Chapter One (פֶּרֶק רִאשׁוֹן)

he Order of the Tikkun of Shabbat Malketa [the Sabbath Queen], in honor of our teacher, the great Rabbi Naftali, of blessed memory (סֵדֶר תִּקּוּן שַׁבָּת מַלְכְּתָא לִכְבוֹד מוֹה״ר נַפְתָּלִי זלה״ה), author of the book Emek haMelekh [Valley of the King] (מְחַבֵּר סֵפֶר עֵמֶק הַמֶּלֶךְ), as he wrote there in his introduction, see there (כְּמוֹ שֶׁכָּתַב שָׁם בְּהַקְדָּמָתוֹ יְעַיֵּן שָׁם), and also the order of the reading and the Yichudim [Unifications] for each day according to its day (וְגַם כֵּן סֵדֶר הַקְּרִיאָה וְהַיִּחוּדִים דְּבַר יוֹם בְּיוֹמוֹ).

It is written (כְּתִיב): “And you shall call the Shabbat a delight, the holy of Hashem honored” (וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ י״י מְכֻבָּד) (Isaiah 58:13). And behold, it is necessary to inquire (וְהִנֵּה יֵשׁ לְעוֹרֵר), in this verse it says “Shabbat” and “the holy of Hashem” (בַּפָּסוּק הַזֶּה אָמַר שַׁבָּת וּקְדוֹשׁ י״י), and it appears that they are two things (יֵרָאֶה שֶׁהֵם ב׳ דְּבָרִים), and if you will say that Shabbat is called “the holy of Hashem” (וְאִם תֹּאמַר שַׁבָּת נִקְרָא קְדוֹשׁ י״י), why did it call the Shabbat a delight and the holy of Hashem honored (לָמָּה קָרָא לַשַּׁבָּת עֹנֶג וְלִקְדוֹשׁ י״י מְכֻבָּד), it appears that they are two different matters (יֵרָאֶה שֶׁהֵם ב׳ עִנְיָנִים שׁוֹנִים). And furthermore (וְעוֹד), what is the meaning of the expression “and you shall call” (מַהוּ לְשׁוֹן וְקָרָאתָ), as one who calls to his fellow (כְּקוֹרֵא לַחֲבֵרוֹ).

And behold, to explain this it appears (וְהִנֵּה לְבָאֵר זֶה נִרְאֶה), that this is the reason for: Rabbi Chanina would wrap himself and stand at twilight on the eve of Shabbat and say: “Come, let us go out to greet the Shabbat Queen” (כִּי זֶהוּ טַעַם רַבִּי חֲנִינָא מִתְעַטֵּף וְקָאֵי בְּפַנְיָא דְּמַעֲלֵי שַׁבָּתָא וְאָמַר בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת מַלְכְּתָא), and likewise Rabbi Yannai would put on his garments on the eve of Shabbat and say: “Come, O Bride, come, O Bride” (וְכֵן רַבִּי יַנַּאי לָבִישׁ מָאנֵיהּ בְּמַעֲלֵי שַׁבָּתָא וְאָמַר בּוֹאִי כַּלָּה בּוֹאִי כַּלָּה), as is found in Perek Kol Kitvei (כִּדְאִיתָא פֶּרֶק כָּל כִּתְבֵי) (Shabbat 119a).

And the reason for this is (וְטַעְמוֹ הוּא), because it is written: “And you shall call the Shabbat a delight” (מִשּׁוּם דִּכְתִיב וְקָרָאתָ לַשַּׁבָּת עֹנֶג) (Isaiah 58:13), one must call it with the mouth (צָרִיךְ לְקָרְאוֹ בַּפֶּה), like a person who calls a name to his fellow (כְּאָדָם הַקּוֹרֵא שֵׁם לַחֲבֵרוֹ), or calls him to come to him (אוֹ קוֹרֵא אוֹתוֹ לָבוֹא אֶצְלוֹ), for every matter of holiness requires verbal preparation (שֶׁכָּל דָּבָר שֶׁבִּקְדוּשָּׁה צָרִיךְ הַזְמָנָה בַּפֶּה), as in the matter of Birkat Zimun [Invitation to Grace After Meals] (כְּעִנְיַן בִּרְכַּת זִמּוּן), where one says: “Give to us, and let us bless” (שֶׁאוֹמֵר הַב לָן וּנְבָרֵךְ) (Berakhot 45a).

And likewise in the matter of circumcision (וְכֵן בְּעִנְיַן הַמִּילָה), one must say: “This is the chair of Eliyahu, of blessed memory” (צָרִיךְ לוֹמַר זֶה כִּסֵּא לְאֵלִיָּהוּ ז״ל), who is Sandalfon, the Angel of the Covenant (הוּא סַנְדַּלְפוֹן מַלְאַךְ הַבְּרִית). Thus one must prepare himself and say: “Come, O Bride, come, O Bride” (כָּכָה צָרִיךְ לְזַמֵּן עַצְמוֹ וְאוֹמֵר בּוֹאִי כַּלָּה בּוֹאִי כַּלָּה), and immediately the Shekhinah, who is the Bride, the Queen (וְתֵכֶף הַשְּׁכִינָה שֶׁהִיא כַּלָּה מַלְכְּתָא), ascends above (עוֹלָה לְמַעְלָה), and all the worlds go with her (וְכָל הָעוֹלָמוֹת הוֹלְכִים עִמָּהּ), and then she sings Shir haShirim [Song of Songs] (וְאָז הִיא מְשׁוֹרֶרֶת שִׁיר הַשִּׁירִים), and likewise the Neshamot [Souls] that are in Gan Eden [the Garden of Eden] go with her (וְכֵן הַנְּשָׁמוֹת שֶׁהֵם בְּגַן עֵדֶן הוֹלְכִים עִמָּהּ), and sing together with the angels who also go with her (וּמְשׁוֹרְרִים עִם הַמַּלְאָכִים הַהוֹלְכִים גַּם הֵם עִמָּהּ). And the Holy One, blessed be He, decrees that no created being may ascend above before the radiance of His glory except by way of song (וְהַקב״ה גּוֹזֵר שֶׁלֹּא יַעֲלֶה שׁוּם נִבְרָא לְמַעְלָה נֶגֶד זִיו הוֹדוֹ אֶלָּא בְּדֶרֶךְ שִׁירָה), and while they go they sing (וּבַהֲלִיכָתָם מְשׁוֹרְרִים), and while they stand—meaning the language of silence, “their wings relax” (וּבְעָמְדָם פֵּירוּשׁ לְשׁוֹן שְׁתִיקָה תִּרְפֶּינָה כַנְפֵיהֶם) (see Likkutei Torah, Yechezkel), from ascending and soaring further (מִלַּעֲלוֹת וְלָשׁוּט עוֹד). And this is the praise of the King of kings of kings and His glory (וְזֶהוּ שִׁבְחוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים וְתִפְאַרְתּוֹ), that no created being may ascend except with his mouth full of song, in awe and fear (שֶׁלֹּא יַעֲלֶה שׁוּם נִבְרָא אֶלָּא בְּפִיו מָלֵא שִׁירָה בְּאֵימָה בְּיִרְאָה), as we shall explain in the commentary on Shir haShirim [Song of Songs] (כְּמוֹ שֶׁנְּבָאֵר בְּפֵירוּשׁ שִׁיר הַשִּׁירִים), and in the commentary on Asader biShvachin [I Shall Arrange Praises] (וּבְפֵירוּשׁ אַסַדֵּר בְּשַׁבְחִין). And “Sun, stand still in Givon” (וְשֶׁמֶשׁ בְּגִבְעוֹן דּוֹם) (Joshua 10:12) proves this (יוֹכִיחַ), for had he not silenced it, it would not have stood still (אִלְמָלֵא לֹא הָיָה מַשְׁתִּיקוֹ לֹא הָיָה עוֹמֵד), and he suspended the sun and silenced it from reciting song (וְהָיָה מְבַטֵּל הַשֶּׁמֶשׁ וּמַשְׁתִּיקָהּ מִלּוֹמַר שִׁירָה), because Yehoshua recited song in its place (לְפִי שֶׁיְּהוֹשֻׁעַ אָמַר שִׁירָה בִּמְקוֹמָהּ), and therefore it stood still (וְלָזֶה עָמְדָה) (Tanchuma, Acharei Mot 9). And if you will say, what benefit is there in this, to say “Come, O Bride” (וְאִם תֹּאמַר מַה תּוֹעֶלֶת בָּזֶה לוֹמַר בּוֹאִי כַּלָּה), you must know (צָרִיךְ אַתָּה לָדַעַת), that through this invitation he performs a wondrous act (כִּי בַּהַזְמָנָה זֹאת הוּא פּוֹעֵל פְּעֻלָּה נוֹרָאָה), that the Shekhinah ascends (שֶׁתַּעֲלֶה הַשְּׁכִינָה), from the depths to which she descended in exile (מַה שֶּׁיָּרְדָה פְלָאִים בַּגָּלוּת), and perhaps we shall merit to be redeemed with her (וְאוּלַי נִזְכֶּה לְהִגָּאֵל עִמָּהּ), for at the time of the receiving of Shabbat the redemption will occur (כִּי בְּעֵת קַבָּלַת שַׁבָּת תִּהְיֶה הַגְּאֻלָּה), as shall be explained in its place with the help of the Creator and His Shekhinah (כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

Therefore our Sages of blessed memory said in Perek Kol Kitvei (וְלָכֵן אָמְרוּ רַז״ל פֶּרֶק כָּל כִּתְבֵי): “Had Israel kept the first Shabbat, no nation or tongue would have ruled over them” (אִלְמָלֵא שָׁמְרוּ יִשְׂרָאֵל שַׁבָּת רִאשׁוֹנָה לֹא שָׁלְטָה בָּהֶם אֻמָּה וְלָשׁוֹן), as it is said (שֶׁנֶּאֱמַר): “And it came to pass on the seventh day that some of the people went out to gather” (וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט) (Exodus 16:27), and adjacent to it is (וְסָמִיךְ לֵיהּ): “And Amalek came” (וַיָּבֹא עֲמָלֵק) (Exodus 17:8) (Shabbat 118b). And furthermore our Sages of blessed memory said (וְעוֹד אָמְרוּ ז״ל): “Had Israel kept two Shabbatot, they would immediately be redeemed” (אִלְמָלֵא שָׁמְרוּ יִשְׂרָאֵל ב׳ שַׁבָּתוֹת מִיָּד נִגְאָלִין) (Shabbat 118b).

And another great benefit is drawn from this (וְעוֹד תּוֹעֶלֶת גָּדוֹל נִמְשָׁךְ מִזֶּה), for the proclamation goes forth throughout all the worlds and says (שֶׁהַכְּרוֹז יוֹצֵא בְּכָל הָעוֹלָמוֹת וְאוֹמֵר): “You shall not kindle fire in any of your dwellings” (לֹא תְבַעֲרוּ אֵשׁ בְּכָל מוֹשְׁבֹתֵיכֶם) (Exodus 35:3) (Zohar Shemot 203b), and its secret is according to what the Zohar, Pekudei, daf 114 says (וְסוֹדוֹ הוּא עַל דֶּרֶךְ שֶׁאוֹמֵר זֹהַר פְּקוּדֵי דַּף קי״ד): “When Shabbat enters, a proclamation goes forth and that River of Fire is quieted” (כַּד עָיֵיל שַׁבָּתָא כְּרוֹזָא נָפִיק וְשָׁכִיךְ הַהוּא נְהַר דִּינוּר), which is the Gehinnom above (שֶׁהוּא גֵּיהִנָּם שֶׁל מַעְלָה), descending upon the heads of the wicked who sit in the Gehinnom below (הַיּוֹרֵד עַל רֹאשׁ הָרְשָׁעִים הַיּוֹשְׁבִים בְּגֵיהִנָּם שֶׁל מַטָּה), as it is said (שֶׁנֶּאֱמַר): “Upon the head of the wicked it shall descend” (עַל רֹאשׁ רְשָׁעִים יָחוּל) (Jeremiah 30:23), and the wraths and sparks of fire are stilled (וְזַעְפִין וְשַׁבִיבִין דִּי־נוּרָא אִשְׁתַּכָּכוּ), and the proclamation is what says (וְהַכְּרוֹז הוּא שֶׁאוֹמֵר): “Do not kindle the fire of Gehinnom on the day of Shabbat” (לֹא תְבַעֲרוּ אֵשׁ דְּגֵיהִנָּם בְּיוֹם הַשַּׁבָּת), “Remove the strap from before the Holy King” (סָלִיקוּ רְצוּעָה מִקַּמֵּי מַלְכָּא קַדִּישָׁא), and judgments are not found (וְדִינִין לָא אִשְׁתַּכְּחוּ), and the wicked have rest (וְרְשָׁעִים יֵשׁ לָהֶם מְנוּחָה).

And so it is found in Zohar Rut, daf 72 [79] (וְכֵן אִיתָא בְּזֹהַר רוּת דַּף ע״ב): “Rabbi Rechumai and Rabbi Kosta ben Giri were frequently together, from one Shabbat to another” (ר׳ רְחוּמַאי וְר׳ קוֹסְטָא בֶּן־גֵּירִי הֲווּ שְׁכִיחֵי בַּהֲדֵי הֲדָדֵי, בֵּינוּ מִשַּׁבָּת לְשַׁבָּת), “One day they were sitting, and Rabbi Rechumai was sitting and expounding, and the people were sitting before him” (יוֹמָא חַד הֲווּ יַתְבֵי וְר׳ רְחוּמַאי יָתִיב וְדָרִישׁ, וְעַמָּא הֲווּ יַתְבֵי קַמֵּיהּ). “He opened and said: ‘Therefore glorify Hashem in the Urim [Lights/Fires]’” (פָּתַח וְאָמַר עַל כֵּן בָּאֻרִים כַּבְּדוּ ה׳) (Isaiah 24:15). “What is meant by ‘in the Urim’?” (מַאי בָּאֻרִים), “With two fires” (בִּב׳ אִשּׁוֹת), “which are in Zion and Jerusalem” (שֶׁהֵם בְּצִיּוֹן וִירוּשָׁלַיִם), as it is written (דִּכְתִיב): “declares Hashem, whose fire is in Zion and whose furnace is in Jerusalem” (נְאֻם ה׳ אֲשֶׁר אוּר לוֹ בְצִיּוֹן וְתַנּוּר לוֹ בִירוּשָׁלִָם) (Isaiah 31:9), and people do not know them (וְאֵין בְּנֵי אָדָם יוֹדְעִין בָּהֶם). “In Zion?” one might think (בְּצִיּוֹן סָלְקָא דַעְתָּךְ), rather “in Zion and Jerusalem” (אֶלָּא בְּצִיּוֹן וִירוּשָׁלַיִם), this one with that one (דָּא עִם דָּא), and here too these are with those (וְהָכָא נָמֵי אִלֵּין דָּא עִם דָּא). And they are in the manner of male and female (וְהֵם כְּעֵין זָכָר וּנְקֵבָה), and the fire of the male is weak (וְאֵשׁ הַזָּכָר חַלָּשׁ), and that of the female is strong (וְשֶׁל נְקֵבָה חָזָק), this one beside Zion and that one beside Jerusalem (זֶה אֵצֶל צִיּוֹן וְזֶה אֵצֶל יְרוּשָׁלַיִם), and no person knows the secret of these two fires (וְאֵין לְךָ אָדָם יוֹדֵעַ רֶמֶז ב׳ אִשּׁוֹת אֵלּוּ), and they are called the Yetzer haRa and the Yetzer haTov [Evil Inclination and Good Inclination] (וְהֵם נִקְרָאִים יֵצֶר הָרַע וְיֵצֶר הַטּוֹב). And the Holy One, blessed be He, gave them to human beings in order to test them through them (וְהַקב״ה נְתָנָם לִבְנֵי אָדָם כְּדֵי לְנַסּוֹתָם בָּהֶם), and is it not written (וְהַכְּתִיב): “Therefore glorify Hashem in the Urim [Lights/Fires]” (עַל כֵּן בָּאֻרִים כַּבְּדוּ ה׳) (Isaiah 24:15), for through them a person honors his Creator (כִּי בָהֶם הָאָדָם מְכַבֵּד לְקוֹנוֹ), when he listens to the Yetzer haTov [Good Inclination] (בְּשָׁמְעוֹ לְיֵצֶר הַטּוֹב).

“A gate exists beneath Zion, beneath the earth, two thousand cubits by two thousand cubits” (שַׁעַר אֶחָד יֵשׁ תַּחַת צִיּוֹן תַּחַת הָאָרֶץ אַלְפַּיִם אַמּוֹת עַל אַלְפַּיִם אַמּוֹת), and it is the beginning of the subtle and weak fire (וְהוּא הַתְחָלַת הָאֵשׁ הַדַּק וְהַחַלּוּשׁ), and that gate is called Tzafonit [Northern] (וְהַשַּׁעַר הַהוּא נִקְרָא צְפוֹנִית), and from there it goes and spreads until Jerusalem (וּמִשָּׁם הוֹלֵךְ וּמִתְפַּשֵּׁט עַד יְרוּשָׁלַיִם), until beneath Har haBayit [the Temple Mount] (עַד תַּחַת הַר הַבַּיִת), to the place where every male stands to appear before Hashem, the God of Israel (עַד מָקוֹם שֶׁעוֹמֵד שָׁם כָּל זָכָר לֵרָאוֹת אֶת פְּנֵי ה׳ אֱלֹקֵי יִשְׂרָאֵל). What is the reason (מַאי טַעְמָא)? Because from there beneath Har haBayit [the Temple Mount], until one stands within the Azarah [Temple Courtyard], beneath it is a measure of three hundred and five cubits doubled (מִפְּנֵי שֶׁמִּשָּׁם תַּחַת הַר הַבַּיִת עַד שֶׁעוֹמֵד בִּפְנִים הָעֲזָרָה תַּחְתָּיו שִׁעוּר ש״ה אַמּוֹת כִּפְלַיִם), but above, the fire does not burn like a strong furnace (אֲבָל לְמַעְלָה הָאֵשׁ אֵינוֹ בּוֹעֵר כְּתַנּוּר חָזָק), and below, the fire is in the likeness of the Orlah [Foreskin] that covers the Brit [Covenant] (וּלְמַטָּה הָאֵשׁ דּוּגְמַת הָעָרְלָה הַחוֹפֶפֶת עַל הַבְּרִית), and “the fire is below” (וְהָאֵשׁ הוּא לְמַטָּה), meaning below the measure that we have mentioned (רָצָה לוֹמַר לְמַטָּה מִשִּׁעוּר זֶה שֶׁאָמַרְנוּ), and to weaken this fire (וּלְהַחֲלִישׁ הָאֵשׁ הַזֶּה), the Holy One, blessed be He, commanded every male who possesses the Brit [Covenant] (צִוָּה הב״ה עַל כָּל זָכָר שֶׁיֵּשׁ לוֹ בְּרִית), and whose Orlah [Foreskin] has been separated from him (וְהָעָרְלָה נִפְרֶדֶת מִמֶּנּוּ), to be marked there (לִהְיוֹת נִרְשָׁם שָׁם), and to stand before the Master, Hashem, the God of Israel (וְעוֹמֵד לִפְנֵי הָאָדוֹן ה׳ אֱלֹקֵי יִשְׂרָאֵל), and therefore (וְעַל כֵּן): “Glorify Hashem in the Urim [Lights/Fires]” (בָּאֻרִים כַּבְּדוּ ה׳) (Isaiah 24:15), in the fire of Zion and in the fire of Jerusalem (בְּאוֹר שֶׁל צִיּוֹן וּבְאוֹר שֶׁל יְרוּשָׁלַיִם). The gate of the strong furnace is called Arel [Uncircumcised] (שַׁעַר הַתַּנּוּר הֶחָזָק נִקְרָא עָרֵל), and when the males stand above it (וּבַעֲמוֹד הַזְּכָרִים עָלָיו), the fire sinks down to the Great Deep (נִשְׁקַע הָאֵשׁ עַד תְּהוֹם רַבָּה), and it itself is the fire of Gehinnom (וְהוּא עַצְמוֹ אֵשׁ שֶׁל גֵּיהִנָּם).

And behold, the Yetzer haRa [Evil Inclination] has seven names (וְהִנֵּה הַיֵּצֶר הָרַע יֵשׁ לוֹ ז׳ שֵׁמוֹת): Ra [Evil] (רַע), Tameh [Impure] (טָמֵא), Soneh [Enemy] (שׂוֹנֵא), Even [Stone] (אֶבֶן), Mikhshol [Stumbling Block] (מִכְשׁוֹל), Arel [Uncircumcised] (עָרֵל), Tzefoni [Northern One] (צְפוֹנִי), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “All your males shall appear” (יֵרָאֶה כָּל זְכוּרְךָ) (Exodus 23:17), to sink this fire (לְהַשְׁקִיעַ הָאֵשׁ הַזֶּה).

And seven names are given to Gehinnom (וְז׳ שֵׁמוֹת נִקְרָא לְגֵיהִנָּם): Bor [Pit] (בּוֹר), Shachat [Destruction] (שַׁחַת), Dumah [Silence] (דוּמָה), Tit haYaven [Miry Clay] (טִיט הַיָּוֵן), Sheol (שְׁאוֹל), Tzalmavet [Shadow of Death] (צַלְמָוֶת), Eretz Tachtit [Nether Land] (אֶרֶץ תַּחְתִּית). And it has seven gates (וְז׳ פְּתָחִים יֵשׁ לוֹ), corresponding to the seven names that the Yetzer haRa [Evil Inclination] possesses (נֶגֶד ז׳ שֵׁמוֹת שֶׁיֵּשׁ לְיֵצֶר הָרַע), and seven dwellings of Gehinnom, one above another (וְז׳ מְדוֹרֵי גֵיהִנָּם זוֹ עַל גַּבֵּי זוֹ), and all these dwellings are prepared for the wicked (וְכָל אֵלּוּ הַמְּדוֹרוֹת מְזוּמָנִים לָרְשָׁעִים), their body is consumed in the grave (גּוּפָן כָּלֶה בַּקֶּבֶר), and their soul is burned (וְנִשְׁמָתָן נִשְׂרֶפֶת), and fire consumes them (וְאֵשׁ אוֹכַלְתַּן).

The first dwelling is called Bor [Pit] (מְדוֹר הָא׳ נִקְרָא בּוֹר), and there are many companies of Malakhei Chabalah [Angels of Destruction] there (וְשָׁם כַּמָּה כִּתּוֹת מַלְאֲכֵי חַבָּלָה), like a pit that has no water in it (כְּעֵין הַבּוֹר שֶׁאֵין בּוֹ מָיִם), but serpents and scorpions are in it (אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ), so too in this dwelling (כָּךְ בַּמָּדוֹר הַזֶּה), there are many companies of Malakhei Chabalah [Angels of Destruction] in it (יֵשׁ בּוֹ כַּמָּה כִּתּוֹת מַלְאֲכֵי חַבָּלָה), and they are like serpents and scorpions that have no charmer (וְהֵם כְּעֵין נְחָשִׁים וְעַקְרַבִּים אֲשֶׁר אֵין לָהֶם לָחַשׁ). And three appointees rule in Gehinnom (וְג׳ מְמֻנִּים שׁוֹלְטִים בְּגֵיהִנָּם), and they are under the authority of Dumah, the prince of Gehinnom (וְהֵם מִתַּחַת יַד דּוּמָה שַׂר שֶׁל גֵּיהִנָּם), and they are called (וְהֵם נִקְרָאִים): Mashchit [Destroyer] (מַשְׁחִית), Af [Wrath] (אַף), and Chemah [Fury] (וְחֵמָה), and all the Malakhei Chabalah [Angels of Destruction] are appointed under their authority (וְכָל מַלְאֲכֵי חַבָּלָה הֵם מְמֻנִּים מִתַּחַת יָדָם), and all those appointees run back and forth (וְכָל אוֹתָם הַמְמֻנִּים רָצִים וְשָׁבִים), and the souls of the wicked are judged by them (וְנַפְשׁוֹת הָרְשָׁעִים נִידּוֹנִים עַל יָדֵיהֶם). And all those companies of Malakhei Chabalah [Angels of Destruction] cause Gehinnom to roar (וְכָל אוֹתָם כִּתּוֹת שֶׁל מַלְאֲכֵי חַבָּלָה מַרְעִישִׁים גֵּיהִנָּם), and their voice is heard in the firmament (וְקוֹלָם נִשְׁמָע בָּרָקִיעַ), and the voice of the wicked in Gehinnom cries out, “Woe! Woe!” (וְקוֹל הָרְשָׁעִים בְּגֵיהִנָּם צוֹוְחִין וַי וַי), and there is none who has mercy (וְאֵין מְרַחֵם).

And concerning these three appointees, together with the other companies of Malakhei Chabalah [Angels of Destruction] (וְעַל ג׳ הַמְמֻנִּים אֵלּוּ עִם שְׁאָר הַכִּתּוֹת שֶׁל מַלְאֲכֵי חַבָּלָה), Scripture says (אָמַר הַכָּתוּב): “A sound of tumult from the city” (קוֹל שָׁאוֹן מֵעִיר) (Isaiah 66:6), meaning Jerusalem (רָצָה לוֹמַר יְרוּשָׁלַיִם), because it is beneath the Jerusalem below (לְפִי שֶׁהִיא תַּחַת יְרוּשָׁלַם שֶׁל מַטָּה), as mentioned (כַּנִּזְכָּר). And also beneath the Heikhal [Palace] (וְגַם תַּחַת הַהֵיכָל): “A voice from the Heikhal [Palace], the voice of Hashem, rendering recompense to His enemies” (קוֹל מֵהֵיכָל קוֹל י״י מְשַׁלֵּם גְּמוּל לְאֹיְבָיו) (Isaiah 66:6). And corresponding to these three destroyers (וּכְנֶגֶד ג׳ מַשְׁחִיתִים הַלָּלוּ), it mentions “the voice of Hashem” three times (מַזְכִּיר קוֹל י״י ג׳ פְּעָמִים), and they rule throughout all the nights of the week (וְהֵם שׁוֹלְטִים בְּכָל לֵילוֹת הַשָּׁבוּעַ), from the time of the Ma’ariv [Evening] prayer (מִזְּמַן תְּפִלַּת עַרְבִית). And they judge those whose deeds were in darkness (וְדָנִין לְאוֹתָם שֶׁהָיָה בַמַּחְשָׁךְ מַעֲשֵׂיהֶם), and they are judged in this darkness (וְנִידּוֹנִים בַּחֹשֶׁךְ הַזֶּה), and they are those who contemplate evil thoughts upon their beds (וְהֵם הַמְהַרְהֲרִים הִרְהוּרִים רָעִים עַל מִשְׁכְּבוֹתָם), and it is written (וּכְתִיב): “Woe to those who devise iniquity and work evil upon their beds” (הוֹי חֹשְׁבֵי אָוֶן וּפֹעֲלֵי רָע עַל מִשְׁכְּבוֹתָם) (Micah 2:1), and since they began at night (וְכֵיוָן שֶׁהִתְחִילוּ בַּלַּיְלָה), they complete it throughout the entire day (גוֹמְרִים כָּל הַיּוֹם). But the beginning of judgment in Gehinnom is when darkness falls (אֲבָל תְּחִלַּת הַדִּין בְּגֵיהִנָּם הוּא מִשֶּׁתֶּחְשַׁךְ), and concerning this it is called “nights” (וְעַל זֶה נִקְרָא לֵילוֹת), as you say (כַּמָּה דְּאַתְּ אָמַר): “from the terror of the nights” (מִפַּחַד בַּלֵּילוֹת) (Song of Songs 3:8). And Rabbi Alexandrai said (וְאָמַר ר׳ אַלֶכְּסַנְדְּרָאִי): “from the terror of Gehinnom” (מִפַּחֲדָהּ שֶׁל גֵּיהִנָּם).

And therefore they instituted in the Ma’ariv [Evening] prayer to say “And He is Merciful” (וּלְפִיכָךְ תִּקְּנוּ בִּתְפִלַּת עַרְבִית לוֹמַר וְהוּא רַחוּם), because from the time darkness falls (לְפִי שֶׁמֵּאוֹתוֹ זְמַן שֶׁהֶחְשִׁיךְ), the wicked are judged in Gehinnom (דָּנִין הָרְשָׁעִים בְּגֵיהִנָּם), by the three destroyers (עַל יְדֵי הַג׳ מַשְׁחִיתִים), Mashchit [Destroyer], Af [Wrath], and Chemah [Fury] (מַשְׁחִית אַף וְחֵמָה), and all of them are included in this verse (וְכֻלָּם נִכְלָלִים בַּפָּסוּק הַזֶּה), and they instituted it in Ma’ariv [Evening Prayer] (וְתִקְּנוּהוּ בְּעַרְבִית), to pray for the wicked (לְהִתְפַּלֵּל עַל הָרְשָׁעִים). But on Shabbat (אֲבָל בְּשַׁבָּת), once Shabbat enters (כֵּיוָן שֶׁנִּכְנַס הַשַּׁבָּת), judgment departs from the world (מִסְתַּלֵּק הַדִּין מִן הָעוֹלָם), and the wicked have rest (וְהָרְשָׁעִים יֵשׁ לָהֶם מְנוּחָה), and the destroyers do not rule over them from the moment the day becomes holy (וְאֵין הַמַּשְׁחִיתִים שׁוֹלְטִים בָּהֶם מִשֶּׁקָּדַשׁ הַיּוֹם), and therefore one should not say “And He is Merciful” on Shabbat (וְלָכֵן אֵין לוֹמַר וְהוּא רַחוּם בְּשַׁבָּת), at Ma’ariv [Evening Prayer] (בְּעַרְבִית), so that the Malakhei Chabalah [Angels of Destruction] will not be aroused (כְּדֵי שֶׁלֹּא יִתְעוֹרְרוּ מַלְאֲכֵי חַבָּלָה). And it is forbidden because of the honor of the King (וְהוּא אָסוּר מִפְּנֵי כְבוֹדוֹ שֶׁל מֶלֶךְ), who protects the wicked on Shabbat (הַמֵּגִין עַל הָרְשָׁעִים בְּשַׁבָּת), to show that judgment has already departed from the world (לְהוֹרוֹת שֶׁכְּבָר נִסְתַּלֵּק הַדִּין מִן הָעוֹלָם), and the destroyers have no authority (וְאֵין רְשׁוּת לַמְחַבְּלִים). Like a guard who was striking the guilty (לְסַנְטִירָא דַהֲוָה מַלְקֵי לְחַיָּיבַיָּא), and the king came to protect him (אָתָא מַלְכָּא לְאַגָּנָא עֲלָוֵי), and placed him before himself (וְשַׁוְיֵיהּ קַמֵּיהּ), once he stands before the king (כֵּיוָן דְּקָאִים קַמֵּי מַלְכָּא), whoever threatens him with lashes (מַאן דַּאֲגָזִים לֵיהּ בְּמַלְקִיּוֹתָא), is this not a disgrace before the king?! (לָאו קְלָנָא קַמֵּי מַלְכָּא הוּא). And likewise (וְהוּא הַדִּין), one should not say “Who guards His people Israel” (שֶׁאֵין לוֹמַר שׁוֹמֵר אֶת עַמּוֹ יִשְׂרָאֵל). Until here is his language concerning our subject (עַד כָּאן לְשׁוֹנוֹ לְעִנְיָנֵינוּ).

And behold, it is explained from this Zohar (וְהִנֵּה מְבֹאָר מִן הַזֹּהַר הַזֶּה), that the wicked have rest upon the entrance of Shabbat (שֶׁהָרְשָׁעִים יֵשׁ לָהֶם מְנוּחָה בְּהַכְנָסַת שַׁבָּת), because the face of Chesed [Kindness] revealed in the forehead of the King (כִּי פְּנֵי הַחֶסֶד הַמִּתְגַּלֶּה בְּמֵצַח הַמֶּלֶךְ), whose radiance and splendor pierce through all the firmaments (אֲשֶׁר זִיווֹ וַהֲדָרוֹ בְּכָל הָרְקִיעִים בּוֹקֵעַ), and extinguish the fires of Gehinnom, the severe judgment (וּמְכַבֶּה אִשּׁוֹת גֵּיהִנָּם הַדִּין הֶחָזָק). And automatically the fire of Gehinnom is extinguished (וּמִמֵּילָא אִשּׁוֹ שֶׁל גֵּיהִנָּם כָּבָה), and it no longer descends from the Gehinnom above (וְאֵינוֹ יוֹרֵד מִגֵּיהִנָּם שֶׁל מַעְלָה), which is the Nahar Dinur [River of Fire] that descends upon the heads of the wicked (שֶׁהוּא נְהַר דִּינוּר אֲשֶׁר יוֹרֵד עַל רֹאשׁ הָרְשָׁעִים), as mentioned in Zohar Pekudei (כַּנִּזְכָּר בַּזֹּהַר פְּקוּדֵי): “When Shabbat enters, a proclamation goes forth and that River of Fire is quieted” (כַּד עָיֵיל שַׁבָּתָא כְּרוֹזָא נָפִיק וְשָׁכִיךְ הַהוּא נְהַר דִּינוּר), which is between the Lower Gan Eden [Garden of Eden] and the Upper Gan Eden [Garden of Eden] (שֶׁהוּא בֵּין גַּן עֵדֶן הַתַּחְתּוֹן לְגַן עֵדֶן הָעֶלְיוֹן). And the wraths and sparks of fire are stilled (וְזַעְפִין וְזִיקִין דִּינוּר אִשְׁתַּכָּכוּ), and the forehead of the King shines with the forehead of Atika Kadisha [the Holy Ancient One] (וּמִצְחָא דְמַלְכָּא מֵאִיר בּוֹ מִצְחָא דְעַתִּיקָא קַדִּישָׁא), which is called Re’uva de-Re’uvin [Will of Wills] (הַנִּקְרָא רְעוּא דְרָעֲוִין), and through it all those below who are called strong foreheads are subdued (וּבֵיהּ אִתְכַּפְיָין כָּל אִינוּן דִּלְתַתָּא הַנִּקְרָאִים מִצְחִין תַּקִּיפִין), as it is said (שֶׁנֶּאֱמַר): “You had the forehead of a harlot woman” (וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ) (Jeremiah 3:3).

But it is impossible to explain this secret completely (אֲבָל אִי אֶפְשָׁר לְבָאֵר הַסּוֹד הַזֶּה עַל בּוּרְיוֹ), unless we explain to you a few brief principles (אִם לֹא נְבָאֵר לְךָ קְצָת כְּלָלִים קְצָרִים), explained in my book Emek haMelekh [Valley of the King] (מְבֹאָרִים בְּסֵפֶר עֵמֶק הַמֶּלֶךְ אֲשֶׁר לִי), in the Gate of the Punishment of the Wicked (בְּשַׁעַר עוֹנֶשׁ הָרְשָׁעִים), for there is a matter of wonder concerning this (כִּי יֵשׁ דָּבָר תֵּימָה עַל זֶה), how it can be that the wicked, who publicly desecrated Shabbatot and Festivals (אֵיךְ הָרְשָׁעִים שֶׁחִלְּלוּ שַׁבָּתוֹת וְיָמִים טוֹבִים בְּפַרְהֶסְיָא), should have rest on Shabbat (יִהְיֶה לָהֶם מְנוּחָה בְּשַׁבָּת). And even gentiles who worship idolatry have rest (וַאֲפִלּוּ גּוֹיִם עוֹבְדֵי עֲבוֹדָה זָרָה יֵשׁ לָהֶם מְנוּחָה), as is found in Midrash Rabbah (כִּדְאִיתָא מִדְרַשׁ רַבָּה) (Bereishit 11:5): “Turnus Rufus asked Rabbi Akiva: ‘How is this day different from other days?’” (יִשְׁאַל טוּרְנוּסְרוֹפוּס לְרַבִּי עֲקִיבָא מַה הַיּוֹם מִיָּמִים). “He said to him: ‘And how is one man different from other men?’” (אָמַר לֵיהּ וּמַה גֶּבֶר בְּגוּבְרִין). “He said: ‘What did I say to you, and what did you answer me?’” (אָמַר מַה אֲמָרִית לָךְ וּמַאי אַתְּבִית לִי). “He said to him: ‘I said to you: How is the day of Shabbat different from all other days, and I said to you: How is Turnus Rufus different from other men?’” (אָמַר לֵיהּ אֲמָרִית לָךְ מַה שְּׁנָא יוֹמָא דְשַׁבָּתָא מִכָּל יוֹמַיָּא וַאֲמָרִית לָךְ מַאי שְׁנָא טוּרְנוּסְרוֹפוּס מִכָּל גּוּבְרִין). “He said to him: ‘Because the king desired to honor me.’” (אָמַר לֵיהּ שֶׁרָצָה הַמֶּלֶךְ לְכַבְּדֵנִי). “He said to him: ‘So too, the Holy One, blessed be He, desired to honor it.’” (אָמַר לֵיהּ אַף זוֹ שֶׁרָצָה הַקב״ה לְכַבְּדָהּ). “He said to him: ‘From where do you make this known to me?’” (אָמַר לֵיהּ מִנַּיִן מוֹדַעַת לִי). “He said to him: ‘The Sambatyon River proves it.’” (אָמַר לֵיהּ נְהַר סַבַּטְיוֹן יוֹכִיחַ). (Sanhedrin 65b) “And you would say?” (וְתֵימָא). “He said to him: ‘You tell me legends; I am astonished.’” (אָמַר לֵיהּ לְנַגָּדָא אַתְּ נָגִיד לִי אֶתְמַהָה). “He said to him: ‘And the raising of the dead through necromancy proves it, for every day he rises, but on Shabbat he does not rise.’” (אָמַר לֵיהּ וַהֲרֵי הַמַּעֲלֶה הַמֵּת בְּזָכוּרוֹ יוֹכִיחַ שֶׁבְּכָל יוֹם עוֹלֶה וּבְשַׁבָּת אֵינוֹ עוֹלֶה). “And that man went to test it with his father” (וְהַהוּא גַבְרָא לִיבְדַּק בְּאַבּוּהִי), “one time he needed him and tested his father” (חַד זִמְנָא צָרִיךְ וּבָדַק בְּאַבּוּהִי), “and he arose every day, but on Shabbat he did not arise” (וְסָלִיק בְּכָל יוֹמָא וּבְשַׁבְּתָא לָא סָלִיק). “After Shabbat he raised him” (בָּתַר שַׁבָּתָא אַסְקֵיהּ), “and said to him: ‘Since your death, have you become a Jew?’” (וְאָמַר לֵיהּ מִן דְּמִיתַת אִתְעֲבִידַת יְהוּדָאָי). “He said to him: ‘Whoever does not observe Shabbat among you willingly, observes it here against his will.’” (אָמַר לֵיהּ כָּל שֶׁאֵינוֹ מְשַׁמֵּר שַׁבָּת אֶצְלְכֶם בִּרְצוֹנוֹ הוּא מְשַׁמְּרָהּ כָּאן בְּעַל כָּרְחוֹ). “He said to him: ‘Do you have labor there?’” (אָמַר לֵיהּ וְכִי עָמָל יֵשׁ לָכֶם). “He said to him: ‘All the days of the week they are judged, and on Shabbat they rest.’” (אָמַר לֵיהּ כָּל יְמוֹת הַשַּׁבָּת הֵם נִדּוֹנִים וּבְשַׁבָּת נָחִים).

Behold, it is explained (הִנֵּה מְבֹאָר), that even the gentiles who are in Gehinnom rest on Shabbat (כִּי אֲפִלּוּ הַגּוֹיִם שֶׁבְּגֵיהִנָּם נָחִים בְּשַׁבָּת), and all the more so the wicked of Israel (וְכָל שֶׁכֵּן רִשְׁעֵי יִשְׂרָאֵל), and this is a great wonder (וְזֶה תֵּימָה גְדוֹלָה), for behold, the Holy One, blessed be He, is not indulgent (וַהֲלֹא הַב״ה אֵינוֹ וַתְרָן), even toward the wicked of Israel (אֲפִלּוּ לְרִשְׁעֵי יִשְׂרָאֵל), rather “He prolongs His anger but collects what is His” (אֶלָּא מַאֲרִיךְ אַפֵּיהּ וְגָבֵי דִילֵיהּ), all the more so regarding the nations of the world (קַל וָחֹמֶר לְאֻמּוֹת הָעוֹלָם). However, this will be explained (אָמְנָם יִתְבָּאֵר זֶה), from the language of Zohar Chadash, Bereshit, 32a (מִלְּשׁוֹן זֹהַר חָדָשׁ דִּבְרֵאשִׁית דל״ב ע״א), [Midrash haNe’elam, Ma’amar Na’aseh Adam] ([מִדְרַשׁ הַנֶּעְלָם מַאֲמַר נַעֲשֶׂה אָדָם]):

“It was taught: Rav said (תָּנָא רַב אָמַר), on the day when the creation of heaven and earth became desirable before the Holy One, blessed be He (יוֹם שֶׁנִּכְסְפוּ קַמֵּי קב״ה בְּרִיאַת שָׁמַיִם וָאָרֶץ), and He saw that Shabbat is rest and holiness (וְרָאָה הַשַּׁבָּת שֶׁהִיא מְנוּחָה וּקְדוּשָּׁה), He prepared it for the generations (וְהֵכִינוֹ לְדוֹרוֹת).”

“And it was taught (וְתָנָא), there is no Shabbat that the Holy One, blessed be He, does not come to rejoice with the Tzaddikim in Gan Eden (אֵין לְךָ כָל שַׁבָּת וְשַׁבָּת שֶׁאֵין הַקב״ה בָּא לָחוּל עִם הַצַּדִּיקִים בְּגַן־עֵדֶן), and they are nourished from that Aspaklaria haMe’irah [Shining Mirror] (וְנִיזּוֹנִין מֵהַהִיא אַסְפַּקְלַרְיָא הַמְּאִירָה), this is what is written (הֲדָא הוּא דִכְתִיב): ‘Until the day breathes’ (עַד שֶׁיָּפוּחַ הַיּוֹם) (Song of Songs 4:6), this is the day of Shabbat (זֶה יוֹם הַשַּׁבָּת), ‘I will go to the mountain of myrrh’ (אֵלְכָה לִּי אֶל הַר הַמּוֹר) (Song of Songs 4:6), this is the Olam haBa [World to Come] (זֶה עוֹלָם הַבָּא).”

“And Rabbi Huna said (וְאָמַר ר׳ הוּנָא), do not wonder about this (אַל תִּתְמַהּ עַל זֶה), for if in this world the Holy One, blessed be He, gives holiness to every individual [on the day of Shabbat] and crowns them with it (וּמָה בָּעוֹלָם הַזֶּה נוֹתֵן הַקָּדוֹשׁ בָּרוּךְ הוּא קְדוּשָּׁה לְכָל אֶחָד וְאֶחָד [בְּיוֹם הַשַּׁבָּת] וּמְכַתְּרָם בּוֹ), is it not fitting that the Tzaddikim in the Olam haBa [World to Come] be crowned on the day of Shabbat with the crown of Shabbat? (הַצַּדִּיקִים שֶׁבָּעוֹלָם הַבָּא אֵינוֹ דִּין לְכַתְּרָם בְּיוֹם הַשַּׁבָּת בְּכֶתֶר שַׁבָּת). Come and see (תָּא חֲזִי), even the wicked who are in Gehinnom are crowned on the day of Shabbat and become quiet and rest (אֲפִלּוּ הָרְשָׁעִים שֶׁבְּגֵיהִנָּם מֻכְתָּרִים הֵם בְּיוֹם הַשַּׁבָּת וְשׁוֹקְטִים וְנָחִים).”

“And Rabbi Huna said (דְּאָמַר ר׳ הוּנָא), there is no wicked person among Israel who does not have good deeds by which they bring him into the Olam haBa [World to Come] (אֵין לְךָ רָשָׁע שֶׁבְּיִשְׂרָאֵל שֶׁאֵין לוֹ מַעֲשִׂים טוֹבִים דְּמַעֲלַיין בְּהוֹ לֵיהּ לְעָלְמָא דְאָתֵי), and when do they bring him in (וְאֵימָתַי מַעֲיְילִי לְהוֹ), on the day of Shabbat (בְּיוֹם הַשַּׁבָּת), because all of them are crowned with the crown of Shabbat (לִהְיוֹתָם כֻּלָּם מֻכְתָּרִים בְּכֶתֶר שַׁבָּת).”

“And Rabbi Yosi said (אָמַר ר׳ יוֹסֵי), and are the wicked who publicly desecrated Shabbat crowned with the crown of Shabbat? (וְכִי הָרְשָׁעִים שֶׁחִלְּלוּ שַׁבָּת בְּפַרְהֶסְיָא מֻכְתָּרִים בְּכֶתֶר שַׁבָּת), he said to him (אָמַר לֵיהּ), for it was taught (דְּתַנְיָין): ‘And it came to pass on the sixth day that they gathered double bread’ (וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה) (Exodus 16:22), thus the wicked are judged doubly on the sixth day (כָּךְ נִדּוֹנִים הָרְשָׁעִים מִשְׁנָה בְּיוֹם הַשִּׁשִּׁי), to provide them rest on Shabbat (לְהַרְוִיחַ לָהֶם מְנוּחָה בְּשַׁבָּת), for the day of Shabbat is called complete (כִּי יוֹם שַׁבָּת נִקְרָא שָׁלֵם), and is not diminished (וְלֹא נִגְרָע). Therefore, its goodness is not diminished (לְפִיכָךְ אֵינוֹ נִגְרָע מֵהַטּוֹב שֶׁבּוֹ), nor the pleasure that is in it (וְהַהֲנָאָה שֶׁבּוֹ), for the righteous and for the wicked (לַצַּדִּיקִים וְלָרְשָׁעִים), and to demonstrate that the Torah did not say in vain (וּלְהוֹרוֹת שֶׁלֹּא לְחִנָּם אָמְרָה תּוֹרָה): ‘And you shall keep the Shabbat’ (וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת) (Exodus 31:14), and warned concerning it more than the entire Torah (וְהִזְהִירָה עָלָיו יוֹתֵר מֵהַתּוֹרָה כּוּלָּהּ), and it was taught (וְתָנָא): ‘Whoever fulfills the Shabbat is as though he fulfilled the entire Torah’ (כָּל הַמְקַיֵּם הַשַּׁבָּת כְּאִלּוּ קִיֵּם כָּל הַתּוֹרָה).” Until here is his language (עַד כָּאן לְשׁוֹנוֹ).

It appears clearly from this statement (הַנִּרְאֶה מְבֹאָר מִזֶּה הַמַּאֲמָר), that the Holy One, blessed be He, is not indulgent in this matter (שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא וַתְרָן בְּעִנְיָן זֶה), for the wicked are judged doubly on Friday (שֶׁהֲרֵי הָרְשָׁעִים נִדּוֹנִים מִשְׁנָה בְּיוֹם ו׳), and on Shabbat they rest (וּבְשַׁבָּת יָנוּחוּ), so that He should not destroy His world because of fools (שֶׁלֹּא יֹאבַד עוֹלָמוֹ מִפְּנֵי הַשּׁוֹטִים), and so that Shabbat should not be diminished from its rest (וְאַל יִגָּרַע שַׁבָּת מִמְּנוּחָתוֹ). However, there is a difference between wicked people who keep Shabbat and wicked people who desecrate Shabbatot and Festivals (אַךְ יֵשׁ הֶפְרֵשׁ בֵּין הָרְשָׁעִים שׁוֹמְרֵי שַׁבָּת וּבֵין הָרְשָׁעִים מְחַלְּלֵי שַׁבָּתוֹת וְיָמִים טוֹבִים), for the wicked who keep Shabbat ascend from Gehinnom to a place of rest (כִּי הָרְשָׁעִים שׁוֹמְרֵי שַׁבָּת עוֹלִים מִגֵּיהִנָּם לִמְקוֹם מְנוּחָה), one merits the Lower Gan Eden [Garden of Eden] (יֵשׁ זוֹכֶה לְגַן עֵדֶן הַתַּחְתּוֹן), and one merits to be between the walls (וְיֵשׁ זוֹכֶה לְבֵין הַחוֹמוֹת), as you say (כַּמָּה דְּאַתְּ אָמַר): “Upon your walls, O Jerusalem, I have appointed watchmen” (עַל חוֹמֹתַיִךְ יְרוּשָׁלַם הִפְקַדְתִּי שֹׁמְרִים) (Isaiah 62:6). But the wicked who desecrate Shabbatot do not ascend at all (אֲבָל הָרְשָׁעִים מְחַלְּלֵי שַׁבָּתוֹת אֵינָם עוֹלִים כְּלָל), and the fire that remained within them from the weekdays burns within them (וּבוֹעֵר בְּקִרְבָּם הָאֵשׁ שֶׁנִּשְׁאַר מִימוֹת הַחוֹל בְּתוֹכָם), as it is said (שֶׁנֶּאֱמַר): “And their fire shall not be quenched” (וְאִשָּׁם לֹא תִכְבֶּה) (Isaiah 66:24), which is their portion of fire (שֶׁהוּא חֵלֶק אֵשׁ שֶׁלָּהֶם), which is within their bodies (שֶׁהוּא בְּגוּפָם).

But Gehinnom does not burn (אֲבָל הַגֵּיהִנָּם אֵינוֹ בּוֹעֵר), as is found in the Zohar (כִּדְאִיתָא בַּזֹּהַר) (Shemot 120b; Terumah 67b): “And there are sinners who are continually soiled by their sins, and are not whitened from them, and they die without repentance” (וְאִית חַיָּיבִין דְּמִתְלַכְלְכִין תָּדִיר בְּחוֹבַיְיהוּ, וְלָא מִתְלַבְּנִין מִינַיְיהוּ וּמִיתוּ בְּלָא תְשׁוּבָה), meaning even a thought of repentance (רָצָה לוֹמַר אֲפִלּוּ הִרְהוּר תְּשׁוּבָה). “Those who sinned and caused others to sin (אִינוּן דְּחָטְאוּ וְהֶחֱטִיאוּ אַחֲרָנִין), and were always stiff-necked (וַהֲווּ קַשֵּׁי־קְדַל תָּדִיר), and did not break themselves before their Master in this world (וְלָא אִתְבָּרוּ קַמֵּי מָארֵיהוֹן בְּהַאי עָלְמָא), and all the more so those who did not keep Shabbatot and Festivals (וּמִכָּל שֶׁכֵּן שֶׁלֹּא שָׁמְרוּ שַׁבָּתוֹת וְיָמִים טוֹבִים), like Yeravam who devised from his own heart a festival for idolatry (כְּיָרָבְעָם שֶׁבָּדָה מִלִּבּוֹ חַג לַעֲבוֹדָה זָרָה), and sinned and caused Israel to sin (וְחָטָא וְהֶחֱטִיא אֶת יִשְׂרָאֵל). These are judged there in that filth (אֵלִין אִתְדָּנוּן תַּמָּן בְּהַהוּא זוֹהֲמָא), and in that boiling excrement from which they never emerge forever” (וּבְהַהִיא צוֹאָה רוֹתַחַת דְּלָא נַפְקֵי מִתַּמָּן לְעָלְמִין). And the secret of Tzo’ah Rotachat [Boiling Excrement] (וְסוֹד צוֹאָה רוֹתַחַת), is in the lowest dwelling called Avaddon [Destruction] (הוּא בַּמָּדוֹר הַתַּחְתּוֹן הַנִּקְרָא אֲבַדּוֹן), for whoever descends there does not ascend (שֶׁכָּל הַיּוֹרֵד שָׁם אֵינוֹ עוֹלֶה), and all the contamination of the souls from the six dwellings above Avaddon [Destruction] falls there (וְכָל זוֹהֲמַת הַנְּשָׁמוֹת שֶׁבְּו׳ מְדוֹרִין שֶׁמִּמַּעַל לַאֲבַדּוֹן נוֹפֵל לְשָׁם), and there is no spark of holiness within it (וְאֵין בּוֹ נִיצוֹץ קְדוּשָּׁה), to purify, sanctify, and whiten it (לְטַהֵר וּלְקַדֵּשׁ וּלְלַבֵּן אוֹתוֹ). Therefore it is called Tzo’ah Rotachat [Boiling Excrement] (לָכֵן נִקְרָא צוֹאָה רוֹתַחַת).

And furthermore (וְעוֹד): “Those who corrupted their way upon the earth (אִינוּן דְּמַחְבְּלֵי אָרְחַיְיהוּ עַל אַרְעָא), and did not care for the honor of their Master in this world (וְלָא חָשׁוּ לִיקָרָא דְמָארֵיהוֹן בְּהַאי עָלְמָא), they are judged there for generations upon generations (אִינוּן אִתְדָּנוּ תַּמָּן לְדָרֵי דָרִין), and they never emerge from there forever (וְלָא יַפְקוּן מִתַּמָּן לְעָלְמִין), on Shabbatot, on Festivals, on New Moons, and on appointed times (בְּשַׁבְּתֵי וּבְחַגֵּי וּבְיַרְחֵי וּבְזִמְנֵי), in that place the fire of Gehinnom is quieted and they are not judged (בְּהַהוּא אֲתַר נוּרָא דְגֵיהִנָּם אִשְׁתַּכִּיךְ וְלָא אִתְדָּנוּ), but they do not emerge from there like the other guilty ones who have rest (אֲבָל לָא נַפְקֵי מִתַּמָּן כִּשְׁאָר חַיָּיבִין דְּאִית לְהוֹן נַיְיחָא). All those who did not keep Shabbat and the appointed times in this world (כָּל אִינוּן דְּלָא נַטְרֵי שַׁבָּתָא וְזִמְנֵי בְּהַאי עָלְמָא), likewise do not keep it in that world (הָכִי נָמֵי לָא נַטְרִין לֵיהּ בְּהַהוּא עָלְמָא), and they have no rest (וְלֵית לְהוֹן נַיְיחָא), Rabbi Yosi said (אָמַר ר׳ יוֹסֵי), do not say so (לָא תֵימַר הָכִי), rather they keep Shabbatot and appointed times there in Gehinnom against their will (אֶלָּא נַטְרֵי שַׁבְּתֵי וְזִמְנֵי תַּמָּן בְּגֵיהִנָּם בְּעַל כָּרְחַיְיהוּ).

And therefore Zohar Chadash, Parashat Bereshit [Midrash haNe’elam, Ma’amar Na‘aseh Adam] says (וְלָכֵן אוֹמֵר זוֹהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית [מִדְרַשׁ הַנֶּעְלָם מַאֲמַר נַעֲשֶׂה אָדָם]): “and they become quiet and rest” (וְשׁוֹקְטִין וְנָחִין), meaning to say (רָצָה לוֹמַר), that they do not ascend from Gehinnom (שֶׁאֵינָם עוֹלִים מִגֵּיהִנָּם), and there they become quiet and rest (וְשָׁם שׁוֹקְטִים וְנָחִין), and the judgment of Gehinnom departs from them (וְדִין גֵּיהִנָּם מִסְתַּלֵּק מֵהֶם). And we shall return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), (Zohar Shemot 151a), on every eve of Shabbat, proclamations ascend and go forth throughout all the dwellings of Gehinnom (בְּכָל מַעֲלֵי שַׁבְּתָא כְּרוֹזִין סָלְקִין וְנָפְקִין בְּכָל מְדוֹרִין דְּגֵיהִנָּם), remove the judgment of the guilty, for the Holy King is coming (סָלִיקוּ דִינָא דְּחַיָּיבַיָּא דְּהָא מַלְכָּא קַדִּישָׁא אָתֵי), (and impure) [and the day] is sanctified ((וְטָמֵא) [וְיוֹמָא] אִתְקַדַּשׁ), and He protects all (וְאִיהוּ אַגִּין עַל כָּלָא), and immediately the judgments depart (וּמִיָּד דִּינִין אִסְתַּלָּקוּ), and the guilty have rest (וְחַיָּיבַיָּא אִית לְהוֹן נַיְיחָא). And all those who publicly desecrate Shabbatot and appointed times (וְכָל אִינוּן דְּמַחְלְלֵי שַׁבְּתֵי וְזִמְנֵי בְּפַרְהֶסְיָא), the judgments depart [from them] (דִּינִין סָלְקִין [מִינַיְיהוּ]), but the fire of Gehinnom is not quieted from them forever (אֲבָל נוּרָא דְּגֵיהִנָּם לָא אִשְׁתַּכִּיךְ מִינַיְיהוּ לְעָלְמִין), meaning to say (רָצָה לוֹמַר), the fire that they drew into themselves during the weekdays (אֵשׁ שֶׁשָּׁאֲבוּ בְּקִרְבָּם בִּימוֹת הַחוֹל), and all the guilty of Gehinnom ask concerning them (וְכָל חַיָּיבֵי גֵיהִנָּם שָׁאֲלִין עֲלַיְיהוּ), what is the reason that these have no rest more than all the guilty who are here (מַאי טַעְמָא אִלֵּין דְּלֵית לְהוֹן נַיְיחָא מִכָּל חַיָּיבִין דְּהָכָא). Those masters of judgment answer them with words (אִינוּן מָארֵיהוֹן דְּדִינָא מְתִיבִין לוֹן מִלִּין), these are the guilty who denied the Holy One Blessed Be He (אִלֵּין אִינוּן חַיָּיבִין דְּכָפְרוּ בֵיהּ בְּקב״ה), and transgressed the entire Orayta (וְעָבְרוּ עַל אוֹרַיְיתָא כֻּלָּהּ), because they did not keep Shabbat there (בְּגִין דְּלָא נַטְרוּ שַׁבָּת תַּמָּן), therefore they have no rest forever (בְּגִין כָּךְ לֵית לְהוֹן נַיְיחָא לְעָלְמִין).

And those guilty ones all go out from their place (וְאִינוּן חַיָּיבִין כֻּלְּהוֹן נַפְקִי מִדּוּכְתַּיְיהוּ), and permission is given to them to go and look upon them (וְאִתְיְהִיב לְהוֹן רְשׁוּ לְמֵיהַךְ לְמֶחֱמֵי בְּהוֹ), and one angel whose name is Santeriel (וּמַלְאָךְ חַד דִּי שְׁמֵיהּ סַנְטְרִיאֵל), goes and raises up that body of theirs (אָזִיל וְאָסִיק לְהַהוּא גּוּפָא דִילְהוֹן), and brings it into Gehinnom before the eyes of the guilty (וְעָיֵיל לֵיהּ לְגֵיהִנָּם לְעֵינַיְיהוֹן דְּחַיָּיבַיָּא), and they see that worms surround it (וְחָמָאן דְּסָחֲרִין לֵיהּ תּוֹלְעִין). And the Neshamah [Soul] has no rest from the fire of Gehinnom (וְנִשְׁמָתָא לֵית לָהּ נַיְיחָא מִנּוּרָא דְגֵיהִנָּם), and all those guilty ones who are there surround that body (וְכָל אִינוּן חַיָּיבַיָּא דְתַמָּן סָחֲרִין לְהַהוּא גּוּפָא), and proclaim concerning it (וּמַכְרְזִין עֲלֵיהּ): this is that guilty so-and-so (דָּא הוּא פְּלָנִיָא חַיָּיבָא), who did not care for the honor of his Master (דְּלָא חָיֵישׁ לִיקָרָא דְמָארֵיהּ), denied the Holy One Blessed Be He (כָּפַר בְּקב״ה), and denied the Orayta (וְכָפַר בְּאוֹרַיְיתָא). Woe unto him (וַי לֵיהּ), it would have been better for him had he not been created (טַב לֵיהּ דְּלָא אִתְבְּרֵי), and had he not come to this shame (וְלָא יֵיתֵי לְכִסּוּפָא דָא), this is what is written (הֲדָא הוּא דִכְתִיב): and they shall go forth and look upon the carcasses of the men (וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים) (Isaiah 66:24).

And in Zohar Chadash, Parashat Bereshit [Ma’amar Shalosh Mishmarot] (וּבְזוֹהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית [מַאֲמַר שָׁלֹשׁ מִשְׁמָרוֹת]), and they shall go forth and look (וְיָצְאוּ וְרָאוּ), from where shall they go forth (מֵהֵיכָן וְיָצְאוּ), it was taught by Rabbi Ba (תָּנֵי ר׳ בָּא), from the Lower Gan Eden (מִגַּן עֵדֶן שֶׁל מַטָּה), for on every Shabbat and Rosh Chodesh (דְּבְכָל שַׁבְּתֵי וְרֵישׁ יַרְחֵי), and appointed times (וְזִמְנֵי), they go out and see those guilty ones (נַפְקִי וְחָמָאן לְאִינוּן חַיָּיבַיָּא), who are driven about during the weekdays (דְּטָרְדִין לוֹן בִּימֵי הַחוֹל), and why do they go out (וְלָמָּה יוֹצְאִין), to see the wicked (לִרְאוֹת הָרְשָׁעִים), and they acknowledge and praise their Master (וּמוֹדִים וּמְשַׁבְּחִין לְמָארֵיהוֹן), who delivered them from the Yetzer haRa [Evil Inclination] (דִּי שֵׁיזִיב יַתְהוֹן מִיֵּצֶר הָרַע), and from the punishment of Gehinnom (וּמֵעוֹנְשָׁא דְגֵיהִנָּם), until here is his language (עַד כָּאן לְשׁוֹנוֹ).

And because the explanation of this verse was not written in Zohar Terumah (וּמִפְּנֵי שֶׁלֹּא נִכְתַּב בַּזֹּהַר תְּרוּמָה פֵּירוּשׁ פָּסוּק זֶה), I brought this statement (הֵבֵאתִי זֶה הַמַּאֲמָר).

And we shall return to the statement with which we were occupied (וְנַחֲזוֹר לַמַּאֲמָר שֶׁהָיִינוּ בוֹ), (Zohar Shemot 151a), for their worm is from the body (כִּי תוֹלַעְתָּם מִן גּוּפָא), and their fire... is from their souls (וְאִשָּׁם... מִן נִשְׁמָתַיְיהוּ), and they shall be an abhorrence... until the guilty of Gehinnom say: enough of seeing (וְהָיוּ דֵרָאוֹן... עַד דִּי חַיָּיבֵי גֵיהִנָּם אָמְרִין דִּי רְאִיָה). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה), when Shabbat departs (כַּד נָפִיק שַׁבָּתָא), that angel comes (אָתֵי הַהוּא מַלְאָךְ), and returns that body to its grave (וּמַהֲדַר הַהוּא גּוּפָא לְקִבְרֵיהּ), and both of them are judged (וְאִתְדָּנוּ תַּרְוַיְיהוּ), this one according to its side and that one according to its side (דָּא לְסִטְרֵיהּ וְדָא לְסִטְרֵיהּ), and all this is while the body remains in its integrity (וְכָל דָּא בְּעוֹד דְּגוּפָא קַיָּימָא עַל בּוּרְיֵיהּ), for when the body is consumed (דְּהָא כַּד גּוּפָא אִתְאֲכָל), the body no longer has all these judgments (לֵית לְגוּפָא כָּל אִינוּן דִּינִין). And concerning the Holy One Blessed Be He it is written (וּקב״ה לֹא יָעִיר כָּל חֲמָתוֹ כְּתִיב בֵּיהּ): “He will not stir up all His wrath” (לֹא יָעִיר כָּל חֲמָתוֹ) (Psalms 78:38), meaning to say (רָצָה לוֹמַר), and His mercies are upon all His creatures (וְרַחֲמָיו עַל כָּל יְצוּרָיו), “He will not contend forever” (לֹא לָנֶצַח יָרִיב) (Psalms 103:9), (וְלל״י), until here is his language (עַד כָּאן לְשׁוֹנוֹ).

It has been explained well from these statements (נִתְבָּאֵר הֵיטֵב מִן הַמַּאֲמָרִים הַלָּלוּ), how the proclamation goes forth throughout all the worlds (אֵיךְ הַכְּרוֹז יוֹצֵא בְּכָל הָעוֹלָמוֹת), and especially in the seven dwellings of Gehinnom (וּבִפְרָט בְּז׳ מְדוֹרֵי גֵיהִנָּם), remove the judgments of all the wicked (סָלִיקוּ דִינִין שֶׁל כָּל הָרְשָׁעִים), for the Holy God who is hidden during the six days of action (כִּי הָאֵל הַקָּדוֹשׁ הַנִּסְתָּר בְּו׳ יְמֵי הַמַּעֲשֶׂה), as it is said (שֶׁנֶּאֱמַר): I will surely hide My face (הַסְתֵּר אַסְתִּיר פָּנַי) (Deuteronomy 31), and the day of Shabbat is a sanctified day (וְיוֹם הַשַּׁבָּת הוּא יוֹם מְקֻדָּשׁ), now He is revealed (עַכְשָׁיו הוּא מִתְגַּלֶּה), and the holiness of Shabbat begins to shine throughout all the worlds (וּמַתְחִיל לְהִתְנוֹצֵץ קְדוּשַּׁת שַׁבָּת בְּכָל הָעוֹלָמוֹת), and the Supernal King and the holiness of Shabbat protect the wicked (וְהַמֶּלֶךְ הָעֶלְיוֹן וּקְדוּשַּׁת שַׁבָּת מְגִינָה עַל הָרְשָׁעִים), and this is the explanation (וְזֶהוּ פֵּירוּשׁ): and let there not be distress and sorrow on the day of our rest (וְאַל תְּהִי צָרָה וְיָגוֹן בְּיוֹם מְנוּחָתֵינוּ). And immediately when they hear the sound of the proclamation (וְתֵכֶף בְּשָׁמְעָם קוֹל הַכְּרוֹז), the judgments depart (דִּינִין מִסְתַּלְּקִין), and the guilty have rest (וְחַיָּיבִין אִית לְהוֹן נַיְיחָא), and this is the crown with which they are crowned on the day of Shabbat (וְזֶהוּ הַכֶּתֶר שֶׁנִּכְתָּרִים בְּיוֹם הַשַּׁבָּת). And therefore the living shall take it to heart (וְלָכֵן הַחַי יִתֵּן אֶל לִבּוֹ), and see how much a person must be careful (וְיִרְאֶה כַּמָּה יֵשׁ לָאָדָם לְהִזָּהֵר), while the soul of the spirit of life is still in his nostrils (בְּעוֹד נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו), to examine his deeds (לְעַיֵּן בְּמַעֲשָׂיו), and not sin (וְלֹא יֶחֱטָא), and to purify himself before his Maker through repentance (וּלְהִטָּהֵר לִפְנֵי קוֹנוֹ בִּתְשׁוּבָה), and sanctify the day of Shabbat (וִיקַדֵּשׁ יוֹם הַשַּׁבָּת), with all the Tikkunim [Rectifications] that will be explained later (עִם כָּל הַתִּיקּוּנִים שֶׁיִּתְבָּאֲרוּ לְקַמָּן), with the help of Heaven (בְּסִיַּעְתָּא דִשְׁמַיָּא). So that he not be caught in the trap of Gehinnom and its ministers (לְמַעַן לֹא יִלָּכֵד בִּמְצוּדַת גֵּיהִנָּם וּמְשָׁרְתָיו), namely the Malakhei Chabalah [Angels of Destruction] who drive him with rods of fire (הֵם מַלְאֲכֵי חַבָּלָה הַטּוֹרְדִים אוֹתוֹ בְּמַקְלוֹת שֶׁל אֵשׁ), with every kind of suffering (בְּכָל מִינֵי צַעַר), and so that his level may be with the Tzaddikim [Righteous Ones] (וּלְמַעַן תִּהְיֶה מַעֲלָתוֹ עִם הַצַּדִּיקִים), and no Satan be found when he ascends to appear before Hashem his God (וְלֹא יִמָּצֵא שָׂטָן בַּעֲלוֹתוֹ לֵרָאוֹת אֶת פְּנֵי ה׳ אֱלֹקָיו).

And if you say (וְאִם תֹּאמַר), how is it possible that the wicked can endure all this suffering for a long time (אֵיךְ אֶפְשָׁר שֶׁיִּסְבְּלוּ הָרְשָׁעִים כָּל זֶה הַצַּעַר זְמַן רַב), it may be said (וְיֵשׁ לוֹמַר), just as the Holy One Blessed Be He gives strength to the Tzaddikim [Righteous Ones] to receive their reward (כְּשֵׁם שֶׁהַבָּרוּךְ הוּא נוֹתֵן כֹּחַ בַּצַּדִּיקִים לְקַבֵּל שְׂכָרָם), so He gives strength to the wicked to endure their punishment (כָּךְ נוֹתֵן כֹּחַ בָּרְשָׁעִים לִסְבּוֹל עָנְשָׁם). And even if the fire descends upon them from the Nahar Dinur [River of Fire] (וְאַף אִם הָאֵשׁ יוֹרֵד עֲלֵיהֶם מִנְּהַר דִּינוּר), and it is fire consuming fire (וְהוּא אֵשׁ אוֹכֶלֶת אֵשׁ), for the angels are burned in it (כִּי הַמַּלְאָכִים נִשְׂרָפִים בּוֹ), and all the more so the souls of the wicked (וְכָל שֶׁכֵּן נַפְשׁוֹת הָרְשָׁעִים), and also the Neshamot [Souls] that must immerse in the Nahar Dinur [River of Fire] before ascending to the Upper Gan Eden (וְגַם הַנְּשָׁמוֹת הַצְּרִיכוֹת לִטְבּוֹל בִּנְהַר דִּינוּר קֹדֶם עֲלוֹתָם לְגַן עֵדֶן הָעֶלְיוֹן), for it is between the Upper Gan Eden and the Lower Gan Eden (כִּי הוּא בֵּין גַּן־עֵדֶן הָעֶלְיוֹן לְגַן עֵדֶן הַתַּחְתּוֹן), everything is in the hands of the King of kings of kings (הַכֹּל בִּידֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים), to give strength to whomever needs it (לִתֵּן כֹּחַ לְמִי שֶׁצָּרִיךְ), to fulfill the decree of the King of the world (לְקַיֵּם גְּזֵרַת מַלְכּוֹ שֶׁל עוֹלָם). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ י״י לְעוֹלָם אָמֵן וְאָמֵן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).