 41:29) [(בְּרֵאשִׁית מ״א, כ״ט): שֶׁבַע שְׁנֵי הַשָּׂבָע] — from the side of the maidservant, “seven years of famine” (שֶׁבַע שְׁנֵי הָרָעָב), concerning which the prophet said (דַּעֲלַיְיהוּ אָמַר נָבִיא): “Not a famine for bread and not a thirst for water, but to hear the word of Hashem” (Amos 8:11) [(עָמוֹס ח׳, י״א): לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמוֹעַ אֵת דְּבַר יְיָ].
See Zohar III, 282a (רְאֵה זֹהַר ח״ג דַּף רפב, א): The Mistress — a garden (גְּבִירְתָּה גַּן), the maidservant — a filthy refuse (שִׁפְחָה אַשְׁפָּה מְטֻנֶּפֶת), from the side of the Erev Rav (מִסִּטְרָא דְּעֵרֶב רַב), a refuse heap mixed into the garden (אַשְׁפָּה מְעֹרֶבֶת בְּגַן), to raise seeds from the side of the Tree of Knowledge of Good and Evil (לְגַדְּלָא זְרָעִים מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע). From the side of idolatry she is called Shabtai (מִסִּטְרָא דַּעֲבוֹדָה זָרָה אִתְקְרִיאַת שַׁבְתָּאֵי), Lilith — a filthy refuse heap (לִילִית אַשְׁפָּה מְטֻנֶּפֶת), because excrement is mixed from all kinds of filth and crawling things (בְּגִין דְּצוֹאָה מְעֹרֶבֶת מִכָּל מִינֵי טִנּוּף וְשֶׁרֶץ), into which they cast dead dogs and dead covetings (דְּזָרְקִין בַּהּ כְּלָבִים מֵתִים וַחֲמוּדִים מֵתִים). The sons of Esav and Yishma‘el are buried within her (בְּנֵי עֵשָׂו וְיִשְׁמָעֵאל קְבוּרִים בַּהּ), idolaters — who are dead dogs — are buried within her (עַכּוּ״ם דְּאִינּוּן כְּלָבִים מֵתִים קְבוּרִים בַּהּ), and she is the grave of idolatry (וְאִיהִי קֶבֶר דְּעֲבוֹדָה זָרָה), in which are buried the uncircumcised (דְּקָבְרִין בַּהּ עֲרֵלִים), who are dead dogs (דְּאִינּוּן כְּלָבִים מֵתִים), abomination and stench, defiled, reeking — an evil brood (שֶׁקֶץ וְרֵיחַ רַע מְטֻנָּף מֻסְרָח מִשְׁפָּחָה בִּישָׁא). She is a parasitic attachment (סִירְכָּא) that clings to the Erev Rav (דְּאַחִידָא בְּעֵרֶב רַב), who are intermingled among Yisrael (מְעֹרָבִים בְּיִשְׂרָאֵל), and she is attached in bone and flesh (וְאַחִידָת בְּעֶצֶם וּבָשָׂר), who are the sons of Esav and Yishma‘el (דְּאִינּוּן בְּנֵי עֵשָׂו וְיִשְׁמָעֵאל) — dead bone and impure flesh (עֶצֶם מֵת וּבָשָׂר טָמֵא), flesh in the field of Tereifah (בָּשָׂר בַּשָּׂדֶה טְרֵפָה), about which it is said: “To the dog shall you cast it” (Exodus 22:30) [(שְׁמוֹת כ״ב, ל׳): לַכֶּלֶב תַּשְׁלִכוּן אוֹתוֹ].
To materialize holiness through the mystery of impure flesh (לְהַגְשִׁים הַקְּדוּשָּׁה בְּסוֹד בָּשָׂר טָמֵא): this alludes to the Christians, who materialized Divinity into “flesh” itself (מְרַמֵּז לַנּוֹצְרִים שֶׁהִגְשִׁימוּ הָאֱלוֹקוּת עַד הַ"בָּשָׂר), and Yishma‘el corresponds to the bones (וְיִשְׁמָעֵאל כְּנֶגֶד הָעֲצָמוֹת).
See Zohar III, 282a (רְאֵה זֹהַר ח״ג דַּף רפב, א): And in the likeness that there are twelve constellations from the side of good (וּכְגוֹנָא דַאִית תְּרֵיסַר מַזָּלוֹת מִסִּטְרָא דְּטוֹב), so there are twelve constellations from the side of evil (הָכֵי אִית תְּרֵיסַר מַזָּלוֹת מִסִּטְרָא דְּרָע). This is what is written: “Twelve princes for their nations” (Bereshit 25:16) [(הֲרֵי הוּא דִּכְתִיב: שְׁנֵים־עָשָׂר נְשִׂיאִים לְאֻמּוֹתָם) [בְּרֵאשִׁית כ״ה, ט״ז]], and (as it is written in Ecclesiastes 7:14): “This one opposite that has the Almighty made” (וְכְתוּב: זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) [קֹהֶלֶת ז׳, י״ד]. And the wicked — they are the progenitors of impurity (וּרְשִׁיעַיָּא אִינּוּן אֲבִי אֲבוֹת הַטֻּמְאָה), they are Tamei Met and Sheretz (דְּאִינּוּן טָמֵא מֵת וְשֶׁרֶץ), which defile a person from his airspace, from his interior, and from his back (דְּמְטַמְּאִין לְבַר נָשׁ מֵאֲוִירוֹ וּמִתּוֹכוֹ וּמִגַּבּוֹ), and even his innermost within (וַאֲפִילוּ תּוֹךְ תּוֹכוֹ). For the priest becomes defiled through them (דְּכָהֲנָא מִסְתַּאֵב בְּהוֹן), and on account of this, it is written: “For any soul of the dead, he shall not come” (Leviticus 21:11) [(וּבְגִין דָּא: עַל כָּל נַפְשׁוֹת מֵת לֹא יָבֹא) [וַיִּקְרָא כ״א, י״א]]. For a wicked one is called “dead” (דְּרַשָּׁע קָרוּיֵי מֵת). And the Holy Luminary, “to his father and to his mother he shall not become impure” (וּבוּצִינָא קַדִּישָׁא: לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּא), here we find healing regarding him (הָכָא אַשְׁכַּחְנָא אֲסְוָותָא לְגַבֵּיהּ). As it is said concerning him: “And with the wicked he was given his grave” (Isaiah 53:9) [(דְּאִתְּאַמַר בֵּיהּ: וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ). After that burial, on account of father and mother, who are in exile with Yisrael (בָּתַר דְּקֻבּוּרָא דָּא, בְּגִין אַבָּא וְאִמָּא דְּאִינּוּן בְּגָלוּתָא עִם יִשְׂרָאֵל), the verse is fulfilled in him: “And he shall not become impure” (אִתְקַיֵּים בֵּיהּ קְרָא: וְלֹא יִטַּמָּא). Eliyahu, do not delay in descending (אֵלִיָּהוּ לָא תִּתְעַכֵּב מִלְּנַחְתָּא), for even though you are a priest (דְּאַף עַל גַּב דְּאַנְתְּ כָּהֲנָא), “to his father and to his mother he shall not become impure” (לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּא), for behold the Kudsha Berikh Hu and His Shekhinta are in exile (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּגָלוּתָא), and that is their grave (דְּאִיהִי קְבוּרָה לוֹן), and I am buried among them (וְאָנָא קָבוּר בֵּינַיְיהוּ). By your oath upon you in the name of Hashem, Living and Eternal (בְּאוּמָאָה עֲלָךְ בְּשֵׁם יְיָ חַי וְקַיָּם), do not delay from descending (לָא תִּתְעַכֵּב מִלְּנַחְתָּא).
The above commentary on Eliyahu the Prophet was interrupted (הַבִּיאוּר הַנ״ל עַל אֵלִיָּהוּ הַנָּבִיא נִפְסַק), and the continuation is missing (וְחָסֵר הַהֶמְשֵׁךְ). One word that appears at the end of the page (מִלָּה אַחַת שֶׁבָּאָה בְּסוֹף הָעַמּוּד) will be corrected (יִנָּתֵּקֵן׳).