13a (י״ג:א׳)

In such a manner that when the Holy One Blessed Be He expels the serpent, who is the Girgashi (בְּאוֹפֶן שֶׁכְּשֶׁיִּגְרֹשׁ הקב״ה אֶת הַנָּחָשׁ שֶׁהוּא הַגִּרְגָּשִׁי), man-who is Yisrael-will dwell in the East (יִשְׁכּוֹן הָאָדָם שֶׁהֵם יִשְׂרָאֵל בַּקֶּדֶם), and Hashem will remove the keruvim and the flaming sword that turns (וְיָסִיר ה׳ אֶת הַכְּרוּבִים וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת).

And then they shall return to their land, which are these: (וְאָז יָשׁוּבוּ לְאַרְצָם שֶׁהֵם אֵלּוּ:) Kena‘ani, Chiti, Emori, Perizi, Chivi, Yevusi, Refa’im, Keni, Kenizi, Kadmoni (כְּנַעֲנִי חִתִּי אֱמֹרִי פְּרִזִּי חִוִּי יְבוּסִי רְפָאִים קֵינִי קְנִזִּי קַדְמֹנִי), which correspond to: Malkhut, Hod, Yesod, Netzach, Tiferet, Gevurah, Chesed, Binah, Chokhmah, Keter (מַלְכוּת הוֹד יְסוֹד נֵצַח תִּפְאֶרֶת גְּבוּרָה חֶסֶד בִּינָה חָכְמָה כֶּתֶר)-ten lands corresponding to the ten sefirot (עֶשֶׂר אֲרָצוֹת כְּנֶגֶד עֶשֶׂר סְפִירוֹת).

And know that the letters of the ten lands total forty-two (וְדַע, כִּי הָאוֹתִיּוֹת שֶׁל עֶשֶׂר אֲרָצוֹת הֵן מ״ב), and the initials of the ten sefirot, in Mispar katan [reduced numerical value], also equal forty-two (וּרָאשֵׁי תֵבוֹת שֶׁל עֶשֶׂר סְפִירוֹת בְּמִסְפָּר קָטָן גַּם כֵּן מ״ב). And all the names of these lands correspond and relate to the ten sefirot (וְכָל שְׁמוֹת הָאֲרָצוֹת הָאֵלֶּה יֵשׁ לָהֶן עֵרֶךְ וְהִדָּמוּת לַעֶשֶׂר סְפִירוֹת), each sefirah corresponding to one of the lands beneath it (כָּל סְפִירָה וְסְפִירָה כְּנֶגֶד כָּל אֶחָד מִן הָאֲרָצוֹת שֶׁתַּחְתֵּיהֶן), in this way (בַּזֶּה הָאֹפֶן):

Keter with Kadmoni (כֶּתֶר קַדְמוֹנִי): for Keter hints to Kadmono shel Olam [Ancient One of the World] (שֶׁכֶּתֶר רֶמֶז לְקַדְמוֹנוֹ שֶׁל עוֹלָם), who in the future will dwell with Yisrael (שֶׁעָתִיד לִשְׁכּוֹן עִם יִשְׂרָאֵל), at the time when the spirit of wisdom and understanding will be poured upon the son of David (בִּזְמַן שֶׁיֵּעָרֶה עַל בֶּן דָּוִד רוּחַ חָכְמָה וּבִינָה), and then Yisrael will sanctify their Creator in holiness like the angels who proclaim His holiness three times (וְאָז יְקַדְּשׁוּ יִשְׂרָאֵל לְיוֹצְרָם בִּקְדֻשָּׁה כְּמוֹ הַמַּלְאָכִים הַמְשַׁלְּשִׁים לוֹ קְדוּשָּׁה). And this is alluded to by the three kufs: Keni, Kenizi, Kadmoni (וְזֶה יוֹרוּ לָנוּ ג׳ פְּעָמִים קו״ף, שֶׁהֵם קֵינִי קְנִזִּי קַדְמוֹנִי), corresponding to “Kadosh, Kadosh, Kadosh [Holy, holy, holy]” (כְּנֶגֶד "קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ), and then the whole earth will be filled with His glory (וְאָז יִמָּלֵא כָּל הָאָרֶץ כְּבוֹדוֹ), fulfilling what is said: “And Hashem will be King over all the earth” (Zechariah 14:9) (שֶׁיֵּקֹיֵם מַה שֶּׁנֶּאֱמַר "וְהָיָה ה׳ לְמֶלֶךְ עַל כָּל הָאָרֶץ), and He shall be one and Yisrael one nation (וְהוּא יִהְיֶה לְמֶלֶךְ אֶחָד וְיִשְׂרָאֵל לְגוֹי אֶחָד). And then Hashem will heal the wound of His people with kindness and mercy (וְאָז יִרְפָּא הָאֵל מַחַץ עַמּוֹ בְּחֶסֶד וּבְרַחֲמִים), and this is what the sefirah of Chesed hints to (וְזֶה רוֹמֶזֶת סְפִירַת חֶסֶד), which is with Refa’im (שֶׁעִמָּהּ רְפָאִים).

Gevurah will no longer harm Yisrael, for Hashem will tread it down (גְּבוּרָה לֹא יַזִּיק עוֹד לְיִשְׂרָאֵל כִּי הקב״ה יְבוּסֶנָּה), and this is hinted in the name Yevusi (וְזֶה רָמוּז בְּשֵׁם יְבוּסִי), which is with Gevurah (שֶׁהִיא עִם גְּבוּרָה).

And for this reason you will find in the verse “And I have come down to deliver them from the hand of Egypt” (Exodus 3:8) (וּלְזֹאת הַסִּבָּה תִּמְצָא בַּפָּסוּק "וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם), that the final land listed is Yevusi (שָׁם הָאָרֶץ הָאַחֲרוֹנָה יְבוּסִי), and there the Holy One Blessed Be He hinted to Moshe Rabbeinu (וְשָׁם רָמַז הקב״ה לְמֹשֶׁה רַבֵּנוּ), that Yisrael was then under the attribute of Gevurah (שֶׁיִּשְׂרָאֵל הָיוּ אָז תַּחַת גְּבוּרָה).

Tiferet is with Chivi (תִּפְאֶרֶת עִם חִוִּי), to show and inform us that when Hashem will expel the impurity of Chivi, which is Girgashi (לְהַרְאוֹתֵנוּ וּלְהוֹדִיעֵנוּ, כְּשֶׁיִּגְרֹשׁ ה׳ זֹהֲמַת הַחִוִּי שֶׁהוּא הַגִּרְגָּשִׁי), then the Tiferet of Yisrael will return (אָז יָשׁוּב תִּפְאֶרֶת לְיִשְׂרָאֵל), which was lost by Adam HaRishon when he obeyed the seduction of the serpent (שֶׁנֶּאֶבְדָה מֵאָדָם הָרִאשׁוֹן בְּשָׁמְעוֹ לְעִטּוּיוֹ שֶׁל נָחָשׁ), and then will be fulfilled: “Yisrael, in whom I will glory” (Isaiah 49:3) (וְאָז יִתְקַיֵּם מַה שֶּׁנֶּאֱמַר "יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר).

Netzach is with Perizi (נֵצַח עִם פְּרִזִּי), meaning: the Holy One Blessed Be He said “Perizi,” that is, My firstborn son Yisrael (פֵּרוּשׁ: שֶׁאָמַר הקב״ה "פְּרִזִּי", רוֹצֶה לוֹמַר, בְּנִי בְּכוֹרִי יִשְׂרָאֵל), who are the peruzim-the unguarded ones dwelling in open towns (שֶׁהֵם הַיְּהוּדִים הַפְּרוּזִים הַיּוֹשְׁבִים בְּעָרֵי הַפְּרָזוֹת), scattered in the lands of their enemies (מְפֻזָּרִים בְּאַרְצוֹת אוֹיְבֵיהֶם), then they shall return to the city of the great King (אָז יָשׁוּבוּ לְקִרְיַת מֶלֶךְ רָב), and Netzach Yisrael will rule over them forever and ever (וְנֵצַח יִשְׂרָאֵל עֲלֵיהֶם לְנֵצַח נְצָחִים), as it is said: “Also the Eternity of Yisrael will not lie nor relent” (I Samuel 15:29) (שֶׁנֶּאֱמַר: "גַּם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר וְלֹא יִנָּחֵם).

Hod is with Chiti (הוֹד עִם חִתִּי), to hint that beneath the terror of Hashem which Yisrael suffered in exile (לְרַמֵּז כִּי תַּחַת חִתַּת אֱלֹהִים שֶׁסָּבְלוּ יִשְׂרָאֵל בַּגָּלוּת), there will be Hod and splendor for them (יִהְיֶה לָהֶם הוֹד וְהָדָר).

Yesod is with Emori (יְסוֹד עִם אֱמֹרִי), which is the sefirah of the righteous (שֶׁהִיא סְפִירַת הַצַּדִּיקִים), for then all Yisrael will be righteous (שֶׁאָז יִהְיוּ כָּל יִשְׂרָאֵל צַדִּיקִים), as it is said: “And your people are all righteous” (Isaiah 60:21) (שֶׁנֶּאֱמַר: "וְעַמֵּךְ כֻּלָּם צַדִּיקִים). And why was Yesod joined with Emori? (וְלָמָּה חִבֵּר יְסוֹד עִם אֱמֹרִי), Because Ya'akov Avinu said, “Which I took from the hand of the Emori with my sword and with my bow” (Bereshit 48:22) (לְפִי שֶׁאָמַר יַעֲקֹב אָבִינוּ "אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי).

Do not read Emori but rather Echad Mari [One Master] (אַל תִּקְרֵי "אֱמֹרִי" אֶלָּא "אֶחָד מָרִי), meaning: “The One is Master” (פֵּרוּשׁ: הָאֶחָד הוּא מָרִי), for Alef alludes to the Oneness of the Holy One Blessed Be He (לְפִי שֶׁאַל״ף רוֹמֵז לְאַחְדוּתוֹ שֶׁל הקב״ה), who is Master and Lord of the worlds (שֶׁהוּא מָר וַאֲדוֹן הָעוֹלָמִים). And he said, “with my sword and with my bow,” because he dwells in the tent through the merit of his righteousness and his perfection (וְאָמַר ״בְּחַרְבִּי וּבְקַשְׁתִּי״ לְפִי שֶׁהוּא יוֹשֵׁב בְּתוֹךְ הָאֹהֶל בִּזְכוּת צִדְקָתוֹ וְתוּמָתוֹ), which neither Avraham nor Yitzchak merited (מַה שֶּׁלֹּא זָכוּ אַבְרָהָם וְיִצְחָק), because from Avraham came Yishmael and from Yitzchak came Esav (בְּעֲבוּר שֶׁמֵּאַבְרָהָם יָצָא יִשְׁמָעֵאל וּמִיִּצְחָק יָצָא עֵשָׂו). And he placed Emori before Chiti to hint (וְהִקְדִּים אֱמֹרִי לְחִתִּי לְרַמֵּז), that through the merit of being righteous (שֶׁבִּזְכוּת שֶׁיִּהְיוּ צַדִּיקִים), dread will fall upon all the nations (יִהְיֶה חִתָּתָם עַל כָּל הָעַמִּים).