Chapter Sixteen (פֶּרֶק שִׁשָּׁה עָשָׂר)

Behold, I have explained to you the Four Kingdoms (הִנֵּה פֵּרַשְׁתִּי לְךָ הַד׳ מַלְכֻיּוֹת), how they grasp one another (הֵיאַךְ אוֹחֲזִים זֶה בָּזֶה), and clothe one another (וּמַלְבִּישִׁים זֶה אֶת זֶה), all the way to Nogah (עַד נֹגַהּ). I shall further explain to you another teaching from the words of Rashbi, peace and blessing be upon him (עוֹד אֲפָרֵשׁ לְךָ מַאֲמָר אַחֵר מִדִּבְרֵי הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), in the Zohar, Vayakhel, page 191b [203a] (זֹהַר וַיַּקְהֵל דַּף צ״א ע״ב [ר״ג־א]). And this is its language (וְזֶה לְשׁוֹנוֹ):

“Rabbi Yitzchak opened after him (פָּתַח ר׳ יִצְחָק אַבְתַרֵיהּ): ‘And Moshe assembled... You shall kindle no fire throughout your dwellings...’” (וַיַּקְהֵל מֹשֶׁה... לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מוֹשְׁבֹתֵיכֶם...) (Exodus 35:1–3). “Here there is the secret of secrets (הָכָא אִית רָזָא דְרָזִין), for those who know the Supernal Wisdom (לְאִינּוּן דְּיָדְעִין חָכְמְתָא עִלָּאָה), the secret of Shabbat (רָזָא דְשַׁבָּת), behold, the companions have already established it (הָא אוֹקְמוּהָ חַבְרַיָּא).” “But this secret (אֲבָל רָזָא דָא), was entrusted to the supernal sages (אִתְמְסַר לְחַכִּימֵי עֶלְיוֹנִין), for Shabbat is a supernal secret (דְּהָא שַׁבָּת רָזָא עִלָּאָה הוּא). Come and see (תָּא חֲזֵי), when the sixth day reaches the time of Erev Shabbat (בְּשַׁעְתָּא דְּיוֹמָא שְׁתִיתָאָה מָטֵי זִמְנָא דְּעֶרֶב שַׁבָּת).”

This means (רָצָה לוֹמַר), from Minchah and onward, after midday, it is called Erev Shabbat (מִן הַמִּנְחָה וּלְמַעְלָה אַחַר חֲצוֹת נִקְרָא עֶרֶב שַׁבָּת), meaning the evening that belongs to Shabbat (רָצָה לוֹמַר עֶרֶב הַשַּׁיָּךְ לְשַׁבָּת), and he derives this precisely from the wording (וְדָיֵיק לֵיהּ מִלְּשׁוֹן): “When the sixth day reaches the time of Erev Shabbat” (יוֹמָא שְׁתִיתָאָה מָטֵי זִימְנָא דְּעֶרֶב שַׁבָּת), and the one who understands will understand (וְהַמֵּבִין יָבִין). “Then one star shines from the side of the north (כְּדֵין כּוֹכְבָא חַדָא מִסִּטְרָא דְּצָפוֹן נָהִיר), and with it seventy other stars (וְעִמֵּיהּ ע׳ כּוֹכְבִין אָחֳרָנִין).” As it is said (שֶׁנֶּאֱמַר): “From the north evil shall break forth” (מִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1:14), and all their strength is from the north (וְכָל תִּגְבּוֹרֶת שֶׁלָּהֶם מִצַּד צָפוֹן), which is the attribute of judgment (מִדַּת הַדִּין הוּא), as it is said (שֶׁנֶּאֱמַר): “Woe unto us, for the day declines, for the shadows of evening are stretched out” (אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב) (Jeremiah 6:4). And Tzel [shadow] has the numerical value of one hundred and twenty (וְצֵל בְּגִימַטְרִיָּא ק״ך), Elohim of the right and the left (אֱלֹהִים יָמִין וּשְׂמֹאל), this is “the shadows of evening” (הוּא צִלְלֵי עָרֶב), from which darkness is born (שֶׁמִמֶּנּוּ נוֹלָד הַחֹשֶׁךְ), and they seek to prevail Above (וְרוֹצִים לְהִתְגַּבֵּר לְמַעְלָה). Then they are weakened (אָז נֶחְלָשִׁים), by the light of the flame of the fire of the Right Side (מֵאוֹר שַׁלְהוֹבִיתָא דְאֶשָּׁא דִּימִינָא), the side of holiness (צַד הַקְּדֻשָּׁה), the sixty permutations of Elohim, the side of the Male (ס׳ צֵרוּפֵי אֱלֹהִים צַד הַזָּכָר), which cast them down into the Nukvah of Tehoma Rabba [the Great Abyss] (הַמַּפֶּלֶת אוֹתָם לְנוּקְבָא דִּתְּהוֹמָא רַבָּא).

“Then one star from the side of the north” (כְּדֵין כּוֹכְבָא חַד מִסִּטְרָא דְּצָפוֹן), for Kokhav [star] has the numerical value of forty-eight (כִּי כּוֹכָב גִּימַטְרִיָּא מ״ח), because Egypt is the center of impurity (כִּי מִצְרַיִם הִיא מֶרְכַּז הַטֻּמְאָה), and is called the Land of Cham (נִקְרֵאת אֶרֶץ חָם), and they are the two letters EL from Elohim (וְהֵם ב׳ אוֹתִיּוֹת א״ל מֵאֱלֹהִים), which have forty-eight permutations (שֶׁיֵּשׁ לָהֶם מ״ח צֵרוּפִים). For the five stones of the Name Elohim build one hundred and twenty houses (כִּי ה׳ אֲבָנִים דְּשֵׁם אֱלֹהִים בּוֹנוֹת ק״ך בָּתִּים), thus the two letters build forty-eight houses (נִמְצָא ב׳ אוֹתִיּוֹת בּוֹנוֹת מ״ח בָּתִּים), and they are literally the “other god” (וְהֵם מַמָּשׁ אֵל אַחֵר), which seeks to prevail and ascend Above (שֶׁרוֹצֶה לְהִתְגַּבֵּר לַעֲלוֹת לְמַעְלָה), and is called a star (וְנִקְרָא כּוֹכָב), because it hastens to ascend Above to Nogah (שֶׁהוֹלֵךְ בִּמְרוּצָה לַעֲלוֹת לְמַעְלָה אֶל נֹגַהּ), as the one who said (כְּמַאן דְּאָמַר): “The sphere is fixed, but the constellations revolve” (גַּלְגַּל קָבוּעַ וּמַזָּלוֹת חוֹזְרִין) (Pesachim 94b). And these are the stars of the Shevirat haKelim [Shattering of the Vessels] (וְהֵם הַכּוֹכָבִים שֶׁל שִׁבְרֵי כֵלִים), which desire the light of Nogah (אֲשֶׁר רוֹצִים בְּאוֹר נֹגַהּ), for the Klipah [Husk] of Nogah is the Klipah [Husk] of Greece (כִּי קְלִיפַת הַנֹּגַהּ הִיא קְלִיפַת יָוָן), yet Nogah is not within them (וְלָאו בְּהוֹ נֹגַהּ), in the secret of Ge-Ahr [Touching–Pouring Away] (בְּסוֹד גַּע־עַר), as it is stated (דְּאִיתָא): “Hashem rebuke you, O Satan” (יִגְעַר ה׳ בְּךָ הַשָּׂטָן) (Zechariah 3:2), with the word included, having the numerical value of Nachash [Serpent] (עִם הַמִּלָּה גִּימַטְרִיָּא נָחָשׁ).

And since it is toward Erev Shabbat (וְכֵיוָן שֶׁהוּא לְעֵת עֶרֶב שַׁבָּת), they imagine that it is like the evening and Minchah of the weekdays (הֵם סוֹבְרִים שֶׁהוּא כְּמוֹ עֶרֶב וּמִנְחָה שֶׁל יְמוֹת הַחוֹל), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “Woe unto us, for the day declines, for the shadows of evening are stretched out” (אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב) (Jeremiah 6:4), in the strengthening of judgment (בְּתִגְבּוֹרֶת הַדִּין).

Yet on the contrary (וַאֲדַרַבָּא), it is to their detriment (לְרַע לָהֶם), for they fall into the depths of Tehoma Rabba [the Great Abyss] (שֶׁנָּפְלוּ לְעוּמְקָא דִּתְּהוֹמָא רַבָּא), through the bringing forth of the flame of fire (בַּהֲבָאַת הַשַּׁלְהוֹבִיתָא דְאֶשָּׁא), which is from the back of the Male, Ze’ir Anpin (שֶׁהוּא מֵאֲחוֹרֵי הַזָּכָר ז״א), which is on the right side (שֶׁהֵם מִימִינָא). For Adam haRishon was created as two Partzufim [Configurations] (כִּי אָדָם הָרִאשׁוֹן דוּ פַּרְצוּפִין בְּרָאוֹ), with one wall and one back for them both (וְכוֹתֶל וְגַב אֶחָד לִשְׁנֵיהֶם). For the one hundred and twenty Elohim are one wall for them both (כִּי ק״ך אֱלֹהִים הֵם כּוֹתֶל אֶחָד לִשְׁנֵיהֶם), they are the one hundred and twenty Elohim that are at the back (הֵם ק״ך אֱלֹהִים שֶׁהֵם בָּאָחוֹר), and they are divided into two (וְנֶחְלָקִים לִשְׁנַיִם): two times sixty are the one hundred and twenty Elohim (ב׳ פְּעָמִים שִׁשִּׁים הֵם ק״ך אֱלֹהִים), and they are one permutation for them both (וְהֵם צֵרוּף אֶחָד לִשְׁנֵיהֶם), for Ze’ir Anpin and Nukvah (לְזו״ן), at their back (לַאֲחוֹר שֶׁלָּהֶם). And they are one permutation (וְהֵם צֵרוּף אֶחָד), because they come from one Name (לְפִי שֶׁבָּא מִשֵּׁם אֶחָד), and the Male is more to the right (וְהַזָּכָר הוּא יוֹתֵר יָמִין), than the Nukvah, who is the left (מִנּוּקְבָא שֶׁהִיא שְׂמֹאל), concerning whom it is said (שֶׁנֶּאֱמַר עָלֶיהָ): “Her feet descend unto death” (רַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5:5). And understand (וְהָבֵן).

And let us return to the language of the Midrash (וְנַחֲזוֹר לִלְשׁוֹן הַמִּדְרָשׁ): “And with it are seventy other stars” (וְעִמֵּיהּ ע׳ כּוֹכְבִין אָחֳרָנִין), for the Partzuf [Configuration] of the three Klipot—the storm wind, the great cloud, and the flaming fire (כִּי הַפַּרְצוּף שֶׁל הַג׳ קְלִיפּוֹת רוּחַ סְעָרָה עָנָן גָּדוֹל אֵשׁ מִתְלַקַּחַת), is called Adam Beliya’al in its own right (הוּא נִקְרָא אָדָם בְּלִיַּעַל בִּפְנֵי עַצְמוֹ), and it includes within itself the seventy other stars of the seventy nations (וְכוֹלֵל אֵלָיו ע׳ כּוֹכָבִין אָחֳרָנִין שֶׁל ע׳ אֻמּוֹת), together with the forces of their impurity, which spread out and hasten to ascend with them (וְכֹחוֹתָם הַטֻּמְאָה הַמִּתְפַּשֶּׁטֶת וּמְמַהֶרֶת לַעֲלוֹת עִמָּהֶם).

For they rule over the other nations beneath them (כִּי הֵם הַשּׁוֹלְטִים בָּאֻמּוֹת אֲחֵרוֹת שֶׁתַּחְתָּם), and together they comprise the seventy forces of impurity (וּבִכְלָלָם הֵם ע׳ כּוֹחוֹת הַטֻּמְאָה). “And that star struck those other stars, and they were included within that star, and they became one, the totality of the seventy” (וְהַהוּא כּוֹכְבָא בָּטַשׁ בְּאִינּוּן כּוֹכְבִין אָחֳרָנִין, וְאִתְכְּלִילוּ בְּהַהוּא כּוֹכְבָא, וְאִתְעֲבִיד חַד, כְּלָלָא דְשִׁבְעִין).

“And that star expanded and became like one blazing bonfire on every side” (וְהַהוּא כּוֹכְבָא אִתְפַּשַּׁט וְאִתְעֲבִיד כְּמָדוֹרָא חַדָא לָהִיטָא בְּכָל סִטְרִין), “then around that bonfire spread a thousand mountains” (כְּדֵין אִתְפַּשַּׁט בְּהַהוּא מָדוֹרָא סַחֲרָנֵיהּ דְּאָלֶף טוּרִין), “and it stood upon one thread of the moon” (וְקַיְימָא בְּחַד חוּטָא דְּסִיהֲרָא), “and that bonfire drew to itself other colors” (וְהַאי מָדוֹרָא מְשִׁיךְ לְגַבֵּיהּ גַּוְונִין אָחֳרָנִין).

“Within it was the first color, green” (לְגוֹ מִינֵיהּ גַּוְון קַדְמָאָה יְרוֹקָא), “when this color stood” (כֵּיוָן דְּקַיְימָא הַאי גַּוְונָא), “that bonfire of fire ascended” (סַלְקָא הַהוּא מָדוֹרָא דְאֶשָּׁא), “and leaped upward over that green color” (וְדָלִיג לְעֵילָא עַל הַהוּא גַּוְון יְרוֹקָא), “and entered within it” (וְעָאל לְגוֹ מִינֵיהּ), “and cast that green color outside” (וְשָׁדֵי לְהַהוּא גַּוְון יְרוֹקָא לְבַר), “and that fiery bonfire of the star was enclosed within” (וְהַהוּא מָדוֹרָא דְאֶשָּׁא דְכּוֹכְבָא כְּלִילָא לְגוֹ), “afterward it drew after it another color, white” (לְבָתַר אַמְשִׁיךְ אַבְתַרֵיהּ גַּוְון אָחֳרָא חִוָּרָא), “and that white entered within” (וְהַהוּא חִוָּרָא עָאל לְגוֹ).

“When this color stood forth (כֵּיוָן דְּקַיְימֵי הַאי גַּוְון), that bonfire of fire of that star ascended (סַלְקָא הַהוּא מָדוֹרָא דְאֶשָּׁא דְּהַהוּא כּוֹכְבָא), and cast that white color outside (וְשָׁדֵי לְהַהוּא חִוָּרָא לְבַר), and it entered within (וְעָאל אִיהוּ לְגוֹ). And so with all those colors (וְכֵן כָּל אִינּוּן גַּוְונִין), until it cast them outside (עַד דְּשָׁדֵי לוֹן לְבַר), and it entered within (וְעָאל אִיהוּ לְגוֹ), and drew near to that hidden point (וְקָרִיב לְגַבֵּי הַהוּא נְקוּדָה טְמִירָא), to receive light (לְמִיטַּל נְהוֹרָא).”

“He opened and said (פָּתַח וְאָמַר): ‘And I saw, and behold, a storm wind...’ (וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה...) (Ezekiel 1:4). Yechezkel saw this vision in its rectified state (יְחֶזְקֵאל חָמָא לְהַאי חִיזוּ בְּתִקּוּנָא), for this does not endure in a man at the time when this star rules, as we have said (דְּלָא קַיְימָא בַּר נָשׁ בְּשַׁעְתָּא דְּשַׁלִּיט הַאי כּוֹכְבָא כַּד קָאָמַרָן). But this verse has already been established (אֲבָל הַאי קְרָא אוֹקְמוּהָ): ‘And behold, a storm wind’ (וְהִנֵּה רוּחַ סְעָרָה), they established that it came to subdue the whole world before Nebuchadnezzar, the accursed, defiled one (אוֹקְמוּהָ דְּהֲוָה אָתֵי לְמִכְבַּשׁ כָּל עָלְמָא לְקַמֵּיהּ דְּנְבוּכַדְנֶצַּר שְׁחִיק טְמֵי).”

“But this storm wind (אֲבָל רוּחַ סְעָרָא דָּא), is that star of which we have spoken (אִיהוּ כּוֹכְבָא דְּקָאָמַרָן), which swallowed up the seventy other stars (דְּבָלַע ע׳ כּוֹכְבִין אָחֳרָנִין), and this is the storm wind that Eliyahu saw (וְדָא אִיהוּ רוּחַ סְעָרָה דְּאֵלִיָּהוּ חָמָא), “rending mountains and shattering rocks” (מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים) (I Kings 19:11), and this is what stands continually before everything (וְדָא דְּקַיְימָא תָּדִיר קֳדָם כֹּלָּא), guarding that which is within (לְמִטַּר הַהוּא דִּלְגוֹ), like a Klipah surrounding the Moach [Brain] (כִּקְלִיפָּה לְמוֹחָא).

“And why is it called Se'arah [Storm] (וְאַמַּאי אִקְרֵי סְעָרָה)? Because it storms everything (דְּאַסְעִיר כֹּלָּא), Above and below (עִילָּא וְתַתָּא). ‘It came from the north’ (בָּאָה מִן הַצָּפוֹן), for it comes from that storm (דְּהָא מִן הַהוּא סְעָרָא קָא אָתְיָא), and your sign is (וְסִימָנָךְ): ‘From the north evil shall break forth’ (מִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1:14), for many other sides are united within that storm wind (דְּהָא כַּמָּה סִטְרִין אָחֳרָנִין אִתְאַחֲדִין בְּהַהוּא רוּחַ סְעָרָה), and therefore it emerges from the north (וּבְגִין כָּךְ נַפְקָא מִן הַצָּפוֹן).”

“The cloud (עָנָן), which is the dross of gold (דְּאִיהוּ סוּסְפִיתָא דְּדַהֲבָא), is likewise joined from the side of the north (וּמִסִּטְרָא דְּצָפוֹן אִתְאַחֲדַת דָּא), and this is the central point that stands in the wilderness (וְהַאי אִיהוּ נְקוּדָא אֶמְצָעִיתָא דְּקַיְימָא בְּחוּרְבָּא). And because it knows how to entice (וּבְגִין דְּיָדַע לְמַפְתּוֹ), it rules within the inhabited point (שַׁלִּיט בְּגוֹ נְקוּדָה דְּיִשּׁוּבָא), and over everything inhabited except the Land of Israel, when Israel dwells within it (וְכָל מִלִּין דְּיִשּׁוּבָא בַּר אַרְעָא דְּיִשְׂרָאֵל, כַּד שָׁרָאן יִשְׂרָאֵל בְּגַוָּהּ, אִיהִי שַׁלְטָא עֲלַיְיהוֹן).

“And after Israel sinned (וּלְבָתַר דְּחָבוּ יִשְׂרָאֵל), it ruled over the Holy Land (שַׁלְטָא עַל אַרְעָא קַדִּישָׁא), because it is written (בְּגִין דִּכְתִיב): ‘He has withdrawn His right hand from before the enemy’ (הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3). The initial letters spell Imma Tata'ah [Lower Mother] (רָאשֵׁי תֵבוֹת אִימָא תַּתָּאָה), Who is called the right hand of the Holy One, blessed be He (הַנִּקְרָא יָמִין שֶׁל הַבָּ״ה), as it is said (שֶׁנֶּאֱמַר): “The queen stands at Your right hand” (נִצְּבָה שֵׁגַל לִימִינְךָ) (Psalms 45:10).

And the Shekhinah departed from the Holy Land to the lands outside it (וּשְׁכִינָה הָלְכָה מִן אֶרֶץ הַקֹּדֶשׁ לְחוּץ לָאָרֶץ), like a mother who goes after her son through the marketplaces and streets (כְּאִימָא דְּאָזְלָא בָּתַר בְּרָהּ בַּשְּׁוָקִים וּבָרְחוֹבוֹת), so that they should not make him odious (דְּלָא יְבָאֲשׁוּן לֵיהּ), and the one who understands will understand (וְהַמֵּבִין יָבִין).

“The great cloud (עָנָן גָּדוֹל דָּא), is that cloud which darkened the whole world (אִיהוּ עֲנָנָא דְּאַחְשִׁיךְ כָּל עָלְמָא). Come and see (תָּא חֲזֵי), what is the difference between one cloud and another (מָה בֵּין עֲנָנָא לַעֲנָנָא). That cloud of which it is written (הַהוּא עֲנָנָא דִּכְתִיב): ‘For the cloud of Hashem was upon them by day’ (כִּי עֲנַן ה׳ עֲלֵיהֶם יוֹמָם) (Exodus 40:38), and ‘Your cloud stood over them’ (וְעַנַּנְךָ עֹמֵד עֲלֵיהֶם) (Numbers 14:14), and it is said (וְנֶאֱמַר): ‘By day Hashem commands His lovingkindness’ (יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ) (Psalms 42:9), and this is the Chesed [Kindness] of the right side of Ze’ir Anpin (וְהוּא חֶסֶד יָמִין שֶׁל ז״א), one of the seven clouds of Ohr Makif [Surrounding Light] (אֶחָד מִז׳ עַנְנֵי אוֹר מַקִּיף), that accompanied Israel in the wilderness (שֶׁהָלְכוּ עִם יִשְׂרָאֵל בַּמִּדְבָּר), from the secret of the Makifim [Surrounding Lights] of Abba and Imma (מִסּוֹד הַמַּקִּיפִים דְּאו״א). But the great cloud is in the Klipah [Husk] (אֲבָל עָנָן גָּדוֹל הוּא בַּקְּלִיפָּה), which darkens (הַמַּחְשִׁיךְ), and becomes a separating barrier (וְנַעֲשֶׂה מָסָךְ מַבְדִּיל), before the entrance to the Heikhal [Palace] of Livnat haSapir [the Sapphire Pavement] (לִפְנֵי פֶּתַח הֵיכַל לִבְנַת הַסַּפִּיר), to prevent the prayer from ascending (לִמְנוֹעַ מֵעֲלוֹת הַתְּפִלָּה), as it is said (שֶׁנֶּאֱמַר): ‘You have covered Yourself with a cloud, so that no prayer can pass through’ (סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44). And understand (וְהָבֵן).

And concerning holiness it says (וּבַקְּדֻשָּׁה אוֹמֵר): “This is the cloud that shines and radiates (הַאי אִיהוּ עֲנָנָא דְּנָהִיר וְזָהִיר), and all the lights are seen within that cloud (וְכָל נְהוֹרִין אִתְחֲזוֹן גּוֹ הַהוּא עֲנָנָא), but this cloud is dark (אֲבָל עֲנָנָא דָא חָשׁוּךְ), and gives no light at all (דְּלָא נָהִיר כְּלָל), rather it prevents all the lights (אֲבָל מָנַע כָּל נְהוֹרִין), so that they cannot be seen before it (דְּלָא יָכְלִין לְאִתְחֲזָאָה קֳמֵיהּ).

“Why is it called great? (גָּדוֹל אַמַּאי אִקְרֵי גָּדוֹל), for is it not small? (וְהָא זְעֵיר אִיהוּ). Rather, it is called great because it rules (אֶלָּא גָּדוֹל אִיהוּ כֵּיוָן דְּשַׁלִּיט). Another explanation (דָּבָר אַחֵר): that darkness is called great (גָּדוֹל הַהוּא חֲשׁוֹכָא גָּדוֹל), because it covers all the lights (כֵּיוָן דְּכַסִּי כָּל נְהוֹרִין), and they are not seen before it (וְלָא אִתְחֲזוֹן קֳמֵיהּ), and it is great over all the works of the world (וְאִיהוּ גָּדוֹל עַל כָּל עוֹבָדִין דְּעָלְמָא). “And the flaming fire (וְאֵשׁ מִתְלַקַּחַת דָּא), is the fire of harsh judgment (אֶשָּׁא דְּדִינָא קַשְׁיָא), which never departs from it (לָא אֲעָדֵי מִינֵיהּ לְעָלְמִין). ‘And a brightness was around it’ (וְנֹגַהּ לוֹ סָבִיב), although all this exists within it (אַף עַל גַּב דְּכָל הַאי קַיְימָא בֵיהּ), ‘a brightness was around it’ (נֹגַהּ לוֹ סָבִיב).”

“From here we learn (מֵהָכָא אוֹלִיפְנָא), although it has no side except the side of impurity (אַף עַל גַּב דְּלֵית סִטְרָא אֶלָּא סִטְרָא דְמְסָאֲבוּ), ‘a brightness was around it’ (נֹגַהּ לוֹ סָבִיב), therefore a person should not cast it away completely (וְלָא אִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְדַחְיָא לֵיהּ לְבַר). Why? (מַאי טַעְמָא), because ‘a brightness was around it’ (בְּגִין דְּנֹגַהּ לוֹ סָבִיב), it possesses a side of the holiness of faith (סִטְרָא דִּקְדוּשָּׁה דִמְהֵימְנוּתָא אִית לֵיהּ), and one should not treat it with contempt (וְלָא אִצְטְרִיךְ לְאַנְהָגָא בֵיהּ קְלָנָא), therefore one must assign it a portion on the side of the holiness of faith (וְעַל דָּא אִצְטְרִיךְ לְמֵיהַב לֵיהּ חוּלָקָא בְּסִטְרָא דִּקְדוּשָּׁה דִמְהֵימְנוּתָא).”

“Rav Hamnuna Sava said thus (רַב הַמְנוּנָא סָבָא הָכִי אָמַר): ‘And a brightness was around it’ (וְכִי נֹגַהּ לוֹ סָבִיב), and yet one must treat it with contempt? (וְאִצְטְרִיךְ לְאַנְהָגָא בֵיהּ קְלָנָא). That Nogah is within (הַאי נֹגַהּ לְגוֹ אִיהוּ), and it does not remain outside (וְלָא קַיְימָא לְבַר). It ought to remain outside (אִצְטְרִיךְ לְקַיְימָא לְבַר), but because this Nogah is within (וּבְגִין דְּקַיְימָא הַאי נֹגַהּ לְגוֹ), it is written (מִגּוֹ כְּתִיב): ‘And from its midst was like the appearance of Chashmal, from the midst of the fire’ (וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ) (Ezekiel 1:4). From the midst of what? (מִתּוֹכָהּ דְמַאן), from the midst of that Nogah (מִתּוֹכָהּ דְּהַהוּא נֹגַהּ).”

“Like the appearance of Chashmal (כְּעֵין הַחַשְׁמַל), Chash-Mal [Silent-Speaking] (חַשׁ־מַל), behold, we have already established (הָא אוֹקִימְנָא), the living beings of fire speaking (חֵיוָון דְּאֶשָּׁא מְמַלְלָא), but from the Holy Lamp (אֲבָל מִבּוּצִינָא קַדִּישָׁא), I heard concerning it the secret of secrets (שְׁמַעְנָא עֲלָהּ רָזָא דְרָזִין): when the foreskin rests upon the holy covenant (כַּד עָרְלָה שַׁרְיָא עַל קַיָּימָא קַדִּישָׁא), to defile the Sanctuary (לְסָאֲבָא מִקְדָּשָׁא), then that Sanctuary is prevented from revealing the secret of the covenant (כְּדֵין הַהוּא מִקְדָּשָׁא אִתְעַכַּב מִלְּגַלָּאָה רָזָא דְאַת קַיָּימָא), from within the foreskin (מִגּוֹ עָרְלָה).

“And when this Nogah enters within (וְכַד הַאי נֹגַהּ עָאל לְגוֹ), and separates the foreskin from the Sanctuary (וְאַפְרִישׁ עָרְלָה מִבֵּי מִקְדָּשָׁא), then it is called Chashmal (כְּדֵין אִקְרֵי חַשְׁמַל): Chash [Silent] (חַשׁ), and it is revealed (וְאִתְגַּלְיָא); Mal [Circumcised] (מַל), as you say (כְּמָה דְּאַת אָמַר): ‘Yehoshua circumcised’ (מָל יְהוֹשֻׁעַ) (Joshua 5:4), the secret of the covenant (רָזָא דְאַת קַיָּימָא), which is no longer prevented from being revealed from within the foreskin (דְּלָא אִתְעַכַּב מִלְּאִתְגַּלָּאָה מִגּוֹ עָרְלָה).

“And there is another secret (וְאִית רָזָא אָחֳרָא), for its light is seen and not seen (דְּהָא נְהוֹרָא דִילֵיהּ אִתְחֲזֵי וְלָא אִתְחֲזֵי), and when Chashmal is revealed (וְכַד אִתְגַּלְיָא חַשְׁמַל), its light departs (אִתְעֲבִיר נְהוֹרֵיהּ). But the first secret (אֲבָל רָזָא קַדְמָאָה), is according to the secret of the verses, as is fitting (אִיהוּ בְּרָזָא דִּקְרָאֵי כַּדְקָא יָאוּת), and all is good (וְכֹלָּא שַׁפִּיר אִיהוּ), and it is fitting (וְיָאוּת הוּא).”

“Through this Nogah (בְּהַאי נֹגַהּ), he entices the woman to take the light (מְפַתֵּי לְאִתְּתָא לְמִנְטַל נְהוֹרָא). Therefore it is written (וְעַל דָּא כְּתִיב): ‘And she has smoothed her bed with oil’ (וְחָלַק מִשֶּׁמֶן חִכָּהּ) (Proverbs 5:3), she places that light opposite the covenant (שַׁוֵּי הַהוּא נְהוֹרָא לְקַבְלֵיהּ דִּבְרִית), and by means of it she entices him (וּבְגִינָהּ מְפַתֵּי לֵהּ), and takes the light (וְנָטְלָא נְהוֹרָא), and this is the enticement with which she entices (וְדָא אִיהוּ פִּתּוּיָיא דִּמְפַתֵּי), as it is written (דִּכְתִיב): ‘For the lips of a strange woman drip honey...’ (נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה...) (Proverbs 5:3).

“Come and see (תָּא חֲזֵי), on the sixth day (בְּיוֹמָא שְׁתִיתָאָה), when the time of evening arrives (כַּד מָטֵי זִמְנָא דְּעֶרֶב), the bonfire of fire leaps into that light (דָּלִיג לְגוֹ הַהוּא נְהוֹרָא מָדוֹרָא דְאֶשָּׁא), and ascends Above (וְסַלְקָא לְעֵילָא), to enter within the colors (לְאִיעָלָא בְּגוֹ גַּוְונִין). Then Israel is rectified below (כְּדֵין אִתְתַּקְּנָן יִשְׂרָאֵל לְתַתָּא), and they prepare the meals (וּמְסַדְּרִין סְעוּדָתִין), and each one prepares his table (וּמְתַקְּנִין פְּתוֹרִין כָּל חַד וְחַד פְּתוֹרֵיהּ).

“Then one flame emerges (כְּדֵין חַד שַׁלְהוֹבָא נָפִיק), and strikes that bonfire (וּבָטַשׁ בְּהַהוּא מָדוֹרָא). As soon as it strikes (כֵּיוָן דְּבָטַשׁ), that flame and that bonfire are rolled together (מִתְגַּלְגְּלִין בְּהַהוּא שַׁלְהוֹבָא וְהַהוּא מָדוֹרָא), and enter into the Nukvah of Tehoma Rabba [the Great Abyss] (וְעָאלִין בְּנוּקְבָא דִּתְּהוֹמָא רַבָּא), and are hidden there (וְאִתְטַמְּרָן תַּמָּן). And that flame is from the Right Side (וְהַהוּא שַׁלְהוֹבָא אִיהוּ מִסִּטְרָא דִימִינָא), and because it is from the Right Side (וּבְגִין דְּאִיהוּ מִסִּטְרָא דִימִינָא), it drives away that bonfire (אֲעָבַר לְהַהוּא מָדוֹרָא), and brings it into the Nukvah of Tehoma Rabba [the Great Abyss] (וְאַעִיל לְנוּקְבָא דִּתְּהוֹמָא רַבָּא), where it remains until Shabbat departs (וְיָתִיב תַּמָּן עַד דְּנָפִיק שַׁבָּת).

“When Shabbat departs (כֵּיוָן דְּנָפִיק שַׁבָּת), the people of Israel must recite the blessing over the fire (אִצְטְרִיךְ לְהוּ לְעַמָּא דְיִשְׂרָאֵל לְבָרְכָא עַל אַשָּׁא), and that flame emerges through the blessing below (וְנָפִיק הַהוּא שַׁלְהוֹבָא בְּבִרְכְתָא דִלְתַתָּא), and rules over that bonfire throughout that entire night (וְשַׁלִּיט עַל הַהוּא מָדוֹרָא כָּל הַהוּא לֵילְיָא), and that bonfire is subdued (וְאִתְכַּפְיָא הַהוּא מָדוֹרָא).

“Come and see (תָּא חֲזֵי), as soon as Shabbat enters (כֵּיוָן דְּעָאל שַׁבָּת), that bonfire is hidden (אִתְטַמַּר הַהוּא מָדוֹרָא), and all the fires of harsh judgment are hidden and subdued (וְכָל אַשִּׁין דְּדִינָא קַשְׁיָא אִתְטַמְּרָן וְאִתְכַּפְיָין), and even the fire of Gehinnom (וַאֲפִלּוּ אַשָּׁא דְגֵיהִנָּם), and the guilty in Gehinnom have rest (וְחַיָּיבֵי גֵיהִנָּם אִית לְהוֹן נִיָיחָא)...”

“When Shabbat departs (כַּד נָפִיק שַׁבָּת), and Israel blesses over the fire (וּמְבָרְכִין יִשְׂרָאֵל עַל נוּרָא), then all the hidden fires emerge (כְּדֵין נָפְקִין כָּל אַשִּׁין דְּמִטַּמְּרָן), each one to its own place (כָּל חַד וְחַד לְאַתְרֵיהּ). And so that the Other Side should not be aroused (וּבְגִין דְּלָא לְאִתְעָרָא אַתְרָא אָחֳרָא), it is written (כְּתִיב): ‘You shall kindle no fire throughout your dwellings on the day of Shabbat’ (לֹא תְבַעֲרוּ אֵשׁ בְּכָל מוֹשְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת) (Exodus 35:3), and this has already been established (וְהָא אוֹקְמוּהָ).” Thus far is the language of the Zohar (עַד כָּאן לְשׁוֹן הַזֹּהַר) (Zohar, Shemot 203b).

And its explanation is as follows (וּפֵרוּשׁוֹ כָּךְ הוּא): This secret was transmitted to the sages who possess the true Kabbalah (הַסּוֹד הַזֶּה נִמְסַר לַחֲכָמִים בַּעֲלֵי קַבָּלָה הָאֲמִיתִית), who know the mysteries of the Ari, of blessed memory (הַיּוֹדְעִים רָזֵי הָאֲרִ״י זלּה״ה). They know that Shabbat is a great and awesome supernal secret (הֵם יוֹדְעִים כִּי הַשַּׁבָּת הוּא סוֹד עֶלְיוֹן גָּדוֹל וְנוֹרָא), not merely because it is a day of rest below (לֹא מִפְּנֵי שֶׁהוּא יוֹם מְנוּחָה לְמַטָּה), but because it is also rest Above (אֶלָּא גַּם הוּא מְנוּחָה לְמַעְלָה), for the souls of the wicked who depart from Gehinnom (לְנַפְשׁוֹת הָרְשָׁעִים הַיּוֹצְאִים מִגֵּיהִנֹּם), through the Shalhevita deEsha [Flame of Fire] (עַל יְדֵי שַׁלְהוֹבִיתָא דְאֶשָּׁא), “Flashes of fire, a flame of Yah” (רִשְׁפֵי אֵשׁ שַׁלְהֶבֶת יָ״ה) (Song of Songs 8:6), which strikes and casts down (הַמַּכָּה וּמַפִּיל), that bonfire (הַאי מָדוֹרָא דְאֶשָּׁא), into the Nukvah of Tehoma Rabba [the Great Abyss] (לְנוּקְבָא דִּתְּהוֹמָא רַבָּא), as will be explained with the help of the Creator and His Shekhinah (כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

Come and see (בּוֹא וּרְאֵה), on the sixth day toward evening (בְּיוֹם הַו׳ לְעֵת עֶרֶב), the time when the judgments and the Klipot [Husks] prevail during the weekdays (זְמַן תִּגְבּוֹרֶת הַדִּינִין וְהַקְּלִיפּוֹת בַּחוֹל), as it is said (שֶׁנֶּאֱמַר): “Woe unto us, for the day declines, for the shadows of evening are stretched out” (אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב) (Jeremiah 6:4). And this is the shadow (וְהוּא הַצֵּל), which does not fear the holy Elohim (אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי הָאֱלֹהִים הַקָּדוֹשׁ). And they are two times sixty Elohim (וְהֵם ב׳ פְּעָמִים ס׳ אֱלֹקִים), whose permutations total one hundred and twenty (שֶׁצֵּרוּפָם הוּא ק״ך בְּגִימַטְרִיָּא).

It must also be said (וְגַם צָרִיךְ לוֹמַר), that one hundred and twenty is the numerical value of Elohim of the right and the left (בְּגִימַטְרִיָּא אֱלֹקִים יָמִין וּשְׂמֹאל). And at the time of the early Minchah (וּבִזְמַן מִנְחָה גְדוֹלָה), two drops of judgments fall below (נוֹפְלִים לְמַטָּה ב׳ טִפִּין שֶׁל דִּינִין), and from them darkness afterward comes into being at night (וּמֵהֶם נִתְהַוֶּה אַחַר כָּךְ הַחֹשֶׁךְ בַּלַּיְלָה), the time of the dominion of the Klipah (זְמַן שְׁלִיטַת הַקְּלִיפָּה), as it is said (שֶׁנֶּאֱמַר): “Therein all the beasts of the forest creep forth” (בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20). Ilanei Serak [Barren Trees] has the numerical value of MNTZPKH (אִילָנֵי סְרָק גִּימַטְרִיָּא מנצפ״ך). And even on Erev Shabbat at the time of Minchah (וְגַם בְּעֶרֶב שַׁבָּת בִּזְמַן מִנְחָה), they seek to awaken as on a weekday (רוֹצִים לְהִתְעוֹרֵר כְּבַחוֹל), except that they are drawn into the Nukvah of Tehoma Rabba [the Great Abyss] (רַק שֶׁנִּמְשָׁכִים לְנוּקְבָא דִּתְּהוֹמָא רַבָּא).

Therefore the Zohar says (לָכֵן אוֹמֵר הַזֹּהַר): “When the time of Erev Shabbat arrives” (כַּד מָטֵי זִימְנָא דְּעֶרֶב שַׁבָּת), which is the time of the early Minchah (שֶׁהוּא זְמַן מִנְחָה גְדוֹלָה), when every person must prepare the rectifications of Shabbat (שֶׁצָּרִיךְ כָּל אָדָם לְתַקֵּן תִּקּוּנֵי שַׁבָּת), to strengthen holiness over the Klipah and cast it below (לְהַגְבִּיר הַקְּדֻשָּׁה עַל הַקְּלִיפָּה לִדְחוֹתָהּ לְמַטָּה). At that time (בְּאוֹתוֹ זְמַן), one star shining from the side of the north is aroused (מִתְעוֹרֵר כּוֹכָב אֶחָד הַמֵּאִיר מִצַּד צָפוֹן), and with it seventy other stars (וְעִמּוֹ ע׳ כּוֹכָבִים אֲחֵרִים), for all their dominion is from the north, the side of judgment, which rules in the evening (כִּי כָּל שְׁלִיטָתָם הוּא מִצָּפוֹן צַד הַדִּין הַשּׁוֹלֵט בָּעֶרֶב), as I have explained (כִּדְפֵירַשְׁתִּי). And that star (וְאוֹתוֹ הַכּוֹכָב), is the totality of the three Klipot (הוּא כְּלָלוּת הַג׳ קְלִיפּוֹת): the storm wind, the great cloud, and the flaming fire (רוּחַ סְעָרָה עָנָן גָּדוֹל אֵשׁ מִתְלַקַּחַת), and they are the secret of the three years of Orlah [Uncircumcision] (וְהֵם סוֹד ג׳ שְׁנֵי עָרְלָה).

They constitute an impure Partzuf [Configuration] in its own right (וְהֵם פַּרְצוּף טָמֵא בִּפְנֵי עַצְמוֹ), and are called Adam Beliya’al (וְנִקְרָא אָדָם בְּלִיַּעַל), and they ascend swiftly (וְעוֹלִים בִּמְהִירוּת), to join themselves to the Klipah of Nogah (לְהִתְחַבֵּר בִּקְלִיפַת נֹגַהּ), but they are cast down below (וְנִשְׁלָכִים לְמַטָּה), by means of the impure flame (עַל יְדֵי הַשַּׁלְהֶבֶת הַטְּמֵאָה), as it is said (שֶׁנֶּאֱמַר): “The time when one man ruled over another to his harm” (עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרַע לוֹ) (Ecclesiastes 8:9), meaning (רָצָה לוֹמַר), the Adam, which is the three Klipot, over the Adam, which is the Klipah Nogah (הָאָדָם שֶׁהוּא ג׳ הַקְלִיפּוֹת בָּאָדָם, שֶׁהוּא קְלִיפַּת נֹגַהּ), for it too is a Partzuf [Configuration] of Adam in its own right (שֶׁגַּם הִיא פַּרְצוּף אָדָם בִּפְנֵי עַצְמוֹ), and their dominion is to their own harm (שְׁלִיטָתָם לְרַע לָהֶם), because it is the cause of their fall into the Nukvah of Tehoma Rabba [the Great Abyss] (שֶׁהִיא סִבַּת נְפִילָתָם לְנוּקְבָא דִּתְּהוֹמָא רַבָּא). And this is what the verse says (וְזֶה שֶׁאוֹמֵר הַכָּתוּב): “When the wicked spring forth like grass” (בִּפְרֹחַ רְשָׁעִים כְּמוֹ עֵשֶׂב) (Psalms 92:8), namely the Klipah of Nogah (דְּהַיְינוּ קְלִיפַּת נֹגַהּ), “and all the workers of iniquity flourish” (וַיָּצִיצוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:8), these are the destroyers beneath those wicked ones (שֶׁהֵם הַמַּחְבְּלִים שֶׁתַּחַת הָרְשָׁעִים הָאֵלֶּה), namely the three Klipot mentioned above (הֵם הַג׳ קְלִיפּוֹת הַנִּזְכָּרִים), who rejoice when their heads ascend Above (הַשְּׂמֵחִים לַעֲלִיַּת רָאשֵׁיהֶם לְמַעְלָה), to enjoy holiness and receive abundance (לֵיהָנוֹת מֵהַקְּדֻשָּׁה וּלְקַבֵּל שֶׁפַע). This is the meaning of (זֶהוּ): “that they may be destroyed forever” (לְהִשָּׁמְדָם עֲדֵי עַד) (Psalms 92:8), which is the cause of their fall into the Nukvah of Tehoma Rabba [the Great Abyss] (שֶׁהוּא סִבַּת נְפִילָתָם לְנוּקְבָא דִּתְּהוֹמָא רַבָּא). And the matter is (וְהָעִנְיָן), that every day toward evening (שֶׁבְּכָל יוֹם בָּעֶרֶב), the masters of judgment, the accusers, and the bands of destroyers are aroused (מִתְעוֹרְרִים הַבַּעֲלֵי דִינִין וְהַמְקַטְרְגִים וַחֲבִילֵי טַרִיקִין), to carry out their evil activity (לִפְעוֹל פְּעוּלָתָם הָרָעָה), in the secret of (בְּסוֹד): “Therein all the beasts of the forest creep forth” (בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20).

And on the sixth day at the time of Minchah (וּבְיוֹם ו׳ לְעֵת מִנְחָה), which is the time when the Klipah of Nogah ascends (שֶׁהוּא הַזְּמַן שֶׁעוֹלָה קְלִיפַּת נֹגַהּ), to become included and cleave to holiness (לְהִכָּלֵל לְהִדָּבֵק בַּקְּדֻשָּׁה), they too ascend to become included with it (עוֹלִים גַּם הֵם לְהִכָּלֵל עִמָּהּ), and through this (וּבָזֶה), the Shalhevita deEsha [Flame of Fire] emerges (יוֹצֵאת הַשַּׁלְהוֹבִיתָא דְאֶשָּׁא), from beneath the Throne of Glory (מִתַּחַת כִּסֵּא הַכָּבוֹד), which is beneath the World of Beri’ah (שֶׁהוּא תַּחַת עוֹלָם הַבְּרִיאָה). And it separates between them and casts them into the Nukvah of Tehoma Rabba [the Great Abyss] (וּמַבְדֶּלֶת בֵּינֵיהֶם וּמַפִּילָתָם לְנוּקְבָא דִּתְּהוֹמָא רַבָּא), and they dwell on the north side (וּלְצַד צָפוֹן הֵם שׁוֹכְנִים), as it is stated in the Zohar Chadash, Parashat Balak (כִּדְאִיתָא בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק), where Bilam said (שֶׁאָמַר בִּלְעָם): “The dominion of our sorceries is from the side of the north” (שָׁלְטָנָא דְּחָרָשִׁין דִּילָן, מִסִּטְרָא דְצָפוֹן), it is forty levels minus one (אִיהוּ מ׳ דַּרְגִין חָסֵר חַד), and they are as powerful as the serpent (וְאִינּוּן תַּקִּיפִין כְּנַחֲשָׁא). And they are the storm wind, the great cloud, and the flaming fire (וְהֵם רוּחַ סְעָרָה עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת), and the Klipah of Greece, which is the Klipah of Nogah (וּקְלִיפַת יָוָן דְּאִיהוּ קְלִיפַת נֹגַהּ), yet Nogah is not within it (וְלָאו בָהּ נֹגַהּ). And each one is included of ten (וְכָל אֶחָד כָּלוּל מִי׳), making forty (הֲרֵי מ׳), but in impurity one is lacking (וּבְטֻמְאָה חָסֵר א׳), which is Nogah itself (שֶׁהוּא נֹגַהּ עַצְמוֹ), for its light is not counted (אֵינָהּ נֶחְשֶׁבֶת אוֹר דִּידָהּ), according to their law and custom (כַּדִּין וּמִנְהָג שֶׁלָּהֶם): “whoever adds, subtracts” (כָּל הַמּוֹסִיף גּוֹרֵעַ).

And they are literally the thirty-nine primary labors (וְהֵם מַמָּשׁ ל״ט אָבוֹת מְלָאכוֹת), which were forbidden on Shabbat for the reason mentioned (שֶׁנֶּאֶסְרוּ בְּשַׁבָּת מִטַּעַם הַנִּזְכָּר), for they are cast into Tehoma Rabba [the Great Abyss] (שֶׁנִּשְׁלָכִים לִתְּהוֹמָא רַבָּא), and “whoever performs labor on it shall be put to death” (וְכָל הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת) (Exodus 35:2), like Tzelofchad, who gathered wood (כְּצְלָפְחָד הַמְקוֹשֵׁשׁ) (Numbers 15:32–36). And all the exertion of labor comes from them (וְכָל טִרְחַת הַמְּלָאכָה בָּאָה מֵהֶם), since they were mixed with the food, the sparks of purity (הֱיוֹת שֶׁנִּתְעָרְבוּ עִם הָאֹכֶל נִיצוֹצֵי טָהֳרָה). And all this was caused by the labor of the sin of Adam haRishon (וְכָל זֶה גָּרְמָה מְלֶאכֶת חֵטְא אָדָם הָרִאשׁוֹן), concerning whom it is said (שֶׁנֶּאֱמַר עָלָיו): “By the sweat of your brow shall you eat bread” (בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם) (Genesis 3:19), and even the bread of Torah (וַאֲפִלּוּ לַחְמָהּ שֶׁל תּוֹרָה). And before the sin (וְקֹדֶם הַחֵטְא), everything was without toil and labor (הָיָה הַכֹּל בְּלִי טֹרַח וְעָמָל), as it is stated in the Midrash HaNe’elam, Zohar Chadash (כִּדְאִיתָא בַּמִּדְרָשׁ הַנֶּעְלָם, זֹהַר חָדָשׁ): the stalk of wheat was like the reed of Lebanon (שֶׁקָּנֵה הַחִטִּים הָיְתָה כְּקָנֵה הַלְּבָנוֹן), and the wind would come and shed the fruits by themselves (וְהָרוּחַ בָּאָה וּמְנַשֶּׁרֶת [הַפֵּירוֹת] מֵאֲלֵיהֶם).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), that same star ascending from the side of the north (שֶׁאוֹתוֹ כּוֹכָב הָעוֹלֶה מִצַּד צָפוֹן), ascends together with it are seventy other stars (עוֹלִים עִמּוֹ ע׳ כּוֹכָבִים אֲחֵרִים), and they join with it in ascending (וּמִתְחַבְּרִים עִמּוֹ לַעֲלוֹת). And that star kicks and strikes those seventy stars (וְאוֹתוֹ כּוֹכָב בּוֹעֵט וּבוֹטֵשׁ בְּאוֹתָם ע׳ כּוֹכָבִים), and they are all included together with that star as one (וְנִכְלָלִים כֻּלָּם כְּאֶחָד עִם אוֹתוֹ כּוֹכָב), and they become one bond and one totality of the seventy (וְנַעֲשֶׂה קֶשֶׁר וּכְלָל אֶחָד שֶׁל ע׳), included within that star (הַנִּכְלָלִים בְּאוֹתוֹ כּוֹכָב).

And that star expands (וְאוֹתוֹ כּוֹכָב מִתְפַּשֵּׁט), and becomes one bonfire (וְנַעֲשֶׂה מְדוּרָה אַחַת), blazing and flaming on every side (הַדּוֹלֶקֶת וּמְלַהֶטֶת בְּכָל צְדָדִין), and then that bonfire spreads around the thousand mountains of Beri’ah (וְאָז מִתְפַּשֶּׁטֶת אוֹתָהּ הַמְּדוּרָה סְבִיב הָאֶלֶף הָרִים שֶׁל בְּרִיאָה), which consume the attribute of Malchut every day (שֶׁאוֹכֶלֶת מִדַּת הַמַּלְכוּת בְּכָל יוֹם), which is called Behemah [Beast] (הַנִּקְרֵאת בְּהֵמָה), whose numerical value is the Name B"N (גִּימַטְרִיָּא שֵׁם ב״ן). And she is Imma Tata'ah [Lower Mother] (וְהִיא אִימָא תַּתָּאָה), who completes the twelve oxen upon which the sea stands (הַמַּשְׁלֶמֶת הַי״ב בָּקָר שֶׁהַיָּם עוֹמֶדֶת עֲלֵיהֶם), namely the Former Sea, Imma Ila'ah [Upper Mother] (דְּהַיְינוּ הַיָּם הַקַּדְמוֹנִי אִימָא עִלָּאָה), the Heikhal [Palace] of Kodesh haKodashim [the Holy of Holies] (הֵיכַל קֹדֶשׁ קָדָשִׁים), and the Latter Sea is Imma Tata'ah [Lower Mother] (וְהַיָּם הָאַחֲרוֹן הִיא אִימָא תַּתָּאָה)

And behold, the Klipah called Tzefoni [the Northern One] (וְהִנֵּה הַקְּלִיפָּה הַנִּקְרֵאת צְפוֹנִי), concerning which it is said (שֶׁנֶּאֱמַר): “And I will remove the Northern One far from you, and drive him into a land barren and desolate, with his face toward the Former Sea and his end toward the Latter Sea” (וְאֶת הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל אֶרֶץ צִיָּה וּשְׁמָמָה אֶת פָּנָיו אֶל הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל הַיָּם הָאַחֲרוֹן) (Joel 2:20), which is the world of the Nukvah of Tehoma Rabba [the Great Abyss] (שֶׁהוּא עָלְמָא נוּקְבָא דִּתְּהוֹמָא רַבָּא).

And the secret of the thousand mountains (וְסוֹד אֶלֶף הָרִים), is the secret of El-Shaddai in its Milui [spelling-out] (הֵם סוֹד אֵל־שַׁדַּי בְּמִלּוּאוֹ), one thousand including the Kolel [inclusive count] (אֶלֶף עִם הַכּוֹלֵל), which is the secret of “the Behemot upon a thousand mountains” (שֶׁהוּא סוֹד בְּהֵמוֹת בְּהַרְרֵי אֶלֶף) (Psalms 50:10), for Behemah [Beast] is the Malchut of Beri’ah (כִּי בְּהֵמָה הִיא מַלְכוּת דִּבְרִיאָה), whose numerical value is the Name B"N (גִּימַטְרִיָּא ב״ן), and she is the mother of the twelve oxen (וְהִיא הָאֵם שֶׁל הַי״ב בָּקָר), namely the sea that rests upon them (דְּהַיְינוּ הַיָּם שֶׁעֲלֵיהֶם), in the secret of the union (בְּסוֹד הַזִּוּוּג), she is upon them (הִיא עֲלֵיהֶם), as it is said (שֶׁנֶּאֱמַר): “And two hundred for those who keep its fruit” (וּמָאתַיִם לְנוֹטְרִים אֶת פִּרְיוֹ) (Song of Songs 8:12), which is sweetened in the Heikhal [Palace] of Love (הַנִּמְתָּק בְּהֵיכַל אַהֲבָה), where the Shechakim [Heavens] are (שֶׁשָּׁם שְׁחָקִים), which grind M"N [Manna/Feminine Waters] for the righteous (הַשּׁוֹחֲקִים מ״ן לַצַּדִּיקִים), and there is the secret of this Porphyra [Royal Garment] (וְשָׁם הוּא סוֹד הַפּוֹרְפִּירָא הַזֹּאת), the weaving of the holy ones who surrender their souls for the sanctification of the Name (אֲרִיגַת הַקְּדוֹשִׁים הַמּוֹסְרִים נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם), measure for measure (מִדָּה כְּנֶגֶד מִדָּה).

Therefore our Rabbis of blessed memory said (וְלָזֶה אָמְרוּ רז״ל): “Great are the righteous, for they transform the attribute of judgment into the attribute of mercy” (גְּדוֹלִים הַצַּדִּיקִים שֶׁמְּהַפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים) (Bereishit Rabbah 33:4), when they surrender themselves for the sanctification of the Name (כְּשֶׁמּוֹסְרִים עַצְמָם עַל קִדּוּשׁ הַשֵּׁם), and fulfill the verse (וּמְקַיְּמִים הַפָּסוּק): “And with all your soul” (וּבְכָל נַפְשְׁךָ) (Deuteronomy 6:5). They are called Rechimin [Beloved Ones] (הֵם הַנִּקְרָאִים רְחִימִין) in the Zohar (בַּזֹּהַר), meaning beloved ones (פֵּרוּשׁוֹ אֲהוּבִים). That is (דְּהַיְינוּ), Ahavah Rabbah [Great Love] (אַהֲבָה רַבָּה), which is the Heikhal [Palace] of the Male (הוּא הֵיכַל הַזָּכָר), namely the upper Heikhalot [Palaces] of the Male in His Malchuyot [Kingdoms] (דְּהַיְינוּ הֵיכָלוֹת הָעֶלְיוֹנִים שֶׁל הַזָּכָר בְּמַלְכֻיּוֹת שֶׁלּוֹ), and Ahavah Zuta [Lesser Love] (וְהֵיכַל אַהֲבָה זוּטָא), is the Heikhal [Palace] of Tiferet within Malchut (הוּא הֵיכַל תִּפְאֶרֶת שֶׁבְּמַלְכוּת), which is called Ahavat Olam [Everlasting Love] (הַנִּקְרָא אַהֲבַת עוֹלָם), in the feminine form (לְשׁוֹן נְקֵבָה). The righteous person who surrenders his soul for the sanctification of the Name (הַצַּדִּיק הַמּוֹסֵר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם), unites Ahavah Rabbah [Great Love] with Ahavah Zuta [Lesser Love] (הוּא מְיַחֵד אַהֲבָה רַבָּה עִם אַהֲבָה זוּטָא), and two times Ahavah [Love] have the numerical value of twenty-six (וּב׳ פְּעָמִים אַהֲבָה גִּימַטְרִיָּא כ״ו), which is the numerical value of Havayah (וְגִּימַטְרִיָּא הֲוָיָה), and likewise two times Echad [One] (וְכֵן ב׳ פְּעָמִים אֶחָד), and his Neshamah [Soul] departed with “Echad” [One] (וְיָצְאָה נִשְׁמָתוֹ בְּאֶחָד), and understand (וְהָבֵן).

And there the judgments of Elohim are sweetened (וְשָׁם מְמַתְּקִים הַדִּינִין שֶׁל אֱלֹקִים), which amount to two hundred (הָעוֹלִים ק״ק), “for those who keep its fruit” (לְנוֹטְרִים אֶת פִּרְיוֹ) (Song of Songs 8:12), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), since they accepted upon themselves the judgment of Heaven (מֵאַחַר שֶׁקִּבְּלוּ עֲלֵיהֶם דִּין שָׁמַיִם), and He acted upon them according to His will (וּפָעַל בָּהֶם כִּרְצוֹנוֹ), therefore there they rule over it (לָכֵן שָׁם הֵם שׁוֹלְטִים עָלָיו), namely over the attribute of judgment (עַל מִדַּת הַדִּין), and sweeten it (וּמְמַתְּקִים אוֹתוֹ), and they become the Porphyra deMalka [Royal Garment of the King] (וְנַעֲשִׂים פּוֹרְפִּירָא דְמַלְכָּא).

And each one is recognizable there by his image (וְכָל אֶחָד נִכָּר שָׁם צַלְמוֹ), and his likeness is upon him (וּדְמוּתוֹ עָלָיו), and he is prepared (וּמוּכָן), for the Day of Vengeance of the Holy One, blessed be He (לְיוֹם נָקָם לְהַקָּבָּ״ה), when He will look upon him (שֶׁיַּבִּיט בּוֹ), and take vengeance upon the nations of the world who caused their deaths (וְיִנָּקֵם מֵאֻמּוֹת הָעוֹלָם שֶׁגָּרְמוּ הֲרִיגָתָם), and this is the meaning of (וְזֶהוּ): “they transform the attribute of judgment into the attribute of mercy” (שֶׁמְּהַפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים).

And this is the secret of (וְזֶה סוֹד): “His Merkavah [Chariot] is Argaman” (מֶרְכָּבוֹ אַרְגָּמָן) (Song of Songs 3:10), and our Rabbis of blessed memory said in Midrash Rabbah (וְאָמְרוּ רז״ל בַּמִּדְרָשׁ רַבָּה): Arg-Man [Weaving Manna] for the righteous (אַרָג־מָן לַצַּדִּיקִים), and understand (וְהָבֵן).

And at the time of the destruction (וּבִשְׁעַת הַחֻרְבָּן), it was said (נֶאֱמַר): “He has torn His word; He has torn His Porphyra” (בָּצַע אִמְרָתוֹ בָּזַע פּוֹרְפִּירָא דִילֵיהּ) (Zohar, Bereshit 61b), until our Maker has mercy upon us (עַד יְרַחֲמֵנוּ עוֹשֵׂנוּ). And the thousand mountains (וְהָאֶלֶף טוּרִין), are the secret of El Shaddai (הֵם סוֹד אֵל־שַׁדַּי), Who rules in Beri’ah (הַשּׁוֹלֵט בִּבְרִיאָה), to bestow there continually (לְהַשְׁפִּיעַ שָׁם תָּמִיד), and the lower Malchut consumes the thousand mountains (וּמַלְכוּת תַּתָּאָה אוֹכֶלֶת הָאֶלֶף טוּרִין), and is nourished from them every day (וְנִזּוֹנֵית מֵהֶם בְּכָל יוֹם), while on Shabbat (וּבְשַׁבָּת), she consumes and is nourished from the thousand worlds of the seven beautiful Margalin [Pearls] (אוֹכֶלֶת וְנִזּוֹנֵית מֵאֶלֶף עוֹלָמוֹת שֶׁל ז׳ מַרְגְּלָאִין שַׁפִּירִין).

And behold (וְהִנֵּה), El Shaddai provides sustenance for the World of Beri’ah (אֵל־שַׁדַּי מַסְפִּיק מָזוֹן לְעוֹלָם הַבְּרִיאָה), El-Havayah for the World of Yetzirah (וְאֵל־הֲוָיָה לְעוֹלָם הַיְצִירָה), and El-Adonai for the World of Asiyah (וְאֵל־אֲדֹנָי לְעוֹלָם הָעֲשִׂיָּה), as I explained in Birkat haMazon [Grace after Meals] (כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּבִרְכַּת הַמָּזוֹן), and they descend from the Reisha Chivara [White Head] of Atik (וְהֵם יוֹרְדִים מֵרֵישָׁא חִיוָרָא דְעַתִּיק), from the two sides of the head (מִב׳ פֵּאוֹת הָרֹאשׁ). And for him, namely the righteous one (וְלוֹ [לַצַּדִּיק]), there shall be protection to guard him from the Klipot (יִהְיֶה שְׁמִירָה לְהָגֵן מִן הַקְּלִיפּוֹת), when he departs from this world (בְּצֵאתוֹ מֵעוֹלָם הַזֶּה), for from them emerge three angels (שֶׁיּוֹצְאִים מֵהֶם ג׳ מַלְאָכִים), whose names all end with El (שֶׁסּוֹף שְׁמָם אֵל), and three times El have the numerical value of Magen [Shield] (וְג׳ פְּעָמִים אֵל גִּימַטְרִיָּא מָגֵן), whose Aramaic translation is Taris [Shield] (תַּרְגּוּמוֹ תְּרִיס), which is like a shield before calamity (שֶׁהוּא כִּתְרִיס לִפְנֵי הַפּוּרְעָנוּת).

Therefore that torch of fire spreads out (וְלָכֵן מִתְפַּשֶּׁטֶת הָאֲבוּקָה שֶׁל אֵשׁ), namely this bonfire (דְּהַיְינוּ מְדוּרָה זֹאת), around Malchut (סְבִיב הַמַּלְכוּת), which is nourished and sustained by the thousand mountains (הַנִּזּוֹנֵית וְנֶהֱנֵית מֵאֶלֶף הָרִים), and rules over them (וְשׁוֹלֶט בּוֹ), for they are the life and essence of Beri’ah (וְהֵם חַיּוּת וְעֶצֶם הַבְּרִיאָה). And that torch of fire (וְאוֹתָהּ הָאֲבוּקָה שֶׁל אֵשׁ), stands like a single thread of the moon (עוֹמֶדֶת כְּחוּט אֶחָד שֶׁל הַלְּבָנָה), which is the secret of Nogah (שֶׁהֵם סוֹד נֹגַהּ), called the Thread of the Moon (הַנִּקְרָא חוּט הַלְּבָנָה), just as among the thousand separations there is a thread of fire (כְּמוֹ בָּאֶלֶף הַבְדָּלוֹת יֵשׁ חוּט שֶׁל אֵשׁ), descending into Atika (הַיּוֹרֵד בְּעַתִּיקָא), and giving it life (וּמְחַיֵּהוּ), as it is written (כְּמוֹ שֶׁכָּתוּב): “And You give life to them all” (וְאַתָּה מְחַיֶּה אֶת כֻּלָּם) (Nehemiah 9:6). And its meaning is (וּפֵרוּשׁוֹ), a small illumination (הֶאָרָה קְטַנָּה), like the thread which becomes a Parsa [Partition], a Masakh [Screen], and a Parokhet [Veil] (כְּמוֹ הַחוּט הַנַּעֲשֶׂה פַּרְסָה וּמָסָךְ וּפָרֹכֶת), and clothes it (וּמַלְבִּישׁ אוֹתוֹ).

So too here (כֵּן כָּאן), this Nogah (נֹגַהּ זֹאת), is the Thread of the Moon (הִיא חוּט הַלְּבָנָה), which cleaves to it (הַמִּתְדַּבֶּקֶת בָּהּ), and illuminates it with an illumination of Nogah like a thread (וּמֵאִיר עָלֶיהָ הֶאָרָה כְּנֹגַהּ כְּחוּט), and the one who understands will understand (וְהַמֵּבִין יָבִין). And this thread draws itself little by little (וְהַחוּט הַזֶּה מוֹשֵׁךְ עַצְמוֹ לְאַט לְאַט), and resembles the waters of the Shiloach that flow gently (וְדִמְיוֹנוֹ מֵי הַשִּׁלֹחַ הַהוֹלְכִים לְאַט), like one digging beside a well and drawing from it a thread of water (כְּחוֹפֵר אֵצֶל בְּאֵר וּמוֹשֵׁךְ חוּט מַיִם מִמֶּנָּה), to irrigate his fields (לְהַשְׁקוֹת שְׂדוֹתָיו).

And this is what our Rabbis of blessed memory said in Bekhorot, concerning the Elders of the House of Athens (וְזֶה שֶׁאָמְרוּ רז״ל: בִּבְכוֹרוֹת בְּסַבֵּי דְּבֵי אַתוּנָא), who were the philosophers of the city of Athens in the land of Greece (הֵם הַפִּילוֹסוֹפִים דְּעִיר אַטִינִי שֶׁבְּאֶרֶץ יָוָן) (Bekhorot 8b): “We have a well in the wilderness; bring it into the city” (אִית לַן בֵּירָא בְּדַבְרָא, עַיְילֵיהּ לְמָתָא).

The explanation is (פֵּרוּשׁ), that they asked Rabbi Yehoshua ben Chananyah, by way of wisdom (הֵם שָׁאֲלוּ לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה בְּדֶרֶךְ חָכְמָה), for they knew that the Klipah of Nogah is the Klipah of Greece (שֶׁיָּדְעוּ שֶׁקְּלִיפַת נֹגַהּ קְלִיפַת יָוָן הִיא), immediately beneath it (תֵּכֶף תַּחְתֶּיהָ). Therefore Rashbi, peace and blessing be upon him, said in the Midrash that I cited above (לָכֵן אָמַר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה בַּמִּדְרָשׁ שֶׁהֵבֵאתִי לְעֵיל): “And among all the kingdoms none are as close to faith as they” (וְלֵית לָךְ בְּכָל מַלְכוָון דְּאִינוּן קְרִיבִין לִמְהֵימְנוּתָא כְּוָתַיְיהוּ). And all the sorceries of Bilam and his prophecy also came from there (וְגַם כָּל כִּשּׁוּפֵי בִלְעָם וּנְבוּאָתוֹ הָיָה מִשָּׁם). Therefore they too requested of Rabbi Yehoshua ben Chananyah, of blessed memory (לָכֵן בִּקְשׁוּ גַּם הֵם מֵרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה ז״ל), that he bring the union with Nogah into their city (שֶׁיָּבִיא חִבּוּר נֹגַהּ לְעִירָם), for they are filled with the nations of the world (שֶׁהֵם מְלֵאִים אֻמּוֹת הָעוֹלָם), and that this well might remain under our control to give us drink continually (וְיִהְיֶה הַבְּאֵר הַזֶּה תַּחַת יָדֵינוּ לְהַשְׁקוֹתֵנוּ תָּמִיד), and not through the assistance of the sin of the Holy Nation (וְלֹא בְּסִיּוּעַ חֵטְא עַם קֹדֶשׁ), which is not perpetual (שֶׁאֵינוֹ תָּמִיד), for when they return in repentance (דְּכַשֶׁיָּשׁוּבוּ בִּתְשׁוּבָה), just as it is possible to make cords and ropes from reeds (כְּמוֹ שֶׁאֶפְשָׁר לַעֲשׂוֹת מֵיתָרִים וַחֲבָלִים מִסּוּבִין), which are the hold of the nations (שֶׁהֵם אֲחִיזַת הָאֻמּוֹת), whose drawing downward is nothing but emptiness, naught, and chaos (וּמְשִׁיכָתָם לְמַטָּה אֵינוֹ רַק אַיִן וָאֶפֶס וָתֹהוּ), and they are nothing but “sacrifices to the dead” (וְאֵינָם רַק זִבְחֵי מֵתִים), by drawing Bilam out of their mouths (כְּמוֹצִיאִים אֶת בִּלְעָם מִפִּיהֶם), who are the sparks of purity (שֶׁהֵם נִיצוֹצֵי טָהֳרָה), whose desire is to become purified and sanctified (שֶׁרְצוֹנָם לְהִטָּהֵר וּלְהִתְקַדֵּשׁ), yet they are prisoners of the King (אֶלָּא הֵם אֲסִירֵי הַמֶּלֶךְ), until their rectification comes through us (עַד יָבוֹא תִקּוּנָם עַל יָדֵינוּ).

And the forces of impurity have neither the ability nor the power to lift up their heads (וְכֹחוֹת הַטֻּמְאָה אֵין לָהֶם יְכֹלֶת וְכֹחַ לְהָרִים רֹאשׁ), as it is said (שֶׁנֶּאֱמַר): “The lamp of the wicked shall be extinguished” (וְנֵר רְשָׁעִים יִדְעָךְ) (Proverbs 24:20). Just as it came, so shall it depart (לְעֻמַּת שֶׁבָּא כֵּן יֵלֵךְ), and there is no utterance in their mouths (וְאֵין הֲגָא בְּפִיהֶם), and if they utter anything (וְאִם יֶהְגּוּ), it is not from their own throat (אֵינוֹ בִּגְרוֹנָם), but only through the sparks of purity (כִּי אִם עַל יְדֵי נִיצוֹצֵי טָהֳרָה), or by means of the Name (אוֹ עַל יְדֵי שֵׁם).

As we find concerning Nebuchadnezzar, the accursed and defiled one (כְּמוֹ שֶׁמָּצָאנוּ אֵצֶל נְבוּכַדְנֶצַּר שְׁחִיק טְמֵי): “And I will bring forth what he has swallowed from his mouth, and the nations shall no longer stream unto him” (וְהוֹצֵאתִי בִּלְעוֹ מִפִּיו וְלֹא יִנָּהֲרוּ עוֹד אֵלָיו גּוֹיִם) (Jeremiah 51:44), as I explained in its proper place (כְּמוֹ שֶׁפֵּרַשְׁתִּי בִּמְקוֹמוֹ). Therefore they said (וְלָכֵן אָמְרוּ): “into the city” (לְמָתָא), using the expression of mavet [death] (לְשׁוֹן מָוֶת), the world of death (עָלְמָא דְּמוֹתָא), and the letters of Tehom Rabba [the Great Abyss] (וְאוֹתִיּוֹת תְּהוֹם רַבָּא). And had there not been words of wisdom in those questions (וְאִם לֹא הָיוּ בַּשְּׁאֵלוֹת הָהֵם דִּבְרֵי חָכְמָה), they would not have been recorded in the Oral Torah (לֹא הָיוּ נִכְתָּבִים בַּתּוֹרָה שֶׁבְּעַל פֶּה).

Likewise all the astonishing Midrashim allude to the mysteries of Atik Yomin [the Ancient of Days] (וְכֵן כָּל הַמִּדְרָשִׁים הַתְּמוּהִים רוֹמְזִים סוֹדוֹת עַתִּיק יוֹמִין), as I wrote in the book Apryon Shlomo (כְּמוֹ שֶׁכָּתוּב בְּסֵפֶר אַפִּרְיוֹן שְׁלֹמֹה), which I composed on the Aggadot of the Talmud according to the way of truth (שֶׁחִבַּרְתִּי עַל אַגָּדוֹת הַתַּלְמוּד, עַל דֶּרֶךְ הָאֱמֶת). And this torch draws to itself colors (וְזֹאת הָאֲבוּקָה מוֹשֶׁכֶת אֵלֶיהָ גַּוְונִים), namely the two companions beneath it (הֵם הַב׳ חֲבֵרִים שֶׁתַּחְתָּיו). T

he first is a green appearance (הָאֶחָד מַרְאֶה יְרֻקָּה), the flaming fire (אֵשׁ מִתְלַקַּחַת), which takes on a green appearance (הַלּוֹקַחַת מַרְאֶה יָרוֹק), and it is the line of Tohu from the Shevirat haKelim [Shattering of the Vessels] (וְהִיא קַו תֹּהוּ מִשִּׁבְרֵי כֵלִים), which surrounds all the Klipot (הַמְסַבֶּבֶת כָּל הַקְּלִיפּוֹת כֻּלָּם). And it receives its appearance from Nogah (וּמְקַבֶּלֶת הַמַּרְאֶה מִנֹּגַהּ), and afterward becomes colored like the appearance of the rainbow (וְנִצְטַבַּע אַחַר כָּךְ כְּמַרְאֵה הַקֶּשֶׁת)p1-1 (Ezekiel 1:28), and the sign of transgression is jaundice (וְסִימָן לַעֲבֵרָה הַדְּרוֹקָן), and from it the face of the dead turns green (וּמִמֶּנָּה פְּנֵי הַמֵּת מוֹרִיקוֹת), and this is the first color beneath it (וְהוּא גַּוְון הָרִאשׁוֹן שֶׁתַּחְתָּיו), as soon as that appearance stands Above (כֵּיוָן שֶׁעוֹמֶדֶת הַמַּרְאֶה הַהִיא לְמַעְלָה).

For each one of them desires to leap up and ascend first (כִּי כָּל אֶחָד מֵהֶם רוֹצֶה לִדְלֹג וְלַעֲלוֹת קֹדֶם), because they have no union (כִּי אֵין לָהֶם חִבּוּר), only jealousy, hatred, and separation (רַק קִנְאָה שִׂנְאָה וּפֵרוּד), as it is said (שֶׁנֶּאֱמַר): “Let all the workers of iniquity be scattered” (יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:10). And they are not like the holy lights (וְאֵינָם כָּאוֹרוֹת הַקְּדוֹשִׁים), which possess humility and modesty before one another (שֶׁיֵּשׁ לָהֶם עֲנָוָה וּבֹשֶׁת מֵחֲבֵרָתָהּ), and proceed in their proper order (וְהוֹלְכִים כְּסִדְרָן). And as soon as this green appearance ascends within Nogah Above (וְכֵיוָן שֶׁעָלָה בָהּ בְּנֹגַהּ לְמַעְלָה הַמַּרְאֶה הַיְרֻקָּה הַזֹּאת), and the torch sees it (וְהָאֲבוּקָה רוֹאָה אוֹתָהּ), it leaps up and ascends above the green appearance (הִיא מְדַלֶּגֶת וְעוֹלָה לְמַעְלָה עַל הַמַּרְאֶה הַיְרֻקָּה), rising above it (וְעוֹלָה עַל גַּבָּהּ), and pushes it outside (וְדוֹחָה אוֹתָהּ לַחוּץ), and it is compelled to remain outside (וּמֻכְרַחַת לַעֲמֹד בַּחוּץ). And that torch is enclosed within it (וְאוֹתָהּ הָאֲבוּקָה נִכְלֶלֶת לִפְנִים הֵימֶנָּה). And afterward another appearance is drawn after it (וְאַחַר כָּךְ נִמְשֶׁכֶת אַחֲרֶיהָ מַרְאֶה אַחֶרֶת), an impure white appearance (לְבָנָה פְּסוּלָה), which is the Klipah of Lavan the Aramean (הִיא קְלִיפַת לָבָן הָאֲרַמִּי), and by way of euphemism it is called white (וְעַל דֶּרֶךְ סַגִּי נְהוֹר נִקְרָא לְבָנָה), and it is an intense Baheret [white affliction] like snow (וְהִיא בַּהֶרֶת עַזָּה כַּשֶּׁלֶג), and is entirely harsh judgments (וְכֻלָּהּ דִּינִין קָשִׁים), “havot and mirmahot” [destruction and deceit] (הַוּוֹת וּמִרְמוֹת) (Psalms 52:4). “A day of snow is a day of judgment” (יוֹמָא דְּתַלְגָא הוּא יוֹמָא דְּדִינָא), as mentioned in the Zohar, Bereshit (הַנִּזְכָּר בַּזֹּהַר בְּרֵאשִׁית). And this is the “great cloud” (וְהִיא עָנָן גָּדוֹל): “You have covered Yourself with a cloud, so that no prayer can pass through” (סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44). But it is not so with the great Chesed [Kindness] mentioned in holiness (וְאֵינוֹ כֵן הַחֶסֶד הַגָּדוֹל הַנִּזְכָּר בַּקְּדֻשָּׁה): “Behold, I come to you in the thickness of the cloud” (הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן) (Exodus 19:9), whose numerical value is Chesed, the Name A"B (גִּימַטְרִיָּא: חֶסֶד שֵׁם ע״ב).

But in impurity (אֲבָל בַּטֻּמְאָה), it is the Chesed [Kindness] mentioned in (הוּא חֶסֶד הַנִּזְכָּר): “And if a man takes his sister... it is Chesed” (וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחֹתוֹ... חֶסֶד הוּא) (Leviticus 20:17), namely disgrace (חֶרְפָּה). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “And He shall remove the reproach of His people” (וְחֶרְפַּת עַמּוֹ יָסִיר) (Isaiah 25:8), He shall remove it from the hope of the earth (יְסִירֶהָ מִתִּקְוַת הָאָרֶץ), He shall remove it from its hold (יְסִירֶהָ מֵאֲחִיזָתָהּ).

And behold, in holiness (וְהִנֵּה בַּקְּדֻשָּׁה), there is the Keter [Crown], the Reisha Chivara [White Head], whose Dikna [Beard] is white like snow (יֵשׁ כֶּתֶר רֵישָׁא חִיוָרָא דִּיקְנֵיהּ כְּתַלְג חִיוָר), namely what He called “His garments” (דְּהַיְינוּ מַה שֶּׁקָּרָא לְבוּשֵׁיהּ), for the beard clothes down to the navel of the heart (כִּי הַזָּקָן מַלְבִּישׁ עַד טַבּוּרָא דְּלִבָּא), and it clothes Abba and Imma (וְהוּא מַלְבִּישׁ או״א), and it is called Machshef Chalban [White Forehead] (וְהוּא נִקְרָא מַחְשׂוֹף חַלְבָּן). And this Keter [Crown] is called Arich Anpin (וְכֶתֶר זֶה הוּא נִקְרָא א״א), Who is slow to anger toward the wicked (שֶׁהוּא אֶרֶךְ אַפַּיִם לָרְשָׁעִים), and all the more so toward the righteous (קַל וָחֹמֶר לַצַּדִּיקִים), for He is simple Chesed [Kindness], entirely Chasadim [Kindnesses] (כִּי הוּא חֶסֶד פָּשׁוּט כֻּלּוֹ חֲסָדִים). But the impure Keter [Crown] (אֲבָל כֶּתֶר טָמֵא), is the white Baheret [white affliction], intense as snow (הוּא לָבָן בַּהֶרֶת עַזָּה כַּשֶּׁלֶג), entirely judgments and great disgrace (כֻּלּוֹ דִּינִין וְחֶרְפָּה גְדוֹלָה).

It clothes human beings with mockery (לָבִישׁ בְּנֵי אָדָם בְּלֵיצָנוּת), and it is the Chesed [Kindness] concerning which it is said (וְהוּא חֶסֶד שֶׁנֶּאֱמַר בּוֹ): “It is Chesed” (חֶסֶד הוּא) (Leviticus 20:17), namely disgrace (חֶרְפָּה), and it is called Karet [Excision] (וְנִקְרָא כָּרֵת), for from it comes the liability of Karet [Excision] for the wicked (מִמֶּנָּה בָּא חִיּוּב הַכָּרֵת לָרָשָׁע), whose soul is cut off from the Source of Life (שֶׁנִּכְרֶתֶת נַפְשׁוֹ מִמְּקוֹר חַיִּים).

And in the language of the Zohar (וּבִלְשׁוֹן הַזֹּהַר), it is called Karetiel (נִקְרָא כַּרְתִּיאֵל), as it is said (שֶׁנֶּאֱמַר): “That soul shall be cut off from among its people” (וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מֵעַמֶּיהָ) (Leviticus 7:20). And it is the Klipah of the great cloud (וְהוּא קְלִיפַת עָנָן גָּדוֹל), the white appearance (מַרְאֶה חִיוָרָא), and it ascends inward beyond the torch (וְעוֹלָה לִפְנִים מֵהָאֲבוּקָה), to draw near to Nogah (לְהִתְקָרֵב אֶל נֹגַהּ). And as soon as this appearance stands within it (וְכֵיוָן שֶׁעוֹמֶדֶת הַמַּרְאֶה הַזֹּאת לִפְנִים מִמֶּנָּה), the torch is clothed with jealousy (הָאֲבוּקָה לוֹבֶשֶׁת קִנְאָה), and rises against it (וְעוֹלָה עָלֶיהָ), casting it outside (מַשְׁלִיכְתָהּ לַחוּץ), while it ascends further inward (וְהִיא עוֹלָה לִפְנִים מִמֶּנָּה). And so it pushes all those impure appearances outside (וְכֵן כָּל אוֹתָן הַמַּרְאוֹת הַפְּסוּלוֹת הִיא דּוֹחָה כֻּלָּן לַחוּץ), casting them outside (וּמַשְׁלִיכְתָן לַחוּץ), while it enters within (וְנִכְנֶסֶת הִיא לִפְנִים), and draws near to the hidden point (וּמִתְקָרֶבֶת אֵצֶל הַנְּקוּדָה הַסְּתוּמָה), which is the Shekhinah of Beri’ah (הִיא הַשְּׁכִינָה דִבְרִיאָה), [the innermost chamber, the Holy Apple Orchard] ([לבית הסתרים חקל תפוחין קדישין]), and it is “the fragrance of a field which Hashem has blessed” (וְהִיא רֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ י־י) (Genesis 27:27), and it has no approach except through Nogah, as we have said (וְאֵין לָהּ קֵירוּב אֶלָּא עַל יְדֵי נֹגַהּ כַּד אֲמָרָן).

Rabbi Yitzchak Arva'ah [the Guarantor], the disciple of Rashbi, peace and blessing be upon him (פָּתַח וְאָמַר ר׳ יִצְחָק עַרְבָאָה, תַּלְמִיד הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), who became a guarantor on his behalf before the Holy One, blessed be He, that He would bring him with Him into Gan Eden at the time of his passing, and saved him from the attribute of judgment (שֶׁעָרַב בַּעֲדוֹ לְהַקָּבָּ״ה שֶׁיְבִיאֵהוּ עִמּוֹ לְגַן עֵדֶן בְּעֵת פְּטִירָתוֹ וְהִצִּילוֹ מִמִּדַּת הַדִּין), as it is stated in the Zohar, Vayechi (כִּדְאִיתָא בַּזֹּהַר וַיְחִי), on the verse (בַּפָּסוּק): “Hashem, I am oppressed; be my guarantor” (ה׳ עָשְׁקָה לִי עָרְבֵנִי) (Isaiah 38:14). And here he said (וְכָאן אָמַר): through this verse (עַל יְדֵי הַפָּסוּק הַזֶּה), the secret of the three Klipot will be revealed in its proper order (יִתְגַלֶּה סוֹד ג׳ קְלִיפּוֹת עַל מְכוֹנָם). It is written (כְּתִיב): “And I saw, and behold, a storm wind came from the north” (וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן) (Ezekiel 1:4). Yechezkel saw this vision in a rectified state that does not endure for an ordinary person (יְחֶזְקֵאל רָאָה לְזֹאת הַמַּרְאָה בְּתִקּוּנָא דְּלָא קַיְימָא בַּר נָשׁ).

The explanation is (פֵּרוּשׁ): at the time when that star rules (בְּשָׁעָה שֶׁשּׁוֹלֵט אוֹתוֹ הַכּוֹכָב), namely this torch (דְּהַיְינוּ הָאֲבוּקָה הַזֹּאת), it is impossible to behold the Shekhinah (אִי אֶפְשָׁר לִרְאוֹת הַשְּׁכִינָה), except in the garments of a maidservant (אִם לֹא בְּבִגְדֵי שִׁפְחָה), just as Moshe Rabbeinu, peace and blessing be upon him, saw Her in the flame of fire from within the bush (כְּמוֹ שֶׁרָאָה אוֹתָהּ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה), which are the garments of the maidservant (הֵם בִּגְדֵי שִׁפְחָה). Seneh [Bush] has the numerical value of one hundred and twenty permutations of Elohim (הַסְּנֶה גִּימַטְרִיָּא ק״ך [צֵרוּפֵי] אֱלֹקִים), which had not yet been sweetened (שֶׁלֹּא הָיוּ מְמוּתָּקִים), in the secret of the Egyptian exile (בְּסוֹד גָּלוּת מִצְרַיִם).

Likewise Yechezkel saw Her in this manner during the Babylonian exile (וְכֵן יְחֶזְקֵאל רָאָה אוֹתָהּ כָּךְ בְּגָלוּת בָּבֶל). And it says in the Zohar Chadash, Parashat Yitro (וְאָמַר בַּזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ): “This is the rectification: the Moach [Brain] within, the Klipah outside” (וְזֶה הַתִּקּוּן מוֹחָא לְגוֹ, קְלִיפָּה לְבַר), until that which is written is fulfilled (עַד יְקֻיָּם מַה שֶּׁכָּתוּב): “The wicked prepares, but the righteous shall wear it” (יָכִין רָשָׁע וְצַדִּיק יִלְבָּשׁ) (Job 27:17). But this verse has already been established in its mysteries in its proper place (אֲבָל הַפָּסוּק הַזֶּה יִישְּׁבוּהוּ בְּסוֹדוֹתָיו בִּמְקוֹמוֹ), and this is the meaning of (וְזֶה שֶׁכָּתוּב): “Behold, they have already established it” (הָא אוֹקְמוּהָ).

And behold, “a storm wind” (וְהִנֵּה רוּחַ סְעָרָה), we would explain it according to the plain meaning (הַיְינוּ מְפָרְשִׁים אוֹתוֹ עַל דֶּרֶךְ הַפְּשָׁט), as in the Gemara (בַּגְּמָרָא), that it came to subdue the whole world before Nebuchadnezzar, the accursed and defiled one (שֶׁבָּא לִכְבֹּשׁ כָּל הָעוֹלָם לִפְנֵי נְבוּכַדְנֶצַּר שְׁחִיק טְמֵי). But the secret is (אֲבָל הַסּוֹד הוּא): “a storm wind” (רוּחַ סְעָרָה), is that star mentioned above (הוּא אוֹתוֹ הַכּוֹכָב שֶׁאָמַר לְמַעְלָה), which thrusts away all the appearances of the other Klipot beneath it (הַדּוֹחֶה כָּל מַרְאוֹת שְׁאָר הַקְּלִיפּוֹת תַּחְתָּיו), and stirs and agitates them beneath it (וּמְסַעֲרָם וּמַרְעִישָׁם תַּחְתָּיו), in order to draw near to Nogah (לִהְיוֹת קָרוֹב לְנֹגַהּ).

And its desire is to be near the Kingdom of Heaven (וּרְצוֹנוֹ לִהְיוֹתוֹ קָרוֹב לְמַלְכוּת שָׁמַיִם), while its companions beneath it are included within it (וַחֲבֵרָיו תַּחְתָּיו נִכְלָלִים בּוֹ), and it is the star that swallowed the seventy other stars (וְהוּא הַכּוֹכָב שֶׁבָּלַע ע׳ כּוֹכָבִים אֲחֵרִים), which Yechezkel, peace and blessing be upon him, saw (שֶׁרָאָה יְחֶזְקֵאל עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), just as Nebuchadnezzar, the accursed and defiled one, subdued the whole world beneath him below (שֶׁנְּבוּכַדְנֶצַּר שְׁחִיק טְמֵי כָּבַשׁ כָּל הָעוֹלָם תַּחְתָּיו לְמַטָּה), through the power of his Klipah, the storm wind Above (בְּכֹחַ קְלִיפָתוֹ, רוּחַ סְעָרָה שֶׁלְּמַעְלָה). For his star Above likewise subdued all the seventy stars beneath it (שֶׁכָּבַשׁ גַּם כֵּן הַכּוֹכָב שֶׁלּוֹ לְמַעְלָה, כָּל הָע׳ כּוֹכָבִים תַּחְתָּיו), and there is no nation that does not have a star Above (וְאֵין לְךָ אֻמָּה שֶׁאֵין לָהּ כּוֹכָב לְמַעְלָה), in the spiritual Asiyah (בַּעֲשִׂיָּה הָרוּחָנִית), which shines upon it from Above (שֶׁזוֹרֵחַ עָלֶיהָ מִלְמַעְלָה), and grants it greatness and dominion according to its closeness to Nogah (וְנוֹתֵן לָהּ גְּדוּלָה וּמֶמְשָׁלָה כְּפִי קִרְבָתָן לְנֹגַהּ). And so too they do at the ascent of Shabbat (וְכֵן עוֹשִׂים בַּעֲלִיַּת שַׁבָּת), except that afterward they are thrust away (אֶלָּא שֶׁנִּדְחוּ אַחַר כָּךְ), as we have said (כַּדאֲמָרָן). And this is precisely the “storm wind” (וְזֶהוּ מַמָּשׁ רוּחַ סְעָרָה), and the “great and mighty wind” (וְרוּחַ גְּדוֹלָה וְחָזָק), which Eliyahu, peace and blessing be upon him, saw (שֶׁרָאָה אֵלִיָּהוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), “rending mountains and shattering rocks” (מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים) (I Kings 19:11), “Hashem was not in the wind” (לֹא בָרוּחַ ה׳) (I Kings 19:11). And this wind stands continually before them all (וְזֶה הָרוּחַ הוּא עוֹמֵד תָּמִיד קֹדֶם כֻּלָּם), guarding that point (לִשְׁמֹר אוֹתָהּ הַנְּקוּדָה), which is within (שֶׁהִיא בִּפְנִים), like the Klipah surrounding the Moach [Brain] (כַּקְּלִיפָּה לַמּוֹחַ).

For evil guards the good (כִּי הָרַע שׁוֹמֵר הַטּוֹב), like the nut (כְּמוֹ הָאֱגוֹז), for no one can approach the fruit unless he first removes the shell (שֶׁאֵין מִי יִקְרַב לָאֹכֶל אִם לֹא יְסַלֵּק הַקְּלִיפָּה), as it is said (שֶׁנֶּאֱמַר): “And He placed... the Keruvim” (וַיַּשְׁכֵּן... אֶת הַכְּרֻבִים) (Genesis 3:24), these are the destroying angels (אֵלּוּ הֵם מַלְאֲכֵי מַשְׁחִית), and the word Et (וּמִלַּת אֵת), comes to include the forces of impurity (בָּאָה לְרַבּוֹת כּוֹחוֹת הַטֻּמְאָה). “And the flame of the revolving sword” (וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), this is Nogah (זֹאת נֹגַהּ), which is transformed from evil to good (הַמִּתְהַפֶּכֶת מֵרָעָה לְטוֹבָה), according to the measure of the deeds of those below, the holy people (כְּפִי מִשְׁקַל מַעֲשֵׂה הַתַּחְתּוֹנִים, עַם קֹדֶשׁ).

Therefore the Zohar, Mishpatim, calls it Tikla [Balance] (וְלָכֵן קוֹרֵא אוֹתָהּ בַּזֹּהַר מִשְׁפָּטִים טִיקְלָא). Its meaning is (פֵּרוּשׁ): balance (מִשְׁקָל), “From this side are deceitful scales (מֵהַאי סִטְרָא מֹאזְנֵי מִרְמָה), and from this side are just scales (וּמֵהַאי סִטְרָא מֹאזְנֵי צֶדֶק)... And the whole world is conducted by the Tree of Knowledge of Good and Evil (וְכָל עָלְמָא מִתְנַהֵג בְּאִילָנָא דְעֵץ הַדַּעַת טוֹב וָרָע). If they conduct themselves on the side of good (אִי מִתְנַהֲגִין בְּסִטְרָא דְטוֹב), the scale inclines and stands on that side (טִיקְלָא אַכְרַע וְקַיְימָא בְּהַהוּא סִטְרָא). And if they conduct themselves on the side of evil (וְאִי מִתְנַהֲגִין בְּסִטְרָא דְרַע), the scale inclines and stands on that side” (טִיקְלָא אַכְרַע וְקַיְימָא בְּהַהוּא סִטְרָא).

Therefore it is called “the flame of the revolving sword” (לָכֵן נִקְרָא לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), because it is transformed from evil to good, and from good to evil (מֵרַע לְטוֹב וּמִטּוֹב לְרַע), in the secret of Er–Ra [Awake–Evil] (בְּסוֹד עֵר רַע), the secret of the Tree of the Knowledge of Good and Evil (סוֹד עֵץ הַדַּעַת טוֹב וָרָע), whose reversal is garments of skin and evil (הִפּוּכוֹ כָּתְנוֹת עוֹר וָרָע), and it clothes them with a Klipah, a garment for the Moach [Brain] (וַיַלְבִּישֵׁם קְלִיפָּה לְבוּשׁ לַמּוֹחַ). And for what purpose is all this? (וְכָל כָּךְ לָמָּה), to guard the way to the Tree of Life (לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים).

And it is called Lahat haCherev [the Flame of the Sword] (וְהִיא נִקְרֵאת לַהַט הַחֶרֶב), taking vengeance for the covenant (נוֹקֶמֶת נְקַם בְּרִית), so that the seed of abundance should not go to the Chitzonim [External Forces] (שֶׁלֹּא יֵלֵךְ זֶרַע הַשֶּׁפַע לַחִיצוֹנִים), or, Heaven forbid, to Israel who do not guard the Holy Covenant (אוֹ לְיִשְׂרָאֵל חַס וְשָׁלוֹם, שֶׁאֵינָם שׁוֹמְרִים הַבְּרִית קֹדֶשׁ), or to the nations (אוֹ לָאֻמּוֹת).

As it is said (שֶׁנֶּאֱמַר): “For My sword has drunk its fill in heaven; behold, it shall come down upon Edom” (כִּי רָוְתָה בַשָּׁמַיִם חַרְבִּי הִנֵּה עַל אֱדוֹם תֵּרֵד) (Isaiah 34:5). And it is also said (וְנֶאֱמַר): “On that day Hashem shall punish with His hard and great sword... Leviathan Nachash Bariach [Leviathan, the piercing serpent]” (בַּיּוֹם הַהוּא יִפְקֹד ה׳ בְּחַרְבּוֹ הַקָּשָׁה וְהַגְּדוֹלָה... עַל לִוְיָתָן נָחָשׁ בָּרִיחַ) (Isaiah 27:1), this is Samael (זֶה ס״מ), “and Leviathan Nachash Akalaton [Leviathan, the crooked serpent]” (וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן) (Isaiah 27:1). And the expression pekidah [visitation] refers only to the Holy Covenant (וְאֵין לְשׁוֹן פְּקִידָה אֶלָּא בְּרִית קֹדֶשׁ), as it is said (שֶׁנֶּאֱמַר): “And you shall visit your habitation and not sin” (וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא) (Job 5:24).

And our Rabbis of blessed memory said (וְאָמְרוּ רז״ל): “When a man goes out on a journey, he is obligated to visit his wife” (כְּשֶׁאָדָם יוֹצֵא לַדֶּרֶךְ חַיָּב לִפְקֹד אֶת אִשְׁתּוֹ) (Yevamot 62b), for through it, namely the Covenant, comes the visitation between husband and wife (שֶׁבּוֹ [בַּבְּרִית] הַפְּקִידָה בֵּין אִישׁ לְאִשְׁתּוֹ). Therefore Yosef said (וְלָכֵן אָמַר יוֹסֵף): “God will surely visit you” (פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם) (Genesis 50:24), that the Covenant should return to its place (שֶׁיַּחֲזוֹר הַבְּרִית לִמְקוֹמוֹ).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ): why is it called Ruach Se'arah [Storm Wind] (לָמָּה נִקְרָא רוּחַ סְעָרָה)? Because it storms the entire world, Above and below (שֶׁסּוֹעֵר כָּל הָעוֹלָם, עֶלְיוֹן וְתַחְתּוֹן), through the sin of the deeds of those below (בְּחֵטְא מַעֲשֵׂה הַתַּחְתּוֹנִים), and renews dominion among those below (וּמְחַדֵּשׁ הַמְּלוּכָה בֵּין הַתַּחְתּוֹנִים), bringing the nations under its rule (לְהָבִיא הָאֻמּוֹת תַּחְתָּיו). Ruach Se'arah [Storm Wind] comes from the north (רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן), for the Chitzonim [External Forces] come from the north of the Merkavah [Chariot] (שֶׁהַחִיצוֹנִים בָּאִים מִן הַצָּפוֹן שֶׁבַּמֶּרְכָּבָה), from the side of judgment (מִצַּד הַדִּין), and they have no hold on the right side (וְאֵין לָהֶם אֲחִיזָה בַּיָּמִין), as it is said (שֶׁנֶּאֱמַר): “And their right hand is a right hand of falsehood” (וִימִינָם יְמִין שָׁקֶר) (Psalms 144:8), which is the right side of the left (שֶׁהִיא יָמִין שֶׁל שְׂמֹאל). For from that side they come (כִּי מֵאוֹתָהּ הַצַּד הֵם בָּאִים), and your sign is (וְסִימָנָךְ): “From the north evil shall break forth” (מִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1:14). From there comes their strength and abundance (מִשָּׁם בָּאָה לָהֶם תִּגְבּוֹרֶת וְשֶׁפַע), as it is said (שֶׁנֶּאֱמַר): “And my splendor was turned within me into corruption” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8).

And behold (וְהִנֵּה), the company of the Bnei haElohim [Sons of the Elohim] (כַּת בְּנֵי־הָאֱלֹהִים), receive from Hod (הֵם מְקַבְּלִים מֵהוֹד), and they are one company among the ten companies of the angels (וְהֵם כַּת אַחַת מִי׳ כִּתּוֹת הַמַּלְאָכִים). Some of them direct their way upright (מֵהֶם מְיַשְּׁרִים דַּרְכָּם), and some of them corrupt their way (וּמֵהֶם מַשְׁחִיתִים דַּרְכָּם), that is to say (רָצָה לוֹמַר), some of them accuse Israel (מֵהֶם מְקַטְרְגִים עַל יִשְׂרָאֵל), and some of them defend Israel (וּמֵהֶם מְגִנִּים עַל יִשְׂרָאֵל). These receive from the bitter fruit (אֵלּוּ מְקַבְּלִים מִפְּרִי מַר), and those from the sweet fruit (וְאֵלּוּ מִפְּרִי מָתוֹק), as it is said (שֶׁנֶּאֱמַר): “Now there was a day... and the Bnei haElohim [Sons of the Elohim] came... and the Satan also came...” (וַיְהִי הַיּוֹם... וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים... וַיָּבֹא גַם הַשָּׂטָן...) (Job 1:6), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And it is known (וִידוּעַ), that many Klipot beneath this Ruach Se'arah [Storm Wind] (שֶׁכַּמָּה קְלִיפּוֹת שֶׁתַּחַת רוּחַ סְעָרָה זֶה), have their hold upon that Ruach Se'arah [Storm Wind] (יֵשׁ לָהֶם אֲחִיזָה בְּאוֹתוֹ רוּחַ סְעָרָה), and because of this (וּמִפְּנֵי זֶה), the cloud emerges from the side of the north (יוֹצֵא מִצַּד צָפוֹן עָנָן), which is the dross of gold (הֵם סִיגֵי הַזָּהָב), and it has its hold from the side of the north (וּמִצַּד צָפוֹן יֵשׁ לוֹ אֲחִיזָה), that is to say (רָצָה לוֹמַר), from the right side of the left (מִצַּד יָמִין שֶׁל שְׂמֹאל). And this cloud (וְעָנָן זֶה), is the central point of the axis (הוּא נְקוּדַת קֹטֶב הַמֶּרְכָּז הָאֶמְצָעִי), which rules in the wasteland of the wilderness (שֶׁשּׁוֹלֵט בַּחוּרְבָּה בַּמִּדְבָּר), and in the desolation of inhabited places (וּבַחוּרְבָּה שֶׁל הַיִּשּׁוּב). And because it knows how to entice people to do evil (וְכֵיוָן בַּעֲבוּר שֶׁיּוֹדֵעַ לְפַתּוֹת אֶת הַבְּרִיּוֹת לַעֲשׂוֹת רַע), it rules within the inhabited center (שׁוֹלֶטֶת בְּתוֹךְ נְקוּדַת הַיִּשּׁוּב).

For through the evil deeds of those below (כִּי בְּמַעֲשֵׂה הָרַע שֶׁל הַתַּחְתּוֹנִים), they draw it there (הֵם מוֹשְׁכִים אוֹתוֹ שָׁם), even though its primary dwelling is in the wasteland (אַף עַל פִּי שֶׁעִקַּר דִּירָתוֹ הִיא בַּחוּרְבָּה), and it stands (וְעוֹמֶדֶת), in many inhabited places (בְּכַמָּה מְקוֹמוֹת הַיִּשּׁוּב). And although its primary dwelling is in its wasteland (וְאַף עַל פִּי שֶׁעִקַּר דִּירָתוֹ בְּחוּרְבָּתוֹ), outside the Land of Israel (חוּץ מֵאֶרֶץ יִשְׂרָאֵל), when Israel dwells there (בִּזְמַן שֶׁיִּשְׂרָאֵל דָּרִים שָׁם), the Shekhinah rules there (הַשְּׁכִינָה שׁוֹלֶטֶת שָׁם).

But through the sin of Israel, Heaven forbid (וּבְחֵטְא יִשְׂרָאֵל חַס וְשָׁלוֹם), it also rules in the Land of Israel (שׁוֹלֶטֶת גַּם כֵּן בְּאֶרֶץ יִשְׂרָאֵל), for sin causes inhabited places to become a wilderness (כִּי הַחֵטְא גּוֹרֵם שֶׁיַּעֲשׂוּ מִיִּשּׁוּב מִדְבָּר). Therefore it is written (וְלָזֶה כְּתִיב): “He has withdrawn His right hand from before the enemy” (הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3). The initial letters spell Imma Tata'ah [Lower Mother] (רָאשֵׁי תֵבוֹת: אִימָא תַּתָּאָה), Who is called (הַנִּקְרָא): “The right hand of Hashem is exalted” (יְמִין ה׳ רוֹמֵמָה) (Psalms 118:16), “The queen stands at Your right hand” (נִצְּבָה שֵׁגַל לִימִינְךָ) (Psalms 45:10).

And at the time of the destruction (וּבִשְׁעַת הַחֻרְבָּן), She returned to the back side (הֱשִׁיבָה לְצַד אָחוֹר), to the place where the Bnei haElohim [Sons of the Elohim] stand (בִּמְקוֹם שֶׁעוֹמְדִים הַבְּנֵי הָאֱלֹהִים), who are the one hundred and twenty Elohim (שֶׁהֵם ק״ך אֱלֹקִים), the camps of judgment (כִּתּוֹת הַדִּין), in whom there is one wall for them both (שֶׁבּוֹ כּוֹתֶל אֶחָד לִשְׁנֵיהֶם), to protect against the Klipot (לְהָגֵן מֵהַקְּלִיפּוֹת), so that they should not rule so greatly and destroy the world (שֶׁלֹּא יִשְׁלְטוּ כָּל כָּךְ וְיַחֲרִיבוּ הָעוֹלָם). But She says (אֲבָל הִיא אוֹמֶרֶת): “They made me keeper of the vineyards” (שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים) (Song of Songs 1:6), whose initial letters spell (רָאשֵׁי תֵבוֹת): “Hatred destroys the line” (שִׂנְאָה מְקַלְקֶלֶת הַשּׁוּרָה), and they have a hold upon the Shekhinah (וְיֵשׁ לָהֶם אֲחִיזָה בַּשְּׁכִינָה), and She must provide sustenance for the nations of the world (וּצְרִיכָה הִיא לָזוּן אֶת אֻמּוֹת הָעוֹלָם), namely (דְּהַיְינוּ), the “other gods” (אֱלֹהִים אֲחֵרִים), who are nourished from the holy Elohim (הַנִּזּוֹנִים מֵאֱלֹקִים קְדוֹשִׁים), and are thrust from the right side to the left (וְנִדְחִים מֵהַיָּמִין אֶל הַשְּׂמֹאל). And this is what is written in the Zohar, Rut (וְזֶה שֶׁכָּתוּב בַּזֹּהַר רוּת): “From the day that the Beit haMikdash [Holy Temple] was destroyed (מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ), the Shekhinta has never departed from one Keruv [Cherub] (לֹא תָזוּז שְׁכִינָה מֵחַד כְּרוּב), who bears the suffering of Yisrael in the exile (הַסּוֹבֵל צַעֲרָם שֶׁל יִשְׂרָאֵל בַּגָּלוּת), to sustain the nations of the world (לָזוּן אֶת אֻמּוֹת הָעוֹלָם), who are called vineyards (הַנִּקְרָאִים כְּרָמִים). “God has made this opposite that” (זֶה לְעֻמַּת זֶה עָשָׂה) (Ecclesiastes 7:14), specifically Elohim (הָאֱלֹקִים דַּיְקָא), and not YHVH (וְלֹא יְדוָד), so as not to give the Prosecutor an opening to dispute (כְּדֵי שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבַעַל הַדִּין לַחֲלוֹק), for there are holy Elohim and other gods (כִּי יֵשׁ אֱלֹקִים קְדוֹשִׁים וֵאלֹהִים אֲחֵרִים), which is not so with the Name YHVH (מַה שֶּׁאֵין כֵּן בְּשֵׁם הֲוָיָה), whose two Partzufim [Configurations] are built from its letters (שְׁנֵי פַּרְצוּפִין נִבְנִים מֵאוֹתִיּוֹתָיו).

And the vineyard of the nations of the world is grapes (וְכַרְמָם שֶׁל אֻמּוֹת הָעוֹלָם הֵם עֲנָבִים), concerning which it is said (הַנֶּאֱמַר בָּהֶם): “Their grapes are grapes of poison” (עֲנָבֵמוֹ עִנְּבֵי רֹאשׁ) (Deuteronomy 32:32), and wormwood (וְלַעֲנָה), and they are two times one hundred and twenty (וְהֵם ב׳ פְּעָמִים ק״ך), which equal Mar [Bitter] (הָעוֹלִים מַר), as Agag said (שֶׁאָמַר אֲגַג): “Surely the bitterness of death has departed” (אָכֵן סָר מַר הַמָּוֶת) (I Samuel 15:32), in which is the doubled bitterness of the judgments (שֶׁבּוֹ כָּפוּל מְרִירוּת הַדִּינִים), the distortion of the judgments (עִוּוּת הַדִּינִים), which are never sweetened (שֶׁאֵינָם נִמְתָּקִין לְעוֹלָם), and in it is libation wine, most of which is dregs (וּבּוֹ יַיִן נֶסֶךְ וְרֻבּוֹ שְׁמָרִים), and from it Adam haRishon and his wife drank (וּמִמֶּנּוּ שָׁתָה אָדָם הָרִאשׁוֹן וְאִשְׁתּוֹ), for our Rabbis of blessed memory said (שֶׁאָמְרוּ רז״ל): “It was a vine” (עֵץ גֶּפֶן הָיָה) (Sanhedrin 70a–b), and Chavah squeezed it and gave it to her husband (וְסָחֲטָה חַוָּה וְנָתְנָה לְבַעְלָהּ), and they drank the bitterness of death (וְשָׁתוּ מַר־מָוֶת), and caused death to the whole world (וְגָרְמוּ מִיתָה לְכָל הָעוֹלָם).

But in holiness (וּבַקְּדֻשָּׁה), there are two times one hundred and twenty (יֵשׁ ב׳ פְּעָמִים ק״ך), the right and the left (יָמִין וּשְׂמֹאל), which are sweetened (נִמְתָּקִים), and ascend as Kise Ram [Exalted Throne] (הָעוֹלִים כִּסֵּא רָם), and are lifted Above (וְנִשָּׂא לְמַעְלָה), to sweeten them (לְהַמְתִּיקָם). But in the impurity of Amalek and Aram (וּבְטֻמְאַת עֲמָלֵק וַאֲרָם), they amount to the same numerical value (עוֹלִים בְּחֶשְׁבּוֹן כָּמוֹהוּ), namely Mar Mavet [Bitterness of Death] (מַר מָוֶת). Except that the Klipah of Aram (אֶלָּא שֶׁקְּלִיפַת אֲרָם), exceeds by one (הִיא יוֹתֵר א׳), in the secret of “whoever adds, subtracts” (בְּסוֹד כָּל הַמּוֹסִיף גּוֹרֵעַ). And the Pelishtim [Philistines] have the numerical value of ten Elohim (וּפְלִשְׁתִּים הֵם בְּגִימַטְרִיָּא י׳ אֱלֹקִים).

Therefore they said (וְלָכֵן אָמְרוּ): “Woe unto us! Who shall deliver us from the hand of these mighty Elohim... who struck Egypt with every plague in the wilderness” (אוֹי לָנוּ מִי יַצִּילֵנוּ מִיַּד הָאֱלֹקִים הָאַדִּירִים הָאֵלֶּה... הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר) (I Samuel 4:8), which is the place where the “other gods” rule (שֶׁהוּא מְקוֹם שְׁלִיטַת אֱלֹהִים אֲחֵרִים). And the holy Elohim ruled over them in the wilderness (וֶאֱלֹקִים קְדוֹשִׁים מָשְׁלוּ עֲלֵיהֶם בַּמִּדְבָּר), and all the more so in inhabited places (וְקַל וָחֹמֶר בַּיִּשּׁוּב). And this vineyard of impurity (וְכֶרֶם הַטֻּמְאָה הַזֶּה), has the numerical value of Sar [Departed] (גִּימַטְרִיָּא סָר), as it is said (שֶׁנֶּאֱמַר): “Surely the bitterness of death has departed” (אָכֵן סָר מַר הַמָּוֶת) (I Samuel 15:32), and this vineyard consists of grapes of poison (וְכֶרֶם זֶה עִנְּבֵי רֹאשׁ).

“My vineyard is mine” (כַּרְמִי שֶׁלִּי) (Song of Songs 8:12), is the vineyard that equals ten Havayahs (הוּא הַכֶּרֶם שֶׁעוֹלֶה י׳ הֲוָיוֹת), having the numerical value of Sar [Departed] (גִּימַטְרִיָּא סָר), in which is the wine preserved in its grapes (שֶׁבּוֹ יַיִן הַמְשֻׁמָּר בַּעֲנָבָיו), which are the mysteries of Atik Yomin [the Ancient of Days] (שֶׁהֵם סוֹדוֹת שֶׁל עַתִּיק יוֹמַיָּא), which were not revealed during the six days of Bereshit [Creation] (שֶׁלֹּא נִגְלוּ מו׳ יְמֵי בְרֵאשִׁית), and they are the seventy crowns upon the head of Atik Yomin [the Ancient of Days] (וְהוּא ע׳ מַעֲלוֹת שֶׁבְּרֹאשׁ עַתִּיק יוֹמַיָּא), whose numerical value is Yayin [Wine] (גִּימַטְרִיָּא יַיִן), and they are the secret of the seventy reasons of the commandments (וְהֵם סוֹד ע׳ טַעֲמֵי הַמִּצְוֹת). And “the nations are as a drop from a bucket” (וְהַגּוֹיִם כְּמַר מִדְּלִי) (Isaiah 40:15), the letters of Kerem [Vineyard] (אוֹתִיּוֹת כֶּרֶם), and they are nothingness, chaos, and nonexistence (וְהֵם אֶפֶס וָתֹהוּ וְאַיִן), yet she must bestow upon the nations (וּצְרִיכָה לְהַשְׁפִּיעַ לָאֻמּוֹת). But the vine of Israel does not receive grafting from another tree (וְגֶפֶן יִשְׂרָאֵל אֵינָהּ מְקַבֶּלֶת הַרְכָּבָה מֵאִילָן אַחֵר), therefore it says (לָכֵן אָמַר): “Your wife shall be like a fruitful vine in the innermost parts of your house; your children like olive plants” (אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים) (Psalms 128:3), truly by natural offspring (מַמָּשׁ בְּתוֹלָדָה), and they do not receive from another god (וְאֵינָם מְקַבְּלִים מֵאֵל אַחֵר), which is called the foreign vine (שֶׁנִּקְרֵאת גֶּפֶן נָכְרִיָּה).

Therefore they said concerning the exile (וְלָזֶה אָמְרוּ בַּגָּלוּת): “He has withdrawn His right hand” (הֵשִׁיב אָחוֹר יְמִינוֹ) (Lamentations 2:3), for the [Other Side] had dominion through the sin of Israel (שֶׁהָיָה לוֹ [ס״א] שְׁלִיטָה בְּחֵטְא יִשְׂרָאֵל). But at the time of the redemption (וּלְעֵת הַגְּאֻלָּה), David, namely Malchut, will return to the right side (יַחֲזוֹר דָּוִד [מַלְכוּת] לַיָּמִין), for he is fitting to recite the blessing over the banquet of Leviathan (שֶׁיְבָרֵךְ עַל סְעוּדַת לִוְיָתָן), “He is worthy to recite the blessing” (לוֹ נָאֶה לְבָרֵךְ) (Pesachim 119b), because his attribute is the Kingdom of the House of David (כִּי מִדָּתוֹ מַלְכוּת בֵּית דָּוִד).

And he will take the cup in his right hand (וְיִקַּח הַכּוֹס בִּימִינוֹ), and he is the Gilgul [Reincarnation] of Adam, David, Mashiach (וְהוּא גִּלְגּוּל א׳דָם ד׳וִד מ׳שִׁיחַ), and concerning him it is said (וְאוֹמֵר לוֹ): “The one who reads the letter should be its messenger” (קָרְיָינָא דְאִגַּרְתָּא לֶהֱוֵי פַּרוָונְקָא). Adam corrupted through his sin (אָדָם קִלְקֵל בְּחֶטְאוֹ), and caused the exile of the Shekhinah (וְגָרַם גָּלוּת שְׁכִינָה), but Mashiach will rectify his sin to its very end (וּמָשִׁיחַ יְתַקֵּן חֶטְאוֹ עַד קִצּוֹ), as it is said (שֶׁנֶּאֱמַר): “The stone which the builders rejected” (אֶבֶן מָאֲסוּ הַבּוֹנִים) (Psalms 118:22). The Patriarchs did not wish to rectify it or recite the blessing (הָאָבוֹת לֹא רָצוּ לְתַקְּנָהּ וּלְבָרֵךְ), as it is stated in Tractate Pesachim (כִּדְאִיתָא בְּמַסֶּכֶת פְּסָחִים), but David rectified it (וְדָוִד תִּקְּנָהּ), and through him (וְעַל יָדוֹ), “it became the chief cornerstone” (הָיְתָה לְרֹאשׁ פִּנָּה) (Psalms 118:22), for he will restore her to the head of the right-hand corner as formerly (שֶׁיַּחֲזִירֶהָ לְרֹאשׁ פִּנַּת הַיָּמִין כְּמִקֶּדֶם), before the sin (קֹדֶם הַחֵטְא), as it is said (שֶׁנֶּאֱמַר): “Then shall the offering of Yehudah be pleasant to Hashem...” (וְעָרְבָה לַה׳ מִנְחַת יְהוּדָה...) (Malachi 3:4), “Renew our days as of old” (חַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21), namely the aforementioned right side (דְּהַיְינוּ הַיָּמִין הַנִּזְכָּר).

Let us return to our subject (נַחֲזוֹר לְעִנְיָנֵנוּ): the great cloud (עָנָן גָּדוֹל), is the darkness that darkens the world (הוּא חֹשֶׁךְ הַמַּחְשִׁיךְ הָעוֹלָם), and does not allow the light to emerge to Israel (וְאֵינוֹ מַנִּיחַ לָצֵאת הָאוֹר לְיִשְׂרָאֵל), who require it (הַצְּרִיכִים לוֹ).

It also prevents the prayer from ascending (גַּם מוֹנְעִים הַתְּפִלָּה לַעֲלוֹת), for it is the foreskin that covers the Holy Covenant (כִּי הִיא הָעָרְלָה הַחוֹפֶפֶת עַל בְּרִית קֹדֶשׁ), and a separating screen (וּמָסָךְ מַבְדִּיל), preventing the light from shining outward (מִלְּהָאִיר חוּצָה), as it is said (שֶׁנֶּאֱמַר): “Your iniquities have separated between you and your God” (עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינְכֶם לְבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). And in the Tikkun it is said (וּבַתִּיקּוּן נֶאֱמַר): “Remove the mitre, and take off the crown” (הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה) (Ezekiel 21:31), of the Holy Covenant (שֶׁל בְּרִית קֹדֶשׁ), that the foreskin, which is called the mitre, should be removed (שֶׁתָּסוּר הָעָרְלָה הַנִּקְרֵאת מִצְנֶפֶת), and that the Shekhinah, which is called the crown, should ascend Above (וְתַעֲלֶה לְמַעְלָה הַשְּׁכִינָה הַנִּקְרֵאת עֲטָרָה), to unite with Her Husband (לְזַוֵּג בַּעְלָהּ), in the secret of “a wave offering to Hashem” (בְּסוֹד תְּנוּפָה לַה׳), and it is said (וְנֶאֱמַר): “You shall lift up an offering unto Hashem” (תָּרִימוּ תְּרוּמָה לַה׳) (Exodus 35:5).

Come and see (בָּא וּרְאֵה), what is the difference between the cloud of holiness and the cloud of impurity (מָה בֵּין עֲנַן הַקֹּדֶשׁ לַעֲנַן הַטֻּמְאָה). Concerning the cloud of holiness it is said (עֲנַן הַקֹּדֶשׁ נֶאֱמַר בּוֹ): “The cloud of Hashem was upon them by day” (עֲנַן ה׳ עֲלֵיהֶם יוֹמָם) (Exodus 40:38), and “Your cloud stood over them” (וְעַנַּנְךָ עָמַד עֲלֵיהֶם) (Numbers 14:14).

It is the cloud that shines and radiates (הוּא הֶעָנָן הַמֵּאִיר וּמַזְהִיר), and all the lights are seen from within it (וְכָל הָאוֹרוֹת נִרְאִים מִתּוֹכוֹ), for it is exceedingly pure (כִּי הוּא זַךְ מְאֹד), and it is an Ohr Makif [Surrounding Light] from the seven lights of Yisrael Saba and Tevunah (וְהוּא אוֹר מַקִּיף מֵהַז׳ אוֹרוֹת דְּיִשְׂרָאֵל סָבָא וּתְבוּנָה), which surround Ze’ir Anpin (הַמַּקִּיפִים לְז״א). And the first cloud of Chesed [Kindness] (וְהֶעָנָן הָרִאשׁוֹן שֶׁל חֶסֶד), encompasses them all (הוּא הַמַּקִּיף לְכֻלָּם), and is called “The cloud of Hashem” of Ze’ir Anpin, “was upon them by day” (הַנִּקְרָא עֲנַן ה׳ דְּז״א עֲלֵיהֶם יוֹמָם), as it is said (שֶׁנֶּאֱמַר): “By day Hashem commands His Chesed [Kindness]” (יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ) (Psalms 42:9), and through it all the clouds are illuminated (וְעַל יָדוֹ מְאִירִים הֶעֱנָנִים כֻּלָּם).

And the light descends to the Nukvah (וְהָאוֹר יוֹרֵד לְנוּקְבָא), to surround her with seven clouds (לְהַקִּיפָהּ בְּז׳ עֲנָנִים), the secret of circling the altar seven times on the festival (סוֹד הַקָּפַת הַמִּזְבֵּחַ ז׳ פְּעָמִים בֶּחָג), and the circling of Yericho (וְהַקָּפַת יְרִיחוֹ). And the female is called the altar (וְהַנְּקֵבָה נִקְרֵאת מִזְבֵּחַ), which receives all the offerings (הַמְקַבֶּלֶת כָּל הַקָּרְבָּנוֹת), and through them draws near to her Husband (וְעַל יָדָם מִתְקָרֶבֶת לְבַעְלָהּ).

And the Ohr Makif [Surrounding Light] (וְאוֹר מַקִּיף), is the spreading of the sukkah of peace over us (הוּא פְּרִיסַת סֻכַּת שָׁלֹם עָלֵינוּ), to protect us from the nations (לְהָגֵן אוֹתָנוּ מֵהָאֻמּוֹת), as is written in Sha’ar Olam haTohu in the book Emek haMelekh (כְּמוֹ שֶׁכָּתוּב בְּשַׁעַר עוֹלָם הַתֹּהוּ בְּסֵפֶר עֵמֶק הַמֶּלֶךְ). And this cloud shines below (וְעָנָן זֶה מֵאִיר לְמַטָּה), for it is the attribute of day through Aharon the Kohen [Priest] (כִּי הוּא מִדַּת יוֹם עַל יְדֵי אַהֲרֹן הַכֹּהֵן), who is the Chesed [Kindness] of Imma (שֶׁהוּא חֶסֶד דְּאִימָא), and it is exceedingly bright and clear (וְהוּא בָּהִיר וְצַח מְאֹד), and through it all the luminaries are seen (וְעַל יָדוֹ נִרְאִים כָּל הַמְּאוֹרוֹת). But this impure cloud is darkness and does not shine (אֲבָל עָנָן זֶה הַטָּמֵא, חֹשֶׁךְ וְאֵינוֹ מֵאִיר), and it prevents all the lights (וּמוֹנֵעַ כָּל הָאוֹרוֹת), so that the luminaries are not seen because of it (שֶׁלֹּא יֵרָאוּ הַמְּאוֹרוֹת בַּעֲבוּרוֹ), and it is a separating screen (וְהוּא מָסָךְ מַבְדִּיל), and is called great (וְנִקְרָא גָּדוֹל). But is it not small compared to the lights Above (וַהֲלוֹא הוּא קָטָן, נֶגֶד הָאוֹרוֹת שֶׁלְּמַעְלָה)? Rather, because it rules below (אֶלָּא בִּשְׁבִיל שֶׁשּׁוֹלֵט לְמַטָּה), it is called great in this profane exile (נִקְרָא גָּדוֹל בְּגָלוּת הַחֹל הַזֶּה), to prevent the luminaries (לִמְנוֹעַ הַמְּאוֹרוֹת), and it subdues the nations beneath it (וְכוֹבֵשׁ הָאֻמּוֹת תַּחְתָּיו).

Another explanation (דָּבָר אַחֵר): it is called great (נִקְרָא גָּדוֹל), because it is a great darkness (שֶׁהוּא חֲשֵׁכָה גְדוֹלָה), so that those who gaze into the Merkavah [Chariot] cannot see anything (שֶׁאֵינָם יְכוֹלִים לִרְאוֹת כְּלוּם הַצּוֹפִים בַּמֶּרְכָּבָה), and it is not called great because of its dominion (וְלֹא נִקְרָא גָּדוֹל מִסִּבַּת מֶמְשַׁלְתּוֹ), but only because it covers all the luminaries (רַק מִסִּבַּת שֶׁמְּכַסֶּה כָּל הַמְּאוֹרוֹת), and they are not seen before it (וְאֵינָם נִרְאִים מִפָּנָיו), and it is great over the deeds of human beings to accuse them (וְהוּא גָּדוֹל עַל מַעֲשֵׂה בְּנֵי אָדָם לְקַטְרְגָם), and it knows the transgressions that a person commits in secret (וְיוֹדֵעַ בָּעֲבֵרוֹת שֶׁעוֹשֶׂה אָדָם בְּסֵתֶר).

And the flaming fire (וְאֵשׁ מִתְלַקַּחַת), is the fire of harsh judgment (הָאֵשׁ שֶׁל הַדִּין הַקָּשֶׁה), which is never separated from it (אֵינוֹ נִפְרָד מִמֶּנּוּ לְעוֹלָם). Esh [Fire] has the numerical value of Elohim Acherim [Other Gods], with one added (אֵשׁ גִּימַטְרִיָּא אֱלֹהִים אֲחֵרִים וְאֶחָד הַנּוֹסָף), in accordance with the principle, “whoever adds, subtracts” (כָּל הַמּוֹסִיף גּוֹרֵעַ). And it is the fire of Edom (וְהוּא אֵשׁ אֱדוֹם), concerning which our Rabbis of blessed memory said (שֶׁאָמְרוּ רז״ל): “He is Edom, his food is red, and his land is red” (הוּא אֱדוֹם תַּבְשִׁילוֹ אָדוֹם אַרְצוֹ אֲדוּמָה) (Bereishit Rabbah 63:12), and it blazes like a flaming fire and consumes everything (וּמְלַהֵב כְּאֵשׁ לוֹהֵט וּמְכַלֶּה הַכֹּל). And it is the dominion of Samael, the minister of Esav (וְהוּא מֶמְשֶׁלֶת ס״מ שָׂרוֹ שֶׁל עֵשָׂו), whose star is Mars (וְכוֹכָבוֹ מַאְדִים).

“And a brightness was around it” (וְנֹגַהּ לוֹ סָבִיב), although all these are levels of impurity of the three Klipot [Husks] (וְאַף עַל גַּב שֶׁכָּל אֵלּוּ מַדְרֵגוֹת הַטֻּמְאָה שֶׁל ג׳ קְלִיפּוֹת), and it is analogous, after countless distinctions, to Ein Sof (וְהִיא כִּדְמִיּוֹן אֵין סוֹף לְהַבְדִּיל כַּמָּה הַבְדָּלוֹת), and bestows upon the forces of impurity beneath it (וּמַשְׁפִּיעַ לְכֹחוֹת הַטֻּמְאָה שֶׁתַּחְתָּיו), as it is said (שֶׁנֶּאֱמַר): “And His kingdom rules over all” (וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103:19), and it is written (כְּתִיב): “And there is no Elohim besides Me” (וְאֵין עוֹד אֱלֹהִים מִבַּלְעָדַי) (Deuteronomy 32:39). And this is the secret of the text established by the liturgical poet (וְזֶה סוֹד הַנּוֹסַח שֶׁיִּסֵּד הַפַּיְטָן), in Shir haYichud [Song of Unity] (בְּשִׁיר הַיִּחוּד): “Even all impurity does not defile You” (אַף כָּל טִנּוּפֶת לֹא תְטַנְּפֶךָ), for His providence must extend even over the most repulsive things (כִּי מֻכְרַחַת לִהְיוֹת הַשְׁגָּחָתוֹ אֲפִלּוּ עַל הַדְּבָרִים הַמְּאוּסִים), so that they should not say, Heaven forbid, that there are two authorities (שֶׁלֹּא יֹאמְרוּ ב׳ רְשׁוּיוֹת הֵן חַס וְשָׁלוֹם): one who acts evil and one who acts good (פּוֹעֵל הָרַע וּפוֹעֵל הַטּוֹב). And there were some of the Geonim who abolished its recitation in many congregations because of this wording (וְיֵשׁ מֵהַגְּאוֹנִים שֶׁבִּטְּלוּ כַּמָּה קְהִלּוֹת מִלּוֹמַר אוֹתוֹ מִפְּנֵי נֻסַח זֶה), but they were mistaken (וְטָעוּת הוּא בְּיָדָן), and they will one day be called to account (וַעֲתִידִין לִתֵּן הַדִּין), for they said, “We are concerned lest a heretic composed it” (שֶׁאָמְרוּ חַיְישִׁינַן שֶׁמָּא מִין יִסְּדוֹ). Yet I saw written in an ancient prayer book (וַאֲנִי רָאִיתִי כָּתוּב בְּסִדּוּר תְּפִלָּתֵינוּ יָשָׁן נוֹשָׁן), that Rabbi Shmuel the Chasid, son of Rabbi Yehudah the Chasid, composed it (כִּי רַבִּי שְׁמוּאֵל הֶחָסִיד, בַּר רַבִּי יְהוּדָה הֶחָסִיד יִסְּדוֹ), and they neither knew nor understood that the truth is with him (וְלֹא יָדְעוּ וְלֹא הֵבִינוּ שֶׁהָאֱמֶת אִתּוֹ).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן): although all these impurities abide within it (אַף עַל גַּב שֶׁכָּל אֵלּוּ הַטֻּמְאוֹת עוֹמְדִים בּוֹ), nevertheless (עִם כָּל זֶה), “and a brightness was around it” (וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4). From here I learn (מִכָּאן אֲנִי לוֹמֵד), although there is no side of holiness there at all (אַף עַל גַּב שֶׁאֵין שָׁם שׁוּם צַד קְדֻשָּׁה), but only the side of impurity (רַק צַד הַטֻּמְאָה), “and a brightness was around it” (וְנֹגַהּ לוֹ סָבִיב), surrounding and separating between the impurity and Metatron (מְסַבֵּב וּמַבְדִּיל בֵּין הַטֻּמְאָה לְמֶטַטְרוֹן). And Nogah possesses a side of holiness (וְנֹגַהּ יֵשׁ בּוֹ צַד קְדֻשָּׁה), therefore it is forbidden for Israel to treat the light of Nogah with contempt (לָכֵן אָסוּר לוֹ לְיִשְׂרָאֵל לִנְהֹג קָלוֹן בְּאוֹר נֹגַהּ), or to cast it outside (אוֹ לְדַחֲתוֹ לַחוּץ), to separate it from holiness, Heaven forbid (לְהַפְרִידוֹ מִן הַקְּדֻשָּׁה חַס וְשָׁלוֹם), because “a brightness was around” the holiness (מִשּׁוּם דְּנֹגַהּ לוֹ סָבִיב הַקְּדֻשָּׁה), it possesses a side of holiness (צַד קְדֻשָּׁה יֵשׁ לוֹ), and one must not treat it with contempt (וְאֵין לִנְהֹג בּוֹ קָלוֹן).

For one has no ability to read the Parashah, twice the Scripture and once the Targum [Translation] (שֶׁלֹּא יֵשׁ כֹּחַ לִקְרוֹא בַּפָּרָשָׁה, שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם), to unite it with holiness except through this (לְחַבְּרָהּ עִם הַקְּדֻשָּׁה [אֶלָּא] עַל יְדֵי זֶה), and to intend it (וּלְכַוֵּן בּוֹ), as will be explained with the help of the Creator and His Shekhinah (כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And through this (וּבָזֶה), it will not accuse you Above or below (לֹא יְקַטְרֵג עָלֶיךָ לְמַעְלָה וּלְמַטָּה), and therefore (וְלָזֶה), one must give it a portion of the holiness of our faith (צָרִיךְ לָתֵת לוֹ חֵלֶק הַקְּדֻשָּׁה שֶׁל אֱמוּנָתֵינוּ), and this is the secret of reading twice the Scripture and once the Targum [Translation] (וְזֶה סוֹד קְרִיאַת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם), and this is the portion that we give it (וְזֶהוּ חֶלְקוֹ שֶׁאָנוּ נוֹתְנִים לוֹ), so that it may be included in holiness (לְהִכָּלֵל בַּקְּדֻשָּׁה), and likewise every day one must give it a portion (וְכֵן בְּכָל יוֹם צָרִיךְ לָתֵת לוֹ חֵלֶק), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר).

Therefore Rashbi and Rabbi Abba, peace and blessing be upon them, also composed the Zohar in the language of Targum [Translation], and not in the Holy Tongue (וְלָכֵן גַּם הָרַשְׁבִּ״י וְרַבִּי אַבָּא עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה חִבְּרוּ הַזֹּהַר בִּלְשׁוֹן תַּרְגּוּם, וְלֹא בִּלְשׁוֹן הַקֹּדֶשׁ), for the light of Nogah is entirely built from the light of the Targum [Translation] (כִּי אוֹר נֹגַהּ כֻּלּוֹ נִבְנָה מֵאוֹר תַּרְגּוּם), with which the entire Torah is clothed (שֶׁמַּלְבִּישִׁים בּוֹ הַתּוֹרָה כֻּלָּהּ), in order to give it abundance (כְּדֵי לָתֵת לָהּ שֶׁפַע), so that it may be included in holiness (שֶׁתּוּכַל לְהִכָּלֵל בַּקְּדֻשָּׁה), and thereby there will be no accusation concerning the revelation of the mysteries (וּבָזֶה לֹא יִהְיֶה קִטְרוּג עַל גִּלּוּי הַסּוֹדוֹת).

And therefore it was also written in the Torah (וְלָכֵן גַּם כֵּן נִכְתַּב בַּתּוֹרָה): “Yegar Sahaduta” [Heap of Testimony] (יְגַר שָׂהֲדוּתָא) (Genesis 31:47), and it was not written in vain (וְלֹא עַל חִנָּם נִכְתְּבָה), and likewise in the Writings (וְכֵן בַּכְּתוּבִים), to allude to the aforementioned secret (לִרְמוֹז עַל הַסּוֹד הַנִּזְכָּר). And it is an Aramaic word (וְהִיא מִלָּה אֲרָמִית), to which they give a bribe (שֶׁנּוֹתְנִים לָהּ שֹׁחַד), and it does not allow any one of its servants beneath it to touch it (אֵינָהּ מַנִּיחָה לְאֶחָד מֵעֲבָדֶיהָ שֶׁתַּחְתֶּיהָ לִגַּע בּוֹ), by the power of the portion that they give to it (בְּכֹחַ הַחֵלֶק שֶׁנּוֹתְנִים לָהּ), and the one who understands will understand (וְהַמֵּבִין יָבִין).

Rav Hamnuna Sava said (רַב הַמְנוּנָא סָבָא אָמַר): “And a brightness was around it” (וְכִי נֹגַהּ לוֹ סָבִיב), near holiness (אֵצֶל הַקְּדֻשָּׁה), and would it enter your mind to think (וְיַעֲלֶה בְדַעְתְּךָ לַחְשֹׁב), that it is an impure light, Heaven forbid (שֶׁהוּא אוֹר טָמֵא חַס וְשָׁלוֹם), to distance it by treating it with contempt (לְהַרְחִיקוֹ לִנְהֹג בּוֹ קָלוֹן), or to cast it outside, Heaven forbid (לְדַחֲתוֹ לַחוּץ חַס וְשָׁלוֹם)? Let such a thing not be in Israel (לֹא תְהֵא כָזֹאת בְּיִשְׂרָאֵל).

Rather (אֶלָּא), this Nogah (הַנֹּגַהּ הַזֹּאת), is within holiness on Shabbat (הִיא לִפְנִים בַּקְּדֻשָּׁה בְּשַׁבָּת), or when Israel does the will of the Omnipresent (אוֹ כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), and the proof is (וְהַטַּעַם כְּתִיב): “And from its midst was like the appearance of Chashmal” (וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל) (Ezekiel 1:4), from its midst literally (מִתּוֹכָהּ שַׁלִּימֵי), from within this Nogah (מִתּוֹךְ הַנֹּגַהּ הַזֹּאת), there appears the appearance of Chashmal (נִרְאֶה כְּעֵין הַחַשְׁמַל). It is the garment of Chashmal (הִיא לְבוּשׁ הַחַשְׁמַל), which descends into Yetzirah (הַיּוֹרֵד לִיצִירָה), and clothes Metatron (וּמִתְלַבֵּשׁ עַל מֶטַטְרוֹ״ן), to spread the Sukkat Shalom [Tabernacle of Peace] over the World of Yetzirah (לִפְרוֹשׂ עַל עוֹלָם הַיְצִירָה סֻכַּת שָׁלוֹם), and covers it (וּמְכַסֵּהוּ). And this one must intend during the Amidah (וְזֶה צָרִיךְ לְכַוֵּן בִּתְפִלַּת י״ח), in the blessing, “Who blesses His people Israel with peace” (הַמְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם), whose letters spell Malbush [Garment] (אוֹתִיּוֹת מַלְבּוּשׁ), and whose numerical value is Orfaniel (וְהוּא בְּגִימַטְרִיָּא אוֹרְפַנִיאֵל), and he has three hundred and seventy-eight angels under him (וְיֵשׁ לוֹ שע״ח מַלְאָכִים תַּחְתָּיו), corresponding to the numerical value of his name (כְּמִנְיַן שְׁמוֹ).

All these emerge at the time of favor (כָּל אֵלּוּ יוֹצְאִים בְּעֵת רָצוֹן), to protect Israel (לְהָגֵן עַל יִשְׂרָאֵל), and they are in the World of Yetzirah (וְהֵם בְּעוֹלָם הַיְצִירָה), in the secret of Chayah (בְּסוֹד חַיָּה), and everything that is in the World of Yetzirah is in the secret of Chayah, as is known (וְכָל מַה שֶּׁהוּא בְּעוֹלָם הַיְצִירָה, הוּא בְּסוֹד חַיָּה כַּנּוֹדָע). And it consists of the two words, Chash–Mal [Silent–Speaking] (וְהוּא ב׳ תֵּבוֹת חַשׁ־מַל), and it is stated in Tractate Chagigah (וְאָמַר בְּמַסֶּכֶת חֲגִיגָה): “It was taught in a Baraita: ‘The Chayot [Living Beings] of fire speak; at times they are silent, at times they speak’” (בְּמַתְנִיתָא תָּנָא: חַיּוֹת אֵשׁ מְמַלְּלוֹת עִתִּים חָשׁוֹת עִתִּים מְמַלְּלוֹת) (Chagigah 13b), and they teach advocacy on behalf of Israel (וּמְלַמְּדִים סָנֵיגוֹרְיָא עַל יִשְׂרָאֵל), and they guard the entrances of the Merkavah [Chariot] (וּמְשַׁמְּרִים מְבוֹאוֹת הַמֶּרְכָּבָה), lest the Klipah draw near to them (לְבַל יִקְרַב לָהֶם הַקְּלִיפָּה).

But from Rashbi, peace and blessing be upon him, I would hear a teaching (אֲבָל מֵהָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה הָיִיתִי שׁוֹמֵעַ דִּבּוּר), in which he revealed the secret of Chashmal [Silent-Speaking] (שֶׁהוּא מְגַלֶּה סוֹד הַחַשְׁמַל), and he called Rashbi Butzina Kadisha [Holy Luminary] (וְקָרָא לְהָרַשְׁבִּ״י בּוּצִינָא קַדִּישָׁא), for he was a holy spark of Moshe Rabbeinu, peace and blessing be upon him (שֶׁהָיָה נִיצוֹץ קָדוֹשׁ שֶׁל מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), as is proven from many places in the Zohar (כְּמוֹ שֶׁמוּכָח בְּכַמָּה מְקוֹמוֹת מֵהַזֹּהַר): what happened to this one happened to that one (מַה שֶּׁאֵרַע לָזֶה אֵרַע לָזֶה).

Moshe fled from Pharaoh (מֹשֶׁה בָּרַח מִפַּרְעֹה), and Rashbi from the Caesar (וְהָרַשְׁבִּ״י מִקֵּיסָר), as it is stated in Tractate Shabbat (כִּדְאִיתָא בְּמַסֶּכֶת שַׁבָּת) (Shabbat 33b). Moshe attained his perfection in the wilderness (מֹשֶׁה קָנָה שְׁלֵמוּתוֹ בַּמִּדְבָּר), “And he led the flock beyond the wilderness” (וַיִּנְהַג אֶת הַצֹּאן אַחַר הַמִּדְבָּר) (Exodus 3:1), and Rashbi attained his perfection in the wilderness of Lod (וְהָרַשְׁבִּ״י קָנָה שְׁלֵמוּתוֹ בְּמִדְבַּר לוֹד), where Eliyahu, peace and blessing be upon him, was revealed to him (שָׁם נִתְגַּלָּה אֵלָיו אֵלִיָּהוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), and studied with him twice every day (וְלָמַד עִמּוֹ ב׳ פְּעָמִים כָּל יוֹם). Moshe's enemy fell into his hand (מֹשֶׁה נָפַל בְּיָדוֹ אוֹיְבוֹ), the Gilgul [Reincarnation] of the soul of Kayin, namely the Egyptian (גִּלְגּוּל נֶפֶשׁ קַיִן, דְּהַיְינוּ הַמִּצְרִי), and he killed him with the Explicit Name (וַהֲרָגוֹ בַּשֵּׁם הַמְּפֹרָשׁ).

And Rashbi's enemy fell into his hand (וְהָרַשְׁבִּ״י נָפַל אוֹיְבוֹ בְּיָדוֹ), namely Yehudah ben Gerim (דְּהַיְינוּ יְהוּדָה בֶּן־גֵּרִים), the plural expression indicating no fewer than two (לְשׁוֹן רַבִּים, וּמִעוּט רַבִּים שְׁנַיִם), and he was the Gilgul [Reincarnation] of Datan and Aviram (וְהוּא גִּלְגּוּל דָּתָן וַאֲבִירָם), who said (שֶׁאָמְרוּ): “Do you mean to kill me as you killed the Egyptian?” (הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת הַמִּצְרִי) (Exodus 2:14), and “he cast his eyes upon him and made him into a heap of bones” (וְנָתַן עֵינָיו בּוֹ וַעֲשָׂאוֹ גַּל שֶׁל עֲצָמוֹת) (Shabbat 34a).

Therefore he said (וְלָכֵן אָמַר): “Is that wicked man still in the world?” (עֲדַיִין לְאוֹתוֹ רָשָׁע בָּעוֹלָם) (Shabbat 34a), meaning (רָצָה לוֹמַר), “You would have harmed Moshe if you had been able (לְמֹשֶׁה הָיִיתָ מַזִּיק אִם הָיָה לְךָ יְכֹלֶת), in the days of Moshe Rabbeinu, peace and blessing be upon him (בִּימֵי מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), and because of you I was forced to flee (וְהֻצְרַכְתִּי לִבְרֹחַ בַּעֲבוּרְךָ), how much more so now (וּמַה גַּם עַתָּה).” Moshe Rabbeinu, peace and blessing be upon him, wrote the Five Books of the Torah from the mouth of the Holy One, blessed be He (מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה כָּתַב ה׳ חוּמְשֵׁי תּוֹרָה מִפִּי הַבָּ״ה), and Rashbi composed the Sifra diTzeniuta [the Concealed Book] (וְהָרַשְׁבִּ״י חִבֵּר סִפְרָא דִצְנִיעוּתָא), consisting of five chapters corresponding to the five Partzufim [Configurations]: Atik, Abba and Imma, and Ze’ir Anpin and Nukvah (ה׳ פְּרָקִים נֶגֶד ה׳ פַּרְצוּפִים עַתִּיק או״א זו״ן), and concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “With the Heh He created them” (בְּה׳ בְּרָאָם) (Genesis 2:4), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ): Rabbi Yitzchak said (שֶׁאָמַר ר׳ יִצְחָק), “I heard the secret of secrets concerning the word Chashmal” (שָׁמַעְתִּי רָזָא דְרָזִין עַל מִלַּת חַשְׁמַל), at the time when the foreskin covers the Holy Covenant (בִּזְמַן שֶׁהָעָרְלָה חוֹפֶפֶת עַל בְּרִית קֹדֶשׁ), which is the Heikhal [Palace] of Etzem haShamayim [the Essence of Heaven] (שֶׁהוּא הֵיכַל עֶצֶם הַשָּׁמַיִם), as it is said (שֶׁנֶּאֱמַר): “In sorrow you shall bear children” (בְּעֶצֶב תֵּלְדִי בָנִים) (Genesis 3:16), read it as “in essence” (קְרֵי בֵּיהּ בְּעֶצֶם). And this is the secret of the serpent's bite upon the hind in her narrow womb (וְהוּא סוֹד נְשִׁיכַת הַנָּחָשׁ שֶׁל הָאַיָּלָה בְּרַחְמָהּ הַצַּר), and its desire, namely that of the foreskin (וּרְצוֹנָהּ [שֶׁל הָעָרְלָה]), is to defile the Beit haMikdash [Holy Temple] (לְטַמֵּא בֵּית הַמִּקְדָּשׁ), which is the Malchut of the Malchut of Beri’ah (שֶׁהִיא מַלְכוּת דְּמַלְכוּת דִּבְרִיאָה), called the Heikhal [Palace] of Livnat haSapir [the Sapphire Pavement] (הַנִּקְרָא הֵיכַל לִבְנַת הַסַּפִּיר). Concerning this the prophet laments (וְעַל זֶה מְקוֹנֵן הַנָּבִיא): “Remember, Hashem, against the children of Edom the day of Jerusalem” (זְכֹר ה׳ לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלָ͏ִם) (Psalms 137:7), namely the Jerusalem Above (שֶׁלְּמַעְלָה), which is the Shekhinah of Beri’ah (הִיא הַשְּׁכִינָה דִבְרִיאָה), and they said (וְאָמְרוּ): “Raze it, raze it” (עָרוּ עָרוּ), meaning (רָצָה לוֹמַר), “Awaken yourselves well Above” (תִּתְעוֹרְרוּ לְמַעְלָה הֵיטֵב), “to its very foundation” (עַד הַיְסוֹד שֶׁלָּהּ) (Psalms 137:7), namely the Beit haMikdash [Holy Temple] (שֶׁהוּא בֵּית הַמִּקְדָּשׁ), through the impure maidservant (בַּשִּׁפְחָה הַטְּמֵאָה), for they caused the Holy Covenant to bestow upon the maidservant (שֶׁגָּרְמוּ לִבְרִית קֹדֶשׁ לְהַשְׁפִּיעַ לַשִּׁפְחָה).

Concerning this it is said (וְעַל זֶה נֶאֱמַר): “Under three things the earth trembles... and a maidservant when she inherits her mistress” (תַּחַת שָׁלוֹשׁ אֵלֶּה רָגְזָה אֶרֶץ... וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Proverbs 30:21–23), to unite with her Holy Covenant (לְהִזְדַּוֵּג עִם בְּרִית קֹדֶשׁ שֶׁלָּהּ). And the Shekhinah said (וְאָמְרָה הַשְּׁכִינָה): “Remember, Hashem” (זְכֹר ה׳), which is the secret of “Remember,” and “Avenge the vengeance of the Covenant” (שֶׁהוּא סוֹד זָכוֹר וּנְקוֹם נִקְמַת בְּרִית), as it is said (שֶׁנֶּאֱמַר): “A sword avenging the vengeance of the Covenant” (חֶרֶב נֹקֶמֶת נְקַם בְּרִית) (Leviticus 26:25), and vengeance will put on jealousy because of this remembrance (וְהַנֶּקֶם יִלְבַּשׁ קִנְאָה אוֹדוֹת הַזָּכוֹר הַזֶּה). And because of our sins (וּבַחֲטָאֵינוּ), this Sanctuary is prevented (מִתְעַכֵּב הַמִּקְדָּשׁ הַזֶּה), from revealing the secret of the Covenant, namely Tzaddik Yesod Olam [the Righteous is the Foundation of the World] (מִלְּהִתְגַּלוֹת סוֹד הַבְּרִית (צו״ע) [צַדִּיק יְסוֹד עוֹלָם]), because the foreskin covers it (מִפְּנֵי שֶׁחוֹפֵף עָלָיו הָעָרְלָה), and the flow is stopped (וְנִסְתַּם הַשֶּׁפַע), so that it does not go to Malchut, which is called the Sanctuary (שֶׁלֹּא יֵלֵךְ לַמַּלְכוּת הַנִּקְרָא מִקְדָּשׁ).

And then, at that time (וְאָז בְּאוֹתוֹ זְמַן), the Holy One, blessed be He, clothes Himself with jealousy (לוֹבֵשׁ הַבָּ״ה קִנְאָה), and gives power to Nogah to ascend within the foreskin (וְנוֹתֵן כֹּחַ בְּנֹגַהּ לַעֲלוֹת לִפְנִים מֵהָעָרְלָה), and pushes it outside (וְדוֹחָה אוֹתָהּ לַחוּץ), and separates between the foreskin and this Sanctuary (וּמַבְדֶּלֶת בֵּין הָעָרְלָה וּבֵין מִקְדָּשׁ הַזֶּה). Then Nogah is called Chashmal [Silent–Circumcised] (וְאָז נִקְרֵאת נֹגַהּ חַשְׁמַל): Chash [Silent] (חַשׁ), because it hastens to reveal the Holy Covenant (שֶׁמְּמַהֶרֶת לְהִתְגַּלוֹת הַבְּרִית קֹדֶשׁ); Mal [Circumcised] (מַל), because it cuts away the foreskin from the Holy Covenant (כּוֹרֵת אֶת הָעָרְלָה מֵהַבְּרִית קֹדֶשׁ), as you say (כְּמָה דְּאַת אָמַר): “Yehoshua circumcised” (מָל יְהוֹשֻׁעַ) (Joshua 5:4), so that the Holy Covenant should not be delayed from being revealed from the foreskin (וְלֹא יִתְעַכֵּב אֶת בְּרִית קֹדֶשׁ מִלְּהִתְגַּלוֹת מִן הָעָרְלָה).

Therefore it hastens to cut away the foreskin (לָכֵן מְמַהֶרֶת לִכְרוֹת הָעָרְלָה). Elohim in its Milui [spelling-out] (אֱלֹקִים בְּמִלּוּאוֹ), together with the five letters (וְה׳ אוֹתִיּוֹת), has the numerical value of Orlah [Foreskin] (גִּימַטְרִיָּא עָרְלָה). And all this is given to it through the power of the intention of reading twice the Scripture and once the Targum [Translation] on Shabbat (וְכָל זֶה נִתַּן לָהּ מִכֹּחַ כַּוָּנַת קְרִיאַת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם בְּשַׁבָּת), namely from the time of Minchah of Erev Shabbat (דְּהַיְינוּ מִזְּמַן מִנְחָה דְּעֶרֶב שַׁבָּת).

And there is another secret in the word Chashmal (וְיֵשׁ סוֹד אַחֵר בְּמִלַּת חַשְׁמַל): behold, the light of Nogah is seen and is not seen (הִנֵּה אוֹר הַנֹּגַהּ נִרְאֵית וְאֵינָהּ נִרְאֵית), and it does not shine properly (וְאֵינָהּ מְאִירָה כָּרָאוּי), and it has no power to ascend Above (וְאֵין בָּהּ כֹּחַ לַעֲלוֹת לְמַעְלָה). Then the light of the Chashmal of Yetzirah is revealed upon it (וְאָז מִתְגַּלֶּה עָלֶיהָ אוֹר חַשְׁמַל דִּיצִירָה), and it shines properly (וּמְאִירָה כָּרָאוּי), and the light passes through it from one end to the other (וְעוֹבֵר בָּהּ הָאוֹר מִן הַקָּצֶה אֶל הַקָּצֶה), and then it has the power to ascend (וְאָז יֵשׁ לָהּ כֹּחַ לַעֲלוֹת).

And the first secret (וְהַסּוֹד הָרִאשׁוֹן), which I explained concerning the word Chashmal (שֶׁפֵּרַשְׁתִּי בְּמִלַּת חַשְׁמַל), is precisely correct (מְדוּיָּק הֵיטֵב), in the secret of the verse (בְּסוֹד הַפָּסוּק): “And from its midst was like the appearance of Chashmal” (וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל) (Ezekiel 1:4), as I explained (כַּדְפֵירַשְׁתִּי). And behold, Yechezkel, peace and blessing be upon him, also saw it in this manner during the Babylonian exile (וְהִנֵּה גַּם יְחֶזְקֵאל עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה, רָאָה אוֹתָהּ בְּגָלוּת בָּבֶל כָּךְ), so that the Chashmal appeared from within it (שֶׁנִּרְאֶה מִתּוֹכָהּ הַחַשְׁמַל), and all this is true (וְכָל זֶה הוּא אֱמֶת), that is to say (רָצָה לוֹמַר), the entire explanation (כָּל הַפֵּרוּשׁ).

And behold (וְהִנֵּה), through this light of Nogah (בְּאוֹר הַנֹּגַהּ הַזֹּאת), the Sitra Achra entices the Shekhinah (מְפַתָּה הַסִּטְרָא אָחֳרָא אֶת הַשְּׁכִינָה), who is called “A woman of valor, a woman who fears Hashem” (הַנִּקְרֵאת אֵשֶׁת חַיִל אִשָּׁה יִרְאַת ה׳) (Proverbs 31:10, 30), to take from Her light and abundance (לִקַּח מִמֶּנָּה אוֹר וָשֶׁפַע), in order to bestow it upon itself (לְהַשְׁפִּיעַ לָהּ). Concerning this it is written (וְעַל זֶה כְּתִיב): “And smoother than oil is her palate” (וְחָלַק מִשֶּׁמֶן חִכָּהּ) (Proverbs 5:3). For the Sitra Achra adorns this light of Nogah opposite the Shekhinah (שֶׁהַסִּטְרָא אָחֳרָא מְעַטֶּרֶת כְּנֶגֶד הַשְּׁכִינָה אוֹר נֹגַהּ הַזֹּאת), namely opposite Her Holy Covenant (דְּהַיְינוּ כְּנֶגֶד הַבְּרִית קֹדֶשׁ שֶׁלָּהּ), which is the Yesod of Malchut, the Heikhal [Palace] of Etzem haShamayim [the Essence of Heaven] (שֶׁהוּא יְסוֹד דְּמַלְכוּת הֵיכַל עֶצֶם הַשָּׁמַיִם), to receive abundance through it (לְקַבֵּל עַל יָדוֹ שֶׁפַע), and by means of it she entices him toward the Holy Covenant (וּבַעֲבוּרָהּ הִיא מְפַתָּה לוֹ לִבְרִית קֹדֶשׁ), to take light and strength (לִקַּח אוֹר וּתְגּוּבֹרֶת), and to take its light (וְלוֹקַחַת אוֹרוֹ).

And this is the enticement by which impurity entices the holy woman (וְזֶהוּ הַפִּתּוּי שֶׁמְּפַתָּה הַטֻּמְאָה אֶת הָאִשָּׁה הַקְּדוֹשָׁה), as it is written (דִּכְתִיב): “For the lips of a strange woman drip honey” (נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה) (Proverbs 5:3). From here is proof (וּמִכָּאן רְאָיָה), that a woman is enticed only through another woman, as it were (שֶׁאֵין אִשָּׁה מִתְפַּתֵּית אֶלָּא בְּאִשָּׁה אַחֶרֶת כִּבְיָכוֹל). And the woman, namely “a woman who fears Hashem” (וְאִשָּׁה דְּהַיְינוּ אִשָּׁה יִרְאַת ה׳), is enticed only through another woman (אֵינָהּ מִתְפַּתַּת אֶלָּא עַל יְדֵי אִשָּׁה אַחֶרֶת), namely Nogah (שֶׁהִיא נֹגַהּ), by means of the Sitra Achra (עַל יְדֵי סִטְרָא אָחֳרָא), which says (שֶׁאוֹמֶרֶת): “Behold, Nogah is also holy (הֲרֵי גַּם נֹגַהּ קְדוֹשָׁה), and it has a portion in holiness (וְיֵשׁ לָהּ חֵלֶק בַּקְּדֻשָּׁה), give it abundance” (תֵּן לָהּ שֶׁפַע). Then the strange woman receives that abundance and is sweetened (וְאָז הָאִשָּׁה זָרָה מְקַבֶּלֶת הַשֶּׁפַע הַזֶּה וְנִמְתֶּקֶת).

And by this another difficulty is resolved (וּבָזֶה יְתֹרַץ קֻשְׁיָא אַחֶרֶת): how is it possible for Chasadim to be bestowed upon the Klipah through the Supernal Zivug [Union] (אֵיךְ אֶפְשָׁר לְהַשְׁפִּיעַ חֲסָדִים בַּקְּלִיפָּה בַּזִּוּוּג הָעֶלְיוֹן)? Rather, the matter is as follows (אֶלָּא הָעִנְיָן הוּא כָּךְ): in the secret of the exile (בְּסוֹד הַגָּלוּת), the Shekhinah clothes Herself in Nogah by means of Metatron (מִתְלַבֶּשֶׁת הַשְּׁכִינָה בְּנֹגַהּ עַל יְדֵי מֶטַטְרוֹ״ן), and then the Klipot have a hold upon Nogah (וְאָז יֵשׁ אֲחִיזָה לַקְּלִיפּוֹת בְּנֹגַהּ).

Then they receive the waters of Chesed [Kindness] through Nogah (וְאָז מְקַבְּלוֹת מֵי הַחֶסֶד עַל יְדֵי נֹגַהּ), as it is said (שֶׁנֶּאֱמַר): “Stolen waters are sweet” (מַיִם גְּנוּבִים יִמְתָּקוּ) (Proverbs 9:17), meaning (רָצָה לוֹמַר), the waters stolen through Nogah sweeten the Klipot [Husks] (מַיִם הַגְּנוּבִים בְּנֹגַהּ, יַמְתִּיקוּ הַקְּלִיפּוֹת). I have abbreviated this matter (וְקִצַּרְתִּי בָּזֶה הָעִנְיָן), and it will be properly explained in the following chapter (וְיִתְבָּאֵר עַל נָכוֹן בַּפֶּרֶק שֶׁאַחֲרֵי זֶה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ). On the sixth day, toward evening, at the time of Minchah Gedolah [the Greater Afternoon Prayer] (בְּיוֹם ו׳, לְעֵת עֶרֶב, זְמַן מִנְחָה גְדוֹלָה), that torch of fire leaps and springs upward (מְדַלֶּגֶת וְקוֹפֶצֶת אוֹתָהּ הָאֲבוּקָה שֶׁל אֵשׁ), comprising the three aforementioned Klipot together with the forces of impurity of the seventy nations beneath them (הַכּוֹלֶלֶת ג׳ קְלִיפּוֹת הַנִּזְכָּרוֹת עִם כֹּחוֹת הַטֻּמְאָה, שֶׁל ע׳ אֻמּוֹת שֶׁתַּחְתֵּיהֶם), and it ascends Above (וְעוֹלָה הִיא לְמַעְלָה), to remove itself into the impure appearances that I mentioned (לְסַלֵּק עַצְמָהּ תּוֹךְ הַמַּרְאוֹת הַטְּמֵאוֹת שֶׁאָמַרְתִּי), Above, to attach itself to the Klipah of Nogah (לְמַעְלָה לְהִדָּבֵק עַצְמָהּ בִּקְלִיפַת נֹגַהּ), in order to ascend Above together with it (כְּדֵי לַעֲלוֹת לְמַעְלָה עִמָּהּ), in the secret of the ascent of Shabbat (בְּסוֹד עֲלִיַּת שַׁבָּת), as will be explained with the help of the Creator and His Shekhinah (כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

Then at that very time (וְאָז בְּאוֹתוֹ זְמַן), Israel below prepares the rectifications of Shabbat (מְתַקְּנִים יִשְׂרָאֵל לְמַטָּה תִּקּוּנֵי שַׁבָּת), which are necessary for separating and cutting away the foreskin from Nogah (הַצְּרִיכִים לְהַבְדָּלַת כְּרִיתַת הָעָרְלָה, מִן נֹגַהּ). Afterwards they arrange the Shabbat meals (וְגַם אַחַר כָּךְ הֵם מְסַדְּרִים סְעוּדוֹת שַׁבָּת), laboring on Erev Shabbat over many kinds of cooked foods (שֶׁטּוֹרְחִים בְּעֶרֶב שַׁבָּת בְּכַמָּה מִינֵי תַבְשִׁילִין), and preparing for the three meals (וְצֹרֶךְ ג׳ סְעוּדוֹת).

They also arrange the settings of the table, each person his own table (וְעוֹרְכִים תִּקּוּנֵי הַשֻּׁלְחָן כָּל אֶחָד שֻׁלְחָנוֹ), and by the merit of those labors and intentions (וּבִזְכוּת אוֹתָם טְרָחוֹת וְהַכַּוָּנוֹת), one flame emerges Above (יוֹצֵא לְמַעְלָה שַׁלְהֶבֶת אַחַת), comprised of the sixty Pulsin deNura [Blows of Fire] of the Male (הַכְּלוּלָה מִס׳ פּוּלְסִין דְּנוּרָא שֶׁל הַזָּכָר), and strikes that torch with great force (וּמַכָּה בְּחֹזֶק בְּאוֹתָהּ הָאֲבוּקָה). And when it strikes that torch with such force (וְכֵיוָן שֶׁמַּכֶּה בָהּ כָּל כָּךְ בְּחֹזֶק בְּאוֹתוֹ הָאֲבוּקָה), then, as soon as it strikes it (וְאָז כֵּיוָן שֶׁמַּכֶּה בָהּ), it rolls downward and falls (הִיא מִתְגַּלְגֶּלֶת וְנוֹפֶלֶת לְמַטָּה), into the world called the World of the Nukvah of Tehoma Rabba [the Great Abyss] (בָּעוֹלָם הַנִּקְרָא עָלְמָא דְנוּקְבָא דִּתְּהוֹמָא רַבָּא), where in Asiyah there is their sphere (שֶׁשָּׁם בַּעֲשִׂיָּה יֵשׁ כַּדּוּר שֶׁלָּהֶם), called (הַנִּקְרָא): “Your judgments are a great deep” (מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה) (Psalms 36:7), and they are the letters of “death” (וְהֵם אוֹתִיּוֹת הַמָּוֶת).

And it is also called the depths of the sea (וְנִקְרָא מְצוּלוֹת יָם גַּם כֵּן), for there the sins of Israel are cast (שֶׁשּׁוֹלְכִין שָׁם עֲבֵרוֹת יִשְׂרָאֵל), and they are shut up there throughout the entire day of Shabbat (וְנִסְגָּרִים שָׁם כָּל יוֹם הַשַּׁבָּת). And there is no day without night (וְאֵין יוֹם בְּלֹא לַיְלָה), and they are unable to emerge outside (וְאֵינָם יְכוֹלִים לָצֵאת לַחוּץ), and both of them roll down and fall there (וּשְׁנֵיהֶם מִתְגַּלְגְּלִים וְנוֹפְלִים שָׁם), the impure torch together with the flame (הָאֲבוּקָה הַטְּמֵאָה עִם הַשַּׁלְהֶבֶת), which also brings forth the souls of the wicked (הַמּוֹצִיאָה גַּם כֵּן נַפְשׁוֹת הָרְשָׁעִים), who are fit to ascend on Shabbat (הָרְאוּיִים לַעֲלוֹת בְּשַׁבָּת). And the torch remains there (וְהָאֲבוּקָה יוֹשֶׁבֶת שָׁם), and they do not allow them to emerge outside (וְאֵינָם מַנִּיחִים לָצֵאת לַחוּץ), and the forces of impurity are concealed there (וְנִסְתָּרִים שָׁם כֹּחוֹת הַטֻּמְאָה), by the power of this flame (בְּכֹחַ הַשַּׁלְהֶבֶת הַזֹּאת). And it is from the right side (וְהִיא מִצַּד יָמִין), namely the sixty Gevurot [Strengths] (דְּהַיְינוּ הַס׳ גְּבוּרוֹת), which are divided from the one hundred and twenty Elohim of the Male (הַנֶּחְלָקִים מִק״ך אֱלֹקִים שֶׁל הַזָּכָר), who is called the right side (הַנִּקְרָא יָמִין).

For from the side of the Nukvah (כִּי מִצַּד הַנְּקֵבָה), her sixty must be feared (הַס׳ שֶׁלָּהּ יֵשׁ לִירָא), lest they become blemished (שֶׁלֹּא יִפָּגְמוּ), since “her feet descend unto death” (מֵאַחַר שֶׁרַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5:5). And because the flame is from the right side (וּבַעֲבוּר שֶׁהַשַּׁלְהֶבֶת הִיא מִימִין), therefore it removes this torch from Nogah (לָכֵן הִיא מַעֲבֶרֶת מִנֹּגַהּ הָאֲבוּקָה הַזֹּאת), and casts it into the Nukvah of Tehoma Rabba [the Great Abyss] (וּמַפֶּלֶת אוֹתָהּ לְנוּקְבָא דִּתְּהוֹמָא רַבָּא), and it remains there until Motza’ei Shabbat (וְיוֹשֶׁבֶת שָׁם עַד מוֹצָאֵי שַׁבָּת), when Israel must recite the blessing, “Who creates the lights of fire” (שֶׁצְּרִיכִים יִשְׂרָאֵל לְבָרֵךְ בּוֹרֵא מְאוֹרֵי הָאֵשׁ).

And that flame emerges through their blessings below (וְיוֹצֵאת אוֹתָהּ הַשַּׁלְהֶבֶת בְּבִרְכוֹתֵיהֶם שֶׁל מַטָּה), and the holiness of Shabbat still remains (וַעֲדַיִן קְדֻשַּׁת שַׁבָּת קַיֶּמֶת). By the merit of the blessing (בִּזְכוּת הַבְּרָכָה), we give strength to this flame (נוֹתְנִים אֲנַחְנוּ לַשַּׁלְהֶבֶת הַזֹּאת), and it rules over this torch (וְשׁוֹלֶטֶת עַל הָאֲבוּקָה הַזֹּאת), and the power of this torch is weakened (וְנֶחְלַשׁ כֹּחַ הָאֲבוּקָה הַזֹּאת). And it is covered over by the flame (וְאִתְכַּסְיָא מִן הַשַּׁלְהֶבֶת), throughout the entire night of Motza’ei Shabbat (כָּל לֵיל מוֹצָאֵי שַׁבָּת), so that it has no power to do so much harm (שֶׁאֵין לָהּ יְכֹלֶת לְהָרַע כָּל כָּךְ), to the dead together with the living (לַמֵּתִים עִם הַחַיִּים), who are still living at present (אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָּה).

Come and see (בָּא וּרְאֵה), as soon as Shabbat enters (כֵּיוָן שֶׁנִּכְנָס שַׁבָּת), and that torch is hidden (וְנִסְתְּרָה אוֹתָהּ הָאֲבוּקָה), all the powers of the harsh judgments are concealed, hidden, and subdued (כָּל כֹּחוֹת הַדִּינִים הַקָּשִׁים נֶחְבָּאִים וְנִסְתָּרִים וּמְנוּצָּחִים, וְאִתְכַּסְיָין), and even the fire of Gehinnom is extinguished (וַאֲפִלּוּ אֵשׁ דְּגֵיהִנָּם נִכְבֶּה), and the wicked of Gehinnom have rest (וְרִשְׁעֵי גֵיהִנָּם יֵשׁ לָהֶם מְנוּחָה). Therefore the Holy One, blessed be He, commanded (לְפִיכָךְ צִוָּה הַבָּ״ה): “You shall kindle no fire... on the day of Shabbat” (לֹא תְבַעֲרוּ אֵשׁ... בְּיוֹם הַשַּׁבָּת) (Exodus 35:3), so that the harsh judgments, which are called “other Elohim” (כְּדֵי שֶׁלֹּא יִתְעוֹרְרוּ הַדִּינִים הַקָּשִׁים, הַנִּקְרָאִים אֱלֹהִים אֲחֵרִים), should not be aroused, but only the Name Havayah, which is the attribute of mercy (רַק שֵׁם הֲוָיָה שֶׁהִיא מִדַּת רַחֲמִים), as it is said (שֶׁנֶּאֱמַר): “And Hashem alone shall be exalted” (וְנִשְׂגַּב ה׳ לְבַדּוֹ) (Isaiah 2:11).

Thus it is at a time of favor (כָּךְ הוּא בְּעֵת רָצוֹן), when Israel does the will of the Omnipresent and dwells upon its land (כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם וְיוֹשְׁבִים עַל אַדְמָתָם). But when Shabbat departs (אֲבָל בִּזְמַן שֶׁיּוֹצֵא שַׁבָּת), and Israel blesses over the fire (וְיִשְׂרָאֵל מְבָרְכִין עַל הָאֵשׁ), at that time all the fires that had been hidden during Shabbat emerge (בְּאוֹתוֹ זְמַן יוֹצְאִין כָּל הָאֵשׁוֹת שֶׁהָיוּ נִסְתָּרִים בְּשַׁבָּת), each one to its own place (כָּל אֶחָד לִמְקוֹמוֹ). Nevertheless (אֲבָל עַל כָּל פָּנִים), they are weakened (הֵם חַלָּשִׁים), and remain covered throughout the entire night of Motza’ei Shabbat (וְאִתְכַּסְיָין כָּל לֵיל מוֹצָאֵי שַׁבָּת). And in order that the other place, where the fire of the harsh judgments is, should not be aroused on the day of Shabbat (וּבַעֲבוּר שֶׁלֹּא לְהִתְעוֹרֵר מָקוֹם אַחֵר, אֲשֶׁר שָׁם אֵשׁ הַדִּינִים הַקָּשִׁים, בְּיוֹם הַשַּׁבָּת), therefore the Holy One, blessed be He, commanded (לָכֵן צִוָּה הַבָּ״ה): “You shall kindle no fire throughout all your dwellings on the day of Shabbat” (לֹא תְבַעֲרוּ אֵשׁ בְּכָל מוֹשְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת) (Exodus 35:3). Thus far is the explanation of Malchut (עַד כָּאן פֵּרוּשׁ הַמַּלְכוּת).

And behold (וְהִנֵּה), one must ask (יֵשׁ לְהַקְשׁוֹת): why does the fire of the altar override Shabbat (לָמָּה אֵשׁ הַמִּזְבֵּחַ דּוֹחָה שַׁבָּת)? Rather (אֶלָּא), it is resolved through the secret of Tekhelet (הוּא מְתֹרָץ בְּסוֹד תְּכֵלֶת), for the Shekhinah is called Tekhelet (שֶׁהַשְּׁכִינָה נִקְרֵאת תְּכֵלֶת), because it consumes physicality (שֶׁמְּכַלָּה הַגַּשְׁמִיּוּת), and elevates the sparks of purity (וּמַעֲלָה נִיצוֹצֵי הַטָּהֳרָה), which are the Domem, Tzome’ach, Chai, and Medaber [Mineral, Vegetative, Animal, and Speaking] (שֶׁהֵם בדצח״ם), and hastens to rectify the world (וּמְמַהֶרֶת לְתַקֵּן הָעוֹלָם), which is composed of good and evil (הַמּוּרְכָּב מִטּוֹב וָרָע). And it has a great purpose (וְיֵשׁ לָהּ תַּכְלִית גָּדוֹל), namely that it consumes evil (שֶׁמְּכַלָּה אֶת הָרַע), that is, physicality (דְּהַיְינוּ הַגַּשְׁמִיּוּת), and then the world will become entirely good (וְאָז יִהְיֶה עוֹלָם שֶׁכֻּלּוֹ טוֹב), “Shabbat and rest for the life of the worlds” (שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים) (Tamid 33b).

And it is written (וּכְתִיב): “For Hashem your God is a consuming fire” (כִּי ה׳ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא) (Deuteronomy 4:24). There is a fire that consumes fire (יֵשׁ אֵשׁ אוֹכֶלֶת אֵשׁ), and this is the fire of the Shekhinah (וְהִיא הָאֵשׁ שֶׁל הַשְּׁכִינָה), which burns away the evil (שׂוֹרֶפֶת הָרַע), while leaving the good (וּמְשַׁיֶּרֶת הַטּוֹב), in order “to restrain the transgression and to bring sin to an end” (כְּדֵי לְכַלֵּא הַפֶּשַׁע וּלְהָתֵם חַטָּאת) (Daniel 9:24), to rectify the world so that it will become entirely good (לְתַקֵּן הָעוֹלָם שֶׁיִּהְיֶה כֻּלּוֹ טוֹב).

And behold (וְהִנֵּה), the Shekhinah is called the End of the Right (הַשְּׁכִינָה נִקְרֵאת קֵץ הַיָּמִין), and She brings an end to every living being (וְהִיא נוֹתֶנֶת קֵץ לְכָל חַי), because She comes after the Neshamah [Soul] (מִפְּנֵי שֶׁהִיא בָּאָה אַחַר הַנְּשָׁמָה), and reveals Herself to the Neshamah [Soul] (וּמַרְאָה עַצְמָהּ לַנְּשָׁמָה). And when the Neshamah [Soul] sees Her (וְכֵיוָן שֶׁרוֹאָה אוֹתָהּ הַנְּשָׁמָה), that She is a sweet light (שֶׁהִיא אוֹר מָתוֹק), and a delight to the eyes (וְתַאֲוָה לָעֵינַיִם), it says (וְאוֹמֶרֶת): “Draw me after You, let us run” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה) (Song of Songs 1:4), for She is the desire for which both those Above and those below long (כִּי הִיא הַתַּאֲוָה שֶׁמִּתְאַוִּים עֶלְיוֹנִים וְתַחְתּוֹנִים), to delight in the radiance of the Shekhinah and the nature of Her light (לֵיהָנוֹת מִזִּיו הַשְּׁכִינָה וְטֶבַע אוֹרָהּ). She is truly a desire from which it is impossible to separate (הִיא מַמָּשׁ תַּאֲוָה שֶׁאִי אֶפְשָׁר לְהִפָּרֵד מִמֶּנָּה), and immediately after the Neshamah [Soul] pursues the Shekhinah (וְתֵכֶף אַחַר שֶׁרוֹדֶפֶת הַנְּשָׁמָה אַחַר הַשְּׁכִינָה), and departs from the body (וְיוֹצֵאת מֵהַגּוּף), the Shekhinah conceals Herself from it (אָז הַשְּׁכִינָה מַסְתֶּרֶת עַצְמָהּ מִמֶּנָּה), if it must be judged in the earthly court (אִם הוּא צָרִיךְ לִהְיוֹת נִדּוֹן בְּבֵית דִּין שֶׁל מַטָּה). Then it says (וְאָז אוֹמֶרֶת): “I arose to open to my beloved... my soul departed when he spoke” (קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי... נַפְשִׁי יָצְאָה בְדַבְּרוֹ) (Song of Songs 5:5–6). And this is the secret of the death of the righteous by a kiss (וְזֶה סוֹד מִיתַת הַצַּדִּיקִים בִּנְשִׁיקָה), namely the cleaving of the Shekhinah, as mentioned above (דְּהַיְינוּ דְּבֵקוּת הַשְּׁכִינָה כַּנִּזְכָּר).

And this is what is said concerning Moshe, Aharon, and Miriam (וְזֶהוּ הַנֶּאֱמָר בְּמֹשֶׁה אַהֲרֹן וּמִרְיָם): “By the mouth of Hashem” (עַל פִּי י״י) (Numbers 33:38; Deuteronomy 34:5), namely by a kiss (בִּנְשִׁיקָה), by way of analogy (עַל דֶּרֶךְ מָשָׁל), to allude to the aforementioned cleaving (לִרְמוֹז עַל הַדְּבֵקוּת הַנִּזְכָּרֶת), and their level is greater than that of all the other righteous (וּגְדוֹלָה מַעֲלָתָם עַל כָּל שְׁאָר הַצַּדִּיקִים). For they (שֶׁ[הֵם]) cleaved their Neshamot [Souls] to the light that comes through Abba and Imma in Their upper Partzufim [Configurations] (נִדְבְּקוּ נִשְׁמוֹתֵיהֶם בָּאוֹר הַבָּא עַל יְדֵי אוֹ״א בְּפַרְצוּפֵיהֶם הָעֶלְיוֹנִים), from the mouth of Arich Anpin (מִן הַפֶּה דַאֲ״א), clothed in Hashem, which is Ze’ir Anpin (הַמְלוּבָּשִׁים בְּי״י שֶׁהוּא ז״א), in Their lower Partzufim [Configurations] (בְּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים), in the secret of (בְּסוֹד): “Eat, O companions” (אִכְלוּ רֵעִים) (Song of Songs 5:1), and they cleaved to the Supernal Mouth (וְנִתְדַבְּקוּ בַּפֶּה הָעֶלְיוֹן). Even today (וְעוֹד הַיּוֹם), their Neshamah [Soul] effects an inner Zivug [Union] with this light (נַעֲשֵׂית נִשְׁמָתָם זִוּוּג פְּנִימִי אֶל הָאוֹר הַזֶּה), to delight in it (לְהִתְעַדֵּן בּוֹ), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And behold (וְהִנֵּה), the secret of the End of the Right (סוֹד קֵץ הַיָּמִין), is Malchut (הִיא מַלְכוּת), for she is the end and conclusion of all the Partzufim [Configurations] (שֶׁהִיא קֵץ וְסוֹף כָּל הַפַּרְצוּפִים), and she is fitting to stand on the right (וְהִיא רְאוּיָה לַעֲמֹד בַּיָּמִין), as it is said (שֶׁנֶּאֱמַר): “The queen stands at Your right hand” (נִצְּבָה שֵׁגַל לִימִינְךָ) (Psalms 45:10). And she is called the right hand of Ze’ir Anpin (וְנִקְרֵאת יְמִינוֹ דְזְעֵיר), as it is said (שֶׁנֶּאֱמַר): “If I forget you, O Jerusalem, let my right hand forget” (אִם אֶשְׁכָּחֵךְ יְרוּשָׁלַ͏ִם תִּשְׁכַּח יְמִינִי) (Psalms 137:5). And all holiness is likewise called the right side (וְכָל הַקְּדֻשָּׁה נִקְרָא גַּם כֵּן יָמִין), while impurity is called the left side and the north (וְהַטֻּמְאָה נִקְרֵאת שְׂמֹאל וְצָפוֹן), as it is said (שֶׁנֶּאֱמַר): “From the north evil shall break forth” (מִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1:14). But the guilty Lilith (אֲבָל לִילִית חַיֶּבֶתָא) is called the End of Days (נִקְרֵאת קֵץ הַיָּמִים), the end and conclusion of the days of the forces of impurity (קֵץ וְסוֹף הַיָּמִים שֶׁל כֹּחוֹת הַטֻּמְאָה), as it is said (שֶׁנֶּאֱמַר): “Until the evil days come not, nor the years draw near, when you shall say: ‘I have no pleasure in them’” (עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ) (Ecclesiastes 12:1), a day of tumult and confusion (יוֹם מְהוּמָה וּמְבוּכָה), the bitter day (יוֹם הַמַּר).

And Lilith is called the End of All Flesh (וְלִילִית נִקְרֵאת קֵץ כָּל בָּשָׂר), “has come before Me” (בָּא[ה] לְפָנַי) (Genesis 6:13), for from her comes the end and death to all flesh (כִּי מִמֶּנָה בָּא הַקֵּץ וְהַמִּיתָה לְכָל בָּשָׂר), and she comes after the body (וְהִיא אַחֲרֵי הַגּוּף), which is the work of the Satan (שֶׁהוּא מַעֲשֵׂה הַשָּׂטָן), and through the counsel of the serpent (וּבָא מֵעֲצָתוֹ שֶׁל נָחָשׁ), as is brought in the Zohar, Parashat Shelach Lekha (כִּדְאִיתָא בַּזֹּהַר שְׁלַח לְךָ) (Zohar, Shelach 174b; 186a), concerning Yehoshua ben Yehotzadak the Kohen Gadol (אֵצֶל יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק כֹּהֵן גָּדוֹל), “and the Satan standing at his right hand to accuse him” (וְהַשָּׂטָן עֹמֵד עַל יְמִינוֹ לְשִׂטְנוֹ) (Zechariah 3:1). And the matter of the End of the Right and the End of Days (וְעִנְיַן קֵץ הַיָּמִין וְקֵץ הַיָּמִים) is found in the Zohar, Parashat Noach and Bereshit (אִיתָא בַּזֹּהַר נֹחַ וּבְרֵאשִׁית), on daf 44b [54a] (דְּמ״ד ע״ב [נ״ד־א]). Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר): “And it came to pass at the end of days” (וַיְהִי מִקֵּץ יָמִים) (Genesis 4:3). “What is ‘at the end of days’?” (מַאי מִקֵּץ יָמִים). “This is the End of All Flesh” (דָּא הוּא קֵץ כָּל בָּשָׂר), “and who is it?” (וּמַאן אִיהוּ). “This is the Angel of Death” (דָּא מַלְאַךְ הַמָּוֶת), “and Kayin brought his offering from that End of Days” (וְקַיִן מֵהַהוּא קֵץ יָמִים אַיְיתֵי קָרְבָּנָא), precisely, for it says (דַּיְיקָא דְּקָאָמַר): “at the end of days” (מִקֵּץ יָמִים), and it does not say “the End of the Right” (וְלֹא אָמַר קֵץ יָמִין). And because of this (וּבְגִין כָּךְ), it is written in Daniel (כְּתִיב בְּדָנִיֵּאל): “But you, go your way until the end, and you shall rest, and stand in your lot” (וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמֹד לְגוֹרָלְךָ) (Daniel 12:13). When He said to him (כְּשֶׁאָמַר לוֹ), “and you shall rest, and stand” (וְתָנוּחַ וְתַעֲמֹד), He said to him (אָמַר לוֹ): “To which end?” (לְאֵיזֶה קֵץ), “to the End of the Right, or to the End of Days?” (לְקֵץ הַיָּמִין, אוֹ לְקֵץ הַיָּמִים). He said to him (אָמַר לוֹ): “To the End of the Right” (לְקֵץ הַיָּמִין), and you shall no longer be reincarnated (וְלֹא תִהְיֶה מְגוּלְגָּל עוֹד), so that you will die through the End of Days (שֶׁתָּמוּת עַל יְדֵי קֵץ הַיָּמִים), but rather you shall rest (שֶׁתָּנוּחַ). And regarding what you asked (וַאֲשֶׁר שָׁאַלְתָּ), “Which end will come after your Neshamah [Soul]?” (אֵיזֶה קֵץ יָבוֹא אַחַר נִשְׁמָתְךָ), you shall merit that the End of the Right will come after your Neshamah [Soul] (תִּזְכֶּה שֶׁקֵץ הַיָּמִין יָבוֹא אַחַר נִשְׁמָתְךָ), to become Mayin Nukvin [Feminine Waters] for the Supernal Zivug [Union] of Ze’ir Anpin and Nukvah (לִהְיוֹת מ״ן לַזִּוּוּג הָעֶלְיוֹן זו״ן). But Kayin did not do so (אֲבָל קַיִן לָא עָבִיד הָכִי), for he did not bring his offering from the End of the Right (לֹא הֵבִיא קָרְבָּנוֹ מִקֵּץ הַיָּמִין), but rather from the End of Days (אֶלָּא מִקֵּץ הַיָּמִים). Therefore (לָכֵן): “But to Kayin and to his offering He did not turn” (וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה) (Genesis 4:5). And in the future it is said (וְלֶעָתִיד נֶאֱמַר): “He will swallow up death forever” (בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25:8), and it is said (וְנֶאֱמַר): “And the spirit of impurity I will remove from the earth” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13:2).

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